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"The Final, Ultimate or Last Adam" is a title given to Jesus in the New Testament.〔Watson E. Mills, Roger Aubrey Bullard, eds, ''Mercer dictionary of the Bible''. 1998, p. 10. ISBN 0-86554-373-9〕〔James D. G. Dunn, ''The Theology of Paul the Apostle''. 2006, p. 241 (). ISBN 0802844235〕 Similar titles that also refer to Jesus include Second Adam and New Adam. John MacArthur equates the Last Adam with the Second Adam.〔John MacArthur, ''Matthew 1–7, Volume 1''. 1985, p. 132. ISBN 0802407552〕 Twice in the New Testament an explicit comparison is made between Jesus and Adam. In Romans 5:12–21, Paul argues that "just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous" (Romans 5:19, NIV). In 1 Corinthians 15:22, Paul argues that "as in Adam all die, so in Christ all will be made alive," while in verse 45 he calls Jesus the "last/ultimate/final Adam". John Henry Newman used the phrase "Second Adam" in his hymn "Praise to the Holiest in the height", first appearing in ''The Dream of Gerontius'':
The title "New Adam" is emphasised in the Recapitulation theory of atonement. ==The Pauline representation== Paul the Apostle contrasted Adam and Christ as two corporate personalities or representatives (; 1 Cor. 15:20–3, 45–9) and saw human beings as bearing the image of both Adam and Christ (1 Cor. 15:49). Where Adam's disobedience meant sin and death for all, Christ's obedience more than made good the harm due to Adam by bringing righteousness and abundance of grace ().〔In his book, ''Christology in the Making'' (1989) p. 115, Christian scholar J.D.G. Dunn assembles evidence to show how not only but also interpret the human condition, at least partly, in the light of the creation and fall narratives of Genesis.〕 As a "life-giving spirit", the last Adam is risen from the dead and will transform us through resurrection into a heavenly, spiritual existence (1 Cor. 15:22, 45, 48–9). Thus Paul's Adam Christology involved both the earthly Jesus' obedience (Rom. 5) and the risen Christ's role as giver of the Spirit (1 Cor. 15).〔An explicit Adam Christology seems to have been introduced by Paul himself — first in 1 Cor. 15 and then in Rom. 5: cf. J.A. Fitzmyer, ''Romans''. New York: Doubleday (1993), pp. 136, 406, 412.〕 The same symbol, used to express Christ as the corporate, representative personality (and Adam as a his foreshadow, per Rom. 5:14), was taken up to express Christ's being: he is "the last Adam" (1 Cor. 15:45), or the "second man from heaven", and one not made "from earth, of dust" (1 Cor. 15:47; see Gen. 2:7).〔For this specific section and themes, compare Gerald O'Collins, ''Christology: A Biblical, Historical, and Systematic Study of Jesus''. Oxford:Oxford University Press, 2009, pp. 24–41.〕 Some scholars detect an Adamic reference in several other New Testament passages: for example, in the language about "the glory of Christ, who is the image (Gr.:''eikōn'') of God" (2 Cor. 4:4). Perhaps this is an echo of the language of about Adam being created in the divine image. If so, Paul would be thinking here of Christ as the ideal Adam, with his humanity perfectly expressing the divine image. But this exegesis is not fully convincing.〔As the divine ''eikōn'' or image (2 Cor. 4:4), Christ reveals God. The "glory" which becomes visible on the face of Christ is his own glory or, equivalently, "the glory of God" (2 Cor. 4:6). Cf. J.A. Fitzmyer, "Glory Reflected on the Face of Christ and a Palestinian Jewish Motif", ''Theological Studies'', 42 (1981), pp. 630–44; M. J. Harris, ''The Second Epistle to the Corinthians'', Grand rapids, Mich.: Eerdmans (2005), pp. 330–31.〕 One may likewise be less than fully convinced by those who find a reference to Adam in two hymnic or at least poetic passages: and . 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Last Adam」の詳細全文を読む スポンサード リンク
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