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Jun 4, 2016 - Default    No Comments

The Different Types of Prayer

What are the different types of prayer?

The Bible reveals many types of prayers and employs a variety of words to describe the practice. For example, 1 Timothy 2:1 says, “First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people.” Here, all four of the main Greek words used for prayer are mentioned in one verse.

Here are the main types of prayers in the Bible:

The prayer of faith: James 5:15 says, “And the prayer of faith will save the one who is sick, and the Lord will raise him up.” In this context, prayer is offered in faith for someone who is sick, asking God to heal. When we pray, we are to believe in the power and goodness of God (Mark 9:23).

The prayer of agreement (also known as corporate prayer): After Jesus’ ascension, the disciples “all joined together constantly in prayer” (Acts 1:14). Later, after Pentecost, the early church “devoted themselves” to prayer (Acts 2:42). Their example encourages us to pray with others.

The prayer of request (or supplication): We are to take our requests to God. Philippians 4:6 teaches, “Do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God.” Part of winning the spiritual battle is to be “praying at all times in the Spirit, with all prayer and supplication” (Ephesians 6:18).

The prayer of thanksgiving: We see another type of prayer in Philippians 4:5: thanksgiving or thanks to God. “With thanksgiving let your requests be made known to God.” Many examples of thanksgiving prayers can be found in the Psalms.

The prayer of worship: The prayer of worship is similar to the prayer of thanksgiving. The difference is that worship focuses on who God is; thanksgiving focuses on what God has done. Church leaders in Antioch prayed in this manner with fasting: “While they were worshiping the Lord and fasting, the Holy Spirit said, ‘Set apart for me Barnabas and Saul for the work to which I have called them.’ Then after fasting and praying they laid their hands on them and sent them off” (Acts 13:2-3).

The prayer of consecration: Sometimes, prayer is a time of setting ourselves apart to follow God’s will. Jesus made such a prayer the night before His crucifixion: “And going a little farther he fell on his face and prayed, saying, ‘My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as you will’” (Matthew 26:39).

The prayer of intercession: Many times, our prayers include requests for others as we intercede for them. We are told to make intercession “for everyone” in 1 Timothy 2:1. Jesus serves as our example in this area. The whole of John 17 is a prayer of Jesus on behalf of His disciples and all believers.

The prayer of imprecation 詛咒: Imprecatory prayers are found in the Psalms (e.g., 7, 55, 69). They are used to invoke God’s judgment on the wicked and thereby avenge the righteous. The psalmists use this type of appeal to emphasize the holiness of God and the surety of His judgment. Jesus teaches us to pray for blessing on our enemies, not cursing (Matthew 5:44-48).

The Bible also speaks of praying in the Spirit (1 Corinthians 14:14-15) and prayers when we are unable to think of adequate words (Romans 8:26-27). In those times, the Spirit Himself makes intercession for us.

Prayer is conversation with God and should be made without ceasing (1 Thessalonians 5:16-18). As we grow in our love for Jesus Christ, we will naturally desire to talk to Him.

http://www.gotquestions.org/types-of-prayer.html

May 25, 2016 - Default    No Comments

改革宗的三个分支

荷兰改革宗 (Dutch Reformed)

  • 代表人物
    • Abraham Kuyper (凯波尔)
    • Herman Bavinck (巴文克)
    • Louis Berkhof (伯克富)
  • 三项联合信条 (Three Forms of Unity):
    • Belgic Confession (比利时信条)
    • Heidelberg Catechism (海德堡教理问答)
    • The Canons of Dort (多特信条)
  • 有关联的学校
  • 有关联的宗派

 

苏格兰改革宗 (Scottish Reformed)

受这两种传统影响的学者有 Geerhardus Vos (霍志恒),Cornelius Van Til (范泰尔);但更多时候,两支传统并无交集。

 

清教徒改革宗 (Puritan Reformed)

清教徒作为一个基督徒现象,人员来源很复杂,有来自英格兰圣公会,也有来自苏格兰改革宗教会,有温和和极端两类。其中美国以 Jonathan Edwards 典型为美国最后一个清教徒神学代表。除了坚持新教改革宗的圣经基本真理外,他们的神学特点是:

  1. 拒绝主教制,坚持个人主义的解经模式;
  2. 热心参与政治,试图在地上建立政教合一的基督教国家;
  3. 教会公理制管理,通过教会会众民主管理选举或拒绝牧师。
  4. 重视 盟约神学 (Covenant Theology)。


1750年六月二十二日,北安普敦公理会以 230 票对 23 票,通过辞退 Jonathan Edwards (爱德华兹)。这并不是偶然的事件,他先前谴责 “半途信约” (Half-Way Covenant),决定只有真正清楚重生得救,而有良好品德的人,才可以有资格领受圣餐。使得有些放纵的青年受到指责,家长认为有失体面,反对他的人,就乘机煽动,造成教会辞退忠心服事24年的牧师。其后他转往另一小镇的教会,专事向印地安人传福音。

 

链接:长老会与改革宗的区别

链接:改革宗信经和信条

May 25, 2016 - Apologetics    No Comments

三位一體 的 教義

雖然 三位一體 (Trinity) 這個詞沒有在聖經裡出現過,但是這個概念是合乎聖經的。神的三位一體的本質在舊約已經向我們暗示,並在新約中明明地啟示了出來。

三位一體的教義是根據兩個基本的神學上的事實:

(1) 只有一位真神(There is one true God)。

(申命記 4:35; 6:4; 以賽亞書 43:10–11; 45:5, 18, 21–22; 46:9; 約珥書 2:27; 撒迦利亞書 (Zechariah) 14:9; 玛拉基书 (Malachi) 2:10; 馬可福音 Mark 12:29; 雅各書 James 2:19; 提摩太前書 1 Tim. 2:5)。

 

(2) 這位真神有三個永存的位格,每一位都是完全對等的,並且就是這位神(The one God has eternally existed as three distinct Persons, each of whom is equally and fully God)。

A. The Father is God (cf. Matt. 6:9, 14; John 17:1–3; 1 Cor. 8:6; 2 Cor. 1:3; Php. 2:11; Col. 1:3; 1 Pet. 1:2).

B. The Son is God (cf. Isaiah 9:6; Matt. 1:23; John 1:1, 14, 18; 20:28; Acts 20:28; Rom. 9:5; 1 Cor. 1:24; 2 Cor. 4:4; Php. 2:6, 10–11; Col. 1:15–16; 2:9; Titus 2:13; Heb. 1:3, 8; 2 Pet. 1:1; 1 John 5:20).

C. The Son is distinct from the Father (Matt. 11:27; John 1:1–2; 3:35; 4:34; 5:30–32, 37; 6:38; 10:36; 12:49; 14:8–11; 17:20–24; Gal. 4:4; 1 John 2:1; Heb. 7:25).

D. The Holy Spirit is God (Gen. 1:2; 6:3; Job 33:4; Psalm 139:7–8; John 3:3–8; 14:23; Acts 5:3–4; 1 Cor. 2:10–11; 6:16,19; 2 Cor. 3:18; Heb. 9:14; 10:15–16; 2 Thess. 2:13; 1 Pet. 1:10–11; 2 Pet. 1:21).

, the Holy Spirit is a person, possessing the attributes of personhood

(Mark 3:29; John 14:26; 16:8; Acts 8:29; 13:2; 16:6; Rom. 8:26; 15:30; 1 Cor. 12:11; Eph. 4:30; 1 Tim. 4:1; Heb. 10:29; Rev. 2:7).

 

E. The Spirit is distinct from the Father and the Son (Isaiah 48:16; Matt. 28:19; Luke 3:21; John 14:16–17; 26; 16:13–14; Rom. 8:27; Heb. 9:8).

On this basis, the Bible often refers to God in ways that emphasize all three Members of the Trinity (Matt. 28:19; Rom. 14:17–18; 15:13–17; 15:30; 1 Cor. 6:11, 17–19; 12:4–6; 2 Cor. 1:21–22; 3:4–6; 13:14; Gal. 2:21–3:2; Eph. 2:18; 21–22; 3:11–17; 4:4–6; 5:18–20; Php. 2:1, 6; Col. 1:6–8; 1 Thess. 1:1–5; 4:2, 8; 5:18–19; 2 Thess. 2:13, 14; 3:5; Titus 3:4–6; Heb. 9:14; 1 John 3:23–24; Jude 20–21).

Consequently, we embrace the truth of the Trinity because God has revealed Himself in this way in His Word.

 

 

http://www.jonahome.net/files03/sjnt12/shengjin/dier.htm

http://www.chinesetheology.com/LoboTsang/Trinity.htm

 

主要经文:马太福音三章十六至十七节;路加福音一章卅五节;约翰福音十四章十六至十七节

 

一、定义

1. 圣经中所启示的神,该如何描述祂呢?

在信仰中,为了要更准确地描述神,我们将会无法避免使用几个特别名词:

(1) 神的本质(Nature)──神的本性与存在的内涵,是使祂与其他事物分别出来的质性,或称神的属性(Attributes)。

(2) 位格(Person)──有自己情感、思想和意志的个体。位格的定义是最容易令人困扰的,因为中文很难把Person这个名词翻译过来。但大家都必须先清楚明白这观念,否则下面的讨论就可能会变得混淆不清。

2. 什么是三位一体?

我们所信仰的,是一具有三个位格的独一真神,简称“三位一体”。以下是三位神学家对“三位一体”所下的定义:

(1) 迪氏(John Dick):神只有一位,然而祂的本质却潜存于三个不同的位格中,就是圣父、圣子及圣灵。故三个位格的本质不单是相同而已,且是完全一样。

(2) 贺智(Charles Hodge):只有一位神,父、子及圣灵都是神,然父、子、圣灵却是不同位格。神的属性与神的本质是分不开的:父、子及圣灵都有完全一样的属性,祂们都本于同一的本质,有同样的能力和荣耀。

(3) 加尔文(John Calvin):神的本质分潜于三个不同的位格中。

 

 

 

二、圣经根据

1. 三位一体这个词并没有在圣经中出现,那么这个教导有何圣经根据呢?

  圣经的教导才是我们最可靠的根据。圣经虽然没有直接宣告三位一体的教义,但这观念却很清楚在整本圣经中归纳表达出来。旧约圣经强调神的独一性,对三位一体只有暗示。新约圣经却是很清楚地把三位格完全的神性和三位格之间互相的区别启示出来:

(1) 旧约的暗示

  旧约圣经强调神的独一性,故我们只能隐约看到一些三位一体的痕迹。请查考创世记一章廿六节;三章廿二节;十一章七节,其中神用“我们”这个复数代名词自称。

  在创世记十六章七至十三节“耶和华的使者”与“耶和华”是一样的。但是撒迦利亚书一章十二节中,“耶和华的使者”与“耶和华”却是有区别的。

  在以赛亚书六十三章七至十节中,“耶和华”、“祂面前的使者”(即上述的“耶和华的使者”)和“主的圣灵”同在一段经文中。其中的耶和华是赐恩给人,作人的救主,与人同受苦的神。而祂面前的使者则是拯救人、救赎人、养育人的角色。主的圣灵则为人担忧。旧约的三重祝福不能证明神的三一性,但可看作一个暗示,因为我们看不出有什么其他原因为何祭司要用三重祝福,而不是用其他数目的方式祝福。

(2) 新约的启示

  新约圣经强调神清楚启示三位一体的真理,例如:约翰福音六章廿七节指向圣父,使徒行传五章三至四节指向圣灵,而希伯来书一章八节指向圣子。

  同时,在马太福音三章十六至十七节,路加福音一章卅五节及约翰福音十四章十六至十七节中,则圣父、圣子和圣灵同时出现在这三段经文中,给我们看到三者不是三个不同时期所表现的形态。

此外,在主耶稣离世前所吩咐的大使命中(太廿八19,20),人要奉父、子、圣灵三位的名受洗。“名”在原文(可参看英文圣经)是单数,表示三位的合一性。

 

 

三、类比

1. 我们是否可用现实生活的经验,较具体的形容“三位一体”?

由于三位一体是个很难理解的观念,故很多人尝试用不同的类比(analogy)或比喻来解释。但这些解释都不能完全把三位一体真正的意思讲明,反而有导致异端思想的危险。一般最容易犯的错误有两个:否认三位格之间的区别或否认其中一些位格(通常是圣子或圣灵)完全的神性。为了不要引起错误的观念,我们最好不要用类比来解释三位一体,而是以清楚的定义为信仰的准则。

以下是前人引用类比的例子,以及其所可能导致的危机:

(1) 水的三种形态:冰、水、蒸气

可以解释:三位格有同一本质

不可解释:神是三位格同时分别存在,且彼此转换。(冰、水、蒸气不能同时存在)

(2) 太阳:本体、光、热力

可以解释:三位格出于同一本体,并且同时分别存在

不可解释:三位格都是完全的神(太阳的光和热不是完全的太阳)

(3) 圆圈:圆周、面积、直径

可以解释:三位格的合一性

不可解释:三位格都是完全的神(圆周、面积、直径都只是圆圈的其中一些方面)

因为三位一体是不能想象、无与伦比的奥秘,所以通常的类比解释都不能完全表达,甚至违反三位一体真正的意思。一般错误的三一神论都会犯以下两种毛病中的其一:

(1) 否定基督和圣灵的完全神性(例:亚流派)。

(2)否定三位格的分别(如形态论,例:水的类比)。

很多否认基督完全的神性的异端,都是因为不能理解基督怎么可能又是神,又是神的儿子。因此三位一体的教义与基督的神性有相当紧密的关系。

2. 在教会历史与现今教会中,有哪些对三位一体的错误教导,造成在真理上的敌对?

神格唯一论:强调神的单一性,否认神有三个位格的神学理论。

收纳唯一论:否认耶稣完全的神性,认为耶稣是神拣选内住的超人(即基督)。

形态唯一论:相信父、子及圣灵是神的三种不同表现形态,不是三个不同的位格。也就是说,父、子和圣灵是完全相等,没有分别。

亚流派:认为基督是最高的受造物,所以可以被称为“神”,但祂不是创造主。