A Gospel is one of the four accounts of the life and teachings of Jesus Christ that begin the New Testament; selections from these books are read or sung in Christian churches during worship services.一福音就是其中的四個帳戶的生命和教義耶穌基督即開始了新約聖經;選曲，從這些書籍是閱讀或唱，在基督教教會在崇拜服務。 The English word Gospel is derived from the Old English godspel (good tidings), which is a rendering of the Greek evangelion (good news).英文字福音，是源自於古英語godspel （好消息） ，這是一個繪製希臘evangelion （好消息） 。 Scholars generally agree that all four Gospels, which are written in Greek, draw on earlier Aramaic oral or written sources that preserved many of the actual works and sayings of Jesus.學者普遍認為，所有4個福音，這是寫在希臘語，借鑒早前阿拉姆語口頭或書面的來源，保存下來的許多實際工程和熟語的耶穌。
Until the 19th century nearly all scholars and theologians believed that Matthew was the earliest Gospel.直到19世紀幾乎所有的學者和神學家認為馬太是最早的福音。 Mark was believed to be an abridged version of Matthew.馬克被認為是一個縮寫語馬修。 Luke, which appeared to based on Matthew and Mark, was believed to be the latest of the three.盧克，這似乎是基於馬修和標誌，相信是受到最近的3個。 With some modification, this remains the view of some conservative scholars.與一些改裝，這仍然是一些個人看法保守學者。
| BELIEVE 相信 Religious 宗教 Information 資訊 Source 源 web-site 網址： |
| Our List of 1,000 Religious Subjects 我們所列出的1000名宗教科目 |
| E-mail 電子郵箱 |
Not only the chronology of the narrative, but also the form and content of Jesus' teaching is different in John.不僅時序敘事，而且形式和內容的耶穌的教學不同的是在約翰。 The Synoptists present it mainly in the form of parable and epigram.該synoptists目前它主要形式的寓言和警句。 The author of John, however, presents it in long allegorical or meditative discourses and discussions - for example, those on the Good Shepherd (chapter 10) and the Vine (chapter 15).作者約翰，不過，禮物，它在長期的寓言或冥想的論述和討論-例如，那些對善牧（第1 0章）和藤本植物（第1 5章） 。 Characteristically, during some of these lengthy discourses, Jesus frequently expresses himself in pithy one-sentence metaphors, such as the following: "I am the bread of life" (6:35); "I am the light of the world" (8:12); "I am the way, and the truth, and the life" (14:6).特有的，在一些這些冗長的論述，耶穌頻頻表示自己的精闢的一個句比喻，如： "我有麵包的生活" （ 6時35分） ， "我是世界的光" （ 8 ： 12 ） ; "我就是道路，真理和生命" （ 14時06分） 。 The teaching of Jesus in John generally is concerned more with Jesus' divine nature and relationship to God, whereas the Synoptists tend to emphasize his messianic vocation and dwell more on everyday religious and ethical matters.基督的教導，在約翰普遍關心的是多與耶穌的神性，並關係到上帝，而synoptists往往強調他的救世主式的天職，並糾纏於日常的宗教和倫理問題。 In addition, John emphasizes the nature and purpose of Jesus from the start of his Gospel.此外，約翰強調黨的性質和宗旨的耶穌，從一開始他的福音。 In the Synoptics, these are revealed later in the ministry.在synoptics ，這些都是揭示了後來在財政部。
Modern biblical scholars agree that the Gospel of John was written after the Synoptic Gospels.現代聖經學者一致認為福音的約翰寫後，天氣福音。 However, there is considerable disagreement over whether the author of John knew the Synoptics and used them as sources.然而，現在有相當大的分歧，是否作者約翰知道synoptics ，並把他們當作合法來源。 Some scholars believe the author may have known and used the Gospels of Mark and Luke.有學者認為，作者可能都知道，用福音的標誌和盧克。
The English word "gospel" (from the Anglo-Saxon god-spell, ie, God-story) is the usual NT translation of the Greek euangelion.英文的"福音" （從盎格魯-撒克遜人神襲港，即上帝的故事）是通常新台幣翻譯的希臘新世紀福音戰士。 According to Tyndale, the renowned English Reformer and Bible translator, it signified "good, mery, glad and ioyfull tydinge, that maketh a mannes hert glad, and maketh hym synge, daunce, and leepe for ioye" (Prologue to NT).據tyndale ，英國著名的改革家和聖經翻譯，它標誌著"好， mery ，高興，並ioyfull tydinge ，明了一mannes hert高興，並maketh hym辛格， daunce ， leepe為ioye " （序至新台幣） 。 While his definition is more experiential than explicative, it has touched that inner quality which brings the word to life.而他的定義是更加經驗性超過某種解釋，它道出了這內在素質，使單詞的生活。 The gospel is the joyous proclamation of God's redemptive activity in Christ Jesus on behalf of man enslaved by sin.福音是喜事，宣告上帝救贖的活動，在基督耶穌的名義男子奴役的罪過。
Against this background the frequency with which euangelion occurs in the NT (more than seventy-five times) with the specific connotation of "good news" is highly informative.在此背景下的頻率與哪些新世紀福音戰士出現在新台幣（超過75倍） ，與特定內涵的"好消息"是相當翔實。 It suggests that euangelion is quite distinctively a NT word.這表明新世紀福音戰士是相當鮮明的護盤字。 Its true significance is therefore found, not by probing its linguistic background, but by observing its specific Christian usage.其真正的意義是，因此，發現，而不是由試探其語言背景，但通過觀察其具體基督教用法。
This is not to deny, of course, that the basic concept has its rightful origin in the religious aspirations of the nation Israel.這不是要否認的，當然，基本概念，有其應有的原產地在宗教的訴求，民族以色列。 Some seven centuries before Christ the prophet Isaiah had delivered a series of prophetic utterances.一些七個世紀前，基督教先知以賽亞曾發表了一系列的先知性話語。 With vivid imagery he portrayed the coming deliverance of Israel from captivity in Babylon.生動意象，他描繪了未來的解脫以色列從囚禁在巴比倫。 A Redeemer shall come to Zion preaching good tidings unto the meek and liberty to the captives (Isa. 60:1-2).救世主會來錫安說教喜訊，轉身溫柔與自由的俘虜（以賽亞書60:1-2 ） 。 "How beautiful upon the mountains are the feet of him who brings good tidings" (Isa. 52:7). "怎麼美麗的後山腳下，他的人帶來了福音" （以賽亞書52:7 ） 。 Jerusalem itself is pictured as a herald whose message is good tidings (Isa. 40:9).耶路撒冷本身是圖案，作為先驅，其信息是喜訊（以賽亞書40:9 ） 。
Jesus saw in these prophecies a description of his own mission (Luke 4:18-21; 7:22).耶穌看到，在這些預言描述了自己的使命（路加福音4:18-21 ; 7時22分） 。 They expressed that same sense of liberation and exultation which was the true characteristic of his messianic proclamation.他們表示，同樣的責任感和解放而歡欣鼓舞，這是真實的特點，他的救世主式文告。 What was a first simply a literary allusion came easily to represent the actual message which was being proclaimed.什麼是她第一次只是一個文學典故來輕鬆，以代表實際的訊息，被宣布。 Euangelion was the natural result of the LXX's euangelizein.新世紀福音戰士是自然的結果之一是lxx的euangelizein 。 Thus Mark could write that Jesus came into Galilee "heralding the euangelion of God" (Mark 1:14).因此標誌可以寫耶穌誕生加利利" ，預示了新世紀福音戰士的上帝" （馬克1:14 ） 。
In all but one instance Matthew further describes euangelion as the gospel "of the kingdom."在所有，但其中一例是馬修還闡述了新世紀福音戰士作為福音"的王國" 。 This gospel is not to be distinguished from what Mark calls the "gospel of God" (many manuscripts read "the gospel of the kingdom of God") and summarizes in the words," "the time is fulfilled, and the kingdom of God is at hand" (Mark 1:14-15). On the other occasion Matthew writes "this gospel" (Matt. 26:13), the context indicating that Jesus is alluding to his coming death. The phrase "preaching the gospel of the kingdom" is twice used in summary statements of the ministry of Jesus (Matt. 4:23; 9:35). This gospel is to be preached throughout the entire world prior to the consummation of the age (Matt. 24:14; cf. Mark 13:10).這福音是不加以區分哪些標誌稱之為"福音的上帝" （很多手稿改為"福音神的國度" ） ，並總結了在換言之， "他說： "時間就是完成後，和神的國度，是在手" （馬克2:14-15 ） 。在其他場合馬修寫道： "這福音" 。 （ 26:13 ） ，背景說明耶穌是暗指他的到來。死因。句話"傳福音的王國" ，是兩次使用簡易報表財政部耶穌。 （ 4時23分; 9時35分） ，這樣的福音，是不可遽下縱觀整個世界之前以圓滿的年齡。 （ 24:14 ;比照。標記13:10 ） 。
The way in which Mark uses euangelion is suggested by his opening words, "The beginning of the gospel of Jesus Christ, the Son of God."以何種方式紀念用途，新世紀福音戰士，是建議由他的開頭語" ，開始福音的耶穌，上帝的兒子" 。 Here euangelion is a semitechnical term meaning "the glad news which tells about Jesus Christ."在此新世紀福音戰士是一個semitechnical一詞的含義： "高興的消息，告訴約耶穌基督" 。 Where Luke writes "for the sake of the kingdom of God" (Luke 18:29), the Markan parallel is "for my sake and for the gospel" (Mark 10:29).凡路加寫道： "為了神的國度" （路加福音07:56 ） ， markan並行的是"為我和福音" （馬克10:29 ） 。 This gospel is of such tremendous import that for its sake a man must be willing to enter upon a life of complete self-denial (Mark 8:35).這福音是如此巨大的進口，為這個緣故而一名男子則必須願意進入後，生活完全自我否定（馬克8時35分） 。 In the long ending of Mark, Christ commands his disciples to "preach the gospel to the whole creation" (Mark 16:15).在漫長的結束標誌，基督命令他的門徒，以"傳福音給整個創世紀" （馬克16:15 ） 。
Paul's ministry was distinctively that of the propagation of the gospel.保羅的內政部是鮮明地表示，在該傳播福音。 Unto this gospel he was set apart (Rom. 1:1) and made a minister according to the grace of God (Eph. 3:7).祂這福音，他被選派（羅馬書1:1 ） ，並提出了部長按照天主的恩典（以弗所書3:7 ） 。 His special sphere of action was the Gentile world (Rom. 16:16; Gal. 2:7).他的特別行動範圍是gentile世界（羅馬書16:16 ;加爾。 2時07分） 。 Since Paul accepted the gospel as a sacred trust (Gal. 2:7), it was necessary that in the discharge of this obligation he speak so as to please God rathern than man (I Tim. 2:4).自從保羅接受了福音，作為一種神聖的信託基金（ gal. 2時07分） ，這是必要的，在履行這一義務，他的發言等，以取悅上帝rathern比男子（一添。 2:4 ） 。 The divine commission had created a sense of urgency that made him cry out, "Woe to me if I do not preach the gospel" (I Cor. 9:16).神聖的委員會，產生了緊迫感，使他哭了， "禍了我，如果我不傳福音" （林前。 9時16分） 。 For the sake of the gospel Paul was willing to become all things to all men (I Cor. 9:22-23).為求福音保羅願意成為所有事情的所有男性（我肺心病。 9:22-23 ） 。 No sacrifice was too great.沒有犧牲太大。 Eternal issues were at stake.永恆的問題利害攸關。 Those whose minds were blinded and did not obey the gospel were perishing and would ultimately reap the vengeance of divine wrath (II Cor. 4:3; II Thess. 1:9).那些頭腦被蒙住了，並沒有聽福音的人亡，並最終獲得復仇的神聖憤怒（二肺心病。 4:3 ;第二帖1時09分） 。 On the other hand, to those who believed, the gospel had effectively become the power of God unto salvation (Rom. 1:16).在另一方面，對那些相信，福音已有效地成為上帝的力量，祂救贖（羅馬書1:16 ） 。
Because Paul on occasion speaks of his message as "my gospel" (Rom. 2:16; II Tim. 2:8), and because in his letter to the Galations he goes to some pains to stress that he did not receive it from man (Gal. 1:11ff.), it is sometimes maintained that Paul's gospel should be distinguished from that of apostolic Christianity in general.因為保祿二世的場合談到他的訊息是： "我的福音" （羅馬書2時16分;第二添。 2時08分） ，而且因為他在信中向加拉太他去一些陣痛強調說，他沒有得到它，從男子（ gal. 1時11分及以下） ，有時是認為保羅的福音應有別於就是使徒基督教一般。
This does not follow.這並不遵循。 I Cor.林前。 15:3-5 sets forth with crystal clarity the message of primitive Christianity. 15:3-5闡述清楚不過的信息，原始基督教。 Paul, using terms equivalent to the technical rabbinic words for the reception and transmission of tradition, refers to this message as something which he had received and passed on (vs. 3).鄭明訓，用條款相當於技術rabbinic換句話說，為接收和傳輸的傳統，是指這個訊息的東西，他收到了，並通過對（比3 ） 。 In vs. 11 he can say, "Whether then it was I or they, so we preach and so you believed."在11日主場迎戰他可以說， "無論那是我還是他們，所以我們公開傳教和舉行，讓您相信" 。 In Galations, Paul tells how he laid before the apostles at Jerusalem the gospel which he had preached.在加拉太，保羅告訴他如何訂定之前，使徒在耶路撒冷的福音，他所宣揚的。 Far from finding fault with the message, they extended to him the right hand of fellowship (Gal. 2:9).遠未找到故障與信息，他們向他的右手金（ gal. 2時09分） 。 What Paul meant by his earlier remarks is that the charges against his gospel as a mere human message were completely fraudulent.保羅是什麼意思，他先前的言論，是指控他的福音僅僅作為人類的訊息完全被詐騙。 The revelation of the full theological impact of the Christ-event was God-given and stemmed from his encounter on the Damascus road.啟示充分神學的影響，基督事件，是上帝賦予的，並源於他遇到對大馬士革的公路。 Thus he speaks of "my gospel" meaning his own personal apprehension of the gospel.因此，他說的是"我的福音"的意義，他自己的個人憂慮的福音。 On other occasions he can speak freely of "our gospel" (II Cor. 4:3; I Thess. 1:5).在其他場合，他可以暢所欲言， "我們的福音" （二肺心病。 4:3 ，我帖前1:5 ） 。
For Paul, the euangelion is preeminently the "gospel of God" (Rom. 1:1; 15:16; II Cor. 11:7; I Thes. 2:2, 8-9).為保羅，新世紀福音戰士是preeminently "福音神" （羅馬書1:1 ; 15:16 ;二，肺心病。 11時07分，我thes 。 2:2 ， 8-9 ） 。 It proclaims the redemptive activity of God.它宣告了救贖活動的上帝。 This activity is bound up with the person and work of God's Son, Christ Jesus.這項活動是約束與人的工作，上帝的兒子，基督耶穌。 Thus it is also the "gospel of Christ" (I Cor. 9:12; II Cor. 2:12; 9:13; 10:14; Gal. 1:7; I Thess. 3:2; vss. 16 and 19 of Rom. 15 indicate that these are interchangeable terms).因此，它也是"福音的基督" （林前。 9時12分;二，肺心病。 2時12分; 9時13分; 10時14分;加爾。 1時07分，我帖前3:2 ; VSS的16和19光碟15表明，這些都是可以互換的條款） 。 This gospel is variously expressed as "the gospel of our Lord Jesus" (II Thess. 1:8), "the gospel of the glory of the blessed God" (I Tim. 1:11), "the gospel of his Son" (Rom. 1:9), and "the gospel of the glory of Christ" (II Cor. 4:4).這福音是各種表述為"福音我們的主耶穌基督" （二帖前1:8 ） ， "福音的榮耀之神" （我添。 1時11分） ， "福音是他的兒子" （羅馬書1時09分） ，和"福音的榮耀基督" （二肺心病。 4時04分） 。 It is a gospel of salvation (Eph. 1:13) and peace (Eph. 6:15).這是一個福音的救贖（以弗所書1:13 ）與和平（以弗所書6:15 ） 。 It proclaims the hope of eternal life (Col. 1:23).它宣告了希望的永恆的生命（歌1:23 ） 。 It is "the word of truth" (Col. 1:5; Eph. 1:13).這是"這個詞的真實" （歌1:5 ;以弗所書1:13 ） 。 Through this gospel, life and immortality are brought to light (II Tim. 1:10).通過這種福音，生命與不朽，是向世人揭示（二添。 1:10 ） 。
There are two sources for the determination of the primitive proclamation.有兩個來源，為確定原始文告。 Of primary importance are the fragments of pre-Pauline tradition that lie embedded in the writings of the apostle.最重要的是片段的預寶蓮傳統那個謊言，在嵌入式的著作使徒。 These segments can be uncovered by the judicious application of certain literary and formal criteria.這部分可以查出是由卓識的應用，對某些文學和正式標準。 While at least one purports to be the actual terms in which the gospel was preached (I Cor. 15:3-5), others take the form of early Christian hymns (eg, Phil. 2:6-11), summaries of the message (eg, Rom. 10:9), or creedal formulas (I Cor. 12:3; I Tim. 3:16).而至少有一個意圖藉此予以實際條款，其中福音，是鼓吹（我肺心病。 15:3-5 ） ，另採取的形式是早期基督教的聖歌（例如，菲爾。 2:6-11 ） ，總結了訊息（例如，光盤。 10時09分） ，或creedal公式（我肺心病。 12時03分，我添。 3:16 ） 。
A second source is the early Petrine speeches in Acts.第二個來源是早期petrine談話中的行為。 These speeches (on the basis of their Aramaic background, freedom from Paulinism, and the general trustworthiness of Luke as a historian) can be shown to give reliably the gist of what Peter actually said and not what a second generation Christian thought he might have said.這些演說（根據自己的阿拉姆語的背景下，免於paulinism ，和一般可信賴的盧克作為一個歷史學家） ，可以證明給可靠的要點是什麼彼得表示，其實並沒有什麼第二代基督徒以為他可能說： 。
These two sources combine to set forth one common apostolic gospel.這兩種來源結合起來，提出一個共同的使徒福音。 In briefest outline, this message contained: (1) a historical proclamation of the death, resurrection, and exaltation of Jesus, set forth as the fulfillment of prophecy and involving man's responsibility; (2) a theological evaluation of the person of Jesus as both Lord and Christ; (3) a summons to repent and receive the forgiveness of sins.在briefest綱要，這個訊息載： （ 1 ）歷史宣告死亡，復活，並提升耶穌，提出了為實現預言和涉及人的責任; （ 2 ）神學評價的人…既是上帝和基督; （ 3 ）傳票思悔改，並得到寬恕的罪孽。
It will be noticed that the essential core of this message is not the dawn of the messianic age (as Dodd implies), although this is most certainly involved, but that sequence of redemptive events which sweeps the hearer along with compelling logic toward the climactic confession that Jesus is Lord.它會意識到，在必要的核心這方面的訊息，是不是黎明前的救世主的年齡（如多德意味） ，雖然這是最肯定，但認為序列的救贖事件席捲聴隨著令人信服的邏輯走向高潮自白耶穌是主。
The gospel is not the product of a bewildered church pondering the theological significance of Good Friday.福音不是產品一個莫名其妙的思考教會的神學意義的好週五。 It is rather the result of a natural development which had its origins in the teachings of Jesus himself.這是比較的結果，自然的發展，其中有其淵源的遺訓耶穌自己。 The Passion sayings of Jesus, far from being "prophecies after the event" (cf. R. Bultmann, Theology of the NT, I 29), are undeniable evidence that Jesus laid the foundation for a theology of the cross.激情熟語的耶穌，遠遠不是"預言後，事件" （參見傳譯布特曼，神學的新台幣，我29 ） ，是無可否認的證據，證明耶穌奠定了基礎，為一名神的十字架。 In his teaching regarding his own person Jesus furnished what RH Fuller has aptly termed "the raw materials of Christology" (The Mission and Achievement of Jesus).在他的教學中就他自己的人，耶穌家具什麼銠更充分恰當地稱之為"原料christology " （使命和實現耶穌） 。 The resurrection was the catalyst which precipitated in the minds of the disciples the total significance of God's redemptive activity.復活的是催化劑，其中沉澱在人的頭腦中的門徒們總的意義，上帝的救贖活動。 It released the gospel!它發表的福音！
This gospel is power (Rom. 1:16).這福音就是力量（羅馬書1:16 ） 。 As an instrument of the Holy Spirit it convicts (I Thess. 1:5) and converts (Col. 1:6).作為一種工具的聖靈，它被定罪（一帖前1:5 ）和轉換（上校1時06分） 。 It cannot be fettered (II Tim. 2:9).它不能被束縛（二添。 2時09分） 。 Although it is good news, it is strenously opposed by a rebellious world (I Thess. 2:2).雖然這是個好消息，這是strenously反對由一個反叛的世界（一帖2:2 ） 。 Opposition to the message takes the form of opposition to the messenger (II Tim. 1:11-12; Philem. 13).反對這項訊息，所採取的形式，反對以信使（二添。 1:11-12 ; philem 13段） 。 Yet those who proclaim it must do so boldly (Eph. 6:19) and with transparent simplicity (II Cor. 4:2), not with eloquence lest the cross of Christ be robbed of its power (I Cor. 1:17).但那些自封，它必須這樣做，大膽（以弗所書6時19分） ，並與透明簡潔（二肺心病。 4時02分） ，而不是與口才免得基督的十字架被劫的，其權力（我肺心病。 1時17分） 。 To those who refuse the gospel it is both foolishness and a stumbling block (I Cor. 1:18ff.), but to those who respond in faith it proves itself to be "the power of God unto salvation" (Rom. 1:16).向那些拒絕福音，是既愚昧的絆腳石（我肺心病。 1:18幾段） ，但對於那些反應在信仰它證明了自己是"上帝的力量，祂救贖" （羅馬書1:16 ） 。
RH
Mounce銠mounce
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
參考書目
RH Strachan, "The
Gospel in the NT," IB, VII; W. Barclay, NT Wordbook; AEJ Rawlinson, EncyBrit X,
536ff.; M. Burrows, "The Origin of the Term 'Gospel,'"JBL 44:21-33; W. Milligan,
Thess., Note E;A.銠斯特拉， "福音新台幣， "興業，七;總統巴克利，新台幣wordbook ; aej羅林森，
encybrit十， 536ff 。 ;米打洞， "原產地的'福音' " ， jbl 44:21 -33 ;總統苗帖，注E ;甲 Harnack, Constitution and Law, Appendix
III; L. Clarke, "What Is the Gospel?"的Harnack ，憲法和法律，附錄三;屬克拉克， "什麼是福音"
？ in Divine
Humanity; V. Becker, NIDNTT, II, 107ff.; G. Friedrich, TDNT, II, 705ff,; RH
Mounce, The Essential Nature of NT Preaching.在神聖的人性;訴貝克， nidntt ，二， 107ff
。 ; g.弗里德里希， tdnt ，二， 705ff ， ;銠mounce ，其本質新台幣斯蒂文。
Gospel is a word
of Anglo-Saxon origin, and meaning "God's spell", ie, word of God, or rather,
according to others, "good spell", ie, good
news.福音是一個字的盎格魯-撒克遜人血統，與意義的"上帝的襲港" ，即上帝的話，或者更確切地說，根據其他人， "好襲港"
，即一個好消息。 It is the
rendering of the Greek evangelion, ie, "good message."它是繪製在希臘evangelion
，即"好消息" 。 It
denotes它是指
The central fact of Christian preaching was the intelligence that the Saviour had come into the world (Matt. 4:23; Rom. 10:15); and the first Christian preachers who called their account of the person and mission of Christ by the term evangelion (= good message) were called evangelistai (= evangelists) (Eph. 4:11; Acts 21:8).中央事實上的基督教傳道是情報稱救世主來到這個世界。 （ 4時23分;光碟。 10:15 ） ;和第一基督教傳教士，他們的所謂戶口的人與使命基督的，由任期evangelion （ =好的訊息） ，被稱為evangelistai （ =福音） （以弗所書4時11分;行為， 21時08分） 。 There are four historical accounts of the person and work of Christ: "the first by Matthew, announcing the Redeemer as the promised King of the kingdom of God; the second by Mark, declaring him 'a prophet, mighty in deed and word; the third by Luke, of whom it might be said that the represents Christ in the special character of the Saviour of sinners (Luke 7:36; 15:18); the fourth by John, who represents Christ as the Son of God, in whom deity and humanity become one. The ancient Church gave to Matthew the symbol of the lion, to Mark that of a man, to Luke that of the ox, and to John that of the eagle: these were the four faces of the cherubim" (Ezek. 1:10).有四個歷史賬目的人，工作的基督說： "第一次由Matthew ，公佈了救贖，因為答應國王的神的國度;第二次由Mark ，聲稱他的'先知，浩浩蕩盪，在契約和Word ;第三，由盧克名，其中，可以說，這代表著基督的特殊性救世主的罪人（路加福音7時36分; 02:22 ） ，第四次由約翰，誰代表基督為上帝的兒子，在其中神和人類成為一個。古老的教堂送給馬修的象徵，獅子，以紀念這一名男子，向盧克表示，在該牛，並以約翰表示，在該鷹：這些都是四張臉的基路伯" （ ezek 。 1:10 ） 。
(Easton Illustrated Dictionary) （伊斯頓說明字典）
The gospel is the proclamation and demonstration of God's redemptive activity in Jesus Christ to a world enslaved by sin.福音宣布與論證上帝救贖的活動，在耶穌基督裡，以一個世界奴役的罪過。 Redemption is personal as men and women respond to the claims of Jesus Christ as Lord and Savior.贖回是個人作為男人和女人作出回應索賠耶穌基督作為上帝和救世主。 Redemption is also social, but the nature, priority, and extent of the social implications of the gospel have not been as readily agreed upon.贖回也是社會的，但性質，優先順序，及程度，社會影響福音沒有那樣容易達成一致意見。
The church continuously manifested its social conscience with a concern for the poor.教會不斷地顯示出其社會良知與關注，為窮人服務。 Basil the Great, for example, created a whole complex of charitable institutions in the fourth century.羅勒偉大的，例如，創造了整個複雜的慈善機構，在第四世紀。 The monastic movement generated much philanthropic activity.修道運動產生很多慈善活動。 The institutional charities of the Roman Catholic Church take their impetus from this medieval social heritage.該慈善機構的羅馬天主教會考慮他們的動力，從這個中世紀社會遺產。
The Reformation heralded a renewal of biblical faith, including the Scripture's social emphasis.改革預示著一場更新的聖經信仰，包括經文社會的重視。 Though Martin Luther denied that good works had any place in the drama of salvation, he nevertheless commended good works as the proper response to the gracious gift of redemption.雖然馬丁路德否認好的作品有任何地方戲劇的救贖，不過，他讚揚好的作品作為，作出妥善的盛情饋贈的贖回權。 John Calvin, a second-generation Reformer, gave greater attention to the implications of the gospel for society.約翰卡爾文，第二代的改革者，也更重視的影響福音，為社會。 Whereas for Luther the civil rule was a restraining force because of sin, for Calvin government should be a positive force for the common welfare.而路德公務員法治是一個制約力量，因為單，為卡爾文政府應該是一個積極的力量，為共同的福利。 In Calvin's Geneva this meant a commitment to education and to welfare for refugees, and outside Geneva sanctioning, under certain circumstances, the right of resistance for peoples suffering under unjust rulers.在卡爾文的日內瓦，這意味著對教育的承諾，並以福利為難民，並日內瓦以外的制裁，在某些情況下，正確的阻力下的人民不公正的統治者。
Modern evangelicalism traces its roots to the Reformation, but is more directly the result of a variety of post-Reformation movements.現代evangelicalism的根源可追溯至改革，而且是更直接的結果，各種後期的改造運動。 Puritanism grew up in England in the sixteenth century, but its spirit flowered in America in the seventeenth century.清教長大，在英國，在16世紀，但它的精神，開花，在美國是在17世紀。 "The Puritan dilemma" in America was the tension between individual freedom and social order. "清教徒兩難" ，在美國之間的緊張關係個人自由和社會秩序。 The strong emphasis on the covenant, though, meant an impetus toward self-sacrifice for the common good.大力強調盟約，雖然，這意味著一種推動力，對犧牲自我，謀求共同利益。 Puritanism is sometimes remembered for its individualism, but it deserves to be known as much for its contribution to the social realm, bequeathing elements that would help form the American political tradition.清教有時記住其個人主義，但它不愧被稱為得多，為自己的貢獻，向社會境界，遺贈給分子，這將有助於形成美國政治傳統。
German pietism infused new life into seventeenth century Lutheranism.德語pietism注入新的生命溶入到十七世紀路德教。 Though often characterized as individualistic, legalistic, and other-worldly, the pietists nevertheless complained heartily against a lifeless orthodoxy that did not translate into love and compassion.儘管通常的特點是個性化，法律問題及其他-世俗的，虔誠然而抱怨都由衷地對一個沒有生命的正統說，沒有轉化為愛和同情心。 Thus Philipp Jakob Spener challenged wealthy Christians to give their goods to the poor in order to eliminate begging.因此菲利普雅各布spener質疑富人基督徒，讓他們的貨物給窮人，以消除乞討。 Spencer's pupil, August Hermann Francke, transformed the University of Halle into a training center for pastors and missionaries, and in the town itself an orphanage and hospital were founded and the poor were both catechized and fed.斯賓塞的瞳孔，八月赫爾曼francke ，轉化大學的哈勒成為一個培訓中心，牧師和傳教士，並在該鎮一所孤兒院和醫院的成立和窮人都catechized和美聯儲。
Fueled in part by the example of pietism, and especially the influence of the Moravians, an evangelical revival swept across Great Britain in the eighteenth century.燃料部分由例子pietism ，尤其是影響力的moravians ，是一個福音復興席捲英國在十八世紀。 John and Charles Wesley, along with George Whitefield, preached in fields and streets in an attempt to recapture the alienated poor for the church.約翰和查爾斯韋斯利，隨著喬治Whitefield的，鼓吹在各個領域和街道中，企圖奪回異化了窮人的教會。 Their emphasis on sanctification and the holy life energized their followers into opposing slavery, exhibiting concern for prisoners, and initiating reforms related to the industrial revolution.他們強調成聖和神聖生命的活力及其追隨者到反對奴役，參展關心囚犯，並開始改革，涉及到工業革命。
In America the First Great Awakening, which began as a season of individual conversions, resulted in an intercolonial movement that reshaped the social order.在美國第一次大覺醒，開始作為一個賽季的個人轉換，導致了在intercolonial運動，重塑社會秩序。 Under the leadership of Jonathan Edwards and Whitefield the hierarchical nature of both church and society was challenged.的領導下，喬納森愛德華茲和Whitefield層次性質上都是教會和社會的挑戰。 Indeed, it is widely recognized that this movement, with its democratizing influence, helped prepare the way for the American Revolution.事實上，人們普遍認識到這項運動，其民主化的影響力，幫助做好準備，就是為美國革命。
This shift in the relationship between revivalism and reform, present in Moody and more pronounced in Billy Sunday, has been characterized by evangelical scholars as "the great reversal."這一轉變，在關係復興和改革，目前在穆迪和更為顯著，在比利週日，特點一直是由福音派學者為"大逆轉" 。 Beginning at the end of the nineteenth century and continuing past the midpoint of the twentieth century, the social implications of the gospel were neglected, sometimes abandoned, and most often declared to be of secondary importance by those who called themselves conservatives or fundamentalists.開始於19世紀末和持續過去中點的二十世紀，社會的影響福音的人忽視，有時被遺棄的，和最經常被宣布為次要的，由那些人稱自己是保守派或原教旨主義。 Groups that had hitherto supported social reform retreated into a posture where the primary concern after conversion was the purity of individuals rather than justice in society.集團表示，迄今一直支持社會改革，撤退到拉開架勢當主要關注後，轉化率的純潔性個人而非正義的社會。
At the same time, however, a movement was on the rise which challenged this uncoupling of evangelism and reform, the social gospel.在同一時間，不過，運動是上升的趨勢，其中質疑這一解耦傳道改革中，社會福音。 Born in post-Civil War America, growing to maturity in the era of progressivism, the impact of the social gospel continued long after its formal demise following World War I. The social gospel has been defined by one of its adherents as "the application of the teaching of Jesus and the total message of the Christian salvation to society, the economic life, and social institutions... as well as to individuals."出生後的內戰，美國，成長到成熟，在時代的進步，影響了社會福音續長後，其正式滅亡後，第一次世界大戰之後的社會福音已經確定，由它的一個追隨者"的應用基督的教導，以及總的信息，基督救贖，以社會，經濟生活，社會機構… …以及個人" ; Interacting with the changing realities of an increasingly industrialized and urbanized nation, the social gospel viewed itself as a crusade for justice and righteousness in all areas of the common life.人際交往與不斷變化的實際情況日益工業化和城市化的國家，社會福音看待本身作為一個十字軍東征，為公平和正義，在所有領域的共同生活。
Walter Rauschenbusch was its foremost theologian, and his own pilgrimage is typical.沃爾特rauschenbusch是其首要的神學家，他自己的朝聖，是典型的。 Reared in the piety of a German Baptist minister's family, Rauschenbusch began his first charge in the Hell's Kitchen neighborhood of New York City.紮根於虔誠的一位德國牧師的家庭， rauschenbusch開始了他的第一項罪名，在地獄的廚房附近的紐約市。 Encountering conditions that stifled the lives of his people, he wrote that Hell's Kitchen "was not a safe place for saved souls."遇到條件，扼殺了其人民的生命，他寫道：地獄的廚房" ，是不是一個安全的地方保存的靈魂" 。 This experience forced Rauschenbusch to return to the Bible in search of resources for a more viable ministry.這方面的經驗，被迫rauschenbusch回到聖經中尋找資源，為更可行部。 He discovered there both in the prophets and in the teaching of Jesus the dynamic concept of the kingdom of God was left undeveloped by individualistic theology," so that "the original teaching of our Lord has become an incongruous element in so-called evangelical theology."他發現無論是在先知和基督的教導動態的概念，神的國度，是左，由不發達，個人主義神學" ，使"原教學我們的主已成為一個格格不入的因素，使所謂的福音派神學。 "
The discoveries of Rauschenbusch, Washington Gladden, and other social gospel leaders, however, helped exacerbate a deep division that was developing within American Protestantism.發現rauschenbusch ，華盛頓痛，以及其他社會福音的領袖，但是，幫助加劇了深刻的分工，這是發展中國家與美國基督新教。 Because the social gospel was closely identified with theological liberalism, a popular logic developed whereby conservatives tended to reject social action as part of their rejection of liberalism.因為社會福音密切鑑定與神學自由主義是一種頗受歡迎的邏輯發展，讓保守派人士傾向於排斥社會行動的一部分，他們反對自由主義。 As a matter of record, not all social gospelers were liberals and not all liberals were social gospelers.作為一個有案可查的，不是所有的社會gospelers分別為自由派，並非所有民主派人士被社會gospelers 。 Indeed, Rauschenbusch characterized himself as an "evangelical in their adherence to personal faith and piety, but liberal in their openness to critical biblical studies and their insistence on a social ministry based on the social conception of sin which demanded social action beyond individual acts of benevolence.事實上， rauschenbusch特點是認為自己是一個"福音事工促進會，在堅持個人的信仰和虔誠，但自由在其公開性，以批判聖經研究和堅持一個社會部的基礎上，社會觀，單號決議，要求社會行動超出了個人行為的善。
A new perspective is the liberation theologies emanating from Latin America, Asia, and Africa.一個新的視角，是解放神學來自拉丁美洲，亞洲，非洲等地區。 The demand is for theological reflection that begins, not in the classroom, but in the midst of the poverty and injustice that defines the human situation for many of the peoples of the world today.需求是為神學反省開始，而不是在課堂上，但在複雜多變的貧困和不公正現象，它確定了人類的情況，為許多世界各國人民的今天。 The call is for a theology of "praxis" (practice).上述呼籲是一個神學的"實踐" （實踐） 。 Many evangelicals recoil from liberation theologies because of the use of Marxist analysis.許多新教徒反沖從解放神學由於使用了馬克思主義的分析。 But others believe that the affirmation that God is on the side of the poor is a starting place for yet more faithful understandings of the meaning of discipleship.但其他人認為這肯定是上帝對方的窮人，是一個出發的地方，但更多的忠實的涵義，認知門徒。 Although the Third World liberation theologians state that their programs cannot be directly translated to North America, at the same time there has been fruitful interchange with black, feminist, and other theologians working out the meaning of justice.雖然第三世界的解放神學聲明，他們的節目不能直接轉化為北美洲，在同一時間內出現了卓有成效的交流與黑人，女性，和其他神學家工作的意義，正義。
In summary, historical study helps focus present options.總之，歷史研究，有利於集中本選項。 As for priority the question remains: Are the social implications equal, secondary, or prior to the individual implications of the gospel?至於優先處理的問題依然是：正是現代社會的影響，平等，中學，或事先以個人的影響福音？ Continuing discussion about the nature and extent of social ministry revolves around such options as (1) individual and/or social action; (2) charity and/or justice.大家繼續探討有關的性質及程度，社會部圍繞著這樣的選擇： （ 1 ）個人和/或社會行動; （ 2 ）慈善機構和/或正義。 However one chooses, the challenge is to translate love and justice into meaningful strategies so that proclamation becomes demonstration.但是一個選擇，所面臨的挑戰是把愛與正義成為有意義的戰略，使文告成為示範。
RC White,
Jr鋼筋混凝土白色，嘉諾
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
參考書目
DW Dayton,
Discovering an Evangelical Heritage; G. Gutierrez, A Theology of Liberation; DO
Moberg, The Great Reversal: Evangelism versus Social Concern; W. Rauschenbusch,
A Theology for the Social Gospel; W. Scott, Bring Forth Justice; RJ Sider, Rich
Christians in an Age of Hunger; TL Smith, Revivalism and Social Reform; J.
Sobrino, Christology at the Crossroads; J. Wallis, Agenda for Biblical People;
RC White, Jr., and CH Hopkins, The Social Gospel, Religion and Reform in
Changing America; JH Yoder, The Politics of Jesus. DW的代頓，發現是一個福音遺產;
g.古鐵雷斯，一個神學的解放;做莫葛博士，偉大的逆轉：傳道銀兩社會關注;總統rauschenbusch ，神學，為社會福音;總統斯科特，帶來了正義;的RJ
sider豐富的基督徒在這樣一個時代的飢餓;鉈史密斯，復興和社會改革的J. sobrino ，
christology處於十字路口的J.瓦利斯，議程為聖經的人;鋼筋白色，小，和CH霍普金斯，社會福音，宗教與改革，以改變美國;
JH的廠家優化，政治的耶穌。
The word Gospel usually designates a written record of Christ's words and deeds.字福音通常指定的書面記錄耶穌的言行。 It is very likely derived from the Anglo-Saxon god (good) and spell (to tell), and is generally treated as the exact equivalent of the Greek euaggelion (eu well, aggello, I bear a message), and the Latin Evangelium, which has passed into French, German, Italian, and other modern languages.它很可能來自於盎格魯-撒克遜人神（好） ，並說明（告訴） ，它通常被視為完全等同的希臘語euaggelion （歐盟良好， aggello ，我願意承擔一個信息） ，以及拉丁語evangelium ，該技術已通過翻譯成法文，德文，意大利文，及其他現代語言。 The Greek euaggelion originally signified the "reward of good tidings" given to the messenger, and subsequently "good tidings".希臘euaggelion原本標誌著"懸賞喜訊， "考慮到即時通訊，以及後來的"喜訊" 。 Its other important meanings will be set forth in the body of the present general article on the Gospels.它的其他重要的意義，將詳列於該機構目前一般一篇關於福音。
(1) Titles of the Gospels （ 1 ）職稱的福音
The first four historical books of the New Testament are supplied with titles (Euaggelion kata Matthaion, Euaggelion kata Markon, etc.), which, however ancient, do not go back to the respective authors of those sacred writings.第一四個歷史書籍的新約聖經是供應與職稱（ euaggelion字matthaion ， euaggelion字markon等） ，其中，但古老的，不會再回到各自的作者，那些神聖的著作。 The Canon of Muratori, Clement of Alexandria, and St. Irenæus bear distinct witness to the existence of those headings in the latter part of the second century of our era.佳能的muratori ，克萊門特的亞歷山德里亞，和聖irenæus承擔鮮明的見證存在這些標題，在後者的一部分，在公元二世紀，我們的時代。 Indeed, the manner in which Clement (Strom., I, xxi), and St. Irenæus (Adv. Hær., III, xi, 7) employ them implies that, at that early date, our present titles to the Gospels had been in current use for some considerable time.事實上，以何種方式在克萊門特（ strom. ，我， 21 ） ，和聖irenæus （ adv. hær ，三，十一，七）聘用他們暗示說，在去年初至今，我們目前的職銜，以福音已在目前使用的相當長的一段時間。 Hence, it may be inferred that they were prefixed to the evangelical narratives as early as the first part of that same century.因此，可以推斷，他們的前綴，以福音的敘述，早在第一部分，即同一個時代。 That, however, they do not go back to the first century of the Christian era, or at least that they are not original, is a position generally held at the present day.說，但是，他們不會再回到第一世紀的基督教時代，或者至少是他們不原，是一個普遍的立場舉行，目前一天。 It is felt that since they are similar for the four Gospels, although the same Gospels were composed at some interval from each other, those titles were not framed, and consequently not prefixed to each individual narrative, before the collection of the four Gospels was actually made.人們認為，因為他們是相似的4個福音，雖然同樣福音組成部分區間貫通，這些標題並沒有誣陷，並因此沒有後綴每個人的敘述，然後收集4個福音，實際上是發了言。 Besides, as well pointed out by Prof. Bacon, "the historical books of the New Testament differ from its apocalyptic and epistolary literature, as those of the Old Testament differ from its prophecy, in being invariably anonymous, and for the same reason. Prophecies whether in the earlier or in the later sense, and letters, to have authority, must be referable to some individual; the greater his name, the better. But history was regarded as a common possession. Its facts spoke for themselves. Only as the springs of common recollection began to dwindle, and marked differences to appear between the well-informed and accurate Gospels and the untrustworthy . . . did it become worth while for the Christian teacher or apologist to specify whether the given representation of the current tradition was 'according to' this or that special compiler, and to state his qualifications".此外，以及指出，由教授，培根， "歷史書籍的新約聖經不同於其世界末日和書信體文學的，因為那些對舊約不同，它的預言，在正總是匿名的，並且基於同樣的理由。讖無論是在此之前或在後來的意義上說，和信，有權威，必須借鑒一些個人;更大他的名字，就越好，但歷史上被視為一種共同擁有，其事實發言，為自己，只有作為泉水的共同回憶，就開始萎縮，並有明顯差異出庭之間的充分了解和準確的福音和不可信… … 。沒有成為值得，而對於基督教的老師或代言人，以確認是否給予代表性目前傳統'按照'這個或那個特殊的編譯器，並說明他的資格" 。 It thus appears that the present titles of the Gospels are not traceable to the Evangelists themselves.因此，看來目前的職稱福音，是無法追查，以福音本身。
The first word common to the headings of our four Gospels is Euaggelion, some meanings of which remain still to be set forth.第一個詞常見的標題，我們四福音是euaggelion ，有些含義仍然有待闡述。 The word, in the New Testament, has the specific meaning of "the good news of the kingdom" (cf. Matthew 4:23; Mark 1:15).字，在新約聖經，是有特定含義的"好消息的王國" （見馬太4時23分;馬克1:15 ） 。 In that sense, which may be considered as primary from the Christian standpoint, Euaggelion denotes the good tidings of salvation announced to the world in connexion with Jesus Christ, and, in a more general way, the whole revelation of Redemption by Christ (cf. Matthew 9:35; 24:14; etc.; Mark 1:14; 13:10; 16:15; Acts 20:24; Romans 1:1, 9, 16; 10:16; etc.).在這個意義上，這可被視為小學，從基督教的角度來說， euaggelion指喜訊救恩向全世界宣布就此耶穌基督，並在更廣泛的方式，整個啟示救贖的基督（參見馬修9時35分; 24:14 ;等;馬克1:14 ; 13:10 ; 16:15 ;行為， 20時24分;羅馬書1:1 ，第9 ，第16條; [ 10:16 ;等） 。 This was, of course, the sole meaning connected with the word, so long as no authentic record of the glad tidings of salvation by Christ had been drawn up.這是的，當然是唯一的意義與字，所以，只要沒有真實的記錄了福音的救恩基督已經制定出來。 In point of fact, it remained the only one in use even after such written records had been for some time received in the Christian Church: as there could be but one Gospel, that is, but one revelation of salvation by Jesus Christ, so the several records of it were not regarded as several Gospels, but only as distinct accounts of one and the same Gospel.這一點，事實上，它仍然是唯一一個在使用後，即使是這樣的文字記錄了一段時間，收到了在基督教教會：由於有可能，但一個福音，那是可以的，但是一個啟示救恩基督耶穌的，所以幾個記錄，它不被視為幾個福音，但只是作為獨特的賬戶是同一個福音。 Gradually, however, a derived meaning was coupled with the word Euaggelion.漸漸地，但是，一種衍生的意思是再加上兩個字euaggelion 。 Thus, in his first Apology (c. lxvi), St. Justin speaks of the "Memoirs of the Apostles which are called Euaggelia", clearing referring, in this way, not to the substance of the Evangelical history, but to the books themselves in which it is recorded.因此，在他的第一次道歉（丙lxvi ） ，聖賈斯汀談到"的回憶錄中的使徒，其中被稱為euaggelia " ，是指結算，在這種方式，而不是實質的福音歷史，但對自己的書在其中，這是記錄在案。 It is true that in this passage of St. Justin we have the first undoubted use of the term in that derived sense.這是事實，在這一段的聖賈斯汀我們遇到的第一次沒有疑義一詞的使用，在這方面得出的常識。 But as the holy Doctor gives us to understand that in his day the word Euaggelion had currently that meaning, it is only natural to think that it had been thus employed for some time before.但由於聖醫生，讓我們認識到，在他那一天字euaggelion了目前這麼一點意思，這是很自然的以為它已僱用的一段時間，然後才。 It seems, therefore, that Zahn is right in claiming that the use of the term Euaggelion, as denoting a written record of Christ's words and deeds, goes as far back as the beginning of the second century of the Christian era.看來，因此， zahn是正確的，聲稱使用該名稱euaggelion ，象書面記錄耶穌的言行，竟把遠遠早於年初在公元二世紀的基督教時代。
The second word common to the titles of the canonical Gospels is the preposition kata, "according to", the exact import of which has long been a matter of discussion among Biblical scholars.第二個字，以共同的標題典型福音是介詞字， "根據" ，雖然實際進口的，這早已是一個有待討論當中聖經學者。 Apart from various secondary meanings connected with that Greek particle, two principal significations have been ascribed to it.除了來自各中學的含義與希臘粒子，這兩個主要的意義已被歸因於它。 Many authors have taken it to mean not "written by", but "drawn up according to the conception of", Matthew, Mark, etc. In their eyes, the titles of our Gospels were not intended to indicate authorship, but to state the authority guaranteeing what is related, in about the same way as "the Gospel according to the Hebrews", or "the Gospel according to the Egyptians", does not mean the Gospel written by the Hebrews or the Egyptians, but that peculiar form of Gospel which either the Hebrews or the Egyptians had accepted.許多作者都採取了它的意思不是"寫" ，而是" ，並制定了根據該構想" ，馬太，馬克等，在他們眼中，職稱福音，我們並不打算以表明作者身份，但必須說明權威保證什麼是相關，在大約相同的方式"福音根據希伯來人" ，或"福音據埃及" ，這並不意味著福音寫希伯來人或埃及人，但奇特形式的福音而無論是希伯來人或埃及人已經接受了。 Most scholars, however, have preferred to regard the preposition kata as denoting authorship, pretty much in the same way as, in Diodorus Siculus, the History of Herodotus is called He kath Herodoton historia.大多數的學者，但是，寧願把介詞字作為指著作權，漂亮得多，在同樣的方式，在歷史學家西古流斯，史希羅多德稱為他kath herodoton歷史。 At the present day it is generally admitted that, had the titles to the canonical Gospels been intended to set forth the ultimate authority or guarantor, and not to indicate the writer, the Second Gospel would, in accordance with the belief of primitive times, have been called "the Gospel according to Peter", and the third, "the Gospel according to Paul".在現今人們普遍承認，有職稱，以典型福音打算提出最終權力或擔保人，而不是為了表明作家，第二屆福音會，遵照信仰的原始時代，有被稱為"福音據彼得" ，並發表第三， "福音根據Paul " 。 At the same time it is rightly felt that these titles denote authorship, with a peculiar shade of meaning which is not conveyed by the titles prefixed to the Epistles of St. Paul, the Apocalypse of St. John, etc; The use of the genitive case in the latter titles Paulou Epistolai, Apokalypsis Ioannou, etc.) has no other object than that of ascribing the contents of such works to the writer whose name they actually bear.在同一時間，這是非常正確的認為，這些職稱是指著作權，同一個奇特的樹蔭下，其中的含義是不是傳達的標題前綴以書信的聖保羅，啟示聖約翰等;使用該領案中，後者職稱paulou epistolai ， apokalypsis約安努等） ，沒有其他物件，即指稱的內容，如工程，以作者的名字，他們其實承受的。 The use of the preposition kata (according to), on the contrary, while referring the composition of the contents of the First Gospel to St. Matthew, of those of the second to St. Mark, etc., implies that practically the same contents, the same glad tidings or Gospel, have been set forth by more than one narrator.使用介詞字（據） ，與此相反，而所指的組成內容，第一福音聖馬太福音，對那些二，以聖馬克等，意味著幾乎相同的內容，同時福音或福音，已經確定了由一個以上的敘述者。 Thus, "the Gospel according to Matthew" is equivalent to the Gospel history in the form in which St. Matthew put it in writing; "the Gospel according to Mark" designates the same Gospel history in another form, viz, in that in which St. Mark presented it in writing, etc. (cf. Maldonatus, "In quatuor Evangelistas", cap .i).因此， "福音據馬修" ，是相等於福音歷史，在以何種形式聖馬太把它放在寫作"福音據馬克"指定同一福音歷史的另一種形式，即，在這其中聖馬克介紹，它在寫作，等等（參見maldonatus ， " quatuor evangelistas " ，章一） 。
(2) Number of the Gospels （ 2 ）有多少福音
The name gospel, as designating a written account of Christ's words and deeds, has been, and is still, applied to a large number of narratives connected with Christ's life, which circulated both before and after the composition of our Third Gospel (cf. Luke 1:1-4).名稱福音，因為指定一個書面帳戶基督的言行，已經是，而且仍然是，應用了大量的敘述與基督的生命，其中分發之前和之後的組成我們的第三個福音（參見路加福音1:1-4 ） 。 The titles of some fifty such works have come down to us, a fact which shows the intense interest which centred, at an early date, in the Person and work of Christ.標題約五十名這類工程已回落至美的，這一事實表明了濃厚的興趣，其中為中心，在早期到目前為止，在人與工作的喊聲。 it is only, however, in connexion with twenty of these "gospels" that some information has been preserved.它是唯一，但是，就此第二十二這些"福音" ，有些資料已保存。 Their names, as given by Harnack (Chronologie, I, 589 sqq.), are as follows: -他們的名字，正如所給予的Harnack （ chronologie ，我， 589 sqq ） ，分列如下： -
1-4. 1-4 。 The Canonical Gospels典型福音
5. 5 。 The Gospel according to the Hebrews.福音根據希伯來人。
6. 6 。 The Gospel of Peter.福音的彼得。
7. 7 。 The Gospel according to the Egyptians福音據埃及人
8. 8 。 The Gospel of Matthias.福音的薩默爾。
9. 9 。 The Gospel of Philip.福音弘。
10. 10 。 The Gospel of Thomas.福音的托馬斯。
11. 11 。 The Proto-Evangelium of James.該原型evangelium詹姆斯。
12. 12 。 The Gospel of Nicodemus (Acta Pilati).福音的尼哥底母（學報pilati ） 。
13.The Gospel of the Twelve Apostles. 13.the福音十二使徒。
14.The Gospel of Basilides. 14福音basilides 。
15.The Gospel of Valentinus. 15 。福音valentinus 。
16.The Gospel of Marcion. 16.the福音marcion 。
17.The Gospel of Eve. 17.the福音的除夕夜。
18.The Gospel of Judas. 18.the福音的猶大。
19.The writing Genna Marias. 19.the寫作genna marias 。
20.The Gospel Teleioseos. 20.the福音teleioseos 。
Despite the early date which is sometimes claimed for some of these works, it is not likely that any one of them, outside our canonical Gospels, should be reckoned among the attempts at narrating the life of Christ, of which St. Luke speaks in the prologue to his Gospel.儘管早日就是有時聲稱，對一些這些作品，也不太可能，任何其中一人，境外典型福音，應該算是其中的嘗試敘述生命的基督，其中聖盧克說，在序幕他的福音。 Most of them, as far as can be made out are late productions, the apocryphal character of which is generally admitted by contemporary scholars (see APOCRYPHA).他們大多數，就可以開出的是後期製作的，猜測性質的，這是普遍承認的當代學者（見apocrypha ） 。
It is indeed impossible, at the present day, to describe the precise manner in which out of the numerous works ascribed to some Apostle, or simply bearing the name of gospel, only four, two of which are not ascribed to Apostles, came to be considered as sacred and canonical.這實在是不可能的，在現今社會，描述精確的方式，其中列的眾多作品歸因於一些傳道者，或者乾脆上面的名字的福音，只有四個，其中兩個是不是歸功於使徒，後來被被視為神聖的典型。 It remains true, however, that all the early testimony which has a distinct bearing on the number of the canonical Gospels recognizes four such Gospels and none besides.但無可否認，但是，所有的早期證詞，其中有一個明顯的影響有多少典型福音認識四個這樣的福音，並沒有另外的。 Thus, Eusebius (died 340), when sorting out the universally received books of the Canon, in distinction from those which some have questioned writes: "And here, among the first, must be placed the holy quaternion of the Gospels", while he ranks the "Gospel according to the Hebrews" among the second, that is, among the disputed writings (Hist. Eccl., III, xxv).因此，尤西比烏斯（死於340 ） ，當理順普遍收到書籍的佳能，在有別於那些一些人曾質疑這樣寫道： "在這裡，其中第一，必須擺在聖地四元數的福音" ，而他排名"福音根據希伯來人" ，其中第二，即是其中有爭議的著作（ hist. eccl ，三，二十五） 。 Clement of Alexandria (died about 220) and Tertullian (died 220) were familiar with our four Gospels, frequently quoting and commenting on them.克萊門特亞歷山大（死於約220年）和戴爾都良（死於220年）被熟悉我們的四福音，經常引用和評論。 The last-named writer speaks also of the Old Latin version known to himself and to his readers, and by so doing carries us back beyond his time.最後命名為作家說話，也把舊拉丁語版本已知自己和他的讀者，這樣帶有回我們超越他的時代了。 The saintly Bishop of Lyons, Irenæus (died 202), who had known Polycarp in Asia Minor, not only admits and quotes our four Gospels, but argues that they must be just four, no more and no less.德雷克主教里昂， irenæus （死於202 ） ，曾稱為利卡爾普致斐利在小亞細亞，而不是只承認和報價我們四個福音，但辯稱，他們必須在短短四年，沒有其他目的。 He says: "It is not possible that the Gospels be either more or fewer than they are. For since there are four zones of the world in which we live, and four principal winds, while the Church is scattered throughout the world, and the pillar and ground of the Church is the Gospel and the Spirit of life; it is fitting that we should have four pillars, breathing out immortality on every side and vivifying our flesh. . . The living creatures are quadriform, and the Gospel is quadriform, as is also the course followed by the Lord" (Adv. Hær., III, xi, 8).他說： "這是不可能的福音不是更多或更少，比他們為，因為其中有4個區的我們所生活的世界，以及四個主風，而教會是分散在世界各地，並支柱和地面的教會是福音和精神的生命，它是恰當的，我們應當有四大支柱，呼吸出不朽的每一面都和生機我們的血和肉。 。 。眾生都是quadriform ，福音是quadriform ，作為也是當然其次是耶和華" （ adv. hær ，第三，第十一， 8 ） 。 About the time when St. Irenæus gave this explicit testimony to our four Gospels, the Canon of Muratori bore likewise witness to them, as did also the Peshito and other early Syriac translations, and the various Coptic versions of the New Testament.約的時候，聖irenæus曾這樣明確地證明了我們4個福音，佳能的muratori口徑同樣見證了他們，因為當時也是peshito和其它早期敘利亞文譯本，以及各項科普特版本的新約聖經。 The same thing must be said with regard to the Syriac harmony of the canonical Gospels, which was framed by St. Justin's disciple, Tatian, and which is usually referred to under its Greek name of Diatessaron (To dia tessaron Euaggelion).同樣的事情應該說，關於向敘利亞文和諧的典型福音，這是誣告，聖賈斯汀的大弟子， tatian ，這是通常所指的，根據其希臘語名稱diatessaron （直徑tessaron euaggelion ） 。 The recent discovery of this work has allowed Harnack to infer, from some of its particulars, that it was based on a still earlier harmony, that made by St. Hippolytus of Antioch, of our four Gospels.最近發現的這方面的工作已經允許的Harnack來推斷，從它的一些細節，這是基於對仍然較早和諧，即所作出的聖hippolytus安提，我們4個福音。 It has also set at rest the vexed question as to St. Justin's use of the canonical Gospels.它也定在休息這個棘手的問題，以聖賈斯汀的運用典型福音。 "For since Tatian was a disciple of Justin, it is inconceivable that he should have worked on quite different Gospels from those of his teacher, while each held the Gospels he used to be the books of primary importance" (Adeney). "自從tatian是弟子的賈斯汀，這是不可想像的，他應該有不少不同的福音，從那些對他的老師，而每個舉行福音，他曾經是圖書最重要的" （ adeney ） 。 Indeed, even before the discovery of Tatian's "Diatessaron", an unbiased study of Justin's authentic writings had made it clear that the holy doctor used exclusively our canonical Gospels under the name of Memoirs of the Apostles.其實，即使是才發現tatian的" diatessaron " ，是一個不帶偏見的研究Justin的正宗著作已明確表示，羅馬教廷醫生只用於我國典型福音的名義下，在回憶錄中的使徒。
Of these testimonies of the second century two are particularly worthy of notice, viz, those of St. Justin and St. Irenæus.這些證詞，在公元二世紀有兩個特別值得一公告，即那些聖賈斯汀和聖irenæus 。 As the former writer belongs to the first part of that century, and speaks of the canonical Gospels as a well-known and fully authentic collection, it is only natural to think that at his time of writing (about AD 145) the same Gospels, and they only, had been recognized as sacred records of Christ's life, and that they had been regarded as such at least as early as the beginning of the second century of our era.因為前者作家屬於第一部分的世紀裡，聽和說的典型福音，因為一個眾所周知的，並完全真實的收集，這是很自然的以為在他的時候，以書面形式（約公元145 ） ，同時福音，他們只，已被確認為神聖的紀錄，基督的生命，他們已被視為此種至少早在年初的第二個世紀，我們的時代。 The testimony of the latter apologist is still more important.的證詞，後者的代言人仍然是更為重要。 "The very absurdity of his reasoning testifies to the well-established position attained in his day by the four Gospels, to the exclusion of all others. Irenæus' bishop was Potinus who lived to the age of 90, and Irenæus had known Polycarp in Asia Minor. Here are links of connexion with the past which go back beyond the beginning of the second century" (Adeney). "非常荒謬的，他的推理證明行之有效的既定立場，實現了他在一天，由4個福音，排斥所有其他人。 irenæus '主教potinus人活到90歲，和irenæus已知道利卡爾普致斐利在亞洲未成年人，以下是一些環節的聯接，與以往那種回去以後開始的公元二世紀" （ adeney ） 。
In the writings of the Apostolic Fathers one does not, indeed, meet with unquestionable evidence in favour of only four canonical Gospels.在該著作的使徒父親沒有，而事實上，滿足與不容置疑的證據，反對者只有4個典型福音。 But this is only what one might expect from the works of men who lived in the very century in which these inspired records were composed, and in which the word Gospel was yet applied to the glad tidings of salvation, and not to the written accounts thereof.不過，這只是人們可期望從工程的男子，他們住在很世紀中，這些靈感記錄人組成，並在其中字福音尚未應用到福音的救恩，而不是書面的帳目有。
(3) Chief Differences between Canonical and Apocryphal Gospels From the outset, the four Gospels, the sacred character of which was thus recognized very early, differed in several respects from the numerous uncanonical Gospels which circulated during the first centuries of the Church. （ 3 ）行政區別典型和猜測福音，從一開始，這4個福音，神聖的特色是公認的，因此很早就，不同於在幾個方面從眾多uncanonical福音傳閱，其中在第一世紀的教會。 First of all, they commended themselves by their tone of simplicity and truthfulness, which stood in striking contrast with the trivial, absurd, or manifestly legendary character of many of those uncanonical productions.首先，他們稱讚自己，他們的口氣是簡單易明真，而站在鮮明對比的，與瑣碎的，是荒謬的，或明顯具有傳奇色彩的特點許多這些uncanonical製作。 In the next place, they had an earlier origin than most of their apocryphal rivals, and indeed many of the latter productions were directly based on the canonical Gospels.在未來的地方，他們較早起源比他們大部分的猜測競爭對手，而事實上許多後者製作人直接基於典型福音。 A third feature in favour of our canonical records of Christ's life was the purity of their teachings, dogmatic and moral, over against the Jewish, Gnostic, or other heretical views with which not a few of the apocryphal gospels were tainted, and on account of which these unsound writings found favour among heretical bodies and, on the contrary, discredit in the eyes of Catholics.第三個特點，有利於我們的典型記錄基督的生命是純潔的，他們的教義，教條式的道德，對猶太人，諾斯替，或其他邪教意見，其中就有不少的猜測福音被蒙上污點，就交代這些不健全的著作，發現贊成其中的邪教組織，與此相反，抹黑，在眼睛的天主教徒。 Lastly, and more particularly, the canonical Gospels were regarded as of Apostolic authority, two of them being ascribed to the Apostles St. Matthew and St. John, respectively, and two to St. Mark and St. Luke, the respective companions of St. Peter and St. Paul.最後，更具體地說，典型福音被視為教廷權威，其中有兩個被歸因於該使徒聖馬太和聖約翰，分別與兩到聖馬克和聖盧克，各自同伴聖。彼得和聖保羅。 Many other gospels indeed claimed Apostolic authority, but to none of them was this claim universally allowed in the early Church.其他許多福音的確聲稱使徒權威，但他們都不是這種說法普遍獲准在早期教會的使命。 The only apocryphal work which was at all generally received, and relied upon, in addition to our four canonical Gospels, is the "Gospel according to the Hebrews".唯一的猜測工作，這是在所有普遍歡迎，依靠的，除了我們四個典型福音，是"福音根據希伯來人" 。 It is a well-known fact that St. Jerome, speaking of this Gospel under the name of "The Gospel according to the Nazarenes", regards it as the Hebrew original of our Greek canonical Gospel according to St. Matthew.這是一個眾所周知的事實，聖杰羅姆，談到這個福音的名義下， "福音據該nazarenes " ，把它看作是希伯來語原來我們的希臘語典型福音根據聖馬太。 But, as far as can be judged from its fragments which have come down to us, it has no right to originality as compared with our first canonical Gospel.不過，據，可以判斷出它的片段，其中已回落對我們來說，它無權以原創性相比，我們的第一典型福音。 At a very early date, too, it was treated as devoid of Apostolic authority, and St. Jerome himself, who states that he had its Aramaic text at his disposal, does not assign it a place side by side with our canonical Gospels: all the authority which he ascribes to it is derived from his persuasion that it was the original text of our First Gospel, and not a distinct Gospel over and above the four universally received from time immemorial in the Catholic Church.在非常早的日期，也被視為缺乏使徒權威，和聖杰羅姆自己，他說，他有其阿拉米文文在他的處置，並沒有為它指定一個地方，並排與我們的典型福音：所有權威，他賦予它的是來自他的勸導，這是原文，我們的第一福音，而不是一個獨特的福音超過以上四個普遍收到了從遠古時期，在天主教教會。
(4) Order of the Gospels （ 4 ）治安的福音
While the ancient lists, versions, and ecclesiastical writers agree in admitting the canonical character of only four Gospels, they are far from being at one with regard to the order of these sacred records of Christ's words and deeds.而古老的清單，版本，和教會作家同意，在承認典型特徵的只有4個福音，他們遠遠沒有得到一個關於該命令的，這些神聖的記錄耶穌的言行。 In early Christian literature, the canonical Gospels are given in no less than eight orders, besides the one (St. Matthew, St. Mark, St. Luke, St. John) with which we are familiar.在早期基督教文學，典型福音，是由於在不少於8個訂單，除了一（聖馬太，聖馬克，聖盧克，聖約翰）與我們所熟悉的。 The variations bear chiefly on the place given to St. John, then, secondarily, on the respective positions of St. Mark and St. Luke.變異緊，主要是對地方給予聖約翰，然後，其次，就各自立場的聖馬克和聖盧克。 St. John passes from the fourth place to the third to the second, or even to the first.聖約翰通行證，從第四位到第三到第二，甚至第一。 As regards St. Luke and St. Mark, St. Luke's Gospel is often placed first, doubtless as being the longer of the two, but at times also second, perhaps to bring it in immediate connexion with the Acts, which are traditionally ascribed to the author of our Third Gospel.至於聖盧克，聖馬克，聖路加的福音往往是放在第一，毫無疑問會被稱為更長的兩個，但有時也居第二名，甚至有可能使這立即與Connexion公司的行為，這是傳統上屬於作者對我們的第三個福音。
Of these various orders, the one which St. Jerome embodied in the Latin Vulgate, whence it passed into our modern translations, and even into the Greek editions of the New Testament, is unquestionably the most ancient.這些不同的訂單，其中聖杰羅姆體現在拉丁語vulgate ，何時會有它通過成為我國現代翻譯，甚至到了希臘版本的新約聖經，無疑是最古老的。 It is found in the Canon of Muratori, in St. Irenæus, in St. Gregory of Nazianzus, in St. Athanasius, in the lists of the sacred books drawn up by the Councils of Laodicea and of Carthage, and also in the oldest Greek uncial Manuscripts.: the Vatican, the Sinaitic, and the Alexandrine.它是在發現佳能的muratori ，在聖irenæus ，在聖格雷戈里的nazianzus ，在聖athanasius中，在清單的神聖書籍制定了由議會的勞迪西亞和迦太基，並在最古老的希臘uncial手稿。 ：梵蒂岡，西乃半島，和亞歷山大。 Its origin is best accounted for by the supposition that whoever formed the Gospel collection wished to arrange the Gospels in accordance with the respective date which tradition assigned to their composition.它的起源是最好的比重由假設說，誰形成了福音收集有意安排福音按照各自的日期，其中的傳統分配給它們的組成。 Thus, the first place was given to St. Matthew's Gospel, because a very early tradition described the work as originally written in Hebrew, that is, in the Aramaic language of Palestine.因此，首先是考慮到聖馬太福音的，因為非常早的傳統，闡述了工作，作為原本寫在希伯來語，也就是在阿拉姆語的巴勒斯坦人。 This, it was thought, proved that it had been composed for the Jewish believers in the Holy Land, at a date when the Apostles had not yet started to preach the glad tidings of salvation outside of Palestine, so that it must be prior to the other Gospels written in Greek and for converts in Greek-speaking countries.對此，有人以為，證實它已組成為猶太信徒在聖地，在何時使徒還沒有開始，以宣揚福音的救恩以外的巴勒斯坦，那麼它必須事先向其他福音寫在希臘語，並轉換成希臘文為母語的國家。 In like manner, it is clear that St. John's Gospel was assigned the last place, because tradition at a very early date looked upon it as the last in the order of time.同樣地，但顯然聖約翰的福音被指派最近的地方，因為傳統是在一個非常早日看，它作為最後在議事程序的時間。 As to St. Mark and St. Luke, tradition ever spoke of them as posterior to St. Matthew and anterior to St. John, so that their Gospels were naturally placed between those of St. Matthew and St. John.至於聖馬克和聖盧克，傳統任何時候都談到了他們作為後到聖馬太和前壁，以聖約翰，使他們的福音，自然放在那些聖馬修和聖約翰。 In this way, as it seems, was obtained the present general order of the Gospels in which we find, at the beginning, an Apostle as author; at the end, the other Apostle; between the two, those who have to derive their authority from Apostles.這樣，因為它看來，獲得本一般性秩序福音中，我們發現，在開始時，一個傳道者，因為作者在結束外，其他使徒;兩國之間的，是那些必須源於其權力從使徒。
The numerous orders which are different from the one most ancient and most generally received can easily be explained by the fact that after the formation of the collection in which the four Gospels were for the first time united, these writings continued to be diffused, all four separately, in the various Churches, and might thus be found differently placed in the collections designed for public reading.眾多的命令，這些命令是不同的一個最古老和最普遍受到了可以很容易被解釋的事實後，形成了集，其中四福音書是為第一次團結起來，這些文章繼續被分散，這四另外，在各個教堂，並有可能因此被發現有不同的放置在收藏品的設計，供市民閱讀。 It is likewise easy in most cases to make out the special reason for which a particular grouping of the four Gospels was adopted.這是同樣容易的，在大多數情況下作出了特別的理由，其中某一集團的四大福音書獲得通過。 The very ancient order, for instance, which places the two Apostles (St. Matthew, St. John) before the two disciples of Apostles (St. Mark, St. Luke) may be easily accounted for by the desire of paying a special honour to the Apostolic dignity.非常古老的秩序，比如，把兩個門徒（聖馬太，聖約翰） ，然後兩個弟子的使徒（聖馬克，聖盧克） ，可輕易比重由年初的慾望付出了特殊的榮譽以使徒尊嚴。 Again, such an ancient order as Matthew, Mark, John, Luke, bespeaks the intention of coupling each Apostle with an Apostolic assistant, and perhaps also that of bringing St. Luke nearer to the Acts, etc.再次，這種古老的秩序作為馬太，馬克，約翰，路加， bespeaks的意圖耦合使徒每一個使徒助理，或許也就是把聖盧克較接近行為等。
(5) Classification of the Gospels （ 5 ）分類的福音
The present order of the Gospels has the twofold advantage of not separating from one another those Evangelical records (St. Matthew, St. Mark, St. Luke) whose mutual resemblances are obvious and striking, and of placing at the end of the list of the Gospels the narrative (that of St. John) whose relations with the other three is that of dissimilarity rather than of likeness.目前常規的福音書有兩方面的優點是不脫離互相那些福音記錄（聖馬太，聖馬克，聖盧克） ，其相互相似之處，是明顯和突出，並把在去年底名單福音敘事（即聖約翰）的關係，與其他三是在不相似，而不是相似性。 It thus lends itself well to the classification of the Gospels which is now generally admitted by Biblical scholars.因此，它本身以及以分類福音，這是現在人們普遍承認的聖經學者。 St. Matthew, St. Mark, and St. Luke are usually grouped together, and designated under the common name of the Synoptic Gospels.聖馬太，聖馬克，聖盧克通常集中，並指定根據通用名稱的天氣福音。 They derive this name from the fact that their narratives may be arranged and harmonized, section by section, so as to allow the eye to realize at a glance the numerous passages which are common to them, and also the portions which are peculiar either to only two, or even to only one, of them.它們來源於這個名字來自一個事實，即他們的敘述，可安排和協調，逐節，因此，為使眼睛實現一看眾多的通道，這些都是常見的，他們也是其中的部分特有要么只兩，或什至只是其中之一，他們的。 The case stands very differently with regard to our Fourth Gospel.目前情況下非常不同的方面，我們的第四個福音。 As it narrates but a few incidents in common with the Synoptists, and differs from them in respect to style, language, general plan, etc., its chief parts refuse to be included in a harmony such as may be framed by means of the first three Gospels.因為它敘述了，但發生了幾共通點與synoptists ，不同於他們在尊重作風，語言，總體規劃等，它的主要部分，拒絕將包含在一個和諧等，可誣陷的手段第一3個福音。 While, therefore, the Synoptic narratives are naturally put together into one group, St. John's record is rightly considered as standing apart and as, so to speak, making up a class by itself (see SYNOPTICS).因此，雖然天氣的敘述，自然是放在一起成為一個集團，聖約翰的記錄，這是十分正確視為常委會除了和作為，可以這麼說，佔一類本身（見synoptics ） 。
(6) The Gospels and the Oral Gospel （ 6 ）福音書和口頭福音
All recent critics admit that the contents of our four Gospels are intimately connected with more primitive accounts of Christ's life, which may be described, in a general way, as an Oral Gospel.最近所有的批評者承認的內容，我們四福音息息相關，與更原始的帳目，基督的生命，這可以說，在一般的方式，作為一個口腔福音。 They are well aware that Jesus Himself did not consign to writing His own teachings, and directed His Apostles not to write, but to preach, the Gospel to their fellow-men.他們都清楚知道耶穌本人未委託寫他自己的教義，並指示他的門徒，不要寫的，但傳教，福音，他們的老鄉男人。 They regard as an undoubted fact that these first disciples of the Master, faithful to the mission which He had entrusted to them, began, from the day of Pentecost on, boldly to declare by word of mouth what they had seen and heard (cf. Acts 4:2), considering as a special duty of theirs "the ministry of the word" (Acts 6:4).他們認為，作為一個不容置疑的事實是，這些第一弟子的主人，忠於使命，他已經委託給他們，開始時，從五旬節上，大膽申報，由口碑相傳，他們看到和聽到的（參見行為4時02分） ，考慮到作為一個特殊的責任，他們的"運輸部的字" （使徒六四） 。 It is plain, too, that those whom the Apostles immediately selected to help them in the discharge of this most important mission had to be, like the Apostles themselves, able to bear witness to the life and teachings of Christ (cf. Acts 1:21 sq.).這是平原，相信那些使徒們立即選定，以協助他們在履行這一最重要的使命，要像使徒自己，才能見證生命和教誨基督（參見行為1 ： 21平方米） 。 The substance of the Evangelical narratives would thus be repeated viva voce by the early teachers of Christianity, before any one of them bethought himself to set it down in writing.實質福音的敘述，因此屢次借助由早期的教師基督教之前，我們不會，其中一人bethought自己成立該寫下來。 It can be readily seen that such Apostolic teaching was then inculcated in words which tended to assume a stereotyped form of expression, similar to that which we find in the Synoptic Gospels.它可以很容易看出，這樣的使徒的教誨，當時培養的話往往承擔千篇一律的表現形式，類似這其中我們發現，在天氣福音。 In like manner, also, one can easily realize how the Apostles would not be concerned with the exact order of events narrated, and would not aim at completeness in telling what they "had seen and heard".同樣地，同時，人們可以很容易實現，如何使徒們不會關心的確切順序的事件敘述，並不能著眼於完整地告訴他們： "已經看到和聽到的" 。 Thus, according to this opinion, was gradually formed what may be called the "Oral Gospel", that is, a relation of Christ's words and deeds, parallel, in respect to matter and form, to our canonical Gospels.因此，根據這個意見，逐步形成有什麼可以被稱為"口腔福音" ，即是一個關係基督的言行，並行，在尊重事和形式，對我們的典型福音。 In view of this, critics have endeavoured to find out the general contents of this Oral Gospel by means of the second part of the Book of the Acts, by a study of the doctrinal contents of the Epistles of St. Paul, and more particularly by a close comparison of the Synoptic narratives; and it may be freely said that their efforts in that direction have met with considerable success.有見及此，批評者一直在努力尋找出一般的內容，這一口頭福音的方法第二部分的圖書的行為，由一個研究理論的內容，教會中的聖保羅身上，特別是由密切比較天氣的敘述，以及它可以自由地說，他們在這方面的努力方向，已經受到了相當大的成功。 As regards, however, the precise relation which should be admitted between our canonical Gospels and the Oral Gospel, there is still, among contemporary scholars, a variety of views which will be set forth and examined in the special articles on the individual Gospels.至於，不過，確切的關係，而應該承認，我們之間的典型福音和口頭福音，還存在，其中包括當代學者，各種各樣的意見，其中將提出和審議了在特別條款對個別福音。 Suffice it to say, here, that the theory which regards the canonical Gospels as embodying, in substance, the oral teaching of the Apostles concerning the words and deeds of Christ is in distinct harmony with the Catholic position, which affirms both the historical value of these sacred records and the authoritative character of the Apostolic traditions, whether these are actually consigned to writing or simply enforced by the ever living voice of the Church.足以說明問題，在此，該理論對於典型福音的體現，在本質上，口語教學的使徒有關言行基督是截然不同的和諧與天主教的地位，其中確認雙方的歷史價值這些神聖的記錄和權威人格的使徒傳統，無論這些問題，其實是寄售，以書面或乾脆強迫由以往生活的聲音了教堂。
(7) Divergences of the Gospels （ 7 ）分歧的福音
The existence of numerous and, at times, considerable differences between the four canonical Gospels is a fact which has long been noticed and which all scholars readily admit.存在眾多，有時甚至相當大的分歧， 4個典型福音是一個事實，即長期以來一直注意到，和所有學者願意承認。 Unbelievers of all ages have greatly exaggerated the importance of this fact, and have represented many of the actual variations between the Evangelical narratives as positive contradictions, in order to disprove the historical value and the inspired character of the sacred records of Christ's life.信的各年齡段，極大地誇大了這一點的重要性，事實上，有許多代表的實際變化之間的福音敘述的立場是積極的矛盾，以反證的歷史價值和啟發性質的神聖記錄基督的生命。 Over against this contention, sometimes maintained with a great display of erudition, the Church of God, which is "the pillar and ground of the truth" (1 Timothy 3:15), has always proclaimed her belief in the historical accuracy and consequent real harmony of the canonical Gospels; and her doctors (notably Eusebius of Cæsarea, St. Jerome, and St. Augustine) and commentators have invariably professed that belief.以上對這一爭議的，有時保持著一個偉大的展示博學，神的教會，即是"支柱和地面的真相" （ 1提摩太後3:15 ） ，一直宣稱自己的信仰，在歷史的準確性，並作出相應的實和諧的典型福音;和她的醫生（特別是尤西比烏斯的cæsarea ，聖杰羅姆，和聖奧古斯丁）和評論家都自稱這種信念。 As can readily be seen, variations are naturally to be expected in four distinct, and in many ways independent, accounts of Christ's words and deeds, so that their presence, instead of going against, rather makes for the substantial value of the Evangelical narratives.由於可以很容易地看到，變異，自然是可以預料的，在四個不同的，而且在許多方面獨立，帳目基督的言行，使他們的存在，而不是背道而馳，而使得為具有重大價值的福音敘述。 From among the various answers which have been given to the alleged contradictions of the Evangelists we simply mention the following.從各不同的答案，其中已獲得所指稱矛盾的福音，我們簡單地提及以下。 Many a time the variations are due to the fact that not one but two really distinct events are described, or two distinct sayings recorded, in the parallel passages of the Gospels.很多時候，變化是由於這一事實而不是一個兩個真正獨特的事件描述，或兩種截然不同的說法記錄，在平行通道的福音。 At other times, as is indeed very often the case, the supposed contradictions, when closely examined, turn out to be simply differences naturally entailed, and therefore distinctly accounted for, by the literary methods of the sacred writers, and more particularly, by the respective purpose of the Evangelists in setting forth Christ's words and deeds.在其他時候，因為實在是很通常的情況是，假定矛盾時，嚴格審查，搞簡單的差異，自然產生，因此，明顯佔了，由文學的方法神聖的作家，更具體地說，由各自的目的福音，在設置了基督的言行。 Lastly, and in a more general way, the Gospels should manifestly be treated with the same fairness and equity as are invariably used with regard to other historical records.最後，而且在更廣泛的方式，福音應明顯地對待與上年公正與公平，因為都是用來至於其他的歷史記錄。
To borrow an illustration from classical literature, the 'Memoirs' of the Apostles are treated [by unbelievers] by a method which no critic would apply to the 'Memoirs' of Xenophon.借用一個例子，從古典文學， '回憶錄'的門徒是治療[不信]由一個方法，其中沒有影評人將適用於'回憶錄'的色諾芬。 The [Rationalistic] scholar admits the truthfulness of the different pictures of Socrates which were drawn by the philosopher, the moralist, and the man of the world, and combines them into one figure instinct with a noble life, half hidden and half revealed, as men viewed it from different points; but he seems often to forget his art when he studies the records of the Saviour's work. [理性]學者坦承真實性不同的照片，蘇格拉底，其中所得出的哲學家，道德的，而該男子的世界，將它們合併到一個數字本能與一個高尚的生活，有一半隱患，並有一半顯示，作為男人認為這是從不同點，但他似乎往往忘記了他的藝術時，他的研究記錄了救世主的工作。 Hence it is that superficial differences are detached from the context which explains them.因此，它是膚淺的差異是脫離了上下文，其中解釋了他們。 It is urged as an objection that parallel narratives are not identical.這是敦促作為反對平行的敘述是不相同的。 Variety of details is taken for discrepancy.各種細節，是採取差額。 The evidence may be wanting which might harmonize narratives apparently discordant; but experience shows that it is as rash to deny the probability of reconciliation as it is to fix the exact method by which it may be made out.在證據可能是無用的，這可能是協調的敘述顯然是不和諧的，但經驗表明，它是為皮疹否認的概率和解，因為這是確定準確的方法，它可以開出。 If, as a general rule, we can follow the law which regulates the characteristic peculiarities of each Evangelist, and see in what way they answer to different aspects of one truth, and combine as complementary elements in the full representation of it, we may be well contented to acquiesce in the existence of some difficulties which at present admit of no exact solution, though they may be a necessary consequence of that independence of the Gospels which, in other cases, is the source of their united power (Westcott).如果，作為一般規則，我們可以遵循的法律規範特徵的特殊性，每個傳道，看看以何種方式，他們的答案不同方面的一個道理，並結合起來，作為補充的內容有充分的代表權，我們可好知足，以默許存在的一些困難，而目前承認的，沒有確切的解決辦法，雖然他們可能是一個必然後果，即獨立的福音，在其他情況下，根源在於他們聯合電力（ westcott ） 。
Publication information Written by Francis E. Gigot.出版信息寫弗朗西斯體育gigot 。 Transcribed by Douglas J. Potter.轉錄由道格拉斯j.波特。 Dedicated to the Sacred Heart of Jesus Christ The Catholic Encyclopedia, Volume VI.奉獻給聖心耶穌基督天主教百科全書，第六卷。 Published 1909. 1909年出版。 New York: Robert Appleton Company.紐約：羅伯特Appleton還公司。 Nihil Obstat, September 1, 1909. nihil obstat ， 1909年9月1日。 Remy Lafort, Censor.人頭馬lafort ，檢查員。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +約翰米farley ，大主教紐約
Bibliography參考書目
Catholic authors: MEIGNAN, Les Evangiles et la Critique (Paris, 1870); FILLION, Introd.天主教作者：梅尼昂，就業輔導組evangiles等香格里拉批判（巴黎， 1870年） ; fillion ， introd 。 gén. gén 。 aux Evangiles (Paris, 1888); TROCHON ET LESÉTRE, Introd.輔助evangiles （巴黎， 1888年） ;特羅雄等lesétre ， introd 。 à l'Ecriture sainte, III (Paris, 1890); BATIFFOL, Six leçons sur les Evangiles (Paris, 1897); CORNELY, Introd. à l' ecriture聖，三（巴黎， 1890年） ; batiffol ， 6 leçons sur就業輔導組evangiles （巴黎， 1897年） ; cornely ， introd 。 sp.黴菌 (Paris, 1897); JACQUIER, Hist. （巴黎， 1897年） ;雅基耶，歷史。 des Liv.萬麗芙阿薩諾。 du NT, II (Paris, 1905); VERDUNOY, L'Evangile (Paris, 1907); BRASSAC, Manuel biblique, III (Paris, 1908).杜新台幣，二（巴黎， 1905年） ; verdunoy法國樂王吉爾堡（巴黎， 1907年） ; brassac ，曼努埃biblique ，三（巴黎， 1908年） 。 -
Non-Catholic: WESTCOTT, Introd.非天主教： westcott ， introd 。 to the Study of the Gospels (New York, 1887); WILKINSON, Four Lectures on the Early History of the Gospels (London, 1898); GODET, Introd.這項研究報告的福音（紐約， 1887年） ;威爾金森四個講座早期歷史的福音（倫敦， 1898年） ;戈代， introd 。 to the New Test.向新的考驗。 (tr. New York, 1899); ADENEY, Biblical Introduction (New York, 1904) （ tr.紐約， 1899年） ; adeney ，聖經簡介（紐約， 1904年）
This subject presentation in the original English language這一主題演講，在原有的英語
Send an e-mail question or comment to us: E-mail郵件發送問題或意見給我們： 電子郵箱
The main BELIEVE web-page (and the index to subjects) is at http://mb-soft.com/believe/beliechu.html主要相信網頁（和索引科目） ，是在http://mb-soft.com/believe/beliechu.html