In Christian theology, the church is defined as the community of those who are called to acknowledge the lordship of Jesus Christ and to collaborate in his historic mission for the coming of the kingdom, or reign, of God. The word church is derived from two Greek words, kuriake and ekklesia, the one meaning "belonging to the Lord," and the other "an assembly called forth."在基督教神学， 教会是被界定为社会的那些谁被称为承认lordship耶稣基督和协作，在他的历史使命，为未来的英国，或统治，上帝的。一词教会是来自二希腊换言之， kuriake和ekklesia ，一个意思是“属于上帝， ”和其他“一大会要求，提出了” 。 Etymologically, therefore, the church is God's holy people summoned to worship. etymologically ，因此，教会是上帝的神圣的人被传唤到崇拜。
The church of the New Testament was described through various images drawn from pastoral life, agriculture, building construction, and even from family and married life.教会的新约圣经所描述的是通过各种图像得出的牧区生活，农业，建筑，甚至从家庭和婚姻生活。 Thus the church is called a sheepfold (John 10:1 - 10), the field of God (1 Cor. 3:9), a vineyard (Matt. 21:33 - 43), God's building (1 Cor. 3:9), God's household in the Spirit (Eph. 2:19 - 22), God's dwelling place among humankind (Rev. 21:3), the Lord's spotless spouse (Rev. 19:7), and the body of Christ (1 Cor. 12:12 - 28).因此，教会是所谓的sheepfold （约翰10时01 -1 0） ，领域的上帝（ 1肺心病。 3时0 9分） ，葡萄园（ m att.2 1时3 3- 43 ），上帝的建设（1肺心病。3时0 9分） ，上帝的家庭在精神（以弗所书2点19分-2 2） ，上帝的居住地之间的人类（牧师2 1时0 3分） ，主的一尘不染的配偶（牧师1 9时0 7分） ，和基督的身体（ 1肺心病。 12时12 -2 8） 。
In addition to designating the entire body of Christians, church is used to denote the individual Christian denominations, as well as the building used for Christian worship. 此外，划定整个车身的基督信徒，教会是指个人的基督教教派，以及为建设用于基督教崇拜。
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Bibliography
参考书目
H Kung, The
Church (1967); R McBrien, Church: The Continuing Quest (1970). h西贡，教会（
1967年） ; r mcbrien ，教会：继续追求（ 1970年） 。
The word Church was derived probably from the Greek kuriakon (ie, "the Lord's house"), which was used by ancient authors for the place of worship.字教会所得的，大概从希腊kuriakon （即“主的家” ） ，这是用古代的作者为礼拜场所。 In the New Testament it is the translation of the Greek word ecclesia, which is synonymous with the Hebrew kahal of the Old Testament, both words meaning simply an assembly, the character of which can only be known from the connection in which the word is found.在新约圣经，这是翻译，希腊字教会，这是同义词，与希伯来语kahal的旧约，这两个词的意思是单纯的大会，性质，只能从已知的连接，其中字是发现。 There is no clear instance of its being used for a place of meeting or of worship, although in post-apostolic times it early received this meaning.有没有明确的，例如其被用于一个地方的会议或崇拜，虽然在后使徒时代，它早在收到此意义。 Nor is this word ever used to denote the inhabitants of a country united in the same profession, as when we say the "Church of England," the "Church of Scotland," etc.也不是这两个字以往任何时候都用来表示居民的一个国家，美国在同一个专业，当我们说“英国教会” ， “教会的苏格兰”等。
We find the word
ecclesia used in the following senses in the New
Testament:我们找到Word教会使用的下列感官，在新约圣经：
A credible profession of the true religion constitutes a person a member of this church.一个有公信力的专业人士的真正的宗教构成了一个人的成员，这个教会。 This is "the kingdom of heaven," whose character and progress are set forth in the parables recorded in Matt.这是“天国” ，其性质和进展，阐述了在该比喻所录得的马特。 13. 13 。 The children of all who thus profess the true religion are members of the visible church along with their parents.儿童谁所有，因此自称真正的宗教的成员，有形教会随着他们的父母。 Children are included in every covenant God ever made with man.儿童是包括在每一个盟约上帝以往任何时候都作出了与男子。 They go along with their parents (Gen. 9:9-17; 12:1-3; 17:7; Ex. 20:5; Deut. 29:10-13).他们随着他们的父母（创9:9-17 ; 12:1-3 ; 17时07分;特惠。 20时05分; deut 。 29:10-13 ） 。
Peter, on the day of Pentecost, at the beginning of the New Testament dispensation, announces the same great principle.黄匡源，对五旬节，在开始的新约圣经配药，宣布同伟大的原则。 "The promise [just as to Abraham and his seed the promises were made] is unto you, and to your children" (Acts 2:38, 39). “无极[正如亚伯拉罕和他的种子的承诺，发了言]是告诉你们，和你们的孩子” （行为2时38分， 39岁） 。 The children of believing parents are "holy", ie, are "saints", a title which designates the members of the Christian church (1 Cor. 7:14).儿童认为父母是“圣战者” ，即是“圣人” ，名称指定成员的基督教教堂（ 1肺心病。 7时14分） 。 (See Baptism.) （见洗礼） 。
The church invisible "consists of the whole number of the elect that have been, are, or shall be gathered into one under Christ, the head thereof." 教会无形的 “构成的整个数量的选举已经是，或应聚集成一个下基督，头部有” 。 This is a pure society, the church in which Christ dwells.这是纯粹的社会，教会在基督驻留。 It is the body of Christ.这是基督的身体。 it is called "invisible" because the greater part of those who constitute it are already in heaven or are yet unborn, and also because its members still on earth cannot certainly be distinguished.这是所谓的“无形” ，因为大部份的那些谁构成，它已经在天上，或尚未出生的，而且还因为其成员仍然在地球上不能肯定加以区别。 The qualifications of membership in it are internal and are hidden.资格的成员在它的内部和被隐藏。 It is unseen except by Him who "searches the heart."这是看不见的，除由他谁“搜索心” 。 "The Lord knoweth them that are his" (2 Tnn. 2:19). “上帝knoweth他们说，是他的” （ 2 tnn 。 2时19分） 。 The church to which the attributes, prerogatives, and promises appertaining to Christ's kingdom belong, is a spiritual body consisting of all true believers, ie, the church invisible.教堂，其中的属性，特权，和承诺appertaining ，以基督的英国所属的，是一种精神的机构，所有忠实信徒，即教会无形。
(1.) Its unity. God has ever had only one church on earth. （ 1 ） 它的统一。上帝都只有一个教会在地球上。 We sometimes speak of the Old Testament Church and of the New Testament church, but they are one and the same.有时候，我们讲的旧约圣经教会和新约圣经教会，但他们是同一个。 The Old Testament church was not to be changed but enlarged (Isa. 49:13-23; 60:1-14).旧约圣经教会不是要改变，但扩大（以赛亚49:13-23 ; 60:1-14 ） 。 When the Jews are at length restored, they will not enter a new church, but will be grafted again into "their own olive tree" (Rom. 11:18-24; comp. Eph. 2:11-22).当犹太人在长度恢复，他们将不会进入一个新的教会，但会再次嫁接成“自己的橄榄树” （罗马书11:18-24 ;可比。以弗所书2:11-22 ） 。 The apostles did not set up a new organization.使徒们并没有成立一个新组织。 Under their ministry disciples were "added" to the "church" already existing (Acts 2:47).根据他们的弟子部“补充”到“教会”已经存在的（行为2时47分） 。
(2.) Its universality. It is the "catholic" church; not confined to any particular country or outward organization, but comprehending all believers throughout the whole world. （ 2 ） 其普遍性，这是“天主教”教会;并不局限于任何特定国家或离港的组织，而是理解所有信徒到整个世界。
(3.) Its perpetuity. It will continue through all ages to the end of the world. （ 3 ） 其永久化。它将继续通过不分年龄人人共享的到去年底，世界上。 It can never be destroyed.它永远不能被摧毁。 It is an "everlasting kindgdom."这是一个“永恒的kindgdom ” 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
The English word "church" derives from the late Greek word kyriakon, the Lord's house, a church building.英文“教会”来自已故希腊字kyriakon ，主的家，一座教堂的建设。 In the NT the word translates the Greek word ekklesia.在新界的字，翻译希腊文ekklesia 。 In secular Greek ekklesia designated a public assembly, and this meaning is still retained in the NT (Acts 19:32, 39, 41).在世俗的希腊ekklesia指定的公众集会，这意思是仍然保留在新界的（行为19时32分， 39 ， 41 ） 。
In the Hebrew OT the word qahal designates the assembly of God's people (eg, Deut. 10:4; 23:2 - 3; 31:30; Ps. 22:23), and the LXX, the Greek translation of the OT, translated this word with both ekklesia and synagoge.在希伯来文酒店一词qahal指定大会上帝的人（例如， deut 。 10时04分; 23时02分-三; 3 1:30;的P S。 2 2时2 3分） ，和l xx，希腊翻译的职能治疗，翻译这两个字都ekklesia和synagoge 。 Even in the NT ekklesia may signify the assembly of the Isrealites (Acts 7:38; Heb. 2:12); but apart from these exceptions, the word ekklesia in the NT designates the Christian church, both the local church (eg, Matt. 18:17; Acts 15:41; Rom. 16:16; 1 Cor. 4:17; 7:17; 14:33; Col. 4:15) and the universal church (eg, Matt. 16:18; Acts 20:28; 1 Cor. 12:28; 15:9; Eph. 1:22).即使是在新台币ekklesia可能意味大会的isrealites （ 7时38分行为; heb 。 2时12分） ;但是，除了这些例外，字ekklesia在新界的指定基督教教堂，无论是地方教会的（例如，马特。 18时17分;行为15时41分;光碟。 16时16分;一肺心病。 4时17分; 7时17分; 14时33分;上校4时15分）和普世教会（例如，马特。 16时18分; 20时28分行为;一肺心病。 12时28分; 15时09分;以弗所书1:22 ） 。
The question thus arises: Did Jesus intend to establish the church?这个问题，从而出现：耶稣打算建立教会呢？ The answer to this question must be based not on statements of church dogma but on careful interpretation of the NT writings.这个问题的答案，必须不是基于报表的教会的教条，而是仔细的解释，新台币的著作。 Here one's conclusions will be affected by the degree to which one assigns various statements of Jesus to Jesus himself or to the postresurrection church and by one's interpretation of terms such as "Son of man" and parables such as the fish net, the leaven, and seeds of growth (Matt. 13:47 - 50; 13:33; Mark 4:1 - 20).在这里一个人的结论将受到何种程度的一个指派的各种发言，耶稣的耶稣自己或向postresurrection教会和由一个人的词语的释义，如“儿子的男子”和比喻，如鱼，净，酵母，种子增长（ matt. 13时47 -5 0; 1 3时3 3分;马克4点0 1分- 20 ）。 Critical study of the Gospels reveals that Jesus probably did not give teachings for the purpose of establishing and ordering the church.关键的研究揭示了福音，耶稣可能没有给教义为目的的建立和订购教会。 Rather his whole life and teaching provide the foundations upon which the church was created and called into being through its faith in the risen Lord.而他的整个生命和教学提供了基础，从而教会创立，并呼吁到正通过其信仰在复活的主。
If one is to be true to the NT testimony, it must be acknowledged that there is a multiplicity of images and concepts that contribute to an understanding of the nature of the church.如果一个人是真实的，以新台币的证词，我们必须承认，是有多重的图象和概念，有助于一的性质的了解，教会。 In the appendix of Images of the Church in the New Testament, Paul Minear lists ninety six images which he classifies as (1) minor images, (2) the people of God, (3) the new creation, (4) the fellowship in faith, and (5) the body of Christ.在附录中的形象，教会在新约圣经，保罗minear名单96图像，他归类为（ 1 ）轻微的图像， （ 2 ）人民的上帝， （ 3 ）新的创造， （ 4 ）金在信仰，及（ 5 ）基督的身体。 Listing only a few of these will demonstrate the great diversity of images: the salt of the earth, a letter from Christ, branches of the vine, the elect lady, the bride of Christ, exiles, ambassadors, a chosen race, the holy temple, priesthood, the new creation, fighters against Satan, the sanctified slaves, friends, sons of God, household of God, members of Christ, spiritual body.上市，只有少数这些将表现出很大的多样性的图象：盐的地球，信基督，党支部的葡萄，选出夫人，新娘基督，流亡者，大使，选定的种族，圣殿，神职人员，新的创造，战斗机对撒旦，圣洁的奴隶，朋友，神的儿子，家庭的上帝，基督的成员，精神身体。
Though such a plethora of images exists, it is nonetheless possible and useful to find the major concepts that hold these many images together.尽管这种过多的图像存在，但却是可能的和有益的找到主要的概念，很多持有这些图像一起。 From the Council of Constantinople in 381 and reaffirmed at Ephesus (431) and Chalcedon (451) the church has affirmed itself to be "one, holy, catholic, and apostolic."从会君士坦丁堡在381 ，并重申了在以弗所（ 431 ）和迦克墩（ 451 ）教会已肯定自己为“一，圣地，天主教，和使徒” 。
First of all, the NT witness is clear regarding the unity of the church.首先，新台币证人是明确的关于统一教会。 In 1 Cor.在一肺心病。 1:10 - 30 Paul warns against divisions in the church and urges the people to be united in Christ. 1点10分-3 0保罗警告不要进行记名表决时，在教会，并敦促人民要团结一致，在基督里。 In this same letter (ch. 12), he states that while there are many gifts, there is one body (cf. Rom. 12:3 - 8).在这同一封信中（ ch. 12 ） ，他说，虽然有许多礼物，有一个机构（参见光盘。 12时03 -8 ） 。 The Gospel of John speaks of the one shepherd and the one flock (10:16), and Jesus prays that his followers may be one even as Father and Son are one (17:20 - 26).福音约翰谈到一个牧羊人和一个羊群（ 10:16 ） ，耶稣祈祷，他的追随者可能是一，甚至作为父亲和儿子是一（ 17时20 -2 6） 。 In Gal.在GAL的。 3:27 - 28 Paul declares that in Christ all are one, with no distinction of race, social status, or sex. 3点27分-保罗2 8日宣布，在基督里都是一，没有不分种族，社会地位，或性别。 Acts 2:42 and 4:32 are likewise eloquent testimony to the oneness of the church.行为2时42分和4时32分也同样雄辩地证明了统一性的教会。 Perhaps the most stirring passage on this point is Eph.或许最悲壮通过在这一点上是弗。 4:1 - 6: "There is one body and one Spirit, just as you were called to the one hope that belongs to your call, one Lord, one faith, one baptism, one God and Father of us all, who is above all and through all and in all" (vss. 4 - 6). 4点01分-六： “有一个机构和一个精神，正如你被称为向一，希望属于您的电话，一主，一个信念，一个洗礼，一个上帝和父亲在大家的，谁是上述所有，并通过所有和在所有“ （ vss. 4 -6 ） 。
Unity, however, does not demand uniformity.团结，然而，这并不均匀性的需求。 Indeed, from the beginning the church has manifested itself in many local churches (in Jerusalem, Antioch, Corinth, Ephesus, etc.); and the one NT church had neither uniformity of worship nor structures, or even a uniform theology.事实上，从一开始就体现了教会本身在许多地方教会（在耶路撒冷，安提阿，科林斯，以弗所等） ;和一新台币教会既没有统一的崇拜，也不结构，或什至一个统一的神学。 Certainly the ecumenical movement which arose in this century out of the missionary movement of the nineteenth century has challenged the church today to recognize that "God wills unity" (Faith and Order Conference, Lausanne, 1927).当然，合一运动的出现在本世纪出的传教运动十九世纪的挑战，教会今天承认， “上帝的意志，团结” （信仰和秩序的会议，洛桑， 1927年） 。 The challenge for Christians today is to live in unity without insisting that our worship, structure, and theology be more uniform than that of the NT church.所面对的挑战，基督徒今天是生活在团结，没有坚持，我们的崇拜，结构和神学更均匀，比对新台币的教会。 Unity is possible when we stop thinking of our church or denomination as the vine and all others as the branches.团结是有可能的，当我们停止思想，我们的教会或面额，作为葡萄和所有其他为分行。 Rather, Jesus is the vine and all of us are branches.相反，耶稣是葡萄和我们所有人都分行。
Various solutions have been proposed in the history of the church to reconcile the fact that the holy church is a sinful church.各种解决方案已提出，在教会的历史调和的事实，即圣教会是一个罪孽深重的教会。 Donatists as well as Gnostics, Novationists, Montanists, Cathari, and other sects solved the problem by claiming that they alone were holy while all others were not really members of the church.多纳徒以及gnostics ， novationists ， montanists ， cathari ，和其他宗派的解决了这个问题，声称他们单独圣地，而所有其他人没有真正的成员教会。 But 1 John 1:8 reminds one that the church which has no sin to confess simply does not exist.但约翰一1:8想起一说，教会没有单供认根本不存在。 Others have claimed that the members are sinful but the church is holy.其他人声称，成员是罪孽深重的，但教会是神圣的。 But the church does not exist in the abstract; it is sinful people who constitute the church.但教会不存在于抽象的;这是罪孽深重的人谁构成了教会。 Gnostics claimed that the body was sinful while the soul was holy. gnostics ，声称该机构是罪孽深重，而灵魂是神圣的。 But biblical anthropology declares that it is the whole, undivided human being who is sinful.但圣经人类学声明，它是整体而言，不可分割的人谁是罪孽深重。
The solution lies in the awareness of what "holy" means in the Bible.解决办法在于认识什么是“圣”是指在圣经中。 To be holy is to be separated from what is profane and to be dedicated to the service of God.将神圣的，是分不开的，什么是亵渎，并致力于为天主服务的。 It does not mean that the Christian is free of sin.这并不表示基督教是免费的单仲偕。 The apostle Paul said of himself: "Not that I have already obtained this or am already perfect" (Phil. 3:12a), and in the greetings to the Corinthian Christians he calls them "sanctified" and "saints."使徒保罗说自己： “不，我已经得到了这或已经很完善” （ phil. 3时12分） ，并在问候科林斯的基督徒，他呼吁他们“神圣化”和“圣人” 。 Christians are holy in that they are separated for God's service and set apart by God (2 Thess. 2:13; Col. 3:12, etc.).基督徒是神圣的，因为它们是分开的，为上帝的服务和设置，除了上帝（ 2 thess 。 2时13分;上校3时12分，等等） 。
While the local church is an entire church, it is not the entire church.而地方教会是整个教会，也不是整个教会。 As catholic, the church includes believers of past generations and believers of all cultures and societies.作为天主教，教会的信徒，包括过去几代和信徒的所有文化和社会。 It is unfortunate that the church in the Western world has for far too long formulated theology and mission strategy in isolation from the churches of Africa, Asia, and Latin America, the churches of the two thirds world.这是不幸的是，教会在西方世界已太久制定了神学和使命的战略在脱离教会的非洲，亚洲，和拉丁美洲，教会的三分之二的世界。 The World Christian Encyclopedia shows that whites now represent 47.4 percent of the Christian population of the world, the first time in 1,200 years that whites are not the majority.世界上基督教百科全书表明，白人现在所代表的47.4 ％的基督教人口的世界上，第一次在一千二百年，白人是不是大多数。 Two hundred eight million Christians speak Spanish, 196 million speak English, 128 million speak Portuguese, followed by German, French, Italian, Russian, Polish, Ukrainian, and Dutch. 208000000基督徒讲西班牙语， 1.96亿讲英语， 1.28亿讲葡萄牙语，其次是德语，法语，意大利语，俄语，波兰语，乌克兰语和荷兰语。
To claim that the church is apostolic is not to assert a direct line of succession through specific individuals.声称教会是使徒，不是断言，直接路线，继承，通过具体的个人。 It is to recognize that the message and the mission of the apostles as mediated through Scripture must be that of the whole church.这是认识到的讯息和使命使徒作为介导透过经文，必须是整个教会。
The adjectives "one, holy, catholic, apostolic" are terms specific enough to describe the essential nature of the church and yet allow for differences within denominations and churches in the ways in which each fulfills the mission and ministry of the church in the world.形容词“一，圣地，天主教，使徒”的条款不够具体来形容本质的教会和尚未允许分歧，教派和教会，在方法，使每一个履行的使命和部教会在世界上。 As previously mentioned, the NT uses nearly a hundred images that relate to the church.如前所述， NT使用近百年的图像涉及到教会。 One major image, the body of Christ, is especially rich in what it communicates about the nature of the church.一个主要的形象，基督的身体，尤其是丰富，什么沟通，有关性质的教会。
Christians are one body in Christ with many members (Rom. 12:4 - 5; I Cor. 12:27).基督徒是一个机构，在基督里与多位议员（罗马书12时04分-5 ，我肺心病。 1 2时2 7分） 。 Indeed, the church is the body of Christ (Eph. 1:22 - 23; 4:12), who is the head of the body (Eph. 5:23; Col. 1:18); and the body is dependent on its head for its life and growth (Col. 2:19).事实上，教会是基督的身体（以弗所书1:22 -2 3; 4时1 2分） ，谁是主管机构（以弗所书5时2 3分;上校1时1 8分） ;和身体的是依赖于其头部供其生活和成长（上校2时19分） 。 The church is never directly called the bride of Christ, but is so understood by Paul's analogy in which the husband - wife relationship is said to be like the Christ - church relationship (Eph. 5:22 - 33).教会是从来没有直接的所谓新娘基督的，但是这样理解保罗的比喻，其中丈夫-妻子的关系是说要像基督-教会的关系（以弗所书5点2 2分- 3 3） 。 Husband and wife are to be one flesh, and this is the same regarding Christ and the church (Eph. 5:31 - 32).丈夫和妻子要一个肉体，这是相同的关于基督和教会（以弗所书5点31分-3 2） 。
Through this image several important theological concepts are expressed concerning the church.通过这个形象的几个重要的神学观念是表示，有关教会。 Christians form a unity both with Christ and with one another, and Christ is acknowledged as both the authority who stands over the church and the one who gives life and growth.基督徒形成一个团结，都与基督和配合，和基督被公认是双方的权力谁主张超过教会和1谁给的生活和成长。 Also, this image is a strong assertion regarding the need for and proper appreciation of the diverse gifts that God gives to the church.同时，这个形象是一个强大的断言关于需要和适当的赞赏不同的礼物，上帝给教会。
The church has a dual purpose; it is to be a holy priesthood (1 Pet. 2:5) and is to "declare the wonderful deeds of him who called you out of darkness into his marvelous light" (1 Pet. 2:9).教会有双重目的，它是将一个神圣的神职人员（ 1宠物。 2时05分）和是“申报精彩的先进事迹，他所谓的谁，你出黑暗进他的神奇之灯” （ 1宠物。 2时09分） 。 It is the whole church in relationship to the world which is to exercise the tasks of priesthood.这是整个教会的关系在世界上是行使的任务神职人员。 As a priesthood the church is entrusted with the responsibility of bringing God's word to mankind and of interceding with God on behalf of mankind.作为一个神职人员，教会是受委托的责任，把上帝的话语，给人类和interceding与上帝对人类的代表。
In addition to the priestly function the church also has a missionary function of declaring God's wonderful deeds.此外，向priestly功能的教会也有传教士的功能宣布上帝的奇妙事迹。 The missionary task of the church is not optional, for by its very nature the church is mission.传教任务，教会是不是可选的，其本身的性质，教会的使命。 Furthermore, mission is in and to the world, not in and to itself.此外，使命是在和世界，而不是在和自己。
RL
Omanson研究部主管omanson
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
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，基督教教堂，电子商务史威泽，教会作为基督的身体;房屋署副署长bannerman ，圣经的教义教会;例如，杰伊，教会; d沃森，我相信在教会中; fja
hort ，基督教教会;科尔，基督的身体。
The term church (Anglo-Saxon, cirice, circe; Modern German, Kirche; Sw., Kyrka) is the name employed in the Teutonic languages to render the Greek ekklesia (ecclesia), the term by which the New Testament writers denote the society founded by Our Lord Jesus Christ.任期教堂（盎格鲁撒克逊， cirice ， circe ;现代德语， kirche ;瑞士法郎， kyrka ）的名称是受聘于该teutonic语言，使希腊ekklesia （教会） ，任期，其中新约圣经的作家是指社会成立由我们的主耶稣基督。 The derivation of the word has been much debated.推导一词一直备受争议。 It is now agreed that it is derived from the Greek kyriakon (cyriacon), ie the Lord's house, a term which from the third century was used, as well as ekklesia, to signify a Christian place of worship.这是现在一致认为，这是来自希腊kyriakon （ cyriacon ） ，即主的房子，任期从第三世纪的使用，以及ekklesia ，意味着一个基督教礼拜场所。 This, though the less usual expression, had apparently obtained currency among the Teutonic races.这一点，虽然少惯常的表达，显然是得到了货币之间的teutonic比赛。 The Northern tribes had been accustomed to pillage the Christian churches of the empire, long before their own conversion.北部部落已习惯于掠夺基督教的帝国，前不久他们自己的转换。 Hence, even prior to the arrival of the Saxons in Britain, their language had acquired words to designate some of the externals of the Christian religion.因此，即使到来之前的撒克逊人在英国，他们的语言已取得的话，指定一些对外部的基督教。
The present article is arranged as follows:本文章是安排如下：
I. The term Ecclesia一，任期教会
II.二。 The Church in Prophecy教会在预言
III.三。 Its Constitution by Christ; the Church after the Ascension其宪法是由基督;教会后，阿森松
IV.四。 Its Organization by the Apostles其组织由使徒
V. The Church, a Divine Society五，教会，神的社会
VI.六。 The Church, the Necessary Means of Salvation教会，必要的手段救赎
VII.七。 Visibility of the Church能见度教会
VIII.八。 The Principle of Authority; Infallibility; Jurisdiction的原则，管理局; infallibility ;管辖权
IX.九。 Members of the Church成员教会
X. Indefectibility of the Church; Continuity十， indefectibility的教会;连续性
XI.十一。 Universality of the Church; the "Branch" Theory普遍性的教会; “分行”的理论
XII.十二。 Notes of the Church注释教会
XIII.十三。 The Church, a Perfect Society教会，是一个完美的社会
I. THE TERM ECCLESIA一，任期教会
In order to understand the precise force of this word, something must first be said as to its employment by the Septuagint translators of the Old Testament. ，以了解确切的力量，这两个字，一些必须首先表示，由于其就业由septuagint翻译旧约。 Although in one or two places (Psalm 25:5; Judith 6:21; etc.) the word is used without religious signification, merely in the sense of "an assembly", this is not usually the case.虽然在一或两地（诗篇25:5 ;朱迪思6时21分;等）一词是用来无宗教意义，只是在意识“大会” ，这是通常不会如此。 Ordinarily it is employed as the Greek equivalent of the Hebrew qahal, ie, the entire community of the children of Israel viewed in their religious aspect.通常，这是受雇为希腊的相当于希伯来文qahal ，即整个社会的儿童，以色列认为，在他们的宗教方面。 Two Hebrew words are employed in the Old Testament to signify the congregation of Israel, viz.二希伯来语的话是受雇于在旧约示众，以色列，即。 qahal 'êdah. qahal ' êdah 。 In the Septuagint these are rendered, respectively, ekklesia and synagoge.在septuagint ，这些都是提供的，分别ekklesia和synagoge 。 Thus in Proverbs v, 14, where the words occur together, "in the midst of the church and the congregation", the Greek rendering is en meso ekklesias kai synagoges.因此，在谚语五， 14日，凡发生一起的话， “所处的教会和众” ，希腊渲染是英文中ekklesias启synagoges 。 The distinction is indeed not rigidly observed -- thus in Exodus, Leviticus and Numbers, both words are regularly represented by synagoge -- but it is adhered to in the great majority of cases, and may be regarded as an established rule.区别实在没有硬性观察-因此，在出埃及记，利未记和数字，这两个词是定期派s ynagoge-但它坚持在大部份情况下，和可能被视为一项既定规则。 In the writings of the New Testament the words are sharply distinguished.在著作的新约圣经的话是急剧尊敬。 With them ecclesia denotes the Church of Christ; synagoga, the Jews still adhering to the worship of the Old Covenant.与他们教会是指基督教会; synagoga ，犹太人仍然坚持以崇拜的旧盟约。 Occasionally, it is true, ecclesia is employed in its general significance of "assembly" (Acts 19:32; 1 Corinthians 14:19); and synagoga occurs once in reference to a gathering of Christians, though apparently of a non-religious character (James 2:2) But ecclesia is never used by the Apostles to denote the Jewish Church.偶尔，这是事实，教会是受雇在其一般性的意义， “大会” （ 19时32分行为;哥林多前书14:19 ） ;和synagoga发生后，在参考的一次聚会的基督徒，但显然是一个非宗教性质（詹姆斯2时02分） ，但教会是从未使用过由使徒指犹太人教堂。 The word as a technical expression had been transferred to the community of Christian believers.这个词作为一个技术性的表达已转移到社会的基督教信徒。
It has been frequently disputed whether there is any difference in the signification of the two words.它已经常有争议是否有任何的差异，在意义的两个词。 St. Augustine (in Psalm. lxxvii, in PL, XXXVI, 984) distinguishes them on the ground that ecclesia is indicative of the calling together of men, synagoga of the forcible herding together of irrational creatures: "congregatio magis pecorum convocatio magis hominum intelligi solet".圣奥古斯丁（在诗篇。 lxxvii ，在临时立法会，三十六， 984 ）的区别，他们在地面上说，教会是显示来电者一起的男人， synagoga的强行羊群一起非理性的动物： “ congregatio更多pecorum convocatio更多或人法intelligi solet “ 。 But it may be doubted whether there is any foundation for this view.但它可能会怀疑是否有任何的基础，这种看法。 It would appear, however, that the term qahal, was used with the special meaning of "those called by God to eternal life", while 'êdah, denoted merely "the actually existing Jewish community" (Schürer, Hist. Jewish People, II, 59).这样看来，不过，任期qahal ，是用特别的意义“这些所谓的上帝永恒的生命” ，而' êdah ，指的只是“其实现有的犹太社区” （ schürer ，历史。犹太人民，二， 59 ） 。 Though the evidence for this distinction is drawn from the Mishna, and thus belongs to a somewhat later date, yet the difference in meaning probably existed at the time of Christ's ministry.虽然证据，这一区分是取自弥，因此属于一个有点稍后日期，但差别的意义可能存在的时候，基督的部。 But however this may have been, His intention in employing the term, hitherto used of the Hebrew people viewed as a church, to denote the society He Himself was establishing cannot be mistaken.然而，这可能已，他打算在雇用期限内，迄今使用的希伯来文的人认为，作为一个教会，是指社会，他本人是建立可不要误会。 It implied the claim that this society now constituted the true people of God, that the Old Covenant was passing away, and that He, the promised Messias, was inaugurating a New Covenant with a New Israel.它暗示的说法，这个社会现在构成了真正的人民的上帝，即旧的盟约的逝世，而他，答应messias ，是开创了一个新的盟约，与一个新的以色列。
As signifying the Church, the word Ecclesia is used by Christian writers, sometimes in a wider, sometimes in a more restricted sense.作为象征教会，教会是Word中所使用的基督教作家，有时在更广阔的，有时在一个较受限制的意识。
It is employed to denote all who, from the beginning of the world, have believed in the one true God, and have been made His children by grace.这是受雇于是指所有谁，从一开始的世界，相信在一的真神，并且已经取得了他的孩子们由宽限期。 In this sense, it is sometimes distinguished, signifying the Church before the Old Covenant, the Church of the Old Covenant, or the Church of the New Covenant.从这个意义上讲，有时是尊敬，标志着教会之前，旧的盟约，教会的旧盟约，或教会的新的盟约。 Thus St. Gregory (Epp. V, ep. xviii ad. Joan. Ep. Const., in PL, LXXVII, 740) writes: "Sancti ante legem, sancti sub lege, sancti sub gratiâ, omnes hi . . . in membris Ecclesiæ sunt constituti" (The saints before the Law, the saints under the Law, and the saints under grace -- all these are constituted members of the Church).因此，圣格雷戈里（ epp.第五的EP 。第十八广告。琼。许可证。常量，在临时立法会， lxxvii ， 740 ）写道： “ sancti前厅legem ， sancti小组法律上， sancti小组gratiâ ，这三者的高科技。 。 。在membris ecclesiæ必须遵守constituti “ （圣人在法律面前，圣人根据法律规定，和圣人下，宽限期-所有这些都是构成成员教会） 。
It may signify the whole body of the faithful, including not merely the members of the Church who are alive on earth but those, too, whether in heaven or in purgatory, who form part of the one communion of saints.它可能意味着整个机构的忠实，包括不只是成员教会谁活着的地球上，但这些，也无论是在天堂还是在地狱，谁的组成部分一个共融的圣人。 Considered thus, the Church is divided into the Church Militant, the Church Suffering, and the Church Triumphant.考虑，因此，教会是分为教会的激进，教会的苦难，和教会的胜利。
It is further employed to signify the Church Militant of the New Testament.这是进一步聘请意味着教会的激进的新约圣经。 Even in this restricted acceptation, there is some variety in the use of the term.即使在这种限制验收，有一些品种在一词的使用。 The disciples of a single locality are often referred to in the New Testament as a Church (Revelation 2:18; Romans 16:4; Acts 9:31), and St. Paul even applies the term to disciples belonging to a single household (Romans 16:5; 1 Corinthians 16:19, Colossians 4:15; Philemon 1-2).门徒一个单一的地方，往往提到，在新约圣经作为一个教会（启示2时18分;罗马书16时04分;行为9时31分） ，圣保禄，甚至适用于一词弟子属于一个单一的家庭（罗马16时05分;哥林多前书16时19分，歌罗西书4:15 ;利蒙1-2 ） 。 Moreover, it may designate specially those who exercise the office of teaching and ruling the faithful, the Ecclesia Docens (Matthew 18:17), or again the governed as distinguished from their pastors, the Ecclesia Discens (Acts 20:28).此外，它可指定专门那些谁行使办公室的教学水平和执政的忠实，教会docens （马太18时17分） ，或再次管治有别于他们的牧师，教会discens （行为20时28分） 。 In all these cases the name belonging to the whole is applied to a part.在所有这些情况下，名称是属于整个应用的一部分。 The term, in its full meaning, denotes the whole body of the faithful, both rulers and ruled, throughout the world (Ephesians 1:22; Colossians 1:18).任期，在其全部含义，是指全身的忠诚，无论是统治者和统治，整个世界（以弗所书1:22 ;歌罗西书1:18 ） 。 It is in this meaning that the Church is treated of in the present article.正是在这一意义说，教会是治疗的，在目前的文章。 As thus understood, the definition of the Church given by Bellarmine is that usually adopted by Catholic theologians: "A body of men united together by the profession of the same Christian Faith, and by participation in the same sacraments, under the governance of lawful pastors, more especially of the Roman Pontiff, the sole vicar of Christ on earth" (Coetus hominum ejusdem christianæ fidei professione, et eorumdem sacramentorum communione colligatus, sub regimine legitimorum pastorum et præcipue unius Christi in Terris vicarii Romani Pontificis. -- Bellarmine, De Eccl., III, ii, 9).因此，作为理解，定义教会所给予的贝拉明的是，通常是通过天主教神学家说： “一个机构，男子团结起来，由专业的同时，基督徒的信仰，并参与在同一个圣礼，下管治的合法牧师，更尤其是罗马教皇，唯一的副主教基督的地球上“ （ coetus或人法ejusdem christianæ信professione等eorumdem sacramentorum communione colligatus ，分regimine legitimorum pastorum等præcipue unius基督在terris vicarii吉普赛pontificis 。 -贝拉明，德传道书，三，二，九） 。 The accuracy of this definition will appear in the course of the article.的准确性，这个定义将出现在过程中的文章。
II.二。 THE CHURCH IN PROPHECY教会在预言
Hebrew prophecy relates in almost equal proportions to the person and to the work of the Messias.希伯来语的预言涉及在几乎相等比例的人，以及工作的messias 。 This work was conceived as consisting of the establishment of a kingdom, in which he was to reign over a regenerated Israel.这项工作被设想为构成建立一个王国，他在其中是在位超过再生以色列。 The prophetic writings describe for us with precision many of the characteristics which were to distinguish that kingdom.预言的著作形容为我们精确的许多特点，其中区分说，英国。 Christ during His ministry affirmed not only that the prophecies relating to the Messias were fulfilled in His own person, but also that the expected Messianic kingdom was none other than His Church.基督在他的部肯定不仅如此预言，涉及到messias得到满足，在他自己的人，但也认为，预期弥赛亚英国是没有其他比他的教会。 A consideration of the features of the kingdom as depicted by the Prophets, must therefore greatly assist us in understanding Christ's intentions in the institution of the Church.考虑的特点，王国所描述的先知，因此，必须极大地帮助我们在了解基督的意图，在该机构的教会。 Indeed many of the expressions employed by Him in relation to the society He was establishing are only intelligible in the Light of these prophecies and of the consequent expectations of the Jewish people.事实上，很多的表现形式受雇于他在关系到社会的建立，他只有在理解鉴于这些预言和相应的期望，犹太人民的。 It will moreover appear that we have a weighty argument for the supernatural character of the Christian revelation in the precise fulfillment of the sacred oracles.此外，它会出现，我们有一个有份量的论点，对于超自然的性质，基督教的启示，在精确的完成神圣的签。
A characteristic feature of the Messianic kingdom, as predicted, is its universal extent.一个特征的弥赛亚英国，正如所料，是其普遍的程度。 Not merely the twelve tribes, but the Gentiles are to yield allegiance to the Son of David.不只是12部落，但外邦人的是，收益率效忠的儿子大卫。 All kings are to serve and obey him; his dominion is to extend to the ends of the earth (Psalm 21:28 sq.; 2:7-12; 116:1; Zechariah 9:10).所有的国王，以服务和服从他，他的统治，是要延长到两端的地球（诗篇21时28平方米; 2:7-12 ; 116:1 ;撒迦利亚书9时10分） 。 Another series of remarkable passages declares that the subject nations will possess the unity conferred by a common faith and a common worship -- a feature represented under the striking image of the concourse of all peoples and nations to worship at Jerusalem.另一系列的骄人通道宣称的主题联合国将拥有统一所赋予的一个共同的信念和共同的崇拜-一个功能为代表的下突出的形象，大堂的所有民族和国家的崇拜在耶路撒冷。 "It shall come to pass in the last days (ie in the Messianic Era] . . . that many nations shall say: Come and let us go up to the mountain of the Lord, and to the house of the God of Jacob; and he will teach us of his ways and we will walk in his paths; for the law shall go forth out of Sion, and the word of the Lord out of Jerusalem" (Micah 4:1-2; cf. Isaiah 2:2; Zechariah 8:3). This unity of worship is to be the fruit of a Divine revelation common to all the inhabitants of the earth (Zack., xiv, 8). Corresponding to the triple office of the Messias as priest, prophet, and king, it will be noted that in relation to the kingdom the Sacred Writings lay stress on three points: (a) it is to be endowed with a new and peculiar sacrificial system; (b) it is to be the kingdom of truth possessed of a Divine revelation; (c) it is to be governed by an authority emanating from the Messias. “它应来通过，在最后的日子（即，在弥赛亚的时代] 。 。 。表示，许多国家会说：来，让我们去到山主，以及众议院的神雅各布;他将教导我们，他的方式和我们会走在他的路径;法律应去，提出了走出锡永，和Word的主出来的耶路撒冷“ （弥迦4:1-2 ;比照以赛亚书2时02分;撒迦利亚书8时03分） 。这种团结的崇拜是要果实的神的启示共同所有居民的地球（ zack. ，第十四， 8 ） 。相应的三重办公室对messias作为祭司，先知，和国王，这将是指出，在关系到英国的神圣的著作，突出三点： （一）是要赋予一个新的和独特的祭祀制度; （二）它是要成为英国真理的拥有神的启示; （三）它是要由一个权威源自messias 。
In regard to the first of these points, the priesthood of the Messias Himself is explicitly stated (Ps. cix, 4); while it is further taught that the worship which He is to inaugurate shall supersede the sacrifices of the Old Dispensation.在关于上述第一点，神职人员的messias自己是明确（诗篇cix ， 4 ） ;则是进一步告诉我们，崇拜他，是开创取代的牺牲，旧的豁免。 This is implied, as the Apostle tells us, in the very title, "a priest after the order of Melchisedech"; and the same truth is contained in the prediction that a new priesthood is to be formed, drawn from other peoples besides the Israelites (Isaiah 66:18), and in the words of the Prophet Malachias which foretell the institution of a new sacrifice to be offered "from the rising of the sun even to the going down" (Malachi 1:11).这是暗示，作为使徒告诉我们，在非常的标题， “一名牧师后的顺序melchisedech ” ;和相同的事实是，载于预测一个新的神职人员是要形成，来自其他国家人民，除了以色列人（以赛亚书66:18 ） ，并在的话，先知玛拉基亚亚，这预示着该机构的一个新的牺牲，以提供“从崛起的太阳，甚至到了去” （玛拉基1时11分） 。 The sacrifices offered by the priesthood of the Messianic kingdom are to endure as long as day and night shall last (Jeremiah 33:20).牺牲所提供的神职人员的弥赛亚英国是要忍受，只要一天一夜，应于昨（耶利米33:20 ） 。
The revelation of the Divine truth under the New Dispensation attested by Jeremias: "Behold the days shall come saith the Lord, and I will make a new covenant with the house of Israel and with the house of Juda . . . and they shall teach no more every man his neighbour, saying: Know the Lord: for all shall know me from the least of them even to the greatest" (Jeremiah 31:31, 34), while Zacharias assures us that in those days Jerusalem shall be known as the city of truth.启示神的真理，根据新的豁免核签jeremias ： “看哪的日子，自saith主，我将作出一个新的盟约与以色列家，并与众议院juda 。 。 。和他们应教导没有更多的每一个男人他的邻居，他说：知道主：对于所有应知道，我从最不发达国家，他们甚至到了最大的“ （耶利米31:31 ， 34 ） ，而撒迦利亚向我们保证，在那些日子耶路撒冷应称之为城市的真相。 (Zechariah 8:3). （撒迦利亚书8时03分） 。
The passages which foretell that the Kingdom will possess a peculiar principle of authority in the personal rule of the Messias are numerous (eg Psalms 2 and 71; Isaiah 9:6 sq.); but in relation to Christ's own words, it is of interest to observe that in some of these passages the prediction is expressed under the metaphor of a shepherd guiding and governing his flock (Ezekiel 34:23; 37:24-28).通道，这预示着说，英国将拥有一个奇特的原则，管理局在个人统治的messias很多（例如诗篇2和71 ;以赛亚书9点06平方米） ;但在有关基督自己的话来说，这是利益观察，在一些通道，这些预测是根据表达的隐喻牧羊人的指导和管治他的羊群（以西结书34:23 ; 37:24-28 ） 。 It is noteworthy, moreover, that just as the prophecies in regard to the priestly office foretell the appointment of a priesthood subordinate to the Messias, so those which relate to the office of government indicate that the Messias will associate with Himself other "shepherds", and will exercise His authority over the nations through rulers delegated to govern in His name (Jeremiah 18:6; Psalm 44:17; cf. St. Augustine Enarr. in Psalm. 44:no. 32).值得一提的是，此外，正如预言，在考虑到priestly办公室预知任命一名神职人员下属向messias ，使那些涉及到办公室的政府表明，该会副messias与自己的其他“牧羊人” ，并会行使他的权力，国家通过下放给统治者，执政以他的名义（耶利米18时06分;诗篇44:17 ;比照圣奥古斯丁enarr 。在诗篇44 ：没有32段） 。 Another feature of the kingdom is to be the sanctity of its members.另一个特点王国是要成为神圣的其成员。 The way to it is to be called "the holy way: the unclean shall not pass over it".途中，这是被称为“圣地的方式：不洁的，不得通过它” 。 The uncircumcised and unclean are not to enter into the renewed Jerusalem (Isaiah 35:8; 52:1).该割包皮和不洁不进入新的耶路撒冷（以赛亚书35:8 ; 52:1 ） 。
The later uninspired apocalyptic literature of the Jews shows us how profoundly these predictions had influenced their national hopes, and explains for us the intense expectation among the populace described in the Gospel narratives.后来缺乏创意的世界末日文学的犹太人向我们表明，如何深刻这些预言影响了其国家的希望，并解释为我们在激烈的期望之间的民众形容，在福音的叙述。 In these works as in the inspired prophecies the traits of the Messianic kingdom present two very different aspects.在这些工程作为，在灵感的预言性状的弥赛亚英国目前有两个很不同的方面。 On the one hand, the Messias is a Davidic king who gathers together the dispersed of Israel, and establishes on this earth a kingdom of purity and sinlessness (Psalms of Solomon, xvii).就一方面， messias是一个davidic国王谁聚集分散的以色列，并建立了这个地球上王国的纯洁和清白（诗篇所罗门，十七） 。 The foreign foe is to be subdued (Assumpt. Moses, c. x) and the wicked are to be judged in the valley of the son of Hinnon (Enoch, xxv, xxvii, xc).外国的敌人，是要制服（ assumpt.郑慕智，长x ）和恶人要判断，是在山谷的儿子hinnon （尹万良，二十五，二十七，越野） 。 On the other hand, the kingdom is described in eschatological characters.在另一方面，英国是中描述的eschatological字符。 The Messias is pre-existent and Divine (Enoch, Simil., xlviii, 3); the kingdom He establishes is to be a heavenly kingdom inaugurated by a great world-catastrophe, which separates this world (aion outos), from the world to come (mellon).该messias是预先存在和神圣（尹万良， simil ，四十八， 3 ） ;王国，他确立了要成为天国宣誓就职，由一个伟大的世界灾难，政企分开，这个世界（ aion outos ） ，来自世界各地的来（梅隆） 。 This catastrophe is to be accompanied by a judgment both of angels and of men (Jubilees, x, 8; v, 10; Assumpt. Moses, x, 1).这场灾难是伴随着判断这两个天使和男子（ jubilees ，第十，第8节;五，十; assumpt 。郑慕智，第十， 1 ） 。 The dead will rise (Ps. Solom., iii, 11) and all the members of the Messianic kingdom will become like to the Messias (Enoch, Simil., xc, 37).死者将上升（诗篇solom ，三， 11 ）和全体成员组成的弥赛亚英国将成为想向messias （尹万良， simil ，越野， 37 ） 。 This twofold aspect of the Jewish hopes in regard to the coming Messias must be borne in mind, if Christ's use of the expression "Kingdom of God" is to be understood.这有两个方面的犹太人希望在关于未来messias必须紧记，如果基督的使用表达“上帝的王国” ，就是要理解的。 Not infrequently, it is true, He employs it in an eschatological sense.没有不常，这是事实，他雇用了它在一eschatological意识。 But far more commonly He uses it of the kingdom set up on this earth -- of His Church.但到目前为止，较为普遍，他使用它的英国成立这个地球上-他的教会。 These are indeed, not two kingdoms, but one.这些都是事实上，没有两个王国，但一。 The Kingdom of God to be established at the last day is the Church in her final triumph.上帝的王国要建立在最后一天是教会在她的最后的胜利。
III.三。 CONSTITUTION BY CHRIST宪法由基督
The Baptist proclaimed the near approach of the Kingdom of God, and of the Messianic Era.浸会宣布不久的做法，上帝的王国，和对弥赛亚的时代。 He bade all who would share its blessings prepare themselves by penance.他八德谁所有，将分享其祝福，准备自己penance 。 His own mission, he said, was to prepare the way of the Messias.他自己的使命，他说，这是准备方式的messias 。 To his disciples he indicated Jesus of Nazareth as the Messias whose advent he had declared (John 1:29-31).以他的弟子他表示，纳匝肋的耶稣作为messias的来临，他已宣布（约翰福音1:29-31 ） 。 From the very commencement of His ministry Christ laid claim in an explicit way to the Messianic dignity.从很展开他的部基督奠定了索赔在一个明确的方式向弥赛亚的尊严。 In the synagogue at Nazareth (Luke 4:21) He asserts that the prophecies are fulfilled in His person; He declares that He is greater than Solomon (Luke 11:31), more venerable than the Temple (Matthew 12:6), Lord of the Sabbath (Luke 6:5).在犹太教堂在拿撒勒（路加福音4时21分） ，他声称，预言是完成在他的人;他宣称，他是大于所罗门（路加福音11时31分） ，更老，比庙（马太12时06分） ，主该安息日（卢克6时05分） 。 John, He says, is Elias, the promised forerunner (Matthew 17:12); and to John's messengers He vouchsafes the proofs of His Messianic dignity which they request (Luke 7:22).约翰，他说，是埃利亚斯，所承诺的先行者（马太17时12分） ;和约翰的使者，他vouchsafes证明他的弥赛亚的尊严，他们在信中要求（路加福音7时22分） 。 He demands implicit faith on the ground of His Divine legation (John 6:29).他要求隐信仰在地面上的他的神公馆（约翰6时29分） 。 His public entry into Jerusalem was the acceptance by the whole people of a claim again and again reiterated before them.他的市民进入耶路撒冷是接受全国人民的一项要求再次重申，在它们之前。 The theme of His preaching throughout is the Kingdom of God which He has come to establish.主题为他的说教，整个是上帝的王国，他来建立。 St. Mark, describing the beginning of His ministry, says that He came into Galilee saying, "The time is accomplished, and the Kingdom of God is at hand".圣马克，描述一开始他的部说，他来到加利利说： “时间是完成了，和上帝的王国，是在手” 。 For the kingdom which He was even then establishing in their midst, the Law and the Prophets had been, He said, but a preparation (Luke 16:16; cf. Matthew 4:23; 9:35; 13:17; 21:43; 24:14; Mark 1:14; Luke 4:43; 8:1; 9:2, 60; 18:17).为英国，他是即使在当时建立在他们中间，是律法和先知已，他说，但准备（路加福音16时16分;比照马修4时23分; 9时35分; 13:17 ; 21日： 43 ; 24:14 ;马克1时14分;路加福音4时43分; 8:1 ; 9时02分， 60岁; 18时17分） 。
When it is asked what is this kingdom of which Christ spoke, there can be but one answer.当它被问这是什么英国的基督发言，就不可能有，但有一个答案。 It is His Church, the society of those who accept His Divine legation, and admit His right to the obedience of faith which He claimed.这是他的教会，社会的那些谁接受他的神公馆，并承认他的权利，顺从的信念，他声称。 His whole activity is directed to the establishment of such a society: He organizes it and appoints rulers over it, establishes rites and ceremonies in it, transfers to it the name which had hitherto designated the Jewish Church, and solemnly warns the Jews that the kingdom was no longer theirs, but had been taken from them and given to another people.他的整个活动是针对建立这样一个社会：他举办的资讯科技及任命统治者超过它，确立了仪式和庆典在它，转移给它的名称，其中迄今指定的犹太人教堂，并郑重警告犹太人认为，英国已不再是他们的，但已采取了由他们给另一个人。 The several steps taken by Christ in organizing the Church are traced by the Evangelists.几所采取的步骤基督在组织教会的追查，由福音。 He is represented as gathering numerous disciples, but as selecting twelve from their number to be His companions in an especial manner.他是代表收集了许多弟子，但作为选拔12从他们的人数要和他的同伴在一个特殊的方式。 These share His life.这些分享他的生命。 To them He reveals the more hidden parts of His doctrine (Matthew 13:11).对他们，他揭示了更多隐藏的部分，他的学说（马太13时11分） 。 He sends them as His deputies to preach the kingdom, and bestows on them the power to work miracles.他会将他们作为他的副手宣扬英国，并赋予他们的权力，工作的奇迹。 All are bound to accept their message; and those who refuse to listen to them shall meet a fate more terrible than that of Sodom and Gomorra (Matthew 10:1-15).所有的约束，接受他们的讯息;和那些谁不听他们应满足的命运，更可怕的，比对所多玛和gomorra （马太10:1-15 ） 。 The Sacred Writers speak of these twelve chosen disciples in a manner indicating that they are regarded as forming a corporate body.神圣的作家发言，这些12在选择弟子的方式显示他们是被视为形成一个法人团体。 In several passages they are still termed "the twelve" even when the number, understood literally, would be inexact.在几个通道，他们仍称之为“ 12 ” ，甚至当的数目，从字面上理解，将不精确。 The name is applied to them when they have been reduced to eleven by the defection of Judas, on an occasion when only ten of them were present, and again after the appointment of St. Paul has increased their number to thirteen (Luke 24:33; John 20:24; 1 Corinthians 15:5; Revelation 21:14).名称是适用于他们时，他们已减少到11所叛逃的犹大，对一个场合时，只有10人出席，并再次任命后圣保禄增加了他们的编号，以13 （路加福音24:33 ;约翰20时24分;哥林多前书15时05分;启示21时14分） 。
In this constitution of the Apostolate Christ lays the foundation of His Church.在这宪法的基督传道打下了基础，他的教会。 But it is not till the action of official Judaism had rendered it manifestly impossible to hope the Jewish Church would admit His claim, that He prescribes for the Church as a body independent of the synagogue and possessed of an administration of her own.但不是到行动的官方犹太教已令它显然是不可能的，希望犹太人教会会承认，他声称，他明为教会作为一个机构，独立于犹太教会堂和拥有一个管理自己。 After the breach had become definite, He calls the Apostles together and speaks to them of the judicial action of the Church, distinguishing, in an unmistakable manner, between the private individual who undertakes the work of fraternal correction, and the ecclesiastical authority empowered to pronounce a judicial sentence (Matthew 18:15-17).后违反已成为明确的，他呼吁使徒们一起操他们的司法行动教会，鉴别，在一个明确无误的方式，之间的私人个别谁承担的工作兄弟般的校正，以及教会管理局有权宣判司法判决（马太18:15-17 ） 。 To the jurisdiction thus conferred He attached a Divine sanction.向管辖范围内，从而赋予他重视神的制裁。 A sentence thus pronounced, He assured the Apostles, should be ratified in heaven.一句话，从而显着，他向使徒，应予以批准在天上。 A further step was the appointment of St. Peter to be the chief of the Twelve.一，进一步加强被任命圣彼得成为行政的12 。 For this position he had already been designated (Matthew 16:15 sqq.) on an occasion previous to that just mentioned: at Cæsarea Philippi, Christ had declared him to be the rock on which He would build His Church, thus affirming that the continuance and increase of the Church would rest on the office created in the person of Peter.这一立场，他已被指定（马太16时15 sqq ）就一个机会，以前认为刚才提到的：在cæsarea腓立比，基督已宣布他被岩石上，他将建立祂的教会，因此，申明继续和增加了教会，其余的将在Office中创建的人彼得。 To him, moreover, were to be given the keys of the Kingdom of Heaven -- an expression signifying the gift of plenary authority (Isaiah 22:22).他说，此外，被考虑的关键天国-一表达着礼物的全体会议管理局（以赛亚书2 2:22） 。 The promise thus made was fulfilled after the Resurrection, on the occasion narrated in John, xxi.的承诺，因此，完成了复活之后，就之际，叙述了在约翰，二十一世纪。 Here Christ employs a simile used on more than one occasion by Himself to denote His own relation to the members of His Church -- that of the shepherd and his flock.在这里基督雇用了喻使用一个以上的场合由他本人来表示他自己有关的成员，他教会-即牧羊人和他的羊群。 His solemn charge, "Feed my sheep", constituted Peter the common shepherd of the whole collective flock.他庄严的收费， “饲料我的羊群” ，构成了彼得共同的牧人整个集体的羊群。 (For a further consideration of the Petrine texts see article PRIMACY.) To the twelve Christ committed the charge of spreading the kingdom among all nations, appointing the rite of baptism as the one means of admission to a participation in its privileges (Matthew 28:19). （为进一步审议该petrine案文见第至高无上。 ）到12基督承诺负责推广英国所有国家之间，委任成年礼的洗礼，作为手段之一入学参与在其特权（马太28日： 19 ） 。
In the course of this article detailed consideration will be given to the principal characteristics of the Church.在这个过程中，这条详细将考虑的主要特点教会。 Christ's teaching on this point may be briefly summarized here.基督的教学在这一点上，可在这里简要概述。 It is to be a kingdom ruled in His absence by men (Matthew 18:18; John 21:17).它是一个英国统治在他缺席时由男子（马太18时18分;约翰21时17分） 。 It is therefore a visible theocracy; and it will be substituted for the Jewish theocracy that has rejected Him (Matthew 21:43).因此，这是一种有形的神;它将取代犹太神已经拒绝了他（马太21时43分） 。 In it, until the day of judgment, the bad will be mingled with the good (Matthew 13:41).在它，直到审判的日子，坏的将相互交织，与良好的（马太13时41分） 。 Its extent will be universal (Matthew 28:19), and its duration to the end of time (Matthew 13:49); all powers that oppose it shall be crushed (Matthew 21:44).其程度将是普遍的（马太28:19 ） ，其期限到年底的时间（马太13时49分） ;所有的权力，反对它应粉碎（马太21时44分） 。 Moreover, it will be a supernatural kingdom of truth, in the world, though not of it (John 18:36).此外，这将是一个超自然的英国真理，在世界上，虽然不是它（约