The concept of resurrection from the dead is found in several religions, although it is associated particularly with Christianity because of the central belief in the resurrection of Jesus Christ. Hope of a resurrection from the dead may have entered Judaism from Persian sources, although the idea has deeper roots in Old Testament Yahwism and the concept of God's covenant with Israel.的概念复活，从死者被发现在一些宗教，它虽然是有联系，特别是与基督教，因为中央的信仰是在复活的基督，但愿一个复活从死者可能已经进入了犹太教从波斯语来源，虽然想法有更深的根在旧约yahwism观念和上帝的盟约与以色列。 The resurrection life was variously conceived, but the type of hope that passed into early Christian thought centered on the transformation of human life from the dead into a transcendental mode of existence.复活的生命是各种设想，但该类型的，希望通过成为早期基督教思想，围绕改造人的生命从死里复活成为一个先验的模式存在。 This was expressed poetically as "shining like the stars in heaven" (Dan. 12:3) or becoming "like the angels" (Mark 12:25).这是诗意地表达为"光辉像星星在天上" （ dan. 12时03分） ，或成为"像天使" （马克12:25 ） 。
After the Easter experiences, earliest Christianity expressed its faith in what had happened to Jesus as resurrection in the transcendental sense.经过复活节经验，最早的基督教表达其信仰发生了什么事，因为耶稣复活，在超越意识。 This concept is sharply distinguished from resuscitation, or a return to this worldly existence, as narrated in the raisings of Lazarus and others attributed to Jesus.这个概念是尖锐地区别于复苏，还是回到这世间存在，因为叙述在raisings的拉撒路和其他归功于耶稣。 Saint Paul conceived the resurrection of Jesus as the first instance of an apocalyptic type resurrection ("Christ the first fruits," 1 Cor. 15:20, 23); as a result of Christ's resurrection, all believers may hope for resurrection at the Second Coming of Christ.圣保罗构思复活的耶稣作为初审的一个世界末日式的复活（ "基督的第一批成果， " 1肺心病。 15:20 ， 23 ） ，由于基督的复活，所有信徒可能希望复活在第二次未来的基督。 Paul indicates that the resurrection body will be new and "spiritual" (1 Cor. 15:35 - 54); most theologians interpret this to mean that it is the personality that is resurrected.保罗表明复活的遗体将被新的"精神" （ 1肺心病。 15:35 -5 4） ;大多数神学家解释，这意味着它是一个人格，就是复活。
| BELIEVE 相信 Religious 宗教 Information 资讯 Source 源 web-site 网址： |
| Our List of 1,000 Religious Subjects 我们所列出的1000名宗教科目 |
| E-mail 电子邮箱 |
Reginald H Fuller （ Reginald h更充分
Bibliography
参考书目
RH Fuller, The
Formation of the Resurrection Narratives (1971); SH Hooke, The Resurrection of
Christ as History and Experience (1967); P Perkins, Resurrection: New Testament
Witness and Contemporary Reflection (1984); N Perrin, The Resurrection according
to Matthew, Mark, and Luke (1977).铑更充分，可以形成复活的叙述（ 1971年）
;巯基虎克，复活的基督为中心的历史和经验（ 1967 ） ， p帕金斯，复活：新约圣经证人与当代反思（ 1984 ）氮波伦，复活据马太，马克，路加（ 1977
） 。
That Jesus Christ died and afterward rose from the dead is both the central doctrine of Christian theology and the major fact in a defense of its teachings. 耶稣是基督死亡及随后从死既是中央学说的基督教神学及主要事实，在防卫它的教义。 This was true in the earliest church and remains so today. 这是事实，在最早的教堂至今依然如此。
Then Paul relates the importance of this event, for if Jesus did not literally rise from the dead, then the entire Christian faith is fallacious (vs. 14) and ineffective (vs. 17).然后保罗涉及这方面的重要性，因为如果耶稣没有从字面上崛起从死里复活，那么整个基督信仰是谬误的（相对于14 ）和无效（而不是17 ） 。 Additionally, preaching is valueless (vs. 14), Christian testimony is false (vs. 15), no sins have been forgiven (vs. 17), and believers have perished without any Christian hope (vs. 18).此外，说教是毫无价值（相对于14 ） ，基督徒的见证是假的（相对于15 ） ，没有任何的罪过都被饶恕（相对于17 ） ，和信徒已灭亡了，没有任何基督教希望（而不是18 ） 。 The conclusion is that, apart from this event, Christians are the most miserable of all people (vs. 19).结论是，除了政府能从这一事件中，基督徒是最惨的，所有的人（而不是19 ） 。 Paul even states that without the resurrection we should "eat and drink, for tomorrow we die" (vs. 32).保罗连国，如果没有复活， "要吃饭，喝酒，为明天我们死" （相对于32 ） 。 If Jesus was not raised, believers have no hope of resurrection themselves and may as well turn to hedonistic philosophies of life.如果耶稣没有提出，信徒也没有希望复活自己，并可能如因势利导，以快乐主义哲学的生活方式。 He thereby strongly implies that it is this event that separates Christianity from other philosophies.他因而强烈暗示，这是这一事件分级基督教从其他哲学。
Paul teaches the centrality of the resurrection in other passages as well.保罗教的中心复活，在其他段落一样。 In another ancient creed (Rom. 1:3-4) he recites a brief Christology and asserts that Jesus was shown to be the son of God, Christ, and Lord by his resurrection (cf. Rom. 14:9).在另一个古老信条（罗马书1:3-4 ） ，他朗诵简短christology并断言，耶稣被证明是上帝的儿子，耶稣，上帝，由他的复活（参见光盘。 14时09分） 。 This event also provides salvation (Rom. 10:9-10) and ensures the resurrection of believers (I Cor. 15:20; II Cor. 4:14; I Thess. 4:14).这项活动还提供了救赎（罗马书10:9-10 ） ，并确保复活的信徒（林前。 15:20 ;二，肺心病。 4时14分，我帖前4点14分） 。
Similarly, Luke's writings relate several instances where the resurrection provided the basis for the Christian proclamation.同样地，卢克的著作涉及几个事例复活提供了依据，为基督教的文告。 Jesus taught that his death and resurrection was a central message of the OT (Luke 24:25-27).耶稣教导说，他的死亡与复活的是一个中心思想的催产素（路加福音24:25-27 ） 。 Peter held that the miracles which Jesus performed, and his resurrection in particular, were the chief indications that God approved of his teachings (Acts 2:22-32).彼得认为，奇迹耶稣演出，和他的复活，尤其是被行政迹象表明，上帝批准他的教诲（使徒2:22-32 ） 。 Paul's teaching frequently utilized the resurrection as the basis of the gospel message (cf. Acts 13:29-39; 17:30-31).保罗对他的教诲，经常利用复活为基础的福音讯息（参见行为13:29-39 ; 17:30-31 ） 。
Other NT writings share the same hope.其他新界著作有着相同的希望。 Jesus utilized his resurrection as the sign vindicating the authority of his teachings (Matt. 12:38-40).耶稣利用他的复活为标志的维护权威，他的教诲。 （ 12:38-40 ） 。 This event both ensures the believer's salvation (I Pet. 1:3) and provides the means by which Jesus serves as the believer's high priest (Heb. 7:23-25).这项活动既保证了信徒的救赎（我的宠物。 1:3 ） ，并提供方法，使耶稣作为信徒的高神父（希伯来书7:23-25 ） 。
Even such a brief survey indicates the centrality of the resurrection for the NT writers.即使是这样一个简单的调查显示，该中心地位的复活为新台币作家。 Clearly, early believers such as Paul realized that this event provided the central claim of Christianity.显然，早期的信徒，如保罗意识到这一事件提供了中央要求的基督教。 With it the Christian message of eternal life is secure, resting on the reality of Jesus' victory over death.它与基督教的信息，永恒的生命是安全的，休息的现实为耶稣战胜死亡。 Without it the Christian message is reduced to that of one of man's philosophies.没有它基督徒的讯息是降低到一个人的哲学。
The earliest postapostolic writings held this same message of the centrality of Jesus' resurrection.最早postapostolic著作举行，这同一个信息的中心地位，耶稣的复活。 For example, Clement of Rome asserts that this event both demonstrates the truthfulness of Christ's message (Cor. 42) and is an example of the believer's resurrection (24-26).举例来说，克莱门特的罗马断言，这项活动既体现了真基督的讯息（ cor. 42 ） ，就是一个例子信徒的复活（ 24-26 ） 。 Ignatius insists on the literal facticity of this occurrence as an event in time (Mag. 11; Trall. 9; Smyr. 1), which is the believer's hope (Trall., Introduction) and an example of our resurrection (Trall. 9).伊格坚持字面真实性的发生，这是一个重大事件的时候（ mag. 11人; trall 9 ; smyr 1 ） ，这是信仰之人的希望（ trall. ，导言）和一个例证，说明我们的复活（ trall. 9 ） 。 He also stresses the belief that it was Jesus' flesh that was raised (Smyr. 3).他还强调，我们认为它是耶稣的肉，这是提高（ smyr. 3 ） 。
This latter issue of whether it was Jesus' flesh which was resurrected, as supported by Ignatius and later by Tertullian, or whether it was a resurrected body not composed of flesh, as championed by the Alexandrian school and Origen in particular, was a major question in early Christian theology. 这后一个问题，无论是耶稣的肉被复活，为支持伊格以及后来戴尔都良，抑或这是一个复活遗体未组成的肉体，作为倡导，由亚历山大学校和渊源，尤其是一个重大问题在早期基督教神学。 It was the former position, or forms of it, which gradually became the more widely accepted view in the medieval church and even afterward. 这是前的职务，或形式，而逐渐成为更广泛接受的观点，在中世纪的教堂，甚至以后。
For many scholars today who accept the literal resurrection of Jesus, the emphasis has shifted to stress Paul's concept of the "spiritual body" (I Cor. 15:35-50, eg), endeavoring to do justice to both elements.对于许多学者今天在接受字面复活的耶稣，重点已转向强调保罗的观念"的精神体" （林前。 15:35-50 ，如） ，努力做到公正，以两元素。 Thus, Jesus was raised in a real body which had new, spiritual qualities.因此，耶稣被提出，在一个真正的组织，有了新的，精神素质。
Yet a major issue here concerns the question of whether all that is required is the message of the resurrection, or the literal event itself.然而，一个主要的问题，这里涉及到的问题：是否所有需要的是信息的复活，或直译为活动本身。 This is not only a dispute between evangelicals and higher critical theologians, but also among these critical scholars themselves.这不仅是一个争议新教徒和更高的批判神学家，而且其中关键的学者本身。 The pivotal fact, recognized as historical by virtually all scholars, is the original experiences of the disciples.关键的事实，承认为历史上几乎所有的学者，是原来的经验的弟子。 It is nearly always admitted that the disciples had real experiences and that "something happened."它几乎始终承认该弟子曾真实经历，并表示， "发生过什么事" 。 Yet, while contemporary scholars rarely utilize the naturalistic alternative theories, various views exist concerning the exact nature of these experiences. At the risk of oversimplification and partial repetition, at least four major critical positions can be outlined with regard to this question.然而，尽管当代学者很少运用自然选择的理论，各方面的意见存在，有关的确切性质，这些经验， 在风险的简单化和部分重复的，至少有四大关键职位，可概述对于这个问题。
First, more radical critics hold that the nature of the original eyewitnesses' experiences cannot be ascertained. For example, Rudolf Bultmann and his followers claim that the actual cause of the disciples' transformation is obscured in the NT text. 首先，更为激进的批评者认为，大自然的原始目击者经验不能确定的。举例来说，鲁道夫布特曼和他的追随者声称，实因门徒的转型是淹没在新台币文本。 Regardless, it is not really important to inquire into the object of these experiences.不管怎样，它是不是真正重要的，调查对象的这些经验。 Similarly, Marxsen also believes that the constitution of these encounters cannot be known, including whether the disciples actually saw the risen Jesus.同样， marxsen也认为，宪法的这些遭遇不能众所周知的，包括是否弟子实际上是看到了复活的耶稣。 Paul van Buren believes that "something happened" which changed the disciples' outlook from discouragement of faith.保罗范buren认为， "发生过什么事" ，其中改变了弟子视野，从挫折的信心。 Although these experiences were more than subjective and were expressed in terms of actual appearances of Jesus, we still cannot judge their nature.尽管这些经验还不止主观的，并表示，按实际露面的耶稣，我们还不能判断其性质。
A second group of scholars is distinguished from the first not only by exhibiting some interest in the nature of the disciples' experiences, but often by the acceptance of the literal resurrection itself. Yet while the naturalistic theories are usually rejected, this group still insists that the event can be known only by faith completely apart from any verification. 第二组由学者，是杰出的，从第一，不仅展示了一些利息，在性质上的门徒的经验，但往往是由接受字面复活本身，但同时自然主义理论通常是拒绝了，这个小组仍然坚持该事件都可以称为只有信仰完全除任何核查。
The theologians in this second group have usually been influenced by Soren Kierkegaard and more recently by Karl Barth, who held that the resurrection may be accepted by faith as a literal event, but that it cannot be ascertained by any historical investigation.该神学家在这第二个组，通常是受到不容错过克尔凯郭尔以及最近由卡尔巴特，他们认为复活的可被接受的信仰作为一个字面上的大事，但它不能确定的，任何历史调查。 Barth emphatically rejected naturalistic theories and asserted that Jesus appeared empirically to his disciples, yet this event occurred in a different sphere of history and thus cannot be verified by history.巴特强调拒绝了自然主义理论，并声称耶稣出现实证，以他的弟子，然而，这件事发生在不同的领域中的历史，因此无法查证历史的检验。 Similar views were held by neo-orthodox theologians such as Emil Brunner and Dietrich Bonhoeffer, and are also popular in more contemporary works.相似的看法，举行了新的正统派神学家，如埃米尔布兰和迪特里希朋霍费尔，也很受欢迎，在更多的现代作品。 For example, Bornkamm notes the invalidity of naturalistic theories but yet, in a manner reminiscent of Barth, states that this event can be accepted only by faith apart from historical examination.举例来说，博恩卡姆笔记无效的自然主义理论，但，在一个地令人想起巴特，说明这一事件是可以接受的，只有真诚地，除了从历史的检验。
The third position is characterized by a significant interest in more historical aspects of the resurrection. Not only are naturalistic theories usually rejected, but the empty tomb is often held to be a historical fact. 第三位的特点是显着的兴趣，更多历史等方面的复活，不仅是自然主义理论通常拒绝了，但空墓，往往认为是一个历史事实。 Additionally, these scholars proceed a step further by setting forth a more or less abstract reconstruction of the historical nature of the appearances.此外，这些学者进行更进一步设置了一个较为抽象的重建历史性质的外表。 However, it is still held that the resurrection itself is an eschatological event and is not demonstrable by historical methodology, although some hold that it will be verifiable in the future.但是，它仍然认为复活本身是一个eschatological事件，并没有可证实的历史方法论，虽然有些人认为这将是可核查的，在未来。
Moltmann holds that the disciples were the recipients of appearances of the risen Jesus, which involved spoken messages and commissioned the hearers to service in the world.莫特曼认为弟子被受助人的外表的复活的耶稣，这涉及到口语信息，并委托hearers服务，在世界上。 These events, which are not strictly verifiable, are placed in eschatological history and are subject to future verification.这些活动，都是没有严格核查，是摆在eschatological历史，并受到未来的核查。 Ulrich Wilckens likewise concludes that history cannot decide exactly what happened.乌尔里希维尔肯斯同样得出结论认为，历史是不能决定到底什么事。 Thus, while naturalistic theories can be refuted and the facticity of the empty tomb upheld, the appearances themselves were private revelations, indications of a future, eschatological existence.因此，虽然自然主义理论，可以反驳和真实性的空墓坚持，外表自己私人的启示，种种迹象显示，一个未来， eschatological存在。
Reginald Fuller notes that the disciples' transformations necessitate a cause. （ Reginald充分地注意到门徒的转变需要一个事业。 This cause is Jesus' appearances, which are historically defined as visionary experiences of light and auditions of meaning communicated to the earliest eyewitnesses.这项事业是耶稣的外表，这是历史上被界定为具有远见的经验和轻音的意思传达给最早的目击者。 The messages both proclaimed that Jesus was risen and imparted a mission to his followers.讯息都宣称耶稣复活，并传授了一个代表团前往他的追随者。 Such phenomena were not subjective visions but actual experiences.这种现象不是主观愿景，但实际经验。 They were the source of the Easter faith and message, but are removed from historical demonstration.它们分别是源复活节信仰和讯息，但被删除的历史，示威的自由。 Joachim Jeremias similarly taught that the appearances of Jesus were spiritual visions of shining light by which the disciples experienced Jesus as the risen Lord.约阿希姆jeremias同样教导说，外表耶稣的人的精神愿景的光辉轻，其中弟子经历了耶稣复活的主。
The fourth approach to the resurrection is that the available historical evidence demonstrates the probability that Jesus was literally raised from the dead. Perhaps the best-known recent theologian accepting this conclusion is Wolfhart Pannenberg, who both argues against naturalistic theories and concludes that the historical facts demonstrate the empty tomb and the literal appearances of Jesus. 第四个办法，以复活的是，现有的历史证据表明概率耶稣是从字面上提出从死里复活，也许最有名的神学家最近接受这个结论是代表人物潘内伯格，他们都辩称，对自然主义理论，并得出结论，认为历史事实展示空墓字面露面的耶稣。 Yet Pannenberg argues against a corporeal resurrection body in favor of appearances which are described in terms of a spiritual body which was recognized as Jesus, who appeared from heaven, imparted an audition, and, at least in Paul's case, was accompanied by a phenomenon of light.然而pannenberg辩称，对一个有体复活机构青睐的外表，其中描述了条款的精神体，其中被确认为耶稣，似乎从天上，传授音，而且，至少在保罗的情况下，伴随着的现象轻。
AM Hunter utilizes historical investigation to conclude that Jesus' resurrection can be demonstrated by the facts.上午猎人利用历史调查得出结论认为，耶稣的复活，可显示出来的事实。 JAT Robinson points out that historical studies cannot ascertain the exact details, but they may be sufficient to formulate a probable case for the probability of this event.李祖泽罗宾逊指出，历史研究不能确定了底细，但它们可能足以制订一个可能的情况下，为概率此次活动。 Raymond Brown, after an extensive study of the textual data, likewise supports the historical verification of Jesus' resurrection.陈卓愉褐色，经过广泛研究的文字资料，同样支持历史验证耶稣的复活。 Additionally, Hunter, Robinson, and Brown all favor the concept of the spiritual body.此外，猎人，罗宾逊和布朗都赞成观的精神体。
It is important to note that of these four critical positions only the first is generally characterized by a rejection of or agnostic attitude toward the literal resurrection of Jesus.但必须注意的是，这4个关键职位，只有第一项是普遍的特点是排斥或不可知论的态度，从字面上复活的耶稣。 Just as significant is the observation that the first position not only appears to be losing ground, but varying positions which support the facticity of the resurrection are presently quite popular.同样重要的是观察说，第一地位，不仅显露出下降的地上，但在不同的职位，其中支持真实性的复活，是目前颇为流行。
Additionally, critics themselves have attacked each theory.此外，批评者曾攻击每一个理论。 For instance, in the nineteenth century David Strauss disarmed the swoon theory while Theodor Keim and others pointed out the weaknesses in the hallucination theory.例如，在19世纪国宝施特劳斯解除了swoon理论，而Theodor的keim和其他人指出的缺点在幻觉理论。 Form critical studies later revealed the futility of the legend theory popularized by the history of religions school of thought.形式危急研究后，发现是徒劳的传说大众化理论是由历史上的宗教学校的思路。 In the twentieth century such diverse thinkers as Barth, Tillich, Bornkamm, and Pannenberg are examples of higher critical theologians who have rejected these alternative hypotheses.在二十世纪里这些不同的思想家，为巴特，蒂里希，博恩卡姆， pannenberg的例子更高的批判神学家，他们都不愿接受这些替代假说。
Second, historical evidences for the resurrection are often cited, such as the eyewitness testimony for Jesus' appearances, the transformed lives of the disciples, the empty tomb, the inability of the Jewish leaders to disprove these claims, and the conversion of skeptics such as Paul and James, the brother of Jesus. 其次，历史证明为复活是最常被提到的，如目击证人的证词，耶稣的外表，转化生命的弟子，空墓，无力的犹太领袖，以反驳这些说法，并转化怀疑论者如保罗和詹姆斯的兄弟耶稣。 When combined with the absence of naturalistic alternative theories these evidences are quite impressive. 当加上没有自然选择的理论，这些证据是相当可观。
However, contemporary apologetics has moved even beyond these important issues to other arguments in favor of the resurrection. One crucial center of attention has been I Cor. 然而，当代护搬到甚至超越了这些重要问题，以其他的论点主张复活，其中一个重要关注的中心，已被林前。 15:3-4, where Paul records material which he had "received" from others and then "delivered" to his listeners. 15:3-4 ，保罗记录材料，他"已收到" ，从别人，然后点"发表" ，以他的听众。 It is agreed by virtually all contemporary theologians that this material contains an ancient creed that is actually much earlier than the book in which it is recorded.大家都同意，由几乎所有的当代神学家表示，这种材料含有一个古老的信仰，这实际上是远早于这本书，其中记载。
The early date of this tradition is indicated not only by Paul's rather technical terms for receiving and passing on tradition, but also by the somewhat stylized content, the non-Pauline words, the specific names of Peter and James (cf. Gal. 1:18-19), and the possible Semitic idioms used.早期的日期，这个传统是表示不只有保罗的，而不是技术术语，为接收和传承传统，但也有点程式化内容，非宝莲，换句话说，特定的名称，彼得和詹姆斯（参见加尔1 ： 18-19 ） ，以及可能的反犹成语使用。
These facts have accounted for the critical agreement as to the early origin of this material.这些事实都占关键协议，以早期起源这种材料。 In fact, Fuller, Hunter, and Pannenberg date Paul's receiving of this creed from three to eight years after the crucifixion itself. These data are quite significant in that they further indicate that both Paul and the other eyewitnesses proclaimed the death and resurrection of Jesus (I Cor. 15:11) immediately after the events themselves. This anchors their report firmly in early eyewitness testimony and not in legendary reports arising later.事实上，在更充分，猎人，并pannenberg日期保罗的接受这个信条，从7点57年后，自己钉死在十字架上，这些数据都是非常重大的意义，因为它们还表明，无论保罗和其他目击者宣告死亡和复活的耶稣（林前。 15时11分）后，立即进行了事件本身。主播这个报告牢牢掌握在早期的目击者证词，并没有传说中的报道后，所引起的。
Another extremely strong argument for the resurrection is derived from the known facts that are admitted as historical by virtually all critical scholars who deal with this subject. 另一个极为有力的论据，为复活的是来自已知的事实是，作为历史上几乎所有重要的学者，处理这方面的问题。 Events such as Jesus' death by crucifixion, the subsequent despair of the disciples, their experiences which they believed to be appearances of the risen Jesus, their corresponding transformations, and the conversion of Paul due to a similar experience are five facts which are critically established and accepted as historical by most scholars. 赛事，如耶稣的死亡和受难日，随后绝望的门徒，他们的经验，他们相信被外表的复活的耶稣 ， 其相应的转变，转换保罗因类似的经历5个事实，这是既定的批判及接受为历史所大多数学者。
Of these facts the nature of the disciples' experiences is the most crucial. As historian Michael Grant asserts, historical investigation demonstrates that the earliest eyewitnesses were convinced that they had seen the risen Jesus. 这些事实的性质门徒经验，是最关键的，正如历史学家迈克尔金断言，历史调查表明，最早的目击者都确信说，他们看到复活的耶稣。 Carl Braaten explains that skeptical historians agree with this conclusion.卡尔braaten解释说，持怀疑态度的历史学家同意这一结论。 One major advantage of these critically accepted historical facts is that they deal directly with the issue of these experiences.其中一个重大的优越性，把这些批判地接受历史的事实是，他们直接处理的问题，总结这些经验。 On a more limited scale these facts are capable both of arguing decisively against each of the naturalistic alternative theories and of providing some strong evidences for the literal appearances of the risen Jesus as reported by the eyewitnesses.一个更规模有限，这些事实都是既可在争论，果断地对每一种自然主义的替代理论提供了一些强有力的证据字面露面的复活的耶稣据目击证人。
Not only can the historical resurrection be established on this basis, but the additional advantage of these facts is that they are admitted by virtually all scholars as knowable history. Since such a minimum number of facts is adequate to historically establish the literal resurrection as the best explanation for the data, this event therefore should not be rejected even by those critics who disbelieve the reliability of Scripture. 这不仅可以历史复活建立在此基础上，但额外的优势，这些事实是，他们都承认，几乎所有学者可知的历史 ，因为这种最低数目的事实，足以在历史上建立字面复活为最佳解释为数据，这一事件，因此不应被拒绝，甚至那些批评的人根本就不可靠的经文。 Their questions on other issues do not disprove this basic conclusion, which can be established by critical and historical procedures.他们的问题，其他问题不反证这一基本结论，可确定的批判与历史的程序。
Especially when viewed in conjunction with the eyewitness evidence from the early creed, we have a strong twofold apologetic for the historicity of Jesus' resurrection. 尤其是当观看与目击者的证据，从早期信仰，我们有一个强大的双重歉意，为历史性的耶稣的复活。 This contemporary approach also complements the more traditional apologetic summarized earlier, all of which combine to historically demonstrate the fact that Jesus was raised from the dead. 这个当代办法还补充了较为传统的歉意，归纳比较 ， 所有这一切结合起来，以展示历史事实，耶稣被提出从死里复活。
As Paul asserted in I Cor.正如保罗断言，在I肺心病。 15:12-20, the resurrection is the center of the Christian faith and theology. 15:12-20 ，复活的是该中心的基督教信仰和神学。 This event signals the approval of Jesus' teachings (Acts 2:22-23) and thus continues to provide a basis for Christian belief today.这一事件标志着批准耶稣的教诲（使徒2:22-23 ） ，并从而继续提供一个基础的基督教信仰。 It guarantees the reality of eternal life for all who trust the gospel (I Cor. 15:1-4, 20).它保证了现实的永恒的生命，为所有的人相信福音（我肺心病。 15:1-4 ， 20 ） 。
GR
Habermas遗传资源哈贝马斯
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
K. Barth, Church
Dogmatics, IV/1, 334-52; D. Bonhoeffer, Christ the Center; G. Bornkamm, Jesus of
Nazareth; RE Brown, The Virginal Conception and Bodily Resurrection of Jesus; E.
Brunner, Dogmatics, II, 366-72; R. Bultmann, Theology of the NT; DP Fuller,
Easter Faith and History; RH Fuller, The Formation of the Resurrection
Narratives; M. Grant, Jesus: An Historian's Review of the Gospels; GR Habermas,
The Resurrection of Jesus: An Apologetic; AM Hunter, Bible and Gospel; J.
Jeremias, NT Theology; W. Marxsen, The Resurrection of Jesus of Nazareth; J.
Moltmann, Revolution and the Future; J. Orr, The Resurrection of Jesus; W.
Pannenberg, Jesus, God and Man; JAT Robinson, Can We Trust the NT?
k.巴特，教会dogmatics ，四/ 1 334-52 ;四朋霍费尔，基督中心; g.博恩卡姆，拿撒勒的耶稣;重新布朗，处女和身体复活的耶稣;体育布兰，
dogmatics ，二， 366-72
;传译布特曼，神学的新台币;民主党更充分，复活节，信仰和历史的相对湿度更充分，可以形成复活的叙述;米金，耶稣：一个历史学家的审查福音;遗传资源哈贝马斯，复活耶稣：抱歉;亨特时，圣经和福音的J.
jeremias ，新台币神学;总统marxsen ，复活的拿撒勒的耶稣的J.莫特曼，革命与未来的J.奥尔，复活的耶稣;瓦特。 pannenberg
，耶稣，上帝和人;李祖泽罗宾逊，我们是否可以信任新台币？ PM van Buren, The Secular Meaning of
the Gospel; U. Wilkens, Resurrection.下午范buren ，世俗意义的福音;美联储威尔肯斯，复活。
The Resurrection is one of the cardinal facts and doctrines of the gospel.复活就是其中的枢机事实和教义的福音。 If Christ be not risen, our faith is vain (1 Cor. 15:14).如果基督没有上升，我们的信仰是徒劳（ 1肺心病。 15,14 ） 。 The whole of the New Testament revelation rests on this as an historical fact.整本新约圣经的启示，在于这是一个历史事实。 On the day of Pentecost Peter argued the necessity of Christ's resurrection from the prediction in Ps.对五旬节彼得辩称，有必要基督的复活，从预测中的PS 。 16 (Acts 2:24-28). 16 （使徒2:24-28 ） 。 In his own discourses, also, our Lord clearly intimates his resurrection (Matt. 20:19; Mark 9:9; 14:28; Luke 18:33; John 2:19-22).用他自己的话语，同时，我们的主清楚地暗示他的复活。 （ 20时19分;马克9时09分; 14时28分;卢克18时33分;约翰2:19-22 ） 。 The evangelists give circumstantial accounts of the facts connected with that event, and the apostles, also, in their public teaching largely insist upon it.福音给环境帐户的事实，涉嫌与这一事件，和使徒，同时，在他们的公开教学，主要是固步自封。
Ten different
appearances of our risen Lord are recorded in the New Testament. They may be
arranged as follows: 10种不同的面貌，我们复活的主都记录在新约圣经，他们可能是被安排如下：
The resurrection is spoken of as the act (1) of God the Father (Ps. 16:10; Acts 2:24; 3:15; Rom. 8:11; Eph. 1:20; Col. 2:12; Heb. 13:20); (2) of Christ himself (John 2:19; 10:18); and (3) of the Holy Spirit (1 Peter 3:18).复活的，是口语的，因为该法（ 1 ）神的父亲（诗篇16:10 ;行径2时24分; 3:15 ;光碟。 8时11分;以弗所书1:20 ;上校2时12分;希伯来书。 13:20 ） ; （ 2 ）耶稣本身的（约翰2时19分; 10时18分） ，及（ 3 ）圣灵（ 1彼得3时18分） 。 The resurrection is a public testimony of Christ's release from his undertaking as surety, and an evidence of the Father's acceptance of his work of redemption.复活的是一个公共的见证基督的释放，从他的承诺，作为保证人，并证明了父亲的接受他的工作的赎回权。 It is a victory over death and the grave for all his followers.这是一个战胜死亡和严重的，为所有他的追随者。
The importance of Christ's resurrection will be seen when we consider that if he rose the gospel is true, and if he rose not it is false. His resurrection from the dead makes it manifest that his sacrifice was accepted. 的重要性，基督的复活，将看到的时候，我们认为，如果他起立福音是真的，如果他没有玫瑰，它是假的，他的复活从死里复活，使舱单，他的牺牲是接受的。 Our justification was secured by his obedience to the death, and therefore he was raised from the dead (Rom. 4:25).我们的理由是有担保，由他服从死刑，因此，他所提出的从死里复活（罗马书四时二十五分） 。 His resurrection is a proof that he made a full atonement for our sins, that his sacrifice was accepted as a satisfaction to divine justice, and his blood a ransom for sinners.他的复活是一个证明，他作了一个全面赎罪，为我们的罪，他的牺牲，被接纳为满意，以神圣的正义，和他的血液赎金为罪人。
It is also a pledge and an earnest of the resurrection of all believers (Rom. 8:11; 1 Cor. 6:14; 15:47-49; Phil. 3:21; 1 John 3:2).这也是一个承诺，并语重心长的复活所有信徒（罗马书8时11分， 1肺心病。 6时14分; 15:47-49 ;菲尔。 3时21分;约翰一3:2 ） 。 As he lives, they shall live also.正如他的生命，他们将生活也。 It proved him to be the Son of God, inasmuch as it authenticated all his claims (John 2:19; 10:17).这证明他是上帝的儿子，因为它验证他的所有债权（约翰2时19分; 10时17分） 。 "If Christ did not rise, the whole scheme of redemption is a failure, and all the predictions and anticipations of its glorious results for time and for eternity, for men and for angels of every rank and order, are proved to be chimeras. 'But now is Christ risen from the dead, and become the first-fruits of them that slept.' "如果基督没有上升，整项计划赎买的是一个失败的，所有的预言和期待的光辉业绩的时间和永恒，为男人和天使的每一个职级和秩序，都被证明是嵌合体。但现在是耶稣从死里复活，并成为第一个果，他们说，睡觉。
Therefore the Bible is true from Genesis to Revelation. The kingdom of darkness has been overthrown, Satan has fallen as lightning from heaven, and the triumph of truth over error, of good over evil, of happiness over misery is for ever secured." Hodge. With reference to the report which the Roman soldiers were bribed (Matt. 28:12-14) to circulate concerning Christ's resurrection, "his disciples came by night and stole him away while we slept," Matthew Henry in his "Commentary," under John 20:1-10, fittingly remarks, "The grave-clothes in which Christ had been buried were found in very good order, which serves for an evidence that his body was not 'stolen away while men slept.' 因此，圣经是真正从成因以启示。王国的黑暗已被推翻，撒旦下降闪电从天而降，凯旋的真理超过误差，良善战胜邪恶，幸福过苦难是永远担保" 。霍奇随着提到了这份报告，其中罗马士兵被收买。 （ 28:12-14 ） ，以散发有关耶稣的复活， "他的弟子来到夜晚偷走他离开我们虽然睡， "马修亨利在他的"解说"根据约翰20:1-10 ，恰当的言论， "严重-衣服在基督已被埋葬被发现在非常良好的社会秩序，它为一个证据，证明他的身体是不是'偷离开，而男子睡在地上。 Robbers of tombs have been known to take away 'the clothes' and leave the body; but none ever took away 'the body' and left the clothes, especially when they were 'fine linen' and new (Mark 15:46).劫匪的坟墓已被称为商拿走'衣服'和离开身体，但没有任何时候都拿走了'身体'和离开的衣服，特别是当他们优良的亚麻和新的（ 15时46马克） 。 Any one would rather choose to carry a dead body in its clothes than naked.任何一个宁愿携带一具尸体，在其衣服比裸体。 Or if they that were supposed to have stolen it would have left the grave-clothes behind, yet it cannot be supposed they would find leisure to 'fold up the linen.'"或如果他们被假定已经成功偷取了，它已离扫墓衣服后面，但它不能假定他们会发现休闲'折起亚麻布' " 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
Another comment of interest is the order of the appearances of Jesus on this day.另一评论感兴趣的是有序的外表耶稣的这一天。 (1) To Mary Magdalene (John 20:14-18); (2) To the women returning from the tomb with the angel's message (Matthew 28:8-10); (3) To Peter (Luke 24:34; 1 Cor. 15:5); (4) To the two on the way to Emmaus (Luke 24:13-31); (5) To the apostles in the absence of Thomas (Luke 24: 36-43; John 20:19-24)). （ 1 ）以抹大拉的马利亚（约翰20:14-18 ） ; （ 2 ）向妇女重新从墓与天使的讯息（马太28:8-10 ） ; （ 3 ）彼得（路加福音24:34 1 ;肺心病。 15时05分） ; （ 4 ） ，以两对的方式，以非政府（路加福音24:13-31 ） ; （五）向门徒，在没有托马斯（路加福音24 ： 36-43 ;约翰20时19分-24 ） ） 。
In dividing the chapter we have (1) The narative of the resurrection with the appearance of Jesus to the women (vv. 1-10); (2) The false invention of the Jews (v. 11-15); (3) The gathering in Galilee (vv. 16-20).在划分章，我们有（ 1 ） narative的复活与外观的耶稣向妇女（ vv. 1-10 ） ， （二）虚假发明的犹太人（五11-15 ） ; （ 3 ）与会人士在加利利（ vv. 16-20 ） 。 We can only touch upon the most important things, one of which is Christ's reference to His disciples as His "brethren" (v. 10).我们只能触及最重要的事情，其中之一是基督的参考，以他的弟子为他的"兄弟" （五10 ） 。 For the first time does he use that word in such connection, showing that until His death and resurrection on their behalf the relationship had not become possible.对于第一个时间，他是否使用这个词，在这方面，显示直到他的死亡和复活是代表他们的关系并没有成为可能。 (Compare Ps. 22: 22 and Heb. 2:11, 12.) （比较的PS 22 ： 22和以弗所书2点11 ， 12 ） 。
Another important thing is verse 13, "Say ye, His disciples came by night, and stole Him away while we slept."另一件重要的事是韵文13 ， "叶说，他的弟子们来到夜，并偷走了他离开我们虽然睡" 。 We give excerpts from Gaebelein on this verse: "The watch recover from their fright, and some hasten to the city. Surely something happened or why should they leave their post to make a report? Then it is strange they went to the priests first and not the Roman governor. This was an irregular proceeding, from which we conclude that what they had to report was of greater importance for the priests than Pilate. Who knows but these priests had instructed the guard that if He should come forth they were to come to them first of all?我们给节选gaebelein就这首诗： "观赏收回，由他们很害怕，有的赶紧给市。一定发生过什么事，或他们为何要离开自己的职位，以作报告，然后奇怪的是，他们来到祭司先不是罗马总督，这是一个不规则的程序后，从其中我们的结论是什么，他们只好报告是更重要的，为司铎比比拉多谁知道，但这些神职人员已指示警卫说，如果他应该挺身而出，他们分别来他们首先对吗？
Their report was a witness of the resurrection and that the tomb was empty.他们的报告是一个证人的复活，并表示，李郑屋汉墓已空空如也。 "The Sanhedrin was hastily summoned to receive the report in an offical way. The straightforward statement, as men of military training are apt to report, made doubt about veracity impossible. To impeach them would have been insane. But what would happen if this truth got out among the people? "The resurrection must be denied which could only be by inventing a lie. "公会是匆匆召见得到一份正式的方式。直截了当的声明，因为男子的军事训练，就很容易向你报告，作出了怀疑真实性是不可能的。弹劾权，他们会一直疯了，但会发生什么事，如果这个真理失控之间的事吗"的复活，必须否认这只能由发明一个谎言。 The only possible lie was that His disciples stole the body.唯一可能的谎言，是他的门徒偷走了身体。 The story is incredible.故事是令人难以置信。
It is easier to believe He arose from the dead than to believe what the Jews invented about His resurrection.这是比较容易相信他是由死比相信什么犹太人发明了他的复活。 The disciples had forgotten about the resurrection promised and they were a scattered, poor, timid lot of people.门徒们忘记了关于复活的承诺，并获得零星的，穷人，很多胆小的人。 But even if they had been anxious to steal the body, how could they have done it?不过，即使他们已被急欲抢尸体，他们怎么可能做呢？ Here was the company of armed men.这里是该公司的武装人员。 Then there was the sealed, heavy stone.又是密封的，沉重的石头。 "But the ridiculous side of the lie came out with the report the soldiers were to circulate. The disciples came and stole the body, while they were sleeping! It is incredible that all these men had fallen asleep at the same time, and so fast asleep that the commotion of rolling away the stone and the carring away of the dead did not disturb them. " ，但可笑的一面谎称梳理出报告，战士们分发。弟子来到偷走身体，而他们正在睡觉！这是不可思议的是，所有这些涉案男子已睡着了，在同一时间，而这么快睡觉时表示， commotion滚动远离石头和携带以外的死并没有打扰他们。
Furthermore, sleeping at a post meant death for the Roman soldier.此外，睡在一个职位意味着死刑的罗马士兵。 One might have nodded and risked his life, but that all slept is an impossiblity.人们也许会点点头，并冒着生命危险，但都睡的是一个impossiblity 。 But the report is foolish; they were asleep, and while asleep witnessed how the disciples stole the body of Jesus!但这份报告是愚蠢的，他们正在睡觉，而在睡觉时目睹了弟子偷走了耶稣的身体！ It was a miserable lie, and is continued to the present day." We might mention here the testimony of Josephus, who says in his antiquities: "He appeared to them alive on the third day, as the divine prophets had foretold these and ten thousand other wonderful things concerning Him."这是一个可悲的所在，是持续到现在的一天， "我们可能会在此一提的证词，约瑟夫，他说在他的古董： "他似乎是他们活着就在第三天，因为神的先知曾预言这些十名1000其他美好的事物有关他" 。
A third matter of importance is the "Great Commission" as it is called (vv. 19, 20).第三件事最重要是"大委员会" ，因为它是所谓的（ vv. 19日， 20日） 。 Note the word "Name" as indicative of the Trinity.注字"姓名"作为指示性的三一。 It is not names but "Name."这不是名字，但"姓名" 。 "Father, Son and Holy Spirit is the final name of the one true God. The conjunction in one name of the three affirms equality and oneness of substance." "父，子和圣灵是最后的名字一的真神。连接词在一个名字的三个申明平等和统一性的物质" 。 Note the peculiarity of the terms.注特殊性条款。 This is the Kingdom commission, as another expresses it, not the Christian commission.这是英国的委员会，作为另一种表达，而不是基督教委员会。 The latter is in Luke, distinctively the Gentile Gospel, but not here, which is distinctively the Jewish Gospel.后者是在路加，鲜明的gentile福音，但不是在这里，这是鲜明的犹太福音。 And this is all the more remarkable because in Luke, the disciples are commanded to go to the Jews (24:47), while here they are commanded to go to "all nations."这更是了不起的，因为在路加，弟子是指挥者前往犹太人（ 24:47 ） ，而在这里他们指挥的，到"所有国家" 。
It points to the close of the age when the commission will be carried out by the faithful remnant of the Jews so often spoken about.这点，以结束该年龄时，该委员会将进行由忠实残存的犹太人，所以常常谈及。 It has not yet been carried out.它尚未进行。 The story of the Acts is not its fulfilment.故事中的行为是不履行。 Its accomplishment has been interrupted, but will be taken up before the Lord comes to deliver Israel at the last.其成果已被中断，但将采取行动主面前来交付以色列在最后。
Questions 1. 问题 1 。 Repeat the order of the events on the day of resurrection.重复该命令的事件对复活的日子。 2. 2 。 Do the same with reference to the appearances of Jesus.做同样参照该露面的耶稣。 3. 3 。 Divide the chapter into three parts.鸿沟一章分为三部分。 4. 4 。 How would you answer the argument that the disciples stole the body of Jesus?你会如何回答这一论点，即弟子偷走了耶稣的身体？ 5. 5 。 What is the significance of the word "Name" in the "Great Commission"?有什么重要意义的字， "姓名" ，在"大使命" ？ 6. 6 。 How do you distinguish the "Commission" in Matthew from that in Luke?你怎么区分"委员会" ，在马太说，从在卢克？
Resurrection is the rising again from the dead, the resumption of life.复活的是再次上升，从死里复活，恢复生命。 The Fourth Lateran Council teaches that all men, whether elect or reprobate, "will rise again with their own bodies which they now bear about with them" (cap. "Firmiter").第四lateran会教导我们，所有的男人，不论是当选或reprobate " ，将再次上升，与自己的身体，而他们现在承受约与他们" （第" firmiter " ） 。 In the language of the creeds and professions of faith this return to life is called resurrection of the body (resurrectio carnis, resurrectio mortuoram, anastasis ton nekron) for a double reason: first, since the soul cannot die, it cannot be said to return to life; second the heretical contention of Hymeneus and Philitus that the Scriptures denote by resurrection not the return to life of the body, but the rising of the soul from the death of sin to the life of grace, must be excluded.在语文的信条和专业的信念，这回生活，是所谓的复活的身体（ resurrectio carnis ， resurrectio mortuoram ， anastasis吨nekron ）双重原因：第一，由于灵魂不能死，也不能说回为了生活，二是邪教争议hymeneus和philitus认为经文是指由复活不是回归生活的身体，但上升的灵魂，从死亡的罪过生命的恩典，都必须被排除在外。 (We shall treat of the Resurrection of Jesus Christ in a separate article; here, we treat only of the General Resurrection of the Body.) "No doctrine of the Christian Faith", says St. Augustine, "is so vehemently and so obstinately opposed as the doctrine of the resurrection of the flesh" (In Ps. lxxxviii, sermo ii, n. 5). （我们会处理的复活的耶稣在一个单独的文章;这里，我们只对一般复活的身体） " ，没有教条的基督教信仰" ，说，圣奥古斯丁， "是如此强烈，所以，硬是反对，因为该学说的复活，肉中刺" （在PS 。 lxxxviii ， sermo二， 12月31日5 ） 。 This opposition had begun long before the days of St. Augustine: "And certain philosophers of the Epicureans and of the Stoics", the inspired writer tells us (Acts 17:18, 32), "disputed with him [Paul] ...and when they had heard of the resurrection of the dead, some indeed mocked, but others said: We will hear thee again concerning this matter."这个在野党已经开始很久之前几天的圣奥古斯丁说： "和某些哲学家的epicureans和该stoics " ，激发了作家告诉我们（使徒行08:59 ， 32 ） ， "争议与他[保罗] … …当他们听说过死人复活，但其实有些嘲讽的，但其他人说：我们将听你，又涉及这件事" 。 Among the opponents of the Resurrection we naturally find first those who denied the immortality of the soul; secondly, all those who, like Plato, regarded the body as the prison of the soul and death as an escape from the bondage of matter; thirdly the sects of the Gnostics and Manichæans who looked upon all matter as evil; fourthly, the followers of these latter sects the Priscillianists, the Cathari, and the Albigenses; fifthly, the Rationalists, Materialists, and Pantheists of later times.其中对手的复活，我们当然首先找到那些否认灵魂;其次，所有那些像柏拉图，把身体作为监狱的灵魂和死亡作为摆脱桎梏的事;第三支派的gnostics和manichæans谁又将所有的事，因为善恶;第四，信徒们的后面这些教派的priscillianists ，卡塔利，和比根斯派;第五，理性，唯物主义者，并pantheists的稍后的时间。 Against all these we shall first establish the dogma of the resurrection, and secondly consider the characteristics of the risen body.对所有这些，我们应首先树立教条的复活，其次考虑的特点，复活的身体。 A. DOGMA OF THE RESURRECTION The creeds and professions of faith and conciliar definitions do not leave it doubtful that the resurrection of the body is a dogma or an article of faith.答教条的复活教义和专业的信仰和conciliar定义不要离开这令人怀疑复活的身体是一种教条或一篇文章的信仰。 We may appeal, for instance, to the Apostles' Creed, the so-called Nicene and Athanasian Creeds, the Creed of the Eleventh Council of Toledo, the Creed of Leo IX, subscribed by Bishop Peter and still in use at the consecration of bishops the profession of faith subscribed by Michael Palaeologus in the Second Council of Lyons, the Creed of Pius IV, and the Decree of the Fourth Lateran Council (c. "Firmiter") against the Albigenses.我们可能会上诉，例如，为使徒们的信条，即所谓nicene和亚他那修信经教义，信条进行第十一次会议的托莱多，信条利奥九，认购主教彼得和仍在使用中，在consecration主教法律界的信仰认购迈克尔palaeologus在第二局的里昂，信条比约四，及法令的第四lateran会（丙" firmiter " ）的反对比根斯派。 This article of faith is based on the belief of the Old Testament, on the teaching of the New Testament, and on Christian tradition.这篇文章的信仰是基于这样一种信念的旧约，对教学的新约圣经，对基督教的传统。 (1) Old Testament The words of Martha and the history of the Machabees show the Jewish belief towards the end of the Jewish economy. （ 1 ）旧约圣经的话，玛莎和历史的machabees查看犹太信仰接近年底的犹太经济。 "I know", says Martha, "that He shall rise again, in the resurrection at the last day" (John 11:24). "我知道" ，玛莎说， "他会再次攀升，在复活，在最后一天" （约翰福音11:24 ） 。 And the third of the Machabee martyrs put forth his tongue and stretched out his hands, saying: "These I have from heaven, but for the laws of God I now despise them: because I hope to receive them again from him" (2 Maccabees 12:11; cf. 9:14).和三分之一的马卡贝烈士提出他的舌头伸出他的手说： "这些我都从天上，但对于法律的上帝的旨意，我现在看不起他们：因为我希望得到他们再次从他的" （ 2马加比12时11分;比照9:14 ） 。 The Book of Daniel (xii, 2; cf. 12) inculcates the same belief: "Many of those that sleep in the dust of the earth, shall awake: some unto life everlasting, and others unto reproach, to see it always."这本书的丹尼尔（十二， 2 ;比照12 ） inculcates相同的信念： "许多人认为，睡在尘埃的地球，应当清醒：一些祂生命永恒的，和其他人所不欲，责备，才能看到它始终" 。 The word many must be understood in the light of its meaning in other passages, eg Is., liii, 11-12; Matt., xxvi, 28; Rom., v, I8-19.这个词许多必须明白，在轻的，其内涵在其他通道，例如是， liii ， 11-12 ;亚光， 26月28日;光碟，五， I8的19 。 Though Ezechiel's vision of the resurrection of the dry bones refers directly to the restoration of Israel, such a figure would be hardly Israel, such a figure would be hardly intelligible except by readers familiar with the belief in a literal resurrection (Ezekiel 37).虽然ezechiel的愿景复活的干骨头，是指直接向恢复以色列，这个数字将很难以色列，这个数字将很难理解，除了读者熟悉的信念，在字面复活（以西结书37 ） 。 The Prophet Isaias foretells that the Lord of hosts "shall cast down death headlong forever" (xxv, 8), and a little later he adds: "Thy dead men shall live, my slain shall rise again. . . the earth shall disclose her blood, and shall cover her slain no more" (xxvi, 19-21).该先知伊萨亚斯罗预示主主机"应投下来死亡大呼永远" （ 25 ， 8 ） ，和一个小后，他又说： "你死男子将生活，我被杀害，应再次攀升… … 。地球不得透露她血液，并应支付她的遇害不会再有" （ 26 ， 19-21 ） 。 Finally, Job, bereft of all human comfort and reduced to the greatest desolation, is strengthened by the thought of the resurrection of his body: "I know that my Redeemer liveth, and in the last day I shall rise out of the earth. And I shall be clothed again with my skin, and in my flesh I shall see God. Whom I myself shall see, and my eyes shall behold, and not another; this hope is laid up in my bosom" (Job 19:25-27).最后，工作，已经束手无策，所有人体舒适度降低到了最荒凉，是加强思想复活他的身体： "我知道我的救赎主liveth ，并在最后一天，我须起立走出地球，并我会丰衣足食，又与我的皮肤，而在我的血肉，我会看见上帝。谁，我会看看，我的眼睛会看，而不是另一种，这希望的是奠定了在我胸" （就业19:25-27 ） 。 The literal translation of the Hebrew text differs somewhat from the foregoing quotation, but the hope of resurrection remains.字面翻译希伯莱文有所不同，从上述报价，但希望复活的尸体。 (2) New Testament The resurrection of the dead was expressly taught by Christ (John 5:28-29; 6:39-40; 11:25; Luke 14:14) and defended against the unbelief of the Sadducees, whom He charged with ignorance of the power of God and of the Scriptures (Matthew 22:29; Luke 20:37). （ 2 ）新约全书从死中复活的明文教导基督（约翰福音5:28-29 ; 6:39-40 ; 11:25 ;卢克14时14分） ，并捍卫了对信者的撒都该人，其中他被控与愚昧的能力，上帝的圣经（马太22时29分;卢克20时37分） 。 St. Paul places the general resurrection on the same level of certainty with that of Christ's Resurrection: "If Christ be preached, that he rose again from the dead, how do some among you say that there is no resurrection of the dead? But if there be no resurrection of the dead, then Christ is not risen again. And if Christ be not risen again, then is our preaching vain, and your faith is also vain" (1 Corinthians 15:12 sqq.).圣保禄地方一般复活就相同程度的确定性与基督的复活： "如果基督不可遽下判断，他再次上升，从死里复活，如何做一些当中，你说有没有死人复活吗，但如果有没有死人复活的话，基督是没有上升。如果耶稣不复活，那是我们的说教白费，你的信仰，也是徒劳的" （哥林多前书15时12 sqq ） 。 The Apostle preached the resurrection of the dead as one of the fundamental doctrines of Christianity, at Athens, for instance (Acts 17:18, 31, 32), at Jerusalem (xxiii, 6), before Felix (xxiv, 15), before Agrippa (xxvi, 8).使徒鼓吹死人复活的一个基本教义的基督教，在雅典，比如（使徒行08:59 ， 31 ， 32 ） ，耶路撒冷（二十三号， 6 ） ，然后菲利克斯（ 24 ， 15 ） ，然后agrippa （ 26 ， 8 ） 。 He insists on the same doctrine in his Epistles (Romans 8:11; 1 Corinthians 6:14; 15:12 sqq.; 2 Corinthians 4:14; 5:1 sqq.; Philippians 3:21; 1 Thessalonians 4:12-16; 2 Timothy 2:11; Hebrews 6:2), and in this he agrees with the Apocalypse (xx, 12 sqq.).他坚持就同一学说，在他的书信（罗马书8时11分;哥林多前书6时14分; 15时12 sqq ;哥林多4时14分; 5:1 sqq ; philippians 3时21分， 1撒罗尼迦4时12分-第16条;提摩太2时11分;希伯来6时02分） ，并在这方面他同意与启示（ 20 ， 12 sqq ） 。 (3) Tradition It is not surprising that the Tradition of the early Church agrees with the clear teaching of both the Old and New Testaments. （ 3 ）的传统，这是不足为奇的传统，早期教会同意明确教学双方的旧约及新约。 We have already referred to a number of creeds and professions of faith which may be considered as part of the Church's official expression of her faith.我们已经提到了一些信条和专业的信仰，可视为部分教会的官方表达她的信仰。 Here we have only to point out a number of patristic passages, in which the Fathers teach the doctrine of the general resurrection in more or less explicit terms.在这里，我们只指出了一些教父通道，其中父亲教教义的全面复活，在较多或较少的明确条款。 St. Clement of Rome, I Cor., xxv; St. Justin Martyr, "De resurrect.", vii sqq.; Idem, "Dial. c. Tryph.", lxxx; Athenagoras, "De resur. carn.", iii; Tatian, "Adv. Graec.", vi; St. Irenæus, "Contra haer.", I, x; V, vi, 2; Tertullian, "Contra Marcion.", V, ix; Idem, "De praescript.", xiii; Idem, "De resurrect. carn.", I, xii, xv, Ixiii; Minucius Felix, "Octav.", xxxiv; Origen, tom.圣克莱门特的罗马，我肺心病，二十五圣贾斯汀烈士， "德复活" ，第七章sqq ;同上， "拨号。丙tryph " ， lxxx ; athenagoras ， "德resur 。 carn 。 "三; tatian ， "副graec " ，第六章圣irenæus ，成了" Contra haer 。 " ，我想，第十;五，六， 2 ;戴尔都良，成了" Contra marcion 。 " ，第五章，第九章;同上， "德praescript " ，第十三;同上， "德复活。 carn 。 " ，我想，十二，十五， ixiii ;米纽修斯菲利克斯， "奥克塔夫" ，第三十四;渊源，汤姆。 XVII, in Matt., xxix; Idem, "De princip.", praef., v; Idem, "In Lev.", v, 10; Hippolytus, "Adv. Graec."十七，在马特，二十九;同上， "德原理" ， praef ，五;同上， "列夫" ，第五，第10条; hippolytus ， "副graec " 。 in PG, X, 799; St. Cyril of Jerusalem, "Cat.", XVIII, xv; St. Ephraem, "De resurrect. mort."; St. Basil, "Ep. cclxxi", 3; St. Epiphanius, "In ancor.", lxxxiii sq., xcix; St. Ambrose, "De excessu frat. sui Satyri", II, lxvii, cii; Idem, "In Ps. cxviii", serm.在编号， X ，黑799 ，圣西里尔的耶路撒冷， "猫" ，十八，十五，圣ephraem ， "德复活。 Mort还"圣罗勒"的EP 。 cclxxi " ， 3 ，圣epiphanius ， "在ancor " ， lxxxiii平方公里， xcix圣刘汉铨， "德excessu frat 。绥satyri " ，第二章lxvii ，联合会;同上" ，在PS 。 cxviii " ，血清。 x, n.十， 12月31日 18; Ps. 18岁;聚苯乙烯。 Ambr., "De Trinit.", xxiii, in PL XVII, 534; St. Jerome, "Ep. ad Paul" in LIII, 8; Rufinus, "In symbol.", xliv sq.; St. Chrysostom (Ps. Chrysostom), "Fragm. in libr. Job" in PG, LXIV, 619; St. Peter Chrysologus, serm. ambr ， "德trinit " ，二十三，在特等十七， 534 ，圣杰罗姆， "的EP 。专案保罗" liii ， 8 ; rufinus ， "符号" ，四十四平方米;圣金口（雅歌金口） ， "片段。溴化锂。就业"的编号， lxiv ， 619 ，圣彼得chrysologus ，血清。 103, 118; "Apost. Constit.", VII, xli; St. Augustine "Enchirid.", 84; Idem, "De civit. Dei", XX, xx; Theodoret, "De provident.", or. 103 ， 118 " ; apost 。 constit " ，第七章，四十一;圣奥古斯丁的" enchirid " ， 84个;同上， "德civit 。 dei " ，某某，某某; theodoret ， "德公积金" ，或者。 ix; "Hist. eccl.", I, iii.九， "历史。 eccl " ，一，三。 The general resurrection can hardly be proved from reason, though we may show its congruity.一般复活难以证明由，因此，尽管我们可能显示其一致性。 As the soul has a natural propensity to the body, its perpetual separation from the body would seem unnatural.作为灵魂有一种自然的倾向，以身体，它的永久分离，从身体，似乎有违自然规律。 As the body is the partner of the soul's crimes, and the companion of her virtues, the justice of God seems to demand that the body be the sharer in the soul's punishment and reward.由于身体的是合伙人的灵魂的罪和同伴，她的美德，正义的上帝似乎需求，使身体成为分享者，在灵魂的惩罚和奖励。 As the soul separated from the body is naturally imperfect, the consummation of its happiness, replete with every good, seems to demand the resurrection of the body.作为灵魂脱离身体，自然是不完美的，圆满的幸福，充斥着每一个很好的，似乎需求复活的身体。 The first of these reasons appears to be urged by Christ Himself in Matt., xxii, 23; the second reminds one of the words of St. Paul, I Cor., xv, 19, and II Thess., i, 4.上述第一原因似乎是敦促基督本人在马特，二十二， 23岁;第二想起一个关键词的圣保罗，我肺心病，十五，十九，二帖，我， 4 。 Besides urging the foregoing arguments, the Fathers appeal also to certain analogies found in revelation and in nature itself, eg Jonas in the whale's belly, the three children in the fiery furnace, Daniel in the lions' den, the carrying away of Henoch and Elias, the raising of the dead, the blossoming of Aaron's rod, the preservation of the garments of the Israelites in the desert, the grain of seed dying and springing up again, the egg, the season of the year, the succession of day and night.此外，促请前述论点，父亲也同时吸引着某种类比发现，在启示和大自然本身，例如的Jonas在鲸鱼的肚子，把三个孩子都在火热的炉子，丹尼尔在狮子'书斋，进行距离的过敏性和埃利亚斯，提高了死亡，一朵朵盛开的亚伦的控制棒，保存有关成衣的以色列人在沙漠中，谷物种子的死亡和弹跳起来，蛋，季节，一年中，连续日夜奋战。 Many pictures of early Christian art express these analogies.许多照片，早期基督教艺术表达这些类比。 But in spite of the foregoing congruities, theologians more generally incline to the opinion that in the state of pure nature there would have been no resurrection of the body.但尽管前述congruities ，神学家更普遍地倾向于认为，在国家的纯天然本来就不会有任何复活的身体。 B. CHARACTERISTICS OF THE RISEN BODY All shall rise from the dead in their own, in their entire, and in immortal bodies; but the good shall rise to the resurrection of life, the wicked to the resurrection of Judgment.乙特色的复活的身体都须起立从死在自己的，在其全，并在不朽的机构;但好的须起立，以复活的生命，恶人，以复活的判断。 It would destroy the very idea of resurrection, if the dead were to rise in bodies not their own.它会破坏非常的构想复活，如果死者上升，在机构而不是他们自己。 Again, the resurrection, like the creation, is to be numbered amongst the principal works of God; hence, as at the creation all things are perfect from the hand of God, so at the resurrection all things must be perfectly restored by the same omnipotent hand.再次复活，像创作，是要以数字编号，其中主体工程的上帝，因此，在创造一切事物都是完美，从上帝的手，所以在复活的一切事物，必须完全恢复，由同一个无所不能手。 But there is a difference between the earthly and the risen body; for the risen bodies of both saints and sinners shall be invested with immortality.但两者是有分别的俗世和复活的身体;复活的尸体都圣人与罪人应投资与永生。 This admirable restoration of nature is the result of the glorious triumph of Christ over death as described in several texts of Sacred Scripture: Is., xxv, 8; Osee, xiii, 14; I Cor., xv, 26; Apoc., ii, 4.这一令人钦佩的恢复性质，是导致光荣凯旋的基督战胜死亡所描述的几个文本的神圣经文：是，二十五，八; osee ，十三，十四，我肺心病，十五， 26个;载脂蛋白C ，二4 。 But while the just shall enjoy an endless felicity in the entirety of their restored members, the wicked "shall seek death, and shall not find it, shall desire to die, and death shall fly from them" (Revelation 9:6).不过，虽然只是应享有源源不绝幸福在整其成员恢复，恶人" ，应寻求死刑，并不得找不到它应渴望死亡，而且死亡的，应执飞从他们" （启示9时06分） 。 These three characteristics, identity, entirety, and immortality, will be common to the risen bodies of the just and the wicked.这三个特点，身份，作整体考虑，而不死，将共同向上升的尸体正义与邪恶的。 But the bodies of the saints shall be distinguished by four transcendent endowments, often called qualities.但该机构的圣徒应加以区分，由4个超然的禀赋，通常被称为素质。 The first is "impassibility", which shall place them beyond the reach of pain and inconvenience.第一是" impassibility " ，其中应置于超越达成的痛苦和不便。 "It is sown", says the Apostle, "in corruption, it shall rise in incorruption" (1 Corinthians 15:42). "这是播下了" ，信徒说， "在腐败，它须起立廉政建设" （哥林多前书15:42 ） 。 The Schoolmen call this quality impassibility', not incorruption, so as to mark it as a peculiarity of the glorified body; the bodies of the damned will be incorruptible indeed, but not impassible; they shall be subject to heat and cold, and all manner of pain.该schoolmen呼吁这个品质impassibility ' ，而不是不朽，从而为标志，它作为一个特殊性的歌颂体;尸体的该死，将廉洁的确，但不是impassible ，他们应受到热与冷，并以各种方式痛苦的。 The next quality is "brightness", or "glory", by which the bodies of the saints shall shine like the sun.未来质量是"亮度" ，或"荣耀" ，其中该机构的圣徒应照耀如太阳。 "It is sown in dishonour," says the Apostle, "it shall rise in glory" (1 Corinthians 15:43; cf. Matthew 13:43; 17:2; Philippians 3:21). "这是播下拒付， "信徒说， "这须起立荣耀" （哥林多前书15时43分;比照马太13时43分; 17时02分; philippians 3时21分） 。 All the bodies of the saints shall be equally impassible, but they shall be endowed with different degrees of glory.所有机构的圣徒应同样impassible ，但他们应赋有不同程度的荣耀。 According to St. Paul: "One is the glory of the sun, another the glory of the moon, another the glory of the stars. For star differeth from star in glory"'(1 Corinthians 15:41-42).据圣保禄说： "一个是光彩的太阳，另一个荣耀的月亮，又荣耀的星星。星differeth从明星的荣耀" （哥林多前书15:41-42 ） 。 The third quality is that of "agility", by which the body shall be freed from its slowness of motion, and endowed with the capability of moving with the utmost facility and quickness wherever the soul pleases.第三个素质是"敏捷" ，由该机构应摆脱其缓慢的议案，并赋有能力的移动以最大的设施和机敏而灵魂为所欲为。 The Apostle says: "It is sown in weakness, it shall rise in power" (1 Corinthians 15:43).使徒保罗说： "我非常播下的弱点，它须起立权力" （哥林多前书15时43分） 。 The fourth quality is "subtility", by which the body becomes subject to the absolute dominion of the soul.第四个素质是" subtility " ，由该机构成为主体，以绝对统治的心灵。 This is inferred from the words of the Apostle: "It is sown a natural body, it shall rise a spiritual body" (1 Corinthians 15:44).这是从推断的话，使徒保罗说： "它播下的是一个自然体，它应引起一种精神体" （哥林多前书15时44分） 。 The body participates in the soul's more perfect and spiritual life to such an extent that it becomes itself like a spirit.该机构参与了这一灵魂的，更加完善和精神生活到这样的程度，它变成自己像一个精神。 We see this quality exemplified in the fact that Christ passed through material objects.我们看到这个品质卓越，在事实，即耶稣通过实物。 Publication information Written by AJ Maas.出版信息所作的AJ马斯。 Transcribed by Donald J. Boon.转录由现任j.好事。 Dedicated to Bishop Andre Cimichella of Montreal, and to Blessed Kateri Tekakwitha The Catholic Encyclopedia, Volume XII.致力于主教安德烈奇米凯拉的蒙特利尔，并有福了哪些特卡奎莎天主教百科全书，体积十二。 Published 1911. 1911年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, June 1, 1911. nihil obstat ， 1911年6月1日。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约
Resurrection is the rising again from the dead, the resumption of life.复活的是再次上升，从死里复活，恢复生命。 In this article, we shall treat only of the Resurrection of Jesus Christ.在这篇文章中，我们将只对复活的耶稣基督。 (The General Resurrection of the Body will be covered in another article.) The fact of Christ's Resurrection, the theories opposed to this fact, its characteristics, and the reasons for its importance must be considered in distinct paragraphs. （一般复活的遗体会被涵盖在另一篇文章） ，其实是基督的复活，理论反对这个事实，它的特点，以同样的理由为它的重要性，必须考虑在不同的段落。
I. THE FACT OF CHRIST'S RESURRECTION一，其实基督的复活。
The main sources which directly attest the fact of Christ's Resurrection are the Four Gospels and the Epistles of St. Paul.主要来源地直接证明了一个事实，基督的复活是四福音教会中的圣保罗。