General Information一般信息

A creed is a brief, authorized summary of the Christian doctrine that is sometimes recited in church services as an affirmation of faith.一个简单的信条是,认可信仰基督教教义的摘要是在教会服务,有时背诵的肯定。Formulations of the Christian faith, presumably taken as the basis of teaching and evangelization, are to be found in the New Testament, although in a rudimentary form as in 1 Cor.信仰基督教的配方,可能采取的福传的基础教学,并要在新约中发现,尽管在1肺心病初级形式的研究。12:3.12:3。St. Paul wrote of believers who submitted without reservation to the creed that they were taught (Rom. 6:17).圣保罗说,信徒谁)提交无保留6:17的信条,他们教(罗马书。

Of the two classical creeds, the Apostles' Creed belongs in its essential content to the apostolic age, although it is not the work of the Apostles.在这两个经典教义, 使徒们信条是属于它的基本内容,在使徒时代,虽然它不是使徒工作的。It had its origin in the form of a confession of faith used in the instruction of catechumens and in the liturgy of Baptism.它起源于慕道形式的招供教学中使用的信仰和礼仪的洗礼。The creed may have been learned by heart and at first transmitted orally (to protect it from profanation).该信条可能已熟读并在第一次转交口头(保护亵渎它从)。It is based on a formula current at Rome c.它是基于一个公式目前在罗马角200, although the present form of the text did not appear before the 6th century. 200,虽然目前的案文的形式并没有出现在6世纪。It is used by Roman Catholics and many Protestant churches but has never been accepted by the Eastern Orthodox churches.它由许多罗马天主教徒和新教教会,但从来没有被教会所接受东正教。

The other classical creed, the Nicene, was an expression of the faith of the church as defined at the Councils of Nicaea (325) and Constantinople (381), and later reaffirmed at the Councils of Ephesus (431) and Chalcedon (451).其他古典信条, 尼西亚,是一个教会的信仰表达了作为)所界定在安理会尼西亚(325)和君士坦丁堡(381,后来)重申安理会在以弗所(431)和迦克墩(451。 Based probably on the baptismal creed of Jerusalem, the Niceno - Constantinopolitan Creed contained a fuller statement concerning Christ and the Holy Spirit than the earlier formula.基于对可能的尼切诺洗礼信条耶路撒冷, -君士坦丁堡信条载有更充分的声明中关于耶稣和圣灵比以前的公式。Its use in eucharistic worship is not much earlier than the 5th century.它的使用在圣体崇拜没有多少世纪以前比五。The so - called Filioque ("and the Son") clause, expressing the double procession of the Spirit, was added at the Third Council of Toledo (589).所谓-所谓Filioque(“和子”)的条款,表达了双重游行的精神,是加在第三届理事会托莱多(589)。The Nicene Creed is used by Roman Catholics, many Protestants, and the Eastern Orthodox; the last, however, reject the Filioque clause.尼西亚信条是使用罗马天主教徒,许多新教徒和东正教,最后一次,但是,拒绝filioque条款。

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The Athanasian Creed (sometimes known as the Quicunque, from the opening Latin word) was first clearly referred to in the 6th century, and the attribution to Athanasius is untenable. 他那修信经 (有时Quicunque称为这个词,从开幕拉丁)首次明确提到的第六届世纪,和亚他那修归于是站不住脚的。 It is Latin in origin, and in the Middle Ages it was regularly used in church services.它是起源于拉丁语,在中世纪,人们经常使用的服务,在教堂里。Since the Reformation the liturgical use of the Athanasian Creed has been confined mainly to the Roman Catholic church and the Anglican Communion, although it is now infrequently recited.由于改革的亚他那修信经礼仪使用只限于主要是罗马天主教会和圣公会,虽然现在已是经常背诵。

Ross MacKenzie罗斯麦肯齐

Bibliography 书目
JND Kelly, Early Christian Creeds (1972); JH Leith, ed., Creeds of the Churches (1982); P Schaff, The Creeds of Christendom (1977). JND的凯利,早期1972年)基督教教义(;家雷斯,教育署。,教义的教会(1982年); p沙夫,教义的基督教(1977年)。

Creed, Creeds信条,信条

Advanced Information先进的信息

"Creed" derives from the Latin credo, "I believe."“信条”的信条源于拉丁文,“我相信。”The form is active, denoting not just a body of beliefs but confession of faith.该表格是积极的,表明的不只是身体的信仰,但信仰的自白。This faith is trust: not "I believe that" (though this is included) but "I believe in."这个信念是信任:不是“我相信”(虽然这是包括在内),但“我相信,只有”It is also individual; creeds may take the plural form of "we believe," but the term itself comes from the first person singular of the Latin: "I believe."这也是个人;信条可能采取复数形式,我们相信“,”但这个词本身来自拉丁美洲的第一人奇异:“我相信。”

Biblical Basis圣经基础

Creeds in the developed sense plainly do not occur in Scripture.感信条在发达国家显然不会出现在圣经。Yet this does not put them in antithesis to Scripture, for creeds have always been meant to express essential biblical truths.然而,这并不使他们以圣经的对立面,为信仰一直意思表达基本圣经真理。Furthermore, Scripture itself offers some rudimentary creedal forms that provide models for later statements.此外,经文本身提供了一些基本的教义形式的陈述后,提供模型。The Shema of the OT (Deut. 6:4 - 9) falls in this category, and many scholars regard Deut.9玛的催产素(申命记6:4 - )属于这一类,许多学者认为申命记。26:5 - 9 as a little credo.26:5 - 9有点信条。In the NT many references to "traditions" (2 Thess. 2:15), the "word of the Lord" (Gal. 6:6), and the "preaching" (Rom. 16:25) suggest that a common message already formed a focus for faith, while confession of Jesus as Christ (John 1:41), Son of God (Acts 8:37), Lord (Rom. 10:9), and God (John 20:28; Rom. 9:5; Titus 2:13) constitutes an obvious starting point for the development of creeds in public confession.在(2帖新台币不少人提到“传统”。2:15),在主“字的”(加拉太书6:6),和“说教”(罗马书16:25)认为一个共同的信息已经形成了一个信念为重点,而耶稣的自白作为基督(约翰1:41),上帝的儿子(使徒8:37),主(罗马书10:9),神(约翰20:28;光盘。9 :5;提多书2:13)在公共招供信条构成一个明显的起点发展。

Indeed, if Acts 8:37 is authentic, it offers at the very first a simple creedal confession in baptism.事实上,如果行为8:37是真实的,它提供的是,在第一次以一个简单的洗礼教义的自白。This is, of course, exclusively Christological (cf. baptism in Christ's name in Acts 8:16; 10:48), leading to the theory that creeds consisted originally only of the second article.这是,当然,完全基督(参见洗礼,在基督的名字在行为8:16,10:48),导致理论信条文章由最初只在第二位。 Nevertheless, the NT also contains many passages, culminating in Matt.不过,新台币也包含许多段落,马特最终研究。28:19, which include either the Father or the Father and the Holy Spirit in a more comprehensive Trinitarian formulation of a doctrinal, confessional, or liturgical type. 28:19,其中包括制定一个教义,教派,或礼仪式无论是父亲或父亲和全面三位一体的圣灵更。

Creedal Functions教义功能


When more fixed creedal forms began to emerge out of the biblical materials, they probably did so first in the context of baptism.当越来越多的形式固定教义开始出现出圣经的材料,他们很可能这样做,首先在洗礼范围内。A creed offered the candidates the opportunity to make the confession of the lips demanded in Rom.一个信条所提供的候选人的机会,使嘴唇招供的ROM要求英寸10:9 - 10.10:9 - 10。 At first the form of words would vary, but familiar patterns soon began to develop.起初的话形式会有所不同,但熟悉的模式很快就开始发展。Fragmentary creeds from the second century, eg, the DerBalyzeh Papyrus, support the thesis that creeds quickly became Trinitarian, or were so from the outset. This is implied also in Didache VII.1 and substantiated by the Apostolic Tradition of Hippolytus.零零碎碎的信条从公元二世纪,例如,DerBalyzeh纸莎草纸,支持论点,即迅速成为三位一体的教义,或从一开始就如此。这也意味着在十二使徒遗训七.1和希波吕托斯证实了传统的使徒。 The common view is that the mode of confession was responsive rather than declaratory.共同的看法是,供认是反应模式,而不是宣言。


With a view to the baptismal confession, creeds soon came to serve as a syllabus for catechetical instruction in Christian doctrine.随着一期的洗礼供认,信仰很快就成为一个基督教的教义教理教学的课程纲要。The level of teaching might vary from simple exposition to the advanced theological presentation of the Catecheses of Cyril of Jerusalem in the fourth century.在教学水平可能有所不同,从简单的论述,以先进的神学介绍西里尔耶路撒冷的Catecheses在第四世纪。All candidates, however, were to acquire and display some understanding of the profession they would make. A sincere commitment was demanded as well as intellectual apprehension.所有候选人,但要获得和显示一些了解,使他们的专业。一个真诚的承诺要求,以及智力忧虑。


The rise of heresies helped to expand the first rudimentary statements into the more developed formulas of later centuries.崛起的歪理邪说有助于扩大以后的几个世纪第一个比较发达的公式为基本的报表。A phrase like "maker of heaven and earth" was probably inserted to counteract the Gnostic separation of the true God from the creator, while the reference to the virgin birth and the stress on Christ's death safeguarded the reality of Jesus' human life and ministry.一个地球短语喜欢和“制造商的天堂”可能是插入,抵消了创作者的真神从诺斯底分离,而出生参考处女和死亡胁迫对基督保障部现实耶稣的人的生命和。 The Arian heresy produced another crop of additions (notably "of one substance with the Father") designed predominantly to express Christ's essential deity.阿里安异端产生的另一种补充作物与父亲(特别是物质的“一”),目的主要是表达基督的基本神。These modifications gave the creeds a new function as a key to the proper understanding of Scripture (Tertullian) and as tests of orthodoxy for the clergy.这些修改了的经文(良)信仰的一种新功能的正确认识作为一个关键的测试和正统的神职人员。


Being used in baptism, creeds had from the very first a liturgical function.洗礼的被使用,信条已经从最初的1礼仪功能。It was seen, however, that confession of faith is a constituent of all true worship.有人看到,但是,信仰的供认是一切真正崇拜的成分。This led to the incorporation of the Nicene Creed into the regular eucharistic sequence, first in the East, then in Spain, and finally in Rome. Placing the creed after the reading of Scripture made it possible for believers to respond to the gospel with an individual or congregational affirmation of faith.这导致了尼西亚信条纳入到经常圣体序列,首先在东部地区,然后在西班牙,最后在罗马。配售圣经的信条阅读后,使得信徒回应福音与个人或公理肯定的信念。

The Three Creeds三信条


In Christian history three creeds from the early church have achieved particular prominence.在基督教历史上三教会信条从早期取得了特别突出。The first was supposedly written by the apostles under special inspiration and thus came to be called the Apostles' Symbol or Creed (Synod of Milan, 390). Lorenzo Valla finally refuted the story of its origin, which the East never accepted, and scholars now recognize that while the old Roman Creed (expounded by Rufinus, 404) no doubt underlies it, it derives from various sources.首先是所谓的灵感写的特别的使徒下,从而来到被称为使徒们的信条符号或(390主教米兰)。洛伦佐瓦拉批驳了现在终于故事的起源,其中东部地区从未接受过,学者认识到,虽然旧的罗马信条(404阐述了由Rufinus)毫无疑问,它的基础,它的来源来自多方面的。 In its present form it is known only from the eighth century and seems to have come from Gaul or Spain.在目前已知的唯一形式是从公元8世纪,似乎有来自高卢和西班牙。Nevertheless it came into regular use in the West, and the Reformers gave it their sanction in catechisms, confessions, and liturgies.尽管如此,它诞生在西方经常使用,而它自己招供了改革者在要理问答制裁,以及礼仪。


Despite its name, the Nicene Creed must be distinguished from the creed of Nicaea (325).尽管它的名字,尼西亚信必须有别于尼西亚信条的(325)。Yet it embodies in altered form, and without the anathemas, the Christological teaching which Nicaea adopted in answer to Arianism.然而,它体现在改变形式,而没有anathemas,基督教的答案是通过到尼西亚阿里乌教派。 It probably rests on creeds from Jerusalem and Antioch.它可能依赖于从耶路撒冷和安提阿信条。Whether it was subscribed at Constantinople I in 381 has been much debated, but Chalcedon recognized it (451) and Constantinople II (553) accepted it as a revision of Nicaea.无论是在君士坦丁堡订阅我在381已经备受争议,但认识到它卡尔西(451)和君士坦丁堡第二(553)接受尼西亚它作为一个修订版。 The West on its own added the filioque clause ("and from the Son") to the statement on the Holy Spirit, but the East never conceded its orthodoxy or the validity of its mode of insertion.西自有其新增的filioque条款(“从子”)的精神声明神圣,但从来没有承认其东方正统或插入的方式有效性。 In both East and West this creed became the primary eucharistic confession.在东方和西方这信条,成为小学圣体圣事自白。


The creed popularly attributed to Athanasius is commonly thought to be a fourth or fifth century canticle of unknown authorship. As a more direct statement on the Trinity it became a test of the orthodoxy and competence of the clergy in the West at least from the seventh century.普遍的信条是归因于他那修普遍认为是一个世纪的颂歌不明著作权第四或第五。由于有更直接的声明三位一体能力成为世纪的神职人员在第七,从西方至少一个测试的正统和。 It differs from the other two main creeds in structure, in its more complex doctrinal character, and in its inclusion of opening and closing monitions.它不同于在将其列入关闭monitions开放和其他两个主要信条结构,在其和更复杂的理论品格。The Reformers valued it highly, the Anglicans even making some liturgical use of it, but the East did not recognize it, and in general its catechetical and liturgical usefulness has been limited.高度重视它的改革者,英国圣公会教徒,甚至作出一些礼仪使用它,但东方不承认它,并在一般的教理和礼仪的作用是有限的。


The dangers of creed - making are obvious.危险的信条 - 决策是显而易见的。Creeds can become formal, complex, and abstract.信条可以成为正式的,复杂的,抽象的。They can be almost illimitably expanded.他们几乎可以illimitably扩大。They can be superimposed on Scripture. Properly handled, however, they facilitate public confession, form a succinct basis of teaching, safeguard pure doctrine, and constitute an appropriate focus for the church's fellowship in faith.它们可以叠加的经文。妥善处理,但是,它们促进公共招供,形成了教学简洁的基础上,维护纯理论,构成一个适当的信仰团契教会为重点的。

GW Bromiley毛重罗米立
(Elwell Evangelical Dictionary) (埃尔韦尔福音字典)

Bibliography 书目
FJ Badcock, History of the Creeds; WA Curtis, History of the Creeds and Confessions of Faith; O Cullmann, The Earliest Christian Confessions; JND Kelly, Early Christian Creeds and Athanasian Creed; AC McGiffert, Apostles' Creed; P Schaff, The Creeds of Christendom; HB Swete, Apostles' Creed.巧的巴德科克,教义发展史;西澳柯蒂斯,历史的教义信仰和自白; Ø Cullmann,最早的基督教自白; JND的凯利,早期基督教教义和亚他那修信经,交流麦吉弗特,使徒信经; p沙夫,教义的的基督教;乙肝斯威特,使徒们的信条。


Catholic Information天主教信息

(Latin credo, I believe).(拉丁信条,我相信)。

In general, a form of belief.一般来说,一个信仰的形式。The work, however, as applied to religious belief has received a variety of meanings, two of which are specially important.这项工作,但是,适用于宗教信仰收到了各种各样的意义,其中两个是特别重要的。(1) It signifies the entire body of beliefs held by the adherents of a given religion; and in this sense it is equivalent doctrine or to faith where the latter is used in its objective meaning.(1)它标志着整个一个给定的宗教信徒的信仰团体的举行,并在此意义上,它相当于学说或信仰其中后者的含义是用于其目标。 Such is its signification in expressions like "the conflict of creeds", "charitable works irrespective of creed", "the ethics of conformity of creed", etc. (2) In a somewhat narrower sense, a creed is a summary of the principal articles of faith professed by church or community of believers.这就是它的意义等,在表达式像“,”冲突的信条“,慈善事业不分信仰”,“合格的道德信条”(2)在有些狭义的,一个信条是总结的主要文章声称,信徒的信仰教会或社区。 Thus by the "creeds of Christendom" are understood those formulations of the Christian faith which at various times have been drawn up and accepted by one or the other of the Christian churches.因此,基督教的“信仰按”是可以理解的基督教教会的配方的基督教信仰在不同时期已经引起了起来,并接受由一个或另一个。 The Latins designate the creed in this sense by the name symbolum which means either a sign (symbolon) or a collection (symbole).拉丁人指定的信条在这个意义上由名称symbolum这意味着无论是符号(symbolon)或集合(symbole)。 A creed, then, would be the distinctive mark of those who hold a given belief, or a formula made up of the principal articles of that belief.一个信条,那么,将是这种信念的鲜明标志谁持有某一信仰的文章,主要还是上升了一个公式的。A "profession of faith" is enjoined by the Church on special occasions, as at the consecration of a bishop; while the phrase "confession of faith" is commonly applied to Protestant formularies, such as the "Augsburg Confession", the "Confession of Basle", etc. It should be noted, however, that the role of Faith is not identical with creed, but, in its formal signification, means the norm or standard by which one ascertains what doctrines are to be believed. The principal creeds of the Catholic Church, The Apostles', Athanasian, and the Nicene, are treated in special articles which enter into the historical details and the content of each.信念的“专业”是受命于特殊场合教会,截至主教祝圣的,而一句“信仰的自白”是普遍适用处方,如新教的“奥格斯堡自白”中,“忏悔的巴塞尔“等应当指出,但是,信仰不信仰的作用是相同的,但意义,在其正式的,是指规范或标准,其中之一肯定了什么学说是可以相信的。主要的信条天主教教会,使徒,亚他那修和尼西亚,在对待每一个特殊的文章,进入历史的细节内容和。 The liturgical use of the Creed is also explained in a separate article.该礼仪使用的信条,也是一个单独的文章中解释。For the present purpose it is chiefly important to indicate the function of the creed in the life of religion and especially in the work of the Catholic Church.对于现在的目的主要是重要的指示作用的宗教生活的信条,特别是在天主教教会的工作。That the teachings of Christianity were to be cast in some definite form is evidently implied in the commission given the Apostles (Matthew 28:19-20).基督教的教义是要形成一定是投在一些明显)马太28:19-20隐含在该委员会提供的使徒(。Since they were to teach all nations to observe whatsoever Christ had commanded, and since this teaching was to carry the weight of authority, not merely of opinion, it was necessary to formulate at last the essential doctrines.由于他们要教导所有国家遵守任何基督曾下令,因为这是进行教学的权威重量,而不是仅仅认为,有必要制定最后的基本教义。 Such formulation was all the more needful because Christianity was destined for all men and for all ages.这样的提法更needful因为基督教是注定所有男人和所有年龄。To preserve unity of belief itself was quite clearly stated.为了保持统一的信仰本身是很明确。The creed, therefore, is fundamentally an authoritative declaration of the truths that are to be believed.的信条,因此,可以认为基本上是一个权威性的宣言是为真理。

The Church, moreover, was organized as a visible society (see CHURCH).教会,而且是作为一个有形的社会组织(见堂)。Its members were called on not only to hold fast the teaching they had received, but also to express their beliefs.其成员呼吁不仅要坚持教学,他们已经收到,但也表达他们的信仰。As St. Paul says: "With her heart we believe unto justice; but, with the mouth, confession is made unto salvation" (Romans x, 10). Nor is the Apostle content with vague or indefinite statements; he insists that his followers shall "hold the form of sound words which thou hast heard of me in faith" (II Tim. i, 13), "embracing that faithful word which is according to doctrine, that he (the bishop) may be able to exhort in sound doctrine and to convince the gainsayers (Titus i, 9). Hence we can understand that a profession of faith was required of those who were to be baptized, as in the case of the eunuch (Acts 8:37); in fact the baptismal formula prescribed by Christ himself is an expression of faith in the Blessed Trinity. Apart then from the question regarding the composition of the Apostles' Creed, it is clear that from the beginning, and even before the New Testament had been written, some doctrinal formula, however concise, would have been employed both to secure uniformity in teaching and to place beyond doubt the belief of those who were admitted into the Church.由于圣保罗说:“随着她的心,我们相信你们绳之以法;但是,随着口,承认,就可以得救”(罗马书十,10)。也不是无限期的陈述内容具有模糊或使徒,他坚持认为,他的追随者应“的形式举行的信念在我说话的声音是你听过祢”(二添。我,13),“拥抱的忠实字,是按照理论,即他(主教)也许可以告诫声音学说和说服gainsayers(提图斯我,9)。因此,我们可以了解,一个专业的信仰是对那些被要求向谁受洗,如)案件的太监(徒8:37;事实上的洗礼基督自己规定的公式是三位一体的信仰表达祝福的。'四分五裂然后使徒从有关的问题组成,很显然,从一开始,甚至在新约圣经被写了一些理论公式然而简洁,本来就业既要保证教学的统一性和怀疑的地方超出了教会信仰的那些谁被获准进入。

Along with the diffusion of Christianity there sprang up in the course of time various heretical views regarding the doctrines of faith.随着基督教的兴起,扩散有信心在课程体系的理论观点的时间在各种邪教。It thus became necessary to define the truth of revelation more clearly.因此,它成为必要界定的启示真理的更清晰。The creed, in consequence, underwent modification, not by the introduction of new doctrines, but by the expression of the traditional belief in terms that left no room for error or misunderstanding.在后果的信条,接受改造,而不是由引进新的学说,而是由误解表达错误或传统信仰在该条款没有留下余地。 In this way the "Filioque" was added to the Nicene and the Tridentine Profession forth in full and definite statements the Catholic Faith on those points especially which the Reformers of the sixteenth century had assailed.在这个行业中提出尼西亚充分和明确的声明的天主教信仰对这些问题的方式“Filioque”已添加到与德律但丁特别是其中的16世纪的改革者了抨击。 At other times the circumstances required that special formulas should be drawn up in order to have the teaching of the Church explicitly stated and accepted; such was the profession of faith prescribed For the Greeks by Gregory XIII and that which Urban VIII and Benedict XIV prescribed for the Orientals(cf. Denzinger, Enchiridion).在其他时候的情况需要特别的公式应该是制定了以教会有明确规定的教学和接受,这样一个信念界的第十三规定的格雷戈里的希腊人,而这些城市的第八和本笃十四规定的东方人(参见登青格,便览)。 The creed therefore, is to be regarded not as a lifeless formula, but rather as a manifestation of the Church's vitality.的信条,因此,被视为是不是作为一个死板的公式,而是表现为生命力的教会。As these formulas preserve intact the faith once delivered to the saints, they are also an effectual means of warding off the incessant attacks of error.由于这些公式保存完好的一次交付圣徒的信仰来,他们也袭击的错误作为一种有效的手段了持续不断的守护。

On the other hand it should be remarked that the authoritative promulgation of a creed and its acceptance imply no infringement of the rights of reason.在另一方面,应该指出的一个信条权威颁布及验收意味着没有理由侵犯的权利。The mind tents naturally to express itself and especially to utter its thought in the form of language.心帐篷自然地表达自己的形式和语言,特别是对思想彻底的。Such expression, again, results in greater clearness and a firmer possession of the mental content.这样的表现,再次清晰导致更大的精神和内容,更坚定持有的。Whoever, then, really believes in the truths of Christianity cannot consistently object to such manifestation of his belief as the use of the creed implies It is also obviously illogical to condemn this use on the ground that is makes religion simply an affair of repeating or subscribing empty formulas.谁,那么,真正相信基督教的真理不能一贯反对信仰这种表现与他使用的信念作为意味着它也显然不合逻辑的谴责,这是用在地面,使宗教只是一个订阅事件的重复或空洞的公式。 The Church insists that the internal belief is the essential element, but this must find its outward expression.教会坚持认为,内部信念是必不可少的因素,但必须找到其向外表达。While the duty of believing rests on each individual, there are further obligations resulting from the social organization of the Church.虽然认为责任在于每个个人,有进一步的教会社会组织承担的义务造成的。Not only is each member obliged to refrain from what would weaken the faith of his fellow-believers, he is also bound, so far as he is able, to uphold and quicken their belief, The profession of his faith as set forth in the creed is at once an object-lesson in loyalty and a means of strengthening the bonds which unite the followers of Christ in "one Lord, one faith, one baptism".不仅是信教的每个成员必须避免什么家伙削弱他的信心,他也必然,只要他能,坚持和加快他们的信仰,信念和职业信条,他一如中提出的既是对象的忠诚和教训“是指加强债券,一个又一个信仰基督信徒团结在”一主,受洗。

Such motives are plainly of no avail where the selection of his beliefs is left to the individual.这种动机是明显的,任何人利用在那里他的信念是选择留下来的。He may, of course, adopt a series of articles or propositions and call it a creed; but it remains his private possession, and any attempt on this part to demonstrate its correctness can only result in disagreement.他可能,当然,采取一系列的文章或命题,并呼吁它的信条,但它仍然是他的私人拥有,任何企图在这个部分证明它的正确性,只能导致分歧。 But the attempt itself would be inconsistent, since he must concede to every one else the same right in the matter of framing a creed.但尝试本身将是不一致的信条,因为他必须承认每一个其他人相同的帧在这个问题上的权利。The final consequence must be, therefore, that faith is reduced to the level of views, opinions, or theories such as are entertained on purely scientific matters.最后的结果必须是,因此,诚信是减少到理论层面的看法,意见,或有事项的受理,如纯粹的科学。Hence it is not easy to explain, on the basis of consistence, the action of the Protestant Reformers.因此它是不容易解释的一致性,对基础上,改革者的行动的新教徒。Had the principle of private judgment been fully and strictly carried out, the formulation of creeds would have been unnecessary and, logically, impossible.如果判决的原则得到充分和私人严格执行,制定的信条本来不必要的,从逻辑上讲,是不可能的。The subsequent course of events has shown how little was to be accomplished by confession of faith, once the essential element of authority was rejected, From the inevitable multiplication of creeds has developed, in large measure, that demand for a "creedless Gospel" which contrasts so strongly with the claim that the Bible is the sole rule and the only source of faith.随后的事件过程中表现出了多么少所要完成的信念供认,一旦权力的基本要素被拒绝后,从信仰的必然滋生,发展,在很大程度上,这对比需求的“creedless福音”,这如此强烈的要求,圣经是唯一的规则和信仰的唯一源泉。 (See DOGMA, FAITH, PROTESTANTISM.)(见教条,信仰,基督教。)

Publication information Written by George J. Lucas.出版信息写卢卡斯乔治J.。Transcribed by Suzanne Plaisted.转录由苏珊普莱斯特德。In Memory of Reese Jackson The Catholic Encyclopedia, Volume IV.在杰克逊记忆里斯天主教百科全书,第四卷。Published 1908.1908年出版。 New York: Robert Appleton Company.纽约:罗伯特Appleton还公司。Nihil Obstat.Nihil Obstat。Remy Lafort, Censor.雷米lafort,检查员。Imprimatur.认可。+John M. Farley, Archbishop of New York+约翰米farley,约克大主教新


DENZINGER, Enchiridion (Freiburg, 1908); MOHLER, Symbolism (NEW YORK, 1984); DUNLOP, Account of All the Ends and Uses of Creeds and Confessions of Faith, etc.登青格,便览(弗赖堡,1908年);莫赫勒,象征主义(纽约,1984年);邓洛普等帐目完所有的,并使用教义和信仰的自白 (London, 1724); BUTLER, An Historical and Literary Account of the Formularies, etc., (London, 1816); SCHAFF, The History of the Creeds of Christendom (London, 1878); GRANDMAISON, L'Estasticite des formules de Foi in Etudes 1898; CALKINS, Creeds and Tests of Church Membership in Andover Review (1890), 13; STERRETT, the Ethics of Creed Conformity (1890), ibid. (伦敦,1724年),巴特勒,历史和文学等帐户的处方集,(伦敦,1816年);沙夫的)历史的基督教的教义(伦敦,1878年;格朗迈松的L' Estasticite德formules德福伊1898年在练习曲;卡尔金斯,教义和教会的成员在试验安多弗回顾(1890年),13人;斯特雷特的,伦理的信条整合(1890)同上。

Also, see:此外,见:
Apostles' Creed使徒'的信条

Nicene Creed尼西亚信

Athanasian Creed阿他那修信经信条

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