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纹姐姐请进. 偶有关于: 1.新生儿, 2.黑猩猩的两个问题.

偶有下面两个问题想不通，盼望姐姐给予解答。

一. 刚出生的婴儿，未及受洗，当然更谈不上信主，若不幸夭折，那么他/她是不会得到救赎的了, 也就是说(oh God forbid)要下地狱了?

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偶先推想了几种可能性：

a）确实如此。那么原因是什么呢？他/她还没来得及作恶，所以只能是因为原罪而下地狱。如你以前所说，新生儿的灵魂寻根究底必然是上帝朝亚当鼻孔里吹的那口气的一部份。那就是说，那口气中分成了许多部份，每一份都带有原罪。所以，上帝吹的那口气（给亚当的灵魂）不干净（有罪）。

b）不这样，婴儿虽然还没来得及信主，但一样可以回到上帝的怀抱。可是此例一开，岂不是不信主的人一样可以进天堂？如果说新生儿是特例，少年和成人必须要信主才能得救，那么这个分界线是怎么划的，2岁，3岁，5岁？有许多人，譬如生活在偏僻的村落中，或大洋的小岛上，他们从来没有机会接触到福音，也就是还没来得及信主，这不和新生儿的情况一样吗——不是他们不想信，而是没机会信。他们要下地狱吗？

二. 黑猩猩有没有灵魂？黑猩猩死后有没有上天堂或下地狱的问题？当然它们绝对没能信主，如果有灵魂的话，必下地狱无疑了。黑猩猩有类似于4、5岁人类幼儿的智力，有感情，有自我意识，能学会用哑语交流，能制造简单的工具。若说黑猩猩没有灵魂，而人有，这实在让我难以接受。这还不如象唯物主义者所声称的那样，不管什么生物，肉体死亡后绝无灵魂的存在，来得合理些。

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不知姐姐怎么看?

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[文摘]

　　很早以前，科学家就发现，无论是在生理、心理或行为方面，黑猩猩与人都是大同小异的，在遗传学上他们与人的关系比与大猩猩的关系更亲近。智力是人所独有的，是人的最大特点。但黑猩猩也有智力。它们的大脑和中枢神经系统与人极为相似。它们也能考虑问题、进行推理、抽象思维、做出决定、使用工具和制作一些简单的工具，甚至还可以教它们学计算机。

　　黑猩猩虽然不会像人一样说话，但可以教它们学哑语，有人曾经教黑猩猩学会哑语中的300多种手势。黑猩猩像人一样也有感情，有时悲伤、有时高兴、有时害怕、有时也会感到失望和痛苦。他们也会拥抱、亲吻、握手，有时还会轻轻地拍拍对方的肩膀，表示友好。幼小的黑猩猩在5岁之前晚上都睡在妈妈怀里，而且一直由妈妈哺乳。年轻的黑猩猩会主动向成年的黑猩猩学习，模仿它们的一举一动，将它们的“传统”一代代传下去。

它们懂得制造——不仅仅是使用——简单工具。黑猩猩会折取草叶或对细枝进行加工，伸进白蚁巢穴引诱美食上钩。它们也能用石块砸开坚果——用一块大而略凹的石头作砧板、较小的石块作捣杵。黑猩猩有感情，会为亲属的死亡感到悲伤，群体中其它的成员会慰问死者的兄弟。它们有自我意识，照镜子时知道里面那个家伙不是哪里来抢地盘的陌生黑猩猩，而正是自己；甚至还有移情能力，懂得设身处地揣测其它生物的想法，并据此做出自私或无私的行为。科学家成功地教会一只黑猩猩认识阿拉伯数字，它还会将数从0到9按大小顺序排列，并能记住多达5位的数。有的黑猩猩经过语言培训后，能听懂几千个英文单词，并能借助键盘等工具“说话”。黑猩猩与人类幼儿在智力上的相似程度，显然比外表的相似程度更高。

关键词(Tags): #黑猩猩，#灵魂，

复纹姐姐请进. 偶有关于: 1.新生儿, 2.黑猩猩的两个问题.

家园

【两篇文摘】大猩猩能学会简单的人类语言. 黑猩猩在农场工作

大猩猩能学会简单的人类语言

1972年，美国斯坦福大学研究生彭妮姑娘开始教一只半岁的大猩猩柯柯学习手

势语言。

“教学”是这样进行的：彭妮给柯柯看一样东西，然后把着柯柯的手做出表示

这样东西名称的手势词语。多次反复，直到柯柯一看到这个东西就能自动做出这个

手势为止。

经过4年教学，柯柯学会了226个手势词汇。到它6岁半的时候，它已经能正确使

用645个不同的手势词汇了！其中，使用无误的手势词汇有375个。

柯柯不但能比较正确地使用手势词汇，用简单的句子来表达自己的意思；还能

和人们对话，争吵，甚至撒谎！

彭妮拿给柯柯一杯牛奶，柯柯就会高兴地做出手势：“柯柯喜欢。”

彭妮拿一只苹果放在柯柯面前，柯柯立刻表示：“要苹果吃——要。”

一次，一位记者来访。记者问彭妮：“柯柯是不是一个人？”彭妮回过头来问

柯柯：“你是人，还是动物？”

柯柯马上做出手势：“好动物大猩猩。”

柯柯能用手势语言来追述往事。

一次，它咬了彭妮。三天之后，彭妮问它：“你对彭妮做了什么？”

柯柯：“咬，抓。”

彭妮：“你承认吗？”

柯柯：“对不起——咬——抓。”

彭妮把手上的伤痕给柯柯看，柯柯看了之后说：“错咬。”

彭妮：“干吗错咬？”

柯柯：“因为发疯。”

彭妮：“为什么发疯？”

柯柯：“不知道。”

柯柯还会跟人争吵。一次，有一位工作人员卡西给柯柯看一张它的画像，问它：

“这是谁？”

柯柯答道：“猩猩。”

卡西问：“猩猩是谁？”

柯柯回答说：“鸟。”

卡西问：“你是鸟？”

柯柯说：“不是我，你是鸟。”

卡西追问：“谁是鸟？”

柯柯：“你是栗子。”（彭妮注意到，在柯柯的词汇中，“鸟”和“栗子”可

能是骂人的字眼。）

又有一次，另一只大猩猩把洋娃娃的一条腿咬了下来，接着柯柯把另一条腿也

弄下来了。彭妮故意把两条腿和洋娃娃一起摆在柯柯面前，责备它。

柯柯明白自己只有一半责任，于是就用它学会的手势语中最恶毒的粗话来“强

嘴”：“你（指指对方），肮脏（手背抵着下巴），坏（手在脸上从上往下抹）。”

柯柯在5岁的时候，发现说谎可以帮助它摆脱困境，所以就学会了说谎。一次，

它突然跳到水斗上，把水斗从支架上撞下来砸碎了。彭妮问柯柯是谁把水斗弄坏的？

它指指水斗，打手势撒谎说：“凯特（另一位研究室工作人员）那儿坏。”

又有一次，彭妮忙着写东西，柯柯乘机偷偷拿起一支红蜡笔，放进嘴里嚼起来。

彭妮发现了，问它：“你在吃蜡笔吗？”

柯柯居然做了个表示嘴唇的手势语，表示没有吃，是在抹口红，并且立刻煞有

介事地用蜡笔在嘴唇上涂抹起来。

彭妮还发现，有时候，柯柯甚至会创造出一些复合的名词来描写它初次见到的

东西。

比如，它不会说“斑马”，因为斑马身上的花纹跟老虎相似，它会说“老虎”，

就把斑马说成“白虎”。它还把长鼻子木偶叫“象娃娃”，把假面具叫做“眼睛、

帽子”，等等。可见，它确实是很聪明的。

彭妮认为，柯柯的学习能力还远未达到顶点，对它的“教育”还在继续进行。

柯柯的智力水平跟“语言”能力最终究竟能达到什么样的程度呢？这一点现在还不

能断定。

同时，在其他的实验室里，对黑猩猩和大猩猩类似的教育，也取得了不少成绩。

这样，黑猩猩和大猩猩能学会简单的人类语言就得到了证实。

---------------------------------

黑猩猩在农场工作

美国密西西比州一个农场主布里斯特收养了一只两岁的黑猩猩塞多。经过9年的

训练。塞多不仅成为布里斯特家庭中的一个“成员”，而且成为农场里的一个“工

人”。

塞多不仅学会了单独驾驶拖拉机，给拖拉机上挂犁，把一捆捆谷草装上汽车，

给家畜喂饲料，修理破旧的篱笆，堆放烧火的木柴，甚至还想学习开汽车。塞多的

力气比人大10倍，干活又快又好。

平时，塞多跟布里斯特一家人在一张餐桌上吃饭，一起看电视，而且还学会了

抽烟和喝酒。

复纹姐姐请进. 偶有关于: 1.新生儿, 2.黑猩猩的两个问题.

家园

衲子可以先看看这个文章的内容。【文摘】婴儿的救赎

衲子可以先看看这个文章的内容。

有问题再探讨。

关于第一个问题，婴儿的救赎问题，

圣经明确地可以看出

上帝所吹的那口气里是不含罪的，人类的原罪来自亚当和夏娃偷吃禁果。

原罪导致人类肉体的消亡，也就是死。

但人类的灵魂将如何，基督徒是通过耶稣而有得救的可能，其余的并无明确答复。

下文是通过研究细节得到的一个参考答案。

关于第二个问题，黑猩猩的救赎问题。

圣经是主要关于人类救赎，动物的救赎问题不清楚，但依我之见也许会有其他途径吧。毕竟在圣经里提出爱是最大的要义，上帝是我们爱的源头。

引自

http://christiananswers.net/q-eden/edn-f006.html

What is the eternal destiny of an infant who dies?

In our experience with the Christian Answers Network, one of the most frequently asked questions concerns the death and eternal state of infants, children and those who are not mentally capable of accepting Jesus Christ as their savior. This question is charged with emotion and has been debated since the early Church fathers. Unfortunately, the Scriptures do not directly and explicitly address this topic. It would be presumptuous, therefore, to suggest that we have written the final and authoritative answer to this important question. Nevertheless, the following considerations may help to bring some light to a confusing issue.

In one of the darkest moments of the Psalmist's life, the death of his son, David makes a proclamation which many feel reveals the eternal state of an infant. 2 Sam. 12:23 states,

"But now he has died; why should I fast? Can I bring him back again? I shall go to him, but he will not return to me."

Was David teaching that he would be reunited with his son in heaven, or that death was inevitable for all human life? Most biblical scholars believe that the context of this verse indicates that David was probably acknowledging the inevitability of death and thus this verse adds little to our understanding of the eternal state of infants. If one chooses to believe, however, that David was hopeful of spending eternity with his son, we must ask if his hope is an explicit declaration of biblical truth.

Even if David had, in a time of great grief, expressed hope of being with his deceased child, this should not be viewed as a theological promise for the salvation of infants. David, although a man after God's heart, was not infallible and many of the things he said that thought were not in accord with truth.

For example, read any of David's imprecatory Psalms; 7, 35, 55, 58, 59, 69, 79, 109, 137, 139. Although the Bible faithfully records David's feeling and his call to God to bring righteous judgment, few would argue that these words represent the consistent promise of God's judgment toward sinners.

We cannot simply assume that children are "innocent" and are therefore exempt from the penalties of sin. The Bible teaches clearly that infants are in a state of sin and need to be regenerated. They, like all humanity, can be saved only through Christ. (Ps. 51:5 "Behold, I was brought forth in iniquity; and in sin did my mother conceive me." John 3:6 "That which is born of the flesh is flesh." Rom. 5:14 "Nevertheless death reigned from Adam until Moses, even over them that had not sinned after the likeness of Adam's transgression.")

In Matthew 19:14, Jesus warned against forbidding children to come to Him. This account testifies that children, just as adults, need to come to Christ.

At the same time that Jesus implied the children's need to come to Him, He praised children for their innocent faith; "for such is the kingdom of heaven." While this is most probably an endorsement of healthy character and attitudes, it is also an approval of children in general. Jesus' teachings concerning children show the highest love and respect (Matt. 18:1-6).

While Christ's endorsement of childlike character is not a denial of sin nature, the Bible does seem to teach that compared to the sins of adults, infants and children possess a "relative innocence." (Deut. 1:39, Jonah 4:11, Rom. 9:11)

To reconcile the truths that all humans are sinful but that children do possess a kind of "relative innocence", some theologians have suggested that the distinct variations in sin could carry different kinds of "death penalties."

For instance, could it be proposed that the penalty for inherited sin (sin passed genetically from generation to generation) is spiritual death (separation from God) which state, if left unchanged and confirmed in personal sin (sins personally committed as an act of free will) results in eternal death and eternal separation from God? Could the penalty of imputed sin (Judicially passed from Adam directly to each individual - Rom. 5:12f) be physical death?

Category of Sin Temporal Penalty

for Sin Ultimate Penalty

Inherited Sin (from generation to generation) Spiritual death (separation from God) If not reconciled, results in eternal death (eternal separation from God)

Imputed Sin (Judicially from Adam to each individual) Physical death none

Personal Sin (act of willful disobedience) Results in broken relationship with God for Christians, requiring confession of sins (I John 1:9) Confirms inherited Sin in unbeliever - resulting in eternal death.

If so, it could help us to understand how a child (born in sin, yet having not committed sin as an act of the will) could be subject to physical death without being subject to the penalty of eternal spiritual death. Infants, born "guilty" of both imputed sin (ultimately resulting in physical death) and inherited sin, would not be subject to the eternal penalties of sin until confirmed by personal acts of unrighteousness committed with an understanding of right and wrong. It must be confessed that the Scriptures do not explicitly teach the existence of these distinctions. The Bible does, however, allow for this possibility.

The condition of salvation for adults is personal faith. Infants are incapable of fulfilling this condition. For this reason, many have suggested that there is an age of accountability. By this, it is understood that at a certain time in a person's life he/she becomes aware of personal responsibility for wrong actions.

This is not simply a recognition of cause and effects, but of personal accountability and responsibility. This "age of accountability" would probably be different for every individual. In deed, some who are mentally handicapped may never become aware of their own struggle against unrighteousness.

Again, this concept is not explicitly mentioned in the scriptures, but seems to be an accepted part of early Jewish custom. It has been suggested that one of the reasons that the apostles do not directly address the subject of infant mortality is because it was understood in their culture that a person was not responsible to God/to covenant until maturity, approximately 12 to 13 years of age.

If in some sense there is an age of accountability, it seems that provision is made for the infant's reception of Christ in some other way. There is a possibility that infants are objects of special grace for which normal rules don't apply. In this case, we would appeal for salvation based upon God's love and compassion for those who are incapable of making decisions about their eternal destiny.

Some would argue that the salvation of an infant is not so much related to the child's righteousness as it is to the righteousness of God. Based upon the gracious character of our God, we would argue that God would not condemn an infant to eternal punishment.

In Genesis 18, Abraham talked with God about the impending destruction of Sodom and Gomorrah. During his intercession, Abraham appeals to God's righteousness, "Will not the Judge of all the earth do right? (vs. 25)" To Abraham, it was an impossibility that God would send destruction and wrath upon those who did not deserve it. He challenged God that a righteous Judge would certainly do right. In response, God promised to acknowledge the existence of those who were righteous and not to destroy the cities if even ten could be found who had not conformed to wickedness. Unfortunately, ten faithful people could not be found.

Even then, however, God proved his righteousness by saving Lot and his daughters from destruction.

Conclusion

Through the ages, this question of infant salvation has been emotionally debated. The persistence of this debate has been aided by the fact that the writers of Scripture did not explicitly comment on this subject. Having reviewed many pertinent avenues of reason, we can safely say that the salvation of infants can be regarded as at least an uncontradicted hope. It is my conviction, however, that although infant salvation is not taught explicitly, based upon the justice and character of God, infant salvation is an implicit certainty. In humility we worship a righteous God who will certainly do right!

[ If this information has been helpful, please prayerfully consider a donation to help pay the expenses for making this faith-building service available to you and your family! Donations are tax-deductible. ]

Author: Mark Van Bebber of Eden Communications

Copyright © 1996, Eden Communications, All Rights Reserved - except as noted on attached "Usage and Copyright" page that grants ChristianAnswers.Net users generous rights for putting this page to work in their homes, personal witnessing, churches and schools.

关键词(Tags): #圣经探讨，#婴儿，#黑猩猩，#救赎，

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