Anthropomorphism (Greek anthropos,"human being"; morphe,"shape") is the attribution of human form or qualities to that which is not human.拟人（希腊文anthropos ， “人” ; morphe ， “形” ）是人类的归属形式或素质，这是不是人。 In the history of religion, anthropomorphism refers to the depiction of God in a human image, with human bodily form and emotions, such as jealousy, wrath, or love.在历史上的宗教，拟人是指以描绘上帝在一个人的形象，与人类身体的形式和情绪，如嫉妒，愤怒，或爱。 Whereas mythology is exclusively concerned with anthropomorphic gods, other religious thought holds that it is inappropriate to regard an omnipotent, omnipresent God as human.而神话是专门涉及拟神，其他的宗教思想，认为是不恰当的方面一万能的，无所不在的上帝作为人类。 In order to speak of God, however, metaphorical language must be employed.在以上帝的发言，不过，隐喻语言必须雇用。 In philosophy and theology, seemingly anthropomorphic concepts and language are used because it is impossible to think of God without attributing to him some human traits.在哲学和神学，似乎拟人的观念和语言的使用，因为它是不可能的认为上帝没有归咎于他的一些人类性状。 In the Bible, for example, God is endowed with physical characteristics and human emotions, but at the same time he is understood to be transcendent.在圣经中，举例来说，是上帝赋予的物理特性和人类的情感，但在同一时间，他是理解为超越。 In art and literature, anthropomorphism is the depiction of natural objects, such as animals or plants, as talking, reasoning, sentient, humanlike beings.在艺术和文学，拟人是描绘自然物体，如动物或植物，作为谈，推理， sentient ， humanlike 。
The earliest critique of anthropomorphism in the West was made by Xenophanes, a Greek philosopher of the 5th century BC.最早的批判拟在西发了言xenophanes ，希腊哲学家的公元前5世纪。 Xenophanes observed that whereas the Ethiopians represented the gods as dark-skinned, the northerners in Thrace depicted the gods with red hair and blue eyes. xenophanes指出，而埃塞俄比亚人的代表神作为黑皮肤，北方人在色雷斯描绘神与红色头发和蓝眼睛。 He concluded that anthropomorphic representations of the gods invariably reveal more about the human beings who make them than they reveal about the divine.他的结论是，拟人申述的神总是透露更多有关人类谁使他们比他们透露有关的神。 The Greek philosopher Plato likewise objected to a human representation of the gods; in the dialogue The Republic, he particularly opposed the attribution of human failings to divine beings.希腊哲学家柏拉图同样反对一个人代表神;在对话的共和国，他特别反对的归属人类的弱点，以神圣的。 Both Xenophanes and Plato wished to purify religion by eliminating elements that they considered primitive and crude.双方xenophanes和柏拉图希望净化宗教，消除分子，他们认为原始的原油。
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The term (not found in the Bible, derived from Greek anthropos, man, and morphe, form) designates the view which conceives of God as having human form (Exod. 15:3; Num. 12:8) with feet (Gen. 3:8; Exod. 24:10), hands (Exod. 24:11; Josh. 4:24), mouth (Num. 12:8; Jer. 7:13), and heart (Hos. 11:8), but in a wider sense the term also includes human attributes and emotions (Gen. 2:2; 6:6; Exod. 20:5; Hos. 11:8).任期（未找到在圣经中，来自希腊anthropos ，男， morphe ，形式）指定的看法构思上帝的具有人类形式（ exod. 15时03分; NUM个。 12时08分）与英尺（创3时08分; exod 。 24:10 ） ，手（ exod. 24:11 ;乔什。 4时24分） ，口（ num. 12时08分;哲。 7时13分） ，心脏及（ hos. 11时08分） ，但在更广泛的意义上的任期也包括人类的属性和情感（创2时02分; 6时06分; exod 。 20时05分;居屋。 11时08分） 。
This tendency toward anthropomorphism, common to all religions, found such full expression in Greek polytheism that the common man thought of the gods as mortal men.这一倾向，拟人，共同向所有宗教，发现这种充分体现了在希腊多神教，该名男子的共同思想神的作为凡人的男子。 Xenophanes (ca. 570-480 BC) reacted strongly, accusing man of making the gods in his own image. xenophanes （约570-480 BC ）的强烈反应，指责男子，使神在他自己的形象。 Later developments in Greek thought considered men as mortal gods (an early form of humanism) or viewed God in the metaphysical sense of pure, absolute Being.后来的事态发展在希腊思想考虑男性致命的神（早期形式的人文主义）或看上帝在形而上的意义上单纯的，绝对的。 The transcendentalism of the latter influenced the hellenistic Jews of Egypt so that the translators of the Greek OT, the LXX, made during the third and second centuries BC, felt compelled to alter some of the anthropomorphisms.该验的，后者的影响，希腊，埃及犹太人，使翻译的希腊城市旅游局， lxx ，期间提出的第三和第二公元前数百年，认为强迫改变部分的anthropomorphisms 。 eg, where the Hebrew reads "they saw the God of Israel" (Exod. 24:10) the LXX has "they saw the place where the God of Israel stood"; and for "I will speak with him mouth to mouth" (Num. 12:8) the LXX translates "I will speak to him mouth to mouth apparently."例如，希伯来文写着： “他们看到以色列的上帝” （ exod. 24:10 ） lxx “他们看到的地方，以色列的上帝站在” ; “我会发言，与他嘴口” （ NUM个。 12时08分） lxx翻译： “我会发言，向他嘴口，显然” 。
However, the OT, if read with empathy and understanding, reveals a spiritual development which is a corrective for either a crude, literalistic view of anthropomorphism or the equally false abhorrence of any anthropomorphic expressions.不过，职能治疗，如果阅读了同情和理解，揭示了精神方面的发展，这是纠正为一种原油， literalistic鉴于拟人或同样虚假的憎恶任何拟人的表达。 The "image of God" created in man (Gen. 1:27) was in the realm of personality, of spirit, not of human form. “的形象，以神之名”创造的男子（创1:27 ）在境界的人格，精神，而不是人类的形式。 Because the Israelites "saw no form" (Deut. 4:12) at Sinai, they were prohibited images in any form; male or female, beast, bird, creeping thing, or fish (Deut. 4:15-19).因为以色列人“看到任何形式” （申命记4时12分）在西奈半岛，他们被禁止的图像在任何形式;男性或女性，兽类，鸟类，爬行的事，或鱼（申命记4:15-19 ） 。 The NT declaration of Jesus, "God is spirit, and those who worship him must worship in spirit and truth" (John 4:24), is anticipated by Job 9:32; Ps.新台币的宣言耶稣， “上帝是精神，和那些谁崇拜他崇拜必须在精神和真理” （约翰4时24分） ，是预期的就业9时32分;的PS 。 50:21; and Hos. 50:21 ;和居屋。 11:9. 11时09分。
The anthropomorphism of the Israelites was an attempt to express the nonrational aspects of religious experience (the mysterium tremendum, "aweful majesty," discussed by Rudolf Otto) in terms of the rational, and the early expressions of it were not as "crude" as so-called enlightened man would have one think.该拟人的以色列人是企图表达nonrational方面的宗教经验（ mysterium tremendum ， “ aweful女王陛下， ”讨论的鲁道夫奥托）在条款理性，和早期的表现，它不作为“粗”因此，所谓开明的人将有一个想法。 The human characteristics of Israel's God were always exalted, while the gods of their Near Eastern neighbors shared the vices of men.人类的特点，以色列的上帝总是崇高的，而神其近东边的邻居一样，罪恶的男子。 Whereas the representation of God in Israel never went beyond anthropomorphism, the gods of the other religions assumed forms of animals, trees, stars, or even a mixture of elements.而代表上帝在以色列从未超出了拟人，神，对其他宗教的假定形式的动物，树木，星级，或什至混合元素。 Anthropomorphic concepts were "absolutely necessary if the God of Israel was to remain a God of the individual Israelite as well as of the people as a whole.... For the average worshipper...it is very essential that his god be a divinity who can sympathize with his human feelings and emotions, a being whom he can love and fear alternately, and to whom he can transfer the holiest emotions connected with memories of father and mother and friend" (WF Albright, From the Stone Age to Christianity, 2nd ed., p. 202).拟人的概念是“绝对必要的，如果以色列的上帝是仍然是一个上帝的个人以色列人，以及作为人民群众作为一个整体....为平均信徒… …它是非常必要的，他的上帝是一个神谁可以同情他的人的感受和情绪，被人他可以爱和恐惧的交替，以及向谁，他可以转让最神圣的情感与记忆，父亲和母亲和朋友“ （白表奥尔布赖特，从石器时代到基督教，第二版，第202页） 。
It is precisely in the area of the personal that theism, as expressed in Christianity, must ever think in anthropomorphic terms.恰恰是在这方面个人认为，有神论，所表达的基督教，都认为必须在拟的条款。 To regard God solely as Absolute Being or the Great Unknown is to refer to him or it, but to think of God as literally personal, one with whom we can fellowship, is to say Thou.把上帝仅仅作为绝对正在或未知的伟大是指他或它，但认为上帝的作为从字面上个人，一人，我们可以团契，是说你。 Some object to this view, to explain how the creatures of an impersonal force became personal human beings conscious of their personality.一些反对这种看法，解释如何的动物，一个人性的力量，成为个人的人意识到他们的个性。
"To say that God is completely different from us is as absurd as to say that he is completely like us" (DE Trueblood, Philosophy of Religion, p. 270). “说，上帝是完全不同的，我们是一样荒谬，以说，他是完全跟我们一样” （德trueblood ，宗教哲学，第270页） 。 Paradoxical as it may seem, there is a mediating position which finds the answer in the incarnation of Jesus the Christ, who said, "He who has seen me has seen the Father" (John 14:9).似是而非，因为它可能似乎是有调解的立场，认为在回答的化身，耶稣基督，谁说： “他谁看到了我已经看到了父亲” （约翰14时09分） 。 Finite man will ever cling to the anthropomorphism of the incarnation and the concept of God as Father (Matt. 7:11), but at the same time he will realize the impossibility of absolute, complete comprehension of God, for "my thoughts are not your thoughts, neither are your ways my ways, says the Lord" (Isa. 55:8).有限男子将以往任何时候都抱以拟人的化身和上帝的概念，作为父亲（ matt. 7时11分） ，但在同一时间内，他将实现不可能是绝对的，完整的理解上帝， “我的想法是不您的想法，也不是你的方法我的方法，上帝说“ （以赛亚步行约） 。
DM
Beegle马克beegle
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
W. Eichrodt,
Theology of the OT, I; J. Hempel, "Die Grenzen des Anthropormorphismus Jahwes im
Alten Testament: ein Vortrag," ZAW 57: 75ff.; GD Hicks, The Philosophical Bases
of Theism; R. Otto, The Idea of the Holy; HH Rowley, The Faith of Israel; HB
Swete, An Introduction to the OT in Greek.瓦特艾希罗特，神学的酒店，我的J.亨普尔，
“模具grenzen万anthropormorphismus jahwes即时通讯alten证明：艾因vortrag ， ” zaw 57 ： 75ff 。
;钆希克斯，哲学基础有神论; r.奥托，想法的圣地;架HH rowley ，信念，以色列;血红蛋白swete ，介绍了该酒店在希腊。
(anthropos, man, and morphe, form). （ anthropos ，男， morphe ，形式） 。
A term used in its widest sense to signify the tendency of man to conceive the activities of the external world as the counterpart of his own.使用的术语在其广泛的意义，以象征的倾向，男子设想的活动外部世界，作为对口自己。 A philosophic system which borrows its method from this tendency is termed Philosophic Anthropomorphism. 1哲学体系，其中借用了它的方法，从这个趋势是被称为拟人的哲学。 The word, however, has been more generally employed to designate the play of that impulse in religious thought.这个词，不过，已较普遍受雇于指定的发挥，认为冲动，在宗教思想。 In this sense, Anthropomorphism is the ascription to the Supreme Being of the form, organs, operations, and general characteristics of human nature.在这个意义上说，拟人是归属向最高法院正在采取何种形式，机关，业务，和一般的特点，人性。 This tendency is strongly manifested in primitive heathen religions, in all forms of polytheism, especially in the classic paganism of Greece and Rome.这种倾向是强烈的表现在原始heathen宗教，在所有形式的多神教，尤其是在经典的异教的希腊和罗马。 The charge of Anthropomorphism was urged against the Greeks by their own philosopher, Xenophanes of Colophon.该负责拟敦促对希腊人由他们自己的哲学家， xenophanes的colophon 。 The first Christian apologists upbraided the pagans for having represented God, who is spiritual, as a mere magnified man, subject to human vices and passions.第一基督教辩护士upbraided异教徒为代表的上帝，谁是的精神，作为一个纯粹的放大男子，受人类罪恶和激情。 The Bible, especially the Old Testament, abounds in anthropomorphic expressions.圣经，尤其是旧约，比比皆是，在拟人的表达。 Almost all the activities of organic life are ascribed to the Almighty.几乎所有的活动有机的生命是归功于万能的。 He speaks, breathes, sees, hears; He walks in the garden; He sits in the heavens, and the earth is His footstool.他说话，呼吸，看到，听到他的各界人士在花园里，他坐在在天上，和地球是他footstool 。 It must, however, be noticed that in the Bible locutions of this kind ascribe human characteristics to God only in a vague, indefinite way.它然而，必须看到，在圣经中locutions这种归于人类的特点给上帝，只有在一个空泛的，无限期的方式。 He is never positively declared to have a body or a nature the same as man's; and human defects and vices are never even figuratively attributed to Him.他是从来没有正面宣布有一个机构或性质相同的人的;和人类的缺陷和罪恶从来都不是，甚至形象地归功于他。 The metaphorical, symbolical character of this language is usually obvious.隐喻，象征性质的语言，这通常是显而易见的。 The all-seeing Eye signifies God's omniscience; the everlasting Arms His omnipotence; His Sword the chastisement of sinners; when He is said to have repented of having made man, we have an extremely forcible expression conveying His abhorrence of sin.所有导盲标志着上帝的无所不知;永恒的武器，他全能，他的剑该责罚的罪人;时，据说，他是有悔过后作出的男子，我们有一个非常强的表达传达他的憎恶单。 The justification of this language is found in the fact that truth can be conveyed to men only through the medium of human ideas and thoughts, and is to be expressed only in language suited to their comprehension.理由是这个语言是在发现事实真相，可以转达给男人只有通过中等人的想法和思考，是要表示只有在语言适合他们的理解。 The limitations of our conceptual capacity oblige us to represent God to ourselves in ideas that have been originally drawn from our knowledge of self and the objective world.的局限性，我们的概念的能力，迫使我们要代表上帝对自己在思想，已被原先制定的从我们的知识，自我和客观世界的改造。 The Scriptures themselves amply warn us against the mistake of interpreting their figurative language in too literal a sense.圣经本身充分警示我们对错误的诠释他们的形象化的语言太字面的意识。 They teach that God is spiritual, omniscient, invisible, omnipresent, ineffable.他们教导说，上帝是精神，无所不知，无形的，无所不在，无法形容的。 Insistence upon the literal interpretation of the metaphorical led to the error of the Anthropomorphites.坚持后的字面解释的隐喻，导致错误的anthropomorphites 。 Throughout the writings of the Fathers the spirituality of the Divine Nature, as well as the inadequacy of human thought to comprehend the greatness, goodness, and infinite perfection of God, is continually emphasized.在整个著作的父亲灵性的神性，以及不足之处，人类思想的理解的伟大，善，和无限完善的上帝，是不断强调。 At the same time, Catholic philosophy and theology set forth the idea of God by means of concepts derived chiefly from the knowledge of our own faculties, and our mental and moral characteristics.在同一时间内，天主教哲学和神学提出的想法上帝的方式的概念，主要是源自从知识我们自己的学院，和我们的精神和道德的特点。 We reach our philosophic knowledge of God by inference from the nature of various forms of existence, our own included, that we perceive in the Universe.我们达成我们的哲学知识，上帝的推论的性质，各种形式的存在，包括我们自己，我们认为，在宇宙中。 All created excellence, however, falls infinitely short of the Divine perfections, consequently our idea of God can never truly represent Him as He is, and, because He is infinite while our minds are finite, the resemblance between our thought and its infinite object must always be faint.所有创造卓越，但是，属于无限短的神圣完善，因此我们的想法上帝永远不能真正代表他，因为他是和，因为他是无限的，而我们的头脑是有限的，我们之间的相似性思想及其无限的对象必须始终犹豫不决。 Clearly, however, if we would do all that is in our power to make our idea, not perfect, but as worthy as it may be, we must form it by means of our conceptions of what is highest and best in the scale of existence that we know.但是很显然，如果我们将尽一切是在我们的权力，使我们的思想，而不是十全十美，但值得，因为它可能是，我们必须形式，它意味着我们的概念，什么是最高及最佳在规模存在我们知道。 Hence, as mind and personality are the noblest forms of reality, we think most worthily of God when we conceive Him under the attributes of mind, will, intelligence, personality.因此，作为铭记和个性最崇高的形式从实际出发，我们认为，大多数worthily上帝的，当我们设想，他根据属性的心态，意志，智慧，人格。 At the same time, when the theologian or philosopher employs these and similar terms with reference to God, he understands them to be predicated not in exactly the same sense that they bear when applied to man, but in a sense controlled and qualified by the principles laid down in the doctrine of analogy.在同一时间内，当神学家或哲学家雇用这些和其他类似的条款与参考的上帝，他能理解他们可以预测的不完全一样，感觉到他们承担时，适用于男子，但在一定意义上的控制和限定的原则所订下的原则，比喻。
A few decades ago thinkers and writers of the Spencerian and other kindred schools seldom touched upon the doctrine of a personal God without designating it Anthropomorphism, and thereby, in their judgment, excluding it definitively from the world of philosophic thought.几十年前的思想家和作家的spencerian和其他同类学校，很少触及的原则，个人上帝没有指定它拟人，从而，在他们的判断力，但不包括它明确地从世界的哲学思想。 Though on the wane, the fashion has not yet entirely disappeared.虽然就衰落，时装至今仍未完全消失。 The charge of Anthropomorphism can be urged against our way of thinking and speaking of God by those only who, despite the protestations of theologians and philosophers, persist in assuming that terms are used univocally of God and of creatures.该负责拟人可以要求对我们的思维方式和在谈到上帝，只有那些谁，尽管抗议的神学家和哲学家，坚持在假设条件是用于univocally上帝和动物。 When arguments are offered to sustain the imputation, they usually exhibit an incorrect view regarding the essential element of personality.当论点是提供维持归责，他们通常表现出一不正确查看有关的基本元素的个性。 The gist of the proof is that the Infinite is unlimited, while personality essentially involves limitation; therefore, to speak of an Infinite Person is to fall into an absurdity.精神的证明是无限的是无限的，而人格基本上涉及限制;因此，发言的一个无限的人是陷入了一个荒谬的。 What is truly essential in the concept of personality is, first, individual existence as opposed to indefiniteness and to identity with other beings; and next, possession, or intelligent control of self.什么是真正重要的概念，人格是，第一，个人的存在，作为反对和不确定性的身分与其他;明年，藏，或智能控制自我。 To say that God is personal is to say that He is distinct from the Universe, and that He possesses Himself and His infinite activity, undetermined by any necessity from within or from without.说，上帝是个人，是说他是有别于宇宙，他拥有自己和无限的活动，未确定任何的必要性，从内部或从没有。 This conception is perfectly compatible with that of infinity.这一概念是完全兼容与无限的。 When the agnostic would forbid us to think of God as personal, and would have us speak of Him as energy, force, etc., he merely substitutes lower and more imperfect conceptions for a higher one, without escaping from what he terms Anthropomorphism, since these concepts too are derived from experience.当不可知论将不让我们思考上帝的作为个人，并且会对我们说，他作为能源，武力等，他只是较低的替代品和更完美的观念，为更高一，没有摆脱他所拟的条款，自这些概念也来自经验。 Besides, he offers violence to human nature when, as sometimes happens, he asks us to entertain for an impersonal Being, conceived under the mechanical types of force or energy, sentiments of reverence, obedience, and trust.此外，他提供的暴力行为，以人性的时候，有时会发生，他要求我们以娱乐为一客观，构思下，机械类型的武力或能源，情绪的敬畏，服从，和信任。 These sentiments come into play only in the world of persons, and cannot be exercised towards a Being to whom we deny the attributes of personality.这些情绪来发挥，只有在世界上的人，不能行使迈向一个被人否定我们的属性的个性。
Anthropomorphites (Audians) anthropomorphites （ audians ）
A sect of Christians that arose in the fourth century in Syria and extended into Scythia, sometimes called Audians, from their founder, Audius.一个教派的基督徒中出现的第四个世纪在叙利亚和延伸到scythia ，有时被称为audians ，从他们的创始人， audius 。 Taking the text of Genesis, i, 27, literally, Audius held that God has a human form.以文本成因，我， 27岁，从字面上看， audius举行的神人形式。 The error was so gross, and, to use St. Jerome's expression (Epist. vi, Ad Pammachium), so absolutely senseless, that it showed no vitality.错误是如此严重，并使用圣杰罗姆的表达（ epist.六，广告pammachium ） ，所以绝对毫无意义，它表明，没有活力。 Towards the end of the century it appeared among some bodies of African Christians.对到本世纪末，它出现在一些机构对非洲的基督徒。 The Fathers who wrote against it dismiss it almost contemptuously.父亲谁写反对解雇，它几乎contemptuously 。 In the time of Cyril of Alexandria, there were some anthropomorphites among the Egyptian monks.在的时候，西里尔亚历山德里亚，有一些anthropomorphites之间的埃及僧侣。 He composed a short refutation of their error, which he attributed to extreme ignorance.他组成的短期驳斥他们的错误，这是他归因于极端的无知。 (Adv. Anthrop. in PG, LXXVI.) Concerning the charges of anthropomorphism preferred against Melito, Tertullian, Origen, and Lactantius, see the respective articles. （ adv. anthrop 。在pg ， lxxvi ）有关收费拟首选对墨利托，良，俄，潭修斯，请参阅各自的文章。 The error was revived in northern Italy during the tenth century, but was effectually suppressed by the bishops, notably by the learned Ratherius, Bishop of Verona.错误是恢复在意大利北部在第十世纪，但被有效地抑制由主教，特别是由据悉， ratherius ，主教维罗纳。
Publication information Written by James J. Fox.出版信息的书面詹姆斯j.狐狸。 Transcribed by Bob Elder.转录由Bob老。 The Catholic Encyclopedia, Volume I. Published 1907.天主教百科全书，量一出版的1907年。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, March 1, 1907. nihil obstat ， 1907年3月1日。 Remy Lafort, STD, Censor.的Remy lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教，纽约
Bibliography参考书目
ST.圣。 THOMAS, C. Gent., I, x; III, xxxviii, xxxix; Summa Theol., QQ.托马斯，长根特。 ，我，第十;三，三十八，三十九;总结theol ， qq 。 ii, iv, xiii; WILHELM AND SCANNELL, Manual of Catholic Theology (London, 1890), I, Bk.二，四，十三;威廉和Scannell先生，手动天主教神学（伦敦， 1890年） ，我，交通银行。 II, Pt.第二，铂。 1; SHANAHAN, John Fiske's Idea of God in Cath.一;沙纳，约翰费斯克的想法，上帝在猫。 Univ.大学。 Bull., III; MARTINEAU, A Study of Religion (New York, 1888), I, Bk.牛市，三;马丁纽，研究宗教（纽约， 1888 ） ，我，交通银行。 II, i; FLINT, Theism (New York, 1903), Lect.第二，我;弗林特，有神论（纽约， 1903 ） ， lect 。 III; THEODORET, Hist.三; theodoret ，历史。 Eccl., IV, ix; VIGOUROUX, in Dict.传道书，第四，第九; vigouroux ，在翻译字典。 de la Bible, sv; ST.德香格里拉圣经， sv ;圣。 AUGUSTINE, De divers.奥古斯丁，由潜水员。 quaest., Ad Simplicianum, Q. vii;De civ. quaest ，广告simplicianum ，问：第七;德civ 。 Dei, I, Q. ii. dei ，我问：二。
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