人死後，是否還有機會得救？

今天探討一個曆世曆代神學家不斷有爭議並且沒有定論的問題：“人肉體死後，是否還有機會得救？”探討之前要首先明確基督教信仰的幾個要點：1。得救隻有一條路，那就是信靠耶穌，此外沒有別的路可走；2。得救完全是出自神的恩典；3。 得救對活著的人來講是一個過程，這個過程是人的自由意誌選擇與神的恩典同工的過程。耶穌在世上時，行過許多神跡，四福音書裏各有記載，其中死而複活的神跡每個福音書裏都有。有人可能爭論說，【馬太】福音，【馬可】福音，和【路加】福音裏記錄了一位管理會堂人的一個女兒死而複活，故而有理由相信1。管理會堂的人信神，他的女兒也信神，所以能得救；2。這裏女兒可能是孩子(馬可提到12歲)，耶穌明確說孩子可以進天國的。【路加】福音還記錄了一個寡婦的兒子死而複活的神跡，這裏沒有提寡婦是誰，她信不信耶穌，但是耶穌卻讓她的兒子死而複活得救了。【約翰】福音裏記錄了馬大和馬利亞的弟弟拉撒路死而複活的神跡，人門可以爭論因為“耶穌素來愛馬大和她妹子，並拉撒路”【約翰十一5】，但是耶穌在十一章25節到26節提到“耶穌對他們說，複活在我，生命也在我，信我人雖然死了，也必複活。凡活著信我的人,必永遠不死” 這裏提到“信我的人雖然死了也必複活”，緊接著又強調“凡活著信我的人,必永遠不死” 你可以爭論死的定義，但是不能否認無論是肉體死還是靈死，神都可以讓他們得救。不過聖經裏提到的大多是信神的人。聖經裏明確告訴我們什麽人死後可以得救：信耶穌基督的人；孩子(教父奧古斯丁說隻有受洗的孩子，顯然是他個人的主觀意識)。聖經裏也明確告訴我們什麽人死後不能得救：聽了福音拒絕神的人。 那麽剩下的就是沒有聽到福音的人或者聽到了，但是由於傳的人沒講清楚等原因的人死後能否得救？ 聖經裏沒有明確的文字，需要神的啟示。首先我們要探討一下人。上帝造人時，給人肉體和靈魂，並且賦予人自由意誌。神在不同時期通過不同方式引領失落的人得救，人聽到得救的好消息(福音)，要用自由意誌做選擇，即人的靈與神的靈同工。本來人全是偏行己路，耶穌來了用他的寶血遮蓋我們的罪，我們才能在靈裏與神相通。人的靈與神的靈想通後，不能間斷，斷了靈魂聯係的人生就又回到過去，成了隻有肉體的人，人也失去了人生的意義，因為肉體終要毀壞歸於塵土，而亡靈是不能相通的，極其孤獨，沒有安慰。【路加】福音十六章講的“財主和拉撒路的故事”至少讓我們或者活著的人知道：1。肉體的死不是終結，人肉體死後，靈魂長存；2。信神的人死了，靈魂和神在一起，並且有安慰。生前不信神的人死了，靈魂在陰間，這些靈魂之間沒有交往。所以有活著不信的人說：反正下地獄的不是我一個人，到時有的是人，不孤單。這是錯誤的；3。生前不信神的人死後，沒有第二次機會了【希伯來書十章26節】：因為我們得知真道以後，若故意犯罪，贖罪的祭就再沒有了；4。不信的人看到神跡也不會信；所以活著能做選擇是人生的意義之所在。福音核心是：“神愛世人，甚至將他的獨生子賜給他們，叫一切信他的，不至滅亡，反得永生。”【約翰三章16節】，再有就是“你們往普天下去，傳福音給萬民聽。”【馬可十六章15節】。顯然傳福音是極其重要的，保羅在【羅馬書十章】提到“然而，人未曾信他，怎能求他呢？未曾聽見他，怎能信他呢？沒有傳道的，怎能聽見呢？若沒有奉差遣，怎能傳道呢？如經上所記：『報福音、傳喜信的人，他們的腳蹤何等佳美。』。。。可見信道是從聽道來的，聽道是從基督的話來的” 這裏保羅似乎是回答當時一些猶太人的一些推辭接受福音的理由，但是結合大使命的信息，我們有理由相信，聽到福音的人，無法推委了。神借著傳教士，現代科技等等手段將沒有聽到福音人的範圍縮小。希望這段能對聽到福音還沒有信的人有所幫助；對於已經信的人，傳福音，傳神的真道，努力學習，幸苦為主做工成了當務之急，不可怠慢。有人聽不到福音，會怪罪人。當然神是全知的神，它洞察一切。真沒有聽到福音，和聽到福音但是還不明白，神是全知的。剩下的就是從來沒有聽到福音的人死後是否還有機會的問題？ 如果你說這部分人沒有機會了， 請你回答下麵的幾個問題：1。上帝是不是給每一個人一個得救的機會？(Yes/No)2。上帝是不是既是活人的神，也是死人的神？(Yes/No)3。耶穌是不是肉體和靈的全然死而複活？(Yes/No)這是個神學上不斷爭議的話題，我們先看看早期的教父們如何認同：Shepherd of Hermas (c.160 A.D.) book 3 ch.16 refers to those who died before Christ and before being baptized. It says apostles and teachers [no mention of Christ] preached it to those already asleep. Justin Martyr (138-165 A.D.) Those who did which was universally, naturally, and eternally good are pleasing to God, they will be saved through Christ in the resurrection equally with the righteous men before them, such as Noah, Enoch, Jacob, and others. Dialogue with Trypho ch.45 p.217. Also, First Apology of Justin Martyr (c.150 A.D.) ch.63 p.184 mentions that those who died are "yet in existence and men belonging to Christ Himself." Also First Apology of Justin Martyr ch.46 p.178 Irenaeus of Lyons (182-188 A.D.) "It was for this reason, too, that the Lord descended into the regions beneath the earth, preaching His advent there also and [declaring] the remission of sins received by those who believe in Him. Now all those believed in Him who had hope towards Him, that is, those who proclaimed His advent, and submitted to his dispensations, the righteous men, the prophets, and the patriarchs, For ‘all men come short of the glory of the God,’ and are not justified of themselves, but by the advent of the Lord," Irenaeus Against Heresies Book 4 ch.27.1 p.499 Irenaeus of Lyons (182-188 A.D.) "And on this account all things have been [by general consent] placed under the sway of Him who is styled the Most High, and the Almighty. By calling upon Him, even before the coming of our Lord, men were saved both from most wicked spirits, and from all kinds of demons, and from every sort of apostate power." Irenaeus Against Heresies book 2 ch.6.2 p.365 Clement of Alexandria: (193-202 A.D.) answers about those who never heard the Gospel. Wherefore the Lord preached the Gospel to those in Hades. Accordingly the Scripture says, "Hades says to Destruction, We have not seen His form, but we have heard His voice." [allusion to Job 28:22] It is not plainly the place, which, the words above say, heard the voice, but those who have been put in Hades, and have abandoned themselves to destruction, as persons who have thrown themselves voluntarily from a ship into the sea. They, then, are those that hear the divine power and voice. For who in his senses can suppose the souls of the righteous and those of sinners in the same condemnation, charging Providence with injustice? But how? Do not [the Scriptures] show that. the Lord reached the Gospel to those that perished in the flood, or rather had been chained, and to those kept "in ward and guard"? And it has been shown also, in the second book of the Stromata, that the apostles, following the Lord, preached the Gospel to those in Hades. For it was requisite, in my opinion, that as here, so also there, the best of the disciples should be imitators of the Master; so that He should bring to repentance those belonging to the Hebrews, and they the Gentiles; that is, those who had lived in righteousness according to the Law and Philosophy, who had ended life not perfectly, but sinfully. For it was suitable to the divine administration, that those possessed of greater worth in righteousness, and whose life had been pre-eminent, on repenting of their transgressions, though found in another place, yet being confessedly of the number of the people of God Almighty, should be saved, each one according to his individual knowledge. And, as I think, the Saviour also exerts His might because it is His work to save; which accordingly He also did by drawing to salvation those who became willing, by the preaching [of the Gospel], to believe on Him, wherever they were. If, then, the Lord descended to Hades for no other end but to preach the Gospel, as He did descend; it was either to preach the Gospel to all or to the Hebrews only. If, accordingly, to all, then all who believe shall be saved, although they may be of the Gentiles, on making their profession there; since God's punishments are saving and disciplinary, leading to conversion, and choosing rather the repentance thorn the death of a sinner;" The Stromata book 6 ch.6 p.490-491 Tertullian (198-220 A.D.) mentions that Christ went to Hades "that He might there make the patriarchs and prophets partakers of Himself." (It does not say whether or not Jesus preached to them though.) A Treatise on the Soul ch.55 p.231. Hippolytus (222-235/6 A.D.) "He [Jesus] who is become the preacher of the Gospel to the dead, the redeemer of souls, and the resurrection of the buried;" Fragment from Commentary on Psalm 19 or 20 p.170. Also ch.7.14 p.189 Origen (225-254 A.D.) "but also, then when He became a soul, without the covering of the body, He dwelt among those souls which were without bodily covering, converting such of them as were willing to Himself, or those who He saw, for reasons known to Him alone, to be better adapted to such a course." Origen Against Celsus book 2 ch.43 p.448 Ambrose of Milan (340-397 A.D.) No opportunity Augustine of Hippo (370-400 A.D.) taught that God gives many (including all unbaptized infants) no opportunity to escape Hell. 5-point Calvinists (1509-1900 A.D) today believe there is no opportunity for many people. 仔細分析可以看出了，基督教合法化(313AD)以前的教父承認有機會；基督教成為國教以後的教父不承認。政教合一以後的腐敗現實，和中世紀的宗教黑暗，讓我們有理由相信早期門徒時期的教父，因為他們在迫害下宣講真理，出於真誠的良知。這不是說基督教合法化後教父們不可信，隻是他們加上了過多的個人主觀思想。從來沒聽到福音的人，得救的可能性有沒有呢？。因為這些人沒有“自由意誌”做選擇了，隻有神來做主。就象保羅在【羅馬書九章15節】“我要憐憫誰，就憐憫誰；要恩待誰，就恩待誰”。 如果神不恩待這批人，他們也不冤枉。承認有機會不意味著“普世救恩”和“二次機會”；說沒有機會得救了，似乎主觀意念太強，這種可能性也不大。為什麽我們如此關心這部分人呢？ 因為：1。 我們有“大使命”的任務在肩上，還有沒有聽到福音的人，我們需要為主不停工作2。 我們的親人還有生前沒有信主的，我們要快馬加鞭，將神的真道講給他們。3。 我們已經死了的親屬，由於他們沒有機會聽到福音，我們擔心他們下到地獄。但是耶穌基督的全然死而複活，讓我們相信神會按它的標準去救贖有心歸屬它的人，無論他們是肉體死了還是靈魂還沒有蘇醒，神是全知全能的神。阿門！附上兩段有爭議的經文:【彼前三19】「他藉這靈曾去傳道給那些在監獄裏的靈聽，」神學家對這段經文的解釋頗有爭論，任何主觀而絕對的結論，都是枉然，我們隻能說某種解釋比較正確或者說對的概率比較大。在這(靈)裏，他也曾去向那些在監管中的靈(複數)宣告他已完成了救贖大工。這是一種解釋。如果是宣告，根據上下文它主要是對那些先前信靠神的而今肉體死的人的一種安慰，告訴他們耶穌已經戰勝死亡，這對當時受逼迫的基督徒是一個極大的鼓舞。至於去沒有去陰間，神是無所不能的，沒有時空觀念的。它想去哪裏就去哪裏，絲毫不會影響它的聖潔，公義等道德屬性和非道德屬性。但是如果我們放下爭議，我們至少都認同，在靈裏上帝是可以和生前信神的，以及不信神的交流的。彼前四6】「為此，就是死人也曾有福音傳給他們，要叫他們的肉體按著人受審判，他們的靈性卻靠神活著。」又一段頗有爭論沒有定論的經文。“死人”可以是肉體死的人，也可以是靈性死的人。肉體死的人好理解，即肉體腐爛歸於塵土了；靈性死的人就是指人的靈不與神有交往了，但是靈是永遠不滅的。從上下文來看，這裏的死人是指生前聽了福音並信了，目前肉體死了的人。