The preincarnate existence of Christ may be "only a simple, contemplative inference backwards from the spiritual glory of the present Christ" (Deissmann); certainly its clearest expression is found in later writing reflecting upon the rudimentary messianic, even adoptionist, assessment of Christ in the primitive Christian community (Acts 2:22 - 23; 10:38). 该preincarnate存在基督的可能"仅是一个简单， contemplative推理倒退，从精神上的荣耀，现在的基督" （戴斯曼） ;当然，其最明显的表现是，在发现后，以书面形式反映后，最起码的救世主，甚至adoptionist ，评估基督教会原始基督教社区（使徒2时22 -2 3; 1 0:38） 。 Yet preexistence is at least implied in words of Jesus himself: "The son of man came"; the owner of the vineyard "had still. . . a beloved son: finally he sent him."然而preexistence至少是隐含在口头上的耶稣说： "人子来" ;物主的葡萄园" ，还… … 。亲爱的儿子：他最后向他发出" 。 It is explicit in sayings attributed to Jesus in John's Gospel: "I came down from heaven"; "The glory I had with thee before the world was."这是明确的说法归因于耶稣在约翰福音说： "我从天降临天堂" ， "荣耀我曾与你在世界面前是" 。
Jewish scholars attributed "ideal" preexistence to things (law, temple) and persons (Adam, Moses) deeply reverenced, echoed perhaps in Paul's calling Christ "last Adam. . . from heaven."犹太学者归因于"理想" preexistence到的东西（法律，寺）和人（亚当，摩西）深reverenced ，呼应，也许在保罗的呼吁基督的"最后亚当… … 。从天而降" 。 Greek thinking, reflected in Philo, was familiar with preexistence of souls.希腊思想，反映在斐洛，熟悉preexistence的灵魂。 But it is unnecessary to find here more than a source of usable terms.不过，这是不必要的，以在这里找到一个多源可用的条款。 The idea that the Son of God, eternally preexisting in glory with the Father, moved by love became incarnate was too central to Christian faith to depend upon coincidences of language for its basis.这一想法，即上帝的儿子，永远在原有的荣耀与父亲提出的爱情变成了肉身太环，以基督信仰取决于巧合的语言为基础的。
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John's Gospel and Epistle, assuming that Christ came from God and went to God (John 13:3), emphasize his being sent by the Father on divine mission, expressing divine love (John 3:16; 1 John 4:9 - 10), a revelation of the unseen Father by one belonging "in the bosom of the Father" (John 1:18), a divine Word, present when God spoke at creation and now again conveying meaning and power to the world (John 1).约翰的福音和书信，假设耶稣来自上帝，前往神（约翰13时03分） ，强调他被送往由父亲的神圣使命，表达了神圣的爱（约翰福音3:16 1约翰4点09分-1 0） ，一个启示的看不见的父亲由一个属于"在胸的父亲" （约翰福音1:18 ） ，一个神圣的字眼，现在，当上帝以创造天地，现在又传达的意义和力量，向世界（约翰1 ） 。 For John as for Paul, mankind's salvation derives not from any human initiative but from the inbreaking of the eternal Son into time.对于约翰至于保罗，人类的救赎源自不是来自任何人的主动，而是来自inbreaking的永恒儿子到时间。 That is the crucial truth here at issue.这是至关重要的真理，在这里的问题。
The implications of preexistence are a concern of subsequent Christian thought.所涉preexistence是一个令人关切的后来基督教思想。 Does it impair the manhood of Jesus?这是否会损害男子气概的耶稣？ (Christological controversies: answer, No, two real natures coexist in one person). （基督论的争论：答案，不，两个真正性质并存于一人） 。 Why the delay in Christ's arrival?为什么要推迟，在基督的到来？ (medieval: answer, God patiently prepared). （中世纪：答案，上帝耐心准备） 。 Does preexistence imply continuity of memory between the eternal Son and Jesus?是否preexistence意味着连续性的记忆之间永恒的儿子耶稣吗？ (modern: answer, No, a growing consciousness of his uniqueness). （近代：回答，没有，越来越意识到自己的独特性） 。 But the fact of preexistence is not questioned, except where Christ's deity and divine mission are wholly denied.但事实上， preexistence是没有质疑，但在耶稣的神性和神圣使命，是完全否认。
REO White选举事务处的白
(Elwell Evangelical Dictionary) （ Elwell宣布了福音字典）
Bibliography
参考书目
DM Baillie, God
Was in Christ; HR Mackintosh, The Doctrine of the Person of Christ; O Cullmann,
The Christology of the NT.马克baillie ，上帝在基督里;心率麦金托希，这个学说的人的基督; o cullmann
， christology的新台币。
This subject presentation in the original English language这一主题演讲，在原有的英语
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