Preexistenceof Christ基督预先存在

Editor's Notes编者的话

One of the four central Gospels of the Bible, the Gospel of John, contains a number of Verses that many Churches seem to want to overlook!四,圣经,约翰福音,中央福音之一包含了诗,许多教会似乎想要忽视号码!These are from the KJAV Bible text:这些是KJAV圣经文本:

There are other Verses in the Bible which also firmly establish in Jesus' own words that He came down from Heaven to join human society.圣经中有其他经文也牢固树立在耶稣的,他是从天上降下来加入人类社会自己的话。The wording of the Nicene Creed also includes the same reference:尼西亚信条的措辞也包括相同的参考:

he came down from heaven (common recent wordings)他来到天上降下来,从 (普通最近字眼)

Who for us men and for our salvation came down (wording, in amplified form, from Constantinople, 381 AD)谁对我们人类和我们的拯救下来 (措辞,在放大的形式,由君士坦丁堡,公元381)

There were at least four earlier variants mentioned at the Council of Sardica in 341 AD.在有341广告委员会的萨尔迪卡刚才提到的至少有四个变种。

Who because of us men and because of our salvation came down and became incarnate , becoming man (original wording of 325 AD).谁因为我们得救的人,因为我们走下来,成了肉身 ,成为人(公元325原来的措辞)。

All these fully accepted texts appear to make extremely clear that Jesus Pre-Existed Mary. This is therefore an established fact, which makes some parts of the traditional Birth Narrative seem less important or less credible than is generally assumed. 所有这些似乎完全接受文本作出非常明确的,耶稣前存在的玛丽。因此,这是一个公认的事实,这使得一些地区出生的叙事传统似乎不那么重要或更可信的假设比一般。

Mary was certainly necessary for Jesus to be able to join human society without drawing excessive attention to some miraculous appearance.玛丽是耶稣必须肯定能够加入无图纸过分关注人类社会出现一些奇迹。But many Churches choose to devote immense importance to Mary, which might not seem quite as justified if Jesus already was Alive before Mary was even born!但是,许多教会选择投入巨大的重要性,玛丽,这可能不是看起来相当有道理的,如果作为耶稣玛丽之前已经活着,甚至诞生了!

Indeed, the extreme importance that both the Roman Catholic Church and the Orthodox Church center on the Virgin Mary may be the explanation that those Churches do not even address the issue of Christ Pre-Existing!事实上,极端重要性,无论是罗马天主教和东正教教堂的圣母玛利亚中心可能会解释说,那些教会甚至不解决基督前存在的问题! If they openly discussed Pre-Existence, it very easily might instigate questions over exactly what Mary's importance was about.如果他们公开讨论前生,它可能很容易超过正是玛丽煽动的重要性约的问题。In any case, we note that neither of those Churches even seem to have ever published any articles about Pre-Existence of Christ, even though those many Verses cited above seem to make it an established fact.在任何情况下,我们注意到,那些教会甚至似乎没有发表过关于预基督存在的任何条款,尽管许多诗句上述这些似乎使之成为既成事实。

However, even accepting the Pre-Existence of Christ, it seems very proper to see Mary as an extremely unique person. God CHOSE Mary for the singular purpose of enabling Jesus to join human society , and that Choice in itself makes clear that Mary merits immense honor and reverence.然而,即使接受预基督的存在,似乎很恰当地看到自己玛丽一家非常独特的,而且人的选择。 扶持上帝选择了玛丽的奇异目的耶稣的加入人类社会所作出的巨大优势明显,玛丽荣誉和尊敬。


Preexistence of Christ前世的基督

General Information一般资料

That Christ pre-existed before his birth as God is made plain in the Holy Scriptures.基督预先存在之前,他作为神的诞生,是在神圣的经文平原。The gospel according to St. John has shed light surrounding the mystery of His pre-existence.福音据圣约翰也已摆脱了周围的光线,他的前存在之谜。John began his gospel massage with the introduction of Christ's pre-existence to the lost world standing in need of a great Saviour and eternal life, and said:约翰开始他与基督的前生介绍了在一个伟大的救世主和永恒的生命失去了世界上的地位福音需要按摩,并说:

That Christ pre-existed in eternity is reported in many passages of the Scriptures.基督前在永恒存在报道中许多段落的经文。One of these remarkable statements as regards His Deity was made by St. Paul to indicate that our Lord Jesus came into this world as God incarnate to dwell and die in our place on the cross.这些不寻常的声明,作为一个人把他的神是由圣保罗提出,表明我们的主耶稣来到这个世界是神的化身,并死在我们住在十字架上的地方。 This great mystery of Christ's Divinity is unfolded to all salvation-seekers with a view to make known to them His actual identity.这个基督的神性极大的奥秘,是开展与让人们了解他的真实身份他们为了拯救所有的求职者。The knowledge of Christ's is essential, because it's the spring-board of faith in His salvation work on earth.基督的知识是必不可少的,因为它是弹簧板的信念在他的拯救地球的工作。Any salvation-seeker that lacks this all-important knowledge of Christ's divinity is short of the saving truth.任何拯救求职者认为缺乏这方面的基督的神性的所有重要的知识是短期的储蓄真理。Under this condition, the fellow may regard Him as an ordinary human being, also standing in need of salvation.在此条件下,这个家伙可视为一个普通的人,也需要站在他的救恩。

Anyone that regards our dear Lord as an ordinary human being has erred concerning the gospel truth.任何人看作一个普通的人都有犯错就着福音真理我们亲爱的主。This mistaken belief has led to the destruction of masses.这种错误的观念导致了群众的破坏。But, the issue about Christ's Divinity, to St. Paul, who was once a persecutor, is without controversy.但是,对基督的神性的问题,在圣保罗,谁曾是迫害,是没有争议。The fact is that Christ is the son of God, and is therefore God without doubt.事实是,基督是上帝的儿子,因此是毫无疑问的神。 As God, He was made manifest in the human flesh with the supreme power of the Almighty.如神,他是在人的身上显明出来,与全能者的最高权力。

Through the gospel according to St. John, thecredentials of the God-given Savior have been presented to all the world, by the way of divine introduction.通过根据圣约翰福音,上帝赋予救主thecr​​edentials已提交给世界上所有的,由神圣的方式引进。 God has recommended Him to all perishing nations that His only begotten Son is the only personality, capable of saving them from sufferings and the bandage of death, because His son was with Him as His Co-Creator.神已经推荐他到所有国家的灭亡,他唯一的儿子是唯一的个性,拯救苦难和死亡的绷带他们很能干,因为他的儿子,作为他的共同创作他同在。 Jn.若。1: 1-3.1:1-3。

All salvation-seekers should know that the salvation work is in hands of the Creator Himself: “He spoke, and it was done; He commanded, and it stood fast.所有的拯救者应该知道,拯救工作是在其创建者本人手:“他说话了,都过去了;他吩咐,就立。Ps.聚苯乙烯。33:933:9

He is the Alpha and Omega, the fist and the last, who pre-existed in eternity as God, and came to us by birth as human being.他是亚尔发和奥米加,拳头,最后,谁预先存在于永恒的神,来到出生给我们的人。


Preexistence of Christ前世的基督

General Information一般资料

The preexistence of Christ is part of the foundation of Christian faith on which these other doctrines depend. 前世基督的一部分,是依靠基督教信仰的基础上这些其他学说。It is a necessary premise for belief in Christ's deity, but by itself it is not sufficient.这是一个在基督的神信仰的必要前提,但它本身是不够的。Because Christ's preexistence is foundational, how one understands it or rejects it affects the remainder of Christology and one's overall understanding of Christianity.因为基督的前身为基础,你如何理解它或拒绝它影响了基督剩余时间和一对基督教的整体理解。This has been nowhere more evident than in the modern attempts to explain (or explain away) the doctrine.这一直没有更明显比现代试图解释(或搪塞)的教义。Those modern theologians who ignore or deny Christ's preexistence do so because it is incompatible with their understanding either of Jesus' humanity or of the nature of religion.这些谁忽视或否认基督现代神学家的前世这样做,因为它是与他们的理解不兼容的耶稣的人性或宗教性质要么。

McCready, He came down from Heaven": The Preexistence of Christ Revisited , p. 419)麦克里迪, 他从天上下来“:重访基督的前世 ,页419)


Preexistence of Christ前世的基督

General Information一般资料

The pre-existence (or preexistence ) of Christ refers to the doctrine of the ontological or personal existence of Christ before his conception.预先存在 (或前世)基督的概念是指学说或个人存在的本体论的基督面前。One of the relevant Bible passages is John 1:1-18 where, in the Trinitarian view, Christ is identified with a pre-existent divine hypostasis called the Logos or Word.有关圣经的段落之一是约翰1:1-18凡在三位一体认为,基督是一个预先存在的神的本质要求确定的标志或Word。However, other non-Trinitarian views question the aspect of personal pre-existence or question the aspect of divinity, or both.然而,其他非三位一体的个人意见的问题预先存在的神性或问题,或两者棘手的问题。

The Trinitarian belief is that Christ pre-existed before Creation as the Logos or God the Son.三位一体的信仰是基督预前作为标志或上帝的儿子创作的存在。After his Incarnation the title Son of God is also used.之后,他化身的标题是神的儿子也被使用。

The concept of the pre-existence of Christ is a central tenet of the doctrine of the Trinity.会前,基督的存在概念是一个三位一体的教义的核心原则。Trinitarian Christology explores the nature of Christ's pre-existence as the Divine hypostasis called the Logos or Word, described in the passage John 1:1-18.探讨了三位一体的基督耶稣的预先存在的性质称为神圣的本质或Word的标识,在文章中描述的约翰1:1-18。

This being is also called God the Son or the Second Person of the Trinity.在这种情况也被称为神的儿子或第二人的三位一体。Theologian Bernard Ramm noted that "It has been standard teaching in historic Christology that the Logos, the Son, existed before the incarnation. That the Son so existed before the incarnation has been called the pre-existence of Christ."神学家伯纳德拉姆指出,“这是基督在历史教学标准的标识,儿子,以前存在的化身。说,儿子,以前存在的化身,被称为预基督的存在。”

Other aspects of Christology explore the incarnation of this Divine being as the man Jesus.基督的其他方面的探索这神圣的化身为耶稣的人。In the words of the Nicene Creed, Christ "came down from heaven, and was incarnate."在尼西亚信条的话,基督“从天上下来,并化身。”Some Christians believe that God the Son "emptied himself" of divine attributes in order to become human, in a process called kenosis, while others reject this.有些基督徒相信神的儿子“掏空自己”神圣的属性,才能成为人类在这个过程被称为的kenosis,而其他人拒绝了这一点。

Douglas McCready, in his analysis and defence of the pre-existence of Christ, notes that whereas the preexistence of Christ "is taken for granted by most orthodox Christians, and has been since New Testament times", during the past century the doctrine has been increasingly questioned by less orthodox theologians and scholars.道格拉斯麦克里迪,注意到他的分析和预基督的存在,防御,而基督的前身“是由最正统的基督徒理所当然的,并一直以来新约时报”在过去一个世纪的学说一直是,越来越少的质疑正统的神学家和学者。

James DG Dunn, Christology in the Making , examines the development of this doctrine in early Christianity, noting that it is "beyond dispute" that in John 1:1-18, "the Word is pre-existent, and Christ is the pre-existent Word incarnate," but going on to explore possible sources for the concepts expressed there, such as the writings of Philo.总干事詹姆斯邓恩, 使基督的 ,考察了早期基督教的发展在这一学说,指出这是“不争”,在约翰1:1-18“这个词是预先存在的,而基督是预存在的肉身“,但最终走向了探索的概念表示有可能的来源,如斐洛的著作。

Apart from John 1:1-18 and other New Testament passages, some Trinitarian denominations also consider a number of Old Testament texts as supporting or consistent with the doctrine, including Gen. 3:13-15, Gen. 49:10, Job 19:25-29, Num.除了约翰1:1-18和其他新约经文,一些三位一体的面额也审议旧约经文为支持或一致的原则,包括创3:13-15,创49:10,工作19号:25 - 29,序号。24:5-7, Jos. 5:13-15, Ps.24:5-7,圣何塞5:13-15,聚苯乙烯。2:7-12, Ps.2:7-12,聚苯乙烯。 22, Ps.22,聚苯乙烯。110:1, Pro.110:1,临。 30:1, Isa.30:1,伊萨。9:6-7, Isa.9:6-7,伊萨。 53, Dan.53,丹。3:24-25, and Dan. 3:24-25,和丹。9:24-27. 9:24-27。For example Tertullian in Against Marcion Ch.21 sees a pre-existent appearance of Christ in the fiery furnace of one who is "like the son of man (for he was not yet really son of man)"例如在对马吉安 Ch.21良看到了一个谁是火炉前的基督存在的外观,在“像男人的儿子(因为他还没有真正的人的儿子)”

Other non-Trinitarian Christians with belief in pre-existence (below) may have different or similar interpretations of such verses.其他非三位一体与预先存在的信仰的基督徒(下)可能有这样的诗句不同或类似的解释。

Non-Trinitarian belief in the doctrine非三位一体信仰的教义

It is possible to accept the pre-existence of Christ without accepting his full divinity in the Trinitarian sense.这是可能接受不接受他的三位一体的完整意义上的神性的预基督的存在。For example, it is likely that Arius and most early advocates of Arianism accepted the pre-existence of Christ.例如,它很可能是阿里乌斯和阿里乌主义最早的倡导者接受预基督的存在。Likewise Michael Servetus, although denying the doctrine of the Trinity accepted the personal pre-existence of Christ.同样迈克尔塞尔维特,接受虽然否认三位一体的教义的个人先秦基督的存在。

Today, several Non-Trinitarian denominations also share belief in some form of the pre-existence of Christ, including Jehovah's Witnesses who identify Jesus as the archangel Michael, interpreting John 1:1 by translating with the phrase "a god," rather than "God."如今,一些非三位一体教派也分享一些预基督的存在形式,包括耶和华见证谁的天使长米迦勒确定为耶稣,释词与翻译约翰1:1信念“一神”,而不是“神。“ Mormonism teaches Christ's pre-existence as first and greatest of the spirit sons.作为第一个摩门教教导基督的前生和精神儿子最大。

John Locke and Isaac Newton appear to have maintained belief in the pre-existence of Christ despite their rejection of the Trinity.洛克和牛顿看来,尽管他们一直保持着拒绝的三位一体的预先存在的基督信仰。

Oneness Pentecostals are non-Trinitarian Pentecostal Christians who do not accept the pre-existence of Christ as distinguished from God the Father, believing that prior to the Incarnation only "the timeless Spirit of God (the Father)" existed.合一五旬都是非三位一体五旬基督徒谁不接受预先存在有别于基督上帝的父亲,认为只有之前的化身“的神(父)永恒的精神”存在。 Afterwards God "simultaneously dwelt in heaven as a timeless Spirit, and inside of the Son of Man on this earth."后来上帝“住在天堂,同时作为一个永恒的精神,并在此地球人子的里面。”

Although Oneness Pentecostals accept that "Christ is the same person as God," they also believe that "The 'Son' was 'born,' which means that he had a beginning."虽然合一五旬接受“基督是为神一样的人,”他们也认为,“'儿子'是'生'这意味着他有一个开端。”In other words, "Oneness adherents understand the term [Son] to be applicable to God only after the incarnation."换言之,“合一信徒知道,这个术语[儿子]来后,才适用于神的化身。”They have consequently been described as holding an essentially unitarian position on the doctrine, and of denying the pre-existence of Christ.他们因此被称为召开一次关于神派学说主要地位,否认前基督的存在。However, some members of the movement deny this interpretation of their beliefs.不过,该运动的一些成员否认这是他们信仰的解释。

Throughout history there have been various groups and individuals believing that Jesus' existence began when he was conceived.纵观历史上有过各种团体和个人认为,耶稣的存在,当他开始构思。Those denying the pre-existence of Christ can be broadly divided into two streams:那些否认预基督的存在大致可分为两个组别:

1. 1。Those who nevertheless accept the virgin birth.但这些谁接受处女的诞生。 This includes Socinians, and early Unitarians such as John Biddle, and Nathaniel Lardner.这包括苏西尼,如约翰比德尔和纳撒尼尔Lardner的早期唯一神教派。Today the view is primarily held by Christadelphians.今天举行的看法,主要是由基督弟兄。These groups typically consider that Christ is prophesied and foreshadowed in the Old Testament, but did not exist.这些团体通常认为基督是预言,在旧约预示,但并不存在。

2. 2。Those who also deny the Virgin birth.那些谁也否认维尔京诞生。This includes Ebionites and later Unitarians, such as Joseph Priestley, Thomas Jefferson, as well as modern Unitarian Universalists.这包括以便尼派,后来神论如约瑟夫普利斯特里,托马斯杰斐逊,以及现代寻道。This view is often described as adoptionism, and in the 19th Century was also called psilanthropism.这种观点常常被形容为adoptionism,在19世纪也被称为psilanthropism。 Samuel Taylor Coleridge described himself as having once been a psilanthropist, believing Jesus to be the "real son of Joseph."萨缪尔柯勒律治一度被形容为一个psilanthropist自己,相信耶稣是“约瑟的真正的儿子。” Friedrich Schleiermacher, sometimes called "the father of liberal theology", was one of many German theologians who departed from the idea of personal ontological pre-existence of Christ, teaching that "Christ was not God but was created as the ideal and perfect man whose sinlessness constituted his divinity."弗里德里希施莱尔马赫,有时也被称为“自由神学之父”,是许多个人谁从本体论预先存在的观念出发的德国基督教神学家之一,教学,“基督不是神,但作为理想的人,他的建立和完善清白构成他的神。“ Similarly Albrecht Ritschl rejected the pre-existence of Christ, asserting that Christ was the "Son of God" only in the sense that "God had revealed himself in Christ" and Christ "accomplished a religious and ethical work in us which only God could have done."同样阿尔布雷希里奇尔拒绝基督的预先存在,主张基督是“上帝的儿子”只有在“上帝曾透露自己在基督”和基督“完成了在我们的宗教和道德的工作才有意义,上帝可以做。“ Later, Rudolf Bultmann described the pre-existence of Christ as "not only irrational but utterly meaningless."后来,鲁道夫布特曼称为基督的预先存在“不仅不合理,但毫无意义的。”

Bibliography:参考书目:
Bernard L. Ramm, An Evangelical Christology: Ecumenic and Historic , 1983伯纳德拉姆, 一个福音基督:Ecumenic与历史 ,1983
Pope Pius XII condemned this in 1951 in Sempiternus Rex Christus, and Protestant theologian Wayne Grudem likewise denies it in his Systematic Theology , 1994教宗比约十二谴责克里斯特斯Sempiternus雷克斯这在1951年中,韦恩和新教神学家Grudem同样否认1994年在他的系统神学
Douglas McCready. He Came Down From Heaven: The Preexistence of Christ and the Christian Faith , 2005.道格拉斯麦克里迪:。他从天上下来的基督的前身和基督教信仰 ,2005年。
James DG Dunn, Christology in the Making: A New Testament inquiry into the origins of the doctrine of the Incarnation , 1996总干事詹姆斯邓恩, 基督在决策:一个新的 ,1996年约化身研成的起源的学说
Carl Theophilus Odhner, Michael Servetus, His Life and Teachings , 1910卡尔西奥菲勒斯Odhner, 迈克尔塞尔维特,他 ​​的生活和教诲 ,1910年
John Marshall, Locke, Socinianism, "Socinianism", and Unitarianism , from p.约翰马歇尔,洛克,Socinianism,“Socinianism”和单一制 ,从第111 in MA Stewart (editor), English Philosophy in the Age of Locke (2000),111马斯图尔特(编辑), 洛克哲学的年龄在英国 (2000年),


Preexistence of the Messiah前世的弥赛亚

Jewish Information犹太信息

This includes his existence before Creation; the existence of his name; his existence after the creation of the world.这包括在创作他的存在,他的名字的存在,他的存在后,世界的创造。Two Biblical passages favor the view of the preexistence of the Messiah: Micah v. 1 (AV 2), speaking of the Bethlehemite ruler, says that his "goings forth have been from of old, from everlasting"; Dan.两个圣经段落赞成的弥赛亚前世的看法:米卡诉1(影音2),伯利恒统治者的发言说,他的“戈斯提出了从旧的永恒”;丹。vii.七。13 speaks of "one like the Son of man," who "came with the clouds of heaven, and came to the Ancient of days." 13说的是“像人子的,”谁“与天上的云而来,古代的天。”In the Messianic similitudes of Enoch (xxxvii.-lxxi.) the three preexistences are spoken of: "The Messiah was chosen of God before the creation of the world, and he shall be before Him to eternity" (xlviii. 6).在以诺(xxxvii. - lxxi。)救世主的三个preexistences是口语的similitudes:“弥赛亚是上帝选择了前创造的世界,他要在面前永恒”(xlviii. 6)。Before the sun and the signs of the zodiac were created, or ever the stars of heaven were formed his name was uttered in the presence of the Lord of Spirits (= God; xlviii. 3).之前,太阳和星座的迹象,创建,或曾经天上的星星形成说出他的名字在上帝的精神的存在(=神四十八3。)。 Apart from these passages, there are only general statements that the Messiah was hidden and preserved by God (lxii. 6-7, xlvi. 1-3), without any declaration as to when he began to be.除了这些通道,只有被隐藏的弥赛亚和保存的神(lxii. 6-7,四十六。1-3)无任何声明,至于何时,他开始一般性发言。 His preexistence is affirmed also in II Esdras (about 90 AD), according to which he has been preserved and hidden by God "a great season"; nor shall mankind see him save at the hour of his appointed day (xii. 32; xiii. 26, 52; xiv. 9), although no mention is made of the antemundane existence either of his person or of his name (comp. Syriac Apoc. Baruch, xxix. 3).他的前身是肯定在二埃斯德拉斯(约公元90)此外,根据他一直保留,由上帝“一个伟大的赛季”隐藏的,也应当看到他拯救人类于指定日期时,他(xii. 32;十三。26,52;十四9),但没有提到了存在的antemundane他本人或他的名字(可比叙利亚文载脂蛋白C巴鲁克,第29届三)任何。。。。

Thus also the Rabbis.因此也拉比。Of the seven things fashioned before the creation of the world, the last was the name of the Messiah (comp. Ps. lxxii. 17; Pes. 54a; Tan., Naso, ed. Buber, No. 19; and parallels); and the Targum regards the preexistence of the Messiah's name as implied in Micah v. 1 (AV 2), Zech.前世界创造老式的七样东西,最后是名称的弥赛亚(comp.聚苯乙烯lxxii 17;。。瘟54A条。。谈,鼻,教育署布伯,第19条;。和平行线);和根关于弥赛亚的名字前世在米卡诉1(影音2),撒加利亚暗示。iv.四。7, and Ps.7,和PS。lxxii.lxxii。17.17。

The "Spirit of God" which "moved upon the face of the waters" (Gen. i. 2) is the spirit of the Messiah (Gen. R. viii. 1; comp. Pesiḳ. R. 152b, which reads as follows, alluding to Isa. xi. 2: "The Messiah was born [created] when the world was made, although his existence had been contemplated before the Creation").哪些(创一2)“后,在水面上移动”“上帝的精神”是弥赛亚(创传译八精神1。比赛Pesiḳ河152b,其内容如下。。 ,暗指赛十一2:。。“弥赛亚诞生[创建]当世界是由,虽然他之前已经存在的创作设想”)。Referring to Ps.谈到诗。 xxxvi.三十六。10 and Gen. i.10,将军岛 4, Pesiḳta Rabba declares (161b): "God beheld the Messiah and his deeds before the Creation, but He hid him and his generation under His throne of glory." 4,PesiḳtaRabba声明(161B条):“上帝看见前创作的弥赛亚和他的事迹,但他藏在他的荣耀的宝座他和他那一代人。”Seeing him, Satan said, "That is the Messiah who will dethrone me."看见他,撒旦说:“这是谁的救世主将废黜了我。”God said to the Messiah, "Ephraim, anointed of My righteousness, thou hast taken upon thee the sufferings of the six days of Creation" (162a; comp. Yalḳ., Isa. 499).上帝说,以弥赛亚“,以法莲,我公义的受膏者,你既在你身上的创造的六天的痛苦之中”(162A章;比赛Yalḳ,伊萨499。。。)。 The preexistence of the Messiah in heaven and his high station there are often mentioned.在天堂前世的弥赛亚和他的高台有经常提到的。Akiba interprets Dan.秋叶丹解释。vii.七。9 as referring to two heavenly thrones—the one occupied by God and the other by the Messiah (Ḥag. 14a; comp. Enoch, lv. 4, lxix. 29), with whom God converses (Pes. 118b; Suk. 52a). 9,它是指两个天上宝座,所占用的一神和其他由弥赛亚(Ḥag.14A条。赛诺,吕4,lxix 29。。),与他们交谈神(Pes. 118B条;淑52A条)。 。

KLB KLB


Buxtorf, Lexicon Hebraico-Chaldaicum , ed.布克斯托夫, 词汇Hebraico - Chaldaicum,编辑。Fischer, ii.菲舍尔,二。642-644 (containing passages from the Targum);642-644(含通道从根);
castelli, Il Messia Secondo gli Ebrei , pp. 207 et seq. , Florence, 1874;卡斯泰利, 伊尔弥塞亚塞孔的GLI Ebrei,第207 页起 1874年。,佛罗伦萨;
Dalman, Die Worte Jesu , i.达尔曼, 模具又写道耶稣105 et seq. , 107, 245-248, Leipsic, 1899;起。105,107,245-248,普西克,1899年;
Drummond, The Jewish Messiah , etc., London, 1877;德拉蒙德, 犹太人的弥赛亚 ,等等,伦敦,1877年;
Frank, Kabbala ;坦率地说, 卡巴拉 ;
Hamburger, RBT ii.汉堡包, 仙踪林二。790-792; 790-792;
Hühn, Die Messianischen Weissagungen des Israelitisch-Jüdischen Volkes bis zu den Targumim Historisch-Kritisch Untersucht , pp. 89, 108, 111 et seq. , 129 et seq. , Freiburg, 1899;哈恩, 模具Messianischen Weissagungen德Israelitisch - Jüdischen Volkes二祖旦Targumim Historisch - Kritisch Untersucht,第89,108,111 页起。,129等 1899 起。,弗赖堡;
Herzog-Hauck, Real-Encyc. xii.赫尔佐格,克, 实时encyc。十二。731-735;731-735;
Schürer, Gesch. ii.Schürer,Gesch。二。496-498, 528-530; 496-498,528-530;
Weber, Jüdische Theologie , Leipsic, 1897.韦伯,Jüdische神学普西克,1897年。


Preexistence of Christ前世的基督

Advanced Information先进的信息

The preincarnate existence of Christ may be "only a simple, contemplative inference backwards from the spiritual glory of the present Christ" (Deissmann); certainly its clearest expression is found in later writing reflecting upon the rudimentary messianic, even adoptionist, assessment of Christ in the primitive Christian community (Acts 2:22 - 23; 10:38). 基督的preincarnate的存在可能是“只有一个简单的,沉思的推理向后从目前的基督精神的荣耀”(戴斯曼),当然其最明显的表现是在以后的初步发现书面反映后,救世主,甚至adoptionist的,评估基督原始基督教社区(使徒2时22 - 23; 10:38)。Yet preexistence is at least implied in words of Jesus himself: "The son of man came"; the owner of the vineyard "had still. . . a beloved son: finally he sent him."然而,至少在前世是耶稣自己的话暗示:“人的儿子来”;,葡萄园的主人“还是有心爱的儿子:最后他给了他。。。。”It is explicit in sayings attributed to Jesus in John's Gospel: "I came down from heaven"; "The glory I had with thee before the world was."正是在明确的说法归功于耶稣在约翰福音:“我是从天上降下来”,“与你的荣耀,我已在世界面前了。”

Jewish scholars attributed "ideal" preexistence to things (law, temple) and persons (Adam, Moses) deeply reverenced, echoed perhaps in Paul's calling Christ "last Adam. . . from heaven."犹太学者归咎于“理想的”前世的事情(法律,寺庙)和人(亚当,摩西)深受尊敬的人,回荡在保罗的呼吁基督也许是“最后的亚当。。从天堂。”。 Greek thinking, reflected in Philo, was familiar with preexistence of souls.希腊思想,在斐洛反映,是与灵魂前世熟悉。But it is unnecessary to find here more than a source of usable terms.但没有必要在这里找到有用的条件比一个来源。The idea that the Son of God, eternally preexisting in glory with the Father, moved by love became incarnate was too central to Christian faith to depend upon coincidences of language for its basis.有观点认为,上帝的儿子,永远与天父的荣耀已经存在,成为肉身的爱感动了太中心,以基督教信仰的基础上取决于其语言的巧合。

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Paul appeals for generosity because Christ, "through rich, became poor." 保罗呼吁基督,慷慨,因为“通过丰富,成为穷人。” He pleads that converts live as sons because "God sent forth his son"; argues for self effacement from the fact that Christ, being in the form of God, "emptied himself"; contends, against the Gnostics' pleroma filling the gulf between God and creation, that "all things were created in, through, and for Christ. . . who is before all things." 他恳求说儿子住的转换,因为“上帝差遣他的儿子”,认为自我避嫌,从“事实是基督,是神的形式,”掏空自己;争辩pleroma,反对的Gnostics'填补了上帝之间的鸿沟与创造,“所有的事情创造,通过,并为基督。。。谁之前,所有的事情是。” As "Lord from heaven" Christ provides the pattern of our resurrected humanity; as he first descended, so he has ascended, the measure of his triumph and assurance of ours (2 Cor. 8:9; Gal. 4:4; Phil. 2:5 - 6; Col. 1:15 - 16; Eph. 4:8 - 9). 作为“主从天上”基督模式提供了人类对我们复活,正如他第一次下降,因此他登上的。措施保证他的胜利和我们的(2;肺心病8点09半乳糖。4时04分菲尔。 2:5 - 6;上校1:15 - 16;。弗4:8 - 9)。For such practical, pastoral exhortations one does not argue from fringe speculations, but only from familiar, accepted, foundation truths. 对于这样的现实,田园规劝一个不争论从边缘的猜测,但只有从熟悉的,接受基础的真理。

John's Gospel and Epistle, assuming that Christ came from God and went to God (John 13:3), emphasize his being sent by the Father on divine mission, expressing divine love (John 3:16; 1 John 4:9 - 10), a revelation of the unseen Father by one belonging "in the bosom of the Father" (John 1:18), a divine Word, present when God spoke at creation and now again conveying meaning and power to the world (John 1).约翰的福音和书信,假设来自上帝和基督来到上帝(约翰13:3),强调他被送到了父亲的神圣使命,表达神圣的爱(约翰3:16;约翰一书4时09分 - 10) ,一个看不见的父亲被启示之一,属于“在父怀里”(约1:18),一个神圣的字眼,现在当上帝在创造发言,现在又传达的含义和权力的世界(约翰1)。 For John as for Paul, mankind's salvation derives not from any human initiative but from the inbreaking of the eternal Son into time.作为约翰保罗,人类的拯救不是来自任何人的倡议,但是从永恒的儿子到时间inbreaking。That is the crucial truth here at issue.这是这里的关键问题真相。

The implications of preexistence are a concern of subsequent Christian thought.作者:前世的后续影响是一个基督教思想的关注。Does it impair the manhood of Jesus?这是否损害了耶稣的男子气概?(Christological controversies: answer, No, two real natures coexist in one person). (基督论的争论:回答,不,两个真正的性质并存于一人)。Why the delay in Christ's arrival?为什么在基督的到来推迟呢?(medieval: answer, God patiently prepared).(中世纪:答案,神耐心编制)。Does preexistence imply continuity of memory between the eternal Son and Jesus?前世之间是否意味着永恒的儿子,耶稣的记忆得以延续? (modern: answer, No, a growing consciousness of his uniqueness).(现代:回答,不,是他成长的独特性意识)。But the fact of preexistence is not questioned, except where Christ's deity and divine mission are wholly denied.但事实是没有质疑前世,但在基督的神性和神圣的使命是完全否认。

REO White选举事务处的白

(Elwell Evangelical Dictionary)(Elwell宣布了福音字典)

Bibliography 参考书目
DM Baillie, God Was in Christ; HR Mackintosh, The Doctrine of the Person of Christ; O Cullmann, The Christology of the NT.糖尿病贝利,是神在基督里;人力资源麦金托什,在基督的人本主义; Ø Cullmann,基督的新台币。


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