Theodor H Gaster has pointed out two basic movements in rituals. The first he refers to as rituals of Kenosis, or emptying; the other, as rituals of Plerosis, or filling. Rituals of Kenosis portray the evacuating of the meaning of time as it approaches the end of a cycle. The wearing down of time at this moment produces noxious and defiling effects, and thus the appropriate response is an ascetic form of behavior accompanied with austerities.西奥多h胃指出，两个基本动作，在礼仪。 第一，他是指作为仪式kenosis ，或排空;另一方面，作为礼仪的修复，或填。 仪式kenosis描绘疏散的意义，时间，因为它的方法结束一个周期。服装下来的时间在这一刻产生有毒和defiling的影响，因此，适当的反应，是一个苦行形式的行为伴随着austerities 。 In the rituals of Plerosis, the filling of time or the beginning again of the new time, dramas of excess and overabundance of power are portrayed in the rituals.在仪式修复，填补时间，或开始再次对新的时间，戏剧过剩和过多的权力是描绘在仪式。 Specific dramatic roles in these rituals imitate the power of deities in bringing about the renewal of the time of the cosmos.具体戏剧性的角色，在这些仪式模仿的权力，神在实现重建的时间内的宇宙。
| BELIEVE 相信 Religious 宗教 Information 信息 Source 来源 web-site 网址： |
| Our List of 1,000 Religious Subjects 我们所列出的1000名宗教科目 |
| E-mail 电子邮箱 |
"Kenosis" is a Greek term taken from Php. “ kenosis ”是一个希腊来说，采取从PHP 。 2:7, where Christ is spoken of as having "emptied himself" (RSV) and taken human form. There has been much discussion about this entire crucial passage (2:6 - 11), and several interpretations exist today. 2时07分，基督是发言的有“掏空自己” （呼吸道合胞病毒）和人类所采取的形式有很多的讨论，这整个的关键通道（ 2点06分-1 1） ，和几个解释，今天存在的。 Kenotic theology is a theology that focuses on the person of Christ in terms of some form of self - limitation by the preexistent Son in his becoming man. kenotic神学是一个神学，重点是对人的基督而言，某种形式的自我-限制由p reexistent儿子在他成为男子。 Kenotic theology at the theoretical level is a way of conceiving of the incarnation that is relatively new in the history of reflection on the person of Christ. kenotic神学在理论水平，是一种构想的化身，这是相对较新，在历史的反思对人的基督。 Some see this form of thought about Christ as the most recent advance in Christology; others see it as a blind alley.一些人认为这种形式的思考基督作为最近期提前在christology ;他人看到它作为一条走不通的死路。
The primary concern was to find a way of understanding the person of Christ that allowed his full humanity to be adequately expressed.主要关注的是找到一种方式，了解人的基督，让他充分人性得到充分的表达。 Biblical studies had given the church an intensified awareness that Christianity began in the earliest encounters with the man Jesus.圣经研究已给予教会加紧认识到，基督教开始在最早遇到该名男子耶稣。 Critical scholarship was "recapturing" him in the light of his environment.关键的奖学金是“夺回” ，他在根据他的环境。 It was becoming more sensitive to the limitations of that "prescientific" era and was seeing more clearly the Synoptic portrait of the human personality of the man Jesus.它正在成为更加敏感的局限性， “ prescientific ”的时代，并更清楚地看到天气的画像人的个性，该名男子的耶稣。 All this conspired to force upon theologians the need to affirm in new ways that Christ was truly man.这一切阴谋，迫使神学家的需要，肯定在新路子，基督是真正的男子。 He grew, he hungered, he learned, he appropriated his culture, and he exhibited its limitations.他长大，他hungered ，他的教训，他拨他的文化，他展示了它的局限性。
All this must be said about Christ himself, not merely about some abstract appendage called humanity "assumed" by God the Son.这一切都必须说，大约基督本人，而不只是一些摘要附庸所谓的人类“假设”上帝的儿子。
A second, equally important concern was to affirm that God truly was in Christ.第二，同样重要的关注的是申明，真正是上帝在基督里。 The creeds are correct: very God, very man.该信条是正确的：上帝非常，非常的男子。 The problem is how this can be said without turning Christ into an aberration.但问题是如何，这可以说是没有谈到基督成为一个畸变。 If to be human is to learn, grow, etc., and to be God is to be omniscient, then how can we speak of one person?如果将人类是学习，成长等，并要上帝是要无所不知，那么我们如何能说一个人呢？ Must he not have had "two heads"?要他不有“两国元首” ？
The third concern stems in part from the first.第三关注的茎在部分从第一次。 The age was learning to think in terms of the categories of psychology.年龄是学习，认为在条款的类别心理学。 Consciousness was a central category.意识是一个中央的类别。 If at our "center" is our consciousness, and if Jesus was both omniscient God and limited man, then he had two centers and was thus fundamentally not one of us.如果在我们的“中心”是我们的意识，如果耶稣是既无所不知的上帝和有限的男子，然后他有两个中心，因此，根本没有我们的一员。 Christology was becoming inconceivable for some. christology正在成为一些不可思议的。
The converging of these concerns led to kenotic theologies in a variety of forms.汇合这些关注导致kenotic theologies在形式多样的。 All shared a need to affirm Jesus' real, limited humanity and limited consciousness along with the affirmation that he is very God and very man.所有的共同需要，肯定耶稣的真实的，有限的人类和有限度的意识，随着肯定，他非常非常的上帝和人。 The varying forms of the theory of divine self - limitation were the way this was attempted.不同形式的理论神圣的自我-被限制的方式，这是企图。
All forms of classical orthodoxy either explicitly reject or reject in principle kenotic theology.一切形式的古典正统明示拒绝或拒绝在原则上kenotic神学。 This is because God must be affirmed to be changeless; any concept of the incarnation that would imply change would mean that God would cease to be God.这是因为上帝必须肯定将不变;任何概念的化身，这将意味着改变将意味着，上帝不再是上帝。
Both writers clearly affirm a real commitment to an understanding of Christ as God and man, yet Gore's kenotic proposal functions to reinforce his consistent and articulate defense of Chalcedonian orthodoxy.作家都清楚，肯定一个真正的承诺，一了解，以基督为上帝和人，但戈尔的kenotic建议的职能，以加强他的一贯和明确的国防chalcedonian的正统。 Forsyth sees his theory as a biblical alternative to a static, Greek, outmoded formula found in the Chalcedonian Definition.佛塞斯认为他的理论作为圣经的替代一种静态的，希腊语，陈旧的公式发现，在chalcedonian的定义。 Both Gore and Forsyth are altogether clear on their vision of Jesus' humanity, his growth, and limitations as part of the meaning of his identity.双方戈尔和佛塞斯是完全清楚对他们的远见耶稣的人性，他的增长，和限制的一部分的意义，他的身份。
A second distinction within kenotic theories concerns the place of the concept within the larger understanding of God's being and relation to the world.第二个区别与kenotic理论关注的地方的概念，与大的认识上帝的福祉和关系，向世界。 The work of AE Garvie in Studies in the Inner Life of Jesus (1907) shows the influence of a conservative form of Hegelian speculation on the nature of the Trinity.工作爱garvie在研究，在党内生活的耶稣（ 1907年）表明，影响是一个保守的形式，黑格尔的投机性质，三位一体。 Here there is seen to be a movement or dialectic within God between fullness (Father) and self - limitation / expression (Son) that finds its historic expression in the incarnation kenotically understood.这里被认为是是一个辩证运动或与上帝之间的丰满（父亲）和自我-限制/表达（儿子）发现，其历史表达的化身， k enotically理解的。
Thus kenotic theology is not intended to be an ad hoc device for making sense of the Christ event; rather the Christ event is the historic expression of the eternal dialectic within the Triune God.因此， kenotic神学是不打算要一个特设装置的决策意识，基督的事件，而是基督事件是历史性的表达永恒的辩证与三位一体的上帝。 Others also see the relation of God as Creator to creation as a form of self - limitation, thus providing genuine human freedom and the broad context for the more specific instance of divine self - limitation in Jesus Christ.其他人也看到有关上帝的创造者创造的一种形式，自我-的限制，从而提供了真正的人类自由和广泛的背景下，为更具体，例如神圣的自我-限制在耶稣基督。 The contrast to these more speculative forms of kenotic theology would naturally be those forms which focus more specifically on the incarnation as the exclusive act of divine self - limitation for our salvation.对比这些更多投机形式的kenotic神学自然会这种形式，其中的焦点更具体的化身，作为唯一的行为神圣的自我-但不限于为我们的救赎。
At least two broad areas of distinction can be made in understanding the potential range of kenotic theories.至少有两个广泛的领域区分，可以取得在了解潜在的范围kenotic理论。 First is the crucial distinction on the relation of a proposed kenotic theology to the history of Christology.首先是关键的区别，对关系的建议kenotic神学，以历史christology 。 Is the theory to be seen as an alternative to existing dogma (Forsyth, Mackintosh) or a reinforcing modification (Garvie, Weston)?是理论被视为取代现有的教条， （佛塞斯，麦金托什） ，或加固改造（ garvie ，韦斯顿） ？ Secondly, is a kenotic theology to be seen in its uniqueness as the act of divine self - limitation (Forsyth), or is it to be seen as either the culminating historical instance of the Trinitarian dialectic (Garvie) and / or the kenotic relation of God to creation in general?其次，是一个kenotic神学待观察，在它的独特性，作为该法的神圣自我-时效（佛塞斯） ，抑或是被看作是无论最终的历史，例如对三位一体的辩证（ g arvie）和/或k enotic的关系上帝创造的一般呢？
A persistent criticism has been that kenotic theology is not biblical.持续的批评一直认为， kenotic神学，是不是圣经。 If one were to hold some sort of development theory about the emergence of NT Christology, as do R Bultmann, J Knox, RH Fuller, eg, then the most that could be said would be that kenotic theology could at best reflect one of the emerging models.如果一个人持有某种形式的发展理论的出现，新台币christology ，做r布特曼， j诺克斯，铑充分的，例如，那么最可以说将是kenotic神学可以在最能反映一个新兴模型。 If one holds to the Christological unity of the NT, as do kenotic theorists in general, then the question is more pointed.如果一举行向christological团结的NT一样， kenotic理论家在一般的话，问题是，更多的指出。 What advocates of kenotic theology would uniformly contend is that as an interpretative scheme their understanding allows one to see Jesus Christ as a real, growing, limited man without creating a sense that God is not somehow deeply involved in exactly this man.什么主张kenotic神学会一致争辩的是，作为一项解释性计划的认识，允许一看到耶稣基督作为一个真正的，不断增长，有限的男子没有创造意识，上帝是不是有点深地介入，正是这名男子。
It is not a question of the interpretation of Php.它不是一个解释问题的PHP 。 2, but a question of how one sees God and man in Jesus Christ. 2 ，但问题是如何一看到上帝和男子在耶稣基督。 Did Christ know or not know the time of the end (Mark 13:32)?没有基督知道或不知道的时间结束时（马克13时32分） ？ Orthodoxy said he must know, he is the presence of the omniscient God; however, for some reason he has chosen not to reveal this knowledge.正统说，他必须知道，他是存在的无所不知的上帝，但出于某种原因，他选择不透露这方面的知识。 Kenotic theorists insist that the text says what it says. kenotic理论家坚持认为，案文说，说话是算数的。 He limited himself to his human and real development; he was genuinely dependent on his Father; he did not know.他把自己有限的人力和他真正的发展，他是真正依赖于他的父亲;他不知道。 The problem of who is biblical cuts more than one way.问题是谁圣经削减以上的方法之一。
A second criticism clearly must focus on the fundamental credibility of the concept of a divine self - limitation.第二个批评，显然必须着眼于基本的公信力的概念，神的自我-的限制。 We must be clear here.我们必须清楚在这里。 Theology has always countenanced a divine concealment for pedagogical purposes in Christ.神学一直countenanced神的隐蔽性，为教学目的，在基督里。 He concealed his divine radiance and became tangible so as to meet us in our darkened, fallen world on our terms (Augustine).他隐瞒了他的神的光芒，成为有形的，以便满足我们在我们的黑暗，下降了世界对我们而言， （奥古斯丁） 。 Kenotic theology goes a crucial step beyond this; in the incarnation, however conceived, there was a preincarnate act of limitation, whether it be a "laying aside" (Gore) or a "concentration" (Forsyth). kenotic神学云了关键的一步超越这个人;化身，但构思，有一个preincarnate法的限制，无论是“搁置” （戈尔）或“浓度” （佛塞斯） 。 It is something like whether or not a missionary were to take his two - way radio (and thus his link to his support system) with him into the jungle.这是一些想是否或不是一个传教士被采取他的两个-双向无线电（因此他链接到他的支持系统）与他进入丛林。 How can Jesus Christ be God if we would simultaneously affirm that during the incarnate life he was not omniscient?又如何能耶稣基督被上帝，如果我们将同时申明，在肉身的生活，他不是无所不知？
Following the lead of Thomasius, some argued that there are two kinds of attributes, internal (love, joy) and external (omnipotence, omnipresence, etc.).以下带头玛西乌斯，有的认为有两种属性，内部（爱，喜悦）和外部（全能，无处不在，等等） 。 The eternal Son "set aside" the external attributes and revealed the internal.永恒的儿子“预留”外部属性和显示内部。 In him we see the love of Father - Son; in him we see God's "heart" made visible.在他身上，我们看到了爱的父亲-儿子，在他，我们看到上帝的“心脏”取得了明显的。 AM Fairbairn carefully works this out in his pioneering work, The Place of Christ in Modern Theology (1895).上午费尔贝恩仔细工程，这在他的开拓性工作，地点在现代基督神学（ 1895 ） 。
Others of a more speculative bent (eg, Garvie) contend that self - limitation is in God in his "innertrinitarian" life.另一种更投机一意孤行， （例如， garvie ）争辩说，自我-的限制是在上帝在他的“ i nnertrinitarian”的生活。 Thus what is revealed in Christ is not one act of self - limitation, but God the Son in his eternal self - limiting obedient relation to the Father.因此，什么是透露，在基督里是不是一个自决行动的-限制，但上帝的儿子，在他的永恒的自我-限制听话的有关父亲。 The incarnation is thus seen to be the revelation of the eternal relation of Father to Son and the saving love that would include others.的化身，因此，被认为的启示永恒的关系，父传子和节省的爱，这将包括其他人。
The third response focuses on the importance of goal or intention for God.第三个重点是回应的重要性，目标或意图为上帝。 If God can be said to have as his fundamental goal to bring lost children back to himself, then his omnipotence / omniscience is precisely that which achieves the goal.如果上帝可以说已为他的根本目标，使迷失儿童回到自己，那么他的全能/无所不知，正是那些达到的目标。 The greatest act of omnipotence can then be seen as the Son's becoming "poor" that we may become rich in him.最大的行为全能便可以被看作是儿子的成为“穷人” ，我们有可能成为丰富的他。
Omnipotence is reconsidered more in terms of the goal in view than as an abstract category.全能是重新考虑更多的条款的目标，鉴于比作为一个抽象的类别。 Forsyth worked with this idea at length; he called it the "moralizing of dogma", that is, the reshaping of our view of God from what he called static categories to dynamic ones reflecting God's saving purposes seen in Christ.佛塞斯与这个构思在长度;他称之为“道德说教的教条” ，即是重塑我们认为，上帝从他所谓的静态类，以动态反映了上帝的节能的目的，看到在基督里。 Thus there were several ways those holding a kenotic theology would attempt to make the concept of self - limitation credible.因此，有几个方法，那些持有kenotic神学会，企图使自决的概念-限制可信的。 Further, the challenge was reversed.此外，所面临的挑战是扭转。 How, it was asked, can one make sense of Jesus Christ as an omniscient being simultaneously living as a growing, learning, limited man without creating a "twoheaded" being?如何，有人问，可以使一个意识，耶稣基督作为一个无所不知正在同时生活作为一个成长，学习，有限的男子没有建立一个“ twoheaded ” ？ Is the union of natures conceivable without a divine self - limitation?是联盟的性质，可以想象，没有一个神圣的自我-限制？ Is not some form of docetism the only alternative?是不是某种形式的docetism唯一的选择？ Did Jesus only look human?耶稣不仅要看人类？
The third criticism has focused on the supposed strength of kenotic theology, the consciousness of Jesus.第三批评集中在假定的力量kenotic神学，意识耶稣。 Perhaps, it would be conceded, the person of the Incarnate is more of a unity, but have we not created a new duality between the preincarnate Son and the historical Jesus?或许，它会作出让步，该人的肉身是一个团结，但我们不是创造了一种新的对偶之间的preincarnate的儿子和历史的耶稣呢？ Was there not an inconceivable loss (of knowledge) at Bethlehem?是不是有一个不可思议的损失（知识）在伯利恒？ Further, if the Son simultaneously remained the transcendent Logos, is there not a radical, fatal discontinuity between the consciousness of the transcendent Logos and the earthly Jesus?此外，如果儿子同时仍然超越标志，是不是有激进的，致命的间断性之间的意识超越标志和俗世的耶稣呢？ It can be argued that at this point kenotic theology is most strained.可以说，在这一点上kenotic神学是最紧张的。 However, the strain is fundamentally a relocation of the same strain orthodoxy faces when it attempts to affirm very God - very man in terms of the consciousness of the earthly Jesus.然而，应变基本上是搬迁，同时应变正统时，它面临的企图非常肯定上帝-非常名男子在条款的意识，俗世的耶稣。
The problem cuts both ways.问题的两面性。 For kenotic theology the tension is in the cleavage between the preexistent and incarnate Son.为kenotic神学的紧张局势，是在卵裂之间的preexistent和肉身的儿子。 For orthodoxy the tension is as great as it attempts to comprehend in some measure how Jesus can be both the presence of the omniscient God and a limited, growing man.为正统的紧张局势，是伟大的，因为它试图理解在一定程度上如何耶稣既可以是在场的无所不知的上帝和有限度的，越来越多的人。
SM
Smith钐史密斯
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
C Welch, God and
Incarnation in Mid Nineteenth Century German Theology; C Gore, Dissertations on
Subjects Connected with the Incarnation; WI Walker, The Spirit and the
Incarnation; F Weston, The One Christ; AB Bruce, The Humiliation of Christ; HEW
Turner, Jesus the Christ; W Pannenberg, Jesus, God and Man.
c韦尔奇，上帝的化身，中，十九世纪德国神学; c戈尔，论文的科目与化身;的Wi沃克，精神和化身女威斯顿，一基督;抗体布鲁斯，羞辱基督;
hew特纳，耶稣基督;瓦特潘内伯格，耶稣，上帝和人。
A term derived from the discussion as to the real meaning of Phil.任期来自讨论，以真正意义菲尔。 2:6 sqq.: "Who being in the form of God, thought it not robbery to be equal with God: But emptied [ekenosen] himself, taking the form of a servant, being made in the likeness of men, and in habit found as man." 2时06分sqq 。 ： “谁正，在形式的上帝，认为这不是抢劫，以平等与上帝：但掏空[ ekenosen ]自己，采取的形式一名仆人，正在取得，在相似的男子，并在习惯发现男子“ 。
Protestant opinions新教的意见
The early Reformers, not satisfied with the teaching of Catholic theology on this point, professed to a deeper meaning in St. Paul's words, but Luther and a Melanchton failed in their speculations.早期的改革者，而不是满意的教学天主教神学在这一点上， professed到一个更深的含义在圣保禄的话，但路德和，墨兰顿没有在他们的揣测。 John Brenz (d. 10 September, 1570), of Tübingen, maintained that as the Word assumed Christ's human nature, so His human nature not only possessed the Divinity, but also had the power to make use of the Divinity, though it freely abstained from such a use.约翰brenz （四1570年9月10日） ，蒂宾根大学坚持认为，作为一词假设基督的人性，所以他的人性，不仅具备了神，而且也有能力利用神，虽然自由投弃权票从这样的使用。 Chemnitz differed from this view.克姆尼茨不同，从这个观点。 He denied that Jesus Christ possessed the Divinity in such a way as to have a right to its use.他否认耶稣基督拥有神这样一种方式，以有权利使用。 The kenosis, or the exinanition, of His Divine attributes was, therefore, a free act of Christ, according to Brenz; it was the connatural consequence of the Incarnation, according to Chemnitz.该kenosis ，或exinanition ，他的神的属性，因此，一个自由的行为，基督，根据brenz ;这是connatural后果的化身，根据克姆尼茨。
Among modern Protestants the following opinons have been the most prevalent:其中现代新教徒以下opinons已成为最普遍的：
Thomasius, Delitzcsh, and Kahnis regard the Incarnation as a self-emptying of the Divine manner of existence, as a self-limitation of the Word's omniscience, omnipresence, etc.玛西乌斯， delitzcsh ， kahnis方面的化身，作为一种自我排空神圣的方式存在，作为一种自我限制词的无所不知，无处不在，等等。
Gess, Reuss, and Godet contend that the Incarnation implies a real depotentation of the Word; the Word became, rather than assumed, the human soul of Christ. gess ， reuss ，并争辩说，戈代的化身，意味着一个真正的depotentation的Word ;一词成了，而非假设，人类灵魂的基督。
Ebrard holds that the Divine properties in Christ appeared under the Kantian time-form appropriate to man; his kenosis consists in an exchange of the eternal for a time-form of existence. ebrard认为，神圣的属性在基督里出现了根据康德的时间，以适当的形式男子，他kenosis组成，在交换了永恒的时间为一-的形式存在。
Martensen and perhaps Hutton distingusih a double life of the Word: In the Man-Christ they see a kenosis and a real depotentiation of the Word; in the world the purely Divine Word carries the work of mediator and revealer.马敦也许赫顿distingusih双重生活的字：在该名男子-基督，他们看到一个kenosis和一个真正的depotentiation的Word ;在世界上纯粹的神圣的字眼进行工作的调解员和revealer 。 According to Godet, and probably also Gore, the Word in His kenosis strips Himself even of His immutable holiness, His infinite love, and His personal consciousness, so as to enter into a human development similar to ours.据戈代，也可能戈尔，这个词在他的kenosis带自己，甚至他的，一成不变的成圣，他无限的爱，和他的个人意识，从而为进入人类发展类似我们的。
Catholic teaching天主教教学
According to Catholic theology, the abasement of the Word consists in the assumption of humanity and the simultaneous occultation of the Divinity.根据天主教神学， abasement的字组成，在假设人类的同时掩星神。 Christ's abasement is seen first in His subjecting Himself to the laws of human birth and growth and to the lowliness of fallen human nature.基督的abasement被认为是第一次在他服从自己的法律，人类的诞生和成长，以及向lowliness塌人性。 His likeness, in His abasement, to the fallen nature does not compromise the actual loss of justice and sanctity, but only the pains and penalties attached to the loss.其相似性，在他的abasement ，倒下的性质，不妥协的实际损失的正义和尊严，但只有痛苦和刑罚附加到的损失。 These fall partly on the body, partly on the soul, and consist in liability to suffering from internal and external causes.这些属于部分对身体的，部分的灵魂，和构成在法律责任的痛苦，从内部和外部的原因。
As to the body, Christ's dignity excludes some bodily pains and states.至于身体，基督的尊严，排除一些身体上的痛苦和国家。 God's all-preserving power inhabiting the body of Jesus did not allow any corruption; it also prevented disease or the beginning of corruption.上帝的全部权力，维护栖息在耶稣的身体，不容许任何腐败现象;它还防止疾病或开始腐败。 Christ's holiness was not compatible with decomposition after death, which is the image of the destroying power of sin.基督的成圣是不兼容分解后死亡，这是形象的破坏力量，单仲偕。 In fact, Christ had the right to be free from all bodily pain, and His human will had the power to remove or suspend the action of the causes of pain.事实上，在基督都有权享有免遭一切身体疼痛，和他的人将有权力删除或暂时吊销该行动的原因疼痛。 But He freely subjected Himself to most of the pains resulting from bodily exertion and adverse external influences, eg fatigue, hunger, wounds, etc. As these pains had their sufficient reason in the nature of Christ's body, they were natural to Him.但他自己的自由受到大部分的痛苦所造成的身体消耗和不利的外部影响，如疲劳，饥饿，创伤等，因为这些痛苦，有其充足的理由，在性质上基督的身体，他们自然给他。
Christ retained in Him also the weaknesses of the soul, the passions of His rational and sensitive appetites, but with the following restrictions: (a) Inordinate and sinful motions are incompatible with Christ's holiness.基督留在他还弱点的灵魂，激情，他的理性和敏感的胃口，但具有下列限制： （一）过多和罪孽深重的议案不符合基督的圣洁。 Only morally blameless passions and affections, eg fear, sadness, the share of the soul in the sufferings of the body, were compatible with His Divinity and His spiritual perfection.不仅在道义上无可指责的激情和情感，如恐惧，悲伤，所占的灵魂在痛苦的身体，兼容与他的神和他的精神上的完美。 (b) The origin, intensity, and duration of even these emotions were subject to Christ's free choice. （二）原产地，强度和持续时间，甚至这些情绪受到基督的自由选择。 Besides, He could prevent their disturbing the actions of His soul and His peace of mind.此外，他可以防止其令人不安的行动，他的灵魂和他的和平的心态。 To complete His abasement, Christ was subject to His Mother and St. Joseph, to the laws of the State and the positive laws of God; He shared the hardships and privations of the poor and the lowly.以完成他的abasement ，基督是受他的母亲和圣若瑟，以国家的法律和积极的法律上帝;他赞同的艰辛和privations的穷人和卑贱。 (See COMMUNICATO IDIOMATUM.) （见communicato idiomatum ） 。
Publication information Written by AJ Maas.出版信息所作的AJ马斯。 Transcribed by Richard R. Pettys, Jr..转录由Richard r. pettys ，小。 The Catholic Encyclopedia, Volume VIII.天主教百科全书，货量八。 Published 1910. 1910年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, October 1, 1910. nihil obstat ， 1910年10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
Lombard, lib.隆巴德，库。 III, dist.三，区。 XV-XVI, and Bonav., Scot., Biel on these chapters; St. Thomas, III, Q XIV-XV, and Salm., Suar., IV, xi-xii; Scheeben, Dogmatick, III, 266-74; Bruce, Humiliations of Christ, 113 sqq.; Gobe, Bampton Lectures (1891), 147; Hanna in The New York Review, I, 303 sqq.; the commentators on Phil., ii, 6, sqq.第十五-十六， bonav ，逍遥法外，比尔对这些章节;圣托马斯，三， q第十四-十五， salm ，苏阿尔。 ，四，十一，十二; scheeben ， dogmatick ，三， 266-74 ;布鲁斯，屈辱的基督， 113 sqq 。 ; ‧葛布， bampton讲座（ 1891 ） ， 147 ;汉娜在新的纽约检讨，我， 303 sqq 。 ;评论家对菲尔。第一，二，六， sqq 。
This subject presentation in the original English language这个课题介绍，在原有的英语语言
Send an e-mail question or comment to us: E-mail邮件发送问题或意见给我们： 电子邮箱
The main BELIEVE web-page (and the index to subjects) is at http://mb-soft.com/believe/beliecha.html主要相信网页（和索引科目） ，是在http://mb-soft.com/believe/beliecha.html