Trinity, Godhead三位一体 中文 - Zhong Wen


NOTE: The Christian Trinity concept is totally based on a single idea, that there is One True God as the First Commandment described.注:基督教三位一体的概念是完全描述基于一个理念,即:有这么一个真实的上帝作为第一戒律。No Christian has ever doubted that.基督教从来没有怀疑过。But the New Testament contains a number of references to where Jesus was apparently speaking to "the Father" (God).但是,新约包含了多次提到耶稣的地方显然是说以“父亲”(神)。

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.大多数现代基督教神学家认为基本上是这样的:这是一个真正的上帝在天上的选择上共用了33年的人类经验,那他必须确保所有宇宙中其他方面的需要提供了在那些年,所以他需要维持在天堂存在;,他希望他的人的经验,被视为“正常”是可能的,所以他安排在玛丽一诞生,童年和成年早期,其中不包括他(地上),其中的知识,他真的是(可能通过的kenosis型“掏空”他对他的真正神性知识)升和他的世俗知识的唯一神,而他的真实生活中的他的人迟到的教训。

This situation resulted in His human existence, as Jesus, sometimes oddly asking His Own Divine existence, Whom He called Father, about various things.造成这种情况的人存在,因为在他的耶稣,有时很奇怪,他问自己的神圣的存在,就是他所谓的父亲,讨论各种事情。Early Christians were confused at why Jesus would want or need to comunicate with .早期基督徒被困惑为什么耶稣会想要或需要comunicate与。..Himself!自己!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!这是令人不安的早期基督教领袖,他们决定在“三位一体的概念”是必要的解释:你是如何的真神能似乎在自言自语!

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.期望的结果是,我们唯一的真神,因为之前存在的成因,而且必然要求他在天上维持在同一时间,他经历了人类的状况。 Since God has unlimited capability, He could certainly do this.既然神有无限的能力,他当然可以这样做。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!在任何时候,是否有过一个以上的真神,但我们人类感到困惑,因为他似乎在超过一个地方是在那些三十三年!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.所以,一个真正的上帝是牢固地装回天堂,三位一体的概念,表明他可能同样被看作是一个真正的上帝或者被三个相当不同的,人类有思想与他有关的经验,父亲经历了由古代犹太人,儿子,耶稣,身体由两千年以前,人们经历了并经历圣灵所有信徒至今。 The actual result was probably as much confusion as there had been before the Trinity concept was formulated!实际结果是,尽可能多的混乱,可能因为之前已经制定了三位一体的概念!

General Information一般资料

The Trinity refers to the Christian understanding of God as a unity of three persons: Father, Son, and Holy Spirit. 三位一体是指三人基督教认识上帝作为一个整体:父亲,儿子,和圣灵。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. 都是一样的神,所以一个,每个神的属性分享终极,永恒,changelessness,但他们却在他们的区别在creaturely关系和人类的生活和命运,彼此对自己的角色。

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. 三位一体的教义是postscriptural尝试不同带来连贯表达对上帝的肯定,所有这一切似乎有必要一和信仰基督教的经验充分说明。首先,从希伯来文圣经和耶稣的明确传统教学,教会的肯定,不仅是上帝的,但他也是父亲的创意和主权,因此,通过暗示,有限的限制,超越时间和改变 - 所有这些特点上帝的造物。

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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,它是肯定耶稣基督是神采取了比先知更伟大,而是他是“神的儿子”,“道成肉身”的神圣的标志本身在一个人的化身。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,圣灵,从他在场的信徒团体收到他们的信仰,他们的信仰的信心,真理的,他们的圣洁,而且,最重要的是,圣体疗效均洗礼和,是必然也是上帝-上帝的存在在他们中间。对于基督徒,那么,一个神出现在他们所谓的三重“经济”了,所以可以说,三种形式或模式。

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 ).困难很快出现在制订和理解这三方面 ,参见阿里乌主义)“的经济。”两种观点分歧的精神带领圣三位一体的早期众多的争议,如那些对subordinationism(教学,儿子服从父亲和和模态论 (认为这三种模式是暂时的,见神格Sabellianism)。The Councils of Nicaea (325) and Constantinople (381) outlined the dogma of the Trinity in express rejection of these teachings.尼西亚(325)和君士坦丁堡(381)安理会的概述了这些教导表示拒绝三位一体的教条。

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.尼西亚,或Niceno - Constantinopolitan,信仰已经定义古往今来,为天主教(罗马和东正教)和改造(信义,改革,和英国国教 ​​)教堂,基督教基本教义各种三位一体。天主教神学,在设法如何使在尼西亚理解所述的原则。

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. 圣奥古斯丁的明晰类比的,认识神的三位一体的经验,我们对自己的内存,同时,在我们生存体验到我们自身的特点是,真理和爱,都被研究最随后的出发点。在世纪)的宗教思想的启蒙运动(17和18日,有“神秘的强烈反应,反对三位一体”正统无故无论经验或基础上-这是单一制的神学观点和自然神论和19世纪自由主义的多。 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. 20世纪神学的伟大人物 - 卡尔巴特,保罗蒂利希,以及最近,卡尔拉 - 尽管他们对前景的多样性,再次找到了三位一体,实际上是个中央,一个不可避免的表达上帝的基督教的理解,结构。

Langdon Gilkey兰登吉尔基

Bibliography 参考书目
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).EJ福特曼,三位一体的神:一个三位一体的(1972)学说的历史研究; BJF隆根,到尼西亚的方式:三位一体神学的辩证发展(1976年);骨髓斯蒂芬斯,上帝的最后的隐喻:在三位一体的教义在新英格兰神学(1981年); ç韦尔奇在这个名称:在当代的神学三位一体(1952)学说。


(Editor's Note)(编者注)

The early Christian scholars attempted to make sense of many confusing aspects of Scripture.早期的基督教学者试图利用方面的经文很多混乱的感觉。Many DIFFERENT ideas were proposed and considered.提出了许多不同的想法和考虑。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.经过几代人的那些学者与这些“问题”交易数量成为普遍接受的一个三位一体的概念,能够“最好”的解释和说明很多情况下,经文礼物。

These articles in this BELIEVE presentation make it clear that the Trinity is not directly from Scripture.相信介绍这使得这些条款明确表示,三一是不是直接从圣经。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).这些文章做的,然而,出于对“父亲”(主要由耶稣),“儿子”(同样,经常是通过耶稣),和圣灵中多次提到一点(许多来源,包括耶稣)。 We trust in Jesus' words.我们相信在耶稣的话。He wouldn't have made irrational comments about such subjects.他不会对这些议题提出不合理的意见。SOME explanation regarding these three clearly separate concepts seems necessary, since Scripture makes it so obvious that all Three apparently exist.一些解释清楚有关这三个不同的概念似乎是必要的,因为圣经之所以如此明显,所有三个明显存在。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.鉴于无论是新旧约绝对明确,有一位神,这些早期的学者想出了三位一体(或神体)注册,因为这是“最好的”可用的解释。

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.在整个世纪以来,许多不同的解释已经想了解释其个人的存在,但他们都失败了,通常是因为他们需要某种比“一”为多少神存在的其他号码。

To this day, the Trinity "seems" to be the "best" explanation.为了这一天,三位一体“​​似乎”是“最好”的解释。Concerns about the "un-Scriptural" nature of the Trinity concept are valid.关于“非圣经”的三位一体的概念性质的关切是有效的。 It is not specifically mentioned in Scripture (although all Three are, generally separately).这是圣经中没有明确提及(尽管所有的三,大体另发)。Therefore, technically, it IS un-Scriptural, actually even somewhat "artificial".因此,在技术上,它是联合国的圣经,其实甚至有点“人造”。But the vast majority of modern Christian scholars do not think that necessarily means that it is wrong.但是现代基督教学者绝大多数不认为一定意味着它是错误的。Maybe consider it a "working" premise!也许认为这是一个“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,有人配备了一个“好”的个人存在的圣灵,耶稣,父亲,解释了(我们都同意实际存在的),同时还确认,我们只有一个上帝,也许我们将丢弃的,为“更好”的解释三位一体的概念。 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.它已经接近2000年来,和世界上许多最伟大的头脑对这些困难问题的工作,而三位一体的概念似乎仍然是“最好的”可用的解释。

These comments are meant to explain why the concept of the Trinity, while being technically un-Scriptural, is such a central foundation of Christianity.这些意见是为了解释为什么三位一体的概念,同时在技术上联合国圣经,就是这样一个基督教的核心基础。The article immediately following gives a pretty compelling logical argument for the concept of the Trinity, with massive Scriptural references.紧随文章给出了一个三位一体的概念很吸引人的逻辑论证和大量的圣经的参考作用。

As an observation, I think that Christians tend to confuse themselves by calling Jesus the SON of God, since He really IS God Himself!作为一个观察,我认为,基督信徒往往混淆致电耶稣自己是神的儿子,因为他真的是神自己!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,他进入的方式,通过玛利亚人类社会,当然引起中央的“人子”,并在他的人生理念,即使是耶稣认为他是“儿子的父亲。” 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,当我们太得意忘形的“儿子”的概念,我们往往忘记了他真的是,是,永远只属于唯一的真神的宇宙。Jews called Him Jehovah, Adonai, Elohim, YHWH and many other Names, but always knowing that there is One True God.犹太人称他耶和华,阿多奈,罗欣,耶和华和许多其他的名字,但总是知道有这么一个真神。Christians call Him Father, or Son or Holy Spirit, but sometimes seem to forget that He is One!基督徒称他为父亲,儿子或圣灵,但有时似乎忘记了他是一个!People in other Faiths often criticize Christians for this, in appearing to be Worshipping "more than one god"!在其他信仰的人常常批评的出现为这个基督徒,要崇拜“超过一上帝”!But we really only have One True God, who was initially called the God of Abraham.但是,我们真的只有一个真神,谁是最初称为亚伯拉罕的神。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.穆斯林似乎在对本基督徒的批评,特别是豪爽,特别是因为他们非常崇拜同一个上帝的亚伯拉罕(他们叫阿拉)具有明确坚持认为他是一个真正的上帝。 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"!如果我们基督徒会刚上车的,说明一点,我们更坚实的一真神崇拜的亚伯拉罕,一个真神,摩西告诉在第一诫我们,我们将获得“多神崇拜”远少批评!


General Information一般资料

By the Trinity is meant the unity of three persons in one Godhead; Father, Son, and Holy Spirit.通过三位一体的神性是指在一对三个人的团结;父亲,儿子,和圣灵。

Representing God as one, the Scriptures also ascribe divinity to Father, Son and Holy Spirit.作为一个代表上帝,也归于神的圣经对父亲,儿子和圣灵。

Outline of the Argument大纲的论点

  1. God is One.上帝就是其中之一。Unity is ascribed to God.团结就是归因于上帝。
  2. The Father is divine: a distinct person.父亲是神圣的:一个独特的人。
  3. The Son is divine: a distinct person.儿子是神圣的:一个独特的人。
  4. The Holy Spirit is divine: a distinct person.圣灵是神圣的:一个独特的人。
  5. The Father, Son, and Holy Spirit are classed together, separately from all other beings.父亲,儿子,和圣灵被归类在一起,分别从所有其他人。

Details of the Argument详细的论证

  1. God is One .上帝就是其中之一

    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点03分德4:35,39 6点04撒上2时02撒下王上8:60王下7时22分19时15氖9点06分赛44:6-8诗86:10 45:22耶10点十乔2时27亚先生12时29分约14点09分17时03林前8:4-6罗1:21-23弗四时06分1Ti嘎3点20分2时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. 父亲是神圣的和独特的人:。单词“父亲”有两方面使用的圣经在某种意义上有关神的源头有时被等同于上帝,有时会三位一体的第一人。

    1. Passages where "Father" is used as equivalent to God, not implying personal distinctions.通道的地方“父亲”作为等同于上帝,而不是意味着个人的区别。

      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代上撒下七时14分29:10诗89:26赛63:16耶3时19分2时10分山六时09玛先生11时25路林后六12点30约4:21,23,24 :18腓4:20雅1:17约一2:15,16

    2. Passages applied to God in contrast with Christ, denoting a special relation to Christ as Son, in his office of Redeemer.通道适用于上帝与基督相反,指一个特殊关系以基督为救世主的儿子在他的办公室。

      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诗2:1-11山先生8时38分14点36分11点27分25:34约5:18-23,26,27约10:15,30 17点01分徒2时33滚装船15点06林前8:林后六15点24分11时31分嘎弗1:2,3 4:5,6腓1:1-4帖前3:11,13帖后一时02分2时16 1Ti 1时02分提后一点02分山雀1: 4 PHM的1点03分彼前1:2,3彼后1点17分约一1点03分约一4时14裘德1点01分重新3时21分

  3. The Son divine, a distinct person from the Father. 神的儿子,一个人从不同的父亲。

    1. Christ pre-existent.基督前存在。Existed as a distinct person before he came into the world.作为一个独特的人存在之前,他来到这个世界的。

      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麦克风约5时02林前8:56-58 17时05腓2:6,7上校1时17 15点47分约一1时01再22:13,16 * 13及16条放在一起读

    2. Not merely pre-existent, but pre-eminent, above all things except the Father, co-eternal with the Father.不仅仅是前存在的,但卓越,上面除了父,联同父亲永恒的一切。

      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 28:18卢山11时27分约3:13,31徒20:41-44 10时36滚装船14点09弗1:20-22腓2:9,10上校1:15,17,18希伯来书一: 4-6彼前3:22 1:5 3:14再

    3. Creator of the universe宇宙的创造者

      Joh 1:3 Col 1:16 Heb 1:2,10约1:16希伯来书1:2,10 1:3上校

    4. Divine attributes ascribed to him神的属性归因于他

      1. Omnipotence万能

        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伊萨山28:18约9时06分11时25林前10:17,18腓3时21分1时24上校2时10分提后1时10希伯来书1时03分再1时08

      2. Omnipresence无所不在

        Mt 18:20 28:20 Eph 1:23山弗1:23 18:20 28:20

      3. Eternity永恒

        Mic 5:2 Joh 1:1 Re 1:8麦克风约1:1 5:2 1:8再

      4. Omniscience全知

        Mt 11:27 Lu 10:22 Joh 2:24,25 21:17 Ac 1:24 Col 2:3 Re 2:23山11时27路10点22分约2:24,25 21点17上校2时23分再徒1时24分二点03

      5. The divine name is applied to him as to no other being except the Father, implying supreme divinity.神圣的名字是应用于他作为除了父没有其他福利,这意味着至高无上的神性。

        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希伯来书1:8-10诗102:24,25伊萨7时14分9时06分玛山1时23分约3时01徒20时28分1时01分20点28分罗九时05弗五时05腓二时06分上校2:9 1:3 2:13希伯来书1:8-10铁诗102:24,25彼后1:1重约一5:20 17:14 19:16

      6. Exhibited in the Scriptures as the object of religious worship.展出的宗教崇拜对象的圣经。

        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时11分14点33 15点25路24:52徒7:59,60约5时23林前一点02林后12:8,9嘎1时05分腓2时10分提后四帖前3:11,12 :18希伯来书1时06诗97:7彼后3点18再5点13

  4. The Holy Spirit is divine and a distinct person from the Father and the Son. 圣灵是神的儿子和一个独特的人来自父亲和。

    1. The Holy Spirit is divine.圣灵是神圣的。Called the Spirit of the Father, the Spirit of the Son, the Holy Spirit, the Spirit of truth, the Spirit of life.称为父的灵,圣子,圣灵,真理的精神,生命的精神。

      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 1:29时30分1时02 6点○三氖锗赛63:10结36:27,28徒2:16,17乔山十时20路12时12分2点28分约14:16,17徒五15时26分:3,4 28:25林前3时16滚装船8点14分1时13帖弗镓4点06分2时04彼前一时02希伯来书4时08分

    2. Is distinct from Father and Son, and is personal.从父亲和儿子不同,是个人的。The personal pronoun HE applied to him; personal acts ascribed to him.个人的代名词他申请了他,归因于他个人的行为。

      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山先生1:10,11路3:16,17 28:19 14:26 15:26 16:13约3:21,22徒13:2,4 15:28罗20:26林前12:11

    3. Converting, regenerating power ascribed to him转换,再生权力归因于他

      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东北九时20分赛44:3结36:26,27 37:14乔山三点11分2时28分约3:5,6 14时26徒9时31分罗8:9,11,14林前6点11分林后1:22弗5:5嘎5:22 1:13 3:16 4:6帖前1:6帖后2:13彼前1:2铁3:5再约一3:24 22:17

  5. The Father, Son, and Spirit are classed together, separately from all other beings, as divine.父亲,儿子,和圣灵的归类在一起,分别从所有其他人,作为神圣的。

    Mt 28:19 Ro 8:9,14-17 2Co 13:14 1Pe 1:2 Jude 1:20,21罗8:9,14-17林后山28:19彼前一时02分13时14裘德1:20,21

Result of the Biblical evidence in respect to the divinity of the Father, the Son, and the Holy Spirit.结果在尊重的父亲,儿子,和圣灵的神性圣经的证据。

  1. That the Father, Son, and Holy Spirit are personally distinguished from each other.这父,子,圣灵亲自区别于对方。There is recognised throughout a personal relation of the Father and Son to each other.目前是世界公认的父亲和儿子个人的相互关系。So of the Holy Spirit to both.所以圣灵两者。

  2. They each have divine names and attributes.他们每个人都有神的名字和属性。

  3. Yet there is only one God.然而,只有一个上帝。

HB Smith乙肝史密斯


Advanced Information先进的信息

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.三一是不是发现经文一个字,但它是用来表示在三个不同的人糊口的神的统一的学说。This word is derived from the Gr.这个词是来自石墨。trias, first used by Theophilus (AD 168-183), or from the Lat.三叠纪,首先由西奥菲勒斯(公元168-183),或从北纬使用。trinitas, first used by Tertullian (AD 220), to express this doctrine.trinitas,首先由良(公元220年),用来表达这种学说。

The propositions involved in the doctrine are these:在理论上所涉及的命题是这些:

  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).神只有一位,那只有一个神(申命记6:4; 1国王8:60;赛4​​4:6。马克12:29,32;约翰10:30)。
  2. That the Father is a distinct divine Person (hypostasis, subsistentia, persona, suppositum intellectuale), distinct from the Son and the Holy Spirit. ,父亲是一个独特的神圣的人(本质,subsistentia,人物,suppositum intellectuale),从子和圣灵不同。
  3. That Jesus Christ was truly God, and yet was a Person distinct from the Father and the Holy Spirit.耶稣基督是真正的上帝,却是一个人从父和圣灵不同。
  4. That the Holy Spirit is also a distinct divine Person.这圣灵也是一个独特的神圣的人。

    1. (Easton Illustrated Dictionary)(伊斯顿图解词典)


      Advanced Information先进的信息

      Trinity is the term designating one God in three persons.三位一体是长期在三个指定其中一人的神。 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.虽然并没有一个圣经来说,“三位一体”已经找到了一个方便的指定一个上帝的自我揭示了作为父亲,儿子,和圣灵的经文。 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.它标志着内的神的源头,我们必须区分三个“人”谁是为一方没有三神,也不三个部分或上帝模式对其他的,但coequally和coeternally上帝的本质。

      The main contribution of the OT to the doctrine is to emphasize the unity of God.该加班的学说的主要贡献是强调团结的上帝。God is not himself a plurality, nor is he one among many others.上帝是不是自己是一个多元化的,也不是他在许多人之一。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).他是单一和独特的:“耶和华我们神是独一的主”(Duet. 6:4),他要求所有(申命记5:7-11)假装竞争对手排除在外。Hence there can be no question of tritheism.因此不可能有任何的tritheism问题。

      Yet even in the OT we have clear intimations of the Trinity.然而,即使在加时赛,我们有明确的暗示三位一体。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.对上帝的灵(创1:2和各处)经常提到可能会注意到,因为也或许,对在exod耶和华的使者。23:23.23:23。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.同样,在将军1:26 11时07分复数是值得一提,同时也作为神圣的名字的复数形式和性质的神圣出现在将军18日至亚伯拉罕。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.这个词(诗篇33:6)的重要性,尤其是智慧的上帝,(箴8点12分几段)。是进一步指针,在一个像伊萨神秘的诗句。48:16, in a strongly monotheistic context, we have a very close approach to Trinitarian formulation.在强烈的一神教背景下48:16,我们有一个非常密切的办法三位一体的制订。

      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.在新台币没有显式声明的原则(除了拒绝约翰5:7),但三位一体的证据是压倒性的。God is still preached as the one God (Gal. 3:20).神仍然鼓吹为一神(加拉太书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,耶稣宣称自己的神(约翰8时58),并唤起并接受的信仰和崇拜他的弟子(太16:16;约翰20:28)。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.).作为儿子或一个字,他因此可以等同于神(约翰1:1),与父亲有关,例如,在宝莲打招呼(我肺心病。1:3,等等)。 But the Spirit or Comforter is also brought into the same interrelationship (cf. John 14-16).但精神或盖也纳入同一相互关系(参见约翰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.这并不奇怪,因此,虽然我们没有教条式的声明,但要在神的源头在新台币三人明确提到。All three are mentioned at the baptism of Jesus (Matt. 3:16-17).所有这三个都提到在耶稣(太3:16-17)的洗礼。The disciples are to baptize in the name of Father, Son, and Holy Ghost (Matt. 28:19).门徒是施洗的父亲,儿子,和圣灵(太28:19)的名称。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).所开发的宝莲祝福包括儿子​​,上帝的爱恩惠,圣灵的共融(二肺心病。13:14)。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.兹提述的父亲,圣灵的圣洁选举,和耶稣基督的(我的宠物。1:2)就得救的信徒洒血。

      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.事实上,基督教信仰包括接受耶稣为救主和主意味着将很快找到三位一体,作为对上帝的信仰供认父,耶稣基督他唯一的儿子,和圣灵教会的信条了方向。 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.这个自白影响,特别是在一神论的背景下,自然成了教父神学的第一关注的问题之一,其主要目的是为了确保对tritheism为一方,另一方面神格的学说。

      In the fully developed doctrine the unity of God is safeguarded by insisting that there is only one essence or substance of God.在全面发展的学说,神的统一是保障,坚持认为只有一个神的本质或实质内容。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.然而,耶稣基督的神,是完全对那些谁主张将他当作神的sonship仅仅采用,或先在,但在最后创建。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.对父亲,儿子,和圣灵的个性,也是对保留的概念,这些是只有上帝模式,为了与人打交道创造或拯救的各种目的。 God is one, yet in himself and from all eternity he is Father, Son, and Holy Ghost, the triune God.上帝只有一个,但在他自己和所有永恒他是父亲,儿子,和圣灵,三位一体的神。

      Trinitarian analogies have been found by many apologists both in nature generally and in the constitution of man.三位一体的类比已发现的许多支持者都在自然界一般,在人的宪法。These are interesting, but are not to be thought of as providing a rationale of the divine being.这些都是有趣的,但不能被看作是提供了一个神圣的理由是思想。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.更多怀孕是奥古斯丁的三位一体的建议,没有不可能有奖学金或神,神三位一体的相互关系,其中涉及的神圣波罗蜜找到永恒运动,表达了对世界和人类的创造独立的爱。

      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.反对理性主义的三位一体打破的事实是,他们在解释在生物,即上帝在数学方面的团结统一方面的创造者坚持。More scientifically, the Christian learns to know God from God himself as he has acted for us and attested his action in Holy Scripture.更加科学,基督教得知知道自己从神神,因为他的举动,为我们证明了他在神圣的经文行动。 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.他并不感到惊讶,如果有一种神秘的因素,仍然是蔑视最终的分析或理解,因为他是唯一一个与神是上帝。 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."但在圣经中记载的一个神的神圣工作是自发现作为父亲,儿子,和圣灵,因此,在真正的信仰,他必须“承认永恒的三位一体的荣耀。”

      GW Bromiley毛重罗米立
      (Elwell Evangelical Dictionary) (Elwell宣布了福音字典)

      Bibliography 参考书目
      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,教会教义学,I / 1号8-11;樱白求恩-贝克,是对基督教教义的早期历史,139ff介绍。瓦格里菲斯托马斯,神学,20-31原理的J.莫特曼,三一和王国;刻录延森,三位一体认同;体育香椿和J.什皮采兰,一神,三位一体,EJ福特曼,三位一体的神马克贝利,上帝在基督;连续劳里,三位一体和基督教Devotation;五,对三位一体的教义Jungel的K.拉内,什么是三位一体? 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.计算流体力学莫尔,“新台币与三位一体学说”ExpT 78:16法郎;。tF的托兰斯,“对一个三位一体,基督教共识”雅轩31:337几段。

      Another Editor's Note!另一个编辑器的注意!

      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.除了这些文章由著名的基督教学者,我相信一个新的和独特的方法更好地理解和认识存在三位一体的目的。This approach doesn't actually change any beliefs regarding the Father, Son or Holy Spirit.这种做法实际上并不改变信仰任何关于父亲,儿子或圣灵。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(相信编辑的)写了一篇文章不违背这些接受任何想法,但允许它是如何可能的可视化,同时将三人及一个物质。 That essay is not actually part of the BELIEVE compilation of scholars' articles, but you are invited to read it at那篇文章是不是真正的学者的文章相信编译的一部分,但你被邀请去阅读它在

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