Gospel, Godspel, Godspell, Evangelion福音， godspel ， godspell ， evangelion

General Information 一般资料

A Gospel is one of the four accounts of the life and teachings of Jesus Christ that begin the New Testament; selections from these books are read or sung in Christian churches during worship services.一福音就是其中的四个帐户的生命和教义耶稣基督即开始了新约圣经;选曲，从这些书籍是阅读或唱，在基督教教会在崇拜服务。 The English word Gospel is derived from the Old English godspel (good tidings), which is a rendering of the Greek evangelion (good news).英文字福音，是源自于古英语godspel （好消息） ，这是一个绘制希腊evangelion （好消息） 。 Scholars generally agree that all four Gospels, which are written in Greek, draw on earlier Aramaic oral or written sources that preserved many of the actual works and sayings of Jesus.学者普遍认为，所有4个福音，这是写在希腊语，借鉴早前阿拉姆语口头或书面的来源，保存下来的许多实际工程和熟语的耶稣。

Synoptic Gospels天气福音

The first three Gospels (Matthew, Mark, and Luke) are called the Synoptic Gospels (Greek synoptikos,"viewing at a glance") because they provide the same general view of the life and teaching of Jesus.前三个福音（马太，马克，路加） ，也称为天气福音（希腊语synoptikos ， "看一看" ） ，因为它们可以提供相同的一般看法的生命和基督的教导。 They narrate almost the same incidents, often agreeing in the order of events, and use similar phrasing.他们叙说几乎相同的事件，往往同意在该命令的事件，而使用类似的措辞。 In many instances they use identical phrasing.在许多情况下，它们使用相同的措辞。

Until the 19th century nearly all scholars and theologians believed that Matthew was the earliest Gospel.直到19世纪几乎所有的学者和神学家认为马太是最早的福音。 Mark was believed to be an abridged version of Matthew.马克被认为是一个缩写语马修。 Luke, which appeared to based on Matthew and Mark, was believed to be the latest of the three.卢克，这似乎是基于马修和标志，相信是受到最近的3个。 With some modification, this remains the view of some conservative scholars.与一些改装，这仍然是一些个人看法保守学者。

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Today, most other scholars accept some modified form of the two-document hypothesis, first developed in the latter part of the 19th century.今天，大多数其他学者接受一些修饰形式的两个文件假设，首先，在开发后期的19世纪。 According to this hypothesis, Mark is the earliest Gospel and provided much of the narrative material, as well as the chronological framework, for both Matthew and Luke.根据这一假说， Mark是最早的福音，并提供了大量的叙事材料，以及作为年代框架，为双方马修和卢克。 A collection of sayings (with a few narratives) of Jesus, which may have been written in Aramaic, was the second main document, or source, employed by Matthew and Luke (a number of scholars, however, do not agree that it was a single document).收藏熟语（除了少数叙述）的耶稣，这可能已经写在阿拉姆语，是世界上第二个主要文件，或来源，受雇于马修和卢克（多位学者，但不同意这是一个单一文件） 。 This document provided the material lacking in Mark and then, apparently, was lost.这份文件提供了物质缺乏的标志，然后，似乎是失去了。 It usually is designated as Q (German Quelle,"source"), but sometimes as Logia (Greek for "words" or "sayings").它通常是被指定为Q （下德语quelle ， "源" ） ，但有时由于logia （希腊文为"单词"或"熟语" ） 。 The authors of Matthew and Luke may also have drawn material from other sources available to them individually.作者马修和卢克也可能引起材料从其他来源提供给他们个别的。

John约翰。

The Gospel attributed to John the Evangelist differs in many respects from the Synoptics.福音归功于约翰福音不同，在许多方面都有别于synoptics 。 Several incidents mentioned in John do not occur in any of the Synoptics, and others recorded in the Synoptics are not recorded in John.几件事，在约翰没有发生任何的synoptics等记录在synoptics不入账，而在约翰。 Also, some of the events common to all of the Gospels appear in a different order in John's narrative: The cleansing of the Temple, for example, appears almost at the beginning of John (2:13-25), but in the Synoptics it is put after Jesus' triumphant final entry into Jerusalem.另外，一些活动的共同所有的福音出现在一个不同的命令，在约翰的叙述：洁净的庙宇，举例来说，似乎几乎在一开始的约翰（ 2:13-25 ） ，但在它synoptics表决后，为耶稣凯旋最后进入耶路撒冷。 Most important, John gives different dates for the Last Supper and for the Crucifixion; the former occurs in John before the feast of the Passover, and the latter before the first day of the Passover.最重要的是，约翰给出不同的实施日期为最后的晚餐，并为受难日;前者发生在约翰之前的节日逾越节，而后者在第一天的逾越节。 Furthermore, in John, Jesus' public ministry is described as lasting for more than two years, whereas the Synoptists describe it as lasting for about one year.此外，在约翰，耶稣的公共事务部说成是历时两年多，而synoptists形容这个历时约一年。 Finally, in John, Jesus spends much of his time in Judea, often visiting Jerusalem; the Synoptists center his public ministry in and about the province of Galilee.最后，在约翰，耶稣花了很多时间在朱迪亚，经常访问耶路撒冷; synoptists中心，其公共事务部在与有关省的加利利。

Not only the chronology of the narrative, but also the form and content of Jesus' teaching is different in John.不仅时序叙事，而且形式和内容的耶稣的教学不同的是在约翰。 The Synoptists present it mainly in the form of parable and epigram.该synoptists目前它主要形式的寓言和警句。 The author of John, however, presents it in long allegorical or meditative discourses and discussions - for example, those on the Good Shepherd (chapter 10) and the Vine (chapter 15).作者约翰，不过，礼物，它在长期的寓言或冥想的论述和讨论-例如，那些对善牧（第1 0章）和藤本植物（第1 5章） 。 Characteristically, during some of these lengthy discourses, Jesus frequently expresses himself in pithy one-sentence metaphors, such as the following: "I am the bread of life" (6:35); "I am the light of the world" (8:12); "I am the way, and the truth, and the life" (14:6).特有的，在一些这些冗长的论述，耶稣频频表示自己的精辟的一个句比喻，如： "我有面包的生活" （ 6时35分） ， "我是世界的光" （ 8 ： 12 ） ; "我就是道路，真理和生命" （ 14时06分） 。 The teaching of Jesus in John generally is concerned more with Jesus' divine nature and relationship to God, whereas the Synoptists tend to emphasize his messianic vocation and dwell more on everyday religious and ethical matters.基督的教导，在约翰普遍关心的是多与耶稣的神性，并关系到上帝，而synoptists往往强调他的救世主式的天职，并纠缠于日常的宗教和伦理问题。 In addition, John emphasizes the nature and purpose of Jesus from the start of his Gospel.此外，约翰强调党的性质和宗旨的耶稣，从一开始他的福音。 In the Synoptics, these are revealed later in the ministry.在synoptics ，这些都是揭示了后来在财政部。

Modern biblical scholars agree that the Gospel of John was written after the Synoptic Gospels.现代圣经学者一致认为福音的约翰写后，天气福音。 However, there is considerable disagreement over whether the author of John knew the Synoptics and used them as sources.然而，现在有相当大的分歧，是否作者约翰知道synoptics ，并把他们当作合法来源。 Some scholars believe the author may have known and used the Gospels of Mark and Luke.有学者认为，作者可能都知道，用福音的标志和卢克。

Liturgical Use使用礼仪

In the liturgical sense, the term Gospel is applied to the short selections from the four Gospels that are read or sung in the Roman Catholic Mass and the Anglican Communion service, between the Epistle and the creed.在礼仪常识，任期福音，是适用于短期选曲，从四个福音是阅读或宋在罗马天主教弥撒和英国圣公会的服务之间，书信和信条。 In the early centuries of the Christian era, Gospel readings were continuous: A day's reading began at the point in the Gospel at which it had been interrupted in the previous service.我国早在几百年的基督教时代，福音读数不断：每天的阅读开始，在这一点福音时，它已经被迫中断，在过去服务的。 The Gospel selection now used for each day is determined by the order of worship set forth in the missal or, according to certain rules, is one chosen by the celebrant from a special lectionary.福音选择，现在用的每一天，是由秩序的崇拜，提出在missal ，或者按照一定的规则，是一个选择的，由监礼人，从一个特殊lectionary 。

Gospel福音

Advanced Information 先进的信息

The English word "gospel" (from the Anglo-Saxon god-spell, ie, God-story) is the usual NT translation of the Greek euangelion.英文的"福音" （从盎格鲁-撒克逊人神袭港，即上帝的故事）是通常新台币翻译的希腊新世纪福音战士。 According to Tyndale, the renowned English Reformer and Bible translator, it signified "good, mery, glad and ioyfull tydinge, that maketh a mannes hert glad, and maketh hym synge, daunce, and leepe for ioye" (Prologue to NT).据tyndale ，英国著名的改革家和圣经翻译，它标志着"好， mery ，高兴，并ioyfull tydinge ，明了一mannes hert高兴，并maketh hym辛格， daunce ， leepe为ioye " （序至新台币） 。 While his definition is more experiential than explicative, it has touched that inner quality which brings the word to life.而他的定义是更加经验性超过某种解释，它道出了这内在素质，使单词的生活。 The gospel is the joyous proclamation of God's redemptive activity in Christ Jesus on behalf of man enslaved by sin.福音是喜事，宣告上帝救赎的活动，在基督耶稣的名义男子奴役的罪过。

Origin原产地

Euangelion (neut. sing.) is rarely found in the sense of "good tidings" outside of early Christian literature.新世纪福音战士（ neut.唱歌） ，是少见的，在意义上的"喜讯"外面的早期基督教文献。 As used by Homer it referred not to the message but to the reward given to the messenger (eg, Odyssey xiv. 152).由于所使用的荷马它不是指信息，但对奖励给即时通讯（如奥德赛十四152 ） 。 In Attic Greek it always occurred in the plural and generally referred to sacrifices or thank offerings made in behalf of good tidings.在小阁楼希腊语，它总是发生在文字和一般指牺牲或感谢的产品取得了代表的喜讯。 Even in the LXX euangelion is found for sure but once (II Kings 4:10: Eng. versions, II Sam.) and there it has the classical meaning of a reward given for good tidings.即使在lxx新世纪福音战士发现，可以肯定，但一旦（二国王4:10 ：英文版本，二，三） ，并有它的古典意义，奖励给为喜讯。 (In II Kings 18:22, 25, euangelion should undoubtedly be taken as fem. sing. in harmony with vss. 20 and 27 where this form is certain.) Euangelion in the sense of the good news itself belongs to a later period. （二国王18时22分， 25 ，新世纪福音战士应该毫无疑问被视为有限元。唱，在和谐与VSS的20和27而这种方式是一定的）新世纪福音战士，在意义上的好消息，本身属于一个后期。 Outside of Christian literature the neuter singular first appears with this meaning in a papyrus letter from an Egyptian official of the third century AD In the plural it is found in a calendar inscription from Priene about 9 BC It is not until the writings of the apostolic fathers (eg, Didache 8:2; II Clement 8:5) that we sense a transition to the later Christian usage of euangelion as referring to a book which sets forth the life and teaching of Jesus (Justin, Apology i. 66).外面的基督教文学中性奇异首次出现这种含义在一个纸莎草纸的信，从一名埃及官员从公元3世纪，在文字，它是发现，在一个日历碑文由priene约9公元前这不是直到著作使徒父亲（例如， didache 8:2 ;第二克莱门特8时05分） ，我们可以感觉到，过渡到后来的基督教使用的新世纪福音战士为是指一本书，其中阐述了生活和教学的耶稣（贾斯汀，道歉一66 ） 。

Against this background the frequency with which euangelion occurs in the NT (more than seventy-five times) with the specific connotation of "good news" is highly informative.在此背景下的频率与哪些新世纪福音战士出现在新台币（超过75倍） ，与特定内涵的"好消息"是相当翔实。 It suggests that euangelion is quite distinctively a NT word.这表明新世纪福音战士是相当鲜明的护盘字。 Its true significance is therefore found, not by probing its linguistic background, but by observing its specific Christian usage.其真正的意义是，因此，发现，而不是由试探其语言背景，但通过观察其具体基督教用法。

This is not to deny, of course, that the basic concept has its rightful origin in the religious aspirations of the nation Israel.这不是要否认的，当然，基本概念，有其应有的原产地在宗教的诉求，民族以色列。 Some seven centuries before Christ the prophet Isaiah had delivered a series of prophetic utterances.一些七个世纪前，基督教先知以赛亚曾发表了一系列的先知性话语。 With vivid imagery he portrayed the coming deliverance of Israel from captivity in Babylon.生动意象，他描绘了未来的解脱以色列从囚禁在巴比伦。 A Redeemer shall come to Zion preaching good tidings unto the meek and liberty to the captives (Isa. 60:1-2).救世主会来锡安说教喜讯，转身温柔与自由的俘虏（以赛亚书60:1-2 ） 。 "How beautiful upon the mountains are the feet of him who brings good tidings" (Isa. 52:7). "怎么美丽的后山脚下，他的人带来了福音" （以赛亚书52:7 ） 。 Jerusalem itself is pictured as a herald whose message is good tidings (Isa. 40:9).耶路撒冷本身是图案，作为先驱，其信息是喜讯（以赛亚书40:9 ） 。

Jesus saw in these prophecies a description of his own mission (Luke 4:18-21; 7:22).耶稣看到，在这些预言描述了自己的使命（路加福音4:18-21 ; 7时22分） 。 They expressed that same sense of liberation and exultation which was the true characteristic of his messianic proclamation.他们表示，同样的责任感和解放而欢欣鼓舞，这是真实的特点，他的救世主式文告。 What was a first simply a literary allusion came easily to represent the actual message which was being proclaimed.什么是她第一次只是一个文学典故来轻松，以代表实际的讯息，被宣布。 Euangelion was the natural result of the LXX's euangelizein.新世纪福音战士是自然的结果之一是lxx的euangelizein 。 Thus Mark could write that Jesus came into Galilee "heralding the euangelion of God" (Mark 1:14).因此标志可以写耶稣诞生加利利" ，预示了新世纪福音战士的上帝" （马克1:14 ） 。

Euangelion in the Gospels新世纪福音战士在福音

Upon examining the four Gospels we find that the word euangelion is used only by Matthew and Mark.经审查四福音我们发现这个词新世纪福音战士，是用只有马修和标记。 The concept, however, is not foreign to Luke.这个概念，但是，是不是外国来的卢克。 He uses the verb form twenty-six times in Luke-Acts, and the noun twice in the latter book.他用的动词形式， 26倍，在卢克-行为，并名词两次，在后者的书。 In the Fourth Gospel there is no trace of either verb or noun.在第四福音是没有踪影，无论是动词或名词。

In all but one instance Matthew further describes euangelion as the gospel "of the kingdom."在所有，但其中一例是马修还阐述了新世纪福音战士作为福音"的王国" 。 This gospel is not to be distinguished from what Mark calls the "gospel of God" (many manuscripts read "the gospel of the kingdom of God") and summarizes in the words," "the time is fulfilled, and the kingdom of God is at hand" (Mark 1:14-15). On the other occasion Matthew writes "this gospel" (Matt. 26:13), the context indicating that Jesus is alluding to his coming death. The phrase "preaching the gospel of the kingdom" is twice used in summary statements of the ministry of Jesus (Matt. 4:23; 9:35). This gospel is to be preached throughout the entire world prior to the consummation of the age (Matt. 24:14; cf. Mark 13:10).这福音是不加以区分哪些标志称之为"福音的上帝" （很多手稿改为"福音神的国度" ） ，并总结了在换言之， "他说： "时间就是完成后，和神的国度，是在手" （马克2:14-15 ） 。在其他场合马修写道： "这福音" 。 （ 26:13 ） ，背景说明耶稣是暗指他的到来。死因。句话"传福音的王国" ，是两次使用简易报表财政部耶稣。 （ 4时23分; 9时35分） ，这样的福音，是不可遽下纵观整个世界之前以圆满的年龄。 （ 24:14 ;比照。标记13:10 ） 。

The way in which Mark uses euangelion is suggested by his opening words, "The beginning of the gospel of Jesus Christ, the Son of God."以何种方式纪念用途，新世纪福音战士，是建议由他的开头语" ，开始福音的耶稣，上帝的儿子" 。 Here euangelion is a semitechnical term meaning "the glad news which tells about Jesus Christ."在此新世纪福音战士是一个semitechnical一词的含义： "高兴的消息，告诉约耶稣基督" 。 Where Luke writes "for the sake of the kingdom of God" (Luke 18:29), the Markan parallel is "for my sake and for the gospel" (Mark 10:29).凡路加写道： "为了神的国度" （路加福音07:56 ） ， markan并行的是"为我和福音" （马克10:29 ） 。 This gospel is of such tremendous import that for its sake a man must be willing to enter upon a life of complete self-denial (Mark 8:35).这福音是如此巨大的进口，为这个缘故而一名男子则必须愿意进入后，生活完全自我否定（马克8时35分） 。 In the long ending of Mark, Christ commands his disciples to "preach the gospel to the whole creation" (Mark 16:15).在漫长的结束标志，基督命令他的门徒，以"传福音给整个创世纪" （马克16:15 ） 。

The Gospel According to Paul福音根据Paul

Over against the six occasions (discounting parallels) on which euangelion is used by the Gospel writers, it is found a total of sixty times in the writings of Paul.针对以上六个场合（贴现的平行线） ，其中新世纪福音战士，是用福音作家，它是发现共有六十倍，在著作的保罗。 Euangelion is a favorite Pauline term.新世纪福音战士是一个最喜欢的宝莲任期。 It is evenly distributed throughout his epistles, missing only in his note to Titus.它是均匀地分布在他的书信，失踪只有在他的说明中，以提。

Paul's ministry was distinctively that of the propagation of the gospel.保罗的内政部是鲜明地表示，在该传播福音。 Unto this gospel he was set apart (Rom. 1:1) and made a minister according to the grace of God (Eph. 3:7).祂这福音，他被选派（罗马书1:1 ） ，并提出了部长按照天主的恩典（以弗所书3:7 ） 。 His special sphere of action was the Gentile world (Rom. 16:16; Gal. 2:7).他的特别行动范围是gentile世界（罗马书16:16 ;加尔。 2时07分） 。 Since Paul accepted the gospel as a sacred trust (Gal. 2:7), it was necessary that in the discharge of this obligation he speak so as to please God rathern than man (I Tim. 2:4).自从保罗接受了福音，作为一种神圣的信托基金（ gal. 2时07分） ，这是必要的，在履行这一义务，他的发言等，以取悦上帝rathern比男子（一添。 2:4 ） 。 The divine commission had created a sense of urgency that made him cry out, "Woe to me if I do not preach the gospel" (I Cor. 9:16).神圣的委员会，产生了紧迫感，使他哭了， "祸了我，如果我不传福音" （林前。 9时16分） 。 For the sake of the gospel Paul was willing to become all things to all men (I Cor. 9:22-23).为求福音保罗愿意成为所有事情的所有男性（我肺心病。 9:22-23 ） 。 No sacrifice was too great.没有牺牲太大。 Eternal issues were at stake.永恒的问题利害攸关。 Those whose minds were blinded and did not obey the gospel were perishing and would ultimately reap the vengeance of divine wrath (II Cor. 4:3; II Thess. 1:9).那些头脑被蒙住了，并没有听福音的人亡，并最终获得复仇的神圣愤怒（二肺心病。 4:3 ;第二帖1时09分） 。 On the other hand, to those who believed, the gospel had effectively become the power of God unto salvation (Rom. 1:16).在另一方面，对那些相信，福音已有效地成为上帝的力量，祂救赎（罗马书1:16 ） 。

Because Paul on occasion speaks of his message as "my gospel" (Rom. 2:16; II Tim. 2:8), and because in his letter to the Galations he goes to some pains to stress that he did not receive it from man (Gal. 1:11ff.), it is sometimes maintained that Paul's gospel should be distinguished from that of apostolic Christianity in general.因为保禄二世的场合谈到他的讯息是： "我的福音" （罗马书2时16分;第二添。 2时08分） ，而且因为他在信中向加拉太他去一些阵痛强调说，他没有得到它，从男子（ gal. 1时11分及以下） ，有时是认为保罗的福音应有别于就是使徒基督教一般。

This does not follow.这并不遵循。 I Cor.林前。 15:3-5 sets forth with crystal clarity the message of primitive Christianity. 15:3-5阐述清楚不过的信息，原始基督教。 Paul, using terms equivalent to the technical rabbinic words for the reception and transmission of tradition, refers to this message as something which he had received and passed on (vs. 3).郑明训，用条款相当于技术rabbinic换句话说，为接收和传输的传统，是指这个讯息的东西，他收到了，并通过对（比3 ） 。 In vs. 11 he can say, "Whether then it was I or they, so we preach and so you believed."在11日主场迎战他可以说， "无论那是我还是他们，所以我们公开传教和举行，让您相信" 。 In Galations, Paul tells how he laid before the apostles at Jerusalem the gospel which he had preached.在加拉太，保罗告诉他如何订定之前，使徒在耶路撒冷的福音，他所宣扬的。 Far from finding fault with the message, they extended to him the right hand of fellowship (Gal. 2:9).远未找到故障与信息，他们向他的右手金（ gal. 2时09分） 。 What Paul meant by his earlier remarks is that the charges against his gospel as a mere human message were completely fraudulent.保罗是什么意思，他先前的言论，是指控他的福音仅仅作为人类的讯息完全被诈骗。 The revelation of the full theological impact of the Christ-event was God-given and stemmed from his encounter on the Damascus road.启示充分神学的影响，基督事件，是上帝赋予的，并源于他遇到对大马士革的公路。 Thus he speaks of "my gospel" meaning his own personal apprehension of the gospel.因此，他说的是"我的福音"的意义，他自己的个人忧虑的福音。 On other occasions he can speak freely of "our gospel" (II Cor. 4:3; I Thess. 1:5).在其他场合，他可以畅所欲言， "我们的福音" （二肺心病。 4:3 ，我帖前1:5 ） 。

For Paul, the euangelion is preeminently the "gospel of God" (Rom. 1:1; 15:16; II Cor. 11:7; I Thes. 2:2, 8-9).为保罗，新世纪福音战士是preeminently "福音神" （罗马书1:1 ; 15:16 ;二，肺心病。 11时07分，我thes 。 2:2 ， 8-9 ） 。 It proclaims the redemptive activity of God.它宣告了救赎活动的上帝。 This activity is bound up with the person and work of God's Son, Christ Jesus.这项活动是约束与人的工作，上帝的儿子，基督耶稣。 Thus it is also the "gospel of Christ" (I Cor. 9:12; II Cor. 2:12; 9:13; 10:14; Gal. 1:7; I Thess. 3:2; vss. 16 and 19 of Rom. 15 indicate that these are interchangeable terms).因此，它也是"福音的基督" （林前。 9时12分;二，肺心病。 2时12分; 9时13分; 10时14分;加尔。 1时07分，我帖前3:2 ; VSS的16和19光碟15表明，这些都是可以互换的条款） 。 This gospel is variously expressed as "the gospel of our Lord Jesus" (II Thess. 1:8), "the gospel of the glory of the blessed God" (I Tim. 1:11), "the gospel of his Son" (Rom. 1:9), and "the gospel of the glory of Christ" (II Cor. 4:4).这福音是各种表述为"福音我们的主耶稣基督" （二帖前1:8 ） ， "福音的荣耀之神" （我添。 1时11分） ， "福音是他的儿子" （罗马书1时09分） ，和"福音的荣耀基督" （二肺心病。 4时04分） 。 It is a gospel of salvation (Eph. 1:13) and peace (Eph. 6:15).这是一个福音的救赎（以弗所书1:13 ）与和平（以弗所书6:15 ） 。 It proclaims the hope of eternal life (Col. 1:23).它宣告了希望的永恒的生命（歌1:23 ） 。 It is "the word of truth" (Col. 1:5; Eph. 1:13).这是"这个词的真实" （歌1:5 ;以弗所书1:13 ） 。 Through this gospel, life and immortality are brought to light (II Tim. 1:10).通过这种福音，生命与不朽，是向世人揭示（二添。 1:10 ） 。

The Apostolic Preaching宗座传教

If we wish to investigate more closely the specific content of the primitive gospel, we will do well to adopt the basic approach of CH Dodd (The Apostolic Preaching and Its Developments).如果我们想探讨更紧密的具体内容原始福音，我们将做好采取的基本方针，以CH多德（使徒的说教及其发展） 。 While Dodd refers to the message as kerygma, he is ready to admit that this term is a virtual equivalent of euangelion.而多德是指以信息为kerygma ，他愿意承认这来说是一个虚拟的，相当于新世纪福音战士。 (Kerygma stresses the manner of delivery; euangelion, the essential nature of the content.) （ kerygma讲的方式交付;新世纪福音战士，其本质内容） 。

There are two sources for the determination of the primitive proclamation.有两个来源，为确定原始文告。 Of primary importance are the fragments of pre-Pauline tradition that lie embedded in the writings of the apostle.最重要的是片段的预宝莲传统那个谎言，在嵌入式的著作使徒。 These segments can be uncovered by the judicious application of certain literary and formal criteria.这部分可以查出是由卓识的应用，对某些文学和正式标准。 While at least one purports to be the actual terms in which the gospel was preached (I Cor. 15:3-5), others take the form of early Christian hymns (eg, Phil. 2:6-11), summaries of the message (eg, Rom. 10:9), or creedal formulas (I Cor. 12:3; I Tim. 3:16).而至少有一个意图借此予以实际条款，其中福音，是鼓吹（我肺心病。 15:3-5 ） ，另采取的形式是早期基督教的圣歌（例如，菲尔。 2:6-11 ） ，总结了讯息（例如，光盘。 10时09分） ，或creedal公式（我肺心病。 12时03分，我添。 3:16 ） 。

A second source is the early Petrine speeches in Acts.第二个来源是早期petrine谈话中的行为。 These speeches (on the basis of their Aramaic background, freedom from Paulinism, and the general trustworthiness of Luke as a historian) can be shown to give reliably the gist of what Peter actually said and not what a second generation Christian thought he might have said.这些演说（根据自己的阿拉姆语的背景下，免于paulinism ，和一般可信赖的卢克作为一个历史学家） ，可以证明给可靠的要点是什么彼得表示，其实并没有什么第二代基督徒以为他可能说： 。

These two sources combine to set forth one common apostolic gospel.这两种来源结合起来，提出一个共同的使徒福音。 In briefest outline, this message contained: (1) a historical proclamation of the death, resurrection, and exaltation of Jesus, set forth as the fulfillment of prophecy and involving man's responsibility; (2) a theological evaluation of the person of Jesus as both Lord and Christ; (3) a summons to repent and receive the forgiveness of sins.在briefest纲要，这个讯息载： （ 1 ）历史宣告死亡，复活，并提升耶稣，提出了为实现预言和涉及人的责任; （ 2 ）神学评价的人…既是上帝和基督; （ 3 ）传票思悔改，并得到宽恕的罪孽。

It will be noticed that the essential core of this message is not the dawn of the messianic age (as Dodd implies), although this is most certainly involved, but that sequence of redemptive events which sweeps the hearer along with compelling logic toward the climactic confession that Jesus is Lord.它会意识到，在必要的核心这方面的讯息，是不是黎明前的救世主的年龄（如多德意味） ，虽然这是最肯定，但认为序列的救赎事件席卷聴随着令人信服的逻辑走向高潮自白耶稣是主。

The gospel is not the product of a bewildered church pondering the theological significance of Good Friday.福音不是产品一个莫名其妙的思考教会的神学意义的好周五。 It is rather the result of a natural development which had its origins in the teachings of Jesus himself.这是比较的结果，自然的发展，其中有其渊源的遗训耶稣自己。 The Passion sayings of Jesus, far from being "prophecies after the event" (cf. R. Bultmann, Theology of the NT, I 29), are undeniable evidence that Jesus laid the foundation for a theology of the cross.激情熟语的耶稣，远远不是"预言后，事件" （参见传译布特曼，神学的新台币，我29 ） ，是无可否认的证据，证明耶稣奠定了基础，为一名神的十字架。 In his teaching regarding his own person Jesus furnished what RH Fuller has aptly termed "the raw materials of Christology" (The Mission and Achievement of Jesus).在他的教学中就他自己的人，耶稣家具什么铑更充分恰当地称之为"原料christology " （使命和实现耶稣） 。 The resurrection was the catalyst which precipitated in the minds of the disciples the total significance of God's redemptive activity.复活的是催化剂，其中沉淀在人的头脑中的门徒们总的意义，上帝的救赎活动。 It released the gospel!它发表的福音！

This gospel is power (Rom. 1:16).这福音就是力量（罗马书1:16 ） 。 As an instrument of the Holy Spirit it convicts (I Thess. 1:5) and converts (Col. 1:6).作为一种工具的圣灵，它被定罪（一帖前1:5 ）和转换（上校1时06分） 。 It cannot be fettered (II Tim. 2:9).它不能被束缚（二添。 2时09分） 。 Although it is good news, it is strenously opposed by a rebellious world (I Thess. 2:2).虽然这是个好消息，这是strenously反对由一个反叛的世界（一帖2:2 ） 。 Opposition to the message takes the form of opposition to the messenger (II Tim. 1:11-12; Philem. 13).反对这项讯息，所采取的形式，反对以信使（二添。 1:11-12 ; philem 13段） 。 Yet those who proclaim it must do so boldly (Eph. 6:19) and with transparent simplicity (II Cor. 4:2), not with eloquence lest the cross of Christ be robbed of its power (I Cor. 1:17).但那些自封，它必须这样做，大胆（以弗所书6时19分） ，并与透明简洁（二肺心病。 4时02分） ，而不是与口才免得基督的十字架被劫的，其权力（我肺心病。 1时17分） 。 To those who refuse the gospel it is both foolishness and a stumbling block (I Cor. 1:18ff.), but to those who respond in faith it proves itself to be "the power of God unto salvation" (Rom. 1:16).向那些拒绝福音，是既愚昧的绊脚石（我肺心病。 1:18几段） ，但对于那些反应在信仰它证明了自己是"上帝的力量，祂救赎" （罗马书1:16 ） 。

RH Mounce铑mounce
(Elwell Evangelical Dictionary) （ Elwell宣布了福音字典）

Bibliography 参考书目
RH Strachan, "The Gospel in the NT," IB, VII; W. Barclay, NT Wordbook; AEJ Rawlinson, EncyBrit X, 536ff.; M. Burrows, "The Origin of the Term 'Gospel,'"JBL 44:21-33; W. Milligan, Thess., Note E;A.铑斯特拉， "福音新台币， "兴业，七;总统巴克利，新台币wordbook ; aej罗林森， encybrit十， 536ff 。 ;米打洞， "原产地的'福音' " ， jbl 44:21 -33 ;总统苗帖，注E ;甲 Harnack, Constitution and Law, Appendix III; L. Clarke, "What Is the Gospel?"的Harnack ，宪法和法律，附录三;属克拉克， "什么是福音" ？ in Divine Humanity; V. Becker, NIDNTT, II, 107ff.; G. Friedrich, TDNT, II, 705ff,; RH Mounce, The Essential Nature of NT Preaching.在神圣的人性;诉贝克， nidntt ，二， 107ff 。 ; g.弗里德里希， tdnt ，二， 705ff ， ;铑mounce ，其本质新台币斯蒂文。

Gos'pel gos'pel

Advanced Information 先进的信息

Gospel is a word of Anglo-Saxon origin, and meaning "God's spell", ie, word of God, or rather, according to others, "good spell", ie, good news.福音是一个字的盎格鲁-撒克逊人血统，与意义的"上帝的袭港" ，即上帝的话，或者更确切地说，根据其他人， "好袭港" ，即一个好消息。 It is the rendering of the Greek evangelion, ie, "good message."它是绘制在希腊evangelion ，即"好消息" 。 It denotes它是指

(Easton Illustrated Dictionary) （伊斯顿说明字典）

Gos'pels gos'pels

Advanced Information 先进的信息

The central fact of Christian preaching was the intelligence that the Saviour had come into the world (Matt. 4:23; Rom. 10:15); and the first Christian preachers who called their account of the person and mission of Christ by the term evangelion (= good message) were called evangelistai (= evangelists) (Eph. 4:11; Acts 21:8).中央事实上的基督教传道是情报称救世主来到这个世界。 （ 4时23分;光碟。 10:15 ） ;和第一基督教传教士，他们的所谓户口的人与使命基督的，由任期evangelion （ =好的讯息） ，被称为evangelistai （ =福音） （以弗所书4时11分;行为， 21时08分） 。 There are four historical accounts of the person and work of Christ: "the first by Matthew, announcing the Redeemer as the promised King of the kingdom of God; the second by Mark, declaring him 'a prophet, mighty in deed and word; the third by Luke, of whom it might be said that the represents Christ in the special character of the Saviour of sinners (Luke 7:36; 15:18); the fourth by John, who represents Christ as the Son of God, in whom deity and humanity become one. The ancient Church gave to Matthew the symbol of the lion, to Mark that of a man, to Luke that of the ox, and to John that of the eagle: these were the four faces of the cherubim" (Ezek. 1:10).有四个历史账目的人，工作的基督说： "第一次由Matthew ，公布了救赎，因为答应国王的神的国度;第二次由Mark ，声称他的'先知，浩浩荡荡，在契约和Word ;第三，由卢克名，其中，可以说，这代表着基督的特殊性救世主的罪人（路加福音7时36分; 02:22 ） ，第四次由约翰，谁代表基督为上帝的儿子，在其中神和人类成为一个。古老的教堂送给马修的象征，狮子，以纪念这一名男子，向卢克表示，在该牛，并以约翰表示，在该鹰：这些都是四张脸的基路伯" （ ezek 。 1:10 ） 。

Date日期

The Gospels were all composed during the latter part of the first century, and there is distinct historical evidence to show that they were used and accepted as authentic before the end of the second century.福音均组成的，在后半部的第一世纪，并有独特的历史证据，以证明他们使用，并接受为真实年底前二世纪。

Mutual relation相互关系

"If the extent of all the coincidences be represented by 100, their proportionate distribution will be: Matthew, Mark, and Luke, 53; Matthew and Luke, 21; Matthew and Mark, 20; Mark and Luke, 6. Looking only at the general result, it may be said that of the contents of the synoptic Gospels [ie, the first three Gospels] about two-fifths are common to the three, and that the parts peculiar to one or other of them are little more than one-third of the whole." "如果程度上的所有巧合派100名，他们的比例分配将是：马太，马克，路加， 53人;马修和卢克， 21个;马修和标志，第20条;马克和卢克， 6 。展望只在一般结果，可以说，该目录的天气福音[即，前三个福音]大约有五分之二是常见到三个，并认为部分特有的一个或其他的都是略多于一整个草案的三分之一" 。

Origin原产地

Did the evangelists copy from one another?当时福音副本，从一个又？ The opinion is well founded that the Gospels were published by the apostles orally before they were committed to writing, and that each had an independent origin.民意是创办福音分别由使徒口头之前，他们都致力于写作，并各有一个独立的起源。

(Easton Illustrated Dictionary) （伊斯顿说明字典）

Social Implications of Gospel社会的影响福音

Advanced Information 先进的信息

The gospel is the proclamation and demonstration of God's redemptive activity in Jesus Christ to a world enslaved by sin.福音宣布与论证上帝救赎的活动，在耶稣基督里，以一个世界奴役的罪过。 Redemption is personal as men and women respond to the claims of Jesus Christ as Lord and Savior.赎回是个人作为男人和女人作出回应索赔耶稣基督作为上帝和救世主。 Redemption is also social, but the nature, priority, and extent of the social implications of the gospel have not been as readily agreed upon.赎回也是社会的，但性质，优先顺序，及程度，社会影响福音没有那样容易达成一致意见。

Early Period前期

The social implications of the gospel have been evident in every era of the church's life.社会影响福音已显而易见，在每一个时代的教会的生命。 The early church, for example, expressed a social witness by faithfulness to the radical demands of Christian community (Acts 2:42-46).早期教会的，举例来说，表达了社会证人忠于激进诉求的基督教社区（使徒2:42-46 ） 。 Limited in their social expression by virtue of being members of a persecuted sect, many Christians challenged cultural values in their refusal to bear arms.有限的，在他们的社会表达凭借被加入了一个迫害节，很多基督徒质疑文化价值观，在他们拒绝携带武器。

The church continuously manifested its social conscience with a concern for the poor.教会不断地显示出其社会良知与关注，为穷人服务。 Basil the Great, for example, created a whole complex of charitable institutions in the fourth century.罗勒伟大的，例如，创造了整个复杂的慈善机构，在第四世纪。 The monastic movement generated much philanthropic activity.修道运动产生很多慈善活动。 The institutional charities of the Roman Catholic Church take their impetus from this medieval social heritage.该慈善机构的罗马天主教会考虑他们的动力，从这个中世纪社会遗产。

The Reformation heralded a renewal of biblical faith, including the Scripture's social emphasis.改革预示着一场更新的圣经信仰，包括经文社会的重视。 Though Martin Luther denied that good works had any place in the drama of salvation, he nevertheless commended good works as the proper response to the gracious gift of redemption.虽然马丁路德否认好的作品有任何地方戏剧的救赎，不过，他赞扬好的作品作为，作出妥善的盛情馈赠的赎回权。 John Calvin, a second-generation Reformer, gave greater attention to the implications of the gospel for society.约翰卡尔文，第二代的改革者，也更重视的影响福音，为社会。 Whereas for Luther the civil rule was a restraining force because of sin, for Calvin government should be a positive force for the common welfare.而路德公务员法治是一个制约力量，因为单，为卡尔文政府应该是一个积极的力量，为共同的福利。 In Calvin's Geneva this meant a commitment to education and to welfare for refugees, and outside Geneva sanctioning, under certain circumstances, the right of resistance for peoples suffering under unjust rulers.在卡尔文的日内瓦，这意味着对教育的承诺，并以福利为难民，并日内瓦以外的制裁，在某些情况下，正确的阻力下的人民不公正的统治者。

Modern evangelicalism traces its roots to the Reformation, but is more directly the result of a variety of post-Reformation movements.现代evangelicalism的根源可追溯至改革，而且是更直接的结果，各种后期的改造运动。 Puritanism grew up in England in the sixteenth century, but its spirit flowered in America in the seventeenth century.清教长大，在英国，在16世纪，但它的精神，开花，在美国是在17世纪。 "The Puritan dilemma" in America was the tension between individual freedom and social order. "清教徒两难" ，在美国之间的紧张关系个人自由和社会秩序。 The strong emphasis on the covenant, though, meant an impetus toward self-sacrifice for the common good.大力强调盟约，虽然，这意味着一种推动力，对牺牲自我，谋求共同利益。 Puritanism is sometimes remembered for its individualism, but it deserves to be known as much for its contribution to the social realm, bequeathing elements that would help form the American political tradition.清教有时记住其个人主义，但它不愧被称为得多，为自己的贡献，向社会境界，遗赠给分子，这将有助于形成美国政治传统。

German pietism infused new life into seventeenth century Lutheranism.德语pietism注入新的生命溶入到十七世纪路德教。 Though often characterized as individualistic, legalistic, and other-worldly, the pietists nevertheless complained heartily against a lifeless orthodoxy that did not translate into love and compassion.尽管通常的特点是个性化，法律问题及其他-世俗的，虔诚然而抱怨都由衷地对一个没有生命的正统说，没有转化为爱和同情心。 Thus Philipp Jakob Spener challenged wealthy Christians to give their goods to the poor in order to eliminate begging.因此菲利普雅各布spener质疑富人基督徒，让他们的货物给穷人，以消除乞讨。 Spencer's pupil, August Hermann Francke, transformed the University of Halle into a training center for pastors and missionaries, and in the town itself an orphanage and hospital were founded and the poor were both catechized and fed.斯宾塞的瞳孔，八月赫尔曼francke ，转化大学的哈勒成为一个培训中心，牧师和传教士，并在该镇一所孤儿院和医院的成立和穷人都catechized和美联储。

Fueled in part by the example of pietism, and especially the influence of the Moravians, an evangelical revival swept across Great Britain in the eighteenth century.燃料部分由例子pietism ，尤其是影响力的moravians ，是一个福音复兴席卷英国在十八世纪。 John and Charles Wesley, along with George Whitefield, preached in fields and streets in an attempt to recapture the alienated poor for the church.约翰和查尔斯韦斯利，随着乔治Whitefield的，鼓吹在各个领域和街道中，企图夺回异化了穷人的教会。 Their emphasis on sanctification and the holy life energized their followers into opposing slavery, exhibiting concern for prisoners, and initiating reforms related to the industrial revolution.他们强调成圣和神圣生命的活力及其追随者到反对奴役，参展关心囚犯，并开始改革，涉及到工业革命。

In America the First Great Awakening, which began as a season of individual conversions, resulted in an intercolonial movement that reshaped the social order.在美国第一次大觉醒，开始作为一个赛季的个人转换，导致了在intercolonial运动，重塑社会秩序。 Under the leadership of Jonathan Edwards and Whitefield the hierarchical nature of both church and society was challenged.的领导下，乔纳森爱德华兹和Whitefield层次性质上都是教会和社会的挑战。 Indeed, it is widely recognized that this movement, with its democratizing influence, helped prepare the way for the American Revolution.事实上，人们普遍认识到这项运动，其民主化的影响力，帮助做好准备，就是为美国革命。

Modern Period现代时期

The modern discussion about the social implications of the gospel has been shaped by a variety of movements and factors.现代谈社会的影响，福音已塑造出来的各种动作和因素。 Revivalism has been a crucial force in determining the nature of the discussion because of the prominence of revival leaders in molding modern evangelicalism.复兴已成为关键力量在确定性质的讨论，因为该突出的复兴领导人在塑造现代evangelicalism 。 In the nineteenth century Charles G. Finney maintained that religion came first, reform second, but he sent his converts from the "anxious bench" into a variety of reform movements, including abolitionism.在19世纪，查尔斯g. finney认为宗教来到第一，第二次改革，但他派了他的转换，从"焦急板凳"变成各种各样的改革运动，其中包括废除主义。 Energized by a postmillennial theology, Finney often said that "the great business of the church is to reform the world."充满活力的一个postmillennial神学， finney常常说， "伟大的生意教会，是改革的世界" 。 Dwight L. Moody, on the other hand, saw little hope for society.德怀特属穆迪，但另一方面，看到一点希望的社会。 As a premillennialist he pictured the world as a wrecked ship: "God had commissioned Christians to use their lifeboats to rescue every man they could."作为一个premillennialist他合照世界作为一个肇事船舶： "上帝已委托基督徒使用他们的救生艇救援每一个男人，他们可以" 。

This shift in the relationship between revivalism and reform, present in Moody and more pronounced in Billy Sunday, has been characterized by evangelical scholars as "the great reversal."这一转变，在关系复兴和改革，目前在穆迪和更为显着，在比利周日，特点一直是由福音派学者为"大逆转" 。 Beginning at the end of the nineteenth century and continuing past the midpoint of the twentieth century, the social implications of the gospel were neglected, sometimes abandoned, and most often declared to be of secondary importance by those who called themselves conservatives or fundamentalists.开始于19世纪末和持续过去中点的二十世纪，社会的影响福音的人忽视，有时被遗弃的，和最经常被宣布为次要的，由那些人称自己是保守派或原教旨主义。 Groups that had hitherto supported social reform retreated into a posture where the primary concern after conversion was the purity of individuals rather than justice in society.集团表示，迄今一直支持社会改革，撤退到拉开架势当主要关注后，转化率的纯洁性个人而非正义的社会。

At the same time, however, a movement was on the rise which challenged this uncoupling of evangelism and reform, the social gospel.在同一时间，不过，运动是上升的趋势，其中质疑这一解耦传道改革中，社会福音。 Born in post-Civil War America, growing to maturity in the era of progressivism, the impact of the social gospel continued long after its formal demise following World War I. The social gospel has been defined by one of its adherents as "the application of the teaching of Jesus and the total message of the Christian salvation to society, the economic life, and social institutions... as well as to individuals."出生后的内战，美国，成长到成熟，在时代的进步，影响了社会福音续长后，其正式灭亡后，第一次世界大战之后的社会福音已经确定，由它的一个追随者"的应用基督的教导，以及总的信息，基督救赎，以社会，经济生活，社会机构… …以及个人" ; Interacting with the changing realities of an increasingly industrialized and urbanized nation, the social gospel viewed itself as a crusade for justice and righteousness in all areas of the common life.人际交往与不断变化的实际情况日益工业化和城市化的国家，社会福音看待本身作为一个十字军东征，为公平和正义，在所有领域的共同生活。

Walter Rauschenbusch was its foremost theologian, and his own pilgrimage is typical.沃尔特rauschenbusch是其首要的神学家，他自己的朝圣，是典型的。 Reared in the piety of a German Baptist minister's family, Rauschenbusch began his first charge in the Hell's Kitchen neighborhood of New York City.扎根于虔诚的一位德国牧师的家庭， rauschenbusch开始了他的第一项罪名，在地狱的厨房附近的纽约市。 Encountering conditions that stifled the lives of his people, he wrote that Hell's Kitchen "was not a safe place for saved souls."遇到条件，扼杀了其人民的生命，他写道：地狱的厨房" ，是不是一个安全的地方保存的灵魂" 。 This experience forced Rauschenbusch to return to the Bible in search of resources for a more viable ministry.这方面的经验，被迫rauschenbusch回到圣经中寻找资源，为更可行部。 He discovered there both in the prophets and in the teaching of Jesus the dynamic concept of the kingdom of God was left undeveloped by individualistic theology," so that "the original teaching of our Lord has become an incongruous element in so-called evangelical theology."他发现无论是在先知和基督的教导动态的概念，神的国度，是左，由不发达，个人主义神学" ，使"原教学我们的主已成为一个格格不入的因素，使所谓的福音派神学。 "

The discoveries of Rauschenbusch, Washington Gladden, and other social gospel leaders, however, helped exacerbate a deep division that was developing within American Protestantism.发现rauschenbusch ，华盛顿痛，以及其他社会福音的领袖，但是，帮助加剧了深刻的分工，这是发展中国家与美国基督新教。 Because the social gospel was closely identified with theological liberalism, a popular logic developed whereby conservatives tended to reject social action as part of their rejection of liberalism.因为社会福音密切鉴定与神学自由主义是一种颇受欢迎的逻辑发展，让保守派人士倾向于排斥社会行动的一部分，他们反对自由主义。 As a matter of record, not all social gospelers were liberals and not all liberals were social gospelers.作为一个有案可查的，不是所有的社会gospelers分别为自由派，并非所有民主派人士被社会gospelers 。 Indeed, Rauschenbusch characterized himself as an "evangelical in their adherence to personal faith and piety, but liberal in their openness to critical biblical studies and their insistence on a social ministry based on the social conception of sin which demanded social action beyond individual acts of benevolence.事实上， rauschenbusch特点是认为自己是一个"福音事工促进会，在坚持个人的信仰和虔诚，但自由在其公开性，以批判圣经研究和坚持一个社会部的基础上，社会观，单号决议，要求社会行动超出了个人行为的善。

Recent Discussion最近讨论

In the contemporary period there are numerous attempts to return to a balance of individual and social emphasis in the Christian faith.在现代时期，有很多尝试，以恢复到平衡个人与社会的重点在基督教的信仰。 Carl FH Henry, in The Uneasy Conscience of Modern Fundamentalism (1947), decried the lack of social compassion among conservatives.卡尔跳频亨利，在不安的良心现代原教旨主义（ 1947 ） ，诋毁缺乏社会同情心的保守派之间。 Further, the civil rights crisis and the Vietnam war pricked the consciences of younger evangelicals who wondered whether their spiritual parents had not accommodated their faith to an American "civil religion."此外，公民权利危机和越南战争中被刺伤的良心，年轻的新教徒，他们想知道是否他们的精神父母已没有容纳他们的信仰，以美国的"公民宗教" 。 The last two decades have seen a rebirth of social concern.过去20年间出现了重生的社会关注。 Evangelicals have been rediscovering their roots in Finney and earlier evangelical leadership.福音派已找回自己的根在finney和更早福音事工促进会的领导。 The Chicago Declaration of 1973 acknowledged that "we have not proclaimed or demostrated [God's] justice to an unjust American society."芝加哥宣言， 1973年承认： "我们还没有宣布或demostrated [上帝]正义，以一个不公正的美国社会" 。 Today organizations such as Evangelicals for Social Action and journals such as Sojourners and The Other Side advocate the involvement of evangelicals in all aspects of society.今天组织如新教徒的社会行动和期刊，如sojourners ，与对方主张的参与，福音派，在社会的各个方面。

A new perspective is the liberation theologies emanating from Latin America, Asia, and Africa.一个新的视角，是解放神学来自拉丁美洲，亚洲，非洲等地区。 The demand is for theological reflection that begins, not in the classroom, but in the midst of the poverty and injustice that defines the human situation for many of the peoples of the world today.需求是为神学反省开始，而不是在课堂上，但在复杂多变的贫困和不公正现象，它确定了人类的情况，为许多世界各国人民的今天。 The call is for a theology of "praxis" (practice).上述呼吁是一个神学的"实践" （实践） 。 Many evangelicals recoil from liberation theologies because of the use of Marxist analysis.许多新教徒反冲从解放神学由于使用了马克思主义的分析。 But others believe that the affirmation that God is on the side of the poor is a starting place for yet more faithful understandings of the meaning of discipleship.但其他人认为这肯定是上帝对方的穷人，是一个出发的地方，但更多的忠实的涵义，认知门徒。 Although the Third World liberation theologians state that their programs cannot be directly translated to North America, at the same time there has been fruitful interchange with black, feminist, and other theologians working out the meaning of justice.虽然第三世界的解放神学声明，他们的节目不能直接转化为北美洲，在同一时间内出现了卓有成效的交流与黑人，女性，和其他神学家工作的意义，正义。

In summary, historical study helps focus present options.总之，历史研究，有利于集中本选项。 As for priority the question remains: Are the social implications equal, secondary, or prior to the individual implications of the gospel?至于优先处理的问题依然是：正是现代社会的影响，平等，中学，或事先以个人的影响福音？ Continuing discussion about the nature and extent of social ministry revolves around such options as (1) individual and/or social action; (2) charity and/or justice.大家继续探讨有关的性质及程度，社会部围绕着这样的选择： （ 1 ）个人和/或社会行动; （ 2 ）慈善机构和/或正义。 However one chooses, the challenge is to translate love and justice into meaningful strategies so that proclamation becomes demonstration.但是一个选择，所面临的挑战是把爱与正义成为有意义的战略，使文告成为示范。

RC White, Jr钢筋混凝土白色，嘉诺
(Elwell Evangelical Dictionary) （ Elwell宣布了福音字典）

Bibliography 参考书目
DW Dayton, Discovering an Evangelical Heritage; G. Gutierrez, A Theology of Liberation; DO Moberg, The Great Reversal: Evangelism versus Social Concern; W. Rauschenbusch, A Theology for the Social Gospel; W. Scott, Bring Forth Justice; RJ Sider, Rich Christians in an Age of Hunger; TL Smith, Revivalism and Social Reform; J. Sobrino, Christology at the Crossroads; J. Wallis, Agenda for Biblical People; RC White, Jr., and CH Hopkins, The Social Gospel, Religion and Reform in Changing America; JH Yoder, The Politics of Jesus. DW的代顿，发现是一个福音遗产; g.古铁雷斯，一个神学的解放;做莫葛博士，伟大的逆转：传道银两社会关注;总统rauschenbusch ，神学，为社会福音;总统斯科特，带来了正义;的RJ sider丰富的基督徒在这样一个时代的饥饿;铊史密斯，复兴和社会改革的J. sobrino ， christology处于十字路口的J.瓦利斯，议程为圣经的人;钢筋白色，小，和CH霍普金斯，社会福音，宗教与改革，以改变美国; JH的厂家优化，政治的耶稣。

Gospel and Gospels福音和福音

Catholic Information 天主教资讯

The word Gospel usually designates a written record of Christ's words and deeds.字福音通常指定的书面记录耶稣的言行。 It is very likely derived from the Anglo-Saxon god (good) and spell (to tell), and is generally treated as the exact equivalent of the Greek euaggelion (eu well, aggello, I bear a message), and the Latin Evangelium, which has passed into French, German, Italian, and other modern languages.它很可能来自于盎格鲁-撒克逊人神（好） ，并说明（告诉） ，它通常被视为完全等同的希腊语euaggelion （欧盟良好， aggello ，我愿意承担一个信息） ，以及拉丁语evangelium ，该技术已通过翻译成法文，德文，意大利文，及其他现代语言。 The Greek euaggelion originally signified the "reward of good tidings" given to the messenger, and subsequently "good tidings".希腊euaggelion原本标志着"悬赏喜讯， "考虑到即时通讯，以及后来的"喜讯" 。 Its other important meanings will be set forth in the body of the present general article on the Gospels.它的其他重要的意义，将详列于该机构目前一般一篇关于福音。

(1) Titles of the Gospels （ 1 ）职称的福音

The first four historical books of the New Testament are supplied with titles (Euaggelion kata Matthaion, Euaggelion kata Markon, etc.), which, however ancient, do not go back to the respective authors of those sacred writings.第一四个历史书籍的新约圣经是供应与职称（ euaggelion字matthaion ， euaggelion字markon等） ，其中，但古老的，不会再回到各自的作者，那些神圣的著作。 The Canon of Muratori, Clement of Alexandria, and St. Irenæus bear distinct witness to the existence of those headings in the latter part of the second century of our era.佳能的muratori ，克莱门特的亚历山德里亚，和圣irenæus承担鲜明的见证存在这些标题，在后者的一部分，在公元二世纪，我们的时代。 Indeed, the manner in which Clement (Strom., I, xxi), and St. Irenæus (Adv. Hær., III, xi, 7) employ them implies that, at that early date, our present titles to the Gospels had been in current use for some considerable time.事实上，以何种方式在克莱门特（ strom. ，我， 21 ） ，和圣irenæus （ adv. hær ，三，十一，七）聘用他们暗示说，在去年初至今，我们目前的职衔，以福音已在目前使用的相当长的一段时间。 Hence, it may be inferred that they were prefixed to the evangelical narratives as early as the first part of that same century.因此，可以推断，他们的前缀，以福音的叙述，早在第一部分，即同一个时代。 That, however, they do not go back to the first century of the Christian era, or at least that they are not original, is a position generally held at the present day.说，但是，他们不会再回到第一世纪的基督教时代，或者至少是他们不原，是一个普遍的立场举行，目前一天。 It is felt that since they are similar for the four Gospels, although the same Gospels were composed at some interval from each other, those titles were not framed, and consequently not prefixed to each individual narrative, before the collection of the four Gospels was actually made.人们认为，因为他们是相似的4个福音，虽然同样福音组成部分区间贯通，这些标题并没有诬陷，并因此没有后缀每个人的叙述，然后收集4个福音，实际上是发了言。 Besides, as well pointed out by Prof. Bacon, "the historical books of the New Testament differ from its apocalyptic and epistolary literature, as those of the Old Testament differ from its prophecy, in being invariably anonymous, and for the same reason. Prophecies whether in the earlier or in the later sense, and letters, to have authority, must be referable to some individual; the greater his name, the better. But history was regarded as a common possession. Its facts spoke for themselves. Only as the springs of common recollection began to dwindle, and marked differences to appear between the well-informed and accurate Gospels and the untrustworthy . . . did it become worth while for the Christian teacher or apologist to specify whether the given representation of the current tradition was 'according to' this or that special compiler, and to state his qualifications".此外，以及指出，由教授，培根， "历史书籍的新约圣经不同于其世界末日和书信体文学的，因为那些对旧约不同，它的预言，在正总是匿名的，并且基于同样的理由。谶无论是在此之前或在后来的意义上说，和信，有权威，必须借鉴一些个人;更大他的名字，就越好，但历史上被视为一种共同拥有，其事实发言，为自己，只有作为泉水的共同回忆，就开始萎缩，并有明显差异出庭之间的充分了解和准确的福音和不可信… … 。没有成为值得，而对于基督教的老师或代言人，以确认是否给予代表性目前传统'按照'这个或那个特殊的编译器，并说明他的资格" 。 It thus appears that the present titles of the Gospels are not traceable to the Evangelists themselves.因此，看来目前的职称福音，是无法追查，以福音本身。

The first word common to the headings of our four Gospels is Euaggelion, some meanings of which remain still to be set forth.第一个词常见的标题，我们四福音是euaggelion ，有些含义仍然有待阐述。 The word, in the New Testament, has the specific meaning of "the good news of the kingdom" (cf. Matthew 4:23; Mark 1:15).字，在新约圣经，是有特定含义的"好消息的王国" （见马太4时23分;马克1:15 ） 。 In that sense, which may be considered as primary from the Christian standpoint, Euaggelion denotes the good tidings of salvation announced to the world in connexion with Jesus Christ, and, in a more general way, the whole revelation of Redemption by Christ (cf. Matthew 9:35; 24:14; etc.; Mark 1:14; 13:10; 16:15; Acts 20:24; Romans 1:1, 9, 16; 10:16; etc.).在这个意义上，这可被视为小学，从基督教的角度来说， euaggelion指喜讯救恩向全世界宣布就此耶稣基督，并在更广泛的方式，整个启示救赎的基督（参见马修9时35分; 24:14 ;等;马克1:14 ; 13:10 ; 16:15 ;行为， 20时24分;罗马书1:1 ，第9 ，第16条; [ 10:16 ;等） 。 This was, of course, the sole meaning connected with the word, so long as no authentic record of the glad tidings of salvation by Christ had been drawn up.这是的，当然是唯一的意义与字，所以，只要没有真实的记录了福音的救恩基督已经制定出来。 In point of fact, it remained the only one in use even after such written records had been for some time received in the Christian Church: as there could be but one Gospel, that is, but one revelation of salvation by Jesus Christ, so the several records of it were not regarded as several Gospels, but only as distinct accounts of one and the same Gospel.这一点，事实上，它仍然是唯一一个在使用后，即使是这样的文字记录了一段时间，收到了在基督教教会：由于有可能，但一个福音，那是可以的，但是一个启示救恩基督耶稣的，所以几个记录，它不被视为几个福音，但只是作为独特的账户是同一个福音。 Gradually, however, a derived meaning was coupled with the word Euaggelion.渐渐地，但是，一种衍生的意思是再加上两个字euaggelion 。 Thus, in his first Apology (c. lxvi), St. Justin speaks of the "Memoirs of the Apostles which are called Euaggelia", clearing referring, in this way, not to the substance of the Evangelical history, but to the books themselves in which it is recorded.因此，在他的第一次道歉（丙lxvi ） ，圣贾斯汀谈到"的回忆录中的使徒，其中被称为euaggelia " ，是指结算，在这种方式，而不是实质的福音历史，但对自己的书在其中，这是记录在案。 It is true that in this passage of St. Justin we have the first undoubted use of the term in that derived sense.这是事实，在这一段的圣贾斯汀我们遇到的第一次没有疑义一词的使用，在这方面得出的常识。 But as the holy Doctor gives us to understand that in his day the word Euaggelion had currently that meaning, it is only natural to think that it had been thus employed for some time before.但由于圣医生，让我们认识到，在他那一天字euaggelion了目前这么一点意思，这是很自然的以为它已雇用的一段时间，然后才。 It seems, therefore, that Zahn is right in claiming that the use of the term Euaggelion, as denoting a written record of Christ's words and deeds, goes as far back as the beginning of the second century of the Christian era.看来，因此， zahn是正确的，声称使用该名称euaggelion ，象书面记录耶稣的言行，竟把远远早于年初在公元二世纪的基督教时代。

The second word common to the titles of the canonical Gospels is the preposition kata, "according to", the exact import of which has long been a matter of discussion among Biblical scholars.第二个字，以共同的标题典型福音是介词字， "根据" ，虽然实际进口的，这早已是一个有待讨论当中圣经学者。 Apart from various secondary meanings connected with that Greek particle, two principal significations have been ascribed to it.除了来自各中学的含义与希腊粒子，这两个主要的意义已被归因于它。 Many authors have taken it to mean not "written by", but "drawn up according to the conception of", Matthew, Mark, etc. In their eyes, the titles of our Gospels were not intended to indicate authorship, but to state the authority guaranteeing what is related, in about the same way as "the Gospel according to the Hebrews", or "the Gospel according to the Egyptians", does not mean the Gospel written by the Hebrews or the Egyptians, but that peculiar form of Gospel which either the Hebrews or the Egyptians had accepted.许多作者都采取了它的意思不是"写" ，而是" ，并制定了根据该构想" ，马太，马克等，在他们眼中，职称福音，我们并不打算以表明作者身份，但必须说明权威保证什么是相关，在大约相同的方式"福音根据希伯来人" ，或"福音据埃及" ，这并不意味着福音写希伯来人或埃及人，但奇特形式的福音而无论是希伯来人或埃及人已经接受了。 Most scholars, however, have preferred to regard the preposition kata as denoting authorship, pretty much in the same way as, in Diodorus Siculus, the History of Herodotus is called He kath Herodoton historia.大多数的学者，但是，宁愿把介词字作为指著作权，漂亮得多，在同样的方式，在历史学家西古流斯，史希罗多德称为他kath herodoton历史。 At the present day it is generally admitted that, had the titles to the canonical Gospels been intended to set forth the ultimate authority or guarantor, and not to indicate the writer, the Second Gospel would, in accordance with the belief of primitive times, have been called "the Gospel according to Peter", and the third, "the Gospel according to Paul".在现今人们普遍承认，有职称，以典型福音打算提出最终权力或担保人，而不是为了表明作家，第二届福音会，遵照信仰的原始时代，有被称为"福音据彼得" ，并发表第三， "福音根据Paul " 。 At the same time it is rightly felt that these titles denote authorship, with a peculiar shade of meaning which is not conveyed by the titles prefixed to the Epistles of St. Paul, the Apocalypse of St. John, etc; The use of the genitive case in the latter titles Paulou Epistolai, Apokalypsis Ioannou, etc.) has no other object than that of ascribing the contents of such works to the writer whose name they actually bear.在同一时间，这是非常正确的认为，这些职称是指著作权，同一个奇特的树荫下，其中的含义是不是传达的标题前缀以书信的圣保罗，启示圣约翰等;使用该领案中，后者职称paulou epistolai ， apokalypsis约安努等） ，没有其他物件，即指称的内容，如工程，以作者的名字，他们其实承受的。 The use of the preposition kata (according to), on the contrary, while referring the composition of the contents of the First Gospel to St. Matthew, of those of the second to St. Mark, etc., implies that practically the same contents, the same glad tidings or Gospel, have been set forth by more than one narrator.使用介词字（据） ，与此相反，而所指的组成内容，第一福音圣马太福音，对那些二，以圣马克等，意味着几乎相同的内容，同时福音或福音，已经确定了由一个以上的叙述者。 Thus, "the Gospel according to Matthew" is equivalent to the Gospel history in the form in which St. Matthew put it in writing; "the Gospel according to Mark" designates the same Gospel history in another form, viz, in that in which St. Mark presented it in writing, etc. (cf. Maldonatus, "In quatuor Evangelistas", cap .i).因此， "福音据马修" ，是相等于福音历史，在以何种形式圣马太把它放在写作"福音据马克"指定同一福音历史的另一种形式，即，在这其中圣马克介绍，它在写作，等等（参见maldonatus ， " quatuor evangelistas " ，章一） 。

(2) Number of the Gospels （ 2 ）有多少福音

The name gospel, as designating a written account of Christ's words and deeds, has been, and is still, applied to a large number of narratives connected with Christ's life, which circulated both before and after the composition of our Third Gospel (cf. Luke 1:1-4).名称福音，因为指定一个书面帐户基督的言行，已经是，而且仍然是，应用了大量的叙述与基督的生命，其中分发之前和之后的组成我们的第三个福音（参见路加福音1:1-4 ） 。 The titles of some fifty such works have come down to us, a fact which shows the intense interest which centred, at an early date, in the Person and work of Christ.标题约五十名这类工程已回落至美的，这一事实表明了浓厚的兴趣，其中为中心，在早期到目前为止，在人与工作的喊声。 it is only, however, in connexion with twenty of these "gospels" that some information has been preserved.它是唯一，但是，就此第二十二这些"福音" ，有些资料已保存。 Their names, as given by Harnack (Chronologie, I, 589 sqq.), are as follows: -他们的名字，正如所给予的Harnack （ chronologie ，我， 589 sqq ） ，分列如下： -

1-4. 1-4 。 The Canonical Gospels典型福音

5. 5 。 The Gospel according to the Hebrews.福音根据希伯来人。

6. 6 。 The Gospel of Peter.福音的彼得。

7. 7 。 The Gospel according to the Egyptians福音据埃及人

8. 8 。 The Gospel of Matthias.福音的萨默尔。

9. 9 。 The Gospel of Philip.福音弘。

10. 10 。 The Gospel of Thomas.福音的托马斯。

11. 11 。 The Proto-Evangelium of James.该原型evangelium詹姆斯。

12. 12 。 The Gospel of Nicodemus (Acta Pilati).福音的尼哥底母（学报pilati ） 。

13.The Gospel of the Twelve Apostles. 13.the福音十二使徒。

14.The Gospel of Basilides. 14福音basilides 。

15.The Gospel of Valentinus. 15 。福音valentinus 。

16.The Gospel of Marcion. 16.the福音marcion 。

17.The Gospel of Eve. 17.the福音的除夕夜。

18.The Gospel of Judas. 18.the福音的犹大。

19.The writing Genna Marias. 19.the写作genna marias 。

20.The Gospel Teleioseos. 20.the福音teleioseos 。

Despite the early date which is sometimes claimed for some of these works, it is not likely that any one of them, outside our canonical Gospels, should be reckoned among the attempts at narrating the life of Christ, of which St. Luke speaks in the prologue to his Gospel.尽管早日就是有时声称，对一些这些作品，也不太可能，任何其中一人，境外典型福音，应该算是其中的尝试叙述生命的基督，其中圣卢克说，在序幕他的福音。 Most of them, as far as can be made out are late productions, the apocryphal character of which is generally admitted by contemporary scholars (see APOCRYPHA).他们大多数，就可以开出的是后期制作的，猜测性质的，这是普遍承认的当代学者（见apocrypha ） 。

It is indeed impossible, at the present day, to describe the precise manner in which out of the numerous works ascribed to some Apostle, or simply bearing the name of gospel, only four, two of which are not ascribed to Apostles, came to be considered as sacred and canonical.这实在是不可能的，在现今社会，描述精确的方式，其中列的众多作品归因于一些传道者，或者干脆上面的名字的福音，只有四个，其中两个是不是归功于使徒，后来被被视为神圣的典型。 It remains true, however, that all the early testimony which has a distinct bearing on the number of the canonical Gospels recognizes four such Gospels and none besides.但无可否认，但是，所有的早期证词，其中有一个明显的影响有多少典型福音认识四个这样的福音，并没有另外的。 Thus, Eusebius (died 340), when sorting out the universally received books of the Canon, in distinction from those which some have questioned writes: "And here, among the first, must be placed the holy quaternion of the Gospels", while he ranks the "Gospel according to the Hebrews" among the second, that is, among the disputed writings (Hist. Eccl., III, xxv).因此，尤西比乌斯（死于340 ） ，当理顺普遍收到书籍的佳能，在有别于那些一些人曾质疑这样写道： "在这里，其中第一，必须摆在圣地四元数的福音" ，而他排名"福音根据希伯来人" ，其中第二，即是其中有争议的著作（ hist. eccl ，三，二十五） 。 Clement of Alexandria (died about 220) and Tertullian (died 220) were familiar with our four Gospels, frequently quoting and commenting on them.克莱门特亚历山大（死于约220年）和戴尔都良（死于220年）被熟悉我们的四福音，经常引用和评论。 The last-named writer speaks also of the Old Latin version known to himself and to his readers, and by so doing carries us back beyond his time.最后命名为作家说话，也把旧拉丁语版本已知自己和他的读者，这样带有回我们超越他的时代了。 The saintly Bishop of Lyons, Irenæus (died 202), who had known Polycarp in Asia Minor, not only admits and quotes our four Gospels, but argues that they must be just four, no more and no less.德雷克主教里昂， irenæus （死于202 ） ，曾称为利卡尔普致斐利在小亚细亚，而不是只承认和报价我们四个福音，但辩称，他们必须在短短四年，没有其他目的。 He says: "It is not possible that the Gospels be either more or fewer than they are. For since there are four zones of the world in which we live, and four principal winds, while the Church is scattered throughout the world, and the pillar and ground of the Church is the Gospel and the Spirit of life; it is fitting that we should have four pillars, breathing out immortality on every side and vivifying our flesh. . . The living creatures are quadriform, and the Gospel is quadriform, as is also the course followed by the Lord" (Adv. Hær., III, xi, 8).他说： "这是不可能的福音不是更多或更少，比他们为，因为其中有4个区的我们所生活的世界，以及四个主风，而教会是分散在世界各地，并支柱和地面的教会是福音和精神的生命，它是恰当的，我们应当有四大支柱，呼吸出不朽的每一面都和生机我们的血和肉。 。 。众生都是quadriform ，福音是quadriform ，作为也是当然其次是耶和华" （ adv. hær ，第三，第十一， 8 ） 。 About the time when St. Irenæus gave this explicit testimony to our four Gospels, the Canon of Muratori bore likewise witness to them, as did also the Peshito and other early Syriac translations, and the various Coptic versions of the New Testament.约的时候，圣irenæus曾这样明确地证明了我们4个福音，佳能的muratori口径同样见证了他们，因为当时也是peshito和其它早期叙利亚文译本，以及各项科普特版本的新约圣经。 The same thing must be said with regard to the Syriac harmony of the canonical Gospels, which was framed by St. Justin's disciple, Tatian, and which is usually referred to under its Greek name of Diatessaron (To dia tessaron Euaggelion).同样的事情应该说，关于向叙利亚文和谐的典型福音，这是诬告，圣贾斯汀的大弟子， tatian ，这是通常所指的，根据其希腊语名称diatessaron （直径tessaron euaggelion ） 。 The recent discovery of this work has allowed Harnack to infer, from some of its particulars, that it was based on a still earlier harmony, that made by St. Hippolytus of Antioch, of our four Gospels.