寻迹“因信成义”

“因信成义”是圣保禄宗徒在《罗马书》中的名言,是《圣经》中的话,有绝对的权威。历来的神学家们都公认,《圣经》是一部救恩书,其救恩福音是不会有错的。因此“因信成义”这句话的本身是没有问题的,而且是无可置疑的。     

要全面理解"因信称义"

“因信称义”是神的恩典,是圣灵启示给我们的真理,对所有未信者真是一个极大的福音,是神给所有迷失(惘)之人开出的一条又新又活的路,也是历世历代以来每位基督徒曾走过(也是必须走)的路。有人曾为“因信称义”质疑上帝的公义:罪大恶极,做了一辈子坏事的人临终的一刻钟就因为相信耶稣基督,他就因信得进乐园;而那做了一辈子好事的人就因不信或者没有机会信(统称未信者)就不能进乐园吗?对于前一种情况,我     

基督教信仰"信与行"解析

基督教信仰的"信"有着多层含义,主要包含"单纯的信心"、"敬畏不惧怕"、"信靠"和"盼望";"行"主要指"爱"和从信而出的好行为.信与行的关系即马丁·路德理解的"因信称义",但由于人类的思维倾向及从"信"到"行"过程的复杂性,导致了许多现实问题.因此,考察信与行的关系要以其关系的内在根据为出发点全面把握,同时不能回避实际过程的复杂性.     

信的意义

信是重要的,但我们也不能把信强调过分。后,马丁路得改教,提出“因信称义“的道理来调上帝的恩典。这一个强调十分重要,因为上帝法就有功劳、有了功劳,上帝就要称他为义。 因为保罗说:“我们得救是本乎恩,也因着信。(弗2:8)所以“因信称义”不是我们信仰的全部,我们不能强调信而把上帝的恩撇在脑后抨击天主教,“因信称义”就成了新旧两教的分水岭。近年天主教与新教的信义宗在“因信称义”的问题上达成了协议。协议书十分强调的恩是第一位的,其次才是人的信。如果我们强调信过了度,我们就会蹈犹太人的覆辙。犹太人认为人可以靠行津法称义,因为行了津现在我们如果撇下上帝的恩不说,过分强调因信称义,就会把人的信变成一种功劳,在上帝面前换取称义。这是极端错误的。     

"宁信而不顺"--鲁迅文化观的反映

"宁信而不顺"是鲁迅先生20世纪30年代提出的一种翻译主张.多年来中国译学界大多从翻译的层面对其进行研究,得出的结论多是贬谪或负面的.本文指出,"宁信而不顺"不是一种翻译技巧或翻译标准,也不是"矫枉过正"或"意气用事".它是鲁迅提出的一种理性的文化主张,是他为中国的新文化建设而发出的呐喊.它是鲁迅文化观的反映,与他的"拿来主义"思想是一致的.     

我真心信主

我之所以做见证，不仅仅是我曾在上帝面前许的愿，更想因此见证而坚定弟兄姐妹的信心。只有真心信主，主才会爱你，只有真心信主，主才会大大赐恩降福给你。那些只重形式不重内心的所谓“信”是没用的，要用真心信主，主才喜悦，你的祷告才蒙悦纳。     

试论孔子“信”伦理观念的教育价值

孔子认为,“信”是一种普遍的存在,并贯穿于全部社会生活之中,它是“仁爱”的必然要求,亦是“行仁”和“仁政”的具体体现,没有“信”就无所谓“仁”。因此,孔子把“信”确定为教育的目标要求和基本内容,同时也把“信”作为教育工作者的立教方法。面对东西方的伦理道德危机,当代社会生活必须强调修“信”和养“信” 的重要性,崇尚取信于民的治民之道、童臾无欺的经商之道、讲信明义的交友之道和言行统一的自立之道。     

论“忠”与“信”的政治伦理意蕴与当代转换

“忠”与“信”作为传统的政治伦理范畴 ,在不同的历史时期被赋予特定的内涵 ,对整个民族精神的塑造产生了深远的影响 ;而“信”作为一种道德之德 ,在古代的道德体系中 ,从属于作为伦理之德的“忠”。要实现二者的当代转换 ,根本的途径是既要保持二者的核心价值 ,同时将作为伦理之德的“忠”转换为个体的道德之德 ,而将作为道德之德的“信”普遍化、制度化为全社会的伦理之德 ,赋予“忠”、“信”新的内涵从而使其具有恒久的道德价值。     

严复与皮特·法瑟特的翻译观比较

严复，作为东方的思想家，翻译家，提出了“信、达、雅”的翻译三原则。而皮特·法瑟特，是一位西方的语言学家，在翻译理论方面，他从语言学的角度提出了“意识形态决定论”。本文通过对二者的翻译观进行比较，从意识形态与翻译，和“信”，两个方面论述了二者翻译观的异同。     

宗教皈信北大核心SSCI

[美]刘易斯·兰博(Lewis R.Rambo)著陈纳译社会科学文献出版社2023年1月275千字本书英文原著于1993年由耶鲁大学出版社出版,通过汲取心理学、社会学、人类学、历史学、神学、宗教研究和传教学等学科的研究成果,并结合对不同背景的大量皈信者进行访谈和研究的第一手资料,对世界范围的宗教皈信情况进行了评估和分析。     

对"官员述信"现象的思考--保持先进性的一个不容忽视的问题

近些年来,随着社会上封建迷信沉渣泛起,"官员"们参与迷信活动的现象也屡屡发生.一些党员干部,甚至是中高级领导干部(包括政府官员和企业的管理者),不信马列信宗教、不信科学信鬼神.他们烧香叩头,以祈福禳灾;求签问卦,以预测仕途;做决策请"大师"当顾问,用人时以"八字"做参考;出门要选"黄道吉日",办事须择"吉祥数字";门外立菩萨,室内设佛堂;念金刚经,喝信息茶……凡此种种,不一而足.认真剖析治理这一社会现象,不但是整个社会反对伪科学和封建迷信的一个重要的组成部分,而且是当前正在开展的共产党员保持先进性的一个不容忽视的方面.     

"三观"蜕变必迷信--党员干部参与封建迷信活动的主观原因分析

党的十六届四中全会提出了加强党的执政能力建设的重要任务,其中明确要求坚持马克思主义在意识形态领域的指导地位,不断提高建设社会主义先进文化的能力。在全会通过的《决定》中,对此要求进行了全面系统的阐述,特别强调要“弘扬科学精神,传播科学知识,提高干部群众识别和抵制封建迷信和伪科学的能力。”因此,党政领导干部带头抵制封建迷信,是建设社会主义先进文化的需要,事关党的执政能力建设,必须引起高度重视。然而值得注意的是,在近几年我国查处的各类     

Choosing to believe

This article defends a regulative ethics of voluntary belief. In order to determine the occasion and the scope of such an ethics, the article begins with an examination of the concept of belief in conversation with the view of J. L. Schellenberg. Next, against the dominant position in contemporary epistemology, it argues that some beliefs can be voluntary, in the sense that they are under the immediate control of the believer, and replies to William Alston’s influential objections to doxastic voluntarism. If some beliefs are subject to the immediate control of the believer, then in these cases believers are ethically responsible not only for how they investigate those beliefs, but also for the choice of whether or not to believe them. The article concludes by formulating and defending two types of regulative ethical principles governing voluntary belief.     

You meta believe it

Because of the privileged place of beliefs in explaining behaviour, mismatch cases—in which agents sincerely claim to believe that p, but act in a way that is inconsistent with that belief—have attracted a great deal of attention. In this paper, I argue that some of these cases, at least, are at least partially explained by agents believing that they believe that p, while failing to believe that p. Agents in these cases do not believe that ~p; rather, they have an indistinct first‐order, beliefy, representation that p. The indistinctness of this first‐order representation provides the leeway for the inconsistency seen in their behaviour.     

Intuitions are inclinations to believe

Advocates of the use of intuitions in philosophy argue that they are treated as evidence because they are evidential. Their opponents agree that they are treated as evidence, but argue that they should not be so used, since they are the wrong kinds of things. In contrast to both, we argue that, despite appearances, intuitions are not treated as evidence in philosophy whether or not they should be. Our positive account is that intuitions are a subclass of inclinations to believe. Our thesis explains why intuitions play a role in persuasion and inquiry, without conceding that they are evidential. The account also makes predictions about the structure of intuitions that are confirmed by independent arguments.

What people believe about memory

Two representative samples of adult Norwegians (n=2000) were asked a set of general and specific questions regarding their beliefs and opinions about human memory. The results indicate that on many questions, such as time of the earliest memories, inhibiting effects of collaboration, and memory for dramatic versus ordinary events, the views of the general public concurred with current research findings, and people in general had realistic views about their own memory performance. On other questions, such as the reliability of olfactory as compared with visual and auditory memory, the memory of small children in comparison with that of adults, the likelihood of repression of adult traumatic memories, and on more general questions such as the possibility of training memory and the capacity limitations of long-term memory, a large proportion of the participants expressed views that are less supported by scientific evidence. Implications of these findings are briefly discussed.     

What people believe about memory

Two representative samples of adult Norwegians (n=2000) were asked a set of general and specific questions regarding their beliefs and opinions about human memory. The results indicate that on many questions, such as time of the earliest memories, inhibiting effects of collaboration, and memory for dramatic versus ordinary events, the views of the general public concurred with current research findings, and people in general had realistic views about their own memory performance. On other questions, such as the reliability of olfactory as compared with visual and auditory memory, the memory of small children in comparison with that of adults, the likelihood of repression of adult traumatic memories, and on more general questions such as the possibility of training memory and the capacity limitations of long-term memory, a large proportion of the participants expressed views that are less supported by scientific evidence. Implications of these findings are briefly discussed.     

学生封建迷信问题探析

一、学生封建迷信活动的现状1.学生封建迷信活动的种类多。在各种各样的学生封建迷信活动中,影响比较大的有以下四种:(1)请笔仙、碟仙、镜仙等游戏。这些游戏在大学和中学的女生中间广为流行,且被传得神乎其神,说它们能“通灵过去、预测未来”。其中最为流行的当属所谓的请笔仙游戏。这是一种假定有神仙存在,可以帮助玩家做决定的游戏,它来源于我国古代扶乩请仙这种迷信活动。笔仙游戏一定要在晚上熄灯点蜡后进行,一般是两玩家手指交叉,把一支铅笔夹于指间,手腕悬空,仅用笔尖轻轻点在白纸上,闭眼默念“笔仙快来吧”,然后根据笔尖画出的痕迹…