Although it is true that there was a basic difference between Jesus' message of the kingdom and the post Easter church's message of him as the saving act of God, all of Jesus' words and work imply a Christology.虽然这是事实存在的一个基本差别，为耶稣讯息的王国和邮政复活节教会的讯息，他为拯救上帝的旨意，所有的耶稣的话和工作意味着christology 。 Thus the critical quest for the historical Jesus yields a sufficient basis for the message of the post Easter church and is therefore necessary to legitimate it.因此，批判追求历史的耶稣产量足够的基础信息，该职位的复活节教堂，并因此有必要将它合法化。
Soon their experience of the Holy Spirit, whose descent is recorded in Acts 2, led the early Christians to think in terms of a two stage Christology: the first stage was the earthly ministry and the second stage his active ruling in heaven.很快，他们的经验，圣灵，他们的后裔，是记录在行为2 ，领导早期基督徒认为，在职权分两个阶段christology ：第一阶段是俗世部和第二个阶段，他积极执政党在天上。 This two stage Christology, in which Jesus is exalted as Messiah, Lord, and Son of God (Acts 2:36; Romans 1:4), is often called adoptionist.这两个阶段christology ，其中耶稣是开天辟地作为弥赛亚，主啊，上帝的儿子（使徒2时36分;罗马书1:4 ） ，通常被称为adoptionist 。 It is not the Adoptionism of later heresy, however, for it thinks in terms of function rather than being.这是不是adoptionism后来异端，然而，因为它认为，无论在功能，而不是被。 At his exaltation to heaven Jesus began to function as he had not previously.在他的提升，以耶稣升天开始发挥作用，因为他以前没有。 Another primitive Christological affirmation associates the birth of Jesus with his Davidic descent, thus qualifying him for the messianic office at his exaltation (for example, Romans 1:3).另一种原始的基督论誓词同伙耶稣诞生的，与他的davidic后裔，因此他有资格为救世主的办公室在他的提升（例如，罗马书1:3 ） 。 This introduced the birth of Jesus as a Christologically significant moment.这个介绍了耶稣诞生的，作为christologically重要时刻。
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Hence a three stage Christology emerges: the preexistent wisdom or Logos (Word), who was the agent of creation and of general revelation and also of the special revelation of Israel, becomes incarnate in the life and death of Jesus of Nazareth, and then in the resurrection and exaltation returns to heaven (Php. 2:6 - 11; Col. 1:15 - 20; Heb. 1:1 - 3; John 1:1 - 14).因此，三个阶段christology出现： preexistent智慧或标志（字） ，他是代理人的创作与一般的启示，也特别启示以色列，成为肉身在生和死的拿撒勒的耶稣，然后在复活和提升效益上天堂（ php. 2时06 -1 1;上校1 :15-第2 0条;以弗所书1 : 1-3 ;约翰1 :1 -14 ）。 With this three stage Christology there is a shift from purely functional interpretation to the question of the being or person of Jesus.与这三个阶段christology有一个转变，由单纯的功能解释上述问题的还是人的耶稣。 Thus the later phases of the New Testament lay the ground for the Christological controversies of the Patristic Age.因此，以后各阶段的新约全书奠定了地面，为基督论争论的教父的年龄。
In the 3d and 4th centuries there were some who continued to question the full humanity of Jesus and others who questioned his full deity.在3D和第四世纪以来，有一些人不断质疑充满人性的耶稣等人质疑他的充满神。 When Arius (Arianism) denied that the preexistent Son, or Word, was fully God, the Council of Nicea (325) formulated a creed (the Nicene Creed) containing the phrases "of one substance with the Father" and "was made man."当arius （ arianism ）否认这种说法。 preexistent儿子，或字，是完全为神，会nicea （ 325 ）制定了信条（尼西亚） ，其中载有三句"的一种物质与父亲" ， "取得了男子。 " Next, Apollinarius, anxious to assert the Son's deity, taught that the Logos replaced the human spirit in the earthly Jesus (Apollinarianism).接下来， apollinarius ，急于断言儿子的神，专门教授表示，标识取代了人的精神在俗世的耶稣（亚波里拿留派） 。 This teaching was condemned at the Council of Constantinople (381).这种教学，是谴责在安理会的君士坦丁堡（ 381 ） 。
Next, the theologians of the School of Antioch were so anxious to maintain the reality of Jesus' humanity that they seemed to compromise his deity.其次，神学家的学校安提如此渴望能够维持的现实，耶稣的人性，他们似乎是妥协，他的神像。 Thus Theodore of Mopsuestia and his pupil Nestorius separated the deity from the humanity almost to the point of denying the unity of his person.因此西奥多的摩普绥提亚和他的瞳孔nestorius失散神，从人类几乎一点不可否认的团结，他的人。 To preserve this unity the Council of Ephesus (431) affirmed that Mary was the "God bearer" (Theotokos, later popularly rendered as "Mother of God").为了维护这种团结理事会以弗所（ 431 ）证实，玛丽是"上帝的旗手" （ theotokos ，后来普遍为"上帝之母" ） 。 Eutyches from the Alexandrian school then claimed that the two natures of Christ were, at the incarnation, fused into one.欧迪奇从亚历山大学校，然后声称这两个性质基督的人，在化身，融合成一个。 This view was ruled out at the Council of Chalcedon (451), which insisted that Christ was one person in two natures (divine and human) "without confusion, without change, without division and without separation."这种观点被排除在安理会的chalcedon （ 451 ） ，它坚持说，基督是一个人在两个性质（神和人） "纷乱，没有改变，没有分裂也不会分离" 。
Modern Christologies generally start "from below" rather than "from above," finding Jesus first to be truly human, and then discovering his divinity in and through his humanity: "God was in Christ, reconciling the world to himself" (2 Cor. 5:19).现代christologies普遍展开， "从下面" ，而不是"从上述情况， "寻找耶稣，首先要真正的人，然后发现了他的神性，并通过了他的人性： "上帝在基督里，调和了世界，以自己的" （ 2肺心病。 5时19分） 。
Bibliography
参考书目
RH Fuller, The
Foundations of New Testament Christology (1965); F Hahn, The Titles of Jesus in
Christology (1969).铑更充分，基础新约圣经christology （ 1965 ） ，女哈恩，职称耶稣在christology
（ 1969 ） 。
Besides this emphasis on his true humanity, there is nevertheless always an emphasis on the fact that even in his humanity he is sinless and also utterly different from other men and that his significance must not be sought by ranking him alongside the greatest or wisest or holiest of all other men.除了这种强调他的真实人性，却是始终是一个侧重于这样一个事实，即使在他的人性，他是罪孽，也完全不同于其他男人，并认为他的意义绝不能试图通过他的排名并列最大或最明智的，或神圣所有其他男人。 The virgin birth and the resurrection are signs that here we have something unique in the realm of humanity.维尔京诞生和复活迹象表明，在这里，我们有一些独特的境界人性。 Who or what he is can be discovered only by contrasting him with others, and it shines out most clearly when all others are against him.谁或者什么，他是可以被发现，只有通过对比，他与其他人，它闪耀出最清楚的时候，所有其他人都反对他。 The event of his coming to suffer and triumph as man in our midst is absolutely decisive for every individual he encounters and for the destiny of the whole world (John 3:16 - 18; 10:27 - 28;12:31; 16:11; 1 John 3:8).一旦他来受苦，凯旋，由于人在我们中间，是绝对决定性的每一个人，他遇到了和命运也符合整个世界的（约翰3:16 -1 8岁; 1 0:27- 28 ;1 2 :31;1 6日： 11 ;约翰3点08分） 。
In his coming the kingdom of God has come (Mark 1:15).在他到来神的国度来（标记1:15 ） 。 His miracles are signs that this is so (Luke 11:20).他的神迹种种迹象表明，这是使（路加福音11:20 ） 。 Woe, therefore, to those who misinterpret them (Mark 3:22 - 29).灾，因此，对那些被误以为他们（马克3时22 -2 9） 。 He acts and speaks with heavenly regal authority.他的行为和发言，是合乎天理富豪权威。 He can challenge men to lay down their lives for his own sake (Matt. 10:39).他可以挑战男子放下了自己的生命，他自己的利益。 （ 10时39分） 。 The kingdom is indeed his own kingdom (Matt. 16:28; Luke 22:30).王国的确是他自己的王国。 （ 16时28分;路加福音22:30 ） 。 He is the One who, in uttering what is simply his own mind, at the same time utters the eternal and decisive word of God (Matt. 5:22, 28; 24:35).他是一个人，表达出什么，只是他自己的心目中，在同一时间内什么话，永恒的和决定性的上帝的话。 （ 5时22分， 28个; 24:35 ） 。 His word effects what it proclaims (Matt. 8:3; Mark 11:21) as God's word does.他所说的话的影响是什么，它宣告。 （ 8时03分;大关11:21 ） ，作为上帝的话语是否。 He has the authority and power even to forgive sins (Mark 2:1 - 12).他的权威和权力，甚至原谅的罪过（马克2:1 -1 2） 。
In receiving this anointing and fulfilling this messianic purpose, he receives from his contemporaries the titles Christ (Mark 8:29) and Son of David (Matt. 9:27; 12:23; 15:22; cf. Luke 1:32; Rom. 1:3; Rev. 5:5).在接受本anointing和履行这一救世主为此，他收到来自他同时代的标题基督（马克8时29分）和儿子大卫。 （ 9时27分; 12:23 ; 15:22 ;比照路加福音1:32 ;光碟1:3 ;牧师5:5 ） 。
But he gives himself and receives also many other titles which help to illuminate the office he fulfilled and which are even more decisive in indicating who he is.但他自首，并接收也有许多其他游戏帮助，照亮一处，他完成了，哪些是更果断，在显示他是谁。 A comparison of the current messianic ideas of Judaism with both the teaching of Jesus himself and the witness of the NT shows that Jesus selected certain features of messianic tradition which he emphasized and allowed to crystallize round his own person.比较目前的救世主思想犹太教与基督的教导自己的见证新台币表明耶稣选定某些功能的救世主式的传统，他强调，并获准结晶轮他自己的人。 Certain messianic titles are used by him and of him in preference to others, and are themselves reinterpreted in the use he makes of them and in the relationship he gives them to himself and to one another.某些救世主式的标题用的，他和他的喜好，以他人的，是自己重新在利用他，使他们在关系他给他们自己和另外一个人。 This is partly the reason for his "messianic reserve" (Matt. 8:4; 16:20; John 10:24; etc.).这部分原因是他的"救世主储备" 。 （ 8时04分; 16:20 ;约翰10:24等） 。
Jesus sometimes uses this title when he emphasizes his authority and power (Mark 2:10; 2:28; Luke 12:19).耶稣有时会使用这个名称时，他强调，他的权威和权力（马克2时10分; 2时28分;路加福音12:19 ） 。 At other times he uses it when he is emphasizing his humility and incognito (Mark 10:45; 14:21; Luke 19:10; 9:58).在其他时候，他使用它时，他强调，他的谦逊和记（马克10:45 ; 14时21分;路加福音19:10 ; 9时58分） 。 In the Gospel of John the title is used in contexts which emphasize his preexistence, his descent into the world in a humiliation which both conceals and manifests his glory (John 3:13 - 14; 6:62 - 63; 8:6ff.), his role of uniting heaven and earth (John 1:51), his coming to judge men and hold the messianic banquet (John 5:27; 6:27).在福音的约翰标题中使用背景，强调他的preexistence ，他的后裔融入世界中的屈辱，这既掩盖了，体现了他的荣耀（约翰3点13分-1 4; 6 :62- 63 ;8时0 6分几段） ，他的作用是团结天地（约翰1时51分） ，他来判断男子，并举行救世主宴会（约翰5点27分; 6时27分） 。
Though "Son of man" is used only by Jesus of himself, what it signified is otherwise expressed, especially in Rom.虽然"人子" ，是用只有耶稣他自己，什么它标志着以其他方式表达，尤其是在光盘。 5 and 1 Cor. 5和1肺心病。 15, where Christ is described as the "man from heaven" or the "second Adam." 15 ，而基督是被称为"男子从天上"或"第二亚当" 。 Paul here takes up hints in the Synoptic Gospels that in the coming of Christ there is a new creation (Matt. 19:38) in which his part is to be related to and contrasted with that of Adam in the first creation (cf., eg, Mark 1:13; Luke 3:38).保罗在这里占据了暗示，在天气福音，在未来的基督有一个新的创造。 （ 19时38分） ，其中的一部分，他是要连系，并对比与亚当在首创作（参见，例如，马克1:13 ;路加3时38分） 。 Both Adam and Christ have the representative relationship to the whole of mankind that is involved in the conception "Son of man."无论亚当与基督有代表性关系到整个人类社会就是在立意"人子" 。 But Christ is regarded as One whose identification with all mankind is far more deep and complete that of Adam.但基督是被视为1 ，其识别与全人类的，是更为深刻和完整的亚当。 In his redeeming action salvation is provided for all mankind.在他的挽救行动，救恩是为所有人类。 By faith in him all men can participate in a salvation already accomplished in him.由他的信任，所有官兵都能参加一项救赎已经完成了他的。 He is also the image and glory of God (2 Cor. 4:4, 6; Col. 1:15) which man was made to reflect (1 Cor. 11:7) and which Christians are meant to put on in participating in the new creation (Col. 3:10).他亦是香港的形象和神的荣耀（ 2肺心病。 4时04分， 6条;上校1:15 ） ，其中男子项目以反映（ 1肺心病。 11时07分）和基督信徒，是为了把在参与新的创作（上校下午3点10分） 。
In the humiliation of his self identification with our humanity (Heb. 2:17; 4:15; 5:7; 2:9; 12:2) he fulfills the part not only of victim, but also of high priest, offering himself once for all (Heb 7:27; 9:12; 10:10) in a self offering that brings about forever a new relationship between God and man.在羞辱他的自我认同，我们的人性（希伯来书2:17 ; 4:15 ; 5时07分; 2时09分; 12:2 ） ，他满足了一部分，不只是受害者，而且还高神父，让自己一旦为所有（希伯来书7时27分; 9时12分; 10:10 ）在自我提供带来永远是一个新的人与上帝的关系。 His "baptism," the fulfillment of which he accomplishes in his early career culminating in his cross (cf. Luke 12:50), is his self sanctification to his eternal priesthood, and in and through this self sanctification his people are sanctified forever (John 17:19; Heb. 10:14).他的"洗礼" ，完成，其中他在他的早期生涯中，最终在他的十字架（参见路加福音12:50 ） ，是他的自我成圣，以他永恒的神职人员，并在并通过这种自我成圣他的人是永远圣洁（约翰17时19分;以弗所书10时14分） 。
This title "Son of God" is messianic.这个题目是"上帝的儿子" ，是救世主。 In the OT, Israel is the "son" (Exod. 4:22; Hos. 11:1).在城市旅游局，以色列是"儿子" （ exod. 4时22分;居者有其屋。 11时01分） 。 The king (Ps. 2:7; 2 Sam. 7:14) and possibly the priests (Mal. 1:6) are also given this title.国王（雅歌2时07分， 2萨姆。 7时14分） ，并可能祭司（ mal. 1时06分） ，也给出了这个名称。 Jesus, therefore, in using and acknowledging this title is assuming the name of One in whom the true destiny of Israel is to be fulfilled.耶稣，因此，在使用和承认这个称号，是假设一个名字的人的真实命运，是以色列必须履行。
But the title also reflects the unique filial consciousness of Jesus in the midst of such a messianic task (cf. Matt. 11:27; Mark 13:32; 14:36; Ps. 2:7).但标题也反映了独特的孝道意识耶稣在一片这样一个救世主的任务（参见马特。 11:27 ;马克13时32分; 14:36 ;聚苯乙烯。 2时07分） 。 This has the profoundest Christological implications.这有深切的基督论的影响。 He is not simply a son but the Son (John 20:17).他不单纯是一个儿子，但儿子（约翰20时17分） 。 This consciousness, which is revealed at high points in the Synoptic Gospels, is regarded in John as forming the continuous conscious background of Jesus' life.这种意识，这是暴露在高点，在天气福音，是在约翰为形成连续的自觉背景的耶稣的生活。 The Son and the Father are one (John 5:19, 30; 16:32) in will (4:34; 6:38; 7:28; 8:42; 13:3) and activity (14:10) and in giving eternal life (10:30).儿子与父原为一（约翰5点19分， 30 ; 16时32分）在会（ 4时34分; 6时38分; 7时28分; 8时42分; 13时03分）和活动（ 14:10 ）在给永生（ 10:30 ） 。 The Son is in the Father and the Father in the son (10:38; 14:10).儿子是在父亲及父亲在儿子（ 10:38 ; 14:10 ） 。 The Son, like the Father, has life and quickening power in himself (5:26).儿子，像父亲，有生命，并加快电力在自己（ 5时26分） 。 The Father loves the Son (3:35; 10:17; 17:23 - 24) and commits all things into his hands (5:35), giving him authority to judge (5:22).父亲爱儿子（ 3时35分; 10时17分; 17时23分-2 4） ，并承诺所有的东西到他的手（ 5 :35） ，让他的权力来判断（ 5时2 2分） 。 The title also implies a unity of being and nature with the Father, uniqueness of origin and preexistence (John 3:16; Heb. 1:2).标题也意味着团结与自然，与父亲，独特性的起源和preexistence （约翰3:16 ;以弗所书1:2 ） 。
His lordship extends over the course of history and all the powers of evil (Col. 2:15; 1 Cor. 2:6 - 8; 8:5; 15:24) and must be the ruling concern in the life of the church (Eph. 6:7; 1 Cor. 7:10, 25).他lordship延伸到历史过程中，一切权力的邪恶（上校2时15分， 1肺心病。 2时06 -8 ; 8时0 5分; 1 5时2 4分） ，必须执政党关心，在教会生活（以弗所书6时07分， 1肺心病。 7时10分， 25 ） 。 2:6 - 8; 8:5; 15:24) and must be the ruling concern in the life of the church (Eph. 6:7; 1 Cor. 7:10, 25). 2点06分-8 ; 8时0 5分; 1 5时2 4分） ，必须执政党关心，在教会生活中（以弗所书6时0 7分， 1肺心病。 7时1 0分， 2 5） 。 As Lord he will come to judge (2 Thess. 1:7).作为主，他将要来审判（ 2帖1时07分） 。
Though his work in his humiliation is also the exercise of lordship, it was after the resurrection and ascension that the title of Lord was most spontaneously conferred on Jesus (Acts 2:32ff.; Phil. 2:1 - 11) by the early church.虽然他的工作，在他的侮辱，也是行使lordship ，这是复活之后和阿森松该标题的上帝是最自发赋予耶稣（使徒2点32法郎;菲尔。 2:1 -1 1） ，由初期教会。 They prayed to him as they would pray to God (Acts 7:59 - 60; 1 Cor. 1:2; cf. Rev. 9:14, 21; 22:16).他们祈祷，以他的，因为他们会向上帝祈祷（使徒7点59分-6 01肺心病。 1 :2比照牧师9时1 4分， 2 1个; 2 2时1 6分） 。 His name as Lord is linked in the closest association with that of God himself (1 Cor. 1:3; 2 Cor. 1:2; cf. Rev. 17:14; 19:16; and Deut. 10:17).他的名字作为主是挂在最亲密的联系，即上帝（ 1肺心病。 1:3 ; 2 ，肺心病。 1:2比照牧师17时14分; 19时16分; deut 。 10时17分） 。 To him are referred the promises and attributes of the "Lord" God (Kyrios, LXX) in the OT (cf. Acts 2:21 and 38; Rom. 10:3 and Joel 2:32; 1 Thess. 5:2 and Amos 5:18; Phil. 2:10 - 11 and Isa. 45:23).向他转交的承诺和属性的"主"上帝（ kyrios ， lxx ）在催产素（参见行为2时21分和38个;光碟。 10时03分和Joel 2时32分，一帖5时02分和阿莫斯5时18分;菲尔。 2时10 -1 1和I SA。 4 5:23） 。 To him are freely applied the language and formulas which are used of God himself, so that it is difficult to decide in a passage like Rom.他是自由地运用语言和公式，其中使用的上帝，所以这是很难决定在一个通道像光盘。 9:5 whether it is the Father or the Son to whom reference is made. 9时05分，无论是父亲或儿子，其中提到了。 In John 1:1, 18; 20:28; 2 Thess.在约翰1:1 ， 18岁; 20时28分， 2帖。 1:12; 1 Tim. 1:12 ，一添。 3:16; Titus 2:13; and 2 Pet. 3:16 ;弟兄2时13分;和2宠物。 1:1, Jesus is confessed as "God." 1:1 ，耶稣是供述为"上帝" 。
His very coming (Luke 12:49; Mark 1:24; 2:17) involves him in deep self abasement (2 Cor. 8:9; Phil. 2:5 - 7) in fulfillment of a purpose ordained for him from the foundation of the world (Rev. 13:8).他十分未来（路加福音12:49 ;马克1:24 ; 2:17 ） ，涉及他在深自自卑（ 2肺心病。 8时09分;菲尔。 2时05 -7 ） ，以实现一个目的受戒，为他从立党之本，世界（启示录13时08分） 。 In the Gospel of John he gives this testimony in his own words (John 8:58; 17:5, 24).在福音的约翰，让他这个证词，在他自己的话说（约翰8时58分; 17时05分， 24 ） 。
Yet while his coming from the Father involves diminution of his Godhead, there is nevertheless a subordination of the incarnate Son to the Father in the relationship of love and equality which subsists between the Father and the Son (John 14:28).但是，尽管他的到来，从父亲牵涉的缩减他的神的源头，却是从属的肉身的儿子向父亲的关系，爱和平等subsists之间，父亲和儿子（约翰14时28分） 。 For it is the Father who sends and the Son who is sent (John 10:36), the Father who gives and the Son who receives (John 5:26), the Father who ordains and the Son who fulfills (John 10:18).因为它是父亲派和儿子谁是发送（约翰福音10:36 ） ，父亲是谁给的和儿子接到（约翰5点26分） ，父亲ordains和儿子履行（约翰10时18分） 。 Christ belongs to God who is the Head (1 Cor. 3:23; 11:13) and in the end will subject all things to him (1 Cor. 15:28).基督，天主的归天主谁是一家之主（ 1肺心病。 3时23分; 11时13分） ，并在年底前将所有的东西给他（ 1西科15:28 ） 。
The apologists of the next generation (eg, Justin, c. 100 - 165, and Theophilus of Antioch) sought to commend the gospel to the educated and to defend it in face of attacks by pagans and Jews.该辩护士的下一代（如贾斯汀，长100 -1 65，并西奥菲勒斯安提）旨在表彰福音给受教育者，并捍卫它在面对攻击异教徒和犹太人。 Their conception of the place of Christ was determined, however, rather by current philosophical ideas of the logos than by the historic revelation given in the gospel, and for them Christianity tends to become a new law or philosophy and Christ another God inferior to the highest God.其构想的地方，基督的决心，不过，而不是由目前的哲学理念的标识比由历史给予的启示，在福音，并为他们基督教趋于一项新的法律，或哲学与基督上帝的另一个劣势，以最高神。
Melito of Sardis at this time, however, spoke clearly of Christ as both God and man, and Irenaeus, in meeting the challenge of Gnosticism, returned also to a more biblical standpoint, viewing the person of Christ always in close connection with his work of redemption and revelation, in fulfillment of which "he became what we are, in order that he might make us to become even what he is himself." melito的sardis在这个时候，然而，以明确的基督既是人与上帝和爱任纽，在迎接挑战的灵知，又回到一个更圣经的角度看，看的人的基督始终是紧密结合自己的工作赎回及启示，在完成，其中"他成为我们现在所，为他有可能使我们成为什么，甚至他自己" 。 He thus became the new Head of our race and recovered what had been lost in Adam, saving us through a process of "recapitulation."因此，他成为新的主管我们的种族，并追回了什么掉在了亚当，来拯救我们经历一个过程的"重演" 。 In thus identifying himself with us he is both true God and true man.因此，在确定自己和我们，他既是真实的上帝和真正的人。 Tertullian also made his contribution to Christology in combating Gnosticism and the various forms of what came to be known as monarchianism (dynamism, modalism, Sabellianism), which has reacted in different ways against the apparent worship of Christ as a second God beside the Father.戴尔都良也作了他的贡献christology打击灵知和各种形式的什么后来被称为monarchianism （活力，模态说， sabellianism ） ，其中已反应在以不同的方式对表观崇拜的基督作为第二神旁边的父亲。 He was the first to teach that the Father and Son are of "one substance," and spoke of three persons in the Godhead.他是第一个教导说，父亲和儿子是"一种物质" ，并谈到了三个人在神的源头。
Origen had a decisive influence in the development of Christology in the East.渊源起了决定性的影响力，在发展christology在东部地区。 He taught the eternal generation of the Son from the Father and used the term homoousios.他教会了永恒的一代人的儿子从父亲和使用的术语homoousios 。 Yet at the same time his complicated doctrine included a view of Christ as an intermediate being, spanning the distance between the utterly transcendent being of God and this created world.然而，在同一时间，其复杂的理论，包括鉴于基督作为一个中介，横跨之间的距离，完全超越被上帝创造了这个世界。 Both sides in the later Arian controversy, which began c.双方在后来的阿里安引起争议的事件，开始长 318, show influences which may be traced to Origen. 318 ，显示的影响，这可追溯到渊源。
Arius denied the possibility of any divine emanation, or contact with the world, or of any distinction within the Godhead. arius否认可能发生的任何神射，或接触到世界上的，或任何区别，在神的源头。 Therefore the Word is made out of nothing before time.因此，这个词是出于什么时间之前。 Though called God, he is not very God.虽然所谓的上帝，他是不是很神。 Arius denied to Christ a human soul. arius否认基督一个人的灵魂。 The Council of Nicaea (325) condemned Arius by insisting that the Son was not simply the "first born of all creation" but was indeed "of one essence with the Father."理事会的尼西亚（ 325 ）谴责arius ，坚持认为儿子是不是简单的"先出生的所有的创造物" ，但的确是"一个本质上与父亲" 。 In his long struggle against Arianism, Athanasius sought to uphold the unity of essence of the Father and Son by basing his argument not on a philosophical doctrine of the nature of the Logos, but on the nature of the redemption accomplished by the Word in the flesh.在他漫长的斗争arianism ， athanasius力求维护团结的实质，父亲和儿子依据他的说法不能相题并论的哲学学说的性质标识，但对大自然的赎回所完成字，在肉体。 Only God himself, taking on human flesh and dying and rising in our flesh, can effect a redemption that consists in being saved from sin and corruption and death, and in being raised to share the nature of God himself.只有上帝自己，同时对人类肉体和垂死和崛起，在我们的血肉，可以赎回构成，在被免于罪恶和腐败和死刑，并在被提出来分享天主的本性自己。
After Nicaea the question was raised: If Jesus Christ be truly God, how can he be at the same time truly man?之后的尼西亚提出的一个问题是：如果耶稣基督的真正上帝，为什么他能够在同一时间，真正的男人吗？ Apollinaris tried to safeguard the unity of the person of the God - man by denying that he had complete manhood.亚坡理纳试图以维护团结的人的上帝-男子否认说，他完全气概。 He assumed that man was composed of three parts: body, irrational or animal soul, and rational soul or intellect (nous).他就任后，该名男子组成，可分为三部分：身体，不合理或动物的灵魂，理性灵魂或心智（理性） 。 In Jesus the human nous was displaced by the divine Logos.在耶稣的人的理性是流离失所的神圣标志。 But this denied the true reality of Christ's humanity and indeed of the incarnation itself and therefore of the salvation.不过，这剥夺了真正的现实，基督的人性和事实上的化身本身，因此该救赎。 The most cogent objection to it was expressed by Gregory of Nazianzus: "The unassumed is the unhealed."最有说服力的反对，它表达了格雷戈里的nazianzus ： " unassumed是平复" 。 Christ must be true man as well as true God.基督必须真正的人，以及真正的上帝。 Apollinaris was condemned at Constantinople in 381.亚坡理纳被谴责在君士坦丁堡，在381名。
How, then, can God and man be united in one person?那么，如何才能神和人团结在一个人吗？ The controversy became focused on Nestorius, Bishop of Constantinople, who refused to approve the use of the phrase "mother of God" (Theotokos) as applied to Mary, who, he asserted, bore not the Godhead but "a man who was the organ of the Godhead."争议成为重点放在nestorius主教，君士坦丁堡，他们拒绝批准使用的"上帝之母" （ theotokos ）适用于玛丽，卫生组织，他断言，口径不是神的源头，但"一个人的器官对神的源头" 。 In spite of the fact that Nestorius clearly asserted that the Godman was one person, he seemed to think of the two natures as existing side by side and so sharply distinguished that the suffering of the humanity could not be attributed to the Godhead.尽管事实上这nestorius明确宣称该godman是一个人，他似乎认为，上述两个性质的，因为现有的并排等尖锐地说，杰出的苦难，人类不能归咎于神的源头。 This separation was condemned, and Nestorius's deposition at the Council of Ephesus (431) was brought about largely by the influence of Cyril in reasserting a unity of the two natures in Cyril in reasserting a unity of the two natures in Christ's person so complete that the impassible Word can be said to have suffered death.这一分离是谴责，并nestorius的沉积在安理会的以弗所（ 431 ）所带来的，主要是由影响西里尔在重新统一了两个性质西里尔在重新统一了两个性质，在基督的人，所以完全说impassible字，可以说是遭受了死刑。 Cyril sought to avoid Apollinarianism by asserting that the humanity of Christ was complete and entire but had no independent subsistence (anhypostasis).西里尔试图避免亚波里拿留派所宣称人类的基督是完整整，但还没有独立生活标准（ anhypostasis ） 。
A controversy arose over one of Cyril's followers, Eutyches, who asserted that in the incarnate Christ the two natures coalesced in one.争议出现了一个西里尔的追随者，欧迪奇，曾断言，在肉身的基督两个性质合并在一。 This implied a docetic view of Christ's human nature and called in question his consubstantiality with us.这意味着docetic鉴于基督的人性，并呼吁有问题，他consubstantiality我们。 Eutychianism and Nestorianism were finally condemned at the Council of Chalcedon (451), which taught one Christ in two natures united in one person or hypostasis, yet remaining" without confusion, without conversion, without division, without separation." eutychianism和景教终于谴责在安理会的chalcedon （ 451 ） ，其中教授一基督在两个性质，在美国一个人或合，但剩下的"纷乱，没有转换，没有分裂，经分离" 。
Further controversies were yet to arise before the mind of the church could be made up as to how the human nature could indeed retain its complete humanity and yet be without independent subsistence.进一步争议，尚未出现之前，心中的教会可以弥补至于如何将人性中确实可以保持其完整的人类和现在还没有独立生存。 It was Leontius of Byzantium who advanced the formula that enabled the majority to agree on an interpretation of the Chalcedonian formula.这是leontius的拜占庭人的先进配方，使多数人同意就解释该chalcedonian公式。 The human nature of Christ, he taught, was not an independent hypostasis (anhypostatic), but it was enhypostatic, ie, it had its subsistence in and through the Logos.人的本质的基督里，他教，是不是一个独立的本质（ anhypostatic ） ，但它enhypostatic ，也就是说，它有它的生存，并通过该标识。
A further controversy arose as to whether two natures meant that Christ had two wills or centers of volition.进一步的争议便产生了是否两个性质意味着基督有两个遗嘱或中心的意愿。 A formula was first devised to suit the monothelites, who asserted that the God - man, though in two natures, worked by one divine - human energy.计算公式是第一次制订，以适应monothelites ，曾断言，上帝-人，但在两个性质，工作，由同一个神-人的能量。 But finally, in spite of the preference of Honorius, Bishop of Rome, for a formula asserting "one will" in Christ, the Western church in 649 decreed that there were "two natural wills" in Christ, and this was made the decision of the whole church at the sixth ecumenical council at Constantinople in 680, the views of Pope Honorius I being condemned as heresy.但最后，尽管偏爱honorius ，罗马的主教，为一个公式断言， "一会" ，在基督里，西方教会在649颁布有"两个自然遗嘱" ，在基督里，这是作出上述决定的整个教会在第六次全基督教会在君士坦丁堡在680 ，意见教宗挪留一世被谴责为异端。
At the Reformation, Luther's Christology was based on Christ as true God and true man in inseparable unity.在宗教改革路德的christology是基于基督真上帝和真正的男人，在不可分割的统一。 He spoke of the "wondrous exchange" by which, through the union of Christ with human nature, his righteousness becomes ours, and our sins become his.他谈到， "奇妙交流" ，其中，通过联盟的基督与人的本性，他的正义，可以成为我们的，和我们的罪过，反倒成了他的。
He refused to tolerate any thinking that might lead to speculation about the God - man divorced either from the historical person of Jesus himself or from the work he came to do and the office he came to fulfill in redeeming us.他拒绝容忍任何人的思维，可能导致市场揣测神-男子离婚无论是从历史的人…本人或由工作他来到做办公室，他来履行挽救我们。 But Luther taught that the doctrine of the "communication of attributes" (communicatio idiomatum) meant that there was a mutual transference of qualities or attributes between the divine and human natures in Christ, and developed this to mean a mutual interpenetration of divine and human qualities or properties, verging on the very commingling of natures which Chalcedonian Christology had avoided.但路德教导说中庸"通讯属性" （通信idiomatum ） ，是指有一个相互划转的特质或属性之间的神和人的天性，在基督，并拟订了，这意味着相互渗透的神和人的素质或财产，濒临非常commingling的性质，其中chalcedonian christology避免了。 In Lutheran orthodoxy this led to a later controversy as to how far the manhood of the Son of God shared in and exercised such attributes of divine majesty, how far it was capable of doing so, and how far Jesus used or renounced these attributes during his human life.在路德派的正统，这导致了后来的争议，因为在多大程度上男子气概的上帝的儿子共同在行使这一属性的神圣陛下究竟能够走多远，它是有能力这样做，而且有多远耶稣使用或放弃这些特质，在他的人的生命。
Calvin also approved of the orthodox Christological statements of the church councils.卡尔文还批准的东正教基督论报表的教会议会。 He taught that when the Word became incarnate he did not suspend nor alter his normal function of upholding the universe.他告诉我们，当圣言成了肉身，他并没有中止，也没有改变他的正常功能，维护宇宙。 He found the extreme statements of Lutheran Christology guilty of a tendency toward the heresy of Eutyches, and insisted that the two natures in Christ are distinct though never separate.他发现极端报表路德christology有罪的倾向邪说欧迪奇，并坚持认为这两个性质在基督里是截然不同的，虽然从来没有分开。 Yet in the unity of person in Christ, one nature is so closely involved in the activities and events which concern the other that the human nature can be spoken of as if it partook of divine attributes.然而，在团结的人，在基督里，其中一个自然是如此密切地参与各项活动和事件的关注，另一方面人的本质可以发言的，因为如果它partook神圣的属性。 Salvation is accomplished not only by the divine nature working through the human but is indeed the accomplishment of the human Jesus, who worked out a perfect obedience and sanctification for all men in his own person (the humanity being not only the instrument but the "material cause" of salvation).救恩是成就不仅是由神性工作，通过人力，但确实是素养的人耶稣，制定了一个完美的服从性和成圣为所有男人在他自己的人（人性，不只是文书，但"材料事业"救赎） 。 This salvation is worked out in fulfillment of the threefold office of prophet, priest, and king.这救恩是出在完成了三倍办公室先知，牧师，和景。
There is here a divergence between the Lutheran and Reformed teaching.有此分歧，路德会，改革教学。 The Lutherans laid the stress upon a union of two natures in a communion in which the human nature is assumed into the divine nature.该lutherans奠定强调了联盟的两个性质，在共融中，人的本质是假定进入神性。 The Reformed theologians refused to think of an assumption of the human nature into the divine, but rather of an assumption of the human nature into the divine person of the Son, in whom there was a direct union between the two natures.改革后的神学家拒绝考虑一个假设的人性成为神圣的，而是一个假设的人性成为神圣的人的儿子，其中有一个直接的联盟之间的两个性质。 Thus, while keeping to the patristic conception of the communicatio idiomatum, they developed the concept of the communicatio operationum (ie, that the properties of the two natures coincide in the one person) in order to speak of an active communion between the natures without teaching a doctrine of mutual interpenetration.因此，虽然坚持教父概念的通信idiomatum ，他们研制的这个概念的通信operationum （即该物业的两个性质相吻合，在一人） ，以讲一个活跃的共融关系的性质，没有教学一种理论的相互渗透。
The importance of the communicatio operationum (which also came to be taken up by Lutherans) is that it corrects the rather static way of speaking of the hypostatic union in patristic theology, by seeing the person and the work of Christ in inseparable unity, and so asserts a dynamic communion between the divine and human natures of Christ in terms of his atoning and reconciling work.重要的是通信operationum （其中还来到将由lutherans ） ，是它纠正，而不是静态的方式谈到了本质的联盟在教父神学中，看到了人与工作的基督教分不开的团结，等等断言一个动态的共融与神和人的天性的基督而言，他atoning和协调工作。 It stresses the union of two natures for his mediatorial operation in such a way that this work proceeds from the one person of the God - man by the distinctive effectiveness of both natures.它强调该联盟的两个性质，为他mediatorial行动中，以这样一种方式使这项工作从一人的神-人所特有的成效，既天性。 In this light the hypostatic union is seen as the ontological side of the dynamic action of reconciliation, and so incarnation and atonement are essentially complementary.在此，揭示了本质的联盟被视为是本体论方面的动态行动的和解，所以化身和赎罪基本上是相辅相成的。
Since the early nineteenth century the tendency has been to try to depart from the Chalcedonian doctrine of the two natures on the ground that this could not be related to the human Jesus portrayed in the Gospels, and that it made use of terms which were alien both to Holy Scripture and to current modes of expression.自从十九世纪初的倾向一直试图偏离chalcedonian学说的两个性质，所持理由是，这不可能涉及到人类描绘耶稣在福音，而且它使用的条款，其中外国人两为了神圣的经文，并以当前的方式来表达。 Schleiermacher built up a Christology on the basis of finding in Christ a unique and archetypal consciousness of utter filial dependence on the Father.施莱尔马赫建立了christology在此基础上寻求在基督里一个独特和典型的意识非常孝顺依赖于父亲。 In Lutheran Christology there was a further important development, the attributes of the humanity of Jesus being regarded as limiting those of his deity, according to the "kenotic" theory of Thomasius.在路德christology有一个进一步发展的重要，属性人性的耶稣被视为限制那些对他的神性，要按照" kenotic ， "统合论thomasius 。 On this view, the Word, in the incarnation, deprived himself of his "external" attributes of omnipotence, omnipresence, and omniscience, yet still retained the "essential" moral attributes.对这种观点，总之，在化身，剥夺了自己的"外部"的属性万能，无处不在，无所不知，但仍保留了"必要"的道德属性。 Though always remaining God, he ceased to exist in the form of God.虽然总是剩下的上帝，他不再是形式存在上帝。 Even his self consciousness as God was absorbed in the single awakening and growing consciousness of the God - man.连他的自我意识，因为神是沉醉于单一的觉醒和成长意识的上帝-男子。
Ritschl, too, stressed the importance of the ethical attributes of the person of Christ and of refusing to speculate beyond the revelation of God found in the historic Jesus, who must have for us the value of God and whose perfect moral nature is both human and divine.里奇尔，过于强调，重要的是道德属性的人的基督，并拒绝猜测之外的启示上帝发现，在历史性的耶稣，他们必须对我们的价值，神的，其完美的道德本质，是人类和神圣的。 Early in the twentieth century modern conceptions of personality and scientific and philosophical doctrines of evolution enabled theologians to produce further variations in the development of nineteenth century Christology.早在二十世纪的现代观念的人格和科学的哲学学说的演进，使神学产生进一步变化，在发展19世纪christology 。
The middle years of the twentieth century saw a return to the use of the Chalcedonian doctrine of the two natures, particularly as interpreted in the Reformed tradition, and a realization that this apparently paradoxical formula is meant to point toward the mystery of the unique relationship of grace set up here between the divine and human in the person and work of the God - man.中东多年的二十世纪里，返回使用该chalcedonian学说的两个性质，尤其是作为解释，在经过改革的传统，并实现这显然是自相矛盾的公式，是为了一点对神秘的独特的关系宽限期设立在这里与神和人类在人与工作的上帝-男子。 This mystery must not be thought of apart from atonement, for it is perfected and worked out in history through the whole work of Christ crucified and risen and ascended.这个奥秘，绝不能想到除了赎罪，因为这是完善和制定了在历史上通过的全部工作的耶稣被钉十字架和复活，并登上了。 To share in this mystery of the new unity of God and man in Christ in some measure is also given to the church through the Spirit.分享这个奥秘的新的统一，人与上帝在基督里在一定程度上也是给教会透过精神。 This means that our Christology is decisive in determining our doctrine of the church and of the work of sacraments as used in the church.这就意味着，我国christology是果断，在决定我们的学说的教会和工作的圣礼，因为用在教会里。 Our Christology must indeed indicate the direction in which we seek to solve all theological problems where we are dealing with the relation of a human event or reality to the grace of God in Christ.我们christology必须确实表明了方向，在我们设法解决所有的神学问题，而我们正在处理的关系，人类活动或现实，以天主的恩典，在基督。 In this Christological pattern the whole of our theological system should find its coherence and unity.在这个基督论模式，我们整个神学系统应找到它的连贯性和统一性。
Nor must this mystery be thought of in abstraction from the person of Jesus shown to us in the Gospels in the historical context of the life of Israel.也不能这个奥秘，被认为是抽象，从人的耶稣表明，我们在福音书，在历史的背景下生活的以色列。 The human life and teaching of the historical Jesus have to be given full place in his saving work as essential and not incidental or merely instrumental in his atoning reconciliation.人的生活和教学的历史耶稣要给予充分的地方，在他的挽救工作，是必要而不是偶然的，抑或只是在他的atoning和解。 Here we must give due weight to modern biblical study in helping us to realize both what kind of a man Jesus was and yet also to see this Jesus of history as the Christ of faith, the Lord, the Son of God.在这里，我们必须给予应有的重视，以现代圣经研究，在帮助我们实现这两个是什么样的人耶稣，但也看到这个耶稣的历史，因为基督信仰的上帝，上帝的儿子。 Through the study of his office and work we come to understand how his humanity is not only truly individual but is also truly representative.通过学习，他的办公室和工作，我们终于了解如何了他的人性是不是唯一真正的个人，而且是真正具有代表性。
Modern theological discussion continues to be a witness to the centrality of Jesus Christ himself in matters of faith and is dominated by the two closely related questions: "Who is Jesus Christ?"现代神学的讨论仍然是一个见证的中心耶稣基督自己在信仰方面，是占主导地位的是两个密切相关的问题： "谁是耶稣" ？ and "What has he done for the world?" "什么，他所做的，为世界" ？ The context in which these questions are raised has, however, changed.上下文中提出这些问题，但是，改变了。 In the nineteenth century many of the radical restatements of Christological belief were often felt to imply a rejection of orthodox faith, and were argued for as such.在十九世纪，许多激进的重述的基督信仰的人往往觉得意味着排斥东正教信仰的，并主张这种看法。 It is often claimed today, however, that restatements of this type, if they arise from a sincere response to Jesus, deserve to be regarded as valid modern interpretations of the same truth to which the older statements bore witness in their day.它经常声称然而今天，即重述这种类型的，如果它们产生于真诚回应耶稣，值得被视为有效的现代诠释同一事实真相，其中年纪较大的声明证明了他们的一天。 Those who formulated the earlier creeds, it is held, were expressing in their statements simply their own contemporary experience of being redeemed by Jesus.那些制定较早的信条，它是举行，分别表达了他们在发言中简单自己的当代经验被救赎的，由耶稣。 Their statements need not be interpreted literally in order to be confessed truly, even if their language continues to be occasionally used.他们的发言不必作字面解释，以得到真正的供认，即使他们的语言仍然会偶尔使用。
It is held, moreover, that modern man with his secular and scientific outlook cannot possibly be asked seriously to think of the universe as providing the background necessary to give credibility to talk of a preexistent Son of God descending into our midst from heaven and finally ascending.它是举行此外，现代男子与他的世俗和科学的世界观，不可能要求认真思考的宇宙，并提供必要的背景下，让信誉，讲一个preexistent上帝的儿子降到我们的行列，从天上，最后升序。 The early church, when it affirmed such things of Jesus, was simply using the pictures given by current religious myths of the time in order to give expression to the new liberty and self understanding given to them as they found themselves addressed by God as Jesus, especially in the proclamation of his cross.早期教会时，它肯定了这些事的耶稣，是简单地用图画鉴于目前的宗教神话的时候，为了体现新的自由和自治的理解给他们，因为他们发现自己处理的上帝，因为耶稣，尤其是在宣布他的十字架。 Some church theologians believe that what the early witnesses meant by their statements can today be adequately reexpressed without recourse even to talk of an incarnation.有些教会的神学家认为，对于早期证人指其表述，可今天得到充分reexpressed无追索权，甚至谈的一个化身。 Discontent continues to be expressed, exactly as it was in last century, with words like "essence," "substance," and "nature."不满继续表示，正是因为它是在上个世纪中，在文字上一样， "本质" ， "物质"与"自然" 。 It is claimed that these are now mere dictionary terms of no current use in making meaningful statements.据称，这些都是现在仅仅是字典的条款目前还没有使用在作出有意义的报表。
In the midst of such desire to express the meaning of Christ in new ways, Jesus is often spoken of simply as an agent through whose mediation and example we are enabled to find authentic self expression and new being, and enter into a meaningful experience of reality and the world.在一片这样的意愿表达的意思基督教新路子，耶稣是经常发言的不仅仅是作为代理商，其调解和例子中，我们都可以找到真实的自我表达和新的作为，并进入一个有意义的经验，从实际出发和世界。 Doubt is raised about our need for his continuing work and ministry.怀疑的是，提出了，我们需要他继续工作，并部。 Even when we are directed to his person, it is as if to One who is symbolic of something else, and who points entirely beyond himself.甚至当我们向他的人，这就好像一个人，是具有象征意义的东西，否则，是谁点完全超越自己。 We seem at times to be confronted by an Arianism content to affirm that the Son is simply "of like substance" with the Father, at times with a docetism for which the reality of the human nature is of little importance.我们似乎有时候会面临一种arianism内容，以肯定地说，儿子是单纯地"的实质一样， "与父亲，有时一个docetism为现实的人性，是没有多大意义。
Much recent NT study has, however, been undertaken in the belief that the Gospels do provide us with sufficient historical detail about Jesus to give us a reliable picture of the kind of man he actually was.近来新台币的研究，但是，一直在信念，即福音向我们提供充分的历史，详细了解耶稣给我们一个可靠的照片什么样的人，他实际上是对的。 The importance of regaining such a genuine understanding of his humanity as a basis for our Christology has been stressed.的重要性，重新夺回了这样一个真正了解他的人性为依据，对我国christology一直强调的。 Wolfhart Pannenberg has criticized Karl Barth and others who have followed him for beginning their Christological thought from the standpoint of God himself: ie, by first assuming the Trinity and the incarnation, and then arguing downward, viewing the humanity of Jesus against this transcendent background.代表人物潘内伯格曾批评卡尔巴特等人都跟随他，一开始他们的基督论思想，从站在上帝：即，首先假设三一和化身，然后争论向下，看人类的耶稣对这个超然的背景。 Pannenberg himself believes that such initial presupposition of the divinity of Jesus will involve us inevitably in a Christology marked by disjunction and paradox, and will pose insoluble problems in relation to the unity of his person. pannenberg本人认为，这种最初预设的神性的耶稣会涉及我们不可避免地在一个christology标志的脱节和矛盾现象，并会造成无法解决的问题关系到团结，他的人。 Moreover, it will obscure our understanding of his true humanity.此外，它会掩盖我们了解他的真实人性。
Pannenberg seeks to form a "Christology from below," moving upward from Jesus' life and death toward his transformation in his resurrection and exaltation through the grace of God. pannenberg旨在形成一个" christology从下面， "向上提升，从耶稣的生和死对他的改造，在他的复活和提升，透过上帝的恩典。 Pannenberg believes that there are legendary elements in the Gospel history (eg, the virgin birth). pannenberg认为，有传奇色彩元素的福音史（例如，维尔京出生） 。 He stresses the need to interpret Jesus and his death from the standpoint of our own experience of history as well as from the standpoint of the OT.他强调有必要去解释耶稣和他的死因的立场来看我们自己的历史经验，以及从该角度对城市旅游局。 Karl Rahner, on the Roman Catholic side, also pursues a Christology beginning with the humanity of Jesus and based on anthropology.卡尔拉内，对罗马天主教方面，也奉行christology开始与人类的耶稣，并根据人类学。
We have to question whether the NT accounts of Jesus allow us to make such a one sided approach and to follow such a method.我们不得不质疑新台币帐户的耶稣，使我们能够作出这样的一个片面的方式，并遵循这样的一种方法。 Consistently Jesus is presented in the Gospels as one who is both truly man and truly God.始终是耶稣在福音，因为一个人，既是真正的人与真正的上帝。 The first witnesses did not try to present him to us in a manhood existing apart from the mystery of his unique union with God.第一证人没有尝试，目前他使我们处于一个男子汉气概现有除了从神秘的，他独特的联盟与上帝。 It does not seem possible, therefore, that we ourselves should have access to the reality to which they are pointing unless we try to gasp him in the strange interpenetration of these two aspects that seems to mark their accounts of him.它似乎并不可能，因此，我们自己应获得的现实使他们指出，除非我们设法赞叹他在陌生的相互渗透的这两个方面，这似乎是为了纪念他们的帐目。 That the "Word became flesh" seems to imply that we cannot have the flesh apart from the Word nor the Word apart from the flesh.认为"字成了血肉" ，似乎暗示我们不能有肉，除了这个词，也没有这个词，除了血和肉。
What the Gospel writers intended to give us in their witness must therefore determine both our own approach and the method we adopt in our investigation.什么福音作者的意图，让我们在他们的见证，因此必须确定我们自己的方式和方法，我们采取我们的调查。 Hans Frei has more recently produced a study in Christology in which he attempts to face the problems of our approach to the Gospel narratives.汉斯弗雷多日前研制出一种学习christology其中他试图要面对的问题，我们的做法，以福音的叙述。 He insists that Jesus Christ is known to the Christian believer in a manner that includes personal knowledge but also at the same time surpasses it mysteriously.他坚持认为，耶稣基督是众所周知的基督教信徒的方式，其中包括个人的知识，而且要在同一时间内超越了它神秘。 Moreover, "we can no longer think of God except as we think of Jesus at the same time nor of Jesus except in reference to God."此外， "我们再也不能相信上帝的除外，因为我们认为耶稣在同一时间，也不是耶稣，除参考上帝" 。 Frei also insists that while we can think of other people rightly without them being present, we cannot properly think of Jesus as not being present.弗雷还坚持认为，虽然我们可以考虑其他的人是正确的，没有他们在场，我们不能妥善认为耶稣是不出席。 We cannot indeed know his identity without being in his presence.我们不能确实知道他的身份，而不在他的存在。
RS
Wallace卢比华莱士
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
HR Mackintosh,
The Person of Christ; DM Baillie, God Was in Christ; O Cullmann, The Christology
of the NT; E Brunner, The Mediator; LB Smedes, The Incarnation, Trends in Modern
Anglican Thought; H Relton, A Study in Christology; K Barth, Church Dogmatics;
RGG , I; H Vogel, Gott in Christo and Christologie; M Fonyas, The Person of
Jesus Christ in the Decisions of the Ecumenical Councils; W Pannenberg, Jesus,
God and Man; HW Frei, The Identity of Jesus Christ; E Schillebeeckx, Christ,
Jesus, and Jesus and Christ; RA Norris, The Christological Controversy; JA
Dorner, History of the Development of the Doctrine of the Person of
Christ.人力资源麦金托希，该人的基督;马克baillie ，上帝在基督里; o cullmann ，
christology的新台币;电子布兰，调解员;磅孟迪斯，化身，趋势在现代圣公会思想; h relton ，一项研究christology ;
k巴特，教会dogmatics ; rgg ，我; h傅高义， gott在christo和christologie ;米fonyas
，该人的耶稣基督的决定合一议会;瓦特pannenberg
，耶稣，上帝和人;华文弗雷，身份耶稣基督;电子施雷贝克，基督耶稣，耶稣和基督;类风湿性关节炎诺里斯，基督论的争议; JA部dorner
，发展的历史，教义的人的喊声。
Christology is that part of theology which deals with Our Lord Jesus Christ. christology是部分神学，其中涉及我们的主耶稣基督。 In its full extent it comprises the doctrines concerning both the person of Christ and His works; but in the present article we shall limit ourselves to a consideration of the person of Christ.在其充分程度，它包含了有关教义都人的基督和他的作品，但在目前的文章，我们将仅限于考虑该人的喊声。 Here again we shall not infringe on the domain of the historian and Old-Testament theologian, who present their respective contributions under the headings JESUS CHRIST, and MESSIAS; hence the theology of the Person of Jesus Christ, considered in the light of the New Testament or from the Christian point of view, is the proper subject of the present article.在这里我们再次不得侵犯域名的历史学家和陈旧的遗嘱神学家，他们目前各自的贡献标题下耶稣基督，并messias ，因此神学的人，耶稣基督，在考虑根据新约圣经还是从基督教的角度来看，是正确的主题本文章。
The person of Jesus Christ is the Second Person of the Most Holy Trinity, the Son or the Word of the Father, Who "was incarnate by the Holy Ghost of the Virgin Mary and was made man."人的耶稣基督是第二人的最神圣的三一，儿子或字的父亲，他的"肉身是由圣灵的圣母玛利亚，并取得了男子" 。 These mysteries, though foretold in the Old Testament, were fully revealed in the New, and clearly developed in Christian Tradition and theology.这些谜，虽然预言在旧约中，充分揭示了在新的，并明确制定了在基督教传统和神学。 Hence we shall have to study our subject under the triple aspect of the Old Testament, the New Testament, and Christian Tradition.因此，我们必须为我们的研究课题下，三联方面的旧约，新约圣经和基督教的传统。
OLD TESTAMENT旧约
From what has been said we understand that the Old Testament is not considered here from the viewpoint of the Jewish scribe, but of the Christian theologian.从已表示，据我们了解，旧约是没有考虑到这里，从观点的犹太抄写的，而是由基督教神学家。 Jesus Christ Himself was the first to use it in this way by His repeated appeal to the Messianic passages of the prophetic writings.耶稣基督自己是第一次使用它，这样他的再三呼吁，以救世主的通道的先知性著作。 The Apostles saw in these prophecies many arguments in favour of the claims and the teachings of Jesus Christ; the Evangelists, too, are familiar with them, though they appeal less frequently to them than the patristic writers do.使徒们所看到的这些预言很多争论，赞成的债权和教义耶稣基督;福音，也有熟悉他们，但他们的上诉少，频频向他们比教父作家做的。 Even the Fathers either state the prophetic argument only in general terms or they quote single prophecies; but they thus prepare the way for the deeper insight into the historical perspective of the Messianic predictions which began to prevail in the eighteenth and nineteenth centuries.即使是父亲或者国务院预言的说法，只有在一般条款或引用单一预言，但他们因此准备，就是为更深刻的理念融入历史的角度来看的救世主的预言开始占上风，在十八世纪和十九世纪。 Leaving the statement of the historical development of the Messianic prophecies to the writer of the article MESSIAS, we shall briefly call attention to the prophetic predictions of the genealogy of Christ, of His birth, His infancy, His names, His offices, His public life, His sufferings, and His glory.离开的声明历史发展的救世主的预言，以作家的文章messias ，我们将简要地提醒人们注意预言预言的族谱基督的，其出生时，他的起步阶段，他的名字，他的办公室，他的公共生活，他的苦难，和他的荣耀。
(1) References to the human genealogy of the Messias are quite numerous in the Old Testament: He is represented as the seed of the woman, the son of Sem, the son of Abraham, Isaac, and Jacob, the son of David, the prince of pastors, the offspring of the marrow of the high cedar (Genesis 3:1-19; 9:18-27; 12:1-9; 17:1-9; 18:17-19; 22:16-18; 26:1-5; 27:1-15; Numbers 24:15-19; 2 Samuel 7:1-16; 1 Chronicles 17:1-17; Jeremiah 23:1-8; 33:14-26; Ezekiel 17). （ 1 ）参照人类族谱的messias相当众多，在旧约：他是代表作为种子的女人，儿子的教育统筹局局长，儿子亚伯拉罕，以撒，雅各，儿子大卫，王子的牧师，子代骨髓的高雪松（创3:1-19 ; 9:18-27 ; 12:1-9 ; 17:1-9 ; 18:17-19 ; 22:16-18 ; 26:1-5 ; 27:1-15 ;号码24:15-19 ; 2 ，塞缪尔7:1-16 ;历代志上17:1-17 ;耶利米23:1-8 ; 33:14-26 ;以西结书17 ） 。 The Royal Psalmist extols the Divine genealogy of the future Messias in the words: "The Lord hath said to me: Thou art my son, this day have I begotten thee" (Ps. ii, 7).皇家诗人颂扬神的谱系未来messias在话： "主对我说：祢是我的儿子，在这一天我有造物主祢" （雅歌二， 7 ） 。
(2) The Prophets frequently speak of the birth of the expected Christ. （ 2 ）先知们经常谈论的诞生，预计基督。 They locate its place in Bethlehem of Juda (Micah 5:2-14), they determine its time by the passing of the sceptre from Juda (Genesis 49:8-12), by the seventy weeks of Daniel (ix, 22-27), and by the "little while" mentioned in the Book of Aggeus (ii, 1-10).他们找到其位置在伯利恒的juda （弥迦5:2-14 ） ，但它们也决定了其时间由合格的权杖，由juda （创49:8-12 ） ，由70个星期的丹尼尔（九大22-27 ） ，以及由"过了一会儿" ，在提到这本书的aggeus （二1-10 ） 。 The Old-Testament seers know also that the Messias will be born of a Virgin Mother (Isaiah 7:1-17), and that His appearance, at least His public appearance, will be preceded by a precursor (Isaiah 40:1-11; Malachi 4:5-6).老式的遗嘱seers也知道该messias将出生在日本一个童贞的母亲（以赛亚书7:1-17 ） ，和他的外貌，至少在他的公开露面时，将先前奏（以赛亚书40:1-11 ;玛拉基书4:5-6 ） 。
(3) Certain events connected with the infancy of the Messias have been deemed important enough to be the subject of prophetic prediction. （ 3 ）某些事件与婴儿的messias已被视为重要的，足以让主题的预言性的预测。 Among these are the adoration of the Magi (Ps. lxxxi, 1-17), the slaughter of the innocents (Jeremiah 31:15-26), and the flight into Egypt (Hosea 11:1-7).其中有崇拜的贤士（雅歌lxxxi ， 1-17 ） ，残杀无辜（耶利米31:15-26 ） ，其飞行到埃及（何西阿11:1-7 ） 。 It is true that in the case of these prophecies, as it happens in the case of many others, their fulfilment is their clearest commentary; but this does not undo the fact that the events were really predicted.这是事实，在案件这些预言，因为它发生在案件很多其他人一样，其实现是他们最清楚的解说，但是这并不挽回的事实，这些活动都是真的预言。
(4) Perhaps there is less need of insisting on the predictions of the better known Messianic names and titles, seeing that they involve less obscurity. （ 4 ）也许有那么需要坚持的预言越好称为救世主的姓名和职衔，看到它们涉及较少不了了之。 Thus in the prophecies of Zacharias the Messias is called the Orient, or, according to the Hebrew text, the "bud" (iii; vi, 9-15), in the Book of Daniel He is the Son of Man (vii), in the Prophecy of Malachias He is the Angel of the Testament (ii, 17; iii, 6), in the writings of Isaias He is the Saviour (li, 1; lii, 12; lxii), the Servant of the Lord (xlix, 1), the Emmanuel (viii, 1-10), the Prince of peace (ix, 1-7).因此，在谶撒迦利亚该messias是所谓的东方，或据以希伯来文中， "芽" （三，六， 9-15 ） ，在这本书的丹尼尔是他的儿子文（七） ，在预言的玛拉基亚亚他是天使的遗嘱（第二组， 17 ;三， 6 ） ，在著作伊萨亚斯罗他是救世主（李， 1 ;第五十二， 12岁; lxii ） ，仆人，主第85 （ XLIX ， 1 ） ，灵光（第八1-10 ） ，和平王子（第九1-7 ） 。
(5) The Messianic offices are considered in a general way in the latter part of Isaias (lxi); in particular, the Messias is considered as prophet in the Book of Deuteronomy (xviii, 9-22); as king in the Canticle of Anna (1 Samuel 2:1-10) and in the royal song of the Psalmist (xliv); as priest in the sacerdotal type Melchisedech (Genesis 14:14-20) and in the Psalmist's words "a priest forever" (cix); as Goel, or Avenger, in the second part of Isaias (lxiii, 1-6); as mediator of the New Testament, under the form of a covenant of the people (Isaiah 42:1; 43:13), and of the light of the Gentiles (Isaiah 49). （五）救世主办事处被认为是在一般的方式，在后者的一部分伊萨亚斯罗（ LXI的） ，尤其是， messias被视为先知，在这本书的申命记（十八， 9月22日） ;正如国王在canticle的安娜（ 1塞缪尔2:1-10 ） ，并在皇家宋的诗人（四十四） ;正如牧师在sacerdotal型melchisedech （创14:14-20 ） ，并在诗人的话： "永远的神父" （ cix ） ;作为goel ，或复仇者，在第二部分的伊萨亚斯罗（ lxiii ， 1-6 ） ，作为调停人的新约圣经，根据形式的盟约的人（以赛亚书42:1 ; 43:13 ） ，以及鉴于外邦人（以赛亚书49 ） 。