The concept of resurrection from the dead is found in several religions, although it is associated particularly with Christianity because of the central belief in the resurrection of Jesus Christ. Hope of a resurrection from the dead may have entered Judaism from Persian sources, although the idea has deeper roots in Old Testament Yahwism and the concept of God's covenant with Israel.的概念復活，從死者被發現在一些宗教，它雖然是有聯繫，特別是與基督教，因為中央的信仰是在復活的基督，但願一個復活從死者可能已經進入了猶太教從波斯語來源，雖然想法有更深的根在舊約yahwism觀念和上帝的盟約與以色列。 The resurrection life was variously conceived, but the type of hope that passed into early Christian thought centered on the transformation of human life from the dead into a transcendental mode of existence.復活的生命是各種設想，但該類型的，希望通過成為早期基督教思想，圍繞改造人的生命從死裡復活成為一個先驗的模式存在。 This was expressed poetically as "shining like the stars in heaven" (Dan. 12:3) or becoming "like the angels" (Mark 12:25).這是詩意地表達為"光輝像星星在天上" （ dan. 12時03分） ，或成為"像天使" （馬克12:25 ） 。
After the Easter experiences, earliest Christianity expressed its faith in what had happened to Jesus as resurrection in the transcendental sense.經過復活節經驗，最早的基督教表達其信仰發生了什麼事，因為耶穌復活，在超越意識。 This concept is sharply distinguished from resuscitation, or a return to this worldly existence, as narrated in the raisings of Lazarus and others attributed to Jesus.這個概念是尖銳地區別於復甦，還是回到這世間存在，因為敘述在raisings的拉撒路和其他歸功於耶穌。 Saint Paul conceived the resurrection of Jesus as the first instance of an apocalyptic type resurrection ("Christ the first fruits," 1 Cor. 15:20, 23); as a result of Christ's resurrection, all believers may hope for resurrection at the Second Coming of Christ.聖保羅構思復活的耶穌作為初審的一個世界末日式的復活（ "基督的第一批成果， " 1肺心病。 15:20 ， 23 ） ，由於基督的復活，所有信徒可能希望復活在第二次未來的基督。 Paul indicates that the resurrection body will be new and "spiritual" (1 Cor. 15:35 - 54); most theologians interpret this to mean that it is the personality that is resurrected.保羅表明復活的遺體將被新的"精神" （ 1肺心病。 15:35 -5 4） ;大多數神學家解釋，這意味著它是一個人格，就是復活。
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Reginald H Fuller （ Reginald h更充分
Bibliography
參考書目
RH Fuller, The
Formation of the Resurrection Narratives (1971); SH Hooke, The Resurrection of
Christ as History and Experience (1967); P Perkins, Resurrection: New Testament
Witness and Contemporary Reflection (1984); N Perrin, The Resurrection according
to Matthew, Mark, and Luke (1977).銠更充分，可以形成復活的敘述（ 1971年）
;巰基虎克，復活的基督為中心的歷史和經驗（ 1967 ） ， p帕金斯，復活：新約聖經證人與當代反思（ 1984 ）氮波倫，復活據馬太，馬克，路加（ 1977
） 。
That Jesus Christ died and afterward rose from the dead is both the central doctrine of Christian theology and the major fact in a defense of its teachings. 耶穌是基督死亡及隨後從死既是中央學說的基督教神學及主要事實，在防衛它的教義。 This was true in the earliest church and remains so today. 這是事實，在最早的教堂至今依然如此。
Then Paul relates the importance of this event, for if Jesus did not literally rise from the dead, then the entire Christian faith is fallacious (vs. 14) and ineffective (vs. 17).然後保羅涉及這方面的重要性，因為如果耶穌沒有從字面上崛起從死裡復活，那麼整個基督信仰是謬誤的（相對於14 ）和無效（而不是17 ） 。 Additionally, preaching is valueless (vs. 14), Christian testimony is false (vs. 15), no sins have been forgiven (vs. 17), and believers have perished without any Christian hope (vs. 18).此外，說教是毫無價值（相對於14 ） ，基督徒的見證是假的（相對於15 ） ，沒有任何的罪過都被饒恕（相對於17 ） ，和信徒已滅亡了，沒有任何基督教希望（而不是18 ） 。 The conclusion is that, apart from this event, Christians are the most miserable of all people (vs. 19).結論是，除了政府能從這一事件中，基督徒是最慘的，所有的人（而不是19 ） 。 Paul even states that without the resurrection we should "eat and drink, for tomorrow we die" (vs. 32).保羅連國，如果沒有復活， "要吃飯，喝酒，為明天我們死" （相對於32 ） 。 If Jesus was not raised, believers have no hope of resurrection themselves and may as well turn to hedonistic philosophies of life.如果耶穌沒有提出，信徒也沒有希望復活自己，並可能如因勢利導，以快樂主義哲學的生活方式。 He thereby strongly implies that it is this event that separates Christianity from other philosophies.他因而強烈暗示，這是這一事件分級基督教從其他哲學。
Paul teaches the centrality of the resurrection in other passages as well.保羅教的中心復活，在其他段落一樣。 In another ancient creed (Rom. 1:3-4) he recites a brief Christology and asserts that Jesus was shown to be the son of God, Christ, and Lord by his resurrection (cf. Rom. 14:9).在另一個古老信條（羅馬書1:3-4 ） ，他朗誦簡短christology並斷言，耶穌被證明是上帝的兒子，耶穌，上帝，由他的復活（參見光盤。 14時09分） 。 This event also provides salvation (Rom. 10:9-10) and ensures the resurrection of believers (I Cor. 15:20; II Cor. 4:14; I Thess. 4:14).這項活動還提供了救贖（羅馬書10:9-10 ） ，並確保復活的信徒（林前。 15:20 ;二，肺心病。 4時14分，我帖前4點14分） 。
Similarly, Luke's writings relate several instances where the resurrection provided the basis for the Christian proclamation.同樣地，盧克的著作涉及幾個事例復活提供了依據，為基督教的文告。 Jesus taught that his death and resurrection was a central message of the OT (Luke 24:25-27).耶穌教導說，他的死亡與復活的是一個中心思想的催產素（路加福音24:25-27 ） 。 Peter held that the miracles which Jesus performed, and his resurrection in particular, were the chief indications that God approved of his teachings (Acts 2:22-32).彼得認為，奇蹟耶穌演出，和他的復活，尤其是被行政跡象表明，上帝批准他的教誨（使徒2:22-32 ） 。 Paul's teaching frequently utilized the resurrection as the basis of the gospel message (cf. Acts 13:29-39; 17:30-31).保羅對他的教誨，經常利用復活為基礎的福音訊息（參見行為13:29-39 ; 17:30-31 ） 。
Other NT writings share the same hope.其他新界著作有著相同的希望。 Jesus utilized his resurrection as the sign vindicating the authority of his teachings (Matt. 12:38-40).耶穌利用他的復活為標誌的維護權威，他的教誨。 （ 12:38-40 ） 。 This event both ensures the believer's salvation (I Pet. 1:3) and provides the means by which Jesus serves as the believer's high priest (Heb. 7:23-25).這項活動既保證了信徒的救贖（我的寵物。 1:3 ） ，並提供方法，使耶穌作為信徒的高神父（希伯來書7:23-25 ） 。
Even such a brief survey indicates the centrality of the resurrection for the NT writers.即使是這樣一個簡單的調查顯示，該中心地位的復活為新台幣作家。 Clearly, early believers such as Paul realized that this event provided the central claim of Christianity.顯然，早期的信徒，如保羅意識到這一事件提供了中央要求的基督教。 With it the Christian message of eternal life is secure, resting on the reality of Jesus' victory over death.它與基督教的信息，永恆的生命是安全的，休息的現實為耶穌戰勝死亡。 Without it the Christian message is reduced to that of one of man's philosophies.沒有它基督徒的訊息是降低到一個人的哲學。
The earliest postapostolic writings held this same message of the centrality of Jesus' resurrection.最早postapostolic著作舉行，這同一個信息的中心地位，耶穌的復活。 For example, Clement of Rome asserts that this event both demonstrates the truthfulness of Christ's message (Cor. 42) and is an example of the believer's resurrection (24-26).舉例來說，克萊門特的羅馬斷言，這項活動既體現了真基督的訊息（ cor. 42 ） ，就是一個例子信徒的復活（ 24-26 ） 。 Ignatius insists on the literal facticity of this occurrence as an event in time (Mag. 11; Trall. 9; Smyr. 1), which is the believer's hope (Trall., Introduction) and an example of our resurrection (Trall. 9).伊格堅持字面真實性的發生，這是一個重大事件的時候（ mag. 11人; trall 9 ; smyr 1 ） ，這是信仰之人的希望（ trall. ，導言）和一個例證，說明我們的復活（ trall. 9 ） 。 He also stresses the belief that it was Jesus' flesh that was raised (Smyr. 3).他還強調，我們認為它是耶穌的肉，這是提高（ smyr. 3 ） 。
This latter issue of whether it was Jesus' flesh which was resurrected, as supported by Ignatius and later by Tertullian, or whether it was a resurrected body not composed of flesh, as championed by the Alexandrian school and Origen in particular, was a major question in early Christian theology. 這後一個問題，無論是耶穌的肉被復活，為支持伊格以及後來戴爾都良，抑或這是一個復活遺體未組成的肉體，作為倡導，由亞歷山大學校和淵源，尤其是一個重大問題在早期基督教神學。 It was the former position, or forms of it, which gradually became the more widely accepted view in the medieval church and even afterward. 這是前的職務，或形式，而逐漸成為更廣泛接受的觀點，在中世紀的教堂，甚至以後。
For many scholars today who accept the literal resurrection of Jesus, the emphasis has shifted to stress Paul's concept of the "spiritual body" (I Cor. 15:35-50, eg), endeavoring to do justice to both elements.對於許多學者今天在接受字面復活的耶穌，重點已轉向強調保羅的觀念"的精神體" （林前。 15:35-50 ，如） ，努力做到公正，以兩元素。 Thus, Jesus was raised in a real body which had new, spiritual qualities.因此，耶穌被提出，在一個真正的組織，有了新的，精神素質。
Yet a major issue here concerns the question of whether all that is required is the message of the resurrection, or the literal event itself.然而，一個主要的問題，這裡涉及到的問題：是否所有需要的是信息的復活，或直譯為活動本身。 This is not only a dispute between evangelicals and higher critical theologians, but also among these critical scholars themselves.這不僅是一個爭議新教徒和更高的批判神學家，而且其中關鍵的學者本身。 The pivotal fact, recognized as historical by virtually all scholars, is the original experiences of the disciples.關鍵的事實，承認為歷史上幾乎所有的學者，是原來的經驗的弟子。 It is nearly always admitted that the disciples had real experiences and that "something happened."它幾乎始終承認該弟子曾真實經歷，並表示， "發生過什麼事" 。 Yet, while contemporary scholars rarely utilize the naturalistic alternative theories, various views exist concerning the exact nature of these experiences. At the risk of oversimplification and partial repetition, at least four major critical positions can be outlined with regard to this question.然而，儘管當代學者很少運用自然選擇的理論，各方面的意見存在，有關的確切性質，這些經驗， 在風險的簡單化和部分重複的，至少有四大關鍵職位，可概述對於這個問題。
First, more radical critics hold that the nature of the original eyewitnesses' experiences cannot be ascertained. For example, Rudolf Bultmann and his followers claim that the actual cause of the disciples' transformation is obscured in the NT text. 首先，更為激進的批評者認為，大自然的原始目擊者經驗不能確定的。舉例來說，魯道夫布特曼和他的追隨者聲稱，實因門徒的轉型是淹沒在新台幣文本。 Regardless, it is not really important to inquire into the object of these experiences.不管怎樣，它是不是真正重要的，調查對象的這些經驗。 Similarly, Marxsen also believes that the constitution of these encounters cannot be known, including whether the disciples actually saw the risen Jesus.同樣， marxsen也認為，憲法的這些遭遇不能眾所周知的，包括是否弟子實際上是看到了復活的耶穌。 Paul van Buren believes that "something happened" which changed the disciples' outlook from discouragement of faith.保羅範buren認為， "發生過什麼事" ，其中改變了弟子視野，從挫折的信心。 Although these experiences were more than subjective and were expressed in terms of actual appearances of Jesus, we still cannot judge their nature.儘管這些經驗還不止主觀的，並表示，按實際露面的耶穌，我們還不能判斷其性質。
A second group of scholars is distinguished from the first not only by exhibiting some interest in the nature of the disciples' experiences, but often by the acceptance of the literal resurrection itself. Yet while the naturalistic theories are usually rejected, this group still insists that the event can be known only by faith completely apart from any verification. 第二組由學者，是傑出的，從第一，不僅展示了一些利息，在性質上的門徒的經驗，但往往是由接受字面復活本身，但同時自然主義理論通常是拒絕了，這個小組仍然堅持該事件都可以稱為只有信仰完全除任何核查。
The theologians in this second group have usually been influenced by Soren Kierkegaard and more recently by Karl Barth, who held that the resurrection may be accepted by faith as a literal event, but that it cannot be ascertained by any historical investigation.該神學家在這第二個組，通常是受到不容錯過克爾凱郭爾以及最近由卡爾巴特，他們認為復活的可被接受的信仰作為一個字面上的大事，但它不能確定的，任何歷史調查。 Barth emphatically rejected naturalistic theories and asserted that Jesus appeared empirically to his disciples, yet this event occurred in a different sphere of history and thus cannot be verified by history.巴特強調拒絕了自然主義理論，並聲稱耶穌出現實證，以他的弟子，然而，這件事發生在不同的領域中的歷史，因此無法查證歷史的檢驗。 Similar views were held by neo-orthodox theologians such as Emil Brunner and Dietrich Bonhoeffer, and are also popular in more contemporary works.相似的看法，舉行了新的正統派神學家，如埃米爾布蘭和迪特里希朋霍費爾，也很受歡迎，在更多的現代作品。 For example, Bornkamm notes the invalidity of naturalistic theories but yet, in a manner reminiscent of Barth, states that this event can be accepted only by faith apart from historical examination.舉例來說，博恩卡姆筆記無效的自然主義理論，但，在一個地令人想起巴特，說明這一事件是可以接受的，只有真誠地，除了從歷史的檢驗。
The third position is characterized by a significant interest in more historical aspects of the resurrection. Not only are naturalistic theories usually rejected, but the empty tomb is often held to be a historical fact. 第三位的特點是顯著的興趣，更多歷史等方面的復活，不僅是自然主義理論通常拒絕了，但空墓，往往認為是一個歷史事實。 Additionally, these scholars proceed a step further by setting forth a more or less abstract reconstruction of the historical nature of the appearances.此外，這些學者進行更進一步設置了一個較為抽象的重建歷史性質的外表。 However, it is still held that the resurrection itself is an eschatological event and is not demonstrable by historical methodology, although some hold that it will be verifiable in the future.但是，它仍然認為復活本身是一個eschatological事件，並沒有可證實的歷史方法論，雖然有些人認為這將是可核查的，在未來。
Moltmann holds that the disciples were the recipients of appearances of the risen Jesus, which involved spoken messages and commissioned the hearers to service in the world.莫特曼認為弟子被受助人的外表的復活的耶穌，這涉及到口語信息，並委託hearers服務，在世界上。 These events, which are not strictly verifiable, are placed in eschatological history and are subject to future verification.這些活動，都是沒有嚴格核查，是擺在eschatological歷史，並受到未來的核查。 Ulrich Wilckens likewise concludes that history cannot decide exactly what happened.烏爾里希維爾肯斯同樣得出結論認為，歷史是不能決定到底什麼事。 Thus, while naturalistic theories can be refuted and the facticity of the empty tomb upheld, the appearances themselves were private revelations, indications of a future, eschatological existence.因此，雖然自然主義理論，可以反駁和真實性的空墓堅持，外表自己私人的啟示，種種跡象顯示，一個未來， eschatological存在。
Reginald Fuller notes that the disciples' transformations necessitate a cause. （ Reginald充分地注意到門徒的轉變需要一個事業。 This cause is Jesus' appearances, which are historically defined as visionary experiences of light and auditions of meaning communicated to the earliest eyewitnesses.這項事業是耶穌的外表，這是歷史上被界定為具有遠見的經驗和輕音的意思傳達給最早的目擊者。 The messages both proclaimed that Jesus was risen and imparted a mission to his followers.訊息都宣稱耶穌復活，並傳授了一個代表團前往他的追隨者。 Such phenomena were not subjective visions but actual experiences.這種現象不是主觀願景，但實際經驗。 They were the source of the Easter faith and message, but are removed from historical demonstration.它們分別是源復活節信仰和訊息，但被刪除的歷史，示威的自由。 Joachim Jeremias similarly taught that the appearances of Jesus were spiritual visions of shining light by which the disciples experienced Jesus as the risen Lord.約阿希姆jeremias同樣教導說，外表耶穌的人的精神願景的光輝輕，其中弟子經歷了耶穌復活的主。
The fourth approach to the resurrection is that the available historical evidence demonstrates the probability that Jesus was literally raised from the dead. Perhaps the best-known recent theologian accepting this conclusion is Wolfhart Pannenberg, who both argues against naturalistic theories and concludes that the historical facts demonstrate the empty tomb and the literal appearances of Jesus. 第四個辦法，以復活的是，現有的歷史證據表明概率耶穌是從字面上提出從死裡復活，也許最有名的神學家最近接受這個結論是代表人物潘內伯格，他們都辯稱，對自然主義理論，並得出結論，認為歷史事實展示空墓字面露面的耶穌。 Yet Pannenberg argues against a corporeal resurrection body in favor of appearances which are described in terms of a spiritual body which was recognized as Jesus, who appeared from heaven, imparted an audition, and, at least in Paul's case, was accompanied by a phenomenon of light.然而pannenberg辯稱，對一個有體復活機構青睞的外表，其中描述了條款的精神體，其中被確認為耶穌，似乎從天上，傳授音，而且，至少在保羅的情況下，伴隨著的現象輕。
AM Hunter utilizes historical investigation to conclude that Jesus' resurrection can be demonstrated by the facts.上午獵人利用歷史調查得出結論認為，耶穌的復活，可顯示出來的事實。 JAT Robinson points out that historical studies cannot ascertain the exact details, but they may be sufficient to formulate a probable case for the probability of this event.李祖澤羅賓遜指出，歷史研究不能確定了底細，但它們可能足以制訂一個可能的情況下，為概率此次活動。 Raymond Brown, after an extensive study of the textual data, likewise supports the historical verification of Jesus' resurrection.陳卓愉褐色，經過廣泛研究的文字資料，同樣支持歷史驗證耶穌的復活。 Additionally, Hunter, Robinson, and Brown all favor the concept of the spiritual body.此外，獵人，羅賓遜和布朗都贊成觀的精神體。
It is important to note that of these four critical positions only the first is generally characterized by a rejection of or agnostic attitude toward the literal resurrection of Jesus.但必須注意的是，這4個關鍵職位，只有第一項是普遍的特點是排斥或不可知論的態度，從字面上復活的耶穌。 Just as significant is the observation that the first position not only appears to be losing ground, but varying positions which support the facticity of the resurrection are presently quite popular.同樣重要的是觀察說，第一地位，不僅顯露出下降的地上，但在不同的職位，其中支持真實性的復活，是目前頗為流行。
Additionally, critics themselves have attacked each theory.此外，批評者曾攻擊每一個理論。 For instance, in the nineteenth century David Strauss disarmed the swoon theory while Theodor Keim and others pointed out the weaknesses in the hallucination theory.例如，在19世紀國寶施特勞斯解除了swoon理論，而Theodor的keim和其他人指出的缺點在幻覺理論。 Form critical studies later revealed the futility of the legend theory popularized by the history of religions school of thought.形式危急研究後，發現是徒勞的傳說大眾化理論是由歷史上的宗教學校的思路。 In the twentieth century such diverse thinkers as Barth, Tillich, Bornkamm, and Pannenberg are examples of higher critical theologians who have rejected these alternative hypotheses.在二十世紀裡這些不同的思想家，為巴特，蒂里希，博恩卡姆， pannenberg的例子更高的批判神學家，他們都不願接受這些替代假說。
Second, historical evidences for the resurrection are often cited, such as the eyewitness testimony for Jesus' appearances, the transformed lives of the disciples, the empty tomb, the inability of the Jewish leaders to disprove these claims, and the conversion of skeptics such as Paul and James, the brother of Jesus. 其次，歷史證明為復活是最常被提到的，如目擊證人的證詞，耶穌的外表，轉化生命的弟子，空墓，無力的猶太領袖，以反駁這些說法，並轉化懷疑論者如保羅和詹姆斯的兄弟耶穌。 When combined with the absence of naturalistic alternative theories these evidences are quite impressive. 當加上沒有自然選擇的理論，這些證據是相當可觀。
However, contemporary apologetics has moved even beyond these important issues to other arguments in favor of the resurrection. One crucial center of attention has been I Cor. 然而，當代護搬到甚至超越了這些重要問題，以其他的論點主張復活，其中一個重要關注的中心，已被林前。 15:3-4, where Paul records material which he had "received" from others and then "delivered" to his listeners. 15:3-4 ，保羅記錄材料，他"已收到" ，從別人，然後點"發表" ，以他的聽眾。 It is agreed by virtually all contemporary theologians that this material contains an ancient creed that is actually much earlier than the book in which it is recorded.大家都同意，由幾乎所有的當代神學家表示，這種材料含有一個古老的信仰，這實際上是遠早於這本書，其中記載。
The early date of this tradition is indicated not only by Paul's rather technical terms for receiving and passing on tradition, but also by the somewhat stylized content, the non-Pauline words, the specific names of Peter and James (cf. Gal. 1:18-19), and the possible Semitic idioms used.早期的日期，這個傳統是表示不只有保羅的，而不是技術術語，為接收和傳承傳統，但也有點程式化內容，非寶蓮，換句話說，特定的名稱，彼得和詹姆斯（參見加爾1 ： 18-19 ） ，以及可能的反猶成語使用。
These facts have accounted for the critical agreement as to the early origin of this material.這些事實都佔關鍵協議，以早期起源這種材料。 In fact, Fuller, Hunter, and Pannenberg date Paul's receiving of this creed from three to eight years after the crucifixion itself. These data are quite significant in that they further indicate that both Paul and the other eyewitnesses proclaimed the death and resurrection of Jesus (I Cor. 15:11) immediately after the events themselves. This anchors their report firmly in early eyewitness testimony and not in legendary reports arising later.事實上，在更充分，獵人，並pannenberg日期保羅的接受這個信條，從7點57年後，自己釘死在十字架上，這些數據都是非常重大的意義，因為它們還表明，無論保羅和其他目擊者宣告死亡和復活的耶穌（林前。 15時11分）後，立即進行了事件本身。主播這個報告牢牢掌握在早期的目擊者證詞，並沒有傳說中的報導後，所引起的。
Another extremely strong argument for the resurrection is derived from the known facts that are admitted as historical by virtually all critical scholars who deal with this subject. 另一個極為有力的論據，為復活的是來自已知的事實是，作為歷史上幾乎所有重要的學者，處理這方面的問題。 Events such as Jesus' death by crucifixion, the subsequent despair of the disciples, their experiences which they believed to be appearances of the risen Jesus, their corresponding transformations, and the conversion of Paul due to a similar experience are five facts which are critically established and accepted as historical by most scholars. 賽事，如耶穌的死亡和受難日，隨後絕望的門徒，他們的經驗，他們相信被外表的復活的耶穌 ， 其相應的轉變，轉換保羅因類似的經歷5個事實，這是既定的批判及接受為歷史所大多數學者。
Of these facts the nature of the disciples' experiences is the most crucial. As historian Michael Grant asserts, historical investigation demonstrates that the earliest eyewitnesses were convinced that they had seen the risen Jesus. 這些事實的性質門徒經驗，是最關鍵的，正如歷史學家邁克爾金斷言，歷史調查表明，最早的目擊者都確信說，他們看到復活的耶穌。 Carl Braaten explains that skeptical historians agree with this conclusion.卡爾braaten解釋說，持懷疑態度的歷史學家同意這一結論。 One major advantage of these critically accepted historical facts is that they deal directly with the issue of these experiences.其中一個重大的優越性，把這些批判地接受歷史的事實是，他們直接處理的問題，總結這些經驗。 On a more limited scale these facts are capable both of arguing decisively against each of the naturalistic alternative theories and of providing some strong evidences for the literal appearances of the risen Jesus as reported by the eyewitnesses.一個更規模有限，這些事實都是既可在爭論，果斷地對每一種自然主義的替代理論提供了一些強有力的證據字面露面的復活的耶穌據目擊證人。
Not only can the historical resurrection be established on this basis, but the additional advantage of these facts is that they are admitted by virtually all scholars as knowable history. Since such a minimum number of facts is adequate to historically establish the literal resurrection as the best explanation for the data, this event therefore should not be rejected even by those critics who disbelieve the reliability of Scripture. 這不僅可以歷史復活建立在此基礎上，但額外的優勢，這些事實是，他們都承認，幾乎所有學者可知的歷史 ，因為這種最低數目的事實，足以在歷史上建立字面復活為最佳解釋為數據，這一事件，因此不應被拒絕，甚至那些批評的人根本就不可靠的經文。 Their questions on other issues do not disprove this basic conclusion, which can be established by critical and historical procedures.他們的問題，其他問題不反證這一基本結論，可確定的批判與歷史的程序。
Especially when viewed in conjunction with the eyewitness evidence from the early creed, we have a strong twofold apologetic for the historicity of Jesus' resurrection. 尤其是當觀看與目擊者的證據，從早期信仰，我們有一個強大的雙重歉意，為歷史性的耶穌的復活。 This contemporary approach also complements the more traditional apologetic summarized earlier, all of which combine to historically demonstrate the fact that Jesus was raised from the dead. 這個當代辦法還補充了較為傳統的歉意，歸納比較 ， 所有這一切結合起來，以展示歷史事實，耶穌被提出從死裡復活。
As Paul asserted in I Cor.正如保羅斷言，在I肺心病。 15:12-20, the resurrection is the center of the Christian faith and theology. 15:12-20 ，復活的是該中心的基督教信仰和神學。 This event signals the approval of Jesus' teachings (Acts 2:22-23) and thus continues to provide a basis for Christian belief today.這一事件標誌著批准耶穌的教誨（使徒2:22-23 ） ，並從而繼續提供一個基礎的基督教信仰。 It guarantees the reality of eternal life for all who trust the gospel (I Cor. 15:1-4, 20).它保證了現實的永恆的生命，為所有的人相信福音（我肺心病。 15:1-4 ， 20 ） 。
GR
Habermas遺傳資源哈貝馬斯
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
參考書目
K. Barth, Church
Dogmatics, IV/1, 334-52; D. Bonhoeffer, Christ the Center; G. Bornkamm, Jesus of
Nazareth; RE Brown, The Virginal Conception and Bodily Resurrection of Jesus; E.
Brunner, Dogmatics, II, 366-72; R. Bultmann, Theology of the NT; DP Fuller,
Easter Faith and History; RH Fuller, The Formation of the Resurrection
Narratives; M. Grant, Jesus: An Historian's Review of the Gospels; GR Habermas,
The Resurrection of Jesus: An Apologetic; AM Hunter, Bible and Gospel; J.
Jeremias, NT Theology; W. Marxsen, The Resurrection of Jesus of Nazareth; J.
Moltmann, Revolution and the Future; J. Orr, The Resurrection of Jesus; W.
Pannenberg, Jesus, God and Man; JAT Robinson, Can We Trust the NT?
k.巴特，教會dogmatics ，四/ 1 334-52 ;四朋霍費爾，基督中心; g.博恩卡姆，拿撒勒的耶穌;重新布朗，處女和身體復活的耶穌;體育布蘭，
dogmatics ，二， 366-72
;傳譯布特曼，神學的新台幣;民主黨更充分，復活節，信仰和歷史的相對濕度更充分，可以形成復活的敘述;米金，耶穌：一個歷史學家的審查福音;遺傳資源哈貝馬斯，復活耶穌：抱歉;亨特時，聖經和福音的J.
jeremias ，新台幣神學;總統marxsen ，復活的拿撒勒的耶穌的J.莫特曼，革命與未來的J.奧爾，復活的耶穌;瓦特。 pannenberg
，耶穌，上帝和人;李祖澤羅賓遜，我們是否可以信任新台幣？ PM van Buren, The Secular Meaning of
the Gospel; U. Wilkens, Resurrection.下午範buren ，世俗意義的福音;美聯儲威爾肯斯，復活。
The Resurrection is one of the cardinal facts and doctrines of the gospel.復活就是其中的樞機事實和教義的福音。 If Christ be not risen, our faith is vain (1 Cor. 15:14).如果基督沒有上升，我們的信仰是徒勞（ 1肺心病。 15,14 ） 。 The whole of the New Testament revelation rests on this as an historical fact.整本新約聖經的啟示，在於這是一個歷史事實。 On the day of Pentecost Peter argued the necessity of Christ's resurrection from the prediction in Ps.對五旬節彼得辯稱，有必要基督的復活，從預測中的PS 。 16 (Acts 2:24-28). 16 （使徒2:24-28 ） 。 In his own discourses, also, our Lord clearly intimates his resurrection (Matt. 20:19; Mark 9:9; 14:28; Luke 18:33; John 2:19-22).用他自己的話語，同時，我們的主清楚地暗示他的復活。 （ 20時19分;馬克9時09分; 14時28分;盧克18時33分;約翰2:19-22 ） 。 The evangelists give circumstantial accounts of the facts connected with that event, and the apostles, also, in their public teaching largely insist upon it.福音給環境帳戶的事實，涉嫌與這一事件，和使徒，同時，在他們的公開教學，主要是固步自封。
Ten different
appearances of our risen Lord are recorded in the New Testament. They may be
arranged as follows: 10種不同的面貌，我們復活的主都記錄在新約聖經，他們可能是被安排如下：
The resurrection is spoken of as the act (1) of God the Father (Ps. 16:10; Acts 2:24; 3:15; Rom. 8:11; Eph. 1:20; Col. 2:12; Heb. 13:20); (2) of Christ himself (John 2:19; 10:18); and (3) of the Holy Spirit (1 Peter 3:18).復活的，是口語的，因為該法（ 1 ）神的父親（詩篇16:10 ;行徑2時24分; 3:15 ;光碟。 8時11分;以弗所書1:20 ;上校2時12分;希伯來書。 13:20 ） ; （ 2 ）耶穌本身的（約翰2時19分; 10時18分） ，及（ 3 ）聖靈（ 1彼得3時18分） 。 The resurrection is a public testimony of Christ's release from his undertaking as surety, and an evidence of the Father's acceptance of his work of redemption.復活的是一個公共的見證基督的釋放，從他的承諾，作為保證人，並證明了父親的接受他的工作的贖回權。 It is a victory over death and the grave for all his followers.這是一個戰勝死亡和嚴重的，為所有他的追隨者。
The importance of Christ's resurrection will be seen when we consider that if he rose the gospel is true, and if he rose not it is false. His resurrection from the dead makes it manifest that his sacrifice was accepted. 的重要性，基督的復活，將看到的時候，我們認為，如果他起立福音是真的，如果他沒有玫瑰，它是假的，他的復活從死裡復活，使艙單，他的犧牲是接受的。 Our justification was secured by his obedience to the death, and therefore he was raised from the dead (Rom. 4:25).我們的理由是有擔保，由他服從死刑，因此，他所提出的從死裡復活（羅馬書四時二十五分） 。 His resurrection is a proof that he made a full atonement for our sins, that his sacrifice was accepted as a satisfaction to divine justice, and his blood a ransom for sinners.他的復活是一個證明，他作了一個全面贖罪，為我們的罪，他的犧牲，被接納為滿意，以神聖的正義，和他的血液贖金為罪人。
It is also a pledge and an earnest of the resurrection of all believers (Rom. 8:11; 1 Cor. 6:14; 15:47-49; Phil. 3:21; 1 John 3:2).這也是一個承諾，並語重心長的復活所有信徒（羅馬書8時11分， 1肺心病。 6時14分; 15:47-49 ;菲爾。 3時21分;約翰一3:2 ） 。 As he lives, they shall live also.正如他的生命，他們將生活也。 It proved him to be the Son of God, inasmuch as it authenticated all his claims (John 2:19; 10:17).這證明他是上帝的兒子，因為它驗證他的所有債權（約翰2時19分; 10時17分） 。 "If Christ did not rise, the whole scheme of redemption is a failure, and all the predictions and anticipations of its glorious results for time and for eternity, for men and for angels of every rank and order, are proved to be chimeras. 'But now is Christ risen from the dead, and become the first-fruits of them that slept.' "如果基督沒有上升，整項計劃贖買的是一個失敗的，所有的預言和期待的光輝業績的時間和永恆，為男人和天使的每一個職級和秩序，都被證明是嵌合體。但現在是耶穌從死裡復活，並成為第一個果，他們說，睡覺。
Therefore the Bible is true from Genesis to Revelation. The kingdom of darkness has been overthrown, Satan has fallen as lightning from heaven, and the triumph of truth over error, of good over evil, of happiness over misery is for ever secured." Hodge. With reference to the report which the Roman soldiers were bribed (Matt. 28:12-14) to circulate concerning Christ's resurrection, "his disciples came by night and stole him away while we slept," Matthew Henry in his "Commentary," under John 20:1-10, fittingly remarks, "The grave-clothes in which Christ had been buried were found in very good order, which serves for an evidence that his body was not 'stolen away while men slept.' 因此，聖經是真正從成因以啟示。王國的黑暗已被推翻，撒旦下降閃電從天而降，凱旋的真理超過誤差，良善戰勝邪惡，幸福過苦難是永遠擔保" 。霍奇隨著提到了這份報告，其中羅馬士兵被收買。 （ 28:12-14 ） ，以散發有關耶穌的復活， "他的弟子來到夜晚偷走他離開我們雖然睡， "馬修亨利在他的"解說"根據約翰20:1-10 ，恰當的言論， "嚴重-衣服在基督已被埋葬被發現在非常良好的社會秩序，它為一個證據，證明他的身體是不是'偷離開，而男子睡在地上。 Robbers of tombs have been known to take away 'the clothes' and leave the body; but none ever took away 'the body' and left the clothes, especially when they were 'fine linen' and new (Mark 15:46).劫匪的墳墓已被稱為商拿走'衣服'和離開身體，但沒有任何時候都拿走了'身體'和離開的衣服，特別是當他們優良的亞麻和新的（ 15時46馬克） 。 Any one would rather choose to carry a dead body in its clothes than naked.任何一個寧願攜帶一具屍體，在其衣服比裸體。 Or if they that were supposed to have stolen it would have left the grave-clothes behind, yet it cannot be supposed they would find leisure to 'fold up the linen.'"或如果他們被假定已經成功偷取了，它已離掃墓衣服後面，但它不能假定他們會發現休閒'折起亞麻布' " 。
(Easton Illustrated Dictionary) （伊斯頓說明字典）
Another comment of interest is the order of the appearances of Jesus on this day.另一評論感興趣的是有序的外表耶穌的這一天。 (1) To Mary Magdalene (John 20:14-18); (2) To the women returning from the tomb with the angel's message (Matthew 28:8-10); (3) To Peter (Luke 24:34; 1 Cor. 15:5); (4) To the two on the way to Emmaus (Luke 24:13-31); (5) To the apostles in the absence of Thomas (Luke 24: 36-43; John 20:19-24)). （ 1 ）以抹大拉的馬利亞（約翰20:14-18 ） ; （ 2 ）向婦女重新從墓與天使的訊息（馬太28:8-10 ） ; （ 3 ）彼得（路加福音24:34 1 ;肺心病。 15時05分） ; （ 4 ） ，以兩對的方式，以非政府（路加福音24:13-31 ） ; （五）向門徒，在沒有托馬斯（路加福音24 ： 36-43 ;約翰20時19分-24 ） ） 。
In dividing the chapter we have (1) The narative of the resurrection with the appearance of Jesus to the women (vv. 1-10); (2) The false invention of the Jews (v. 11-15); (3) The gathering in Galilee (vv. 16-20).在劃分章，我們有（ 1 ） narative的復活與外觀的耶穌向婦女（ vv. 1-10 ） ， （二）虛假發明的猶太人（五11-15 ） ; （ 3 ）與會人士在加利利（ vv. 16-20 ） 。 We can only touch upon the most important things, one of which is Christ's reference to His disciples as His "brethren" (v. 10).我們只能觸及最重要的事情，其中之一是基督的參考，以他的弟子為他的"兄弟" （五10 ） 。 For the first time does he use that word in such connection, showing that until His death and resurrection on their behalf the relationship had not become possible.對於第一個時間，他是否使用這個詞，在這方面，顯示直到他的死亡和復活是代表他們的關係並沒有成為可能。 (Compare Ps. 22: 22 and Heb. 2:11, 12.) （比較的PS 22 ： 22和以弗所書2點11 ， 12 ） 。
Another important thing is verse 13, "Say ye, His disciples came by night, and stole Him away while we slept."另一件重要的事是韻文13 ， "葉說，他的弟子們來到夜，並偷走了他離開我們雖然睡" 。 We give excerpts from Gaebelein on this verse: "The watch recover from their fright, and some hasten to the city. Surely something happened or why should they leave their post to make a report? Then it is strange they went to the priests first and not the Roman governor. This was an irregular proceeding, from which we conclude that what they had to report was of greater importance for the priests than Pilate. Who knows but these priests had instructed the guard that if He should come forth they were to come to them first of all?我們給節選gaebelein就這首詩： "觀賞收回，由他們很害怕，有的趕緊給市。一定發生過什麼事，或他們為何要離開自己的職位，以作報告，然後奇怪的是，他們來到祭司先不是羅馬總督，這是一個不規則的程序後，從其中我們的結論是什麼，他們只好報告是更重要的，為司鐸比比拉多誰知道，但這些神職人員已指示警衛說，如果他應該挺身而出，他們分別來他們首先對嗎？
Their report was a witness of the resurrection and that the tomb was empty.他們的報告是一個證人的復活，並表示，李鄭屋漢墓已空空如也。 "The Sanhedrin was hastily summoned to receive the report in an offical way. The straightforward statement, as men of military training are apt to report, made doubt about veracity impossible. To impeach them would have been insane. But what would happen if this truth got out among the people? "The resurrection must be denied which could only be by inventing a lie. "公會是匆匆召見得到一份正式的方式。直截了當的聲明，因為男子的軍事訓練，就很容易向你報告，作出了懷疑真實性是不可能的。彈劾權，他們會一直瘋了，但會發生什麼事，如果這個真理失控之間的事嗎"的復活，必須否認這只能由發明一個謊言。 The only possible lie was that His disciples stole the body.唯一可能的謊言，是他的門徒偷走了身體。 The story is incredible.故事是令人難以置信。
It is easier to believe He arose from the dead than to believe what the Jews invented about His resurrection.這是比較容易相信他是由死比相信什麼猶太人發明了他的復活。 The disciples had forgotten about the resurrection promised and they were a scattered, poor, timid lot of people.門徒們忘記了關於復活的承諾，並獲得零星的，窮人，很多膽小的人。 But even if they had been anxious to steal the body, how could they have done it?不過，即使他們已被急欲搶屍體，他們怎麼可能做呢？ Here was the company of armed men.這裡是該公司的武裝人員。 Then there was the sealed, heavy stone.又是密封的，沉重的石頭。 "But the ridiculous side of the lie came out with the report the soldiers were to circulate. The disciples came and stole the body, while they were sleeping! It is incredible that all these men had fallen asleep at the same time, and so fast asleep that the commotion of rolling away the stone and the carring away of the dead did not disturb them. " ，但可笑的一面謊稱梳理出報告，戰士們分發。弟子來到偷走身體，而他們正在睡覺！這是不可思議的是，所有這些涉案男子已睡著了，在同一時間，而這麼快睡覺時表示， commotion滾動遠離石頭和攜帶以外的死並沒有打擾他們。
Furthermore, sleeping at a post meant death for the Roman soldier.此外，睡在一個職位意味著死刑的羅馬士兵。 One might have nodded and risked his life, but that all slept is an impossiblity.人們也許會點點頭，並冒著生命危險，但都睡的是一個impossiblity 。 But the report is foolish; they were asleep, and while asleep witnessed how the disciples stole the body of Jesus!但這份報告是愚蠢的，他們正在睡覺，而在睡覺時目睹了弟子偷走了耶穌的身體！ It was a miserable lie, and is continued to the present day." We might mention here the testimony of Josephus, who says in his antiquities: "He appeared to them alive on the third day, as the divine prophets had foretold these and ten thousand other wonderful things concerning Him."這是一個可悲的所在，是持續到現在的一天， "我們可能會在此一提的證詞，約瑟夫，他說在他的古董： "他似乎是他們活著就在第三天，因為神的先知曾預言這些十名1000其他美好的事物有關他" 。
A third matter of importance is the "Great Commission" as it is called (vv. 19, 20).第三件事最重要是"大委員會" ，因為它是所謂的（ vv. 19日， 20日） 。 Note the word "Name" as indicative of the Trinity.注字"姓名"作為指示性的三一。 It is not names but "Name."這不是名字，但"姓名" 。 "Father, Son and Holy Spirit is the final name of the one true God. The conjunction in one name of the three affirms equality and oneness of substance." "父，子和聖靈是最後的名字一的真神。連接詞在一個名字的三個申明平等和統一性的物質" 。 Note the peculiarity of the terms.注特殊性條款。 This is the Kingdom commission, as another expresses it, not the Christian commission.這是英國的委員會，作為另一種表達，而不是基督教委員會。 The latter is in Luke, distinctively the Gentile Gospel, but not here, which is distinctively the Jewish Gospel.後者是在路加，鮮明的gentile福音，但不是在這裡，這是鮮明的猶太福音。 And this is all the more remarkable because in Luke, the disciples are commanded to go to the Jews (24:47), while here they are commanded to go to "all nations."這更是了不起的，因為在路加，弟子是指揮者前往猶太人（ 24:47 ） ，而在這裡他們指揮的，到"所有國家" 。
It points to the close of the age when the commission will be carried out by the faithful remnant of the Jews so often spoken about.這點，以結束該年齡時，該委員會將進行由忠實殘存的猶太人，所以常常談及。 It has not yet been carried out.它尚未進行。 The story of the Acts is not its fulfilment.故事中的行為是不履行。 Its accomplishment has been interrupted, but will be taken up before the Lord comes to deliver Israel at the last.其成果已被中斷，但將採取行動主面前來交付以色列在最後。
Questions 1. 問題 1 。 Repeat the order of the events on the day of resurrection.重複該命令的事件對復活的日子。 2. 2 。 Do the same with reference to the appearances of Jesus.做同樣參照該露面的耶穌。 3. 3 。 Divide the chapter into three parts.鴻溝一章分為三部分。 4. 4 。 How would you answer the argument that the disciples stole the body of Jesus?你會如何回答這一論點，即弟子偷走了耶穌的身體？ 5. 5 。 What is the significance of the word "Name" in the "Great Commission"?有什麼重要意義的字， "姓名" ，在"大使命" ？ 6. 6 。 How do you distinguish the "Commission" in Matthew from that in Luke?你怎麼區分"委員會" ，在馬太說，從在盧克？
Resurrection is the rising again from the dead, the resumption of life.復活的是再次上升，從死裡復活，恢復生命。 The Fourth Lateran Council teaches that all men, whether elect or reprobate, "will rise again with their own bodies which they now bear about with them" (cap. "Firmiter").第四lateran會教導我們，所有的男人，不論是當選或reprobate " ，將再次上升，與自己的身體，而他們現在承受約與他們" （第" firmiter " ） 。 In the language of the creeds and professions of faith this return to life is called resurrection of the body (resurrectio carnis, resurrectio mortuoram, anastasis ton nekron) for a double reason: first, since the soul cannot die, it cannot be said to return to life; second the heretical contention of Hymeneus and Philitus that the Scriptures denote by resurrection not the return to life of the body, but the rising of the soul from the death of sin to the life of grace, must be excluded.在語文的信條和專業的信念，這回生活，是所謂的復活的身體（ resurrectio carnis ， resurrectio mortuoram ， anastasis噸nekron ）雙重原因：第一，由於靈魂不能死，也不能說回為了生活，二是邪教爭議hymeneus和philitus認為經文是指由復活不是回歸生活的身體，但上升的靈魂，從死亡的罪過生命的恩典，都必須被排除在外。 (We shall treat of the Resurrection of Jesus Christ in a separate article; here, we treat only of the General Resurrection of the Body.) "No doctrine of the Christian Faith", says St. Augustine, "is so vehemently and so obstinately opposed as the doctrine of the resurrection of the flesh" (In Ps. lxxxviii, sermo ii, n. 5). （我們會處理的復活的耶穌在一個單獨的文章;這裡，我們只對一般復活的身體） " ，沒有教條的基督教信仰" ，說，聖奧古斯丁， "是如此強烈，所以，硬是反對，因為該學說的復活，肉中刺" （在PS 。 lxxxviii ， sermo二， 12月31日5 ） 。 This opposition had begun long before the days of St. Augustine: "And certain philosophers of the Epicureans and of the Stoics", the inspired writer tells us (Acts 17:18, 32), "disputed with him [Paul] ...and when they had heard of the resurrection of the dead, some indeed mocked, but others said: We will hear thee again concerning this matter."這個在野黨已經開始很久之前幾天的聖奧古斯丁說： "和某些哲學家的epicureans和該stoics " ，激發了作家告訴我們（使徒行08:59 ， 32 ） ， "爭議與他[保羅] … …當他們聽說過死人復活，但其實有些嘲諷的，但其他人說：我們將聽你，又涉及這件事" 。 Among the opponents of the Resurrection we naturally find first those who denied the immortality of the soul; secondly, all those who, like Plato, regarded the body as the prison of the soul and death as an escape from the bondage of matter; thirdly the sects of the Gnostics and Manichæans who looked upon all matter as evil; fourthly, the followers of these latter sects the Priscillianists, the Cathari, and the Albigenses; fifthly, the Rationalists, Materialists, and Pantheists of later times.其中對手的復活，我們當然首先找到那些否認靈魂;其次，所有那些像柏拉圖，把身體作為監獄的靈魂和死亡作為擺脫桎梏的事;第三支派的gnostics和manichæans誰又將所有的事，因為善惡;第四，信徒們的後面這些教派的priscillianists ，卡塔利，和比根斯派;第五，理性，唯物主義者，並pantheists的稍後的時間。 Against all these we shall first establish the dogma of the resurrection, and secondly consider the characteristics of the risen body.對所有這些，我們應首先樹立教條的復活，其次考慮的特點，復活的身體。 A. DOGMA OF THE RESURRECTION The creeds and professions of faith and conciliar definitions do not leave it doubtful that the resurrection of the body is a dogma or an article of faith.答教條的復活教義和專業的信仰和conciliar定義不要離開這令人懷疑復活的身體是一種教條或一篇文章的信仰。 We may appeal, for instance, to the Apostles' Creed, the so-called Nicene and Athanasian Creeds, the Creed of the Eleventh Council of Toledo, the Creed of Leo IX, subscribed by Bishop Peter and still in use at the consecration of bishops the profession of faith subscribed by Michael Palaeologus in the Second Council of Lyons, the Creed of Pius IV, and the Decree of the Fourth Lateran Council (c. "Firmiter") against the Albigenses.我們可能會上訴，例如，為使徒們的信條，即所謂nicene和亞他那修信經教義，信條進行第十一次會議的托萊多，信條利奧九，認購主教彼得和仍在使用中，在consecration主教法律界的信仰認購邁克爾palaeologus在第二局的里昂，信條比約四，及法令的第四lateran會（丙" firmiter " ）的反對比根斯派。 This article of faith is based on the belief of the Old Testament, on the teaching of the New Testament, and on Christian tradition.這篇文章的信仰是基於這樣一種信念的舊約，對教學的新約聖經，對基督教的傳統。 (1) Old Testament The words of Martha and the history of the Machabees show the Jewish belief towards the end of the Jewish economy. （ 1 ）舊約聖經的話，瑪莎和歷史的machabees查看猶太信仰接近年底的猶太經濟。 "I know", says Martha, "that He shall rise again, in the resurrection at the last day" (John 11:24). "我知道" ，瑪莎說， "他會再次攀升，在復活，在最後一天" （約翰福音11:24 ） 。 And the third of the Machabee martyrs put forth his tongue and stretched out his hands, saying: "These I have from heaven, but for the laws of God I now despise them: because I hope to receive them again from him" (2 Maccabees 12:11; cf. 9:14).和三分之一的馬卡貝烈士提出他的舌頭伸出他的手說： "這些我都從天上，但對於法律的上帝的旨意，我現在看不起他們：因為我希望得到他們再次從他的" （ 2馬加比12時11分;比照9:14 ） 。 The Book of Daniel (xii, 2; cf. 12) inculcates the same belief: "Many of those that sleep in the dust of the earth, shall awake: some unto life everlasting, and others unto reproach, to see it always."這本書的丹尼爾（十二， 2 ;比照12 ） inculcates相同的信念： "許多人認為，睡在塵埃的地球，應當清醒：一些祂生命永恆的，和其他人所不欲，責備，才能看到它始終" 。 The word many must be understood in the light of its meaning in other passages, eg Is., liii, 11-12; Matt., xxvi, 28; Rom., v, I8-19.這個詞許多必須明白，在輕的，其內涵在其他通道，例如是， liii ， 11-12 ;亞光， 26月28日;光碟，五， I8的19 。 Though Ezechiel's vision of the resurrection of the dry bones refers directly to the restoration of Israel, such a figure would be hardly Israel, such a figure would be hardly intelligible except by readers familiar with the belief in a literal resurrection (Ezekiel 37).雖然ezechiel的願景復活的幹骨頭，是指直接向恢復以色列，這個數字將很難以色列，這個數字將很難理解，除了讀者熟悉的信念，在字面復活（以西結書37 ） 。 The Prophet Isaias foretells that the Lord of hosts "shall cast down death headlong forever" (xxv, 8), and a little later he adds: "Thy dead men shall live, my slain shall rise again. . . the earth shall disclose her blood, and shall cover her slain no more" (xxvi, 19-21).該先知伊薩亞斯羅預示主主機"應投下來死亡大呼永遠" （ 25 ， 8 ） ，和一個小後，他又說： "你死男子將生活，我被殺害，應再次攀升… … 。地球不得透露她血液，並應支付她的遇害不會再有" （ 26 ， 19-21 ） 。 Finally, Job, bereft of all human comfort and reduced to the greatest desolation, is strengthened by the thought of the resurrection of his body: "I know that my Redeemer liveth, and in the last day I shall rise out of the earth. And I shall be clothed again with my skin, and in my flesh I shall see God. Whom I myself shall see, and my eyes shall behold, and not another; this hope is laid up in my bosom" (Job 19:25-27).最後，工作，已經束手無策，所有人體舒適度降低到了最荒涼，是加強思想復活他的身體： "我知道我的救贖主liveth ，並在最後一天，我須起立走出地球，並我會豐衣足食，又與我的皮膚，而在我的血肉，我會看見上帝。誰，我會看看，我的眼睛會看，而不是另一種，這希望的是奠定了在我胸" （就業19:25-27 ） 。 The literal translation of the Hebrew text differs somewhat from the foregoing quotation, but the hope of resurrection remains.字面翻譯希伯萊文有所不同，從上述報價，但希望復活的屍體。 (2) New Testament The resurrection of the dead was expressly taught by Christ (John 5:28-29; 6:39-40; 11:25; Luke 14:14) and defended against the unbelief of the Sadducees, whom He charged with ignorance of the power of God and of the Scriptures (Matthew 22:29; Luke 20:37). （ 2 ）新約全書從死中復活的明文教導基督（約翰福音5:28-29 ; 6:39-40 ; 11:25 ;盧克14時14分） ，並捍衛了對信者的撒都該人，其中他被控與愚昧的能力，上帝的聖經（馬太22時29分;盧克20時37分） 。 St. Paul places the general resurrection on the same level of certainty with that of Christ's Resurrection: "If Christ be preached, that he rose again from the dead, how do some among you say that there is no resurrection of the dead? But if there be no resurrection of the dead, then Christ is not risen again. And if Christ be not risen again, then is our preaching vain, and your faith is also vain" (1 Corinthians 15:12 sqq.).聖保祿地方一般復活就相同程度的確定性與基督的復活： "如果基督不可遽下判斷，他再次上升，從死裡復活，如何做一些當中，你說有沒有死人復活嗎，但如果有沒有死人復活的話，基督是沒有上升。如果耶穌不復活，那是我們的說教白費，你的信仰，也是徒勞的" （哥林多前書15時12 sqq ） 。 The Apostle preached the resurrection of the dead as one of the fundamental doctrines of Christianity, at Athens, for instance (Acts 17:18, 31, 32), at Jerusalem (xxiii, 6), before Felix (xxiv, 15), before Agrippa (xxvi, 8).使徒鼓吹死人復活的一個基本教義的基督教，在雅典，比如（使徒行08:59 ， 31 ， 32 ） ，耶路撒冷（二十三號， 6 ） ，然後菲利克斯（ 24 ， 15 ） ，然後agrippa （ 26 ， 8 ） 。 He insists on the same doctrine in his Epistles (Romans 8:11; 1 Corinthians 6:14; 15:12 sqq.; 2 Corinthians 4:14; 5:1 sqq.; Philippians 3:21; 1 Thessalonians 4:12-16; 2 Timothy 2:11; Hebrews 6:2), and in this he agrees with the Apocalypse (xx, 12 sqq.).他堅持就同一學說，在他的書信（羅馬書8時11分;哥林多前書6時14分; 15時12 sqq ;哥林多4時14分; 5:1 sqq ; philippians 3時21分， 1撒羅尼迦4時12分-第16條;提摩太2時11分;希伯來6時02分） ，並在這方面他同意與啟示（ 20 ， 12 sqq ） 。 (3) Tradition It is not surprising that the Tradition of the early Church agrees with the clear teaching of both the Old and New Testaments. （ 3 ）的傳統，這是不足為奇的傳統，早期教會同意明確教學雙方的舊約及新約。 We have already referred to a number of creeds and professions of faith which may be considered as part of the Church's official expression of her faith.我們已經提到了一些信條和專業的信仰，可視為部分教會的官方表達她的信仰。 Here we have only to point out a number of patristic passages, in which the Fathers teach the doctrine of the general resurrection in more or less explicit terms.在這裡，我們只指出了一些教父通道，其中父親教教義的全面復活，在較多或較少的明確條款。 St. Clement of Rome, I Cor., xxv; St. Justin Martyr, "De resurrect.", vii sqq.; Idem, "Dial. c. Tryph.", lxxx; Athenagoras, "De resur. carn.", iii; Tatian, "Adv. Graec.", vi; St. Irenæus, "Contra haer.", I, x; V, vi, 2; Tertullian, "Contra Marcion.", V, ix; Idem, "De praescript.", xiii; Idem, "De resurrect. carn.", I, xii, xv, Ixiii; Minucius Felix, "Octav.", xxxiv; Origen, tom.聖克萊門特的羅馬，我肺心病，二十五聖賈斯汀烈士， "德復活" ，第七章sqq ;同上， "撥號。丙tryph " ， lxxx ; athenagoras ， "德resur 。 carn 。 "三; tatian ， "副graec " ，第六章聖irenæus ，成了" Contra haer 。 " ，我想，第十;五，六， 2 ;戴爾都良，成了" Contra marcion 。 " ，第五章，第九章;同上， "德praescript " ，第十三;同上， "德復活。 carn 。 " ，我想，十二，十五， ixiii ;米紐修斯菲利克斯， "奧克塔夫" ，第三十四;淵源，湯姆。 XVII, in Matt., xxix; Idem, "De princip.", praef., v; Idem, "In Lev.", v, 10; Hippolytus, "Adv. Graec."十七，在馬特，二十九;同上， "德原理" ， praef ，五;同上， "列夫" ，第五，第10條; hippolytus ， "副graec " 。 in PG, X, 799; St. Cyril of Jerusalem, "Cat.", XVIII, xv; St. Ephraem, "De resurrect. mort."; St. Basil, "Ep. cclxxi", 3; St. Epiphanius, "In ancor.", lxxxiii sq., xcix; St. Ambrose, "De excessu frat. sui Satyri", II, lxvii, cii; Idem, "In Ps. cxviii", serm.在編號， X ，黑799 ，聖西里爾的耶路撒冷， "貓" ，十八，十五，聖ephraem ， "德復活。 Mort還"聖羅勒"的EP 。 cclxxi " ， 3 ，聖epiphanius ， "在ancor " ， lxxxiii平方公里， xcix聖劉漢銓， "德excessu frat 。綏satyri " ，第二章lxvii ，聯合會;同上" ，在PS 。 cxviii " ，血清。 x, n.十， 12月31日 18; Ps. 18歲;聚苯乙烯。 Ambr., "De Trinit.", xxiii, in PL XVII, 534; St. Jerome, "Ep. ad Paul" in LIII, 8; Rufinus, "In symbol.", xliv sq.; St. Chrysostom (Ps. Chrysostom), "Fragm. in libr. Job" in PG, LXIV, 619; St. Peter Chrysologus, serm. ambr ， "德trinit " ，二十三，在特等十七， 534 ，聖杰羅姆， "的EP 。專案保羅" liii ， 8 ; rufinus ， "符號" ，四十四平方米;聖金口（雅歌金口） ， "片段。溴化鋰。就業"的編號， lxiv ， 619 ，聖彼得chrysologus ，血清。 103, 118; "Apost. Constit.", VII, xli; St. Augustine "Enchirid.", 84; Idem, "De civit. Dei", XX, xx; Theodoret, "De provident.", or. 103 ， 118 " ; apost 。 constit " ，第七章，四十一;聖奧古斯丁的" enchirid " ， 84個;同上， "德civit 。 dei " ，某某，某某; theodoret ， "德公積金" ，或者。 ix; "Hist. eccl.", I, iii.九， "歷史。 eccl " ，一，三。 The general resurrection can hardly be proved from reason, though we may show its congruity.一般復活難以證明由，因此，儘管我們可能顯示其一致性。 As the soul has a natural propensity to the body, its perpetual separation from the body would seem unnatural.作為靈魂有一種自然的傾向，以身體，它的永久分離，從身體，似乎有違自然規律。 As the body is the partner of the soul's crimes, and the companion of her virtues, the justice of God seems to demand that the body be the sharer in the soul's punishment and reward.由於身體的是合夥人的靈魂的罪和同伴，她的美德，正義的上帝似乎需求，使身體成為分享者，在靈魂的懲罰和獎勵。 As the soul separated from the body is naturally imperfect, the consummation of its happiness, replete with every good, seems to demand the resurrection of the body.作為靈魂脫離身體，自然是不完美的，圓滿的幸福，充斥著每一個很好的，似乎需求復活的身體。 The first of these reasons appears to be urged by Christ Himself in Matt., xxii, 23; the second reminds one of the words of St. Paul, I Cor., xv, 19, and II Thess., i, 4.上述第一原因似乎是敦促基督本人在馬特，二十二， 23歲;第二想起一個關鍵詞的聖保羅，我肺心病，十五，十九，二帖，我， 4 。 Besides urging the foregoing arguments, the Fathers appeal also to certain analogies found in revelation and in nature itself, eg Jonas in the whale's belly, the three children in the fiery furnace, Daniel in the lions' den, the carrying away of Henoch and Elias, the raising of the dead, the blossoming of Aaron's rod, the preservation of the garments of the Israelites in the desert, the grain of seed dying and springing up again, the egg, the season of the year, the succession of day and night.此外，促請前述論點，父親也同時吸引著某種類比發現，在啟示和大自然本身，例如的Jonas在鯨魚的肚子，把三個孩子都在火熱的爐子，丹尼爾在獅子'書齋，進行距離的過敏性和埃利亞斯，提高了死亡，一朵朵盛開的亞倫的控制棒，保存有關成衣的以色列人在沙漠中，穀物種子的死亡和彈跳起來，蛋，季節，一年中，連續日夜奮戰。 Many pictures of early Christian art express these analogies.許多照片，早期基督教藝術表達這些類比。 But in spite of the foregoing congruities, theologians more generally incline to the opinion that in the state of pure nature there would have been no resurrection of the body.但儘管前述congruities ，神學家更普遍地傾向於認為，在國家的純天然本來就不會有任何復活的身體。 B. CHARACTERISTICS OF THE RISEN BODY All shall rise from the dead in their own, in their entire, and in immortal bodies; but the good shall rise to the resurrection of life, the wicked to the resurrection of Judgment.乙特色的復活的身體都須起立從死在自己的，在其全，並在不朽的機構;但好的須起立，以復活的生命，惡人，以復活的判斷。 It would destroy the very idea of resurrection, if the dead were to rise in bodies not their own.它會破壞非常的構想復活，如果死者上升，在機構而不是他們自己。 Again, the resurrection, like the creation, is to be numbered amongst the principal works of God; hence, as at the creation all things are perfect from the hand of God, so at the resurrection all things must be perfectly restored by the same omnipotent hand.再次復活，像創作，是要以數字編號，其中主體工程的上帝，因此，在創造一切事物都是完美，從上帝的手，所以在復活的一切事物，必須完全恢復，由同一個無所不能手。 But there is a difference between the earthly and the risen body; for the risen bodies of both saints and sinners shall be invested with immortality.但兩者是有分別的俗世和復活的身體;復活的屍體都聖人與罪人應投資與永生。 This admirable restoration of nature is the result of the glorious triumph of Christ over death as described in several texts of Sacred Scripture: Is., xxv, 8; Osee, xiii, 14; I Cor., xv, 26; Apoc., ii, 4.這一令人欽佩的恢復性質，是導致光榮凱旋的基督戰勝死亡所描述的幾個文本的神聖經文：是，二十五，八; osee ，十三，十四，我肺心病，十五， 26個;載脂蛋白C ，二4 。 But while the just shall enjoy an endless felicity in the entirety of their restored members, the wicked "shall seek death, and shall not find it, shall desire to die, and death shall fly from them" (Revelation 9:6).不過，雖然只是應享有源源不絕幸福在整其成員恢復，惡人" ，應尋求死刑，並不得找不到它應渴望死亡，而且死亡的，應執飛從他們" （啟示9時06分） 。 These three characteristics, identity, entirety, and immortality, will be common to the risen bodies of the just and the wicked.這三個特點，身份，作整體考慮，而不死，將共同向上升的屍體正義與邪惡的。 But the bodies of the saints shall be distinguished by four transcendent endowments, often called qualities.但該機構的聖徒應加以區分，由4個超然的禀賦，通常被稱為素質。 The first is "impassibility", which shall place them beyond the reach of pain and inconvenience.第一是" impassibility " ，其中應置於超越達成的痛苦和不便。 "It is sown", says the Apostle, "in corruption, it shall rise in incorruption" (1 Corinthians 15:42). "這是播下了" ，信徒說， "在腐敗，它須起立廉政建設" （哥林多前書15:42 ） 。 The Schoolmen call this quality impassibility', not incorruption, so as to mark it as a peculiarity of the glorified body; the bodies of the damned will be incorruptible indeed, but not impassible; they shall be subject to heat and cold, and all manner of pain.該schoolmen呼籲這個品質impassibility ' ，而不是不朽，從而為標誌，它作為一個特殊性的歌頌體;屍體的該死，將廉潔的確，但不是impassible ，他們應受到熱與冷，並以各種方式痛苦的。 The next quality is "brightness", or "glory", by which the bodies of the saints shall shine like the sun.未來質量是"亮度" ，或"榮耀" ，其中該機構的聖徒應照耀如太陽。 "It is sown in dishonour," says the Apostle, "it shall rise in glory" (1 Corinthians 15:43; cf. Matthew 13:43; 17:2; Philippians 3:21). "這是播下拒付， "信徒說， "這須起立榮耀" （哥林多前書15時43分;比照馬太13時43分; 17時02分; philippians 3時21分） 。 All the bodies of the saints shall be equally impassible, but they shall be endowed with different degrees of glory.所有機構的聖徒應同樣impassible ，但他們應賦有不同程度的榮耀。 According to St. Paul: "One is the glory of the sun, another the glory of the moon, another the glory of the stars. For star differeth from star in glory"'(1 Corinthians 15:41-42).據聖保祿說： "一個是光彩的太陽，另一個榮耀的月亮，又榮耀的星星。星differeth從明星的榮耀" （哥林多前書15:41-42 ） 。 The third quality is that of "agility", by which the body shall be freed from its slowness of motion, and endowed with the capability of moving with the utmost facility and quickness wherever the soul pleases.第三個素質是"敏捷" ，由該機構應擺脫其緩慢的議案，並賦有能力的移動以最大的設施和機敏而靈魂為所欲為。 The Apostle says: "It is sown in weakness, it shall rise in power" (1 Corinthians 15:43).使徒保羅說： "我非常播下的弱點，它須起立權力" （哥林多前書15時43分） 。 The fourth quality is "subtility", by which the body becomes subject to the absolute dominion of the soul.第四個素質是" subtility " ，由該機構成為主體，以絕對統治的心靈。 This is inferred from the words of the Apostle: "It is sown a natural body, it shall rise a spiritual body" (1 Corinthians 15:44).這是從推斷的話，使徒保羅說： "它播下的是一個自然體，它應引起一種精神體" （哥林多前書15時44分） 。 The body participates in the soul's more perfect and spiritual life to such an extent that it becomes itself like a spirit.該機構參與了這一靈魂的，更加完善和精神生活到這樣的程度，它變成自己像一個精神。 We see this quality exemplified in the fact that Christ passed through material objects.我們看到這個品質卓越，在事實，即耶穌通過實物。 Publication information Written by AJ Maas.出版信息所作的AJ馬斯。 Transcribed by Donald J. Boon.轉錄由現任j.好事。 Dedicated to Bishop Andre Cimichella of Montreal, and to Blessed Kateri Tekakwitha The Catholic Encyclopedia, Volume XII.致力於主教安德烈奇米凱拉的蒙特利爾，並有福了哪些特卡奎莎天主教百科全書，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
Resurrection is the rising again from the dead, the resumption of life.復活的是再次上升，從死裡復活，恢復生命。 In this article, we shall treat only of the Resurrection of Jesus Christ.在這篇文章中，我們將只對復活的耶穌基督。 (The General Resurrection of the Body will be covered in another article.) The fact of Christ's Resurrection, the theories opposed to this fact, its characteristics, and the reasons for its importance must be considered in distinct paragraphs. （一般復活的遺體會被涵蓋在另一篇文章） ，其實是基督的復活，理論反對這個事實，它的特點，以同樣的理由為它的重要性，必須考慮在不同的段落。
I. THE FACT OF CHRIST'S RESURRECTION一，其實基督的復活。
The main sources which directly attest the fact of Christ's Resurrection are the Four Gospels and the Epistles of St. Paul.主要來源地直接證明了一個事實，基督的復活是四福音教會中的聖保羅。