Incarnation denotes the embodiment of a deity in human form. The idea occurs frequently in mythology. 化身，是指体现了神在人类形式。想法经常出现在神话中。 In ancient times, certain people, especially kings and priests, were often believed to be divinities.在远古时代，一些人，尤其是国王和祭司，往往相信他们是神。 In Hinduism, Vishnu is believed to have taken nine incarnations, or Avatars. For Christians, the incarnation is a central dogma referring to the belief that the eternal son of God, the second person of the Trinity, became man in the person of Jesus Christ.在印度教， vishnu相信已采取九个化身，或者替身。 基督徒，化身，是一个中心法则是指一种信念，即永恒上帝的儿子，第二人的三位一体，成为人，在人的耶稣基督。
The incarnation was defined as a doctrine only after long struggles by early church councils.肉身被界定为一种理论，只有经过长期奋斗，由初期教会议会。 The Council of Nicaea (325) defined the deity of Christ against Arianism; the Council of Constantinople (381) defined the full humanity of the incarnate Christ against Apollinarianism; the Council of Ephesus (431) defined the unity of Christ's person against Nestorianism; and the Council of Chalcedon (451) defined the two natures of Christ, divine and human, against Eutyches.理事会的尼西亚（ 325 ） ，确定了神的基督对arianism ;安理会的君士坦丁堡（ 381 ） ，确定了充分的人类肉身的基督对亚波里拿留主义;安理会的以弗所（ 431 ） ，确定了统一的基督的人对景教;安理会的chalcedon （ 451 ） ，确定了两种性质的基督，神圣和人力，对欧迪奇。
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Bibliography
参考书目
B Hebblethwaite,
The Incarnation (1987); J Hick, ed., The Myth of God Incarnate (1977); JAT
Robinson, The Human Face of God (1973). b hebblethwaite ，化身（ 1987 ） ; j
hick ，版，神话上帝的肉身（ 1977年） ;李祖泽罗宾逊，人类面临的神（ 1973年） 。
The Incarnation was that act of grace whereby Christ took our human nature into union with his Divine Person, became man.化身，是该法的宽限期，让基督了我们的人性，成为联盟与他的神人，成为男子。 Christ is both God and man.基督既是人与上帝。 Human attributes and actions are predicated of him, and he of whom they are predicated is God.人的属性和行动的前提，他和他的人，他们的前提是上帝。 A Divine Person was united to a human nature (Acts 20:28; Rom. 8:32; 1 Cor. 2:8; Heb. 2:11-14; 1 Tim. 3:16; Gal. 4:4, etc.).神的人是美国的一个人的本质（使徒20时28分;光碟。 8时32分， 1肺心病。 2时08分;以弗所书2:11-14 ;一日添。 3:16 ;加尔。 4时04分，等） 。 The union is hypostatical, ie, is personal; the two natures are not mixed or confounded, and it is perpetual.该联盟是hypostatical ，即是个人;两个性质不混合或混淆，而且是永久的。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
(Lat. in and caro, stem carn, meaning "flesh"). （ lat.在和卡罗，干carn ，意为"肉" ） 。 In the context of Christian theology, the act whereby the eternal Son of God, the Second Person of the Holy Trinity, without ceasing to be what he is, God the Son, took into union with himself what he before that act did not possess, a human nature, "and so (He) was and continues to be God and man in two distinct natures and one person, forever" (Westminister Shorter Catechism, Q. 21).语境中的基督教神学，法，即永恒上帝的儿子，第二人的圣三一，如果没有止步不被他的是，上帝的儿子，考虑到联盟，并由他什么，他之前的行为并不具备，一个人的本质"等等， （他） ，并继续被人与上帝在两种截然不同的性质和一个人，永远" （ westminister短问答，问： 21 ） 。 Scripture support for this doctrine is replete, eg, John 1:14; Rom.经文支持这一学说充斥，例如约翰1:14 ;光碟。 1:3; 8:3; Gal. 1:3 ; 8时03分;加尔。 4:4; Phil. 4时04分;菲尔。 2:7 - 8; 1 Tim. 2时07 -8 ： 1添。 3:16; 1 John 4:2; 2 John 7 (cf. also Eph. 2:15; Col. 1:21 - 22; 1 Pet. 3:18; 4:1). 3:16 1约翰4点02分， 2约翰7 （参见也以弗所书2时15分;上校1:21 -2 2： 1的宠物。 3时1 8分; 4 :1） 。
To the contrary, it is precisely the sum total of God's attributes that constitutes the essence of his deity and expresses his divine glory.正好相反，这正是总和的上帝的属性构成的本质，他的神性，并表示了他的神的荣耀。 Jesus, during the days of his flesh, claimed omnipresence for himself in Matt.耶稣，在几天他的肉体，无处不在声称自己在马特。 18:20 and 28:20. 18时20分和28:20 。 Recognizing this, the Council of Chalcedon (AD 451), whose creedal labors produced the Christological definition that fixed the boundaries for all future discussion, declared that Jesus Christ possessed "two natures without confusion, without change, without division, without separation, the distinctiveness of the natures being by no means removed because of the union, but the properties of each nature being preserved" (emphasis added; cf. also Calvin, Inst. 2.13.4; Heidelberg Catechism, Q. 48).认识到这一点，安理会的chalcedon （公元451 ） ，其creedal劳动力产生了基督论的定义，即固定的界限，为今后所有的讨论后，宣布耶稣基督拥有"两个性质纷乱，没有改变，没有分裂，分离，独特性的性质正在绝非取消，因为该联盟的，但性能的每一个性质被保存下来" （着重补充;比照也卡尔文斯特。事项2.12.4 ;海德堡问答，问： 48 ） 。 The doctrine, thus clarified, means that in the incarnation the divine Logos, while in the body of Jesus and personally united to it, is also beyond the bounds of the human nature he assumed.该学说认为，从而澄清了，也就是说，在化身神圣的标志，而在耶稣的身体，并亲自为美国给它的，同时也是超越界限的人的本质是他就任。
It is very important, in light of what has just been said, to underscore that in the incarnation the divine Logos did not take into union with himself a human person; otherwise, he would have been two persons, two egos, with two centers of self consciousness.这是非常重要的，针对什么刚才已说过，要强调指出，在化身神圣标志，没有考虑到联盟与自己是一个人，否则，他将已是两个人，两个自我，有两个中心自我意识。
The Scriptures will not tolerate such a view.念经，绝对不会容忍这种看法。 Never does Jesus Christ, when referring to himself, say "we" or "us" or "our"; he always uses "I" or "me" or "my."从来没有耶稣基督，当谈到自己，说"我们"或"我们"或"我们" ，他一直以"我"或"我"或者"我的" 。 What the divine Logos, who was already and eternally a person, did do, through the operation of the Holy Spirit, was to take into union with himself a human nature with the result that Jesus Christ was one person with a divine nature (ie, a complex of divine attributes) and a human nature (ie, a complex of human attributes).什么神圣的标识，他们已经和大智一个人，做了，通过运作圣灵，是考虑到联盟与自己是一个人的本性其结果是，耶稣基督是一个人与神性（即一个复杂的神的属性）和人性（即，这是个复杂的人类属性） 。 This is not to say that the human nature of Christ is impersonal; "the human nature of Christ was not for a moment impersonal. The Logos assumed that nature into personal subsistence with Himself. The human nature has its personal existence in the person of the Logos. It is in - personal rather than impersonal" (L. Berkhof).这并不是说，人的本质的基督是人性， "人性的基督不是由某一个时刻人性。徽标假设性质转化为自身的生存与自己的人性有其个人的存在，在人的标识，它是在-个人，而不是客观的" （属，伯克霍夫） 。 John Murray writes: "The Son of God did not become personal by incarnation. He became incarnate but there was no suspension of his divine self identity."约翰穆雷写道： "上帝的儿子并没有成为个人所化身，他成为肉身的，但并没有中止了他的神圣的自我认同" 。
Bibliography
参考书目
L Berkhof,
Systematic Theology; C Hodge, Systematic Theology, II; J Murray, Collected
Writings, II; BB Warfield, The Person and Work of Christ.升，伯克霍夫的，有系统的神学;
c Hodge的，有系统的神学，二; j默里，收集道具，二; BB心跳沃菲尔德，个人和工作中的基督。
I. The Fact of the Incarnation一，事实的化身
(1) The Divine Person of Jesus Christ （ 1 ）神人耶稣基督
A. Old Testament Proofs答：旧约证明
B. New Testament Proofs乙新约圣经的证据
C. Witness of Tradition三证人的传统
(2) The Human Nature of Jesus Christ （ 2 ）人性的耶稣基督
(3) The Hypostatic Union （ 3 ）本质联盟
A. The Witness of the Scriptures答：见证会念经
B. Witness of Tradition乙证人的传统
II.二。 The Nature of the Incarnation性质的化身
(1) Nestorianism （ 1 ）景教
(2) Monophysitism （ 2 ） monophysitism
(3) Monothelitism （ 3 ） monothelitism
(4) Catholicism （ 4 ）天主教
III.三。 Effects of the Incarnation影响的化身
(1) On Christ Himself （ 1 ）对基督本人
A. On the Body of Christ答：对基督的身体
B. On the Human Soul of Christ乙对人的灵魂的基督
C. On the God-Man丙对神人
(2) The Adoration of the Humanity of Christ （ 2 ）崇拜的人性基督
(3) Other Effects of the Incarnation （ 3 ）其他影响的化身
The Incarnation is the mystery and the dogma of the Word made Flesh.化身，是个谜和教条的字，取得了血和肉。 ln this technical sense the word incarnation was adopted, during the twelfth century, from the Norman-French, which in turn had taken the word over from the Latin incarnatio. LN的这项技术意义一词化身获得通过，在12世纪，从诺曼-法国人，而这又进一步采取了字，是从拉丁语incarnatio 。 The Latin Fathers, from the fourth century, make common use of the word; so Saints Jerome, Ambrose, Hilary, etc. The Latin incarnatio (in: caro, flesh) corresponds to the Greek sarkosis, or ensarkosis, which words depend on John (i, 14) kai ho Logos sarx egeneto, "And the Word was made flesh".拉丁美洲的父亲，从四世纪时，共同使用这个词，所以圣徒杰罗姆，刘汉铨，希拉蕊等拉丁语incarnatio （在：卡罗，肉） ，对应于希腊语sarkosis ，或ensarkosis ，换言之取决于约翰。 （一， 14 ）启何标识扎尔克斯egeneto "一词是肉" 。 These two terms were in use by the Greek Fathers from the time of St. Irenæus--ie according to Harnack, AD 181-189 (cf. lren., "Adv. Haer." III, l9, ni; Migne, VII, 939).这两个名词在使用由希腊教父，从当时的圣irenæus -即根据的H arnack，公元1 81-189（参见l ren， "副h aer" 。三， 1 9，倪;米涅，七， 939 ） 。 The verb sarkousthai, to be made flesh, occurs in the creed of the Council of Nicaea (cf. Denzinger, "Enchiridion", n. 86).动词sarkousthai ，以肉身，是发生在信条理事会的尼西亚（参见登青格" ， enchiridion " ， 12月31日86 ） 。 In the language of Holy Writ, flesh means, by synecdoche, human nature or man (cf. Luke 3:6; Romans 3:20).在语文的神圣令状，肉体的方式，由提喻，人的本性还是人为的（参见路加福音3时06分;入乡随俗默3:20 ） 。 Francisco Suárez deems the choice of the word incarnation to have been very apt.弗朗西斯科苏亚雷斯认为选择这个词的化身已非常恰当的。 Man is called flesh to emphasize the weaker part of his nature.男子叫肉强调较弱的部分，其性质。 When the Word is said to have been incarnate, to have been made Flesh, the Divine goodness is better expressed whereby God "emptied Himself . . . and was found in outward bearing (schemati) like a man" (Phil. ii, 7); He took upon Himself not only the nature of man, a nature capable of suffering and sickness and death, He became like a man in all save only sin (cf. Francisco Suárez, "De Incarnatione", Praef. n. 5).当一词据说已经肉身，已取得了肉体，神圣的善，是更好地表达，即上帝"掏空自己… … 。以及被发现在向外轴承（ schemati ）像男人" （ phil.二，七日）他上台后，自己不仅是大自然的人，自然有能力的痛苦和疾病和死亡，他成为像男人在所有拯救只有单仲偕（参见弗朗西斯科苏亚雷斯， "德incarnatione " ， praef 。 12月31日5 ） 。 The Fathers now and then use the word henanthropesis, the act of becoming man, to which correspond the terms inhumanatio, used by some Latin Fathers, and "Menschwerdung", current in German.父亲现在，然后用这个词henanthropesis ，该法案成为男子，以对应条款inhumanatio ，所用的一些拉丁语的父亲，和" menschwerdung " ，目前在德国。 The mystery of the Incarnation is expressed in Scripture by other terms: epilepsis, the act of taking on a nature (Hebrews 2:16): epiphaneia, appearance (2 Timothy 1:10); phanerosis hen sarki, manifestation in the flesh (1 Timothy 3:16); somatos katartismos, the fitting of a body, what some Latin Fathers call incorporatio (Hebrews 10:5); kenosis, the act of emptying one's self (Phil., ii, 7).这个神秘的化身，是表示在经文中，由其他条款： epilepsis说，该法案的同时就其性质（希伯来书2:16 ） ： epiphaneia ，外观（提摩太后1:10 ） ; phanerosis母鸡sarki ，表现在肉体中（ 1提摩太后3:16 ） ; somatos katartismos ，装修的一个机构，与一些拉美父亲呼吁incorporatio （希伯来书10时05分） ; kenosis说，该法案的排空一个人的自我（ phil. ，二， 7 ） 。 In this article, we shall treat of the fact, nature and effects of the Incarnation.在这篇文章中，我们会处理的事实，性质和后果的化身。
I. THE FACT OF THE INCARNATION一，事实的化身
The Incarnation implies three facts: (1) The Divine Person of Jesus Christ; (2) The Human Nature of Jesus Christ; (3) The Hypostatic Union of the Human with the Divine Nature in the Divine Person of Jesus Christ.化身意味着三个事实： （ 1 ）神人耶稣基督; （ 2 ）人性的耶稣基督; （ 3 ）本质联盟的人与神性，在神的人的耶稣基督。
(1) THE DIVINE PERSON OF JESUS CHRIST （ 1 ）神人耶稣基督
We presuppose the historicity, of Jesus Christ -- ie that He was a real person of history (cf. JESUS CHRIST); the Messiahship of Jesus; the historical worth and authenticity of the Gospels and Acts; the Divine ambassadorship of Jesus Christ established thereby; the establishment of an infallible and never failing teaching body to have and to keep the deposit of revealed truth entrusted to it by the Divine ambassador, Jesus Christ; the handing down of all this deposit by tradition and of part thereof by Holy Writ; the canon and inspiration of the Sacred Scriptures--all these questions will be found treated in their proper places.我们假定历史性，耶稣基督-即他是一个真正的人的历史（参见耶稣基督） ; m essiahship耶稣;历史价值和真实性的福音和行为;神圣驻印度大使耶稣基督从而确立;建立一个犯错从来没有教学机构，以有，并随时向矿床的发现真理赋予它的神圣大使，耶稣基督;移交下来的全部存款，这是由传统的一部分时，由圣令状;佳能和感召力的神圣经文-所有这些问题都将被发现，治疗，在适当的地方。 Moreover, we assume that the Divine nature and Divine personality are one and inseparable (see TRINITY).此外，我们假定了神性和神圣的人格是一个不可分割的（见三一） 。 The aim of this article is to prove that the historical person, Jesus Christ, is really and truly God, --ie has the nature of God, and is a Divine person.本文的目的是要证明历史的人，耶稣基督，是实实在在地神-即有天主的本性，是一个神圣的人。 The Divinity of Jesus Christ is established by the Old Testament, by the New Testament and by tradition.神耶稣基督，建立了旧约，新约圣经和传统。
A. Old Testament Proofs答：旧约证明
The Old Testament proofs of the Divinity of Jesus presuppose its testimony to Him as the Christ, the Messias (see MESSIAS).旧约的证明神性的耶稣假定其证词中，以他为基督， messias （见messias ） 。 Assuming then, that Jesus is the Christ, the Messias promised in the Old Testament, from the terms of the promise it is certain that the One promised is God, is a Divine Person in the strictest sense of the word, the second Person of the Holy Trinity, the Son of the Father, One in nature with the Father and the Holy Spirit.假设当时，耶稣是基督，是messias答应在旧约，从条款的承诺，这是肯定的是一个承诺，是上帝，是一个神圣的人，在严格的意义上的字，第二人的圣三一，儿子的父亲，一个在性质上与父亲和圣灵。 Our argument is cumulative.我们的论点是越积越多。 The texts from the Old Testament have weight by themselves; taken together with their fulfilment in the New Testament, and with the testimony of Jesus and His apostles and His Church, they make up a cumulative argument in favour of the Divinity of Jesus Christ that is overwhelming in its force.该文从旧约有重量本身;连同其履行在新约圣经，并与见证耶稣和他的门徒和他的教会，他们弥补累计论点支持神耶稣基督是压倒在它的力量。 The Old Testament proofs we draw from the Psalms, the Sapiential Books and the Prophets.旧约证明，我们从中吸取了诗篇， sapiential书籍和先知。
(a) TESTIMONY OF THE PSALMS （一）作证的诗篇
Psalm 2:7.诗篇2时07分。 "The Lord hath said to me: Thou art my son, this day have I begotten thee." "主对我说：祢是我的儿子，在这一天我有造物主祢" 。 Here Jahweh, ie, God of Israel, speaks to the promised Messias.这里jahweh ，即上帝的以色列，说话应许之messias 。 So St. Paul interprets the text (Hebrews 1:5) while proving the Divinity of Jesus from the Psalms.所以圣保禄解释文（希伯来书1:5 ） ，而要证明神的耶稣从诗篇。 The objection is raised that St. Paul is here not interpreting but only accommodating Scripture.该提出异议，认为圣保罗是在这里，看不到解释，但只可容纳经文。 He applies the very same words of Psalm 2:7 to the priesthood (Hebrews 5:5) and to the resurrection (Acts 13:33) of Jesus; but only in a figurative sense did the Father beget the Messias in the priesthood and resurrection of Jesus; hence only in a figurative sense did He beget Jesus as His Son.他运用同样的话诗篇2时07分，以成为神职人员（希伯来书5:5 ） ，并在复活（使徒13时33分）耶稣的，但只有在一个形象化的责任感做父亲带来了messias在神职人员和复活耶稣的，因此只有在一个比喻的意义上，他才会有耶稣是他的儿子。 We answer that St. Paul speaks figuratively and accommodates Scripture in the matter of the priesthood and resurrection but not in the matter of the eternal generation of Jesus.我们回答说，圣保罗讲形象，并同时容纳经文在这件事的神职人员和复活，而不是在这件事的永恒一代的耶稣。 The entire context of this chapter shows there is a question of real sonship and real Divinity of Jesus.整个背景这一章的说明是有问题的实质sonship和真正的神性的耶稣。 In the same verse, St. Paul applies to Christ the words of Jahweh to David, the type of Christ: "I will be to him a father, and he shall be to me a son".在同一首诗，圣保禄适用于基督的话jahweh大卫，类型的基督： "我一定会向他的父亲，他应是我的儿子" 。 (2 Samuel 7:14) In the following verse, Christ is spoken of as the first-born of the Father, and as the object of the adoration of the angels; but only God is adored: "Thy throne, O God, is forever and ever. . . Thy God, O God, hath anointed thee" (Ps. xliv, 7, 8). （ 2塞缪尔7时14分）在下列诗句，基督是口语的，因为头胎生的父亲，并为对象的崇拜天使，但只有上帝是崇拜： "你的宝座，上帝啊，是永远到永远… … 。你的上帝，上帝啊，祂所不信任你" （诗篇四十四，第7 ，第8条） 。 St. Paul refers these words to Christ as to the Son of God (Hebrews 1:9).圣保禄指这些话，以基督为中心，以上帝的儿子（希伯来1时09分） 。 We follow the Massoretic reading, "Thy God, O God".我们按照massoretic上面写着： "你的上帝，上帝啊" 。 The Septuagint and New Testament reading, ho theos, ho theos sou, "O God, Thy God", is capable of the same interpretation.该septuagint和新约圣经读，何theos ，何theos薮， "上帝啊，你的上帝" ，是有能力，同时解释。 Hence, the Christ is here called God twice; and his throne, or reign, is said to have been from eternity.因此，基督是这里所谓上帝两次和他的王位，或者在位，据说他已被从永恒。 Ps.聚苯乙烯。 cix, 1: "The Lord said to my Lord (Heb., Jahweh said to my Adonai): Sit thou at my right hand". cix ， 1 ： "耶和华说：我的主（希伯来书， jahweh说，我adonai ） ：仰卧起坐你在我的右手" 。 Christ cites this text to prove that He is Adonai (a Hebrew term used only for Deity), seated at the right hand of Jahweh, who is invariably the great God of Israel (Matthew 22:44).基督引用了这一案文，以证明他是在adonai （一希伯来语任期仅用于神） ，在座位上的右手jahweh ，他们始终是伟大的神的以色列（马太22时44分） 。 In the same psalm, Jahweh says to Christ: "Before the day-star, I begat thee".在同一诗篇， jahweh说基督说： "前一天明星，我begat祢" 。 Hence Christ is the begotten of God; was begotten before the world was, and sits at the right hand of the heavenly Father.因此，基督是造物主的神;是造物主在世界面前是，坐落于右手的天父。 Other Messianic psalms might be cited to show the clear testimony of these inspired poems to the Divinity of the promised Messias.其他弥赛亚诗篇可能引以显示清楚地证明了这些灵感，诗歌到神的应许之messias 。
(b) TESTIMONY OF THE SAPIENTIAL BOOKS （二）作证的sapiential书籍
So clearly do these Sapiential Books describe uncreated Wisdom as a Divine Person distinct from the First Person, that rationalists have resort to a subterfuge and claim that the doctrine of uncreated Wisdom was taken over by the authors of these books from the Neo-Platonic philosophy of the Alexandrian school.如此明确地做这些sapiential书籍描述uncreated智慧，因为神的人，有别于第一人，即有理性诉诸一个说辞，并宣称该学说uncreated智慧被接管的作者，这些书由新柏拉图哲学在亚历山大的学校。 It is to be noted that in the pre-sapiential books of the Old Testament, the uncreated Logos, or hrema, is the active and creative principle of Jahweh (see Psalm 32:4; 32:6; 118:89; 102:20; Isaiah 40:8; 55:11).这是值得注意的是在会前sapiential书籍的旧约， uncreated标识，或hrema ，是积极和创造性的原则jahweh （见诗篇32:4 ; 32:6 ; 118:89 ; 102:20 ;以赛亚书40:8 ; 55:11 ） 。 Later the logos became sophia, the uncreated Word became uncreated Wisdom.后来标识成为索菲亚， uncreated圣言成了uncreated智慧。 To Wisdom were attributed all the works of creation and Divine Providence (see Job 28:12: Proverbs 8 and 9; Sirach 1:1; 24:5-12; Wisdom 6:21; 9:9).以智慧，是由于所有的作品创作和神圣的普罗维登斯（见就业28:12 ：谚语8日和9日;西拉奇1:1 24:5-12 ;智慧6点21分; 9时09分） 。 In Wis., ix, 1, 2, we have a remarkable instance of the attribution of God's activity to both the Logos and Wisdom.在威斯康辛州，九，一，二，我们有一个显着的实例归于上帝的活动，无论是标识和智慧。 This identification of the pre-Mosaic Logos with the Sapiential Wisdom and the Johannine Logos (see LOGOS) is proof that the rationalistic subterfuge is not effective.这个鉴定前花叶标识与sapiential智慧和johannine标识（见标识） ，这证明了理性的说辞是不能奏效的。 The Sapiential Wisdom and the Johannine Logos are not an Alexandrian development of the PIatonic idea, but are a Hebraistic development of the pre-Mosaic uncreated and creating Logos or Word.该sapiential智慧和johannine标识，是不是亚历山大发展的piatonic想法，但是是一个hebraistic发展前花叶uncreated和创造的标识，或者一句话。
Now for the Sapiential proofs: In Ecclus., xxiv, 7, Wisdom is described as uncreated, the "first born of the Most High before all creatures", "from the beginning and before the World was I made" (ibid., 14).现为sapiential证明材料：在ecclus ，二十四，七，智慧被称为uncreated ， "首先来自于最高级之前，所有的动物" ， "从一开始，并在世界面前，是我" （同上，第14 ） 。 So universal was the identification of Wisdom with the Christ, that even the Arians concurred with the Fathers therein; and strove to prove by the word ektise, made or created, of verse 14, that incarnate Wisdom was created.如此普遍的是查明智慧与基督，连arians赞同父亲;和奋斗，以证明所字ektise ，取得或制造，韵文14 ，即肉身的智慧创造。 The Fathers did not make answer that the word Wisdom was not to be understood of the Christ, but explained that the word ektise had here to be interpreted in keeping with other passages of Holy Writ and not according to its usual meaning,--that of the Septuagint version of Genesis 1:1.父亲没有回答这个字的智慧是不被理解的基督，但解释说，这个词ektise曾在这里被解释为配合其他的神圣令状，而不是根据其通常含义， -即该septuagint版的1:1 。 We do not know the original Hebrew or Aramaic word; it may have been the same word that occurs in Prov.我们不知道原来希伯来语或阿拉米文词，它可能已被同一个词表示，发生在省。 viii, 22: "The Lord possessed me (Hebrew gat me by generation; see Genesis 4:1) in the beginning of His ways, before He made anything from the beginning, I was set up from eternity."八， 22 ： "耶和华拥有我（希伯来语GAT实现我的这一代，见成因4:1 ） ，在开始时，他的方法之前，他作了什么，从一开始我是成立由永恒" 。 Wisdom speaking of itself in the Book of Ecclesiasticus cannot contradict what Wisdom says of itself in Proverbs and elsewhere.智慧，在谈到自己在书中的ecclesiasticus不能违背了什么智慧说，将自己的谚语及其他地方。 Hence the Fathers were quite right in explaining ektise not to mean made or created in any strict sense of the terms (see St. Athanasius, "Sermo ii contra Arianos", n. 44; Migne, PG, XXVI, 239).因此，父亲说得不错，在解释ektise不等于取得或创造，在任何严格意义上的条款（见圣athanasius ， " sermo二矛盾arianos " ， 12月31日44 ;米涅，编号， 26 ， 239 ） 。 The Book of Wisdom, also, speaks clearly of Wisdom as "the worker of all things . . . a certain pure emanation of the glory of the almighty God . . . the brightness of eternal light, and the unspotted mirror of God's majesty, and the image of his goodness."这本书的智慧，也讲清楚的智慧"工人的一切事物… … 。某纯泄漏的荣耀，全能的上帝… … 。亮度永恒的光，和unspotted镜子上帝的陛下，并的形象，他的善" 。 (Wisdom 7:21-26) St. Paul paraphrases this beautiful passage and refers it to Jesus Christ (Hebrews 1:3). （智慧7:21-26 ）圣保禄段是这个美丽的通道，并指它以耶稣基督（希伯来书1:3 ） 。 It is clear, then, from the text-study of the books themselves, from the interpretation of these books by St. Paul, and especially, from the admitted interpretation of the Fathers and the liturgical uses of the Church, that the personified wisdom of the Sapiential Books is the uncreated Wisdom, the incarnate Logos of St. John, the Word hypostatically united with human nature, Jesus Christ, the Son of the Eternal Father.它是明确的话，那么，从文本研究的书籍，从口译的这些书，由圣保禄，尤其是从承认诠释父亲和礼仪用途的教会，即人格化的智慧该sapiential书籍是uncreated智慧，肉身标识的圣约翰，字hypostatically美与人性的，耶稣基督，他们儿子的永恒之父。 The Sapiential Books prove that Jesus was really and truly God.该sapiential书籍，证明耶稣是真真正上帝。
(c) TESTIMONY OF THE PROPHETIC BOOKS （三）证言的预言书
The prophets clearly state that the Messias is God.先知们清楚指出， messias是上帝。 Isaias says: "God Himself will come and will save you" (xxxv, 4); "Make ready the way of Jahweh" (xl, 3); "Lo Adonai Jahweh will come with strength" (xl, 10).伊萨亚斯说： "上帝会，并会为您节省" （第三十五卷， 4 ） ; "作准备的途径jahweh " （四十， 3 ） ， "螺adonai jahweh将与实力" （四十， 10 ） 。 That Jahweh here is Jesus Christ is clear from the use of the passage by St. Mark (i 3).这jahweh这里就是耶稣基督是明确的，由使用该通道由圣马克（ 3 ） 。 The great prophet of Israel gives the Christ a special and a new Divine name "His name will be called Emmanuel" (Isaiah 7:14).伟大的先知以色列给基督一个特殊的一个新的神的名字" ，他的名字将被称为灵光" （以赛亚书7时14分） 。 This new Divine name St. Matthew refers to as fulfilled in Jesus, and interprets to mean the Divinity of Jesus.这个新的神的名字圣马太是指为满足耶稣，并诠释，意思是神的耶稣。 "They shall call his name Emmanuel, which, being interpreted, is God with us." "他们会请他的名字灵光，其中，被解释，是上帝与我们" 。 (Matthew 1:23) Also in ix, 6, Isaias calls the Messias God: "A child is born to us . . . his name shall be called Wonderful, Counsellor, God the Strong One, the Father of the world to come, the Prince of Peace." （马太1:23 ） ，也于九，六，伊萨亚斯罗呼唤messias上帝说： "孩子出生给我们… … 。他的名字必将被称为奇妙，参赞，上帝坚强一中，父亲的未来世界，和平王子" 。 Catholics explain that the very same child is called God the Strong One (ix, 6) and Emmanuel (vii, 14); the conception of the child is prophesied in the latter verse, the birth of the very same child is prophesied in the former verse.天主教解释说，同样是孩子，是所谓的上帝的强烈一（九，六）和Emmanuel （第七章， 14条） ;观，儿童是预言，在后者的韵文，诞生了非常相同的孩子是预言在原韵文。 The name Emmanuel (God with us) explains the name that we translate "God the Strong One."名称灵光（上帝与我们）解释了名字，我们把"上帝强烈的一次" 。 It is uncritical and prejudiced on the part of the rationalists to go outside of lsaias and to seek in Ezechiel (xxxii, 21) the meaning "mightiest among heroes" for a word that everywhere else in Isaias is the name of "God the Strong One" (see Isaiah 10:21).它是批判和偏见，对部分的理性外出的lsaias ，并寻求在ezechiel （三十二， 21 ） ，意思是"最强大的其中英雄" ，为一个词无处不在，否则伊萨亚斯是名字的"上帝的强烈之一" （见以赛亚书10:21 ） 。 Theodotion translates literally theos ischyros; the Septuagint has "messenger". theodotion翻译字面上theos ischyros ; septuagint有"信使" 。 Our interpretation is that commonly received by Catholics and by Protestants of the stamp of Delitzsch ("Messianic Prophecies", p. 145).我们的理解是，普遍收到的天主教徒和新教徒的邮票delitzsch （ "弥赛亚预言" ，第145页） 。 Isaias also calls the Messias the "sprout of Jahweh" (iv, 2), ie that which has sprung from Jahweh as the same in nature with Him.伊萨亚斯还呼吁该messias "萌芽jahweh " （四， 2 ） ，即那些出身于jahweh为同一性质，他的说法。 The Messias is "God our King" (Isaiah 52:7), "the Saviour sent by our God" (Isaiah 52:10, where the word for Saviour is the abstract form of the word for Jesus); "Jahweh the God of Israel" (Isaiah 52:12): "He that hath made thee, Jahweh of the hosts His name" (Isaiah 54:5)".该messias是"上帝我们的国王" （以赛亚书52:7 ） ， "救世主派遣我们的上帝" （以赛亚书52:10 ，凡一字救世主，是抽象形式的字为耶稣） ; " jahweh财神以色列" （以赛亚书52:12 ）说： "他说，祂所作出祢jahweh的主持人他的名字" （以赛亚书54:5 ） " 。
The other prophets are as clear as Isaias, though not so detailed, in their foretelling of the Godship of the Messias.其他先知都非常清楚伊萨亚斯罗，虽然不是那么详细，在他们的预言的godship的messias 。 To Jeremias, He is "Jahweh our Just One" (xxiii, 6; also xxxiii, 16).以jeremias ，他已是" jahweh我们只有一个" （二十三， 6 ，也三十三， 16 ） 。 Micheas speaks of the twofold coming of the Child, His birth in time at Bethlehem and His procession in eternity from the Father (v, 2). micheas谈到双重未来的孩子，他出生在当时在伯利恒和他的游行队伍在永恒来自父亲（五， 2 ） 。 The Messianic value of this text is proved by its interpretation in Matthew (ii, 6).救世主的价值，这个文本是证明了它的解释，在马修（二，六） 。 Zacharias makes Jahweh to speak of the Messias as "my Companion"; but a companion is on an equal footing with Jahweh (xiii, 7).撒迦利亚使得jahweh发言的messias "我的伴侣" ，而是一个伴侣，是在平等的基础上与jahweh （ 13 ， 7 ） 。 Malachias says: "Behold I send my angel, and he shall prepare the way before my face, and presently the Lord, whom you seek, and the angel of the testament, whom you desire, shall come to his temple" (iii, 1).玛拉基亚亚地说： "看哪，我将我的天使，他应作好准备，然后我的脸，目前主，其中，你寻找，并天使的遗嘱，其中你的愿望，今后将他的圣殿教" （三， 1 ） 。 The messenger spoken of here is certainly St. John the Baptist.信使谈到这里肯定是施洗者圣约翰。 The words of Malachias are interpreted of the Precursor by Our Lord Himself (Matthew 11:10).话玛拉基亚亚解释的先导，由我们的主自己（马太11:10 ） 。 But the Baptist prepared the way before the face of Jesus Christ.但浸会准备好，然后面对耶稣基督。 Hence the Christ was the spokesman of the words of Malachias.因此，基督是发言人的话玛拉基亚亚。 But the words of Malachias are uttered by Jahweh the great God of Israel.但话玛拉基亚亚都是出自jahweh伟大的神以色列。 Hence the Christ or Messias and Jahweh are one and the same Divine Person.因此，基督或messias和jahweh是同一个神的人。 The argument is rendered even more forcible by the fact that not only is the speaker, Jahweh the God of hosts, here one and the same with the Messias before Whose face the Baptist went: but the prophecy of the Lord's coming to the Temple applies to the Messias a name that is ever reserved for Jahweh alone.其论点是，提供更强行通过的事实，不仅是议长， jahweh上帝的主持人，在这里是同一个与messias之前，他们面临着浸会去：但预言上帝来庙适用该messias名字是以往任何时候都保留给jahweh单。 That name occurs seven times (Exodus 23:17; 34:23; Isaiah 1:24; 3:1; 10:16 and 33; 19:4) outside of Malachias, and is clear in its reference to the God of Israel.这名字出现7次（出埃及记23时17分; 34:23 ;以赛亚书1:24 ; 3:1 ; [ 10:16和33 ; 19时04分）以外的玛拉基亚亚，并明确其范围，以神的以色列。 The last of the prophets of Israel gives clear testimony that the Messias is the very God of Israel Himself.最后一批以色列的先知给出明确的证词中说，该messias是很神的以色列自己。 This argument from the prophets in favour of the Divinity of the Messias is most convincing if received in the light of Christian revelation, in which light we present it.这个论点，从先知赞成神的messias是最有说服力的，如果收到根据基督教的启示，其中轻，我们目前它。 The cumulative force of the argument is well worked out in "Christ in Type and Prophecy", by Maas.累积力量的论据，是计算出来的"基督在种类和谶" ，由马斯。
B. New Testament Proofs乙新约圣经的证据
We shall give the witness of the Four Evangelists and of St. Paul.我们应让证人的四个福音和圣保罗。 The argument from the New Testament has a cumulative weight that is overwhelming in its effectiveness, once the inspiration of the New Testament and the Divine ambassadorship of Jesus are proved (see INSPIRATION; CHRISTIANITY).论据来自新约全书已累积重量就是压倒在其效力，一旦灵感的新约圣经和神驻印度大使耶稣被证实（见灵感;基督教） 。 The process of the Catholic apologetic and dogmatic upbuilding is logical and never-failing.过程中，天主教抱歉的和教条式的建立是符合逻辑的，并永远的失败。 The Catholic theologian first establishes the teaching body to which Christ gave His deposit of revealed truth, to have and to keep and to hand down that deposit without error or failure.天主教神学家首先确立了教学机构，以基督了他的存款的揭示真理，有，并随时与交下来，存款没有错误或失败。 This teaching body gives us the Bible; and gives us the dogma of the Divinity of Christ in the unwritten and the written Word of God, ie in tradition and Scripture.这个教学机构，使我们有圣经;赐给我们的教条的基督的神在不成文和书面上帝的话，即在传统和经文。 When contrasted with the Protestant position upon "the Bible, the whole Bible and nothing but the Bible"--no, not even anything to tell us what is the Bible and what is not the Bible--the Catholic position upon the Christ-established, never-failing, never-erring teaching body is impregnable.当对比与新教的立场后， "圣经时，整个圣经，并没有什么，但圣经" -不，不，甚至没有告诉我们什么是圣经，什么不是圣经-天主教会的立场后，基督既定，永远不及格，从未出问题的教学机构，是坚不可摧的。 The weakness of the Protestant position is evidenced in the matter of this very question of the Divinity of Jesus Christ.弱点新教立场是，在可见的事，这非常的问题，神的耶稣基督。 The Bible is the one and only rule of faith of Unitarians, who deny the Divinity of Jesus; of Modernistic Protestants, who make out His Divinity to be an evolution of His inner consciousness; of all other Protestants, be their thoughts of Christ whatsoever they may.圣经是唯一的一首法治的信念unitarians ，他们否认神的耶稣;现代派新教徒，他们做出了他的神性是一个演进他内心的意识;所有其他新教徒，他们的思想基督的话，他们五月。 The strength of the Catholic position will be clear to any one who has followed the trend of Modernism outside the Church and the suppression thereof within the pale.实力天主教会的立场很清楚，任何一个人追随潮流的现代主义以外的教会和镇压，因此内部的苍白。
WITNESS OF THE EVANGELISTS证人的福音
We here assume the Gospels to be authentic, historical documents given to us by the Church as the inspired Word of God.我们这里假设福音书，以真实，历史文献给我们的教会作为灵感上帝的话。 We waive the question of the dependence of Matthew upon the Logia, the origin of Mark from "Q", the literary or other dependence of Luke upon Mark; all these questions are treated in their proper places and do not belong here in the process of Catholic apologetic and dogmatic theology.我们免收问题的依赖马修后， logia ，原产地标记，从"问" ，文学或其他的依赖卢克后，马克;所有这些问题，是对待自己应有的地方，不属于这里，在这个过程中天主教抱歉的和教条式的神学。 We here argue from the Four Gospels as from the inspired Word of God.我们在这里说，从4个福音，因为从激励着上帝的话。 The witness of the Gospels to the Divinity of Christ is varied in kind.见证福音，以基督的神是不同的实物。 Jesus is the Divine Messias耶稣是神messias
The Evangelists, as we have seen, refer to the prophecies of the Divinity of the Messias as fulfilled in Jesus (see Matthew 1:23; 2:6; Mark 1:2; Luke 7:27).福音，正如我们所看到的，是指以预言的神的messias作为履行在耶稣（见马太1:23 ; 2时06分;马克1:2路加福音7时27分） 。
Jesus is the Son of God耶稣是上帝的儿子
According to the testimony of the Evangelists, Jesus Himself bore witness to His Divine Sonship.根据证词福音，耶稣亲自见证了他的神sonship 。 As Divine Ambassador He can not have borne false witness.作为神的大使，他不能承担作假见证。
Firstly, He asked the disciples, at Caesarea Philippi, "Whom do men say that the Son of man is?"首先，他要求弟子，在caesarea Philippi撰写， "谁做的男人说，人子是" ？ (Matthew 16:13). （马太16:13 ） 。 This name Son of man was commonly used by the Saviour in regard to Himself; it bore testimony to His human nature and oneness with us.这个名字人子是常用的救世主，在把自己的，它证明了他的人性和统一性与我们。 The disciples made answer that others said He was one of the prophets.门徒们作了回答这个问题，有的说他是一个先知之上。 Christ pressed them.基督催促他们。 "But whom do you say that I am? "(ibid., 15). " ，但谁，你说我是什么" （同上， 15 ） 。 Peter, as spokesman, replied: "Thou art Christ, the Son of the living God" (ibid., 16).彼得，作为发言人，回答道： "你的艺术是基督，生命的上帝之子" （同上， 16 ） 。 Jesus was satisfied with this answer; it set Him above all the prophets who were the adopted sons of God; it made Him the natural Son of God.耶稣就是不满意这个回答，而是一套他上述所有先知的人都是通过神的儿子，这使他成为自然神的儿子。 The adopted Divine sonship of all the prophets Peter had no need of special revelation to know.政府所采取的神圣sonship所有先知彼得了，不需要特别的启示知道。 This natural Divine Sonship was made known to the leader of the Apostles only by a special revelation.这个自然神sonship被告知有关领导人的使徒只由一个特别的启示。 "Flesh and blood hath not revealed it to thee, but my Father who is in heaven" (ibid., 17). "血肉祂所没有透露它向你，但我的父亲是谁在天堂" （同上， 17 ） 。 Jesus clearly assumes this important title in the specially revealed and altogether new sense.耶稣清楚地出任这个重要的冠军，在专门揭示，而且完全新的意义。 He admits that He is the Son of God in the real sense of the word.他坦承，他是上帝的儿子，在真正意义上的字。
Secondly, we find that He allowed others to give Him this title and to show by the act of real adoration that they meant real Sonship.其次，我们发现，他不准别人给他这个称号，并表明，由该法的真正崇拜，他们的意思实际sonship 。 The possessed fell down and adored Him, and the unclean spirits cried out: "Thou art the Son of God" (Mark 3:12).该拥有的倒下和崇拜他，并在不洁的灵魂哭了出来： "你的艺术上帝的儿子" （马克3时12分） 。 After the stilling of the storm at sea, His disciples adored Him and said: "Indeed thou art the Son of God "(Matthew 14:33).后，消力的风暴在海上，他的弟子们喜欢他，并说： "实际上，祢上帝的儿子" （马太14:33 ） 。 Nor did He suggest that they erred in that they gave Him the homage due to God alone.他也没有提示，他们错误地认为，他们给他参拜因为只有上帝。 The centurion on Calvary (Matthew 27:54; Mark 15:39), the Evangelist St. Mark (i, 1), the hypothetical testimony of Satan (Matthew 4:3) and of the enemies of Christ (Matthew 27:40) all go to show that Jesus was called and esteemed the Son of God.在百人对calvary （马太27:54 ;大关15:39 ） ，传道的圣马克（ 1 ） ，假设性的证词撒旦（马太4:3 ）和敌人的基督（马太27:40 ）无不显示耶稣被称为和爱戴上帝的儿子。 Jesus Himself clearly assumed the title.耶稣清楚自己承担的名称。 He constantly spoke of God as "My Father" (Matthew 7:21; 10:32; 11:27; 15:13; 16:17, etc.).他不断以神为"我的父亲" （马太7时21分; 10:32 ; 11:27 ; 15时13分; 16:17等） 。
Thirdly, the witness of Jesus to His Divine Sonship is clear enough in the Synoptics, as we see from the foregoing argument and shall see by the exegesis of other texts; but is perhaps even more evident in John.第三，见证耶稣，以他的神sonship是不够清楚，在synoptics ，因为我们看到从前述论点，并应看到，由训诂学的其他文本，但或许更明显，在约翰。 Jesus indirectly but clearly assumes the title when He says: "Do you say of him whom the Father hath sanctified and sent into the world: Thou blasphemest, because I said, I am the Son of God? . . . the Father is in me and I in the Father."耶稣间接，但很明显，假设标题时，他说： "你说他的人的父圣洁并派遣到世界：你blasphemest的，因为我说，我是上帝的儿子？ … … 。父亲是在我我在父" 。 (John 10:36, 38) An even clearer witness is given in the narrative of the cure of the blind man in Jerusalem. （约翰福音10:36 ， 38 ） ，更清楚见证，是由于在叙事的治本力度的盲人男子在耶路撒冷。 Jesus said: "Dost thou believe in the Son of God?"耶稣说： "除此以外，你相信上帝的儿子" ？ He answered, and said: "Who is he, Lord, that I may believe in him? And Jesus said to him: Thou hast both seen him; and it is he that talketh with thee. And he said: I believe, Lord. And falling down, he adored him."他回答，并说： "谁是他的主啊，我可以相信他吗？耶稣对他说：祢都见过他，并且是他认为talketh祢的，而且他说：我相信，主。和倒下，他崇拜他" 。 (John 9:35-38) Here as elsewhere, the act of adoration is allowed, and the implicit assent is in this wise given to the assertion of the Divine Sonship of Jesus. （约翰福音9:35-38 ）在这里与其他地方一样，该法案的崇拜，是允许和隐核可，是在这一明智给予断言的神圣sonship的耶稣。
Fourthly, likewise to His enemies, Jesus made undoubted profession of His Divine Sonship in the real and not the figurative sense of the word; and the Jews understood Him to say that He was really God.第四，同样与他的敌人，取得了耶稣不容置疑界了他的神圣sonship在现实而不是比喻意义上的字;人和犹太人领悟他说，他真的是神。 His way of speaking had been somewhat esoteric.他的发言已经有点深奥了。 He spoke often in parables.他常常在parables 。 He willed then, as He wills now, that faith be "the evidence of things that appear not" (Hebrews 11:1).他的意志，然后，正如他的遗嘱，现在，信仰是"证据的事情，似乎并不" （希伯来书11时01分） 。 The Jews tried to catch Him, to make Him speak openly.犹太人试图追上他，让他发言，公开曝光。 They met Him in the portico of Solomon and said: "How long dost thou hold our souls in suspense? If thou be the Christ, tell us plainly" (John 10:24).他们见了他在Portico的所罗门说： "有多长多斯特你持有我们的灵魂在悬念？如果你是基督，告诉我们赤裸裸地" （约翰福音10:24 ） 。 The answer of Jesus is typical.答案耶稣的，是典型的。 He puts them off for a while; and in the end tells them the tremendous truth: "I and the Father are one" (John 10:30).他把它们赶走了一会儿，而且在年底前应告诉他们巨大的真理： "我与父原为一" （约翰福音10:30 ） 。 They take up stones to kill Him.他们采取了石块要杀死他。 He asks why.他问为什么。 He makes them admit that they have understood Him aright.他使得他们也承认，他们已明白他的戒律。 They answer: "For a good work we stone thee not, but for blasphemy; and because that thou, being a man makest thyself God" (ibid., 33).他们回答： "有一个良好的工作，我们石材祢不是，但对于亵渎;因为你，被一名男子上使你自己的上帝" （同上， 33 ） 。 These same enemies had clear statement of the claim of Jesus on the last night that He spent on earth.这些相同的敌人，已清楚说明了我的说法，耶稣对昨晚说，他用了地球上。 Twice He appeared before the Sanhedrim, the highest authority of the enslaved Jewish nation.他两次出现之前，公会，最高权力机关为被奴役的犹太国家。 The first times the high priest, Caiphas, stood up and demanded: "I adjure thee by the living God, that thou tell us if thou be the Christ the Son of God" (Matthew 26:63).第一倍大祭司， caiphas ，站了起来，并要求： "我adjure祢由活着的上帝，那你告诉我们，如果你是基督上帝的儿子" （马太26:63 ） 。 Jesus had before held His peace.耶稣面前举行了他的和平。 Now His mission calls for a reply.现在他的使命要求一个答复。 "Thou hast said it" (ibid., 64). "祢说，它" （同上， 64 ） 。 The answer was likely--in Semitic fashion--a repetition of the question with a tone of affirmation rather than of interrogation.答案可能是-在反犹时尚-重复的问题与语气肯定，而不是审问。 St. Matthew reports that answer in a way that might leave some doubt in our minds, had we not St. Mark's report of the very same answer.圣马太报告说，答案在某种意义上说，可能留下一些疑问，在我们的印象中，如果我们不是圣马克的报告非常相同的答案。 According to St. Mark, Jesus replies simply and clearly: "I am" (Mark 14:62).据圣马克，耶稣回答简单而明确： "我是" （马克14:62 ） 。 The context of St. Matthew clears up the difficulty as to the meaning of the reply of Jesus.背景圣马太擦亮了困难，因为该条的含义的答复耶稣。 The Jews understood Him to make Himself the equal of God.犹太人的理解，他把自己平等的上帝。 They probably laughed and jeered at His claim.他们大概笑和嘲讽，在他的索赔。 He went on: 'Nevertheless I say to you, hereafter you shall see the Son of man sitting on the right hand of the power of God, and coming in the clouds of heaven" (Matthew 26:64). Caiphas rent his garments and accused Jesus of blasphemy. All joined in condemning Him to death for the blasphemy whereof they accused Him. They clearly understood Him to make claim to be the real Son of God; and He allowed them so to understand Him, and to put Him to death for this understanding and rejection of His claim. It were to blind one's self to evident truth to deny the force of this testimony in favour of the thesis that Jesus made claim to be the real Son of God. The second appearance of Jesus before the Sanhedrim was like to the first; a second time He was asked to say clearly: "Art thou then the Son of God?" He made reply: "You say that I am." They understood Him to lay claim to Divinity. "What need we any further testimony?他继续说： '但是，我告诉你，从此你再也见不到儿子的男子坐在右手的上帝的力量，并即将在云层的天堂" （马太26:64 ） 。 caiphas租他的成衣及被告人耶稣的亵渎，所有加入谴责他死刑，为亵渎whereof他们指责他，他们清楚地了解他作出声称自己是真正的上帝的儿子，以及他让他们如此了解他，并把他死刑对于这样的认识，并拒绝他的要求，它被盲目一个人的自我，以明显的事实否定力量的这一证词赞成论点，即耶稣所作的声称自己是真正的上帝的儿子。第二次出庭耶稣面前公会就像给第一，一个第二次，他被要求说清楚，说： "你的艺术，然后是神的儿子吗？ "他回答： "你说我" ，他们理解他，声称神" ，有什么需要我们任何进一步的证词？ for we ourselves have heard it from his own mouth" (Luke 22:70, 71). This twofold witness is especially important, in that it is made before the great Sanhedrim, and in that it is the cause of the sentence of death. Before Pilate, the Jews put forward a mere pretext at first. "We have found this man perverting our nation, and forbidding to give tribute to Cæsar, and saying that he is Christ the king" (Luke 23:2). What was the result? Pilate found no cause of death in Him! The Jews seek another pretext. "He stirreth up the people .为我们自己也有听说，从他自己的嘴巴" （路加福音22:70 ， 71 ） ，这双重的见证，是特别重要，因为它是前大公会，并在这方面，这是造成该判处死刑。之前，比拉多，犹太人提出了一个借口，仅在第一， "我们已经发现了这名男子贪赃枉法我们的国家，并禁止给予表扬cæsar ，并说他是基督国王" （路加福音23时02分） ，怎么是结果呢？比拉多没有发现死亡原因，在他身上！犹太人寻求另一种借口， "他stirreth了人。 . 。 . 。 from Galilee to this place" (ibid., 5). This pretext fails. Pilate refers the case of sedition to Herod. Herod finds the charge of sedition not worth his serious consideration. Over and again the Jews come to the front with a new subterfuge. Over and again Pilate finds no cause in Him. At last the Jews give their real cause against Jesus. In that they said He made Himself a king and stirred up sedition and refused tribute to Caesar, they strove to make it out that he violated Roman law. Their real cause of complaint was not that Jesus violated Roman law; but that they branded Him as a violator of the Jewish law. How? "We have a law; and according to that law he ought to die, because he made himself the Son of God (John 19:7).从加利利到这个地方" （同上， 5 ） 。以此为借口失败。比拉多指的情况下，以煽动叛乱希律。希律找分管煽动叛乱，不值得他认真考虑。超过一再犹太人来向前方一个新的说辞。超过一再比拉多认为，没有事业，在他最后的犹太人，让他们的真正原因对耶稣，在那个他们说，他自封为国王，并激起了煽动叛乱，并拒绝敬意恺撒，他们力图使之列，他违反罗马法，他们的真正原因的投诉不认为耶稣违反罗马法，但他们的品牌，他是一个违反了犹太法律怎么做？ "我们有一个法律和根据该法律，他应该死了，因为他自封为神的儿子（约翰19时07分） 。 The charge was most serious; it caused even the Roman governor "to fear the more."收费情况最严重，它造成的，甚至罗马总督"的担心更多内容" 。 What law is here referred to?什么法律，是这里所指的是什么？ There can be no doubt.不可能有任何疑问。 It is the dread law of Leviticus: "He that blasphemeth the name of the Lord, dying let him die: all the multitude shall stone him, whether he be a native or a stranger. He that blasphemeth the name of the Lord dying let him die" (Leviticus 24:17).这是畏惧法律的利未记： "他说， blasphemeth主的名字，被泯灭的，让他死的：所有千头万绪应石材他，无论他是一个本土或一个陌生人，他说， blasphemeth主的名字临终让他死" （利未记24:17 ） 。 By virtue of this law, the Jews were often on the very point of stoning Jesus; by virtue of this law, they often took Him to task for blasphemy whensoever He made Himself the Son of God; by virtue of this same law, they now call for His death.根据这项法律，犹太人往往就非常点的石头砸死耶稣;凭借这一法律的，他们经常带他去工作，亵渎whensoever他自封为上帝的儿子;凭借这同一法律，他们现在呼吁他的死因。 It is simply out of the question that these Jews had any intention of accusing Jesus of the assumption of that adopted sonship of God which every Jew had by blood and every prophet had had by special free gift of God's grace.这是根本谈不上什么，这些犹太人有任何意图指责耶稣的假设认为，通过sonship上帝的，其中每一个犹太人曾由血液和每一个先知不得不以特别免费赠送上帝的恩典。
Fifthly, we may only give a summary of the other uses of thee title Son of God in regard to Jesus.第五，我们可能只给予一个简要的其他用途祢标题上帝的儿子在关于耶稣。 The angel Gabriel proclaims to Mary that her son will "be called the Son of the most High" (Luke 1:32); "the Son of God" (Luke 1:35); St. John speaks of Him as "the only begotten of the Father" (John 1:14); at the Baptism of Jesus and at His Transfiguration, a voice from heaven cries: "This is my beloved son" (Matthew 3:17; Mark 1:11; Luke 3:22; Matthew 17:3); St. John gives it as his very set purpose, in his Gospel, "that you may believe that Jesus is the Christ, the Son of God" (John 20:31).天使加布里埃尔宣布向玛丽说，她的儿子会" ，被称为儿子的最高" （路1:32 ） ， "上帝的儿子" （路加福音1时35分） ;圣约翰谈到他为"唯一造物主的父亲" （约翰福音1:14 ） ;在耶稣的洗礼，并在他的变形，从天上有声音呼喊： "这是我亲爱的儿子" （马太3时17分;马克1时11分;路加3时22分;马修17:3 ） ;圣约翰赋予它作为非常设的目的，在他的福音， "你可以相信耶稣是基督，是神的儿子" （约翰福音20时31分） 。
Sixthly, in the testimony of John, Jesus identifies Himself absolutely with the Divine Father.第六，在见证着约翰，耶稣确定自己绝对与神的父亲。 According to John, Jesus says: "he that seeth me seeth the Father" (ibid., xiv, 9).据约翰，耶稣说： "他说， seeth我seeth父亲" （同上，第14章， 9 ） 。 St. Athanasius links this clear testimony to the other witness of John "I and the Father are one" (ibid., x, 30); and thereby establishes the consubstantiality of the Father and the Son.圣athanasius联系，这清楚地证明了其他证人的约翰： "我与父原为一" （同上，第十，第30条） ;从而确立了consubstantiality的父亲和儿子。 St. John Chrysostom interprets the text in the same sense.圣约翰金口解释文在同样的意义。 A last proof from John is in the words that bring his first Epistle to a close: "We know that the Son of God is come: and He hath given us understanding that we may know the true God, and may be in his true Son. This is the true God and life eternal" (1 John 5:20).最后证明他是在说话，使他的教会的第一个收盘： "我们知道，上帝的儿子，是来：和祂所给我们的理解是，我们可能知道的真神，并且可能会在他的真儿子这才是真正的上帝和永恒的生命" （ 1约翰5点20分） 。 No one denies that "the Son of God" who is come is Jesus Christ.没有人会否认"上帝的儿子" ，又是来就是耶稣基督。 This Son of God is the "true Son" of "the true God"; in fact, this true son of the True God, ie Jesus, is the true God and is life eternal.这是神的儿子，是"真正的儿子"的"真神" ，事实上，真有这样的儿子真上帝，即耶稣，这才是真正的上帝，是永恒的生命。 Such is the exegesis of this text given by all the Fathers that have interpreted it (see Corluy, "Spicilegium Dogmatico-Biblicum", ed. Gandavi, 1884, II, 48).这是训诂学的这一案文所给予的一切，父亲已经解释它（见corluy ， " spicilegium dogmatico - biblicum "外，教育署。 gandavi ， 1884年第一，二， 48 ） 。 All the Fathers that have either interpreted or cited this text, refer outos to Jesus, and interpret "Jesus is the true God and life eternal."所有的父亲有任何解释或引用这个文本，是指outos以耶稣，并解释： "耶稣是真正的上帝和永恒的生命" 。 The objection is raised that the phrase "true God" (ho alethisnos theos) always refers, in John, to the Father.该提出异议，认为"真正的上帝" （何alethisnos theos ）始终是指，在约翰，是父亲。 Yes, the phrase is consecrated to the Father, and is here used precisely on that account, to show that the Father who is, in this very verse, first called "the true God", is one with the Son Who is second called "the true God" in the very same verse.是的，这句话是consecrated给父亲，在这里是用来正是在该帐户，以证明父亲是谁，在这个非常韵文，首先所谓的"真神" ，是一次与儿子，谁是第二个所谓的"真神" ，在同一首诗。 This interpretation is carried out by the grammatical analysis of the phrase; the pronoun this (outos) refers of necessity to the noun near by, ie His true Son Jesus Christ.这个解释是由语法分析语;代词今（ outos ）指的必要性，以名词附近，即其真正的儿子耶稣基督。 Moreover, the Father is never called "life eternal" by John; whereas the term is often given by him to the Son (John 11:25; 14:6: 1 John 1:2; 5:11-12).此外，父亲是从来没有所谓的"永恒的生命" ，由约翰，而这一术语经常给予他的儿子（约翰福音11:25 ; 14时06分： 1约翰1:2 ; 5:11-12 ） 。 These citations prove beyond a doubt that the Evangelists bear witness to the real and natural Divine Sonship of Jesus Christ.这些引文证明，毫无疑问，福音见证真实和自然神sonship的耶稣基督。
Outside the Catholic Church, it is today the mode to try to explain away all these uses of the phrase Son of God, as if, forsooth, they meant not the Divine Sonship of Jesus, but presumably His sonship by adoption--a sonship due either to His belonging to the Jewish race or derived from His Messiahship.境外天主教教堂，它是今天的模式，试图解释所有这些用途的一句上帝的儿子，因为如果forsooth ，他们的意思并非神圣sonship耶稣的，但据推测，他sonship收养-s onship因无论他属于犹太人的种族或来自他的messiahship 。 Against both explanations stand our arguments; against the latter explanation stands the fact that nowhere in the Old Testament is the term Son of God given as a name peculiar to the Messias.针对双方的解释立场，我们的论点;反对，后者主张解释这一事实无处在旧约是任期上帝的儿子给的一个名字奇特向messias 。 The advanced Protestants of this twentieth century are not satisfied with this latter and wornout attempt to explain away the assumed title Son of God.先进新教徒的这二十世纪并不满足于这后者而磨损尝试去解释这个远离假设标题上帝的儿子。 To them it means only that Jesus was a Jew (a fact that is now denied by Paul Haupt).对于他们来说，这意味着只有耶稣是犹太人（一个事实是，现在也否认保罗豪普特） 。 We now have to face the strange anomaly of ministers of Christianity who deny that Jesus was Christ.我们现在所要面对的一个奇怪异常部长基督教的人否认耶稣是基督。 Formerly it was considered bold in the Unitarian to call himself a Christian and to deny the Divinity of Jesus; now "ministers of the Gospel" are found to deny that Jesus is the Christ, the Messias (see articles in the Hibbert Journal for 1909, by Reverend Mr. Roberts, also the articles collected under the title "Jesus or Christ?" Boston, 19m).以前，它被认为是大胆的，在统一，以自己是基督徒，并否认神的耶稣，现在"部长们的福音"发现否认耶稣是基督， messias （见文章，在hibbert期刊为1909年，由牧师罗伯特先生，还搜集文章的标题下， "耶稣或基督" ？波士顿， 19米） 。 Within the pale of the Church, too, there were not wanting some who followed the trend of Modernism to such an extent as to admit that in certain passages, the term "Son of God" in its application to Jesus, presumably meant only adopted sonship of God.内部苍白的教会，也有不希望有些人跟随潮流的现代主义到这样的程度，以承认，在某些段落中， "上帝的儿子" ，在适用于耶稣，大概意思是只有通过sonship上帝的。 Against these writers was issued the condemnation of the proposition: "In all the texts of the Gospels, the name Son of God is merely the equivalent of the name Messias, and does not in any wise mean that Christ is the true and natural Son of God" (see decree "Lamentabili", S. Off., 3-4 July, 1907, proposition xxxii).针对这些作家发出谴责的命题： "在所有的文本福音，其名称上帝的儿子，只是相当于名称messias ，不以任何明智指基督是真实和自然之子以神之名" （见法令" lamentabili " ，第起飞， 7月3日至4日， 1907年，命题三十二） 。 This decree does not affirm even implicitly that every use of the name "Son of God" in the Gospels means true and natural Sonship of God.这项法令并没有申明甚至含蓄地表示，每使用名称"上帝的儿子" ，在福音手段真实而自然sonship的上帝。 Catholic theologians generally defend the proposition whenever, in the Gospels, the name "Son of God" is used in the singular number, absolutely and without any additional explanation, as a proper name of Jesus, it invariably means true and natural Divine Sonship of Jesus Christ (see Billot, "De Verbo Incarnato," 1904, p. 529).天主教神学家普遍保卫命题的时候，在福音中，将名称改为"上帝的儿子" ，是用在单数号码，绝对没有任何进一步的说明，作为一个适当的耶稣的名字，它必然意味着真实和自然神sonship耶稣基督（见billot ， "德动词因卡尔纳托" ， 1904年，页529 ） 。 Corluy, a very careful student of the original texts and of the versions of the Bible, declared that, whenever the title Son of God is given to Jesus in the New Testament, this title has the inspired meaning of natural Divine Sonship; Jesus is by this title said to have the same nature and substance as the Heavenly Father (see "Spicilegium", II, p. 42). corluy ，这是一个很认真的学生，原文和各版本的圣经宣称，每当标题上帝的儿子，是给耶稣在新约圣经，这个称号是有启发意义的自然神sonship ;耶稣是由这个称号表示，有同样的性质和内容，作为天父（见" spicilegium " ，第二章，第42页） 。
Jesus is God耶稣是上帝
St. John affirms in plain words that Jesus is God.圣约翰申明在平原换句话说，耶稣是上帝。 The set purpose of the aged disciple was to teach the Divinity of Jesus in the Gospel, Epistles, and Apocalypse that he has left us; he was aroused to action against the first heretics that bruised the Church.设置的目的，老年弟子被教导神耶稣在福音，书信，与启示说，他已经离开了我们，他是唤起民众对行动第一异端说，青肿了教堂。 "They went out from us, but they were not of us. For if they had been of us, they would no doubt have remained with us" (1 John 2:19). "他们出去，从我们，但他们不是我们的，因为如果他们一直对我们，但他们毫无疑问仍然是与我们" （ 1约翰19:2 ） 。 They did not confess Jesus Christ with that confession which they had obligation to make (1 John 4:3).他们不招供耶稣基督与供认，他们有义务使（ 1约翰4:3 ） 。 John's Gospel gives us the clearest confession of the Divinity of Jesus.约翰的福音给了我们最清晰的自白的神性的耶稣。 We may translate from the original text: "In the beginning was the Word, and the Word was in relation to God and the Word was God" (John i, 1).我们可以从翻译的原文是： "在开始时是言行一致，这个词是天主间的关系等字是上帝" （约翰一，一） 。 The words ho theos (with the article) mean, in Johannine Greek, the Father.字何theos （文章）的意思是，在johannine希腊语，是父亲。 The expression pros ton theon reminds one forcibly of Aristotle's to pros ti einai.表达正反吨theon提醒强行亚里士多德的利弊，以钛einai 。 This Aristotelian way of expressing relation found its like in the Platonic, Neo-Platonic, and Alexandrian philosophy; and it was the influence of this Alexandrian philosophy in Ephesus and elsewhere that John set himself to combat.这亚里士多德的方式来表达的关系，发现它像在柏拉图，新柏拉图，亚历山大哲学和它的影响，这亚历山大哲学在以弗所及其他地方的约翰把自己作斗争。 It was, then, quite natural that John adopted some of the phraseology of his enemies, and by the expression ho logos en pros ton theon gave forth the mystery of the relation of Father with Son: "the Word stood in relation to the Father", ie, even in the beginning.无论过去，然后，很自然的约翰采取了一些新的用语，他的敌人，并表达何标识恩利弊吨theon作了提出了神秘的关系，父亲与儿子说： "这个词，站在关系到父亲" ，也就是说，即使是在最初阶段。 At any rate the clause theos en ho logos means "the Word was God".在任何利率该条theos恩何标识，意味着"字是上帝的旨意" 。 This meaning is driven home, in the irresistible logic of St. John, by the following verse: "All things were made by him."这意思是驱动家里，在不可抗拒的逻辑，圣约翰，由下列诗句： "所有的事情都是由他" 。 The Word, then, is the Creator of all things and is true God.这个词，那么，是造物主的一切事物，是真正上帝。 Who is the Word!谁是两个字！ It was made flesh and dwelt with us in the flesh (verse 14); and of this Word John the Baptist bore witness (verse 15).它是血肉白景富与美，在肉体（新诗14 ） ;和这两个字施洗约翰见证（新诗15 ） 。 But certainly it was Jesus, according to John the Evangelist, Who dwelt with us in the flesh and to Whom the Baptist bore witness.但肯定是耶稣，根据约翰福音，他们白景富与美，在肉体和向谁浸会见证。 Of Jesus the Baptist says: "This is he, of whom I said: After me there cometh a man, who is preferred before me: because he was before me" (verse 30).耶稣浸会说： "这是他的人，其中我说：在我之后还有人来了一名男子，他是推荐前对我说：因为他是我面前的" （新诗30 ） 。 This testimony and other passages of St. John's Gospel are so clear that the modern rationalist takes refuge from their forcefulness in the assertion that the entire Gospel is a mystic contemplation and no fact-narrative at all (see JOHN, GOSPEL OF SAINT).这一证词和其他段落的圣约翰的福音是如此明确表示，现代理性主义以躲避自己的力量在断言整个福音的是一个神秘的沉思，并没有事实的叙述，在所有（见约翰福音圣） 。 Catholics may not hold this opinion denying the historicity of John.天主教徒不得担任这项民意否定历史性的约翰。 The Holy Office, in the Decree "Lamentabili", condemned the following proposition: "The narrations of John are not properly speaking history but a mystic contemplation of the Gospel: the discourses contained in his Gospel are theological meditations on the mystery of salvation and are destitute of historical truth."圣办事处，在该法令" lamentabili " ，谴责以下命题： "解说的约翰没有得到妥善讲历史，而是一个神秘的沉思的福音：话语包含在他的福音是神学沉思对神秘的救赎，并一贫如洗的历史真相" 。 (See prop. xvi.) （见版权十六）
(b) WITNESS OF ST. （二）证人圣。 PAUL保罗
It is not the set purpose of St. Paul, outside of the Epistle to the Hebrews, to prove the Divinity of Jesus Christ.它是不是设置的目的，圣保禄，外面的希伯来人书中说，要证明神的耶稣基督。 The great Apostle takes this fundamental principle of Christianity for granted.伟大的使徒这个根本原则，基督教是理所当然的事。 Yet so clear is the witness of Paul to this fact of Christ's Divinity, that the Rationalists and ratio