Redemption is the purchase back of something that had been lost, by the payment of a ransom.赎回是买回的东西已经遗失，通过支付赎金。 The Greek word so rendered is apolutrosis, a word occurring nine times in Scripture, and always with the idea of a ransom or price paid, ie, redemption by a lutron (see Matt. 20:28; Mark 10:45).希腊字，所以变成是apolutrosis ，一个字出现9次，在经文中，始终与理念的赎金或付出的代价，也就是说，赎回，由路创（见马特。 20时28分;大关10:45 ） 。 There are instances in the LXX.还有一些在lxx 。 Version of the Old Testament of the use of lutron in man's relation to man (Lev. 19:20; 25:51; Ex. 21:30; Num. 35: 31, 32; Isa. 45:13; Prov. 6:35), and in the same sense of man's relation to God (Num. 3:49; 18:15).版旧约的使用路创在人的关系，以男子（ lev. 19:20 ; 25:51 ;特惠。 21:30 ;序号35 ： 31 ， 32 ;伊萨。 45:13 ;省6 ： 35 ） ，并在同样的意义上的人的关系，以神（ num. 3时49分; 18:15 ） 。 There are many passages in the New Testament which represent Christ's sufferings under the idea of a ransom or price, and the result thereby secured is a purchase or redemption (comp. Acts 20:28; 1 Cor. 6:19, 20; Gal. 3:13; 4:4, 5; Eph. 1: 7; Col. 1:14; 1 Tim. 2:5, 6; Titus 2:14; Heb. 9:12; 1 Pet. 1:18, 19; Rev. 5:9).有很多通道，在新约圣经，其中所代表的是基督的苦难理念下的赎金或价格，并从而导致担保是一个购买或赎回（ comp.行为， 20时28分， 1肺心病。 6时19分， 20名;加尔。 3时13分; 4时04分， 5条;弗1 ： 7人;上校1:14 ，一添。 2时05分， 6条;弟兄2时14分;以弗所书9时12分，一宠物。 1:18 ， 19 ;牧师5点09分） 。
The idea running through all these texts, however various their reference, is that of payment made for our redemption.构思贯穿所有这些文本，但各种参考，是指支付给我们的赎回权。 The debt against us is not viewed as simply cancelled, but is fully paid.债务对我们不认为单纯取消了，而且是全额缴纳。 Christ's blood or life, which he surrendered for them, is the "ransom" by which the deliverance of his people from the servitude of sin and from its penal consequences is secured.基督的血或生命，而他投降对他们来说，是"赎金" ，其中救了他的人民从受奴役的罪恶和它的刑事后果是担保。 It is the plain doctrine of Scripture that "Christ saves us neither by the mere exercise of power, nor by his doctrine, nor by his example, nor by the moral influence which he exerted, nor by any subjective influence on his people, whether natural or mystical, but as a satisfaction to divine justice, as an expiation for sin, and as a ransom from the curse and authority of the law, thus reconciling us to God by making it consistent with his perfection to exercise mercy toward sinners" (Hodge's Systematic Theology).它是平原学说的经文中说， "基督拯救我们既不是由单纯行使权力，也由他的学说，也不是他的榜样，也不是道义上的影响力，他所施加的，也没有任何主观的影响，对他的人，无论是自然的或神秘，但作为一个满意的，以神的公义，作为犯罪被害人为单，并作为赎金从诅咒和法律的权威，从而调和，我们向上帝，使政策符合其完善行使怜悯罪人" （ Hodge的系统神学） 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
| BELIEVE 相信 Religious 宗教 Information 资讯 Source 源 web-site 网址： |
| Our List of 1,000 Religious Subjects 我们所列出的1000名宗教科目 |
| E-mail 电子邮箱 |
Though closely allied to salvation, redemption is more specific, for it denotes the means by which salvation is achieved, namely, by the payment of a ransom.虽然紧密结盟的救赎，救赎是比较具体，因为它是指方法，使救恩是取得，即通过支付赎金。 As in the case of salvation it may denote temporal, physical deliverance.在案件救赎，它可能是指时态，身体的解脱。 In the OT the principal words are pada and ga'al, which are usually rendered by lytrousthai in the LXX, occasionally by rhyesthai.在城市旅游局的主要文字是pada和ga'al ，这通常是待客lytrousthai在lxx ，偶尔还受到rhyesthai 。 In the NT lytrousthai is the usual verb form, and nouns are lytrosis and apolytrosis.在新台币lytrousthai是惯常的动词，和名词lytrosis和apolytrosis 。 Occasionally agorazein is used, or exagorazein, denoting the act of purchase in the market, especially the slave market.偶尔agorazein使用，或exagorazein组成，代表法的采购在市场上，尤其是奴隶市场。 For "ransom" lytron and antilytron are used. "赎金" lytron和antilytron使用。
God's deliverance of his people from Egypt is spoken of a redemption (Exod. 6:6; 15:13), and he is Israel's Redeemer (Ps. 78:35).上帝的救赎他的人，分别来自埃及，是口语一个赎回（ exod. 6时06分; 15时13分） ，他是以色列的救主（诗篇78:35 ） 。 The emphasis here may well be upon the great output of strength needed to accomplish this objective, strength which itself serves as a kind of ransom price.重点在这里很可能会后，大产出的强度需要，要实现这一目标，经济实力，本身也作为一种勒索赎金的代价。 Once again God's people are found in captivity (Babylon), and again the language of redemption is used in connection with their release (Jer. 31:11; 50:33-34).再次上帝的人都发现，在圈养（巴比伦） ，并再次语言赎回是用来联系他们释放（ jer. 31:11 ; 50:33-34 ） 。 The probable meaning of Isa.大概的意思伊萨。 43:3 is that the conqueror of Babylon and therefore the liberator of Judah, even Cyrus, is being promised domain in Africa as a compensation for giving up captive Judah and restoring it to its inheritance in the land of Canaan. 43:3 ，是征服者的巴比伦，因此，解放者的犹大，甚至居鲁士，正在答应域在非洲作为补偿放弃圈养Judah和恢复它的继承，在土地的迦南。
The individual also is sometimes the object of God's redemption, as in Job 19:25, where the sufferer expresses his confidence in a living Redeemer who will vindicate him eventually, despite all present appearance to the contrary.个人也有时是反对上帝的救赎，因为在求职19时25分，当患者表示，他有信心在生活救赎主，他们将证明他最终，尽管所有在场的外观正好相反。 Prov.省。 23:10-11 presents the same general cast of thought. 23:10-11提出了相同的一般演员的思路。
It is rather surprising that redemption is verbally so little associated with sin in the OT.这是相当令人吃惊的表示，赎回是在口头上这么少与祭，在酒店。 Ps.聚苯乙烯。 130:8 contains the promise that Jehovah will redeem Israel from all its iniquities. 130:8载承诺耶和华将赎回以色列撤出其所有的罪孽。 Isa.伊萨。 59:20, which Paul quotes in Rom. 59:20 ，其中保罗行情在ROM 。 11:26, says much the same thing in more general terms (cf. Isa. 44:22). 11:26 ，说得多了同样的事情，在更多的一般条款（参见伊萨。 44:22 ） 。 In Ps.在PS 。 49:7 the impossibility of self-ransom for one's life is emphasized. 49:7不可能自我赎金为一个人的生活是强调。 It is possible that the scarcity of reference to redemption from sin in the OT is due to the ever-present proclamation of redemption through the sacrificial system, making formal statements along this line somewhat superfluous, Furthermore, redemption from the ills of life, such as the Babylonian captivity, would inevitably carry with it the thought that God redeems from sin, for it was sin which brought on the captivity (Isa. 40:2).它可能是稀缺的参考赎回从祭，在酒店，是因为千变万化，目前宣布赎回通过祭祀制度，使正式发言沿着这条线有点多余的，而且，从赎回的弊端，如巴比伦圈养的，将不可避免地随身携带它，以为神赎回，从单，因为它是单带来对圈养（以赛亚书40:2 ） 。
The occurrence of numerous passages in the OT where redemption is stated in terms which do not explicitly include the element of ransom has led some scholars to conclude that redemption came to mean deliverance without any insistence upon a ransom as a condition or basis.发生了许多通道，在城市旅游局那里赎回，是在条件不明确包括元赎金，已导致有些学者得出结论认为，赎回来意味着解脱，没有任何的坚持后，赎金作为一个条件或基础。 The manifestation of the power of God in the deliverance of his people seems at times to be the sole emphasis (Deut. 9:26).体现了上帝的力量，在救他的人看来，有时是唯一的重点（申命记9时26分） 。 But on the other hand there is no hint in the direction of the exclusion of a ransom.但另一方面，有没有暗示的方向排除了赎金。 The ransom idea may well be an assumed factor which is kept in the background by the very prominence given to the element of power needed for the deliverance.赎金的想法可能会成为一种假设因素，那就是不断在后台由非常突出，以五行的电力需要为解脱。
Mark 10:45, though it does not contain the word "redeem," is a crucial passage for the subject, because it opens to us the mind of Christ concering his mission.马克10:45 ，虽然它并不包含"赎回" ，是一个关键通道为主体，因为它揭开了，让我们知道基督的心为心concering他的使命。 His life of ministry would terminate in an act of self-sacrifice which would serve as a ransom for the many who needed it.他的生命的部将终止这一行为的自我牺牲精神，将作为赎金，为许多人需要它。 The largest development of the doctrine in the NT comes in the writings of Paul.最大的发展学说在新台币进来的著述保罗。 Christ has redeemed from the curse of the law (Gal. 3:13; 4:5; exagorazein in both cases).基督救赎，从法律的诅咒（ gal. 3时13分; 4:5 ; exagorazein在这两种情况下） 。 In the apostle's most concentrated section on the work of Christ he couples redemption with justification and propitiation (Rom. 3:24; cf. I Cor. 1:30).在使徒保罗的最集中的一段关于联合国工作的基督，他夫妇与赎回的理由和propitiation （罗马书3时24分;比照，我肺心病。 1:30 ） 。 One prominent feature of Paul's usage is the double reference to the word, with a present application to the forgiveness of sins based on the ransom price of the shed blood of Christ (Eph. 1:7; cf. I Pet. 1:18-19), and a future application to the deliverance of the body from its present debility and liability to corruption (Rom. 8:23).其中一个突出的特点，保罗的用法是双重提到这个词，以目前的应用以宽恕的捷联惯导系统的基础上，赎金价格的抛头颅，洒热血的基督（以弗所书1时07分;比照，我的宠物。 1:18 - 19 ） ，而未来应用到解脱的身体由目前debility和赔偿责任，以贪污（罗马书8时23分） 。 This latter event is associated with the day of redemption (Eph. 4:30), not in the sense that redemption will then be operative for the first time, but that the redemption secured by Christ and applied to the soul's forgiveness is then extended to include the body as well, so that salvation is broughtto its intended consummation.这后一种情况，是与日赎回（以弗所书4:30 ） ，而不是在某种意义上说，赎回再手术为第一次，但赎回担保基督，并应用于灵魂的宽恕，然后扩展到包括身体很好，所以说，救恩是broughtto其意圆满。
Redemption, though it includes the concept of deliverance, is a more precise term.赎买的方式，虽然它包括概念的解脱，是一个更准确的词。 Otherwise it would be expected that biblical writers would make more extensive use of words denoting deliverance per se, such as lyein or rhyesthai, to the neglect of words for redeem.否则会预计圣经作家将能更广泛地利用词的解脱本身的问题，如lyein或rhyesthai ，而忽视的话，为挽回。 Yet such is not the case.不过，这种情况并非如此。 It is significant that Paul can content himself with the use of rhyesthai when setting forth the relation of Christ's saving work for us with respect to hostile angelic powers (Col. 1:13), yet when he passes to a contemplation of the forgiveness of our sins he must change his terminology to that of redemption (Col. 1:14).这是一个非常重要保罗内容，可以自己使用rhyesthai时，又提出了有关基督的拯救工作，为我们作出敌对天使的权力（歌1:13 ） ，当他通过一个沉思的宽恕我们的捷联惯导系统，他必须改变他的术语说，赎买（歌1:14 ） 。 No word in the Christian vocabulary deserves to be held more precious than Redeemer, for even more than Savior it reminds the child of God that his salvation has been purchased at a great and personal cost, for the Lord has given himself for our sins in order to deliver us from them.无字在基督教词汇不愧为举办更珍贵，比救赎主，甚至多于救世主，它提醒孩子的上帝，他的救恩已经购买的，在一个伟大和个人支付费用的，因为上帝给了自己，为我们的罪，在治安为了救我们脱离他们。
EF
Harrison英法哈里森
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
L. Morris, The
Apostolic Preaching of the Cross; J. Schneider and C. Brown, NIDNTT, III,
177ff.; O. Procksch et al., TDNT, IV, 328ff.; RJ Banks, ed., Reconciliation and
Hope; V. Taylor, Forgiveness and Reconciliation; BB Warfield, The Plan of
Salvation; J. Murray, Redemption, Accomplished and Applied; S. Lyonnet and L.
Sabourin, Sin, Redemption, and Sacrifice.属莫里斯，教廷鼓吹的两岸的J.施耐德和C布朗， nidntt
，三， 177ff 。 ;澳procksch等人， tdnt ，四， 328ff 。 ;的RJ银行，海关，和解与希望;五，泰勒，宽恕与和解;
BB心跳沃菲尔德，救恩计划的J.默里，赎回，完成和应用;第lyonnet和L sabourin ，单仲偕，赎回和牺牲。
The restoration of man from the bondage of sin to the liberty of the children of God through the satisfactions and merits of Christ.恢复男子从桎梏的罪过人身自由的子女上帝透过满足感和优点的基督。
The word redemptio is the Latin Vulgate rendering of Hebrew kopher and Greek lytron which, in the Old Testament means generally a ransom-price.字redemptio是拉丁语vulgate绘制希伯来语kopher和希腊语lytron其中，在旧约是指一般赎金价格。 In the New Testament, it is the classic term designating the "great price" (1 Corinthians 6:20) which the Redeemer paid for our liberation.在新约圣经，它是典型的任期委派的"大价钱" （哥林多前书6时20分） ，其中支付的救主为我们的解放。 Redemption presupposes the original elevation of man to a supernatural state and his downfall from it through sin; and inasmuch as sin calls down the wrath of God and produces man's servitude under evil and Satan, Redemption has reference to both God and man.赎回假定原高程的男子走向超自然状态和他的下台，由它通过单;因为单仲偕呼吁下来上帝所憎恶和制作人的奴役下，邪恶和撒旦，赎回已提到这两个神人。 On God's part, it is the acceptation of satisfactory amends whereby the Divine honour is repaired and the Divine wrath appeased.对上帝的一部分，它是验收令人满意的修订而神圣的荣誉，是得到修复和神圣愤怒姑息。 On man's part, it is both a deliverance from the slavery of sin and a restoration to the former Divine adoption, and this includes the whole process of supernatural life from the first reconciliation to the final salvation.关于人的部分，它既是一个解脱，从奴隶制度的罪恶，并恢复到原来的神圣收养，这当然包括在整个过程中的超自然的生活，从第一和解作出了最后的救赎。 That double result, namely God's satisfaction and man's restoration, is brought about by Christ's vicarious office working through satisfactory and meritorious actions performed in our behalf.这双重结果，即上帝的满意度与人的修复工作，是因基督的替代办公室工作，通过理想和立功表现的行动，在我们的代表。
I. NEED OF REDEMPTION一，需要赎回
When Christ came, there were throughout the world a deep consciousness of moral depravation and a vague longing for a restorer, pointing to a universally felt need of rehabilitation (see Le Camus, "Life of Christ", I, i).当基督来了，有整个世界成为一个更深层意识的道德depravation和一种模糊的向往，为恢复，指着一个普遍觉得需要康复（见乐加缪， "生命的基督" ，我，我） 。 From that subjective sense of need we should not, however, hastily conclude to the objective necessity of Redemption.从主观意识，需要我们不应该，不过，草草结束，以客观必然性的赎回权。 If, as is commonly held against the Traditionalist School, the low moral condition of mankind under paganism or even under the Jewish Law is, in itself, apart from revelation no proof positive of the existence of original sin, still less could it necessitate Redemption.如果象是学者普遍对传统的学校，低道德条件下，人类paganism甚至根据犹太法律，本身就是除了启示没有证据证明正面所存在的原罪，更可它需要赎回权。 Working on the data of Revelation concerning both original sin and Redemption, some Greek Fathers, like St. Athanasius (De incarnatione, in PG, XXV, 105), St. Cyril of Alexandria (Contra Julianum in PG, LXXV, 925) and St. John Damascene (De fide orthodoxa, in P. G, XCIV, 983), so emphasized the fitness of Redemption as a remedy for original sin as almost to make it appear the sole and necessary means of rehabilitation.工作，对数据的启示关于双方原罪与救赎，一些希腊教父，如圣athanasius （德incarnatione ，编号，二十五号， 105号） ，圣西里尔亚历山大（矛盾julianum在编号， lxxv ， 925 ）和ST约翰大马士革（德正当orthodoxa ，在体育克， xciv ， 983 ） ，所以强调了健身的赎回权作为一项补救措施，为原罪，几乎使它看来唯一的和必要的康复手段。 Their sayings, though qualified by the oft-repeated statement that Redemption is a voluntary work of mercy, probably induced St. Anselm (Cur Deus homo, I) to pronounce it necessary in the hypothesis of original sin.他们说的话，虽然合格的，由经常重复的声明中表示，赎回是一个自愿性的工作，决不手软，可能诱发圣anselm （当前deus骨头，我） ，以宣称其为必要的，在假设的原罪。 That view is now commonly rejected, as God was by no means bound to rehabilitate fallen mankind.但这种观点现在普遍拒绝，因为上帝，倒也不是必然改过自新塌人类。 Even in the event of God decreeing, out of his own free volition, the rehabilitation of man, theologians point out other means besides Redemption, vg Divine condonation pure and simple on the sole condition of man's repentance, or, if some measure of satisfaction was required, the mediation of an exalted yet created interagent.即使在上帝的颁布，但出于自己的自由意志，康复的人，神学家指出，其他手段除了赎回， vg神纵容单纯就唯一条件的人的悔过书，或者，如果某种程度的满意度需要时，调解的一个开天辟地尚未开辟interagent 。 In one hypothesis only is Redemption, as described above, deemed absolutely necessary and that is if God should demand an adequate compensation for the sin of mankind.在一个假设的，不仅是救赎，如上文所述，认为绝对必要，那就是如果上帝应要求对方是一个足够的补偿，为单人类。 The juridical axiom "honor est in honorante, injuria in injuriato" (honour is measured by the dignity of him who gives it, offence by the dignity of him who receives it) shows that mortal sin bears in a way an infinite malice and that nothing short of a person possessing infinite worth is capable of making full amends for it.司法公理"的荣誉预测在honorante ，伤害在injuriato " （荣誉，是衡量的尊严，他是谁给它，犯的尊严，他的人得到它）显示，凡人单熊在某一个无限恶有恶报，并没有什么缺少一个人拥有无限价值的能力，充分修改它。 True, it has been suggested that such a person might be an angel hypostatically united to God, but, whatever be the merits of this notion in the abstract, St. Paul practically disposes of it with the remark that "both he that sanctifieth, and they who are sanctified, are all of one" (Hebrews 2:11), thus pointing to the God-Man as the real Redeemer.的确，曾有人建议，这样的一个人可能是一个天使hypostatically美神，但是，无论是优点，这个概念在抽象的，圣保禄几乎作主的，它与这句话： "无论他说， sanctifieth ，他们是圣洁，都是一个" （希伯来2,11 ） ，从而指着神人，因为真正的救赎。
II.二。 MODE OF REDEMPTION模式赎回
The real redeemer is Jesus Christ, who, according to the Nicene creed, "for us men and for our salvation descended from Heaven; and was incarnate by the Holy Ghost of the Virgin Mary and became man. He was also crucified for us, suffered under Pontius Pilate and was buried".真正的救赎主就是耶稣基督，卫生组织，根据尼西亚信" ，为我们人类和我们的救恩是从上天，并于肉身由圣灵的圣母玛利亚，并成为男子，他也是被钉十字架对我们来说，遭受祂比拉多被掩埋" 。 The energetic words of the Greek text [Denzinger-Bannwart, n.充满活力的话，希腊文[登青格- bannwart ， 12月31日 86 (47)], enanthropesanta, pathonta, point to incarnation and sacrifice as the groundwork of Redemption. 86 （ 47 ） ] ， enanthropesanta ， pathonta ，点，以肉身和牺牲，因为地基的赎回权。 Incarnation - that is, the personal union of the human nature with the Second Person of the Blessed Trinity - is the necessary basis of Redemption because this, in order to be efficacious, must include as attributions of the one Redeemer both the humiliation of man, without which there would be no satisfaction, and the dignity of God, without which the satisfaction would not be adequate.化身，那就是-个人联盟的人的本质与第二人的祝福三一-是必要的基础赎买的，因为这样，为了得到有效的，必须包括作为属性的一个救赎都屈辱的人，没有这些，将不会有满意度，以及有尊严的上帝，没有这一点满足感并不足够。 "For an adequate satisfaction", says St. Thomas, "it is necessary that the act of him who satisfies should possess an infinite value and proceed from one who is both God and Man" (III:1:2 ad 2um). "足够满意" ，说，圣托马斯， "这是有必要的行为，他满足了应具备的无限价值，并从一个人，既是人与上帝" （三： 1:2专案2um ） 。 Sacrifice, which always carries with it the idea of suffering and immolation (see Lagrange, "Religions semitiques", 244), is the complement and full expression of Incarnation.牺牲的，它总是带有构想的痛苦和殉葬（见拉格朗日中， "宗教semitiques " ， 244 ） ，它是相辅相成，充分体现了化身。 Although one single theandric operation, owing to its infinite worth, would have sufficed for Redemption, yet it pleased the Father to demand and the Redeemer to offer His labours, passion, and death (John 10:17-18).虽然单一theandric行动中，由于其无限的价值，便足以赎回，但也很高兴父亲的需求和救赎主提供他的劳动，热情和死刑（约翰10:17-18 ） 。 St. Thomas (III:46:6 ad 6um) remarks that Christ wishing to liberate man not only by way of power but also by way of justice, sought both the high degree of power which flows from His Godhead and the maximum of suffering which, according to the human standard, would be considered sufficient satisfaction.圣托马斯（三： 46:6专案6um ）备注基督欲解放男子不仅透过权力，但也透过司法，寻求双方的高度权力，其中流向从他的神的源头和最大的痛苦据人权标准，都将视为有足够的满意度。 It is in this double light of incarnation and sacrifice that we should always view the two concrete factors of Redemption, namely, the satisfaction and the merits of Christ.正是在这种双重轻的化身和牺牲，我们要始终认为，两个具体的因素赎买的方式，即，满意度和案情的喊声。
A. Satisfaction of Christ答：满意的基督
Satisfaction, or the payment of a debt in full, means, in the moral order, an acceptable reparation of honour offered to the person offended and, of course, implies a penal and painful work.满意度，或支付债务的全额，手段，在道德秩序，是一个可以接受的赔偿名誉提供给得罪人，当然也暗示了刑法和痛苦的工作。 It is the unmistakable teaching of Revelation that Christ offered to His heavenly Father His labours, sufferings, and death as an atonement for our sins.这是明白无误的教学启示基督提供给他在天上的父，他的劳动，痛苦和死亡，作为赎罪，为我们的罪。 The classical passage of Isaias (lii-liii), the Messianic character of which is recognized by both Rabbinical interpreters and New Testament writers (see Condamin, "Le livre d'Isaie" Paris, 1905), graphically describes the servant of Jahveh, that is the Messias, Himself innocent yet chastized by God, because He took our iniquities upon Himself, His self-oblation becoming our peace and the sacrifice of His life a payment for our transgressions.古典通过伊萨亚斯罗（第五十二- liii ） ，救世主式的特点，是公认的两个犹太教口译和新约圣经的作者（见孔达曼， "乐livre -伊萨耶"巴黎， 1 905） ，生动地描述了仆人j ahveh，是messias ，自己的无辜，但chastized上帝，因为他上台，我们的罪孽后，本人，其自我oblation成为我们的和平和牺牲了生命的付款为我们的越轨。 The Son of Man proposes Himself as a model of self-sacrificing love because He "is not come to be ministered unto, but to minister and to give his life a redemption for many" (lytron anti pollon) (Matthew 20:28; Mark 10:45).人子提出了自己作为一个典范的自我牺牲的爱，因为他"不是来被ministered所不欲，但部长，并给予他的生命，挽救了很多" （ lytron反pollon ） （马太20时28分;大关10:45 ） 。 A similar declaration is repeated on the eve of the Passion at the Last Supper: "Drink ye all of this. For this is my blood of the new testament, which shall be shed for many unto remission of sins" (Matthew 26:27, 28).类似的声明是反复对即将到来的激情，在最后的晚餐： "酒后叶所有这一切都为这是我的血，新约圣经，应为多所不欲，使罪得赦" （马太26:27 ， 28 ） 。 In view of this and of the very explicit assertion of St. Peter (1 Peter 1:11) and St. John (1 John 2:2) the Modernists are not justified in contending that "the dogma of Christ's expiatory death is not evangelic but Pauline" (prop. xxxviii condemned by the Holy Office in the Decree "Lamentabili" 3 July, 1907).有见及此，这个非常明确断言的圣彼得大教堂（ 1彼得1时11分）和圣约翰（ 1约翰2:2 ）现代派是没有道理的，在争创"教条基督的expiatory死亡并非福音但宝莲" （ prop.三十八谴责圣办事处在法令" lamentabili " ， 1907年7月3日） 。 Twice (1 Corinthians 11:23, 15:3) St. Paul disclaims the authorship of the dogma.两次（ 1哥林多11时23分， 15时03分）圣保禄声明其作者的教条。 He is, however, of all the New Testament writers, the best expounder of it.但是，他对所有的新约圣经的作家，最好的expounder它。 The redeeming sacrifice of Jesus is the theme and burden of the whole Epistle to the Hebrews' and in the other Epistles which the most exacting critics regard as surely Pauline, there is all but a set theory.该挽救的牺牲，耶稣是主题和负担整个希伯来人书中说'和在其他书信，其中最苛刻的批评家认为是肯定的宝莲，有所有而是一套理论。 The main passage is Rom., iii, 23 sq.: "For all have sinned, and do need the glory of God. Being justified freely by his grace, through the redemption, that is in Christ Jesus, Whom God hath proposed to be a propitiation, through faith in his blood, to the shewing of his justice, for the remission of former sins."主要是通过光盘，三， 23平方米的说： "所有有犯罪，并需要神的荣耀。正正当自由，由他的恩典，通过赎买的方式，就是在基督耶稣里，其中神祂所拟作1 propitiation ，通过信仰他的血液里，向shewing他的正义，为缓解前的罪孽" 。 Other texts, like Eph., ii, 16; Col., i, 20; and Gal., iii, 13, repeat and emphasize the same teaching.其他文本，如以弗所书第一，二， 16岁;上校，我和20名;和GAL ，三， 13 ，重复强调同一教学。 The early Fathers, engrossed as they were by the problems of Christology have added but little to the soteriology of the Gospel and St. Paul.早期的父亲，全神贯注，因为他们所出现的问题的christology已经加入，但极少向soteriology的福音和圣保禄。 It is not true, however, to say with Ritschl (" Die christliche Lehre von der Rechtfertigung und Versohnung", Bonn, 1889), Harnack ("Precis de l'histoire des dogmes", tr. Paris, 1893), Sabatier ("La doctrine de l'expiation et son evolution historique", Paris, 1903) that they viewed Redemption only as the deification of humanity through incarnation and knew nothing of Christ's vicarious satisfaction.这不是真的，不过，要断言里奇尔（ "死christliche教冯明镜rechtfertigung und versohnung " ，波恩， 1889年）的Harnack （ "精度德l'史万dogmes "的TR巴黎， 1893年） ， sabatier （ "香格里拉学说德l'犯罪被害人等儿子演变historique " ，巴黎， 1903 ）表示，他们认为赎回，而且只作为神化的人性的化身和一无所知的基督的替代满意度。 "An impartial inquiry", says Riviere, "clearly shows two tendencies: one idealistic, which views salvation more as the supernatural restoration of mankind to an immortal and Divine life, the other realistic, which considers it rather as the expiation of our sins through the death of Christ. The two tendencies run side by side with an occasional contact, but at no time did the former completely absorb the latter, and in course of time, the realistic view became preponderant" (Le dogme de la redemption, p. 209). "公正的调查" ，里维埃说， "很明显地显示出两种倾向：一是理想，有哪些意见救赎，更是超自然的恢复是全人类的不朽和神圣的生命，而其他现实的，其中认为它，而不是作为犯罪被害人我们的罪过，是通过死亡的基督。两种倾向而言并肩同一个偶然的接触，但他没有透露会见前完全吸收后者，并在过程中的时间，现实的观点作成了" （乐dogme德香格里拉赎回页209 ） 。 St. Anselm's famous treatise "Cur Deus homo" may be taken as the first systematic presentation of the doctrine of Redemption, and, apart from the exaggeration noted above, contains the synthesis which became dominant in Catholic theology.圣anselm的著名论文"当前deus同源" ，可作为第一次系统地提出中庸赎回，而且，除了由夸张如上所述，载有合成而成为显性，在天主教神学。 Far from being adverse to the satisfactio vicaria popularized by St. Anselm, the early Reformers accepted it without question and even went so far as to suppose that Christ endured the pains of hell in our place.到目前为止，从不良到satisfactio比卡里亚推广，由圣anselm ，早期的改革者接受它，没有问题，甚至竟然以假设基督忍受的痛苦，地狱，在我们的地方。 If we except the erratic views of Abelard, Socinus (d. 1562) in his "de Deo servatore" was the first who attempted to replace the traditional dogma of Christ's vicarious satisfaction by a sort of purely ethical exemplarism.如果我们除不规则的意见阿贝拉尔，索西努（四1562 ）在他的"德迪奥servatore " ，是第一个企图，以取代传统的教条基督的替代满意度是一种纯粹的道德exemplarism 。 He was and is still followed by the Rationalist School which sees in the traditional theory all but defined by the Church, a spirit of vindictiveness unworthy of God and a subversion of justice in substituting the innocent for the guilty.他并仍在其次是理性主义所学校看到，在传统的理论，但都确定了由教会，精神报复辜负上帝和颠覆正义而代以无辜者为无罪。 The charge of vindictiveness, a piece of gross anthropomorphism, comes from confounding the sin of revenge and the virtue of justice.该负责人报复，一块毛拟人，来自混杂的罪，打击报复和美德的正义。 The charge of injustice ignores the fact that Jesus, the juridical head of mankind (Ephesians 1:22), voluntarily offered Himself (John 10:15), that we might be saved by the grace of one Saviour even as we had been lost by the fault of the one Adam (Romans 5:15).该负责不公正忽略了一个事实，即耶稣，司法首长人类（以弗所书1:22 ） ，主动提供自己（约翰福音10:15 ） ，我们也许可以救恩典一个救世主，甚至在我们已经遗失，由故障的一个亚当（罗马书下午5时15 ） 。 It would be a crude conception indeed to suppose that the guilt or culpability of men passed from the consciences of men to the conscience of Christ: the penalty alone was voluntarily assumed by the Redeemer and, in paying it, He washed away our sins and restored us to our former supernatural state and destination.这将是一个粗略的概念的确是假定有罪还是有罪的男子通过从良心上的男人的良心基督：刑罚仅是自愿承担了救赎主，并在支付时，他被冲走了我们的罪过，并恢复我们向前任超自然国和目的地国。
B. Merits of Christ乙的优点基督
Satisfaction is not the only object and value of Christ's theandric operations and sufferings; for these, beside placating God, also benefit man in several ways.满意度是不是唯一的目标和价值，基督的theandric业务和苦难中，对这些项目，旁边安抚上帝，也有利于男子在几个方面。 They possess, in the first place, the power of impetration or intercession which is proper to prayer, according to John, xi, 42: "And I knew that thou hearest me always."他们所拥有的，摆在首位，力量impetration或干涉，这是正确的祈祷，据约翰席， 42 ： "我知道你hearest我始终" 。 However, as satisfaction is the main factor of Redemption with regard to God's honour, so man's restoration is due principally to the merits of Christ.不过，由于满意度是主要因素，赎回关于上帝的名誉，所以男子的修复工程，是因为主要是优点的喊声。 That merit, or the quality which makes human acts worthy of a reward at the hands of another, attaches to the works of the Redeemer, is apparent from the easily ascertained presence in them of the usual conditions of merit, namely值得，还是质量，使人类的行为值得奖励在他人之手，十分重视该项工程的救赎主，是显而易见的，从容易确定，在他们的惯常条件择优的原则，即：
the wayfarer state (John 1:14);该wayfarer状态（约翰1:14 ） ;
moral liberty (John 10:18);道德自由（约翰10时18分） ;
conformity to the ethical standard (John 8:29); and是否符合道德标准（约翰8时29分） ;
Divine promise (Isaiah 53:10).神圣的承诺（以赛亚书53:10 ） 。
Christ merited for Himself, not indeed grace nor essential glory which were both attached and due to the Hypostatic Union, but accidental honour (Hebrews 2:9) and the exaltation of His name (Phil., ii, 9-10).基督值得为自己，而不是实在的恩典，也没有必要的荣耀，其中既注重，并予以适当向本质的联盟，但偶然的荣誉章（ 1 2时09分）和提升自己的名字（ phil. ，二， 9-10 ） 。 He also merited for us.他也值得我们。 Such Biblical phrases as to receive "of his fulness" (John 1:16), to be blessed with His blessings (Ephesians 1:3), to be made alive in Him (1 Corinthians 15:22), to owe Him our eternal salvation (Hebrews 5:9) clearly imply a communication from Him to us and that at least by way of merit.例如圣经句话作为接受" ，他fulness " （约翰福音1:16 ） ，将祝福与他的祝福（以弗所书1:3 ） ，以作出活着，在他（哥林多前书15:22 ） ，以感激他，我们永远救赎（希伯来5时09分） ，显然暗示了沟通，从他向我们说，至少透过三等功。 The Council of Florence [Decretum pro Jacobitis, Denzinger-Bannwart, n.安理会的佛罗伦萨[ decretum亲jacobitis ，登青格- bannwart ， 12月31日 711 (602)] credits man's deliverance from the domination of Satan to the merit of the Mediator, and the Council of Trent (Sess. V, cc. iii, vii, xvi and canons iii, x) repeatedly connects the merits of Christ and the development of our supernatural life in its various phases. 711 （ 602 ） ]贷人的解脱，从统治的撒旦，以优异的调解员和安理会的遄达（ sess.五，消委会第三，七，十六和大炮三， X ）的反复连接的优点基督我国的发展超自然的生命在其各个阶段。 Canon iii of Session V says anathema to whoever claims that original sin is cancelled otherwise than by the merits of one Mediator, Our Lord Jesus Christ, and canon x of Session VI defines that man cannot merit without the justice through which Christ merited our justification.佳能第三会议第五说，诅咒谁声称原罪是取消了，否则比的优点之一，调解员，我们的主耶稣基督，和佳能公司第X届VI确定这名男子能不值得，没有公义，透过基督值得我们的理由。
The objects of Christ's merits for us are the supernatural gifts lost by sin, that is, grace (John 1:14, l6) and salvation (1 Corinthians 15:22); the preternatural gifts enjoyed by our first parents in the state of innocence are not, at least in this world, restored by the merits of Redemption, as Christ wishes us to suffer with Him in order that we may be glorified with Him (Romans 8:17).该物体的基督的优点，我们是超自然的礼物失去单，那就是恩典（约翰福音1:14 ， 16 ）与拯救（ 1哥林多前书15:22 ） ; preternatural礼物所享有的，我们首先家长在国家无罪推定是不知道，至少在这个世界上，恢复的优点，赎回，因为基督希望我们受苦与他，以使我们可以歌颂与他（罗马书8时17分） 。 St. Thomas explaining how Christ's merits pass on to us, says: Christ merits for others as other men in the state of grace merit for themselves (III:48:1).圣托马斯解释如何基督的优点传授给我们，说：基督的优点，为他人和其他男人在国家的恩典优点，为自己（三： 48:1 ） 。 With us merits are essentially personal.与我们的优点，基本上是个人的。 Not so with Christ who, being the head of our race (Ephesians 4:15-5:23), has, on that score, the unique prerogative of communicating to the subordinate personal members the Divine life whose source He is.并非如此，与基督的人，作为主管我们的种族（以弗所4:15-5:23 ）说，警方已经就这一分数，独特的特权进行沟通，向下属个人会员神圣生命的源泉，是他。 "The same motion of the Holy Ghost", says Schwalm, "which impels us individually through the various stages of grace toward life eternal, impels Christ but as the leader of all; and so the same law of efficacious Divine motion governs the individuality of our merits and the universality of Christ's merits" (Le Christ, 422). "同一议案的圣灵" ，施瓦姆说， "这迫使我们单独通过不同阶段的恩典走向永恒的生命，迫使基督，但作为领导者的一切;等同一法律的有效神圣的议案，执政个性我们的优点和普遍性的基督的功绩" （乐基督， 422 ） 。 It is true that the Redeemer associates others to Himself "For the perfecting of the saints, . . . for the edifying of the body of Christ" (Ephesians 4:12), but their subordinate merit is only a matter of fitness and creates no right, whereas Christ, on the sole ground of His dignity and mission can claim for us a participation in His Divine privileges.这是事实的救赎主同伙别人称自己" ，为完善我国的圣人， … … 。为启发性的基督的身体" （以弗所书4时12分） ，但其下属的优点是不仅是一个健身和不造成正确的，而基督，在鞋底上的理由，他的尊严和使命，可以说为我们找到了参加他的神圣特权。
All admit, in Christ's meritorious actions, a moral influence moving God to confer on us the grace through which we merit.都承认，在基督里的功勋行动，在道义上的影响力动上帝赋予我们的恩典，我们透过三等功。 Is that influence merely moral or does it effectively concur in the production of grace?是的影响力，只是道德或是否有效表示赞同此项生产的恩典？ From such passages as Luke, vi 19, "virtue went out from him", the Greek Fathers insist much on the dynamis zoopoios or vis vivifica, of the Sacred Humanity, and St. Thomas (III:48:6) speaks of a sort of efficientia whereby the actions and passions of Christ, as vehicle of the Divine power, cause grace by way of instrumental force.从这样的通道，为路加，六19 ， "德失控，从他的" ，希腊的父亲坚持要多少就dynamis zoopoios或对vivifica ，神圣的人类，和圣托马斯（三： 48:6 ）讲的是一种对efficientia据此行动和激情的基督，作为汽车的神力，事业宽限期的方式，器乐武力。 Those two modes of action do not exclude each other: the same act or set of acts of Christ may be and probably is endowed with twofold efficiency, meritorious on account of Christ's personal dignity, dynamic on account of His investment with Divine power.上述两种模式的行动，不排除对方：同样的行为，或者一套行为基督的可能，也许是天赋的双重效益，对立功帐户基督的人格尊严权，动态考虑到他的投资与神圣的权力。
III.三。 ADEQUACY OF REDEMPTION充足的救赎
Redemption is styled by the "Catechism of the Council of Trent" (1, v, 15) "complete, integral in all points, perfect and truly admirable".赎回是风格的，由"理讲授了安理会的遄达" （ 1 ，五， 15 ） "完成后，积分在各点，完善的，真正令人钦佩" 。 Such is the teaching of St. Paul: "where sin abounded, grace did more abound" (Romans 5:20), that is, evil as the effects of sin are, they are more than compensated by the fruits of Redemption.这就是教学的圣保禄说： "如果单abounded ，雍容也更比比皆是" （罗马书5时20分） ，即是邪恶的，因为影响的代价是，他们更超过补偿的果实赎回权。 Commenting on that passage St. Chrysostom (Hom. X in Rom., in PG, LX, 477) compares our liability to a drop of water and Christ's payment to the vast ocean.评论说，通过圣金口（ hom. X在光盘，在编号，中心LX ， 477 ）相比，我们的责任，以一滴水和基督的直接支付给汪洋大海。 The true reason for the adequacy and even superabundance of Redemption is given by St. Cyril of Alexandria: "One died for all . . . but there was in that one more value than in all men together, more even than in the whole creation, for, beside being a perfect man, He remained the only son of God" (Quod unus sit Christus, in PG, LXXV, 135fi).真正的原因是否足够，甚至superabundance赎买的，是给予的圣西里尔亚历山大说： "死亡一人所有… … 。但也有在这其中更多的价值比所有男人在一起，更多的，甚至比在整个创作，为，旁边是一个完美的男人，他仍然是唯一上帝的儿子" （和一坐基督，在编号， lxxv ， 135fi ） 。 St. Anselm (Cur Deus homo, II, xviii) is probably the first writer who used the word "infinite," in connection with the value of Redemption: "ut sufficere possit ad solvendum quod pro peccatis totius mundi debetur et plus in infinitum".圣anselm （当前deus同源，二，十八）可能是第一个作家，用"无限" ，他涉嫌与价值赎回： "当sufficere possit专案solvendum和亲peccatis totius世界之debetur等加在多不胜数" 。 This way of speaking was strongly opposed by John Duns Scotus and his school on the double plea that the Humanity of Christ is finite and that the qualification of infinite would make all Christ's actions equal and place each of them on the same level with His sublime surrender in the Garden and on Calvary.这样的发言表示强烈反对，由约翰duns scotus和他的学生对双恳求说，人类的基督是有限的，并表示该学历的无限将使所有基督的行动，平等和地点他们每个人对同一水平与他的崇高投降在花园和calvary 。 However the word and the idea passed into current theology and were even officially adopted by Clement VI (Extravag. Com. Unigenitus, V, IX, 2), the reason given by the latter, "propter unionem ad Verbum", being the identical one adduced by the Fathers.不过， Word和想法通过成为当前神学，并正式通过了由克莱门特六（ extravag. COM的。 unigenitus ，五，九， 2 ） ，原因是由于受到后者， " propter unionem专案拉丁文字语言" ，但内容相同的一所引证的父亲。 If It is true that; according to the axiom "actiones sunt suppositorum", the value of actions is measured by the dignity of the person who performs them and whose expression and coefficient they are, then the theandric operations must be styled and are infinite because they proceed from an infinite person.如果这是事实，根据公理" actiones必须遵守suppositorum " ，其价值的行动，是根据人的尊严，他们的表现和他们的表达及系数，他们是那么theandric行动必须冠之和是无限的，因为它们的出发点是一个无限大的人。 Scotus's theory wherein the infinite intrinsic worth of the theandric operations is replaced by the extrinsic acceptation of God, is not altogether proof against the charge of Nestorianism leveled at it by Catholics like Schwane and Rationalists like Harnack. scotus的理论，那是无限的内在价值及其在theandric业务所取代，外在的接受上帝的，是不是完全没有证据证明对分管景教为平地，在它的天主教徒一样schwane和理性一样的Harnack 。 His arguments proceed from a double confusion between the person and the nature, between the agent and the objective conditions of the act.他的论点，从双重混淆了人与自然之间，代理商和客观条件的行为。 The Sacred Humanity of Christ is, no doubt the immediate principle of Christ's satisfactions and merits, but that principle (principium quo) being subordinate to the Person of the Word (principium quod), borrows from it the ultimate and fixed value, in the present case infinite, of the actions it performs.神圣的人性基督的是，毫无疑问，眼前的原则，基督的满足感和优点，但这一原则（原理性现状） ，从属的人的话语（原理和） ，借用它最终和定值，在当前案例无限的，所采取行动的，它的表现而定。 On the other hand, there is in Christ's actions, as in our own, a double aspect, the personal and the objective: in the first aspect only are they uniform and equal while, viewed objectively, they must needs vary with the nature, circumstances, and finality of the act.在另一方面，有在基督里的行动，因为在我们自己的，双方面看，个人和目的：第一方面，他们不仅是统一的和平等的，同时，客观地看，他们必须需要与不同性质的情况下，和终局性的行为。
From the adequacy and even superabundance of Redemption as viewed in Christ our Head, it might be inferred that there is neither need nor use of personal effort on our part towards the performance of satisfactory works or the acquisition of merits.从充足，甚至superabundance赎买的作为来看，在基督我们的头部，它可能推断，既不存在必要，也没有使用个人的努力，对我们而言，对表现满意工程或购置的可取之处。 But the inference would be fallacious.但推理，将谬误。 The law of cooperation, which obtains all through the providential order, governs this matter particularly.该法的合作，它得到了所有通过天赐秩序，管了这件事特别。 It is only through, and in the measure of, our co-operation that we appropriate to ourselves the satisfactions and merits of Christ.因为只有通过，并在措施的，我们的共同运作，使我们适当的对自己的满意度和优点的基督。 When Luther, after denying human liberty on which all good works rest, was driven to the makeshift of "fiducial faith" as the sole means of appropriating the fruits of Redemption, he not only fell short of, but also ran counter to, the plain teaching of the New Testament calling upon us to deny ourselves and carry our cross (Matthew 16:24), to walk in the footsteps of the Crucified (1 Peter 2:21), to suffer with Christ in order to be glorified with Him (Rom. viii, 17), in a word to fill up those things that are wanting to the sufferings of Christ (Colossians 1:24).当路德后，否定人的自由，所有好的作品休息，驱车前往凑合"的Fiducial诚信"作为唯一的手段，挪用成果赎买的方式，他不但达不到，而且还适得其反，平原教学中的新约全书呼吁我们否定自己，并进行交叉（马太16时24分） ，以走在步其后尘，被钉十字架（ 1彼得2时21分） ，受苦与基督同在，以赞美与他（光碟第八节， 17 ） ，一言以填补这些事情是想向苦难的基督他们（ 1:24 ） 。 Far from detracting from the perfection of Redemption, our daily efforts toward the imitation of Christ are the test of its efficacy and the fruits of its fecundity.远远偏离完美的救赎，我们的日常努力模仿基督的考验，其疗效和水果，其繁殖力。 "All our glory", says the Council of Trent, "is in Christ in whom we live, and merit, and satisfy, doing worthy fruits of penance which from Him derive their virtue, by Him are presented to the Father, and through Him find acceptance with God" (Sess. XIV, c. viii) "我们所有的荣耀" ，称安理会的遄达" ，在基督里的人，我们生活，择优的原则，并满足，做无愧于水果的忏悔，这从他得美德，而他所提交给父亲，并通过他找到接受与上帝" （ sess.十四，长八）
IV.四。 UNIVERSALITY OF REDEMPTION普遍性赎回
Whether the effects of Redemption reached out to the angelic world or to the earthly paradise is a disputed point among theologians.效应是否赎回接触到天使的世界，还是向人间天堂，是一个有争议的点之间的神学家。 When the question is limited to fallen man it has a clear answer in such passages as I John, ii, 2; I Tim.当问题是有限倒下男子它有一个明确的回答，在这种通道，因为我约翰，二，二，我添。 ii, 4, iv, 10; II Cor., v, 16; etc., all bearing out the Redeemer's intention to include in His saving work the universality of men without exception.二，四，四， 10岁;二，肺心病，五， 16等，全部均附有出救赎的打算，包括在他的挽救工作，普遍性的男人，没有例外。 Some apparently restrictive texts like Matt., xx, 28 xxvi, 28; Rom., v, 15; Heb., ix, 28, where the words "many" (Multi), "more" (plures), are used in reference to the extent of Redemption, should be interpreted in the sense of the Greek phrase no pollon, which means the generality of men, or by way of comparison, not between a portion of mankind included in, and another left out of, Redemption, but between Adam and Christ.一些明显的限制性文本喜欢马特， XX条， 28 26 ， 28日;光碟，五， 15票;以弗所书，第九章， 28 ，而这些话"许多" （多） ， "多" （几个） ，是用于参考向程度的赎回，应当解释为意识希腊短语没有pollon ，这意味着一般性的男人，或通过比较，而不是国家之间的部分人类列入，另外左出，赎回，但与亚当和基督。 In the determination of the many problems that arose from time to time in this difficult matter, the Church was guided by the principle laid down in the Synod of Quierzy [Denzinger-Bannwart n.在决定有关的许多问题出现，从时间，以时间，在这艰难的事，教会是按字方针指引下，在主教的quierzy [登青格- bannwart 12月31日 319 (282)] and the Council of Trent [Sess. 319 （ 282 ） ]和安理会的遄达[ sess 。 VI, c.六，长 iii, Denzinger-Bannwart, n.三，登青格- bannwart ， 12月31日 795 (677)] wherein a sharp line is drawn between the power of Redemption and its actual application in particular cases. 795 （ 677 ） ] ，那是大幅线是区分权力的赎回及它的实际应用情况，在特殊情况下。 The universal power has been maintained against the Predestinarians and Calvinists who limited Redemption to the predestinated (cf. the councils named above), and against the Jansenists who restricted it to the faithful or those who actually come to faith [prop.通用电力一直保持着对predestinarians和calvinists人有限赎回向predestinated （参看议会任命段） ，并针对詹森教徒谁受限制，它给教友或那些真正来信仰[版权。 4 and 5, condemned by Alexander VIII, in Denzinger-Bannwart, 1294-5 (1161-2)] and the latter's contention that it is a Semi-Pelagian error to say that Christ died for all men has been declared heretical [Denzinger-Bannwart, n.1096 (970)]. 4日和5日谴责亚历山大第八，在登青格- bannwart ， 1294-5 （ 1161-2 ） ]及后者的争论，这是一个半pelagian误差说，基督的死，为所有男子已被宣布为邪教[登青格- bannwart ， n.1096 （ 970 ） ] 。 The opinion of Vasquez and a few theologians, who placed children dying without baptism outside the pale of Redemption, is commonly rejected in Catholic schools.认为巴斯克斯和少数神学家，谁放在儿童自生自灭的洗礼外苍白赎买的方式，通常是拒绝在天主教会学校。 In such cases no tangible effects of Redemption can be shown, but this is no reason for pronouncing them outside the redeeming virtue of Christ.在这种情况下，没有任何有形的影响，赎回可以证明，但我们不能因此而宣告了他们之外挽救凭借基督。 They are not excluded by any Biblical text.他们不排除任何圣经文本。 Vasquez appeals to I Tim., ii, 3-6, to the effect that those children, not having any means or even possibility to come to the knowledge of the truth, do not seem to be included in the saving will of God.巴斯克斯上诉至I添。第一，二， 3-6 ，其大意是那些儿童，没有任何手段，甚至有可能来认识真理，似乎并没有被列入拯救上帝的意志。 If applied to infants at all, the text would exclude likewise those who, as a matter of fact, receive baptism.如果应用在婴幼儿的一切，在文将排除同样的人，是众所周知的事，事实上，接受洗礼。 It is not likely that Redemption would seek adults laden with personal sins and omit infants labouring under original sin only.它是不是有可能赎回将寻求成年人拉丹与个人的罪过和省略儿劳苦下原罪只。 Far better say with St. Augustine: "Numquid parvuli homines non sunt, ut non pertineat ad eos quod dictum est: vult omnes salvos fieri?"到目前为止，更好地说，圣奥古斯丁说： " numquid parvuli homines非约束性， UT斯达康非pertineat专案eos和格言预测： vult义务salvos fieri " ？ (Contra Julianum, IV, xiii). （矛盾julianum ，四，十三） 。 With regard to the de facto application of Redemption in particular cases, it is subject to many conditions, the principal being human liberty and the general laws which govern the world both natural and supernatural.对于既成的应用赎回在特殊情况下，它是受很多条件后，主要被人类自由和一般规律，而执政世界自然和超自然的。 The Universalists' contention that all should finally be saved lest Redemption be a failure is not only unsupported by, but also opposed to, the New Dispensation which far from suppressing the general laws of the natural order, places in the way of salvation many indispensable conditions or laws of a freely established supernatural order.该universalists '争论，都应该终于得救以免赎回是失败，不仅是无依无靠的，但也反对，新的服务省却这远远打压一般规律的自然秩序，在地方道路的救赎许多必不可少的条件或法律的自由设立了超自然的秩序。 Neither should we be moved by the reproaches of failure often flung at Redemption on the plea that, after nineteen centuries of Christianity, a comparatively small portion of mankind has heard the voice of the Good Shepherd (John 10:16) and a still smaller fraction has entered the true fold.我们也不应该提出该责备的失败常常是偏远，在赎回上认罪，在经过十九世纪的基督教，一个比较小的部分，人类听到的声音，好牧人（约翰[ 10:16 ） ，并仍小部分进入了真正的3倍。 It was not within God's plan to illumine the world with the light of the Incarnate Word at once, since he waited thousands of years to send the Desired of the Nations.它是不是上帝的计划去照亮了世界与轻的肉身字一时间，因为他等待了千百年来的，把理想的国家。 The laws of progress which obtain everywhere else govern also the Kingdom of God.法律的进步而获得天下治亦神的国度。 We have no criterion whereby we can tell with certainty the success or failure of Redemption, and the mysterious influence of the Redeemer may reach farther than we think in the present as it certainly has a retroactive effect upon the past.我们没有标准，让我们可以告诉肯定成败赎买的方式，和神秘的影响力的救赎主，可达到做得比我们认为在当前的，因为它肯定是有追溯效力后，在过去的。 There can be no other meaning to the very comprehensive terms of Revelation.不可能有任何别的意思非常全面的条款启示。 The graces accorded by God to the countless generations preceding the Christian era, whether Jews or Pagans, were, by anticipation, the graces of Redemption.恩宠赋予上帝给了无数世代的前基督教时代，无论是犹太人或异教徒，分别为，由期盼，反倒赎回权。 There is little sense in the trite dilemma that Redemption could benefit neither those who were already saved nor those who were forever lost, for the just of the Old Law owed their salvation to the anticipated merits of the coming Messias and the damned lost their souls because they spurned the graces of illumination and good will which God granted them in prevision of the saving works of the Redeemer.还有的是没有多大意义的，在陈腐的困境赎回可受益既不是那些已经保存的，也不是那些永远失去了，为的只是旧法欠他们的救国预期的优点，未来messias和该死失去了他们的灵魂，因为他们唾弃恩宠的光照和良好的意愿，上帝赋予他们在预知的节水工程的救赎。
V. TITLE AND OFFICES OF THE REDEEMER五，标题和办事处的救赎
Besides the names Jesus, Saviour, Redeemer, which directly express the work of Redemption, there are other titles commonly attributed to Christ because of certain functions or offices which are either implied in or connected with Redemption, the principal being Priest, Prophet, King and Judge.除了名字耶稣，救世主，救世主，它直接反映工作的赎回，但也有其他职称归咎于基督教会因为某些职能或办事处，这是隐含的或与赎回后，主要被牧师，先知，国王和法官审理。
Priest牧师
The sacerdotal office of the Redeemer is thus described by Manning (The Eternal Priesthood, 1):该sacerdotal办公室的救赎主，因此形容曼宁（永恒的神职人员， 1 ） ：
What is the Priesthood of the Incarnate Son?什么是神职人员的肉身的儿子吗？ It is the office He assumed for the Redemption of the world by the oblation of Himself in the vestment of our manhood.这是该办事处是他就任为救赎世界的，由oblation自己在法衣我们的男子汉气概。 He is Altar, Victim and Priest by an eternal consecration of Himself.他的祭坛，向受害者和牧师由一个永恒的consecration的自己。 This is the priesthood forever after the order of Melchisedek who was without beginning of days or end of life &151; a type of the eternal priesthood of the son of God.这是圣职后，永远秩序melchisedek谁没有一开始的几天或寿命结束&151;一种永恒的神职人员的上帝的儿子。
As sacrifice, if not by the nature of things, at least by the positive ordinance of God, is part of Redemption, the Redeemer must be a priest, for it is the function of the priest to offer sacrifice.作为牺牲，如果不是由事物性质，至少通过积极条例上帝的，是部分赎回，救世主必须是一个牧师，因为它的职能是不是神父提供牺牲。 In an endeavour to induce the newly converted Jews to abandon the defective Aaronic priesthood and to cling to the Great High Priest who entered heaven, St. Paul in his Epistle to the Hebrews, extols the dignity of Christ's sacerdotal office.在努力促使新建改建犹太人放弃瑕疵aaronic神职人员和拖向伟大的大祭司的人进入天堂，圣保罗在希伯来人书中说，吹捧的尊严，基督的sacerdotal办公室。 His consecration as a priest took place, not from all eternity and through the procession of the Word from the Father, as some of the theologians seem to imply, but in the fulness of time and through the Incarnation, the mysterious unction which made Him priest being none else than the Hypostatic Union.他consecration作为一名牧师发生的，而不是从所有永恒，并通过游行的一词来自父亲，因为部分的神学家似乎意味，但在fulness的时间，并通过化身，神秘unction ，使他的神父没有人，否则比本质的联盟。 His great sacrificial act was performed on Calvary by the oblation of Himself on the Cross, is continued on earth by the Sacrifice of the Mass and consummated in heaven through the sacrificial intention of the priest and the glorified wounds of the victim.他的伟大的祭祀行为是对calvary由oblation自己在十字架上，是继续在地球上所牺牲的群众，并委托在天上，透过祭祀的用意神父和歌颂的伤口受害人。 The Christian priesthood, to which is committed the dispensation of the mysteries of God, is not a substitute for, but the prolongation of, the priesthood of Christ: He continues to be the offerer and the oblation; all that the consecrated and consecrating priests do in their ministerial capacity, is to "show forth the death of the Lord" and apply the merits of His Sacrifice.基督教神职人员，是致力于这项新的服务省却的奥秘上帝，是不是一种替代，但延长的，神职人员的基督：他继续成为offerer和oblation都认为consecrated和consecrating神父做在其部长级会议能力，是为了"显示出来的死亡上帝" ，适用的优点，他的牺牲。
Prophet先知
The title of Prophet applied by Moses (Deuteronomy 18:15) to the coming Messias and recognized as a valid claim by those who heard Jesus (Luke 7:10), means not only the foretelling of future events, but also in a general way the mission of teaching men in the name of God.标题先知适用摩西（申命记18:15 ）未来messias ，并确认为有效的索赔由那些听到耶稣（路加福音7时10分） ，是指不仅是预言未来事件的，而且在一般的方式该特派团的教学男子在上帝的名义。 Christ was a Prophet in both senses.耶稣是一个先知，在双方理智。 His prophecies concerning Himself, His disciples, His Church, and the Jewish nation, are treated in manuals of apologetics (see McIlvaine, "Evidences of Christianity", lect. V-VI, Lescoeur, "Jésus-Christ", 12e conféer.: Le Prophète).他的预言有关其本人，他的弟子，他的教会，与犹太民族，是治疗手册的护（见mcilvaine ， "证据的基督教信仰" ， lect 。第五和第六部分，莱斯克尔， " jésus -基督" ，第十㆓ E conféer ：乐prophète ） 。 His teaching power (Matthew 7:29), a necessary attribute of His Divinity, was also an integrant part of Redemption.他的教学力量（马太7时29分） ，一个必要的属性，他的神性，也是一个integrant部分赎回权。 He who came "to seek and to save that which was lost" (Luke 19:10) should possess every quality, Divine and human, that goes to make the efficient teacher.他来到" ，以寻求和挽救那失掉了" （路加福音19:10 ）应具备的一切素质，神和人的，即云，使有效率的老师。 What Isaias (Iv, 4) foretold, "Behold I have given him for a witness to the people, for a leader and a master to the Gentiles", finds its full realization in the history of Christ.什么伊萨亚斯罗（四， 4 ）预言， "看哪，我给了他一个见证到人，一个领导人和一个大师向外邦人" ，认定它的充分实现，在历史上的耶稣。 A perfect knowledge of the things of God and of man's needs, Divine authority and human sympathy, precept and example combine to elicit from all generations the praise bestowed on Him by His hearers - "never did man speak like this man" (John 7:46).一个完美的知识含量的东西，上帝和人的需要，神的权威和人情，言教与实例相结合，征求各世代赞美赐予他的，他hearers -"没人说话一样，这名男子" （约翰福音7 ： 46 ） 。
King国王
The kingly title frequently bestowed on the Messias by the Old Testament writers (Ps. ii, 0; Is. ix, 6, etc.) and openly claimed by Jesus in Pilate's Court (John 18:37) belongs to Him not only in virtue of the Hypostatic Union but also by way of conquest and as a result of Redemption (Luke 1:32).王道标题频频赐予就messias由旧约作家（雅歌二0 ;是第九，第6 ，等等） ，并公开宣称耶稣在比拉多的法庭（约翰18时37分） ，属于他不仅在美德该本质的联盟，而且方式征服和由于赎回（路1:32 ） 。 Whether or not the temporal dominion of the universe belonged to His royal power, it is certain that He understood His Kingdom to be of a higher order than the kingdoms of the world (John 18:36).还是不颞统治宇宙属于他的皇家权力，但可以肯定，他明白了他的王国便成为高阶比王国的世界（约翰18时36分） 。 The spiritual kingship of Christ is essentially characterized by its final object which is the supernatural welfare of men, its ways and means which are the Church and the sacraments, its members who are only such as, through grace, have acquired the title of adopted children of God.精神王权的基督是本质的特点是其最后的目的，这是超自然福利的男子，其方法和手段，这是教会与圣礼，它的成员，他们都是只有等，透过恩典，有后天的标题领养子女上帝的。 Supreme and universal, it is subordinate to no other and knows no limitations of either time or place.最高人民法院和普遍性，它是从属并无其他，而且知道任何限制无论时间或地点。 While the kingly functions of Christ are not always performed visibly as in earthly kingdoms, it would be wrong to think of His Kingdom as a merely ideal system of thought.而王道职能基督并不总是表现明显，因为在尘世王国，这将是错误的认为他的英国作为一个纯粹的理想制度的思路。 Whether viewed in this world or in the next, the "Kingdom of God" is essentially hierarchic, its first and last stage, that is, its constitution in the Church and its consummation in the final judgment, being official and visible acts of the King.无论在这个世界上，还是在其次， "神的国度"在本质上的层次，它的第一个和最后一个阶段，也就是宪法在教会和它的圆满，在终审判决，被官方和有形的行为国王。
Judge法官
The Judicial office so emphatically asserted in the New Testament (Matthew 25:31; 26:64; John 5:22 sq.; Acts 10:42) and early symbols [Denzinger-Bannwart, nn.司法办公室，所以强调断言，在新约圣经（马太25:31 ; 26:64 ;约翰5点22平方米;行为10:42 ）和早符号[登青格- bannwart ，神经网络。 1-41 (1-13)] belongs to Christ in virtue of His Divinity and Hypostatic Union and also as a reward of Redemption. 1-41 （ 1-13 ） ]属于基督教凭借其神性与本质的联盟，并作为奖励的赎回权。 Seated at the right hand of God, in token not only of rest after the labours of His mortal life or of glory after the humiliations of His Passion or of happiness after the ordeal of Golgotha, but also of true judicial power (St. Augustine, "De fide et symbolo", in PL, XL, 188), He judges the living and the dead.坐下，在适当的上帝之手，在令牌不仅休息后，劳动力的凡人，他的生命或获得荣誉后，屈辱，他的激情或幸福后，磨难的各各他，而且还真正的司法权（圣奥古斯丁， "德正当等symbolo " ，在特等， xL的188人） ，根据他的判断活人与死人。 His verdict inaugurated in each individual conscience will become final at the particular judgment and receive a solemn and definitive recognition at the assizes of the last judgment.他的判决书创刊于每一个人的良知，将成为最终在特定的判断，并接受了隆重而明确承认在assizes的最后判决。 (See ATONEMENT.) （见赎罪） 。
Publication information Written by JF Sollier.出版信息书面由JF sollier 。 Transcribed by William O'Meara.转录由威廉o'meara 。 The Catholic Encyclopedia, Volume XII.天主教百科全书，体积十二。 Published 1911. 1911年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, June 1, 1911. nihil obstat ， 1911年6月1日。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约
Bibliography参考书目
OXENHAM, The Atonement (London, 1881); RlVIERE, Le dogme de la Redemption (Paris 1905); HUGON, Le mystere de la Redemption (Paris, 1910); GRIMAL, Le sacerdoce et 1e sacrifice (Paris, 1911); HUNTER, Outlines of dogmatic theology (New York 1894); WILHELM AND SCANNELL, Manual of Catholic theology (London, ;901); TANQUERET, Synopsis theologiae dogmaticae specialis (Rome, Tournai Paris, 1909); with a good bibliography II, 404, and passim; RITTER, Christus der Erloser (Linz, 1903); MUTH, Heilstadt Christi als stelloertretende Genugthuung (Ratisbon, 1904). oxenham ，赎罪（伦敦， 1881年） ; rlviere ，乐dogme德香格里拉赎回（巴黎1905年） ; hugon ，乐神秘德香格里拉赎回（巴黎， 1910年） ; grimal ，乐sacerdoce等1 E牺牲（巴黎， 1911年） ;亨特纲要的教条式的神学（纽约1894年） ;威廉和Scannell先生，手动天主教神学（伦敦， ; 901 ） ; tanqueret ，故事大纲theologiae dogmaticae特别（罗马， tournai巴黎， 1909年） ;有了一个良好的书目二， 404 ，并各处;里特尔，基督明镜erloser （林茨， 1903年） ; muth ， heilstadt基督教勾地表制度stelloertretende genugthuung （拉蒂斯邦， 1904年） 。
This subject presentation in the original English language这一主题演讲，在原有的英语
Send an e-mail question or comment to us: E-mail邮件发送问题或意见给我们： 电子邮箱
The main BELIEVE web-page (and the index to subjects) is at http://mb-soft.com/believe/beliecha.html主要相信网页（和索引科目） ，是在http://mb-soft.com/believe/beliecha.html