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It belongs to the truth of our Lord’s humanity, that he was subject to all sinless human emotions.l
我们主人性的真实性在于，祂顺服于一切无罪的人类情感。
In the accounts which the Evangelists give us of the crowded activities which filled the few years of his ministry, the play of a great variety of emotions is depicted.
在福音书作者给我们关于充满祂事工的几年间密集活动的叙述中，描绘了各种各样情感的表现。
It has nevertheless not proved easy to form a universally acceptable conception of our Lord’s emotional life.
然而，要形成一个普遍可接受的关于我们主的情感生活的概念，并不容易。
Not only has the mystery of the Incarnation entered in as a disturbing factor, the effect of the divine nature on the movements of the human soul brought into personal union with it has been variously estimated.
不仅道成肉身的奥秘成为一个干扰因素，而且神性对与之进入位格性联合的人类灵魂的运动所产生的影响，也被各种不同地评估。
Differences have arisen also as to how far there may be attributed to a perfect human nature movements known to us only as passions of sinful beings.
在多大程度上可以将我们只知道的作为有罪存在者的情欲的运动归于完全的人性，关于这一点也产生了分歧。
Two opposite tendencies early showed themselves in the Church.
教会早期就显示出两种相反的倾向。
One, derived ultimately from the ethical ideal of the Stoa, which conceived moral perfection under the form of apatheia, naturally wished to attribute this ideal dira0eaa to Jesus, as the perfect man.
其中一种，最终源于斯多亚学派的伦理理想，该学派以无情感的形式构想道德完善，自然希望将这种理想的无情感归于耶稣，作为完全人。
The other, under the influence of the conviction that, in order to deliver men from their weaknesses, the Redeemer must assume and sanctify in his own person all human patha, as naturally was eager to attribute to him in its fulness every human pathos.
另一种，在这样的确信影响下，即为了将人从他们的软弱中拯救出来，救赎主必须在祂自己的位格中承担并成圣所有人的情感，同样热切地要将每一种人类情感完全地归于祂。
Though in far less clearly defined forms, and with a complete shifting of their bases, both tendencies are still operative in men’s thought of Jesus.
尽管以远不那么明确界定的形式，并且基础完全转移，这两种倾向在人们对耶稣的思想中仍然在起作用。
There is a tendency in the interest of the dignity of his person to minimize, and there is a tendency in the interest of the completeness of his humanity to magnify, his affectional movements.
出于祂位格尊严的考虑有一种倾向要最小化祂的情感运动，而出于祂人性完整性的考虑有一种倾向要放大祂的情感运动。
The one tendency may run some risk of giving us a somewhat cold and remote Jesus, whom we can scarcely believe to be able to sympathize with us in all our infirmities.
前一种倾向可能会有一些风险，给我们一个有些冷漠和遥远的耶稣，我们很难相信祂能够在我们一切的软弱上同情我们。
The other may possibly be in danger of offering us a Jesus so crassly human as scarcely to command our highest reverence.
后一种倾向可能有危险给我们提供一个如此粗俗人性化的耶稣，以至于几乎不能赢得我们最高的敬畏。
Between the two, the figure of Jesus is liable to take on a certain vagueness of outline, and come to lack definiteness in our thought.
在两者之间，耶稣的形象容易呈现出某种轮廓的模糊性，并在我们的思想中变得缺乏明确性。
It may not be without its uses, therefore, to seek a starting point for our conception of his emotional life in the comparatively few2 affectional movements which are directly assigned to him in the Gospel narratives.
因此，在福音叙述中直接归于祂的相对较少的情感运动中，为我们关于祂情感生活的概念寻求一个起点，可能不是没有用处的。
Proceeding outward from these, we may be able to form a more distinctly conceived and firmly grounded idea of his emotional life in general.
从这些出发向外推进，我们或许能够形成一个关于祂整体情感生活更明确构想和更牢固基础的观念。
It cannot be assumed beforehand, indeed, that all the emotions attributed to Jesus in the Evangelical narratives are intended to be ascribed distinctively to his human soul.3
确实，不能预先假定，在福音叙述中归于耶稣的所有情感都意图明确地归于祂的人类灵魂。
Such is no doubt the common view.
这无疑是普遍的观点。
And it is not an unnatural view to take as we currently read narratives, which, whatever else they contain, certainly present some dramatization of the human experiences of our Lord.4
而且，当我们目前阅读这些叙述时，采取这种观点并非不自然，这些叙述，无论它们还包含什么，肯定呈现了我们主的人类经历的某些戏剧化。
No doubt the naturalness of this view is its sufficient general justification.
毫无疑问，这种观点的自然性是其充分的一般性辩护。
Only, it will be well to bear in mind that Jesus was definitely conceived by the Evangelists as a two-natured person, and that they made no difficulties with his duplex consciousness.
只是，要牢记的是，耶稣被福音书作者明确构想为一个双重性情的位格，并且他们对祂的双重意识没有制造困难。
In almost the same breath they represent him as declaring that he knows the Father through and through and, of course, also all that is in man, and the world which is the theatre of his activities, and that he is ignorant of the time of the occurrence of a simple earthly event which concerns his own work very closely; that he is meek and lowly in heart and yet at the same time the Lord of men by their relations to whom their destinies are determined, — “no man cometh unto the Father but by me.”
他们几乎在同一口气中描述祂宣告祂完全认识父，当然也认识人里面的一切，以及作为祂活动舞台的世界，同时又说祂不知道一个与祂自己工作密切相关的简单世俗事件发生的时间；祂是心里柔和谦卑的，然而同时又是人类的主，人们的命运由他们与祂的关系决定——”若不藉着我，没有人能到父那里去。”
In the case of a Being whose subjective life is depicted as focusing in two centers of consciousness, we may properly maintain some reserve in ascribing distinctively to one or the other of them mental activities which, so far as their nature is concerned, might properly belong to either.
对于一个其主观生活被描绘为集中在两个意识中心的存在，我们可以适当地保持某种保留，不明确地将心智活动归于其中的一个或另一个，就这些活动的性质而言，它们可能恰当地属于任何一个。
The embarrassment in studying the emotional life of Jesus arising from this cause, however, is more theoretical than practical.
然而，由此原因在研究耶稣的情感生活时所产生的困扰，更多是理论上的而非实际上的。
Some of the emotions attributed to him in the Evangelical narrative are, in one way or another, expressly assigned to his human soul.
在福音叙述中归于祂的一些情感，以这种或那种方式，明确地被指派给祂的人类灵魂。
Some of them by their very nature assign themselves to his human soul.
其中一些情感根据其本质就自行归属于祂的人类灵魂。
With reference to the remainder, just because they might equally well be assigned to the one nature or the other, it may be taken for granted that they belong to the human soul, if not exclusively, yet along with the divine Spirit; and they may therefore very properly be used to fill out the picture.
关于其余的情感，正因为它们可以同样恰当地归于一个性情或另一个性情，可以理所当然地认为它们属于人类灵魂，即使不是专属的，也是与神圣之灵一起；因此它们可以非常恰当地被用来完善这幅图画。
We may thus, without serious danger of confusion, go simply to the Evangelical narrative, and, passing in review the definite ascriptions of specific emotions to Jesus in its records, found on them a conception of his emotional life which may serve as a starting-point for a study of this aspect of our Lord’s human manifestation.
因此，我们可以毫无严重混淆危险地简单地回到福音叙述，并且，审查其记录中对耶稣具体情感的明确归属，在它们之上建立关于祂情感生活的概念，这可以作为研究我们主人性显现的这一方面的起点。
The establishment of this starting-point is the single task of this essay.
建立这个起点是本文的唯一任务。
No attempt will be made in it to round out our view of our Lord’s emotional life.
本文不会试图使我们对主的情感生活的看法完善。
It will content itself with an attempt to ascertain the exact emotions which are expressly assigned to him in the Evangelical narrative, and will leave their mere collocation to convey its own lesson.
它将满足于试图确定在福音叙述中明确归于祂的确切情感，并将让它们的单纯排列来传达其自身的教训。
We deceive ourselves, however, if their mere collocation does not suffice solidly to ground certain very clear convictions as to our Lord’s humanity, and to determine the lines on which our conception of the quality of his human nature must be filled out.
然而，如果它们的单纯排列不足以牢固地奠定关于我们主人性的某些非常清晰的确信，并确定我们关于祂人性品质的概念必须沿着哪些路线来充实，我们就是在自欺。
Table of Contents
目录
Introduction
引言
I. Compassion and Love
一、怜悯与爱
II. Indignation and Annoyance
二、愤慨与恼怒
III. Joy and Sorrow
三、喜乐与忧愁
IV. Conclusion
四、结论
Endnotes
尾注