Trinity, Godhead三一神的源頭

NOTE: The Christian Trinity concept is totally based on a single idea, that there is One True God as the First Commandment described.注:基督教三一概念,是完全基於一個單一的想法,有一個真實的上帝作為第一誡形容。 No Christian has ever doubted that.沒有基督教都表示懷疑。 But the New Testament contains a number of references to where Jesus was apparently speaking to "the Father" (God).但新約全書載有一些參考的地方,耶穌顯然是在談到"父親" (上帝) 。

Most modern Christian Theologians believe essentially this: That the One True God in Heaven Chose to share the human experience for 33 years; that He needed to make sure that all the other needs in the Universe were provided for during those years, so He needed to maintain a Presence in Heaven; that He wanted His human experience to be as "normal" as was possible, so He arranged a Birth through Mary, and a childhood and early adulthood which did not include His (earthly) knowledge of Whom He really was (possibly through a Kenosis type "emptying" of His Knowledge of His True Divinity)l and that His earthly knowledge only learned of His True Divinity rather late in His human life.最現代的基督教神學家認為,基本上是這樣的:在一個真實的上帝在天上的選擇,以分享人類經驗,為33年;表示需要,以確保所有其他方面的需要,在宇宙提供了在那些年裡,所以他需要保持在天堂;曾說,他希望他的人的經驗,也能為"正常" ,因為是可能的,所以他安排了出生時通過瑪利亞,童年和成年早期,其中並不包括他的(人間)知識的人,他真的是(可能通過一個kenosis型"空洞化" ,他的知識,他的真神) L和他的俗世的知識,不僅學到了他的真神,而不是晚在他的人的生命。

This situation resulted in His human existence, as Jesus, sometimes oddly asking His Own Divine existence, Whom He called Father, about various things.造成這種情況的原因,在他的人的存在,正如耶穌,有時奇怪的問他自己的神聖的存在,其中他所謂的父親,對各種事情。 Early Christians were confused at why Jesus would want or need to comunicate with .早期基督徒被混淆,為什麼耶穌會想要或需要comunicate 。 . . Himself!本人! This was troubling to early Christian leaders and they decided that a "Trinity concept" was necessary to explain how the One True God could seem to be talking to Himself!這是令人不安的早期基督教領袖,他們決定成立"三位一體的概念" ,有必要解釋如何一的真神,可以看來是談他自己!

The desired result was that our One True God has existed since before Genesis, and that necessity required that He remain in Heaven at the same time that He experienced the human condition.理想的結果是,我們唯一的真神已經存在,因為以前成因,並認為有必要要求他留在天堂在同一時間內,他經歷了人的條件。 Since God has unlimited capability, He could certainly do this.因為上帝有無限的能力,他當然可以做到這一點。 At no time has there ever been more than One True God, but we humans get confused because He seemed to be in more than one place during those 33 years!在任何時候,有過一個以上的真神,但我們人類感到混淆,因為他似乎是在一個以上的地方,在那33年! So, the One True God is firmly back in Heaven, and the Trinity concept suggests that He may equally be thought of as being One True God or as being Three rather different experiences that humans have associated with Him, the Father experienced by ancient Jews, the Son, Jesus, physically experienced by people of two thousand years ago, and the Holy Spirit experienced by all believers ever since.因此,一個真正的上帝是堅決回到在天上,三位一體的概念,表明他可能也同樣被看作是一的真神,或為三個,而不是不同的經驗是,人類也有與他有聯繫,父親經歷了由古代猶太人兒子,耶穌,身體經歷的人的二千年前,聖靈經歷的所有信徒至今。 The actual result was probably as much confusion as there had been before the Trinity concept was formulated!實際結果是,可能因為許多混亂,因此,已被前三一概念是制定!

General Information 一般資料

The Trinity refers to the Christian understanding of God as a unity of three persons: Father, Son, and Holy Spirit. 三位一體是指以基督信仰的認識上帝作為一個統一的三個人:父親,兒子,和聖靈。 All are equally God and so One, each sharing in the divine attributes of ultimacy, eternity, and changelessness; yet they are distinguishable in their relations to each other and in their roles within creaturely and human life and destiny. 一切都是同樣的上帝,所以,每一個共享的神聖屬性ultimacy ,永恆,並changelessness ;但他們卻分辨的,在他們的關係向對方,並在其角色creaturely和人的生命和命運。

The doctrine of the Trinity is a postscriptural attempt to bring to coherent expression diverse affirmations about God, all of which seemed necessary to a full statement of Christian experience and belief. First, from the Hebrew Scriptures and the clear tradition of Jesus' teaching, the church affirmed that not only is God One, but he is also the creative and sovereign Father and thus, by implication, transcendent of finite limits, time, and change - all of which characterize God's creatures. 該學說的三位一體是一個postscriptural試圖把以連貫的表達多樣誓詞約上帝,所有這些似乎有必要充分陳述基督教經驗和信念:第一,從希伯萊經文和清醒的傳統,耶穌的教導,本教會肯定,不僅是上帝,但他同時又是創意和主權的父親,因此,暗示,超越有限的限制,時間,並改變-所有這些特點上帝的造物。

BELIEVE Religious Information Source web-site相信宗教信息來源
Our List of 2,300 Religious Subjects我們所列出的2300名宗教科目
Second, it was affirmed that Jesus Christ was more than a great prophet adopted by God; rather he was "the Son of God," "the Word made flesh," the divine Logos itself incarnate in a man.第二,這是肯定耶穌基督是一個多偉大的先知通過上帝,而他是"神的兒子" , "一詞作出了肉" ,神州標識本身肉身在一名男子。 Third, the Holy Spirit, from whose presence the community of believers received their faith, their confidence in the truth of that faith, their holiness, and, above all, the efficacy of both baptism and the Eucharist, was necessarily also God - God's presence in their midst. For Christians, then, the one God appeared in what they called a threefold "economy," in, so to speak, three forms or modes.第三, 聖靈,從他們的存在對社會的信徒們收到了他們的信仰,他們的信心,在真理的信仰,他們的聖潔,以及最重要的是,療效均洗禮和聖體聖事,是一定會還神-上帝的存在就在他們中間。基督徒,然後,一個似乎是上帝,在他們所謂的三倍"的經濟, "可以這麼說,三種形式或模式。

Difficulties soon emerged in formulating and understanding this threefold "economy." Divergent views led early to numerous Trinitarian controversies such as those over subordinationism (the teaching that the Son is subordinate to the Father and the Holy Spirit to both; see Arianism ) and modalism (the view that the three modes are transitory; see Monarchianism and Sabellianism ). 困難很快出現在制訂和理解,這三重"經濟" ,意見分歧,導致早期無數三位一體的爭議,例如那些超過subordinationism (教學說,兒子是服從父親和聖靈都見arianism )及模態論 (認為三種模式是過渡性;見monarchianismsabellianism ) 。 The Councils of Nicaea (325) and Constantinople (381) outlined the dogma of the Trinity in express rejection of these teachings.理事會的尼西亞( 325 )和君士坦丁堡( 381 )概述教條的三位一體,在表達拒絕這類教誨。

The Nicene, or Niceno - Constantinopolitan, Creed has defined through the ages, for both Catholic (Roman and Orthodox) and Reformation (Lutheran, Reformed, and Anglican) churches, the basic doctrine of the Trinity. Catholic and Protestant theology has sought in various ways to make the doctrine stated at Nicaea comprehensible. 該nicene ,或尼切諾-c onstantinopolitan,信仰,確定了通過古往今來,無論天主教(羅馬和東正教)與改造(路德,改革,並英國國教)教堂,基本教義的三位一體。天主教和新教神學力求在各個怎樣使理論聲明的尼西亞理解的。

Saint Augustine's lucid analogies of the divine Trinity in our experience of ourselves as memory, understanding, and will, and in our experience of our own existence as characterized by being, truth, and love, have been the point of departure for most subsequent study. In the religious thought of the Enlightenment (17th and 18th centuries), there was a strong reaction against Trinitarianism as an "orthodox" mystery without basis in either experience or reason - this was the view of Unitarianism and Deism and of much 19th century liberal theology. 聖奧古斯丁的創見類比的神聖三一在我們的經驗,作為自己的記憶,理解和意願,並根據我們的經驗,我們自己的生存,其特點是正,真理和愛的,一直是出發點,為以後的大部分研究。在宗教思想的啟蒙運動( 17,18世紀) ,有一種強烈的反應,對trinitarianism作為"正統"之謎沒有根據的,無論經驗還是理性-這是鑑於u nitarianism和然神論和許多1 9世紀的自由神學。 The great figures of 20th century theology - Karl Barth, Paul Tillich, and, most recently, Karl Rahner - despite their diversity of outlook, have again found the Trinity a central, in fact an unavoidable, structure for expressing the Christian understanding of God.偉大的數字, 20世紀的神學-卡爾巴特,保羅蒂里希,而最近期,卡爾拉內-儘管它們的多樣性風貌,又找到了三一中央,其實是一種不可避免的,結構為表達基督教的認識神。

Langdon Gilkey蘭登gilkey

Bibliography 參考書目
EJ Fortman, The Triune God: A Historical Study of the Doctrine of the Trinity (1972); BJF Lonergan, The Way to Nicaea: The Dialectical Development of Trinitarian Theology (1976); BM Stephens, God's Last Metaphor: The Doctrine of the Trinity in New England Theology (1981); C Welch, In This Name: The Doctrine of the Trinity in Contemporary Theology (1952).對EJ福特曼,三位一體上帝:一個歷史研究的理論三位一體( 1972年) ; bjf lonergan ,該辦法的尼西亞:辯證發展的三位一體的神學( 1976年) ;骨髓斯蒂芬斯,上帝的最後比喻:中庸三位一體在新英格蘭神學( 1981條) , c韋爾奇,在這個名稱:中庸三位一體,在當代神學( 1952 ) 。


(Editor's Note) (編者注)

The early Christian scholars attempted to make sense of many confusing aspects of Scripture.早期基督教學者試圖使意識混亂,許多方面的經文。 Many DIFFERENT ideas were proposed and considered.很多不同的想法,建議和考慮。 After a number of generations of those scholars dealing with those "problems" it became generally accepted that a concept of a Trinity was able to "best" explain and describe the many situations that Scripture presents.經過數代的那些學者,在處理這些"問題" ,它已成為普遍接受的觀點是一個概念三一能夠"最好"的解釋,並描述許多情況經文禮物。

These articles in this BELIEVE presentation make it clear that the Trinity is not directly from Scripture.這些文章在此認為,陳述作出明確表示,三一是不是直接從經文。 The articles do, however, point out the numerous references to "Father" (mostly by Jesus), the "Son" (again, often by Jesus), and the Holy Spirit (by many sources, including Jesus).文章做的,但是,指出中多次提到"爸爸" (大多是由耶穌) , "兒子" (再次,常常是由耶穌) ,聖靈(許多消息來源,包括耶穌) 。 We trust in Jesus' words.我們相信,在耶穌的話。 He wouldn't have made irrational comments about such subjects.他不會做出非理性的評論,對這些科目。 SOME explanation regarding these three clearly separate concepts seems necessary, since Scripture makes it so obvious that all Three apparently exist.一些解釋就這3個明顯不同的概念似乎是必要的,因為經文使得它太明顯了,所有三個明顯存在。 Given that both the Old and New Testaments make it absolutely clear that there is ONE God, those early scholars came up with the Trinity (or Godhead) as being the "best" available explanation.鑑於這兩個舊約及新約,使絕對清楚地表明,有一個上帝,這些早期學者想出了三位一體(或神的源頭)被稱為是"最好的"可用的解釋。

Throughout the centuries, many alternative explanations have been thought up to explain their individual Existences, but they have invariably failed, usually because they would necessitate some other number than "ONE" for how many Gods exist.整個百年來,有很多不同的解釋已經想了,以解釋他們的個別存在,但他們都失敗了,因為它們通常會需要其他一些人數比"一"為多少神明存在。

To this day, the Trinity "seems" to be the "best" explanation.為了這一天,三一" ,似乎" ,以做到"最好"的解釋。 Concerns about the "un-Scriptural" nature of the Trinity concept are valid.令人擔心的"聯合國-聖經"的性質三位一體的觀念都是正確的。 It is not specifically mentioned in Scripture (although all Three are, generally separately).它並未具體談到經文(雖然所有三個,大體另發) 。 Therefore, technically, it IS un-Scriptural, actually even somewhat "artificial".因此,在技術上,它是聯合國聖經的,實際上,甚至有點"人為" 。 But the vast majority of modern Christian scholars do not think that necessarily means that it is wrong.但是,絕大多數的現代基督教學者不認為一定意味著它是錯誤的。 Maybe consider it a "working" premise!也許,認為這是"工作"的前提! If, some day, someone comes up with a "better" explanation of the individual Presence of the Holy Spirit, and Jesus, and the Father, (which we all agree actually exist) while still confirming that we only have ONE God, maybe we will discard the concept of the Trinity for that "better" explanation.如果有一天,有人提出了一個"更美好"的解說,個人存在的聖靈,耶穌,你的父親, (我們都同意,其實存在) ,而仍在確認我們只有一個神,我們也許將汰除的概念,三位一體,為"更好地"的解釋。 It's been close to 2000 years now, and a lot of the world's greatest minds have worked on these difficult matters, and the Trinity concept still seems to be the "best" available explanation.它的已接近2000年的現在,有很多世界上最偉大的思想工作,對這些困難的事項,並三位一體的概念,似乎仍是"最佳"可交代。

These comments are meant to explain why the concept of the Trinity, while being technically un-Scriptural, is such a central foundation of Christianity.這些意見,是為了解釋為什麼概念三位一體,同時在技術上聯合國聖經的,是這樣一個中央基金會的基督教。 The article immediately following gives a pretty compelling logical argument for the concept of the Trinity, with massive Scriptural references.文章緊接著給出了相當令人信服的邏輯論據的概念,三位一體,進行大規模的聖經的參考作用。

As an observation, I think that Christians tend to confuse themselves by calling Jesus the SON of God, since He really IS God Himself!作為一個觀察,我認為,基督信徒往往混淆自己打電話耶穌上帝的兒子,因為他真的是上帝! Yes, the way that He entered human society, through Mary, certainly makes central the idea of "Son of man" and during His human life, even Jesus felt He was "Son of the Father".是的,這樣他進入了人類社會,通過聖母瑪利亞,當然引起中央的想法, "人子" ,並在他的人的生命,甚至耶穌認為他是"兒子的父親" 。 But when we get too carried away with the "Son" concept we tend to forget that He really is, was, and forever will be, the One and Only True God of the Universe.但是,當我們無需過於沖昏頭腦與"兒子"的概念,我們往往忘記了他真的是,是,並永遠不會成為一個和獨一的真神的宇宙。 Jews called Him Jehovah, Adonai, Elohim, YHWH and many other Names, but always knowing that there is One True God.猶太人稱他是耶和華, adonai ,耶洛因, yhwh和許多其他人的名字,但總是知道,有一個真實的上帝。 Christians call Him Father, or Son or Holy Spirit, but sometimes seem to forget that He is One!基督徒稱呼他的父親,或兒子或聖靈的,但有時似乎忘記了他是一個! People in other Faiths often criticize Christians for this, in appearing to be Worshipping "more than one god"!人們在其他信仰經常批評基督徒為此,在看似被崇拜的"一個以上的上帝" ! But we really only have One True God, who was initially called the God of Abraham.但是,我們真的只能有一個真實的上帝,最初是所謂的神,亞伯拉罕。 Muslims seem especially forthright in their criticism of Christians about this, particularly since they worship the very same God of Abraham (Whom they call Allah) with a clear insistence that He is the One True God.穆斯林似乎尤其是直截了當地批評基督徒對此項工作,特別是因為他們崇拜相同的亞伯拉罕的神(他們稱這些人是真主) ,帶有明顯的堅持下,他是一個真正的上帝。 If we Christians would just get a little more solid on stating that we Worship the One True God of Abraham, the One True God that Moses told us about in the First Commandment, we would receive far less criticism for "worshipping more than one god"!如果我們基督徒只獲得少許更加堅實的就說明我們崇拜一個真正的亞伯拉罕的神,一個真正的上帝讓摩西告訴我們,在第一戒律,我們會得到遠不及批評為"崇拜一個以上的上帝" !


General Information 一般資料

By the Trinity is meant the unity of three persons in one Godhead; Father, Son, and Holy Spirit.由三一是指統一的三名男女,在一個神的源頭;父親,兒子,和聖靈。

Representing God as one, the Scriptures also ascribe divinity to Father, Son and Holy Spirit.代表上帝,聖經,也歸於神,以父,子和聖靈。

Outline of the Argument綱要的論點

  1. God is One.上帝是其中之一。 Unity is ascribed to God.團結就是歸因於上帝。
  2. The Father is divine: a distinct person.父親是神聖的:一個獨特的人。
  3. The Son is divine: a distinct person.兒子是神聖的:一個獨特的人。
  4. The Holy Spirit is divine: a distinct person.聖靈是神:一個獨特的人。
  5. The Father, Son, and Holy Spirit are classed together, separately from all other beings.父親,兒子,和聖靈被歸類在一起,分別從所有其他的人。

Details of the Argument詳細的論據

  1. God is One . 上帝是其中之一

    Ex 20:3 De 4:35,39 6:4 1Sa 2:2 2Sa 7:22 1Ki 8:60 2Ki 19:15 Ne 9:6 Ps 86:10 Isa 44:6-8 45:22 Jer 10:10 Joe 2:27 Zec 14:9 Mr 12:29 Joh 17:3 Ro 1:21-23 1Co 8:4-6 Ga 3:20 Eph 4:6 1Ti 2:5前20時03分德4:35,39六四1sa 2:2 2sa 7時22 1ki 8:60 2ki 19:15氦氖9時06分的PS 86:10伊薩44:6-8 45:22張哲10:10喬2時27 zec 14時09先生12時29 joh 17:3滾裝1:21-23 1co 8:4-6加文3時20弗四比六1ti 2時05分

  2. The Father is divine and a distinct person. The word "Father" is used in the Scriptures in a two-fold sense in relation to the Godhead: sometimes as equivalent to God, sometimes to the first person of the Trinity. 父親是神聖和鮮明的人。一詞, "爸爸"一詞在聖經中有兩方面的常識,有關神的源頭:有時等同於上帝,有時以第一人稱的三位一體。

    1. Passages where "Father" is used as equivalent to God, not implying personal distinctions.通道,而"父親" ,是用來作為等同於上帝,而不是意味著個人區別。

      De 32:6 2Sa 7:14 1Ch 29:10 Ps 89:26 Isa 63:16 Jer 3:19 Mal 2:10 Mt 6:9 Mr 11:25 Lu 12:30 Joh 4:21,23,24 2Co 6:18 Php 4:20 Jas 1:17 1Jo 2:15,16德32:6 2sa 7時14 1ch 29:10聚苯乙烯89:26伊薩63:16張哲3時19仲裁法2點10噸6時09致辭11:25魯12:30 joh 4:21,23,24 2co六日: 18的PHP 4時20分1990年1時17 1jo 2:15,16

    2. Passages applied to God in contrast with Christ, denoting a special relation to Christ as Son, in his office of Redeemer.通道,適用於上帝相比之下,與基督,代表不同的特殊關係,以基督為兒子,在他的辦公室的救贖。

      Ps 2:1-11 Mt 11:27 25:34 Mr 8:38 14:36 Joh 5:18-23,26,27 Joh 10:15,30 17:1 Ac 2:33 Ro 15:6 1Co 8:6 15:24 2Co 11:31 Ga 1:1-4 Eph 1:2,3 4:5,6 Php 1:2 1Th 3:11,13 2Th 2:16 1Ti 1:2 2Ti 1:2 Tit 1:4 Phm 1:3 1Pe 1:2,3 2Pe 1:17 1Jo 1:3 1Jo 4:14 Jude 1:1 Re 3:21聚苯乙烯2:1-11噸11:27 25:34先生8時38分11:24 joh 5:18-23,26,27 joh 10:15,30 17時01交流電2時33滾裝15時06 1co 8 :六日15時24 2co 11時31分加文1:1-4弗1:2,3 4:5,6的PHP 1:2 1th 3:11,13 2th 2時16 1ti 1:2 2ti 1:2山雀1 :四phm 1:3 1pe 1:2,3 2pe 1時17 1jo 1:3 1jo 4時14分裘德1:1重新3時21分

  3. The Son divine, a distinct person from the Father. 兒子的神,一個鮮明的人是父親。

    1. Christ pre-existent.基督前並不存在。 Existed as a distinct person before he came into the world.存在作為一個獨特的人,之前他來到這個世界。

      Mic 5:2 Joh 8:56-58 17:5 1Co 15:47 Php 2:6,7 Col 1:17 1Jo 1:1 Re 22:13,16 * read 13 & 16 together MIC的5點02 joh 8:56-58 17時05 1co 15時47分的PHP 2:6,7中校1時17 1jo 1:1重新22:13,16 *閱讀13 & 16一起

    2. Not merely pre-existent, but pre-eminent, above all things except the Father, co-eternal with the Father.不只是預先存在的,但會前名人,以上所有的東西,除了父親,協調與永恆的父親。

      Mt 11:27 28:18 Lu 20:41-44 Joh 3:13,31 Ac 10:36 Ro 14:9 Eph 1:20-22 Php 2:9,10 Col 1:15,17,18 Heb 1:4-6 1Pe 3:22 Re 1:5 3:14山11:27 28:18魯20:41-44 joh 3:13,31交流10:36滾裝14時09弗1:20-22的PHP 2:9,10中校1:15,17,18以弗所書1 : 4-6 1pe 3時22分重新1:5 3時14分

    3. Creator of the universe宇宙的創造者

      Joh 1:3 Col 1:16 Heb 1:2,10 joh 1:3中校1:16希伯來書1:2,10

    4. Divine attributes ascribed to him神屬性歸功於他

      1. Omnipotence全能

        Isa 9:6 Mt 28:18 Joh 10:17,18 11:25 1Co 1:24 Php 3:21 Col 2:10 2Ti 1:10 Heb 1:3 Re 1:8伊薩9點06噸28:18 joh 10:17,18 11:25 1co 1:24的PHP 3時21中校2時10 2ti 1:10以弗所書1:3重新1:8

      2. Omnipresence無處不在

        Mt 18:20 28:20 Eph 1:23山18時20分28:20弗1:23

      3. Eternity永恆

        Mic 5:2 Joh 1:1 Re 1:8 MIC的5點02 joh 1:1重新1:8

      4. Omniscience無所不知

        Mt 11:27 Lu 10:22 Joh 2:24,25 21:17 Ac 1:24 Col 2:3 Re 2:23噸11:27魯10:22 joh 2:24,25來自交流電1:24中校2:3再度2時23分

      5. The divine name is applied to him as to no other being except the Father, implying supreme divinity.神的名字是適用於他,以無其他被除父親,言下之意是最高的神。

        Ps 102:24,25 Heb 1:8-10 Isa 7:14 9:6 Mal 3:1 Mt 1:23 Joh 1:1 20:28 Ac 20:28 Ro 9:5 Eph 5:5 Php 2:6 Col 2:9 Tit 1:3 2:13 Heb 1:8-10 Ps 102:24,25 2Pe 1:1 1Jo 5:20 Re 17:14 19:16聚苯乙烯102:24,25希伯來書1:8-10伊薩7時14分9時06仲裁法3:1噸1:23 joh 1:1來自交流電來自滾裝9時05弗5:5的PHP 2時06分中校2時09山雀1:3 2時13以弗所書1:8-10的PS 102:24,25 2pe 1:1 1jo 5時20分再度17時14分19時16分

      6. Exhibited in the Scriptures as the object of religious worship.展示在經文為對象的宗教崇拜。

        Mt 2:11 14:33 15:25 Lu 24:52 Joh 5:23 Ac 7:59,60 1Co 1:2 2Co 12:8,9 Ga 1:5 Php 2:10 1Th 3:11,12 2Ti 4:18 Heb 1:6 Ps 97:7 2Pe 3:18 Re 5:13山2時11分14:33 15:25魯24:52 joh 5時23交流電7:59,60 1co 1:2 2co 12:8,9加文1:5的PHP 2時10 1th 3:11,12 2ti四日: 18以弗所書1時06分的PS 97:7 2pe 3時18分重新5時13分

  4. The Holy Spirit is divine and a distinct person from the Father and the Son. 聖靈是神和鮮明的人,從父親和兒子。

    1. The Holy Spirit is divine.聖靈是神。 Called the Spirit of the Father, the Spirit of the Son, the Holy Spirit, the Spirit of truth, the Spirit of life.所謂精神上來,把父親的精神,子,聖靈的精神真理的精神生命。

      Ge 1:2 6:3 Ne 9:30 Isa 63:10 Eze 36:27,28 Ac 2:16,17 Joe 2:28 Mt 10:20 Lu 12:12 Joh 14:16,17 15:26 Ac 5:3,4 28:25 Ro 8:14 1Co 3:16 Ga 4:6 Eph 1:13 1Th 4:8 Heb 2:4 1Pe 1:2葛1:2選手氦氖9:30伊薩63:10新教徒協會36:27,28交流2:16,17喬2點28噸10:20魯12時12 joh 14:16,17 15:26交流五日: 3,4 28:25滾裝8時14 1co 3:16加文四比六弗1:13 1th 4時08以弗所書2時04 1pe 1:2

    2. Is distinct from Father and Son, and is personal.有別於父親和兒子,是個人的。 The personal pronoun HE applied to him; personal acts ascribed to him.人稱代詞他運用他的個人行為歸咎於他。

      Mt 3:16,17 28:19 Mr 1:10,11 Lu 3:21,22 Joh 14:26 15:26 16:13 Ac 13:2,4 15:28 Ro 8:26 1Co 12:11山3:16,17 28:19先生1:10,11盧3:21,22 joh 14時26分15:26 16:13交流13:2,4 15:28滾裝8時26 1co 12時11分

    3. Converting, regenerating power ascribed to him轉換,再生電力歸功於他

      Ne 9:20 Isa 44:3 Eze 36:26,27 37:14 Joe 2:28 Mt 3:11 Joh 3:5,6 14:26 Ac 9:31 Ro 8:9,11,14 1Co 6:11 2Co 1:22 5:5 Ga 4:6 5:22 Eph 1:13 3:16 1Th 1:6 2Th 2:13 Tit 3:5 1Pe 1:2 1Jo 3:24 Re 22:17氦氖9時20伊薩44:3新教徒協會36:26,27 37:14喬2點28噸3時11 joh 3:5,6 14時26交流電9時31滾裝8:9,11,14 1co 6時11分2co 1:22 5:5加文在男子5時22弗1:13 3:16 1th 1時06 2th 2時13山雀3時05 1pe 1:2 1jo 3時24分重新22時17分

  5. The Father, Son, and Spirit are classed together, separately from all other beings, as divine.父親,兒子,和精神被歸類在一起,分別從所有其他人,作為神聖的。

    Mt 28:19 Ro 8:9,14-17 2Co 13:14 1Pe 1:2 Jude 1:20,21噸28:19滾裝8:9,14-17 2co 13時14 1pe 1:2裘德1:20,21

Result of the Biblical evidence in respect to the divinity of the Father, the Son, and the Holy Spirit.因聖經中的證據,在尊重神的父親,兒子,和聖靈。

  1. That the Father, Son, and Holy Spirit are personally distinguished from each other.說,父,子,聖靈親自尊敬對方的經驗。 There is recognised throughout a personal relation of the Father and Son to each other.有認可整個個人的關係,父親和兒子向對方匯報。 So of the Holy Spirit to both.所以聖靈這兩個文件。

  2. They each have divine names and attributes.同時它們都安裝了神聖的名稱和屬性。

  3. Yet there is only one God.然而,是不是只有一個神。

HB Smith血紅蛋白史密斯


Advanced Information 先進的信息

Trinity is a word not found in Scripture, but it is used to express the doctrine of the unity of God as subsisting in three distinct Persons.三一是一個字未發現經文,但它是用來表達學說的統一,上帝為糊口三種截然不同的人。 This word is derived from the Gr.這個字是源自於遺傳資源。 trias, first used by Theophilus (AD 168-183), or from the Lat.三疊系,首先用西奧菲勒斯(公元168-183 ) ,也可從北緯 trinitas, first used by Tertullian (AD 220), to express this doctrine. trinitas ,首次使用了由戴爾都良(公元220年) ,以表達這種學說。

The propositions involved in the doctrine are these:這個命題涉及的學說是:

  1. That God is one, and that there is but one God (Deut. 6:4; 1 Kings 8:60; Isa. 44:6; Mark 12:29, 32; John 10:30).神是其中之一,並認為只有一個上帝(申命記六四1國王8:60 ;伊薩。 44:6 ;馬克12時29分, 32 ;約翰10:30 ) 。
  2. That the Father is a distinct divine Person (hypostasis, subsistentia, persona, suppositum intellectuale), distinct from the Son and the Holy Spirit.認為父親是一個獨特的神人(本質, subsistentia ,人物, suppositum intellectuale ) ,有別於聖子與聖靈。
  3. That Jesus Christ was truly God, and yet was a Person distinct from the Father and the Holy Spirit.耶穌是基督,是真正的上帝,然而,其中一人必須有別於父親和聖靈。
  4. That the Holy Spirit is also a distinct divine Person.這聖靈也是一個獨特的神人。

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


Advanced Information 先進的信息

Trinity is the term designating one God in three persons.三一是任期指定一個神3人。 Although not itself a biblical term, "the Trinity" has been found a convenient designation for the one God self-revealed in Scripture as Father, Son, and Holy Spirit.雖然本身不是一個聖經來說, "三位一體"的論斷,已發現一個方便指定為唯一的天主的自我暴露在經文作為父親,兒子,和聖靈。 It signifies that within the one essence of the Godhead we have to distinguish three "persons" who are neither three gods on the one side, nor three parts or modes of God on the other, but coequally and coeternally God.它標誌著內部的一個本質,神的源頭,我們必須區分三個"人" ,他們既不是神,三對一的一邊,也不站在三個部分或模式的上帝對其他的,但coequally和coeternally上帝。

The main contribution of the OT to the doctrine is to emphasize the unity of God.主要貢獻的城市旅遊局,以中庸之道,是強調團結的上帝。 God is not himself a plurality, nor is he one among many others.上帝不是自己是一個多元化的,也不是他一個,其他許多人。 He is single and unique: "The Lord our God is one Lord" (Duet. 6:4), and he demands the exclusion of all pretended rivals (Deut. 5:7-11).他是單一的和獨特的: "耶和華我們的上帝是一個上帝" ( duet.六四) ,而且他的要求,排斥所有假裝對手(申命記5:7-11 ) 。 Hence there can be no question of tritheism.因此,可以毫無疑問的tritheism 。

Yet even in the OT we have clear intimations of the Trinity.然而,即使在城市旅遊局,我們有明確的intimations的三位一體。 The frequent mention of the Spirit of God (Gen. 1:2 and passim) may be noted, as also, perhaps, the angel of the Lord in Exod.經常提及上帝的精神(創1:2和各處) ,可以注意到,也或許,有主的使者在exod 。 23:23. 23時23分。 Again, the plural in Gen. 1:26 and 11:7 is to be noted, as also the plural form of the divine name and the nature of the divine appearance to Abraham in Gen. 18.再次,複數上將1時26分和11時07分是值得一提的,也正如複數形式的神聖名稱與性質的神聖外觀到亞伯拉罕在將軍18 。 The importance of the word (Ps. 33:6), and especially the wisdom, of God (Prov. 8:12ff.) is a further pointer, and in a mysterious verse like Isa.重要性字(詩篇33:6 ) ,特別是智慧,上帝( prov. 8時12分幾段) ,是進一步指針,在一個神秘的詩句像伊薩。 48:16, in a strongly monotheistic context, we have a very close approach to Trinitarian formulation. 48:16 ,在強烈的一神教的背景下,我們有一個非常密切的辦法三位一體的制定工作。

In the NT there is no explict statement of the doctrine (apart from the rejected I John 5:7), but the Trinitarian evidence is overwhelming.在新台幣是沒有顯式聲明的學說(除了由拒絕約翰5:7 ) ,但三位一體的證據是壓倒性的。 God is still preached as the one God (Gal. 3:20).上帝仍是鼓吹作為一個神( gal.默3:20 ) 。 Yet Jesus proclaims his own deity (john 8:58) and evokes and accepts the faith and worship of his disciples (Matt. 16:16; John 20:28).然而,耶穌宣布他自己的神(約翰8時58分) ,並引發並接受信仰和崇拜他的弟子。 ( 16:16 ;約翰20時28分) 。 As the Son or Word, he can thus be equated with God (John 1:1) and associated with the Father, eg, in the Pauline salutations (I Cor. 1:3, etc.).作為兒子或一句話,因此,可以等同與上帝(約翰1:1 ) ,並與父親,例如,在寶蓮salutations (林前1:3 ,等等) 。 But the Spirit or Comforter is also brought into the same interrelationship (cf. John 14-16).但精神或撫慰,也帶來納入同一個相互關係(參見約翰14-16 ) 。

It is not surprising, therefore, that while we have no dogmatic statement, there are clear references to the three persons of the Godhead in the NT.這一點也不奇怪,因此,我們雖然沒有教條式的聲明中,有明顯的提述3人的神的源頭在新台幣。 All three are mentioned at the baptism of Jesus (Matt. 3:16-17).三者缺提及耶穌的洗禮。 ( 3:16-17 ) 。 The disciples are to baptize in the name of Father, Son, and Holy Ghost (Matt. 28:19).門徒是baptize在名稱的父親,兒子,和聖靈。 ( 28:19 ) 。 The developed Pauline blessing includes the grace of the Son, the love of God, and the communion of the Holy Ghost (II Cor. 13:14).發達寶蓮祝福包含寬限期的兒子,上帝的愛,與共融的聖靈(二肺心病。 13時14分) 。 Reference is made to the election of the Father, the sanctification of the Spirit, and the sprinkling of the blood of Jesus Christ (I Pet. 1:2) in relation to the salvation of believers.參考了選舉的父親,成聖的精神,並灑的鮮血,耶穌基督(我的寵物。 1:2 ) ,在關係到救贖的信徒。

The fact that Christian faith involves acceptance of Jesus as Savior and Lord meant that the Trinity quickly found its way into the creeds of the church as the confession of faith in God the Father, Jesus Christ his only Son, and the Holy Ghost.事實上,基督信仰涉及接受耶穌為救主和主的意思表示,三一很快找到了地滲透到教義的教會為自白的對上帝的信仰之父,耶穌基督他唯一的兒子,和聖靈。 The implications of this confession, especially in the context of monotheism, naturally became one of the first concerns of patristic theology, the main aim being to secure the doctrine against tritheism on the one side and monarchianism on the other.此會帶來的影響供述,尤其是在語境的一神教,自然成了第一個關注的教父神學的,其主要目的是為了確保教義反對tritheism問題的一個重要方面和monarchianism於另一方。

In the fully developed doctrine the unity of God is safeguarded by insisting that there is only one essence or substance of God.在全面發展學說的統一,上帝是保障堅持世界上祗有一個本質或實質的上帝。 Yet the deity of Jesus Christ is fully asserted against those who would think of him as merely adopted to divine sonship, or preexistent, but in the last resort created.但神耶穌基督是完全斷言,對付那些會想起他看作僅僅是通過向神sonship ,或preexistent ,但在萬不得已創造。 The individuality of Father, Son, and Holy Spirit is also preserved against the notion that these are only modes of God for the various purposes of dealing with man in creation or salvation.個性的父親,兒子,聖靈也對保存的概念,這是唯一的模式,為神的各種目的的處理與男子在創作或救贖。 God is one, yet in himself and from all eternity he is Father, Son, and Holy Ghost, the triune God.上帝是其中之一,但在他自己和所有來自永恆的,他是父親,兒子,聖靈,三位一體神。

Trinitarian analogies have been found by many apologists both in nature generally and in the constitution of man.三位一體的類比,已發現許多支持者都在性質上與一般在憲法中的男子。 These are interesting, but are not to be thought of as providing a rationale of the divine being.這些都是有趣的,但不應將這些思想提供了一個理的神聖。 More pregnant is the suggestion of Augustine that without the Trinity there could be no fellowship or love in God, the divine Triunity involving an interrelationship in which the divine perfections find eternal exercise and expression independent of the creation of the world and man.更多的是懷孕的建議,奧古斯丁說,如果沒有三一不可能有任何獎學金或愛上帝,神聖三位一體涉及相互關係,在這神聖的完善尋找永恆的行使和表達獨立於創建世界和人類。

Rationalist objections to the Trinity break down on the fact that they insist on interpreting the Creator in terms of the creature, ie, the unity of God in terms of mathematical unity.理性主義反對三位一體打破這一事實,即他們堅持詮釋造物者而言,這種生物,即在統一的上帝而言,數學團結。 More scientifically, the Christian learns to know God from God himself as he has acted for us and attested his action in Holy Scripture.更加科學,基督教學會認識上帝,由上帝自己為他的舉動,為我們證明了他的行動,在神聖的經文。 He is not surprised if an element of mystery remains which defies ultimate analysis or understanding, for he is only man and God is God.他並不感到驚訝,如果是一個單元的奧秘仍然違抗極限分析或理解,因為他只是人與神,是上帝。 But in the divine work as recorded in the Bible the one God is self-revealed as Father, Son, and Holy Ghost, and therefore in true faith he must "acknowledge the glory of the eternal Trinity."但在神聖的工作記錄在聖經中的一個神是自我發現,作為父親,兒子,聖靈,因此,在真正的信仰,他必須"承認的榮耀,永恆的三位一體" 。

GW Bromiley毛重羅米立
(Elwell Evangelical Dictionary) ( Elwell宣布了福音字典)

Bibliography 參考書目
K. Barth, Church Dogmatics, I/1, 8-11; JF Bethune-Baker, An Introduction to the Early History of Christian Doctrine, 139ff.; WH Griffith Thomas, The Principles of Theology, 20-31; J. Moltmann, The Trinity and the Kingdom; RW Jensen, The Triune Identity; P. Toon and J. Spiceland, One God in Trinity; EJ Fortman, The Triune God; DM Baillie, God Was in Christ; CW Lowry, The Trinity and Christian Devotation; E. Jungel, The Doctrine of the Trinity; K. Rahner, What Is the Trinity? k.巴特,教會dogmatics ,我/ 1 , 8-11 ;怡富白求恩-貝克,介紹早期歷史的基督教教義, 139ff 。 ;格里菲斯起托馬斯的原則,神學, 20-31的J.莫特曼,三位一體和英國; rw詹森三位一體的身份;頁香椿及J spiceland ,一神,三一對EJ福特曼,三位一體上帝;馬克baillie ,上帝在基督裡;順時針勞瑞,三一和基督教devotation ;體育jungel ,這個學說的三位一體的K.拉內,什麼是三位一體? CFD Moule, "The NT and the Doctrine of the Trinity," ExpT 78:16ff.; TF Torrance, "Toward an Ecumenical Consensus on the Trinity," TZ 31:337ff.計算流體力學moule , " NT和中庸三位一體" , expt 78:16幾段;托蘭斯的TF " ,並走向合一的共識,對三一" ,查看31:337法郎。

Another Editor's Note!另一編者的話!

In addition to these articles by noted Christian scholars, I believe a new and unique approach aimed at better comprehending and understanding the Trinity exists.除了這些文章指出,基督教學者,我相信一個新的和獨特的辦法,旨在更好地理解和認識三一存在。 This approach doesn't actually change any beliefs regarding the Father, Son or Holy Spirit.這種做法實際上並不改變任何信仰,對於父親,兒子或聖靈。 I (the Editor of BELIEVE) have written an essay which does not contradict any of these accepted thoughts, but allows a visualization of how it is simultaneously possible to be Three Persons and One Substance.我(編者相信) ,寫了一篇文章,其中不違背上述任何接受的想法,但允許可視化它是如何同時盡可能將3人, 1人物質。 That essay is not actually part of the BELIEVE compilation of scholars' articles, but you are invited to read it at Trinity. (/public/trinity2.html).文章說,沒有實際的一部分,該相信彙編學者的文章,但請您看在三一( /public/trinity2.html ) 。

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