In the Genesis account of creation man's presence in the world is attributed directly to God.在成因帐户的创作人的存在，在世界上是直接归因于上帝。 By this act alone, as the God of love and power, man was "created" (bara', 1:27; 5:1; 6:7) and "formed" (yasar, 2:7 - 8).这个单独采取行动，作为上帝的爱和力量，男子被“创造” （巴拉' ， 1时27分; 5时01分; 6时07分）和“形成” （ yasar ， 2时07 -8 ） 。 By this creative act man was brought into existence in a duality of relationships, at once to nature and to God himself.由这种创造性的行为，男子被带入存在的双重关系，在一次的性质和向上帝自己。 He was formed of the dust of the earth and was endowed with soul life by the breath of God.他成立的尘埃对地球和被赋予的灵魂，生命的呼吸上帝。 God is the source of his life, and dust the material of his being.上帝是来源他的一生，和尘埃的材料，他的福祉。
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Throughout the OT the relationship of man to nature is everywhere stressed.整个酒店的关系，男子的性质是到处强调。 As man shares with nature share with man in the actualities of his living.作为男子的股份与自然的分享与男子在现状，他的生活。 Thus, while nature was made to serve man, so man on his part is required to tend nature (Gen. 2:15).因此，虽然性质是服务的男子，所以男子对他的部分是需要往往性质（创2:15 ） 。 Nature is therefore not a sort of neutral entity in relation to man's life.性质，因此没有一种中立的实体，在有关人的生命。 For between the two, nature and man, there exists a mysterious bond so that when man sinned the natural order was itself deeply afflicted (Gen. 3:17 - 18; cf. Rom. 8:19 - 23).对于两国之间的，天人合一，存在着一个神秘的债券，所以，当男子罪自然秩序，本身就是深深困扰（创3点17分-1 8岁;比照光盘。 8时1 9- 23 ）。 Since, however, nature suffered as a result of man's sin, so does it rejoice with him in his redemption (Ps. 96:10 - 13; Isa. 35, etc.), for in man's redemption it too will share (Isa. 11:6 - 9).但是，由于遭受的性质，由于人的单仲偕，所以是否庆幸与他在他的赎回（诗篇96:10 -第1 3条;伊萨3 5等） ，因为在人的赎回也将分享（以赛亚11时06 -9 ） 。
But however deeply related man is to the natural order, he is presented nonetheless as something different and distinctive.然而，深入相关的男子是自然秩序，他是陈述，但由于一些不同的和独特的。 Having first called the earth into existence with its various requisites for human life, God then declared for the making of man.首先所谓地球的存在与它的各种条件，人的生命，上帝，然后宣布，为决策的男子。 The impression that the Genesis account gives is that man was the special focus of God's creative purpose.给人的印象是成因帐户，是名男子是特别的焦点，上帝的创造性的目的。 It is not so much that man was the crown of God's creative acts, or the climax of the process, for although last in the ascending scale, he is first in the divine intention.也不是那么多男子被官方上帝的创造性的行为，或高潮的过程中，虽然最后在升的规模，他是第一次在神的意图。 All the previous acts of God are presented more in the nature of a continuous series by the recurring use of the conjunction "and" (Gen. 1:3, 6, 9, 14, 20, 24).以前所有的行为是上帝的介绍更在性质上连续的一系列由经常性使用的连接词“和” （创1:3 ， 6 ， 9 ， 14 ， 20 ， 24 ） 。 "Then God said, 'Let us make man.'" "Then", when? “然后上帝说， '让我们的人。 ” “ ，然后选择” ，什么时候？ When the cosmic order was finished, when the earth was ready to sustain man.当宇宙秩序是完成后，当地球的准备，以维持男子。 Thus, while man stands before God in a relationship of created dependence, he has also the status of a unique and special personhood in relation to God.因此，虽然男子主张在上帝面前的关系，创造依赖，他也的地位，一个独特的和特殊的人格有关的上帝。
Of the eighty parts of the body mentioned in the OT the terms for "heart" (leb), "liver" (kabed), "kidney" (kelayot), and "bowels" (me'im) are the most frequent.该80身体部分提到，在酒店的条款为“心脏” （ leb ） ， “肝” （ kabed ） ， “肾” （ kelayot ） ，和“肠” （ me'im ）是最频繁。 To each of these some emotional impulse or feeling is attributed either factually or metaphorically.上述每一些情绪化的冲动或感觉，是因为无论是事实或比喻。 The term "heart" has the widest reference.任期的“心脏”已广泛的参考。 It is brought into relation with man's total phychical nature as the seal or instrument of his emotional, volitional, and intellectual manifestations.这是带进与人的共phychical的性质，作为密封或文书，他的情感，意志，智慧的表现。 In the latter context it acquires a force we should call "mind" (Deut. 15:9; Judg. 5:15 - 16) or "intellect" (Job 8:10; 12:3; 34:10), and is frequently employed by metonymy to denote one's thought or wish with the idea of purpose or resolve.在后者的背景下取得的力量，我们应呼吁“心” （申命记15时09分; judg 。 5时15 -1 6）或“智力” （就业8时1 0分; 1 2时0 3分; 3 4:10） ，并经常雇用的转喻指一个人的思想或想与构思的目的或解决的问题。 For one's thought or wish is what is "in the heart," or, as would be said today, "in the mind."为一个人的思想或愿望，就是什么是“在心脏， ”或者，如会今天表示， “在心中” 。
These several words do not, however, characterize man as a compound of separate and distinct elements.这些数字不这样做，不过，男子的特点作为一个复合的独立和独特的元素。 Hebrew psychology does not divide up man's nature into mutually exclusive parts.希伯来语心理学并不瓜分人的本质变成相互排斥的部分。 Behind these usages of words the thought conveyed by the Genesis account, that man's nature is twofold, remains.背后的这些用法换言之，思想传达的成因帐户，即人的本质是双重的，依然存在。 Yet even there man is not presented as a loose union of two disparate entities.然而，即使有男子是不是作为一个松散的联盟两个不相干的实体。 There is no sense of a metaphysical dichotomy, while even that of an ethical dualism of soul and body is quite foreign to Hebrew thought.有没有安全感的形而上的二分法，而即使这样的一个道德二元论的灵魂和身体是相当陌生的希伯来语思想。 By God's inbreathing the man he formed from the dust became a living soul, a unified being in the interrelation of the terrestrial and the transcendental.由上帝的inbreathing该名男子，他所形成的粉尘，成为活的灵魂，一个统一的被在相互陆地和超越。
Throughout the OT the two concepts of man as a unique and responsible individual and as a social and representative being have emphasis.整个酒店的两个概念男子作为一个独特的和负责任的个人和作为一个社会性和代表性正在有重点。 Adam was both a man and yet mankind.亚当既是一名男子，但人类。 In him individual personhood and social solidarity found expression.在他的个人人格和社会团结，发现表达。 At times in Israel's history there is emphasis on individual responsibility (eg, Ezek. 9:4; 20:38; cf. chs. 18, 35), while the "Thou shalt" or "Thou shalt not" of the law and the prophets is characteristically singular, being addressed to the individual is not viewed atomistically but in intimate connection with, and representative of, the whole community.有时在以色列的历史，有侧重于个人的责任（例如， ezek 。 9时04分; 20时38分;比照社区会堂。 18 ， 35 ） ，而“你”或“你不可”的法律和先知是特有的奇异，正在给个人，是看不到atomistically ，但在体内结合，和代表，整个社会。 So does the sin of the single individual involve all in its consequences (Josh. 7:24 - 26; cf. 2 Sam. 14:7; 21:1 - 14; 2 Kings 9:26).因此，是否单的单个人涉及所有在其后果（ josh. 7时24 -2 6;比照二山姆。 1 4时0 7分; 2 1时0 1- 14 ;2国王9点2 6分） 。 On the other hand, Moses and Phineas stand before God to plead their people's cause because they embody in themselves the whole community.在另一方面，摩西和菲尼亚斯的立场，在上帝面前申辩自己的人民的事业，因为他们体现在自己的整个社会。 In the intertestamental period, however, this awareness of solidarity passed from being a realized actuality in the social consciousness of the nation to being increasingly an idealistic and theological dogma.在intertestamental时期，然而，这种意识的声援通过从一个实现的现状，在社会意识的民族正在日益成为一个理想的和神学的教条。
From this perspective of racial solidarity in the first man it follows that Adam's sin involved every individual both in himself and in his social relationships.从这个角度来看种族团结的第一人，它如下认为亚当的单所涉及的每一个人都在自己和他的社会关系。 Because of Adam's transgression everyone is affected in the whole range of his being and in the totality of his societal living.因为亚当的海侵，人人受影响，在整个范围内，他正在和在整体他的社会生活。
This view of man as a creature of value was for Jesus an ideal and a possibility.这一观点的人作为一个动物的价值是耶稣的一个理想和可能性。 For he saw all individuals, whether man or woman, as blind and lost and their relationship with God broken off.因为他看到的所有个人，无论男人还是女人，失明和失去和他们与天主的关系中断。 Although he nowhere specified the nature of sin, he clearly assumed its universality.虽然他没有指明的性质，单仲偕，他清楚地假设它的普遍性。 All men are somehow caught up in sin's plight and enmeshed in its tragic consequences.所有男人都有点赶上了在单陷入困境，并在它的悲惨后果。 Thus, all who would live to God's glory and eternal enjoyment must experience newness of life.因此，谁所有，将活到上帝的荣耀和永恒的享受必须的经验，新奇的生活。 And it was precisely this purpose that Christ came into the world to accomplish (Matt. 1:21; Luke 19:10).它正是为此目的基督来融入世界，以完成（ matt. 1时21分;卢克19时10分） 。 It follows therefore that it is by one's attitude to Christ as the Savior of the world that individual human destiny is finally sealed.它如下因此，它是由一个人的态度，以基督为救世主的世界，个别人类的命运是最后密封。
In this context Paul contrasts the "old man" of nature (Rom. 6:6; Eph. 4:22; Col. 3:9) who is "after the flesh" (Rom. 8:4, 12; Gal. 4:23, 29, etc.) with the "new man" in grace (Eph. 4:24; cf. 2 Cor. 5:17; Gal. 6:15) who is "after the Spirit" (Rom. 8:5; Gal. 4:29).在这方面保罗对比， “旧人”的性质（罗马书6时06分;以弗所书4时22分;上校3时09分）谁是“后，肉中刺” （罗马书8时04分， 12岁; GAL的。 4 ： 23 ， 29等）与“新好男人”在宽限期（以弗所书4时24分;比照二肺心病。 5时17分; GAL的。 6:15 ）谁是“后的精神” （罗马书八：五; GAL的。 4时29分） 。 He speaks also of the "outer nature" of man which perishes and his "inner nature" which abides and is daily being renewed in Christ (2 Cor. 4:16; cf. Eph. 3:16) and of the "natural man" (psychikos anthropos) and "he who is spiritual" (1 Cor. 2:15; cf. 14:37).他说话也“外性”的男子，其中perishes和他的“党内的性质” ，是遵守和每日续期在基督（ 2肺心病。 4时16分;比照以弗所书3:16 ）和“自然男子“ （ psychikos anthropos ）和”谁是他的精神“ （ 1肺心病。 2时15分;比照14时37分） 。
In contrast with the second Adam, the first Adam is "from the earth, a man of dust" (1 Cor. 15:47), but is yet "a living being" (vs. 45).而相比之下，第二个亚当，第一亚当是“从地球上，一名男子的尘埃” （ 1肺心病。 15时47分） ，但尚未“生活” （对45 ） 。 Though man on his earthly side "bears the image of the man of dust" (vs. 45), he can by grace through faith be made to "bear the image of the man from heaven" (vs. 49).虽然男子对他的尘世的一面“熊的形象，该名男子的灰尘” （相对于45岁） ，他可以由宽限期，通过信仰作出“熊的形象，该名男子从天上” （对49 ） 。 Man in himself is a moral being with an innate sense of right and wrong which Paul speaks of as his "conscience" (21 times.) This conscience can, however, lose its sensitiveness for the good and become "defiled" (1 Cor. 8:7) and "seared" (1 Tim. 4:2).男子对自己是一个道德正在与一个天生的责任感，正确与错误的，其中保罗谈到他的“良心” （ 21倍） ，这良心可以，不过，失去其敏感性为良好，并成为“ defiled ” （ 1肺心病。 8时07分）和“ seared ” （ 1添。 4:2 ） 。
As the chief exponent of the application of Christ's saving work to personal life Paul can hardly avoid reference to man's essential nature and makeup, and inevitably such allusions reflect the OT usage of terms.正如行政指数的应用基督的拯救工作到个人生活，郑明训也难以避免参考人的本质和化妆，无可避免地等典故的反映酒店的使用条款。 At the same time, while he does employ his words with the same general meaning as in the OT, they are more precisely applied in his epistles.在同一时间内，而他是否聘请他的话具有相同的一般含义，作为在该酒店，他们更准确地适用于在他的书信。 The most significant terms in his anthropological vocabulary are "flesh" (sarx, 91 times), which he uses in a physical and an ethical sense; "spirit" (pneuma, 146 times), to denote generally the higher, Godward aspect of man's nature; "body" (soma, 89 times), most often to designate the human organism as such, but sometimes the carnal aspect of man's nature; "soul" (psyche, 11 times), broadly to carry the idea of the vital principle of individual life.最重要的条款，在他的人类学的词汇是“肉” （扎尔克斯， 91倍） ，这是他利用在一个身体和道德意识;的“精神” （牛马， 146次） ，是指普遍较高， godward方面的人的性质; “身” （索玛， 89次） ，最常见的指定人体组织等，但有时肉体方面，人的本质;的“灵魂” （琪， 11倍） ，广泛开展的思想的重要原则个人人寿。
Paul has several words translated "mind" in the English versions to specify man's native rational ability which is in the natural man seriously affected by sin (Rom. 1:8; 8:6 - 7; Eph. 4:17; Col. 2:18; I Tim. 3:8; Titus 1:15).保罗有几个字词翻译“心”中，英文版本，以指定男子的本土理性的能力是在自然的男子，严重影响了由单仲偕（罗马书1时08分; 8点06分-七;以弗所书4时1 7分;上校2 ： 18 ，我添。 3时08分;提图斯1时15分） 。 But the mind transformed brings God acceptable worship (Rom. 12:2; Eph. 4:23) and so becomes in the believer the mind of Christ (1 Cor. 2:16; cf. Phil. 2:5).但考虑到转化带来了可以接受的崇拜上帝（罗马书12时02分;以弗所书4:23 ）等，成为在信徒心中的基督（ 1肺心病。 2时16分;比照菲尔。 2时05分） 。 The term "heart" (kardia, 52 times) specifies for Paul the innermost sanctuary of man's psychical being either as a whole or with one or another of its significant activities, emotional, rational, or volitional.任期的“心脏” （ kardia ， 52倍）指定为保禄二世内心的庇护人的心理正在无论作为一个整体，或与一个或另一个，其显着的活动，情绪，理性，或意志。
Sometimes Paul contrasts these aspects, flesh and spirit, body and soul, to give the impression of a dualism of man's nature.有时保罗对比这些方面，肉体和精神，身体与灵魂，会给人一种印象，一个二元论人的本质。 At other times he introduces the threefold characterization, body, soul, and spirit (1 Thess. 5:23), which raises the question whether man is to be conceived dichotomously or trichotomously.在其他时候，他介绍了三倍表征，身体，灵魂，和精神（书一。 5时23分） ，其中提出了一个问题，是否男子是要构思dichotomously或trichotomously 。 The interchangeable use of the terms "spirit" and "soul" seems to confirm the former view, while the fact that they are sometimes contrasted is held to support the latter.该可互换使用条款“精神”和“灵魂”似乎证实了前者的看法，而事实上，他们有时对比的是举行以支持后者。 Yet, however used, both terms refer to man's inner nature over against flesh or body, which refers to the outer aspect of man as existing in space and time.然而，然而使用，这两个词是指人的内在性质，超过对肉体或机构，这是指外方面，男子现有的在空间和时间。 In reference, then, to man's psychical nature, "spirit" denotes life as having its origin in God and "soul" denotes that same life as constituted in man.在参考，那么，人的心理本质， “精神”是指生活有其原产地在上帝和“灵魂”是指相同的生活构成了在男子。 Spirit is the inner depth of man's being, the higher aspect of his personality.精神是党内深入人的福利，较高的方面，他的个性。 Soul expresses man's own special and distinctive individuality.人的灵魂，表示自己的特殊和独特的个性。 The pneuma is man's nonmaterial nature looking Godward; the psyche is that same nature of man looking earthward and touching the things of sense.该牛马是人的nonmaterial的性质看godward ;琪是同一性质的人找地向和感人的东西，有道理。
The Reformers denied this distinction between image and likeness upon which the works - salvation of medievalism was reared in their insistence upon the radical nature of sin and its effect upon the total being of man.改革者否认了这一区分的形象和相似性后，该工程-救助m edievalism被饲养在他们的坚持后，激进的性质，单仲偕及效果后，总的福祉男子。 Thus did they maintain that salvation is by grace alone and by faith alone as the gift of God.因此他们认为，救恩是由单独的恩典和信仰，仅作为神的恩赐。
Some moderns have revived Irenaeus's distinction under new terms.一些现代人已经复苏，爱任纽的区别，根据新的条款。 Emil Brunner, for example, speaks of the "formal" image to express the essential structure of man's being, which is not greatly affected by the fall.埃米尔布鲁勒尔，例如谈到“形式上”的形象来表达的基本结构以人的福利，这不是很大的影响所下降。 The "material" image on the other hand, he regards as quite lost by man's sin. “材料”的形象，在另一方面，他认为是相当失去人的单仲偕。 Reinhold Niebuhr has returned to the scholastic distinction more closely as regards both terminology and thesis.莱因霍尔德尼布尔又回到了学术的区别更加紧密地至于双方的术语和论断。 Those who do not admit a different connotation for the terms have sought to identify the content of the image as either corporeal form or pure spirit.这些谁不承认一个不同内涵的条款，已设法查明的内容，形象的形式无论是有形的或纯的精神。 Schleiermacher speaks of the image as man's dominion over nature, a view expounded in more recent days by Hans Wolff and L Verdium.施莱尔马赫讲的形象，作为人的统治的性质，以期更多地阐述了在最近几天由汉斯沃尔夫和L verdium 。
Karl Barth conceived of it in terms of male and female, although he stresses at the same time that only in relation to Christ is there a true understanding of man.卡尔巴特构想，它在条款男性和女性，虽然他强调，在同一时间内，只有在有关基督是有一个真正了解的人。 The Reformed position is that the image of God in man consists in man's rationality and moral competency, but that it is precisely these realities of his being which were lost or marred through sin.改革的立场是，形象，上帝在男子组成，在人的理性和道德能力，但也正是这些现实，他正在被遗失或marred通过单仲偕。 Others consider personality as the ingredient of the image, while still others prefer to see it as sonship, contending that man was created for that relationship.其他考虑人格成分的形象，而还有一些宁愿看到它作为sonship ，认为男子创造了这种关系。 But by his sin he repudiated his sonship, which can be restored only in Christ.但他的单仲偕，他推翻了他的sonship ，其中能够恢复，只有在基督里。
The alternative view, traducianism (Lat. tradux, a branch or shoot), expounded by Tertullian, is that the substances of both soul and body are formed and propagated together.另类的看法， traducianism （ lat. tradux ，一科或射击） ，所阐述的良，是该物质的两个灵魂和身体的形成和宣传在一起。 Favored by Luther, it is consequently generally adopted by later Lutheran theologians.最惠国待遇是由路德，这是因此一般通过后，路德会神学家。 In support of the view is the observation that Gen. 1:27 represents God as creating the species in Adam to be propagated "after its kind" (cf. Gen. 1:12, 21, 25).在支持的观点是观察，将军1时27分，代表上帝创造的物种在亚当要宣扬“后，其样” （见将军1点12 ， 21 ， 25 ） 。 And this increase through secondary causes is implied in the following verse (cf.vs. 22; 5:3; 46:26; John 1:13; Heb. 7:9 - 10) and in the passages which suggest the solidarity of the race and its sin in the first man (Rom. 5:12 - 13; I Cor. 15:22; Eph. 2:3).这增加了通过中学的原因是隐含在下面的诗句（ cf.vs. 22日; 5时03分; 46:26 ;约翰1时13分; heb 。 7时09 -1 0）和在通道建议的团结的种族和单仲偕在其第一人（罗马书5点12分-1 3，我肺心病。 1 5时2 2分;以弗所书2 :3） 。
From its stress on the continuing kinship of God and man, the Eastern church has favored creationism.从应力对持续的亲属关系的上帝和人，东区教会的最惠国待遇，创。 Here God is regarded as acting immediately to bring individual life into being.在这里，神是被视为署理立即将个人人寿正在形成。 The Western church, on the other hand, by emphasizing God's otherness from the created order and the depth of the yawning gulf between the human and divine consequent on man's sin, sees God's contact with man in the world as more distant.西方教会，另一方面，强调上帝的差异性，从创建的秩序和深度的巨大之间的鸿沟的人力和相应的神对人的单仲偕认为，上帝的联系与男子在世界上更为遥远。 Traducianism, therefore, in which God's relation to individual conception and birth is held to be mediated, has had from the third century wide support. traducianism ，因此，在上帝的关系，个别的概念和出生时举行，以介导，已经从第三世纪广泛的支持。
In Pelagius and Augustine these two views came into sharp conflict.在伯拉纠和奥古斯丁这两个意见生效尖锐的冲突。 Pelagius taught that man was unaffected by Adam's transgression, his will retaining the liberty of indifference so that he possesses in himself the ability to choose good or evil.伯拉纠告诉我们，男子不受亚当的海侵，他将保留自由的冷漠，使他拥有在自己的能力，选择好或邪恶。 In the light of Rom.在轻的ROM 。 5:12 - 13 Augustine maintained that Adam's sin has so crippled man that he can act only to express his sinful nature inherited from his first parents. 5点12分-1 3奥古斯丁认为，亚当的单，以便削弱男子说，他可以采取行动，只有来表达自己的罪孽深重的性质，继承他的第一次家长。 The inevitable compromise appeared in the semi - Pelagian (or semi - Augustinian) synergistic thesis that while all men do inherit a bias to sin, a freedom of decision remains that permits at least some men to take the first step toward righteousness.不可避免的妥协，出现在半-p elagian（或半-奥古斯丁）的协同作用的论文，虽然所有男性继承一个偏见，以单仲偕，自由的决定，仍然是许可证至少有一些男性采取的第一步正义。 In the Calvinist - Arminian controversy of the seventeenth century the conflict was reenacted.在calvinist -a rminian争议的十七世纪冲突重演。 Calvin contended for the total depravity of man; man "has no good remaining in him."卡尔文有争议的为总堕落的男子;男子“并没有很好的留在他” 。 Therefore the will is not free to choose the good; so salvation is an act of God's sovereign grace.因此，该会是不是可以自由选择的好;因此，救恩是上帝的旨意的主权的恩典。
Arminius allowed that Adam's sin had dire consequences and that each posseses a "natural propensity" to sin (John Wesley), while maintaining, at the same time, that it belongs to every man of his own free will to ratify this inner direction of his nature.亚米纽斯允许亚当的单仲偕了可怕的后果，和每个拥有“自然倾向”单仲偕（约翰卫斯理） ，同时保持，在同一时间内，它是属于每个人自己的自由意志，批准这项党内的方向，他性质。 On the other hand, it is possible for any man, by accepting the aid of the Holy Spirit, to opt for God's way, for he still possesses an inner ability so to do.在另一方面，是有可能的任何人，接受援助的圣灵，选择上帝的方式，因为他仍拥有党内能力这样做。
In the Pelagian - humanist scheme all men are well and need only a tonic to keep them in good health.在pelagian -人文计划的所有男性都很好，只需要补品，让他们的健康状况良好。 In the semi - Pelagian (semi - Augustinian) - Arminian doctrine man is sick and requires the right medicine for his recovery.在半决赛中-p elagian（半-奥古斯丁）- a rm inian学说的人是有病，需要对症下药，为他的康复。 In the Augustinian - Calvinist view man is dead and can be renewed to life only by a divinely initiated resurrection.在奥古斯丁-c alvinist查看男子死亡，可以延长生命只能由神发起的复活。
HD
McDonald房屋署麦当劳
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
SB Babbage, Man
in Nature and Grace; E Brunner, Man in Revolt; G Carey, I Believe in Man; S
Cave, The Christian Estimate of Man; D Cairns, The Image of God in Man; W
Eichrodt, Man in the OT ; WG Kummel, Man in the NT ; J Laidlaw, The Bible
Doctrine of Man; JG Machen, The Christian View of Man; HD McDonald, The
Christian View of Man; J Moltmann, Man; J Orr, God's Image in Man; HW Robinson,
The Christian Doctrine of Man; RF Shedd, Man in Community; CR Smith, The Bible
Doctrine of Man; WD Stacey, The Pauline View of Man; TF Torrance, Calvin's
Doctrine of Man; CA vanPeursen, Body, Soul, Spirit; JS Wright, What Is
Man?锑巴贝奇，男子在性质和宽限期，电子商务布鲁勒尔，男子在反抗;克Carey的，我相信在男子; s洞穴，基督教估计的男子;
d凯恩斯，上帝的形象，在男子;瓦特艾希罗特，男子在该酒店;工作组库慕尔，男子在新界的; j莱德劳，圣经的教义男子; jg machen
，基督教的看法男子;房署麦当劳，基督教的看法男子; j莫尔特曼，男子;
j奥尔，上帝的形象在男子;硬件罗宾逊，基督教的教义男子;射频谢德，男子在社区;铬史密斯，圣经的教义男子;的WD斯泰西，宝莲，鉴于男子;的TF托兰斯，卡尔文的教义的男子;钙vanpeursen
，身体，灵魂，精神; js赖特，什么是男人？
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