The word atonement, constructed from at and one , means "to set at one" or "to reconcile."字贖罪，從興建於人 ，意味著"定於一"或"調和" 。 In Christian Theology, atonement denotes the doctrine of the reconciliation of God and man accomplished by the Crucifixion and death of Jesus Christ.在基督教神學，贖罪78中庸和解的人與上帝所完成在十字架上死亡的耶穌基督。
There have been three major theories of atonement: the ransom theory, the Anselmian theory, and the Abelardian theory. 已經有過三次重大理論的贖罪：贖金理論， anselmian理論和abelardian理論。
Martin Luther, John Calvin, and other Reformers developed the Anselmian theory in the direction of penal substitution. Liberal theologians have reverted to an Abelardian type of explanation.馬丁路德，約翰卡爾文，和其他改革者開發anselmian理論方向的刑法替代。自由神學家已回复到一個abelardian類型的解釋。 Gustav Aulen and other Swedish theologians have recently advocated a return to the ransom theory conceived in terms of victory over the powers of evil.古斯塔夫aulen和其他瑞典神學家最近主張回到贖金的理論構思而言，戰勝權力的邪惡。 Since the doctrine of the atonement has never been defined officially, Christian theologians consider themselves free to work out their own theory along lines consonant with the witness of Scripture.由於該學說的贖罪從未被正式界定的，基督教神學家認為自己是自由的工作，自己的理論一直線輔音與證人的經文。
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Reginald H Fuller （ Reginald h更充分
Bibliography
參考書目
V Taylor, Jesus
and His Sacrifice (1937) and The Atonement in New Testament Teaching
(1940). v泰勒，耶穌和他的犧牲（ 1937年）和贖罪，在新約聖經教學（ 1940年） 。
Atonement, in Christian theology, is the expiation of sin and the propitiation of God by the incarnation, life, sufferings, and death of Jesus Christ; the obedience and death of Christ on behalf of sinners as the ground of redemption; in the narrow sense, the sacrificial work of Christ for sinners.贖罪，在基督教神學的，是犯罪被害人的單仲偕和propitiation上帝的化身，貼近生活，痛苦和死亡的耶穌基督;順從和死亡的基督代表的罪人，因為地面上的贖回;狹義，祭祀工作的基督為罪人。 In the theology of many, including nearly all Universalists and Unitarians, atonement signifies the act of bringing people to God, in contradistinction to the idea of reconciling an offended God to his creation.在神學的很多人，包括幾乎所有universalists和unitarians ，贖罪意味的行為使人們向上帝，在對比的想法調和一種冒犯上帝給他的創作風格。
The three principal theories by which theologians attempt to explain the atonement are the following: (1) the Anselmian or sacrificial, that the atonement consists fundamentally in Christ's sacrifice for the sins of humanity; (2) the remedial, that God, through the incarnation, entered into humanity so as to eliminate sin by the ethical process of Christ's life and death and make the human race at one with himself; and (3) the Socinian or moral influence, that Christ's work consists in influencing people to lead better lives.三個主要理論，其中神學家嘗試去解釋贖罪有以下幾方面： （ 1 ） anselmian或祭祀，即贖罪組成，從根本上，在基督的犧牲，為捷聯慣導系統的人性; （ 2 ）修補，即上帝通過化身，進入人類藉以消除罪惡中的倫理過程中的基督的生命和死亡，使人類在一個與自己; （ 3 ） socinian或道義上的影響力，是基督的工作是在影響人，以更美好的生活。 The sacrificial theory takes two general forms: (a) the governmental, that Christ's work was intended to meet the demands of the law of God and make such a moral impression upon humans in favor of the divine government as to render their forgiveness safe; and (b) the satisfaction, that it was intended to satisfy divine justice and make the forgiveness of humanity possible and right.祭祀理論兩個一般形式： （一）政府組織，基督的工作，目的是要滿足上帝的法規，並作出這樣的道德印象後，對人類有利的神聖政府，以使他們的寬恕安全; （二）滿意度，它的用意是為了滿足神的公義，使寬恕人類的可能和權利。 Each of these theories has been further developed many times.每個這些理論得到了進一步發展了很多次。
This word does not occur in the Authorized Version of the New Testament except in Rom.這個詞並不發生在授權版的新約聖經，除了在ROM 。 5:11, where in the Revised Version the word "reconciliation" is used. 5時11分，而在修訂版改為"和解"的運用。 In the Old Testament it is of frequent occurrence.在舊約這是經常發生。 The meaning of the word is simply at-one-ment, ie, the state of being at one or being reconciled, so that atonement is reconciliation.一詞的含義只是在一ment ，即該國正處於一個或正在重新修好，使贖罪是和解。 Thus it is used to denote the effect which flows from the death of Christ.因此，它是用來指效果，因為流動的，從死亡的基督。 But the word is also used to denote that by which this reconciliation is brought about, viz., the death of Christ itself; and when so used it means satisfaction, and in this sense to make an atonement for one is to make satisfaction for his offences (Ex. 32:30; Lev. 4:26; 5:16; Num. 6:11), and, as regards the person, to reconcile, to propitiate God in his behalf.但這個詞也可以用來指認為這是和解帶來的，即，死亡的基督本身;時，使用它意味著滿意度，並在此意義上，使一個贖罪，一是為了使滿意度為他的罪行（例如： 32:30 ;列弗。 4時26分; 5:16 ;序號。 6時11分） ，而且，至於人，以調和，以propitiate上帝在他的名義。
By the atonement of Christ we generally mean his work by which he expiated our sins.由贖罪的基督，我們通常意味著他的工作，其中他expiated我們的罪過。 But in Scripture usage the word denotes the reconciliation itself, and not the means by which it is effected.但在經文中使用這個詞是指和解本身，而不是手段，它的影響。 When speaking of Christ's saving work, the word "satisfaction," the word used by the theologians of the Reformation, is to be preferred to the word "atonement."在談到基督的拯救工作中， "滿意" ，所用的字眼是由神學家的改革，是值得推薦給字的"贖罪" 。 Christ's satisfaction is all he did in the room and in behalf of sinners to satisfy the demands of the law and justice of God.基督的滿意就是一切，他在房間內，並在代表的罪人，以滿足要求的法律和正義的神。 Christ's work consisted of suffering and obedience, and these were vicarious, ie, were not merely for our benefit, but were in our stead, as the suffering and obedience of our vicar, or substitute.基督的工作，其中的痛苦和服從性，並得到了這些替代，即不只是對我們有利，但在我們而起的，因為痛苦和服從我們的副主教，或替代品。 Our guilt is expiated by the punishment which our vicar bore, and thus God is rendered propitious, ie, it is now consistent with his justice to manifest his love to transgressors.我們的罪惡感是expiated受處罰，其中我國副主教口徑，因此，神是變得吉祥，也就是說，現在應該是一致的，與他的公義，以體現他的愛求。
Expiation has been made for sin, ie, it is covered.犯罪被害人已預留土地作單，即它被覆蓋。 The means by which it is covered is vicarious satisfaction, and the result of its being covered is atonement or reconciliation.手段，它涵蓋的是替代的滿意度，以及造成的，其涵蓋的是贖罪或和解。 To make atonement is to do that by virtue of which alienation ceases and reconciliation is brought about.作贖罪就是要做到這一點，據此，異化不再與和解帶來的。 Christ's mediatorial work and sufferings are the ground or efficient cause of reconciliation with God.基督的mediatorial工作和痛苦是地面上還是有效率和解的事業與上帝。 They rectify the disturbed relations between God and man, taking away the obstacles interposed by sin to their fellowship and concord.他們糾正不安關係人與上帝帶走障礙中間人一樣，由單仲偕，以自己的獎學金與和諧。 The reconciliation is mutual, ie, it is not only that of sinners toward God, but also and pre-eminently that of God toward sinners, effected by the sin-offering he himself provided, so that consistently with the other attributes of his character his love might flow forth in all its fulness of blessing to men.和解是相互的，即，它不僅是罪人，對神，而且還和前遙不可及，是上帝對罪人，是由單-提供了他本人提供的，所以，始終與其他屬性他的性格，他愛情可能會流出來，在其所有fulness的祝福男子。
The primary idea presented to us in different forms throughout the Scripture is that the death of Christ is a satisfaction of infinite worth rendered to the law and justice of God (qv), and accepted by him in room of the very penalty man had incurred.主要的想法提交給我們以不同的形式在全國各地的經文是死的基督是一個滿意的無窮價值給予了法律和正義的神（請參閱） ，並接受他的房間很罰款名男子曾招致的。 It must also be constantly kept in mind that the atonement is not the cause but the consequence of God's love to guilty men (John 3:16; Rom. 3:24, 25; Eph. 1:7; 1 John 1:9; 4:9).但也必須不斷地銘刻在腦海裡說，贖罪，是不是導致，但後果是上帝的愛有罪男子（約翰3:16 ;光碟。 3時24分，第25條;以弗所書1時07分;約翰一1時09分; 4:9 ） 。 The atonement may also be regarded as necessary, not in an absolute but in a relative sense, ie, if man is to be saved, there is no other way than this which God has devised and carried out (Ex. 34:7; Josh. 24:19; Ps. 5:4; 7:11; Nahum 1:2, 6; Rom. 3:5).贖罪也可能被視為必要的，而不是絕對的，但在一個相對的意義上，即，如果男子是被保存起來，有沒有其他的辦法，這比上帝已制定和執行的（例如： 34:7 ;喬什。 24:19 ;聚苯乙烯。 5時04分; 7時11分;公佈在1:2 ， 6 ;光碟。 3時05分） 。 This is God's plan, clearly revealed; and that is enough for us to know.這是上帝的計劃，清楚地揭示了，並認為是足以讓我們知道。
(Easton Illustrated Dictionary) （伊斯頓說明字典）
The expression "to make atonement" is frequent in Exodus, Leviticus, and Numbers, but rare in the rest of the Bible.表達" ，使贖罪" ，是經常在出埃及記，利未記，號碼，但很少在其餘的聖經。 The basic idea, however, is widespread.基本思路，不過，是普遍的現象。 The need for it arises from the fact that man is a sinner, a truth made plain throughout Scripture but infrequent outside the Bible.需要它產生於一個事實，即人是一個罪人，一個事實使整個平原的經文，但生疏以外的聖經。
In the OT sin is dealt with by the offering of sacrifice.在城市旅遊局單處理，由他提供的犧牲。 Thus the burnt offering will be accepted "to make atonement" (Lev. 1:4), as also the sin offering and the guilt offering (Lev. 4:20; 7:7) and especially the sacrifices on the day of atonement (Lev. 16).因此，燔會被接受" ，使贖罪" （ lev. 1:4 ） ，同時也作為單發售及罪惡感提供（ lev. 4時20分; 7時07分） ，尤其是犧牲，就在贖罪日（列夫16段） 。 Of course, sacrifice is ineffective if offered in the wrong spirit.當然，犧牲是無效的，如果提供了錯誤的精神。 To sin "with a high hand" (Num. 15:30), ie, proudly and presumptuously, is to place oneself outside the sphere of God's forgiveness.以單" ，具有較高的手" （ num. 15:30 ） ，即驕傲presumptuously ，是把自己的範圍之外的神的寬恕。 The prophets have many denunciations of the offering of sacrifice as the expression of a repentant and trustful heart is to find atonement.先知們是有很多的解約提供的犧牲為表達一個懺悔和可以信賴的心，是要找出贖罪。 Atonement is sometimes made by means other than the sacrifices, such as the payment of money (Exod. 30:12-16) or the offering of life (II Sam. 21:3-6).贖罪，有時發了言手段以外的犧牲，如支付貨幣（ exod. 30:12-16 ） ，或提供生活（二山姆。 21:3-6 ） 。 In such cases to make atonement means "to avert punishment, especially the divine anger, by the payment of a koper, a ransom,' which may be of money or which may be of life" (L. Morris, The Apostolic Preaching of the Cross, 166).在這種情況下，使贖罪"的手段，避免處罰，特別是神聖的憤怒，由金某科佩爾，贖金， '這可能是金錢的或可能的生命" （第莫里斯宗徒傳教的跨， 166 ） 。 Throughout the OT sin is serious; it will be punished unless atonement is sought in the way God has provided.整個城市旅遊局單是嚴重的，它會受到懲罰，除非贖罪，是尋求在上帝的方式提供。
This truth is repeated and enlarged upon in the NT.這個真理是重複和放大後，在新台幣。 There it is made clear that all men are sinners (Rom. 3:23) and that hell awaits them (Mark 9:43; Luke 12:5).因此，它是明確表示，所有男人都是罪人（羅馬書3點23分） ，而且地獄等待他們（馬克9時43分;盧克12時05分） 。 But it is just as clear that God wills to bring salvation and that he has brought it in the life, death, resurrection, and ascension of his Son.但正是因為明確表示，上帝的意志，使救亡和說，他帶來了它在生命，死亡，復活，和阿森松他的兒子。 The love of God is the mainspring (John 3:16; Rom. 5:8).上帝的愛是主要動力（約翰3:16 ;光碟。 5時08分） 。 We are not to think of a loving Son as wringing salvation from a just but stern Father.我們並非想，一個充滿愛的兒子坐立不安救贖從社會公正的，但嚴厲的父親。 It is the will of the Father that men be saved, and salvation is accomplished, not with a wave of the hand, so to speak, but by what God has done in Christ: "God was in Christ reconciling the world to himself" (II Cor. 5:19), a reconciliation brought about by the death of Christ (Rom. 5:10).這是意志的父親認為，男性被保存，救恩是成就，而不是一浪的手，可以這麼說，而是由神所已經做了，在基督說： "上帝在基督裡調和世界，以自己" （二，肺心病。 5時19分） ，一個和解所帶來的死亡，基督（羅馬書17:10 ） 。 The NT emphasizes his death, and it is no accident that the cross has come to be accepted as the symbol of the Christian faith or that words like "crux" and "crucial" have come to have the significance that they possess.新台幣強調他的逝世，並沒有發生意外表示，兩岸關係已到了，可被接納為象徵的基督教信仰，或者換句話說， "癥結" ， "關鍵"有來有重要意義，他們具備什麼條件。 The cross is absolutely central to salvation as the NT sees it.兩岸是絕對中央，以救亡為新台幣看來。 This is distinctive of Christianity.這是鮮明的基督教。 Other religions have their martyrs, but the death of Jesus was not that of a martyr.其他宗教有其烈士，但死亡的耶穌不是因為它是一個烈士。 It was that of a Savior.它是一個救世主。 His death saves men from their sins.他的逝世節省了官兵們的罪孽。 Christ took their place and died their death (Mark 10:45; II Cor. 5:21), the culmination of a ministry in which he consistently made himself one with sinners.基督了自己的位置和死亡，其死亡（馬克10:45 ;二，肺心病。 5時21分） ，經過一個部，其中他始終把自己與罪人。
The NT does not put forward a theory of atonement, but there are several indications of the principle on which atonement is effected.新台幣沒有提出一個理論的贖罪，但也有一些跡象的原則，對其中贖罪生效。 Thus sacrifice must be offered, not the sacrifice of animals, which cannot avail for men (Heb. 10:4), but the perfect sacrifice of Christ (Heb. 9:26; 10:5-10).因此犧牲必須給予，而不是犧牲的動物，而不能利用，為男人（希伯來書10:4 ） ，但完善的犧牲基督（希伯來書9時26分; 10:5-10 ） 。 Christ paid sin's due penalty (Rom. 3:25-26; 6:23; Gal. 3:13).基督支付單的應有懲罰（羅馬書3:25-26 ; 6時23分;加爾。 3時13分） 。 He redeemed us (Eph. 1:7), paying the price that sets us free (I Cor. 6:20; Gal. 5:1).他挽救了我們（以弗所書1時07分） ，付出代價，載明我們免費（我肺心病。 6時20分;加爾。 5:1 ） 。 He made a new covenant (Heb. 9:15).他作了一個新的盟約（希伯來書9:15 ） 。 He won the victory (I Cor. 15:55-57).他贏得了勝利， （我肺心病。 15:55-57 ） 。 He effected the propitiation that turns away the warth of God (Rom. 3:25), made the reconciliation that turns enemies into friends (Eph. 2:16).他成功地實現propitiation即輪流走warth上帝（羅馬書3點25分） ，取得了和解，可以將敵人變成朋友（以弗所書2:16 ） 。 His love and his patient endurance of suffering set an example (I Pet. 2:21); we are to take up our cross (Luke 9:23).他的愛和他的病人承受的痛苦樹立了榜樣（我的寵物。 2時21分） ，我們採取了交叉（路加福音9時23分） 。 Salvation is many-sided.救恩是許多片面的。 But however it is viewed, Christ has taken our place, doing for us what we could not do for ourselves.但無論怎樣，這是看的，基督採取了我們的地方，做了什麼，我們不能做，為我們自己。 Our part is simply to respond in repentance, faith, and selfless living.我們純粹是為了回應在悔過書，真誠，無私的生活。
L
Morris升莫里斯
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
參考書目
RS Franks, The
Work of Christ; LW Grensted, A Short History of the Doctrine of the Atonement;
G. Smeaton, The Doctrine of the Atonement According to Christ and The Doctrine
of the Atonement According to the Apostles; V. Taylor, The Atonement in NT
Teaching and Forgiveness and Reconciliation; J. Owen, The Death of Death in the
Death of Christ; J. Denney, The Death of Christ; AA Hodge, The Atonement; JM
Campbell, The Nature of the Atonement; R. Wallace, The Atoning Death of Christ;
JK Mozley, The Doctrine of the Atonement; CR Smith, The Bible Doctrine of
Salvation; L. Morris, The Apostolic Preaching of the Cross; PT Forsyth, The
Cruciality of the Cross.盧比弗蘭克斯，這項工作的基督; LW的格倫斯特德，歷史較短的學說贖罪; g. smeaton
，這個學說的贖罪根據基督和學說的贖罪根據使徒們;訴泰勒，贖罪在新台幣教學與寬恕與和解的J.歐文，死亡的死亡，在死亡的基督的J.丹尼，死亡的基督;機管局Hodge的，贖罪;
jm坎貝爾，但性質贖罪;傳譯華萊士該atoning死亡的基督;金駿莫仕萊，這個學說的贖罪;鉻史密斯，聖經教義的救恩;屬莫里斯，教廷鼓吹的兩岸;鉑佛塞斯，
cruciality的十字架。
Although there are variations as to the basic ways in which this subject can be addressed, the choices boil down to two: either the death of Jesus was intended to secure salvation for a limited number or the death of Jesus was intended to provide salvation for everyone. The first view is sometimes called "limited atonement" because God limited the effect of Christ's death to a specific number of elect persons, or "particular redemption" because redemption was for a particular group of people.雖然也有變化，以基本方法，使這一問題都可得到解決，選擇可歸結為兩個： 要么死亡，耶穌的用意是安全得救數量有限或死亡耶穌的目的是為了提供救贖，為大家。第一種觀點有時被稱為"有限度的贖罪" ，因為上帝有限的影響，基督的死，以具體人數選出的人，或"特別贖回" ，因為贖回是為某一特定的一群人。 The second view is sometimes referred to as "unlimited atonement" or "general redemption" because God did not limit Christ's redemptive death to the elect, but allowed it to be for mankind in general.第二種看法是，有時被稱為"無限的贖罪"或"一般贖回" ，因為上帝沒有限制基督救贖的死給選出的，但允許它成為人類的一般問題。
There are numerous arguments used to defend the doctrine of limited atonement, but the following represent some of the more frequently found. 有許多論據用來捍衛教義有限的贖罪，但下列代表的一些較常發現的。
Among the Reformers the doctrine is found in Luther, Melanchthon, Bullinger, Latimer, Cranmer, Coverdale, and even Calvin in some of his commentaries.其中改革者學說，是發現在路德，梅蘭希頓，布凌格，拉蒂默克蘭默， coverdale ，甚至卡爾文在他的一些評論文章。 For example Calvin says regarding Col. 1:14, "This redemption was procured through the blood of Christ, for by the sacrifice of his death, all the sins of the world have been expiated"; and on Mark 14:24, "which is shed for many. By the word 'many' he means not a part of the world only, but the world human race."例如卡爾文說，對於上校1:14 ， "這贖回採購通過血液基督的，由犧牲他的死因，一切罪惡的世界已expiated " ，並就商標14:24 "是為多。一詞由'多' ，他的方法，而不是世界的一部份而已，但世界上人類的" 。 Even among the Calvinists there is a generalism, called hypothetical universalism, to be found with Moise Amyraut, Richard Baxter, John Bunyan, John Newton, and John Brown, among many others.即使在calvinists有一個generalism ，所謂假設性的普遍性，可以發現與moise amyraut ，理查德巴克斯特，約翰Bunyan的，約翰牛頓，約翰布朗，其中包括許多其他問題。 Is it likely that the overwhelming majority of Christians could have so misread the leading of the Holy Spirit on such an important point?是不是有可能壓倒多數的基督徒能有這麼誤讀領導的聖靈，在這樣一個重要的一點，可以嗎？
WA
Elwell佤族Elwell宣布
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
參考書目
W. Rushton, A
Defense of Particular Redemption; J. Owen, The Death of Death in the Death of
Christ; AA Hodge, The Atonement; H. Martin, The Atonement; G. Smeaton, The
Doctrine of the Atonement According to the Apostles and The Doctrine of the
Atonement According to Christ; J. Davenant, The Death of Christ; NF Douty, The
Death of Christ; AH Strong, Systematic Theology; J. Denney, The Death of Christ;
JM Campbell, The Nature of the Atonement; L. Berkhof, Systematic
Theology.小八個國家，一個防禦的，尤其是贖回的J.歐文，死亡的死亡，在死亡的基督;機管局Hodge的，贖罪;每小時馬丁贖罪; g.
smeaton ，這個學說的根據贖罪向使徒和中庸贖罪根據基督的J.戴夫南特，死亡的基督的NF douty ，死亡的基督;啊強，有系統神學的J.丹尼，死亡的基督;
jm坎貝爾，但性質贖罪;影響，伯克霍夫的，有系統的神學。
Throughout the Bible the central question is, "How can sinful man ever be accepted by a holy God?"整個聖經中心的問題是， "怎樣才能罪孽深重的人將永遠不會接受一個神聖的上帝" ？ The Bible takes sin seriously, much more seriously than do the other literatures that have come down to us from antiquity.聖經需單嚴重，更嚴重比其他文獻有所下調，我們從古物。 It sees sin as a barrier separating man from God (Isa. 59:2), a barrier that man was able to erect but is quite unable to demolish.它認為單作為屏障分隔男子從神（以賽亞書59:2 ） ，一個無障礙，該名男子得以豎立，但相當無法拆卸。 But the truth on which the Bible insists is that God has dealt with the problem.但事實上，對其中聖經堅持的是，上帝有處理問題的方法。 He has made the way whereby sinners may find pardon, God's enemies may find peace.他已經作出了這樣才是罪人，可能會覺得不好意思，上帝的敵人，可能會找到和平。 Salvation is never seen as a human achievement.救恩是從未見過作為一個人的成就。 In the OT sacrifice has a large place, but it avails not because of any merit it has of itself (cf. Heb. 10:4), but because God has given it as the way (Lev. 17:11).在城市旅遊局的犧牲有一個大的地方，但它援用不是因為任何好處，它本身（參見以弗所書10:4 ） ，而是因為上帝給了它作為未來路（ lev. 17:11 ） 。 In the NT the cross plainly occupies the central place, and it is insisted upon in season and out of season that this is God's way of bringing salvation.在新台幣交叉赤裸裸地佔據中心地位，這是堅持在賽季出的季節，這是上帝的方式，使救贖。 There are many ways of bringing this out.有很多種方法，使這方面的資料。 The NT writers do not repeat a stereotyped story.新台幣作家不要重複千篇一律的故事。 Each writes from his own perspective.每次寫到他自己的觀點。 But each shows that it is the death of Christ and not any human achievement that brings salvation.但每次都表明，它是死的基督，並沒有任何人的成就，帶來了救贖。
But none of them sets out a theory of atonement.但是，他們中沒有訂出了理論的贖罪。 There are many references to the effectiveness of Christ's atoning work, and we are not lacking in information about its many - sidedness.有許多人提到的成效基督的atoning工作，我們並不缺少信息，它的許多-片面性。 Thus Paul gives a good deal of emphasis to the atonement as a process of justification, and he uses such concepts as redemption, propitiation, and reconciliation.因此，保羅給人一個很好的協議的重點，以贖罪的過程，作為理據，他用這樣的觀念作為贖回， propitiation ，與和解。 Sometimes we read of the cross as a victory or as an example.有時候，我們讀到的十字架是一個勝利還是作為一個例子。 It is the sacrifice that makes a new covenant, or simply a sacrifice.這是犧牲，這使得一個新的盟約，或者乾脆犧牲。 There are many ways of viewing it.有很多的方法來看待。 We are left in no doubt about its efficacy and its complexity.我們留在毫無疑問的，其療效和其複雜性。 View the human spiritual problem as you will, and the cross meets the need.鑑於人類的精神問題，因為你將和跨滿足了。 But the NT does not say how it does so.但新台幣並沒有說如何，它這樣做。
Through the centuries there have been continuing efforts to work out how this was accomplished.經過幾個世紀有繼續努力的工作如何，這是完成了。 Theories of the atonement are legion as men in different countries and in different ages have tried to bring together the varied strands of scriptural teaching and to work them into a theory that will help others to understand how God has worked to bring us salvation.理論的贖罪是軍團男子在不同的國家和不同時代的嘗試，把不同的方向進行的聖經教導，並努力使他們成為理論，這將幫助其他人認識神是怎麼工作，給我們帶來救贖。 The way has been open for this kind of venture, in part at least, because the church has never laid down an official, orthodox view.路已經開放，為這種風險，至少是部分的，因為教會從來沒有訂下的一個官員，正統的看法。 In the early centuries there were great controversies about the person of Christ and about the nature of the Trinity.我國早在幾百年，有很大的爭議關於人的基督和對大自然的三位一體。 Heresies appeared, were thoroughly discussed, and were disowned.異端邪說出現時，進行了透徹的討論，並分別六親不認。 In the end the church accepted the formula of Chalcedon as the standard expression of the orthodox faith.在年底前，教會接受的公式chalcedon為標準的表達東正教信仰。 But there was no equivalent with the atonement.不過，卻沒有相等於與贖罪。 People simply held to the satisfying truth that Christ saved them by way of the cross and did not argue about how this salvation was effected.人根本舉行以滿足真理基督救他們的方法，是根據兩岸關係，並沒有爭論如何，這是救國的影響。
Thus there was no standard formula like the Chalcedonian statement, and this left men to pursue their quest for a satisfying theory in their own way.因此，有沒有標準的公式一樣chalcedonian聲明，這給人們留下男人追求自己尋求一個令人滿意的理論，走自己的路。 To this day no one theory of the atonement has ever won universal acceptance.為了這一天，沒有任何一種理論的贖罪都贏得了普遍的接受。 This should not lead us to abandon the task.這不應當導致我們放棄任務。 Every theory helps us understand a little more of what the cross means and, in any case, we are bidden to give a reason of the hope that is in us (1 Pet. 3:15).每一個理論，有助於我們了解多一點的是什麼交叉的手段，而且在任何情況下，我們bidden給一個理由的，希望這是我們（ 1寵物。 3:15 ） 。 Theories of the atonement attempt to do just that.理論贖罪試圖做到這一點。
It would be impossible to deal with all the theories of the atonement that have been formulated, but we might well notice that most can be brought under one or the other of three heads: those which see the essence of the matter as the effect of the cross on the believer; those which see it as a victory of some sort; and those which emphasize the Godward aspect.也就不可能應對各種理論的贖罪已制定的，但我們可能會看到，最能帶來下一個或其他的三國元首：那些現象看本質，對此事的影響，該十字架的信徒;那些視它為一個勝利的某種;以及那些強調godward方面。 Some prefer a twofold classification, seeing subjective theories as those which emphasize the effect on the believer, in distinction from objective theories which put the stress on what the atonement achieves quite outside the individual.有的寧願分為兩類，看到的主觀理論為那些強調，對信仰者，在區分，從客觀理論則把重點放在什麼贖罪達到相當境外個人。
The thrust in all this is on personal experience.主旨在所有這一切，就個人的經驗。 The atonement, seen in this way, has no effect outside the believer.贖罪，看到這樣，不影響外信徒。 It is real in the person's experience and nowhere else.而且是真實的，在人的經驗，在其他任何地方。 This view has been defended in recent times by Hastings Rashdall in The Idea of Atonement (1919).這種觀點已被辯護，最近一個時期，由黑斯廷斯拉斯達爾在構思贖罪（ 1919年） 。
It should be said in the first instance that there is truth in this theory.應該說，在一審有真理，在這一理論。 Taken by itself it is inadequate, but it is not untrue.所採取的，它本身是不夠的，但它並不是不真實的。 It is important that we respond to the love of Christ seen on the cross, that we recognize the compelling force of his example.這是非常重要的，我們回應基督的愛看到在十字架上，我們要承認，令人信服的力量，他的榜樣。
Probably the best known and best loved hymn on the passion in modern times is "When I Survey the Wondrous Cross," a hymn that sets forth nothing but the moral view.大概是最著名和最喜愛的聖歌對激情在近代是： "當我調查奇觀交叉， "聖歌即闡明只是道義上的看法。 Every line of it emphasizes the effect on the observer of surveying the wondrous cross.每一行的，它強調了對觀察員的測量奇觀在十字架上。 It strikes home with force.它罷工在家中的力量。 What it says is both true and important.它的內容是什麼，是雙方真實而重要的。 It is when it is claimed that this is all that the atonement means that we must reject it.這是當它聲稱這是一切贖罪意味著我們必須拒絕它。 Taken in this way it is open to serious criticism.採取這種方式是公開嚴肅的批評。 If Christ was not actually doing something by his death, then we are confronted with a piece of showmanship, nothing more.如果耶穌是不是真正做一些對他的逝世，那麼，我們所面臨的一項表演，沒有更多的。 Someone once said that if he were in a rushing river and someone jumped in to save him, and in the process lost his life, he could recognize the love and sacrifice involved.有人曾說，如果他在大河奔湧不息，並有人跳樓，在救他，並在過程中失去了他的一生，他可以承認的愛情和犧牲。 But if he was sitting safely on the land and someone jumped into the torrent to show his love, he could see no point in it and only lament the senseless act.但如果他當時坐在旅客安全上的土地，有人跳入洪流，以顯示他的愛，他看不出有什麼一點，它只有悲嘆無聊的行為。 Unless the death of Christ really does something, it is not in fact a demonstration of love.除非死亡的基督是否真的一些東西，但事實上並非示威的愛。
This kind of metaphor delighted some of the fathers, but after Anselm subjected it to criticism it faded from view.這種比喻高興部分的父親，但經過anselm受到它批評它淡忘了，從看法。 It was not until quite recent times that Gustaf Aulen with his Christus Victor showed that behind the grotesque metaphors there is an important truth.但直到最近才收到倍古斯塔夫aulen與他的基督勝利者表明背後怪誕隱喻有一個重要的真理。 In the end Christ's atoning work means victory.在年底基督的atoning的工作，就是勝利。 The devil and all the hosts of evil are defeated.魔鬼和所有主持人的邪惡被我打敗了。 Sin is conquered.單是被征服。 Though this has not always been worked into set theories, it has always been there in our Easter hymns.雖然這並不是一直工作到一套理論，它一直存在於我們的復活節讚美詩。 It forms an important element in Christian devotion and it points to a reality which Christians must not lose.它形式的一個重要因素基督徒的奉獻，這點，以現實的基督徒絕不能輸。
This view must be treated with some care else we will finish up by saying that God saves simply because he is strong, in other words, in the end might is right.這一觀點必須處理一些護理，否則我們將完成了，他說上帝拯救簡單，因為他是強大的，換言之，在年底前可能是正確的。 This is an impossible conclusion for anyone who takes the Bible seriously.這是一個不可能的結論對任何人聖經重視。 We are warned that this view, of itself, is not adequate.我們正警告說，這種觀點認為，本身並不足夠。 But combined with other views it must find a place in any finally satisfying theory.但結合其他意見，就必須找到一個地方，在任何終於滿足理論。 It is important that Christ has conquered.這是非常重要的基督戰勝。
Anselm's treatment of the theme raised the discussion to a much higher plane than it had occupied in previous discussions. anselm的治療為主題，提出討論，以高得多的飛機比它已佔領以前的討論中。 Most agree, however, that the demonstration is not conclusive.大多數人都同意，不過，示威活動是，並非定論。 In the end Anselm makes God too much like a king whose dignity has been affronted.在年底anselm使得上帝太像一個國王的尊嚴已affronted 。 He overlooked the fact that a sovereign may be clement and forgiving without doing harm to his kingdom.他忽略了這樣一個事實，即主權，可克萊門特和寬恕而不害了他的王國。 A further defect in his view is that Anselm found no necessary connection between Christ's death and the salvation of sinners.進一步缺損在他的看法是： anselm發現任何必要的聯繫基督的死和救贖的罪人。 Christ merited a great reward because he died when he had no need to (for he had no sin).基督值得偉大的獎賞，因為他去世時，他已沒有必要（他沒有單） 。 But he could not receive a reward, for he had everything.但他卻無法得到報酬，因為他的一切。 To whom then could he more fittingly assign his reward then to those for whom he had died?向誰，然後他可以更恰當地轉讓其報酬，然後向那些人，他已經死亡？ This makes it more or less a matter of chance that sinners be saved.這使得較多或較少的問題，有機會的罪人得救。 Not very many these days are prepared to go along with Anselm.不多這幾天準備前往隨著anselm 。 But at least he took a very serious view of sin, and it is agreed that without this there will be no satisfactory view.但至少他的態度也很認真看待罪，大家一致表示，沒有這將不會有任何令人滿意的看法。
Such views have been widely criticized.這些意見，受到普遍批評。 In particular it is pointed out that sin is not an external matter to be transferred easily from one person to another and that, while some forms of penalty are transferable (the payment of a fine), others are not (imprisonment, capital punishment).它特別指出，單是不是一種外在的問題，須移送很容易從一個人到另一個國家，雖然某些形式的刑罰可以轉讓（支付罰款） ，有的不（監禁，死刑） 。 It is urged that this theory sets Christ in opposition to the Father so that it maximizes the love of Christ and minimizes that of the Father.它呼籲，這一理論套基督教反對父親，以便使它最大限度地基督的愛和最小，即是父親。 Such criticisms may be valid against some of the ways in which the theory is stated, but they do not shake its essential basis.這樣的批評可能是對有效的一些方法，其中理論說明，但他們並沒有動搖其必要的基礎。 They overlook the fact that there is a double identification: Christ is one with sinners (the saved are "in" Christ, Rom. 8:1) and he is one with the Father (he and the Father are one, John 10:30; "God was in Christ, reconciling the world to himself," 2 Cor. 5:19).它們忽略了這樣一個事實，即雙重身份：基督是一個罪人（節省下來的是"中的"基督，光盤。 8:1 ） ，他是一個與父親（他與父原為一，約翰10:30 "上帝在基督裡，調和了世界，以自己的， " 2肺心病。 5時19分） 。 They also overlook the fact that there is much in the NT that supports the theory.他們還忽略了一個事實，即有許多在新台幣支持這一理論。 It is special pleading to deny that Paul, for example, puts forward this view.這是特別懇求否認保祿二世為榜樣，提出了這一觀點。 It may need to be carefully stated, but this view still says something important about the way Christ won our salvation.它可能需要加以仔細說明，但這種觀點似乎仍然表示，一些重要的關於基督獲得救贖。
L Morris升莫里斯
(Elwell Evangelical Dictionary) （ Elwell宣布了福音字典）
Bibliography
參考書目
DM Baillie, God
Was in Christ; K Barth, The Doctrine of Reconciliation; E Brunner, The Mediator;
H Bushnell, The Vicarious Sacrifice; JM Campbell, The Nature of the Atonement; S
Cave, The Doctrine of the Work of Christ; RW Dale, The Atonement; FW Dillistone,
The Significance of the Cross; J Denney, The Death of Christ and The Christian
Doctrine of Reconciliation; RS Franks, The Work of Christ; PT Forsyth, The
Cruciality of the Cross and The work of Christ; L Hodgson, The Doctrine of the
Atonement; TH Hughes, The Atonement; J Knox, The Death of Christ; RC Moberly,
Atonement and Personality; J Moltmann, The Crucified God; L Morris, The
Apostolic Preaching of the Cross and The Cross in the NT; RS Paul, The Atonement
and the Sacraments; V Taylor, Jesus and His Sacrifice and The Atonement in NT
Teaching; LW Grensted, A Short History of the Doctrine of the Atonement; R
Wallace, The Atoning Death of Christ.馬克baillie ，上帝在基督裡;
k巴特，這個學說的和解;電子布蘭，調解員; h布什內爾，替代犧牲; jm坎貝爾，但性質贖罪; s洞窟，中庸的工作，基督; rw戴爾，贖罪;
FW的dillistone ，十字架的意義; j ，丹尼，死亡的基督和基督教教義的和解;盧比弗蘭克斯，這項工作的基督;鉑佛塞斯，
cruciality的十字架上的工作，基督;升，惠普，這個學說的贖罪;次休斯，贖罪; j諾克斯，死亡的基督;鋼筋moberly ，贖罪和人格;
j莫特曼，被釘十字架的上帝;升莫里斯，教廷鼓吹的交叉和跨中新台幣;盧比保羅，贖罪和聖禮; v泰勒，耶穌和他的犧牲和贖罪在新台幣教學;
LW的格倫斯特德，歷史較短的學說贖罪與r華萊士， atoning死亡的基督。
The word atonement, which is almost the only theological term of English origin, has a curious history.字贖罪，這幾乎是唯一的神學任期英語出身，有一個奇怪的歷史。 The verb "atone", from the adverbial phrase "at one" (ME at oon), at first meant to reconcile, or make "at one"; from this it came to denote the action by which such reconciliation was effected, eg satisfaction for all offense or an injury.動詞"贖罪" ，從狀語短語"在一" （我在潘議員） ，在第一次的意思調和，或作"一" ，從這個它是指行動，使這種和解的效力，如滿意所有進攻或傷害。 Hence, in Catholic theology, the Atonement is the Satisfaction of Christ, whereby God and the world are reconciled or made to be at one.因此，在天主教神學，贖罪是滿意的基督，即上帝和世界的調和或向設在一。 "For God indeed was in Christ, reconciling the world to himself" (2 Corinthians 5:19). "上帝的確是在基督裡，調和了世界，以自己的" （哥林多5時19分） 。 The Catholic doctrine on this subject is set forth in the sixth Session of the Council of Trent, chapter ii.天主教教義就這個問題提出的建議載於第六屆理事會本屆會議的遄達，第二章。 Having shown the insufficiency of Nature, and of Mosaic Law the Council continues:表現出功能不全的性質，並鑲嵌法安理會繼續：
Whence it came to pass, that the Heavenly Father, the Father of mercies and the God of all comfort (2 Corinthians 1, 3), when that blessed fullness of the time was come (Galatians 4:4) sent unto men Jesus Christ, His own Son who had been, both before the Law and during the time of the Law, to many of the holy fathers announced and promised, that He might both redeem the Jews, who were under the Law and that the Gentiles who followed not after justice might attain to justice and that all men might receive the adoption of sons.何時會有它來通過，即天父，在父親的慈悲和上帝的一切舒適（ 2哥林多前書1 ， 3 ） ，當有福豐滿的時候，是來（加拉太4時04分）發出祂男子耶穌基督，自己的兒子，他們一直是，雙方在法律面前，在當時的法律規定，許多聖教父宣布，並承諾，他可能既挽救猶太人的人，根據法律規定，並外邦人的人之後不經過司法可能達到繩之以法，並要求所有男子可能獲得通過的兒子。 Him God had proposed as a propitiator, through faith in His blood (Romans 3:25), for our sins, and not for our sins only, but also for those of the whole world (I John ii, 2).上帝對他提出了作為一個propitiator ，通過信仰他的血液裡（羅馬書3點25分） ，為我們的罪，而不是為我們的罪而已，但也為那些符合整個世界的（約翰二， 2 ） 。
More than twelve centuries before this, the same dogma was proclaimed in the words of the Nicene Creed, "who for us men and for our salvation, came down, took flesh, was made man; and suffered. "And all that is thus taught in the decrees of the councils may be read in the pages of the New Testament.超過十二世紀以來在這之前，同樣的教條被宣布在的話尼西亞信" ，他們為我們人類和我們的救恩，下來了肉，取得了男子和其苦。 "及一切就是因此教在該法令的，可以在閱讀網頁的新約聖經。 For instance, in the words of Our Lord, "even as the Son of man is not come to be ministered unto, but to minister, and to give His life a redemption for many" (Matthew 20:28); or of St. Paul, "Because in him, it hath well pleased the Father that all fulness should dwell; and through him to reconcile all things unto himself, making peace through the blood of his cross, both as to the things that are on earth, and the things that are in heaven."例如，在的話我們的主" ，甚至作為人子，是不是來被ministered所不欲，但部長，並給他的生命，挽救了很多" （馬太20時28分） ;或聖保羅" ，因為在他的，它歸服好高興父親所有fulness應該糾纏;並通過他向調和一切事物祂自己，使和平的鮮血，他的十字架，既作為向東西，是在地球上，和事情是在天上" 。 (Colossians 1:19-20).他們（ 1:19-20 ） 。 The great doctrine thus laid down in the beginning was further unfolded and brought out into clearer light by the work of the Fathers and theologians.偉大的學說，從而奠定了在一開始就進一步開展，並煥發出更清晰的光所擔當的工作，父親和神學家。 And it may be noted that in this instance the development is chiefly due to Catholic speculation on the mystery, and not, as in the case of other doctrines, to controversy with heretics.它可以指出，在這一點上的發展，主要是由於天主教炒賣的奧秘，而不是如目前在其他學說，爭議與異教徒。 At first we have the central fact made known in the Apostolic preaching, that mankind was fallen and was raised up and redeemed from sin by the blood of Christ.首先，我們有黨中央，其實有名，在使徒傳道，人類正下降，並提出了與贖回，從單由血液輸送的喊聲。 But it remained for the pious speculation of Fathers and theologians to enter into the meaning of this great truth, to inquire into the state of fallen man, and to ask how Christ accomplished His work of Redemption.但它仍是為虔誠的投機活動的父親和神學家進入含義這個偉大的真理，詢問到了國家的塌男子，並問如何復活完成他的工作的贖回權。 By whatever names or figures it may be described, that work is the reversal of the Fall, the blotting out of sin, the deliverance from bondage, the reconciliation of mankind with God.不管名稱或數字，它可形容，那工作，是逆轉的秋天，總結出的單仲偕，救我們脫離奴役，和解的人與神。 And it is brought to pass by the Incarnation, by the life, the sufferings, and the death of the Divine Redeemer.這是提請路過的化身，由生活中，痛苦和死亡的神聖的救贖。 All this may be summed up in the word Atonement.這一切都可以歸結起來，在這個詞贖罪。