Ministry means "service," which is an ideal for all Christians; the image of Christ as servant (Phil. 2:5-7; Mark 10:45) has been extended to the Christian church as a whole. From the beginning, however, certain individuals have been designated to perform spiritual functions within the church. 教育部指“服务” ，这是一个理想的为所有基督信徒;形象，以基督为公务员（ phil. 2:5-7 ;马克10时45分）已扩大到基督教教会作为一个整体从一开始，然而，某些个人已被指定履行职能的精神教会。 Those ordained to these special ministries, which are usually full-time occupations, are now called ministers or Priests.这些祝圣这些特别部委，这通常是全职职业，现在所谓的部长或司铎。 Even in its early development, the church was a structured society consisting of the body of the faithful served by a group of individuals charged with particular functions and responsibilities.即使在其早期发展，教会是一个社会结构构成的身体忠实服务由一组个人被控，特别是职能和责任。
The Gospels agree that the first ministers received their commission directly from Jesus Christ, but their ministry was set within the context of the church.福音同意第一部长收到他们的委员会，直接从耶稣基督，但他们的部设定的背景下，教会。 The first ministers were called the Twelve, and later, the term Apostle was applied to them and to some other leaders of the community: Matthias, who succeeded Judas, Paul, Barnabas, and others.第一部长们称为12 ，后来，任期使徒适用于向他们和其他一些社会领袖：马提亚，谁成功地被犹大出卖了，保罗，巴拿巴，和其他人。 One important qualification of the original apostles was to have been eyewitnesses of Jesus Christ.其中一个重要的资格，原来的使徒，是已目击者耶稣基督。 The apostles went out from Jerusalem to preach, baptize, and establish churches.使徒失控，从耶路撒冷传教， baptize ，并建立教堂。 Other wandering ministers included the 70 sent out by Jesus (Luke 10:1), evangelists such as Philip (Acts 8:5), and charismatic prophets (Acts 11:27).其他流浪的部长包括70派出由耶稣（路加福音10:1 ） ，福音派，如弘（ 8时05分行为） ，以及有魅力的先知（使徒11时27分） 。
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During the 2d century the peripatetic ministries of apostles, evangelists, and prophets gradually died out and were replaced by a settled ministry situated in various towns and cities.在二维世纪巡回部委的使徒，福音，和先知，逐渐死亡和被取而代之的是一个解决部坐落在各城镇和城市。 Early in the century, Ignatius of Antioch testified to the increasing power and influence of the bishops, who came to be regarded as the successors to the apostles.早在本世纪，伊格内修斯安提证明了日益增加的权力和影响力的主教，谁来被视为接班人使徒。 Especially in cities where the churches had been founded by apostles, chronological lists of bishops were drawn up, and their unbroken line of succession from an apostolic founder was claimed to be a guarantee of the authenticity of their teaching, as against heretical teachers lacking such pedigree (see Apostolic Succession).特别是在城市里的教会已经成立了由使徒，时间顺序列出主教制定了，他们从未间断线的继承从一个使徒的创始人是自称为保证真实性，他们的教学，作为反对邪教教师缺乏这种谱系（见使徒继承） 。
Under the bishops, presbyters (who were now called priests) performed most of the duties of Christian ministry in the local churches--preaching, administering the sacraments, and providing pastoral care.根据主教， presbyters （谁，现在所谓的神职人员）的表现，大部分的职责基督教部在地方教会-的说教，管理圣礼，并提供牧灵服务。 The deacons formed an order somewhat apart, with some clerical and some lay characteristics, thus providing a bridge between clergy and laity.该执事形成了一个秩序有点外，与一些文书和一些业外人士的特点，从而提供了之间的桥梁，神职人员和俗人。 The diaconate eventually devolved into a stepping-stone to the presbyterate, until it began to be restored to its original function in recent times.该diaconate下放，最终成为一个踏脚石向presbyterate ，直到它开始恢复其原有的功能在最近的时代。
Even in New Testament times some women exercised a ministry similar to that of deacons, although not until the 4th century did they become known as deaconesses.即使在新约圣经时代，有些妇女行使部类似，即执事，虽然不是直到第四世纪，他们成为被称为deaconesses 。 To what extent the deaconess's office was recognized as an order of ministry comparable to the men's orders is disputable, and practice probably varied from place to place.到什么程度deaconess的办公室被承认为一个秩序部相比，男子的命令是有争议的，与实践，可能不同的地方。 The ancient office of deaconess died out, but it has been revived in modern times.古代办公室deaconess死亡了，但它已经复苏，在现代的时代。
The threefold ministry of bishops, priests, and deacons has been maintained in the Catholic tradition of the church, but at the Reformation most Protestant churches abolished the order of bishops and called their presbyters ministers. 三倍部主教，神父，和执事一直维持在天主教的传统，教会，但在改革的最新教教会取消该命令的主教，并呼吁他们presbyters部长。 These ministers might be assisted by elders or deacons. 这些部长们可能会协助长者或执事。
Entry to the full-time ministry now entails a course of theological and practical training leading to ordination, the process by which the candidate is received into the ministerial order.进入全面部的时间，现在需要一个疗程的神学思想建设和实习训练，领导，以协调，过程，其中的候选人是收到到部长级秩序。 In the Catholic tradition, ordination is by a bishop, signifying the unity and continuity of the church.在天主教的传统，排序是由主教，以表扬他们的统一性和连续性教会。 In nonepiscopal Protestant churches, ordination is usually by a collective of ministers acting together.在nonepiscopal新教教会，统筹通常是由一个集体的部长共同行动。
The Catholic tradition emphasizes the priestly and sacramental aspects of ministry, whereas the Protestant churches stress preaching and teaching. In recent times many Protestant churches have admitted women to the ministry. 天主教的传统，强调priestly和圣事方面的部，而新教教会强调的说教和教学。在最近的时代，许多新教教会都承认妇女部。 The Roman Catholic and Orthodox churches reject women's ordination; Anglicans, or Episcopalians, are divided on this issue.罗马天主教会与东正教会拒绝妇女的统筹;圣公会，或episcopalians ，分在这个问题上。
John Macquarrie约翰macquarrie
Bibliography
参考书目
Kirk, KE, ed.,
The Apostolic Ministry (1946); Niebuhr, H. Richard, and Williams, Daniel D.,
eds., The Ministry in Historical Perspective, rev.柯克，科，教署，使徒部（ 1946年）
;尼布尔，每小时理查德，和威廉姆斯，丹尼尔四编，该部在历史的角度来看，冯智活。 ed.教育署。 (1983); Osborn, Ronald E., In Christ's
Place: Christian Ministry in Today's World (1977); Schillebeeckx, Edward, Church
with a Human Face: New and Expanded Theology of Ministry (1985); Steele, DA,
Images of Leadership and Authority for the Church (1987); Williams, Daniel D.,
The Minister and the Care of Souls (1961). （ 1983年） ;奥斯本，夏佳理e.
，在基督里的地方：基督教部在今天的世界上（ 1977年） ;施雷贝克，何承天，教会与人脸：新的和扩大的神学部（ 1985年）
;斯蒂尔，大，图片的领导和权威性，对于教会（ 1987年） ;威廉斯，丹尼尔四，部长和照顾的灵魂（ 1961年） 。
The biblical concept of ministry is service rendered to God or to people.圣经的概念，内政部所提供的服务是向上帝或向人民。 Ministry in the church has as its goal the edification of individuals with a view toward corporate maturity in Christ (Eph. 4:7-16).财政部在教会中有一个共同目标，该教化的个人，以期对企业的成熟在基督里（以弗所书4:7-16 ） 。
The concept of ministry as service is seen in the words diakoneo ("serve") and douleuo ("serve as a slave") and their corresponding nouns.的概念，作为服务部被认为是在字diakoneo （ “服务” ）和douleuo （ “充当奴隶” ）及其相应的名词。 The word hyperetes indicates one who gives willing service to another, eg, servants of the "word" (Luke 1:2), of Christ (John 18:36; Acts 26:16; I Cor. 4:1), and of Paul and Barnabas (Acts 13:5).字hyperetes表明， 1谁给愿意服务到另一个，例如，公务员的“字” （路加福音1:2 ） ，基督（约翰18时36分;行为26:16 ，我肺心病。 4:1 ） ，以及保罗和巴拿巴（行为13时05分） 。
The word leitourgia and its corresponding verb, leitourgeo, often refer to the priestly service of the OT.字leitourgia及其相应的动词， leitourgeo ，往往是指以priestly服务的职能治疗。 They are used figuratively in the NT to indicate financial "ministry" (Rom. 15:27; II Cor. 9:12) and the pouring out of Paul's life sacrificially in his ministry (Phil. 2:17).它们被用来比喻，在新台币表明金融“内政部” （罗马书15时27分;二，肺心病。 9时12分）和浇注出保罗的生命sacrificially在他的部（ phil. 2时17分） 。 This terminology describes Christian service in general, but in the postapostolic period it is increasingly applied to the distinctive service of clergy as the Christian counterpart to the OT Levitical ministers.这个术语描述了基督教服务处的一般，但在postapostolic时期，这是越来越多的应用，以独特的服务神职人员作为基督教对口向酒店利部长。 This is seen in I Clement and in the Apostolic Constitutions.认为这是在I克莱门特和在使徒的宪法。
Types of ministry seen in Scripture include the service of priests and Levites in the OT, of apostles, prophets, evangelists, and pastor-teachers in the NT, along with the general ministry of elders and the individual mutual ministries of all believers.类型的部看到在经文中包括的服务祭司和利，在职能治疗，使徒，先知，福音，牧师和教师，在NT中，随着一般部长者和个人相互部委的所有信徒。 The term "ministry" therefore refers to the work both of those commissioned to leadership and of the whole body of believers.任期“经济部” ，因此是指以工作都委托给那些领导和全身的信徒。
The ideals of ministry are portrayed in the servant-leadership of Christ.理想部是描绘在仆人领导的基督。 Acts 6:3 provides guidelines as to the spiritual qualities sought in leaders, and I Tim. 6时03分行为提供指引，以精神素质的要求在领导人，我添。 3:1-13 (cf. Titus 1:6-9) specifies the necessary qualities in greater detail. 3:1-13 （参见提图斯1:6-9 ）指定必要的素质，更详细的。
There is a considerable difference of opinion regarding the historical development of ministry in the NT and in the early church.有相当的意见分歧，关于历史发展部，在NT和在早期教会的使命。 Many have seen a development from a simple charismatic ministry, exercised by every Christian in an individual way, to an organized or "official" ministry restricted to a few, ultimately issuing in the monarchial episcopate in the postapostolic period.很多人看到的发展从一个简单的魅力，部，所行使的每一个基督徒在个别的方式，有组织或“官方”经济部只限于少数人，最终发行，在monarchial主教，在postapostolic时期。 The Reformation reversed this trend to a degree.改革扭转了这一趋势，到一个程度。 From time to time in the history of the church and again in recent times various groups have emphasized the charismatic aspect of ministry.从时间，以时间在教会的历史，并再次在最近的时代各团体都强调有魅力的方面，财政部。 Most recently, concepts of ministry have been modified by such diverse movements as the worker priests, the stress on lay leadership and ministries, the development of multiple church staffs, and the modern charismatic movement.最近，教育部的概念已被修改，例如不同的运动，作为工人的神父，胁迫对奠定领导和各部委，发展多个教会的工作人员，与现代魅力的运动。
It is far from certain, however, that the NT church experienced a linear development from charismatic to institutional ministry, and even less plausible that there was an antithesis in the early church between these tow forms of ministry such as postulated by E. Kasemann and others.这是到目前为止，从某些不过，新台币的教会经历了从线性发展的魅力，以体制部，更可能有一个对立面，在早期教会之间的这些拖车形式的部，如假设的E.凯士曼及其他。 It is true that there is little indication in most of Paul's letters of an institutional ministry, and that elders and deacons are mentioned mainly in the Pastorals (often considered non-Pauline) and Acts (often considered an "early catholic" work).这是事实，没有什么迹象显示在大多数保罗的信，一个机构部，以及长者和执事所提到的主要是在pastorals （往往被视为非宝莲）和行为（往往被视为一个“早期天主教”工作） 。 However, the mention in Phil.不过，遑论在菲尔。 1:1 of elders and deacons accords with the picture in Acts of Paul ordaining elders in every church. 1:1的长者和执事协定与图片中的行为，祝圣保罗的长者，在每一个教会。 Also the passages in the Pastorals concerning elders and deacons stress their character and function, not their "office."此外，通道，在pastorals有关长者和执事强调，他们的性质和作用，而不是他们的“办公室” 。 Further, the specific function exercised by elders, deacons, apostles, prophets, evangelists, and pastor-teachers is never set over against, or intended to eclipse, the mutual ("one another") ministries of the individual Spirit-gifted believers.此外，具体职能行使的长老，执事，使徒，先知，福音，和牧师-教师是从来没有设置过反对，或打算偏食，相互（ “一个又一个” ）各部委的个人精神-资优信徒。
There are a number of additional issues surrounding the theology of ministry.有一些额外的问题，围绕神学部。 These include (1) whether the NT ever described a prerequisite "call" to ministry other than the general commands of Christ and the recognition of the local church; (2) whether women were admitted to ministry in the NT (and consequently should be today); (3) whether life style (eg, homosexuality) or prior experiences such as divorce should preclude ministry; and (4) what honor and authority should accrue to "full-time" ministers of Christ above those which belong to any faithful follower of the Lord.这些措施包括（ 1 ）是否新台币以往任何时候都描述的一个先决条件“致电”外交部以外的其他一般命令基督和承认地方教会; （ 2 ）妇女是否被承认，教育部在新界的（和因此应今天） ; （ 3 ）是否生活方式（例如，同性恋）或之前的经验，如离婚，应排除部;及（ 4 ）什么荣誉和权威，应累积的“充分时间” ，部长基督的上述那些属于任何的忠实执行者该勋爵。 Some of these questions revolve around the institutional aspect of ministry.一些对这些问题围绕着体制方面部。 A further question is whether there is a sacramental aspect to ministry which is restricted to those ordained as priests by the church.进一步的问题是，是否有一个圣方面，教育部是限于那些祝圣为神父由教会。
A dual view of ministry, ie, that all believers were to exercise a ministry in accordance with their spiritual gift, but that authoritative teaching, leadership, and discipline were limited to a recognized body of elders, paves the way for an answer to the above questions.双鉴于部，即所有信徒行使部在按照他们的精神礼物，但权威的教学，领导和纪律仅限于认可机构的长者，铺平了道路回答了上述的问题。 Paul restricted women from authoritative teaching positions, for example (I Tim. 2:12), but the universal testimony of both the OT and NT is that they exercised a variety of significant ministries.保罗限制妇女从权威的教学职位，例如（我添。 2时12分） ，但普遍的证词都城市旅游局及新台币的是，他们行使的各种显着的部委。 There are some significant instances also of women leaders in the early centuries of the church.也有一些显着的实例，也是妇女领导人在初世纪的教会。 Whether Paul's restrictions were intended to apply beyond the time when the NT was completed and when all ministries were more regulated is open to question.是否保罗的限制，意在适用于超越的时候，新台币已完成，当所有的部委更多的规管，是值得商榷的。 Ministry, by whatever persons and in whatever form, is essentially a continuation of the servant ministry of the Lord Jesus Christ.财政部，不管人士及以什么形式，基本上是一个延续的仆人部主耶稣基督。 In Protestant evangelicalism it is also largely a ministry of the Word of God.在基督教福音神学，这也是在很大程度上是部神的话语。 The purpose of ministry extends, of course, even beyond the edification of the church.目的部延伸，当然，甚至超越教化的教会。 It is, as in all Christian activity, the glory of God.这是，如同在所有的基督教活动，神的荣耀。
WL
Liefeld轮候册liefeld
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
P. Achtemeier,
"The Ministry of Jesus in the Synoptic Gospels," Int 35:157-69; HW Beyer, TDNT,
II, 81-93; FJA Hort, The Christian Ecclesia; JB Lightfoot, "The Christian
Ministry," in Saint Paul's Epistle to the Philippians; TM Lindsay, The Church
and the Ministry in the Early Centuries; TW Manson, The Church's Ministry; JKS
Reid, The Biblical Doctrine of the Ministry; E. Schillebeeckx, Ministry; E.
Schweizer, Church Order in the NT; EE Shelp and A. Sunderland, eds., A Biblical
Basis for Ministry; H. Strathmann, TDNT, IV, 215-31; HB Swete, ed., Essays on
the Early History of the Church and the Ministry.体育阿克提美亚， “内政部耶稣在天气福音，
”诠释35:157-69 ;硬件beyer ， tdnt ，二， 81-93 ; fja hort ，基督教教会; jb lightfoot ， “基督教部，
”在圣保罗的书信向philippians ;技术备忘录赛，教会和财政部在早期世纪;荃湾曼森，教会的部; jks里德，圣经的教义部; e.施雷贝克，部;
e.史威泽，教会，以便在新台币;电子工程专辑shelp和A桑德兰编，一个圣经的基础部;每小时strathmann ， tdnt ，四， 215-31
;血红蛋白swete ，教育署，散文对早期教会的历史和财政部。
The office of a priest is essentially that of a mediator; he interprets God (or the gods or other supernatural forces) to the adherents of a religion and represents them before God, usually as the one who offers sacrifice on their behalf.办公室的一名牧师，基本上是说，一个调停者，他解释上帝（或神或其他超自然力量的） ，向信徒的宗教和代表他们的上帝面前，通常是作为一个谁提供的牺牲，他们的代表。 All ancient religions had their priests, and these priests exercised great influence, not only as custodians of the sacred mysteries but often as the only literate members of society.所有古老的宗教有其神职人员，这些神职人员行使很大的影响，不仅作为保管人的神圣的奥秘，但往往是作为唯一识字的社会成员。 Many present-day religions such as Buddhism, Hinduism, and Shinto have priests, but others, notably Islam, do not.目前许多天的宗教，如佛教，印度教，神道有神父，但其他人，尤其是伊斯兰教，不。 Judaism had priests until the destruction of the Temple.犹太教牧师，直到已销毁庙。
In Christianity the word priest comes from two distinct Greek terms, one meaning elder or presbyter and the other meaning priest in the traditional sense of mediator. 在基督教牧师一词来自两个不同的希腊来说，一老的意思或presbyter和其他含义的神父在传统意义上的调停人。 Roman Catholics, Anglicans (Episcopalians), and Eastern Orthodox commonly refer to as priests those who have been ordained; they correspond roughly to those whom Protestants call ministers or sometimes presbyters.罗马天主教徒，英国圣公会（ episcopalians ） ，和东欧的东正教常见的是指牧师那些谁被祝圣，他们大致对应的那些人新教徒要求部长或有时presbyters 。 The word priest in its traditional hieratical sense is used in the New Testament to refer to Jesus Christ, the mediator of the new Covenant and also of the whole Church, which exercises a collective priesthood.字神父在其传统的hieratical的感觉是，用在新约圣经是指耶稣基督，调解人的新公约，也是整个教会，其中演习的一个集体的神职人员。 Roman Catholics, Anglicans, and Eastern Orthodox recognize also a special hieratical priesthood of bishops and presbyters, expressed in their sacramental ministry and especially in the offering of the eucharistic sacrifice.罗马天主教徒，英国圣公会，和东欧的东正教还认识到一个特别hieratical神父主教和presbyters表示，在他们的圣事部，特别是在提供的圣体圣事的牺牲。
John Macquarrie约翰macquarrie
Bibliography:
参考书目：
Fischer, James A., Priests: Images,
Ideals and Changing Roles (1987); James, Edwin O., The Nature and Function of
Priesthood Kung, Hans, Why Priests?, trans.费希尔，詹姆斯，神父：图像，理想和不断变化的作用（
1987年） ;詹姆斯，埃德温澳，性质和功能的神职人员西贡，汉斯，为什么神父？ ，跨。 by John Cumming (1972); Power, David
N., Minister of Christ and His Church: The Theology of Priesthood (1969);
Rahner, Karl, The Priesthood, trans.由约翰卡明（ 1972年）
;电力，国宝12月31日，部长基督和他的教会：神学的神职人员（ 1969年） ;拉内，卡尔，神职人员，跨。 by Edward Quinn (1970; repr.
1973).由何承天奎因（ 1970年; repr 。 1973年） 。
The term "priest" is identical in origin with the word "presbyter," which literally means "elder"; but in the English language it has become associated for the most part with the religious official whose main function is the offering up of sacrifices, though the English Reformers of the sixteenth century hoped that the retention of the term "priest" in the Book of Common Prayer would effect the restoration of its proper meaning of elder.术语“牧师”是一致的，在原产地与Word “ presbyter ” ，从字面意思是“老” ;但在英语语言，它已成为相关的为最的一部分，与宗教官员，其主要职能是提供了牺牲，虽然英语改革者的16世纪，希望保留而言， “神父”在这本书中共同祈祷会影响恢复其适当的含义老。
This confusion was occasioned by the strange fact that the English language has not kept in common usage any term corresponding to the Latin sacerdos, which precisely designates one who offers up sacrifices (hence "sacerdotal").这种混乱是因奇怪的事实，即英语语言并没有备存在共同使用的任何条款相对应的拉丁美洲sacerdos ，正是指定了一个谁提供了牺牲（因此“ sacerdotal ” ） 。 In the English of the OT and NT "priest" denotes a sacerdos and "priesthood" his sacerdotal ministry.中，英文的城市旅游局及NT的“牧师”是指sacerdos和“神职人员”他sacerdotal部。 Thus the duty belonging to priesthood is defined in Heb.因此，责任属于神职人员的定义是在heb 。 5:1 as follows: "Every high priest chosen from among men is appointed to act on behalf of men in relation to God, to offer gifts and sacrifices for sins"; and on the basis of this principle it is argued concerning the priesthood of Christ that "therefore it is necessary for this priest also to have something to offer" (Heb. 8:3). 5时01分如下： “每一个大祭司选自之间的男子是委任的名义行事的男子在向上帝的关系，提供礼品和牺牲，为捷联惯导系统” ;及对这个原则的基础上，这是辩称，有关神职人员的基督“ ，因此是有必要的，这牧师也有一些提供” （希伯来书8时03分） 。 The Christian doctrine of priesthood and of the relationship between the priesthood of the OT and that of the NT is most fully expounded in the Epistle to the Hebrews, which has been called "the Epistle of Priesthood."基督教的教义和神职人员之间的关系，神职人员的酒店时表示，在该NT是最充分的阐述，在书信向希伯来人，其中被称为“书信的司铎” 。
Certainly the Godgiven law is holy and just and good and spiritual (Rom. 7:12, 14) and as such marks out the way of life: by faithfully keeping its precepts a man shall live (Lev. 18:5; Neh. 9:29; Matt. 19:16-17; Rom. 10:5; Gal. 3:12).当然godgiven法律是神圣的和公正的和良好的精神（罗马书7点12 ， 14 ）和作为，例如马克出生活的方式：由忠实地保持其戒律，一名男子将生活（ lev. 18时05分; neh 。 9 ： 29 ;马特。 19:16-17 ;光碟。 10时05分; GAL的。 3时12分） 。 But man's radical problem is that he is a sinner.但男子的激进的问题是，他是一个罪人。 The law shows him up for what he is, a lawbreaker, and "the wages of sin is death" (Rom. 6:23; cf. Ezek. 18:4, 20; Gen. 2:17).法律表明，他什么，他是一个lawbreaker ，和“工资单是死亡” （罗马书6时23分;比照ezek 。 18时04分，第20条;将军2时17分） 。 Consequently Paul writes, "The very commandment which promised life proved to be death to me" (Rom. 7:10), not that there is anything wrong with the law; the fault is in man who breaks the law (Rom. 7:13).因此，保罗写道， “非常诫命承诺的生活被证明是死我” （罗马书7时10分） ，而不是有什么不好，符合法律规定;故障是在男子谁打破了法（罗马书7 ： 13 ） 。 Hence the necessity for the formulation of the law to be accompanied by the institution of a priesthood to mediate redemptively between God and the sinner who has broken his law, and who needs to be restored from death to life.因此，有必要制定法律必须附有由该机构的一名神职人员调解redemptively之间的上帝和罪人谁打破了他的律师，以及谁需要恢复从死亡的生命。
The perfection of his priesthood is confirmed by the fact that it is forever (Ps. 110:4), that the sacrifice he offered is once for all (Heb. 7:27), and that, his work of atonement completed, he is now enthroned in celestial glory (Heb. 1:3; 10:12; 12:2).完善他的神职人员也证实了这一事实，这是永远（诗篇110:4 ） ，即牺牲，他所提供的是一旦为所有（希伯来书7时27分） ，并且，他的工作赎罪完成，他是现在enthroned在天体的荣耀（希伯来书1:3 ; 10时12分; 12时02分） 。 The perfection of his priesthood is established by the sinlessness of his earthly life as the incarnate Son, our fellow human being.完善他的神职人员，建立了由他的清白人间生活作为肉身的上帝之子，我们的人类同胞的福祉。 This means that in contrast to the first Adam, who suffered defeat and dragged down the human race in his fall, Jesus, "the last Adam, (I Cor. 15:45, 47), took our humanity to himself in order to redeem it and to raise it in himself to the glorious destiney for which it was always intended.这意味着在对比第一亚当，谁遭受的失败和拖垮人类在他的秋天，耶稣， “最后的亚当， （我肺心病。 15时45分， 47分） ，采取了我们人类自己，为了赎回它和提高它在自己的光荣destiney为它始终打算。
It means that in going to the cross he who was without sin took our sins upon himself and suffered the rejection and the death due us sinners, "the righteous for the unrighteous" (I Pet. 2:22-24; 3:18; Heb. 4:15; 7:26-27), as the innocent victim provided by God's grace and mercy (I Pet. 1:18-19).这意味着，在去跨他谁是没有罪的了我们的罪过后，自己和受到排斥和死亡是由于我们的罪人， “正义为unrighteous ” （我的宠物。 2:22-24 ; 3时18分; heb 。 4:15 ; 7:26-27 ） ，作为无辜受害者所提供的上帝的恩典和怜悯（我的宠物。 1:18-19 ） 。 And it means, further, that he is not only our sacrificing priest but also the sacrifice itself, for it was himself that he offered up for us, and thus in him we have the provision of the perfect substitute, a genuine equivalent, our fellow man (Heb. 2:14-15), who truly takes our place.这意味着，此外，他不仅是我们的牺牲牧师，但也牺牲本身，因为它是自己，他提供了我们，因此他在我们提供完美的替代品，一个真正的当量，我们的同胞，男子（希伯来书2:14-15 ） ，谁真正需要我们的地方。 Accordingly we are assured that by the will of God "we have been sanctified through the offering of the body of Jesus Christ once for all," who "by a single offering...has perfected for all time those who are sanctified" (Heb. 10:10, 14).因此，我们保证，由上帝的意志， “我们一直圣洁通过提供耶稣基督的身体，一旦所有， ”谁“由一个单一的提供...已完善了所有的时间那些谁是圣洁” （ heb 。 10时10分， 14 ） 。
The new order of priesthood fulfilled in the single person of Christ has, of course, completely superseded the old order.新秩序的神职人员履行在单身人士基督的，当然，完全取代了旧秩序。 With Christ as our one great high priest who lives forever there is now no place or need for any succession of sacrificing priests.与基督为我们的一个伟大的大祭司谁的生命永远有，现在没有地方或需要进行任何继承牺牲神父。 Now that he has offered up the one perfect sacrifice of himself there is room for no other sacrifice nor for any repetition of sacrifices.现在，他已提供了一个完美的牺牲，自己有空间，没有其他牺牲，也没有任何重复的牺牲。 In Christ both priesthood and sacrifice have been brought to fulfillment and to finality.在基督里都神职人员和牺牲，已提请圆满和终局性。
In his celebrated essay "The Christian Ministry," JB Lightfoot not only insists that "as individuals, all Christians are priests alike," he also draws attention to the fact that in the ministerial offices enumerated in I Cor.在他著名的散文“基督教部， ” jb lightfoot不仅坚持认为， “作为个人，所有基督徒是祭司一样， ”他还提请注意这一事实，即在部长办公室所列举的在I肺心病。 12:28 and Eph. 12时28分和弗。 4:11 "there is an entire silence about priestly functions: for the most exalted office in the Church, the highest gift of the Spirit, conveyed no sacerdotal right which was not enjoyed by the humblest member of the Christian community." 4时11分“有一整个沉默priestly职能：为最崇高的办公室在教会中，最高的礼物的精神，转达了没有sacerdotal的权利，这是没有享受到由humblest的成员之一，基督教社区” 。 His affirmation concerning the kingdom of Christ in the opening paragraph of the essay is no less emphatic: "Above all it has no sacerdotal system. It interposes no sacrificial tribe or class between God and man, by whose intervention alone God is reconciled and man forgiven. Each individual member holds personal communion with the Divine Head. To him immediately he is responsible, and from him directly he obtains pardon and draws strength."他肯定，关于英国基督在开幕段的散文是不低于强调： “上述所有它没有sacerdotal系统。 interposes没有牺牲部落或阶级之间的上帝和人，由他们的干预，仅上帝是核对和男子原谅。每个会员拥有个人的共融与神头。立即向他，他是负责，并从他的直接，他获得赦免，并提请实力“ 。 These words of a great churchman and NT scholar admirably present the position of the apostolic church on the subject of priesthood.这些话是一个伟大驰曼和NT学者钦佩目前的立场，该使徒教会关于这一主题的神职人员。
PE
Hughes体育休斯
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
It is the consistent NT teaching that the work of ministers is "for the perfecting of the saints, ... for the edifying of the body of Christ" (Eph. 4:12).这是一贯的新台币教学工作的部长们是“为完善的圣人， … …为有启发性的基督的身体” （以弗所书4时12分） 。 The minister is called of God to a position of responsibility rather than privilege, as the words for "minister" show (diakonos, "table waiter"; hyperetes, "under-rower" in a large ship; leitourgos, "servant," usually of the state or a temple).部长是所谓的上帝的立场，责任，而非特权，作为词“部长”显示（ diakonos ， “表侍应生” ; hyperetes ， “下- rower ”在一个大的船舶; leitourgos ， “公仆” ，通常有关国家或庙） 。
There are two passages in the NT which are of especial importance in this connection, I Cor.有两个通道，在新界的都是特殊的重要性，在这方面，我肺心病。 12:28 and Eph. 12时28分和弗。 4:11-12. 4:11-12 。 From the former we gather that included in the ministries exercised in the early church were those of apostleship, prophecy, teaching, miracles, gifts of healings, helps, governments, diversities of tongues (possibly also interpretations, vs. 30).来自前，我们收集，其中包括在各部委行使，在早期教会的那些人的apostleship ，预言，教学，创造奇迹，馈赠healings ，帮助，各国政府，多样性的舌头（可能也解释，与30 ） 。 The latter adds evangelists and pastors.后者增加了福音和牧师。 In every case these appear to be the direct gift of God to the church.在任何情况下，这些似乎是直接神的恩赐给教会。 Both passages seem to say this, and this is confirmed elsewhere in the case of some of the people mentioned.这两个段落，似乎这样说，这是其他地方证实，在案件的一些人提到。 Thus in Gal.因此，在半乳糖。 1:1 Paul insists that his apostolate was in no sense from man. 1:1保罗坚持认为，他的使徒是在没有意义的从人。 He entirely excludes the possibility of his receiving it by ordination.他完全排除在外的可能性，他接受它的统筹。 We are to think, then, of a group of men directly inspired by the Holy Spirit to perform various functions within the church by way of building up the saints in the body of Christ.我们认为，那么，一组官兵直接的灵感圣灵履行各项职能与教会的方式，建立圣徒在基督的身体。
But there are others also.但也有其他人也。 Thus from early days the apostles made it a habit to appoint elders.因此，从早年使徒了一种习惯，任命的长者。 Some hold that the seven of Acts 6 were the first elders.一些人士认为， 7行为的6个第一的长者。 This seems very unlikely, but there were certainly elders at the Council of Jerusalem (Acts 15).这似乎不太可能，但也有一定的长者，在安理会的耶路撒冷（使徒15 ） 。 It is very striking that even on their first missionary journey Paul and Barnabas appointed elders "in every church" (Acts 14:23).这是非常惊人的，即使在他们的第一代传教之旅保罗和巴拿巴委任长者“在每一个教会” （使徒14时23分） 。 There is every reason for thinking that these men were ordained with the laying on of hands, as in the case of the elders of the Jewish synagogue.有一切理由为，以为这些人被祝圣与铺设就举手，如在案件长者的犹太会堂。 Then there were the deacons of whom we read in Phil.然后有该执事人，我们读到在菲尔。 1:1 and I Tim. 1时01分，我添。 3:8ff. 3点08法郎。 We know nothing of their method of appointment, but it is likely that it also included the laying on of hands, as it certainly did somewhat later in the history of the church.我们知道，没有他们的委任方法，但它很可能还包括铺设就举手，因为它当然是有点稍后在教会的历史。
It is sometimes said that the first group of ministers is opposed to the second in that they possessed a direct gift from God.它有时是说，第一批部长是反对第二，因为它们具备了直接真主的礼物。 This, however, cannot be sustained.不过，这不能持续。 In Acts 20:28 we read, "the Holy Ghost has made you bishops," and in I Tim.在20时28分，我们的行为，阅读， “圣灵了你的主教， ”在I添。 4:14 of "the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery." 4时14分“的礼物是在你的，这是给你所预言，随着对铺设的手中，该presbytery ” 。 It is clear that the act of ordination was not thought of as in opposition to a gift from God, but as itself the means of the gift from God.很显然，该法的协调是没有想到，作为在反对是真主的礼物，但由于本身的手段，对真主的礼物。 Indeed the only reason that a man might minister adequately was that God had given him the gift of ministering.事实上，唯一的原因，一名男子可能是部长充分的是，上帝给了他的礼物服事。 The picture we get then is of a group of ministers who had been ordained, men like bishops and deacons, and side by side with them (at times no doubt the same people) those who had a special gift of God in the way of prophecy, apostleship, or the like.图片中我们得到，然后是一组部长谁已被祝圣，男性喜欢的主教和执事，和并排与他们（有时毫无疑问，相同的人）那些谁了特殊的礼物，上帝在方式的预言， apostleship ，或类似的。 The meaning of some of those gifts has long since perished (eg, prophecy, apostleship).含义的一些人的礼物已久以来的灭亡（例如，预言， apostleship ） 。 But they witness to the gifts that God gave his church in the time of its infancy.但他们见证的礼物，上帝给他的教会在的时候，其萌芽状态。
There are some who think of the ministry as constitutive of the church.也有一些认为谁该部作为本构的教会。 They emphasize that Christ is the head of the body, and that he gives it apostles, prophets, etc., that it may be built up.他们强调，基督是元首的身体，他赋予它使徒，先知等，这也许是建立起来。 They infer that the ministry is the channel through which life flows from the head.他们推断，该部是透过何种途径从生活中流动的头部。 This does, however, seem to be reading something into the passage.这样做，不过，似乎要读的东西到通过。 It is better to take realistically the NT picture of the church as the body of Christ, as a body, moreover, with a diversity of functions.最好是采取切实新台币的图片的教会，作为基督的身体，作为一个机构，此外，与多元化的功能。 The life of Christ is in it, and the divine power puts forth whatever is needed.生命的基督是在资讯科技，和神圣的权力，提出了无论是必要的。 In the Spirit-filled body there will emerge such ministerial and other organs as are necessary.在精神充满身体有会出现这样的部长级和其他机关一样，是必要的。 On this view the ministry is essential, but no more essential than any other function of the body.对这个观点部是必不可少的，但没有更重要的，比任何其他功能的机构。 And it preserves the important truth that the body is that of Christ, who does what he wills within it.它保留了重要的道理，身体是基督的，谁做什么，他的遗嘱内。 His blessing is not confined to any particular channel.他的祝福，并不局限于任何特定的频道。
L
Morris升莫里斯
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
HB Swete, Early
History of the Church and Ministry; JB Lightfoot, Commentary on Philippians; KE
Kirk, ed., The Apostolic Ministry; TW Manson, The Church's Ministry; S. Neil,
ed., The Ministry of the Church; L. Morris, Ministers of God; DT Jenkins, The
Gift of Ministry; M. Green, Called to Serve; JKS Reid, The Biblical Doctrine of
the Ministry; E. Schweizer, Church Order in the NT.血红蛋白swete
，早期教会的历史和内政部; jb lightfoot ，评注philippians
;柯柯克，教育署，使徒部;荃湾曼森，教会的部;第尼尔，教育署，内政部教会;研究莫里斯，部长上帝的; DT公司詹金斯，礼品部;米的绿色，所谓的服务;
jks里德，圣经的教义部; e.史威泽，教会秩序中的新台币。
A Minister is one who serves, as distinguished from the master.部长是一个谁提供服务，作为杰出的从主。 (1.) Heb. （ 1 ） 。 heb 。 meshereth, applied to an attendant on one of superior rank, as to Joshua, the servant of Moses (Ex. 33:11), and to the servant of Elisha (2 Kings 4:43). meshereth ，适用于服务员对一的优势排名，以约书亚，仆人摩西（出埃及记33:11 ） ，和仆人的艾莉莎（ 2国王4时43分） 。 This name is also given to attendants at court (2 Chr. 22:8), and to the priests and Levites (Jer. 33:21; Ezek. 44:11).这个名称，也是给服务员在法庭上（ 2人权委员会。 22时08分） ，以及向祭司和利（ jer. 33:21 ; ezek 。 44:11 ） 。 (2.) Heb. （ 2 ） 。 heb 。 pelah (Ezra 7:24), a "minister" of religion. pelah （以斯拉7时24分） ， “部长”的宗教。 Here used of that class of sanctuary servants called "Solomon's servants" in Ezra 2:55-58 and Neh.在这里使用这一类的庇护公务员所谓的“所罗门的公务员”在以斯拉2:55-58和neh 。 7:57-60. 7:57-60 。 (3.) Greek leitourgos, a subordinate public administrator, and in this sense applied to magistrates (Rom. 13:6). （ 3 ）希腊leitourgos ，下属的公共系统管理员，并且在这个意义上适用于裁判官（罗马书13时06分） 。 It is applied also to our Lord (Heb. 8:2), and to Paul in relation to Christ (Rom. 15:16).这是也适用于我们的主（希伯来书8:2 ） ，以及保罗在有关基督（罗马书15时16分） 。 (4.) Greek hyperetes (literally, "under-rower"), a personal attendant on a superior, thus of the person who waited on the officiating priest in the synagogue (Luke 4:20). （ 4 ）希腊hyperetes （从字面上看， “下- rower ” ） ，一名服务员对个人的优势，因此，该人谁等待对主牧师在犹太教堂（路加福音4时20分） 。 It is applied also to John Mark, the attendant on Paul and Barnabas (Acts 13:5).这是也适用于约翰马克，随之而来的对保罗和巴拿巴（行为13时05分） 。 (5.) Greek diaconos, usually a subordinate officer or assistant employed in relation to the ministry of the gospel, as to Paul and Apollos (1 Cor.3:5), Tychicus (Eph. 6:21), Epaphras (Col. 1:7), Timothy (1 Thess. 3:2), and also to Christ (Rom. 15:8). （ 5 ）希腊diaconos ，通常是下属人员或助理受聘于有关部福音，正如保罗和apollos （ 1 cor.3 ： 5 ） ， tychicus （以弗所书6时21分） ， epaphras （上校1时07分） ，提摩太（书一。 3:2 ） ，也以基督（罗马书15时08分） 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
The word derives from the Greek kleros, "a lot," which points to a method of selection like that in Acts 1:26 (in Acts 1:17 "part" [AV] translates kleros).这个词来自希腊kleros ， “很多” ，点的一种方法的选择一样，在行为1时26分（在1时17分行为“的一部分， ” [视听]翻译kleros ） 。 As early as Jerome it was pointed out that the term is ambiguous.早在杰罗姆据指出，这个词是含糊不清的。 It may denote those chosen to be God's, the Lord's "lot" (as in Deut. 32:9).它可能是指那些选择被上帝的，上帝的“地段” （如在deut 。 32:9 ） 。 Or it may signify those whose lot or portion is the Lord (cf. Ps. 16:5).或者它可能意味着那些地段或部分是主（参见的PS 。 16时05分） 。 In the NT the word is not used of a restricted group among the believers, and in I Pet.在新界的字是没有用的限制组之间的信徒，并在I宠物。 5:3 the plural is used of God's people as a whole (God's heritage," AV). But by the time of Tertullian it was used of the ordained office-bearers in the church, viz., bishops, priests, and deacons. Later the word came to include the minor orders, and sometimes, it seems, members of religious orders or even educated people generally. But this use did not last, and the term now denotes regular members of the ordained ministry of the church (without respect to denomination) as distinct from lay people generally. 5时03分复数，是用上帝的人作为一个整体（上帝的遗产， “的AV ） 。而是由时间，良，它是用于对晋办事处主事在教会里，即，主教，神父，和执事。后来这个词来包括轻微的订单，有时，似乎，宗教团体成员的命令，甚至是受过教育的人普遍，但这种使用不上，和长远的，现在经常是指成员的祝圣部教会（不尊重以面额）有别于奠定一般人。
L
Morris升莫里斯
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
There seems to be an enormous recent effect, where Christian Ministers seem to believe that they are "absolute authorities" on every possible subject related to Christianity.似乎有一个巨大的近期疗效，如基督教的部长们似乎相信他们是“绝对当局”就千方百计的主题相关的基督教。 They attended Divinity School or Bible College or some other educational facility where they received a hopefully good education regarding Christianity.他们参加了神的学校或神学院或一些其他的教育设施，他们希望收到了良好的教育，关于基督教。 However, many seem to have morphed into believing that they "know it all!".然而，许多似乎已经演变为认为他们“知道了一切！ ” 。
Many modern Ministers will tolerate zero disagreement with anything they ever say.许多现代的部长们将零容忍任何异议，与他们有否说。 More, they often become truly vicious in attacking anyone who disagrees with them.更多，他们往往成为真正的恶性在攻击任何人谁不同意与他们。 Sadly, that often involves Ministers of other Churches.可悲的是，这往往涉及部长会议其他教会。 Do they not realize what Jesus mist think of their viciously attacking other Christian Clergy?难道他们不知道耶稣有薄雾，认为他们的恶毒攻击其他基督教神职人员？ How can they think that they can be justified in such attacks?又如何能认为他们可以有理由在这样的攻击？ Whether or not they happen to actually be correct or not?不管他们是否发生，其实是正确的或不？
Didn't Jesus Teach us to be Tolerant and Compassionate and Patient?没有耶稣的教导我们要宽容和富有同情心和耐心呢？ Didn't He Teach is to be Humble rather than Arrogant?没有他的教导是要谦虚，而不是傲慢？
The SOURCE of this sort of Arrogance seems to be equally troubling.的来源，这种嚣张气焰，似乎是同样令人不安。 IF a Minister had spent a lifetime (say, 30 years) deeply studying some concept such as whether tattoos is sinful or acceptable, it might be appropriate for him to express personal openions.如果一位部长花了一生（也就是说， 30年） ，深入学习一些概念，例如是否刺青是罪孽深重的或可以接受的，它可能是适当的为他表达个人openions 。 But the reality is that, once out of Bible School, most Ministry do very little additional study.但实际情况是，一旦出圣经学校，大部分部做的很少额外的研究。 They have weekly responsibilities of giving Sermons and composing those Sermons, of preparing and giving mid-week Services, and of dealing with the many daily issues regarding operating a Church, attendance, utility bills, snow removal, scheduling Baptisms, etc. Therefore, in general, the basis for his opinions on any subject such as tattoos is from some OTHER Minister who has either written a book or given speeches expressing HIS personal opinions!他们每周的责任，给予说教和撰写的那些说教，准备给周中服务，以及处理许多日常问题，经营一所教堂，考勤，公用事业法案，铲雪，调度圣洗圣事等，因此，在一般而言，依据他的意见，对任何话题，如刺青是从其他一些部长已经不是谁写了一本书，或发言，表达他的个人意见！
Once he hears several different Ministers each express similar opinions, they tend to get absorbed and recorded as "rock solid beliefs".一旦他听到几个不同的部长，每个表达相似的看法，他们往往得到吸收，并记录为“坚如磐石的信念” 。 Nearly always, there is also some specific Scripture that has gotten attached as the supposed Biblical basis for such beliefs.几乎总是，也有一些具体的经文，这得到了重视，作为假定圣经的基础，这样的信念。
This situation has resulted in intensely passionate Ministers insisting that abortion is absolutely a sin, but a careful examination of the Scripture cited rarely says anything resembling that!这种情况导致了在激烈的热情，部长们坚持认为堕胎是绝对一种罪过，但仔细研究圣经引述很少说什么相似！ Many personal assumptions regarding the interpretation are necessary to arrive at the conclusions that he expresses as absolute fact.很多个人的假设，关于解释是必要的到达的结论，他表示，作为绝对的事实。 Indeed, there are other Ministers (rather few) who cite Scripture to passionately insist that (some) abortions are not sinful at all, and interestingly, they sometimes cite the exact same Scripture as alleged basis!事实上，还有其他部长（而不是数） ，谁举的经文，以热情坚持认为， （有些）堕胎是不是罪孽深重的一切，和有趣的是，他们有时举完全相同的经文作为指控的基础上！
This all really makes Protestant Christianity look really bad, as a basic claim has always been that all beliefs are "sola Scriptura", by the Bible alone.这一切真的使基督教新教看看真的不好，作为一项基本要求，一直是所有信仰是“唯独圣经” ，由圣经单。 This is clearly not what is being done regarding such subjects, on either side of the argument.这显然不是正在做些什么就此类科目，对任何一方的论据。
It seems clear to me that ALL Clergy need to remember that Jesus Taught Humility and Tolerance.它似乎很清楚，我认为所有的神职人员必须记住，耶稣教导谦卑和宽容的胸襟。 It is therefore inappropriate to demand that others agree with you, even if you are certain that you are correct!因此，这是不恰当的，要求别人同意你的意见，即使您确信自己是正确的！ Yes, it is good to have Passion and Devotion to Christianity.是的，它是好的，有热情和献身精神，以基督教。 But we are also required (or supposed) to BEHAVE like Christians, or like Christ might have.但是，我们也需要（或假设）的表现一样，基督徒，或像基督可能。 It is unimaginable that Jesus would have berated or insulted Christians or anyone else for having incorrect or incomplete beliefs.它是不可想象的耶稣会berated或侮辱基督徒或其他任何人因不正确或不完整的信念。 There is no doubt that He would instead have Patiently attempted to calmly explain important facts.这是毫无疑问的，他反而有耐心试图冷静地解释重要事实。 Why isn't that obvious in today's Churches?为什么不是明显在今天的教会呢？ Instead, there is such a ferocious insistence on claiming absolute knowledge of all of God's Plan, a claim that should actually be seen as very foolish.相反，有这样的凶恶，坚持声称绝对知识的所有上帝的计划，声称其实应该被看作是很愚蠢。 We are all merely humans.我们都只是人类。
The term minister has long been appropriated in a distinctive way to the clergy.任期部长已久的拨款在一个独特的方式向神职人员。 The language of I Cor., iv, 1-2; Heb., viii, 2; Matt., xx, 26, etc. must have helped to familiarize the thought that those charged with spiritual functions in the Christian Church were called upon to be the servants (ministri) of their brethren.语文的I肺心病，四， 1月2日; heb 。 ，八，二;马特，二十，二十六等必须有帮助熟悉认为，那些被控以精神的职能，在基督教教会呼吁成为公务员（ ministri ） ，他们的兄弟。 Even before the Reformation the word minister was occasionally used in English to describe those of the clergy actually taking part in a function, or the celebrant as distinguished from the assistants, but it was not then used sine addito to designate an ecclesiastic.即使在改革一词部长偶尔在英文中使用的描述，这些神职人员，其实参加，在功能，或在监礼作为杰出的从助理，但它不是然后用正弦addito指定一个教会。 This employment of the term dates from Calvin, who objected to the name priest etc. as involving an erroneous conception of the nature of the sacred office.这个就业的任期日期从卡尔文，谁反对的名称牧师等，涉及一个错误的概念，性质，神圣的办公室。 These Calvinistic views had some influence in England.这些calvinistic的意见，有一些影响，在英格兰。 In the Boo of Common Prayer the word minister occurs frequently in the sense of the officiant at a service, and in the thirty-second of the Canons Ecclesiastical (1603) we read "no bishop shall make a person deacon and minister both upon one day", where clearly minister stands as the equivalent of priest.在建筑物条例执行处共同祈祷词部长经常出现在意识的officiant在服务，并在30秒的大炮教会（ 1603 ） ，我们改为“没有主教应作出一个人的执事和部长都后一天“ ，其中明确部长的立场，作为相当于神父。 As regards modern usage the Hist.至于现代的使用历史。 Eng.英文。 Dictionary says: "The use of minister as the designation of an Anglican clergyman (formerly extensively current, sometimes with more specific application to a beneficed clergyman) has latterly become rare, and is now chiefly associated with Low Church views; but it is still the ordinary appellation of one appointed to spiritual office in any non-Episcopal communion, especially of one having a pastoral charge".字典说： “使用部长指定一个圣公会牧师（前身为广泛目前，有时更具体应用到一个beneficed牧师）后来成为罕见的，现在主要是与低教会的意见，但它仍然是普通的称谓一获委任为精神文明办公室，在任何非主教的共融，特别是一有一个牧场负责“ 。
As regards Catholic use, minister is the title of certain superiors in various religious orders.至于天主教使用，部长是标题的某些上级在各种不同的宗教命令。 The head of the Franciscan Order is known as the minister general, and the superior of the different provinces of the various branches is called minister provincial.团长济秩序，是被称为部长，秘书长，以及优越的不同省份的各部门，是所谓的部长，省。 The same is true of the Order of the Trinitarians for the Redemption of Captives and of some other orders.也是一样，该命令的trinitarians为赎回俘虏和其他一些订单。 In the Society of Jesus the second in command in each house, who is usually charged with the internal discipline, the commissariat, etc., is called minister.在社会上的耶稣的第二个命令在每个房子，谁是通常被控以内部纪律，小卖部等，是所谓的部长。 The statement made in Addis and Arnold's "Catholic Dictionary" and thence incorporated into the great Hist.所作的声明，在亚的斯亚贝巴和阿诺德的“天主教字典”和再纳入的伟大历史。 Eng.英文。 Dictionary that each of the five assistants of the General of the Jesuits is called minister is without foundation.字典的每一项5助理一般的耶稣会士是所谓的部长是没有基础。
Publication information Written by Herbert Thurston.出版的资料，撰写的赫伯特瑟斯顿。 Transcribed by Bruce C. Berger.转录由布鲁斯长伯杰。 The Catholic Encyclopedia, Volume X. Published 1911.天主教百科全书，体积十， 1911年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, October 1, 1911. nihil obstat ， 1911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
This term denotes a priest who has the cure of souls (cura animarum), that is, who is bound in virtue of his office to promote the spiritual welfare of the faithful by preaching, administering the sacraments, and exercising certain powers of external government, eg, the right of supervision, giving precepts, imposing light corrections -- powers rather paternal in their nature, and differing from those of a bishop, which are legislative, judicial, and coactive.这个词是指一名牧师谁拥有治愈的灵魂（ cura animarum ） ，即是，谁必将在凭借他的办公室，以促进精神文明的福利，忠实地鼓吹，管理圣礼，并行使某些权力，外部政府，例如，监督权利，让戒律，实行轻更正-权力，而不是家长式的，在其性质，并从这些不同的主教，这是立法，司法，和c oactive。 A pastor is properly called a parish-priest (parochus) when he exercises the cure of souls in his own name with regard to a determined number of subjects who are obliged to apply to him for the reception of certain sacraments specified in the law.牧师是妥善所谓一堂-牧师（ parochus ）时，他演习的药物治愈了的灵魂在他自己的名字，对于一个有决心的若干科目谁有义务适用于他接待的某些圣礼中指定的法律。 In this article "parish-priest" is always taken in this strict sense.在这条“堂-牧师”始终是在这方面采取的严格意义。 Pastors (whether parish-priests or not) are either irremovable (inamovibiles) or movable (amovibiles ad nutum).牧师（是否堂-神父或不）都是不可（ inamovibiles ）或动产（ amovibiles广告nutum ） 。 An irremovable pastor or rector is one whose office gives him the right of perpetuity of tenure; that is, he cannot be removed or transferred except for a canonical reason, viz., a reason laid down in the law and, in the case of a criminal charge, only after trial.一不可牧师或大学校长是一，其办公室给他的权利，永久使用权;那就是他不能删除或转移，除典型的理由，即，一个理由，所订下的法律，并在案件一受到刑事指控，之后，才审判。 (See IRREMOVABILITY.) A movable pastor or rector is one whose office does not give him this right; but the bishop must have some just and proportionate reason for dismissing or transferring him against his will, and, should the priest believe himself wronged in the matter, he may have recourse to the Holy See, or to its representative where there is one having power in such cases. （见不可。 ）动产牧师或大学校长是一的办公室，并不给他这个权利，但主教必须有一些公正和相称的理由解雇或转移他违背其意愿，并应神父相信自己的委屈，在此事，他可能会诉诸于罗马教廷，或其代表的地方有一个有权力，在这种情况下。 Moreover, according to some canonists, even movable pastors in case of a criminal charge cannot be absolutely removed from their office without a trial (cf. Pierantonelli, "Praxis Fori Ecclesiastici," tit. iv; Smith, "Elements of Ecclesiastical Law", n. 418.) This, certainly, is the case in the United States of America (Decrees of Propaganda, 28 March, and 20 May, 1887).此外，据一些canonists ，即使动产牧师在案件刑事指控不能绝对免去其办公室未经审判（参见皮耶兰托内利， “实践的管辖ecclesiastici ， ”铁四;史密斯， “分子的教会法” ， 12月31日418 ）这一点，当然，情况是在美利坚合众国（法令的宣传， 3月28日，和1887年5月20日） 。
The Council of Trent (Sess. XXIV, cap. xiii, de Ref.) shows it to be the mind of the Church; that dioceses should, wherever it is possible, be divided into canonical parishes (See PARISH), to be governed by irremovable parish-priests.安理会的特伦特（ sess. 24条，第十三，德号）显示，它成为心中的教会;教区应，而那是可能的，可分为典型堂（见堂） ，治不可堂-神父。 In places, therefore, where the Tridentine law cannot be fully carried out, bishops adopt measures which fulfil this requirement as nearly as circumstances allow.在地方，因此，如德律但丁法不能完全进行，主教采取措施满足这一要求作为近的情况下允许。 One such measure was the erection of quasi-parishes, districts with defined limits, ordered for the United States in 1868 (Second Plenary Council of Baltimore, n. 124).此类措施之一是竖立准教区，地区确定的界限，下令对美国在1868年（第二次全体会议，会巴尔的摩， 12月31日124 ） 。 Another such was the institution of irremovable rectors (pastors with the right of perpetuity of tenure), ordered for England in 1852 (First Provincial Council of Westminster Decr. xiii), and for the United States in 1886 (Third Plenary Council of Baltimore, n. 33).另一个是这种制度的不可校长（牧师与的权利，永久使用权） ，下令为英格兰在1852年（第一省议会威斯敏斯特降低。十三） ，并且为美国在1886年（第三次全体会议会，巴尔的摩， n 33段） 。
The power to appoint pastors is ordinarily vested in the bishop.有权任命牧师通常是既得利益者在主教。 Among the candidates possessed of the necessary qualifications the appointment should fall on the one who is best fitted for the office.各候选人拥有必要的资格任命应属于对一个谁是最好的配备，为办公室。 Moreover, according to the Council of Trent (Sess. XXIV, cap. xviii, de Ref) candidates for the office of parish-priest should (a few cases excepted) pass a competitive examination (concursus).此外，根据安理会的特伦特（ sess. 24条，第十八，德号）候选人办事处堂-牧师应（少数情况下例外）通过竞争性考试（竞合） 。 This provision of the Council of Trent is sometimes by particular enactments applied in the selection of candidates for the office of irremovable rectors, as happens in the United States (Third Plenary Council of Baltimore, tit. ii, cap. vi).这项规定的理事会特伦特，有时是由成文法，特别适用于候选人的选拔办公室不可校长，由于发生在美国的（第三次全体会议会，巴尔的摩，山雀，第二章第六节） 。
With regard to the faculties and powers of pastors, those of parish-priests are sufficiently defined by the law, and hence are ordinary, not delegated.关于学院和权力的牧师，这些教区-牧师有足够的定义，由法律，因此是普通，没有授权。 Of these faculties some are called rights strictly parochial, because in a parish they belong exclusively to the parish-priest, so that their subjects cannot with regard to them have recourse to another priest, except with his or the bishop's consent.这些学院，有些是所谓的权利，严格狭隘的，因为在一个教区，它们属于专门为堂-牧师，使他们的科目，不能就他们求助于另一个神父，除了与他或主教的同意。 These rights are the following: the right of administering baptism, holy viaticum, and extreme unction in all cases where there is no urgent necessity; the right of administering paschal communion, of proclaiming the banns of marriage, and of blessing marriages.这些权利是：有权管理的洗礼，圣viaticum ，和极端unction在所有案件中有没有迫切的必要性;权利管理逾越节的共融，宣告banns婚姻，并祝福的婚姻。 To the parish-priest are also reserved the celebration of funerals (except in certain cases specified in the law), and the imparting of certain blessings, the chief one being blessing of the baptismal font.向教区-牧师也预留庆祝葬礼（除了在某些情况下，指定在法律上） ，并传授一些祝福，行政一被祝福的洗礼字体。 To pastors, who are not parish-priests, the right of assisting at marriages is given by the law as to parish-priests.以牧师，谁不教区-牧师，有权协助在婚姻是法律赋予，以堂-神父。 The other rights usually are granted to them by the bishops and are defined in the particular laws; such is very commonly the case in the United States England, and Scotland, with regard to baptism, holy viaticum, extreme unction, and funerals.其他权利通常是给予他们由主教和定义是在特定的法律;等是很常见的案件在美国的英格兰，苏格兰，对于洗礼，圣viaticum ，极端unction ，和葬礼。 Mention should be made here of the custom which exists in certain dioceses of the United States, whereby the faithful of one district are permitted to receive such sacraments from the pastor of another district if they rent a pew in his church (Second Plenary Council of Baltimore, nn. 117, 124, 227, and the statutes of several diocesan synods).应该提到这里的习俗存在，在某些教区，美国，而忠实的一区均不得收到了这样的圣礼由牧师的另一区，如果他们的租金，皮尤在他的教会（第二次全体会议，会巴尔的摩，神经网络。 117 ， 124 ， 227 ，和章程的几个教区主教） 。 Rights not strictly parochial are those which belong by law to parish-priests, but not exclusively.权利没有严格狭隘的是那些属于法律上堂-牧师，但不完全是。 Such are the faculties of preaching celebrating Mass, low or solemn, hearing confessions, administering Holy Communion.这些都是学院的说教，庆祝弥撒，低或庄严，听证会的供述，管理神圣的共融。 Pastors who are not parish-priests receive these faculties from their bishop.牧师谁不教区-神父收到这些学院从他们的主教。
Pastors are naturally entitled to a salary.牧师，自然是有权的薪金。