Redemption is the purchase back of something that had been lost, by the payment of a ransom.贖回是買回的東西已經遺失，通過支付贖金。 The Greek word so rendered is apolutrosis, a word occurring nine times in Scripture, and always with the idea of a ransom or price paid, ie, redemption by a lutron (see Matt. 20:28; Mark 10:45).希臘字，所以變成是apolutrosis ，一個字出現9次，在經文中，始終與理念的贖金或付出的代價，也就是說，贖回，由路創（見馬特。 20時28分;大關10:45 ） 。 There are instances in the LXX.還有一些在lxx 。 Version of the Old Testament of the use of lutron in man's relation to man (Lev. 19:20; 25:51; Ex. 21:30; Num. 35: 31, 32; Isa. 45:13; Prov. 6:35), and in the same sense of man's relation to God (Num. 3:49; 18:15).版舊約的使用路創在人的關係，以男子（ lev. 19:20 ; 25:51 ;特惠。 21:30 ;序號35 ： 31 ， 32 ;伊薩。 45:13 ;省6 ： 35 ） ，並在同樣的意義上的人的關係，以神（ num. 3時49分; 18:15 ） 。 There are many passages in the New Testament which represent Christ's sufferings under the idea of a ransom or price, and the result thereby secured is a purchase or redemption (comp. Acts 20:28; 1 Cor. 6:19, 20; Gal. 3:13; 4:4, 5; Eph. 1: 7; Col. 1:14; 1 Tim. 2:5, 6; Titus 2:14; Heb. 9:12; 1 Pet. 1:18, 19; Rev. 5:9).有很多通道，在新約聖經，其中所代表的是基督的苦難理念下的贖金或價格，並從而導致擔保是一個購買或贖回（ comp.行為， 20時28分， 1肺心病。 6時19分， 20名;加爾。 3時13分; 4時04分， 5條;弗1 ： 7人;上校1:14 ，一添。 2時05分， 6條;弟兄2時14分;以弗所書9時12分，一寵物。 1:18 ， 19 ;牧師5點09分） 。
The idea running through all these texts, however various their reference, is that of payment made for our redemption.構思貫穿所有這些文本，但各種參考，是指支付給我們的贖回權。 The debt against us is not viewed as simply cancelled, but is fully paid.債務對我們不認為單純取消了，而且是全額繳納。 Christ's blood or life, which he surrendered for them, is the "ransom" by which the deliverance of his people from the servitude of sin and from its penal consequences is secured.基督的血或生命，而他投降對他們來說，是"贖金" ，其中救了他的人民從受奴役的罪惡和它的刑事後果是擔保。 It is the plain doctrine of Scripture that "Christ saves us neither by the mere exercise of power, nor by his doctrine, nor by his example, nor by the moral influence which he exerted, nor by any subjective influence on his people, whether natural or mystical, but as a satisfaction to divine justice, as an expiation for sin, and as a ransom from the curse and authority of the law, thus reconciling us to God by making it consistent with his perfection to exercise mercy toward sinners" (Hodge's Systematic Theology).它是平原學說的經文中說， "基督拯救我們既不是由單純行使權力，也由他的學說，也不是他的榜樣，也不是道義上的影響力，他所施加的，也沒有任何主觀的影響，對他的人，無論是自然的或神秘，但作為一個滿意的，以神的公義，作為犯罪被害人為單，並作為贖金從詛咒和法律的權威，從而調和，我們向上帝，使政策符合其完善行使憐憫罪人" （ Hodge的系統神學） 。
(Easton Illustrated Dictionary) （伊斯頓說明字典）
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Though closely allied to salvation, redemption is more specific, for it denotes the means by which salvation is achieved, namely, by the payment of a ransom.雖然緊密結盟的救贖，救贖是比較具體，因為它是指方法，使救恩是取得，即通過支付贖金。 As in the case of salvation it may denote temporal, physical deliverance.在案件救贖，它可能是指時態，身體的解脫。 In the OT the principal words are pada and ga'al, which are usually rendered by lytrousthai in the LXX, occasionally by rhyesthai.在城市旅遊局的主要文字是pada和ga'al ，這通常是待客lytrousthai在lxx ，偶爾還受到rhyesthai 。 In the NT lytrousthai is the usual verb form, and nouns are lytrosis and apolytrosis.在新台幣lytrousthai是慣常的動詞，和名詞lytrosis和apolytrosis 。 Occasionally agorazein is used, or exagorazein, denoting the act of purchase in the market, especially the slave market.偶爾agorazein使用，或exagorazein組成，代表法的採購在市場上，尤其是奴隸市場。 For "ransom" lytron and antilytron are used. "贖金" lytron和antilytron使用。
God's deliverance of his people from Egypt is spoken of a redemption (Exod. 6:6; 15:13), and he is Israel's Redeemer (Ps. 78:35).上帝的救贖他的人，分別來自埃及，是口語一個贖回（ exod. 6時06分; 15時13分） ，他是以色列的救主（詩篇78:35 ） 。 The emphasis here may well be upon the great output of strength needed to accomplish this objective, strength which itself serves as a kind of ransom price.重點在這裡很可能會後，大產出的強度需要，要實現這一目標，經濟實力，本身也作為一種勒索贖金的代價。 Once again God's people are found in captivity (Babylon), and again the language of redemption is used in connection with their release (Jer. 31:11; 50:33-34).再次上帝的人都發現，在圈養（巴比倫） ，並再次語言贖回是用來聯繫他們釋放（ jer. 31:11 ; 50:33-34 ） 。 The probable meaning of Isa.大概的意思伊薩。 43:3 is that the conqueror of Babylon and therefore the liberator of Judah, even Cyrus, is being promised domain in Africa as a compensation for giving up captive Judah and restoring it to its inheritance in the land of Canaan. 43:3 ，是征服者的巴比倫，因此，解放者的猶大，甚至居魯士，正在答應域在非洲作為補償放棄圈養Judah和恢復它的繼承，在土地的迦南。
The individual also is sometimes the object of God's redemption, as in Job 19:25, where the sufferer expresses his confidence in a living Redeemer who will vindicate him eventually, despite all present appearance to the contrary.個人也有時是反對上帝的救贖，因為在求職19時25分，當患者表示，他有信心在生活救贖主，他們將證明他最終，儘管所有在場的外觀正好相反。 Prov.省。 23:10-11 presents the same general cast of thought. 23:10-11提出了相同的一般演員的思路。
It is rather surprising that redemption is verbally so little associated with sin in the OT.這是相當令人吃驚的表示，贖回是在口頭上這麼少與祭，在酒店。 Ps.聚苯乙烯。 130:8 contains the promise that Jehovah will redeem Israel from all its iniquities. 130:8載承諾耶和華將贖回以色列撤出其所有的罪孽。 Isa.伊薩。 59:20, which Paul quotes in Rom. 59:20 ，其中保羅行情在ROM 。 11:26, says much the same thing in more general terms (cf. Isa. 44:22). 11:26 ，說得多了同樣的事情，在更多的一般條款（參見伊薩。 44:22 ） 。 In Ps.在PS 。 49:7 the impossibility of self-ransom for one's life is emphasized. 49:7不可能自我贖金為一個人的生活是強調。 It is possible that the scarcity of reference to redemption from sin in the OT is due to the ever-present proclamation of redemption through the sacrificial system, making formal statements along this line somewhat superfluous, Furthermore, redemption from the ills of life, such as the Babylonian captivity, would inevitably carry with it the thought that God redeems from sin, for it was sin which brought on the captivity (Isa. 40:2).它可能是稀缺的參考贖回從祭，在酒店，是因為千變萬化，目前宣布贖回通過祭祀制度，使正式發言沿著這條線有點多餘的，而且，從贖回的弊端，如巴比倫圈養的，將不可避免地隨身攜帶它，以為神贖回，從單，因為它是單帶來對圈養（以賽亞書40:2 ） 。
The occurrence of numerous passages in the OT where redemption is stated in terms which do not explicitly include the element of ransom has led some scholars to conclude that redemption came to mean deliverance without any insistence upon a ransom as a condition or basis.發生了許多通道，在城市旅遊局那裡贖回，是在條件不明確包括元贖金，已導致有些學者得出結論認為，贖回來意味著解脫，沒有任何的堅持後，贖金作為一個條件或基礎。 The manifestation of the power of God in the deliverance of his people seems at times to be the sole emphasis (Deut. 9:26).體現了上帝的力量，在救他的人看來，有時是唯一的重點（申命記9時26分） 。 But on the other hand there is no hint in the direction of the exclusion of a ransom.但另一方面，有沒有暗示的方向排除了贖金。 The ransom idea may well be an assumed factor which is kept in the background by the very prominence given to the element of power needed for the deliverance.贖金的想法可能會成為一種假設因素，那就是不斷在後台由非常突出，以五行的電力需要為解脫。
Mark 10:45, though it does not contain the word "redeem," is a crucial passage for the subject, because it opens to us the mind of Christ concering his mission.馬克10:45 ，雖然它並不包含"贖回" ，是一個關鍵通道為主體，因為它揭開了，讓我們知道基督的心為心concering他的使命。 His life of ministry would terminate in an act of self-sacrifice which would serve as a ransom for the many who needed it.他的生命的部將終止這一行為的自我犧牲精神，將作為贖金，為許多人需要它。 The largest development of the doctrine in the NT comes in the writings of Paul.最大的發展學說在新台幣進來的著述保羅。 Christ has redeemed from the curse of the law (Gal. 3:13; 4:5; exagorazein in both cases).基督救贖，從法律的詛咒（ gal. 3時13分; 4:5 ; exagorazein在這兩種情況下） 。 In the apostle's most concentrated section on the work of Christ he couples redemption with justification and propitiation (Rom. 3:24; cf. I Cor. 1:30).在使徒保羅的最集中的一段關於聯合國工作的基督，他夫婦與贖回的理由和propitiation （羅馬書3時24分;比照，我肺心病。 1:30 ） 。 One prominent feature of Paul's usage is the double reference to the word, with a present application to the forgiveness of sins based on the ransom price of the shed blood of Christ (Eph. 1:7; cf. I Pet. 1:18-19), and a future application to the deliverance of the body from its present debility and liability to corruption (Rom. 8:23).其中一個突出的特點，保羅的用法是雙重提到這個詞，以目前的應用以寬恕的捷聯慣導系統的基礎上，贖金價格的拋頭顱，灑熱血的基督（以弗所書1時07分;比照，我的寵物。 1:18 - 19 ） ，而未來應用到解脫的身體由目前debility和賠償責任，以貪污（羅馬書8時23分） 。 This latter event is associated with the day of redemption (Eph. 4:30), not in the sense that redemption will then be operative for the first time, but that the redemption secured by Christ and applied to the soul's forgiveness is then extended to include the body as well, so that salvation is broughtto its intended consummation.這後一種情況，是與日贖回（以弗所書4:30 ） ，而不是在某種意義上說，贖回再手術為第一次，但贖回擔保基督，並應用於靈魂的寬恕，然後擴展到包括身體很好，所以說，救恩是broughtto其意圓滿。
Redemption, though it includes the concept of deliverance, is a more precise term.贖買的方式，雖然它包括概念的解脫，是一個更準確的詞。 Otherwise it would be expected that biblical writers would make more extensive use of words denoting deliverance per se, such as lyein or rhyesthai, to the neglect of words for redeem.否則會預計聖經作家將能更廣泛地利用詞的解脫本身的問題，如lyein或rhyesthai ，而忽視的話，為挽回。 Yet such is not the case.不過，這種情況並非如此。 It is significant that Paul can content himself with the use of rhyesthai when setting forth the relation of Christ's saving work for us with respect to hostile angelic powers (Col. 1:13), yet when he passes to a contemplation of the forgiveness of our sins he must change his terminology to that of redemption (Col. 1:14).這是一個非常重要保羅內容，可以自己使用rhyesthai時，又提出了有關基督的拯救工作，為我們作出敵對天使的權力（歌1:13 ） ，當他通過一個沉思的寬恕我們的捷聯慣導系統，他必須改變他的術語說，贖買（歌1:14 ） 。 No word in the Christian vocabulary deserves to be held more precious than Redeemer, for even more than Savior it reminds the child of God that his salvation has been purchased at a great and personal cost, for the Lord has given himself for our sins in order to deliver us from them.無字在基督教詞彙不愧為舉辦更珍貴，比救贖主，甚至多於救世主，它提醒孩子的上帝，他的救恩已經購買的，在一個偉大和個人支付費用的，因為上帝給了自己，為我們的罪，在治安為了救我們脫離他們。
EF
Harrison英法哈里森
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
參考書目
L. Morris, The
Apostolic Preaching of the Cross; J. Schneider and C. Brown, NIDNTT, III,
177ff.; O. Procksch et al., TDNT, IV, 328ff.; RJ Banks, ed., Reconciliation and
Hope; V. Taylor, Forgiveness and Reconciliation; BB Warfield, The Plan of
Salvation; J. Murray, Redemption, Accomplished and Applied; S. Lyonnet and L.
Sabourin, Sin, Redemption, and Sacrifice.屬莫里斯，教廷鼓吹的兩岸的J.施耐德和C布朗， nidntt
，三， 177ff 。 ;澳procksch等人， tdnt ，四， 328ff 。 ;的RJ銀行，海關，和解與希望;五，泰勒，寬恕與和解;
BB心跳沃菲爾德，救恩計劃的J.默里，贖回，完成和應用;第lyonnet和L sabourin ，單仲偕，贖回和犧牲。
The restoration of man from the bondage of sin to the liberty of the children of God through the satisfactions and merits of Christ.恢復男子從桎梏的罪過人身自由的子女上帝透過滿足感和優點的基督。
The word redemptio is the Latin Vulgate rendering of Hebrew kopher and Greek lytron which, in the Old Testament means generally a ransom-price.字redemptio是拉丁語vulgate繪製希伯來語kopher和希臘語lytron其中，在舊約是指一般贖金價格。 In the New Testament, it is the classic term designating the "great price" (1 Corinthians 6:20) which the Redeemer paid for our liberation.在新約聖經，它是典型的任期委派的"大價錢" （哥林多前書6時20分） ，其中支付的救主為我們的解放。 Redemption presupposes the original elevation of man to a supernatural state and his downfall from it through sin; and inasmuch as sin calls down the wrath of God and produces man's servitude under evil and Satan, Redemption has reference to both God and man.贖回假定原高程的男子走向超自然狀態和他的下台，由它通過單;因為單仲偕呼籲下來上帝所憎惡和製作人的奴役下，邪惡和撒旦，贖回已提到這兩個神人。 On God's part, it is the acceptation of satisfactory amends whereby the Divine honour is repaired and the Divine wrath appeased.對上帝的一部分，它是驗收令人滿意的修訂而神聖的榮譽，是得到修復和神聖憤怒姑息。 On man's part, it is both a deliverance from the slavery of sin and a restoration to the former Divine adoption, and this includes the whole process of supernatural life from the first reconciliation to the final salvation.關於人的部分，它既是一個解脫，從奴隸制度的罪惡，並恢復到原來的神聖收養，這當然包括在整個過程中的超自然的生活，從第一和解作出了最後的救贖。 That double result, namely God's satisfaction and man's restoration, is brought about by Christ's vicarious office working through satisfactory and meritorious actions performed in our behalf.這雙重結果，即上帝的滿意度與人的修復工作，是因基督的替代辦公室工作，通過理想和立功表現的行動，在我們的代表。
I. NEED OF REDEMPTION一，需要贖回
When Christ came, there were throughout the world a deep consciousness of moral depravation and a vague longing for a restorer, pointing to a universally felt need of rehabilitation (see Le Camus, "Life of Christ", I, i).當基督來了，有整個世界成為一個更深層意識的道德depravation和一種模糊的嚮往，為恢復，指著一個普遍覺得需要康復（見樂加繆， "生命的基督" ，我，我） 。 From that subjective sense of need we should not, however, hastily conclude to the objective necessity of Redemption.從主觀意識，需要我們不應該，不過，草草結束，以客觀必然性的贖回權。 If, as is commonly held against the Traditionalist School, the low moral condition of mankind under paganism or even under the Jewish Law is, in itself, apart from revelation no proof positive of the existence of original sin, still less could it necessitate Redemption.如果象是學者普遍對傳統的學校，低道德條件下，人類paganism甚至根據猶太法律，本身就是除了啟示沒有證據證明正面所存在的原罪，更可它需要贖回權。 Working on the data of Revelation concerning both original sin and Redemption, some Greek Fathers, like St. Athanasius (De incarnatione, in PG, XXV, 105), St. Cyril of Alexandria (Contra Julianum in PG, LXXV, 925) and St. John Damascene (De fide orthodoxa, in P. G, XCIV, 983), so emphasized the fitness of Redemption as a remedy for original sin as almost to make it appear the sole and necessary means of rehabilitation.工作，對數據的啟示關於雙方原罪與救贖，一些希臘教父，如聖athanasius （德incarnatione ，編號，二十五號， 105號） ，聖西里爾亞歷山大（矛盾julianum在編號， lxxv ， 925 ）和ST約翰大馬士革（德正當orthodoxa ，在體育克， xciv ， 983 ） ，所以強調了健身的贖回權作為一項補救措施，為原罪，幾乎使它看來唯一的和必要的康復手段。 Their sayings, though qualified by the oft-repeated statement that Redemption is a voluntary work of mercy, probably induced St. Anselm (Cur Deus homo, I) to pronounce it necessary in the hypothesis of original sin.他們說的話，雖然合格的，由經常重複的聲明中表示，贖回是一個自願性的工作，決不手軟，可能誘發聖anselm （當前deus骨頭，我） ，以宣稱其為必要的，在假設的原罪。 That view is now commonly rejected, as God was by no means bound to rehabilitate fallen mankind.但這種觀點現在普遍拒絕，因為上帝，倒也不是必然改過自新塌人類。 Even in the event of God decreeing, out of his own free volition, the rehabilitation of man, theologians point out other means besides Redemption, vg Divine condonation pure and simple on the sole condition of man's repentance, or, if some measure of satisfaction was required, the mediation of an exalted yet created interagent.即使在上帝的頒布，但出於自己的自由意志，康復的人，神學家指出，其他手段除了贖回， vg神縱容單純就唯一條件的人的悔過書，或者，如果某種程度的滿意度需要時，調解的一個開天闢地尚未開闢interagent 。 In one hypothesis only is Redemption, as described above, deemed absolutely necessary and that is if God should demand an adequate compensation for the sin of mankind.在一個假設的，不僅是救贖，如上文所述，認為絕對必要，那就是如果上帝應要求對方是一個足夠的補償，為單人類。 The juridical axiom "honor est in honorante, injuria in injuriato" (honour is measured by the dignity of him who gives it, offence by the dignity of him who receives it) shows that mortal sin bears in a way an infinite malice and that nothing short of a person possessing infinite worth is capable of making full amends for it.司法公理"的榮譽預測在honorante ，傷害在injuriato " （榮譽，是衡量的尊嚴，他是誰給它，犯的尊嚴，他的人得到它）顯示，凡人單熊在某一個無限惡有惡報，並沒有什麼缺少一個人擁有無限價值的能力，充分修改它。 True, it has been suggested that such a person might be an angel hypostatically united to God, but, whatever be the merits of this notion in the abstract, St. Paul practically disposes of it with the remark that "both he that sanctifieth, and they who are sanctified, are all of one" (Hebrews 2:11), thus pointing to the God-Man as the real Redeemer.的確，曾有人建議，這樣的一個人可能是一個天使hypostatically美神，但是，無論是優點，這個概念在抽象的，聖保祿幾乎作主的，它與這句話： "無論他說， sanctifieth ，他們是聖潔，都是一個" （希伯來2,11 ） ，從而指著神人，因為真正的救贖。
II.二。 MODE OF REDEMPTION模式贖回
The real redeemer is Jesus Christ, who, according to the Nicene creed, "for us men and for our salvation descended from Heaven; and was incarnate by the Holy Ghost of the Virgin Mary and became man. He was also crucified for us, suffered under Pontius Pilate and was buried".真正的救贖主就是耶穌基督，衛生組織，根據尼西亞信" ，為我們人類和我們的救恩是從上天，並於肉身由聖靈的聖母瑪利亞，並成為男子，他也是被釘十字架對我們來說，遭受祂比拉多被掩埋" 。 The energetic words of the Greek text [Denzinger-Bannwart, n.充滿活力的話，希臘文[登青格- bannwart ， 12月31日 86 (47)], enanthropesanta, pathonta, point to incarnation and sacrifice as the groundwork of Redemption. 86 （ 47 ） ] ， enanthropesanta ， pathonta ，點，以肉身和犧牲，因為地基的贖回權。 Incarnation - that is, the personal union of the human nature with the Second Person of the Blessed Trinity - is the necessary basis of Redemption because this, in order to be efficacious, must include as attributions of the one Redeemer both the humiliation of man, without which there would be no satisfaction, and the dignity of God, without which the satisfaction would not be adequate.化身，那就是-個人聯盟的人的本質與第二人的祝福三一-是必要的基礎贖買的，因為這樣，為了得到有效的，必須包括作為屬性的一個救贖都屈辱的人，沒有這些，將不會有滿意度，以及有尊嚴的上帝，沒有這一點滿足感並不足夠。 "For an adequate satisfaction", says St. Thomas, "it is necessary that the act of him who satisfies should possess an infinite value and proceed from one who is both God and Man" (III:1:2 ad 2um). "足夠滿意" ，說，聖托馬斯， "這是有必要的行為，他滿足了應具備的無限價值，並從一個人，既是人與上帝" （三： 1:2專案2um ） 。 Sacrifice, which always carries with it the idea of suffering and immolation (see Lagrange, "Religions semitiques", 244), is the complement and full expression of Incarnation.犧牲的，它總是帶有構想的痛苦和殉葬（見拉格朗日中， "宗教semitiques " ， 244 ） ，它是相輔相成，充分體現了化身。 Although one single theandric operation, owing to its infinite worth, would have sufficed for Redemption, yet it pleased the Father to demand and the Redeemer to offer His labours, passion, and death (John 10:17-18).雖然單一theandric行動中，由於其無限的價值，便足以贖回，但也很高興父親的需求和救贖主提供他的勞動，熱情和死刑（約翰10:17-18 ） 。 St. Thomas (III:46:6 ad 6um) remarks that Christ wishing to liberate man not only by way of power but also by way of justice, sought both the high degree of power which flows from His Godhead and the maximum of suffering which, according to the human standard, would be considered sufficient satisfaction.聖托馬斯（三： 46:6專案6um ）備註基督欲解放男子不僅透過權力，但也透過司法，尋求雙方的高度權力，其中流向從他的神的源頭和最大的痛苦據人權標準，都將視為有足夠的滿意度。 It is in this double light of incarnation and sacrifice that we should always view the two concrete factors of Redemption, namely, the satisfaction and the merits of Christ.正是在這種雙重輕的化身和犧牲，我們要始終認為，兩個具體的因素贖買的方式，即，滿意度和案情的喊聲。
A. Satisfaction of Christ答：滿意的基督
Satisfaction, or the payment of a debt in full, means, in the moral order, an acceptable reparation of honour offered to the person offended and, of course, implies a penal and painful work.滿意度，或支付債務的全額，手段，在道德秩序，是一個可以接受的賠償名譽提供給得罪人，當然也暗示了刑法和痛苦的工作。 It is the unmistakable teaching of Revelation that Christ offered to His heavenly Father His labours, sufferings, and death as an atonement for our sins.這是明白無誤的教學啟示基督提供給他在天上的父，他的勞動，痛苦和死亡，作為贖罪，為我們的罪。 The classical passage of Isaias (lii-liii), the Messianic character of which is recognized by both Rabbinical interpreters and New Testament writers (see Condamin, "Le livre d'Isaie" Paris, 1905), graphically describes the servant of Jahveh, that is the Messias, Himself innocent yet chastized by God, because He took our iniquities upon Himself, His self-oblation becoming our peace and the sacrifice of His life a payment for our transgressions.古典通過伊薩亞斯羅（第五十二- liii ） ，救世主式的特點，是公認的兩個猶太教口譯和新約聖經的作者（見孔達曼， "樂livre -伊薩耶"巴黎， 1 905） ，生動地描述了僕人j ahveh，是messias ，自己的無辜，但chastized上帝，因為他上台，我們的罪孽後，本人，其自我oblation成為我們的和平和犧牲了生命的付款為我們的越軌。 The Son of Man proposes Himself as a model of self-sacrificing love because He "is not come to be ministered unto, but to minister and to give his life a redemption for many" (lytron anti pollon) (Matthew 20:28; Mark 10:45).人子提出了自己作為一個典範的自我犧牲的愛，因為他"不是來被ministered所不欲，但部長，並給予他的生命，挽救了很多" （ lytron反pollon ） （馬太20時28分;大關10:45 ） 。 A similar declaration is repeated on the eve of the Passion at the Last Supper: "Drink ye all of this. For this is my blood of the new testament, which shall be shed for many unto remission of sins" (Matthew 26:27, 28).類似的聲明是反复對即將到來的激情，在最後的晚餐： "酒後葉所有這一切都為這是我的血，新約聖經，應為多所不欲，使罪得赦" （馬太26:27 ， 28 ） 。 In view of this and of the very explicit assertion of St. Peter (1 Peter 1:11) and St. John (1 John 2:2) the Modernists are not justified in contending that "the dogma of Christ's expiatory death is not evangelic but Pauline" (prop. xxxviii condemned by the Holy Office in the Decree "Lamentabili" 3 July, 1907).有見及此，這個非常明確斷言的聖彼得大教堂（ 1彼得1時11分）和聖約翰（ 1約翰2:2 ）現代派是沒有道理的，在爭創"教條基督的expiatory死亡並非福音但寶蓮" （ prop.三十八譴責聖辦事處在法令" lamentabili " ， 1907年7月3日） 。 Twice (1 Corinthians 11:23, 15:3) St. Paul disclaims the authorship of the dogma.兩次（ 1哥林多11時23分， 15時03分）聖保祿聲明其作者的教條。 He is, however, of all the New Testament writers, the best expounder of it.但是，他對所有的新約聖經的作家，最好的expounder它。 The redeeming sacrifice of Jesus is the theme and burden of the whole Epistle to the Hebrews' and in the other Epistles which the most exacting critics regard as surely Pauline, there is all but a set theory.該挽救的犧牲，耶穌是主題和負擔整個希伯來人書中說'和在其他書信，其中最苛刻的批評家認為是肯定的寶蓮，有所有而是一套理論。 The main passage is Rom., iii, 23 sq.: "For all have sinned, and do need the glory of God. Being justified freely by his grace, through the redemption, that is in Christ Jesus, Whom God hath proposed to be a propitiation, through faith in his blood, to the shewing of his justice, for the remission of former sins."主要是通過光盤，三， 23平方米的說： "所有有犯罪，並需要神的榮耀。正正當自由，由他的恩典，通過贖買的方式，就是在基督耶穌裡，其中神祂所擬作1 propitiation ，通過信仰他的血液裡，向shewing他的正義，為緩解前的罪孽" 。 Other texts, like Eph., ii, 16; Col., i, 20; and Gal., iii, 13, repeat and emphasize the same teaching.其他文本，如以弗所書第一，二， 16歲;上校，我和20名;和GAL ，三， 13 ，重複強調同一教學。 The early Fathers, engrossed as they were by the problems of Christology have added but little to the soteriology of the Gospel and St. Paul.早期的父親，全神貫注，因為他們所出現的問題的christology已經加入，但極少向soteriology的福音和聖保祿。 It is not true, however, to say with Ritschl (" Die christliche Lehre von der Rechtfertigung und Versohnung", Bonn, 1889), Harnack ("Precis de l'histoire des dogmes", tr. Paris, 1893), Sabatier ("La doctrine de l'expiation et son evolution historique", Paris, 1903) that they viewed Redemption only as the deification of humanity through incarnation and knew nothing of Christ's vicarious satisfaction.這不是真的，不過，要斷言里奇爾（ "死christliche教馮明鏡rechtfertigung und versohnung " ，波恩， 1889年）的Harnack （ "精度德l'史萬dogmes "的TR巴黎， 1893年） ， sabatier （ "香格里拉學說德l'犯罪被害人等兒子演變historique " ，巴黎， 1903 ）表示，他們認為贖回，而且只作為神化的人性的化身和一無所知的基督的替代滿意度。 "An impartial inquiry", says Riviere, "clearly shows two tendencies: one idealistic, which views salvation more as the supernatural restoration of mankind to an immortal and Divine life, the other realistic, which considers it rather as the expiation of our sins through the death of Christ. The two tendencies run side by side with an occasional contact, but at no time did the former completely absorb the latter, and in course of time, the realistic view became preponderant" (Le dogme de la redemption, p. 209). "公正的調查" ，裡維埃說， "很明顯地顯示出兩種傾向：一是理想，有哪些意見救贖，更是超自然的恢復是全人類的不朽和神聖的生命，而其他現實的，其中認為它，而不是作為犯罪被害人我們的罪過，是通過死亡的基督。兩種傾向而言並肩同一個偶然的接觸，但他沒有透露會見前完全吸收後者，並在過程中的時間，現實的觀點作成了" （樂dogme德香格里拉贖回頁209 ） 。 St. Anselm's famous treatise "Cur Deus homo" may be taken as the first systematic presentation of the doctrine of Redemption, and, apart from the exaggeration noted above, contains the synthesis which became dominant in Catholic theology.聖anselm的著名論文"當前deus同源" ，可作為第一次系統地提出中庸贖回，而且，除了由誇張如上所述，載有合成而成為顯性，在天主教神學。 Far from being adverse to the satisfactio vicaria popularized by St. Anselm, the early Reformers accepted it without question and even went so far as to suppose that Christ endured the pains of hell in our place.到目前為止，從不良到satisfactio比卡里亞推廣，由聖anselm ，早期的改革者接受它，沒有問題，甚至竟然以假設基督忍受的痛苦，地獄，在我們的地方。 If we except the erratic views of Abelard, Socinus (d. 1562) in his "de Deo servatore" was the first who attempted to replace the traditional dogma of Christ's vicarious satisfaction by a sort of purely ethical exemplarism.如果我們除不規則的意見阿貝拉爾，索西努（四1562 ）在他的"德迪奧servatore " ，是第一個企圖，以取代傳統的教條基督的替代滿意度是一種純粹的道德exemplarism 。 He was and is still followed by the Rationalist School which sees in the traditional theory all but defined by the Church, a spirit of vindictiveness unworthy of God and a subversion of justice in substituting the innocent for the guilty.他並仍在其次是理性主義所學校看到，在傳統的理論，但都確定了由教會，精神報復辜負上帝和顛覆正義而代以無辜者為無罪。 The charge of vindictiveness, a piece of gross anthropomorphism, comes from confounding the sin of revenge and the virtue of justice.該負責人報復，一塊毛擬人，來自混雜的罪，打擊報復和美德的正義。 The charge of injustice ignores the fact that Jesus, the juridical head of mankind (Ephesians 1:22), voluntarily offered Himself (John 10:15), that we might be saved by the grace of one Saviour even as we had been lost by the fault of the one Adam (Romans 5:15).該負責不公正忽略了一個事實，即耶穌，司法首長人類（以弗所書1:22 ） ，主動提供自己（約翰福音10:15 ） ，我們也許可以救恩典一個救世主，甚至在我們已經遺失，由故障的一個亞當（羅馬書下午5時15 ） 。 It would be a crude conception indeed to suppose that the guilt or culpability of men passed from the consciences of men to the conscience of Christ: the penalty alone was voluntarily assumed by the Redeemer and, in paying it, He washed away our sins and restored us to our former supernatural state and destination.這將是一個粗略的概念的確是假定有罪還是有罪的男子通過從良心上的男人的良心基督：刑罰僅是自願承擔了救贖主，並在支付時，他被沖走了我們的罪過，並恢復我們向前任超自然國和目的地國。
B. Merits of Christ乙的優點基督
Satisfaction is not the only object and value of Christ's theandric operations and sufferings; for these, beside placating God, also benefit man in several ways.滿意度是不是唯一的目標和價值，基督的theandric業務和苦難中，對這些項目，旁邊安撫上帝，也有利於男子在幾個方面。 They possess, in the first place, the power of impetration or intercession which is proper to prayer, according to John, xi, 42: "And I knew that thou hearest me always."他們所擁有的，擺在首位，力量impetration或干涉，這是正確的祈禱，據約翰席， 42 ： "我知道你hearest我始終" 。 However, as satisfaction is the main factor of Redemption with regard to God's honour, so man's restoration is due principally to the merits of Christ.不過，由於滿意度是主要因素，贖回關於上帝的名譽，所以男子的修復工程，是因為主要是優點的喊聲。 That merit, or the quality which makes human acts worthy of a reward at the hands of another, attaches to the works of the Redeemer, is apparent from the easily ascertained presence in them of the usual conditions of merit, namely值得，還是質量，使人類的行為值得獎勵在他人之手，十分重視該項工程的救贖主，是顯而易見的，從容易確定，在他們的慣常條件擇優的原則，即：
the wayfarer state (John 1:14);該wayfarer狀態（約翰1:14 ） ;
moral liberty (John 10:18);道德自由（約翰10時18分） ;
conformity to the ethical standard (John 8:29); and是否符合道德標準（約翰8時29分） ;
Divine promise (Isaiah 53:10).神聖的承諾（以賽亞書53:10 ） 。
Christ merited for Himself, not indeed grace nor essential glory which were both attached and due to the Hypostatic Union, but accidental honour (Hebrews 2:9) and the exaltation of His name (Phil., ii, 9-10).基督值得為自己，而不是實在的恩典，也沒有必要的榮耀，其中既注重，並予以適當向本質的聯盟，但偶然的榮譽章（ 1 2時09分）和提升自己的名字（ phil. ，二， 9-10 ） 。 He also merited for us.他也值得我們。 Such Biblical phrases as to receive "of his fulness" (John 1:16), to be blessed with His blessings (Ephesians 1:3), to be made alive in Him (1 Corinthians 15:22), to owe Him our eternal salvation (Hebrews 5:9) clearly imply a communication from Him to us and that at least by way of merit.例如聖經句話作為接受" ，他fulness " （約翰福音1:16 ） ，將祝福與他的祝福（以弗所書1:3 ） ，以作出活著，在他（哥林多前書15:22 ） ，以感激他，我們永遠救贖（希伯來5時09分） ，顯然暗示了溝通，從他向我們說，至少透過三等功。 The Council of Florence [Decretum pro Jacobitis, Denzinger-Bannwart, n.安理會的佛羅倫薩[ decretum親jacobitis ，登青格- bannwart ， 12月31日 711 (602)] credits man's deliverance from the domination of Satan to the merit of the Mediator, and the Council of Trent (Sess. V, cc. iii, vii, xvi and canons iii, x) repeatedly connects the merits of Christ and the development of our supernatural life in its various phases. 711 （ 602 ） ]貸人的解脫，從統治的撒旦，以優異的調解員和安理會的遄達（ sess.五，消委會第三，七，十六和大砲三， X ）的反复連接的優點基督我國的發展超自然的生命在其各個階段。 Canon iii of Session V says anathema to whoever claims that original sin is cancelled otherwise than by the merits of one Mediator, Our Lord Jesus Christ, and canon x of Session VI defines that man cannot merit without the justice through which Christ merited our justification.佳能第三會議第五說，詛咒誰聲稱原罪是取消了，否則比的優點之一，調解員，我們的主耶穌基督，和佳能公司第X屆VI確定這名男子能不值得，沒有公義，透過基督值得我們的理由。
The objects of Christ's merits for us are the supernatural gifts lost by sin, that is, grace (John 1:14, l6) and salvation (1 Corinthians 15:22); the preternatural gifts enjoyed by our first parents in the state of innocence are not, at least in this world, restored by the merits of Redemption, as Christ wishes us to suffer with Him in order that we may be glorified with Him (Romans 8:17).該物體的基督的優點，我們是超自然的禮物失去單，那就是恩典（約翰福音1:14 ， 16 ）與拯救（ 1哥林多前書15:22 ） ; preternatural禮物所享有的，我們首先家長在國家無罪推定是不知道，至少在這個世界上，恢復的優點，贖回，因為基督希望我們受苦與他，以使我們可以歌頌與他（羅馬書8時17分） 。 St. Thomas explaining how Christ's merits pass on to us, says: Christ merits for others as other men in the state of grace merit for themselves (III:48:1).聖托馬斯解釋如何基督的優點傳授給我們，說：基督的優點，為他人和其他男人在國家的恩典優點，為自己（三： 48:1 ） 。 With us merits are essentially personal.與我們的優點，基本上是個人的。 Not so with Christ who, being the head of our race (Ephesians 4:15-5:23), has, on that score, the unique prerogative of communicating to the subordinate personal members the Divine life whose source He is.並非如此，與基督的人，作為主管我們的種族（以弗所4:15-5:23 ）說，警方已經就這一分數，獨特的特權進行溝通，向下屬個人會員神聖生命的源泉，是他。 "The same motion of the Holy Ghost", says Schwalm, "which impels us individually through the various stages of grace toward life eternal, impels Christ but as the leader of all; and so the same law of efficacious Divine motion governs the individuality of our merits and the universality of Christ's merits" (Le Christ, 422). "同一議案的聖靈" ，施瓦姆說， "這迫使我們單獨通過不同階段的恩典走向永恆的生命，迫使基督，但作為領導者的一切;等同一法律的有效神聖的議案，執政個性我們的優點和普遍性的基督的功績" （樂基督， 422 ） 。 It is true that the Redeemer associates others to Himself "For the perfecting of the saints, . . . for the edifying of the body of Christ" (Ephesians 4:12), but their subordinate merit is only a matter of fitness and creates no right, whereas Christ, on the sole ground of His dignity and mission can claim for us a participation in His Divine privileges.這是事實的救贖主同夥別人稱自己" ，為完善我國的聖人， … … 。為啟發性的基督的身體" （以弗所書4時12分） ，但其下屬的優點是不僅是一個健身和不造成正確的，而基督，在鞋底上的理由，他的尊嚴和使命，可以說為我們找到了參加他的神聖特權。
All admit, in Christ's meritorious actions, a moral influence moving God to confer on us the grace through which we merit.都承認，在基督裡的功勳行動，在道義上的影響力動上帝賦予我們的恩典，我們透過三等功。 Is that influence merely moral or does it effectively concur in the production of grace?是的影響力，只是道德或是否有效表示贊同此項生產的恩典？ From such passages as Luke, vi 19, "virtue went out from him", the Greek Fathers insist much on the dynamis zoopoios or vis vivifica, of the Sacred Humanity, and St. Thomas (III:48:6) speaks of a sort of efficientia whereby the actions and passions of Christ, as vehicle of the Divine power, cause grace by way of instrumental force.從這樣的通道，為路加，六19 ， "德失控，從他的" ，希臘的父親堅持要多少就dynamis zoopoios或對vivifica ，神聖的人類，和聖托馬斯（三： 48:6 ）講的是一種對efficientia據此行動和激情的基督，作為汽車的神力，事業寬限期的方式，器樂武力。 Those two modes of action do not exclude each other: the same act or set of acts of Christ may be and probably is endowed with twofold efficiency, meritorious on account of Christ's personal dignity, dynamic on account of His investment with Divine power.上述兩種模式的行動，不排除對方：同樣的行為，或者一套行為基督的可能，也許是天賦的雙重效益，對立功帳戶基督的人格尊嚴權，動態考慮到他的投資與神聖的權力。
III.三。 ADEQUACY OF REDEMPTION充足的救贖
Redemption is styled by the "Catechism of the Council of Trent" (1, v, 15) "complete, integral in all points, perfect and truly admirable".贖回是風格的，由"理講授了安理會的遄達" （ 1 ，五， 15 ） "完成後，積分在各點，完善的，真正令人欽佩" 。 Such is the teaching of St. Paul: "where sin abounded, grace did more abound" (Romans 5:20), that is, evil as the effects of sin are, they are more than compensated by the fruits of Redemption.這就是教學的聖保祿說： "如果單abounded ，雍容也更比比皆是" （羅馬書5時20分） ，即是邪惡的，因為影響的代價是，他們更超過補償的果實贖回權。 Commenting on that passage St. Chrysostom (Hom. X in Rom., in PG, LX, 477) compares our liability to a drop of water and Christ's payment to the vast ocean.評論說，通過聖金口（ hom. X在光盤，在編號，中心LX ， 477 ）相比，我們的責任，以一滴水和基督的直接支付給汪洋大海。 The true reason for the adequacy and even superabundance of Redemption is given by St. Cyril of Alexandria: "One died for all . . . but there was in that one more value than in all men together, more even than in the whole creation, for, beside being a perfect man, He remained the only son of God" (Quod unus sit Christus, in PG, LXXV, 135fi).真正的原因是否足夠，甚至superabundance贖買的，是給予的聖西里爾亞歷山大說： "死亡一人所有… … 。但也有在這其中更多的價值比所有男人在一起，更多的，甚至比在整個創作，為，旁邊是一個完美的男人，他仍然是唯一上帝的兒子" （和一坐基督，在編號， lxxv ， 135fi ） 。 St. Anselm (Cur Deus homo, II, xviii) is probably the first writer who used the word "infinite," in connection with the value of Redemption: "ut sufficere possit ad solvendum quod pro peccatis totius mundi debetur et plus in infinitum".聖anselm （當前deus同源，二，十八）可能是第一個作家，用"無限" ，他涉嫌與價值贖回： "當sufficere possit專案solvendum和親peccatis totius世界之debetur等加在多不勝數" 。 This way of speaking was strongly opposed by John Duns Scotus and his school on the double plea that the Humanity of Christ is finite and that the qualification of infinite would make all Christ's actions equal and place each of them on the same level with His sublime surrender in the Garden and on Calvary.這樣的發言表示強烈反對，由約翰duns scotus和他的學生對雙懇求說，人類的基督是有限的，並表示該學歷的無限將使所有基督的行動，平等和地點他們每個人對同一水平與他的崇高投降在花園和calvary 。 However the word and the idea passed into current theology and were even officially adopted by Clement VI (Extravag. Com. Unigenitus, V, IX, 2), the reason given by the latter, "propter unionem ad Verbum", being the identical one adduced by the Fathers.不過， Word和想法通過成為當前神學，並正式通過了由克萊門特六（ extravag. COM的。 unigenitus ，五，九， 2 ） ，原因是由於受到後者， " propter unionem專案拉丁文字語言" ，但內容相同的一所引證的父親。 If It is true that; according to the axiom "actiones sunt suppositorum", the value of actions is measured by the dignity of the person who performs them and whose expression and coefficient they are, then the theandric operations must be styled and are infinite because they proceed from an infinite person.如果這是事實，根據公理" actiones必須遵守suppositorum " ，其價值的行動，是根據人的尊嚴，他們的表現和他們的表達及係數，他們是那麼theandric行動必須冠之和是無限的，因為它們的出發點是一個無限大的人。 Scotus's theory wherein the infinite intrinsic worth of the theandric operations is replaced by the extrinsic acceptation of God, is not altogether proof against the charge of Nestorianism leveled at it by Catholics like Schwane and Rationalists like Harnack. scotus的理論，那是無限的內在價值及其在theandric業務所取代，外在的接受上帝的，是不是完全沒有證據證明對分管景教為平地，在它的天主教徒一樣schwane和理性一樣的Harnack 。 His arguments proceed from a double confusion between the person and the nature, between the agent and the objective conditions of the act.他的論點，從雙重混淆了人與自然之間，代理商和客觀條件的行為。 The Sacred Humanity of Christ is, no doubt the immediate principle of Christ's satisfactions and merits, but that principle (principium quo) being subordinate to the Person of the Word (principium quod), borrows from it the ultimate and fixed value, in the present case infinite, of the actions it performs.神聖的人性基督的是，毫無疑問，眼前的原則，基督的滿足感和優點，但這一原則（原理性現狀） ，從屬的人的話語（原理和） ，借用它最終和定值，在當前案例無限的，所採取行動的，它的表現而定。 On the other hand, there is in Christ's actions, as in our own, a double aspect, the personal and the objective: in the first aspect only are they uniform and equal while, viewed objectively, they must needs vary with the nature, circumstances, and finality of the act.在另一方面，有在基督裡的行動，因為在我們自己的，雙方面看，個人和目的：第一方面，他們不僅是統一的和平等的，同時，客觀地看，他們必須需要與不同性質的情況下，和終局性的行為。
From the adequacy and even superabundance of Redemption as viewed in Christ our Head, it might be inferred that there is neither need nor use of personal effort on our part towards the performance of satisfactory works or the acquisition of merits.從充足，甚至superabundance贖買的作為來看，在基督我們的頭部，它可能推斷，既不存在必要，也沒有使用個人的努力，對我們而言，對表現滿意工程或購置的可取之處。 But the inference would be fallacious.但推理，將謬誤。 The law of cooperation, which obtains all through the providential order, governs this matter particularly.該法的合作，它得到了所有通過天賜秩序，管了這件事特別。 It is only through, and in the measure of, our co-operation that we appropriate to ourselves the satisfactions and merits of Christ.因為只有通過，並在措施的，我們的共同運作，使我們適當的對自己的滿意度和優點的基督。 When Luther, after denying human liberty on which all good works rest, was driven to the makeshift of "fiducial faith" as the sole means of appropriating the fruits of Redemption, he not only fell short of, but also ran counter to, the plain teaching of the New Testament calling upon us to deny ourselves and carry our cross (Matthew 16:24), to walk in the footsteps of the Crucified (1 Peter 2:21), to suffer with Christ in order to be glorified with Him (Rom. viii, 17), in a word to fill up those things that are wanting to the sufferings of Christ (Colossians 1:24).當路德後，否定人的自由，所有好的作品休息，驅車前往湊合"的Fiducial誠信"作為唯一的手段，挪用成果贖買的方式，他不但達不到，而且還適得其反，平原教學中的新約全書呼籲我們否定自己，並進行交叉（馬太16時24分） ，以走在步其後塵，被釘十字架（ 1彼得2時21分） ，受苦與基督同在，以讚美與他（光碟第八節， 17 ） ，一言以填補這些事情是想向苦難的基督他們（ 1:24 ） 。 Far from detracting from the perfection of Redemption, our daily efforts toward the imitation of Christ are the test of its efficacy and the fruits of its fecundity.遠遠偏離完美的救贖，我們的日常努力模仿基督的考驗，其療效和水果，其繁殖力。 "All our glory", says the Council of Trent, "is in Christ in whom we live, and merit, and satisfy, doing worthy fruits of penance which from Him derive their virtue, by Him are presented to the Father, and through Him find acceptance with God" (Sess. XIV, c. viii) "我們所有的榮耀" ，稱安理會的遄達" ，在基督裡的人，我們生活，擇優的原則，並滿足，做無愧于水果的懺悔，這從他得美德，而他所提交給父親，並通過他找到接受與上帝" （ sess.十四，長八）
IV.四。 UNIVERSALITY OF REDEMPTION普遍性贖回
Whether the effects of Redemption reached out to the angelic world or to the earthly paradise is a disputed point among theologians.效應是否贖回接觸到天使的世界，還是向人間天堂，是一個有爭議的點之間的神學家。 When the question is limited to fallen man it has a clear answer in such passages as I John, ii, 2; I Tim.當問題是有限倒下男子它有一個明確的回答，在這種通道，因為我約翰，二，二，我添。 ii, 4, iv, 10; II Cor., v, 16; etc., all bearing out the Redeemer's intention to include in His saving work the universality of men without exception.二，四，四， 10歲;二，肺心病，五， 16等，全部均附有出救贖的打算，包括在他的挽救工作，普遍性的男人，沒有例外。 Some apparently restrictive texts like Matt., xx, 28 xxvi, 28; Rom., v, 15; Heb., ix, 28, where the words "many" (Multi), "more" (plures), are used in reference to the extent of Redemption, should be interpreted in the sense of the Greek phrase no pollon, which means the generality of men, or by way of comparison, not between a portion of mankind included in, and another left out of, Redemption, but between Adam and Christ.一些明顯的限制性文本喜歡馬特， XX條， 28 26 ， 28日;光碟，五， 15票;以弗所書，第九章， 28 ，而這些話"許多" （多） ， "多" （幾個） ，是用於參考向程度的贖回，應當解釋為意識希臘短語沒有pollon ，這意味著一般性的男人，或通過比較，而不是國家之間的部分人類列入，另外左出，贖回，但與亞當和基督。 In the determination of the many problems that arose from time to time in this difficult matter, the Church was guided by the principle laid down in the Synod of Quierzy [Denzinger-Bannwart n.在決定有關的許多問題出現，從時間，以時間，在這艱難的事，教會是按字方針指引下，在主教的quierzy [登青格- bannwart 12月31日 319 (282)] and the Council of Trent [Sess. 319 （ 282 ） ]和安理會的遄達[ sess 。 VI, c.六，長 iii, Denzinger-Bannwart, n.三，登青格- bannwart ， 12月31日 795 (677)] wherein a sharp line is drawn between the power of Redemption and its actual application in particular cases. 795 （ 677 ） ] ，那是大幅線是區分權力的贖回及它的實際應用情況，在特殊情況下。 The universal power has been maintained against the Predestinarians and Calvinists who limited Redemption to the predestinated (cf. the councils named above), and against the Jansenists who restricted it to the faithful or those who actually come to faith [prop.通用電力一直保持著對predestinarians和calvinists人有限贖回向predestinated （參看議會任命段） ，並針對詹森教徒誰受限制，它給教友或那些真正來信仰[版權。 4 and 5, condemned by Alexander VIII, in Denzinger-Bannwart, 1294-5 (1161-2)] and the latter's contention that it is a Semi-Pelagian error to say that Christ died for all men has been declared heretical [Denzinger-Bannwart, n.1096 (970)]. 4日和5日譴責亞歷山大第八，在登青格- bannwart ， 1294-5 （ 1161-2 ） ]及後者的爭論，這是一個半pelagian誤差說，基督的死，為所有男子已被宣布為邪教[登青格- bannwart ， n.1096 （ 970 ） ] 。 The opinion of Vasquez and a few theologians, who placed children dying without baptism outside the pale of Redemption, is commonly rejected in Catholic schools.認為巴斯克斯和少數神學家，誰放在兒童自生自滅的洗禮外蒼白贖買的方式，通常是拒絕在天主教會學校。 In such cases no tangible effects of Redemption can be shown, but this is no reason for pronouncing them outside the redeeming virtue of Christ.在這種情況下，沒有任何有形的影響，贖回可以證明，但我們不能因此而宣告了他們之外挽救憑藉基督。 They are not excluded by any Biblical text.他們不排除任何聖經文本。 Vasquez appeals to I Tim., ii, 3-6, to the effect that those children, not having any means or even possibility to come to the knowledge of the truth, do not seem to be included in the saving will of God.巴斯克斯上訴至I添。第一，二， 3-6 ，其大意是那些兒童，沒有任何手段，甚至有可能來認識真理，似乎並沒有被列入拯救上帝的意志。 If applied to infants at all, the text would exclude likewise those who, as a matter of fact, receive baptism.如果應用在嬰幼兒的一切，在文將排除同樣的人，是眾所周知的事，事實上，接受洗禮。 It is not likely that Redemption would seek adults laden with personal sins and omit infants labouring under original sin only.它是不是有可能贖回將尋求成年人拉丹與個人的罪過和省略兒勞苦下原罪只。 Far better say with St. Augustine: "Numquid parvuli homines non sunt, ut non pertineat ad eos quod dictum est: vult omnes salvos fieri?"到目前為止，更好地說，聖奧古斯丁說： " numquid parvuli homines非約束性， UT斯達康非pertineat專案eos和格言預測： vult義務salvos fieri " ？ (Contra Julianum, IV, xiii). （矛盾julianum ，四，十三） 。 With regard to the de facto application of Redemption in particular cases, it is subject to many conditions, the principal being human liberty and the general laws which govern the world both natural and supernatural.對於既成的應用贖回在特殊情況下，它是受很多條件後，主要被人類自由和一般規律，而執政世界自然和超自然的。 The Universalists' contention that all should finally be saved lest Redemption be a failure is not only unsupported by, but also opposed to, the New Dispensation which far from suppressing the general laws of the natural order, places in the way of salvation many indispensable conditions or laws of a freely established supernatural order.該universalists '爭論，都應該終於得救以免贖回是失敗，不僅是無依無靠的，但也反對，新的服務省卻這遠遠打壓一般規律的自然秩序，在地方道路的救贖許多必不可少的條件或法律的自由設立了超自然的秩序。 Neither should we be moved by the reproaches of failure often flung at Redemption on the plea that, after nineteen centuries of Christianity, a comparatively small portion of mankind has heard the voice of the Good Shepherd (John 10:16) and a still smaller fraction has entered the true fold.我們也不應該提出該責備的失敗常常是偏遠，在贖回上認罪，在經過十九世紀的基督教，一個比較小的部分，人類聽到的聲音，好牧人（約翰[ 10:16 ） ，並仍小部分進入了真正的3倍。 It was not within God's plan to illumine the world with the light of the Incarnate Word at once, since he waited thousands of years to send the Desired of the Nations.它是不是上帝的計劃去照亮了世界與輕的肉身字一時間，因為他等待了千百年來的，把理想的國家。 The laws of progress which obtain everywhere else govern also the Kingdom of God.法律的進步而獲得天下治亦神的國度。 We have no criterion whereby we can tell with certainty the success or failure of Redemption, and the mysterious influence of the Redeemer may reach farther than we think in the present as it certainly has a retroactive effect upon the past.我們沒有標準，讓我們可以告訴肯定成敗贖買的方式，和神秘的影響力的救贖主，可達到做得比我們認為在當前的，因為它肯定是有追溯效力後，在過去的。 There can be no other meaning to the very comprehensive terms of Revelation.不可能有任何別的意思非常全面的條款啟示。 The graces accorded by God to the countless generations preceding the Christian era, whether Jews or Pagans, were, by anticipation, the graces of Redemption.恩寵賦予上帝給了無數世代的前基督教時代，無論是猶太人或異教徒，分別為，由期盼，反倒贖回權。 There is little sense in the trite dilemma that Redemption could benefit neither those who were already saved nor those who were forever lost, for the just of the Old Law owed their salvation to the anticipated merits of the coming Messias and the damned lost their souls because they spurned the graces of illumination and good will which God granted them in prevision of the saving works of the Redeemer.還有的是沒有多大意義的，在陳腐的困境贖回可受益既不是那些已經保存的，也不是那些永遠失去了，為的只是舊法欠他們的救國預期的優點，未來messias和該死失去了他們的靈魂，因為他們唾棄恩寵的光照和良好的意願，上帝賦予他們在預知的節水工程的救贖。
V. TITLE AND OFFICES OF THE REDEEMER五，標題和辦事處的救贖
Besides the names Jesus, Saviour, Redeemer, which directly express the work of Redemption, there are other titles commonly attributed to Christ because of certain functions or offices which are either implied in or connected with Redemption, the principal being Priest, Prophet, King and Judge.除了名字耶穌，救世主，救世主，它直接反映工作的贖回，但也有其他職稱歸咎於基督教會因為某些職能或辦事處，這是隱含的或與贖回後，主要被牧師，先知，國王和法官審理。
Priest牧師
The sacerdotal office of the Redeemer is thus described by Manning (The Eternal Priesthood, 1):該sacerdotal辦公室的救贖主，因此形容曼寧（永恆的神職人員， 1 ） ：
What is the Priesthood of the Incarnate Son?什麼是神職人員的肉身的兒子嗎？ It is the office He assumed for the Redemption of the world by the oblation of Himself in the vestment of our manhood.這是該辦事處是他就任為救贖世界的，由oblation自己在法衣我們的男子漢氣概。 He is Altar, Victim and Priest by an eternal consecration of Himself.他的祭壇，向受害者和牧師由一個永恆的consecration的自己。 This is the priesthood forever after the order of Melchisedek who was without beginning of days or end of life &151; a type of the eternal priesthood of the son of God.這是聖職後，永遠秩序melchisedek誰沒有一開始的幾天或壽命結束&151;一種永恆的神職人員的上帝的兒子。
As sacrifice, if not by the nature of things, at least by the positive ordinance of God, is part of Redemption, the Redeemer must be a priest, for it is the function of the priest to offer sacrifice.作為犧牲，如果不是由事物性質，至少通過積極條例上帝的，是部分贖回，救世主必須是一個牧師，因為它的職能是不是神父提供犧牲。 In an endeavour to induce the newly converted Jews to abandon the defective Aaronic priesthood and to cling to the Great High Priest who entered heaven, St. Paul in his Epistle to the Hebrews, extols the dignity of Christ's sacerdotal office.在努力促使新建改建猶太人放棄瑕疵aaronic神職人員和拖向偉大的大祭司的人進入天堂，聖保羅在希伯來人書中說，吹捧的尊嚴，基督的sacerdotal辦公室。 His consecration as a priest took place, not from all eternity and through the procession of the Word from the Father, as some of the theologians seem to imply, but in the fulness of time and through the Incarnation, the mysterious unction which made Him priest being none else than the Hypostatic Union.他consecration作為一名牧師發生的，而不是從所有永恆，並通過遊行的一詞來自父親，因為部分的神學家似乎意味，但在fulness的時間，並通過化身，神秘unction ，使他的神父沒有人，否則比本質的聯盟。 His great sacrificial act was performed on Calvary by the oblation of Himself on the Cross, is continued on earth by the Sacrifice of the Mass and consummated in heaven through the sacrificial intention of the priest and the glorified wounds of the victim.他的偉大的祭祀行為是對calvary由oblation自己在十字架上，是繼續在地球上所犧牲的群眾，並委託在天上，透過祭祀的用意神父和歌頌的傷口受害人。 The Christian priesthood, to which is committed the dispensation of the mysteries of God, is not a substitute for, but the prolongation of, the priesthood of Christ: He continues to be the offerer and the oblation; all that the consecrated and consecrating priests do in their ministerial capacity, is to "show forth the death of the Lord" and apply the merits of His Sacrifice.基督教神職人員，是致力於這項新的服務省卻的奧秘上帝，是不是一種替代，但延長的，神職人員的基督：他繼續成為offerer和oblation都認為consecrated和consecrating神父做在其部長級會議能力，是為了"顯示出來的死亡上帝" ，適用的優點，他的犧牲。
Prophet先知
The title of Prophet applied by Moses (Deuteronomy 18:15) to the coming Messias and recognized as a valid claim by those who heard Jesus (Luke 7:10), means not only the foretelling of future events, but also in a general way the mission of teaching men in the name of God.標題先知適用摩西（申命記18:15 ）未來messias ，並確認為有效的索賠由那些聽到耶穌（路加福音7時10分） ，是指不僅是預言未來事件的，而且在一般的方式該特派團的教學男子在上帝的名義。 Christ was a Prophet in both senses.耶穌是一個先知，在雙方理智。 His prophecies concerning Himself, His disciples, His Church, and the Jewish nation, are treated in manuals of apologetics (see McIlvaine, "Evidences of Christianity", lect. V-VI, Lescoeur, "Jésus-Christ", 12e conféer.: Le Prophète).他的預言有關其本人，他的弟子，他的教會，與猶太民族，是治療手冊的護（見mcilvaine ， "證據的基督教信仰" ， lect 。第五和第六部分，萊斯克爾， " jésus -基督" ，第十㆓ E conféer ：樂prophète ） 。 His teaching power (Matthew 7:29), a necessary attribute of His Divinity, was also an integrant part of Redemption.他的教學力量（馬太7時29分） ，一個必要的屬性，他的神性，也是一個integrant部分贖回權。 He who came "to seek and to save that which was lost" (Luke 19:10) should possess every quality, Divine and human, that goes to make the efficient teacher.他來到" ，以尋求和挽救那失掉了" （路加福音19:10 ）應具備的一切素質，神和人的，即雲，使有效率的老師。 What Isaias (Iv, 4) foretold, "Behold I have given him for a witness to the people, for a leader and a master to the Gentiles", finds its full realization in the history of Christ.什麼伊薩亞斯羅（四， 4 ）預言， "看哪，我給了他一個見證到人，一個領導人和一個大師向外邦人" ，認定它的充分實現，在歷史上的耶穌。 A perfect knowledge of the things of God and of man's needs, Divine authority and human sympathy, precept and example combine to elicit from all generations the praise bestowed on Him by His hearers - "never did man speak like this man" (John 7:46).一個完美的知識含量的東西，上帝和人的需要，神的權威和人情，言教與實例相結合，徵求各世代讚美賜予他的，他hearers -"沒人說話一樣，這名男子" （約翰福音7 ： 46 ） 。
King國王
The kingly title frequently bestowed on the Messias by the Old Testament writers (Ps. ii, 0; Is. ix, 6, etc.) and openly claimed by Jesus in Pilate's Court (John 18:37) belongs to Him not only in virtue of the Hypostatic Union but also by way of conquest and as a result of Redemption (Luke 1:32).王道標題頻頻賜予就messias由舊約作家（雅歌二0 ;是第九，第6 ，等等） ，並公開宣稱耶穌在比拉多的法庭（約翰18時37分） ，屬於他不僅在美德該本質的聯盟，而且方式征服和由於贖回（路1:32 ） 。 Whether or not the temporal dominion of the universe belonged to His royal power, it is certain that He understood His Kingdom to be of a higher order than the kingdoms of the world (John 18:36).還是不顳統治宇宙屬於他的皇家權力，但可以肯定，他明白了他的王國便成為高階比王國的世界（約翰18時36分） 。 The spiritual kingship of Christ is essentially characterized by its final object which is the supernatural welfare of men, its ways and means which are the Church and the sacraments, its members who are only such as, through grace, have acquired the title of adopted children of God.精神王權的基督是本質的特點是其最後的目的，這是超自然福利的男子，其方法和手段，這是教會與聖禮，它的成員，他們都是只有等，透過恩典，有後天的標題領養子女上帝的。 Supreme and universal, it is subordinate to no other and knows no limitations of either time or place.最高人民法院和普遍性，它是從屬並無其他，而且知道任何限制無論時間或地點。 While the kingly functions of Christ are not always performed visibly as in earthly kingdoms, it would be wrong to think of His Kingdom as a merely ideal system of thought.而王道職能基督並不總是表現明顯，因為在塵世王國，這將是錯誤的認為他的英國作為一個純粹的理想制度的思路。 Whether viewed in this world or in the next, the "Kingdom of God" is essentially hierarchic, its first and last stage, that is, its constitution in the Church and its consummation in the final judgment, being official and visible acts of the King.無論在這個世界上，還是在其次， "神的國度"在本質上的層次，它的第一個和最後一個階段，也就是憲法在教會和它的圓滿，在終審判決，被官方和有形的行為國王。
Judge法官
The Judicial office so emphatically asserted in the New Testament (Matthew 25:31; 26:64; John 5:22 sq.; Acts 10:42) and early symbols [Denzinger-Bannwart, nn.司法辦公室，所以強調斷言，在新約聖經（馬太25:31 ; 26:64 ;約翰5點22平方米;行為10:42 ）和早符號[登青格- bannwart ，神經網絡。 1-41 (1-13)] belongs to Christ in virtue of His Divinity and Hypostatic Union and also as a reward of Redemption. 1-41 （ 1-13 ） ]屬於基督教憑藉其神性與本質的聯盟，並作為獎勵的贖回權。 Seated at the right hand of God, in token not only of rest after the labours of His mortal life or of glory after the humiliations of His Passion or of happiness after the ordeal of Golgotha, but also of true judicial power (St. Augustine, "De fide et symbolo", in PL, XL, 188), He judges the living and the dead.坐下，在適當的上帝之手，在令牌不僅休息後，勞動力的凡人，他的生命或獲得榮譽後，屈辱，他的激情或幸福後，磨難的各各他，而且還真正的司法權（聖奧古斯丁， "德正當等symbolo " ，在特等， xL的188人） ，根據他的判斷活人與死人。 His verdict inaugurated in each individual conscience will become final at the particular judgment and receive a solemn and definitive recognition at the assizes of the last judgment.他的判決書創刊於每一個人的良知，將成為最終在特定的判斷，並接受了隆重而明確承認在assizes的最後判決。 (See ATONEMENT.) （見贖罪） 。
Publication information Written by JF Sollier.出版信息書面由JF sollier 。 Transcribed by William O'Meara.轉錄由威廉o'meara 。 The Catholic Encyclopedia, Volume XII.天主教百科全書，體積十二。 Published 1911. 1911年出版。 New York: Robert Appleton Company.紐約：羅伯特Appleton還公司。 Nihil Obstat, June 1, 1911. nihil obstat ， 1911年6月1日。 Remy Lafort, STD, Censor.人頭馬lafort ，性病，檢查員。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +約翰farley樞機主教，大主教紐約
Bibliography參考書目
OXENHAM, The Atonement (London, 1881); RlVIERE, Le dogme de la Redemption (Paris 1905); HUGON, Le mystere de la Redemption (Paris, 1910); GRIMAL, Le sacerdoce et 1e sacrifice (Paris, 1911); HUNTER, Outlines of dogmatic theology (New York 1894); WILHELM AND SCANNELL, Manual of Catholic theology (London, ;901); TANQUERET, Synopsis theologiae dogmaticae specialis (Rome, Tournai Paris, 1909); with a good bibliography II, 404, and passim; RITTER, Christus der Erloser (Linz, 1903); MUTH, Heilstadt Christi als stelloertretende Genugthuung (Ratisbon, 1904). oxenham ，贖罪（倫敦， 1881年） ; rlviere ，樂dogme德香格里拉贖回（巴黎1905年） ; hugon ，樂神秘德香格里拉贖回（巴黎， 1910年） ; grimal ，樂sacerdoce等1 E犧牲（巴黎， 1911年） ;亨特綱要的教條式的神學（紐約1894年） ;威廉和Scannell先生，手動天主教神學（倫敦， ; 901 ） ; tanqueret ，故事大綱theologiae dogmaticae特別（羅馬， tournai巴黎， 1909年） ;有了一個良好的書目二， 404 ，並各處;裡特爾，基督明鏡erloser （林茨， 1903年） ; muth ， heilstadt基督教勾地表制度stelloertretende genugthuung （拉蒂斯邦， 1904年） 。
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