The word atonement, constructed from at and one , means "to set at one" or "to reconcile."字赎罪，从兴建于人 ，意味着"定于一"或"调和" 。 In Christian Theology, atonement denotes the doctrine of the reconciliation of God and man accomplished by the Crucifixion and death of Jesus Christ.在基督教神学，赎罪78中庸和解的人与上帝所完成在十字架上死亡的耶稣基督。
There have been three major theories of atonement: the ransom theory, the Anselmian theory, and the Abelardian theory. 已经有过三次重大理论的赎罪：赎金理论， anselmian理论和abelardian理论。
Martin Luther, John Calvin, and other Reformers developed the Anselmian theory in the direction of penal substitution. Liberal theologians have reverted to an Abelardian type of explanation.马丁路德，约翰卡尔文，和其他改革者开发anselmian理论方向的刑法替代。自由神学家已回复到一个abelardian类型的解释。 Gustav Aulen and other Swedish theologians have recently advocated a return to the ransom theory conceived in terms of victory over the powers of evil.古斯塔夫aulen和其他瑞典神学家最近主张回到赎金的理论构思而言，战胜权力的邪恶。 Since the doctrine of the atonement has never been defined officially, Christian theologians consider themselves free to work out their own theory along lines consonant with the witness of Scripture.由于该学说的赎罪从未被正式界定的，基督教神学家认为自己是自由的工作，自己的理论一直线辅音与证人的经文。
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Reginald H Fuller （ Reginald h更充分
Bibliography
参考书目
V Taylor, Jesus
and His Sacrifice (1937) and The Atonement in New Testament Teaching
(1940). v泰勒，耶稣和他的牺牲（ 1937年）和赎罪，在新约圣经教学（ 1940年） 。
Atonement, in Christian theology, is the expiation of sin and the propitiation of God by the incarnation, life, sufferings, and death of Jesus Christ; the obedience and death of Christ on behalf of sinners as the ground of redemption; in the narrow sense, the sacrificial work of Christ for sinners.赎罪，在基督教神学的，是犯罪被害人的单仲偕和propitiation上帝的化身，贴近生活，痛苦和死亡的耶稣基督;顺从和死亡的基督代表的罪人，因为地面上的赎回;狭义，祭祀工作的基督为罪人。 In the theology of many, including nearly all Universalists and Unitarians, atonement signifies the act of bringing people to God, in contradistinction to the idea of reconciling an offended God to his creation.在神学的很多人，包括几乎所有universalists和unitarians ，赎罪意味的行为使人们向上帝，在对比的想法调和一种冒犯上帝给他的创作风格。
The three principal theories by which theologians attempt to explain the atonement are the following: (1) the Anselmian or sacrificial, that the atonement consists fundamentally in Christ's sacrifice for the sins of humanity; (2) the remedial, that God, through the incarnation, entered into humanity so as to eliminate sin by the ethical process of Christ's life and death and make the human race at one with himself; and (3) the Socinian or moral influence, that Christ's work consists in influencing people to lead better lives.三个主要理论，其中神学家尝试去解释赎罪有以下几方面： （ 1 ） anselmian或祭祀，即赎罪组成，从根本上，在基督的牺牲，为捷联惯导系统的人性; （ 2 ）修补，即上帝通过化身，进入人类借以消除罪恶中的伦理过程中的基督的生命和死亡，使人类在一个与自己; （ 3 ） socinian或道义上的影响力，是基督的工作是在影响人，以更美好的生活。 The sacrificial theory takes two general forms: (a) the governmental, that Christ's work was intended to meet the demands of the law of God and make such a moral impression upon humans in favor of the divine government as to render their forgiveness safe; and (b) the satisfaction, that it was intended to satisfy divine justice and make the forgiveness of humanity possible and right.祭祀理论两个一般形式： （一）政府组织，基督的工作，目的是要满足上帝的法规，并作出这样的道德印象后，对人类有利的神圣政府，以使他们的宽恕安全; （二）满意度，它的用意是为了满足神的公义，使宽恕人类的可能和权利。 Each of these theories has been further developed many times.每个这些理论得到了进一步发展了很多次。
This word does not occur in the Authorized Version of the New Testament except in Rom.这个词并不发生在授权版的新约圣经，除了在ROM 。 5:11, where in the Revised Version the word "reconciliation" is used. 5时11分，而在修订版改为"和解"的运用。 In the Old Testament it is of frequent occurrence.在旧约这是经常发生。 The meaning of the word is simply at-one-ment, ie, the state of being at one or being reconciled, so that atonement is reconciliation.一词的含义只是在一ment ，即该国正处于一个或正在重新修好，使赎罪是和解。 Thus it is used to denote the effect which flows from the death of Christ.因此，它是用来指效果，因为流动的，从死亡的基督。 But the word is also used to denote that by which this reconciliation is brought about, viz., the death of Christ itself; and when so used it means satisfaction, and in this sense to make an atonement for one is to make satisfaction for his offences (Ex. 32:30; Lev. 4:26; 5:16; Num. 6:11), and, as regards the person, to reconcile, to propitiate God in his behalf.但这个词也可以用来指认为这是和解带来的，即，死亡的基督本身;时，使用它意味着满意度，并在此意义上，使一个赎罪，一是为了使满意度为他的罪行（例如： 32:30 ;列弗。 4时26分; 5:16 ;序号。 6时11分） ，而且，至于人，以调和，以propitiate上帝在他的名义。
By the atonement of Christ we generally mean his work by which he expiated our sins.由赎罪的基督，我们通常意味着他的工作，其中他expiated我们的罪过。 But in Scripture usage the word denotes the reconciliation itself, and not the means by which it is effected.但在经文中使用这个词是指和解本身，而不是手段，它的影响。 When speaking of Christ's saving work, the word "satisfaction," the word used by the theologians of the Reformation, is to be preferred to the word "atonement."在谈到基督的拯救工作中， "满意" ，所用的字眼是由神学家的改革，是值得推荐给字的"赎罪" 。 Christ's satisfaction is all he did in the room and in behalf of sinners to satisfy the demands of the law and justice of God.基督的满意就是一切，他在房间内，并在代表的罪人，以满足要求的法律和正义的神。 Christ's work consisted of suffering and obedience, and these were vicarious, ie, were not merely for our benefit, but were in our stead, as the suffering and obedience of our vicar, or substitute.基督的工作，其中的痛苦和服从性，并得到了这些替代，即不只是对我们有利，但在我们而起的，因为痛苦和服从我们的副主教，或替代品。 Our guilt is expiated by the punishment which our vicar bore, and thus God is rendered propitious, ie, it is now consistent with his justice to manifest his love to transgressors.我们的罪恶感是expiated受处罚，其中我国副主教口径，因此，神是变得吉祥，也就是说，现在应该是一致的，与他的公义，以体现他的爱求。
Expiation has been made for sin, ie, it is covered.犯罪被害人已预留土地作单，即它被覆盖。 The means by which it is covered is vicarious satisfaction, and the result of its being covered is atonement or reconciliation.手段，它涵盖的是替代的满意度，以及造成的，其涵盖的是赎罪或和解。 To make atonement is to do that by virtue of which alienation ceases and reconciliation is brought about.作赎罪就是要做到这一点，据此，异化不再与和解带来的。 Christ's mediatorial work and sufferings are the ground or efficient cause of reconciliation with God.基督的mediatorial工作和痛苦是地面上还是有效率和解的事业与上帝。 They rectify the disturbed relations between God and man, taking away the obstacles interposed by sin to their fellowship and concord.他们纠正不安关系人与上帝带走障碍中间人一样，由单仲偕，以自己的奖学金与和谐。 The reconciliation is mutual, ie, it is not only that of sinners toward God, but also and pre-eminently that of God toward sinners, effected by the sin-offering he himself provided, so that consistently with the other attributes of his character his love might flow forth in all its fulness of blessing to men.和解是相互的，即，它不仅是罪人，对神，而且还和前遥不可及，是上帝对罪人，是由单-提供了他本人提供的，所以，始终与其他属性他的性格，他爱情可能会流出来，在其所有fulness的祝福男子。
The primary idea presented to us in different forms throughout the Scripture is that the death of Christ is a satisfaction of infinite worth rendered to the law and justice of God (qv), and accepted by him in room of the very penalty man had incurred.主要的想法提交给我们以不同的形式在全国各地的经文是死的基督是一个满意的无穷价值给予了法律和正义的神（请参阅） ，并接受他的房间很罚款名男子曾招致的。 It must also be constantly kept in mind that the atonement is not the cause but the consequence of God's love to guilty men (John 3:16; Rom. 3:24, 25; Eph. 1:7; 1 John 1:9; 4:9).但也必须不断地铭刻在脑海里说，赎罪，是不是导致，但后果是上帝的爱有罪男子（约翰3:16 ;光碟。 3时24分，第25条;以弗所书1时07分;约翰一1时09分; 4:9 ） 。 The atonement may also be regarded as necessary, not in an absolute but in a relative sense, ie, if man is to be saved, there is no other way than this which God has devised and carried out (Ex. 34:7; Josh. 24:19; Ps. 5:4; 7:11; Nahum 1:2, 6; Rom. 3:5).赎罪也可能被视为必要的，而不是绝对的，但在一个相对的意义上，即，如果男子是被保存起来，有没有其他的办法，这比上帝已制定和执行的（例如： 34:7 ;乔什。 24:19 ;聚苯乙烯。 5时04分; 7时11分;公布在1:2 ， 6 ;光碟。 3时05分） 。 This is God's plan, clearly revealed; and that is enough for us to know.这是上帝的计划，清楚地揭示了，并认为是足以让我们知道。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
The expression "to make atonement" is frequent in Exodus, Leviticus, and Numbers, but rare in the rest of the Bible.表达" ，使赎罪" ，是经常在出埃及记，利未记，号码，但很少在其余的圣经。 The basic idea, however, is widespread.基本思路，不过，是普遍的现象。 The need for it arises from the fact that man is a sinner, a truth made plain throughout Scripture but infrequent outside the Bible.需要它产生于一个事实，即人是一个罪人，一个事实使整个平原的经文，但生疏以外的圣经。
In the OT sin is dealt with by the offering of sacrifice.在城市旅游局单处理，由他提供的牺牲。 Thus the burnt offering will be accepted "to make atonement" (Lev. 1:4), as also the sin offering and the guilt offering (Lev. 4:20; 7:7) and especially the sacrifices on the day of atonement (Lev. 16).因此，燔会被接受" ，使赎罪" （ lev. 1:4 ） ，同时也作为单发售及罪恶感提供（ lev. 4时20分; 7时07分） ，尤其是牺牲，就在赎罪日（列夫16段） 。 Of course, sacrifice is ineffective if offered in the wrong spirit.当然，牺牲是无效的，如果提供了错误的精神。 To sin "with a high hand" (Num. 15:30), ie, proudly and presumptuously, is to place oneself outside the sphere of God's forgiveness.以单" ，具有较高的手" （ num. 15:30 ） ，即骄傲presumptuously ，是把自己的范围之外的神的宽恕。 The prophets have many denunciations of the offering of sacrifice as the expression of a repentant and trustful heart is to find atonement.先知们是有很多的解约提供的牺牲为表达一个忏悔和可以信赖的心，是要找出赎罪。 Atonement is sometimes made by means other than the sacrifices, such as the payment of money (Exod. 30:12-16) or the offering of life (II Sam. 21:3-6).赎罪，有时发了言手段以外的牺牲，如支付货币（ exod. 30:12-16 ） ，或提供生活（二山姆。 21:3-6 ） 。 In such cases to make atonement means "to avert punishment, especially the divine anger, by the payment of a koper, a ransom,' which may be of money or which may be of life" (L. Morris, The Apostolic Preaching of the Cross, 166).在这种情况下，使赎罪"的手段，避免处罚，特别是神圣的愤怒，由金某科佩尔，赎金， '这可能是金钱的或可能的生命" （第莫里斯宗徒传教的跨， 166 ） 。 Throughout the OT sin is serious; it will be punished unless atonement is sought in the way God has provided.整个城市旅游局单是严重的，它会受到惩罚，除非赎罪，是寻求在上帝的方式提供。
This truth is repeated and enlarged upon in the NT.这个真理是重复和放大后，在新台币。 There it is made clear that all men are sinners (Rom. 3:23) and that hell awaits them (Mark 9:43; Luke 12:5).因此，它是明确表示，所有男人都是罪人（罗马书3点23分） ，而且地狱等待他们（马克9时43分;卢克12时05分） 。 But it is just as clear that God wills to bring salvation and that he has brought it in the life, death, resurrection, and ascension of his Son.但正是因为明确表示，上帝的意志，使救亡和说，他带来了它在生命，死亡，复活，和阿森松他的儿子。 The love of God is the mainspring (John 3:16; Rom. 5:8).上帝的爱是主要动力（约翰3:16 ;光碟。 5时08分） 。 We are not to think of a loving Son as wringing salvation from a just but stern Father.我们并非想，一个充满爱的儿子坐立不安救赎从社会公正的，但严厉的父亲。 It is the will of the Father that men be saved, and salvation is accomplished, not with a wave of the hand, so to speak, but by what God has done in Christ: "God was in Christ reconciling the world to himself" (II Cor. 5:19), a reconciliation brought about by the death of Christ (Rom. 5:10).这是意志的父亲认为，男性被保存，救恩是成就，而不是一浪的手，可以这么说，而是由神所已经做了，在基督说： "上帝在基督里调和世界，以自己" （二，肺心病。 5时19分） ，一个和解所带来的死亡，基督（罗马书17:10 ） 。 The NT emphasizes his death, and it is no accident that the cross has come to be accepted as the symbol of the Christian faith or that words like "crux" and "crucial" have come to have the significance that they possess.新台币强调他的逝世，并没有发生意外表示，两岸关系已到了，可被接纳为象征的基督教信仰，或者换句话说， "症结" ， "关键"有来有重要意义，他们具备什么条件。 The cross is absolutely central to salvation as the NT sees it.两岸是绝对中央，以救亡为新台币看来。 This is distinctive of Christianity.这是鲜明的基督教。 Other religions have their martyrs, but the death of Jesus was not that of a martyr.其他宗教有其烈士，但死亡的耶稣不是因为它是一个烈士。 It was that of a Savior.它是一个救世主。 His death saves men from their sins.他的逝世节省了官兵们的罪孽。 Christ took their place and died their death (Mark 10:45; II Cor. 5:21), the culmination of a ministry in which he consistently made himself one with sinners.基督了自己的位置和死亡，其死亡（马克10:45 ;二，肺心病。 5时21分） ，经过一个部，其中他始终把自己与罪人。
The NT does not put forward a theory of atonement, but there are several indications of the principle on which atonement is effected.新台币没有提出一个理论的赎罪，但也有一些迹象的原则，对其中赎罪生效。 Thus sacrifice must be offered, not the sacrifice of animals, which cannot avail for men (Heb. 10:4), but the perfect sacrifice of Christ (Heb. 9:26; 10:5-10).因此牺牲必须给予，而不是牺牲的动物，而不能利用，为男人（希伯来书10:4 ） ，但完善的牺牲基督（希伯来书9时26分; 10:5-10 ） 。 Christ paid sin's due penalty (Rom. 3:25-26; 6:23; Gal. 3:13).基督支付单的应有惩罚（罗马书3:25-26 ; 6时23分;加尔。 3时13分） 。 He redeemed us (Eph. 1:7), paying the price that sets us free (I Cor. 6:20; Gal. 5:1).他挽救了我们（以弗所书1时07分） ，付出代价，载明我们免费（我肺心病。 6时20分;加尔。 5:1 ） 。 He made a new covenant (Heb. 9:15).他作了一个新的盟约（希伯来书9:15 ） 。 He won the victory (I Cor. 15:55-57).他赢得了胜利， （我肺心病。 15:55-57 ） 。 He effected the propitiation that turns away the warth of God (Rom. 3:25), made the reconciliation that turns enemies into friends (Eph. 2:16).他成功地实现propitiation即轮流走warth上帝（罗马书3点25分） ，取得了和解，可以将敌人变成朋友（以弗所书2:16 ） 。 His love and his patient endurance of suffering set an example (I Pet. 2:21); we are to take up our cross (Luke 9:23).他的爱和他的病人承受的痛苦树立了榜样（我的宠物。 2时21分） ，我们采取了交叉（路加福音9时23分） 。 Salvation is many-sided.救恩是许多片面的。 But however it is viewed, Christ has taken our place, doing for us what we could not do for ourselves.但无论怎样，这是看的，基督采取了我们的地方，做了什么，我们不能做，为我们自己。 Our part is simply to respond in repentance, faith, and selfless living.我们纯粹是为了回应在悔过书，真诚，无私的生活。
L
Morris升莫里斯
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
RS Franks, The
Work of Christ; LW Grensted, A Short History of the Doctrine of the Atonement;
G. Smeaton, The Doctrine of the Atonement According to Christ and The Doctrine
of the Atonement According to the Apostles; V. Taylor, The Atonement in NT
Teaching and Forgiveness and Reconciliation; J. Owen, The Death of Death in the
Death of Christ; J. Denney, The Death of Christ; AA Hodge, The Atonement; JM
Campbell, The Nature of the Atonement; R. Wallace, The Atoning Death of Christ;
JK Mozley, The Doctrine of the Atonement; CR Smith, The Bible Doctrine of
Salvation; L. Morris, The Apostolic Preaching of the Cross; PT Forsyth, The
Cruciality of the Cross.卢比弗兰克斯，这项工作的基督; LW的格伦斯特德，历史较短的学说赎罪; g. smeaton
，这个学说的赎罪根据基督和学说的赎罪根据使徒们;诉泰勒，赎罪在新台币教学与宽恕与和解的J.欧文，死亡的死亡，在死亡的基督的J.丹尼，死亡的基督;机管局Hodge的，赎罪;
jm坎贝尔，但性质赎罪;传译华莱士该atoning死亡的基督;金骏莫仕莱，这个学说的赎罪;铬史密斯，圣经教义的救恩;属莫里斯，教廷鼓吹的两岸;铂佛塞斯，
cruciality的十字架。
Although there are variations as to the basic ways in which this subject can be addressed, the choices boil down to two: either the death of Jesus was intended to secure salvation for a limited number or the death of Jesus was intended to provide salvation for everyone. The first view is sometimes called "limited atonement" because God limited the effect of Christ's death to a specific number of elect persons, or "particular redemption" because redemption was for a particular group of people.虽然也有变化，以基本方法，使这一问题都可得到解决，选择可归结为两个： 要么死亡，耶稣的用意是安全得救数量有限或死亡耶稣的目的是为了提供救赎，为大家。第一种观点有时被称为"有限度的赎罪" ，因为上帝有限的影响，基督的死，以具体人数选出的人，或"特别赎回" ，因为赎回是为某一特定的一群人。 The second view is sometimes referred to as "unlimited atonement" or "general redemption" because God did not limit Christ's redemptive death to the elect, but allowed it to be for mankind in general.第二种看法是，有时被称为"无限的赎罪"或"一般赎回" ，因为上帝没有限制基督救赎的死给选出的，但允许它成为人类的一般问题。
There are numerous arguments used to defend the doctrine of limited atonement, but the following represent some of the more frequently found. 有许多论据用来捍卫教义有限的赎罪，但下列代表的一些较常发现的。
Among the Reformers the doctrine is found in Luther, Melanchthon, Bullinger, Latimer, Cranmer, Coverdale, and even Calvin in some of his commentaries.其中改革者学说，是发现在路德，梅兰希顿，布凌格，拉蒂默克兰默， coverdale ，甚至卡尔文在他的一些评论文章。 For example Calvin says regarding Col. 1:14, "This redemption was procured through the blood of Christ, for by the sacrifice of his death, all the sins of the world have been expiated"; and on Mark 14:24, "which is shed for many. By the word 'many' he means not a part of the world only, but the world human race."例如卡尔文说，对于上校1:14 ， "这赎回采购通过血液基督的，由牺牲他的死因，一切罪恶的世界已expiated " ，并就商标14:24 "是为多。一词由'多' ，他的方法，而不是世界的一部份而已，但世界上人类的" 。 Even among the Calvinists there is a generalism, called hypothetical universalism, to be found with Moise Amyraut, Richard Baxter, John Bunyan, John Newton, and John Brown, among many others.即使在calvinists有一个generalism ，所谓假设性的普遍性，可以发现与moise amyraut ，理查德巴克斯特，约翰Bunyan的，约翰牛顿，约翰布朗，其中包括许多其他问题。 Is it likely that the overwhelming majority of Christians could have so misread the leading of the Holy Spirit on such an important point?是不是有可能压倒多数的基督徒能有这么误读领导的圣灵，在这样一个重要的一点，可以吗？
WA
Elwell佤族Elwell宣布
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
W. Rushton, A
Defense of Particular Redemption; J. Owen, The Death of Death in the Death of
Christ; AA Hodge, The Atonement; H. Martin, The Atonement; G. Smeaton, The
Doctrine of the Atonement According to the Apostles and The Doctrine of the
Atonement According to Christ; J. Davenant, The Death of Christ; NF Douty, The
Death of Christ; AH Strong, Systematic Theology; J. Denney, The Death of Christ;
JM Campbell, The Nature of the Atonement; L. Berkhof, Systematic
Theology.小八个国家，一个防御的，尤其是赎回的J.欧文，死亡的死亡，在死亡的基督;机管局Hodge的，赎罪;每小时马丁赎罪; g.
smeaton ，这个学说的根据赎罪向使徒和中庸赎罪根据基督的J.戴夫南特，死亡的基督的NF douty ，死亡的基督;啊强，有系统神学的J.丹尼，死亡的基督;
jm坎贝尔，但性质赎罪;影响，伯克霍夫的，有系统的神学。
Throughout the Bible the central question is, "How can sinful man ever be accepted by a holy God?"整个圣经中心的问题是， "怎样才能罪孽深重的人将永远不会接受一个神圣的上帝" ？ The Bible takes sin seriously, much more seriously than do the other literatures that have come down to us from antiquity.圣经需单严重，更严重比其他文献有所下调，我们从古物。 It sees sin as a barrier separating man from God (Isa. 59:2), a barrier that man was able to erect but is quite unable to demolish.它认为单作为屏障分隔男子从神（以赛亚书59:2 ） ，一个无障碍，该名男子得以竖立，但相当无法拆卸。 But the truth on which the Bible insists is that God has dealt with the problem.但事实上，对其中圣经坚持的是，上帝有处理问题的方法。 He has made the way whereby sinners may find pardon, God's enemies may find peace.他已经作出了这样才是罪人，可能会觉得不好意思，上帝的敌人，可能会找到和平。 Salvation is never seen as a human achievement.救恩是从未见过作为一个人的成就。 In the OT sacrifice has a large place, but it avails not because of any merit it has of itself (cf. Heb. 10:4), but because God has given it as the way (Lev. 17:11).在城市旅游局的牺牲有一个大的地方，但它援用不是因为任何好处，它本身（参见以弗所书10:4 ） ，而是因为上帝给了它作为未来路（ lev. 17:11 ） 。 In the NT the cross plainly occupies the central place, and it is insisted upon in season and out of season that this is God's way of bringing salvation.在新台币交叉赤裸裸地占据中心地位，这是坚持在赛季出的季节，这是上帝的方式，使救赎。 There are many ways of bringing this out.有很多种方法，使这方面的资料。 The NT writers do not repeat a stereotyped story.新台币作家不要重复千篇一律的故事。 Each writes from his own perspective.每次写到他自己的观点。 But each shows that it is the death of Christ and not any human achievement that brings salvation.但每次都表明，它是死的基督，并没有任何人的成就，带来了救赎。
But none of them sets out a theory of atonement.但是，他们中没有订出了理论的赎罪。 There are many references to the effectiveness of Christ's atoning work, and we are not lacking in information about its many - sidedness.有许多人提到的成效基督的atoning工作，我们并不缺少信息，它的许多-片面性。 Thus Paul gives a good deal of emphasis to the atonement as a process of justification, and he uses such concepts as redemption, propitiation, and reconciliation.因此，保罗给人一个很好的协议的重点，以赎罪的过程，作为理据，他用这样的观念作为赎回， propitiation ，与和解。 Sometimes we read of the cross as a victory or as an example.有时候，我们读到的十字架是一个胜利还是作为一个例子。 It is the sacrifice that makes a new covenant, or simply a sacrifice.这是牺牲，这使得一个新的盟约，或者干脆牺牲。 There are many ways of viewing it.有很多的方法来看待。 We are left in no doubt about its efficacy and its complexity.我们留在毫无疑问的，其疗效和其复杂性。 View the human spiritual problem as you will, and the cross meets the need.鉴于人类的精神问题，因为你将和跨满足了。 But the NT does not say how it does so.但新台币并没有说如何，它这样做。
Through the centuries there have been continuing efforts to work out how this was accomplished.经过几个世纪有继续努力的工作如何，这是完成了。 Theories of the atonement are legion as men in different countries and in different ages have tried to bring together the varied strands of scriptural teaching and to work them into a theory that will help others to understand how God has worked to bring us salvation.理论的赎罪是军团男子在不同的国家和不同时代的尝试，把不同的方向进行的圣经教导，并努力使他们成为理论，这将帮助其他人认识神是怎么工作，给我们带来救赎。 The way has been open for this kind of venture, in part at least, because the church has never laid down an official, orthodox view.路已经开放，为这种风险，至少是部分的，因为教会从来没有订下的一个官员，正统的看法。 In the early centuries there were great controversies about the person of Christ and about the nature of the Trinity.我国早在几百年，有很大的争议关于人的基督和对大自然的三位一体。 Heresies appeared, were thoroughly discussed, and were disowned.异端邪说出现时，进行了透彻的讨论，并分别六亲不认。 In the end the church accepted the formula of Chalcedon as the standard expression of the orthodox faith.在年底前，教会接受的公式chalcedon为标准的表达东正教信仰。 But there was no equivalent with the atonement.不过，却没有相等于与赎罪。 People simply held to the satisfying truth that Christ saved them by way of the cross and did not argue about how this salvation was effected.人根本举行以满足真理基督救他们的方法，是根据两岸关系，并没有争论如何，这是救国的影响。
Thus there was no standard formula like the Chalcedonian statement, and this left men to pursue their quest for a satisfying theory in their own way.因此，有没有标准的公式一样chalcedonian声明，这给人们留下男人追求自己寻求一个令人满意的理论，走自己的路。 To this day no one theory of the atonement has ever won universal acceptance.为了这一天，没有任何一种理论的赎罪都赢得了普遍的接受。 This should not lead us to abandon the task.这不应当导致我们放弃任务。 Every theory helps us understand a little more of what the cross means and, in any case, we are bidden to give a reason of the hope that is in us (1 Pet. 3:15).每一个理论，有助于我们了解多一点的是什么交叉的手段，而且在任何情况下，我们bidden给一个理由的，希望这是我们（ 1宠物。 3:15 ） 。 Theories of the atonement attempt to do just that.理论赎罪试图做到这一点。
It would be impossible to deal with all the theories of the atonement that have been formulated, but we might well notice that most can be brought under one or the other of three heads: those which see the essence of the matter as the effect of the cross on the believer; those which see it as a victory of some sort; and those which emphasize the Godward aspect.也就不可能应对各种理论的赎罪已制定的，但我们可能会看到，最能带来下一个或其他的三国元首：那些现象看本质，对此事的影响，该十字架的信徒;那些视它为一个胜利的某种;以及那些强调godward方面。 Some prefer a twofold classification, seeing subjective theories as those which emphasize the effect on the believer, in distinction from objective theories which put the stress on what the atonement achieves quite outside the individual.有的宁愿分为两类，看到的主观理论为那些强调，对信仰者，在区分，从客观理论则把重点放在什么赎罪达到相当境外个人。
The thrust in all this is on personal experience.主旨在所有这一切，就个人的经验。 The atonement, seen in this way, has no effect outside the believer.赎罪，看到这样，不影响外信徒。 It is real in the person's experience and nowhere else.而且是真实的，在人的经验，在其他任何地方。 This view has been defended in recent times by Hastings Rashdall in The Idea of Atonement (1919).这种观点已被辩护，最近一个时期，由黑斯廷斯拉斯达尔在构思赎罪（ 1919年） 。
It should be said in the first instance that there is truth in this theory.应该说，在一审有真理，在这一理论。 Taken by itself it is inadequate, but it is not untrue.所采取的，它本身是不够的，但它并不是不真实的。 It is important that we respond to the love of Christ seen on the cross, that we recognize the compelling force of his example.这是非常重要的，我们回应基督的爱看到在十字架上，我们要承认，令人信服的力量，他的榜样。
Probably the best known and best loved hymn on the passion in modern times is "When I Survey the Wondrous Cross," a hymn that sets forth nothing but the moral view.大概是最著名和最喜爱的圣歌对激情在近代是： "当我调查奇观交叉， "圣歌即阐明只是道义上的看法。 Every line of it emphasizes the effect on the observer of surveying the wondrous cross.每一行的，它强调了对观察员的测量奇观在十字架上。 It strikes home with force.它罢工在家中的力量。 What it says is both true and important.它的内容是什么，是双方真实而重要的。 It is when it is claimed that this is all that the atonement means that we must reject it.这是当它声称这是一切赎罪意味着我们必须拒绝它。 Taken in this way it is open to serious criticism.采取这种方式是公开严肃的批评。 If Christ was not actually doing something by his death, then we are confronted with a piece of showmanship, nothing more.如果耶稣是不是真正做一些对他的逝世，那么，我们所面临的一项表演，没有更多的。 Someone once said that if he were in a rushing river and someone jumped in to save him, and in the process lost his life, he could recognize the love and sacrifice involved.有人曾说，如果他在大河奔涌不息，并有人跳楼，在救他，并在过程中失去了他的一生，他可以承认的爱情和牺牲。 But if he was sitting safely on the land and someone jumped into the torrent to show his love, he could see no point in it and only lament the senseless act.但如果他当时坐在旅客安全上的土地，有人跳入洪流，以显示他的爱，他看不出有什么一点，它只有悲叹无聊的行为。 Unless the death of Christ really does something, it is not in fact a demonstration of love.除非死亡的基督是否真的一些东西，但事实上并非示威的爱。
This kind of metaphor delighted some of the fathers, but after Anselm subjected it to criticism it faded from view.这种比喻高兴部分的父亲，但经过anselm受到它批评它淡忘了，从看法。 It was not until quite recent times that Gustaf Aulen with his Christus Victor showed that behind the grotesque metaphors there is an important truth.但直到最近才收到倍古斯塔夫aulen与他的基督胜利者表明背后怪诞隐喻有一个重要的真理。 In the end Christ's atoning work means victory.在年底基督的atoning的工作，就是胜利。 The devil and all the hosts of evil are defeated.魔鬼和所有主持人的邪恶被我打败了。 Sin is conquered.单是被征服。 Though this has not always been worked into set theories, it has always been there in our Easter hymns.虽然这并不是一直工作到一套理论，它一直存在于我们的复活节赞美诗。 It forms an important element in Christian devotion and it points to a reality which Christians must not lose.它形式的一个重要因素基督徒的奉献，这点，以现实的基督徒绝不能输。
This view must be treated with some care else we will finish up by saying that God saves simply because he is strong, in other words, in the end might is right.这一观点必须处理一些护理，否则我们将完成了，他说上帝拯救简单，因为他是强大的，换言之，在年底前可能是正确的。 This is an impossible conclusion for anyone who takes the Bible seriously.这是一个不可能的结论对任何人圣经重视。 We are warned that this view, of itself, is not adequate.我们正警告说，这种观点认为，本身并不足够。 But combined with other views it must find a place in any finally satisfying theory.但结合其他意见，就必须找到一个地方，在任何终于满足理论。 It is important that Christ has conquered.这是非常重要的基督战胜。
Anselm's treatment of the theme raised the discussion to a much higher plane than it had occupied in previous discussions. anselm的治疗为主题，提出讨论，以高得多的飞机比它已占领以前的讨论中。 Most agree, however, that the demonstration is not conclusive.大多数人都同意，不过，示威活动是，并非定论。 In the end Anselm makes God too much like a king whose dignity has been affronted.在年底anselm使得上帝太像一个国王的尊严已affronted 。 He overlooked the fact that a sovereign may be clement and forgiving without doing harm to his kingdom.他忽略了这样一个事实，即主权，可克莱门特和宽恕而不害了他的王国。 A further defect in his view is that Anselm found no necessary connection between Christ's death and the salvation of sinners.进一步缺损在他的看法是： anselm发现任何必要的联系基督的死和救赎的罪人。 Christ merited a great reward because he died when he had no need to (for he had no sin).基督值得伟大的奖赏，因为他去世时，他已没有必要（他没有单） 。 But he could not receive a reward, for he had everything.但他却无法得到报酬，因为他的一切。 To whom then could he more fittingly assign his reward then to those for whom he had died?向谁，然后他可以更恰当地转让其报酬，然后向那些人，他已经死亡？ This makes it more or less a matter of chance that sinners be saved.这使得较多或较少的问题，有机会的罪人得救。 Not very many these days are prepared to go along with Anselm.不多这几天准备前往随着anselm 。 But at least he took a very serious view of sin, and it is agreed that without this there will be no satisfactory view.但至少他的态度也很认真看待罪，大家一致表示，没有这将不会有任何令人满意的看法。
Such views have been widely criticized.这些意见，受到普遍批评。 In particular it is pointed out that sin is not an external matter to be transferred easily from one person to another and that, while some forms of penalty are transferable (the payment of a fine), others are not (imprisonment, capital punishment).它特别指出，单是不是一种外在的问题，须移送很容易从一个人到另一个国家，虽然某些形式的刑罚可以转让（支付罚款） ，有的不（监禁，死刑） 。 It is urged that this theory sets Christ in opposition to the Father so that it maximizes the love of Christ and minimizes that of the Father.它呼吁，这一理论套基督教反对父亲，以便使它最大限度地基督的爱和最小，即是父亲。 Such criticisms may be valid against some of the ways in which the theory is stated, but they do not shake its essential basis.这样的批评可能是对有效的一些方法，其中理论说明，但他们并没有动摇其必要的基础。 They overlook the fact that there is a double identification: Christ is one with sinners (the saved are "in" Christ, Rom. 8:1) and he is one with the Father (he and the Father are one, John 10:30; "God was in Christ, reconciling the world to himself," 2 Cor. 5:19).它们忽略了这样一个事实，即双重身份：基督是一个罪人（节省下来的是"中的"基督，光盘。 8:1 ） ，他是一个与父亲（他与父原为一，约翰10:30 "上帝在基督里，调和了世界，以自己的， " 2肺心病。 5时19分） 。 They also overlook the fact that there is much in the NT that supports the theory.他们还忽略了一个事实，即有许多在新台币支持这一理论。 It is special pleading to deny that Paul, for example, puts forward this view.这是特别恳求否认保禄二世为榜样，提出了这一观点。 It may need to be carefully stated, but this view still says something important about the way Christ won our salvation.它可能需要加以仔细说明，但这种观点似乎仍然表示，一些重要的关于基督获得救赎。
L Morris升莫里斯
(Elwell Evangelical Dictionary) （ Elwell宣布了福音字典）
Bibliography
参考书目
DM Baillie, God
Was in Christ; K Barth, The Doctrine of Reconciliation; E Brunner, The Mediator;
H Bushnell, The Vicarious Sacrifice; JM Campbell, The Nature of the Atonement; S
Cave, The Doctrine of the Work of Christ; RW Dale, The Atonement; FW Dillistone,
The Significance of the Cross; J Denney, The Death of Christ and The Christian
Doctrine of Reconciliation; RS Franks, The Work of Christ; PT Forsyth, The
Cruciality of the Cross and The work of Christ; L Hodgson, The Doctrine of the
Atonement; TH Hughes, The Atonement; J Knox, The Death of Christ; RC Moberly,
Atonement and Personality; J Moltmann, The Crucified God; L Morris, The
Apostolic Preaching of the Cross and The Cross in the NT; RS Paul, The Atonement
and the Sacraments; V Taylor, Jesus and His Sacrifice and The Atonement in NT
Teaching; LW Grensted, A Short History of the Doctrine of the Atonement; R
Wallace, The Atoning Death of Christ.马克baillie ，上帝在基督里;
k巴特，这个学说的和解;电子布兰，调解员; h布什内尔，替代牺牲; jm坎贝尔，但性质赎罪; s洞窟，中庸的工作，基督; rw戴尔，赎罪;
FW的dillistone ，十字架的意义; j ，丹尼，死亡的基督和基督教教义的和解;卢比弗兰克斯，这项工作的基督;铂佛塞斯，
cruciality的十字架上的工作，基督;升，惠普，这个学说的赎罪;次休斯，赎罪; j诺克斯，死亡的基督;钢筋moberly ，赎罪和人格;
j莫特曼，被钉十字架的上帝;升莫里斯，教廷鼓吹的交叉和跨中新台币;卢比保罗，赎罪和圣礼; v泰勒，耶稣和他的牺牲和赎罪在新台币教学;
LW的格伦斯特德，历史较短的学说赎罪与r华莱士， atoning死亡的基督。
The word atonement, which is almost the only theological term of English origin, has a curious history.字赎罪，这几乎是唯一的神学任期英语出身，有一个奇怪的历史。 The verb "atone", from the adverbial phrase "at one" (ME at oon), at first meant to reconcile, or make "at one"; from this it came to denote the action by which such reconciliation was effected, eg satisfaction for all offense or an injury.动词"赎罪" ，从状语短语"在一" （我在潘议员） ，在第一次的意思调和，或作"一" ，从这个它是指行动，使这种和解的效力，如满意所有进攻或伤害。 Hence, in Catholic theology, the Atonement is the Satisfaction of Christ, whereby God and the world are reconciled or made to be at one.因此，在天主教神学，赎罪是满意的基督，即上帝和世界的调和或向设在一。 "For God indeed was in Christ, reconciling the world to himself" (2 Corinthians 5:19). "上帝的确是在基督里，调和了世界，以自己的" （哥林多5时19分） 。 The Catholic doctrine on this subject is set forth in the sixth Session of the Council of Trent, chapter ii.天主教教义就这个问题提出的建议载于第六届理事会本届会议的遄达，第二章。 Having shown the insufficiency of Nature, and of Mosaic Law the Council continues:表现出功能不全的性质，并镶嵌法安理会继续：
Whence it came to pass, that the Heavenly Father, the Father of mercies and the God of all comfort (2 Corinthians 1, 3), when that blessed fullness of the time was come (Galatians 4:4) sent unto men Jesus Christ, His own Son who had been, both before the Law and during the time of the Law, to many of the holy fathers announced and promised, that He might both redeem the Jews, who were under the Law and that the Gentiles who followed not after justice might attain to justice and that all men might receive the adoption of sons.何时会有它来通过，即天父，在父亲的慈悲和上帝的一切舒适（ 2哥林多前书1 ， 3 ） ，当有福丰满的时候，是来（加拉太4时04分）发出祂男子耶稣基督，自己的儿子，他们一直是，双方在法律面前，在当时的法律规定，许多圣教父宣布，并承诺，他可能既挽救犹太人的人，根据法律规定，并外邦人的人之后不经过司法可能达到绳之以法，并要求所有男子可能获得通过的儿子。 Him God had proposed as a propitiator, through faith in His blood (Romans 3:25), for our sins, and not for our sins only, but also for those of the whole world (I John ii, 2).上帝对他提出了作为一个propitiator ，通过信仰他的血液里（罗马书3点25分） ，为我们的罪，而不是为我们的罪而已，但也为那些符合整个世界的（约翰二， 2 ） 。
More than twelve centuries before this, the same dogma was proclaimed in the words of the Nicene Creed, "who for us men and for our salvation, came down, took flesh, was made man; and suffered. "And all that is thus taught in the decrees of the councils may be read in the pages of the New Testament.超过十二世纪以来在这之前，同样的教条被宣布在的话尼西亚信" ，他们为我们人类和我们的救恩，下来了肉，取得了男子和其苦。 "及一切就是因此教在该法令的，可以在阅读网页的新约圣经。 For instance, in the words of Our Lord, "even as the Son of man is not come to be ministered unto, but to minister, and to give His life a redemption for many" (Matthew 20:28); or of St. Paul, "Because in him, it hath well pleased the Father that all fulness should dwell; and through him to reconcile all things unto himself, making peace through the blood of his cross, both as to the things that are on earth, and the things that are in heaven."例如，在的话我们的主" ，甚至作为人子，是不是来被ministered所不欲，但部长，并给他的生命，挽救了很多" （马太20时28分） ;或圣保罗" ，因为在他的，它归服好高兴父亲所有fulness应该纠缠;并通过他向调和一切事物祂自己，使和平的鲜血，他的十字架，既作为向东西，是在地球上，和事情是在天上" 。 (Colossians 1:19-20).他们（ 1:19-20 ） 。 The great doctrine thus laid down in the beginning was further unfolded and brought out into clearer light by the work of the Fathers and theologians.伟大的学说，从而奠定了在一开始就进一步开展，并焕发出更清晰的光所担当的工作，父亲和神学家。 And it may be noted that in this instance the development is chiefly due to Catholic speculation on the mystery, and not, as in the case of other doctrines, to controversy with heretics.它可以指出，在这一点上的发展，主要是由于天主教炒卖的奥秘，而不是如目前在其他学说，争议与异教徒。 At first we have the central fact made known in the Apostolic preaching, that mankind was fallen and was raised up and redeemed from sin by the blood of Christ.首先，我们有党中央，其实有名，在使徒传道，人类正下降，并提出了与赎回，从单由血液输送的喊声。 But it remained for the pious speculation of Fathers and theologians to enter into the meaning of this great truth, to inquire into the state of fallen man, and to ask how Christ accomplished His work of Redemption.但它仍是为虔诚的投机活动的父亲和神学家进入含义这个伟大的真理，询问到了国家的塌男子，并问如何复活完成他的工作的赎回权。 By whatever names or figures it may be described, that work is the reversal of the Fall, the blotting out of sin, the deliverance from bondage, the reconciliation of mankind with God.不管名称或数字，它可形容，那工作，是逆转的秋天，总结出的单仲偕，救我们脱离奴役，和解的人与神。 And it is brought to pass by the Incarnation, by the life, the sufferings, and the death of the Divine Redeemer.这是提请路过的化身，由生活中，痛苦和死亡的神圣的救赎。 All this may be summed up in the word Atonement.这一切都可以归结起来，在这个词赎罪。