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安克尼,爱荷华
5月,1999年6月

那些命运谁夭折

迈伦学家霍顿博士,神学博士

介绍
本文将尝试进行显示什么圣经教导那些谁夭折的命运。为了达到这个目的,在这个问题上的主要意见将提交随后圣经材料的审查。

主要观点
Infants who die in infancy unbaptized do not go to heaven: In Roman Catholic theology there is no official dogma on the destiny of dead unbaptized infants. Nevertheless, the weight of tradition teaches that they go to a place called limbo, which is neither heaven nor hell, a place of natural happiness but without full communion with God. Cf. Limbo: Unsettled Quesion by George J. Dyer (NY: Sheed & Ward, 1964) or Encyclopedia of Theology, edited by Karl Rahner (NY: The Seabury Press, 1975), pp. 850–851.

Infants who die in infancy unbaptized may or may not go to heaven: Although there is no official Lutheran view concerning the fate of dead unbaptized infants, the following information is relevant: (1) infants are born in original sin; (2) faith is absolutely necessary for salvation; (3) infants are capable of saving faith; and (4) faith can be created by (a) the gospel, (b) water baptism (c) the Lord’s Supper. Cf. The Book of Concord, translated & edited by Theodore G. Tappert (Philadelphia: Fortress Press, 1959), pp. 29, 33, 178, 442–446. Nevertheless, the 17th century Lutheran theologian, John Gerhard said in his Loci Thoelogici, IX: 282, “…yet, meanwhile, that, in the case of deprivation or of impossibility, the children of Christians may be saved through an extraordinary and peculiar divine dispensation. … We neither can, nor ought to, rashly condemn those infants that die either in their mother’s womb, or suddenly for any cause before receiving Baptism; we should rather conclude that the prayers of godly parents, or, if the parents in this matter are neglectful, the prayers of the Church, poured out before God for these infants, are mercifully heard, and that they are received into favor and life by God.” quoted in English translation in Heinrich Schmid’s The Doctrinal Theology of the Evangelical Lutheran Church (Minneapolis: Augsburg Publishing House, 1961), p. 554. Some Fundamentalists also teach that Scripture does not answer this question and thus they have no hope to offer parents who have lost a new-born baby.

谁夭折的婴儿被诅咒:一些加尔文主义教会了这一观点,而其他重点加尔文拒绝它。

谁夭折的婴儿被保存,并与天上的基督:这是,到目前为止,fundamentallist作家中大多数人的意见。从这个角度看这个问题的最好的治疗方法之一是名为天堂那些谁不能由罗伯特·p相信书。莱特纳(伊利诺斯州绍姆堡:定期浸信会出版社,1977年)。

相信,婴儿的主要原因谁死在婴儿去天堂
死亡和复活的基督:虽然一些人试图辩称婴儿在道德上是中性的,甚至神圣,圣经教导我们,死亡是亚当的罪的刑罚(罗马书5:12,15,17),死亡后经过全人类,包括婴儿。因此,婴幼儿被认为是有罪的。除了死亡和耶稣基督复活,没有人,甚至婴儿,是值得进入天堂。最重要的原因,谁夭折的婴儿去天堂是因为耶稣为他们的罪(约翰福音3:16-18)。

得救的信心的性质和地点:得救的信心是不是一个好工作;它只是在基督的死和复活信任得救(约翰福音3:14,15)。在一个非常现实的意义,信仰不救我们;它只是自身重视基督的死和复活这拯救我们。

God’s Special Interest in Infants & Young Children: Matthew 18:1–14 refers to both those who are little children physically and those who, like these little children, have trust in Christ. These are greatest in God’s kingdom; these have angels who have direct access to God; these are the objects of God the Father’s care. Mark 10:13–16 refers to Jesus blessing the children; again, it reveals the special love God the Son has for little children.

在他周龄孩子的死亡大卫的说法:而他新出生的儿子还活着,大卫禁食祷告。当他发现在七天大的孩子已经死了,他洗他的脸,吃了一顿饭。当他的仆人表达对他这种没有悲痛吃惊的是,他告诉他们,而孩子还活着,我禁食哭泣,因为我说,谁可以告诉神是否会怜恤我,使孩子生活?但现在他死了,我何必禁食?我可以使他返回?我要去找他,但他不回我”(撒母耳记下12:22,23)。大卫的评论不但可以参考他的意识,有一天,他也将加入他的孩子死亡,因为当他成年的儿子,押沙龙,死了,大卫的反应是完全不同的。他没有说话的打算他(参看撒下18:33),但在巨大的悲痛哭了出来。

白色的大宝座审判的性质:所有所有年龄段的丢失有一天会站在前被判定神的巨大的白色宝座。启示录20:12-13清楚教导这一判断的重要组成部分,涉及到这些人的个人作品。但谁夭折的婴儿没有个人的作品。这让我们有理由相信,他们根本不存在这种判断,因此,不被认为丢失,但赎回的一部分。

Hell, the Punishment for Refusal to Believe: Condemnation is not merely overlooking the Savior but a stubborn refusal to believe (John 3:18–21). This fact is supported by the use of two different Greek words in John 3:36 (both translated ““believe”” in KJV). The first word, “”He that believeth on the Son hath everlasting life,”” is the usual word for believe and is also found in verses 16 & 18. The second word, however, “he that believeth not the Son shall not see life”” is different and means ““to disobey””. Since infants who die in infancy are not capable of this stubborn refusal to believe, they do not come under this condemnation.

神的拣选:正常情况下由基督的死和复活提供救恩的好处应用到那些谁相信和信任,惟有基督的救赎。当腓立比的狱卒问保罗,“先生们,我必须做什么才可以得救?”有人告诉他,‘当信主耶稣,你必得救’(徒16:30,31)。与此同时,那些谁相信基督被称为“选举”(帖撒罗尼迦前书1:4,5;歌罗西书3:12)。双方秉着选举是由基督的好处是可以(而在正常情况下,将)适用于个人的机制。但是,如果婴儿不能够节省的信念,选单独成为由人“选择救赎”机制(帖13分)。在婴儿期死亡的张女士是向外证明,一个是选民,上帝与他住在天堂选择。河一种。韦伯在他的书中,婴儿得救的神学,主张这一观点。所以呢查尔斯·司布真,在新公园sreet和都市帐幕讲坛。

目的只有一个地狱:要显示神的义:如果丢失被放置在火湖里,因为他们的名字没有记在生命册上(启示录20:15),其他书籍开放和判断他们根据他们的作品(启示20:12,13)必须有另一个目的,即要显示的神的义。 (1)如果在火湖里程度的处罚,上帝的公义的正义是通过判断证明的根据自己的作品失去了:这两种方式来完成。如本文前面所述,谁已经在早年夭折的婴儿不会有任何其作品来进行判断。 (2)此外,如果上帝的公义是通过判断根据他们的作品丢失,他们必须具备两个内存和良知明白,他们应该得到这种惩罚来证明。谁已经在早年夭折的婴儿将有邪恶的作品既不记忆也不是良心。所有的这些原因支持的信念,垂死的婴儿期去天堂,但这么认为是主要的依据是耶稣死而复活了他们拯救婴儿。