Although it is true that there was a basic difference between Jesus' message of the kingdom and the post Easter church's message of him as the saving act of God, all of Jesus' words and work imply a Christology.雖然這是事實存在的一個基本差別，為耶穌訊息的王國和郵政復活節教會的訊息，他為拯救上帝的旨意，所有的耶穌的話和工作意味著christology 。 Thus the critical quest for the historical Jesus yields a sufficient basis for the message of the post Easter church and is therefore necessary to legitimate it.因此，批判追求歷史的耶穌產量足夠的基礎信息，該職位的復活節教堂，並因此有必要將它合法化。
Soon their experience of the Holy Spirit, whose descent is recorded in Acts 2, led the early Christians to think in terms of a two stage Christology: the first stage was the earthly ministry and the second stage his active ruling in heaven.很快，他們的經驗，聖靈，他們的後裔，是記錄在行為2 ，領導早期基督徒認為，在職權分兩個階段christology ：第一階段是俗世部和第二個階段，他積極執政黨在天上。 This two stage Christology, in which Jesus is exalted as Messiah, Lord, and Son of God (Acts 2:36; Romans 1:4), is often called adoptionist.這兩個階段christology ，其中耶穌是開天闢地作為彌賽亞，主啊，上帝的兒子（使徒2時36分;羅馬書1:4 ） ，通常被稱為adoptionist 。 It is not the Adoptionism of later heresy, however, for it thinks in terms of function rather than being.這是不是adoptionism後來異端，然而，因為它認為，無論在功能，而不是被。 At his exaltation to heaven Jesus began to function as he had not previously.在他的提升，以耶穌升天開始發揮作用，因為他以前沒有。 Another primitive Christological affirmation associates the birth of Jesus with his Davidic descent, thus qualifying him for the messianic office at his exaltation (for example, Romans 1:3).另一種原始的基督論誓詞同夥耶穌誕生的，與他的davidic後裔，因此他有資格為救世主的辦公室在他的提升（例如，羅馬書1:3 ） 。 This introduced the birth of Jesus as a Christologically significant moment.這個介紹了耶穌誕生的，作為christologically重要時刻。
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Hence a three stage Christology emerges: the preexistent wisdom or Logos (Word), who was the agent of creation and of general revelation and also of the special revelation of Israel, becomes incarnate in the life and death of Jesus of Nazareth, and then in the resurrection and exaltation returns to heaven (Php. 2:6 - 11; Col. 1:15 - 20; Heb. 1:1 - 3; John 1:1 - 14).因此，三個階段christology出現： preexistent智慧或標誌（字） ，他是代理人的創作與一般的啟示，也特別啟示以色列，成為肉身在生和死的拿撒勒的耶穌，然後在復活和提升效益上天堂（ php. 2時06 -1 1;上校1 :15-第2 0條;以弗所書1 : 1-3 ;約翰1 :1 -14 ）。 With this three stage Christology there is a shift from purely functional interpretation to the question of the being or person of Jesus.與這三個階段christology有一個轉變，由單純的功能解釋上述問題的還是人的耶穌。 Thus the later phases of the New Testament lay the ground for the Christological controversies of the Patristic Age.因此，以後各階段的新約全書奠定了地面，為基督論爭論的教父的年齡。
In the 3d and 4th centuries there were some who continued to question the full humanity of Jesus and others who questioned his full deity.在3D和第四世紀以來，有一些人不斷質疑充滿人性的耶穌等人質疑他的充滿神。 When Arius (Arianism) denied that the preexistent Son, or Word, was fully God, the Council of Nicea (325) formulated a creed (the Nicene Creed) containing the phrases "of one substance with the Father" and "was made man."當arius （ arianism ）否認這種說法。 preexistent兒子，或字，是完全為神，會nicea （ 325 ）制定了信條（尼西亞） ，其中載有三句"的一種物質與父親" ， "取得了男子。 " Next, Apollinarius, anxious to assert the Son's deity, taught that the Logos replaced the human spirit in the earthly Jesus (Apollinarianism).接下來， apollinarius ，急於斷言兒子的神，專門教授表示，標識取代了人的精神在俗世的耶穌（亞波里拿留派） 。 This teaching was condemned at the Council of Constantinople (381).這種教學，是譴責在安理會的君士坦丁堡（ 381 ） 。
Next, the theologians of the School of Antioch were so anxious to maintain the reality of Jesus' humanity that they seemed to compromise his deity.其次，神學家的學校安提如此渴望能夠維持的現實，耶穌的人性，他們似乎是妥協，他的神像。 Thus Theodore of Mopsuestia and his pupil Nestorius separated the deity from the humanity almost to the point of denying the unity of his person.因此西奧多的摩普綏提亞和他的瞳孔nestorius失散神，從人類幾乎一點不可否認的團結，他的人。 To preserve this unity the Council of Ephesus (431) affirmed that Mary was the "God bearer" (Theotokos, later popularly rendered as "Mother of God").為了維護這種團結理事會以弗所（ 431 ）證實，瑪麗是"上帝的旗手" （ theotokos ，後來普遍為"上帝之母" ） 。 Eutyches from the Alexandrian school then claimed that the two natures of Christ were, at the incarnation, fused into one.歐迪奇從亞歷山大學校，然後聲稱這兩個性質基督的人，在化身，融合成一個。 This view was ruled out at the Council of Chalcedon (451), which insisted that Christ was one person in two natures (divine and human) "without confusion, without change, without division and without separation."這種觀點被排除在安理會的chalcedon （ 451 ） ，它堅持說，基督是一個人在兩個性質（神和人） "紛亂，沒有改變，沒有分裂也不會分離" 。
Modern Christologies generally start "from below" rather than "from above," finding Jesus first to be truly human, and then discovering his divinity in and through his humanity: "God was in Christ, reconciling the world to himself" (2 Cor. 5:19).現代christologies普遍展開， "從下面" ，而不是"從上述情況， "尋找耶穌，首先要真正的人，然後發現了他的神性，並通過了他的人性： "上帝在基督裡，調和了世界，以自己的" （ 2肺心病。 5時19分） 。
Bibliography
參考書目
RH Fuller, The
Foundations of New Testament Christology (1965); F Hahn, The Titles of Jesus in
Christology (1969).銠更充分，基礎新約聖經christology （ 1965 ） ，女哈恩，職稱耶穌在christology
（ 1969 ） 。
Besides this emphasis on his true humanity, there is nevertheless always an emphasis on the fact that even in his humanity he is sinless and also utterly different from other men and that his significance must not be sought by ranking him alongside the greatest or wisest or holiest of all other men.除了這種強調他的真實人性，卻是始終是一個側重於這樣一個事實，即使在他的人性，他是罪孽，也完全不同於其他男人，並認為他的意義絕不能試圖通過他的排名並列最大或最明智的，或神聖所有其他男人。 The virgin birth and the resurrection are signs that here we have something unique in the realm of humanity.維爾京誕生和復活跡象表明，在這裡，我們有一些獨特的境界人性。 Who or what he is can be discovered only by contrasting him with others, and it shines out most clearly when all others are against him.誰或者什麼，他是可以被發現，只有通過對比，他與其他人，它閃耀出最清楚的時候，所有其他人都反對他。 The event of his coming to suffer and triumph as man in our midst is absolutely decisive for every individual he encounters and for the destiny of the whole world (John 3:16 - 18; 10:27 - 28;12:31; 16:11; 1 John 3:8).一旦他來受苦，凱旋，由於人在我們中間，是絕對決定性的每一個人，他遇到了和命運也符合整個世界的（約翰3:16 -1 8歲; 1 0:27- 28 ;1 2 :31;1 6日： 11 ;約翰3點08分） 。
In his coming the kingdom of God has come (Mark 1:15).在他到來神的國度來（標記1:15 ） 。 His miracles are signs that this is so (Luke 11:20).他的神蹟種種跡象表明，這是使（路加福音11:20 ） 。 Woe, therefore, to those who misinterpret them (Mark 3:22 - 29).災，因此，對那些被誤以為他們（馬克3時22 -2 9） 。 He acts and speaks with heavenly regal authority.他的行為和發言，是合乎天理富豪權威。 He can challenge men to lay down their lives for his own sake (Matt. 10:39).他可以挑戰男子放下了自己的生命，他自己的利益。 （ 10時39分） 。 The kingdom is indeed his own kingdom (Matt. 16:28; Luke 22:30).王國的確是他自己的王國。 （ 16時28分;路加福音22:30 ） 。 He is the One who, in uttering what is simply his own mind, at the same time utters the eternal and decisive word of God (Matt. 5:22, 28; 24:35).他是一個人，表達出什麼，只是他自己的心目中，在同一時間內什麼話，永恆的和決定性的上帝的話。 （ 5時22分， 28個; 24:35 ） 。 His word effects what it proclaims (Matt. 8:3; Mark 11:21) as God's word does.他所說的話的影響是什麼，它宣告。 （ 8時03分;大關11:21 ） ，作為上帝的話語是否。 He has the authority and power even to forgive sins (Mark 2:1 - 12).他的權威和權力，甚至原諒的罪過（馬克2:1 -1 2） 。
In receiving this anointing and fulfilling this messianic purpose, he receives from his contemporaries the titles Christ (Mark 8:29) and Son of David (Matt. 9:27; 12:23; 15:22; cf. Luke 1:32; Rom. 1:3; Rev. 5:5).在接受本anointing和履行這一救世主為此，他收到來自他同時代的標題基督（馬克8時29分）和兒子大衛。 （ 9時27分; 12:23 ; 15:22 ;比照路加福音1:32 ;光碟1:3 ;牧師5:5 ） 。
But he gives himself and receives also many other titles which help to illuminate the office he fulfilled and which are even more decisive in indicating who he is.但他自首，並接收也有許多其他遊戲幫助，照亮一處，他完成了，哪些是更果斷，在顯示他是誰。 A comparison of the current messianic ideas of Judaism with both the teaching of Jesus himself and the witness of the NT shows that Jesus selected certain features of messianic tradition which he emphasized and allowed to crystallize round his own person.比較目前的救世主思想猶太教與基督的教導自己的見證新台幣表明耶穌選定某些功能的救世主式的傳統，他強調，並獲准結晶輪他自己的人。 Certain messianic titles are used by him and of him in preference to others, and are themselves reinterpreted in the use he makes of them and in the relationship he gives them to himself and to one another.某些救世主式的標題用的，他和他的喜好，以他人的，是自己重新在利用他，使他們在關係他給他們自己和另外一個人。 This is partly the reason for his "messianic reserve" (Matt. 8:4; 16:20; John 10:24; etc.).這部分原因是他的"救世主儲備" 。 （ 8時04分; 16:20 ;約翰10:24等） 。
Jesus sometimes uses this title when he emphasizes his authority and power (Mark 2:10; 2:28; Luke 12:19).耶穌有時會使用這個名稱時，他強調，他的權威和權力（馬克2時10分; 2時28分;路加福音12:19 ） 。 At other times he uses it when he is emphasizing his humility and incognito (Mark 10:45; 14:21; Luke 19:10; 9:58).在其他時候，他使用它時，他強調，他的謙遜和記（馬克10:45 ; 14時21分;路加福音19:10 ; 9時58分） 。 In the Gospel of John the title is used in contexts which emphasize his preexistence, his descent into the world in a humiliation which both conceals and manifests his glory (John 3:13 - 14; 6:62 - 63; 8:6ff.), his role of uniting heaven and earth (John 1:51), his coming to judge men and hold the messianic banquet (John 5:27; 6:27).在福音的約翰標題中使用背景，強調他的preexistence ，他的後裔融入世界中的屈辱，這既掩蓋了，體現了他的榮耀（約翰3點13分-1 4; 6 :62- 63 ;8時0 6分幾段） ，他的作用是團結天地（約翰1時51分） ，他來判斷男子，並舉行救世主宴會（約翰5點27分; 6時27分） 。
Though "Son of man" is used only by Jesus of himself, what it signified is otherwise expressed, especially in Rom.雖然"人子" ，是用只有耶穌他自己，什麼它標誌著以其他方式表達，尤其是在光盤。 5 and 1 Cor. 5和1肺心病。 15, where Christ is described as the "man from heaven" or the "second Adam." 15 ，而基督是被稱為"男子從天上"或"第二亞當" 。 Paul here takes up hints in the Synoptic Gospels that in the coming of Christ there is a new creation (Matt. 19:38) in which his part is to be related to and contrasted with that of Adam in the first creation (cf., eg, Mark 1:13; Luke 3:38).保羅在這裡佔據了暗示，在天氣福音，在未來的基督有一個新的創造。 （ 19時38分） ，其中的一部分，他是要連系，並對比與亞當在首創作（參見，例如，馬克1:13 ;路加3時38分） 。 Both Adam and Christ have the representative relationship to the whole of mankind that is involved in the conception "Son of man."無論亞當與基督有代表性關係到整個人類社會就是在立意"人子" 。 But Christ is regarded as One whose identification with all mankind is far more deep and complete that of Adam.但基督是被視為1 ，其識別與全人類的，是更為深刻和完整的亞當。 In his redeeming action salvation is provided for all mankind.在他的挽救行動，救恩是為所有人類。 By faith in him all men can participate in a salvation already accomplished in him.由他的信任，所有官兵都能參加一項救贖已經完成了他的。 He is also the image and glory of God (2 Cor. 4:4, 6; Col. 1:15) which man was made to reflect (1 Cor. 11:7) and which Christians are meant to put on in participating in the new creation (Col. 3:10).他亦是香港的形象和神的榮耀（ 2肺心病。 4時04分， 6條;上校1:15 ） ，其中男子項目以反映（ 1肺心病。 11時07分）和基督信徒，是為了把在參與新的創作（上校下午3點10分） 。
In the humiliation of his self identification with our humanity (Heb. 2:17; 4:15; 5:7; 2:9; 12:2) he fulfills the part not only of victim, but also of high priest, offering himself once for all (Heb 7:27; 9:12; 10:10) in a self offering that brings about forever a new relationship between God and man.在羞辱他的自我認同，我們的人性（希伯來書2:17 ; 4:15 ; 5時07分; 2時09分; 12:2 ） ，他滿足了一部分，不只是受害者，而且還高神父，讓自己一旦為所有（希伯來書7時27分; 9時12分; 10:10 ）在自我提供帶來永遠是一個新的人與上帝的關係。 His "baptism," the fulfillment of which he accomplishes in his early career culminating in his cross (cf. Luke 12:50), is his self sanctification to his eternal priesthood, and in and through this self sanctification his people are sanctified forever (John 17:19; Heb. 10:14).他的"洗禮" ，完成，其中他在他的早期生涯中，最終在他的十字架（參見路加福音12:50 ） ，是他的自我成聖，以他永恆的神職人員，並在並通過這種自我成聖他的人是永遠聖潔（約翰17時19分;以弗所書10時14分） 。
This title "Son of God" is messianic.這個題目是"上帝的兒子" ，是救世主。 In the OT, Israel is the "son" (Exod. 4:22; Hos. 11:1).在城市旅遊局，以色列是"兒子" （ exod. 4時22分;居者有其屋。 11時01分） 。 The king (Ps. 2:7; 2 Sam. 7:14) and possibly the priests (Mal. 1:6) are also given this title.國王（雅歌2時07分， 2薩姆。 7時14分） ，並可能祭司（ mal. 1時06分） ，也給出了這個名稱。 Jesus, therefore, in using and acknowledging this title is assuming the name of One in whom the true destiny of Israel is to be fulfilled.耶穌，因此，在使用和承認這個稱號，是假設一個名字的人的真實命運，是以色列必須履行。
But the title also reflects the unique filial consciousness of Jesus in the midst of such a messianic task (cf. Matt. 11:27; Mark 13:32; 14:36; Ps. 2:7).但標題也反映了獨特的孝道意識耶穌在一片這樣一個救世主的任務（參見馬特。 11:27 ;馬克13時32分; 14:36 ;聚苯乙烯。 2時07分） 。 This has the profoundest Christological implications.這有深切的基督論的影響。 He is not simply a son but the Son (John 20:17).他不單純是一個兒子，但兒子（約翰20時17分） 。 This consciousness, which is revealed at high points in the Synoptic Gospels, is regarded in John as forming the continuous conscious background of Jesus' life.這種意識，這是暴露在高點，在天氣福音，是在約翰為形成連續的自覺背景的耶穌的生活。 The Son and the Father are one (John 5:19, 30; 16:32) in will (4:34; 6:38; 7:28; 8:42; 13:3) and activity (14:10) and in giving eternal life (10:30).兒子與父原為一（約翰5點19分， 30 ; 16時32分）在會（ 4時34分; 6時38分; 7時28分; 8時42分; 13時03分）和活動（ 14:10 ）在給永生（ 10:30 ） 。 The Son is in the Father and the Father in the son (10:38; 14:10).兒子是在父親及父親在兒子（ 10:38 ; 14:10 ） 。 The Son, like the Father, has life and quickening power in himself (5:26).兒子，像父親，有生命，並加快電力在自己（ 5時26分） 。 The Father loves the Son (3:35; 10:17; 17:23 - 24) and commits all things into his hands (5:35), giving him authority to judge (5:22).父親愛兒子（ 3時35分; 10時17分; 17時23分-2 4） ，並承諾所有的東西到他的手（ 5 :35） ，讓他的權力來判斷（ 5時2 2分） 。 The title also implies a unity of being and nature with the Father, uniqueness of origin and preexistence (John 3:16; Heb. 1:2).標題也意味著團結與自然，與父親，獨特性的起源和preexistence （約翰3:16 ;以弗所書1:2 ） 。
His lordship extends over the course of history and all the powers of evil (Col. 2:15; 1 Cor. 2:6 - 8; 8:5; 15:24) and must be the ruling concern in the life of the church (Eph. 6:7; 1 Cor. 7:10, 25).他lordship延伸到歷史過程中，一切權力的邪惡（上校2時15分， 1肺心病。 2時06 -8 ; 8時0 5分; 1 5時2 4分） ，必須執政黨關心，在教會生活（以弗所書6時07分， 1肺心病。 7時10分， 25 ） 。 2:6 - 8; 8:5; 15:24) and must be the ruling concern in the life of the church (Eph. 6:7; 1 Cor. 7:10, 25). 2點06分-8 ; 8時0 5分; 1 5時2 4分） ，必須執政黨關心，在教會生活中（以弗所書6時0 7分， 1肺心病。 7時1 0分， 2 5） 。 As Lord he will come to judge (2 Thess. 1:7).作為主，他將要來審判（ 2帖1時07分） 。
Though his work in his humiliation is also the exercise of lordship, it was after the resurrection and ascension that the title of Lord was most spontaneously conferred on Jesus (Acts 2:32ff.; Phil. 2:1 - 11) by the early church.雖然他的工作，在他的侮辱，也是行使lordship ，這是復活之後和阿森松該標題的上帝是最自發賦予耶穌（使徒2點32法郎;菲爾。 2:1 -1 1） ，由初期教會。 They prayed to him as they would pray to God (Acts 7:59 - 60; 1 Cor. 1:2; cf. Rev. 9:14, 21; 22:16).他們祈禱，以他的，因為他們會向上帝祈禱（使徒7點59分-6 01肺心病。 1 :2比照牧師9時1 4分， 2 1個; 2 2時1 6分） 。 His name as Lord is linked in the closest association with that of God himself (1 Cor. 1:3; 2 Cor. 1:2; cf. Rev. 17:14; 19:16; and Deut. 10:17).他的名字作為主是掛在最親密的聯繫，即上帝（ 1肺心病。 1:3 ; 2 ，肺心病。 1:2比照牧師17時14分; 19時16分; deut 。 10時17分） 。 To him are referred the promises and attributes of the "Lord" God (Kyrios, LXX) in the OT (cf. Acts 2:21 and 38; Rom. 10:3 and Joel 2:32; 1 Thess. 5:2 and Amos 5:18; Phil. 2:10 - 11 and Isa. 45:23).向他轉交的承諾和屬性的"主"上帝（ kyrios ， lxx ）在催產素（參見行為2時21分和38個;光碟。 10時03分和Joel 2時32分，一帖5時02分和阿莫斯5時18分;菲爾。 2時10 -1 1和I SA。 4 5:23） 。 To him are freely applied the language and formulas which are used of God himself, so that it is difficult to decide in a passage like Rom.他是自由地運用語言和公式，其中使用的上帝，所以這是很難決定在一個通道像光盤。 9:5 whether it is the Father or the Son to whom reference is made. 9時05分，無論是父親或兒子，其中提到了。 In John 1:1, 18; 20:28; 2 Thess.在約翰1:1 ， 18歲; 20時28分， 2帖。 1:12; 1 Tim. 1:12 ，一添。 3:16; Titus 2:13; and 2 Pet. 3:16 ;弟兄2時13分;和2寵物。 1:1, Jesus is confessed as "God." 1:1 ，耶穌是供述為"上帝" 。
His very coming (Luke 12:49; Mark 1:24; 2:17) involves him in deep self abasement (2 Cor. 8:9; Phil. 2:5 - 7) in fulfillment of a purpose ordained for him from the foundation of the world (Rev. 13:8).他十分未來（路加福音12:49 ;馬克1:24 ; 2:17 ） ，涉及他在深自自卑（ 2肺心病。 8時09分;菲爾。 2時05 -7 ） ，以實現一個目的受戒，為他從立黨之本，世界（啟示錄13時08分） 。 In the Gospel of John he gives this testimony in his own words (John 8:58; 17:5, 24).在福音的約翰，讓他這個證詞，在他自己的話說（約翰8時58分; 17時05分， 24 ） 。
Yet while his coming from the Father involves diminution of his Godhead, there is nevertheless a subordination of the incarnate Son to the Father in the relationship of love and equality which subsists between the Father and the Son (John 14:28).但是，儘管他的到來，從父親牽涉的縮減他的神的源頭，卻是從屬的肉身的兒子向父親的關係，愛和平等subsists之間，父親和兒子（約翰14時28分） 。 For it is the Father who sends and the Son who is sent (John 10:36), the Father who gives and the Son who receives (John 5:26), the Father who ordains and the Son who fulfills (John 10:18).因為它是父親派和兒子誰是發送（約翰福音10:36 ） ，父親是誰給的和兒子接到（約翰5點26分） ，父親ordains和兒子履行（約翰10時18分） 。 Christ belongs to God who is the Head (1 Cor. 3:23; 11:13) and in the end will subject all things to him (1 Cor. 15:28).基督，天主的歸天主誰是一家之主（ 1肺心病。 3時23分; 11時13分） ，並在年底前將所有的東西給他（ 1西科15:28 ） 。
The apologists of the next generation (eg, Justin, c. 100 - 165, and Theophilus of Antioch) sought to commend the gospel to the educated and to defend it in face of attacks by pagans and Jews.該辯護士的下一代（如賈斯汀，長100 -1 65，並西奧菲勒斯安提）旨在表彰福音給受教育者，並捍衛它在面對攻擊異教徒和猶太人。 Their conception of the place of Christ was determined, however, rather by current philosophical ideas of the logos than by the historic revelation given in the gospel, and for them Christianity tends to become a new law or philosophy and Christ another God inferior to the highest God.其構想的地方，基督的決心，不過，而不是由目前的哲學理念的標識比由歷史給予的啟示，在福音，並為他們基督教趨於一項新的法律，或哲學與基督上帝的另一個劣勢，以最高神。
Melito of Sardis at this time, however, spoke clearly of Christ as both God and man, and Irenaeus, in meeting the challenge of Gnosticism, returned also to a more biblical standpoint, viewing the person of Christ always in close connection with his work of redemption and revelation, in fulfillment of which "he became what we are, in order that he might make us to become even what he is himself." melito的sardis在這個時候，然而，以明確的基督既是人與上帝和愛任紐，在迎接挑戰的靈知，又回到一個更聖經的角度看，看的人的基督始終是緊密結合自己的工作贖回及啟示，在完成，其中"他成為我們現在所，為他有可能使我們成為什麼，甚至他自己" 。 He thus became the new Head of our race and recovered what had been lost in Adam, saving us through a process of "recapitulation."因此，他成為新的主管我們的種族，並追回了什麼掉在了亞當，來拯救我們經歷一個過程的"重演" 。 In thus identifying himself with us he is both true God and true man.因此，在確定自己和我們，他既是真實的上帝和真正的人。 Tertullian also made his contribution to Christology in combating Gnosticism and the various forms of what came to be known as monarchianism (dynamism, modalism, Sabellianism), which has reacted in different ways against the apparent worship of Christ as a second God beside the Father.戴爾都良也作了他的貢獻christology打擊靈知和各種形式的什麼後來被稱為monarchianism （活力，模態說， sabellianism ） ，其中已反應在以不同的方式對表觀崇拜的基督作為第二神旁邊的父親。 He was the first to teach that the Father and Son are of "one substance," and spoke of three persons in the Godhead.他是第一個教導說，父親和兒子是"一種物質" ，並談到了三個人在神的源頭。
Origen had a decisive influence in the development of Christology in the East.淵源起了決定性的影響力，在發展christology在東部地區。 He taught the eternal generation of the Son from the Father and used the term homoousios.他教會了永恆的一代人的兒子從父親和使用的術語homoousios 。 Yet at the same time his complicated doctrine included a view of Christ as an intermediate being, spanning the distance between the utterly transcendent being of God and this created world.然而，在同一時間，其複雜的理論，包括鑑於基督作為一個中介，橫跨之間的距離，完全超越被上帝創造了這個世界。 Both sides in the later Arian controversy, which began c.雙方在後來的阿里安引起爭議的事件，開始長 318, show influences which may be traced to Origen. 318 ，顯示的影響，這可追溯到淵源。
Arius denied the possibility of any divine emanation, or contact with the world, or of any distinction within the Godhead. arius否認可能發生的任何神射，或接觸到世界上的，或任何區別，在神的源頭。 Therefore the Word is made out of nothing before time.因此，這個詞是出於什麼時間之前。 Though called God, he is not very God.雖然所謂的上帝，他是不是很神。 Arius denied to Christ a human soul. arius否認基督一個人的靈魂。 The Council of Nicaea (325) condemned Arius by insisting that the Son was not simply the "first born of all creation" but was indeed "of one essence with the Father."理事會的尼西亞（ 325 ）譴責arius ，堅持認為兒子是不是簡單的"先出生的所有的創造物" ，但的確是"一個本質上與父親" 。 In his long struggle against Arianism, Athanasius sought to uphold the unity of essence of the Father and Son by basing his argument not on a philosophical doctrine of the nature of the Logos, but on the nature of the redemption accomplished by the Word in the flesh.在他漫長的鬥爭arianism ， athanasius力求維護團結的實質，父親和兒子依據他的說法不能相題並論的哲學學說的性質標識，但對大自然的贖回所完成字，在肉體。 Only God himself, taking on human flesh and dying and rising in our flesh, can effect a redemption that consists in being saved from sin and corruption and death, and in being raised to share the nature of God himself.只有上帝自己，同時對人類肉體和垂死和崛起，在我們的血肉，可以贖回構成，在被免於罪惡和腐敗和死刑，並在被提出來分享天主的本性自己。
After Nicaea the question was raised: If Jesus Christ be truly God, how can he be at the same time truly man?之後的尼西亞提出的一個問題是：如果耶穌基督的真正上帝，為什麼他能夠在同一時間，真正的男人嗎？ Apollinaris tried to safeguard the unity of the person of the God - man by denying that he had complete manhood.亞坡理納試圖以維護團結的人的上帝-男子否認說，他完全氣概。 He assumed that man was composed of three parts: body, irrational or animal soul, and rational soul or intellect (nous).他就任後，該名男子組成，可分為三部分：身體，不合理或動物的靈魂，理性靈魂或心智（理性） 。 In Jesus the human nous was displaced by the divine Logos.在耶穌的人的理性是流離失所的神聖標誌。 But this denied the true reality of Christ's humanity and indeed of the incarnation itself and therefore of the salvation.不過，這剝奪了真正的現實，基督的人性和事實上的化身本身，因此該救贖。 The most cogent objection to it was expressed by Gregory of Nazianzus: "The unassumed is the unhealed."最有說服力的反對，它表達了格雷戈里的nazianzus ： " unassumed是平復" 。 Christ must be true man as well as true God.基督必須真正的人，以及真正的上帝。 Apollinaris was condemned at Constantinople in 381.亞坡理納被譴責在君士坦丁堡，在381名。
How, then, can God and man be united in one person?那麼，如何才能神和人團結在一個人嗎？ The controversy became focused on Nestorius, Bishop of Constantinople, who refused to approve the use of the phrase "mother of God" (Theotokos) as applied to Mary, who, he asserted, bore not the Godhead but "a man who was the organ of the Godhead."爭議成為重點放在nestorius主教，君士坦丁堡，他們拒絕批准使用的"上帝之母" （ theotokos ）適用於瑪麗，衛生組織，他斷言，口徑不是神的源頭，但"一個人的器官對神的源頭" 。 In spite of the fact that Nestorius clearly asserted that the Godman was one person, he seemed to think of the two natures as existing side by side and so sharply distinguished that the suffering of the humanity could not be attributed to the Godhead.儘管事實上這nestorius明確宣稱該godman是一個人，他似乎認為，上述兩個性質的，因為現有的並排等尖銳地說，傑出的苦難，人類不能歸咎於神的源頭。 This separation was condemned, and Nestorius's deposition at the Council of Ephesus (431) was brought about largely by the influence of Cyril in reasserting a unity of the two natures in Cyril in reasserting a unity of the two natures in Christ's person so complete that the impassible Word can be said to have suffered death.這一分離是譴責，並nestorius的沉積在安理會的以弗所（ 431 ）所帶來的，主要是由影響西里爾在重新統一了兩個性質西里爾在重新統一了兩個性質，在基督的人，所以完全說impassible字，可以說是遭受了死刑。 Cyril sought to avoid Apollinarianism by asserting that the humanity of Christ was complete and entire but had no independent subsistence (anhypostasis).西里爾試圖避免亞波里拿留派所宣稱人類的基督是完整整，但還沒有獨立生活標準（ anhypostasis ） 。
A controversy arose over one of Cyril's followers, Eutyches, who asserted that in the incarnate Christ the two natures coalesced in one.爭議出現了一個西里爾的追隨者，歐迪奇，曾斷言，在肉身的基督兩個性質合併在一。 This implied a docetic view of Christ's human nature and called in question his consubstantiality with us.這意味著docetic鑑於基督的人性，並呼籲有問題，他consubstantiality我們。 Eutychianism and Nestorianism were finally condemned at the Council of Chalcedon (451), which taught one Christ in two natures united in one person or hypostasis, yet remaining" without confusion, without conversion, without division, without separation." eutychianism和景教終於譴責在安理會的chalcedon （ 451 ） ，其中教授一基督在兩個性質，在美國一個人或合，但剩下的"紛亂，沒有轉換，沒有分裂，經分離" 。
Further controversies were yet to arise before the mind of the church could be made up as to how the human nature could indeed retain its complete humanity and yet be without independent subsistence.進一步爭議，尚未出現之前，心中的教會可以彌補至於如何將人性中確實可以保持其完整的人類和現在還沒有獨立生存。 It was Leontius of Byzantium who advanced the formula that enabled the majority to agree on an interpretation of the Chalcedonian formula.這是leontius的拜占庭人的先進配方，使多數人同意就解釋該chalcedonian公式。 The human nature of Christ, he taught, was not an independent hypostasis (anhypostatic), but it was enhypostatic, ie, it had its subsistence in and through the Logos.人的本質的基督裡，他教，是不是一個獨立的本質（ anhypostatic ） ，但它enhypostatic ，也就是說，它有它的生存，並通過該標識。
A further controversy arose as to whether two natures meant that Christ had two wills or centers of volition.進一步的爭議便產生了是否兩個性質意味著基督有兩個遺囑或中心的意願。 A formula was first devised to suit the monothelites, who asserted that the God - man, though in two natures, worked by one divine - human energy.計算公式是第一次制訂，以適應monothelites ，曾斷言，上帝-人，但在兩個性質，工作，由同一個神-人的能量。 But finally, in spite of the preference of Honorius, Bishop of Rome, for a formula asserting "one will" in Christ, the Western church in 649 decreed that there were "two natural wills" in Christ, and this was made the decision of the whole church at the sixth ecumenical council at Constantinople in 680, the views of Pope Honorius I being condemned as heresy.但最後，儘管偏愛honorius ，羅馬的主教，為一個公式斷言， "一會" ，在基督裡，西方教會在649頒布有"兩個自然遺囑" ，在基督裡，這是作出上述決定的整個教會在第六次全基督教會在君士坦丁堡在680 ，意見教宗挪留一世被譴責為異端。
At the Reformation, Luther's Christology was based on Christ as true God and true man in inseparable unity.在宗教改革路德的christology是基於基督真上帝和真正的男人，在不可分割的統一。 He spoke of the "wondrous exchange" by which, through the union of Christ with human nature, his righteousness becomes ours, and our sins become his.他談到， "奇妙交流" ，其中，通過聯盟的基督與人的本性，他的正義，可以成為我們的，和我們的罪過，反倒成了他的。
He refused to tolerate any thinking that might lead to speculation about the God - man divorced either from the historical person of Jesus himself or from the work he came to do and the office he came to fulfill in redeeming us.他拒絕容忍任何人的思維，可能導致市場揣測神-男子離婚無論是從歷史的人…本人或由工作他來到做辦公室，他來履行挽救我們。 But Luther taught that the doctrine of the "communication of attributes" (communicatio idiomatum) meant that there was a mutual transference of qualities or attributes between the divine and human natures in Christ, and developed this to mean a mutual interpenetration of divine and human qualities or properties, verging on the very commingling of natures which Chalcedonian Christology had avoided.但路德教導說中庸"通訊屬性" （通信idiomatum ） ，是指有一個相互劃轉的特質或屬性之間的神和人的天性，在基督，並擬訂了，這意味著相互滲透的神和人的素質或財產，瀕臨非常commingling的性質，其中chalcedonian christology避免了。 In Lutheran orthodoxy this led to a later controversy as to how far the manhood of the Son of God shared in and exercised such attributes of divine majesty, how far it was capable of doing so, and how far Jesus used or renounced these attributes during his human life.在路德派的正統，這導致了後來的爭議，因為在多大程度上男子氣概的上帝的兒子共同在行使這一屬性的神聖陛下究竟能夠走多遠，它是有能力這樣做，而且有多遠耶穌使用或放棄這些特質，在他的人的生命。
Calvin also approved of the orthodox Christological statements of the church councils.卡爾文還批准的東正教基督論報表的教會議會。 He taught that when the Word became incarnate he did not suspend nor alter his normal function of upholding the universe.他告訴我們，當聖言成了肉身，他並沒有中止，也沒有改變他的正常功能，維護宇宙。 He found the extreme statements of Lutheran Christology guilty of a tendency toward the heresy of Eutyches, and insisted that the two natures in Christ are distinct though never separate.他發現極端報表路德christology有罪的傾向邪說歐迪奇，並堅持認為這兩個性質在基督裡是截然不同的，雖然從來沒有分開。 Yet in the unity of person in Christ, one nature is so closely involved in the activities and events which concern the other that the human nature can be spoken of as if it partook of divine attributes.然而，在團結的人，在基督裡，其中一個自然是如此密切地參與各項活動和事件的關注，另一方面人的本質可以發言的，因為如果它partook神聖的屬性。 Salvation is accomplished not only by the divine nature working through the human but is indeed the accomplishment of the human Jesus, who worked out a perfect obedience and sanctification for all men in his own person (the humanity being not only the instrument but the "material cause" of salvation).救恩是成就不僅是由神性工作，通過人力，但確實是素養的人耶穌，制定了一個完美的服從性和成聖為所有男人在他自己的人（人性，不只是文書，但"材料事業"救贖） 。 This salvation is worked out in fulfillment of the threefold office of prophet, priest, and king.這救恩是出在完成了三倍辦公室先知，牧師，和景。
There is here a divergence between the Lutheran and Reformed teaching.有此分歧，路德會，改革教學。 The Lutherans laid the stress upon a union of two natures in a communion in which the human nature is assumed into the divine nature.該lutherans奠定強調了聯盟的兩個性質，在共融中，人的本質是假定進入神性。 The Reformed theologians refused to think of an assumption of the human nature into the divine, but rather of an assumption of the human nature into the divine person of the Son, in whom there was a direct union between the two natures.改革後的神學家拒絕考慮一個假設的人性成為神聖的，而是一個假設的人性成為神聖的人的兒子，其中有一個直接的聯盟之間的兩個性質。 Thus, while keeping to the patristic conception of the communicatio idiomatum, they developed the concept of the communicatio operationum (ie, that the properties of the two natures coincide in the one person) in order to speak of an active communion between the natures without teaching a doctrine of mutual interpenetration.因此，雖然堅持教父概念的通信idiomatum ，他們研製的這個概念的通信operationum （即該物業的兩個性質相吻合，在一人） ，以講一個活躍的共融關係的性質，沒有教學一種理論的相互滲透。
The importance of the communicatio operationum (which also came to be taken up by Lutherans) is that it corrects the rather static way of speaking of the hypostatic union in patristic theology, by seeing the person and the work of Christ in inseparable unity, and so asserts a dynamic communion between the divine and human natures of Christ in terms of his atoning and reconciling work.重要的是通信operationum （其中還來到將由lutherans ） ，是它糾正，而不是靜態的方式談到了本質的聯盟在教父神學中，看到了人與工作的基督教分不開的團結，等等斷言一個動態的共融與神和人的天性的基督而言，他atoning和協調工作。 It stresses the union of two natures for his mediatorial operation in such a way that this work proceeds from the one person of the God - man by the distinctive effectiveness of both natures.它強調該聯盟的兩個性質，為他mediatorial行動中，以這樣一種方式使這項工作從一人的神-人所特有的成效，既天性。 In this light the hypostatic union is seen as the ontological side of the dynamic action of reconciliation, and so incarnation and atonement are essentially complementary.在此，揭示了本質的聯盟被視為是本體論方面的動態行動的和解，所以化身和贖罪基本上是相輔相成的。
Since the early nineteenth century the tendency has been to try to depart from the Chalcedonian doctrine of the two natures on the ground that this could not be related to the human Jesus portrayed in the Gospels, and that it made use of terms which were alien both to Holy Scripture and to current modes of expression.自從十九世紀初的傾向一直試圖偏離chalcedonian學說的兩個性質，所持理由是，這不可能涉及到人類描繪耶穌在福音，而且它使用的條款，其中外國人兩為了神聖的經文，並以當前的方式來表達。 Schleiermacher built up a Christology on the basis of finding in Christ a unique and archetypal consciousness of utter filial dependence on the Father.施萊爾馬赫建立了christology在此基礎上尋求在基督裡一個獨特和典型的意識非常孝順依賴於父親。 In Lutheran Christology there was a further important development, the attributes of the humanity of Jesus being regarded as limiting those of his deity, according to the "kenotic" theory of Thomasius.在路德christology有一個進一步發展的重要，屬性人性的耶穌被視為限制那些對他的神性，要按照" kenotic ， "統合論thomasius 。 On this view, the Word, in the incarnation, deprived himself of his "external" attributes of omnipotence, omnipresence, and omniscience, yet still retained the "essential" moral attributes.對這種觀點，總之，在化身，剝奪了自己的"外部"的屬性萬能，無處不在，無所不知，但仍保留了"必要"的道德屬性。 Though always remaining God, he ceased to exist in the form of God.雖然總是剩下的上帝，他不再是形式存在上帝。 Even his self consciousness as God was absorbed in the single awakening and growing consciousness of the God - man.連他的自我意識，因為神是沉醉於單一的覺醒和成長意識的上帝-男子。
Ritschl, too, stressed the importance of the ethical attributes of the person of Christ and of refusing to speculate beyond the revelation of God found in the historic Jesus, who must have for us the value of God and whose perfect moral nature is both human and divine.里奇爾，過於強調，重要的是道德屬性的人的基督，並拒絕猜測之外的啟示上帝發現，在歷史性的耶穌，他們必須對我們的價值，神的，其完美的道德本質，是人類和神聖的。 Early in the twentieth century modern conceptions of personality and scientific and philosophical doctrines of evolution enabled theologians to produce further variations in the development of nineteenth century Christology.早在二十世紀的現代觀念的人格和科學的哲學學說的演進，使神學產生進一步變化，在發展19世紀christology 。
The middle years of the twentieth century saw a return to the use of the Chalcedonian doctrine of the two natures, particularly as interpreted in the Reformed tradition, and a realization that this apparently paradoxical formula is meant to point toward the mystery of the unique relationship of grace set up here between the divine and human in the person and work of the God - man.中東多年的二十世紀裡，返回使用該chalcedonian學說的兩個性質，尤其是作為解釋，在經過改革的傳統，並實現這顯然是自相矛盾的公式，是為了一點對神秘的獨特的關係寬限期設立在這裡與神和人類在人與工作的上帝-男子。 This mystery must not be thought of apart from atonement, for it is perfected and worked out in history through the whole work of Christ crucified and risen and ascended.這個奧秘，絕不能想到除了贖罪，因為這是完善和制定了在歷史上通過的全部工作的耶穌被釘十字架和復活，並登上了。 To share in this mystery of the new unity of God and man in Christ in some measure is also given to the church through the Spirit.分享這個奧秘的新的統一，人與上帝在基督裡在一定程度上也是給教會透過精神。 This means that our Christology is decisive in determining our doctrine of the church and of the work of sacraments as used in the church.這就意味著，我國christology是果斷，在決定我們的學說的教會和工作的聖禮，因為用在教會裡。 Our Christology must indeed indicate the direction in which we seek to solve all theological problems where we are dealing with the relation of a human event or reality to the grace of God in Christ.我們christology必須確實表明了方向，在我們設法解決所有的神學問題，而我們正在處理的關係，人類活動或現實，以天主的恩典，在基督。 In this Christological pattern the whole of our theological system should find its coherence and unity.在這個基督論模式，我們整個神學系統應找到它的連貫性和統一性。
Nor must this mystery be thought of in abstraction from the person of Jesus shown to us in the Gospels in the historical context of the life of Israel.也不能這個奧秘，被認為是抽象，從人的耶穌表明，我們在福音書，在歷史的背景下生活的以色列。 The human life and teaching of the historical Jesus have to be given full place in his saving work as essential and not incidental or merely instrumental in his atoning reconciliation.人的生活和教學的歷史耶穌要給予充分的地方，在他的挽救工作，是必要而不是偶然的，抑或只是在他的atoning和解。 Here we must give due weight to modern biblical study in helping us to realize both what kind of a man Jesus was and yet also to see this Jesus of history as the Christ of faith, the Lord, the Son of God.在這裡，我們必須給予應有的重視，以現代聖經研究，在幫助我們實現這兩個是什麼樣的人耶穌，但也看到這個耶穌的歷史，因為基督信仰的上帝，上帝的兒子。 Through the study of his office and work we come to understand how his humanity is not only truly individual but is also truly representative.通過學習，他的辦公室和工作，我們終於了解如何了他的人性是不是唯一真正的個人，而且是真正具有代表性。
Modern theological discussion continues to be a witness to the centrality of Jesus Christ himself in matters of faith and is dominated by the two closely related questions: "Who is Jesus Christ?"現代神學的討論仍然是一個見證的中心耶穌基督自己在信仰方面，是佔主導地位的是兩個密切相關的問題： "誰是耶穌" ？ and "What has he done for the world?" "什麼，他所做的，為世界" ？ The context in which these questions are raised has, however, changed.上下文中提出這些問題，但是，改變了。 In the nineteenth century many of the radical restatements of Christological belief were often felt to imply a rejection of orthodox faith, and were argued for as such.在十九世紀，許多激進的重述的基督信仰的人往往覺得意味著排斥東正教信仰的，並主張這種看法。 It is often claimed today, however, that restatements of this type, if they arise from a sincere response to Jesus, deserve to be regarded as valid modern interpretations of the same truth to which the older statements bore witness in their day.它經常聲稱然而今天，即重述這種類型的，如果它們產生於真誠回應耶穌，值得被視為有效的現代詮釋同一事實真相，其中年紀較大的聲明證明了他們的一天。 Those who formulated the earlier creeds, it is held, were expressing in their statements simply their own contemporary experience of being redeemed by Jesus.那些制定較早的信條，它是舉行，分別表達了他們在發言中簡單自己的當代經驗被救贖的，由耶穌。 Their statements need not be interpreted literally in order to be confessed truly, even if their language continues to be occasionally used.他們的發言不必作字面解釋，以得到真正的供認，即使他們的語言仍然會偶爾使用。
It is held, moreover, that modern man with his secular and scientific outlook cannot possibly be asked seriously to think of the universe as providing the background necessary to give credibility to talk of a preexistent Son of God descending into our midst from heaven and finally ascending.它是舉行此外，現代男子與他的世俗和科學的世界觀，不可能要求認真思考的宇宙，並提供必要的背景下，讓信譽，講一個preexistent上帝的兒子降到我們的行列，從天上，最後升序。 The early church, when it affirmed such things of Jesus, was simply using the pictures given by current religious myths of the time in order to give expression to the new liberty and self understanding given to them as they found themselves addressed by God as Jesus, especially in the proclamation of his cross.早期教會時，它肯定了這些事的耶穌，是簡單地用圖畫鑑於目前的宗教神話的時候，為了體現新的自由和自治的理解給他們，因為他們發現自己處理的上帝，因為耶穌，尤其是在宣布他的十字架。 Some church theologians believe that what the early witnesses meant by their statements can today be adequately reexpressed without recourse even to talk of an incarnation.有些教會的神學家認為，對於早期證人指其表述，可今天得到充分reexpressed無追索權，甚至談的一個化身。 Discontent continues to be expressed, exactly as it was in last century, with words like "essence," "substance," and "nature."不滿繼續表示，正是因為它是在上個世紀中，在文字上一樣， "本質" ， "物質"與"自然" 。 It is claimed that these are now mere dictionary terms of no current use in making meaningful statements.據稱，這些都是現在僅僅是字典的條款目前還沒有使用在作出有意義的報表。
In the midst of such desire to express the meaning of Christ in new ways, Jesus is often spoken of simply as an agent through whose mediation and example we are enabled to find authentic self expression and new being, and enter into a meaningful experience of reality and the world.在一片這樣的意願表達的意思基督教新路子，耶穌是經常發言的不僅僅是作為代理商，其調解和例子中，我們都可以找到真實的自我表達和新的作為，並進入一個有意義的經驗，從實際出發和世界。 Doubt is raised about our need for his continuing work and ministry.懷疑的是，提出了，我們需要他繼續工作，並部。 Even when we are directed to his person, it is as if to One who is symbolic of something else, and who points entirely beyond himself.甚至當我們向他的人，這就好像一個人，是具有象徵意義的東西，否則，是誰點完全超越自己。 We seem at times to be confronted by an Arianism content to affirm that the Son is simply "of like substance" with the Father, at times with a docetism for which the reality of the human nature is of little importance.我們似乎有時候會面臨一種arianism內容，以肯定地說，兒子是單純地"的實質一樣， "與父親，有時一個docetism為現實的人性，是沒有多大意義。
Much recent NT study has, however, been undertaken in the belief that the Gospels do provide us with sufficient historical detail about Jesus to give us a reliable picture of the kind of man he actually was.近來新台幣的研究，但是，一直在信念，即福音向我們提供充分的歷史，詳細了解耶穌給我們一個可靠的照片什麼樣的人，他實際上是對的。 The importance of regaining such a genuine understanding of his humanity as a basis for our Christology has been stressed.的重要性，重新奪回了這樣一個真正了解他的人性為依據，對我國christology一直強調的。 Wolfhart Pannenberg has criticized Karl Barth and others who have followed him for beginning their Christological thought from the standpoint of God himself: ie, by first assuming the Trinity and the incarnation, and then arguing downward, viewing the humanity of Jesus against this transcendent background.代表人物潘內伯格曾批評卡爾巴特等人都跟隨他，一開始他們的基督論思想，從站在上帝：即，首先假設三一和化身，然後爭論向下，看人類的耶穌對這個超然的背景。 Pannenberg himself believes that such initial presupposition of the divinity of Jesus will involve us inevitably in a Christology marked by disjunction and paradox, and will pose insoluble problems in relation to the unity of his person. pannenberg本人認為，這種最初預設的神性的耶穌會涉及我們不可避免地在一個christology標誌的脫節和矛盾現象，並會造成無法解決的問題關係到團結，他的人。 Moreover, it will obscure our understanding of his true humanity.此外，它會掩蓋我們了解他的真實人性。
Pannenberg seeks to form a "Christology from below," moving upward from Jesus' life and death toward his transformation in his resurrection and exaltation through the grace of God. pannenberg旨在形成一個" christology從下面， "向上提升，從耶穌的生和死對他的改造，在他的復活和提升，透過上帝的恩典。 Pannenberg believes that there are legendary elements in the Gospel history (eg, the virgin birth). pannenberg認為，有傳奇色彩元素的福音史（例如，維爾京出生） 。 He stresses the need to interpret Jesus and his death from the standpoint of our own experience of history as well as from the standpoint of the OT.他強調有必要去解釋耶穌和他的死因的立場來看我們自己的歷史經驗，以及從該角度對城市旅遊局。 Karl Rahner, on the Roman Catholic side, also pursues a Christology beginning with the humanity of Jesus and based on anthropology.卡爾拉內，對羅馬天主教方面，也奉行christology開始與人類的耶穌，並根據人類學。
We have to question whether the NT accounts of Jesus allow us to make such a one sided approach and to follow such a method.我們不得不質疑新台幣帳戶的耶穌，使我們能夠作出這樣的一個片面的方式，並遵循這樣的一種方法。 Consistently Jesus is presented in the Gospels as one who is both truly man and truly God.始終是耶穌在福音，因為一個人，既是真正的人與真正的上帝。 The first witnesses did not try to present him to us in a manhood existing apart from the mystery of his unique union with God.第一證人沒有嘗試，目前他使我們處於一個男子漢氣概現有除了從神秘的，他獨特的聯盟與上帝。 It does not seem possible, therefore, that we ourselves should have access to the reality to which they are pointing unless we try to gasp him in the strange interpenetration of these two aspects that seems to mark their accounts of him.它似乎並不可能，因此，我們自己應獲得的現實使他們指出，除非我們設法讚歎他在陌生的相互滲透的這兩個方面，這似乎是為了紀念他們的帳目。 That the "Word became flesh" seems to imply that we cannot have the flesh apart from the Word nor the Word apart from the flesh.認為"字成了血肉" ，似乎暗示我們不能有肉，除了這個詞，也沒有這個詞，除了血和肉。
What the Gospel writers intended to give us in their witness must therefore determine both our own approach and the method we adopt in our investigation.什麼福音作者的意圖，讓我們在他們的見證，因此必須確定我們自己的方式和方法，我們採取我們的調查。 Hans Frei has more recently produced a study in Christology in which he attempts to face the problems of our approach to the Gospel narratives.漢斯弗雷多日前研製出一種學習christology其中他試圖要面對的問題，我們的做法，以福音的敘述。 He insists that Jesus Christ is known to the Christian believer in a manner that includes personal knowledge but also at the same time surpasses it mysteriously.他堅持認為，耶穌基督是眾所周知的基督教信徒的方式，其中包括個人的知識，而且要在同一時間內超越了它神秘。 Moreover, "we can no longer think of God except as we think of Jesus at the same time nor of Jesus except in reference to God."此外， "我們再也不能相信上帝的除外，因為我們認為耶穌在同一時間，也不是耶穌，除參考上帝" 。 Frei also insists that while we can think of other people rightly without them being present, we cannot properly think of Jesus as not being present.弗雷還堅持認為，雖然我們可以考慮其他的人是正確的，沒有他們在場，我們不能妥善認為耶穌是不出席。 We cannot indeed know his identity without being in his presence.我們不能確實知道他的身份，而不在他的存在。
RS
Wallace盧比華萊士
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
參考書目
HR Mackintosh,
The Person of Christ; DM Baillie, God Was in Christ; O Cullmann, The Christology
of the NT; E Brunner, The Mediator; LB Smedes, The Incarnation, Trends in Modern
Anglican Thought; H Relton, A Study in Christology; K Barth, Church Dogmatics;
RGG , I; H Vogel, Gott in Christo and Christologie; M Fonyas, The Person of
Jesus Christ in the Decisions of the Ecumenical Councils; W Pannenberg, Jesus,
God and Man; HW Frei, The Identity of Jesus Christ; E Schillebeeckx, Christ,
Jesus, and Jesus and Christ; RA Norris, The Christological Controversy; JA
Dorner, History of the Development of the Doctrine of the Person of
Christ.人力資源麥金托希，該人的基督;馬克baillie ，上帝在基督裡; o cullmann ，
christology的新台幣;電子布蘭，調解員;磅孟迪斯，化身，趨勢在現代聖公會思想; h relton ，一項研究christology ;
k巴特，教會dogmatics ; rgg ，我; h傅高義， gott在christo和christologie ;米fonyas
，該人的耶穌基督的決定合一議會;瓦特pannenberg
，耶穌，上帝和人;華文弗雷，身份耶穌基督;電子施雷貝克，基督耶穌，耶穌和基督;類風濕性關節炎諾里斯，基督論的爭議; JA部dorner
，發展的歷史，教義的人的喊聲。
Christology is that part of theology which deals with Our Lord Jesus Christ. christology是部分神學，其中涉及我們的主耶穌基督。 In its full extent it comprises the doctrines concerning both the person of Christ and His works; but in the present article we shall limit ourselves to a consideration of the person of Christ.在其充分程度，它包含了有關教義都人的基督和他的作品，但在目前的文章，我們將僅限於考慮該人的喊聲。 Here again we shall not infringe on the domain of the historian and Old-Testament theologian, who present their respective contributions under the headings JESUS CHRIST, and MESSIAS; hence the theology of the Person of Jesus Christ, considered in the light of the New Testament or from the Christian point of view, is the proper subject of the present article.在這裡我們再次不得侵犯域名的歷史學家和陳舊的遺囑神學家，他們目前各自的貢獻標題下耶穌基督，並messias ，因此神學的人，耶穌基督，在考慮根據新約聖經還是從基督教的角度來看，是正確的主題本文章。
The person of Jesus Christ is the Second Person of the Most Holy Trinity, the Son or the Word of the Father, Who "was incarnate by the Holy Ghost of the Virgin Mary and was made man."人的耶穌基督是第二人的最神聖的三一，兒子或字的父親，他的"肉身是由聖靈的聖母瑪利亞，並取得了男子" 。 These mysteries, though foretold in the Old Testament, were fully revealed in the New, and clearly developed in Christian Tradition and theology.這些謎，雖然預言在舊約中，充分揭示了在新的，並明確制定了在基督教傳統和神學。 Hence we shall have to study our subject under the triple aspect of the Old Testament, the New Testament, and Christian Tradition.因此，我們必須為我們的研究課題下，三聯方面的舊約，新約聖經和基督教的傳統。
OLD TESTAMENT舊約
From what has been said we understand that the Old Testament is not considered here from the viewpoint of the Jewish scribe, but of the Christian theologian.從已表示，據我們了解，舊約是沒有考慮到這裡，從觀點的猶太抄寫的，而是由基督教神學家。 Jesus Christ Himself was the first to use it in this way by His repeated appeal to the Messianic passages of the prophetic writings.耶穌基督自己是第一次使用它，這樣他的再三呼籲，以救世主的通道的先知性著作。 The Apostles saw in these prophecies many arguments in favour of the claims and the teachings of Jesus Christ; the Evangelists, too, are familiar with them, though they appeal less frequently to them than the patristic writers do.使徒們所看到的這些預言很多爭論，贊成的債權和教義耶穌基督;福音，也有熟悉他們，但他們的上訴少，頻頻向他們比教父作家做的。 Even the Fathers either state the prophetic argument only in general terms or they quote single prophecies; but they thus prepare the way for the deeper insight into the historical perspective of the Messianic predictions which began to prevail in the eighteenth and nineteenth centuries.即使是父親或者國務院預言的說法，只有在一般條款或引用單一預言，但他們因此準備，就是為更深刻的理念融入歷史的角度來看的救世主的預言開始佔上風，在十八世紀和十九世紀。 Leaving the statement of the historical development of the Messianic prophecies to the writer of the article MESSIAS, we shall briefly call attention to the prophetic predictions of the genealogy of Christ, of His birth, His infancy, His names, His offices, His public life, His sufferings, and His glory.離開的聲明歷史發展的救世主的預言，以作家的文章messias ，我們將簡要地提醒人們注意預言預言的族譜基督的，其出生時，他的起步階段，他的名字，他的辦公室，他的公共生活，他的苦難，和他的榮耀。
(1) References to the human genealogy of the Messias are quite numerous in the Old Testament: He is represented as the seed of the woman, the son of Sem, the son of Abraham, Isaac, and Jacob, the son of David, the prince of pastors, the offspring of the marrow of the high cedar (Genesis 3:1-19; 9:18-27; 12:1-9; 17:1-9; 18:17-19; 22:16-18; 26:1-5; 27:1-15; Numbers 24:15-19; 2 Samuel 7:1-16; 1 Chronicles 17:1-17; Jeremiah 23:1-8; 33:14-26; Ezekiel 17). （ 1 ）參照人類族譜的messias相當眾多，在舊約：他是代表作為種子的女人，兒子的教育統籌局局長，兒子亞伯拉罕，以撒，雅各，兒子大衛，王子的牧師，子代骨髓的高雪松（創3:1-19 ; 9:18-27 ; 12:1-9 ; 17:1-9 ; 18:17-19 ; 22:16-18 ; 26:1-5 ; 27:1-15 ;號碼24:15-19 ; 2 ，塞繆爾7:1-16 ;歷代志上17:1-17 ;耶利米23:1-8 ; 33:14-26 ;以西結書17 ） 。 The Royal Psalmist extols the Divine genealogy of the future Messias in the words: "The Lord hath said to me: Thou art my son, this day have I begotten thee" (Ps. ii, 7).皇家詩人頌揚神的譜系未來messias在話： "主對我說：祢是我的兒子，在這一天我有造物主祢" （雅歌二， 7 ） 。
(2) The Prophets frequently speak of the birth of the expected Christ. （ 2 ）先知們經常談論的誕生，預計基督。 They locate its place in Bethlehem of Juda (Micah 5:2-14), they determine its time by the passing of the sceptre from Juda (Genesis 49:8-12), by the seventy weeks of Daniel (ix, 22-27), and by the "little while" mentioned in the Book of Aggeus (ii, 1-10).他們找到其位置在伯利恆的juda （彌迦5:2-14 ） ，但它們也決定了其時間由合格的權杖，由juda （創49:8-12 ） ，由70個星期的丹尼爾（九大22-27 ） ，以及由"過了一會兒" ，在提到這本書的aggeus （二1-10 ） 。 The Old-Testament seers know also that the Messias will be born of a Virgin Mother (Isaiah 7:1-17), and that His appearance, at least His public appearance, will be preceded by a precursor (Isaiah 40:1-11; Malachi 4:5-6).老式的遺囑seers也知道該messias將出生在日本一個童貞的母親（以賽亞書7:1-17 ） ，和他的外貌，至少在他的公開露面時，將先前奏（以賽亞書40:1-11 ;瑪拉基書4:5-6 ） 。
(3) Certain events connected with the infancy of the Messias have been deemed important enough to be the subject of prophetic prediction. （ 3 ）某些事件與嬰兒的messias已被視為重要的，足以讓主題的預言性的預測。 Among these are the adoration of the Magi (Ps. lxxxi, 1-17), the slaughter of the innocents (Jeremiah 31:15-26), and the flight into Egypt (Hosea 11:1-7).其中有崇拜的賢士（雅歌lxxxi ， 1-17 ） ，殘殺無辜（耶利米31:15-26 ） ，其飛行到埃及（何西阿11:1-7 ） 。 It is true that in the case of these prophecies, as it happens in the case of many others, their fulfilment is their clearest commentary; but this does not undo the fact that the events were really predicted.這是事實，在案件這些預言，因為它發生在案件很多其他人一樣，其實現是他們最清楚的解說，但是這並不挽回的事實，這些活動都是真的預言。
(4) Perhaps there is less need of insisting on the predictions of the better known Messianic names and titles, seeing that they involve less obscurity. （ 4 ）也許有那麼需要堅持的預言越好稱為救世主的姓名和職銜，看到它們涉及較少不了了之。 Thus in the prophecies of Zacharias the Messias is called the Orient, or, according to the Hebrew text, the "bud" (iii; vi, 9-15), in the Book of Daniel He is the Son of Man (vii), in the Prophecy of Malachias He is the Angel of the Testament (ii, 17; iii, 6), in the writings of Isaias He is the Saviour (li, 1; lii, 12; lxii), the Servant of the Lord (xlix, 1), the Emmanuel (viii, 1-10), the Prince of peace (ix, 1-7).因此，在讖撒迦利亞該messias是所謂的東方，或據以希伯來文中， "芽" （三，六， 9-15 ） ，在這本書的丹尼爾是他的兒子文（七） ，在預言的瑪拉基亞亞他是天使的遺囑（第二組， 17 ;三， 6 ） ，在著作伊薩亞斯羅他是救世主（李， 1 ;第五十二， 12歲; lxii ） ，僕人，主第85 （ XLIX ， 1 ） ，靈光（第八1-10 ） ，和平王子（第九1-7 ） 。
(5) The Messianic offices are considered in a general way in the latter part of Isaias (lxi); in particular, the Messias is considered as prophet in the Book of Deuteronomy (xviii, 9-22); as king in the Canticle of Anna (1 Samuel 2:1-10) and in the royal song of the Psalmist (xliv); as priest in the sacerdotal type Melchisedech (Genesis 14:14-20) and in the Psalmist's words "a priest forever" (cix); as Goel, or Avenger, in the second part of Isaias (lxiii, 1-6); as mediator of the New Testament, under the form of a covenant of the people (Isaiah 42:1; 43:13), and of the light of the Gentiles (Isaiah 49). （五）救世主辦事處被認為是在一般的方式，在後者的一部分伊薩亞斯羅（ LXI的） ，尤其是， messias被視為先知，在這本書的申命記（十八， 9月22日） ;正如國王在canticle的安娜（ 1塞繆爾2:1-10 ） ，並在皇家宋的詩人（四十四） ;正如牧師在sacerdotal型melchisedech （創14:14-20 ） ，並在詩人的話： "永遠的神父" （ cix ） ;作為goel ，或復仇者，在第二部分的伊薩亞斯羅（ lxiii ， 1-6 ） ，作為調停人的新約聖經，根據形式的盟約的人（以賽亞書42:1 ; 43:13 ） ，以及鑑於外邦人（以賽亞書49 ） 。