圣灵是基督教所信三位一体神中的一个位格,其他两个位格分别是圣父与圣子。圣灵(圣神)是神组的第三位成员。在《圣经》中,所指的无形、强大、神圣且有情感的灵(创世记1:2;使徒行传2:18),圣灵是一个没有骨肉身体的灵体,祂常被称为灵、圣灵、神的灵、主的灵,尊称为保惠师。在支持一位论的基督教派中,圣父耶和华(雅威)才是“惟一真神”,圣灵与圣子相同,都是受圣父差遣的。关于圣灵(圣神)的中文译名,景教进入中国时意译为“凉风、净风、净风王”基督新教最先译为“圣风”或“神之神风”,现在普遍译为“圣灵”。
圣灵在《旧约》中就存在的,耶和华对摩西说:“嫩的儿子约书亚是心中有圣灵的;你将他领来,按手在他头上,使他站在祭司以利亚撒和全会众面前,嘱咐他,又将你的尊荣给他几分,使以色列全会众都听从他。他要站在祭司以利亚撒面前;以利亚撒要凭乌陵的判断,在耶和华面前为他求问。他和以色列全会众都要遵以利亚撒的命出入。”
地是空虚混沌,渊面黑暗;神的灵运行在水面上。 — 《创世记》1:2(和合本)
大地还是混沌空虚,深渊上还是一团黑暗,天主的神在水面上运行。 — 《创世纪》1:2(思高本)
在那些日子,我要将我的灵浇灌我的仆人和使女,他们就要说预言。 — 《使徒行传》2:18(和合本)
甚至在那些日子里,连在我的仆人和我的婢女身上,我也要倾注我的神;他们要讲预言。圣灵所结的果子,就是仁爱、喜乐、和平、忍耐、恩慈、良善、信实。 — 《加拉太书 》5:22(和合本)
圣灵就是神借着耶稣基督我们救主厚厚浇灌在我们身上的。 — 《提多书 》3:6
圣灵的理解在最早和现今的基督宗教中是有分歧的。《圣经》从没有声称圣灵为三位一体的神中的一个位格。事实上,即使在最早的信经——《使徒信经》中,只是简单地宣认‘我信圣灵’。直到4世纪,教会发展三位一体的神学教义时,圣灵也是神的说法才出现。教父亚他那修坚称圣灵与圣父是同质。另一位君士坦丁堡主教马西顿纽斯(Macedonius),他提出“圣灵为被造者”,和“圣灵的地位次于圣父和圣子”的主张。结果,他的主张随即被视为反圣灵派。既然第一次尼西亚公会议(公元325年)之后,三位一体的圣父和圣子的地位已奠下。至于圣灵,罗马教会(即今天的天主教)指出:‘该撒利亚的主教巴西流(Basileus,330-379)用古希腊哲学家柏拉图的思想作了一番神学思考,写了一部《论天主神圣》(De Spiritu Sancto,374)的书,他在著作中指出圣神与圣父和圣子是“同性同等”的。’圣灵是三位一体的神的讨论,被提到第一次君士坦丁堡公会议(公元381年)上。结果,教会在修定《尼西亚信经》时,加上‘我信圣神(圣灵),是主,是赐生命的,从父出来,与父、子同受敬拜,同受尊荣’。从此,圣灵是三位一体的神的地位才被确认。但在《尼西亚信经》中用词,东、西方教会对圣灵是从父出来或从父和子出来的理解出现分歧,基督教称之为和子说。此分歧最终成了基督教的第一次大分裂的因由之一。而今天的基督新教,一般接受罗马教会所用文句——圣灵是“从父和子出来”。
圣灵论
虽然早在第二第三世纪时,教父铁徒良就已提出三位一体的教义,但不可否认的,早期教会对圣灵感到困惑,在神学上无法制定多少教义,同时因当代神学讨论集中于基督论及急于解决政治争端,教父们认为还轮不到考虑圣灵的问题,甚至尚不确定圣灵到底是神还是一种作为?直到第四世纪后期圣灵的神性才终得确立;由于以上的因素,有关圣灵的讨论始终落于神论及基督论之后,讨论的内容也相对较少;但随着灵恩运动的兴起,使得圣灵这个议题在神学的领域上大放光芒。从圣经的角度来看,圣灵充满的定义就是:圣灵以“保惠师”的身位来到世上,充满并住进信衪之人的里面,因而带来神人联合的奥妙关系。这是神与人在灵里的生命的结合,是基于圣经的真理,而是在神的圣灵里,落实而成就的。这种神与人联合的关系还可不断进深,日益丰富,永不改变,持续到永永远远。此外,圣灵充满还有下面的定义:
圣灵充满是叫人知罪而悔改──为罪为义自己责备自己。(约16:8)
圣灵充满是叫我们得着从天上来的能力,为主而活,为主作工。(徒1:8)
圣灵充满是叫我们得着各样属灵恩赐。(林前12:4-11 )
圣灵充满是叫我们结出各种生命果实,使我们成为新造的人,如圣经所说:“脱去旧人,穿上新人。”(加5:22-24,弗4:22-24)
圣灵充满是叫我们得着属灵的智慧和启示,能以明白圣经,真正认识基督。(弗1:17)
圣灵充满是叫我们得着基督内住的生命,并且得的更丰盛。(约 10:10b)
圣灵充满是叫我们预尝天恩滋味,享受主的同在。(诗34:8,约14:16)
圣灵充满是叫我们与神同住同行。(约14:16,23)
圣灵充满是叫我们倚靠圣灵,能以在世过得胜圣洁生活──胜过肉体,罪恶,世界和魔鬼。(罗8:13,约壹4:4)
圣灵充满是叫我们预先经历,神为我们存留在天上的产业有何等丰盛的荣耀。(弗1:14a,18,彼前1:4)
奥古斯丁的圣灵论
东西方教会分裂的一个重要原因乃是西方教会在《尼西亚信经》上做了些许的变动,即是著名的教会历史事件——和子说,而倡议该说的一位重量级人物就是希波的奥古斯丁,为什么奥古斯丁乃至西方教会要将两方教会都同意的圣灵“由父而出”改为圣灵“由父和子而出”呢?我们不妨从两造对圣灵的看法谈起,并探讨奥古斯丁的圣灵观。东方教父基于三位一体的源头只有一个的观念,认为圣子由圣父而生,圣灵由圣父而出,这两个词汇在表达圣子与圣灵都源自于圣父,为的是规避可能产生圣父有两个儿子的说法;奥古斯丁则以《约翰福音》中,耶稣向门徒吹气并说“你们受圣灵”为出处,表达其圣灵亦由圣子而出的立场;并且解释因为圣父赐给圣子一切,既然一切都赐给了圣子,故圣灵必然是由两者而出。
奥古斯丁之所以这样诠译圣灵,最主要的因素是因为他对于三位一体的看法是采互相的关系来理解的,在他的“三位一体论”中曾说明“圣灵是属于一种父和子不能言传的连结”,[6]而它所指的连结到底为何?这方面他认为神最大的恩赐是圣灵,同时最大的恩赐也是爱,因此圣灵就是爱;使我们住在神里面的是圣灵,故圣灵成为神与信徒之间的联合基础,奥古斯丁更主张三位一体之内也有对应的这种关系,圣灵在神与信徒之间的关系在三位一体内圣灵也扮演类似的角色。我们不妨用通俗的用语来给奥古斯丁对圣灵的看法来做个整理:圣父与圣子彼此相爱,这种相互作用所产生的那一种关系就是圣灵,“圣灵似乎像一种黏胶”,把父与子连在一起,把他们与信徒连在一起,也把信徒们彼此连接在一起。事实上奥古斯丁这种关系也与“和子说”相同,企图藉以保证上帝神性内在关系的一体性,但爱的连结虽然能说明关系但却不是说明本体的用词,因此就这种说法圣灵实在很难再视为一个位格,故奥古斯丁的圣灵论曾被批评有将圣灵非位格化的倾向
加尔文的圣灵观
研究加尔文《基督教要旨》中的圣灵观,重点可归纳如下:神的话与神的灵一起做工是加尔文神学的中心思想,他并且相信不但是一起做工,而且通常是“神的话启动神的灵”,他也主张因来自圣灵的感动,必定与天启的《圣经》一致,所以所有对圣灵的体验都必须透过上帝的话的检验,认识神不能单凭主观的宗教经验,若仅一味地追求主观的圣灵感动,却通不过圣经检验,极可能发生脱序状况。因此神的话必须记载下来,免得湮没、误传或为人的僭妄所败坏。加尔文是这样子看待圣经与圣灵的关系的。加尔文对圣礼中的圣灵亦有其独到的见解,他主张圣礼是上帝恩典的外在象征,信徒必须透过圣灵的教导,各种礼仪才具意义,所以他并未完全废除圣礼。以圣餐为例,他认为是信徒在圣灵里被圣化而与神产生连结,而不是饼和杯被圣化,这一观念带给后世的基督徒极大的影响。
加尔文还强调基督是信徒与神之间的中保,但信徒如何与基督联系?是未曾处理的一个困难,其间必然也需要一位中介者,他以《约翰福音》第14章第16节“另外赐给你们一位保惠师”为依据,认为圣灵就是基督和人之间的中介者,第一位保惠师是耶稣基督,第二位保惠师就是圣灵,因为二者的事工存在一种连续性,因此使圣灵的工作密切地接续在基督的启示上。有一段在《基督教要旨》中文版中被省略的文字,经林鸿信博士在所著的《加尔文神学》第五章圣灵论中特别译出,可说明加尔文对圣灵与世界的看法,译文如下(闽南语):“圣神注入万物,使他们生长,在天地中赐他们活命,圣神无界限,无属于受造者,反转将力量注入万物,将活命吹入他们至深的所在、性命的表现与所有的活动,伊确确实实是上帝的神”。即知加尔文对圣灵在万物当中的工作的体会于一斑,因此当他看到大自然的美妙,才会感悟到圣灵也在其中,因此加尔文视创造为圣灵的工作之一,并借着圣灵持续祂的摄理。
加尔文较当代一般神学家更重视圣灵,但后世大多数神学家强调他的预选说,以致预选说几成为加尔文神学的同义词,其实他的圣灵论甚为丰富,但可惜的是他虽提及了圣灵的位格,但因他的圣灵论未专章处理,致这部分的看法与西方教会传统没什么差异及特殊见解,基本上也是以关系的面向来了解;但必需一提的是他的圣灵论最好从他的三一论谈起,因他对于“位格”的解释极为重要,并与其圣灵论息息相关,他认为位格是神的本体中一种存在,和其他位格相互关联;三位格是对相互关系而言的;若无相互的关系则不具实质的意义,子对父才为子,父则是对子才为父,故圣灵对父是圣灵,是父的灵,对子亦是圣灵,也是圣子的灵;这一切都是在相互关系中才有位格的意义;因此,在讨论创造时,不仅讨论圣父的工作,也必定牵涉到圣子与圣灵的工作,其他方面也都是同一个道理;而他特别显现它的此一看法则为救恩论和教会论,他认为圣灵在个人身上所做的工为救恩论,在信徒团体中所做的工则为教会论
莫特曼圣灵论
莫特曼是二十世纪的更正教神学家,自谓其神学是后巴特神学,他虽然以末世论的盼望神学一书而一举成名,但他站在巴特肩膀上而发展的圣灵论却也有极丰富的内容及宽阔的视野。莫特曼认为在传统中,谈到圣灵即不自觉联想到灵性与精神方面,以致无法看到全面性的圣灵工作,所以他主张应该要用全备的生命来看圣灵,因为圣灵的工作不只单在生命的某一层面,而是对整体的生命在做工,因此它的圣灵论是一种结合了生活经验、宗教经验及与神交往经验共同思考的圣灵论。莫特曼基于以上的思考,认为圣灵不是经验的对象,而是使人体验新生命的媒介,所以当人借着圣灵而经验时,即知圣灵确确实实是一使得到经验的主体;他的此一看法解决了神的超越性(神远远的离开了祂所创造的人)及神的临在性(神很贴近所创造的万物)所产生的困难而把两者连结起来,使人一方面能认识神,一方面又能体验祂。因此莫特曼认为圣灵论是连结基督论与末世论的桥梁。
莫特曼宽广的圣灵论在他阐述圣灵的工作时表露无疑,他除了赞同西方教会传统对圣灵工作的看法外,特别对于圣灵的更新这一方面有其独到的看法,成为其圣灵论的一大特色,莫特曼认为圣灵除了参与圣父最初的创造,更始终参与了万物的更新工作,他认为圣灵所要更新的不仅仅只是信徒的内心,“甚至宇宙大地世上所有生命的表现,春去秋来,一元复始、万象更新,都是圣灵力量的展现,也是圣灵更新的结果”,而末世则是天父藉圣灵终末的创造且亦为圣灵更新工作的完成。
莫特曼对圣灵工作的描述可概略的如此说:子借着圣灵来到世界,继续被圣灵充满见证他是父的儿子,同时圣灵也使人进入父与子的团契中。父使子从死里复活,是借着圣灵使子胜过死亡权势,子则因圣灵成为父国度的主,同时赋予子所差遣的圣灵持续在更新万物。圣灵做工在全地直到末世基督再临时,父将万物归于子,子把新的国献给父,把一切荣耀及自己一同归于父。莫特曼对于圣灵的位格亦是从三一神思考的架构来理解的,祂除了接受西方教会的和子说传统外,也整合了东方教会的想法,祂认为位格指的是主体性的源头,圣灵的位格就是指圣灵的主体性,也就是圣灵是谁的问题,并且认为应从圣灵与父及子的关系来理解;祂认为“不应只提到圣灵分别与圣父、圣子的关系而已,也应当同时提到圣父与圣子的关系”,所以他提出由“圣父所出的圣灵亦由为圣父所生的圣子所出”的说法用以调和东西方教会的观念差异;略而言之,祂对圣灵位格的看法是这样的:这共融为一是三一神内在生命(一),而相互寄居就表示父、子、灵之间的差异(三),而其间差异的互动则是爱。莫特曼圣灵论的贡献一方面是从三一神观出发,一方是人经历圣灵的多元性,同时在自然里体验圣灵则更是另一个特点。
综观以上三位著名神学家对圣灵的看法,可观察出人类对于圣灵的认识是从单一到多元,从片面到完整的;显示三一神乐意人们更加的来认识祂。其中莫特曼对圣灵工作描述的清晰明白,又具宽广的视野,且对圣灵位格处理能执两用中。但圣灵论尚未发展完备,深值持续讨论及研究。在讨论、认识甚至研究圣灵时,若要避免在偏差有两点特别必须注意的事项:应该知道圣灵是属上帝,不可把圣灵的作用或圣灵的能力看成圣灵的本身,如此才能平衡的来认识圣灵而不致沦为一意追求能力或者恩赐的狂热主义者。最重要的是有限的受造者即人类,想要理解无限的上帝本是极困难的,也很容易把主观的因素加在里面,就例如在知道地球是圆之前,会误解圣经中提及地球同时存在日与夜的问题,而更限制了对真理的认识;如仅凭神秘经验去理解,可能产生瞎子摸象之憾,若单从理智知识面去理解也不啻是缘木求鱼,故在认识祂的过程中,经验、知识及等候三者缺一不可,千万不要躁进而影响到对祂整全平衡的认识。
圣神降临节,亦称五旬节,源自犹太人三大节期之一七七节。犹太教按犹太历守节期,纪念以色列人出埃及后第五十天〔由出埃及记19:1之记载:以色列人出埃及以后,满了三个月(英文译得更贴近原文:In the third month,指三月的第一天)的那一天,就来到西奈的旷野。及出埃及记19:11之记载:到第三天(指三月的第四天)要预备好了,因为第三天耶和华要在众百姓眼前降临在西奈山上。〕,耶和华在西奈山颁给摩西《十诫》的日子;基督教的圣灵降临节的日期则定在复活节后第50天和耶稣升天节后10天。
五旬节源于七七节,以色列人要从尼散月18日(七日的第一日)——他们的大祭司将一捆新熟的大麦献给神作为初熟果子的那天,数算七个星期。这一共是49天,然后他们会在第50天守七七节。当后来一群犹太人将圣经译成希腊文时,希腊文的“第50”(pentecostē′)。因此,说希腊语的犹太人遂将七七节称为五旬节(Pentecost)。
圣经利未记23:15-21记载:“‘你们要从安息日的次日,献禾捆为摇祭的那日算起,要满了七个安息日。到第七个安息日的次日,共计五十天,又要将新素祭献给耶和华。要从你们的住处取出细面伊法十分之二加酵,烤成两个摇祭的饼。…祭司要把这些和初熟麦子作的饼,一同作摇祭,在耶和华面前摇一摇,这是献与耶和华为圣物归给祭司的。当这日,你们要宣告圣会,甚么劳碌的工都不可作,这在你们一切的住处,作为世世代代永远的定例。’”五旬节是从初熟节(利23:10-11,15-17)开始算起的第50天(第七个安息日的次日),所以称之为五旬节。在犹太教,这一天是摩西在西奈山领受耶和华所给与的《十诫》的日子,也是“感谢律法的纪念日”。这个节日同时也用来感谢耶和华赐与的收获,所以又称收割节,是犹太人的三大节期之一。
对基督教来说,五旬节就是《圣经·使徒行传》第二章所载圣灵降临早期基督徒之事件日期。此记载在五旬节当天,圣灵倾注在门徒身上,使门徒得力量与说方言的恩赐,向别人传扬福音。有鉴于此,这被认为是早期基督教会成立之日子。但关于圣灵降临节的庆祝,最早记载是在四世纪末,由西班牙修女以塞利亚所写的《朝圣记》所记。五旬节亦是圣灵降临期的开始。
圣灵降临期是教会年历中最后和最长的一个节期,开始在复活节后第50天。圣灵降临期共有四个节日,日期随复活节而改变。圣灵降临期的节庆,主要为罗马天主教、圣公宗和信义宗所紧守。正式的圣灵降临期要到十四世纪才成形。整个圣灵降临节期一般采用的颜色是绿色,但间中也会采用其他颜色,如这节期的第一个主日(三一主日)则采用白色。传统视圣灵降临节的日期在复活节后第50天,即《圣经·使徒行传》第二章所载圣灵降临早期基督徒之事件日期。有鉴于此,这被认为是早期基督教会成立之日子。但关于圣灵降临节的庆祝,最早记载是在四世纪末,由西班牙修女以塞利亚所写的《朝圣记》所记。
圣日/主日
三一主日/(圣灵降临期第一主日)
圣灵降临期第二主日/圣灵降临后第二主日/三一后第一主日
圣灵降临期第三主日/圣灵降临后第三主日/三一后第二主日
基督圣体圣血节(三一主日后星期四,有些教区移到主日庆祝)(天主教圣日)
耶稣圣心瞻礼(基督圣体圣血节后八日星期五)(天主教圣日)
基督普世君王节/基督君王主日(常年期/圣灵降临期最后主日)(天主教圣日/圣公宗主日)
五旬节运动(Pentecostalism)是20世纪初兴起的基督教新教运动。他们特别强调说方言(Speaking in tongues)是要领受圣灵的首个外显的凭据,根据《圣经》记载的公元33年的五旬节,早期基督徒接受来自天上的圣灵,很多人拥有了常人看来非同一般的能力,例如说方言、治病等。五旬节运动与后来1950年代发起的灵恩运动是很类似。五旬节运动,并非由一间叫五旬宗的教会发起。它们属于圣洁运动较激进的一群教会团体,他们采用了圣经使徒行传第二章1-5节的经文中提到耶稣升天,门徒在第一个五旬节被圣灵充满,按著圣灵所赐的口才说起别国的话(方言)来。早在1867年的圣洁运动就已经有人提出五旬节运动这个说法,1896年美国北卡罗莱纳州车落基县剪床校舍也许是这一运动的前身,在十九世纪末二十世纪初有几十个不同名字的教会出现。现代的五旬节运动则开始于1901年前后,大多数的基督徒认定这个运动从美国肯萨斯州的托皮卡镇发起。伯特利圣经学院创办人兼院长查理·巴翰(1873年6月4日-1929年1月29日)的一位女学生艾格妮斯·欧兹曼,突然开始说外语(灵言)可以算作这一运动的起始标志。“据说欧兹曼小姐三天不能讲英语和只能讲汉语与写汉字”
五旬节运动的扩展从亚苏撒街复兴为标志。1906年4月9日在李爱德华在洛杉矶的家中举行的聚会祷告期间,他声称获得圣灵。4月12日,出席的非裔美国人,牧师威廉·J·西摩也声称他被圣灵感动。在4月18日,洛杉矶时报在头版刊登了这场运动。3星期以后,这个团体就快速增长,以致原来的场所无法容纳,他们就租用在亚苏撒街312号一个许久未被使用的非洲人美以美会教堂,于是创立了使徒信心会。五旬节派认为救恩的关键是在乎相信耶稣是为唯一救赎主,能赦罪。他们也相信浸礼是公开承认自己身份的象征,说方言是受圣灵的浸的证据,接获圣灵后还有治病等异能。五旬节派相信,《圣经》在信仰问题上具有最高的权威。但有报道显示,有部分信徒拒绝接受医疗护理,等待圣灵降临不治自愈的奇迹而导致病情加重。圣经中提到的方言有两种。其中大多数提到的是真正的人类的语言(Acts2:4);另一种是普通人没有办法听懂的的语言(1Cor14:2)。五旬节派所说的方言主要指的是后者。这种方言不是真正的如汉语,法语、英语、印度语等这类自然语言,这种灵言有很大可能没有人类可以理解的语法和文法结构,无法被其他人理解。
其它教会对此有不同看法。例如,恩泉信托会和英国福音协进会发表过以下联合声明: “我们也留意到, 凭着玄秘术或邪灵的帮助, 人同样能说外语。”《当代美国宗教运动》表示, 在海地,不但五旬节会能“说外语”, 连以巫术和魔法著称的伏都教也能“说外语”。使徒约翰在《约翰一书》也曾指出,人需要提防各种神奇的异能,因为不是所有异能都是来自圣灵,有可能来自邪灵。大多数的五旬节派都承认圣经的首要地位以及耶稣基督在信仰中的作用,也承认耶稣的死亡的价值。但不同的是,他们相信圣灵的第二种作用,就是让信徒与神更加接近,就是所谓“圣灵的浸”。
独一神格五旬节派(Oneness Pentecostal)相信唯独耶稣”一位论(Jesus-Only doctrine)。他们指出在使徒行传中,路加记载使徒们只单独奉主耶稣的名施浸礼,而不是奉父、子和圣灵的名。根据这一条,一些人就开始只奉耶稣的名字施洗。但是这样做就与传统的“三位一体”神学理论相违背,也必定不会被主流的基督教会所接受。圣经确表明基督徒“说方言”的恩赐会延续多久。据圣经记载,“说方言”的恩赐和其他来自圣灵的恩赐,总是由耶稣基督的使徒按手在别人身上授予的,或者当着使徒的面授予的。因此,当使徒们和领受了这些恩赐的人去世以后, 靠着圣灵施行异能的神奇恩赐就必终止了。这个看法跟希伯来书2:2-4提到的上帝赐下这些恩赐的目的一致。
五旬节教派: 神的教会,神召会,使徒信心会,五旬节圣洁会,五旬节会,新生命小组教会
救赎指的是个人或社会从痛苦和己所不欲的状况下解脱,是所有宗教以及部分哲学都要面对的问题和挑战。一般来说,只有犹太教和基督教盼望来自神的救赎,佛教和印度教则认为要借着自己才能得到救赎。犹太教和基督教中的救赎来自上帝,这也是他们特有的解决之道。犹太教是寄望弥赛亚降临,以给他们带来救赎;而基督宗教则认为耶稣基督就是弥赛亚,救赎已经降临了。犹太教徒和基督徒认为,人世间的苦难,无论外在内在,都是来自于人的原罪,必须要赎罪才能获得救赎。
犹太教徒会透过对上帝作各种各样的献祭来为自己及家人赎罪。基督教认为救赎就是从罪的束缚中解脱,从而与上帝一起获得永生。基督徒宣称,他们信仰的核心,即是“救恩”由上帝赐予的救赎。基督徒认为,人类由于身心软弱而经不起恶者的试探引诱,终有犯罪堕落的一天;所以,上帝为人类安排了救赎的计划。上帝赐予的救赎(救恩),在消极的方面是要救人脱离死亡、罪、律法和魔鬼的权势,而在积极方面则要救人上天国,赐给人永生和永远的荣耀,并使人能够活在丰盛的生命之中。由此基督徒认为上帝的救赎包括亦即今生与来生的救赎,也就是在现实当中拯救信徒,以及将来把信徒带入永生。基督徒认为信仰耶稣才能得到救赎,因为人靠自己不能解救自己,却只要回到上帝的面前,靠着耶稣的受难来赎罪。在基督教神学上,把对救赎的研究称为基督教救赎论。
天主在做人的过程中引入良心。良心能分辨善恶。但良心并不准确,可以因人的经历又或者人的背景而有所不同。于是天主引入十诫教导我们什么是对,什么是错。耶稣的来临及教导加强了十诫的深度。但单是知道什么是对和什么是错是没用的。因为单依靠人的力量是无法战胜魔鬼的,也是说很多时的知错而行。所以必须要有耶稣在你的心灵,伴你一起走才能战胜魔鬼。所以天主教的救恩有两点:(1)明白真理。(2)天主与你同在。
根据圣经新教认为,上帝创世之先,世界是完美和圣洁的。然而,当亚当及夏娃不服从上帝的命令,屈服于撒旦引诱之后,他们便失去了原有圣洁的形象。基督新教认为上帝的审判临到他们:“你们必定死”(创世记2:17)。基督新教神学指出,由于亚当及夏娃的原罪,从由那时起,所有的人都在罪孽受孕、出生(诗篇51:5),心里只有恶念(创世记8:21),“从肉身生的,就是肉身”(约翰福音3:6)。由于所有人均死在罪中与上帝隔绝),他们不能藉自己的努力及行为与上帝和好。新教相信耶稣基督是父上帝差来,为要把人类从罪恶与惩罚中买赎回来。基督新教根据圣经认为上帝的儿子耶稣承担“我们众人的罪孽”(以赛亚书53:6),在十字架上把自己献上作赎罪的祭,成为众人的赎价(马太福音20:28),因人类的罪的缘故而死,替代罪人死亡(哥林多后书5:21)。基督新教坚信耶稣复活,完全肯定了上帝已接纳基督为代罪羔羊的确据(罗马书4:25)。基督新教相信上帝已把所有罪人称为义(普世称义),宣告所有罪人因着基督的缘故称义,“因耶稣一次的义行,众人也就被称义得生命了”(罗马书5:18)。基督新教认同这是圣经的核心信息,正是教会存在的意义。基督新教相信每个人藉着上帝所赐的信心领受这份礼物,而非藉着人的好行为(以弗所书2:8,9)。“因信称义”中所指称义的“信”就是信赖基督及祂救赎的伟大工作,这“信心”紧守上帝在基督里预备的救赎(罗马书3:28;4:5)。基督新教坚信,虽然基督为所有人死,拒绝以信心接受上帝赦罪的人将失去基督为他们赢取的赎罪(约翰福音8:24),“不信的,必被定罪”(马可福音16:16。
伊斯兰教亦有“救赎”。但不通过这个词来体现。穆斯林的基本信仰即包括:信真主与信末日。至高主通过古兰经告诉并许诺信士坚守主道,在末日可以获得拯救,亦即有权享受“下临诸河的乐园”。在小乘佛教观念中,苦难对于陷入轮回的众生来说是永无止境的。只有跳出轮回才能够获得解脱,称为偏空涅槃。小乘佛教徒认为,偏空涅槃使生命达到“不生不死”的状态,不再进入生死轮回,从而不再受苦,获得心灵的永远安宁。通过戒定慧的自我修炼过程,完成个体生命意志与整体生命意志的自然整合与回归。 因小乘只断我执证人空,未断法执未证法空,还没有实证二空真如,所以未得真空涅槃。唯有进入大乘菩萨的层次,我执断则不恋生死,法执断便不厌生死;既不贪恋生死也不厌离生死,这才叫做真空涅槃。日本的神道教中的救赎观念类似于佛教,同时更强调现实生活中寻找幸福和快乐的重要性。印度教的救赎观念是指生命从轮回解放出来,与终极实相(梵)合一,并达到精神上的圆满。在印度教的观念中,这种解脱超越了现实世界,也使得不再受任何约束。和这种解脱相比,人的现实生活,甚至天堂和地狱,都不过是人暂时的居所。同时,印度教认为,不同信仰的人可以获得不同的解脱和救赎,即他们肯定的是精神的解放,而不是某种特定形式的救赎。
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