关于 .自由漏洞和浸礼会接管世界:耶利米书 34:8-22 和加拉太书 5:1,13-16a

James E. Brenneman
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摘要

当 "洗礼派 "1 对自由的基本解释--一度被认为是激进的概念--成为主流并被纳入大多数西方民主国家的宪法时,会发生什么?在教会与国家的关系上,自由教会浸礼会的政体在很大程度上决定了大多数(如果不是全部的话)其他基督教传统的世界观,即使它尚未影响到这些主流教派的教义和神学结构,这时会发生什么?当浸礼会生活中的四种 "脆弱的自由"(灵魂自由、圣经自由、教会自由和宗教自由)遭到浸礼会同胞和其他人的破坏时,会发生什么情况呢?本文结合圣经中的两个 "解放宣言 "来探讨这些问题,一个是先知耶利米(34:8-9)对西底家王的宣言,另一个是使徒保罗写给加拉太人的书信(5:1,13-16a)。洗礼派 "信仰遗产中的其他历史时刻也强调了圣经中的这种自由,进一步打破了在当前的文化和政治环境中 "清醒 "是一个新概念的说法。事实上,正是这种古老的、已经 "觉醒 "的、符合圣经的 "浸礼会 "世界观为二十一世纪及以后的基督徒见证带来了最大的应许。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
A word about . . . The freedom loophole and the baptist takeover of the world: Jeremiah 34:8-22 and Galatians 5:1,13-16a
What happens when the fundamental “baptist”1 interpretation of freedom, once thought to be a radical notion, becomes largely mainstreamed and included in the constitutions of most Western democracies? What happens when, in relation to the church and the state, free-church baptist polity largely dictates the worldview of most, if not all, other Christian traditions, even if it has not yet influenced the very doctrinal and theological structures of those mainstream denominations? What happens when the four “fragile freedoms” of baptist life (soul freedom, Bible freedom, church freedom and religious freedom) are undermined by fellow-baptists and others who decry such freedom as too radical, “a figment of some infidel’s imagination,” or an ungodly paean to a “woke” culture gone mad? This article addresses those questions in the context of two “emancipation proclamations” in Scripture, that of the prophet Jeremiah (34:8-9) to King Zedekiah and of Apostle Paul’s letter to the Galatians (5:1,13-16a). Still other historical moments of the “baptist” faith-heritage underscore such biblical liberties further undoing any notion that being “woke” in the current cultural and political setting is a new concept at all. Indeed, it is this very old, already “woke,” biblical “baptist” worldview that holds out the greatest promise for Christian witness in the twenty-first century and beyond.
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