: 上帝的道, 這幾千年來都是一樣, 但人就是不師古不服古鬧創新鬧出異端邪說來.
我勸你好好充實西元1-3世紀的原始基督教教義，再來指責別人。
不服古的人是你，鬧出異端邪說的不是我。
對史實認知不足尚可容忍，發表不符合事實的言論胡亂批評別人，
以下這篇文在word檔有61頁，說明1-4世紀的原始基督教教義，
是與加爾文預定論相矛盾的。
二世紀時的愛任紐，是使徒約翰的門徒的門徒，
也是四福音書主編，認定四福音為正典，二世紀末終於出現了日後
”27卷新約正典”的正點書單。
因為教會有事情要忙，我先把連結與部份貼出來，有空再補齊上色排版。
我節錄部份出來：
http://eternal-truth.org/early_church_writings.htm
In the teachings of John Calvin (much of which was drawn from the teachings
of Augustine), there are 5 points given. None of these are supported by the
early Church! For centuries men have argued different sides of these
doctrines, both sides using scriptures to support their beliefs. Many hours
have been spent by men "proof-texting" (Scripture battles).
Predestination was not taught in the same way before this time. Many people
trust in these doctrines today, which cannot be found before this time.
his teaching was not found in the true Church at all. But as I will show in
this book, they can be found being taught as heresy, as the Early Church
fathers confronted the heretics of their days. Eternal Security is never
found being taught by any of the early Church fathers (Ante-Nicene fathers -
before 325 A.D.), but it is confronted as heresy; while the truth is declared
by them continuously. What they had taught as truth is clearly what is
nowadays known as Arminianism. There is no variance between the two teachings
(with the doctrine of salvation), but rather complete unity between what the
early Church taught and believed, and what modern day Wesleyan Arminians
teach and believe.
http://www.achurchinfortcollins.org/irenaeusfreewill.php
" http://www.achurchinfortcollins.org/irenaeusfreewill.php
Irenaeus on Calvinism Free Will and Predestination
________________________________________
More on Calvinism and predestination | Primitive Christianity
________________________________________
Writings from 150-165 A.D, translated from the Greek, available in The
Ante-Nicene Fathers, volume 1, translated into English by Roberts and
Donaldson
Irenaeus (bishop of Lyons in France, c. 175) is widely valued as a vital link
to the earliest days of the Church since he was taught by Polycarp, who was a
personal disciple of the Apostle John. We find insight into the historic view
of the apostles' Church on free will and predestination in his Against
Heresies. First, regarding the doctrinal uniformity of all the ancient
Churches in his day, Irenaeus writes:
"As I have already observed, the Church, having received this preaching and
this faith, although scattered throughout the whole world, yet, as if
occupying but one house, carefully preserves it. She also believes these
points [of doctrine] just as if she had but one soul, and one and the same
heart, and she proclaims them, and teaches them, and hands them down, with
perfect harmony, as if she possessed only one mouth. For, although the
languages of the world are dissimilar, yet the import of the tradition is one
and the same. For the Churches which have been planted in Germany do not
believe or hand down anything different, nor do those in Spain, nor those in
Gaul, nor those in the East, nor those in Egypt, nor those in Libya, nor
those which have been established in the central regions of the world. But as
the sun, that creature of God, is one and the same throughout the whole
world, so also the preaching of the truth shineth everywhere, and enlightens
all men that are willing to come to a knowledge of the truth. Nor will any
one of the rulers in the Churches, however highly gifted he may be in point
of eloquence, teach doctrines different from these (for no one is greater
than the Master); nor, on the other hand, will he who is deficient in power
of expression inflict injury on the tradition. For the faith being ever one
and the same, neither does one who is able at great length to discourse
regarding it, make any addition to it, nor does one, who can say but little
diminish it." (Against Heresies, bk. 1, ch. 10, p. 331)
And again:
"Suppose there arise a dispute relative to some important question among us,
should we not have recourse to the most ancient Churches with which the
apostles held constant intercourse, and learn from them what is certain and
clear in regard to the present question? For how should it be if the apostles
themselves had not left us writings? Would it not be necessary, [in that
case,] to follow the course of the tradition which they handed down to those
to whom they did commit the Churches?" (Ibid., bk. 3, ch. 4, p. 417)
More specifically, on the doctrine of election Irenaeus writes (and from the
above quotes we may infer that this is also the unanimous view of the Church
at large):
"And if certain persons, because of the disobedient and ruined Israelites, do
assert that the giver of the law was limited in power, they will find in our
dispensation, that "many are called, but few chosen;" and that there are
those who inwardly are wolves, yet wear sheep's clothing in the eyes of the
world ; and that God has always preserved freedom, and the power of
self-government in man, while at the same time He issued His own
exhortations, in order that those who do not obey Him should be righteously
judged (condemned) because they have not obeyed Him; and that those who have
obeyed and believed on Him should be honoured with immortality." (Ibid., bk
4, ch. 15, p. 480)
And at greater length:
"This expression [of our Lord], "How often would I have gathered thy children
together, and thou wouldest not," set forth the ancient law of human liberty,
because God made man a free [agent] from the beginning, possessing his own
power, even as he does his own soul, to obey the behests (ad utendum
sententia) of God voluntarily, and not by compulsion of God. For there is no
coercion with God, but a good will [towards us] is present with Him
continually. And therefore does He give good counsel to all. And in man, as
well as in angels, He has placed the power of choice (for angels are rational
beings), so that those who had yielded obedience might justly possess what is
good, given indeed by God, but preserved by themselves. On the other hand,
they who have not obeyed shall, with justice, be not found in possession of
the good, and shall receive condign punishment: for God did kindly bestow on
them what was good; but they themselves did not diligently keep it, nor deem
it something precious, but poured contempt upon His super-eminent goodness.
Rejecting therefore the good, and as it were spuing it out, they shall all
deservedly incur the just judgment of God, which also the Apostle Paul
testifies in his Epistle to the Romans, where he says, "But dost thou despise
the riches of His goodness, and patience, and long-suffering, being ignorant
that the goodness of God leadeth thee to repentance? But according to thy
hardness and impenitent heart, thou treasurest to thyself wrath against the
day of wrath, and the revelation of the righteous judgment of God." "But
glory and honour," he says, "to every one that doeth good." God therefore has
given that which is good, as the apostle tells us in this Epistle, and they
who work it shall receive glory and honour, because they have done that which
is good when they had it in their power not to do it; but those who do it not
shall receive the just judgment of God, because they did not work good when
they had it in their power so to do.
"But if some had been made by nature bad, and others good, these latter would
not be deserving of praise for being good, for such were they created; nor
would the former be reprehensible, for thus they were made [originally]. But
since all men are of the same nature, able both to hold fast and to do what
is good; and, on the other hand, having also the power to cast it from them
and not to do it,-some do justly receive praise even among men who are under
the control of good laws (and much more from God), and obtain deserved
testimony of their choice of good in general, and of persevering therein; but
the others are blamed, and receive a just condemnation, because of their
rejection of what is fair and good. And therefore the prophets used to exhort
men to what was good, to act justly and to work righteousness, as I have so
largely demonstrated, because it is in our power so to do, and because by
excessive negligence we might become forgetful, and thus stand in need of
that good counsel which the good God has given us to know by means of the
prophets.
"For this reason the Lord also said, "Let your light so shine before men,
that they may see your good deeds, and glorify your Father who is in heaven."
And, "Take heed to yourselves, lest perchance your hearts be overcharged with
surfeiting, and drunkenness, and worldly cares." And, "Let your loins be
girded about, and your lamps burning, and ye like unto men that wait for
their Lord, when He returns from the wedding, that when He cometh and
knocketh, they may open to Him. Blessed is that servant whom his Lord, when
He cometh, shall find so doing." And again, "The servant who knows his Lord's
will, and does it not, shall be beaten with many stripes." And, "Why call ye
me, Lord, Lord, and do not the things which I say?" And again, "But if the
servant say in his heart, The Lord delayeth, and begin to beat his
fellow-servants, and to eat, and drink, and to be drunken, his Lord will come
in a day on which he does not expect Him, and shall cut him in sunder, and
appoint his portion with the hypocrites." All such passages demonstrate the
independent will of man, and at the same time the counsel which God conveys
to him, by which He exhorts us to submit ourselves to Him, and seeks to turn
us away from [the sin of] unbelief against Him, without, however, in any way
coercing us.
No doubt, if any one is unwilling to follow the Gospel itself, it is in his
power [to reject it], but it is not expedient. For it is in man's power to
disobey God, and to forfeit what is good; but [such conduct] brings no small
amount of injury and mischief. And on this account Paul says, "All things are
lawful to me, but all things are not expedient;" referring both to the
liberty of man, in which respect "all things are lawful," God exercising no
compulsion in regard to him; and [by the expression] "not expedient" pointing
out that we "should not use our liberty as a cloak of maliciousness," for
this is not expedient. And again he says, "Speak ye every man truth with his
neighbour." And, "Let no corrupt communication proceed out of your mouth,
neither filthiness, nor foolish talking, nor scurrility, which are not
convenient, but rather giving of thanks." And, "For ye were sometimes
darkness, but now are ye light in the Lord; walk honestly as children of the
light, not in rioting and drunkenness, not in chambering and wantonness, not
in anger and jealousy. And such were some of you; but ye have been washed,
but ye have been sanctified in the name of our Lord." If then it were not in
our power to do or not to do these things, what reason had the apostle, and
much more the Lord Himself, to give us counsel to do some things, and to
abstain from others? But because man is possessed of free will from the
beginning, and God is possessed of free will, in whose likeness man was
created, advice is always given to him to keep fast the good, which thing is
done by means of obedience to God.
"And not merely in works, but also in faith, has God preserved the will of
man free and under his own control, saying, "According to thy faith be it
unto thee;" thus showing that there is a faith specially belonging to man,
since he has an opinion specially his own. And again, "All things are
possible to him that believeth;" and, "Go thy way; and as thou hast believed,
so be it done unto thee." Now all such expressions demonstrate that man is in
his own power with respect to faith. And for this reason, "he that believeth
in Him has eternal life while he who believeth not the Son hath not eternal
life, but the wrath of God shall remain upon him." In the same manner
therefore the Lord, both showing His own goodness, and indicating that man is
in his own free will and his own power, said to Jerusalem, "How often have I
wished to gather thy children together, as a hen [gathereth] her chickens
under her wings, and ye would not! Wherefore your house shall be left unto
you desolate."
"Those, again, who maintain the opposite to these [conclusions], do
themselves present the Lord as destitute of power, as if, forsooth, He were
unable to accomplish what He willed; or, on the other hand, as being ignorant
that they were by nature "material," as these men express it, and such as
cannot receive His immortality. "But He should not," say they, "have created
angels of such a nature that they were capable of transgression, nor men who
immediately proved ungrateful towards Him; for they were made rational
beings, endowed with the power of examining and judging, and were not
[formed] as things irrational or of a [merely] animal nature, which can do
nothing of their own will, but are drawn by necessity and compulsion to what
is good, in which things there is one mind and one usage, working
mechanically in one groove (inflexibiles et sine judicio), who are incapable
of being anything else except just what they had been created." But upon this
supposition, neither would what is good be grateful to them, nor communion
with God be precious, nor would the good be very much to be sought after,
which would present itself without their own proper endeavour, care, or
study, but would be implanted of its own accord and without their concern.
Thus it would come to pass, that their being good would be of no consequence,
because they were so by nature rather than by will, and are possessors of
good spontaneously, not by choice; and for this reason they would not
understand this fact, that good is a comely thing, nor would they take
pleasure in it. For how can those who are ignorant of good enjoy it? Or what
credit is it to those who have not aimed at it? And what crown is it to those
who have not followed in pursuit of it, like those victorious in the contest?
"On this account, too, did the Lord assert that the kingdom of heaven was the
portion of "the violent;" and He says, "The violent take it by force;" that
is, those who by strength and earnest striving are on the watch to snatch it
away on the moment. On this account also Paul the Apostle says to the
Corinthians, "Know ye not, that they who run in a racecourse, do all indeed
run, but one receiveth the prize? So run, that ye may obtain. Every one also
who engages in the contest is temperate in all things: now these men [do it]
that they may obtain a corruptible crown, but we an incorruptible. But I so
run, not as uncertainty; I fight, not as one beating the air; but I make my
body livid, and bring it into subjection, lest by any means, when preaching
to others, I may myself be rendered a castaway." This able wrestler,
therefore, exhorts us to the struggle for immortality, that we may be
crowned, and may deem the crown precious, namely, that which is acquired by
our struggle, but which does not encircle us of its own accord. And the
harder we strive, so much is it the more valuable; while so much the more
valuable it is, so much the more should we esteem it. And indeed those things
are not esteemed so highly which come spontaneously, as those which are
reached by much anxious care. Since, then, this power has been conferred upon
us, both the Lord has taught and the apostle has enjoined us the more to love
God, that we may reach this [prize] for ourselves by striving after it. For
otherwise, no doubt, this our good would be [virtually] irrational, because
not the result of trial. Moreover, the faculty of seeing would not appear to
be so desirable, unless we had known what a loss it were to be devoid of
sight; and health, too, is rendered all the more estimable by an acquaintance
with disease; light, also, by contrasting it with darkness; and life with
death. Just in the same way is the heavenly kingdom honourable to those who
have known the earthly one. But in proportion as it is more honourable, so
much the more do we prize it; and if we have prized it more, we shall be the
more glorious in the presence of God. The Lord has therefore endured all
these things on our behalf, in order that we, having been instructed by means
of them all, may be in all respects circumspect for the time to come, and
that, having been rationally taught to love God, we may continue in His
perfect love: for God has displayed long-suffering in the case of man's
apostasy; while man has been instructed by means of it, as also the prophet
says, "Thine own apostasy shall heal thee;" God thus determining all things
beforehand for thebringing of man to perfection, for his edification, and for
the revelation of His dispensations, that goodness may both be made apparent,
and righteousness perfected, and that the Church may be fashioned after the
image of His Son, and that man may finally be brought to maturity at some
future time, becoming ripe through such privileges to see and comprehend
God." (Ibid., bk. 4, ch. 37, pp. 519-521)
"Nor, [in like manner], does the light fail because of those who have blinded
themselves; but while it remains the same as ever, those who are [thus]
blinded are involved in darkness through their own fault. The light does
never enslave any one by necessity; nor, again, does God exercise compulsion
upon any one unwilling to accept the exercise of His skill. Those persons,
therefore, who have apostatized from the light given by the Father, and
transgressed the law of liberty, have done so through their own fault, since
they have been created free agents, and possessed of power over themselves."
(Ibid., bk. 4, ch. 39, p. 523)
And earlier in this book, Irenaeus mentions a group that denied free will,
just as modern Calvinists do. Who were these proto-Calvinists? They were the
Gnostics, the heretical sect condemned by the Apostle John (1 John 2:18, 2
John 1:7), against whom Irenaeus was also writing!
"But," say they, "God hardened the heart of Pharaoh and of his servants."
Those, then, who allege such difficulties, do not read in the Gospel that
passage where the Lord replied to the disciples, when they asked Him, "Why
speakest Thou unto them in parables?"-"Because it is given unto you to know
the mystery of the kingdom of heaven; but to them I speak in parables, that
seeing they may not see, and hearing they may not hear, understanding they
may not understand; in order that the prophecy of Isaiah regarding them may
be fulfilled, saying, Make the heart of this people gross and make their ears
dull, and blind their eyes. But blessed are your eyes, which see the things
that ye see; and your ears, which hear what ye do hear." For one and the same
God [that blesses others] inflicts blindness upon those who do not believe,
but who set Him at naught; just as the sun, which is a creature of His, [acts
with regard] to those who, by reason of any weakness of the eyes cannot
behold his light; but to those who believe in Him and follow Him, He grants a
fuller and greater illumination of mind. In accordance with this word,
therefore, does the apostle say, in the Second [Epistle] to the Corinthians:
"In whom the this world hath blinded the minds of them that believe not, lest
the light of the glorious Gospel of Christ should shine [unto them]." And
again, in that to the Romans: "And as they did not think fit to have God in
their knowledge, God gave them up to a reprobate mind, to do those things
that are not convenient." Speaking of antichrist, too, he says clearly in the
Second to the Thessalonians: "And for this cause God shall send them the
working of error, that they should believe a lie; that they all might be
judged who believed not the truth, but consented to iniquity."
"If, therefore, in the present time also, God, knowing the number of those
who will not believe, since He foreknows all things, has given them over to
unbelief, and turned away His face from men of this stamp, leaving them in
the darkness which they have themselves chosen for themselves, what is there
wonderful if He did also at that time give over to their unbelief, Pharaoh,
who never would have believed...?" (Ibid./, bk. 4, ch. 29, p. 502)
Dear Calvinist, do you think Romans 9 and other passages support
predestination? The Gnostics did the same! This means that if your view of
election and God's sovereignty is correct, then you have to be willing to
admit that the early Christians -- those who gave you the Bible -- were all
wrong about a major theological doctrine, and the Gnostics -- whom John
rebukes as antichrists (2 John 1:7) -- were correct! Are you willing to admit
this?
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