Reconciliation is a change of the relationship between God and man based on a changed status of man through the Redemptive Work of Christ.和解是一个变化之间的关系，上帝和人的基础上，改变地位的男子透过救赎的工作基督。 Enmity between God and sinful man was removed by the death of Christ.上帝之间的敌意和罪孽深重的男子被除去死亡的基督。 Reconciliation is then appropriated by each individual sinner through Faith (Acts 10:43; 2Cor. 5:18,19; Eph. 2:16).和解是那么核拨的每一个人的罪人通过信仰（行为10时43分; 2cor 。 5:18,19 ;以弗所书2时16分） 。
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Reconciliation is a doctrine usually ascribed to Paul, although the idea is present wherever estrangement or enmity is overcome and unity restored: Matt.和解是一个学说，通常归因于保罗，虽然想法是，目前地方的隔阂，或敌意，是克服和团结的恢复：马特。 5:24ff. 5点24法郎。 (brothers, litigants, perhaps man-to-God); bringing lost sheep to fold, prodigal to father, the lost back to God (Luke 19:10; cf. I Pet. 3:18). （兄弟，律师代表的诉讼人，也许人到神） ;带来损失的羊倍，浪子，以父亲，失去了回上帝（路加福音19时10分;比照，我的宠物。 3时18分） 。 Indeed reconciliation is exemplified in Jesus' attitude to sinners, the truth in Athanasius's though that incarnation is reconciliation.事实上，和解是体现在耶稣的态度来的罪人，真理，在亚他那修的化身，虽然这是和解。
The root idea (in Greek) is change of attitude or relationship.根的想法（在希腊） ，是改变态度或关系。 Paul applies it to wife and husband (I Cor. 7:11), to Jews and Gentiles reconciled to each other in being reconciled to God (Eph. 2:14ff.), and to the alienated, divisive elements of a fragmented universe "brought under one head" again in Christ (Eph. 1:10; Col. 1:20).郑明训适用于它妻子和丈夫（我肺心病。 7时11分） ，犹太人和外邦人的调和，对方在被调和上帝（以弗所书2时14分几段） ，并异化，分裂分子的一个支离破碎的宇宙“所带来的下一个头“再次在基督里（以弗所书1:10 ;上校1时20分） 。 His illustrations include those far off made nigh, strangers made fellow citizens of the household, and dividing walls removed.他的插图包括那些已经为期不远作出几乎是，陌生人作出研究员公民的家庭，和分裂的墙壁拆除。 His testimony to reconciliation's results dwells especially upon peace with God (Rom. 5:1; Eph. 2:14; Col. 1:20); upon "access" to God's presence (Rom. 5:2; Eph. 2:18; 3:12; see Col. 1:22) in place of estrangement; "joy in God" replacing dread of "wrath" (Rom. 5:9, 11); and assurance that "God is for us," not against us (Rom. 8:31ff.).他的证词，以和解的结果驻留特别呼吁和平与上帝（罗马书5时01分;以弗所书2时14分;上校1时20分） ;后的“准入”向上帝的存在（罗马书5时02分;以弗所书2时18分; 3时12分;见上校1时22分）在地方的隔阂“ ;喜悦，以神之名”代替恐惧“愤怒” （罗马书5点09 ， 11 ） ;和保证， “上帝是对我们来说， ”不反对我们（罗马书8时31法郎） 。
If this were all, then revelation of truth, the example of Christ, the demonstration of divine love, would remove misunderstanding, effecting reconciliation.如果这一切，那么，启示的真理，例如基督，示范神圣的爱，会消除误解，影响和解。 But Rom.但ROM的内容。 11:28 (contrasting "enemies" with "beloved"), repeated references to divine "judicial" wrath (Rom. 1:18; 5:9; 12:19), and the whole case for divine condemnation (Rom. 1-3) suggest that men are "the objects of divine hostility" (Denney); that man's sense of estrangement ("a certain fearful looking-for of judgment") witnesses to a barrier on God's side, precluding fellowship, not, certainly, any reluctance in God's mind, which Jesus must change, but a moral, even judicial, barrier that requires the death of Jesus, not merely his message or example, to remove. 11时28分（对立的“敌人”与“亲爱的” ） ，反复引用神圣的“司法”的愤怒（罗马书1时18分; 5时09分; 12时19分） ，以及整个案件，为神圣的谴责（罗马书1 - 3 ）建议男性“的对象神圣的敌意” （ denney ） ;那人的意识的隔阂， （ “某一个可怕的展望-为判断” ）的证人一个无障碍的对上帝的方面，排除金，不，当然，任何不愿在上帝的心目中，耶稣必须改变，但在道义上，甚至司法，障碍，需要死亡的耶稣，不只是他的讯息，或例如，要删除。
But this change in man could be affected without Christ by persuasion, example, or education.但这一变化在男子可能受影响，没有基督的劝说，例如，或教育。 Yet in the NT the basis of reconciliation is "the death of his Son," "through the cross," "by the blood of his cross," "in his body of flesh by his death" (Rom. 5:10; Eph. 2:16; Col. 1:20, 22); and its means are "through Christ...made to be sin" (II Cor. 5:18, 21).然而，在NT的基础上的和解是“死亡，他的儿子” ， “透过两岸” ， “由鲜血他的十字架” ， “在他身上的肉，由他的死亡” （罗马书5时10分;弗。 2时16分;上校1点20 ， 22 ） ;和其手段是“透过基督...作出予以单” （二肺心病。 5点18 ， 21 ） 。 Some therefore hold that "God is reconciled, in the sense that his will to bless us is realised as it was not before....God would not be to us what he is if Christ had not died" (Denney).因此，一些认为“上帝是调和，在意义上，他会保佑我们是变现，因为这是没有前....上帝不会给我们什么，他是基督，如果没有死亡” （ denney ） 。 Man's sin affects God, so as to require from him judgment, withdrawal, correction, creating for God too a barrier to fellowship, a problem to be resolved before God and sinful man can be at one again.人的单仲偕影响上帝，以要求从他的判决，撤销，更正，创造上帝也阻碍了金，一个问题之前，必须先解决上帝和罪孽深重的人可以在一再次。 ("At-one-ment" once meant reconciliation; now atonement means reparation, satisfaction, the basis of reconciliation.) Whether or not God could ignore the separation wrought by sin and embrace men in fellowship without further ado, he did not: "We were reconciled to God by the death of his Son." （ “ -一- ment ”一旦意味着和解;赎罪的手段，现在的赔偿，满意度，根据和解。 ）是否或不是上帝可以不理分离所造成的罪恶和拥抱的男子在金没有进一步的ADO ，他并没有说： “我们调和，以上帝的死亡，他的儿子“ 。
Arguments against any reconciliation of God to men stress the absence of that expression from the NT; deny wrath, judgment, atonement; and expound a subjective, moral influence theory of reconciliation.论据，反对任何和解上帝的男子强调，没有表达，从新台币;否认，愤怒，判断，赎罪;阐述一种主观，道德影响力的理论和解。
The resulting paradox, that God reconciles those he recognizes up to the moment of reconciliation as enemies, is no greater than in the command "Love your enemies."由此产生的悖论，即上帝核对这些他承认最多的时刻，作为和解的敌人，是不大于在命令“爱你的敌人” 。 For love always treats its enemies as no enemies at all.爱情始终是对待它的敌人，因为没有敌人，在所有。
REO
White选举事务处白皮书
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
V. Taylor,
Forgiveness and Reconciliation; JS Stewart, Man in Christ; J. Denney, Christian
Doctrine of Reconciliation.五，泰勒，宽恕与和解; js斯图尔特，男子在基督里的J. denney
，基督教的教义和解。
Reconciliation is a change from enmity to friendship.和解是一个改变，从敌意的友谊。 It is mutual, ie, it is a change wrought in both parties who have been at enmity.它是相互的，即，它是一个变化造成的，在双方谁一直处于敌对状态。 (1.) In Col. 1:21, 22, the word there used refers to a change wrought in the personal character of the sinner who ceases to be an enemy to God by wicked works, and yields up to him his full confidence and love. （ 1 ）在上校1点21 ， 22 ，这个词有使用的是指一种变化造成的，在个人性质的罪人谁不再是敌人，以上帝的邪恶的工程，和产量最多他完全有信心，爱。 In 2 Cor.在2肺心病。 5:20 the apostle beseeches the Corinthians to be "reconciled to God", ie, to lay aside their enmity. 5时20使徒beseeches该哥林多前书，以“调和，以神之名” ，也就是说，放在一边，他们的敌意。 (2.) Rom. （ 2 ） 。光碟。 5:10 refers not to any change in our disposition toward God, but to God himself, as the party reconciled. 5时10分不是指任何改变，在我们的处置，对上帝，但上帝自己，作为党调和。 Romans 5:11 teaches the same truth. 5时11分，罗马教相同的真理。 From God we have received "the reconciliation" (RV), ie, he has conferred on us the token of his friendship.来自上帝，我们已收到“和解” （风疹病毒） ，即他已赋予我们的令牌他的友谊。 So also 2 Cor.因此，也2肺心病。 5: 18, 19 speaks of a reconciliation originating with God, and consisting in the removal of his merited wrath. 5 ： 18日， 19日发言的和解来源与上帝，并构成在取消他值得愤怒。
In Eph.在弗。 2: 16 it is clear that the apostle does not refer to the winning back of the sinner in love and loyalty to God, but to the restoration of God's forfeited favour. 2 ： 16 ，这是明确指出，使徒并不是指得奖回的罪人，在爱与忠诚上帝，而是要恢复上帝的没收赞成。 This is effected by his justice being satisfied, so that he can, in consistency with his own nature, be favourable toward sinners.这是由他的司法满意，使他能够在一致性与自己的性质，有利于对罪人。 Justice demands the punishment of sinners.正义要求惩罚罪人。 The death of Christ satisfies justice, and so reconciles God to us.死亡的基督满足正义的，所以核对上帝给我们。 This reconciliation makes God our friend, and enables him to pardon and save us.这一和解，使上帝我们的朋友，并让他赦免和拯救我们。 (See Atonement.) （见赎罪） 。
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