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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

改革宗的三個分支

荷蘭改革宗 (Dutch Reformed)

  • 代表人物
    • Abraham Kuyper (凱波爾)
    • Herman Bavinck (巴文克)
    • Louis Berkhof (伯克富)
  • 三項聯合信條 (Three Forms of Unity):
    • Belgic Confession (比利時信條)
    • Heidelberg Catechism (海德堡教理問答)
    • The Canons of Dort (多特信條)
  • 有關聯的學校
  • 有關聯的宗派

 

蘇格蘭改革宗 (Scottish Reformed)

受這兩種傳統影響的學者有 Geerhardus Vos (霍志恆),Cornelius Van Til (范泰爾);但更多時候,兩支傳統並無交集。

 

清教徒改革宗 (Puritan Reformed)

清教徒作為一個基督徒現象,人員來源很複雜,有來自英格蘭聖公會,也有來自蘇格蘭改革宗教會,有溫和和極端兩類。其中美國以 Jonathan Edwards 典型為美國最後一個清教徒神學代表。除了堅持新教改革宗的聖經基本真理外,他們的神學特點是:

  1. 拒絕主教制,堅持個人主義的解經模式;
  2. 熱心參與政治,試圖在地上建立政教合一的基督教國家;
  3. 教會公理制管理,通過教會會眾民主管理選舉或拒絕牧師。
  4. 重視 盟約神學 (Covenant Theology)。


1750年六月二十二日,北安普敦公理會以 230 票對 23 票,通過辭退 Jonathan Edwards (愛德華茲)。這並不是偶然的事件,他先前譴責 “半途信約” (Half-Way Covenant),決定只有真正清楚重生得救,而有良好品德的人,才可以有資格領受聖餐。使得有些放縱的青年受到指責,家長認為有失體面,反對他的人,就乘機煽動,造成教會辭退忠心服事24年的牧師。其後他轉往另一小鎮的教會,專事向印地安人傳福音。

 

鏈接:長老會與改革宗的區別

鏈接:改革宗信經和信條

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; 瑪拉基書 (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

 

主要經文:馬太福音三章十六至十七節;路加福音一章卅五節;約翰福音十四章十六至十七節

 

一、定義

1. 聖經中所啟示的神,該如何描述祂呢?

在信仰中,為了要更準確地描述神,我們將會無法避免使用幾個特別名詞:

(1) 神的本質(Nature)──神的本性與存在的內涵,是使祂與其他事物分別出來的質性,或稱神的屬性(Attributes)。

(2) 位格(Person)──有自己情感、思想和意志的個體。位格的定義是最容易令人困擾的,因為中文很難把Person這個名詞翻譯過來。但大家都必須先清楚明白這觀念,否則下面的討論就可能會變得混淆不清。

2. 什麼是三位一體?

我們所信仰的,是一具有三個位格的獨一真神,簡稱“三位一體”。以下是三位神學家對“三位一體”所下的定義:

(1) 迪氏(John Dick):神只有一位,然而祂的本質卻潛存於三個不同的位格中,就是聖父、聖子及聖靈。故三個位格的本質不單是相同而已,且是完全一樣。

(2) 賀智(Charles Hodge):只有一位神,父、子及聖靈都是神,然父、子、聖靈卻是不同位格。神的屬性與神的本質是分不開的:父、子及聖靈都有完全一樣的屬性,祂們都本於同一的本質,有同樣的能力和榮耀。

(3) 加爾文(John Calvin):神的本質分潛於三個不同的位格中。

 

 

 

二、聖經根據

1. 三位一體這個詞並沒有在聖經中出現,那麼這個教導有何聖經根據呢?

  聖經的教導才是我們最可靠的根據。聖經雖然沒有直接宣告三位一體的教義,但這觀念卻很清楚在整本聖經中歸納表達出來。舊約聖經強調神的獨一性,對三位一體只有暗示。新約聖經卻是很清楚地把三位格完全的神性和三位格之間互相的區別啟示出來:

(1) 舊約的暗示

  舊約聖經強調神的獨一性,故我們只能隱約看到一些三位一體的痕迹。請查考創世記一章廿六節;三章廿二節;十一章七節,其中神用“我們”這個複數代名詞自稱。

  在創世記十六章七至十三節“耶和華的使者”與“耶和華”是一樣的。但是撒迦利亞書一章十二節中,“耶和華的使者”與“耶和華”卻是有區別的。

  在以賽亞書六十三章七至十節中,“耶和華”、“祂面前的使者”(即上述的“耶和華的使者”)和“主的聖靈”同在一段經文中。其中的耶和華是賜恩給人,作人的救主,與人同受苦的神。而祂面前的使者則是拯救人、救贖人、養育人的角色。主的聖靈則為人擔憂。舊約的三重祝福不能證明神的三一性,但可看作一個暗示,因為我們看不出有什麼其他原因為何祭司要用三重祝福,而不是用其他數目的方式祝福。

(2) 新約的啟示

  新約聖經強調神清楚啟示三位一體的真理,例如:約翰福音六章廿七節指向聖父,使徒行傳五章三至四節指向聖靈,而希伯來書一章八節指向聖子。

  同時,在馬太福音三章十六至十七節,路加福音一章卅五節及約翰福音十四章十六至十七節中,則聖父、聖子和聖靈同時出現在這三段經文中,給我們看到三者不是三個不同時期所表現的形態。

此外,在主耶穌離世前所吩咐的大使命中(太廿八19,20),人要奉父、子、聖靈三位的名受洗。“名”在原文(可參看英文聖經)是單數,表示三位的合一性。

 

 

三、類比

1. 我們是否可用現實生活的經驗,較具體的形容“三位一體”?

由於三位一體是個很難理解的觀念,故很多人嘗試用不同的類比(analogy)或比喻來解釋。但這些解釋都不能完全把三位一體真正的意思講明,反而有導致異端思想的危險。一般最容易犯的錯誤有兩個:否認三位格之間的區別或否認其中一些位格(通常是聖子或聖靈)完全的神性。為了不要引起錯誤的觀念,我們最好不要用類比來解釋三位一體,而是以清楚的定義為信仰的準則。

以下是前人引用類比的例子,以及其所可能導致的危機:

(1) 水的三種形態:冰、水、蒸氣

可以解釋:三位格有同一本質

不可解釋:神是三位格同時分別存在,且彼此轉換。(冰、水、蒸氣不能同時存在)

(2) 太陽:本體、光、熱力

可以解釋:三位格出於同一本體,並且同時分別存在

不可解釋:三位格都是完全的神(太陽的光和熱不是完全的太陽)

(3) 圓圈:圓周、面積、直徑

可以解釋:三位格的合一性

不可解釋:三位格都是完全的神(圓周、面積、直徑都只是圓圈的其中一些方面)

因為三位一體是不能想象、無與倫比的奧秘,所以通常的類比解釋都不能完全表達,甚至違反三位一體真正的意思。一般錯誤的三一神論都會犯以下兩種毛病中的其一:

(1) 否定基督和聖靈的完全神性(例:亞流派)。

(2)否定三位格的分別(如形態論,例:水的類比)。

很多否認基督完全的神性的異端,都是因為不能理解基督怎麼可能又是神,又是神的兒子。因此三位一體的教義與基督的神性有相當緊密的關係。

2. 在教會歷史與現今教會中,有哪些對三位一體的錯誤教導,造成在真理上的敵對?

神格唯一論:強調神的單一性,否認神有三個位格的神學理論。

收納唯一論:否認耶穌完全的神性,認為耶穌是神揀選內住的超人(即基督)。

形態唯一論:相信父、子及聖靈是神的三種不同表現形態,不是三個不同的位格。也就是說,父、子和聖靈是完全相等,沒有分別。

亞流派:認為基督是最高的受造物,所以可以被稱為“神”,但祂不是創造主。