Christian is the name given by the Greeks or Romans, probably in reproach, to the followers of Jesus.基督教是名字由希腊人或罗马人，有可能是在责备，曾经追随耶稣。 It was first used at Antioch.这是首次用在安提。 The names by which the disciples were known among themselves were " brethren, " " the faithful, " " elect, " " saints, " " believers. "姓名，其中弟子被称为它们之间的" 兄弟 " ， " 忠诚 " ， " 选举 " ， " 圣人 " ， " 信徒 " 。 But as distinguishing them from the multitude without, the name "Christian" came into use, and was universally accepted.但作为区分它们从千头万绪，如果没有，将名称改为"基督教"投入使用，并获得普遍接受的。 This name occurs but three times in the New Testament (Acts 11:26; 26:28; 1 Pet. 4:16).这个名字出现，但3次，在新约圣经（使徒行11:26 ; 26:28 ;一日宠物。 4时16分） 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
Christianity is the religion of about a billion people whose belief system centers on the person and teachings of Jesus Christ.基督教是宗教的大约10亿人的信仰体系的核心内容是人的教导耶稣基督。 To Christians, Jesus of Nazareth was and is the Messiah or Christ promised by God in the prophecies of the Old Testament (the Hebrew Bible); by His life, death, and Resurrection He freed those who believe in Him from their sinful state and made them recipients of God's saving Grace. Many also await the Second Coming of Christ, which they believe will complete God's plan of salvation.以基督教徒， 拿撒勒的耶稣过去和现在都是弥赛亚或基督的许诺由上帝的预言，旧约 （希伯来圣经） ， 由他的生命，死亡，与复活，他释放了那些相信他，从他们罪孽深重的国家，并提出他们接受上帝的恩典节省不少也在等待耶稣第二次来，因为他们相信这会完成上帝的救恩计划。 The Christian Bible, or Holy Scripture, includes the Old Testament and also the New Testament, a collection of early Christian writings proclaiming Jesus as lord and savior.基督教圣经，或圣经，包括旧约，也是新约全书，收录了早期基督教著作宣告耶稣是上帝和救世主。 Arising in the Jewish milieu of 1st century Palestine, Christianity quickly spread through the Mediterranean world and in the 4th century became the official religion of the Roman Empire.在所产生的犹太氛围的1世纪巴勒斯坦，基督教很快传遍地中海世界，并在4世纪成为官方宗教的罗马帝国。
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Christians are monotheists (believers in one God).基督徒monotheists （信徒在一上帝） 。 The early church, however, developed the characteristic Christian doctrine of the Trinity, in which God is thought of as Creator (Father), Redeemer (Son), and Sustainer (Holy Spirit), but one God in essence.早期教会，然而，发达国家的特点，基督教教义的三位一体，其中，神是思想作为创造者（父亲） ，救世主（儿子） ，并sustainer （圣灵） ，但其中一个上帝的本质。
Christianity inherited and modified the Jewish belief that the world would be transformed by the coming of the Reign of God.基督教继承和改良犹太人相信世界将转化未来的统治神。 The Christians held that the bodies of those who had died would rise again, reanimated, and that the righteous would be triumphant, the wicked punished.基督徒认为，机构的死难者，将再次攀升， reanimated ，并认为正义会胜利，邪恶的惩罚。 This belief, along with Jesus' promise of "eternal life," developed into a doctrine of eternal rewards (heaven) and punishments (hell) after death.这个信念，随着耶稣'承诺的"永恒的生命" ，发展成为一个中庸的永恒奖励（天堂）和惩罚（地狱）后死亡。 A source of doctrinal uncertainty was whether salvation depended on God's election in advance of a believer's faith, or even in a decision of God before the disobedience and fall of the first man and woman (Predestination).一个来源的理论不确定是否救赎取决于上帝的大选提前信徒的信仰，甚至在决定神的面前抗命和秋季的第一男人和女人（宿命） 。
Although Christians today tend to emphasize what unites them rather than what divides them, substantial differences in faith exist among the various churches.虽然今天的基督徒倾向于强调团结，而不是使他们分裂的，重大的差异，在信仰中存在的各教会。 Those in the Protestant tradition insist on Scripture as the sole source of God's Revelation. The Roman Catholics and Orthodox give greater importance to the tradition of the church in defining the content of faith, believing it to be divinely guided in its understanding of scriptural revelation.在新教传统，坚持经文作为唯一的来源，上帝的启示。罗马天主教徒和东正教徒更加重视传统的教会在界定内容的信念，认为它是神圣的引导下，在其了解圣经的启示。 They stress the role of ecumenical councils in the formulation of doctrine, and in Roman Catholicism the pope, or bishop of Rome, is regarded as the final authority in matters of belief.他们强调的角色合一议会在制定学说，在罗马天主教教宗，或者罗马的主教，被视为是最终的权力事项的信念。
Christians also vary widely in worship.基督徒也有很大差别崇拜。 Early Christian worship centered on two principal rites or Sacraments: Baptism, a ceremonial washing that initiated converts into the church; and the Eucharist, a sacred meal preceded by prayers, chants, and Scripture readings, in which the participants were mysteriously united with Christ.早期基督教崇拜围绕着两个主要仪轨或圣礼：洗礼仪式洗涤发起转化为教会和圣体圣事，一个神圣的餐之前祈祷，呼喊，并经文读，其中与会者分别长出了美国与基督。 As time went on, the Eucharist, or Mass, became surrounded by an increasingly elaborate ritual in the Latin, the Greek, and other Eastern churches, and in the Middle Ages Christians came to venerate saints - especially the Virgin Mary - and holy images.随着时间的推移，圣体圣事的，还是集体，成为环绕一个越来越细仪式在拉丁语，希腊语和其他东欧教会，并在中世纪基督徒来到尊崇的圣人-尤其是圣母玛利亚-圣洁形象。 In the West, seven sacraments were recognized.在西方，七个圣礼得到了承认。 The Protestant reformers retained 2 sacraments - baptism and the Eucharist - rejecting the others, along with devotion to saints and images, as unscriptural.新教改革者保留2条圣礼-洗礼和圣体圣事-拒绝别人，随着献身的圣徒和图像，作为un scriptural。 They simplified worship and emphasized preaching.他们简化礼拜，并强调说教。
Since the 19th century there has been a certain amount of reconvergence in worship among ecumenically minded Protestants and Roman Catholics, with each side adopting some of the other's practices.自十九世纪以来出现了一定数额的reconvergence在崇拜ecumenically志同道合的新教徒和天主教徒，双方互相采取一些其他的做法。 For example, the Catholic Mass is now in the vernacular.举例来说，天主教弥撒正处于白话。 Among other groups in both traditions, however, the divergence remains great.其他群体在这两个传统，然而，分歧依然很大。 In most Christian churches Sunday, the day of Christ's resurrection, is observed as a time of rest and worship.在大多数基督教教会周日，那天是基督的复活，是观察一段时间的休息和礼拜。 The resurrection is more particularly commemorated at Easter, a festival in the early spring.复活的是更多的特别纪念复活节，在节日庆典上，在初春。 Another major Christian festival is Christmas, which commemorates the birth of Jesus.另一项主要的基督教节日是圣诞节，这是纪念耶稣诞生的。
During its early history the Christian church remained independent of any political regime.在它的早期历史，基督教教会仍然是独立于任何政治制度。 From the 4th century to the 18th century, however, churches accepted the protection of emperors, kings, and princes and became closely allied with secular governments.从4世纪至18世纪，然而，教会接受保护的皇帝，国王，王子，并成为亲密的结盟与世俗政府。 In some cases monarchs became the leaders of their own national churches.在某些情况下，君主成为领导本国教堂。 In the 19th and 20th centuries the trend has once again been in the direction of separation of Church and State, sometimes amicably achieved, sometimes otherwise.在19和20世纪的趋势再次得到在方向分离的教会与国家，有时心平气和地实现了，有时候相反。
After Jesus was crucified, his followers, strengthened by the conviction that he had risen from the dead and that they were filled with the power of the Holy Spirit, formed the first Christian community in Jerusalem.之后，耶稣被钉在十字架上，他的追随者，加强信念，即他从死里复活，并说，他们充满了力量，圣灵，形成了第一个基督教社区在耶路撒冷。 By the middle of the 1st century, missionaries were spreading the new religion among the peoples of Egypt, Syria, Anatolia, Greece, and Italy.由中间的1世纪，传教士散布新的宗教人民之间的埃及，叙利亚，安纳托利亚，希腊和意大利。 Chief among these was Saint Paul, who laid the foundations of Christian theology and played a key role in the transformation of Christianity from a Jewish sect to a world religion.其中最主要的是圣保罗，奠定了基础，基督教神学发挥了关键的作用，在转型的基督教从一个犹太人节，以一个世界宗教。 The original Christians, being Jews, observed the dietary and ritualistic laws of the Torah and required non Jewish converts to do the same.原来基督徒，犹太人被观察到的饮食和走过场法律的律法，并要求非犹太人皈依也能这样做。 Paul and others favored eliminating obligation, thus making Christianity more attractive to Gentiles.保罗和其他人的最惠国待遇，消除义务，从而使基督教吸引更多的外邦人。 The separation from Judaism was completed by the destruction of the church of Jerusalem by the Romans during the Jewish Revolt of 66 - 70 AD.分离犹太教完成摧毁教会的耶路撒冷由罗马人在犹太人起义66 -7 0式广告。
After that Christianity took on a predominantly Gentile character and began to develop in a number of different forms.此后基督教了一个主要gentile性格，并开始发展，在许多不同的形式。 At first the Christian community looked forward to the imminent return of Christ in glory and the establishment of the Kingdom.首先，基督教社会期待着即将回归基督的荣耀，并建立王国。 This hope carried on in the 2d century by Montanism, an ascetic movement emphasizing the action of the Holy Spirit.这个希望就进行了在二维世纪montanism ，苦行运动，强调行动的圣灵。 Gnosticism, which rose to prominence about the same time, also stressed the Spirit, but it disparaged the Old Testament and interpreted the crucifixion and resurrection of Jesus in a spiritual sense.灵知，而上升到突出位置，大约同一时间，还强调了精神，但它贬旧约和解释受难日和复活的耶稣在精神意义。 The main body of the church condemned these movements as heretical and, when the Second Coming failed to occur, organized itself as a permanent institution under the leadership of its bishops.主体教会谴责这些运动作为异端，并在第二次来没有发生时，有组织本身作为一个常设机构的领导下，它的主教。
Because of their refusal to recognize the divinity of the Roman emperor or pay homage to any god except their own, the Christians were subjected to a number of persecutions by the Roman authorities.因为他们拒绝承认神的罗马皇帝或顶礼膜拜，任何神除了他们自己，基督教徒遭受了一些迫害，由罗马当局。 The most savage of these were the one under Emperor Decius (249 - 51) and that instigated by Diocletian (303 - 13).最野蛮的，这些都是一个皇帝下decius （ 249 -5 1） ，并怂恿d iocletian（ 3 03- 13 ）。 Many Christians welcomed martyrdom as an opportunity to share in the sufferings of Christ, and Christianity continued to grow despite all attempts to suppress it.许多基督教徒欢迎殉难作为一个机会来分享这个苦难的基督和基督教继续增长，尽管所有企图镇压。 Out of the experience of persecution a controversy grew over whether those who had denied their faith under pressure could be readmitted to communion, and whether the sacraments could be administered validly by clerics who had apostacized.出于经验的迫害争议的增长速度超过了人是否已否认他们的信念压力下，可以重新参加共融，以及是否圣礼，可以有效管理，由教士曾apostacized 。 In opposition to the Novatianists and Donatists, the larger church replied affirmatively to both questions.在反对以novatianists和donatists ，较大教会了肯定的回答这两个问题。
The principal theme of early Christian theological development was the interpretation of the faith in terms of concepts drawn from Greek philosophical thought.主要议题早期基督教神学思想建设的发展是诠释信仰在概念取自希腊哲学思想。 This process was begun by Saint Justin Martyr, Tertullian, Origen, and other apologists of the 2d and 3d centuries.这个过程是由开始的Justin圣烈士，戴尔都良，渊源，以及其他支持者的二维和三维几个世纪。 Following the recognition of Christianity by Emperor Constantine I in the early 4th century, it was continued in a lengthy controversy about the person of Christ.继承认基督教皇帝君士坦丁I在早期4世纪，它是继续在冗长争论的人的喊声。 The problem was to defend Christian monotheism against the charge that the church also worshiped Christ as Lord and the Holy Spirit of God promised by Christ.问题是要捍卫基督教一神论对主管说，教会也崇拜耶稣为主和上帝的圣灵所承诺的基督。 In one solution, Monarchianism, God the creator was supreme but shared his power with Christ, the Logos or Word.一个解决方案中， monarchianism ，上帝造物是最高法院，但认同他的权力与基督，标识或文字。 Another, Modalism, held that the three persons of the Trinity were modes or aspects of the same God.另外，模态说，与会人士认为3人的三一人模式或范畴，同时上帝。 A third, Arianism, like Monarchianism, taught that the Son was inferior to the Father.第三， arianism ，像monarchianism ，专门教授说，儿子是不亚于父亲。
These doctrines were rejected by the councils of Nicaea (325) and Constantinople (381), which, following the lead of Saint Athanasius, affirmed the equality of the Father, Son, and Holy Spirit, declaring them to be separate persons but of one substance.这些学说被拒绝的，由校董会的尼西亚（ 325 ）和君士坦丁堡（ 381 ） ，其中，继率先圣athanasius ，肯定了平等的父亲，儿子，圣灵，宣称他们分开的人，而是一种物质。 The Council of Ephesus (431) condemned Nestorianism, which denied that Mary was the mother of God, and the Council of Chalcedon (451) repudiated Monophysitism, which emphasized the divinity of Christ over his humanity.安理会的以弗所（ 431 ）谴责景教，而否认玛利亚是天主之母，以及安理会的chalcedon （ 451 ）推翻monophysitism ，其中强调基督的神超过了他的人性。
The condemnation of Monophysitism alienated the churches of Egypt, Syria, Mesopotamia, and Armenia, creating dissention in the Eastern Roman (Byzantine) Empire and lessening its ability to withstand the Islamic invasion in the 7th century.谴责monophysitism疏远了教会的埃及，叙利亚，美索不达米亚，亚美尼亚，造成离心的，在东罗马（拜占庭）帝国，并减少它有能力抵御伊斯兰入侵，在公元7世纪。 The empire, thereafter confined to Anatolia and the Balkans, remained the center of Orthodox Christianity until its demise in the 15th century.帝国，此后限于安纳托利亚和巴尔干地区，仍然是中心的东正教，直到其消亡，在15世纪。
In the West, where Roman rule was ended by the Germanic invasions of the 5th century, the church, strengthened by the guidance of such able leaders as Saint Augustine and Pope Gregory I, survived to become the main civilizing influence in Europe during the Middle Ages.在西方，而罗马统治结束，由日耳曼入侵公元5世纪，教会，加强指导，这种领导人能象圣奥古斯丁和罗马教皇格雷戈里，我幸存，成为主要的文明在欧洲的影响力，在中世纪。
George H Williams乔治h威廉姆斯
Bibliography
参考书目
O Chadwick, ed.,
The Pelican History of the Church (1960 - 70); WHC Frend, The Earth Church
(1966); KS Latourette, A History of Christianity (1975); J Pelikan, The
Christian Tradition (1971 - 83). o查德威克版，鹈鸪教会的历史（ 1960年-7 0） ;西隧f
rend，地球教会（ 1 966） ;棨森l atourette，一个是基督教历史上（ 1 975年） ; j p elikan，基督教传统（ 1 971年-
83 ） 。
"Christian," a word formed after the Roman style, signifying an adherent of Jesus, was first applied to such by the Gentiles and is found in Acts 11:26; 26:28; 1 Pet. "基督教"一词后所形成的古罗马风格，以表扬他们一个坚持耶稣，是第一个适用于这类由外邦人，是在发现行为11:26 ; 26:28 ;一日宠物。 4:16. 4时16分。 Though the word rendered "were called" in Acts 11:26 might be used of a name adopted by oneself or given by others, the "Christians" do not seem to have adopted it for themselves in the times of the apostles.虽然这个词，使" ，被称为"行为11:26有可能被利用的一个名字通过自己或给别人， "基督徒"似乎并不都采用这种制度，为自己在时代的使徒。 In 1 Pet. 1宠物。 4:16, the apostle is speaking from the point of view of the persecutor; cf. 4时16分，使徒是从的角度来看，该persecutor ;比照。 "as a thief," "as a murderer." "作为一个小偷" ， "作为一名杀人犯" 。 Nor is it likely that the appellation was given by Jews.它也不是很有可能的称谓是由犹太人。 As applied by Gentiles there was no doubt an implication of scorn, as in Agrippa's statement in Acts 26:28.适用外邦人有毫无疑问是蕴涵的鄙视，因为在agrippa的陈述行为26:28 。 Tacitus, writing near the end of the first century, says, "The vulgar call them Christians. The author or origin of this denomination, Christus, had, in the reign of Tiberius, been executed by the procurator, Pontius Pilate" (Annals xv. 44).塔西佗，写作接近尾声的第一个世纪里，说： "庸俗称他们为基督徒。作者或原籍本面额，基督，曾在腥风血雨的台比留，被处决的，由检察长，祂比拉多" （县志第十五44段） 。 From the second century onward the term was accepted by believers as a title of honor.从公元二世纪起，任期接受信徒视为所有权的荣誉称号。
Christianity is the system of religious truth based upon the belief that Jesus of Nazareth was the expected Messiah, or Christ, and that in him all the hopes and prophecies of Israel concerning the future have been fulfilled.基督教是制度的宗教的真理后，相信拿撒勒的耶稣是预期的弥赛亚，或基督，并在他所有的希望和预言以色列对于未来已经得到履行。 While comprising creeds which differ widely from one another in doctrine and in practise, Christianity as a whole rests upon the belief in the God of Israel and in the Hebrew Scriptures as the word of God; but it claims that these Scriptures, which it calls the Old Testament, receive their true meaning and interpretation from the New Testament, taken to be the written testimonies of the Apostles that Jesus appeared as the end and fulfilment of all Hebrew prophecy.而组成的信条，其中有很大的出入，彼此在理论和实践，基督教作为一个整体，取决于信仰的神，以色列，并在希伯来语圣经中上帝的话，但它声称这些经文，它呼唤旧约中，接受他们的真实含义和解释新约圣经，采取予以书面证词的门徒，耶稣出现了，因为年底和履行各项希伯来语的预言。 It furthermore claims that Jesus, its Christ, was and is a son of God in a higher and an essentially different sense than any other human being, sharing in His divine nature, a cosmic principle destined to counteract the principle of evil embodied in Satan; that, therefore, the death of the crucified Christ was designed by God to be the means of atonement for the sin inherited by the human race through the fall of Adam, the first man; and, consequently, that without belief in Jesus, in whom the Old Testament sacrifice is typified, there is no salvation.另外，它声称耶稣，它的救世主，过去和现在都是上帝的儿子，在一个更高的一个本质不同的意义比任何其他人，分享他的神性，宇宙的原则，注定了反制的原则，邪恶的体现在撒旦; ，因此，死刑的被钉十字架的基督的设计是由上帝要手段赎罪，为单继承人类通过亚当的堕落，第一个民及，因此，如果没有信仰耶稣，在其中旧约中的牺牲是典型的，是没有救赎。 Finally, Christianity, as a world-power, claims that it represents the highest form of civilization, inasmuch as, having made its appearance when the nations of antiquity had run their course and mankind longed for a higher and deeper religious life, it regenerated the human race while uniting Hebrew and Greek to become the heir to both; and because it has since become the ruling power of history, influencing the life of all nations and races to such an extent that all other creeds and systems of thought must recede and pale before it.最后，基督教，作为一个世界的权力，声称，它代表了最高的文明形态，因为，有了它的出现，当国家文物遇到了自己的历程和人类渴望能够有一个更高和更深的宗教生活，它的再生人类种族而团结希伯来语和希腊语成为王位继承人都和，因为它已经成为了执政的历史，并影响了生活的所有国家和种族到如此地步，所有其他信条和系统的思路，必须后退和苍白在它的前面。
These three claims of Christianity, which have frequently been asserted in such a manner as directlyor implicitly to deny to Judaism, its mother religion, the purpose, if not the very right of its continued existence, will be examined from a historical point of view under three heads: (1) the New Testament claim as to the Christship of Jesus; (2) the Church's claim as to the dogmatic truths of Christianity, whether Trinitarian or Unitarian; and (3) the claim of Christianity to be the great power of civilization.这三项要求是基督教，其中经常被断言，在这种方式directlyor含蓄地否定了犹太教，其母亲宗教，其目的，如果不是非常的权利，它的继续存在，政府都会加以研究，从历史的角度来看，根据三国元首： （ 1 ）新约圣经的说法是向christship耶稣; （ 2 ）教会所主张的作为向教条式的真理是基督教，是否三位一体或统一; （ 3 ）索赔的基督教成为大国的文明。 The attitude taken by Jews toward Christianity in public debates and in literary controversies will be treated under Polemics and Polemical Literature; while the New Testament as literature and the personality of Jesus of Nazareth will also be discussed in separate articles.所采取的态度对待犹太人，基督教在公开辩论，并在文学的争议，将被下论战和论辩文学，而新约圣经文学与性格拿撒勒的耶稣会也将讨论在不同的文章。
The Messianic Movement.救世主的运动。
I. It is a matter of extreme significance that the Talmudic literature, which is based on tradition at least a century older than Christianity, has not even a specific name for the Christian belief or doctrine, but mentions it only occasionally under the general category of "Minim" (literally, "distinctive species of belief"), heresies, or Gnostic sects.一，它是一个极其重要者，就是talmudic文学，它是以传统至少一个世纪的年纪比基督教，甚至还没有一个具体的名字，为基督教的信仰或教义，但提到它只是偶尔根据一般类"微量" （从字面上来看， "独特的物种的信仰" ） ，异端邪说，或诺斯替教派。 As one of these it could only be regarded in the second century, when Christianity was in danger of being entirely absorbed by Gnosticism.作为其中的，它只能被认为是在公元二世纪时，基督教是在冒被完全吸纳的灵知。 At first it was viewed by the Jews simply as one of the numerous Messianic movements which, aimed against Roman rule, ended tragically for their instigators, and from which it differed only in one singular fact; viz., that the death of the leader, far from crushing the movement, gave, on the contrary, rise to a new faith which gradually, both in principle and in attitude, antagonized as none other the parent faith, and came to manifest the greatest hostility to it.起初，它被认为是由犹太人只是其中的众多救世主运动，旨在反对罗马统治，结束了悲惨的，为他们的煽动者，并从它不同于只在一个奇异的事实，即，即死刑的领导者，到目前为止，从破碎的运动，给予，与此相反，上升到一个新的信仰渐渐地，双方在原则上和态度，拮抗由于没有其他家长信念，来表现出最大的敌视。 There is no indication in Jewish literature that the appearance of Jesus, either as a teacher or as a social or political leader, made at the time a deep or lasting impression on the Jewish people in general.目前并无迹象显示，在犹太文学即出现耶稣，无论是作为一名教师，还是作为社会或政治领导人，在当时深或持久的印象，对犹太人民的一般问题。 Outside of Galilee he was scarcely known.外面的加利利，他几乎众所周知的。 This at least seems to be the only explanation of the fact that the Talmudic passages, some of which are old, confound Jesus, on the one hand, with Ben Sṭada, who was tried in Lydda-probably identical with Theudas "the magician," the pseudo-Messiah who appeared in 44 (Josephus, "Ant." xx. 5, § 1; Acts v. 36)-and, on the other, with the Egyptian "false prophet" who created a Messianic revolt a few years later ("Ant." xx. 8, § 6; idem, "BJ" ii. 13, § 5; Acts xxi. 38; see Tosef., Sanh. x. 11; Sanh. 67a, 107b; Shab. 104b; Soṭah 47a; compare Matt. xxiv. 11 and 24).这至少似乎是唯一的解释的事实，那就是talmudic通道，其中有一些是老，混淆耶稣，一方面，随着本sṭada ，他们是试图在lydda -可能是完全相同的塞乌达斯"魔术师"伪弥赛亚的人出现在44 （约瑟夫， "蚂蚁"第XX 5条第1款;行为诉36 ） ，另一方面，与埃及的"假先知" ，他们创造了一个救世主式的反抗，数年后（ "蚂蚁"第XX 8 ，第6条;同上， " BJ的"二13 ，第5条;行为21 。 38 ;见tosef ， sanh 。十， 11人; sanh 。第67A ， 107b ;沙巴。 104 B条; soṭah 47A条;比较马特。二十四， 11日和24日） 。 As to Jesus ben Pandera, or Jesus the pupil of R. Joshua ben Peraḥyah, see Jesus in Jewish Legend.至于耶稣贲潘特罗，或耶稣瞳孔R的约书亚贲peraḥyah ，见耶稣在犹太传说。
The only reference to Jesus in contemporary Jewish literature is found in Josephus, "Antiquities" xviii.唯一提到耶稣在当代犹太文学是发现约瑟夫， "古物"十八。 3, § 3, a passage which has been interpolated by Christian copyists, but appears to have originally contained the following words (see Theodore Reinach, in "Rev. Etudes Juives," xxxv. 1-18; A. v. Gutschmid, "Kleine Schriften," 1893, iv. 352): "There was about that time [a certain] Jesus, a wise man; for he was a worker of miracles, a teacher of men eager to receive [new (revolutionary) tidings], and he drew over to him many Jews and also many of the Hellenic world. He was [proclaimed] Christ; and when, on denunciation by the principal men amongst us, Pilate condemned him to be crucified, those that were first [captivated] by him did not cease to adhere to him; and the tribe of Christians, so named after him, is not extinct at this day." 3 ，第3款的规定，通过已插由基督教copyists ，但似乎已本来就包含以下字样（见西奥多雷纳克，在"牧师练习曲juives ， "三十五。 1-18 ;甲诉gutschmid "奥地利schriften " ， 1893年，四352 ）说： "有那时间[一定]耶稣，智者;他是一个工人的奇迹，教师的男性渴望受到[新（革命）的消息] ，他提请给他许多犹太人，也有很多的希腊世界，他是[宣布]基督的时候，就退出，由校长男人在我们中间，比拉多谴责他被钉在十字架上，那些被第一[着迷]他并没有因此而停止，以坚持他和部落的基督徒，所以他的名字命名，是不是灭绝，在这一天" 。
John the Baptist.施洗约翰。
The Gospel records agree upon one essential point confirmed by Josephus (lc 5, § 2; compare Matt. iii. 1-13; Mark i. 2-9; Luke iii. 1-21; John iii. 22 et seq.; Acts xiii. 24); viz., that the main impulse to the Christian movement was given by John the Baptist, an Essene saint, who-among the many that, by penitence, fasting, and baptisms, prepared themselves for the coming of the Messiah (Luke ii. 25, 36 et seq.; Mark xv. 43; compare ib. ii. 18; Matt. ix. 14, xi. 18; compare Pesiḳ R. xxxiii., xxxiv.; Josephus, "Vita," § 2)-stood forth as the preacher of repentance and "good tidings," causing the people to flock to the Jordan to wash themselves clean of their sins in expectation of the Messianic kingdom.福音记录同意后，其中重要的一点，证实了约瑟夫（立法会5 ， § 2 ;比较马特。三， 1-13 ;马克一2-9 ;路加三1-21 ;约翰三， 22段及以下各段;行为十三， 24 ） ;即，这样做主要冲动基督教运动是由施洗约翰， essene圣，是谁在众多的，通过忏悔，斋戒，并受洗仪式，准备为自己未来的弥赛亚（路加福音二25 ， 36段及以下各段;马克十五， 43 ;比较兴业。二， 18岁;马特九14 ，十一， 18岁;比较pesiḳ传译三十三，三十四;约瑟夫， "履历表" ， § 2 ） -站出来，作为布道者的悔过书和"喜讯" ，引起群众聚集到约旦洗干净自己的罪孽，他们在期待救世主的王国。 Some of his followers were known afterward as a class of Baptists under the name "Disciples of John" (Acts viii. 25; xix. 3, 4), and seem partly to have joined the Mandæaus (Brandt, "Die Mandäische Religion," pp. 137 et seq., 218 et seq., 228; see also Hemerobaptists).他的一些追随者被称为事后作为一类浸信会的名义下， "弟子约翰" （使徒八。 25 ;十九， 3日， 4日） ，似乎是，部分已加入mandæaus （勃兰特，在"死mandäische宗教， "第137页起， 218页起， 228人，还见hemerobaptists ） 。 Jesus, however, being one of John's disciples, the moment the latter had been put in prison stepped to the front as a preacher of the "Kingdom of Heaven" in the very language of his master (Matt. iv. 12 et seq., xiv. 3-5; Mark i. 14).耶稣，不过，作为一个约翰的门徒，目前后者已在监狱加紧向前方作为一个布道者"天国" ，在很语言的他的主人。 （四12段及以下各段，十四， 3-5 ;马克一14 ） 。 Still, to the very last he had to admit in his argument with the elders (Matt. xx. 26; Mark xi. 32; compare ib. viii. 28) that John was universally acknowledged prophet, while he was not.但是，到最后，他不得不承认他的论点与长老。 （二十， 26人;马克席。 32 ;比较兴业八。二十八日）表示，约翰是举世公认的先知，而他不是。 Indeed, Herod Antipas, upon learning of Jesus' miraculous performances, expressed the belief that John the Baptist had risen from the dead (Matt. xiv. 2, xvi. 14; Mark vi. 14).事实上，希律antipas ，得知后，耶稣的奇迹般的表演，表示相信，施洗约翰曾从死里复活。 （十四。 2 ，十六， 14票;马克六14 ） 。 Nor did Jesus himself, according to the older records, lay claim to any title other than that of a prophet or worker by the Holy Spirit, like any other Essene saint (Matt. xiii. 57; xxi. 11, 46; Luke vii. 16, 39; xiii. 33; xxiv. 19; John iv. 19, 44; compare Josephus, "BJ" i. 3, § 5; ii. 8, § 12; idem, "Ant." xiii. 10, § 7; Luke ii. 25, 36).也没有耶稣本人，据老一辈的纪录，声称任何所有权以外的先知或工人受圣灵，如同任何其他essene圣。 （十三57 21 11 46 ;路加七。 16 ， 39岁;十三， 33个;二十四。 19 ;约翰四19 ， 44 ;比较约瑟夫， " BJ的"一，三，第5条;二， 8 ，第12名;同上， "蚂蚁" 。十三。 10 ， § 7 ;路加福音二， 25 ， 36 ） 。 Gradually, however, the fame of Jesus as "healer" and "helper" of those stricken with disease so eclipsed that of John, at least in Galilean circles, that the latter was declared to have been only the forerunner of the one destined to subdue the whole kingdom of Satan-that is, the Elijah of the Messianic kingdom-and a declaration to this effect was finally put into the mouth of John as though made by him at the very start (Mark i. 2, ix. 13, xi. 2-19; Luke i. 17).渐渐地，不过，成名的耶稣为"医治"和"帮手" ，对那些受灾疾病，使已经超过了约翰，至少在伽利略界，后者被宣布为本来只是前身的一个注定要制服整个英国的撒旦-那就是，以利亚的救世主英国和这样的一项声明，最后被放进口中的约翰仿佛发了言，他在一开始（马克一2 ，九，十三，十一。 2月19日;路加福音一17 ） 。
Jesus as a Man of the People.耶稣作为一个男人的人。
Jesus, as a man of the people, deviated from the practise of the Essenes and Pharisees in not shunning contact with the sinners, the Publicans and the despised 'Amha-areẒ, as contaminating, and in endeavoring to elevate them; following the maxim, "They that are whole need not a physician, but they that are sick" (Matt. ix. 12, and parallels; compare Antisthenes, in Diogenes Laertius, vi. 6).耶稣，因为一名男子的人，脱离了实践的essenes和法利赛在不回避与罪人， publicans和鄙视' amha - areẓ ，由于污染，并在努力提高他们;以下格言"他们说是整个不需要医生，但他们认为是病态" 。 （九12 ，以及平行线;比较antisthenes ，在第欧根尼laertius ，第六章6节） 。 He felt the calling to preach the gospel to the poor (Luke iv. 16 et seq., after Isa. lxi. 1 et seq.), and truly became the redeemer of the lower classes, who were not slow to lift him to thestation of the Messiah.他觉得这次通话，以传福音给穷人（路加福音四， 16段及以下各段后，伊萨。 LXI的1等等） ，真正成为救赎的低下阶层，他们不是缓慢把他举起来thestation的弥赛亚。 Still, he apparently made no such claim before his entrance into Jerusalem, as is evidenced by the warning given to the disciples and to the spirits of the possessed not to disclose the secret of his being the Son of David (Matt. xii. 16, xvi. 20; Mark i. 24, iii. 12, viii. 30; Luke iv. 41).不过，他显然没有这样的要求之前，他进入耶路撒冷，就是明证警告给门徒及灵魂的拥有，不可透露的秘密，而他的儿子大卫。 （十二16 ，十六，第20条;马克一24 ，三12 ，八30 ;路加福音四41 ） 。 His reference to himself as the "Son of man," after the manner of Dan.他提到自己为"人子"后，地丹。 vii.七。 13, and Enoch, xlvi. 13 ，和伊诺克，四十六。 2 et seq., in Matt.第2段及以下各段，在马特。 xx.二十。 18, and Mark x. 18 ，和马克十。 33, has no historical value; whereas in Mark ii. 33 ，没有任何历史价值，而在马克二。 28 and Matt. 28日和马特。 viii.八。 20 "Son of man" stands for "man" or "myself." 20 "人子" ，主张"人"或"我自己" 。 While the eschatological predictions in Matt.而eschatological预言，在马特。 xxiv., xxv.; Luke xvii.二十四，二十五;路加十七。 22 et seq., and elsewhere have been taken over literally from Jewish apocalypses and put into the mouth of Jesus, the teachings and doings of Jesus betray, on closer analysis, rather an intense longing after the Messianic time than joy and satisfaction over its arrival. 22段及以下各段，和其他地方已接管了，从字面上来看犹太启示，并放进口中的耶稣，教义和所作所为耶稣的背叛，就细细分析，而不是激烈的向往后救世主时间较喜悦和满意，它的到来。 And as the so-called "Lord's Prayer"-an exquisite compilation of Ḥasidic prayer formulas (Luke xi. 1-13; Matt. vi. 9-13; see Charles Taylor, "Sayings of the Jewish Fathers," 1901, p. 176)-is, like the Ḳaddish, a petition rather than a thanksgiving for the Messianic kingdom, so is the entire code of ethics laid down by Jesus for his disciples in the Sermon on the Mount (Matt. v.-vii., x.; Luke vi. 20, xi.-xii., and elsewhere) not a law of conduct for a world rejoicing in a redeemer that has come, but a guide for a few of the elect and saintly ones who wait for the immediate downfall of this world and the rise of another (Matt. x. 23, xix. 28, xxiv. 34-37).正如我们所谓的"主祷文" -精致汇编ḥasidic祈祷公式（路加福音十一1-13 ;马特六。 9-13 ;见查尔斯泰勒， "熟语的犹太父亲" ， 1901年，页176 ） ，就像ḳaddish一份请愿书，而不是一个感恩节，为救世主的英国，所以是整个伦理守则所订下的耶稣为他的弟子们在山上宝训。 （五-七，第十。 ;路加六20 ， xi. -十二，和其他地方的）不是法律的行为为世界的大喜日子，在救世主，即来了，而是一个引导了几年的选举和圣洁的人，等待立即下台这个世界上的崛起另一个。 （十， 23 ， 19 28 ，第24条34-37段） 。 Only later events caused the allusion to the "Son of man" in these sayings to be referred to Jesus.只是后来事件造成的典故，以"人子"在这些说法被称为耶稣。 As a matter of fact, a spirit of great anxiety and unrest permeates the sayings of Jesus and the entire New Testament epoch, as is indicated by such utterances as "Watch, therefore; for ye know not what hour your Lord doth come" (Matt. xxiv. 42, xxv. 13); "The kingdom of God cometh not with observation [that is, calculation], but suddenly, imperceptibly it is among you" (Luke xvii. 20, 21); compare the rabbinical saying: "The Messiah cometh [when least expected], like a thief in the night" (Sanh. 97a, b).因为事实上，很多事情的精神，伟大的焦虑和不安的情绪贯穿熟语的耶稣和整个新约圣经时代，为的是表示，这种言论是"手表，因此;晔不知道什么时间你的主doth回来" （马特。 24 。 42 ，二十五13 ） ， "神的国度时势不与观察[即是计算] ，但突然间，在潜移默化中，它是你" （路十七20 ， 21 ） ;比较希伯来语说： "弥赛亚时势[时，至少预期] ，像一个小偷在深夜" （ sanh. 97A条，乙） 。 See, further, Matt.看到的，另外，马特。 xxiv.二十四。 43; I Thess. 43 ，我帖。 v. 2; II Peter iii.五， 2 ;二，彼得三世。 10; Rev. iii.第10条;牧师三。 3. 3 。 A number of sayings allude to the sword, to contention, and to violence, which do not altogether harmonize with the gentle and submissive character assigned generally to Jesus.一些熟语暗示刀剑，争论，并以暴力，它不完全协调与温柔顺从的字一般以耶稣。 Such are the following: "Think not that I came to send peace on the earth: I came not to send peace, but a sword" (Matt. x. 34, RV); "Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division. . . . The father shall be divided against the son, and the son against the father," etc. (Luke xii. 51-53); "From the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force" (Matt. xi. 12)-words hardly reconcilable with the concluding sentences of the chapter: "Come unto me, all ye that labor and are heavy laden. . . . Take my yoke upon you . . . and ye shall find rest" (lc xi. 28-30).例如有以下几方面： "想一想，我不是说我来送和平对地球：我来到不得派遣和平，而是剑" 。 （十， 34 ， RV ）的; ： "假如你们认为我是来给和平论地球呢？我告诉你，不仅如此，而是社会分工… … 。父亲应分成对儿子，儿子对父亲" ，等（路加福音十二51-53 ） ; " ，从天的约翰浸会到现在为止，天国的suffereth暴力，而暴力是否可以使用武力" 。 （十一12 ） -换句话说，难以调和与总结服刑的章说： "来，我所不欲，所有晔表示，劳动和重型载货… … 。把我的枷锁后，你… … 。你们会发现休息" （立法会十一， 28-30 ） 。 The advice given by Jesus to his disciples to provide themselves each with a sword (Luke xxii. 36; compare ib. verse 49; John xix. 10, though disavowed in Matt. xxvi. 52, 53); the allusion by Simeon the saint to the sword and to the strife as resulting from Jesus' birth (Luke ii. 34, 35); and the disappointment voiced by Cleopas, "We trusted that it had been he which should have redeemed Israel" (Luke xxiv. 21; compare Matt. i. 21, where Jesus is explained as , Joshua, who shall "save his people from sin")-all these point to some action which gave cause for his being handed over to Pontius Pilate as one who was "perverting the nation, and forbidding to give tribute to Cæsar" (Luke xxiii. 2); though the charge was refuted by the saying, "Render unto Cæsar the things that are Cæsar's" (Matt. xxii. 21; Mark xii. 17; Luke xx. 25, RV).所提出的意见，以耶稣的门徒，以提供自己的每一个剑（路加福音二十二， 36 ;比较兴业。韵文49 ;约翰十九。 10 ，虽然否定在马特。 26 。 52 ， 53 ） ;典故，由西麦圣以剑和向内乱造成的，因为从耶稣的诞生（路二34 ， 35 ） ，以及令人失望的声音cleopas ， "我们相信，它实际上已被他本来应该赎回以色列" （路加福音二十四。 21 ;比较马特一， 21 ，而耶稣是解释为，约书亚，他们应是"挽救他的人，从单" ） -所有这些点向一些行动，这引起了他被移交给祂比拉多一个人是"贪赃枉法全国，并禁止给予表扬cæsar " （路加福音二十三。 2 ） ，虽然没有受到指控，反驳说， "使祂cæsar事情都是cæsar的" 。 （ 22 。 21 ;马克十二。 17 ;路加福音二十。 25 ， RV ）的。 He was tried and crucified as "King of the Jews" or "Messiah"; and all the alleged charges of blasphemy, in that he called himself "Son of God" in the Messianic sense, or announced the destruction of the Temple, prove, in the light of the ancient Jewish law, to be later inventions (Matt. xxvi. 63-65; Mark xiv. 58; Luke xxii. 70).他受审与被钉十字架为"国王的犹太人"或"弥赛亚" ，以及所有被指控的罪名亵渎，在他自称"上帝的儿子" ，在救世主的感觉，或宣布摧毁庙宇，证明，在参照古老的犹太法律规定，被后来的发明。 （二十六。 63-65 ;标志十四。 58 ;路加福音二十二， 70 ） 。 See Crucifixion of Jesus.看到十字架上的耶稣。
The Risen Christ.复活的基督。
That the movement did not end with the crucifixion, but gave birth to that belief in the risen Christ which brought the scattered adherents together and founded Christianity, is due to two psychic forces that never before had come so strongly into play: (1) the great personality of Jesus, which had so impressed itself upon the simple people of Galilee as to become a living power to them even after his death; and (2) the transcendentalism, or other-worldliness, in which those penance doing, saintly men and women of the common classes, in their longing for godliness, lived.这项运动并没有结束，与受难日，但生下这个信念，在复活的基督，使分散的信徒们一起，创立了基督教，是基于两个精神力量，还从来没有如此强烈地发挥作用： （ 1 ）伟大人格的耶稣，其中有这么深刻的印象本身后，简单的人，加利利人，以成为生活的权力，他们甚至在他死后，以及（ 2 ）超验，或其他-世俗性，在这些忏悔做时，德雷克男妇女的共同课，在他们的期盼，虔诚的信徒，生活。 In entranced visions they beheld their crucified Messiah expounding the Scriptures for them, or breaking the bread for them at their love-feasts, or even assisting them when they were out on the lake fishing (Luke xxiv. 15, 30, 31, 36; John xx. 19, xxi.).在加进了视野，他们看到自己钉在十字架上的救世主阐述经文对他们来说，还是打破面包为他们自己的爱宴，甚至协助他们，当他们被列于湖中钓鱼（路加福音二十四。 15 ，第30 ，第31 ，第36条;约翰二十， 19 ， 21 ） 。 In an atmosphere of such perfect naïveté the miracle of the Resurrection seemed as natural as had been the miracle of the healing of the sick.在气氛如此完美naïveté奇迹复活似乎更自然已奇迹愈合的病人。 Memory and vision combined to weave the stories of Jesus walking on the water (compare Matt. xiv. 25, Mark vi. 49, and John vi. 19 with John xxi. 1-14), of the transfiguration on the Mount (compare Matt. xvii. 1-13, Mark ix. 2-13, and Luke ix. 29-36 with Matt. xxviii. 16 et seq.), and of his moving through the air to be near the divine throne, served by the angels and the holy (not "wild") beasts ("ḥayyot"), and holding Scriptural combats with Satan (Mark i. 12, 13; Matt. iv. 1-11; compare with Acts vii. 15, vii. 55).记忆和视觉结合编织的故事耶稣行走于水（比较马特。十四， 25日，马克六， 49 ，约翰六， 19日与约翰二十一1-14 ） ，该变形对摩（比较马特十七， 1-13 ，马克九2-13 ，和路加九29-36与马特。二十八， 16页起） ，以及他正在通过空中接近神的宝座，服务天使与圣座（而不是"野生" ） ，野兽（ " ḥayyot " ） ，并持有圣经的战斗与撒旦（马克一12年， 13年;马特四。 1-11 ;比较行为七， 15日，第七章55条） 。 The Messiahship of Jesus having once become an axiomatic truth to the "believers," as they called themselves, his whole life was reconstructed and woven together out of Messianic passages of the Scriptures.该messiahship耶稣有一次，成为一个不言自明的真理，以"信徒" ，因为他们自称，他的整个生活是重建并交织在一起出救世主的通道会念经。 In him all the Testament prophecies had "to be fulfilled" (Matt. i. 22; ii. 5, 15, 17; iii. 3; iv. 14; viii. 17; xii. 17; xiii. 14, 35; xx. 14; xxvi. 56; xxvii. 19; John xii. 38; xiii. 18; xv. 25; xvii. 12; xviii. 9; xix. 24, 36).在他所有的遗嘱预言了" ，以实现" 。 （一， 22 ;二，五， 15 ， 17 ;三， 3 ;四， 14票;八， 17人;十二， 17人;十三， 14 ， 35条;某某。 14 ; 26 56 ;二十七。 19 ;约翰十二， 38岁;十三， 18岁;十五，第25条;十七， 12岁;十八，九日;十九。 24 ， 36 ） 。 Thus, according to the Jewish view, shared by many Christian theologians, there grew up, through a sort of Messianic Midrash, the myths of Jesus' birth from a virgin (after Isa. vii. 14), in Bethlehem, the city of David (after Micah v. 1 et seq.; there was a town of Bethlehem also in Galilee, which Grätz identifies with Nazareth; see "Monatsschrift," xxix. 481); the genealogies in Luke iii.因此，根据犹太人的看法，共享许多基督教神学家，有长大的，是通过一种救世主midrash ，传说耶稣的诞生，从维尔京（后伊萨七。 14 ） ，在伯利恒，市的大卫（弥迦后，五一段及以下各段;有一个城市伯利恒也加利利人，其中grätz认同拿撒勒;见" monatsschrift ， "二十九， 481 ） ;族谱在路加三。 23-38 andin Matt. 23-38 andin马特。 i.一。 1-17, with the singular stress laid upon Tamar, Rahab, and Ruth, the converted sinners and heathens, as mothers of the elect one (compare Gen. R. ii.; Hor. 10b; Nazir 23b; Meg. 14b); likewise the story of Jesus' triumphal entry into Jerusalem riding upon a young ass (after Zech. ix. 9), and of his being hailed by the people's "Hosanna" (after Ps. cxviii. 26; compare Midr. Teh. to the passage; also Matt. xxi. 1-11, and parallels). 1-17 ，与奇异应力奠定添马舰后， rahab ，罗思，换算后的罪人和heathens ，作为母亲的互选一人（比较将军传译二;激素。指明的标准;纳齐尔23B条;梅格。第14B ） ;同样，耶稣的故事'凯旋进入耶路撒冷骑后，一个年轻的驴（后撒加利亚九， 9 ） ，以及他在被认为是由人的" hosanna " （后的PS 。 cxviii 26 ;比较midr 。 。向通过，也马特。二十一， 1-11 ，和平行线） 。
Similarly, his healing powers were made proofs of his Messiahship (after Isa. xxxv. 5, 6; compare Gen. R. xcv. and Midr. Teh. cxlviii.), also his death on the cross was taken, with reference to Isa.同样地，他的愈合权力作了证明他的messiahship （后伊萨。三十五， 5日， 6日;比较将军传译xcv和midr 。了。 cxlviii件） ，也是他的逝世对两岸关系是采取参考伊萨。 liii. liii 。 and old Essene tradition of the suffering Messiah (Pesiḳ. R. xxxiv.-xxxvii.), to be the atoning sacrifice of the Lamb of God slain for man's sin (John i. 29; Acts viii. 32. Rev. xiii. 8; compare Enoch xc. 8), and his resurrection the beginning of a new life (after Zech. xiv. 5: I Chron. iii. 24; Sibyllines, ii. 242; Matt. xxiv. 30; I Thess. iv. 16).老essene传统的苦难弥赛亚（ pesiḳ.传译xxxiv. -三十七件） ，成为atoning牺牲的羔羊上帝的遇害人的罪过（约翰一29 ;行为八， 32件十三。八日;比较伊诺克越野8 ） ，以及他的复活进入了新的生活（后撒加利亚十四，五日：我慢性三。 24 ; sibyllines ，二242间;马特。 24 。 30 ，我帖前四16 ） 。 Men held their love-feasts in his memory-turned into paschal feasts of the new covenant (Matt. xxvi. 28, and parallels; John xix. 33 et seq.)-and led lives of voluntary poverty and of partial celibacy (Acts ii. 44; Matt. xix. 12).男子举行爱宴，在他的记忆变成逾越节宴的新的盟约。 （ 26 。 28 ，和平行线;约翰十九， 33段及以下各段） ，并导致生命的自愿贫困和局部的独身（使徒二。 44 ;马特。十九， 12 ） 。
Jesus' Teachings.耶稣的教义。
Out of these elements arose the life-picture of Jesus, shaped after later events and to a great extent reflecting the hostile sentiments entertained against the Jewish people by the new sect when, in the final struggle with Rome, the latter no longer shared the views and destinies of the former.出于这些因素产生了终身图片的耶稣，形后，后来的事件，并在相当程度上反映了敌对情绪，受理对犹太人民的，由新教派的时候，在最后的斗争中，与罗马，后者不再是赞同他的意见和命运的选择前者。 Many antinomistic views put into the mouth of Jesus have their origin in Pauline-ie, anti-Judean-circles.许多antinomistic意见放进口中的耶稣，其原产地在宝莲-即，反朱迪亚同心圆。 Thus the saying, "Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man" (Matt. xv. 11, and parallels), is irreconcilable with Peter's action and vision in Acts xi.所以说， "这不是说哪阿蒙到口defileth一名男子，但那些人来了口中出来的，这defileth一名男子" 。 （ 15 。 11 ，和平行线） ，是不可调和与Peter的行动和远见的行为十一。 1-10. 1-10 。 What Jesus actually said and did is difficult to determine.耶稣居然说和做的，是难以确定。 Many of his teachings can be traced to rabbinical sayings current in the Pharisaic schools; and many sentences, if not entire chapters, have been taken over from Essene writings (see Didascalia; Essenes; Golden Rule; Jesus of Nazareth; Matthew).他的许多教诲，可以追溯到犹太教的说法目前在pharisaic学校，并有很多句子，如果不是整个章节，已接管了essene著作（见didascalia ; essenes ;金科玉律;拿撒勒的耶稣;马太） 。
On the other hand, there are utterances of striking originality and wondrous power which denote great genius.在另一方面，有言论引人注目的原创性和令人惊奇的权力象征伟大的天才。 He certainly had a message to bring to the forlorn, to "the lost sheep of the house of Israel" (Matt. x. 6, xv. 24), to the outcast, to the lower classes, to the "'am ha-areẓ," to the sinners, and to the publicans.他肯定了一个信息，要提请遥不可及的，以"亡羊的以色列家" 。 （十，六，十五， 24 ） ，给弃儿，为低下阶层，以" '时，房委会- areẓ " ，以罪人，并给publicans 。 And whether the whole life-picture is reality or poetic imagination, in him the Essene ideal reached its culmination.是否整个生命图片是现实还是诗意的想象，在他essene理想，达到了顶点。 But it is not correct to speak, as Christian theologians do, of a possible recognition or an actual rejection of Jesus' Christship by the Jews.但它是不正确的发言，作为基督教神学家做的，一种可能的承认或实际拒绝耶稣' christship由犹太人。 Whatever his greatness as teacher or as friend of the people, this could not establish his claim to the Messianic title; and whether his Galilean followers were justified in according it to him, or the authorities at Jerusalem in denying it and in denouncing him to the Roman prefect-probably more from fear than from spite (John xix. 15)-is not a matter that can be decided from the scanty records (compare Matt. xxvi. 5; Luke xiii. 31; xix. 47, 48; xx. 19; xxiii. 43 with Matt. xxvii. 25-28; Mark xv. 14; Luke xxiii. 23 (see Crucifixion). The vehement language of Jesus, in denouncing Sadducean misrule and the hypocrisy and narrowness of the Pharisaic leaders, was not altogether new and unheard of: it was the privilege of the Essene preachers, the popular Haggadists (See Pharisee and Sadducees). Most of his teachings, a great number of which echo rabbinical sayings, and have been misunderstood or misapplied altogether by the late Gospel compilers (see Gospels, The Four), were addressed to a circle of men who lived in a world of their own, far away from the centers of commerce and industry. His attitude toward Judaism is defined by the words: "Think not that I am come to destroy the law or the prophets: I am not come to destroy, but to fulfil" (Matt. v. 17). The rejection of the Law by Christianity, therefore, was a departure from its Christ, all the New Testament statements to the contrary notwithstanding. He himself declined even the title of "good master," because he wanted to reserve this epithet for God alone ("Matt. xix. 17): Christianity, contrary to all his teaching, turned him into a God.无论自己的伟大，因为教师或为朋友的人来说，这不能确定他所说的，以救世主的标题;是否他的伽利略追随者被有理由根据它给他，或有关当局在耶路撒冷否认，并谴责他去罗马纪-也许更免于恐惧的，比从尽管如此（约翰十九1 5） -是不是单方面的事，可以从一开始就决定仅存记录（比较马特。二十六。五日;路加福音十三， 3 1人;十九。 4 7， 4 8;二十。 19 ;二十三， 43与马特。二十七。 25-28 ;马克十五， 14个;路加福音二十三， 23条（见钉死在十字架上） 。壮怀激烈语言的耶稣，在声讨sadducean暴政和虚伪性和狭隘的pharisaic领导人，是不是完全新的和闻所未闻的：它是特权的essene传教士，大众haggadists （见pharisee和撒都该人） ，他大部份的教诲，一位伟大的，其中一些回声犹太教熟语，并已被误解或误用完全由已故的福音编译器（见福音，为四年） ，是针对一个圆形的男子，他们住在一个世界的自己，远离中心的商业和工业，他的态度是犹太教所界定的话： "想，我不是说我上午来破坏法律或先知们：我不是来毁灭，而是为了履行" 。 （五17 ） 。排斥法律，由基督教，因此，是一种偏离基督，所有的新约全书相反的声明，尽管他自己甚至拒绝评为"好师傅" ，因为他想保留这个修饰语为上帝（ "马特。十九， 17 ） ：基督教，相反，他的所有教学，使他成为一个神。
Paul's Antinomistic and Gnostic Views.保罗的antinomistic和诺斯替意见。
II.二。 This radical change was brought about by Saul of Tarsus or Paul, the real founder of the Christian Church, though Peter formed the first community of the risen Christ (Matt. xvi. 16; Acts i. 15; I Cor. xv. 5).这种彻底的转变所带来的娑罗双树的睑板或保外，真正的创始人之一，基督教的教堂，虽然彼得形成了第一个社区的复活。 （十六， 16岁;行为，一15 ，我肺心病。十五， 5 ） 。 Having, under the influence of a vision, turned from an earnest persecutor of the new sect into its vigorous champion (Acts ix. 1-14, xxii. 3-16, xxvi. 9-18; I Cor. ix. 1, xv. 8 et seq.; Gal. i. 16), he construed the belief in the atoning death of Christ held by the rest into a system altogether antagonistic to Judaism and its Law, claiming to have received the apostleship to the heathen world from the Christ he beheld in his visions.具有的影响下，一个远景，从语重心长persecutor的新教派纳入其大力冠军（使徒九1-14 ，二十二， 3-16 ，二十六9-18 ，我肺心病。九，一，十五8页起;加尔一16 ） ，他诠释了信仰是在atoning死亡的基督举行，由休息到制度完全对立的犹太教和它的法律，声称已收到apostleship向异教徒世界，从基督他看到在他的愿景。 Operating with certain Gnostic ideas, which rendered the Messiah as Son of God a cosmic power, like Philo's "logos," aiding in the world's creation and mediating between God and man, he saw both in the Crucifixion and in the Incarnation acts of divine self-humiliation suffered for the sake of redeeming a world polluted and doomed by sin since the fall of Adam.经营与某些诺斯替思想，而有意图弥赛亚作为上帝的儿子宇宙力量，如斐洛的"标识， "协助，在世界上的创造和调停人与上帝的，他认为无论是在旷野里，并在化身行为的神圣自我-蒙受屈辱，为挽救一个世界污染注定由单自亚当的堕落。 Faith alone in Christ should save man, baptism being the seal of the belief in God's redeeming love.仅信仰基督要救世人，洗礼被密封的信仰上帝的救赎爱。 It meant dying with Christ to sin which is inherited from Adam, and rising again with Christ to put on the new Adam (Rom. vi. 1-4; I Cor. xv.; Gal. iii.-iv.).它意味着死亡与基督同罪，这是继承了从亚当，并再次上升，与基督穿上了新的亚当（罗马书六1-4 ，我肺心病。十五;加尔。 iii.-iv. ） 。 See Baptism.见的洗礼。
On the other hand, Paul taught, the law of Moses, the seal of which was Circumcision, failed to redeem man, because it made sin unavoidable.在另一方面，保罗教导，摩西的律法，盖章的是包皮环切术，未能挽回男子，因为这使单不可避免的。 By a course of reasoning he discarded the Law as being under the curse (Gal. iii. 10 et seq.), declaring only those who believed in Christ as the Son of God to be free from all bondage (Gal. iv.).通过一个疗程的推理，他摒弃了依法受到诅咒（ gal.三， 10页起） ，宣称只有那些信奉基督为上帝的儿子，以免受各种枷锁（ gal.四） 。 In opposition to those who distinguished between full Proselytes and "proselytes of the gate," who only accepted the Noachidian laws (Acts xv. 20), he abrogated the whole Law; claiming God to be the god of the heathen as well as of the Jews (Rom. iii. 29).在反对那些区分充分proselytes和" proselytes的大门， "谁只接受noachidian法律（使徒十五20 ） ，他废除了整个法;声称上帝是上帝的异教徒，以及作为该犹太人（罗马书三29 ） 。 Yet in enunciating this seemingly liberal doctrine he deprived faith, as typified by Abraham (Gen. xv. 6; Rom. iv. 3), of its naturalness, and forged theshackles of the Christian dogma, with its terrors of damnation and hell for the unbeliever.然而，在阐明了这个看似自由学说，他被剥夺信仰，为典型的亚伯拉罕（创十五，六日;光碟四。 3 ） ，其自然度，并建立theshackles的基督教教义，其恐怖的damnation与地狱为异教徒。 God, as Father and the just Ruler, was pushed into the background; and the Christ-who in the Gospels as well as in the Jewish apocalyptic literature figured as judge of the souls under God's sovereignty (Matt. xvi. 27, xxv. 31-33; compare Enoch, iv. xiv. et seq.; II Esd. vii. 33 with Rom. xiv. 10; II Cor. v. 10)-was rendered the central figure, because he, as head and glory of the divine kingdom, has, like Bel of Babylonian mythology fighting with the dragon, to combat Satan and his kingdom of evil, sin, and death.神的存在，因为父亲和正义的统治者，被人推到背景中;基督-谁在福音以及在犹太人世界末日文学揣摩法官的亡灵，以神的主权。 （十六27 ，二十五31 -33 ;比较伊诺克，四，十四段及以下各段;二，公共服务电子化。七， 33光碟。十四， 10岁;二，肺心病。五， 10 ） -是有意图的核心人物，因为他，因为头部和荣耀的神圣的英国，已像比利时的巴比伦神话中的战斗与巨龙等，以打击魔鬼和他的王国，邪恶，罪恶和死亡。 While thus opening wide the door to admit the pagan world, Paul caused the influx of the entire pagan mythology in the guise of Gnostic and anti-Gnostic names and formulas.而因此敞开大门，接纳异教徒的世界，保罗造成的大量涌入，整个异教神话中，在花样翻新的诺斯替与反诺斯替名称和公式。 No wonder if he was frequently assailed and beaten by the officials of the synagogue: he used this very synagogue, which during many centuries had been made the center of Jewish propaganda also among the heathen for the pure monotheistic faith of Abraham and the law of Moses, as the starting-point of his antinomistic and anti-Judean agitations (Acts xiii. 14, xiv. 1, xvii. 1 et seq., xxi. 27).也难怪，如果他频频抨击和殴打官员的犹太教堂：他利用这个非常犹太教堂，在许多世纪以来已经取得了该中心的犹太宣传也属于异教徒，为纯粹的一神教信仰，亚伯拉罕和摩西的律法，作为工作的出发点，他antinomistic和反朱迪亚工潮频（使徒十三，十四，十四，一，第十七章： 1段及以下各段， 21 27段） 。
Early Christianity a Jewish Sect.早期基督教的一个犹太节。
For a long time Christianity regarded itself as part of Judaism.在相当长的时间基督教视为自己的一部分犹太教。 It had its center in Jerusalem (Irenæus, "Adversus Hæreses, i. 26); its first fifteen bishops were circumcised Jews, they observed the Law and were rather unfriendly to heathenism (Sulpicius Severus, "Historia Sacra," ii. 31; Eusebius, "Hist. Eccl." iv. 5; compare Matt. xv. 26), while they held friendly intercourse with the leaders of the synagogue (see Grätz, "Gesch. der Juden," iv. 373 et seq.; and Ebionites, Minim, and Nazarenes). Many a halakic and haggadic discussion is recorded in the Talmud as having taken place between the Christians and the Rabbis (see Jacob the Gnostic). Probably the Christian Congregation, or Church of the Saints, did not distinguish itself in outward form from the "Ḳehala Ḳaddisha" at Jerusalem, under which name the Essene community survived the downfall of the Temple (Ber. 9b; compare Eccl. R. ix. 9: 'Edah Ḳedoshah). Of course, the destruction of the Temple and of the Judean state and the cessation of sacrifice could not but promote the cause of Christianity (see Justin, "Dial. cum Tryph." xi.); and under the impression of these important events the Gospels were written and accordingly colored. Still, Jew and Christian looked in common for the erection of the kingdom of heaven by the Messiah either soon to appear or to reappear (see Joël, "Blicke in die Religionsgesch." i. 32 et seq.). It was during the last struggle with Rome in the days of Bar Kokba and Akiba that, amidst denunciations on the part of the Christians and execrations on the part of the Jewish leaders, those hostilities began which separated Church and Synagogue forever, and made the former an ally of the arch-enemy. Pauline Christianity greatly aided in the Romanizing of the Church. It gravitated toward Rome as toward the great world-empire, and soon the Church became in the eyes of the Jew heir to Edom (Gen. xxvii. 40). The emperor Constantine completed what Paul had begun-a world hostile to the faith in which Jesus had lived and died. The Council of Nice in 325 determined that Church and Synagogue should have nothing in common, and that whatever smacked of the unity of God and of the freedom of man, or offered a Jewish aspect of worship, must be eliminated from Catholic Christendom.它有中心，在耶路撒冷（ irenæus ， "相反hæreses ，一26 ） ;首15个主教被包皮的犹太人，他们守法，并都相当不友好heathenism （ sulpicius塞维鲁， "历史骶， "二， 31人;尤西比乌斯"的历史。 eccl " 。四，五日;比较马特。十五， 26 ） ，而他们进行了友好的交往与各位领导人的犹太教堂（见grätz ， " gesch 。明镜juden ， "四， 373页起。 ; ebionites ，微量，并nazarenes ） 。很多halakic和haggadic讨论的是记录在犹太法典作为考虑地方之间的基督教徒和犹太教士（见雅各布的诺斯替） 。大概是基督教会众，或教会的圣徒，并没有区分本身在离港形式，从" ḳehala ḳaddisha "在耶路撒冷，根据姓名的essene社区幸存的灭亡庙（ ber. 9B条;比较eccl 。传译九， 9 ： ' edah ḳedoshah ） 。当然，毁了庙和朱迪亚国家，并停止牺牲，怎能不推动事业的基督教（见贾斯汀， "拨号。暨tryph "十一） ;下的印象，这些重要事件福音写的，并据此色。但是，犹太人和基督教的期待，在共同为竖立天国的，由弥赛亚或是即将出现或再现（见若埃尔阿" blicke在模具religionsgesch "一， 32页起） ，它是在上同他们的斗争，在罗马的日子里酒吧kokba和秋叶说，在谴责，对部分的基督徒和execrations对部分犹太领袖，这些敌对行动开始分居，其中教会和犹太教堂永远的，并作出了前盟友的拱形-敌人。宝莲基督教大大计算机辅助在romanizing的教堂，它gravitated对罗马城内，作为对伟大的世界帝国，并很快成为教会在眼里，犹太人继承人，益登（创二十七40 ） 。皇帝君士坦丁完成什么是保罗已经开始-世界敌视信仰耶稣曾经生活和死亡。安理会尼斯在3 25确定，教会和犹太教堂应该有什么共通之处，并表示，无论用杆子打的团结和上帝的自由的人，或者提出一个犹太方面的崇拜，因此必须予以消除，从天主教基督教。
Paganism Predominant. paganism突出。
Three causes seem to have been at work in making the Pauline system dominant in the Church.三个原因似乎已经在工作中作出宝莲系统优势，在教会。 First, the pagan world, particularly its lower classes, having lost faith in its old gods, yearned for a redeemer, a manlike god, and, on the other hand, was captivated by that work of redeeming love which the Christian communities practised, in the name of Jesus, in pursuance of the ancient Essene ideals (see Charity).第一，异教的世界，特别是它的低下层市民，失去了信心，在其旧神，渴望救世主， manlike神，并且，在另一方面，被倾倒了这一工作的挽救爱情而基督教社区的做法，在耶稣的名字，按照古代essene理想（见慈善事业） 。 Secondly, the blending of Jewish, Oriental, and Hellenic thought created those strange mystic or Gnostic systems which fascinated and bewildered the minds of the more educated classes, and seemed to lend a deeper meaning to the old beliefs and superstitions.其次，是结合了犹太人，东方和希腊思想创造的那些怪异的神秘或诺斯替系统，向往和迷惘的心中越是受过教育的阶级，而且似乎借给更深的含义，以旧信仰和迷信。
Woman's Part in the Early Church.女子的一部分，在早期教会的使命。
Thirdly, woman appeared on the scene as a new factor of Church life.第三，女子出现在现场，作为一个新的因素的教会生活。 While the women of Syria and of Rome were on the whole attracted by the brightness and purity of Jewish home life, women in the New Testament, and most of all in Paul's life and letters, are prominent in other directions.而妇女的叙利亚和罗马就整体而言所吸引，其亮度和纯度的犹太家庭生活中，妇女在新约圣经，而且大部分都在保罗的生命和信件，都是知名的，在其他方向。 Aside from those visions of Mary Magdalene which lent support to the belief in the Resurrection (Matt. xxviii. 1, and parallels), there was an undisguised tendency on the part of some women of these circles, such as Salome; Thecla, the friend of Paul; and others (see "Gospel of the Egyptians," in Clement, "Stromata," iii. 964; Conybeare, "Apology and Acts of Apollonius and Other Monuments of Early Christianity," pp. 24, 183, 284), to free themselves from the trammels of those principles upon which the sanctity of home rested (see Eccl. R. vii. 26).除了这些愿景的抹大拉的马利亚，其中借给支持，使他们以为在复活。 （二十八。 1 ，平行线） ，有一种是赤裸裸的倾向，对部分有些妇女在这些圈子，如莎乐美; thecla ，朋友保罗及其他（见"福音的埃及人， "克莱门特" ，基质， "三， 964 ;科尼比尔， "道歉和行为apollonius和其他古迹的早期基督教的"页24 ， 183 ， 284 ）为了从根本上摆脱羁绊，这些原则后，其中的神圣在家休息（见eccl 。传译七， 26 ） 。 A morbid emotionalism, prizing love as "the greatest of all things" in place of truth and justice, and a pagan view of holiness which tended to make life oscillate between austere asceticism (demanding virginity and eunuchism) on the one side, and licentiousness on the other (see Matt. xix. 12; Sulpicius Severus, "Dialogi Duo," i. 9, 13, 15; Eusebius, "Hist. Eccl." vi. 8; Clement, lc iii. 4; Cyprian, Ep. iv.; Rev. ii. 14), went hand in hand with Gnosticism.畸型的情，爱撬过的"最大的事情"来代替真理，正义和对异教的看法成圣这往往使生活之间振荡过紧禁欲主义（要求贞操和eunuchism ）为一方，就licentiousness其他（见马特。十九， 12岁; sulpicius塞维鲁， " dialogi铎， "一，第9 ，第13 ， 15人;尤西比乌斯"的历史。 eccl "六，八;克莱门特，立法会三，四;塞浦路斯，欧洲议会第四节。 ;牧师二14 ） ，携手并进，与灵知。 Against this exaggeration of the divine attribute of love and the neglect of that of justice, the Rabbis in the ancient Mishnah seem to utter their warning (Meg. iv. 9; Yer. Ber. i. 3).针对这种夸张的神圣属性的爱和忽视的是，司法部，拉比在古代mishnah似乎说出他们的警告（ meg.四，九;也门里亚尔。误码率一3 ） 。 When, finally, the reaction set in, and Gnosticism both as an intellectual and as a sexual degeneracy (compare Sifre on Num. xv. 39) was checked by a strong counter-movement in favor of positive Christianity, two principles of extraordinary character were laid down by the framers of the Church: (1) the Trinitarian dogma with all its corollaries; and (2) a double code of morality, one for the world-fleeing monks and nuns and the clergy-called the really religious ones-and another for the laity, the men of the world.当最后，反应集，并灵知既作为一个知识分子，作为性，拒腐防变（比较sifre上序号。十五， 39 ）得到遏制，由一个强有力的反运动，有利于积极的基督教，有两个原则，有着非同寻常的性格被订下制定的教会： （ 1 ）三位一体的教义及其所有推论;及（ 2 ）双重代码的思想道德体系，一本是关于世界-逃离僧尼和信教群众和神职人员所谓真正的宗教和另一种为俗人，男人的世界。
Trinitarianism. trinitarianism 。
The Trinitarian formula first occurs in Matthew (xxviii. 19, RV) in the words spoken by the risen Christ to the disciples in Galilee: "Go ye therefore,and make disciples of all the [heathen] nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost"; but it appears to have been still unknown to Paul (I Cor. vi. 11; Acts ii. 38).三位一体的公式，首先是发生在马修（ xxviii. 19 ， RV ）的，在发言的话，由复活的基督的门徒在加利利说： "你们要去，因此，使弟子的一切[异教徒]联合国洗礼，在他们的名字父亲和儿子，以及圣灵" ，但它似乎一直仍是未知之以保罗（林前六。 11 ;行径二38 ） 。
It is quite significant for the historian to observe that, while in the older Gospel (Mark xii. 29) Jesus began reciting the first commandment with the Jewish confession, "Hear, O Israel; the Lord our God, the Lord is one," this verse is omitted in Matt.它有非常重大的意义，为历史学家观察到，而在老年人的福音（马克十二29 ）耶稣开始背诵第一诫与犹太供述， "听啊，以色列;耶和华我们的神，主是其中之一， "这首诗是遗漏了马特。 xxii.二十二。 37. 37 。 Christ, the preexistent Messiah (Gen. R. i.), being either identified with the Shekinah or divine glory (Rom. ix. 4; Col. i. 27; see Mayor, "Epistle of James," p. 75, notes), or with the "Memra" or "Logos," Philo's second god ("Fragments," ed. Mangey, ii. 625; compare "De Somniis," i. 39-41, ed. Mangey, i. 655 et seq.), was raised by Paul to the rank of a god and placed alongside of God the Father (I Cor. viii. 6, xii. 3; Titus ii. 13; compare I John v. 20); and in II Cor.基督， preexistent弥赛亚（创传译一） ，要么被确定与舍吉拿或神的荣耀（罗马书九，四;上校一，第27条;见市长" ，也是人类的詹姆斯， "第75页，注） ，或与"为门拉"或"标识， "斐洛的第二上帝（ "碎片" ，教育署。 mangey ，二625 ;比较"德somniis ， "一， 39-41 ，教育署。 mangey ，一655页起） ，是由保罗，以职级的神放在一起上帝的父亲（林前八。六，十二，三;弟兄二， 13岁;比较约翰五20 ） ，而且在二，肺心病。 xiii.十三。 14 the Trinity is almost complete. 14三一已接近完成阶段。 In vain did the early Christians protest against the deification of Jesus ("Clementine Homilies," xvi. 15).妄图做早期基督徒抗议神化耶稣（ "克莱门泰颂歌， "十六， 15 ） 。 He is in Paul's system the image of God the Father (II Cor. iv. 4; compare I Cor. viii. 6); and, being opposed "to Satan, the god of this world," his title "God of the world to come" is assured.他是在保禄的系统的形象，上帝的父亲（二肺心病。四， 4 ;比较林前八。 6 ） ，以及作为反对"撒旦，上帝的这个世界上， "他的题目是"上帝的世界来" ，是有保证的。 However repugnant expressions such as "the blood," "the suffering," and "the death of God" (Ignatius, "Ad Romanos," iii., v. 13; idem, "Ad Ephesios," i. 1; Tertullian, "Ad Praxeam") must have been to the still monotheistic sentiment of many, the opponents of Jesus' deification were defeated as Jewish heretics (Tertullian, lc 30; see Arianism and Monarchians).然而令人反感的词句，如"血液" ， "痛苦" ， "上帝之死" （伊格"专案romanos ， "三，五， 13岁;同上， "专案ephesios ， "一，一;戴尔都良， "专案praxeam " ）必须已到仍一神教情绪的许多人来说，对手的耶稣的神化被挫败，因为犹太异教徒（戴尔都良，立法会30个;见arianism和monarchians ） 。 The idea of a Trinity, which, since the Council of Nice, and especially through Basil the Great (370), had become the Catholic dogma, is of course regarded by Jews as antagonistic to their monotheistic faith and as due to the paganistic tendency of the Church; God the Father and God the Son, together with "the Holy Ghost ["Ruaḥ ha-Ḳodesh"] conceived of as a female being," having their parallels in all the heathen mythologies, as has been shown by many Christian scholars, such as Zimmern, in his "Vater, Sohn, und Fürsprecher," 1896, and in Schrader's "KAT" 1902, p.的思想，三位一体，其中，因为安理会的尼斯，特别是通过罗勒大（ 370 ） ，已成为天主教教条，这当然是把犹太人作为对立的，他们一神教信仰和作为因应paganistic趋势教会;上帝和上帝的儿子，再加上"圣灵[ " ruaḥ夏ḳodesh " ]构思的，作为一名女性， "有其相似之处，在所有异教徒神话，已被证明是由许多基督徒学者如zimmern ，在他的"乏特氏，道知事， und fürsprecher " ， 1896年，并在schrader的"吉" ， 1902年，页 377; Ebers, in his "Sinnbildliches: die Koptische Kunst," 1892, p. 377 ;的EBERs ，在他的" sinnbildliches ：模具koptische艺术" ， 1892年，页 10; and others.第10条;等。
Persecution of Unitarians.迫害unitarians 。
There was a time when the Demiurgos, as a second god, threatened to becloud Jewish monotheism (see Gnosticism and Elisha ben Abuyah): but this was at once checked, and the absolute unity of God became the impregnable bulwark of Judaism.曾经有一段时间，当demiurgos ，作为第二上帝，扬言要becloud犹太一神教（见灵知和艾莉莎贲阿布亚） ：不过，这是在一次核对，绝对团结的上帝成为坚不可摧的堡垒的犹太教。 "If a man says: 'I am God,' he lies, and if 'Son of man,' he will repent," was the bold interpretation of Num. "如果一个男人说： '我是上帝，他所在，如果'人子，他将思悔改" ，是大胆的诠释序号。 xxiii.二十三。 18, given by R. Abbahu with reference to Christianity (Yer. Ta'an. ii. 1, 65b). 18 ，鉴于由R. abbahu参考基督教（ yer. ta'an二。一日， 65 B条） 。 "When Nebuchadnezzar spoke of the 'Son of God' (Dan. iii. 25), an angel came and smote him on the face," saying: "Hath God a son?" "当nebuchadnezzar谈到了'上帝的儿子' （ dan.三， 25 ） ，天使来到smote他就变脸" ，他说： "归服上帝的儿子" ？ (Yer. Shab. vi. 8d). （ yer.沙巴六。为8 D ） 。 In the Church, Unitarianism was suppressed and persecuted whenever it endeavored to assert its birthright to reason; and it is owing chiefly to Justinian's fanatic persecution of the Syrian Unitarians that Islam, with its insistence on pure monotheism, triumphed over the Eastern Church.在教会里， unitarianism被镇压和迫害的时候，竭力维护其生来讲道理;这是由于主要以justinian的狂热分子迫害叙利亚unitarians ，伊斯兰教与它坚持纯神，战胜了东部教会。 Henceforth Moslem and Jewish philosophy stood together for the absolute unity of God, not allowing any predicate of the Deity which might endanger this principle (see Attributes); whereas Christian philosophers, from Augustine to Hegel successively, attempted to overcome the metaphysical difficulties involved in the conception of a Trinity (see David Friedrich Strauss, "Glaubenslehre," i. 425-490).从此穆斯林和犹太哲学站在一起，为绝对团结的上帝，不容许任何始发的天神可能危及这一原则（见属性） ，而基督教哲学家，从奥古斯丁到黑格尔相继出台，试图克服形而上学的困难，在观三位一体（见David弗里德里希施特劳斯， " glaubenslehre ， "一， 425-490 ） 。
The next radical deviation from Judaism was the worship of the Virgin Mary as the mother of God; the canonical and, still more, the apocryphal writings of the New Testament offering the welcome points of support to justify such a cult.下一个激进偏离犹太教是崇拜圣母玛利亚为天主之母;典型，还有更重要的是，猜测著作的新约圣经提供，欢迎各点的支持理由作出这样的邪教本质。 The Jew could only abhor the medieval adoration of Mary, which seemed to differ little from the worship of Isis and her son Horus, Isthar and Tammuz, Frig and Balder.犹太人只能厌恶中世纪朝拜圣母玛利亚，这似乎差别不大，从崇拜ISIS和她的儿子horus ， isthar和tammuz ， frig和balder 。 Yet this was but part of the humanization of the Deity and deification of man instituted in the Church in the shape of image-worship, despite synods and imperial decrees, prohibitions and iconoclasm.然而，这只不过是部分的人性化的神和神化的男子在该教堂形状的图像崇拜，尽管主教会议和帝国法令，禁止和iconoclasm 。 The cross, the lamb, and the fish, as symbols of the new faith, failed to satisfy the heathen minds; in the terms of John of Damascus, they demanded "to see the image of God, while God the Father was hidden from sight"; and consequently the second commandment had to give way (see "Image-Worship," in Schaff-Herzog, "Encyc.").十字架，羊肉和鱼，象征新的信仰，不能满足异教徒头脑中的条款约翰大马士革后，他们要求"看上帝的画像，而上帝的父亲是隐藏的视线" ，并因此第二诫已退让（见"的形象崇拜" ，在schaff -赫尔佐克， " encyc " ） 。 It is no wonder, then, that the Jews beheld idolatry in all this, and felt constrained to apply the law, "Make no mention of the name of other gods" (Ex. xxiii. 13; Mek. to the passage and Sanh. 63b), also to Jesus; so that the name of one of the best and truest of Jewish teachers was shunned by the medieval Jew.这也难怪，当时，犹太人看到偶像崇拜，在所有这一切，并认为约束，以正确适用法律，做到"不提的名字别的神" （例如：二十三， 13人; MEK的，要通过和sanh 。 63 B ） ，也以耶稣，所以说，同一个名字的最好和最真实的犹太教师被拒绝于中世纪的犹太人。 Still, the Jewish code of law offered some toleration to the Christian Trinity, in that it permitted semi-proselytes ("ger toshab") to worship other divine powers together with th