Gospel, Godspel, Godspell, Evangelion福音， godspel ， godspell ， evangelion

General Information 一般資料

A Gospel is one of the four accounts of the life and teachings of Jesus Christ that begin the New Testament; selections from these books are read or sung in Christian churches during worship services.一福音就是其中的四個帳戶的生命和教義耶穌基督即開始了新約聖經;選曲，從這些書籍是閱讀或唱，在基督教教會在崇拜服務。 The English word Gospel is derived from the Old English godspel (good tidings), which is a rendering of the Greek evangelion (good news).英文字福音，是源自於古英語godspel （好消息） ，這是一個繪製希臘evangelion （好消息） 。 Scholars generally agree that all four Gospels, which are written in Greek, draw on earlier Aramaic oral or written sources that preserved many of the actual works and sayings of Jesus.學者普遍認為，所有4個福音，這是寫在希臘語，借鑒早前阿拉姆語口頭或書面的來源，保存下來的許多實際工程和熟語的耶穌。

Synoptic Gospels天氣福音

The first three Gospels (Matthew, Mark, and Luke) are called the Synoptic Gospels (Greek synoptikos,"viewing at a glance") because they provide the same general view of the life and teaching of Jesus.前三個福音（馬太，馬克，路加） ，也稱為天氣福音（希臘語synoptikos ， "看一看" ） ，因為它們可以提供相同的一般看法的生命和基督的教導。 They narrate almost the same incidents, often agreeing in the order of events, and use similar phrasing.他們敘說幾乎相同的事件，往往同意在該命令的事件，而使用類似的措辭。 In many instances they use identical phrasing.在許多情況下，它們使用相同的措辭。

Until the 19th century nearly all scholars and theologians believed that Matthew was the earliest Gospel.直到19世紀幾乎所有的學者和神學家認為馬太是最早的福音。 Mark was believed to be an abridged version of Matthew.馬克被認為是一個縮寫語馬修。 Luke, which appeared to based on Matthew and Mark, was believed to be the latest of the three.盧克，這似乎是基於馬修和標誌，相信是受到最近的3個。 With some modification, this remains the view of some conservative scholars.與一些改裝，這仍然是一些個人看法保守學者。

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Today, most other scholars accept some modified form of the two-document hypothesis, first developed in the latter part of the 19th century.今天，大多數其他學者接受一些修飾形式的兩個文件假設，首先，在開發後期的19世紀。 According to this hypothesis, Mark is the earliest Gospel and provided much of the narrative material, as well as the chronological framework, for both Matthew and Luke.根據這一假說， Mark是最早的福音，並提供了大量的敘事材料，以及作為年代框架，為雙方馬修和盧克。 A collection of sayings (with a few narratives) of Jesus, which may have been written in Aramaic, was the second main document, or source, employed by Matthew and Luke (a number of scholars, however, do not agree that it was a single document).收藏熟語（除了少數敘述）的耶穌，這可能已經寫在阿拉姆語，是世界上第二個主要文件，或來源，受僱於馬修和盧克（多位學者，但不同意這是一個單一文件） 。 This document provided the material lacking in Mark and then, apparently, was lost.這份文件提供了物質缺乏的標誌，然後，似乎是失去了。 It usually is designated as Q (German Quelle,"source"), but sometimes as Logia (Greek for "words" or "sayings").它通常是被指定為Q （下德語quelle ， "源" ） ，但有時由於logia （希臘文為"單詞"或"熟語" ） 。 The authors of Matthew and Luke may also have drawn material from other sources available to them individually.作者馬修和盧克也可能引起材料從其他來源提供給他們個別的。

John約翰。

The Gospel attributed to John the Evangelist differs in many respects from the Synoptics.福音歸功於約翰福音不同，在許多方面都有別於synoptics 。 Several incidents mentioned in John do not occur in any of the Synoptics, and others recorded in the Synoptics are not recorded in John.幾件事，在約翰沒有發生任何的synoptics等記錄在synoptics不入賬，而在約翰。 Also, some of the events common to all of the Gospels appear in a different order in John's narrative: The cleansing of the Temple, for example, appears almost at the beginning of John (2:13-25), but in the Synoptics it is put after Jesus' triumphant final entry into Jerusalem.另外，一些活動的共同所有的福音出現在一個不同的命令，在約翰的敘述：潔淨的廟宇，舉例來說，似乎幾乎在一開始的約翰（ 2:13-25 ） ，但在它synoptics表決後，為耶穌凱旋最後進入耶路撒冷。 Most important, John gives different dates for the Last Supper and for the Crucifixion; the former occurs in John before the feast of the Passover, and the latter before the first day of the Passover.最重要的是，約翰給出不同的實施日期為最後的晚餐，並為受難日;前者發生在約翰之前的節日逾越節，而後者在第一天的逾越節。 Furthermore, in John, Jesus' public ministry is described as lasting for more than two years, whereas the Synoptists describe it as lasting for about one year.此外，在約翰，耶穌的公共事務部說成是歷時兩年多，而synoptists形容這個歷時約一年。 Finally, in John, Jesus spends much of his time in Judea, often visiting Jerusalem; the Synoptists center his public ministry in and about the province of Galilee.最後，在約翰，耶穌花了很多時間在朱迪亞，經常訪問耶路撒冷; synoptists中心，其公共事務部在與有關省的加利利。

Not only the chronology of the narrative, but also the form and content of Jesus' teaching is different in John.不僅時序敘事，而且形式和內容的耶穌的教學不同的是在約翰。 The Synoptists present it mainly in the form of parable and epigram.該synoptists目前它主要形式的寓言和警句。 The author of John, however, presents it in long allegorical or meditative discourses and discussions - for example, those on the Good Shepherd (chapter 10) and the Vine (chapter 15).作者約翰，不過，禮物，它在長期的寓言或冥想的論述和討論-例如，那些對善牧（第1 0章）和藤本植物（第1 5章） 。 Characteristically, during some of these lengthy discourses, Jesus frequently expresses himself in pithy one-sentence metaphors, such as the following: "I am the bread of life" (6:35); "I am the light of the world" (8:12); "I am the way, and the truth, and the life" (14:6).特有的，在一些這些冗長的論述，耶穌頻頻表示自己的精闢的一個句比喻，如： "我有麵包的生活" （ 6時35分） ， "我是世界的光" （ 8 ： 12 ） ; "我就是道路，真理和生命" （ 14時06分） 。 The teaching of Jesus in John generally is concerned more with Jesus' divine nature and relationship to God, whereas the Synoptists tend to emphasize his messianic vocation and dwell more on everyday religious and ethical matters.基督的教導，在約翰普遍關心的是多與耶穌的神性，並關係到上帝，而synoptists往往強調他的救世主式的天職，並糾纏於日常的宗教和倫理問題。 In addition, John emphasizes the nature and purpose of Jesus from the start of his Gospel.此外，約翰強調黨的性質和宗旨的耶穌，從一開始他的福音。 In the Synoptics, these are revealed later in the ministry.在synoptics ，這些都是揭示了後來在財政部。

Modern biblical scholars agree that the Gospel of John was written after the Synoptic Gospels.現代聖經學者一致認為福音的約翰寫後，天氣福音。 However, there is considerable disagreement over whether the author of John knew the Synoptics and used them as sources.然而，現在有相當大的分歧，是否作者約翰知道synoptics ，並把他們當作合法來源。 Some scholars believe the author may have known and used the Gospels of Mark and Luke.有學者認為，作者可能都知道，用福音的標誌和盧克。

Liturgical Use使用禮儀

In the liturgical sense, the term Gospel is applied to the short selections from the four Gospels that are read or sung in the Roman Catholic Mass and the Anglican Communion service, between the Epistle and the creed.在禮儀常識，任期福音，是適用於短期選曲，從四個福音是閱讀或宋在羅馬天主教彌撒和英國聖公會的服務之間，書信和信條。 In the early centuries of the Christian era, Gospel readings were continuous: A day's reading began at the point in the Gospel at which it had been interrupted in the previous service.我國早在幾百年的基督教時代，福音讀數不斷：每天的閱讀開始，在這一點福音時，它已經被迫中斷，在過去服務的。 The Gospel selection now used for each day is determined by the order of worship set forth in the missal or, according to certain rules, is one chosen by the celebrant from a special lectionary.福音選擇，現在用的每一天，是由秩序的崇拜，提出在missal ，或者按照一定的規則，是一個選擇的，由監禮人，從一個特殊lectionary 。

Gospel福音

Advanced Information 先進的信息

The English word "gospel" (from the Anglo-Saxon god-spell, ie, God-story) is the usual NT translation of the Greek euangelion.英文的"福音" （從盎格魯-撒克遜人神襲港，即上帝的故事）是通常新台幣翻譯的希臘新世紀福音戰士。 According to Tyndale, the renowned English Reformer and Bible translator, it signified "good, mery, glad and ioyfull tydinge, that maketh a mannes hert glad, and maketh hym synge, daunce, and leepe for ioye" (Prologue to NT).據tyndale ，英國著名的改革家和聖經翻譯，它標誌著"好， mery ，高興，並ioyfull tydinge ，明了一mannes hert高興，並maketh hym辛格， daunce ， leepe為ioye " （序至新台幣） 。 While his definition is more experiential than explicative, it has touched that inner quality which brings the word to life.而他的定義是更加經驗性超過某種解釋，它道出了這內在素質，使單詞的生活。 The gospel is the joyous proclamation of God's redemptive activity in Christ Jesus on behalf of man enslaved by sin.福音是喜事，宣告上帝救贖的活動，在基督耶穌的名義男子奴役的罪過。

Origin原產地

Euangelion (neut. sing.) is rarely found in the sense of "good tidings" outside of early Christian literature.新世紀福音戰士（ neut.唱歌） ，是少見的，在意義上的"喜訊"外面的早期基督教文獻。 As used by Homer it referred not to the message but to the reward given to the messenger (eg, Odyssey xiv. 152).由於所使用的荷馬它不是指信息，但對獎勵給即時通訊（如奧德賽十四152 ） 。 In Attic Greek it always occurred in the plural and generally referred to sacrifices or thank offerings made in behalf of good tidings.在小閣樓希臘語，它總是發生在文字和一般指犧牲或感謝的產品取得了代表的喜訊。 Even in the LXX euangelion is found for sure but once (II Kings 4:10: Eng. versions, II Sam.) and there it has the classical meaning of a reward given for good tidings.即使在lxx新世紀福音戰士發現，可以肯定，但一旦（二國王4:10 ：英文版本，二，三） ，並有它的古典意義，獎勵給為喜訊。 (In II Kings 18:22, 25, euangelion should undoubtedly be taken as fem. sing. in harmony with vss. 20 and 27 where this form is certain.) Euangelion in the sense of the good news itself belongs to a later period. （二國王18時22分， 25 ，新世紀福音戰士應該毫無疑問被視為有限元。唱，在和諧與VSS的20和27而這種方式是一定的）新世紀福音戰士，在意義上的好消息，本身屬於一個後期。 Outside of Christian literature the neuter singular first appears with this meaning in a papyrus letter from an Egyptian official of the third century AD In the plural it is found in a calendar inscription from Priene about 9 BC It is not until the writings of the apostolic fathers (eg, Didache 8:2; II Clement 8:5) that we sense a transition to the later Christian usage of euangelion as referring to a book which sets forth the life and teaching of Jesus (Justin, Apology i. 66).外面的基督教文學中性奇異首次出現這種含義在一個紙莎草紙的信，從一名埃及官員從公元3世紀，在文字，它是發現，在一個日曆碑文由priene約9公元前這不是直到著作使徒父親（例如， didache 8:2 ;第二克萊門特8時05分） ，我們可以感覺到，過渡到後來的基督教使用的新世紀福音戰士為是指一本書，其中闡述了生活和教學的耶穌（賈斯汀，道歉一66 ） 。

Against this background the frequency with which euangelion occurs in the NT (more than seventy-five times) with the specific connotation of "good news" is highly informative.在此背景下的頻率與哪些新世紀福音戰士出現在新台幣（超過75倍） ，與特定內涵的"好消息"是相當翔實。 It suggests that euangelion is quite distinctively a NT word.這表明新世紀福音戰士是相當鮮明的護盤字。 Its true significance is therefore found, not by probing its linguistic background, but by observing its specific Christian usage.其真正的意義是，因此，發現，而不是由試探其語言背景，但通過觀察其具體基督教用法。

This is not to deny, of course, that the basic concept has its rightful origin in the religious aspirations of the nation Israel.這不是要否認的，當然，基本概念，有其應有的原產地在宗教的訴求，民族以色列。 Some seven centuries before Christ the prophet Isaiah had delivered a series of prophetic utterances.一些七個世紀前，基督教先知以賽亞曾發表了一系列的先知性話語。 With vivid imagery he portrayed the coming deliverance of Israel from captivity in Babylon.生動意象，他描繪了未來的解脫以色列從囚禁在巴比倫。 A Redeemer shall come to Zion preaching good tidings unto the meek and liberty to the captives (Isa. 60:1-2).救世主會來錫安說教喜訊，轉身溫柔與自由的俘虜（以賽亞書60:1-2 ） 。 "How beautiful upon the mountains are the feet of him who brings good tidings" (Isa. 52:7). "怎麼美麗的後山腳下，他的人帶來了福音" （以賽亞書52:7 ） 。 Jerusalem itself is pictured as a herald whose message is good tidings (Isa. 40:9).耶路撒冷本身是圖案，作為先驅，其信息是喜訊（以賽亞書40:9 ） 。

Jesus saw in these prophecies a description of his own mission (Luke 4:18-21; 7:22).耶穌看到，在這些預言描述了自己的使命（路加福音4:18-21 ; 7時22分） 。 They expressed that same sense of liberation and exultation which was the true characteristic of his messianic proclamation.他們表示，同樣的責任感和解放而歡欣鼓舞，這是真實的特點，他的救世主式文告。 What was a first simply a literary allusion came easily to represent the actual message which was being proclaimed.什麼是她第一次只是一個文學典故來輕鬆，以代表實際的訊息，被宣布。 Euangelion was the natural result of the LXX's euangelizein.新世紀福音戰士是自然的結果之一是lxx的euangelizein 。 Thus Mark could write that Jesus came into Galilee "heralding the euangelion of God" (Mark 1:14).因此標誌可以寫耶穌誕生加利利" ，預示了新世紀福音戰士的上帝" （馬克1:14 ） 。

Euangelion in the Gospels新世紀福音戰士在福音

Upon examining the four Gospels we find that the word euangelion is used only by Matthew and Mark.經審查四福音我們發現這個詞新世紀福音戰士，是用只有馬修和標記。 The concept, however, is not foreign to Luke.這個概念，但是，是不是外國來的盧克。 He uses the verb form twenty-six times in Luke-Acts, and the noun twice in the latter book.他用的動詞形式， 26倍，在盧克-行為，並名詞兩次，在後者的書。 In the Fourth Gospel there is no trace of either verb or noun.在第四福音是沒有踪影，無論是動詞或名詞。

In all but one instance Matthew further describes euangelion as the gospel "of the kingdom."在所有，但其中一例是馬修還闡述了新世紀福音戰士作為福音"的王國" 。 This gospel is not to be distinguished from what Mark calls the "gospel of God" (many manuscripts read "the gospel of the kingdom of God") and summarizes in the words," "the time is fulfilled, and the kingdom of God is at hand" (Mark 1:14-15). On the other occasion Matthew writes "this gospel" (Matt. 26:13), the context indicating that Jesus is alluding to his coming death. The phrase "preaching the gospel of the kingdom" is twice used in summary statements of the ministry of Jesus (Matt. 4:23; 9:35). This gospel is to be preached throughout the entire world prior to the consummation of the age (Matt. 24:14; cf. Mark 13:10).這福音是不加以區分哪些標誌稱之為"福音的上帝" （很多手稿改為"福音神的國度" ） ，並總結了在換言之， "他說： "時間就是完成後，和神的國度，是在手" （馬克2:14-15 ） 。在其他場合馬修寫道： "這福音" 。 （ 26:13 ） ，背景說明耶穌是暗指他的到來。死因。句話"傳福音的王國" ，是兩次使用簡易報表財政部耶穌。 （ 4時23分; 9時35分） ，這樣的福音，是不可遽下縱觀整個世界之前以圓滿的年齡。 （ 24:14 ;比照。標記13:10 ） 。

The way in which Mark uses euangelion is suggested by his opening words, "The beginning of the gospel of Jesus Christ, the Son of God."以何種方式紀念用途，新世紀福音戰士，是建議由他的開頭語" ，開始福音的耶穌，上帝的兒子" 。 Here euangelion is a semitechnical term meaning "the glad news which tells about Jesus Christ."在此新世紀福音戰士是一個semitechnical一詞的含義： "高興的消息，告訴約耶穌基督" 。 Where Luke writes "for the sake of the kingdom of God" (Luke 18:29), the Markan parallel is "for my sake and for the gospel" (Mark 10:29).凡路加寫道： "為了神的國度" （路加福音07:56 ） ， markan並行的是"為我和福音" （馬克10:29 ） 。 This gospel is of such tremendous import that for its sake a man must be willing to enter upon a life of complete self-denial (Mark 8:35).這福音是如此巨大的進口，為這個緣故而一名男子則必須願意進入後，生活完全自我否定（馬克8時35分） 。 In the long ending of Mark, Christ commands his disciples to "preach the gospel to the whole creation" (Mark 16:15).在漫長的結束標誌，基督命令他的門徒，以"傳福音給整個創世紀" （馬克16:15 ） 。

The Gospel According to Paul福音根據Paul

Over against the six occasions (discounting parallels) on which euangelion is used by the Gospel writers, it is found a total of sixty times in the writings of Paul.針對以上六個場合（貼現的平行線） ，其中新世紀福音戰士，是用福音作家，它是發現共有六十倍，在著作的保羅。 Euangelion is a favorite Pauline term.新世紀福音戰士是一個最喜歡的寶蓮任期。 It is evenly distributed throughout his epistles, missing only in his note to Titus.它是均勻地分佈在他的書信，失踪只有在他的說明中，以提。

Paul's ministry was distinctively that of the propagation of the gospel.保羅的內政部是鮮明地表示，在該傳播福音。 Unto this gospel he was set apart (Rom. 1:1) and made a minister according to the grace of God (Eph. 3:7).祂這福音，他被選派（羅馬書1:1 ） ，並提出了部長按照天主的恩典（以弗所書3:7 ） 。 His special sphere of action was the Gentile world (Rom. 16:16; Gal. 2:7).他的特別行動範圍是gentile世界（羅馬書16:16 ;加爾。 2時07分） 。 Since Paul accepted the gospel as a sacred trust (Gal. 2:7), it was necessary that in the discharge of this obligation he speak so as to please God rathern than man (I Tim. 2:4).自從保羅接受了福音，作為一種神聖的信託基金（ gal. 2時07分） ，這是必要的，在履行這一義務，他的發言等，以取悅上帝rathern比男子（一添。 2:4 ） 。 The divine commission had created a sense of urgency that made him cry out, "Woe to me if I do not preach the gospel" (I Cor. 9:16).神聖的委員會，產生了緊迫感，使他哭了， "禍了我，如果我不傳福音" （林前。 9時16分） 。 For the sake of the gospel Paul was willing to become all things to all men (I Cor. 9:22-23).為求福音保羅願意成為所有事情的所有男性（我肺心病。 9:22-23 ） 。 No sacrifice was too great.沒有犧牲太大。 Eternal issues were at stake.永恆的問題利害攸關。 Those whose minds were blinded and did not obey the gospel were perishing and would ultimately reap the vengeance of divine wrath (II Cor. 4:3; II Thess. 1:9).那些頭腦被蒙住了，並沒有聽福音的人亡，並最終獲得復仇的神聖憤怒（二肺心病。 4:3 ;第二帖1時09分） 。 On the other hand, to those who believed, the gospel had effectively become the power of God unto salvation (Rom. 1:16).在另一方面，對那些相信，福音已有效地成為上帝的力量，祂救贖（羅馬書1:16 ） 。

Because Paul on occasion speaks of his message as "my gospel" (Rom. 2:16; II Tim. 2:8), and because in his letter to the Galations he goes to some pains to stress that he did not receive it from man (Gal. 1:11ff.), it is sometimes maintained that Paul's gospel should be distinguished from that of apostolic Christianity in general.因為保祿二世的場合談到他的訊息是： "我的福音" （羅馬書2時16分;第二添。 2時08分） ，而且因為他在信中向加拉太他去一些陣痛強調說，他沒有得到它，從男子（ gal. 1時11分及以下） ，有時是認為保羅的福音應有別於就是使徒基督教一般。

This does not follow.這並不遵循。 I Cor.林前。 15:3-5 sets forth with crystal clarity the message of primitive Christianity. 15:3-5闡述清楚不過的信息，原始基督教。 Paul, using terms equivalent to the technical rabbinic words for the reception and transmission of tradition, refers to this message as something which he had received and passed on (vs. 3).鄭明訓，用條款相當於技術rabbinic換句話說，為接收和傳輸的傳統，是指這個訊息的東西，他收到了，並通過對（比3 ） 。 In vs. 11 he can say, "Whether then it was I or they, so we preach and so you believed."在11日主場迎戰他可以說， "無論那是我還是他們，所以我們公開傳教和舉行，讓您相信" 。 In Galations, Paul tells how he laid before the apostles at Jerusalem the gospel which he had preached.在加拉太，保羅告訴他如何訂定之前，使徒在耶路撒冷的福音，他所宣揚的。 Far from finding fault with the message, they extended to him the right hand of fellowship (Gal. 2:9).遠未找到故障與信息，他們向他的右手金（ gal. 2時09分） 。 What Paul meant by his earlier remarks is that the charges against his gospel as a mere human message were completely fraudulent.保羅是什麼意思，他先前的言論，是指控他的福音僅僅作為人類的訊息完全被詐騙。 The revelation of the full theological impact of the Christ-event was God-given and stemmed from his encounter on the Damascus road.啟示充分神學的影響，基督事件，是上帝賦予的，並源於他遇到對大馬士革的公路。 Thus he speaks of "my gospel" meaning his own personal apprehension of the gospel.因此，他說的是"我的福音"的意義，他自己的個人憂慮的福音。 On other occasions he can speak freely of "our gospel" (II Cor. 4:3; I Thess. 1:5).在其他場合，他可以暢所欲言， "我們的福音" （二肺心病。 4:3 ，我帖前1:5 ） 。

For Paul, the euangelion is preeminently the "gospel of God" (Rom. 1:1; 15:16; II Cor. 11:7; I Thes. 2:2, 8-9).為保羅，新世紀福音戰士是preeminently "福音神" （羅馬書1:1 ; 15:16 ;二，肺心病。 11時07分，我thes 。 2:2 ， 8-9 ） 。 It proclaims the redemptive activity of God.它宣告了救贖活動的上帝。 This activity is bound up with the person and work of God's Son, Christ Jesus.這項活動是約束與人的工作，上帝的兒子，基督耶穌。 Thus it is also the "gospel of Christ" (I Cor. 9:12; II Cor. 2:12; 9:13; 10:14; Gal. 1:7; I Thess. 3:2; vss. 16 and 19 of Rom. 15 indicate that these are interchangeable terms).因此，它也是"福音的基督" （林前。 9時12分;二，肺心病。 2時12分; 9時13分; 10時14分;加爾。 1時07分，我帖前3:2 ; VSS的16和19光碟15表明，這些都是可以互換的條款） 。 This gospel is variously expressed as "the gospel of our Lord Jesus" (II Thess. 1:8), "the gospel of the glory of the blessed God" (I Tim. 1:11), "the gospel of his Son" (Rom. 1:9), and "the gospel of the glory of Christ" (II Cor. 4:4).這福音是各種表述為"福音我們的主耶穌基督" （二帖前1:8 ） ， "福音的榮耀之神" （我添。 1時11分） ， "福音是他的兒子" （羅馬書1時09分） ，和"福音的榮耀基督" （二肺心病。 4時04分） 。 It is a gospel of salvation (Eph. 1:13) and peace (Eph. 6:15).這是一個福音的救贖（以弗所書1:13 ）與和平（以弗所書6:15 ） 。 It proclaims the hope of eternal life (Col. 1:23).它宣告了希望的永恆的生命（歌1:23 ） 。 It is "the word of truth" (Col. 1:5; Eph. 1:13).這是"這個詞的真實" （歌1:5 ;以弗所書1:13 ） 。 Through this gospel, life and immortality are brought to light (II Tim. 1:10).通過這種福音，生命與不朽，是向世人揭示（二添。 1:10 ） 。

The Apostolic Preaching宗座傳教

If we wish to investigate more closely the specific content of the primitive gospel, we will do well to adopt the basic approach of CH Dodd (The Apostolic Preaching and Its Developments).如果我們想探討更緊密的具體內容原始福音，我們將做好採取的基本方針，以CH多德（使徒的說教及其發展） 。 While Dodd refers to the message as kerygma, he is ready to admit that this term is a virtual equivalent of euangelion.而多德是指以信息為kerygma ，他願意承認這來說是一個虛擬的，相當於新世紀福音戰士。 (Kerygma stresses the manner of delivery; euangelion, the essential nature of the content.) （ kerygma講的方式交付;新世紀福音戰士，其本質內容） 。

There are two sources for the determination of the primitive proclamation.有兩個來源，為確定原始文告。 Of primary importance are the fragments of pre-Pauline tradition that lie embedded in the writings of the apostle.最重要的是片段的預寶蓮傳統那個謊言，在嵌入式的著作使徒。 These segments can be uncovered by the judicious application of certain literary and formal criteria.這部分可以查出是由卓識的應用，對某些文學和正式標準。 While at least one purports to be the actual terms in which the gospel was preached (I Cor. 15:3-5), others take the form of early Christian hymns (eg, Phil. 2:6-11), summaries of the message (eg, Rom. 10:9), or creedal formulas (I Cor. 12:3; I Tim. 3:16).而至少有一個意圖藉此予以實際條款，其中福音，是鼓吹（我肺心病。 15:3-5 ） ，另採取的形式是早期基督教的聖歌（例如，菲爾。 2:6-11 ） ，總結了訊息（例如，光盤。 10時09分） ，或creedal公式（我肺心病。 12時03分，我添。 3:16 ） 。

A second source is the early Petrine speeches in Acts.第二個來源是早期petrine談話中的行為。 These speeches (on the basis of their Aramaic background, freedom from Paulinism, and the general trustworthiness of Luke as a historian) can be shown to give reliably the gist of what Peter actually said and not what a second generation Christian thought he might have said.這些演說（根據自己的阿拉姆語的背景下，免於paulinism ，和一般可信賴的盧克作為一個歷史學家） ，可以證明給可靠的要點是什麼彼得表示，其實並沒有什麼第二代基督徒以為他可能說： 。

These two sources combine to set forth one common apostolic gospel.這兩種來源結合起來，提出一個共同的使徒福音。 In briefest outline, this message contained: (1) a historical proclamation of the death, resurrection, and exaltation of Jesus, set forth as the fulfillment of prophecy and involving man's responsibility; (2) a theological evaluation of the person of Jesus as both Lord and Christ; (3) a summons to repent and receive the forgiveness of sins.在briefest綱要，這個訊息載： （ 1 ）歷史宣告死亡，復活，並提升耶穌，提出了為實現預言和涉及人的責任; （ 2 ）神學評價的人…既是上帝和基督; （ 3 ）傳票思悔改，並得到寬恕的罪孽。

It will be noticed that the essential core of this message is not the dawn of the messianic age (as Dodd implies), although this is most certainly involved, but that sequence of redemptive events which sweeps the hearer along with compelling logic toward the climactic confession that Jesus is Lord.它會意識到，在必要的核心這方面的訊息，是不是黎明前的救世主的年齡（如多德意味） ，雖然這是最肯定，但認為序列的救贖事件席捲聴隨著令人信服的邏輯走向高潮自白耶穌是主。

The gospel is not the product of a bewildered church pondering the theological significance of Good Friday.福音不是產品一個莫名其妙的思考教會的神學意義的好週五。 It is rather the result of a natural development which had its origins in the teachings of Jesus himself.這是比較的結果，自然的發展，其中有其淵源的遺訓耶穌自己。 The Passion sayings of Jesus, far from being "prophecies after the event" (cf. R. Bultmann, Theology of the NT, I 29), are undeniable evidence that Jesus laid the foundation for a theology of the cross.激情熟語的耶穌，遠遠不是"預言後，事件" （參見傳譯布特曼，神學的新台幣，我29 ） ，是無可否認的證據，證明耶穌奠定了基礎，為一名神的十字架。 In his teaching regarding his own person Jesus furnished what RH Fuller has aptly termed "the raw materials of Christology" (The Mission and Achievement of Jesus).在他的教學中就他自己的人，耶穌家具什麼銠更充分恰當地稱之為"原料christology " （使命和實現耶穌） 。 The resurrection was the catalyst which precipitated in the minds of the disciples the total significance of God's redemptive activity.復活的是催化劑，其中沉澱在人的頭腦中的門徒們總的意義，上帝的救贖活動。 It released the gospel!它發表的福音！

This gospel is power (Rom. 1:16).這福音就是力量（羅馬書1:16 ） 。 As an instrument of the Holy Spirit it convicts (I Thess. 1:5) and converts (Col. 1:6).作為一種工具的聖靈，它被定罪（一帖前1:5 ）和轉換（上校1時06分） 。 It cannot be fettered (II Tim. 2:9).它不能被束縛（二添。 2時09分） 。 Although it is good news, it is strenously opposed by a rebellious world (I Thess. 2:2).雖然這是個好消息，這是strenously反對由一個反叛的世界（一帖2:2 ） 。 Opposition to the message takes the form of opposition to the messenger (II Tim. 1:11-12; Philem. 13).反對這項訊息，所採取的形式，反對以信使（二添。 1:11-12 ; philem 13段） 。 Yet those who proclaim it must do so boldly (Eph. 6:19) and with transparent simplicity (II Cor. 4:2), not with eloquence lest the cross of Christ be robbed of its power (I Cor. 1:17).但那些自封，它必須這樣做，大膽（以弗所書6時19分） ，並與透明簡潔（二肺心病。 4時02分） ，而不是與口才免得基督的十字架被劫的，其權力（我肺心病。 1時17分） 。 To those who refuse the gospel it is both foolishness and a stumbling block (I Cor. 1:18ff.), but to those who respond in faith it proves itself to be "the power of God unto salvation" (Rom. 1:16).向那些拒絕福音，是既愚昧的絆腳石（我肺心病。 1:18幾段） ，但對於那些反應在信仰它證明了自己是"上帝的力量，祂救贖" （羅馬書1:16 ） 。

RH Mounce銠mounce
(Elwell Evangelical Dictionary) （ Elwell宣布了福音字典）

Bibliography 參考書目
RH Strachan, "The Gospel in the NT," IB, VII; W. Barclay, NT Wordbook; AEJ Rawlinson, EncyBrit X, 536ff.; M. Burrows, "The Origin of the Term 'Gospel,'"JBL 44:21-33; W. Milligan, Thess., Note E;A.銠斯特拉， "福音新台幣， "興業，七;總統巴克利，新台幣wordbook ; aej羅林森， encybrit十， 536ff 。 ;米打洞， "原產地的'福音' " ， jbl 44:21 -33 ;總統苗帖，注E ;甲 Harnack, Constitution and Law, Appendix III; L. Clarke, "What Is the Gospel?"的Harnack ，憲法和法律，附錄三;屬克拉克， "什麼是福音" ？ in Divine Humanity; V. Becker, NIDNTT, II, 107ff.; G. Friedrich, TDNT, II, 705ff,; RH Mounce, The Essential Nature of NT Preaching.在神聖的人性;訴貝克， nidntt ，二， 107ff 。 ; g.弗里德里希， tdnt ，二， 705ff ， ;銠mounce ，其本質新台幣斯蒂文。

Gos'pel gos'pel

Advanced Information 先進的信息

Gospel is a word of Anglo-Saxon origin, and meaning "God's spell", ie, word of God, or rather, according to others, "good spell", ie, good news.福音是一個字的盎格魯-撒克遜人血統，與意義的"上帝的襲港" ，即上帝的話，或者更確切地說，根據其他人， "好襲港" ，即一個好消息。 It is the rendering of the Greek evangelion, ie, "good message."它是繪製在希臘evangelion ，即"好消息" 。 It denotes它是指

(Easton Illustrated Dictionary) （伊斯頓說明字典）

Gos'pels gos'pels

Advanced Information 先進的信息

The central fact of Christian preaching was the intelligence that the Saviour had come into the world (Matt. 4:23; Rom. 10:15); and the first Christian preachers who called their account of the person and mission of Christ by the term evangelion (= good message) were called evangelistai (= evangelists) (Eph. 4:11; Acts 21:8).中央事實上的基督教傳道是情報稱救世主來到這個世界。 （ 4時23分;光碟。 10:15 ） ;和第一基督教傳教士，他們的所謂戶口的人與使命基督的，由任期evangelion （ =好的訊息） ，被稱為evangelistai （ =福音） （以弗所書4時11分;行為， 21時08分） 。 There are four historical accounts of the person and work of Christ: "the first by Matthew, announcing the Redeemer as the promised King of the kingdom of God; the second by Mark, declaring him 'a prophet, mighty in deed and word; the third by Luke, of whom it might be said that the represents Christ in the special character of the Saviour of sinners (Luke 7:36; 15:18); the fourth by John, who represents Christ as the Son of God, in whom deity and humanity become one. The ancient Church gave to Matthew the symbol of the lion, to Mark that of a man, to Luke that of the ox, and to John that of the eagle: these were the four faces of the cherubim" (Ezek. 1:10).有四個歷史賬目的人，工作的基督說： "第一次由Matthew ，公佈了救贖，因為答應國王的神的國度;第二次由Mark ，聲稱他的'先知，浩浩蕩盪，在契約和Word ;第三，由盧克名，其中，可以說，這代表著基督的特殊性救世主的罪人（路加福音7時36分; 02:22 ） ，第四次由約翰，誰代表基督為上帝的兒子，在其中神和人類成為一個。古老的教堂送給馬修的象徵，獅子，以紀念這一名男子，向盧克表示，在該牛，並以約翰表示，在該鷹：這些都是四張臉的基路伯" （ ezek 。 1:10 ） 。

Date日期

The Gospels were all composed during the latter part of the first century, and there is distinct historical evidence to show that they were used and accepted as authentic before the end of the second century.福音均組成的，在後半部的第一世紀，並有獨特的歷史證據，以證明他們使用，並接受為真實年底前二世紀。

Mutual relation相互關係

"If the extent of all the coincidences be represented by 100, their proportionate distribution will be: Matthew, Mark, and Luke, 53; Matthew and Luke, 21; Matthew and Mark, 20; Mark and Luke, 6. Looking only at the general result, it may be said that of the contents of the synoptic Gospels [ie, the first three Gospels] about two-fifths are common to the three, and that the parts peculiar to one or other of them are little more than one-third of the whole." "如果程度上的所有巧合派100名，他們的比例分配將是：馬太，馬克，路加， 53人;馬修和盧克， 21個;馬修和標誌，第20條;馬克和盧克， 6 。展望只在一般結果，可以說，該目錄的天氣福音[即，前三個福音]大約有五分之二是常見到三個，並認為部分特有的一個或其他的都是略多於一整個草案的三分之一" 。

Origin原產地

Did the evangelists copy from one another?當時福音副本，從一個又？ The opinion is well founded that the Gospels were published by the apostles orally before they were committed to writing, and that each had an independent origin.民意是創辦福音分別由使徒口頭之前，他們都致力於寫作，並各有一個獨立的起源。

(Easton Illustrated Dictionary) （伊斯頓說明字典）

Social Implications of Gospel社會的影響福音

Advanced Information 先進的信息

The gospel is the proclamation and demonstration of God's redemptive activity in Jesus Christ to a world enslaved by sin.福音宣布與論證上帝救贖的活動，在耶穌基督裡，以一個世界奴役的罪過。 Redemption is personal as men and women respond to the claims of Jesus Christ as Lord and Savior.贖回是個人作為男人和女人作出回應索賠耶穌基督作為上帝和救世主。 Redemption is also social, but the nature, priority, and extent of the social implications of the gospel have not been as readily agreed upon.贖回也是社會的，但性質，優先順序，及程度，社會影響福音沒有那樣容易達成一致意見。

Early Period前期

The social implications of the gospel have been evident in every era of the church's life.社會影響福音已顯而易見，在每一個時代的教會的生命。 The early church, for example, expressed a social witness by faithfulness to the radical demands of Christian community (Acts 2:42-46).早期教會的，舉例來說，表達了社會證人忠於激進訴求的基督教社區（使徒2:42-46 ） 。 Limited in their social expression by virtue of being members of a persecuted sect, many Christians challenged cultural values in their refusal to bear arms.有限的，在他們的社會表達憑藉被加入了一個迫害節，很多基督徒質疑文化價值觀，在他們拒絕攜帶武器。

The church continuously manifested its social conscience with a concern for the poor.教會不斷地顯示出其社會良知與關注，為窮人服務。 Basil the Great, for example, created a whole complex of charitable institutions in the fourth century.羅勒偉大的，例如，創造了整個複雜的慈善機構，在第四世紀。 The monastic movement generated much philanthropic activity.修道運動產生很多慈善活動。 The institutional charities of the Roman Catholic Church take their impetus from this medieval social heritage.該慈善機構的羅馬天主教會考慮他們的動力，從這個中世紀社會遺產。

The Reformation heralded a renewal of biblical faith, including the Scripture's social emphasis.改革預示著一場更新的聖經信仰，包括經文社會的重視。 Though Martin Luther denied that good works had any place in the drama of salvation, he nevertheless commended good works as the proper response to the gracious gift of redemption.雖然馬丁路德否認好的作品有任何地方戲劇的救贖，不過，他讚揚好的作品作為，作出妥善的盛情饋贈的贖回權。 John Calvin, a second-generation Reformer, gave greater attention to the implications of the gospel for society.約翰卡爾文，第二代的改革者，也更重視的影響福音，為社會。 Whereas for Luther the civil rule was a restraining force because of sin, for Calvin government should be a positive force for the common welfare.而路德公務員法治是一個制約力量，因為單，為卡爾文政府應該是一個積極的力量，為共同的福利。 In Calvin's Geneva this meant a commitment to education and to welfare for refugees, and outside Geneva sanctioning, under certain circumstances, the right of resistance for peoples suffering under unjust rulers.在卡爾文的日內瓦，這意味著對教育的承諾，並以福利為難民，並日內瓦以外的制裁，在某些情況下，正確的阻力下的人民不公正的統治者。

Modern evangelicalism traces its roots to the Reformation, but is more directly the result of a variety of post-Reformation movements.現代evangelicalism的根源可追溯至改革，而且是更直接的結果，各種後期的改造運動。 Puritanism grew up in England in the sixteenth century, but its spirit flowered in America in the seventeenth century.清教長大，在英國，在16世紀，但它的精神，開花，在美國是在17世紀。 "The Puritan dilemma" in America was the tension between individual freedom and social order. "清教徒兩難" ，在美國之間的緊張關係個人自由和社會秩序。 The strong emphasis on the covenant, though, meant an impetus toward self-sacrifice for the common good.大力強調盟約，雖然，這意味著一種推動力，對犧牲自我，謀求共同利益。 Puritanism is sometimes remembered for its individualism, but it deserves to be known as much for its contribution to the social realm, bequeathing elements that would help form the American political tradition.清教有時記住其個人主義，但它不愧被稱為得多，為自己的貢獻，向社會境界，遺贈給分子，這將有助於形成美國政治傳統。

German pietism infused new life into seventeenth century Lutheranism.德語pietism注入新的生命溶入到十七世紀路德教。 Though often characterized as individualistic, legalistic, and other-worldly, the pietists nevertheless complained heartily against a lifeless orthodoxy that did not translate into love and compassion.儘管通常的特點是個性化，法律問題及其他-世俗的，虔誠然而抱怨都由衷地對一個沒有生命的正統說，沒有轉化為愛和同情心。 Thus Philipp Jakob Spener challenged wealthy Christians to give their goods to the poor in order to eliminate begging.因此菲利普雅各布spener質疑富人基督徒，讓他們的貨物給窮人，以消除乞討。 Spencer's pupil, August Hermann Francke, transformed the University of Halle into a training center for pastors and missionaries, and in the town itself an orphanage and hospital were founded and the poor were both catechized and fed.斯賓塞的瞳孔，八月赫爾曼francke ，轉化大學的哈勒成為一個培訓中心，牧師和傳教士，並在該鎮一所孤兒院和醫院的成立和窮人都catechized和美聯儲。

Fueled in part by the example of pietism, and especially the influence of the Moravians, an evangelical revival swept across Great Britain in the eighteenth century.燃料部分由例子pietism ，尤其是影響力的moravians ，是一個福音復興席捲英國在十八世紀。 John and Charles Wesley, along with George Whitefield, preached in fields and streets in an attempt to recapture the alienated poor for the church.約翰和查爾斯韋斯利，隨著喬治Whitefield的，鼓吹在各個領域和街道中，企圖奪回異化了窮人的教會。 Their emphasis on sanctification and the holy life energized their followers into opposing slavery, exhibiting concern for prisoners, and initiating reforms related to the industrial revolution.他們強調成聖和神聖生命的活力及其追隨者到反對奴役，參展關心囚犯，並開始改革，涉及到工業革命。

In America the First Great Awakening, which began as a season of individual conversions, resulted in an intercolonial movement that reshaped the social order.在美國第一次大覺醒，開始作為一個賽季的個人轉換，導致了在intercolonial運動，重塑社會秩序。 Under the leadership of Jonathan Edwards and Whitefield the hierarchical nature of both church and society was challenged.的領導下，喬納森愛德華茲和Whitefield層次性質上都是教會和社會的挑戰。 Indeed, it is widely recognized that this movement, with its democratizing influence, helped prepare the way for the American Revolution.事實上，人們普遍認識到這項運動，其民主化的影響力，幫助做好準備，就是為美國革命。

Modern Period現代時期

The modern discussion about the social implications of the gospel has been shaped by a variety of movements and factors.現代談社會的影響，福音已塑造出來的各種動作和因素。 Revivalism has been a crucial force in determining the nature of the discussion because of the prominence of revival leaders in molding modern evangelicalism.復興已成為關鍵力量在確定性質的討論，因為該突出的復興領導人在塑造現代evangelicalism 。 In the nineteenth century Charles G. Finney maintained that religion came first, reform second, but he sent his converts from the "anxious bench" into a variety of reform movements, including abolitionism.在19世紀，查爾斯g. finney認為宗教來到第一，第二次改革，但他派了他的轉換，從"焦急板凳"變成各種各樣的改革運動，其中包括廢除主義。 Energized by a postmillennial theology, Finney often said that "the great business of the church is to reform the world."充滿活力的一個postmillennial神學， finney常常說， "偉大的生意教會，是改革的世界" 。 Dwight L. Moody, on the other hand, saw little hope for society.德懷特屬穆迪，但另一方面，看到一點希望的社會。 As a premillennialist he pictured the world as a wrecked ship: "God had commissioned Christians to use their lifeboats to rescue every man they could."作為一個premillennialist他合照世界作為一個肇事船舶： "上帝已委託基督徒使用他們的救生艇救援每一個男人，他們可以" 。

This shift in the relationship between revivalism and reform, present in Moody and more pronounced in Billy Sunday, has been characterized by evangelical scholars as "the great reversal."這一轉變，在關係復興和改革，目前在穆迪和更為顯著，在比利週日，特點一直是由福音派學者為"大逆轉" 。 Beginning at the end of the nineteenth century and continuing past the midpoint of the twentieth century, the social implications of the gospel were neglected, sometimes abandoned, and most often declared to be of secondary importance by those who called themselves conservatives or fundamentalists.開始於19世紀末和持續過去中點的二十世紀，社會的影響福音的人忽視，有時被遺棄的，和最經常被宣布為次要的，由那些人稱自己是保守派或原教旨主義。 Groups that had hitherto supported social reform retreated into a posture where the primary concern after conversion was the purity of individuals rather than justice in society.集團表示，迄今一直支持社會改革，撤退到拉開架勢當主要關注後，轉化率的純潔性個人而非正義的社會。

At the same time, however, a movement was on the rise which challenged this uncoupling of evangelism and reform, the social gospel.在同一時間，不過，運動是上升的趨勢，其中質疑這一解耦傳道改革中，社會福音。 Born in post-Civil War America, growing to maturity in the era of progressivism, the impact of the social gospel continued long after its formal demise following World War I. The social gospel has been defined by one of its adherents as "the application of the teaching of Jesus and the total message of the Christian salvation to society, the economic life, and social institutions... as well as to individuals."出生後的內戰，美國，成長到成熟，在時代的進步，影響了社會福音續長後，其正式滅亡後，第一次世界大戰之後的社會福音已經確定，由它的一個追隨者"的應用基督的教導，以及總的信息，基督救贖，以社會，經濟生活，社會機構… …以及個人" ; Interacting with the changing realities of an increasingly industrialized and urbanized nation, the social gospel viewed itself as a crusade for justice and righteousness in all areas of the common life.人際交往與不斷變化的實際情況日益工業化和城市化的國家，社會福音看待本身作為一個十字軍東征，為公平和正義，在所有領域的共同生活。

Walter Rauschenbusch was its foremost theologian, and his own pilgrimage is typical.沃爾特rauschenbusch是其首要的神學家，他自己的朝聖，是典型的。 Reared in the piety of a German Baptist minister's family, Rauschenbusch began his first charge in the Hell's Kitchen neighborhood of New York City.紮根於虔誠的一位德國牧師的家庭， rauschenbusch開始了他的第一項罪名，在地獄的廚房附近的紐約市。 Encountering conditions that stifled the lives of his people, he wrote that Hell's Kitchen "was not a safe place for saved souls."遇到條件，扼殺了其人民的生命，他寫道：地獄的廚房" ，是不是一個安全的地方保存的靈魂" 。 This experience forced Rauschenbusch to return to the Bible in search of resources for a more viable ministry.這方面的經驗，被迫rauschenbusch回到聖經中尋找資源，為更可行部。 He discovered there both in the prophets and in the teaching of Jesus the dynamic concept of the kingdom of God was left undeveloped by individualistic theology," so that "the original teaching of our Lord has become an incongruous element in so-called evangelical theology."他發現無論是在先知和基督的教導動態的概念，神的國度，是左，由不發達，個人主義神學" ，使"原教學我們的主已成為一個格格不入的因素，使所謂的福音派神學。 "

The discoveries of Rauschenbusch, Washington Gladden, and other social gospel leaders, however, helped exacerbate a deep division that was developing within American Protestantism.發現rauschenbusch ，華盛頓痛，以及其他社會福音的領袖，但是，幫助加劇了深刻的分工，這是發展中國家與美國基督新教。 Because the social gospel was closely identified with theological liberalism, a popular logic developed whereby conservatives tended to reject social action as part of their rejection of liberalism.因為社會福音密切鑑定與神學自由主義是一種頗受歡迎的邏輯發展，讓保守派人士傾向於排斥社會行動的一部分，他們反對自由主義。 As a matter of record, not all social gospelers were liberals and not all liberals were social gospelers.作為一個有案可查的，不是所有的社會gospelers分別為自由派，並非所有民主派人士被社會gospelers 。 Indeed, Rauschenbusch characterized himself as an "evangelical in their adherence to personal faith and piety, but liberal in their openness to critical biblical studies and their insistence on a social ministry based on the social conception of sin which demanded social action beyond individual acts of benevolence.事實上， rauschenbusch特點是認為自己是一個"福音事工促進會，在堅持個人的信仰和虔誠，但自由在其公開性，以批判聖經研究和堅持一個社會部的基礎上，社會觀，單號決議，要求社會行動超出了個人行為的善。

Recent Discussion最近討論

In the contemporary period there are numerous attempts to return to a balance of individual and social emphasis in the Christian faith.在現代時期，有很多嘗試，以恢復到平衡個人與社會的重點在基督教的信仰。 Carl FH Henry, in The Uneasy Conscience of Modern Fundamentalism (1947), decried the lack of social compassion among conservatives.卡爾跳頻亨利，在不安的良心現代原教旨主義（ 1947 ） ，詆毀缺乏社會同情心的保守派之間。 Further, the civil rights crisis and the Vietnam war pricked the consciences of younger evangelicals who wondered whether their spiritual parents had not accommodated their faith to an American "civil religion."此外，公民權利危機和越南戰爭中被刺傷的良心，年輕的新教徒，他們想知道是否他們的精神父母已沒有容納他們的信仰，以美國的"公民宗教" 。 The last two decades have seen a rebirth of social concern.過去20年間出現了重生的社會關注。 Evangelicals have been rediscovering their roots in Finney and earlier evangelical leadership.福音派已找回自己的根在finney和更早福音事工促進會的領導。 The Chicago Declaration of 1973 acknowledged that "we have not proclaimed or demostrated [God's] justice to an unjust American society."芝加哥宣言， 1973年承認： "我們還沒有宣布或demostrated [上帝]正義，以一個不公正的美國社會" 。 Today organizations such as Evangelicals for Social Action and journals such as Sojourners and The Other Side advocate the involvement of evangelicals in all aspects of society.今天組織如新教徒的社會行動和期刊，如sojourners ，與對方主張的參與，福音派，在社會的各個方面。

A new perspective is the liberation theologies emanating from Latin America, Asia, and Africa.一個新的視角，是解放神學來自拉丁美洲，亞洲，非洲等地區。 The demand is for theological reflection that begins, not in the classroom, but in the midst of the poverty and injustice that defines the human situation for many of the peoples of the world today.需求是為神學反省開始，而不是在課堂上，但在複雜多變的貧困和不公正現象，它確定了人類的情況，為許多世界各國人民的今天。 The call is for a theology of "praxis" (practice).上述呼籲是一個神學的"實踐" （實踐） 。 Many evangelicals recoil from liberation theologies because of the use of Marxist analysis.許多新教徒反沖從解放神學由於使用了馬克思主義的分析。 But others believe that the affirmation that God is on the side of the poor is a starting place for yet more faithful understandings of the meaning of discipleship.但其他人認為這肯定是上帝對方的窮人，是一個出發的地方，但更多的忠實的涵義，認知門徒。 Although the Third World liberation theologians state that their programs cannot be directly translated to North America, at the same time there has been fruitful interchange with black, feminist, and other theologians working out the meaning of justice.雖然第三世界的解放神學聲明，他們的節目不能直接轉化為北美洲，在同一時間內出現了卓有成效的交流與黑人，女性，和其他神學家工作的意義，正義。

In summary, historical study helps focus present options.總之，歷史研究，有利於集中本選項。 As for priority the question remains: Are the social implications equal, secondary, or prior to the individual implications of the gospel?至於優先處理的問題依然是：正是現代社會的影響，平等，中學，或事先以個人的影響福音？ Continuing discussion about the nature and extent of social ministry revolves around such options as (1) individual and/or social action; (2) charity and/or justice.大家繼續探討有關的性質及程度，社會部圍繞著這樣的選擇： （ 1 ）個人和/或社會行動; （ 2 ）慈善機構和/或正義。 However one chooses, the challenge is to translate love and justice into meaningful strategies so that proclamation becomes demonstration.但是一個選擇，所面臨的挑戰是把愛與正義成為有意義的戰略，使文告成為示範。

RC White, Jr鋼筋混凝土白色，嘉諾
(Elwell Evangelical Dictionary) （ Elwell宣布了福音字典）

Bibliography 參考書目
DW Dayton, Discovering an Evangelical Heritage; G. Gutierrez, A Theology of Liberation; DO Moberg, The Great Reversal: Evangelism versus Social Concern; W. Rauschenbusch, A Theology for the Social Gospel; W. Scott, Bring Forth Justice; RJ Sider, Rich Christians in an Age of Hunger; TL Smith, Revivalism and Social Reform; J. Sobrino, Christology at the Crossroads; J. Wallis, Agenda for Biblical People; RC White, Jr., and CH Hopkins, The Social Gospel, Religion and Reform in Changing America; JH Yoder, The Politics of Jesus. DW的代頓，發現是一個福音遺產; g.古鐵雷斯，一個神學的解放;做莫葛博士，偉大的逆轉：傳道銀兩社會關注;總統rauschenbusch ，神學，為社會福音;總統斯科特，帶來了正義;的RJ sider豐富的基督徒在這樣一個時代的飢餓;鉈史密斯，復興和社會改革的J. sobrino ， christology處於十字路口的J.瓦利斯，議程為聖經的人;鋼筋白色，小，和CH霍普金斯，社會福音，宗教與改革，以改變美國; JH的廠家優化，政治的耶穌。

Gospel and Gospels福音和福音

Catholic Information 天主教資訊

The word Gospel usually designates a written record of Christ's words and deeds.字福音通常指定的書面記錄耶穌的言行。 It is very likely derived from the Anglo-Saxon god (good) and spell (to tell), and is generally treated as the exact equivalent of the Greek euaggelion (eu well, aggello, I bear a message), and the Latin Evangelium, which has passed into French, German, Italian, and other modern languages.它很可能來自於盎格魯-撒克遜人神（好） ，並說明（告訴） ，它通常被視為完全等同的希臘語euaggelion （歐盟良好， aggello ，我願意承擔一個信息） ，以及拉丁語evangelium ，該技術已通過翻譯成法文，德文，意大利文，及其他現代語言。 The Greek euaggelion originally signified the "reward of good tidings" given to the messenger, and subsequently "good tidings".希臘euaggelion原本標誌著"懸賞喜訊， "考慮到即時通訊，以及後來的"喜訊" 。 Its other important meanings will be set forth in the body of the present general article on the Gospels.它的其他重要的意義，將詳列於該機構目前一般一篇關於福音。

(1) Titles of the Gospels （ 1 ）職稱的福音

The first four historical books of the New Testament are supplied with titles (Euaggelion kata Matthaion, Euaggelion kata Markon, etc.), which, however ancient, do not go back to the respective authors of those sacred writings.第一四個歷史書籍的新約聖經是供應與職稱（ euaggelion字matthaion ， euaggelion字markon等） ，其中，但古老的，不會再回到各自的作者，那些神聖的著作。 The Canon of Muratori, Clement of Alexandria, and St. Irenæus bear distinct witness to the existence of those headings in the latter part of the second century of our era.佳能的muratori ，克萊門特的亞歷山德里亞，和聖irenæus承擔鮮明的見證存在這些標題，在後者的一部分，在公元二世紀，我們的時代。 Indeed, the manner in which Clement (Strom., I, xxi), and St. Irenæus (Adv. Hær., III, xi, 7) employ them implies that, at that early date, our present titles to the Gospels had been in current use for some considerable time.事實上，以何種方式在克萊門特（ strom. ，我， 21 ） ，和聖irenæus （ adv. hær ，三，十一，七）聘用他們暗示說，在去年初至今，我們目前的職銜，以福音已在目前使用的相當長的一段時間。 Hence, it may be inferred that they were prefixed to the evangelical narratives as early as the first part of that same century.因此，可以推斷，他們的前綴，以福音的敘述，早在第一部分，即同一個時代。 That, however, they do not go back to the first century of the Christian era, or at least that they are not original, is a position generally held at the present day.說，但是，他們不會再回到第一世紀的基督教時代，或者至少是他們不原，是一個普遍的立場舉行，目前一天。 It is felt that since they are similar for the four Gospels, although the same Gospels were composed at some interval from each other, those titles were not framed, and consequently not prefixed to each individual narrative, before the collection of the four Gospels was actually made.人們認為，因為他們是相似的4個福音，雖然同樣福音組成部分區間貫通，這些標題並沒有誣陷，並因此沒有後綴每個人的敘述，然後收集4個福音，實際上是發了言。 Besides, as well pointed out by Prof. Bacon, "the historical books of the New Testament differ from its apocalyptic and epistolary literature, as those of the Old Testament differ from its prophecy, in being invariably anonymous, and for the same reason. Prophecies whether in the earlier or in the later sense, and letters, to have authority, must be referable to some individual; the greater his name, the better. But history was regarded as a common possession. Its facts spoke for themselves. Only as the springs of common recollection began to dwindle, and marked differences to appear between the well-informed and accurate Gospels and the untrustworthy . . . did it become worth while for the Christian teacher or apologist to specify whether the given representation of the current tradition was 'according to' this or that special compiler, and to state his qualifications".此外，以及指出，由教授，培根， "歷史書籍的新約聖經不同於其世界末日和書信體文學的，因為那些對舊約不同，它的預言，在正總是匿名的，並且基於同樣的理由。讖無論是在此之前或在後來的意義上說，和信，有權威，必須借鑒一些個人;更大他的名字，就越好，但歷史上被視為一種共同擁有，其事實發言，為自己，只有作為泉水的共同回憶，就開始萎縮，並有明顯差異出庭之間的充分了解和準確的福音和不可信… … 。沒有成為值得，而對於基督教的老師或代言人，以確認是否給予代表性目前傳統'按照'這個或那個特殊的編譯器，並說明他的資格" 。 It thus appears that the present titles of the Gospels are not traceable to the Evangelists themselves.因此，看來目前的職稱福音，是無法追查，以福音本身。

The first word common to the headings of our four Gospels is Euaggelion, some meanings of which remain still to be set forth.第一個詞常見的標題，我們四福音是euaggelion ，有些含義仍然有待闡述。 The word, in the New Testament, has the specific meaning of "the good news of the kingdom" (cf. Matthew 4:23; Mark 1:15).字，在新約聖經，是有特定含義的"好消息的王國" （見馬太4時23分;馬克1:15 ） 。 In that sense, which may be considered as primary from the Christian standpoint, Euaggelion denotes the good tidings of salvation announced to the world in connexion with Jesus Christ, and, in a more general way, the whole revelation of Redemption by Christ (cf. Matthew 9:35; 24:14; etc.; Mark 1:14; 13:10; 16:15; Acts 20:24; Romans 1:1, 9, 16; 10:16; etc.).在這個意義上，這可被視為小學，從基督教的角度來說， euaggelion指喜訊救恩向全世界宣布就此耶穌基督，並在更廣泛的方式，整個啟示救贖的基督（參見馬修9時35分; 24:14 ;等;馬克1:14 ; 13:10 ; 16:15 ;行為， 20時24分;羅馬書1:1 ，第9 ，第16條; [ 10:16 ;等） 。 This was, of course, the sole meaning connected with the word, so long as no authentic record of the glad tidings of salvation by Christ had been drawn up.這是的，當然是唯一的意義與字，所以，只要沒有真實的記錄了福音的救恩基督已經制定出來。 In point of fact, it remained the only one in use even after such written records had been for some time received in the Christian Church: as there could be but one Gospel, that is, but one revelation of salvation by Jesus Christ, so the several records of it were not regarded as several Gospels, but only as distinct accounts of one and the same Gospel.這一點，事實上，它仍然是唯一一個在使用後，即使是這樣的文字記錄了一段時間，收到了在基督教教會：由於有可能，但一個福音，那是可以的，但是一個啟示救恩基督耶穌的，所以幾個記錄，它不被視為幾個福音，但只是作為獨特的賬戶是同一個福音。 Gradually, however, a derived meaning was coupled with the word Euaggelion.漸漸地，但是，一種衍生的意思是再加上兩個字euaggelion 。 Thus, in his first Apology (c. lxvi), St. Justin speaks of the "Memoirs of the Apostles which are called Euaggelia", clearing referring, in this way, not to the substance of the Evangelical history, but to the books themselves in which it is recorded.因此，在他的第一次道歉（丙lxvi ） ，聖賈斯汀談到"的回憶錄中的使徒，其中被稱為euaggelia " ，是指結算，在這種方式，而不是實質的福音歷史，但對自己的書在其中，這是記錄在案。 It is true that in this passage of St. Justin we have the first undoubted use of the term in that derived sense.這是事實，在這一段的聖賈斯汀我們遇到的第一次沒有疑義一詞的使用，在這方面得出的常識。 But as the holy Doctor gives us to understand that in his day the word Euaggelion had currently that meaning, it is only natural to think that it had been thus employed for some time before.但由於聖醫生，讓我們認識到，在他那一天字euaggelion了目前這麼一點意思，這是很自然的以為它已僱用的一段時間，然後才。 It seems, therefore, that Zahn is right in claiming that the use of the term Euaggelion, as denoting a written record of Christ's words and deeds, goes as far back as the beginning of the second century of the Christian era.看來，因此， zahn是正確的，聲稱使用該名稱euaggelion ，象書面記錄耶穌的言行，竟把遠遠早於年初在公元二世紀的基督教時代。

The second word common to the titles of the canonical Gospels is the preposition kata, "according to", the exact import of which has long been a matter of discussion among Biblical scholars.第二個字，以共同的標題典型福音是介詞字， "根據" ，雖然實際進口的，這早已是一個有待討論當中聖經學者。 Apart from various secondary meanings connected with that Greek particle, two principal significations have been ascribed to it.除了來自各中學的含義與希臘粒子，這兩個主要的意義已被歸因於它。 Many authors have taken it to mean not "written by", but "drawn up according to the conception of", Matthew, Mark, etc. In their eyes, the titles of our Gospels were not intended to indicate authorship, but to state the authority guaranteeing what is related, in about the same way as "the Gospel according to the Hebrews", or "the Gospel according to the Egyptians", does not mean the Gospel written by the Hebrews or the Egyptians, but that peculiar form of Gospel which either the Hebrews or the Egyptians had accepted.許多作者都採取了它的意思不是"寫" ，而是" ，並制定了根據該構想" ，馬太，馬克等，在他們眼中，職稱福音，我們並不打算以表明作者身份，但必須說明權威保證什麼是相關，在大約相同的方式"福音根據希伯來人" ，或"福音據埃及" ，這並不意味著福音寫希伯來人或埃及人，但奇特形式的福音而無論是希伯來人或埃及人已經接受了。 Most scholars, however, have preferred to regard the preposition kata as denoting authorship, pretty much in the same way as, in Diodorus Siculus, the History of Herodotus is called He kath Herodoton historia.大多數的學者，但是，寧願把介詞字作為指著作權，漂亮得多，在同樣的方式，在歷史學家西古流斯，史希羅多德稱為他kath herodoton歷史。 At the present day it is generally admitted that, had the titles to the canonical Gospels been intended to set forth the ultimate authority or guarantor, and not to indicate the writer, the Second Gospel would, in accordance with the belief of primitive times, have been called "the Gospel according to Peter", and the third, "the Gospel according to Paul".在現今人們普遍承認，有職稱，以典型福音打算提出最終權力或擔保人，而不是為了表明作家，第二屆福音會，遵照信仰的原始時代，有被稱為"福音據彼得" ，並發表第三， "福音根據Paul " 。 At the same time it is rightly felt that these titles denote authorship, with a peculiar shade of meaning which is not conveyed by the titles prefixed to the Epistles of St. Paul, the Apocalypse of St. John, etc; The use of the genitive case in the latter titles Paulou Epistolai, Apokalypsis Ioannou, etc.) has no other object than that of ascribing the contents of such works to the writer whose name they actually bear.在同一時間，這是非常正確的認為，這些職稱是指著作權，同一個奇特的樹蔭下，其中的含義是不是傳達的標題前綴以書信的聖保羅，啟示聖約翰等;使用該領案中，後者職稱paulou epistolai ， apokalypsis約安努等） ，沒有其他物件，即指稱的內容，如工程，以作者的名字，他們其實承受的。 The use of the preposition kata (according to), on the contrary, while referring the composition of the contents of the First Gospel to St. Matthew, of those of the second to St. Mark, etc., implies that practically the same contents, the same glad tidings or Gospel, have been set forth by more than one narrator.使用介詞字（據） ，與此相反，而所指的組成內容，第一福音聖馬太福音，對那些二，以聖馬克等，意味著幾乎相同的內容，同時福音或福音，已經確定了由一個以上的敘述者。 Thus, "the Gospel according to Matthew" is equivalent to the Gospel history in the form in which St. Matthew put it in writing; "the Gospel according to Mark" designates the same Gospel history in another form, viz, in that in which St. Mark presented it in writing, etc. (cf. Maldonatus, "In quatuor Evangelistas", cap .i).因此， "福音據馬修" ，是相等於福音歷史，在以何種形式聖馬太把它放在寫作"福音據馬克"指定同一福音歷史的另一種形式，即，在這其中聖馬克介紹，它在寫作，等等（參見maldonatus ， " quatuor evangelistas " ，章一） 。

(2) Number of the Gospels （ 2 ）有多少福音

The name gospel, as designating a written account of Christ's words and deeds, has been, and is still, applied to a large number of narratives connected with Christ's life, which circulated both before and after the composition of our Third Gospel (cf. Luke 1:1-4).名稱福音，因為指定一個書面帳戶基督的言行，已經是，而且仍然是，應用了大量的敘述與基督的生命，其中分發之前和之後的組成我們的第三個福音（參見路加福音1:1-4 ） 。 The titles of some fifty such works have come down to us, a fact which shows the intense interest which centred, at an early date, in the Person and work of Christ.標題約五十名這類工程已回落至美的，這一事實表明了濃厚的興趣，其中為中心，在早期到目前為止，在人與工作的喊聲。 it is only, however, in connexion with twenty of these "gospels" that some information has been preserved.它是唯一，但是，就此第二十二這些"福音" ，有些資料已保存。 Their names, as given by Harnack (Chronologie, I, 589 sqq.), are as follows: -他們的名字，正如所給予的Harnack （ chronologie ，我， 589 sqq ） ，分列如下： -

1-4. 1-4 。 The Canonical Gospels典型福音

5. 5 。 The Gospel according to the Hebrews.福音根據希伯來人。

6. 6 。 The Gospel of Peter.福音的彼得。

7. 7 。 The Gospel according to the Egyptians福音據埃及人

8. 8 。 The Gospel of Matthias.福音的薩默爾。

9. 9 。 The Gospel of Philip.福音弘。

10. 10 。 The Gospel of Thomas.福音的托馬斯。

11. 11 。 The Proto-Evangelium of James.該原型evangelium詹姆斯。

12. 12 。 The Gospel of Nicodemus (Acta Pilati).福音的尼哥底母（學報pilati ） 。

13.The Gospel of the Twelve Apostles. 13.the福音十二使徒。

14.The Gospel of Basilides. 14福音basilides 。

15.The Gospel of Valentinus. 15 。福音valentinus 。

16.The Gospel of Marcion. 16.the福音marcion 。

17.The Gospel of Eve. 17.the福音的除夕夜。

18.The Gospel of Judas. 18.the福音的猶大。

19.The writing Genna Marias. 19.the寫作genna marias 。

20.The Gospel Teleioseos. 20.the福音teleioseos 。

Despite the early date which is sometimes claimed for some of these works, it is not likely that any one of them, outside our canonical Gospels, should be reckoned among the attempts at narrating the life of Christ, of which St. Luke speaks in the prologue to his Gospel.儘管早日就是有時聲稱，對一些這些作品，也不太可能，任何其中一人，境外典型福音，應該算是其中的嘗試敘述生命的基督，其中聖盧克說，在序幕他的福音。 Most of them, as far as can be made out are late productions, the apocryphal character of which is generally admitted by contemporary scholars (see APOCRYPHA).他們大多數，就可以開出的是後期製作的，猜測性質的，這是普遍承認的當代學者（見apocrypha ） 。

It is indeed impossible, at the present day, to describe the precise manner in which out of the numerous works ascribed to some Apostle, or simply bearing the name of gospel, only four, two of which are not ascribed to Apostles, came to be considered as sacred and canonical.這實在是不可能的，在現今社會，描述精確的方式，其中列的眾多作品歸因於一些傳道者，或者乾脆上面的名字的福音，只有四個，其中兩個是不是歸功於使徒，後來被被視為神聖的典型。 It remains true, however, that all the early testimony which has a distinct bearing on the number of the canonical Gospels recognizes four such Gospels and none besides.但無可否認，但是，所有的早期證詞，其中有一個明顯的影響有多少典型福音認識四個這樣的福音，並沒有另外的。 Thus, Eusebius (died 340), when sorting out the universally received books of the Canon, in distinction from those which some have questioned writes: "And here, among the first, must be placed the holy quaternion of the Gospels", while he ranks the "Gospel according to the Hebrews" among the second, that is, among the disputed writings (Hist. Eccl., III, xxv).因此，尤西比烏斯（死於340 ） ，當理順普遍收到書籍的佳能，在有別於那些一些人曾質疑這樣寫道： "在這裡，其中第一，必須擺在聖地四元數的福音" ，而他排名"福音根據希伯來人" ，其中第二，即是其中有爭議的著作（ hist. eccl ，三，二十五） 。 Clement of Alexandria (died about 220) and Tertullian (died 220) were familiar with our four Gospels, frequently quoting and commenting on them.克萊門特亞歷山大（死於約220年）和戴爾都良（死於220年）被熟悉我們的四福音，經常引用和評論。 The last-named writer speaks also of the Old Latin version known to himself and to his readers, and by so doing carries us back beyond his time.最後命名為作家說話，也把舊拉丁語版本已知自己和他的讀者，這樣帶有回我們超越他的時代了。 The saintly Bishop of Lyons, Irenæus (died 202), who had known Polycarp in Asia Minor, not only admits and quotes our four Gospels, but argues that they must be just four, no more and no less.德雷克主教里昂， irenæus （死於202 ） ，曾稱為利卡爾普致斐利在小亞細亞，而不是只承認和報價我們四個福音，但辯稱，他們必須在短短四年，沒有其他目的。 He says: "It is not possible that the Gospels be either more or fewer than they are. For since there are four zones of the world in which we live, and four principal winds, while the Church is scattered throughout the world, and the pillar and ground of the Church is the Gospel and the Spirit of life; it is fitting that we should have four pillars, breathing out immortality on every side and vivifying our flesh. . . The living creatures are quadriform, and the Gospel is quadriform, as is also the course followed by the Lord" (Adv. Hær., III, xi, 8).他說： "這是不可能的福音不是更多或更少，比他們為，因為其中有4個區的我們所生活的世界，以及四個主風，而教會是分散在世界各地，並支柱和地面的教會是福音和精神的生命，它是恰當的，我們應當有四大支柱，呼吸出不朽的每一面都和生機我們的血和肉。 。 。眾生都是quadriform ，福音是quadriform ，作為也是當然其次是耶和華" （ adv. hær ，第三，第十一， 8 ） 。 About the time when St. Irenæus gave this explicit testimony to our four Gospels, the Canon of Muratori bore likewise witness to them, as did also the Peshito and other early Syriac translations, and the various Coptic versions of the New Testament.約的時候，聖irenæus曾這樣明確地證明了我們4個福音，佳能的muratori口徑同樣見證了他們，因為當時也是peshito和其它早期敘利亞文譯本，以及各項科普特版本的新約聖經。 The same thing must be said with regard to the Syriac harmony of the canonical Gospels, which was framed by St. Justin's disciple, Tatian, and which is usually referred to under its Greek name of Diatessaron (To dia tessaron Euaggelion).同樣的事情應該說，關於向敘利亞文和諧的典型福音，這是誣告，聖賈斯汀的大弟子， tatian ，這是通常所指的，根據其希臘語名稱diatessaron （直徑tessaron euaggelion ） 。 The recent discovery of this work has allowed Harnack to infer, from some of its particulars, that it was based on a still earlier harmony, that made by St. Hippolytus of Antioch, of our four Gospels.</