南亞路德會
參考

↑  《信仰立場》，南亞路德會，頁12，「我們相信舊約的希伯來原文及新約聖經的希臘原文均為上帝所默示的話語。這些希伯來原文及希臘原文的翻譯本，若能準確地反映原文的意思，傳達上帝的真理給人們，它們也可稱為上帝的話語。」
1 2 3 4  信仰根基 （页面存档备份，存于），南亞路德會
↑  《南亞路德會前傳與發展》，基督教週報，2637期
↑  , , Book of Concord,   [2020-12-09], （原始内容存档于2021-03-11） .
↑  《我們所信》，亞洲路德宗神學院翻譯事務社，頁3-4，「我們相信在1580 年協同書中的三個大公信經（即使徒信經、尼西亞信經、亞他那修信經）及路德宗信條，均表達真確的聖經教義。這是因為它們認信的教義唯獨根據聖經，它們規範了我們所信及我們生命的各項。所以我們教會及學校所傳講和教導的，定要跟這些信經和諧一致。它們所拒絕的，我們也同樣拒絕。」
↑  《信仰立場》，南亞路德會，頁14
↑  《信仰立場》，南亞路德會，頁3：「祂顯明自己是三位一體的上帝，擁有三個位格。『所以，你們要去，使萬民作我的門徒，奉父、子、聖靈的名給他們施洗。』(太28:19)」
↑  《信仰立場》，南亞路德會，頁11：「我們相信聖經是上帝給所有人的文字啟示。祂在聖經中揭示兩個信息，就是律法和福音。律法宣告什麼是對、什麼是錯，律法警告上帝因為罪要施行懲罰。『所以凡有血氣的，沒有一個因行律法能在上帝面前稱義，因為律法本是叫人知罪。』(羅3:20)福音彰顯上帝的愛；是耶穌把人從罪惡中拯救出來的救恩。『惟有基督在我們還作罪人的時候為我們死，上帝的愛就在此向我們顯明了。』(羅5:8)」
↑  《信仰立場》，南亞路德會，頁18：「我們相信當亞當及夏娃不服從上帝的命令，屈服於撒旦引誘之後，他們便失去了原有聖潔的形象。『就如經上所記：沒有義人，連一個也沒有。沒有明白的，沒有尋求神的。』（羅3:10-11）所有的人都在罪中受孕、出生，心裡只有惡念，這就是人的原罪。『我是在罪孽裡生的，在我母親懷胎的時候就有了罪。』（詩51:5）」
↑  《信仰立場》，南亞路德會，頁68：「我們相信耶穌再臨的時候，這現今的世界將會完結…全世界皆會聽到祂的聲音，所有已死的都要復活，就是說，他們的靈魂會與他們的身體再次聯合起來。『你們不要把這事看作希奇。時候要到，凡在墳墓裏的，都要聽見他的聲音，就出來：行善的，復活得生；作惡的，復活定罪。』（約翰福音5:28,29）與那是活著的，那些復活的將要到這審判的寶座前。所有不信的人會被定罪到永恆的陰間。那些借信心得到基督寶血潔淨的人，將會得榮耀並與耶穌在天上得享上帝的福樂。」
1 2  《信仰立場》，南亞路德會，頁54
↑  院訓 （页面存档备份，存于），南亞路德會聖經學院
1 2 3  《我們所信》，亞洲路德宗神學院翻譯事務社，頁16
↑  《信仰立場》，南亞路德會，頁12-13：「我們相信聖經所說的是整體一致，真實及沒有謬誤的，且是教會最高的權威及指導。『經上的話是不能廢的。』(約10:35 下)。」
↑  我們所信，頁5
↑  我們所信，頁9
↑  《信仰立場》，南亞路德會，頁29-30
↑  施馬加登信條（英语：） (1536), Part II, Article I: The first and chief article （页面存档备份，存于）
1 2 3  「唯獨聖經」 （页面存档备份，存于），南亞路德會
↑  Hindson, Ed及Mitchell, Dan（編）, The Popular Encyclopedia of Church History: The People, Places, and Events that shaped Christianity, 頁277
↑  Holcomb, Justin, The Five Solas - Points from the past that should matter to you （页面存档备份，存于）, Christianity.com
↑  「唯獨信心」 （页面存档备份，存于），南亞路德會
↑  Keller，Brian R.，Believe it or not: You are forgiven through Christ! （页面存档备份，存于），頁7，"The Greek verb for 'justified' means that a judge declares people 'not guilty' of all charges. They are in a constant state of being declared not guilty，'freely by his grace.'"
↑  Strong's Greek: 1344. δικαιόω （页面存档备份，存于）
↑  Kling，David W.，The Bible in History: How the Texts Have Shaped the Times，頁120
↑  薛思捷，《聖經要道》，頁44：「耶穌到世上來，是要為世人付出罪的贖價，使人脫離律法的咒詛…耶穌順服天父的一切行動，都是以全人類替身的身份做的。為此，耶穌的工作被稱為替代性的，因為他做了世人的替身。正如因亞當一人犯罪使全人類受害一樣，因耶穌一人的順服也使全人類蒙福。聖保羅這樣記著說：因一人的悖逆，眾人成為罪人；照樣因一人的順服眾人也成為義了。』」
↑  薛思捷，《聖經要道》，頁46：「耶穌完全順服天父，做了罪人的替身，包括代替世人接受罪的懲罰。」
1 2  .   [2020-12-08]. （原始内容存档于2020-11-05）.
↑  .   [2020-12-08]. （原始内容存档于2020-04-17）.
↑  Stavropoulos, Christophoros, Partakers of the Divine Nature, in Eastern Orthodox Theology: A Contemporary Reader, 頁188, "The work of our theosis, our union with God, is not transmitted to us in some mechanical fashion. Our weakened human nature will not be transformed magically. The change will happen in conjunction with our own efforts. It will be realized with the cooperation of man and God. This subjective aspect of our union provides the way of theosis which we must follow.", quoted from WELS Topical Q&A: Religion - Orthodox
↑  WELS Topical Q&A: The Greek Orthodox Church （页面存档备份，存于）, "Greek Orthodox Church teaching regarding salvation is a mixture of faith and morality."
↑  《天主教教理》（1992）第2068條：「眾人因信德、聖洗及遵守誡命而得救」（all men may attain salvation through faith, Baptism and the observance of the Commandments.）」；第2010條：「在聖神和愛德的推動之下，我們才能為我們自己並為他人賺得為成聖、為增加恩寵和愛德，一如為得到永生有用的恩寵。」（Moved by the Holy Spirit and by charity, we can then merit for ourselves and for others the graces needed for our sanctification, for the increase of grace and charity, and for the attainment of eternal life.）」；第2027條：「我們能為自己和為別人賺得一切有用的恩寵，為到達永生，和得到必須的世物。」（we can merit for ourselves and for others all the graces needed to attain eternal life, as well as necessary temporal goods.）」；第2036條：「訓導的權威也伸展到自然律的特殊規範，因為造物主要求遵守的這些規範，為得救是必要的。」（The authority of the Magisterium extends also to the specific precepts of the natural law, because their observance, demanded by the Creator, is necessary for salvation.）
↑  《天主教教理簡編》，第六條，132項，「基督將以祂作為拯救眾人的世界救主所獲得的權力，進行審判。各人心中的秘密，以及對天主及對近人的行為，將會顯露出來。每人將按他的作為獲得生命或受永罰。」
↑  .   [2020-12-08]. （原始内容存档于2021-03-11）.
↑  WELS Topical Q&A: Salvation By Works Questioned, "The Catechism of the Catholic Church is clear in stating that we merit salvation in part by our works.  Read paragraphs 1987 through 2029, note especially 2001, 2002, 2009, 2010, 2019, 2027."
↑  薛思捷，《聖經要道》，頁53：「聖經說過上帝在基督裏面叫世人與自己和好。是否就是說全人類都要得救呢？斷乎不是！耶穌說：『信而受洗的必然得救，不信的必被定罪。』（可十六：十六）人要藉着信心，才可領受到普世救贖的益處。人若不信，就失去享受普世救贖的福份了。」
↑  .   [2020-12-08]. （原始内容存档于2020-11-04）.
↑  .   [2020-12-08]. （原始内容存档于2020-11-05）.
↑  薛思捷，《聖經要道》，頁54
↑  WELS Topical Q&A: Sola Scriptura, "many passages...state sola scriptura, such as Revelation 22:18-19. If we cannot add anything to the words of Scripture and we cannot take anything away from them, that is Scripture alone."
↑  .   [2020-12-08]. （原始内容存档于2020-11-26）.
↑  《信仰立場》，南亞路德會，頁11-12
↑  我們所信，頁2
↑  Schroeder, Jonathan E., Worship & Outreach: A Lutheran Paradigm （页面存档备份，存于）, Wisconsin Lutheran Seminary（英语：）, 2010
↑  協同式（1577），第一部分 摘要，第五條 律法與福音，「我們相信、教導並承認：律法與福音的區別是特別的榮光，要極力把它保持在教會中，才能做到聖保羅的勸勉：『按着正意分解真理的道』（提後2：15）。」
↑  Schuetze, Armin W. (1992), Basic Doctrines of the Bible (聖經要道), p30
↑  《施馬加登信條》（1537）第三部分第二條：論律法 （页面存档备份，存于）
↑  《協同式‧摘要》（中文版），頁434，第五條：「嚴格來說，『律法』是神聖道理，教導人甚麼是對的，是上帝所喜悅的，譴責一切邪惡而反對上帝旨意的事。因此一切定罪的事是屬於『律法』的宣講。可是，嚴格來說，『福音』是一種教訓未遵守律法而被定罪的人應當相信的道理，即基督已經補贖、償還人的一切罪債，不靠人的功勞而替人贏得罪得赦免、『上帝的義』（羅1：17；林後5：21）與永生。」
↑  《協同信條》 （页面存档备份，存于） （1577） "[T]he Gospel is properly a doctrine which teaches what man should believe, that he may obtain forgiveness of sins with God, namely, that the Son of God, our Lord Christ, has taken upon Himself and borne the curse of the Law, has expiated and paid for all our sins, through whom alone we again enter into favor with God, obtain forgiveness of sins by faith, are delivered from death and all the punishments of sins, and eternally saved. For everything that comforts, that offers the favor and grace of God to transgressors of the Law, is, and is properly called, the Gospel, a good and joyful message that God will not punish sins, but forgive them for Christ's sake." （主文所用為香港路德會文字部《協同書》中文譯本）
↑  薛思捷，《聖經要道》，頁94，「耶穌對門徒所吩咐的說話，實在是向所有基督徒說的。彼得寫得很清楚：『惟有你們是被揀選的族類，是有君尊的祭司…』（彼前二：九）彼得這些話是對那些人說的呢？他們就是『分散在本都、加拉太等地』，『蒙耶穌基督寶血所灑，』得以成聖的人。（彼前書一：一至二）也就是彼得在彼前二：五所指的人。他說：『你們也就像活石，被建造成為靈宮，作聖潔的祭司…』這裏所指的是所有的基督徒。他們組成了聖潔和君尊的祭司職。」
↑  .   [2020-12-08]. （原始内容存档于2021-03-11）.
↑  .   [2020-12-08]. （原始内容存档于2021-03-11）.
↑  《我們所信》，亞洲路德宗神學院翻譯事務社，頁2，「上帝...在聖經中揭示兩個信息，就是『律法』和『福音』。『律法』宣告什麼是對、什麼是錯，『律法』警告上帝因為罪要施行懲罰。『福音』彰顯上帝的愛；是耶穌把人從罪惡中拯救出來的救恩，表明了這愛。我們相信整本聖經是以基督為中心。在舊約中，上帝屢次應許一位把人從罪惡死亡及陰間拯救出來的神聖的救贖者。新約中宣告這位應許的救贖者道成肉身，成為拿撒勒耶穌。」
↑  《信仰立場》，南亞路德會，頁65
↑  薛思捷，《聖經要道》，聖臨出版社，頁107
↑  《提摩太後書》四章1節
1 2  薛思捷，《聖經要道》，頁108
↑  《我們所信》，亞洲路德宗神學院翻譯事務社，頁13
1 2  .   [2020-12-08]. （原始内容存档于2018-01-17）.
↑  《我們所信》，亞洲路德宗神學院翻譯事務社，頁13-14
1 2  .   [2020-12-08]. （原始内容存档于2021-03-11）.
↑  WELS Topical Q&A: Real Presence Biblical Basis? （英文）
↑  Weimar Ausgabe 26, 442.23; Luther's Works 37, 299-300.
↑  Statement on the Lord's Supper （页面存档备份，存于）, Wisconsin Evangelical Lutheran Synod, "we need to study Christ's words of institution in Matthew, Mark, Luke, and in 1 Corinthians, as well as St. Paul's additional statements about the Lord's Supper in 1 Corinthians 11 and 10. On that basis we can establish the following concerning the essence of the usus of the Lord's Supper (consecration, distribution, reception): 1. The real and substantial presence of Christ's body and blood during the usus. 2. The sacramental union of bread and wine and of Christ's body and blood during the usus..."
↑  Theology and the Practice of the Lord's Supper, p17, The Lutheran Church - Missouri Synod
↑  哥林多前書 10:16 （页面存档备份，存于）
↑  .   [2009-09-27]. （原始内容存档于2009-09-27）.
↑  哥林多前書 11:27-29 （页面存档备份，存于）
↑  《我們所信》，亞洲路德宗神學院翻譯事務社，頁14，「我們拒絕接受變質說，這學說認為餅和酒在聖餐中完全變成基督的身體和寶血。聖經教導在我們領受餅和酒的同時；也領受基督的身體和寶血（哥林多前書 10:16）。」
↑  WELS Topical Q&A: Real Presence, "We reject transubstantiation because the Bible teaches that the bread and the wine are still present in the Lord's Supper (1 Corinthians 10:16, 1 Corinthians 11:27-28). We do not worship the elements because Jesus commands us to eat and to drink the bread and the wine. He does not command us to worship them."
↑  WELS Topical Q&A: Real Presence - Why not Transubtantiation?, "In the matter under discussion, the words of Jesus Christ are unmistakably clear: What is distributed and received in the Lord's Supper is his true body and blood. The words of the Apostle Paul are also unmistakably clear: The elements of bread and wine remain and are also distributed and received in the Lord's Supper. We embrace both truths."
↑  Luther, Martin (1537), Smalcald Articles （页面存档备份，存于）, Part III, Article VI. Of the Sacrament of the Altar, stating: "As regards transubstantiation, we care nothing about the sophistical subtlety by which they teach that bread and wine leave or lose their own natural substance, and that there remain only the appearance and color of bread, and not true bread. For it is in perfect agreement with Holy Scriptures that there is, and remains, bread, as Paul himself calls it, 1 Cor. 10:16 （页面存档备份，存于）: The bread which we break. And 1 Cor. 11:28 （页面存档备份，存于）: Let him so eat of that bread."
↑  Brug, J.F. (1998), The Real Presence of Christ’s Body and Blood in The Lord’s Supper:: Contemporary Issues Concerning the Sacramental Union （页面存档备份，存于）, pp3-5
↑  Schuetze, A.W. (1986), Basic Doctrines of the Bible (Milwaukee: Northwestern Publishing House), Chapter 12, Article 3
↑  Formula of Concord, Epitome, VII.42 and Solid Declaration VII.127 in F. Bente, Triglot Concordia, (St Louis: CPH, 1921), 817, 1015.
↑  . WELS Topical Q&A. Wisconsin Evangelical Lutheran Synod.   [26 Jan 2015]. （原始内容存档于2008-01-02）. Although some Lutherans have used the term 'consbstantiation' [sic] and it might possibly be understood correctly (e.g., the bread & wine, body & blood coexist with each other in the Lord's Supper),  most Lutherans reject the term because of the false connotation it contains...either that the body and blood, bread and wine come together to form one substance in the Lord’s Supper or that the body and blood are present in a natural manner like the bread and the wine. Lutherans believe that the bread and the wine are present in a natural manner in the Lord’s Supper and Christ’s true body and blood are present in an illocal, supernatural manner.
↑  . Theological Seminary of the United Lutheran Church in America (Lutheran Publication Society). 1888: 350  [13 June 2014]. （原始内容存档于2021-03-11）. But in neither sense can that monstrous doctrine of Consubstantiation be attributed to our church, since Lutherans do not believe either in that local conjunction of two bodies, nor in any commingling of bread and of Christ's body, of wine and of his blood.
↑  聖洗禮 （页面存档备份，存于），南亞路德會