In Christian theology, the church is defined as the community of those who are called to acknowledge the lordship of Jesus Christ and to collaborate in his historic mission for the coming of the kingdom, or reign, of God. The word church is derived from two Greek words, kuriake and ekklesia, the one meaning "belonging to the Lord," and the other "an assembly called forth."在基督教神学， 教会是被界定为社会的那些谁被称为承认lordship耶稣基督和协作，在他的历史使命，为未来的英国，或统治，上帝的。一词教会是来自二希腊换言之， kuriake和ekklesia ，一个意思是“属于上帝， ”和其他“一大会要求，提出了” 。 Etymologically, therefore, the church is God's holy people summoned to worship. etymologically ，因此，教会是上帝的神圣的人被传唤到崇拜。
The church of the New Testament was described through various images drawn from pastoral life, agriculture, building construction, and even from family and married life.教会的新约圣经所描述的是通过各种图像得出的牧区生活，农业，建筑，甚至从家庭和婚姻生活。 Thus the church is called a sheepfold (John 10:1 - 10), the field of God (1 Cor. 3:9), a vineyard (Matt. 21:33 - 43), God's building (1 Cor. 3:9), God's household in the Spirit (Eph. 2:19 - 22), God's dwelling place among humankind (Rev. 21:3), the Lord's spotless spouse (Rev. 19:7), and the body of Christ (1 Cor. 12:12 - 28).因此，教会是所谓的sheepfold （约翰10时01 -1 0） ，领域的上帝（ 1肺心病。 3时0 9分） ，葡萄园（ m att.2 1时3 3- 43 ），上帝的建设（1肺心病。3时0 9分） ，上帝的家庭在精神（以弗所书2点19分-2 2） ，上帝的居住地之间的人类（牧师2 1时0 3分） ，主的一尘不染的配偶（牧师1 9时0 7分） ，和基督的身体（ 1肺心病。 12时12 -2 8） 。
In addition to designating the entire body of Christians, church is used to denote the individual Christian denominations, as well as the building used for Christian worship. 此外，划定整个车身的基督信徒，教会是指个人的基督教教派，以及为建设用于基督教崇拜。
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Bibliography
参考书目
H Kung, The
Church (1967); R McBrien, Church: The Continuing Quest (1970). h西贡，教会（
1967年） ; r mcbrien ，教会：继续追求（ 1970年） 。
The word Church was derived probably from the Greek kuriakon (ie, "the Lord's house"), which was used by ancient authors for the place of worship.字教会所得的，大概从希腊kuriakon （即“主的家” ） ，这是用古代的作者为礼拜场所。 In the New Testament it is the translation of the Greek word ecclesia, which is synonymous with the Hebrew kahal of the Old Testament, both words meaning simply an assembly, the character of which can only be known from the connection in which the word is found.在新约圣经，这是翻译，希腊字教会，这是同义词，与希伯来语kahal的旧约，这两个词的意思是单纯的大会，性质，只能从已知的连接，其中字是发现。 There is no clear instance of its being used for a place of meeting or of worship, although in post-apostolic times it early received this meaning.有没有明确的，例如其被用于一个地方的会议或崇拜，虽然在后使徒时代，它早在收到此意义。 Nor is this word ever used to denote the inhabitants of a country united in the same profession, as when we say the "Church of England," the "Church of Scotland," etc.也不是这两个字以往任何时候都用来表示居民的一个国家，美国在同一个专业，当我们说“英国教会” ， “教会的苏格兰”等。
We find the word
ecclesia used in the following senses in the New
Testament:我们找到Word教会使用的下列感官，在新约圣经：
A credible profession of the true religion constitutes a person a member of this church.一个有公信力的专业人士的真正的宗教构成了一个人的成员，这个教会。 This is "the kingdom of heaven," whose character and progress are set forth in the parables recorded in Matt.这是“天国” ，其性质和进展，阐述了在该比喻所录得的马特。 13. 13 。 The children of all who thus profess the true religion are members of the visible church along with their parents.儿童谁所有，因此自称真正的宗教的成员，有形教会随着他们的父母。 Children are included in every covenant God ever made with man.儿童是包括在每一个盟约上帝以往任何时候都作出了与男子。 They go along with their parents (Gen. 9:9-17; 12:1-3; 17:7; Ex. 20:5; Deut. 29:10-13).他们随着他们的父母（创9:9-17 ; 12:1-3 ; 17时07分;特惠。 20时05分; deut 。 29:10-13 ） 。
Peter, on the day of Pentecost, at the beginning of the New Testament dispensation, announces the same great principle.黄匡源，对五旬节，在开始的新约圣经配药，宣布同伟大的原则。 "The promise [just as to Abraham and his seed the promises were made] is unto you, and to your children" (Acts 2:38, 39). “无极[正如亚伯拉罕和他的种子的承诺，发了言]是告诉你们，和你们的孩子” （行为2时38分， 39岁） 。 The children of believing parents are "holy", ie, are "saints", a title which designates the members of the Christian church (1 Cor. 7:14).儿童认为父母是“圣战者” ，即是“圣人” ，名称指定成员的基督教教堂（ 1肺心病。 7时14分） 。 (See Baptism.) （见洗礼） 。
The church invisible "consists of the whole number of the elect that have been, are, or shall be gathered into one under Christ, the head thereof." 教会无形的 “构成的整个数量的选举已经是，或应聚集成一个下基督，头部有” 。 This is a pure society, the church in which Christ dwells.这是纯粹的社会，教会在基督驻留。 It is the body of Christ.这是基督的身体。 it is called "invisible" because the greater part of those who constitute it are already in heaven or are yet unborn, and also because its members still on earth cannot certainly be distinguished.这是所谓的“无形” ，因为大部份的那些谁构成，它已经在天上，或尚未出生的，而且还因为其成员仍然在地球上不能肯定加以区别。 The qualifications of membership in it are internal and are hidden.资格的成员在它的内部和被隐藏。 It is unseen except by Him who "searches the heart."这是看不见的，除由他谁“搜索心” 。 "The Lord knoweth them that are his" (2 Tnn. 2:19). “上帝knoweth他们说，是他的” （ 2 tnn 。 2时19分） 。 The church to which the attributes, prerogatives, and promises appertaining to Christ's kingdom belong, is a spiritual body consisting of all true believers, ie, the church invisible.教堂，其中的属性，特权，和承诺appertaining ，以基督的英国所属的，是一种精神的机构，所有忠实信徒，即教会无形。
(1.) Its unity. God has ever had only one church on earth. （ 1 ） 它的统一。上帝都只有一个教会在地球上。 We sometimes speak of the Old Testament Church and of the New Testament church, but they are one and the same.有时候，我们讲的旧约圣经教会和新约圣经教会，但他们是同一个。 The Old Testament church was not to be changed but enlarged (Isa. 49:13-23; 60:1-14).旧约圣经教会不是要改变，但扩大（以赛亚49:13-23 ; 60:1-14 ） 。 When the Jews are at length restored, they will not enter a new church, but will be grafted again into "their own olive tree" (Rom. 11:18-24; comp. Eph. 2:11-22).当犹太人在长度恢复，他们将不会进入一个新的教会，但会再次嫁接成“自己的橄榄树” （罗马书11:18-24 ;可比。以弗所书2:11-22 ） 。 The apostles did not set up a new organization.使徒们并没有成立一个新组织。 Under their ministry disciples were "added" to the "church" already existing (Acts 2:47).根据他们的弟子部“补充”到“教会”已经存在的（行为2时47分） 。
(2.) Its universality. It is the "catholic" church; not confined to any particular country or outward organization, but comprehending all believers throughout the whole world. （ 2 ） 其普遍性，这是“天主教”教会;并不局限于任何特定国家或离港的组织，而是理解所有信徒到整个世界。
(3.) Its perpetuity. It will continue through all ages to the end of the world. （ 3 ） 其永久化。它将继续通过不分年龄人人共享的到去年底，世界上。 It can never be destroyed.它永远不能被摧毁。 It is an "everlasting kindgdom."这是一个“永恒的kindgdom ” 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
The English word "church" derives from the late Greek word kyriakon, the Lord's house, a church building.英文“教会”来自已故希腊字kyriakon ，主的家，一座教堂的建设。 In the NT the word translates the Greek word ekklesia.在新界的字，翻译希腊文ekklesia 。 In secular Greek ekklesia designated a public assembly, and this meaning is still retained in the NT (Acts 19:32, 39, 41).在世俗的希腊ekklesia指定的公众集会，这意思是仍然保留在新界的（行为19时32分， 39 ， 41 ） 。
In the Hebrew OT the word qahal designates the assembly of God's people (eg, Deut. 10:4; 23:2 - 3; 31:30; Ps. 22:23), and the LXX, the Greek translation of the OT, translated this word with both ekklesia and synagoge.在希伯来文酒店一词qahal指定大会上帝的人（例如， deut 。 10时04分; 23时02分-三; 3 1:30;的P S。 2 2时2 3分） ，和l xx，希腊翻译的职能治疗，翻译这两个字都ekklesia和synagoge 。 Even in the NT ekklesia may signify the assembly of the Isrealites (Acts 7:38; Heb. 2:12); but apart from these exceptions, the word ekklesia in the NT designates the Christian church, both the local church (eg, Matt. 18:17; Acts 15:41; Rom. 16:16; 1 Cor. 4:17; 7:17; 14:33; Col. 4:15) and the universal church (eg, Matt. 16:18; Acts 20:28; 1 Cor. 12:28; 15:9; Eph. 1:22).即使是在新台币ekklesia可能意味大会的isrealites （ 7时38分行为; heb 。 2时12分） ;但是，除了这些例外，字ekklesia在新界的指定基督教教堂，无论是地方教会的（例如，马特。 18时17分;行为15时41分;光碟。 16时16分;一肺心病。 4时17分; 7时17分; 14时33分;上校4时15分）和普世教会（例如，马特。 16时18分; 20时28分行为;一肺心病。 12时28分; 15时09分;以弗所书1:22 ） 。
The question thus arises: Did Jesus intend to establish the church?这个问题，从而出现：耶稣打算建立教会呢？ The answer to this question must be based not on statements of church dogma but on careful interpretation of the NT writings.这个问题的答案，必须不是基于报表的教会的教条，而是仔细的解释，新台币的著作。 Here one's conclusions will be affected by the degree to which one assigns various statements of Jesus to Jesus himself or to the postresurrection church and by one's interpretation of terms such as "Son of man" and parables such as the fish net, the leaven, and seeds of growth (Matt. 13:47 - 50; 13:33; Mark 4:1 - 20).在这里一个人的结论将受到何种程度的一个指派的各种发言，耶稣的耶稣自己或向postresurrection教会和由一个人的词语的释义，如“儿子的男子”和比喻，如鱼，净，酵母，种子增长（ matt. 13时47 -5 0; 1 3时3 3分;马克4点0 1分- 20 ）。 Critical study of the Gospels reveals that Jesus probably did not give teachings for the purpose of establishing and ordering the church.关键的研究揭示了福音，耶稣可能没有给教义为目的的建立和订购教会。 Rather his whole life and teaching provide the foundations upon which the church was created and called into being through its faith in the risen Lord.而他的整个生命和教学提供了基础，从而教会创立，并呼吁到正通过其信仰在复活的主。
If one is to be true to the NT testimony, it must be acknowledged that there is a multiplicity of images and concepts that contribute to an understanding of the nature of the church.如果一个人是真实的，以新台币的证词，我们必须承认，是有多重的图象和概念，有助于一的性质的了解，教会。 In the appendix of Images of the Church in the New Testament, Paul Minear lists ninety six images which he classifies as (1) minor images, (2) the people of God, (3) the new creation, (4) the fellowship in faith, and (5) the body of Christ.在附录中的形象，教会在新约圣经，保罗minear名单96图像，他归类为（ 1 ）轻微的图像， （ 2 ）人民的上帝， （ 3 ）新的创造， （ 4 ）金在信仰，及（ 5 ）基督的身体。 Listing only a few of these will demonstrate the great diversity of images: the salt of the earth, a letter from Christ, branches of the vine, the elect lady, the bride of Christ, exiles, ambassadors, a chosen race, the holy temple, priesthood, the new creation, fighters against Satan, the sanctified slaves, friends, sons of God, household of God, members of Christ, spiritual body.上市，只有少数这些将表现出很大的多样性的图象：盐的地球，信基督，党支部的葡萄，选出夫人，新娘基督，流亡者，大使，选定的种族，圣殿，神职人员，新的创造，战斗机对撒旦，圣洁的奴隶，朋友，神的儿子，家庭的上帝，基督的成员，精神身体。
Though such a plethora of images exists, it is nonetheless possible and useful to find the major concepts that hold these many images together.尽管这种过多的图像存在，但却是可能的和有益的找到主要的概念，很多持有这些图像一起。 From the Council of Constantinople in 381 and reaffirmed at Ephesus (431) and Chalcedon (451) the church has affirmed itself to be "one, holy, catholic, and apostolic."从会君士坦丁堡在381 ，并重申了在以弗所（ 431 ）和迦克墩（ 451 ）教会已肯定自己为“一，圣地，天主教，和使徒” 。
First of all, the NT witness is clear regarding the unity of the church.首先，新台币证人是明确的关于统一教会。 In 1 Cor.在一肺心病。 1:10 - 30 Paul warns against divisions in the church and urges the people to be united in Christ. 1点10分-3 0保罗警告不要进行记名表决时，在教会，并敦促人民要团结一致，在基督里。 In this same letter (ch. 12), he states that while there are many gifts, there is one body (cf. Rom. 12:3 - 8).在这同一封信中（ ch. 12 ） ，他说，虽然有许多礼物，有一个机构（参见光盘。 12时03 -8 ） 。 The Gospel of John speaks of the one shepherd and the one flock (10:16), and Jesus prays that his followers may be one even as Father and Son are one (17:20 - 26).福音约翰谈到一个牧羊人和一个羊群（ 10:16 ） ，耶稣祈祷，他的追随者可能是一，甚至作为父亲和儿子是一（ 17时20 -2 6） 。 In Gal.在GAL的。 3:27 - 28 Paul declares that in Christ all are one, with no distinction of race, social status, or sex. 3点27分-保罗2 8日宣布，在基督里都是一，没有不分种族，社会地位，或性别。 Acts 2:42 and 4:32 are likewise eloquent testimony to the oneness of the church.行为2时42分和4时32分也同样雄辩地证明了统一性的教会。 Perhaps the most stirring passage on this point is Eph.或许最悲壮通过在这一点上是弗。 4:1 - 6: "There is one body and one Spirit, just as you were called to the one hope that belongs to your call, one Lord, one faith, one baptism, one God and Father of us all, who is above all and through all and in all" (vss. 4 - 6). 4点01分-六： “有一个机构和一个精神，正如你被称为向一，希望属于您的电话，一主，一个信念，一个洗礼，一个上帝和父亲在大家的，谁是上述所有，并通过所有和在所有“ （ vss. 4 -6 ） 。
Unity, however, does not demand uniformity.团结，然而，这并不均匀性的需求。 Indeed, from the beginning the church has manifested itself in many local churches (in Jerusalem, Antioch, Corinth, Ephesus, etc.); and the one NT church had neither uniformity of worship nor structures, or even a uniform theology.事实上，从一开始就体现了教会本身在许多地方教会（在耶路撒冷，安提阿，科林斯，以弗所等） ;和一新台币教会既没有统一的崇拜，也不结构，或什至一个统一的神学。 Certainly the ecumenical movement which arose in this century out of the missionary movement of the nineteenth century has challenged the church today to recognize that "God wills unity" (Faith and Order Conference, Lausanne, 1927).当然，合一运动的出现在本世纪出的传教运动十九世纪的挑战，教会今天承认， “上帝的意志，团结” （信仰和秩序的会议，洛桑， 1927年） 。 The challenge for Christians today is to live in unity without insisting that our worship, structure, and theology be more uniform than that of the NT church.所面对的挑战，基督徒今天是生活在团结，没有坚持，我们的崇拜，结构和神学更均匀，比对新台币的教会。 Unity is possible when we stop thinking of our church or denomination as the vine and all others as the branches.团结是有可能的，当我们停止思想，我们的教会或面额，作为葡萄和所有其他为分行。 Rather, Jesus is the vine and all of us are branches.相反，耶稣是葡萄和我们所有人都分行。
Various solutions have been proposed in the history of the church to reconcile the fact that the holy church is a sinful church.各种解决方案已提出，在教会的历史调和的事实，即圣教会是一个罪孽深重的教会。 Donatists as well as Gnostics, Novationists, Montanists, Cathari, and other sects solved the problem by claiming that they alone were holy while all others were not really members of the church.多纳徒以及gnostics ， novationists ， montanists ， cathari ，和其他宗派的解决了这个问题，声称他们单独圣地，而所有其他人没有真正的成员教会。 But 1 John 1:8 reminds one that the church which has no sin to confess simply does not exist.但约翰一1:8想起一说，教会没有单供认根本不存在。 Others have claimed that the members are sinful but the church is holy.其他人声称，成员是罪孽深重的，但教会是神圣的。 But the church does not exist in the abstract; it is sinful people who constitute the church.但教会不存在于抽象的;这是罪孽深重的人谁构成了教会。 Gnostics claimed that the body was sinful while the soul was holy. gnostics ，声称该机构是罪孽深重，而灵魂是神圣的。 But biblical anthropology declares that it is the whole, undivided human being who is sinful.但圣经人类学声明，它是整体而言，不可分割的人谁是罪孽深重。
The solution lies in the awareness of what "holy" means in the Bible.解决办法在于认识什么是“圣”是指在圣经中。 To be holy is to be separated from what is profane and to be dedicated to the service of God.将神圣的，是分不开的，什么是亵渎，并致力于为天主服务的。 It does not mean that the Christian is free of sin.这并不表示基督教是免费的单仲偕。 The apostle Paul said of himself: "Not that I have already obtained this or am already perfect" (Phil. 3:12a), and in the greetings to the Corinthian Christians he calls them "sanctified" and "saints."使徒保罗说自己： “不，我已经得到了这或已经很完善” （ phil. 3时12分） ，并在问候科林斯的基督徒，他呼吁他们“神圣化”和“圣人” 。 Christians are holy in that they are separated for God's service and set apart by God (2 Thess. 2:13; Col. 3:12, etc.).基督徒是神圣的，因为它们是分开的，为上帝的服务和设置，除了上帝（ 2 thess 。 2时13分;上校3时12分，等等） 。
While the local church is an entire church, it is not the entire church.而地方教会是整个教会，也不是整个教会。 As catholic, the church includes believers of past generations and believers of all cultures and societies.作为天主教，教会的信徒，包括过去几代和信徒的所有文化和社会。 It is unfortunate that the church in the Western world has for far too long formulated theology and mission strategy in isolation from the churches of Africa, Asia, and Latin America, the churches of the two thirds world.这是不幸的是，教会在西方世界已太久制定了神学和使命的战略在脱离教会的非洲，亚洲，和拉丁美洲，教会的三分之二的世界。 The World Christian Encyclopedia shows that whites now represent 47.4 percent of the Christian population of the world, the first time in 1,200 years that whites are not the majority.世界上基督教百科全书表明，白人现在所代表的47.4 ％的基督教人口的世界上，第一次在一千二百年，白人是不是大多数。 Two hundred eight million Christians speak Spanish, 196 million speak English, 128 million speak Portuguese, followed by German, French, Italian, Russian, Polish, Ukrainian, and Dutch. 208000000基督徒讲西班牙语， 1.96亿讲英语， 1.28亿讲葡萄牙语，其次是德语，法语，意大利语，俄语，波兰语，乌克兰语和荷兰语。
To claim that the church is apostolic is not to assert a direct line of succession through specific individuals.声称教会是使徒，不是断言，直接路线，继承，通过具体的个人。 It is to recognize that the message and the mission of the apostles as mediated through Scripture must be that of the whole church.这是认识到的讯息和使命使徒作为介导透过经文，必须是整个教会。
The adjectives "one, holy, catholic, apostolic" are terms specific enough to describe the essential nature of the church and yet allow for differences within denominations and churches in the ways in which each fulfills the mission and ministry of the church in the world.形容词“一，圣地，天主教，使徒”的条款不够具体来形容本质的教会和尚未允许分歧，教派和教会，在方法，使每一个履行的使命和部教会在世界上。 As previously mentioned, the NT uses nearly a hundred images that relate to the church.如前所述， NT使用近百年的图像涉及到教会。 One major image, the body of Christ, is especially rich in what it communicates about the nature of the church.一个主要的形象，基督的身体，尤其是丰富，什么沟通，有关性质的教会。
Christians are one body in Christ with many members (Rom. 12:4 - 5; I Cor. 12:27).基督徒是一个机构，在基督里与多位议员（罗马书12时04分-5 ，我肺心病。 1 2时2 7分） 。 Indeed, the church is the body of Christ (Eph. 1:22 - 23; 4:12), who is the head of the body (Eph. 5:23; Col. 1:18); and the body is dependent on its head for its life and growth (Col. 2:19).事实上，教会是基督的身体（以弗所书1:22 -2 3; 4时1 2分） ，谁是主管机构（以弗所书5时2 3分;上校1时1 8分） ;和身体的是依赖于其头部供其生活和成长（上校2时19分） 。 The church is never directly called the bride of Christ, but is so understood by Paul's analogy in which the husband - wife relationship is said to be like the Christ - church relationship (Eph. 5:22 - 33).教会是从来没有直接的所谓新娘基督的，但是这样理解保罗的比喻，其中丈夫-妻子的关系是说要像基督-教会的关系（以弗所书5点2 2分- 3 3） 。 Husband and wife are to be one flesh, and this is the same regarding Christ and the church (Eph. 5:31 - 32).丈夫和妻子要一个肉体，这是相同的关于基督和教会（以弗所书5点31分-3 2） 。
Through this image several important theological concepts are expressed concerning the church.通过这个形象的几个重要的神学观念是表示，有关教会。 Christians form a unity both with Christ and with one another, and Christ is acknowledged as both the authority who stands over the church and the one who gives life and growth.基督徒形成一个团结，都与基督和配合，和基督被公认是双方的权力谁主张超过教会和1谁给的生活和成长。 Also, this image is a strong assertion regarding the need for and proper appreciation of the diverse gifts that God gives to the church.同时，这个形象是一个强大的断言关于需要和适当的赞赏不同的礼物，上帝给教会。
The church has a dual purpose; it is to be a holy priesthood (1 Pet. 2:5) and is to "declare the wonderful deeds of him who called you out of darkness into his marvelous light" (1 Pet. 2:9).教会有双重目的，它是将一个神圣的神职人员（ 1宠物。 2时05分）和是“申报精彩的先进事迹，他所谓的谁，你出黑暗进他的神奇之灯” （ 1宠物。 2时09分） 。 It is the whole church in relationship to the world which is to exercise the tasks of priesthood.这是整个教会的关系在世界上是行使的任务神职人员。 As a priesthood the church is entrusted with the responsibility of bringing God's word to mankind and of interceding with God on behalf of mankind.作为一个神职人员，教会是受委托的责任，把上帝的话语，给人类和interceding与上帝对人类的代表。
In addition to the priestly function the church also has a missionary function of declaring God's wonderful deeds.此外，向priestly功能的教会也有传教士的功能宣布上帝的奇妙事迹。 The missionary task of the church is not optional, for by its very nature the church is mission.传教任务，教会是不是可选的，其本身的性质，教会的使命。 Furthermore, mission is in and to the world, not in and to itself.此外，使命是在和世界，而不是在和自己。
RL
Omanson研究部主管omanson
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
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，基督教教堂，电子商务史威泽，教会作为基督的身体;房屋署副署长bannerman ，圣经的教义教会;例如，杰伊，教会; d沃森，我相信在教会中; fja
hort ，基督教教会;科尔，基督的身体。
The term church (Anglo-Saxon, cirice, circe; Modern German, Kirche; Sw., Kyrka) is the name employed in the Teutonic languages to render the Greek ekklesia (ecclesia), the term by which the New Testament writers denote the society founded by Our Lord Jesus Christ.任期教堂（盎格鲁撒克逊， cirice ， circe ;现代德语， kirche ;瑞士法郎， kyrka ）的名称是受聘于该teutonic语言，使希腊ekklesia （教会） ，任期，其中新约圣经的作家是指社会成立由我们的主耶稣基督。 The derivation of the word has been much debated.推导一词一直备受争议。 It is now agreed that it is derived from the Greek kyriakon (cyriacon), ie the Lord's house, a term which from the third century was used, as well as ekklesia, to signify a Christian place of worship.这是现在一致认为，这是来自希腊kyriakon （ cyriacon ） ，即主的房子，任期从第三世纪的使用，以及ekklesia ，意味着一个基督教礼拜场所。 This, though the less usual expression, had apparently obtained currency among the Teutonic races.这一点，虽然少惯常的表达，显然是得到了货币之间的teutonic比赛。 The Northern tribes had been accustomed to pillage the Christian churches of the empire, long before their own conversion.北部部落已习惯于掠夺基督教的帝国，前不久他们自己的转换。 Hence, even prior to the arrival of the Saxons in Britain, their language had acquired words to designate some of the externals of the Christian religion.因此，即使到来之前的撒克逊人在英国，他们的语言已取得的话，指定一些对外部的基督教。
The present article is arranged as follows:本文章是安排如下：
I. The term Ecclesia一，任期教会
II.二。 The Church in Prophecy教会在预言
III.三。 Its Constitution by Christ; the Church after the Ascension其宪法是由基督;教会后，阿森松
IV.四。 Its Organization by the Apostles其组织由使徒
V. The Church, a Divine Society五，教会，神的社会
VI.六。 The Church, the Necessary Means of Salvation教会，必要的手段救赎
VII.七。 Visibility of the Church能见度教会
VIII.八。 The Principle of Authority; Infallibility; Jurisdiction的原则，管理局; infallibility ;管辖权
IX.九。 Members of the Church成员教会
X. Indefectibility of the Church; Continuity十， indefectibility的教会;连续性
XI.十一。 Universality of the Church; the "Branch" Theory普遍性的教会; “分行”的理论
XII.十二。 Notes of the Church注释教会
XIII.十三。 The Church, a Perfect Society教会，是一个完美的社会
I. THE TERM ECCLESIA一，任期教会
In order to understand the precise force of this word, something must first be said as to its employment by the Septuagint translators of the Old Testament. ，以了解确切的力量，这两个字，一些必须首先表示，由于其就业由septuagint翻译旧约。 Although in one or two places (Psalm 25:5; Judith 6:21; etc.) the word is used without religious signification, merely in the sense of "an assembly", this is not usually the case.虽然在一或两地（诗篇25:5 ;朱迪思6时21分;等）一词是用来无宗教意义，只是在意识“大会” ，这是通常不会如此。 Ordinarily it is employed as the Greek equivalent of the Hebrew qahal, ie, the entire community of the children of Israel viewed in their religious aspect.通常，这是受雇为希腊的相当于希伯来文qahal ，即整个社会的儿童，以色列认为，在他们的宗教方面。 Two Hebrew words are employed in the Old Testament to signify the congregation of Israel, viz.二希伯来语的话是受雇于在旧约示众，以色列，即。 qahal 'êdah. qahal ' êdah 。 In the Septuagint these are rendered, respectively, ekklesia and synagoge.在septuagint ，这些都是提供的，分别ekklesia和synagoge 。 Thus in Proverbs v, 14, where the words occur together, "in the midst of the church and the congregation", the Greek rendering is en meso ekklesias kai synagoges.因此，在谚语五， 14日，凡发生一起的话， “所处的教会和众” ，希腊渲染是英文中ekklesias启synagoges 。 The distinction is indeed not rigidly observed -- thus in Exodus, Leviticus and Numbers, both words are regularly represented by synagoge -- but it is adhered to in the great majority of cases, and may be regarded as an established rule.区别实在没有硬性观察-因此，在出埃及记，利未记和数字，这两个词是定期派s ynagoge-但它坚持在大部份情况下，和可能被视为一项既定规则。 In the writings of the New Testament the words are sharply distinguished.在著作的新约圣经的话是急剧尊敬。 With them ecclesia denotes the Church of Christ; synagoga, the Jews still adhering to the worship of the Old Covenant.与他们教会是指基督教会; synagoga ，犹太人仍然坚持以崇拜的旧盟约。 Occasionally, it is true, ecclesia is employed in its general significance of "assembly" (Acts 19:32; 1 Corinthians 14:19); and synagoga occurs once in reference to a gathering of Christians, though apparently of a non-religious character (James 2:2) But ecclesia is never used by the Apostles to denote the Jewish Church.偶尔，这是事实，教会是受雇在其一般性的意义， “大会” （ 19时32分行为;哥林多前书14:19 ） ;和synagoga发生后，在参考的一次聚会的基督徒，但显然是一个非宗教性质（詹姆斯2时02分） ，但教会是从未使用过由使徒指犹太人教堂。 The word as a technical expression had been transferred to the community of Christian believers.这个词作为一个技术性的表达已转移到社会的基督教信徒。
It has been frequently disputed whether there is any difference in the signification of the two words.它已经常有争议是否有任何的差异，在意义的两个词。 St. Augustine (in Psalm. lxxvii, in PL, XXXVI, 984) distinguishes them on the ground that ecclesia is indicative of the calling together of men, synagoga of the forcible herding together of irrational creatures: "congregatio magis pecorum convocatio magis hominum intelligi solet".圣奥古斯丁（在诗篇。 lxxvii ，在临时立法会，三十六， 984 ）的区别，他们在地面上说，教会是显示来电者一起的男人， synagoga的强行羊群一起非理性的动物： “ congregatio更多pecorum convocatio更多或人法intelligi solet “ 。 But it may be doubted whether there is any foundation for this view.但它可能会怀疑是否有任何的基础，这种看法。 It would appear, however, that the term qahal, was used with the special meaning of "those called by God to eternal life", while 'êdah, denoted merely "the actually existing Jewish community" (Schürer, Hist. Jewish People, II, 59).这样看来，不过，任期qahal ，是用特别的意义“这些所谓的上帝永恒的生命” ，而' êdah ，指的只是“其实现有的犹太社区” （ schürer ，历史。犹太人民，二， 59 ） 。 Though the evidence for this distinction is drawn from the Mishna, and thus belongs to a somewhat later date, yet the difference in meaning probably existed at the time of Christ's ministry.虽然证据，这一区分是取自弥，因此属于一个有点稍后日期，但差别的意义可能存在的时候，基督的部。 But however this may have been, His intention in employing the term, hitherto used of the Hebrew people viewed as a church, to denote the society He Himself was establishing cannot be mistaken.然而，这可能已，他打算在雇用期限内，迄今使用的希伯来文的人认为，作为一个教会，是指社会，他本人是建立可不要误会。 It implied the claim that this society now constituted the true people of God, that the Old Covenant was passing away, and that He, the promised Messias, was inaugurating a New Covenant with a New Israel.它暗示的说法，这个社会现在构成了真正的人民的上帝，即旧的盟约的逝世，而他，答应messias ，是开创了一个新的盟约，与一个新的以色列。
As signifying the Church, the word Ecclesia is used by Christian writers, sometimes in a wider, sometimes in a more restricted sense.作为象征教会，教会是Word中所使用的基督教作家，有时在更广阔的，有时在一个较受限制的意识。
It is employed to denote all who, from the beginning of the world, have believed in the one true God, and have been made His children by grace.这是受雇于是指所有谁，从一开始的世界，相信在一的真神，并且已经取得了他的孩子们由宽限期。 In this sense, it is sometimes distinguished, signifying the Church before the Old Covenant, the Church of the Old Covenant, or the Church of the New Covenant.从这个意义上讲，有时是尊敬，标志着教会之前，旧的盟约，教会的旧盟约，或教会的新的盟约。 Thus St. Gregory (Epp. V, ep. xviii ad. Joan. Ep. Const., in PL, LXXVII, 740) writes: "Sancti ante legem, sancti sub lege, sancti sub gratiâ, omnes hi . . . in membris Ecclesiæ sunt constituti" (The saints before the Law, the saints under the Law, and the saints under grace -- all these are constituted members of the Church).因此，圣格雷戈里（ epp.第五的EP 。第十八广告。琼。许可证。常量，在临时立法会， lxxvii ， 740 ）写道： “ sancti前厅legem ， sancti小组法律上， sancti小组gratiâ ，这三者的高科技。 。 。在membris ecclesiæ必须遵守constituti “ （圣人在法律面前，圣人根据法律规定，和圣人下，宽限期-所有这些都是构成成员教会） 。
It may signify the whole body of the faithful, including not merely the members of the Church who are alive on earth but those, too, whether in heaven or in purgatory, who form part of the one communion of saints.它可能意味着整个机构的忠实，包括不只是成员教会谁活着的地球上，但这些，也无论是在天堂还是在地狱，谁的组成部分一个共融的圣人。 Considered thus, the Church is divided into the Church Militant, the Church Suffering, and the Church Triumphant.考虑，因此，教会是分为教会的激进，教会的苦难，和教会的胜利。
It is further employed to signify the Church Militant of the New Testament.这是进一步聘请意味着教会的激进的新约圣经。 Even in this restricted acceptation, there is some variety in the use of the term.即使在这种限制验收，有一些品种在一词的使用。 The disciples of a single locality are often referred to in the New Testament as a Church (Revelation 2:18; Romans 16:4; Acts 9:31), and St. Paul even applies the term to disciples belonging to a single household (Romans 16:5; 1 Corinthians 16:19, Colossians 4:15; Philemon 1-2).门徒一个单一的地方，往往提到，在新约圣经作为一个教会（启示2时18分;罗马书16时04分;行为9时31分） ，圣保禄，甚至适用于一词弟子属于一个单一的家庭（罗马16时05分;哥林多前书16时19分，歌罗西书4:15 ;利蒙1-2 ） 。 Moreover, it may designate specially those who exercise the office of teaching and ruling the faithful, the Ecclesia Docens (Matthew 18:17), or again the governed as distinguished from their pastors, the Ecclesia Discens (Acts 20:28).此外，它可指定专门那些谁行使办公室的教学水平和执政的忠实，教会docens （马太18时17分） ，或再次管治有别于他们的牧师，教会discens （行为20时28分） 。 In all these cases the name belonging to the whole is applied to a part.在所有这些情况下，名称是属于整个应用的一部分。 The term, in its full meaning, denotes the whole body of the faithful, both rulers and ruled, throughout the world (Ephesians 1:22; Colossians 1:18).任期，在其全部含义，是指全身的忠诚，无论是统治者和统治，整个世界（以弗所书1:22 ;歌罗西书1:18 ） 。 It is in this meaning that the Church is treated of in the present article.正是在这一意义说，教会是治疗的，在目前的文章。 As thus understood, the definition of the Church given by Bellarmine is that usually adopted by Catholic theologians: "A body of men united together by the profession of the same Christian Faith, and by participation in the same sacraments, under the governance of lawful pastors, more especially of the Roman Pontiff, the sole vicar of Christ on earth" (Coetus hominum ejusdem christianæ fidei professione, et eorumdem sacramentorum communione colligatus, sub regimine legitimorum pastorum et præcipue unius Christi in Terris vicarii Romani Pontificis. -- Bellarmine, De Eccl., III, ii, 9).因此，作为理解，定义教会所给予的贝拉明的是，通常是通过天主教神学家说： “一个机构，男子团结起来，由专业的同时，基督徒的信仰，并参与在同一个圣礼，下管治的合法牧师，更尤其是罗马教皇，唯一的副主教基督的地球上“ （ coetus或人法ejusdem christianæ信professione等eorumdem sacramentorum communione colligatus ，分regimine legitimorum pastorum等præcipue unius基督在terris vicarii吉普赛pontificis 。 -贝拉明，德传道书，三，二，九） 。 The accuracy of this definition will appear in the course of the article.的准确性，这个定义将出现在过程中的文章。
II.二。 THE CHURCH IN PROPHECY教会在预言
Hebrew prophecy relates in almost equal proportions to the person and to the work of the Messias.希伯来语的预言涉及在几乎相等比例的人，以及工作的messias 。 This work was conceived as consisting of the establishment of a kingdom, in which he was to reign over a regenerated Israel.这项工作被设想为构成建立一个王国，他在其中是在位超过再生以色列。 The prophetic writings describe for us with precision many of the characteristics which were to distinguish that kingdom.预言的著作形容为我们精确的许多特点，其中区分说，英国。 Christ during His ministry affirmed not only that the prophecies relating to the Messias were fulfilled in His own person, but also that the expected Messianic kingdom was none other than His Church.基督在他的部肯定不仅如此预言，涉及到messias得到满足，在他自己的人，但也认为，预期弥赛亚英国是没有其他比他的教会。 A consideration of the features of the kingdom as depicted by the Prophets, must therefore greatly assist us in understanding Christ's intentions in the institution of the Church.考虑的特点，王国所描述的先知，因此，必须极大地帮助我们在了解基督的意图，在该机构的教会。 Indeed many of the expressions employed by Him in relation to the society He was establishing are only intelligible in the Light of these prophecies and of the consequent expectations of the Jewish people.事实上，很多的表现形式受雇于他在关系到社会的建立，他只有在理解鉴于这些预言和相应的期望，犹太人民的。 It will moreover appear that we have a weighty argument for the supernatural character of the Christian revelation in the precise fulfillment of the sacred oracles.此外，它会出现，我们有一个有份量的论点，对于超自然的性质，基督教的启示，在精确的完成神圣的签。
A characteristic feature of the Messianic kingdom, as predicted, is its universal extent.一个特征的弥赛亚英国，正如所料，是其普遍的程度。 Not merely the twelve tribes, but the Gentiles are to yield allegiance to the Son of David.不只是12部落，但外邦人的是，收益率效忠的儿子大卫。 All kings are to serve and obey him; his dominion is to extend to the ends of the earth (Psalm 21:28 sq.; 2:7-12; 116:1; Zechariah 9:10).所有的国王，以服务和服从他，他的统治，是要延长到两端的地球（诗篇21时28平方米; 2:7-12 ; 116:1 ;撒迦利亚书9时10分） 。 Another series of remarkable passages declares that the subject nations will possess the unity conferred by a common faith and a common worship -- a feature represented under the striking image of the concourse of all peoples and nations to worship at Jerusalem.另一系列的骄人通道宣称的主题联合国将拥有统一所赋予的一个共同的信念和共同的崇拜-一个功能为代表的下突出的形象，大堂的所有民族和国家的崇拜在耶路撒冷。 "It shall come to pass in the last days (ie in the Messianic Era] . . . that many nations shall say: Come and let us go up to the mountain of the Lord, and to the house of the God of Jacob; and he will teach us of his ways and we will walk in his paths; for the law shall go forth out of Sion, and the word of the Lord out of Jerusalem" (Micah 4:1-2; cf. Isaiah 2:2; Zechariah 8:3). This unity of worship is to be the fruit of a Divine revelation common to all the inhabitants of the earth (Zack., xiv, 8). Corresponding to the triple office of the Messias as priest, prophet, and king, it will be noted that in relation to the kingdom the Sacred Writings lay stress on three points: (a) it is to be endowed with a new and peculiar sacrificial system; (b) it is to be the kingdom of truth possessed of a Divine revelation; (c) it is to be governed by an authority emanating from the Messias. “它应来通过，在最后的日子（即，在弥赛亚的时代] 。 。 。表示，许多国家会说：来，让我们去到山主，以及众议院的神雅各布;他将教导我们，他的方式和我们会走在他的路径;法律应去，提出了走出锡永，和Word的主出来的耶路撒冷“ （弥迦4:1-2 ;比照以赛亚书2时02分;撒迦利亚书8时03分） 。这种团结的崇拜是要果实的神的启示共同所有居民的地球（ zack. ，第十四， 8 ） 。相应的三重办公室对messias作为祭司，先知，和国王，这将是指出，在关系到英国的神圣的著作，突出三点： （一）是要赋予一个新的和独特的祭祀制度; （二）它是要成为英国真理的拥有神的启示; （三）它是要由一个权威源自messias 。
In regard to the first of these points, the priesthood of the Messias Himself is explicitly stated (Ps. cix, 4); while it is further taught that the worship which He is to inaugurate shall supersede the sacrifices of the Old Dispensation.在关于上述第一点，神职人员的messias自己是明确（诗篇cix ， 4 ） ;则是进一步告诉我们，崇拜他，是开创取代的牺牲，旧的豁免。 This is implied, as the Apostle tells us, in the very title, "a priest after the order of Melchisedech"; and the same truth is contained in the prediction that a new priesthood is to be formed, drawn from other peoples besides the Israelites (Isaiah 66:18), and in the words of the Prophet Malachias which foretell the institution of a new sacrifice to be offered "from the rising of the sun even to the going down" (Malachi 1:11).这是暗示，作为使徒告诉我们，在非常的标题， “一名牧师后的顺序melchisedech ” ;和相同的事实是，载于预测一个新的神职人员是要形成，来自其他国家人民，除了以色列人（以赛亚书66:18 ） ，并在的话，先知玛拉基亚亚，这预示着该机构的一个新的牺牲，以提供“从崛起的太阳，甚至到了去” （玛拉基1时11分） 。 The sacrifices offered by the priesthood of the Messianic kingdom are to endure as long as day and night shall last (Jeremiah 33:20).牺牲所提供的神职人员的弥赛亚英国是要忍受，只要一天一夜，应于昨（耶利米33:20 ） 。
The revelation of the Divine truth under the New Dispensation attested by Jeremias: "Behold the days shall come saith the Lord, and I will make a new covenant with the house of Israel and with the house of Juda . . . and they shall teach no more every man his neighbour, saying: Know the Lord: for all shall know me from the least of them even to the greatest" (Jeremiah 31:31, 34), while Zacharias assures us that in those days Jerusalem shall be known as the city of truth.启示神的真理，根据新的豁免核签jeremias ： “看哪的日子，自saith主，我将作出一个新的盟约与以色列家，并与众议院juda 。 。 。和他们应教导没有更多的每一个男人他的邻居，他说：知道主：对于所有应知道，我从最不发达国家，他们甚至到了最大的“ （耶利米31:31 ， 34 ） ，而撒迦利亚向我们保证，在那些日子耶路撒冷应称之为城市的真相。 (Zechariah 8:3). （撒迦利亚书8时03分） 。
The passages which foretell that the Kingdom will possess a peculiar principle of authority in the personal rule of the Messias are numerous (eg Psalms 2 and 71; Isaiah 9:6 sq.); but in relation to Christ's own words, it is of interest to observe that in some of these passages the prediction is expressed under the metaphor of a shepherd guiding and governing his flock (Ezekiel 34:23; 37:24-28).通道，这预示着说，英国将拥有一个奇特的原则，管理局在个人统治的messias很多（例如诗篇2和71 ;以赛亚书9点06平方米） ;但在有关基督自己的话来说，这是利益观察，在一些通道，这些预测是根据表达的隐喻牧羊人的指导和管治他的羊群（以西结书34:23 ; 37:24-28 ） 。 It is noteworthy, moreover, that just as the prophecies in regard to the priestly office foretell the appointment of a priesthood subordinate to the Messias, so those which relate to the office of government indicate that the Messias will associate with Himself other "shepherds", and will exercise His authority over the nations through rulers delegated to govern in His name (Jeremiah 18:6; Psalm 44:17; cf. St. Augustine Enarr. in Psalm. 44:no. 32).值得一提的是，此外，正如预言，在考虑到priestly办公室预知任命一名神职人员下属向messias ，使那些涉及到办公室的政府表明，该会副messias与自己的其他“牧羊人” ，并会行使他的权力，国家通过下放给统治者，执政以他的名义（耶利米18时06分;诗篇44:17 ;比照圣奥古斯丁enarr 。在诗篇44 ：没有32段） 。 Another feature of the kingdom is to be the sanctity of its members.另一个特点王国是要成为神圣的其成员。 The way to it is to be called "the holy way: the unclean shall not pass over it".途中，这是被称为“圣地的方式：不洁的，不得通过它” 。 The uncircumcised and unclean are not to enter into the renewed Jerusalem (Isaiah 35:8; 52:1).该割包皮和不洁不进入新的耶路撒冷（以赛亚书35:8 ; 52:1 ） 。
The later uninspired apocalyptic literature of the Jews shows us how profoundly these predictions had influenced their national hopes, and explains for us the intense expectation among the populace described in the Gospel narratives.后来缺乏创意的世界末日文学的犹太人向我们表明，如何深刻这些预言影响了其国家的希望，并解释为我们在激烈的期望之间的民众形容，在福音的叙述。 In these works as in the inspired prophecies the traits of the Messianic kingdom present two very different aspects.在这些工程作为，在灵感的预言性状的弥赛亚英国目前有两个很不同的方面。 On the one hand, the Messias is a Davidic king who gathers together the dispersed of Israel, and establishes on this earth a kingdom of purity and sinlessness (Psalms of Solomon, xvii).就一方面， messias是一个davidic国王谁聚集分散的以色列，并建立了这个地球上王国的纯洁和清白（诗篇所罗门，十七） 。 The foreign foe is to be subdued (Assumpt. Moses, c. x) and the wicked are to be judged in the valley of the son of Hinnon (Enoch, xxv, xxvii, xc).外国的敌人，是要制服（ assumpt.郑慕智，长x ）和恶人要判断，是在山谷的儿子hinnon （尹万良，二十五，二十七，越野） 。 On the other hand, the kingdom is described in eschatological characters.在另一方面，英国是中描述的eschatological字符。 The Messias is pre-existent and Divine (Enoch, Simil., xlviii, 3); the kingdom He establishes is to be a heavenly kingdom inaugurated by a great world-catastrophe, which separates this world (aion outos), from the world to come (mellon).该messias是预先存在和神圣（尹万良， simil ，四十八， 3 ） ;王国，他确立了要成为天国宣誓就职，由一个伟大的世界灾难，政企分开，这个世界（ aion outos ） ，来自世界各地的来（梅隆） 。 This catastrophe is to be accompanied by a judgment both of angels and of men (Jubilees, x, 8; v, 10; Assumpt. Moses, x, 1).这场灾难是伴随着判断这两个天使和男子（ jubilees ，第十，第8节;五，十; assumpt 。郑慕智，第十， 1 ） 。 The dead will rise (Ps. Solom., iii, 11) and all the members of the Messianic kingdom will become like to the Messias (Enoch, Simil., xc, 37).死者将上升（诗篇solom ，三， 11 ）和全体成员组成的弥赛亚英国将成为想向messias （尹万良， simil ，越野， 37 ） 。 This twofold aspect of the Jewish hopes in regard to the coming Messias must be borne in mind, if Christ's use of the expression "Kingdom of God" is to be understood.这有两个方面的犹太人希望在关于未来messias必须紧记，如果基督的使用表达“上帝的王国” ，就是要理解的。 Not infrequently, it is true, He employs it in an eschatological sense.没有不常，这是事实，他雇用了它在一eschatological意识。 But far more commonly He uses it of the kingdom set up on this earth -- of His Church.但到目前为止，较为普遍，他使用它的英国成立这个地球上-他的教会。 These are indeed, not two kingdoms, but one.这些都是事实上，没有两个王国，但一。 The Kingdom of God to be established at the last day is the Church in her final triumph.上帝的王国要建立在最后一天是教会在她的最后的胜利。
III.三。 CONSTITUTION BY CHRIST宪法由基督
The Baptist proclaimed the near approach of the Kingdom of God, and of the Messianic Era.浸会宣布不久的做法，上帝的王国，和对弥赛亚的时代。 He bade all who would share its blessings prepare themselves by penance.他八德谁所有，将分享其祝福，准备自己penance 。 His own mission, he said, was to prepare the way of the Messias.他自己的使命，他说，这是准备方式的messias 。 To his disciples he indicated Jesus of Nazareth as the Messias whose advent he had declared (John 1:29-31).以他的弟子他表示，纳匝肋的耶稣作为messias的来临，他已宣布（约翰福音1:29-31 ） 。 From the very commencement of His ministry Christ laid claim in an explicit way to the Messianic dignity.从很展开他的部基督奠定了索赔在一个明确的方式向弥赛亚的尊严。 In the synagogue at Nazareth (Luke 4:21) He asserts that the prophecies are fulfilled in His person; He declares that He is greater than Solomon (Luke 11:31), more venerable than the Temple (Matthew 12:6), Lord of the Sabbath (Luke 6:5).在犹太教堂在拿撒勒（路加福音4时21分） ，他声称，预言是完成在他的人;他宣称，他是大于所罗门（路加福音11时31分） ，更老，比庙（马太12时06分） ，主该安息日（卢克6时05分） 。 John, He says, is Elias, the promised forerunner (Matthew 17:12); and to John's messengers He vouchsafes the proofs of His Messianic dignity which they request (Luke 7:22).约翰，他说，是埃利亚斯，所承诺的先行者（马太17时12分） ;和约翰的使者，他vouchsafes证明他的弥赛亚的尊严，他们在信中要求（路加福音7时22分） 。 He demands implicit faith on the ground of His Divine legation (John 6:29).他要求隐信仰在地面上的他的神公馆（约翰6时29分） 。 His public entry into Jerusalem was the acceptance by the whole people of a claim again and again reiterated before them.他的市民进入耶路撒冷是接受全国人民的一项要求再次重申，在它们之前。 The theme of His preaching throughout is the Kingdom of God which He has come to establish.主题为他的说教，整个是上帝的王国，他来建立。 St. Mark, describing the beginning of His ministry, says that He came into Galilee saying, "The time is accomplished, and the Kingdom of God is at hand".圣马克，描述一开始他的部说，他来到加利利说： “时间是完成了，和上帝的王国，是在手” 。 For the kingdom which He was even then establishing in their midst, the Law and the Prophets had been, He said, but a preparation (Luke 16:16; cf. Matthew 4:23; 9:35; 13:17; 21:43; 24:14; Mark 1:14; Luke 4:43; 8:1; 9:2, 60; 18:17).为英国，他是即使在当时建立在他们中间，是律法和先知已，他说，但准备（路加福音16时16分;比照马修4时23分; 9时35分; 13:17 ; 21日： 43 ; 24:14 ;马克1时14分;路加福音4时43分; 8:1 ; 9时02分， 60岁; 18时17分） 。
When it is asked what is this kingdom of which Christ spoke, there can be but one answer.当它被问这是什么英国的基督发言，就不可能有，但有一个答案。 It is His Church, the society of those who accept His Divine legation, and admit His right to the obedience of faith which He claimed.这是他的教会，社会的那些谁接受他的神公馆，并承认他的权利，顺从的信念，他声称。 His whole activity is directed to the establishment of such a society: He organizes it and appoints rulers over it, establishes rites and ceremonies in it, transfers to it the name which had hitherto designated the Jewish Church, and solemnly warns the Jews that the kingdom was no longer theirs, but had been taken from them and given to another people.他的整个活动是针对建立这样一个社会：他举办的资讯科技及任命统治者超过它，确立了仪式和庆典在它，转移给它的名称，其中迄今指定的犹太人教堂，并郑重警告犹太人认为，英国已不再是他们的，但已采取了由他们给另一个人。 The several steps taken by Christ in organizing the Church are traced by the Evangelists.几所采取的步骤基督在组织教会的追查，由福音。 He is represented as gathering numerous disciples, but as selecting twelve from their number to be His companions in an especial manner.他是代表收集了许多弟子，但作为选拔12从他们的人数要和他的同伴在一个特殊的方式。 These share His life.这些分享他的生命。 To them He reveals the more hidden parts of His doctrine (Matthew 13:11).对他们，他揭示了更多隐藏的部分，他的学说（马太13时11分） 。 He sends them as His deputies to preach the kingdom, and bestows on them the power to work miracles.他会将他们作为他的副手宣扬英国，并赋予他们的权力，工作的奇迹。 All are bound to accept their message; and those who refuse to listen to them shall meet a fate more terrible than that of Sodom and Gomorra (Matthew 10:1-15).所有的约束，接受他们的讯息;和那些谁不听他们应满足的命运，更可怕的，比对所多玛和gomorra （马太10:1-15 ） 。 The Sacred Writers speak of these twelve chosen disciples in a manner indicating that they are regarded as forming a corporate body.神圣的作家发言，这些12在选择弟子的方式显示他们是被视为形成一个法人团体。 In several passages they are still termed "the twelve" even when the number, understood literally, would be inexact.在几个通道，他们仍称之为“ 12 ” ，甚至当的数目，从字面上理解，将不精确。 The name is applied to them when they have been reduced to eleven by the defection of Judas, on an occasion when only ten of them were present, and again after the appointment of St. Paul has increased their number to thirteen (Luke 24:33; John 20:24; 1 Corinthians 15:5; Revelation 21:14).名称是适用于他们时，他们已减少到11所叛逃的犹大，对一个场合时，只有10人出席，并再次任命后圣保禄增加了他们的编号，以13 （路加福音24:33 ;约翰20时24分;哥林多前书15时05分;启示21时14分） 。
In this constitution of the Apostolate Christ lays the foundation of His Church.在这宪法的基督传道打下了基础，他的教会。 But it is not till the action of official Judaism had rendered it manifestly impossible to hope the Jewish Church would admit His claim, that He prescribes for the Church as a body independent of the synagogue and possessed of an administration of her own.但不是到行动的官方犹太教已令它显然是不可能的，希望犹太人教会会承认，他声称，他明为教会作为一个机构，独立于犹太教会堂和拥有一个管理自己。 After the breach had become definite, He calls the Apostles together and speaks to them of the judicial action of the Church, distinguishing, in an unmistakable manner, between the private individual who undertakes the work of fraternal correction, and the ecclesiastical authority empowered to pronounce a judicial sentence (Matthew 18:15-17).后违反已成为明确的，他呼吁使徒们一起操他们的司法行动教会，鉴别，在一个明确无误的方式，之间的私人个别谁承担的工作兄弟般的校正，以及教会管理局有权宣判司法判决（马太18:15-17 ） 。 To the jurisdiction thus conferred He attached a Divine sanction.向管辖范围内，从而赋予他重视神的制裁。 A sentence thus pronounced, He assured the Apostles, should be ratified in heaven.一句话，从而显着，他向使徒，应予以批准在天上。 A further step was the appointment of St. Peter to be the chief of the Twelve.一，进一步加强被任命圣彼得成为行政的12 。 For this position he had already been designated (Matthew 16:15 sqq.) on an occasion previous to that just mentioned: at Cæsarea Philippi, Christ had declared him to be the rock on which He would build His Church, thus affirming that the continuance and increase of the Church would rest on the office created in the person of Peter.这一立场，他已被指定（马太16时15 sqq ）就一个机会，以前认为刚才提到的：在cæsarea腓立比，基督已宣布他被岩石上，他将建立祂的教会，因此，申明继续和增加了教会，其余的将在Office中创建的人彼得。 To him, moreover, were to be given the keys of the Kingdom of Heaven -- an expression signifying the gift of plenary authority (Isaiah 22:22).他说，此外，被考虑的关键天国-一表达着礼物的全体会议管理局（以赛亚书2 2:22） 。 The promise thus made was fulfilled after the Resurrection, on the occasion narrated in John, xxi.的承诺，因此，完成了复活之后，就之际，叙述了在约翰，二十一世纪。 Here Christ employs a simile used on more than one occasion by Himself to denote His own relation to the members of His Church -- that of the shepherd and his flock.在这里基督雇用了喻使用一个以上的场合由他本人来表示他自己有关的成员，他教会-即牧羊人和他的羊群。 His solemn charge, "Feed my sheep", constituted Peter the common shepherd of the whole collective flock.他庄严的收费， “饲料我的羊群” ，构成了彼得共同的牧人整个集体的羊群。 (For a further consideration of the Petrine texts see article PRIMACY.) To the twelve Christ committed the charge of spreading the kingdom among all nations, appointing the rite of baptism as the one means of admission to a participation in its privileges (Matthew 28:19). （为进一步审议该petrine案文见第至高无上。 ）到12基督承诺负责推广英国所有国家之间，委任成年礼的洗礼，作为手段之一入学参与在其特权（马太28日： 19 ） 。
In the course of this article detailed consideration will be given to the principal characteristics of the Church.在这个过程中，这条详细将考虑的主要特点教会。 Christ's teaching on this point may be briefly summarized here.基督的教学在这一点上，可在这里简要概述。 It is to be a kingdom ruled in His absence by men (Matthew 18:18; John 21:17).它是一个英国统治在他缺席时由男子（马太18时18分;约翰21时17分） 。 It is therefore a visible theocracy; and it will be substituted for the Jewish theocracy that has rejected Him (Matthew 21:43).因此，这是一种有形的神;它将取代犹太神已经拒绝了他（马太21时43分） 。 In it, until the day of judgment, the bad will be mingled with the good (Matthew 13:41).在它，直到审判的日子，坏的将相互交织，与良好的（马太13时41分） 。 Its extent will be universal (Matthew 28:19), and its duration to the end of time (Matthew 13:49); all powers that oppose it shall be crushed (Matthew 21:44).其程度将是普遍的（马太28:19 ） ，其期限到年底的时间（马太13时49分） ;所有的权力，反对它应粉碎（马太21时44分） 。 Moreover, it will be a supernatural kingdom of truth, in the world, though not of it (John 18:36).此外，这将是一个超自然的英国真理，在世界上，虽然不是它（约翰18时36分） 。 It will be one and undivided, and this unity shall be a witness to all men that its founder came from God (John 17:21).这将是一个和不可分割的，这种团结，应证人的所有男性，其创始人是来自上帝（约翰17时21分） 。 It is to be noticed that certain recent critics contest the positions maintained in the preceding paragraphs.这是必须注意到，最近发生的一些批评竞赛的立场，保持在前面的段落。 They deny alike that Christ claimed to be the Messias, and that the kingdom of which He spoke was His Church.他们都否认基督声称是该messias ，并说英国，其中他谈到他的教会。 Thus, as regards Christ's claim to Messianic dignity, they say that Christ does not declare Himself to be the Messias in His preaching: that He bids the possessed who proclaimed Him the Son of God be silent: that the people did not suspect His Messiahship, but formed various extravagant hypotheses as to his personality.因此，至于基督的索赔，以救世主的尊严，他们说，基督没有宣布自己成为messias在他的鼓吹：他出价该拥有谁宣布他是神的儿子沉默：人民群众没有怀疑他messiahship ，但形成的各种奢侈的假说，以他的个性。 It is manifestly impossible within the limits of this article to enter on a detailed discussion of these points.这是明显不可能的界限，这条进入上详细讨论了这些要点。 But, in the light of the testimony of the passages above cited, it will be seen that the position is entirely untenable.但是，在根据的证词通道上述提到的，这将是可见的立场是完全站不住脚的。 In reference to the Kingdom of God, many of the critics hold that the current Jewish conception was wholly eschatological, and that Christ's references to it must one and all be thus interpreted.在提及上帝的王国，许多批评者认为，目前的犹太观，是完全eschatological ，以及基督的参考之一，它必须和所有被从而解释。 This view renders inexplicable the numerous passages in which Christ speaks of the kingdom as present, and further involves a misconception as to the nature of Jewish expectations, which, as has been seen, together with eschatological traits, contained others of a different character.这种看法使莫名的众多通道，在基督讲的英国作为目前，并进一步牵涉到一个错觉，至于性质犹太人的期望，其中，已看到，连同eschatological性状，载别人不同的性格。 Harnack (What is Christianity? p. 62) holds that in its inner meaning the kingdom as conceived by Christ is "a purely religious blessing, the inner link of the soul with the living God".哈纳克（什么是基督教？第62页）认为，在其内涵王国所设想的基督是“纯粹宗教的祝福，内在联系的灵魂与活着的上帝” 。 Such an interpretation can in no possible way be reconciled with Christ's utterances on the subject.这样的解释可以在任何可能的方式调和与基督的话语就此事。 The whole tenor of his expressions is to lay stress on the concept of a theocratic society.整个男高音他的表情是要重点抓好的概念，一个神权社会。
The Church after the Ascension教会后，阿森松
The doctrine of the Church as set forth by the Apostles after the Ascension is in all respects identical with the teaching of Christ just described.教义教会提出的使徒后，阿森松岛是在所有方面都相同，与教学基督刚才所描述的。 St. Peter, in his first sermon, delivered on the day of Pentecost, declares that Jesus of Nazareth is the Messianic king (Acts 2:36).圣彼得大教堂，在他的首布道，发表的五旬节，宣称纳匝肋的耶稣是弥赛亚国王（的行为， 2时36分） 。 The means of salvation which he indicates is baptism; and by baptism his converts are aggregated to the society of disciples (ii, 41).手段救赎，其中他表示，是洗礼，并通过转换的洗礼，他是被汇集到社会的弟子（二， 41 ） 。 Though in these days the Christians still availed themselves of the Temple services, yet from the first the brotherhood of Christ formed a society essentially distinct from the synagogue.虽然在这些天的基督徒仍然利用自己的庙服务，然而，从第一穆斯林兄弟会的基督，形成了社会基本上是有别于犹太教堂。 The reason why St. Peter bids his hearers accept baptism is none other than that they may "save themselves from this unbelieving generation".之所以圣彼得的出价，他hearers接受洗礼，是没有其他比他们可能“保存自己，从这个信的一代” 。 Within the society of believers not only were the members united by common rites, but the tie of unity was so close as to bring about in the Church of Jerusalem that condition of things in which the disciples had all things common (ii, 44).整个社会的信徒，不仅被联合国成员的共同仪式，但配合的团结是如此接近，以实现在教堂的耶路撒冷这一条件的东西，在其中的弟子了所有共同的东西， （二， 44 ） 。
Christ had declared that His kingdom should be spread among all nations, and had committed the execution of the work to the twelve (Matthew 28:19).基督已宣布，他应英国蔓延，所有国家之间，并承诺执行工作到12 （马太28:19 ） 。 Yet the universal mission of the Church revealed itself but gradually.然而，普遍的使命，教会透露本身，而是逐渐。 St. Peter indeed makes mention of it from the first (Acts 2:39).圣彼得的确提到的，它从第一（行为2时39分） 。 But in the earliest years the Apostolic activity is confined to Jerusalem alone.但在最早的年使徒活动是限于耶路撒冷。 Indeed an old tradition (Apollonius, cited by Eusebius "Hist. Eccl.", V, xvii, and Clem. Alex., "Strom.", VI, v, in PG IX, 264) asserts that Christ had bidden the Apostles wait twelve years in Jerusalem before dispersing to carry their message elsewhere.的确是一个古老的传统（阿波罗纽斯，所列举的尤西比乌斯“的历史。传道书” ，五，十七， clem 。徐家， “史托姆” ，六，五，在pg九， 264 ）声称，基督bidden使徒等待十二年前，在耶路撒冷的消散，进行他们的讯息，在其他地方。 The first notable advance occurs consequent on the persecution which arose after the death of Stephen, AD 37.第一显着的进展，就会发生相应的对迫害所出现的死亡后，斯蒂芬，广告37 。 This was the occasion of the preaching of the Gospel to the Samaritans, a people excluded from the privileges of Israel, though acknowledging the Mosaic Law (Acts 8:5).这是一次对宣扬福音，以撒玛利亚，一人被排除在特权的以色列，虽然承认马赛克法（行为8时05分） 。 A still further expansion resulted from the revelation directing St. Peter to admit to baptism Cornelius, a devout Gentile, ie one associated to the Jewish religion but not circumcised.仍然进一步扩大，导致从启示指挥圣彼得承认的洗礼，科尼利厄斯，作为一名虔诚的詹蒂莱，即一个相关的犹太宗教，而不是割礼。 From this tune forward circumcision and the observance of the Law were not a condition requisite for incorporation into the Church.从这个调子提出割礼和遵守法律不是一个必要的条件，以便将其纳入教会。 But the final step of admitting those Gentiles who had known no previous connection with the religion of Israel, and whose life had been spent in paganism, was not taken till more than fifteen years after Christ's Ascension; it did not occur, it would seem, before the day described in Acts xiii, 46, when, at Antioch in Pisidia, Paul and Barnabas announced that since the Jews accounted themselves unworthy of eternal life they would "turn to the Gentiles".但最后一步承认那些外邦人谁知道以往并没有涉嫌与宗教的以色列，和他们的生活已花了异教，没有考虑到以上十五年后，基督的阿森松岛，它并没有出现，看来，前一天所描述的行为十三， 46 ，时，在安提在皮西迪亚，保罗和巴拿巴宣布，由于犹太人占了自己辜负永恒的生命，他们将“转向外邦人” 。
In the Apostolic teaching the term Church, from the very first, takes the place of the expression Kingdom of God (Acts 5:11).在使徒教学的任期教会，从第一，需要的地方表达上帝的王国（行为的5点11分） 。 Where others than the Jews were concerned, the greater suitability of the former name is evident; for Kingdom of God had special reference to Jewish beliefs.别人比犹太人而言，更大的适合程度，以前的名称是显而易见的;为上帝的王国曾特别提到犹太人的信仰。 But the change of title only emphasizes the social unity of the members.但变化的标题，只强调社会的团结的成员。 They are the new congregation of Israel -- the theocratic polity: they are the people (laos) of God (Acts 15:14; Romans 9:25; 2 Corinthians 6:16; 1 Peter 2:9 sq.; Hebrews 8:10; Revelation 18:4; 21:3).他们是新的聚集以色列-神权政体：他们是人（老挝）神（行为1 5时1 4分;罗马9时2 5分;二月哥林多前书6时1 6分;一黄匡源2点0 9平方米;希伯来8 ：第10条;启示18时04分; 21时03分） 。 By their admission to the Church, the Gentiles have been grafted in and form part of God's fruitful olive-tree, while apostate Israel has been broken off (Romans 11:24).他们的入学教会，外邦人已接枝在和形式的一部分，上帝的富有成果的橄榄树，而叛教者，以色列一直中断（罗马11时24分） 。 St. Paul, writing to his Gentile converts at Corinth, terms the ancient Hebrew Church "our fathers" (1 Corinthians 10:1).圣保禄，以书面形式向他詹蒂莱转换在科林斯，条款古代希伯来教会“我们的父辈” （ 1哥林多前书10:1 ） 。 Indeed from time to time the previous phraseology is employed, and the Gospel message is termed the preaching of the Kingdom of God (Acts 20:25; 28:31).事实上，从时间，以时间前用语是就业，和福音的讯息是被称为宣扬上帝的王国（行为20时25分; 28:31 ） 。
Within the Church the Apostles exercised that regulative power with which Christ had endowed them.该教会的使徒们行使权力的调控与基督赋予他们。 It was no chaotic mob, but a true society possessed of a corporate life, and organized in various orders.这是没有混乱的暴民，但一个真正的社会，拥有一个企业的生命，并举办了各种命令。 The evidence shows the twelve to have possessed (a) a power of jurisdiction, in virtue of which they wielded a legislative and judicial authority, and (b) a magisterial office to teach the Divine revelation entrusted to them.证据显示， 12至拥有（一）的权力管辖范围内，在据此他们挥舞的立法和司法权力，及（ b ）地方法院办公室，教导神的启示托付给他们。 Thus (a) we find St. Paul authoritatively prescribing for the order and discipline of the churches.因此， （一）我们找到圣保禄权威的处方为秩序和纪律，教会。 He does not advise; he directs (1 Corinthians 11:34; 26:1; Titus 1:5).他没有意见，他指示（ 1哥林多前书11时34分; 26:1 ;提图斯1时05分） 。 He pronounces judicial sentence (1 Corinthians 5:5; 2 Corinthians 2:10), and his sentences, like those of other Apostles, receive at times the solemn sanction of miraculous punishment (1 Timothy 1:20; Acts 5:1-10).他判决司法判决（ 1哥林多前书5:5 ; 2哥林多前书2时10分） ，和他的刑罚一样，相对于其他使徒，接受时代的严正制裁神奇的处罚（ 1提摩太1时20分;行为5:1-10 ） 。 In like manner he bids his delegate Timothy hear the causes even of priests, and rebuke, in the sight of all, those who sin (1 Timothy 5:19 sq.).在喜欢的方式，他的出价，他代表蒂莫西听到的原因，甚至神父，和责备，在视线的是，那些谁单仲偕（ 1提摩太5点19平方米） 。 (b) With no less definiteness does he assert that the Apostolate carries with it a doctrinal authority, which all are bound to recognize. （二）不低于定性，他是否声称传道，附有一份理论性的权力，这都是有义务承认。 God has sent them, he affirms, to claim "the obedience of faith" (Romans 1:5; 15:18).上帝已寄给他们，他申明，声称“服从信仰” （罗马1时05分; 15时18分） 。 Further, his solemnly expressed desire, that even if an angel from heaven were to preach another doctrine to the Galatians than that which he had delivered to them, he should be anathema (Galatians 1:8), involves a claim to infallibility in the teaching of revealed truth.此外，他郑重表示的愿望，即使天使从天上被鼓吹另一学说向加拉太比他交付给他们，他应该诅咒（加拉太书1:8 ） ，涉及债权infallibility在教学中对发现的真理。
While the whole Apostolic College enjoyed this power in the Church, St. Peter always appears in that position of primacy which Christ assigned to him.而整个使徒学院享有这项权力，在教会里，圣彼得总是出现在这个位置的首要基督分配给他。 It is Peter who receives into the Church the first converts, alike from Judaism and from heathenism (Acts 2:41; 10:5 sq.), who works the first miracle (Acts 3:1 sqq.), who inflicts the first ecclesiastical penalty (Acts 5:1 sqq.).这是彼得谁接收到教会第一次转换，无论是从犹太教和从heathenism （ 2时41分行为; 10时05平方） ，谁工程第一的奇迹（ 3:1 sqq行为） ，谁造成的第一教会罚款（行为的5点01 sqq ） 。 It is Peter who casts out of the Church the first heretic, Simon Magus (Acts 8:21), who makes the first Apostolic visitation of the churches (Acts 9:32), and who pronounces the first dogmatic decision (Acts 15:7).这是彼得谁蒙上驱逐出教会第一邪教，薛岳magus （ 8时21分行为） ，谁使第一探视的使徒教会（行为9时32分） ，以及谁判决的第一教条式的决定（行为15时07分） 。 (See Schanz, III, p. 460.) So indisputable was his position that when St. Paul was about to undertake the work of preaching to the heathen the Gospel which Christ had revealed to him, he regarded it as necessary to obtain recognition from Peter (Galatians 1:18). （见schanz ，三， 460页）因此，不争的是他的立场，即当圣保禄即将开展的工作，鼓吹向heathen福音的基督曾透露，他把它作为要获得承认，从彼得（加拉太书1:18 ） 。 More than this was not needful: for the approbation of Peter was definitive.比这更多的是没有需要的：认同彼得是明确的。
IV.四。 ORGANIZATION BY THE APOSTLES组织由使徒
Few subjects have been so much debated during the past half-century as the organization of the primitive Church.数学科有这么多的辩论在过去半世纪，作为该组织的原始教会。 The present article cannot deal with the whole of this wide subject.本条款不能处理与整个这个广泛的课题。 Its scope is limited to a single point.其范围仅限于一个单一的点。 An endeavour will be made to estimate the existing information regarding the Apostolic Age itself.努力将作出估计，现有的资料就使徒年龄本身。 Further light is thrown on the matter by a consideration of the organization that is found to have existed in the period immediately subsequent to the death of the last Apostle.进一步轻掷就此事由审议该组织发现有存在的期间，随后立即向死亡的最后一个使徒。 (See BISHOP.) The independent evidence derived from the consideration of each of these periods will, in the opinion of the present writer, be found, when fairly weighed, to yield similar results. （见主教） ，独立的证据来自审议上述各期，在认为目前的作家，被发现时，相当重，收益率为类似的结果。 Thus the conclusions here advanced, over and above their intrinsic value, derive support from the independent witness of another series of authorities tending in all essentials to confirm their accuracy.因此，结论在这里先进的，超出其内在价值，得到支持，从独立的见证的另一系列当局倾向在所有要点，以确认其准确性。 The question at issue is, whether the Apostles did, or did not, establish in the Christian communities a hierarchical organization.这个问题的问题是，是否使徒那样，或没有，建立在基督教的社区层次的组织。 All Catholic scholars, together with some few Protestants, hold that they did so.所有天主教学者，再加上少数几个新教徒，认为他们这样做。 The opposite view is maintained by the rationalist critics, together with the greater number of Protestants.相反的意见是保持理性的批评，再加上更大的数目新教徒。
In considering the evidence of the New Testament on the subject, it appears at once that there is a marked difference between the state of things revealed in the later New Testament writings, and that which appears in those of an earlier date.在考虑到的证据，新约圣经关于这一主题的，它似乎在一旦有一个显着差异的国家之间的事情透露，在后来的新约圣经的著作，而且它会出现在那些日期较早。 In the earlier writings we find but little mention of an official organization.在较早的著作，我们找到，但很少提到一个正式的组织。 Such official positions as may have existed would seem to have been of minor importance in the presence of the miraculous charismata of the Holy Spirit conferred upon individuals, and fitting them to act as organs of the community in various grades.这样的官方立场可能已经存在，似乎已轻微的重要性，在在场的奇迹般的charismata的圣灵授予个人，和装修他们作为机关的社会在各职系。 St. Paul in his earlier Epistles has no messages for the bishops or deacons, although the circumstances dealt with in the Epistles to the Corinthians and in that to the Galatians would seem to suggest a reference to the local rulers of the Church.圣保禄在他先前的书信没有讯息主教或执事，虽然情况下处理，在书信向哥林多前书并在这方面向加拉太会似乎表明，参考当地的统治者教会。 When he enumerates the various functions to which God has called various members of the Church, he does not give us a list of Church offices.当他列举的各项职能，以上帝已要求各成员教会，他不给我们一个清单，教会办事处。 "God", he says, "hath set some in the church, first apostles, secondly prophets, thirdly doctors [didaskaloi]; after that miracles; then the graces of healings, helps, governments, kinds of tongues" (1 Corinthians 12:28). “上帝” ，他说， “祂所设置一些在教会里，第一使徒，其次是先知，第三医生[ didaskaloi ] ;之后，奇迹;则青睐的healings ，帮助，各国政府，种的舌头” （ 1哥林多前书12 ： 28 ） 。 This is not a list of official designations.这不是一个名单，正式名称。 It is a list of "charismata" bestowed by the Holy Spirit, enabling the recipient to fulfill some special function.这是一个名单“ charismata ”恩赐圣灵，使受援国实现某些特殊功能。 The only term which forms an exception to this is that of apostle.唯一的名词形式的一个例外，这是对使徒。 Here the word is doubtless used in the sense in which it signifies the twelve and St. Paul only.在这里一词，无疑是在用意识，在它标志着12和圣保禄只。 As thus applied the Apostolate was a distinct office, involving a personal mission received from the Risen Lord Himself (1 Corinthians 1:1; Galatians 1:1).因此，作为应用使徒是一个鲜明的办公室，涉及个人的使命收到来自复活的主自己（ 1哥林多前书1:1 ;加拉太书1:1 ） 。 Such a position was of altogether too special a character for its recipients to be placed in any other category.这样的立场是完全太特别的字符为受助人要放置在任何其他类别。 The term could indeed be used in a wider reference.任期的确可以用在更广阔的参考。 It is used of Barnabas (Acts 14:13) and of Andronicus and Junias, St. Paul's kinsmen (Romans 16:7).这是用巴拿巴（行为14时13分）和安德洛尼克斯和junias ，圣保禄kinsmen （罗马16时07分） 。 In this extended signification it is apparently equivalent to evangelist (Ephesians 4:11; 2 Timothy 4:5) and denotes those "apostolic men", who, like the Apostles, went from place to place labouring in new fields, but who had received their commission from them, and not from Christ in person.在这延长的意义很明显，相等于传播者（以弗所书4时11分; 2蒂莫西4时05分）和是指那些“使徒的人” ，谁一样，使徒，从地方劳苦在新的领域，但谁收到了他们的委员会，由他们，而不是从基督在人。 (See APOSTLES.) （见使徒） 。
The "prophets", the second class mentioned, were men to whom it was given to speak from time to time under the direct influence of the Holy Spirit as the recipients of supernatural inspiration (Acts 13:2; 15:23; 21:11; etc.). “先知” ，二等提到的，男性的对象给出了发言，不时下，直接影响圣灵作为受助人的超自然的启示（ 13时02分行为; 15时23分; 21时11分;等） 。 By the nature of the case the exercise of such a function could be occasional only.由有关案件的性质行使这种功能可以偶尔只。 The "charisma" of the "doctors" (or teachers) differed from that of the prophets, in that it could be used continuously. “魅力”的“医生” （或教师）从不同的先知，因为它可用于不断。 They had received the gift of intelligent insight into revealed truth, and the power to impart it to others.他们收到的礼物智能深入了解发现，真理，权力传授给他人。 It is manifest that those who possessed such a power must have exercised a function of vital moment to the Church in those first days, when the Christian communities consisted to so large an extent of new converts.这是体现那些谁拥有这种权力，必须有行使职能的重要时刻，教会在这些第一天，当基督教社区构成，以如此之大的程度，新的转换。 The other "charismata" mentioned do not call for special notice.其他“ charismata提到”不要求特殊，恕不另行通知。 But the prophets and teachers would appear to have possessed an importance as organs of the community, eclipsing that of the local ministry.但先知和教师，似乎拥有一的重要性，作为机关的社会，超过了这地方部。 Thus in Acts, xiii, 1, it is simply related that there were in the Church which was at Antioch prophets and doctors.因此，在行为，十三， 1 ，这只不过是相关的有在教会里，这是在安提阿的先知和医生。 There is no mention of bishops or deacons.有没有提到主教或执事。 And in the Didache -- a work as it would seem of the first century, written before the last Apostle had passed away -- the author enjoins respect for the bishops and deacons, on the ground that they have a claim similar to that of the prophets and doctors. ，以及在didache -工作，因为它似乎是对第一世纪，书面前的最后使徒已经去世-作者责成尊重主教和执事，理由是他们有一个要求类似的表示，在该先知和医生。 "Appoint for yourselves", he writes, "bishops and deacons, worthy of the Lord, men who are meek, and not lovers of money, and true and approved; for unto you they also perform the service [leitourgousi ten leitourgian] of the prophets and doctors. Therefore despise them not: for they are your honourable men along with the prophets and teachers" (c. xv). “委任为自己” ，他写道， “主教和执事，值得主，谁是男人温柔，而不是恋人的钱，和真正的和批准的;你们，他们也履行服务[ leitourgousi 10 leitourgian ]的先知和医生，所以他们不要看不起：因为他们是您的这位男子随先知和教师“ （长XV ）号决议。
It would appear, then, indisputable that in the earliest years of the Christian Church ecclesiastical functions were in a large measure fulfilled by men who had been specially endowed for this purpose with "charismata" of the Holy Spirit, and that as long as these gifts endured, the local ministry occupied a position of less importance and influence.这样看来，那么，不争的事实，在最早多年的基督教教会的职能在一个大的措施，完成了由男人谁已被赋予了特别为此目的与“ charismata ”圣灵，并表示，只要这些礼物忍受，当地部被占领的立场，少的重要性和影响力。 Yet, though this be the case, there would seem to be ample ground for holding that the local ministry was of Apostolic institution: and, further, that towards the later part of the Apostolic Age the abundant "charismata" were ceasing, and that the Apostles themselves took measures to determine the position of the official hierarchy as the directive authority of the Church.然而，虽然这是个案，似乎有充分的理由认为本地部的使徒机构： ，并进一步指出，对后来的一部分，使徒的时代，丰富的“ charismata ”被停止，并说使徒自己采取措施，以确定的立场，官方的层次，作为指令的权威，教会。 The evidence for the existence of such a local ministry is plentiful in the later Epistles of St. Paul (Philippians, 1 and 2 Timothy, and Titus).证据的存在，这样一个地方部是丰富，在后来的书信的圣保禄（ philippians ， 1和2提摩太，和提图斯） 。 The Epistle to the Philippians opens with a special greeting to the bishops and deacons.该书信向philippians打开一个特别问候主教和执事。 Those who hold these official positions are recognized as the representatives in some sort of the Church.这些谁持有这些官方的立场是公认的代表在某种形式的教会。 Throughout the letter there is no mention of the "charismata", which figure so largely in the earlier Epistles.全国各地的信是没有提“ charismata ” ，其中的数字，所以，主要是在较早前的书信。 It is indeed urged by Hort (Christian Ecelesia, p. 211) that even here these terms are not official titles.这实在是敦促hort （基督教ecelesia ，第211条） ，即使在这里这些条款并非正式名称。 But in view of their employment as titles in documents so nearly contemporary, as I Clem., c.但是，鉴于他们的就业作为职称的文件，使近当代，正如我clem ，长 4, and the Didache, such a contention seems devoid of all probability. 4 ，和didache ，这样的争论，似乎丧失了所有的概率。
In the Pastoral Epistles the new situation appears even more clearly.在牧区书信新形势下出现的更清楚。 The purpose of these writings was to instruct Timothy and Titus regarding the manner in which they were to organize the local Churches.的目的，这些著作是指示提摩太和提多书就以何种方式，他们组织地方教会。 The total absence of all reference to the spiritual gifts can scarcely be otherwise explained than by supposing that they no longer existed in the communities, or that they were at most exceptional phenomena.完全没有，所有参考的精神礼物可以少，否则解释，而不是假设他们不再存在，在社区，或他们在最特殊的现象。 Instead, we find the Churches governed by a hierarchical organization of bishops, sometimes also termed presbyters, and deacons.相反，我们找到教堂由一个分层组织的主教，有时也被称为presbyters ，和执事。 That the terms bishop and presbyter are synonymous is evident from Titus 1:5-7: "I left thee in Crete, that thou shouldest . . . ordain priests in every city . . . For a bishop must be without crime."该条款主教和presbyter是同义词，是明显的从提图斯1:5-7 ： “我离开你在克里特，你shouldest 。 。 。 ordain神父在每个城市。 。 。主教必须无犯罪” 。 These presbyters form a corporate body (1 Timothy 4:14), and they are entrusted with the twofold charge of governing the Church (1 Timothy 3:5) and of teaching (1 Timothy 3:2; Titus 1:9).这些presbyters形成一个法人团体（ 1提摩太4时14分） ，他们是受委托的双重负责的执政教会（ 1提摩太3时05分）和教学（ 1提摩太3时02分;提图斯1时09分） 。 The selection of those who are to fill this post does not depend on the possession of supernatural gifts.选择那些谁是填补该职位的，并不取决于拥有超自然的礼物。 It is required that they should not be unproved neophytes, that they should be under no charge, should have displayed moral fitness for the work, and should be capable of teaching.这是要求他们不应该unproved新手，他们应该下不收费，应该有道义上显示全民健身工作，都应该能够在教学中。 (1 Timothy 3:2-7; Titus 1:5-9) The appointment to this office was by a solemn laying on of hands (1 Timothy 5:22). （ 1提摩太后3:2-7 ;提图斯1:5-9 ）获委任为这个办公室是由一个庄严的铺设就举手（ 1提摩太5时22分） 。 Some words addressed by St. Paul to Timothy, in reference to the ceremony as it had taken place in Timothy's case, throw light upon its nature.有些话由圣保禄向提摩太，在参考仪式，因为它采取了发生在提摩太的情况下，投掷轻后，其性质。 "I admonish thee", he writes, "that thou stir up the grace (charisma) of God, which is in thee by the laying on of my hands" (2 Timothy 1:6). “我警告你” ，他写道， “你挑起的恩典（魅力）上帝，这是在你所奠定对我的手” （ 2提摩太1时06分） 。 The rite is here declared to be the means by which a charismatic gift is conferred; and, further, the gift in question, like the baptismal character, is permanent in its effects.仪式是在这里被宣布为手段，由一名有魅力的礼物是授予; ，并进一步礼物的问题，如洗礼的性质，是永久性的，在其影响。 The recipient needs but to "waken into life" [anazopyrein] the grace he thus possesses in order to avail himself of it.受援国的需要，但以“睡醒的生活” [ anazopyrein ]的宽限期，因此，他拥有在为了利用自己的。 It is an abiding endowment.这是一个奉公守法的养老。 There can be no reason for asserting that the imposition of hands, by which Timothy was instructed to appoint the presbyters to their office, was a rite of a different character, a mere formality without practical import.不能有任何的理由，声称强加的手，其中提摩太的指示，任命presbyters到他们的办公室，这是一个成年礼的性质不同，流于形式，没有实际的进口。
With the evidence before us, certain other notices in the New Testament writings, pointing to the existence of this local ministry, may be considered.与证据摆在我们面前的，其他一些告示，在新约圣经的著作，指出存在的，这地方部，可能会加以考虑。 There is mention of presbyters at Jerusalem at a date apparently immediately subsequent to the dispersion of the Apostles (Acts 11:30; cf. 15:2; 16:4; 21:18).有提及presbyters在耶路撒冷举行的日期，显然随后立即向分散使徒（使徒11时30分;比照15时02分; 16时04分; 21时18分） 。 Again, we are told that Paul and Barnabas, as they retraced their steps on their first missionary journey, appointed presbyters in every Church (Acts 14:22).再次，有人告诉我们，保罗和巴拿巴，因为他们回顾了他们的步骤，在他们的第一代传教之旅，委任presbyters在每一个教会（使徒14时22分） 。 So too the injunction to the Thessalonians (1 Thessalonians 5:12) to have regard to those who are over them in the Lord (proistamenoi; cf. Romans 12:6) would seem to imply that there also St. Paul had invested certain members of the community with a pastoral charge.因此，过于强制向帖撒罗尼迦（ 1帖撒罗尼迦5时12分）须顾及那些谁是他们在主（ proistamenoi ;比照罗马12时06分）似乎暗示，也有圣保禄已投资的某些成员整个社会与牧灵工作负责。 Still more explicit is the evidence contained in the account of St. Paul's interview with the Ephesian elders (Acts 20:17-23).还有更明确的是证据，载于该帐户的圣保禄的访谈与ephesian长者（行为20:17-23 ） 。 It is told that, sending from Miletus to Ephesus, he summoned "the presbyters of the Church", and in the course of his charge addressed them as follows: "Take heed to yourselves and to the whole flock, wherein the Holy Ghost has placed you bishops to tend [poimainein] the Church of God" (xx, 28).据悉，从米利发送到以弗所，他召见“ presbyters的教会” ，并在这个过程中，他负责处理他们如下： “注意，对自己和整个羊群，其中圣灵放在您主教往往[ poimainein ]神的教会“ （ XX条， 28条） 。 St. Peter employs similar language: "The presbyters that are among you, I beseech, who am myself also a presbyter . . . tend [poimainein] the flock of God which is among you."圣彼得采用类似的语言： “ presbyters属于你，我恳求，谁时，自己也是一个presbyter 。 。 。倾向[ poimainein ]一群上帝这是你们当中” 。 These expressions leave no doubt as to the office designated by St. Paul, when in Ephesians 4:11, he enumerates the gifts of the Ascended Lord as follows: "He gave some apostles, and some prophets, and other some evangelists, and other some pastors and doctors [tous de poimenas kai didaskalous]. The Epistle of St. James provides us with yet another reference to this office, where the sick man is bidden send for the presbyters of the Church, that he may receive at their hands the rite of unction (James 5:14).这些表现形式在离开毫无疑问，作为该办公室指定的圣保禄时，在以弗所书4时11分，他列举了礼物的登基勋爵如下： “他提出了一些使徒，和一些先知，和其他一些福音，和其他一些牧师和医生[ Tous的德poimenas启didaskalous ] 。书信的圣雅各福群会为我们提供了又一次提到这个办公室，那里的病夫，是bidden发送为presbyters的教会，他可能会收到在他们的手里成年礼的unction （詹姆斯5点14分） 。
The term presbyter was of common use in the Jewish Church, as denoting the "rulers" of the synagogue (cf. Luke 13:14).任期presbyter是共同使用的犹太人教堂，指“统治者”的犹太教堂（参见路加福音13时14分） 。 Hence it has been argued by some non-Catholic writers that in the bishops and deacons of the New Testament there is simply the synagogal organization familiar to the first converts, and introduced by them into the Christian communities.因此，一直辩称，一些非天主教的作家，在主教和执事的新约圣经有只不过是synagogal组织熟悉的首次转换，并介绍了他们所到的基督教社区。 St. Paul's concept of the Church, it is urged, is essentially opposed to any rigid governmental system; yet this familiar form of organization was gradually established even in the Churches he had founded.圣保禄的概念，教会，这是要求，基本上是反对任何僵化的政府体制，但这个熟悉的组织形式，逐步建立起即使是在教堂，他成立了。 In regard to this view it appears enough to say that the resemblance between the Jewish "rulers of the synagogue" and the Christian presbyter-episcopus goes no farther than the name.在这方面的看法，似乎不够指出，相似性之间的犹太人“统治者的犹太教堂”和基督教presbyter - episcopus云没有超出名称。 The Jewish official was purely civil and held office for a time only.犹太官员，纯粹是民事和办公室举行的一个时间而已。 The Christian presbyterate was for life, and its functions were spiritual.基督教presbyterate是终身，其职能的精神。 There is perhaps more ground for the view advocated by some (cf. de Smedt, Revue des quest. hist., vols. XLIV, L), that presbyter and episcopus may not in all cases be perfectly Synonymous.有可能是更多的理由认为，所提倡的一些（参见德smedt ，杂志万的追求。历史，卷四十四，升） ，即presbyter和episcopus未必在所有情况下，是绝对的代名词。 The term presbyter is undoubtedly an honorific title, while that of episcopus primarily indicates the function performed.任期presbyter无疑是一个尊称，而对episcopus ，主要是表明了履行的职能。 It is possible that the former title may have had a wider significance than the latter.它可能是前者的标题可能有更广泛的意义高于后者。 The designation presbyter, it is suggested, may have been given to all those who were recognized as having a claim to some voice in directing the affairs of the community, whether this were based on official status, or social rank, or benefactions to the local Church, or on some other ground; while those presbyters who had received the laying on of hands would be known, not simply as "presbyters", but as "presiding [proistamenoi -- I Thess., v. 12) presbyters", "presbyter-bishops", "presbyter-rulers" (hegoumenoi -- Hebrews 13:17).指定presbyter ，这是建议，可能已经给所有那些谁被承认为有一个自称一些声音，在指导社区事务，这是否是基于官方地位，或社会的职级，或benefactions向当地教会，或就其他一些地面;而那些presbyters谁收到铺设就举手示意，将已知的，而不是仅仅作为“ presbyters ” ，但作为“主持[ proistamenoi -我t hess，五1 2） p resbyters” ， “ presbyter -主教“ ， ” presbyter -统治者“ （ hegoumenoi -希伯来书1 3时1 7分） 。
It remains to consider whether the so-called "monarchical" episcopate was instituted by the Apostles.它仍然要考虑是否有所谓的“君权”主教是由使徒。 Besides establishing a college of presbyter-bishops, did they further place one man in a position of supremacy, entrusting the government of the Church to him, and endowing him with Apostolic authority over the Christian community?除了建立一个学院presbyter -主教，他们进一步的地方，一名男子在一个至高无上的地位，委托政府，教会他，并赋予他的使徒权威基督教社区？ Even if we take into account the Scriptural evidence alone, there are sufficient grounds for answering this question in the affirmative.即使我们顾及圣经的证据，仅是有足够的理由回答这个问题是肯定的。 From the time of the dispersion of the Apostles, St. James appears in an episcopal relation to the Church of Jerusalem (Acts 12:17; 15:13; Galatians 2:12).从时间的分散使徒，圣雅各福群会出现在一个主教与教会的耶路撒冷（使徒12时17分; 15时13分;加拉太2时12分） 。 In the other Christian communities the institution of "monarchical" bishops was a somewhat later development.在其他的基督教社区机构的“君权”主教是一个有点日后的发展。 At first the Apostles themselves fulfilled, it would seem, all the duties of Supreme oversight.在第一使徒们自己完成，看来，所有的职务最高的监督。 They established the office when the growing needs of the Church demanded it.他们设立了办公室，当日益增长的需求，教会的要求。 The Pastoral Epistles leave no room to doubt that Timothy and Titus were sent as bishops to Ephesus and to Crete respectively.牧区书信，不留空间，无疑提摩太和提多书，被送往作为主教以弗所和克里特的分别。 To Timothy full Apostolic powers are conceded.要充分提摩太使徒权力让步。 Notwithstanding his youth he holds authority over both clergy and laity.尽管他的青年，他拥有的权力，都神职人员和俗人。 To him is confided the duty of guarding the purity of the Church's faith, of ordaining priests, of exercising jurisdiction.他是confided的责任，守卫的纯洁性，教会的信仰，祝圣司铎，法院行使管辖权。 Moreover, St. Pauls exhortation to him, "to keep the commandment without spot, blameless, unto the coming of our Lord Jesus Christ" shows that this was no transitory mission.此外，圣pauls告诫他： “把诫命没有现货，清白，祂的到来，我们的主耶稣基督”表明，这是没有过渡的使命。 A charge so worded includes in its sweep, not Timothy alone, but his successors in an office which is to last until the Second Advent.收费，所以措辞包括在其打扫，而不是提摩太单，但他的继任者在一个办事处，这是延续到第二次的来临。 Local tradition unhesitatingly reckoned him among the occupants of the episcopal see.当地的传统，他毫不迟疑地估计，其中占用主教见。 At the Council of Chalcedon, the Church of Ephesus counted a succession of twenty-seven bishops commencing with Timothy (Mansi, VII, 293; cf. Eusebius, Hist. Eccl., III, iv, v).在安理会的迦克墩，教会的以弗所算继承27主教展开与提摩太（曼西，七， 293 ;比照尤西比乌斯，历史。传道书，三，四，五） 。
These are not the sole evidences which the New Testament affords of the monarchical episcopate.这些都不是唯一的证据，其中新约圣经提供的君权主教。 In the Apocalypse the "angels" to whom the letters to the seven Churches are addressed are almost certainly the bishops of the respective communities.在启示录“天使”的人写信给七个教会处理是几乎可以肯定的主教们各自的社区。 Some commentators, indeed, have held them to be personifications of the communities themselves.一些评论家，事实上，举行了他们被personifications的社区本身。 But this explanation can hardly stand.但这个解释是难以立场。 St. John, throughout, addresses the angel as being responsible for the community precisely as he would address its ruler.圣约翰，全国各地，地址天使作为负责，为社会，正是由于他将解决其统治者。 Moreover, in the symbolism of ch.此外，在象征意义的CH 。 i, the two are represented under different figures: the angels are the stars in the right hand of the Son of Man; the seven candlesticks are the image which figures the communities.我的两个代表，根据不同的数字：天使是星级在右手的儿子的男子;七个蜡烛是形象的数字社区。 The very term angel, it should be noticed, is practically synonymous with apostle, and thus is aptly chosen to designate the episcopal office.非常长远的天使，应该注意到，几乎是同义词，使徒，因此是恰当地选择指定主教办公室。 Again the messages to Archippus (Colossians 4:17; Philemon 2) imply that he held a position of special dignity, superior to that of the other presbyters.再次讯息archippus （歌罗西书4时17分;利蒙2 ）暗示，他举行了特殊的地位尊严，优于表示，至于其他的presbyters 。 The mention of him in a letter entirely concerned with a private matter, as is that to Philemon, is hardly explicable unless he were the official head of the Colossian Church.提到他在一封信中完全关注的私事，正如是，以利蒙，是难以explicable ，除非他被正式头部的colossian教会。 We have therefore four important indications of the existence of an office in the local Churches, held by a Single person, and carrying with it Apostolical authority.因此，我们四个重要的迹象存在的一个办事处，在当地的教堂，举行了一个单身人士，并进行与它apostolical管理局。 Nor can any difficulty be occasioned by the fact that as yet no special title distinguishes these successors of the Apostles from the ordinary presbyters.也不能有任何困难可因事实，即还没有特别的名称区别，这些接班人使徒从普通presbyters 。 It is in the nature of things that the office should exist before a title is assigned to it.这是在性质上的事情，办公室应该存在的前一个标题是分配给它。 The name of apostle, we have seen, was not confined to the Twelve.名称使徒，我们已经看到，并不局限于向12 。 St. Peter (I Peter, V, 1) and St. John (2 and 3 John 1:1) both speak of themselves as presbyters". St. Paul speaks of the Apostolate as a diakonia. A parallel case in later ecclesiastical history is afforded by the word pope. This title was not appropriated to the exclusive use of the Holy See till the eleventh century. Yet no one maintains that the supreme pontificate of the Roman bishop was not recognized till then. It should cause no surprise that a precise terminology, distinguishing bishops, in the full sense, from the presbyter-bishops, is not found in the New Testament. The conclusion reached is put beyond all reasonable doubt by the testimony of the sub-Apostolic Age. This is so important in regard to the question of the episcopate that it is impossible entirely to pass it over. It will be enough, however, to refer to the evidence contained in the epistles of St. Ignatius, Bishop of Antioch, himself a disciple of the Apostles. In these epistles (about AD 107) he again and again asserts that the supremacy of the bishop is of Divine institution and belongs to the Apostolic constitution of the Church. He goes so far as to affirm that the bishop stands in the place of Christ Himself. "When ye are obedient to the bishop as to Jesus Christ," he writes to the Trallians, "it is evident to me that ye are living not after men, but after Jesus Christ.圣彼得（彼得，五， 1 ）和圣约翰（第2和第3约翰1:1 ）都发言，自己presbyters “ 。圣保禄说话的使徒作为一个diakonia 。并行的情况在以后的教会历史是所提供的字，教宗。这个称号是不拨的专有使用罗马教廷，直到11世纪，但没有人坚持认为，最高人民法院教宗的罗马主教是不承认，直至然后，它应当引起毫不奇怪，一精确的术语，区分主教，在充分意义上说，从presbyter -主教，是没有找到在新约圣经。得出的结论是超越一切合理怀疑的证词小组使徒时代，这是非常重要的方面这个问题的主教，这是不可能完全通过它，这将是不够的，不过，指的证据，载于书信圣伊格内修斯主教安提阿，自己弟子的使徒。在这些书信（约广告107 ） ，他再次声称，至高无上的主教是神圣的机构和属于使徒宪法教会。下去，直至目前为止，以确认主教的立场，在地方基督本人“ 。当你们是服从主教，以耶稣基督“ ，他写信给trallians ， ”很明显，我认为叶是生活不后，男子，但经过耶稣基督。 . 。 . 。 be ye obedient also to the presbytery as to the Apostles of Jesus Christ" (ad Trall., n. 2). He also incidentally tells us that bishops are found in the Church, even in "the farthest parts of the earth" (ad Ephes., n. 3) It is out of the question that one who lived at a period so little removed from the actual Apostolic Age could have proclaimed this doctrine in terms such as he employs, had not the episcopate been universally recognized as of Divine appointment. It has been seen that Christ not only established the episcopate in the persons of the Twelve but, further, created in St. Peter the office of supreme pastor of the Church. Early Christian history tells us that before his death, he fixed his residence at Rome, and ruled the Church there as its bishop. It is from Rome that he dates his first Epistle, speaking of the city under the name of Babylon, a designation which St. John also gives it in the Apocalypse (c. xviii). At Rome, too, he suffered martyrdom in company with St. Paul, AD 67. The list of his successors in the see is known, from Linus, Anacletus, and Clement, who were the first to follow him, down to the reigning pontiff. The Church has ever seen in the occupant of the See of Rome the successor of Peter in the supreme pastorate. (See POPE.)你们听话，也向presbytery ，以使徒耶稣基督“ （广告trall ， 12月31日2 ） 。他还顺便告诉我们，主教被发现在教会里，甚至在”最远的部分地球“ （广告ephes ， 12月31日3 ） ，这是出的问题之一，谁住在一个时期这么少移除从实际使徒年龄可以宣布这一学说而言，如他雇用，已不是主教被公认神圣的任命。它已经看到，基督不仅设立了主教在人的12 ，但进一步，创造了在圣伯多禄办公室最高人民法院牧师的教会。早期基督教历史告诉我们，在他死之前，他固定他的居住在罗马，并裁定教会有作为其主教，这是从罗马说，他的日期，他第一次书信，谈到城市的名义下，巴比伦，指定其中圣约翰也给它在启示录（三十八） 。在罗马，太，他遭受了殉难在公司与圣保禄，广告67 。名单中他的继任者，在看到的是，众所周知，从莱纳斯， anacletus ，克莱门特，谁的人是首先要追随他，到教宗在位。教会有史以来，在乘员的看到，罗马的继任者彼得在最高人民法院pastorate 。 （见教宗） 。
The evidence thus far considered seems to demonstrate beyond all question that the hierarchical organization of the Church was, in its essential elements, the work of the Apostles themselves; and that to this hierarchy they handed on the charge entrusted to them by Christ of governing the Kingdom of God, and of teaching the revealed doctrine.的证据，因此，到目前为止，考虑似乎表明超越所有的议题层次的组织，教会，在其基本要素，工作的使徒们本身，以及这个层次，他们移交对充电委托给他们的基督执政上帝的王国，和教学透露学说。 These conclusions are far from being admitted by Protestant and other critics.这些结论是远远没有得到承认，由新教和其他批评者。 They are unanimous in holding that the idea of a Church -- an organized society -- is entirely foreign to the teaching of Christ.他们是一致的，在持有这种想法的一所教堂-一个有组织的社会-是完全陌生的教学基督。 It is therefore, in their eyes, impossible that Catholicism, if by that term we signify a worldwide institution, bound together by unity of constitution, of doctrine, and of worship, can have been established by the direct action of the Apostles.因此，这是，在他们眼中，是不可能的天主教，如果由该来说，我们意味着全世界的机构，约束，共同团结宪法，学说，和崇拜，可以已成立的直接行动使徒。 In the course of the nineteenth century many theories were propounded to account for the transformation of the so-called "Apostolic Christianity" into the Christianity of the commencement of the third century, when beyond all dispute the Catholic system was firmly established from one end of the Roman Empire to the other.在这个过程中，十九世纪的许多理论所提出的以帐户为转型有所谓的“使徒基督教”到基督教生效的第三个世纪，当超越所有争端的天主教制度是牢固确立的一端到另一端罗马帝国到其他。 At the present day (1908) the theories advocated by the critics are of a less extravagant nature than those of FC Baur (1853) and the Tübingen School, which had so great a vogue in the middle of the nineteenth century.目前，天（ 1908年）的理论所主张的批评是一种奢侈的性质较少，比那些功能界别的包尔（ 1853年）和蒂宾根大学的学校，其中有这么大的流行，在十九世纪中叶。 Greater regard is shown for the claims of historical possibility and for the value of early Christian evidences.更大的方面是表现为索赔的历史的可能性和价值的早期基督教的证据。 At the same time it is to be observed that the reconstruction's suggested involve the rejection of the Pastoral Epistles as being documents of the second century.在同一时间，这是必须指出，重建的建议，涉及拒绝牧区书信作为文件的第二个世纪。 It will be sufficient here to notice one or two salient points in the views which now find favour with the best known among non-Catholic writers.这将足以在这里通知一个或两个要点在的意见，现在发现，赞成的与最知名的非天主教作家。
It is held that such official organization as existed in the Christian communities was not regarded as involving special spiritual gifts, and had but little religious significance.这是举行这样的正式组织中存在的基督教社区不被视为涉及特殊的精神礼物，并已不大，但宗教意义。 Some writers, as has been seen, believe with Holtzmann that in the episcopi and presbyteri, there is simply the synagogal system of archontes and hyperetai.一些作家，如已经看到，相信与holtzmann认为，在episcopi和presbyteri ，有只不过是synagogal系统archontes和hyperetai 。 Others, with Hatch, derive the origin of the episcopate from the fact that certain civic functionaries in the Syrian cities appear to have borne the title of "episcopi".其他人，与舱口，获得原产地的主教，从事实，即某些公民公务人员在叙利亚的城市似乎已承担的标题“ episcopi ” 。 Professor Harnack, while agreeing with Hatch as to the origin of the office, differs from him in so far as he admits that from the first the superintendence of worship belonged to the functions of the bishop.教授哈纳克，虽然同意与舱口，以原产地办公室，不同于他在，所以，据他承认，从第一监管局崇拜属于职能主教。 The offices of prophet and teacher, it is urged, were those in which the primitive Church acknowledged a spiritual significance.办事处的先知和教师，这是呼吁，那些在其中的原始教会承认一种精神的意义。 These depended entirely on special charismatic gifts of the Holy Ghost.这些完全取决于特殊魅力的礼物圣灵。 The government of the Church in matters of religion was thus regarded as a direct Divine rule by the Holy Spirit, acting through His inspired agents.政府对教会的宗教事务，因此被视为神圣的直接统治，圣灵，署理通过他的灵感代理商。 And only gradually, it is supposed, did the local ministry take the place of the prophets and teachers, and inherit from them the authority once attributed to the possessors of spiritual gifts alone (cf. Sabatier, Religions of Authority, p. 24).只有逐步，这是假定，有没有地方部采取的地点先知和教师，和继承他们的权力一旦归因于拥有的精神礼物，单（参见撒巴帖，宗教的权力，第24页） 。 Even if we prescind altogether from the evidence considered above, this theory appears devoid of intrinsic probability.即使我们prescind完全的证据，考虑到上述情况，这个理论似乎缺乏内在的概率。 A direct Divine rule by "charismata" could only result in confusion, if uncontrolled by any directive power possessed of superior authority.直接神的统治“ charismata ”只能导致错乱，如果不受控制的任何指令，拥有的权力，对上级机关。 Such a directive and regulative authority, to which the exercise of spiritual gifts was itself subject, existed in the Apostolate, as the New Testament amply shows (1 Corinthians 14).这样的指令和调节的权力，而行使的精神礼物，本身就是课题，存在的，在传道，由于新约圣经充分显示（ 1哥林多前书14 ） 。 In the succeeding age a precisely similar authority is found in the episcopate.在接替年龄正是类似的权力机构，是发现，在主教。 Every principle of historical criticism demands that the source of episcopal power should be sought, not in the "charismata", but, where tradition places it, in the Apostolate itself.每一个的原则，历史的批评，要求的来源主教的权力，应寻求，而不是在“ charismata ” ，但在传统的地方，在使徒本身。
It is to the crisis occasioned by Gnosticism and Montanism in the second century that these writers attribute the rise of the Catholic system.这是这一危机的因诺斯底主义和montanism在第二个世纪，这些作家属性的崛起，天主教系统。 They say that, in order to combat these heresies, the Church found it necessary to federate itself, and that for this end it established a statutory, so-called "apostolic" faith, and further secured the episcopal supremacy by the fiction of "apostolic succession", (Harnac, Hist. of Dogma, II, ii; Sabatier, op. cit., pp. 35-59).他们说，为了打击这些异端邪说，教会发现有必要联邦本身，并为此目的，它设立了一个法定，即所谓的“使徒”的信念，并进一步担保主教至高无上的，由小说“使徒继承“ ， （ harnac ，历史的。教条，二，二;撒巴帖，前引书，页35-59 ） 。 This view appears to be irreconcilable with the facts of the case.这种看法似乎是不可调和的与案件事实的。 The evidence of the Ignatian epistles alone shows that, long before the Gnostic crisis arose, the particular local Churches were conscious of an essential principle of solidarity binding all together into a single system.证据的ignatian书信，仅表明，早在gnostic危机的出现，特别是地方教会意识到的一个基本的原则，团结具有约束力的所有汇集成一个单一的系统中。 Moreover, the very fact that these heresies gained no foothold within the Church in any part of the world, but were everywhere recognized as heretical and promptly excluded, suffices to prove that the Apostolic faith was already clearly known and firmly held, and that the Churches were already organized under an active episcopate.此外，非常的事实是，这些歪理邪说，没有获得立足之内教会在任何世界的一部分，但被到处承认为异端邪说，并及时排除，足以证明使徒信念，已经清楚知道，牢牢举行，并教会已经举办的下一个活跃的主教。 Again, to say that the doctrine of Apostolic succession was invented to cope with these heresies is to overlook the fact that it is asserted in plain terms in the Epistle of Clement, c.再次，说该学说的继承使徒的发明，以应付这些歪理邪说，是忽略这样的事实，这是断言，在平原的条款，在书信的克莱门特，长 xlii.四十二。
M. Loisy's theory as to the organization of the Church has attracted so much attention in recent years as to call for a brief notice.米卢瓦西' S理论，以组织，教会，已吸引了这么多的关注，近年来，以要求有一个简短的通知。 In his work, "L'Evangile et l'Eglise", he accepts many of the views held by critics hostile to Catholicism, and endeavours by a doctrine of development to reconcile them with some form of adhesion to the Church.在他的工作， “ l'乐王吉尔堡等l' eglise ” ，他接受了很多的意见，举行了批评，敌视天主教和努力，由一个学说的发展，以调和他们与某种形式的粘附教会。 He urges that the Church is of the nature of an organism, whose animating principle is the message of Jesus Christ.他敦促说，教会是对危险的性质的有机体，其生动活泼的原则是讯息耶稣基督。 This organism may experience many changes of external form, as it develops itself in accordance with its inner needs, and with the requirements of its environment.这个有机体，可能会遇到许多变化的外部形式，因为它的发展本身在按照其内在的需要，并符合其环境。 Yet so long as these changes are such as are demanded in order that the vital principle may be preserved, they are unessential in character.然而，只要这些变化，例如是要求在秩序的重要原则，可予以保留，他们unessential性质的。 So far indeed are they from being organic alterations, that we ought to reckon them as implicitly involved in the very being of the Church.到目前为止，确实是他们从被有机改建，我们应该算他们含蓄地所涉及的非常的幸福教会。 The formation of the hierarchy he regards as a change of this kind.形成层次结构方面，他作为一个改变这种。 In fact, since he holds that Jesus Christ mistakenly anticipated the end of the world to be close at hand, and that His first disciples lived in expectation of His immediate return in glory, it follows that the hierarchy must have had some such origin as this.事实上，自他认为，耶稣基督的错误预期年底，世界各地的接近，在另一方面，他第一次住在弟子的期望，他立即返回，在荣耀，这意味着等级，必须有一些这样的原产地，因为这。 It is out of the question to attribute it to the Apostles.正是出于这个问题归因于它使徒。 Men who believed the end of the world to be impending would not have seen the necessity of endowing a society with a form of government intended to endure.男子谁，相信年底的世界将即将不会看到的必要性，赋予社会的一种形式，政府打算忍受。
These revolutionary views constitute part of the theory known as Modernism, whose philosophical presuppositions involve the complete denial of the miraculous.这些革命的意见，构成部分的理论被称为现代主义，其哲学预设涉及完全否定神奇。 The Church, according to this theory, is not a society established by eternal Divine interposition.教会，根据这一理论，是不是一个社会的建立永恒的神的干预。 It is a society expressing the religious experience of the collectivity of consciences, and owing its origin to two natural tendencies in men, viz.这是一个社会表达了宗教的经验，集体的良心，并由于其原产地的两个自然倾向的男子，即。 the tendency of the individual believer to communicate his beliefs to others, and the tendency of those who hold the same beliefs to unite in a society.的倾向，个别信徒沟通，他的信念，对他人的，以及这些趋势，谁持有同样的信念，团结在一个社会。 The Modernist theories were analyzed and condemned as "the synthesis of all the heresies" in the Encyclical "Pascendi Dominici gregis" (18 September, 1907).现代主义的理论进行了分析，并谴责为“合成所有的歪理邪说”在通谕“ pascendi dominici gregis ” （ 1907年9月18日） 。 The principal features of M. Loisy's theory of the Church had been already included among the condemned propositions contained in the Decree "Lamentabili" (3 July, 1907).主要特点米卢瓦西' S理论的教会已已列入其中谴责主张，载于法令“ lamentabili ” （ 1907年7月3日） 。 The fifty-third of the propositions there singled out for reprobation is the following: "The original constitution of the Church is not immutable; but the Christian society like human society is subject to perpetual change."第五十二三分之一的主张，有挑出来reprobation以下是： “原来的宪法，教会是不会一成不变的，但基督教社会一样，人类社会是受永久的改变” 。
V. THE CHURCH, A DIVINE SOCIETY五，教会，神的社会
The church, as has been seen, is a society formed of living men, not a mere mystical union of souls.教会，作为已看到，是一个社会形成了生活的男子，并非只是神秘联盟的灵魂。 As such it resembles other societies.因此，它类似于其他社团。 Like them, it has its code of rules, its executive officers, its ceremonial observances.和他们一样，它有其代码的规则，其行政人员，其仪式纪念活动。 Yet it differs from them more than it resembles them: for it is a supernatural society.但它不同于他们多，它类似于他们：这是一个超自然的社会。 The Kingdom of God is supernatural alike in its origin, in the purpose at which it aims, and in the means at its disposal.上帝的王国是超自然的，都在其原产地，在目的，在它的目的，并在手段在其处置。 Other kingdoms are natural in their origin; and their scope is limited to the temporal welfare of their citizens.其他王国，是天然的在其原产地;及其范围是有限的，以颞福利其公民。 The supernatural character of the Church is seen, when its relation to the redemptive work of Christ is considered.超自然的性质，教会被认为是，当它与救赎的工作，基督被认为是。 It is the society of those whom He has redeemed from the world.这是社会的那些人，他已赎回，从世界。 The world, by which term are signified men in so far as they have fallen from God, is ever set forth in Scripture as the kingdom of the Evil One.世界上，其中的任期是标志着男子在迄今他们已下跌来自上帝的，是以往任何时候都提出了在经文作为英国的邪恶。 It is the "world of darkness" (Ephesians 6:12), it is "seated in the wicked one" (1 John 6:19), it hates Christ (John 15:18).它是“世界的黑暗” （以弗所书6时12分） ，它是“坐于恶人一” （ 1约翰6时19分） ，它讨厌基督（约翰15时18分） 。 To save the world, God the Son became man.为了拯救世界，上帝的儿子，成为男子。 He offered Himself as a propitiation for the sins of the whole world (1 John 2:2).他将自己作为一个propitiation为捷联惯导系统的整个世界（ 1约翰2时02分） 。 God, Who desires that all men should be saved, has offered salvation to all; but the greater part of mankind rejects the proffered gift.上帝，谁的愿望，所有男人应该被保存，提供了救亡所有，但大部份的人类拒绝proffered的礼物。 The Church is the society of those who accept redemption, of those whom Christ "has chosen out of the world" (John 15:19).教会是社会的那些谁接受赎回，那些人基督受难记“已选择了的世界” （约翰15时19分） 。 Thus it is the Church alone which He "hath purchased with his own blood" (Acts 20:28).因此，这是教会，仅他“祂所购买与他自己的鲜血” （行为20时28分） 。 Of the members of the Church, the Apostle can say that "God hath delivered us from the power of darkness, and hath translated us into the kingdom of the Son of his love" (Colossians 1:13).该会的成员及其教会，使徒可以说， “上帝祂所交付我们的权力黑暗，祂所翻译，我们到英国的儿子，他的爱” （歌罗西书1:13 ） 。 St. Augustine terms the Church "mundus salvatus" -- the redeemed world -- and speaking of the enmity borne towards the Church by those who reject her, says: "The world of perdition hates the world of salvation" ("in Joan.", Tract. lxxx, vii, n. 2 in PL, XXXV, 1885).圣奥古斯丁教堂条款“ Mundus的salvatus ” -赎回世界-在谈到敌意，承担对教会的那些谁拒绝她，说： “世界上灭亡讨厌的世界救赎”（ “在琼。 “ ，道。 lxxx ，七，二12月31日在临时立法会，三十五， 1885年） 。 To the Church Christ has given the means of grace He merited by His life and death.以基督的教会已发出手段的宽限期，他值得他的生活和死亡。 She communicates them to her members; and those who are outside her fold she bids to enter that they too may participate in them.她沟通，他们对她的成员;和那些谁不属于她的褶皱，她的出价进入，他们也可能参与这些活动。 By these means of grace -- the light of revealed truth, the sacraments, the perpetual renewal of the Sacrifice of Calvary -- the Church carries on the work of sanctifying the elect.通过这些手段，宽限期-鉴于透露真相，圣礼，永久续约的牺牲c alvary-教会进行关于联合国工作的s a nctifying该选举。 Through their instrumentality each individual soul is perfected, and conformed to the likeness of the Son of God.通过他们的工具每一个人的灵魂，是完善，并符合该相似上帝的儿子。
It is thus manifest that, when we regard the Church simply as the society of disciples, we are considering its external form only.因此，这是明显的，当我们把教会只是随着社会的弟子，我们现正考虑其外部的形式而已。 Its inward life is found in the indwelling of the Holy Ghost, the gifts of faith, hope, and charity, the grace communicated by the sacraments, and the other prerogatives by which the children of God differ from the children of the world.其外来的生命被发现在该留置的圣灵，礼物，信，望，和慈善事业，宽限期沟通，由圣礼，和其他的特权，其中儿童上帝的不同，从世界儿童。 This aspect of the Church is described by the Apostles in figurative language.这方面的教会是所描述的使徒在形象化的语言。 They represent it as the Body of Christ, the Spouse of Christ, the Temple of God.他们所代表的把它作为基督的身体，配偶，基督，天主的圣殿。 In order to understand its true nature some consideration of these comparisons is requisite.在以了解其真正性质的几点思考这些比较是必要的。 In the conception of the Church as a body governed and directed by Christ as the head, far more is contained than the familiar analogy between a ruler and his subjects on the one hand, and the head guiding and coordinating the activities of the several members on the other.在观教会作为一个机构管治，并指示由基督为团长的，到目前为止，更重要的是载有较熟悉的比喻之间的统治者和他的课题在一方面，和头部的指导和协调的活动，数位议员就其他。 That analogy expresses indeed the variety of function, the unity of directive principle, and the Cooperation of the parts to a common end, which are found in a society; but it is insufficient to explain the terms in which St. Paul speaks of the union between Christ and His disciples.这比喻表示，事实上，不同的职能，团结的指示原则，与合作的部分，以一个共同的目的，这是发现在一个社会，但它是不足以解释的条款，其中圣保禄说，该联盟之间的基督和他的弟子。 Each of them is a member of Christ (1 Corinthians 6:15); together they form the body of Christ (Ephesians 4:16); as a corporate unity they are simply termed Christ (1 Corinthians 12:12).他们每个人的一员，基督（ 1哥林多前书6:15 ） ;它们共同构成了基督的身体（以弗所书4时16分） ;作为一个企业，团结他们只是被称为基督（ 1哥林多前书12时12分） 。
The intimacy of union here suggested is, however, justified, if we recall that the gifts and graces bestowed upon each disciple are graces merited by the Passion of Christ, and are destined to produce in him the likeness of Christ.亲密的联盟在这里建议，但合理的，如果我们还记得，礼物和青睐赋予每个弟子都是值得青睐由基督的激情，是注定要产生在他似基督的。 The connection between Christ and himself is thus very different from the purely juridical relation binding the ruler of a natural society to the individuals belonging to it.之间的联系，基督和他本人是非常不同的，因此，从纯粹的法律关系的具有约束力的统治者，自然社会对个人的归属感。 The Apostle develops the relation between Christ and His members from various points of view.使徒发展的关系，基督和他的成员来自不同的观点。 As a human body is organized, each joint and muscle having its own function, yet each contributing to the union of the complex whole, so too the Christian society is a body "compacted and firmly joined together by that which every part supplieth" (Ephesians 4:16), while all the parts depend on Christ their head.作为一个人体是有组织，每一联合及肌肉拥有自己的功能，但每个贡献联盟的复杂整体来说，也是如此，基督教社会是一个机构“ ，坚决压缩和一起由其中的每一个部分supplieth ” （以弗所书4时16分） ，而所有的部分依赖于基督他们的头部。 It is He Who has organized the body, assigning to each member his place in the Church, endowing each with the special graces necessary, and, above all, conferring on some of the members the graces in virtue of which they rule and guide the Church in His name (ibid., iv, 11).这是他谁组织机构，分配给每个会员，他在教会中，赋予每一个与特别青睐有必要的，而且，上述所有，授予对一些成员的青睐，在他们凭这种规则和引导教会在他的名字（同上，第IV ， 11 ） 。 Strengthened by these graces, the mystical body, like a physical body, grows and increases.加强这些青睐，奥体，就像一个肉体，增长和增加。 This growth is twofold.这方面的增长是双重的。 It takes place in the individual, inasmuch as each Christian gradually grows into the "perfect man", into the image of Christ (Ephesians 4:13, 15; Romans 8:29).它发生在个人，因为每一个基督徒，逐步成长为“完人” ，把基督的形象（以弗所书4时13分， 15个;罗马书8时29分） 。 But there is also a growth in the whole body.但也有增长，在全身。 As time goes on, the Church is to increase and multiply till it fills the earth.随着时间的推移，教会是要增加和繁殖，直至它填补了地球。 So intimate is the union between Christ and His members, that the Apostle speaks of the Church as the "fullness" (pleroma) of Christ (Ephesians 1:23; 4:13), as though apart from His members something were lacking to the head.因此，亲密是联盟之间的基督和他的成员，即使徒谈到教会为“丰满” （ pleroma ）基督（以弗所书1:23 ; 4时13分） ，好像除了他的一些成员缺乏向头。 He even speaks of it as Christ: "As all the members of the body whereas they are many, yet are one body, so also is Christ" (1 Corinthians 12:12).他甚至谈到了它作为基督： “作为所有成员的身体，而他们很多，但都是一个机构，所以还是基督” （ 1哥林多前书12时12分） 。 And to establish the reality of this union he refers it to the efficacious instrumentality of the Holy Eucharist: "We being many, are one bread, one body: for we all partake of that one bread" (1 Corinthians 10:17 -- Greek text).并建立的现实，这个联盟，他是指它的有效工具的圣地圣体圣事： “我们正在许多，是一个面包，一个机构：为我们所有参与的一个面包” （ 1哥林多前书10点17分-希腊文本） 。
The description of the Church as God's temple, in which the disciples are "living stones" (1 Peter 2:5), is scarcely less frequent in the Apostolic writings than is the metaphor of the body.描述教会作为上帝的庙宇，在该弟子是“活石头” （ 1彼得2时05分） ，是几乎没有那么频繁，在使徒的著作比是比喻身体。 "You are the temple of the living God" (2 Corinthians 6:16), writes St. Paul to the Corinthians, and he reminds the Ephesians that they are "built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; in whom all the building being framed together, groweth up into a holy temple in the Lord" (Ephesians 2:20 sq.). “你是庙活着的上帝” （ 2哥林多前书6:16 ） ，写圣保禄向哥林多前书，他提醒以弗所书说，他们是“兴建的基础之上使徒和先知，耶稣基督自己作为行政的基石，在其中所有正在建设的框架，共同努力， groweth成的圣殿在主“ （以弗所书2时20平方） 。 With a slight change in the metaphor, the same Apostle in another passage (1 Corinthians 3:11) compares Christ to the foundation, and himself and other Apostolic labourers to the builders who raise the temple upon it.与轻微变化，在隐喻，同样的使徒在另一通道（ 1哥林多前书3时11分）比较基督的基础，和他本人和其他使徒的劳工，以谁的建设者，提高后，庙。 It is noticeable that the word translated "temple" is naos, a term which signifies properly the inner sanctuary.值得注意的是，这个词翻译成“圣殿教”是naos ，任期这标志着妥善党内庇护所。 The Apostle, when he employs this word, is clearly comparing the Christian Church to that Holy of Holies where God manifested His visible presence in the Shekinah.使徒，当他雇用了这两个字，显然是比较基督教教堂，以表示圣地的holies上帝那里表现他的有形存在，在shekinah 。 The metaphor of the temple is well adapted to enforce two lessons.隐喻庙是很好地适应执行两个教训。 On several occasions the Apostle employs it to impress on his readers the sanctity of the Church in which they have been incorporated.在若干场合使徒雇用它留下深刻的印象对他的读者的神圣教会他们在其中已纳入。 "If any shall violate the temple of God", he says, speaking of those who corrupt the Church by false doctrine, "him shall God destroy" (1 Corinthians 3:17). “如果任何违反应庙神” ，他说，谈到这些谁腐败教会以虚假学说“ ，他应上帝摧毁” （ 1哥林多前书3时17分） 。 And he employs the same motive to dissuade disciples from forming matrimonial alliance with Unbelievers: "What agreement hath the temple of God with idols? For you are the temple of the living God" (2 Corinthians 6:16).他采用相同的动机，劝阻弟子从婚姻联盟的形成与unbelievers ： “什么协议祂所庙神与偶像？你是庙活着的上帝” （ 2哥林多前书6:16 ） 。 It further illustrates in the clearest way the truth that to each member of the Church God has assigned his own place, enabling him by his work there to cooperate towards the great common end, the glory of God.它进一步说明了在最清楚的方式真理的每个成员国教会上帝指派他自己的地方，使他在那里工作的合作，实现共同的伟大年底，神的荣耀。
The third parallel represents the Church as the bride of Christ.第三平行代表教会作为基督的新娘。 Here there is much more than a metaphor.这里有远不止一个比喻。 The Apostle says that the union between Christ and His Church is the archetype of which human marriage is an earthly representation.使徒说，欧洲联盟之间的基督和他的教会是原型，其中人类婚姻是人间的代表性。 Thus he bids wives be subject to their husbands, as the Church is subject to Christ (Ephesians 5:22 sq.).因此，他出价的妻子受到她们的丈夫，作为教会是受基督（以弗所书5点22平方米） 。 Yet he points out on the other hand that the relation of husband to wife is not that of a master to his servant, but one involving the tenderest and most self-sacrificing love.但他指出，在另一方面，该关系的丈夫的妻子，不是一个掌握他的仆人，但一涉及tenderest和最自我牺牲的爱。 He bids husbands love their wives, "as Christ also loved the Church, and delivered himself up for it" (ibid., v, 25).他出价的丈夫爱自己的妻子， “正如基督也爱教会，并发表自己为它” （同上，五， 25 ） 。 Man and wife are one flesh; and in this the husband has a powerful motive for love towards the wife, since "no man ever hated his own flesh".男子和妻子是一个肉体;并在这方面的丈夫有一个强大的动机，爱对妻子，因为“任何人，任何时候都讨厌他自己的肉” 。 This physical union is but the antitype of that mysterious bond in virtue of which the Church is so truly one with Christ, that "we are members of his body, of his flesh, and of his bones. 'For this cause shall a man leave his father and mother, and shall cleave to his wife, and they shall be two in one flesh"' (Ephesians 5:30 sq.; Genesis 2:24).这是体育联盟，但antitype这一神秘的债券在据此教会是一所以真正与基督，说： “我们的成员，他的身体，他的肉，和他的骨头。 ' ，为这项事业应一名男子离开他的父亲和母亲，并应cleave他的妻子，他们应在一两肉“ （以弗所书5:30平方米;成因2时24分） 。 In these words the Apostle indicates the mysterious parallelism between the union of the first Adam with the spouse formed from his body, and the union of the second Adam with the Church.在这些话使徒表明，神秘的平行之间的联盟第一亚当与配偶形成了从他的身体，和联盟的第二个亚当与教会。 She is "bone of his bones, and flesh of his flesh", even as Eve was in regard to our first father.她是“骨他的骨头，肉和他的肉” ，即使是在除夕方面我们的第一父亲。 And those only belong to the family of the second Adam, who are her children, "born again of water and of the Holy Ghost".和那些只属于家庭的第二个亚当，谁是她的孩子， “生于再次水和圣灵” 。 Occasionally the metaphor assumes a slightly different form.偶尔的比喻假设略有不同的形式。 In Apoc., xix, 7, the marriage of the Lamb to his spouse the Church does not take place till the last day in the hour of the Church's final triumph.在载脂蛋白C ，十九， 7 ，婚姻的羔羊，以他的配偶教会没有发生，直到最后一天，在一小时的教会的最后胜利。 Thus too St. Paul, writing to the Corinthians (2 Corinthians 11:2), compares himself to "the friend of the bridegroom", who played so important a part in the Hebrew marriage ceremony (cf. John 3:29).因此，过于圣保禄，以书面形式向哥林多前书（ 2哥林多前书11时02分） ，比较自己“的朋友，新郎” ，谁发挥如此重要的一部分，在希伯来文结婚仪式（参见约翰3点29分） 。 He has, he says, espoused the Corinthian community to Christ, and he holds himself responsible to present it spotless to the bridegroom.他，他说，信奉科林斯社会基督，和他拥有自己负责，目前，一尘不染，以新郎。 Through the medium of these metaphors the Apostles set forth the inward nature of the Church.通过媒介，这些隐喻的使徒们阐述了外来的性质，教会。 Their expressions leave no doubt that in them they always refer to the actually existing Church founded by Christ on earth -- the society of Christ's disciples.他们的表情离开毫无疑问，在，他们始终是指实际存在的教会基督所创立的地球上-社会的基督的门徒。 Hence it is instructive to observe that Protestant divines find it necessary to distinguish between an actual and an ideal Church, and to assert that the teaching of the Apostles regarding the Spouse, the Temple, and the Body refers to the ideal Church alone (cf. Gayford in Hastings, "Dict. of the Bible", sv Church).因此，这是指导观察到新教divines觉得有必要区分的实际和理想的教会，并断言，教学使徒关于配偶，庙，和身体是指理想，单教会（参见盖福德在黑斯廷斯， “翻译字典。的圣经” ， sv堂） 。
VI.六。 THE NECESSARY MEANS OF SALVATION必要的手段救赎
In the preceding examination of the Scriptural doctrine regarding the Church, it has been seen how clearly it is laid down that only by entering the Church can we participate in the redemption wrought for us by Christ.在前面的考试的圣经教义关于教堂，它被认为是如何清楚，这是定下，只有进入教会，我们才能参与在赎回造成的，我们由基督。 Incorporation with the Church can alone unite us to the family of the second Adam, and alone can engraft us into the true Vine.团与教会可以单独我们团结起来，以家庭的第二个亚当，单靠engraft我们进入了真正的藤蔓。 Moreover, it is to the Church that Christ has committed those means of grace through which the gifts He earned for men are communicated to them.此外，它是要教会基督已承诺，这些手段的宽限期，通过它的礼物，他赢得了男子传达给他们。 The Church alone dispenses the sacraments.教会仅分配圣礼。 It alone makes known the light of revealed truth.它仅使已知根据透露的真相。 Outside the Church these gifts cannot be obtained.教会之外，这些礼品无法获得。 From all this there is but one conclusion: Union with the Church is not merely one out of various means by which salvation may be obtained: it is the only means.从所有这有一个结论：联盟与教会不只是一出各种手段，其中救国可能获得的：它是唯一的手段。
This doctrine of the absolute necessity of union with the Church was taught in explicit terms by Christ.这一学说的绝对必要性联盟与教会教导，在明确的条款，由基督。 Baptism, the act of incorporation among her members, He affirmed to be essential to salvation.的洗礼，该法的法团之间，她的成员，他肯定是不可缺少的救赎。 "He that believeth and is baptized shall be saved: he that believeth not shall be condemned" (Mark 16:16). “他表示，信和受洗的，应保存的：他说，信不是应予以谴责” （马克16时16分） 。 Any disciple who shall throw off obedience to the Church is to be reckoned as one of the heathen: he has no part in the Kingdom of God (Matthew 18:17).任何弟子谁应摆脱服从教会的是要算是其中的heathen ：他没有参与，在上帝的王国（马太18时17分） 。 St. Paul is equally explicit.圣保禄是同样明确的。 "A man that is a heretic", he writes to Titus, "after the first and second admonition avoid, knowing that he that is such a one is . . . condemned by his own judgment" (Tit., iii, 10 sq.). “一名男子，这是邪教” ，他写信给提多， “后，第一次和第二次警，自励，避免，知道他是这样一个，一个是… 。谴责自己的判断” （ tit. ，三， 10平方） 。 The doctrine is summed up in the phrase, Extra Ecclesiam nulla salus.理论是在总结了这句话，课外ecclesiam nulla salus 。 This saying has been the occasion of so many objections that some consideration of its meaning seems desirable.这句话已之际，如此众多的反对，一些考虑它的含义似乎是可取的。 It certainly does not mean that none can be saved except those who are in visible communion with the Church.这当然并不意味着没有可节省者除外谁是在有形的共融与教会。 The Catholic Church has ever taught that nothing else is needed to obtain justification than an act of perfect charity and of contrition.天主教教会都告诉我们，没有其他需要取得的理由，比一的行为，完善慈善和contrition 。 Whoever, under the impulse of actual grace, elicits these acts receives immediately the gift of sanctifying grace, and is numbered among the children of God.谁下的冲动，实际的宽限期，诱发这些行为立即收到的礼物sanctifying的宽限期，编号之间的儿童上帝。 Should he die in these dispositions, he will assuredly attain heaven.他应该死在这些处置，他将稳妥地实现天堂。 It is true such acts could not possibly be elicited by one who was aware that God has commanded all to join the Church, and who nevertheless should willfully remain outside her fold.这是真正的这种行为不可能引起的一谁知道上帝指挥所有加入教会，以及谁应该随意，但仍然以外，她倍。 For love of God carries with it the practical desire to fulfill His commandments.为上帝的爱带有实际的愿望实现他的诫命。 But of those who die without visible communion with the Church, not all are guilty of willful disobedience to God's commands.但这些谁无死，有形的共融与教会，并非所有犯有意志不服从上帝的命令。 Many are kept from the Church by Ignorance.许多人不断从教会的无知。 Such may be the case of numbers among those who have been brought up in heresy.例如，可能是案件的人数当中，谁已提出了在异端。 To others the external means of grace may be unattainable.对他人的外部手段的宽限期，可能是遥不可及。 Thus an excommunicated person may have no opportunity of seeking reconciliation at the last, and yet may repair his faults by inward acts of contrition and charity.因此， excommunicated人可能没有机会，谋求和解，在过去，但他可能修复故障，由外来的行为contrition和慈善机构。
It should be observed that those who are thus saved are not entirely outside the pale of the Church.应当指出，这些是谁，从而节省了不完全外苍白的教会。 The will to fulfill all God's commandments is, and must be, present in all of them.该会履行所有上帝的诫命是，而且必须，目前在所有这些。 Such a wish implicitly includes the desire for incorporation with the visible Church: for this, though they know it not, has been commanded by God.这样一个希望：希望含蓄地包括的愿望，以便纳入与有形教会：对于这一点，虽然他们知道这不，已指挥的上帝。 They thus belong to the Church by desire (voto).因此，他们属于教会的愿望（沃托） 。
Moreover, there is a true sense in which they may be said to be saved through the Church.此外，还有一个真正意义上，使他们可说是被保存透过教会。 In the order of Divine Providence, salvation is given to man in the Church: membership in the Church Triumphant is given through membership in the Church Militant.在该命令中神圣的普罗维登斯，救恩是考虑到人在教会：会员资格在教会中的胜利是透过成员在教会武装。 Sanctifying grace, the title to salvation, is peculiarly the grace of those who are united to Christ in the Church: it is the birthright of the children of God. sanctifying的宽限期，标题救亡，是peculiarly的恩典，那些谁是美国基督在教会里：这是生来的子女神。 The primary purpose of those actual graces which God bestows upon those outside the Church is to draw them within the fold.的主要目的，这些实际的青睐，其中上帝赋予那些教会之外是提请他们内部倍。 Thus, even in the case in which God Saves men apart from the Church, He does so through the Church's graces.因此，即使在本案中，上帝节省的男子，除了教堂，他这样做，透过教会的青睐。 They are joined to the Church in spiritual communion, though not in visible and external communion.他们是加入该教会的共融的精神，虽然不是在有形和对外交流。 In the expression of theologians, they belong to the soul of the Church, though not to its body.在表达的神学家，他们是属于灵魂的教会，虽然不是它的身体。 Yet the possibility of salvation apart from visible communion with the Church must not blind us to the loss suffered by those who are thus situated.然而，救赎的可能性，除了从有形的共融与教会必须并不是盲目的，我们遭受的损失由那些谁，因此位于。 They are cut off from the sacraments God has given as the support of the soul.他们切断从圣礼上帝给予的支持的灵魂。 In the ordinary channels of grace, which are ever open to the faithful Catholic, they cannot participate.在普通渠道的宽限期，这是以往任何时候都开放给忠实的天主教徒，他们不能参与。 Countless means of sanctification which the Church offers are denied to them.无数的手段成圣，其中教会提供被剥夺了他们。 It is often urged that this is a stern and narrow doctrine.它往往是敦促这是一个严峻的和狭隘的学说。 The reply to this objection is that the doctrine is stern, but only in the sense in which sternness is inseparable from love.答复这一异议，该学说是斯特恩，但只有在意识中，严厉是分不开的爱。 It is the same sternness which we find in Christ's words, when he said: "If you believe not that I am he, you shall die in your sin" (John 8:24).它是相同的严厉，我们觉得在基督里的话，当他说： “如果你不相信我，他，你会死在你的罪” （约翰8时24分） 。 The Church is animated with the spirit of Christ; she is filled with the same love for souls, the same desire for their salvation.教会是动画与基督精神，她是充满了相同的爱的灵魂，同样的愿望，为他们的救赎。 Since, then, she knows that the way of salvation is through union with her, that in her and in her alone are stored the benefits of the Passion, she must needs be uncompromising and even stern in the assertion of her claims.自话，那么，她知道的方式救恩是通过联盟与她，在她和她的单是储存的好处，热情，她的需要，必须毫不妥协，甚至斯特恩在断言她的索赔要求。 To fail here would be to fail in the duty entrusted to her by her Lord.失败在这里将要失败的责任交付给她，她勋爵。 Even where the message is unwelcome, she must deliver it.即使邮件是不受欢迎的，她必须提供。 It is instructive to observe that this doctrine has been proclaimed at every period of the Church's history.这是指导观察到这一学说已被宣布在每一个时期的教会的历史。 It is no accretion of a later age.这是没有增生稍后年龄。 The earliest successors of the Apostles speak as plainly as the medieval theologians, and the medieval theologians are not more emphatic than those of today.最早的接班人使徒发言，显然是作为中世纪的神学家，和中世纪的神学家是不是更有力，比今天的。 From the first century to the twentieth there is absolute unanimity.从第一世纪至二十有绝对的一致意见。 St. Ignatius of Antioch writes: "Be not deceived, my brethren. If any man followeth one that maketh schism, he doth not inherit the kingdom of God. If any one walketh in strange doctrine, he hath no fellowship with the Passion" (ad Philad., n. 3).圣伊格内修斯安提写道： “不欺骗，我的弟兄，如果任何人followeth一个maketh裂，他doth不会继承上帝的王国，如果任何一个walketh在奇怪的学说，他祂所没有团契与激情” （广告philad ， 12月31日3 ） 。 Origen says: "Let no man deceive himself. Outside this house, ie outside the Church, none is saved" (Hom. in Jos., iii, n. 5 in PG, XII, 841).奥利说： “让任何人，自欺欺人。以外的这家，即教会之外，没有一个是保存” （ hom.在jos. ，三，五12月31日在pg ，第十二章， 841 ） 。 St. Cyprian speaks to the same effect: "He cannot have God for his father, who has not the Church for his mother" (De Unit., c. vi).圣塞浦路斯的发言同样的效果： “他不能有上帝为他的父亲，谁没有教会为他的母亲” （德股，长六） 。 The words of the Fourth Ecumenical Council of Lateran (1215) define the doctrine thus in its decree against the Albigenses: "Una est fidelium universalis Ecclesia, extra quam nullus omnino salvatur" (Denzinger, n. 357); and Pius IX employed almost identical language in his Encyclical to the bishops of Italy (10 August, 1863): "Notissimum est catholicum dogma neminem scilicet extra catholicam ecclesiam posse salvari" (Denzinger, n. 1529).的话，第四次大公会议的拉特兰（ 1215 ）界定学说，从而在其法令，反对比根斯派： “联合国协会预测形的教会universalis教会，课外怎么nullus omnino salvatur ” （登青格， 12月31日357 ） ;和碧岳九雇用几乎相同语言在他的通谕，以主教意大利（ 1863年8月10日）说： “ notissimum预测catholicum教条neminem scilicet额外catholicam ecclesiam波塞salvari ” （登青格， 1529年12月31日） 。
VII.七。 VISIBILITY OF THE CHURCH能见度教会
In asserting that the Church of Christ is visible, we signify, first, that as a society it will at all times be conspicuous and public, and second, that it will ever be recognizable among other bodies as the Church of Christ.在声称中华基督教会是可见的，我们意味，首先，作为一个社会，它会在任何时候都必须突出和公众，和第二，它永远不会被识别之间的其他机构，作为中华基督教会。 These two aspects of visibility are termed respectively "material" and "formal" visibility by Catholic theologians.这两方面的能见度分别被称为“物质”和“正式”能见度由天主教神学家。 The material visibility of the Church involves no more than that it must ever be a public, not a private profession; a society manifest to the world, not a body whose members are bound by some secret tie.物质的能见度，教会不涉及以上的，它必须以往任何时候都成为公众，而不是一个私人界;体现一个社会，向世界，而不是一个机构，其成员的约束，一些秘密配合。 Formal visibility is more than this.正式的能见度比这更多。 It implies that in all ages the true Church of Christ will be easily recognizable for that which it is, viz.它意味着在不分年龄人人共享的真正的中华基督教会容易识别为它，即。 as the Divine society of the Son of God, the means of salvation offered by God to men; that it possesses certain attributes which so evidently postulate a Divine origin that all who see it must know it comes from God.作为神的社会，上帝的儿子，手段所提供的救恩上帝的男子;它拥有一定的属性，所以很明显设神的原产地，所有谁看到它必须知道它来自上帝。 This must, of course, be understood with some necessary qualifications.这当然，必须被理解与一些必要的资格。 The power to recognize the Church for what it is presupposes certain moral dispositions.权力，承认教会是什么，这是假定某些道德的处分。 Where there is a rooted unwillingness to follow God's will, there may be spiritual blindness to the claims of the Church.那里有一个根深蒂固的不愿跟随上帝的意愿，可能会有精神的盲目性，以索赔的教会。 Invincible prejudice or inherited assumptions may produce the same result.立于不败之地的偏见或继承的假设可能会产生同样的结果。 But in such cases the incapacity to see is due, not to the want of visibility in the Church, but to the blindness of the individual.但在这种情况下，丧失工作能力，看看是由于，而不是向希望的能见度在教会里，但盲目性个人。 The case bears an almost exact analogy to the evidence possessed by the proofs for the existence of God.案件负有几乎确切的比喻，向所拥有的证据证明为上帝存在。 The proofs in themselves are evident: but they may fail to penetrate a mind obscured by prejudice or ill will.证明在自己是显而易见的：但他们可能无法渗透介意掩盖偏见或恶意。 From the time of the Reformation, Protestant writers either denied the visibility of the Church, or so explained it as to rob it of most of its meaning.从时间的改革，新教作家要么否认的能见度，教会，或解释，因此，它作为行劫，它其大部分的意义。 After briefly indicating the grounds of the Catholic doctrine, some views prevalent on this subject among Protestant authorities will be noticed.在简要说明理由的天主教教义，一些看法，普遍对这个问题，其中新教当局会注意到。
It is unnecessary to say more in regard to the material visibility of the Church than has been said in sections III and IV of this article.这是不必要多说，在考虑到材料的能见度，教会比已表示，在第三节和第四节的这篇文章。 It has been shown there that Christ established His church as an organized society under accredited leaders, and that He commanded its rulers and those who should succeed them to summon all men to secure their eternal salvation by entry into it.它已被证明有基督建立了他的教会作为一项有组织的社会下，派驻领导人，他指挥其统治者和那些应由谁接替他们传唤的所有男性，以保障他们永恒的救赎由进入。 It is manifest that there is no question here of a secret union of believers: the Church is a worldwide corporation, whose existence is to be forced upon the notice of all, willing or unwilling.这是明显的是有毫无疑问，这里的一个秘密联盟的信徒：教会是一个世界性的公司，其存在是被迫后，通知所有，愿意或不愿意。 Formal visibility is secured by those attributes which are usually termed the "notes" of the Church -- her Unity, Sanctity, Catholicity, and Apostolicity (see below).正式的能见度是担保的那些属性，这通常被称为“笔记”的教会-她的团结，神圣性，共通性， a postolicity（见下文） 。 The proof may be illustrated in the case of the first of these.证据可能说明，在案件首次这些。 The unity of the Church stands out as a fact altogether unparalleled in human history.团结教会的立场，作为一个事实，完全无法比拟的人类历史。 Her members all over the world are united by the profession of a common faith, by participation in a common worship, and by obedience to a common authority.她的成员遍布世界各地，是美国由专业的一个共同的信念，参与在一个共同的崇拜，并服从一个共同的权威。 Differences of class, of nationality, and of race, which seem as though they must be fatal to any form of union, cannot sever this bond.不同的阶级，国籍，种族，似乎好像他们必须是致命的任何形式的联盟，不能割断这种联系。 It links in one the civilized and the uncivilized, the philosopher and the peasant, the rich and the poor.它连结在一个文明和不文明，哲学家和农民，贫富悬殊的问题。 One and all hold the same belief, join in the same religious ceremonies, and acknowledge in the successor of Peter the same supreme ruler.一，所有持有同样的信念，加入在相同的宗教仪式，并承认在继承彼得相同的最高统治者。 Nothing but a supernatural power can explain this.只不过是一个超自然的力量可以解释这一点。 It is a proof manifest to all minds, even to the simple and the unlettered, that the Church is a Divine society.这是一个证明，体现了所有的思想，即使是简单的和未予，教会是神的社会。 Without this formal visibility, the purpose for which the Church was founded would be frustrated.如果没有这种正式的能见度，目的是为教会的成立会感到沮丧。 Christ established it to be the means of salvation for all mankind.基督建立了它是手段，拯救全人类。 For this end it is essential that its claims should be authenticated in a manner evident to all; in other words, it must be visible, not merely as other public societies are visible, but as being the society of the Son of God.为此目的，这是至关重要的是，它的索赔应被认证的方式，大家有目共睹;换句话说，它必须是有形，而不是仅仅作为其他公共社团是可见的，但作为社会的上帝的儿子。
The views taken by Protestants as to the visibility of the Church are various.的意见，所采取的新教徒，以能见度教会是多方面的。 The rationalist critics naturally reject the whole conception.理性的批评，自然拒绝整个构想。 To them the religion preached by Jesus Christ was something purely internal.他们的宗教宣扬的耶稣基督是一些纯粹的内部。 When the Church as an institution came to be regarded as an indispensable factor in religion, it was a corruption of the primitive message.当教会作为一个机构来被视为一个不可或缺的因素，在宗教，这是一个腐败的原始信息。 (See Harnack, What is Christianity, p.213.) Passages which deal with the Church in her corporate unity are referred by writers of this school to an ideal invisible Church, a mystical communion of souls. （见哈纳克，什么是基督教， p.213 ） 。通道处理与教会，在她的公司团结是指由作家的这所学校，以一个理想的无形的教会，神秘的共融的灵魂。 Such an interpretation does violence to the sense of the passages.这样的解释是否以暴力意识通道。 Moreover, no explanation possessing any semblance of probability has yet been given to account for the genesis among the disciples of this remarkable and altogether novel conception of an invisible Church.此外，没有解释藏有外貌概率至今尚未给帐户的成因之间的门徒，这显着和完全新型的概念，一种无形的教会。 It may reasonably be demanded of a professedly critical school that this phenomenon should be explained.它可合理要求的一个关键professedly学校，这一现象应加以解释。 Harnack holds that it took the place of Jewish racial unity.哈纳克认为，它采取了地方的犹太种族的团结。 But it does not appear why Gentile converts should have felt the need of replacing a feature so entirely proper to the Hebrew religion.但它没有出现，为什么詹蒂莱转换应该感到需要更换的一个特点，所以完全恰当的，以希伯来文的宗教。
The doctrine of the older Protestant writers is that there are two Churches, a visible and an invisible.该学说的旧新教作家的是，有两个教会，有形和无形的。 This is the view of such standard Anglican divines as Barrow, Field, and Jeremy Taylor (see eg Barrow, Unity of Church, Works, 1830, VII, 628).这是鉴于这样的标准圣公会divines作为鲍磊，外地，和杰里米泰勒（见例如，鲍磊，统一教会，工程， 1830年，第七章， 628 ） 。 Those who thus explain visibility urge that the essential and vital element of membership in Christ lies in an inner union with Him; that this is necessarily invisible, and those who possess it constitute an invisible Church.这些谁，从而解释能见度促请必要和重要的组成部分成员在基督里，在于党内联盟与他，这是必然的无形的，和那些谁拥有它构成一种无形的教会。 Those who are united to Him externally alone have, they maintain, no part in His grace.这些谁是美国向他对外才有，他们保持，没有的一部分，在他的恩典。 Thus, when He promised to His Church the gift of indefectibility, declaring that the gates of hell should never prevail against it, the promise must be understood of the invisible, not of the visible Church.因此，当他承诺他的教会indefectibility的礼物，声称地狱之门，应占上风，从来没有人反对，承诺必须理解的无形的，而不是有形的教会。 In regard to this theory, which is still tolerably prevalent, it is to be said that Christ's promises were made to the Church as a corporate body, as constituting a society.在这方面的理论，它仍然是普遍的容忍，这是必须指出，基督的承诺作出了教会作为一个法人团体，构成了社会。 As thus understood, they were made to the visible Church, not to an invisible and unknown body.因此，作为理解，他们作出了有形教会，而不是一种无形的和未知的机构。 Indeed for this distinction between a visible and an invisible Church there is no Scriptural warrant.事实上，这之间的区别有形和无形的教会是没有圣经的手令。 Even though many of her children prove unfaithful, yet all that Christ said in regard to the Church is realized in her as a corporate body.即使她的许多儿童，证明不忠，但所有的基督说，在关于教会是体现在她作为一个法人团体。 Nor does the unfaithfulness of these professing Catholics cut them off altogether from membership in Christ.也不不忠这些自称天主教徒削减它们赶走完全由会员国在基督里。 They are His in virtue of their baptism.他们是他在凭借其洗礼。 The character then received still stamps them as His.性格，然后收到仍然邮票他们作为他的。 Though dry and withered branches they are not altogether broken off from the true Vine (Bellarmine, Dc Ecciesiâ, III, ix, 13).虽然干旱和枯萎分行，他们是不是完全中断，从真正的藤蔓（贝拉明，直流ecciesiâ ，三，九，十三） 。 The Anglican High Church writers explicitly teach the visibility of the Church.圣公会高教会作家明确教导的能见度教会。 They restrict themselves, however, to the consideration of material visibility (cf. Palmer, Treatise on the Church, Part I, C. iii).他们限制自己，不过，要考虑材料的能见度（参见帕尔默，伤寒论，教会，第一部分，长三） 。
The doctrine of the visibility in no way excludes from the Church those who have already attained to bliss.中庸的能见度，在没有办法不包括从教会的那些谁已经达到布利斯。 These are united with the members of the Church Militant in one communion of saints.这些都是美国与成员教会武装在一共融的圣人。 They watch her struggles; their prayers are offered on her behalf.他们观赏她的斗争;祈祷提供了对她的代表。 Similarly, those who are still in the cleansing fires of purgatory belong to the Church.同样地，那些谁仍然在清洁火炼狱属于教会。 There are not, as has been said, two Churches; there is but one Church, and of it all the souls of the just, whether in heaven, on earth, or in purgatory, are members (Catech. Rom., I, x, 6).有没有，我们已说过，两座教堂;有一个教会，以及它所有的灵魂的正义，无论是在天堂，在地球上，或在炼狱，是成员（ catech.光盘。 ，我，第十， 6 ） 。 But it is to the Church only in so far as militant here below -- to the Church among men -- that the property of visibility belongs.但它是教会只有在据好战这里下面-教会之间的男人-该财产的能见度属于。
VIII.八。 THE PRINCIPLE OF AUTHORITY的原则，管理局
Whatever authority is exercised in the Church, is exercised in virtue of the commission of Christ.无论行使权力在教会里，是在行使凭借委员会基督。 He is the one Prophet, Who has given to the world the revelation of truth, and by His spirit preserves in the Church the faith once delivered to the saints.他是一个先知，谁已给世界的启示真理，由他的精神，保留在教会的信念，一旦交付给圣人。 He is the one Priest, ever pleading on behalf of the Church the sacrifice of Calvary.他是一个牧师，不断恳求，就代表教会的牺牲calvary 。 And He is the one King -- the chief Shepherd (1 Peter 5:4) -- Who rules and guides, through His Providence, His Church's course.和他是一景-行政牧羊人（ 1彼得5时0 4分） -谁的规则和指南，通过他的普罗维登斯，他的教会的过程中。 Yet He wills to exercise His power through earthly representatives.但他的意志行使权力，透过俗世的代表。 He chose the Twelve, and charged them in His name to teach the nations (Matthew 28:19), to offer sacrifice (Luke 22:19), to govern His flock (Matthew 18:18; John 21:17).他选择了12 ，并落案控告他们在他的名字，教导国（马太28:19 ） ，提供牺牲（路加福音22时19分） ，管他的羊群（马太18时18分;约翰21时17分） 。 They, as seen above, used the authority committed to them while they lived; and before their death, they took measures for the perpetuation of this principle of government in the Church.他们，因为看到上面，用管理局致力于他们，而他们居住;之前，他们的死亡，他们采取措施，为延续这个原则，政府在教会里。 From that day to this, the hierarchy thus established has claimed and has exercised this threefold office.从那天起这方面，层次，从而建立了要求，并已行使这项三倍办公室。 Thus the prophecies of the Old Testament have been fulfilled which foretold that to those who should be appointed to rule the Messianic kingdom it should be granted to participate in the Messias' office of prophet, priest, and king.因此，预言旧约已经完成，这预示那些应由谁委任统治弥赛亚英国，它应准予参加，在messias办公室的先知，牧师，和国王。 (See II above.) （见上文第二节） 。
The authority established in the Church holds its commission from above, not from below.管理局的成立，在教会举行，其委员会从上面，而不是从下面。 The pope and the bishops exercise their power as the successors of the men who were chosen by Christ in person.教皇和主教们行使其权力，作为接班人的男性谁选择了由基督在人。 They are not, as the Presbyterian theory of Church government teaches, the delegates of the flock; their warrant is received from the Shepherd, not from the sheep.他们不是，由于长老教会的理论，政府任教，代表们的羊群，它们的手令是从收到的牧羊人，而不是从羊。 The view that ecclesiastical authority is ministerial only, and derived by delegation from the faithful, was expressly condemned by Pius VI (1794) in his Constitution "Auctorem Fidei" (qv); and on the renovation of the error by certain recent Modernist writers, Pius X reiterated the condemnation in the Encyclical on the errors of the Modernists.认为教会的权力是部长级只，并导出了代表团从忠实，明确谴责庇护六世（ 1794年）在他的宪法“ auctorem信” （请参阅） ;以及对翻新的错误，由最近的一些现代作家，碧岳x重申谴责在通谕中对错误的现代。 In this sense the government of the Church is not democratic.在这个意义上，政府的教会是不是民主。 This indeed is involved in the very nature of the Church as a supernatural society, leading men to a supernatural end.这的确是所涉及的非常的性质，教会作为一个超自然的社会，领导的男子到一个超自然的结束。 No man is capable of wielding authority for such a purpose, unless power is communicated to him from a Divine source.任何人都不是有能力执政的权力作上述用途，除非权力是传达给他从一个神圣的来源。 The case is altogether different where civil society is concerned.此案是完全不同的民间社会关注。 There the end is not supernatural: it is the temporal well-being of the citizens.有结束，是不是超自然的：它是颞福祉的公民。 It cannot then be said that a special endowment is required to render any class of men capable of filling the place of rulers and of guides.它不能那么说，特别是养老所需，使任何阶层的男性能够填补的地方统治者和指南。 Hence the Church approves equally all forms of civil government which are consonant with the principle of justice.因此，教会的批准，同样的一切形式的公务员，政府是辅音与正义原则。 The power exercised by the Church through sacrifice and sacrament (potestas ordinis) lies outside the present subject.行使的权力由教会通过的牺牲和圣（ potestas ordinis ）不在目前的课题。 It is proposed briefly to consider here the nature of the Church's authority in her office (1) of teaching (potestas magisterii) and (2) of government (potestas jurisdictionis).这是简单的建议，考虑在这里的性质，教会的权威，在她的办公室（ 1 ）教学（ potestas magisterii ）及（ 2 ）政府（ potestas jurisdictionis ） 。
(1) Infallibility （ 1 ） infallibility
As the Divinely appointed teacher of revealed truth, the Church is infallible.作为神委任的老师透露，真理，教会是犯错的。 This gift of inerrancy is guaranteed to it by the words of Christ, in which He promised that His Spirit would abide with it forever to guide it unto all truth (John 14:16; 16:13).这份礼物的inerrancy是保证它是由基督的话，他在其中承诺，他的精神将遵守与它永远引导祂一切的真理（约翰14时16分; 16时13分） 。 It is implied also in other passages of Scripture, and asserted by the unanimous testimony of the Fathers.这是暗示也在其他通道的经文，并断言，由一致的证词的父亲。 The scope of this infallibility is to preserve the deposit of faith revealed to man by Christ and His Apostles (see INFALLIBILITY.) The Church teaches expressly that it is the guardian only of the revelation, that it can teach nothing which it has not received.的范围，这infallibility是维护存款信仰透露，男子由基督和他的使徒（见infallibility ） 。教会教导明确，这是唯一的监护人的启示，它可以教什么，它并没有收到。 The Vatican Council declares: "The Holy Ghost was not promised to the successors of Peter, in order that through His revelation they might manifest new doctrine: but that through His assistance they might religiously guard, and faithfully expound the revelation handed down by the Apostles, or the deposit of the faith" (Conc. Vat., Sess. IV, cap. liv).梵蒂冈的理事会宣布： “圣灵是不答应的接班人，黄匡源，为了使通过他的启示，他们可能会表现出新的理论：但通过他的援助，他们可能宗教民警卫队，并忠实地阐述了启示传世由使徒，或接受存款的信仰“ （ conc.增值税， sess 。四，上限。 LIV ）号决议。 The obligation of the natural moral law constitutes part of this revelation.义务的自然道德律构成的一部分，这启示。 The authority of that law is again and again insisted on by Christ and His Apostles.权威的法律是一而再，再而坚持对基督和他的使徒。 The Church therefore is infallible in matters both of faith and morals.因此，教会是犯错的事项都信仰和道德。 Moreover, theologians are agreed that the gift of infallibility in regard to the deposit must, by necessary consequence, carry with it infallibility as to certain matters intimately related to the Faith.此外，神学家都同意的礼物infallibility在考虑到存款必须，必要的后果，进行与它infallibility ，以某些事项密切相关的信念。 There are questions bearing so nearly on the preservation of the Faith that, could the Church err in these, her infallibility would not suffice to guard the flock from false doctrine.有问题的影响，所以几乎就保存的信念，可以教会的错误在这些，她的infallibility是不足够的看守羊群从虚假的学说。 Such, for instance, is the decision whether a given book does or does not contain teaching condemned as heretical.例如，举例来说，是决定是否给予图书或不包含教学谴责为异端邪说。 (See DOGMATIC FACTS.) （见教条式的事实） 。
It is needless to point out that if the Christian Faith is indeed a revealed doctrine, which men must believe under pain of eternal loss, the gift of infallibility was necessary to the Church.这是不用指出，如果基督教信仰确实是一个显示学说，其中男子必须相信下的痛苦，永恒的损失，礼物infallibility是要教会。 Could she err at all, she might err in any point.可她错误在所有，她可能会犯错，在任何一点。 The flock would have no guarantee of the truth of any doctrine.羊群不会有保证的真相，任何学说。 The condition of those bodies which at the time of the Reformation forsook the Church affords us an object-lesson in point.条件，这些机构在时间的改革放弃教会让我们一对象的教训，在点。 Divided into various sections and parties, they are the scene of never-ending disputes; and by the nature of the case they are cut off from all hope of attaining to certainty.分为各部门和各缔约方，他们是现场永无休止的纠纷，并通过有关案件的性质，他们切断了所有的希望，实现以确定性。 In regard also to the moral law, the need of an infallible guide is hardly less imperative.在方面也向道德律，需要一个犯错的指导是难以不足势在必行。 Though on a few broad principles there may be some consensus of opinion as to what is right and what is wrong, yet, in the application of these principles to concrete facts, it is impossible to obtain agreement.虽然就几个大原则，可能会有一些共识的意见，至于什么是正确的和什么是错的，然而，在应用这些原则，以具体的事实，这是不可能取得协议。 On matters of such practical moment as are, for instance, the questions of private property, marriage, and liberty, the most divergent views are defended by thinkers of great ability.的事项，例如实际的时刻是，举例来说，问题的私有财产，婚姻，和自由，最不同的意见，是辩护的思想家，伟大的能力。 Amid all this questioning the unerring voice of the Church gives confidence to her children that they are following the right course, and have not been led astray by some specious fallacy.在这一切无误，质疑的声音，教会给人信心，她的孩子，他们是下列权利的过程中，并没有被带坏，由一些似是而非的谬论。 The various modes in which the Church exercises this gift, and the prerogatives of the Holy See in regard to infallibility, will be found discussed in the article dealing with that subject.各种模式，在该教会的演习，这份礼物，和特权罗马教廷在关于infallibility ，会被发现，讨论在文章中处理这个问题。
(2) Jurisdiction （ 2 ）管辖权
The Church's pastors govern and direct the flock committed to them in virtue of jurisdiction conferred upon them by Christ.教会的牧师，执政和直接羊群致力于他们在凭借管辖权赋予他们的基督。 The authority of jurisdiction differs essentially from the authority to teach.权威的司法管辖权不同，基本上是由房委会任教。 The two powers are concerned with different objects.这两个权力所关注的不同对象。 The right to teach is concerned solely with the manifestation of the revealed doctrine; the object of the power of jurisdiction is to establish and enforce such laws and regulations as are necessary to the well-being of the Church.正确的教导是关注纯粹的表现显示，该学说;对象的权力管辖范围内是要建立和执行等法律法规是必要的福祉教会。 Further, the right of the Church to teach extends to the whole world: The jurisdiction of her rulers extends to her members alone (1 Corinthians 5:12).此外，权利教会教导延伸到整个世界：她的管辖范围内的统治者延伸到她的成员单（ 1哥林多前书5时12分） 。 Christ's words to St. Peter, "I will give thee the keys of the kingdom of heaven", distinctly express the gift of jurisdiction.基督的话，圣彼得大教堂， “我会给你钥匙天国” ，鲜明地表达了礼物的管辖权。 Supreme authority over a body carries with it the right to govern and direct.最高权力机构，带有有权管治和直接。 The three elements which go to constitute jurisdiction -- legislative power, judicial power, and coercive power -- are, moreover, all implied in Christ's directions to the Apostles (Matthew 18).这三个要素去构成管辖权-立法权，司法权，并强制力-是，此外，所有隐含在基督里的指示，以使徒（马太18 ）。 Not merely are they instructed to impose obligations and to settle disputes; but they may even inflict the extremest ecclesiastical penalty -- that of exclusion from membership in Christ.不只是他们的指示强加的义务和解决纠纷，但他们甚至可能造成该extremest教会的刑罚-即从会员国排斥在基督里。
The jurisdiction exercised within the Church is partly of Divine right, and partly determined by ecclesiastical law.管辖范围内行使教会是部分的神权，部分取决于教会法。 A supreme jurisdiction over the whole Church -- clergy and laity alike -- belongs by Divine appointment to the pope (Conc. Vat, Sess. IV, cap. iii).最高法院司法管辖权，整个教会-神职人员和俗人一样-是属于神圣获委任为教宗（c o nc.增值税，s e ss第四章第三节）。 The government of the faithful by bishops possessed of ordinary jurisdiction (ie a jurisdiction that is not held by mere delegation, but is exercised in their own name) is likewise of Divine ordinance.政府的忠实由主教们拥有的普通管辖权（即司法管辖权，这不是单靠举行的代表团，但是在行使自己的姓名）是同样神圣的条例。 But the system by which the Church is territorially divided into dioceses, within each of which a single bishop rules the faithful within that district, is an ecclesiastical arrangement capable of modification.但该系统所教会是领土分为教区，其中每一个单一的主教规则的忠实在这一区，是一个教会的安排，能够修改。 The limits of dioceses may be changed by the Holy See.的界限，教区可能会改为由罗马教廷。 In England the old pre-Reformation diocesan divisions held good until 1850, though the Catholic hierarchy had become extinct in the reign of Queen Elizabeth.在英格兰旧前改革拔萃进行记名表决时举行，直到1850年好，虽然天主教的层次已成为灭绝在统治女王伊丽莎白二世。 In that year the old divisions were annulled and a new diocesan system established.在这一年，老师废止和一个新的教区系统成立。 Similarly in France, a complete change was introduced after the Revolution.同样在法国，一个完整的变化是引入革命后。 A bishop may exercise his power on other than a territorial basis.主教可以行使他的权力就以外的其他领土为基础的。 Thus in the East there are different bishops for the faithful belonging to the different rites in communion with the Holy See.因此，在东部地区有不同的主教为忠实属于不同的仪式在共融与罗马教廷。 Besides bishops, in countries where the ecclesiastical system is fully developed, those of the lower clergy who are parish priests, in the proper sense of the term, have ordinary jurisdiction within their own parishes.除了主教，在所在国家的教会制度是充分发展，那些较低的神职人员谁是教区的神父，在适当的意义上的任期，有普通管辖权在他们自己的教区。
Internal jurisdiction is that which is exercised in the tribunal of penance.内部管辖的是，这是行使在法庭penance 。 It differs from the external jurisdiction of which we have been speaking in that its object is the welfare of the individual penitent, while the object of external jurisdiction is the welfare of the Church as a corporate body.它不同于从外部的司法管辖权，我们已说了，因为其对象是社会福利的个人忏悔，而对象是外部管辖范围内的福利，教会作为一个法人团体。 To exercise this internal jurisdiction, the power of orders is an essential condition: none but a priest can absolve.行使这项内部的司法管辖权，权力的订单是一个必要条件：无，但一名牧师可以开脱。 But the power of orders itself is insufficient.但权力的订单，本身是不够的。 The minister of the sacrament must receive jurisdiction from one competent to bestow it.部长圣必须接受司法管辖权从一个胜任赐给它。 Hence a priest cannot hear confessions in any locality unless he has received faculties from the ordinary of the place.因此，一名牧师不能听到的供述在任何地方，除非他已接获该学院从普通的地方。 On the other hand, for the exercise of external jurisdiction the power of orders is not necessary.在另一方面，为行使管辖权的外部权力的订单是没有必要的。 A bishop, duly appointed to a see, but not yet consecrated, is invested with external jurisdiction over his diocese as soon as he has exhibited his letters of appointment to the chapter.一名主教，正式获委任为一见，但尚未consecrated ，是投资与外部管辖权他的教区尽快，因为他已展示了他的委任书，以一章。
IX.九。 MEMBERS OF THE CHURCH成员教会
The foregoing account of the Church and of the principle of authority by which it is governed enables us to determine who are members of the Church and who are not.前述帐户的教会和原则的权力，它是使我们能够确定谁是成员教会和谁不是。 The membership of which we speak, is incorporation in the visible body of Christ.成员，而我们发言，是团在有形基督的身体。 It has already been noted (VI) that a member of the Church may have forfeited the grace of God.它已经指出， （六）的成员，教会可能断送了上帝的恩典。 In this case he is a withered branch of the true Vine; but he has not been finally broken off from it.在这种情况下他是一个枯萎分行的真正藤蔓;但他却没有被最后中断，从它。 He still belongs to Christ.他仍然属于基督。 Three conditions are requisite for a man to be a member of the Church.三个条件是必要的对于一个人来说是一个成员，该教会。
In the first place, he must profess the true Faith, and have received the Sacrament of Baptism.摆在首位，他必须自称真信仰，并已收到圣的洗礼。 The essential necessity of this condition is apparent from the fact that the Church is the kingdom of truth, the society of those who accept the revelation of the Son of God.重要的必要性，这种情况很明显，从一个事实，就是教会是英国的真相，社会对这些谁接受的启示上帝的儿子。 Every member of the Church must accept the whole revelation, either explicitly or implicitly, by profession of all that the Church teaches.每一个成员，教会必须接受整个启示，明示或暗示，由专业的所有教会的教导。 He who refuses to receive it, or who, having received it, falls away, thereby excludes himself from the kingdom (Titus, iii, 10 sq.).他谁拒绝接受它，或谁，收到了它，属于远离，从而排除了自己从英国（提图斯，三， 10平方米） 。 The Sacrament of Baptism is rightly regarded as part of this condition.神圣的洗礼，是正确的视为这项工作的一部分条件。 By it those who profess the Faith are formally adopted as children of God (Ephesians 1:13), and an habitual faith is among the gifts bestowed in it.它由那些谁自称信仰的正式通过，成为儿童的神（以弗所书1:13 ） ，和一惯性的信仰上是数一数二的赐予的礼物，在它。 Christ expressly connects the two, declaring that "he who believeth and is baptized shall be saved" (Mark 16:16; cf. Matthew 28:19).基督明文连接2 ，宣称“他谁信和受洗的，应保存” （马克16时16分;比照马修28:19 ） 。 It is further necessary to acknowledge the authority of the Church and of her appointed rulers.这是进一步要承认的权威，教会和她任命的统治者。 Those who reject the jurisdiction established by Christ are no longer members of His kingdom.那些拒绝谁的管辖范围建立了由基督不再是成员的他的王国。 Thus St. Ignatius lays it down in his letter to the Church of Smyrna: Wheresoever the bishop shall appear, there let the people be; even as where Jesus may be there is the universal Church" (ad Smyrn., n. 8). In regard to this condition, the ultimate touchstone is to be found in communion with the Holy See. On Peter Christ founded his Church. Those who are not joined to that foundation cannot form part of the house of God.因此，圣伊格内修斯奠定了它在他的信中，以教会的士麦那： wheresoever主教应出现，有，让人民;即使耶稣可能是有普世教会“ （广告smyrn ， 12月31日8 ） 。在关于此条件下，最终的试金石，是要发现在共融与罗马教廷。彼得对基督的成立，他的教会。谁是那些没有加入这个基础上不能形成的一部分，内务上帝。
The third condition lies in the canonical right to communion with the Church.第三个条件是，在典型的权利，共融与教会。 In virtue of its coercive power the Church has authority to excommunicate notorious sinners.在凭借其强制力，教会的权力excommunicate臭名昭著的罪人。 It may inflict this punishment not merely on the ground of heresy or schism, but for other grave offences.它可能会造成这种处罚的不只是在地面上的异端邪说或裂，但对于其他严重罪行。 Thus St. Paul pronounces sentence of excommunication on the incest Corinthian (1 Corinthians 5:3).因此，圣保禄判决判处绝罚就乱伦科林斯（ 1哥林多前书5时03分） 。 This penalty is no mere external severance from the rights of common worship.这个罚款是没有仅仅从外部遣散的权利，共同的崇拜。 It is a severance from the body of Christ, undoing to this extent the work of baptism, and placing the excommunicated man in the condition of the heathen and the publican". It casts him out of God's kingdom; and the Apostle speaks of it as "delivering him over to Satan" (1 Corinthians 5:5; 1 Timothy 1:20).这是一个遣散从基督的身体，打倒这个程度，工作的洗礼，并把excommunicated男子在条件的heathen和publican “ 。它给他的上帝的英国和使徒谈到它作为“提供他交给撒旦” （ 1哥林多前书5时05分;一提摩太1时20分） 。
Regarding each of these conditions, however, certain distinctions must be drawn.对于每一个这些条件，但是，某些区别，必须制定。
Many baptized heretics have been educated in their erroneous beliefs.许多异端的洗礼，已在教育，其错误的信念。 Their case is altogether different from that of those who have voluntarily renounced the Faith.他们的情况是完全不同的从那些谁已自愿放弃的信念。 They accept what they believe to be the Divine revelation.他们接受什么，他们认为是神的启示。 Such as these belong to the Church in desire, for they are at heart anxious to fulfill God's will in their regard.如这些都属于教会在欲望，因为他们是心急于履行上帝的意愿在他们的方面。 In virtue of their baptism and good will, they may be in a state of grace.在凭借其洗礼和良好意愿，他们很可能在一个国家的宽限期。 They belong to the soul of the Church, though they are not united to the visible body.他们所属的灵魂，教会，虽然他们是不团结，以有形的机构。 As such they are members of the Church internally, though not externally.这样，他们的成员，教会内部，虽然不是外部。 Even in regard to those who have themselves fallen away from the Faith, a difference must be made between open and notorious heretics on the one hand, and secret heretics on the other.即使在那些方面有自己的谁，惟距离从信仰，相差必须作出之间的开放的臭名昭著的异端在一方面，和秘密的异端对其他。 Open and notorious heresy severs from the visible Church.开放的臭名昭著的邪教断绝从有形的教会。 The majority of theologians agree with BeIlarrrne (de Ecclesiâ, III, c. x), as against Francisco Suárez, that secret heresy has not this effect.大多数神学家同意beilarrrne （德ecclesiâ ，三，三x ）项，作为对旧金山苏亚雷斯，即秘密邪教，并没有这种效果。
In regard to schism the same distinction must be drawn.在关于裂，同时必须区分得出的。 A secret repudiation of the Church's authority does not sever the sinner from the Church.一个秘密推翻教会的权威，不割断的罪人，从教堂。 The Church recognizes the schismatic as a member, entitled to her communion, until by open and notorious rebellion he rejects her authority.教会承认裂作为一个成员，有权在她的共融，直至由开放的臭名昭著的叛乱，他拒绝她的权威。
Excommunicated persons are either excommunicati tolerati (ie those who are still tolerated) or excommunicati vitandi (ie those to be shunned). excommunicated人都是excommunicati tolerati （即那些谁仍然是不能容忍的）或excommunicati vitandi （即那些必须回避） 。 Many theologians hold that those whom the Church still tolerates are not wholly cut off from her membership, and that it is only those whom she has branded as "to be shunned" who are cut off from God's kingdom (see Murray, De Eccles., Disp. i, sect. viii, n. 118).许多神学家认为，那些人教会仍然容忍是不是完全切断从她的成员，这只是那些人，她的品牌，作为“要避开”谁是切断从上帝的英国（见美利，德埃克勒斯，分散我，第八节， 12月31日118 ） 。 (See EXCOMMUNICATION.) （见绝罚） 。
X. INDEFECTIBILITY OF THE CHURCH十， indefectibility的教会
Among the prerogatives conferred on His Church by Christ is the gift of indefectibility.其中的特权，赋予他的教会是由基督的礼物indefectibility 。 By this term is signified, not merely that the Church will persist to the end of time, but further, that it will preserve unimpaired its essential characteristics.由这个名词，标志，不只是说，教会将坚持到最后的时间，但进一步，它会保存损害其本质特征。 The Church can never undergo any constitutional change which will make it, as a social organism, something different from what it was originally.教会绝不能接受任何宪法上的改变这将使我们，作为一个社会有机体，一些什么不同它本来。 It can never become corrupt in faith or in morals; nor can it ever lose the Apostolic hierarchy, or the sacraments through which Christ communicates grace to men.它永远不能成为腐败的信仰或道德的需要;也不能以往任何时候都失去了使徒的层次，或圣礼透过沟通，基督的恩典男子。 The gift of indefectibility is expressly promised to the Church by Christ, in the words in which He declares that the gates of hell shall not prevail against it.礼物indefectibility是明确承诺要教会基督，在词中，他宣称，地狱之门，应不会得逞反对。 It is manifest that, could the storms which the Church encounters so shake it as to alter its essential characteristics and make it other than Christ intended it to be, the gates of hell, ie the powers of evil, would have prevailed.这是明显的，可以风暴教会遇到这么动摇它作为改变其本质特征，使它比其他基督的用意是否要，地狱之门，即权力的邪恶，便占了上风。 It is clear, too, that could the Church suffer substantial change, it would no longer be an instrument capable of accomplishing the work for which God called it in to being.它是明确的，也可以教会遭受重大变化，它将不再是一种手段，能够完成的工作为上帝，称它在被。 He established it that it might be to all men the school of holiness.他成立了它，它可能是所有男人的学校成圣。 This it would cease to be if ever it could set up a false and corrupt moral standard.这将不再是如以往任何时候都可以成立一个虚假和腐败现象的道德标准。 He established it to proclaim His revelation to the world, and charged it to warn all men that unless they accepted that message they must perish everlastingly.他成立了它宣布他的启示，向世界，并被控以警告所有男人，除非他们接受这个讯息，他们必须永远亡。 Could the Church, in defining the truths of revelation err in the smallest point, such a charge would be impossible.可以教会，在确定真理的启示错误，在最小的点，这样的收费是不可能的。 No body could enforce under such a penalty the acceptance of what might be erroneous.没有任何机构可以强制执行下，这样的刑罚接受什么样的可能是错误的。 By the hierarchy and the sacraments, Christ, further, made the Church the depositary of the graces of the Passion.由层次和圣礼，基督，进一步，取得了教会保存的青睐的激情。 Were it to lose either of these, it could no longer dispense to men the treasures of grace.如果失去了这两个，它可以不再免除男性的宝藏的宽限期。
The gift of indefectibility plainly does not guarantee each several part of the Church against heresy or apostasy.礼物indefectibility显然并不保证每个数的一部分，教会对异端或叛教。 The promise is made to the corporate body.承诺是向法人团体。 Individual Churches may become corrupt in morals, may fall into heresy, may even apostatize.个别教会可能会成为腐败现象在道德沦丧，可能落入异端，甚至可能apostatize 。 Thus at the time of the Mohammedan conquests, whole populations renounced their faith; and the Church suffered similar losses in the sixteenth century.因此，在时间的穆罕默德征服，全体居民放弃他们的信仰和教会遭受类似的损失，在十六世纪。 But the defection of isolated branches does not alter the character of the main stem.但叛逃孤立的分行并没有改变性质，主要干。 The society of Jesus Christ remains endowed with all the prerogatives bestowed on it by its Founder.社会耶稣基督仍然赋予的所有特权赐予它的创办人。 Only to One particular Church is indefectibility assured, viz.只有某一教会是indefectibility保证，即。 to the See of Rome.向看到的罗马。 To Peter, and in him to all his successors in the chief pastorate, Christ committed the task of confirming his brethren in the Faith (Luke 22:32); and thus, to the Roman Church, as Cyprian says, "faithlessness cannot gain access" [Ep.彼得，并在他向所有他的继任者在行政pastorate ，基督承诺的任务，确认他的兄弟在信仰（路加福音22时32分） ;因此，向罗马教会，塞浦路斯说， “ faithlessness不能获得“ [的EP 。 lv (lix), ad Cornelium).吕（ lix ） ，广告cornelium ） 。 The various bodies that have left the Church naturally deny its indefectibility.各机构认为，离开了教会，自然否认其indefectibility 。 Their plea for separation rests in each case on the supposed fact that the main body of Christians has fallen so far from primitive truth, or from the purity of Christian morals, that the formation of a separate organization is not only desirable but necessary.他们呼吁分离在于在每宗个案的就假定的事实，即主体的基督徒下降到目前为止，从原始的真相，还是从纯度基督教道德，即形成一个独立的组织，不仅是可取的，但必要的。 Those who are called on to defend this plea endeavour in various ways to reconcile it with Christ's promise.谁是那些所谓的对捍卫这一请求的努力以各种方式调和它与基督的承诺。 Some, as seen above (VII), have recourse to the hypothesis of an indefectible invisible Church.一些，可以看出上述（七） ，诉诸假说一indefectible无形的教会。 The Right Rev. Charles Gore of Worcester, who may be regarded as the representative of high-class Anglicanism, prefers a different solution.正确的牧师查尔斯戈尔的马萨诸塞州伍斯特市，谁可能被视为代表高阶层的圣公宗，喜欢不同的解决办法。 In his controversy with Canon Richardson, he adopted the position that while the Church will never fail to teach the whole truth as revealed, yet "errors of addition" may exist universally in its current teaching (see Richardson, Catholic Claims, Appendix).在他的争议与佳能理查森，他采取的立场的同时，教会绝不会失败，教导整个真相据透露，尚未“的错误，除了”可能存在的普遍在其目前的教学（见理查森，天主教会声称，附录） 。 Such an explanation deprives Christ's words of all their meaning.这样的解释剥夺了基督的话，其所有的意义。 A Church which at any period might conceivably teach, as of faith, doctrines which form no part of the deposit could never deliver her message to the world as the message of God.一所教堂，这在任何时期，可以设想，教导，信仰，理论形式的任何部分的存款永远无法提供她的讯息传送到全世界，作为上帝的讯息。 Men could reasonably urge in regard to any doctrine that it might be an "error of addition".男子可以合理地要求在就任何学说，它可能是一种“错误的，除了” 。
It was said above that one part of the Church's gift of indefectibility lies in her preservation from any substantial corruption in the sphere of morals.有人说，上述1的一部分，教会的礼物indefectibility在于在她保存从任何重大的腐败领域的道德。 This supposes, not merely that she will always proclaim the perfect standard of morality bequeathed to her by her Founder, but also that in every age the lives of many of her children will be based on that sublime model.这是支撑，而不仅仅是她将永远宣告完美的道德标准，遗留给她，她的创始人，而且在每一个年龄的生命，她的许多儿童会的基础上崇高的模式。 Only a supernatural principle of spiritual life could bring this about.只有超自然的原则，精神生活可以实现这个目标。 Man's natural tendency is downwards.人的自然趋势是向下。 The force of every religious movement gradually spends itself; and the followers of great religious reformers tend in time to the level of their environment.该部队的每一个宗教运动，逐步花费本身;追随者伟大的宗教改革者往往在时间，水平，他们的环境。 According to the laws of unassisted human nature, it should have been thus with the society established by Christ.根据法律unassisted人性，它应已因此，与社会建立了由基督。 Yet history shows us that the Catholic Church possesses a power of reform from within, which has no parallel in any other religious organization.然而，历史向我们表明，天主教教会拥有的权力，从内部改革，其中并没有平行的任何其他宗教组织。 Again and again she produces saints, men imitating the virtues of Christ in an extraordinary degree, whose influence, spreading far and wide, gives fresh ardour even to those who reach a less heroic standard.一而再，再而她产生的圣人，男人模仿的美德，基督在平凡的程度，其影响力，传播远和广泛的，给人新鲜ardour ，甚至那些谁达到少英雄的标准。 Thus, to cite one or two well-known instances out of many that might be given: St. Dominic and St. Francis of Assisi rekindled the love of virtue in the men of the thirteenth century; St. Philip Neri and St. Ignatius Loyola accomplished a like work in the sixteenth century; St. Paul of the Cross and St. Alphonsus Liguori, in the eighteenth.因此，举一个或两个著名的实例指出，许多可能得到：圣星和圣方济各亚西西重新燃起爱的美德在男人的13世纪;圣弘Neri和依纳爵罗耀拉完成了一样，工作在十六世纪;圣保禄的交叉和圣阿方郭利，在第十八。 No explanation suffices to account for this phenomenon save the Catholic doctrine that the Church is not a natural but a supernatural society, that the preservation of her moral life depends, not on any laws of human nature, but on the life-giving presence of the Holy Ghost.没有解释，足以考虑到这一点的现象，节省天主教教义认为，教会是不是一个自然，而是超自然的社会，保存她的道德生命所依赖的，而不是对任何法律的人性，但对赋予生命存在的圣灵。 The Catholic and the Protestant principles of reform stand in sharp contrast the one to the other.天主教和新教的原则，改革的立场形成鲜明对比的一个到其他。 Catholic reformers have one and all fallen back on the model set before them in the person of Christ and on the power of the Holy Ghost to breathe fresh life into the souls which He has regenerated.天主教改革者有一个和所有的回落对模型设置之前，他们在该人是耶稣和对电力的圣灵，以呼吸新鲜的生命的灵魂，他已再生。 Protestant reformers have commenced their work by separation, and by this act have severed themselves from the very principle of life.新教改革者已经展开他们的工作是由分离，并通过这项法案已断绝了自己从非常原则的生活方式。 No one of course would wish to deny that within the Protestant bodies there have been many men of great virtues.没有人，当然想否认与新教团体有许多官兵的伟大美德。 Yet it is not too much to assert that in every case their virtue has been nourished on what yet remained to them of Catholic belief and practice, and not on anything which they have received from Protestantism as such.然而，这并不是太大的断言，在任何情况下，他们凭借已滋养就什么，但仍然向他们的天主教信仰与实践，而不是对任何他们收到了从基督教等。
The Continuity Theory连续性理论
The doctrine of the Church's indefectibility just considered will place us in a position to estimate, at its true value, the claim of the Anglican Church and of the Episcopalian bodies in other English-speaking countries to be continuous with the ancient pre-Reformation Church of England, in the sense of being part of one and the same society.教义教会的indefectibility刚刚审议会的地方，我们在一个立场来估计，在它的真正价值，索赔圣公会和该圣公会机构在其他以英语为母语的国家必须持续与古代学前教育改革的教会英格兰，在意识的一部分，同一个社会。 The point to be determined here is what constitutes a breach of continuity as regards a society.这一点加以确定这里是什么构成违反连续性至于社会。 It may safely be said that the continuity of a society is broken when a radical change in the principles it embodies is introduced.它可安全地说，连续性的社会被打破，当一个彻底的改变，在原则它体现了介绍。 In the case of a Church, such a change in its hierarchical constitution and in its professed faith suffices to make it a different Church from what it was before.在该案件一所教堂，这样的改变在其层次的宪法和它所在的信念，足以使其成为一个不同的教会，从什么是之前。 For the societies we term Churches exist as the embodiment of certain supernatural dogmas and of a Divinely-authorized principle of government.为我们的社会来说，教会存在，体现了某些超自然的教条，和一个神授权的原则，政府。 when, therefore, the truths previously field to be of faith are rejected, and the Principle of government regarded as sacred is repudiated, there is a breach of continuity, and a new Church is formed.当，因此，真理以前外地要信仰被拒绝，和的原则，政府被视为神圣的否定，有违反的连续性，以及一个新的教会是形成。 In this the continuity of a Church differs from the continuity of a nation.在这方面的连续性，一所教堂不同的连续性，一个民族。 National continuity is independent of forms of government and of beliefs.国家的连续性是独立于形式的政府和信念。 A nation is an aggregate of families, and so long as these families constitute a self-sufficing social organism, it remains the same nation, whatever the form of government may be.一个民族是一个总结的家庭，只要这些家庭构成了自我足够社会有机体，它仍然是同一民族，无论形式的政府可能。 The continuity of a Church depends essentially on its government and its beliefs.的连续性，一所教堂主要取决于其政府和其信仰。
The changes introduced into the English Church at the time of the Reformation were precisely of the character just described.的变化，引入到英语教堂的时候，改革正是的性质刚才所描述的。 At that period fundamental alterations were made in its hierarchical constitution and in its dogmatic standards.在这期间根本改建发了言，在其层次的宪法，并在其教条式的标准。 It is not to be determined here which was in the right, the Church of Catholic days or the Reformed Church.这是不加以确定在这里这是在正确的，教会的天主教天或改革教会。 It is sufficient if we show that changes were made vitally affecting the nature of the society.这是足够的，如果我们显示的变化，提出了极为影响社会的性质。 It is notorious that from the days of Augustine to those of Warham, every archbishop of Canterbury recognized the pope as the supreme source of ecclesiastical jurisdiction.这是恶名昭彰，从天奥古斯丁那些瓦哈姆，每坎特伯雷大主教承认教皇为最高来源，教会的司法管辖权。 The archbishops themselves could not exercise jurisdiction within their province until they had received papal confirmation.该大主教自己无法行使管辖权，其省，直到他们收到了罗马教皇的确认。 Further, the popes were accustomed to send to England legates a latere, who, in virtue of their legatine authority, whatever their personal status in the hierarchy, possessed a jurisdiction superior to that of the local bishops.此外，教皇习惯于传送到英格兰legates一latere ，谁，在凭借其legatine管理局，不论其个人地位，在层次结构中，拥有司法管辖权优于指出，当地的主教。 Appeals ran from every ecclesiastical court in England to the pope, and his decision was recognized by all as final.上诉然从每一个教会法院在英格兰向教宗，和他的决定是都承认，作为最终的决定。 The pope, too, exercised the right of excommunication in regard to the members of the English Church.教宗，也行使的权利，绝罚在考虑到成员的英语教堂。 This supreme authority was, moreover, regarded by all as belonging to the pope by Divine right, and not in virtue of merely human institution.这是最高权力机构，此外，把所有属于教宗，由神权，而不是在凭借只是由人组成的机构。 When, therefore, this power of jurisdiction was transferred to the king, the alteration touched the constitutive principles of the body and was fundamental in its character.当，因此，这项权力的管辖权移交给了国王，改建触及构的原则，机构，并在其根本性质。 Similarly, in regard to matters of faith, the changes were revolutionary.同样，在事项方面的信仰，改变革命。 It will be sufficient to note that a new rule of faith was introduced, Scripture alone being substituted for Scripture and Tradition; that several books were expunged from the Canon of Scripture; that five out of the seven sacraments were repudiated; and that the sacrifices of Masses were declared to be "blasphemous fables and dangerous deceits".它会有足够地注意到，一个新的法治的信仰介绍，唯独圣经被取代的经文和传统，这几本书被删除，从佳能的经文，这五出七个圣礼被推翻，并且牺牲群众被宣布为“亵渎神明的寓言和危险deceits ” 。 It is indeed sometimes said that the official formularies of Anglicanism are capable of a Catholic sense, if given a "non-natural" interpretation.这实在是有时会说，官方处方的圣公宗有能力天主教意义上说，如果给予“非天然”的解释。 This argument can, however, carry no weight.这种说法不过，可以进行任何的重量。 In estimating the character of a society, we must judge, not by the strained sense which some individuals may attach to its formularies, but by the sense they were intended to bear.在估计的特点，一个社会，我们必须判断，而不是由紧张感，其中一些个人可附加其处方，而是由意识，他们的用意是要承担。 Judged by this criterion, none can dispute that these innovations were such as to constitute a fundamental change in the dogmatic standpoint of the Church of England.衡量这个标准，缺一不可的纠纷，这些创新的人，如构成一个根本的改变，教条式的立场，教会的英格兰。
XI.十一。 UNIVERSALITY OF THE CHURCH普遍性的教会
The Church of Christ has from the first claimed to transcend all those national differences which divide men.中华基督教会已经从第一次声称，超越所有这些国家的差异鸿沟的男子。 In it, the Apostle asserts, "there is neither Gentile nor Jew . . . Barbarian nor Scythian" (Colossians 3:11).在资讯科技，使徒断言： “既不存在詹蒂莱也犹太人。 。 。野蛮人，也不scythian ” （歌罗西书3时11分） 。 Men of every race are one in it; they form a single brotherhood in the Kingdom of God.官兵每场比赛都是在一;它们构成一个单一的兄弟在上帝的王国之中。 In the pagan world, religion and nationality had been coterminous.在异教的世界，宗教和国籍已coterminous 。 The boundaries of the State were the boundaries of the faith which the State professed.边界的国家分别为边界的信念，该国professed 。 Even the Jewish Dispensation was limited to a special race.甚至犹太省却是有限的一个特殊种族。 Previous to the Christian revelation the idea of a religion adapted to all peoples was foreign to the conceptions of men.以前，基督教的启示的思想，宗教适应所有人民是外来的观念的男性。 It is one of the essential features of the Church that she should be a single, worldwide society embracing all races.这是一个基本特征，教会她应该是一个单一的，世界各地的社会概括性的所有种族。 In it, and in it alone, is the brotherhood of man realized.在资讯科技，以及在孤军奋战，是兄弟的男子实现。 All national barriers, no less than all differences of class, disappear in the City of God.所有国家的障碍，不得少于所有分歧的阶级，消失在城市的神。 It is not to be understood that the Church disregards the ties which bind men to their country, or undervalues the virtue of patriotism.这是不被理解，教会不理会关系约束官兵自己的国家，或低估了的美德，爱国主义。 The division of men into different nations enters into the scheme of Providence.该司的男子到不同的国家进入该计划的普罗维登斯。 To each nation has been assigned a special task to accomplish in the working out of God's purposes.以每个国家已指派一个特别工作小组来完成，在工作了上帝的目的。 A man owes a duty to his nation no less than to his family.一名男子欠责任，以自己民族的不得少于并向其家属表示慰问。 One who omits this duty has failed in a primary moral obligation. 1谁忽略了这个责任却没有在一个小学道义上的责任。 Moreover, each nation has its own character, and its own special gifts.此外，每个国家都有自己的性格，和自己特殊的礼物。 It will usually be found that a man attains to high virtue, not by neglecting these gifts, but by embodying the best and noblest ideals of his own people.它通常会发现，一名男子达到高美德，而不是忽略了这些礼物，但体现了最好的和最崇高的理想，他自己的人民。
For these reasons the Church consecrates the spirit of nationality.基于这些原因，教会consecrates的精神国籍。 Yet it transcends it, for it binds together the various nationalities in a single brotherhood.但它超越了它，因为它具有约束力，加上各民族在一个单一的兄弟情谊。 More than this, it purifies, develops, and perfects national character, just as it purifies and perfects the character of each individual.比这更多的，它净化，开发和完善民族性格，正如它净化和完善的特点，每一个人。 Often indeed it has been accused of exercising an anti patriotic influence.事实上，它往往被指控行使的一项反爱国的影响力。 But it will invariably be found that it has incurred this reproach by opposing and rebuking what was base in the national aspirations, not by thwarting what was heroic or just.但它都会发现，它已招致非议，这是由反对和rebuking是什么基地，在国家的愿望，而不是由挫败了什么是英雄，还是只。 As the Church perfects the nation, so reciprocally does each nation add something of its own to the glory of the Church.作为教会完善的国家，因此，相互是否每个国家都添加一些自己的荣耀的教会。 It brings its own type of sanctity, its national virtues, and thus contributes to "the fullness of Christ" something which no other race could give.它带给自己的类型的神圣性，其国家的美德，从而有助于“丰满基督”的东西没有其他种族的人也可以给予。 Such are the relations of the Church to what is termed nationality.这些都是关系教会什么是被称为国籍。 The external unity of the one society is the visible embodiment of the doctrine of the brotherhood of man.外部的团结，一个社会是有形的体现中庸兄弟的男子。 The sin of schism, the Fathers tell us, lies in this, that by it the law of love to our neighbour is implicitly rejected.罪恶的分裂，父亲告诉我们，谎言在这方面，即由它的法律爱我们的邻居是含蓄地拒绝。 "Nec hæretici pertinent ad Ecclesiam Catholicam, qæ diligit Deum; nec schismatici quoniam diligit proximum" (Neither do heretics belong to the Catholic church, for she loves God; nor do schismatics, for she loves her neighbour -- Augustine, De Fide et Symbolo, ch. x, in PL, XL, 193). “ NEC公司hæretici相关的广告ecclesiam catholicam ， qæ diligit deum ; NEC公司schismatici quoniam diligit proximum ” （也没有异端属于天主教教会，为她热爱上帝;也不schismatics ，她爱她的邻居-奥古斯丁，德等真正的s ymbolo ，甲烷的X ，在临时立法会， xl ， 193号） 。 It is of importance to insist on this point.这是非常重要的是坚持了这一点。 For it is sometimes urged that the organized unity of Catholicism may be adapted to the Latin races but is ill-suited to the Teutonic spirit.它有时是敦促该组织的团结，天主教，可能适应了拉丁美洲的赛事，但不适合向teutonic精神。 To say this is to say that an essential characteristic of this Christian revelation is ill-suited to one of the great races of the world.说这就是说，一个重要的特点，这基督教的启示是不适合的一大赛事的世界。
The union of different nations in one society is contrary to the natural inclinations of fallen humanity.欧盟不同国家在一个社会，是违反自然的倾向塌人类。 It must ever struggle against the impulses of national pride, the desire for complete independence, the dislike of external control.它必须不断的斗争，冲动的民族自豪感，渴望完全独立，不喜欢的外部控制。 Hence history provides various cases in which these passions have obtained the upper hand, the bond of unity has been broken, and "National Churches" have been formed.因此，历史提供了各种案件中，这些激情已取得占了上风，债券的团结已被打破，和“国家教会”已经形成。 In every such case the so-called National Church has found to its cost that, in severing its connection with the Holy See, it has lost its one protector against the encroachments of the secular Government.在每一个这种情况下，那些所谓的民族教会已发现其成本，在切断其与罗马教廷，它已经失去了一个保护者对侵占的世俗政府。 The Greek Church under the Byzantine Empire, the autocephalous Russian Church today, have been mere pawns in the hands of the civil authority.希腊教会下，拜占庭帝国， autocephalous俄罗斯教会的今天，已仅仅是走卒在手中，公务员的权力。 The history of the Anglican Church presents the same features.历史圣公会提出了相同的功能。 There is but one institution which is able to resist the pressure of secular powers -- the See of Peter, which was set in the Church for this purpose by Christ, that it might afford a principle of stability and security to every part.有一个机构，这是能够抗拒的压力，世俗的权力-见彼得，这是一套在教会中作此用途由基督，它可能负担的原则，稳定和安全的每一个部分。 The papacy is above all nationalities.教宗是上述各民族的。 It is the servant of no particular State; and hence it has strength to resist the forces that would make the religion of Christ subservient to secular ends.这是公仆没有特别的国家;因此，它的力量来抗衡的力量，将使宗教基督屈从于世俗的目的。 Those Churches alone have retained their vitality which have kept their union with the See of Peter.这些教堂，仅保留了它们的活力有保持联盟与看到的彼得。 The branches which have been broken from that stem have withered.该分行已被打破，从干已枯萎。
The Branch Theory科理论
In the course of the nineteenth century, the principle of National Churches was strenuously defended by the High Church Anglican divines under the name of the "Branch theory".在这个过程中，十九世纪，这一原则的国家教堂是在增强时代感，加强捍卫高教会圣公会divines的名义下， “科两国论” 。 According to this view, each National Church when fully constituted under its own episcopate is independent of external control.根据这一观点，每个国家的教会时，完全根据自己的主教是独立的外部控制。 It possesses plenary authority as to its internal discipline, and may not merely reform itself as regards ritual and ceremonial usages, but may correct obvious abuses in matters of doctrine.它拥有全体会议管理局作为其内部纪律处分，并可能不只是改革本身至于祭祀和礼仪惯例，但也可能正确明显的弊端事项的学说。 It is justified in doing this even if the step involve a breach of communion with the rest of Christendom; for, in this case, the blame attaches not to the Church which undertakes the work of reformation, but to those which, on this score, reject it from communion.它是合理的这样做，即使一步涉及违反共融与其余的基督教;为，在这种情况下，责任的重视，而不是向教会承诺的工作改革，但那些，就这个分数，拒绝从共融。 It still remains a "branch" of the Catholic Church as it was before.它仍是一个“科”的天主教教会，因为这是前。 At the present day the Anglican, Roman Catholic, and Greek Churches are each of them a branch of the Universal Church.目前一天，英国国教，罗马天主教和希腊教会是他们每个人的一个分支，普世教会。 None of them has an exclusive right to term itself the Catholic Church.但他们有一个专属权利，词本身天主教教会。 The defenders of the theory recognize, indeed, that this divided state of the church is abnormal.捍卫者的理论认识，事实上，这除以国家的教会是不正常的现象。 They admit that the Fathers never contemplated the possibility of a church thus severed into parts.他们承认，父亲从来没有争议的可能性，一所教堂，从而切断了进入部分。 But they assert that circumstances such as those which led to this abnormal state of things never presented themselves during the early centuries of ecclesiastical history.但他们声称的情况，例如那些导致这种不正常的状态，事情是永远都不会提出自己在早几百年的教会历史。
The position is open to fatal objections.的立场是开放的致命异议。
It is an entirely novel theory as to the constitution of the Church, which is rejected alike by the Catholic and the Greek Churches.这是一个完全新型的理论，以宪法的教会，这是拒绝，都由天主教和希腊教会。 Neither of these admit the existence of the so-called branches of the Church.既不承认这些的存在，所以所谓的分支教会。 The Greek schismatics, no less than the Catholics, affirm that they, and they only, constitute the Church.希腊的schismatics ，不得少于天主教徒，申明他们，和他们只，构成了教堂。 Further, the theory is rejected by the majority of the Anglican body.进一步，理论是拒绝了大部分的英国圣公会机构。 It is the tenet of but one school, though that a distinguished one.这是特尼特的，但一所学校，尽管这一位杰出的一个。 It Is almost a reductio ad absurdum when we are asked to believe that a single school in a particular sect is the sole depositary of the true theory of the Church.这几乎是一项反证法时，要求我们认为，一个单一的学校在某一节是唯一保存的真正理论的教会。
The claim made by many Anglicans that there is nothing in their position contrary to ecclesiastical and patristic tradition in quite indefensible.索赔所作出的许多圣公会有没有在他们的立场相反，教会和教父的传统，在相当站不住脚的。 Arguments precisely applicable to their case were used by the Fathers against the Donatists.论点，正是适用于他们的案件所用的父亲对多纳徒。 It is known from the "Apologia" that Cardinal Wiseman's masterly demonstration of this point was one of the chief factors in bringing about the conversion of Newman.据了解，从“纵容”说，枢机主教怀斯曼的巧妙示范，这点是一个行政的因素，在实现转换的纽曼。 In the controversy with the Donatists, St. Augustine holds it sufficient for his purpose to argue that those who are separated from the Universal Church cannot be in the right.在争议与多纳徒，圣奥古斯丁认为，这足以让他的目的，辩称这些谁是脱离普世教会不能在正确的。 He makes the question one of simple fact.他的问题的其中一个简单的事实。 Are the Donatists separated from the main body of Christians, or are they not?是多纳徒脱离主体的基督徒，或是不是？ If they are, no vindication of their cause can absolve them from the charge of schism.如果是这样，没有平反的其原因可以免除他们从负责的分裂。 "Securus judicat orbis terrarum bonos non esse qui se dividunt ab orbe terrarum in quâcunque parte orbis terrarum" (The entire world judges with security that they are not good, who separate themselves from the entire world in whatever part of the entire world -- Augustine, contra epist. Parm., III, c. iv in PL, XLIII, 101). “ securus judicat奥比斯terrarum bonos非esse qui本身dividunt抗体orbe terrarum在quâcunque当事人奥比斯terrarum ” （整个世界的安全与法官，他们并不好，谁自己单独从整个世界在什么的一部分，整个世界-奥古斯丁，孔特拉epist 。 parm ，三，四，长在临时立法会，四十三， 101 ） 。 St. Augustine's position rests through out on the doctrine he assumes as absolutely indubitable, that Christ's Church must be one, must be visibly one; and that any body that is separated from it is ipso facto shown to be in schism.圣奥古斯丁的立场在于，通过列于理论假设，他绝对indubitable ，即基督的教会必须一，必须具有明显一;和任何机构，这是分不开的，这是依据事实表明，要在分裂。
The contention of the Anglican controversialists that the English Church is not separatist since it did not reject the communion of Rome, but Rome rejected it, has of course only the value of a piece of special pleading, and need not be taken as a serious argument.争论的圣公会controversialists认为，英语教会是不会分裂，因为它没有拒绝的共融罗马，但罗马拒绝它，当然只有价值的一块特殊的恳求，不必采取作为一项严肃的说法。 Yet it is interesting to observe that in this too they were anticipated by the Donatists (Contra epist. Petil., II, xxxviii in PL, XLIII, 292).然而，有趣的是，观察到在这方面过于他们预期由多纳徒（孔特拉epist 。 petil 。第一，二，三十八，在临时立法会，四十三， 292 ） 。
The consequences of the doctrine constitute a manifest proof of its falsity.后果学说构成一个明显的证据证明其是虚假的。 The unity of the Catholic Church in every part of the world is, as already seen, the sign of the brotherhood which binds together the children of God.团结，天主教教会在每一个世界的一部分是，正如已经看到，签署的有约束力的兄弟一起儿童上帝。 More than this, Christ Himself declared that it would be a proof to all men of His Divine mission.比这更多的，基督本人宣布，这将是证明了所有的男子，他的神圣使命。 The unity of His flock, an earthly representation of the unity of the Father and the Son, would be sufficient to show that He had come from God (John 17:21).的团结，他的羊群，一尘世的代表性的统一，父亲和儿子，便足以证明他是来自上帝（约翰17时21分） 。 Contrariwise, this theory, first advanced to justify a state of things having Henry VIII as its author, would make the Christian Church, not a witness to the brotherhood of God's children, but a standing proof that even the Son of God had failed to withstand the spirit of discord amongst men. contrariwise ，这个理论，首先是先进的理由一个国家的事情后，亨利八世作为其作者，将使基督教教堂，而不是一个证人向兄弟的上帝的儿女，而是一个常设的证明，即使是上帝的儿子未能顶住精神不和谐之间的男子。 Were the theory true, so far from the unity of the Church testifying to the Divine mission of Jesus Christ, its severed and broken condition would be a potent argument in the hands of unbelief.人的理论，真实，直至目前为止，从团结的教会作证向的神圣使命耶稣基督，其切断和破碎的条件将是一个有力的论据在手中unbelief 。
XII.十二。 NOTES OF THE CHURCH注释教会
By the notes of the Church are meant certain conspicuous characteristics which distinguish it from all other bodies and prove it to be the one society of Jesus Christ.由注释教会是指某些突出的特点，区分它从所有其他机构和证明它是一个社会的耶稣基督。 Some such distinguishing marks it needs must have, if it is, indeed, the sole depositary of the blessings of redemption, the way of salvation offered by God to man.一些这样的识别标志，它的需要，必须有，如果是这样，事实上，唯一保存的祝福赎回，方式，所提供的救恩上帝的人。 A Babel of religious organizations all proclaim themselves to be the Church of Christ. 1通天塔的宗教组织都宣布自己是中华基督教会。 Their doctrines are contradictory; and precisely in so far as any one of them regards the doctrines which it teaches as of vital moment, it declares those of the rival bodies to be misleading and pernicious.他们的理论是矛盾的;正是在迄今为止的任何一个方面，他们的教义，它教作为重要的时刻，它宣布的那些对手的机构，可能误导和毒害。 Unless the true Church were endowed with such characteristics as would prove to all men that it, and it alone, had a right to the name, how could the vast majority of mankind distinguish the revelation of God from the inventions of man?除非真正的教会被赋予等特点将被证明是所有男人认为，孤军奋战，有权利的名称，怎么可能绝大多数的人类分辨的启示上帝从发明人？ If it could not authenticate its claim, it would be impossible for it to warn all men that to reject it was to reject Christ.如果它无法验证其索赔，就不可能把它警告所有男人拒绝，这是对拒绝基督。 In discussing the visibility of the Church (VII) it was seen that the Catholic Church points to four such notes -- those namely which were inserted in the Nicene Creed at the Council of Constantinople (AD 381): Unity, Sanctity, Catholicity, and Apostolicity.在讨论的能见度，教会（七）这是看到天主教教会点，以四个这样的注释-那些即所插入的，在尼西亚信在安理会君士坦丁堡（公元3 81） ：团结，神圣性，共通性， apostolicity 。 These, it declares, distinguish it from every other body, and prove that in it alone is to be found the true religion.这些，它宣布，区分它从各个其他机构，并证明在它仅是要找到真正的宗教。 Each of these characteristics forms the subject of a special article in this work.每个这些特点，形式的主题一个特别的文章在这方面的工作。 Here, however, will be indicated the sense in which the terms are to he understood.在这里，不过，会被标示的意识，在其中的条款是他的理解。 A brief explanation of their meaning will show how decisive a proof they furnish that the society of Jesus Christ is none other than the Church in communion with the Holy See.简要说明其意义将显示如何决定性的证明，提供他们认为，社会耶稣基督是没有其他比教会的共融与罗马教廷。
The Protestant reformers endeavoured to assign notes of the Church, such as might lend support to their newly-founded sects.新教改革者致力转让债券的教会，例如可能会支持他们的新成立的教派。 Calvin declares that the Church is to be found "where the word of God is preached in its purity, and the sacraments administered according to Christ's ordinance" (Instit., Bk. IV, c. i; cf. Confessio August., art. 4).卡尔文宣称，教会是要发现“ ，而上帝的话是鼓吹在其纯洁性，圣礼管理，根据基督的条例” （ instit. ，交通银行。四，长;比照confessio 8月，艺术。 4 ） 。 It is manifest that such notes are altogether nugatory.这是体现这种纸币共有nugatory 。 The very reason why notes are required at all is that men may be able to discern the word of God from the words of false prophets, and may know which religious body has a right to term its ceremonies the sacraments of Christ.非常的原因，说明是需要在所有的是，男子可以看出上帝的话从的话，假先知，并有可能知道哪个宗教机构的权利来说，其仪式圣礼基督。 To say that the Church is to be sought where these two qualities are found cannot help us.说，教会是要寻求这两个地方的素质是发现不能帮助我们。 The Anglican Church adopted Calvin's account in its official formulary (Thirty-Nine Articles, art. 17); on the other hand, it retains the use of the Nicene Creed; though a profession of faith in a Church which is One, Holy, Catholic, and Apostolic, can have little meaning to those who are not in communion with the successor of Peter.圣公会通过卡尔文的帐户在其官方处方（ 39条，第17条） ;另一方面，它保留使用该尼西亚信，虽然没有一个专业的信仰在一所教堂，这是其中之一，是圣洁的，天主教，和使徒，能有多大意义那些谁不是在共融与继任者彼得。
Unity团结
The Church is One because its members;教会是一个，因为它的成员;
Are all united under one government都是美国的下一个政府
All profess the same faith所有自称相同的信念
All join in a common worship所有加入在一个共同的崇拜
As already noted (XI) Christ Himself declared that the unity of his followers should bear witness to Him.正如已经指出的（十一）基督本人宣布的团结，他的追随者应见证他。 Discord and separation are the Devil's work on the earth.不和谐的分离是魔鬼的工作，对地球。 The unity and brotherhood promised by Christ are to be the visible manifestation on the earth of the Divine union (John 17:21).团结和兄弟情谊所承诺的基督，以有形的表现，对地球的神圣联盟（约翰17时21分） 。 St. Paul's teaching on this point is to the same effect.圣保禄的教学在这一点上是相同的效果。 He sees in the visible unity of the body of Christ an external sign of the oneness of the Spirit who dwells within it.他认为，在有形的统一，基督的身体外部的迹象，统一性的精神谁驻留内。 There is, he says, "one body and one Spirit" (Ephesians 4:4).有，他说， “一个机构和一个精神” （以弗所书4时04分） 。 As in any living organism the union of the members in one body is the sign of the one animating principle within, so it is with the Church.正如在任何活生物体联盟成员在一个机构是标志一个生动活泼的原则上，因此它是与教会。 If the Church were divided into two or more mutually exclusive bodies, how could she witness to the presence of that Spirit Whose name is Love.如果教会分为两个或两个以上相互排斥的机构，怎么可能，她见证了在场的这种精神，他的名字是爱。 Further, when it is said that the members of the Church are united by the profession of the same faith, we speak of external profession as well as inward acceptance.此外，当它说，该会的成员及其教会是由美国的专业相同的信念，我们讲的外部专业人士，以及外来的接受。 In recent years, much has been said by those outside the Church, about unity of spirit being compatible with differences of creed.在近年来，已说了很多由这些教会之外，大约有团结的精神，正与不同的信仰。 Such words are meaningless in reference to a Divine revelation.这样的话，是没有意义的，参考一神的启示。 Christ came from heaven to reveal the truth to man.基督来自天堂透露真相的人。 If a diversity of creeds could be found in His Church, this could only be because the truth He revealed had been lost in the quagmire of human error.如果一个多样性的信条，可以发现在他的教会，这只能是因为真理他透露，已失去了在泥潭的人为错误。 It would signify that His work was frustrated, that His Church was no longer the pillar and ground of the truth.这意味着，他的工作感到很失望，他的教会已不再是支柱产业和地面的真相。 There is, it is plain, but one Church, in which is found the unity we have described -- in the Catholic Church, united under the government of the supreme pontiff, and acknowledging all that he teaches in his capacity as the infallible guide of the Church.有，这是平原，但一个教会，在其中发现的团结，我们所描述的-在天主教教会，美国根据政府的最高教宗，并确认所有，他任教，他的能力，作为犯错的指南教会。
Sanctity神圣不可侵犯
When the Church points to sanctity as one of her notes, it is manifest that what is meant is a sanctity of such a kind as excludes the supposition of any natural origin.当教会点的神圣之一，她注意到，这是体现了这是什么意思是一个神圣的这类作为排除假设任何自然的起源。 The holiness which marks the Church should correspond to the holiness of its Founder, of the Spirit Who dwells within it, of the graces bestowed upon it.神圣标志着教会应该对应到成圣其创始人，精神，谁驻留内，该青睐赋予它。 A quality such as this may well serve to distinguish the true Church from counterfeits.质量，如这可能是服务区分真正的教会从冒牌货。 It is not without reason that the Church of Rome claims to be holy in this sense.它并非没有原因，罗马教会自称为神圣在这个意义上。 Her holiness appears in the doctrine which she teaches, in the worship she offers to God, in the fruits which she brings forth.她出现在成圣的教义，她任教，在崇拜她提供给上帝，在果实，她带来了。
The doctrine of the Church is summed up in the imitation of Jesus Christ.该学说的教会是，归纳起来有模仿耶稣基督。 This imitation expresses itself in good works, in self-sacrifice, in love of suffering, and especially in the practice of the three evangelical counsels of perfection -- voluntary poverty, chastity, and obedience.这个仿制表示本身在好的作品，在自我牺牲，在爱的痛苦，尤其是在实践中的三个福音事工促进会，律师的完美-自愿贫穷，贞洁，服从。 The ideal which the Church proposes to us is a Divine ideal.理想，其中教会建议，我们是一个神圣的理想。 The sects which have severed themselves from the Church have either neglected or repudiated some part of the Church's teaching in this regard.该教派已断绝了自己从教会有任何忽视或否定，部分教会的教学在这方面的工作。 The Reformers of the sixteenth century went so far as to deny the value of good works altogether.改革者的16世纪，竟然就否认价值的优秀作品共有。 Though their followers have for the most part let fall this anti-Christian doctrine, yet to this day the self-surrender of the religious state is regarded by Protestants as folly.虽然他们的追随者为最的一部分，让属于这个反基督教的教义，但到这一天，自我移交该宗教的国家被认为是由新教徒作为蠢事。
The holiness of the Church's worship is recognized even by the world outside the Church.神圣的教会的崇拜，是公认的，甚至是由世界教会之外。 In the solemn renewal of the Sacrifice of Calvary there lies a mysterious power, which all are forced to own.在庄严的续期牺牲calvary在于有一个神秘的权力，这都是被迫自己。 Even enemies of the Church realize the sanctity of the Mass.即使敌人教会实现的神圣的马萨诸塞州
Fruits of holiness are not, indeed, found in the lives of all the Church's children.水果成圣的不是，事实上，发现在生命的所有教会的儿童。 Man's will is free, and though God gives grace, many who have been united to the Church by baptism make little use of the gift.以人的意志是免费的，虽然上帝给的恩典，许多谁已经向美国的教堂的洗礼，使没有多大用处的礼物。 But at all times of the Church's history there have been many who have risen to sublime heights of self-sacrifice, of love to man, and of love to God.但在任何时候，该教会的历史，有很多谁也上升到崇高的高度，自我牺牲，爱人类，以及对上帝的爱慕。 It is only in the Catholic Church that is found that type of character which we recognize in the saints -- in men such as St. Francis Xavier, St. Vincent de Paul, and many others.这是只有在天主教教会，就是发现这种类型的字我们认识到，在圣人-在男子如圣芳济，圣文森特德保罗，和许多其他问题。 Outside the Church men do not look for such holiness.教会之外的男子不要指望这样的圣德。 Moreover, the saints, and indeed every other member of the Church who has attained to any degree of piety, have been ever ready to acknowledge that they owe whatever is good in them to the grace the Church bestows.此外，圣人，而事实上每一个其他成员教会谁已达到任何程度的孝道，已以往任何时候都愿意承认他们有责任，无论是好的，在他们的恩典，教会赋予。
Catholicity共通性
Christ founded the Church for the salvation of the human race.基督创立教会，为拯救人类。 He established it that it might preserve His revelation, and dispense His grace to all nations.他成立了它，它可能维护他的启示，并免除他的恩典所有国家。 Hence it was necessary that it should be found in every land, proclaiming His message to all men, and communicating to them the means of grace.因此，这是必要的，它应该发现在每一块土地，宣布他的讯息，所有男人，和沟通，向他们的手段宽限期。 To this end He laid on the Apostles the Injunction to "go, and teach all nations".为此目的，他会省览的使徒禁制令“走出去，和教导所有国家” 。 There is, notoriously, but one religious body which fulfills this command, and which can therefore lay any claim to the note of Catholicity.因此，众所周知的，但一个宗教机构，履行此命令，并可以因此奠定的任何索赔，以说明共通性。 The Church which owns the Roman pontiff as its supreme head extends its ministrations over the whole world.教会拥有罗马教宗作为其最高元首扩大其ministrations超过整个世界。 It owns its obligation to preach the Gospel to all peoples.它拥有其义务，传福音给所有人民。 No other Church attempts this task, or can use the title of Catholic with any appearance of justification.没有其他教会的企图这项任务，或可以使用的标题天主教与任何出现的理由。 The Greek Church is at the present day a mere local schism.希腊教会是目前天只是当地的分裂。 None of the Protestant bodies has ever pretended to a universal mission.没有新教团体都假装一个普遍的使命。 They claim no right to convert to their beliefs the Christianized nations of Europe.他们声称没有权利转换为自己的信念该christianized欧洲国家。 Even in regard to the heathen, for nearly two hundred years missionary enterprise was unknown among Protestant bodies.即使在考虑到heathen ，近二百年传道是未知的企业之间的新教团体。 In the nineteenth century, it is true, many of them displayed no little zeal for the conversion of the heathen, and contributed large sums of money for this purpose.在十九世纪，这是事实，他们中的许多显示没有一点热情，为转换的heathen ，并作出贡献的巨额金钱作此用途。 But the results achieved were so inadequate as to justify the conclusion that the blessing of God did not rest upon the enterprise.但所取得的成果，所以不足为理由的结论，即上帝的祝福没有休息后，企业。 (See CATHOLIC MISSIONS; MISSIONS; PROTESTANT.) （见天主教任务;任务;新教） 。
Apostolicity apostolicity
The Apostolicity of the Church consists in its identity with the body which Christ established on the foundation of the Apostles, and which He commissioned to carry on His work.该apostolicity的教会组成，在其身份与该机构成立于基督的基础使徒，并委托他继续进行他的工作。 No other body save this is the Church of Christ.没有任何其他机构保存，这是中华基督教会。 The true Church must be Apostolic in doctrine and Apostolic in mission.真正的教会必须使徒在理论和使徒在的使命。 Since, however, it has already been shown that the gift of infallibility was promised to the Church, it follows that where there is Apostolicity of mission, there will also be Apostolicity of doctrine.但是，由于它已经表明，礼物infallibility承诺教会，它如下，如果有apostolicity的使命，也会apostolicity学说。 Apostolicity of mission consists in the power of Holy orders and the power of jurisdiction derived by legitimate transmission from the Apostles. apostolicity的特派团在权力神圣的命令和权力管辖范围内所得的合法传输从使徒。 Any religious organization whose ministers do not possess these two powers is not accredited to preach the Gospel of Christ.任何宗教组织的部长们并不具备这两个权力是不认可的传福音的基督。 For "how shall they preach", asks the Apostle, "unless they be sent?" “如何应言行一致” ，要求使徒， “除非他们发送” ？ (Romans 10:15). （罗马10时15分） 。 It is Apostolicity of mission which is reckoned as a note of the Church.这是apostolicity的使命，这是计算的一个注记教会。 No historical fact can be more clear than that Apostolicity, if it is found anywhere, is found in the Catholic Church.没有历史事实，可以更清楚地比apostolicity ，如果发现在任何地方，是发现在天主教教会。 In it there is the power of Holy orders received by Apostolic succession.在它有权力的神圣接获订单使徒继承。 In it, too, there is Apostolicity of jurisdiction; for history shows us that the Roman bishop is the successor of Peter, and as such the centre of jurisdiction.在，它也有apostolicity管辖权;历史向我们表明，罗马主教是彼得的继承者，正因如此该中心的管辖权。 Those prelates who are united to the Roman See receive their jurisdiction from the pope, who alone can bestow it.这些主教谁是美国向罗马看到，收到其管辖范围内由教宗，谁便可以赐给它。 No other Church is Apostolic.没有其他教会是使徒。 The Greek church, it is true, claims to possess this property on the strength of its valid succession of bishops.希腊教会，这是事实，声称拥有这种财产上的力量，其有效的继承主教。 But, by rejecting the authority of the Holy See, it severed itself from the Apostolic College, and thereby forfeited all jurisdiction.但是，拒绝的权威，罗马教廷，它断绝了自己从使徒学院，从而断送了所有的司法管辖权。 Anglicans make a similar claim.圣公会作出类似的要求。 But even if they possessed valid orders, jurisdiction would be wanting to them no less than to the Greeks.不过，即使他们拥有有效的订单，管辖权将要他们不得少于向希腊人。
XIII.十三。 THE CHURCH, A PERFECT SOCIETY教会，是一个完美的社会
The Church has been considered as a society which aims at a spiritual end, but which yet is a visible polity, like the secular polities among which it exists.教会已被视为一个社会的目的是在一种精神结束，但仍未是一个有形的政体一样，世俗polities其中是否存在。 It is, further, a "perfect society".它是进一步， “完美的社会” 。 The meaning of this expression, "a perfect society", should be clearly understood, for this characteristic justifies, even on grounds of pure reason, that independence of secular control which the Church has always claimed.的含义，这表达， “一个完美的社会” ，应该清楚地了解，这个特点是合理的，甚至为理由，纯粹理性，即独立的世俗控制的教会一直声称。 A society may be defined as a number of men who unite in a manner more or less permanent in order, by their combined efforts, to attain a common good.一个社会可以被定义为男性人数谁，团结的方式，更多或更少常驻在秩序，他们的联合努力，达到共同富裕。 Association of this kind is a necessary condition of civilization.协会的这种是一个必要条件文明。 An isolated individual can achieve but little.一个孤立的个别可以达到，但很少。 He can scarcely provide himself with necessary sustenance; much less can he find the means of developing his higher mental and moral gifts.他几乎可以提供自己所需的寄托，更可以找到他的手段发展其更高的精神和道德的礼物。 As civilization progresses, men enter into various societies for the attainment of various ends.作为文明的进步，男子进入各个社会为实现各项目标。 These organizations are perfect or imperfect societies.这些组织是完美的或不完善的社会。 For a society to be perfect, two conditions are necessary:一个社会是完美的，两个条件是必要的：
The end which it proposes to itself must not be purely subordinate to the end of some other society.最后，它建议本身必须并不单纯是下属到去年底，一些其他的社会。 For example, the cavalry of an army is an organized association of men; but the end for which this association exists is entirely subordinate to the good of the whole army.举例来说，骑兵的军队是一个有组织的协会的男子，但最终为这个协会的存在是完全服从的良好的全军。 Apart from the success of the whole army, there can properly speaking be no such thing as the success of the lesser association.除了成功的全军，可以有适当的发言，没有这种事，作为成功较轻协会。 Similarly, the good of the whole army is subordinate to the welfare of the State.同样地，良好的全军下属的福利国家。
The society in question must be independent of other societies in regard to the attainment of its end.社会问题，必须独立于其他的社会方面，以实现其目的。 Mercantile societies, no matter how great their wealth and power, are imperfect; for they depend on the authority of the State for permission to exist.商品社会，无论怎样的伟大他们的财富和权力，不完善;因为他们依赖于国家权力的许可存在。 So, too, a single family is an imperfect society.因此，太，一个单一的家庭是一个不完美的社会。 It cannot attain its end -- the well-being of its members -- in isolation from other families.它不能达到其最终-福祉其成员-在脱离其他家庭。 Civilized life requires that many families should cooperate to form a State.文明生活的需要，很多家庭应携手合作，形成一个国家。
There are two societies which are perfect -- the Church and the State.有两个社团是完美的-教会和国家。 The end of the State is the temporal welfare of the community.去年底国家是颞社区的福利。 It seeks to realize the conditions which are requisite in order that its members may be able to attain temporal felicity.它旨在实现的条件是必要的，以便其成员可以达到颞幸福。 It protects the rights, and furthers the interests of the individuals and the groups of individuals which belong to it.保护人权，并进一步加强了利益，个人和个人组成的群体，其中属于它。 All other societies which aim in any manner at temporal good are necessarily imperfect.所有其他社团的目的，以任何方式在颞良好的必然是不完善的。 Either they exist ultimately for the good of the State itself; or, if their aim is the private advantage of some of its members, the State must grant them authorization, and protect them in the exercise of their various functions.无论是它们存在的，最终的良好的国家本身;或者，如果他们的目标是私人的优势，它的一些成员，国家必须给予他们的授权，并保护他们在行使其各项职能。 Should they prove dangerous to it, it justly dissolves them.应该证明他们有危险，这公正解散他们。 The Church also possesses the conditions requisite for a perfect society.教会还拥有必要的条件，为一个完美的社会。 That its end is not subordinate to that of any other society is manifest: for it aims at the spiritual welfare, the eternal felicity, of man.其最终是不隶属的说，任何其他社会，是体现：它的目的是在精神福利，永恒的幸福，人的。 This is the highest end a society can have; it is certainly not an end subordinate to the temporal felicity aimed at by the State.这是最高端的社会可以有;这当然不是一月底服从颞费的目的是由国家负担。 Moreover, the Church is not dependent on the permission of the State in the attaining of its end.此外，教会是不依赖于许可的国家，在实现其目标。 Its right to exist is derived not from the permission of the State, but from the command of God.其存在的权利是源自不是从许可的国家，而是来自上帝的命令。 Its right to preach the Gospel, to administer the sacraments, to exercise jurisdiction over its subjects, is not conditional on the authorization of the civil Government.它有权传福音，管理圣礼，行使管辖权，其子民，是没有条件的授权，政府公务员。 It has received from Christ Himself the great commission to teach all nations.它已收到来自基督本人的伟大委员会，教导所有国家。 To the command of the civil Government that they should desist from preaching, the Apostles replied simply that they ought to obey God rather than men (Acts 5:29).到命令的公务员，政府，他们应该停止从说教，使徒回答简单，就是他们应该听从上帝，而不是比男性（行为的5点29分） 。 Some measure of temporal goods is, indeed, necessary to the Church to enable it to carry out the work entrusted to it.某种程度的颞货物，的确有必要教会，使它能开展工作，委托给它。 The State cannot justly prohibit it from receiving this from the benefactions of the faithful.国家不能理直气壮地禁止它从接收这从benefactions的忠实。 Those whose duty it is to achieve a certain end have a right to possess the means necessary to accomplish their task.那些其职责是要达到一定的结束，都有权拥有必要的手段，以完成任务。
Pope Leo XIII summed up this doctrine in his Encyclical "Immortale Dei" (1 November, 1885) on the Christian constitution of States: "The Church", he says, "is distinguished and differs from civil society; and, what is of highest moment, it is a society chartered as of right divine, perfect in its nature and its title to possess in itself and by itself through the will and loving kindness of its Founder, all needful provision for its maintenance and action. And just as the end at which the Church aims is by far the noblest of ends, so is its authority the most excellent of all authority, nor can it be looked on as inferior to the civil power, or in any manner dependent upon it."教宗利奥十三，总结了这一理论在他的通谕“ immortale dei ” （ 1885年11月1日）对基督教的宪法规定： “教会” ，他说， “是尊敬和不同的民间社会，以及什么是最高此时此刻，这是一个社会的特许的权利的神圣，完善，在其性质和其标题拥有在自己和自己通过的意志和爱好爱心，其创始人，所有需要的规定，其维修和采取行动。正如年底在该教会的目的是迄今为止最崇高的目的，所以它的权威性是最优秀的所有权力，也不能被看就不如向公务员的权力，或以任何方式依赖它“ 。 It is to be observed that though the end at which the Church aims is higher than that of the State, the latter is not, as a society, subordinate to the Church.这是必须遵守的，虽然年底在该教会的目的是高于该国，后者是没有，作为一个社会，服从教会。 The two societies belong to different orders.这两个社团属于不同的命令。 The temporal felicity at which the State aims is not essentially dependent on the spiritual good which the Church seeks.颞幸福在该国的目的，基本上是不依赖于良好的精神，这教会的目的。 Material prosperity and a high degree of civilization may be found where the Church does not exist.物质的繁荣和高度文明的可能发现的地方教会是不存在的。 Each society is Supreme in its own order.每一个社会是最高权力机构在其自身的秩序。 At the same time each contributes greatly to the advantage of the other.在同一时间，每个极大的优势，其他。 The church cannot appeal to men who have not some rudiments of civilization, and whose savage mode of life renders moral development impossible.教会是不能上诉的男性谁没有一些文明的雏形，其野蛮的方式生活，使道德发展是不可能的。 Hence, though her function is not to civilize but to save souls, yet when she is called on to deal with savage races, she commences by seeking to communicate the elements of civilization to them.因此，虽然她的功能是不是文明，但为了节省的灵魂，然而，当她是所谓的关于处理与野蛮的种族，她开始寻求沟通的要素文明给他们。 On the other hand, the State needs the Supernatural sanctions and spiritual motives which the Church impresses on its members.在另一方面，国家需要超自然的制裁和精神文明的动机，其中教会的印象就其成员。 A civil order without these is insecurely based.民事秩序没有这些是不安全的基础。
It has often been objected that the doctrine of the Church's independence in regard to the State would render civil government impossible.它往往遭到反对，该学说的教会的独立，在考虑到国家，会令公务员，政府是不可能的。 Such a theory, it is urged, creates a State within a State; and from this, there must inevitably result a conflict of authorities each Claiming supreme dominion over the same subjects.这样的理论，这是呼吁，建立一个国中之国;从这一点，必须有必然的结果，冲突，当局声称，每个最高统治相同的科目。 Such was the argument of the Gallican Regalists.这样的说法，该gallican regalists 。 The writers of this school, consequently, would not admit the claim of the Church to be a perfect society.作者在这所学校，因此，不会承认的说法，教会是一个完美的社会。 They maintained that any jurisdiction which it might exercise was entirely dependent on the permission of the civil power.他们认为，任何司法管辖区，它可行使，是完全依赖于许可的公务员的权力。 The difficulty, however, is rather apparent than real.困难，然而，相当明显多于实际。 The scope of the two authorities is different, the one belonging to what is temporal, the other to what is spiritual.的范围，这两个机关是不同的，一个属于什么是时间，其他什么是精神。 Even when the jurisdiction of the Church involves the use of temporal means and affects temporal interests, it does not detract from the due authority of the State.甚至当管辖的教会涉及使用时间的手段和影响颞的利益，但这并不减损应有的国家权威。 If difficulties arise, they arise, not by the necessity of the case, but from some extrinsic reason.如果出现困难，他们的出现，而不是由必要性的情况，但是从一些外在的原因。 In the course of history, occasions have doubtless arisen, when ecclesiastical authorities have grasped at power which by right belonged to the State, and, more often still, when the State has endeavoured to arrogate to itself spiritual jurisdiction.在历史过程中，有场合，毫无疑问，出现了，当教会当局已掌握在权力的权利属于国家，更往往仍，当国家一直努力独揽，以本身的精神管辖权。 This, however, does not show the system to be at fault, but merely that human perversity can abuse it.不过，这并不表明，该系统可在故障，而只是人类变态可以滥用它。 So far, indeed, is it from being true that the Church's claims render government impossible, that the contrary is the case.直至目前为止，事实上，是它被诚然，教会的要求，使政府不可能的，相反的情况是这样。 By determining the just limits of liberty of conscience, they are a defence to the State.通过测定只是限制的自由，良心，他们是国防部向国家。 Where the authority of the Church is not recognized, any enthusiast may elevate the vagaries of his own caprice into a Divine command, and may claim to reject the authority of the civil ruler on the plea that he must obey God and not man.那里的权威，教会不承认，任何爱好者可提升变幻莫测的他自己的随想曲成为一个神的命令，可能声称拒绝的权力的统治者，公务员就认罪，他必须服从上帝而不是人。 The history of John of Leyden and of many another self-styled prophet will afford examples in point.历史上的约翰莱登和许多另一自封为先知会负担不起的例子，在点。 The Church bids her members see in the civil power "the minister of God", and never justifies disobedience, except in those rare cases when the State openly violates the natural or the revealed law.教会出价她的成员看到，在公务员队伍中的权力“部长神” ，从来没有抗命的理由，除了在这些罕见的情况下，当国家公开违背了自然，或显示法。 (See CIVIL ALLEGIANCE.) （见公务员效忠） 。
Publication information Written by GH Joyce.出版的资料，撰写的生长激素乔伊斯。 Transcribed by Douglas J. Potter.转录由道格拉斯j.波特。 Dedicated to the Immaculate Heart of the Blessed Virgin Mary The Catholic Encyclopedia, Volume III.专为无玷圣心神圣的圣母玛利亚天主教百科全书，第三卷。 Published 1908. 1908年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, November 1, 1908. nihil obstat ， 1908年11月1日。 Remy Lafort, STD, Censor.的Remy lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教，纽约
Bibliography参考书目
Among the writings of the Fathers, the following are the principal works which bear on the doctrine of the Church: ST.其中著作的父亲，以下是主要的工程，承担对教义的教会：圣。 IRENÆUS, Adv. irenæus ，副。 Hereses in PG, VII; TERTULLIAN, De Prescriptionibus in PL, II; ST. hereses在pg ，第七章;良，德prescriptionibus在临时立法会，二;圣。 CYPRIAN, De Unitate Ecclesie in PL, IV; ST.塞浦路斯，德unitate ecclesie在临时立法会，四圣。 OPTATUS, De Schismate Donatistarum in PL, XI; ST. optatus ，德schismate donatistarum在临时立法会，席;圣。 AUGUSTINE, Contra Donatistas, Contra Epistolas Parmeniani, Contra Litteras Petiliani in PL, XLIII; ST.奥古斯丁，孔特拉donatistas ，孔特拉epistolas parmeniani ，孔特拉litteras petiliani在临时立法会，四十三;圣。 VINCENT OF LÉRINS, Commonitorium in PL, L. -- Of the theologians who in the sixteenth and seventeenth centuries defended the Catholic Church against the Reformers may be mentioned: STAPLETON, Principiorum Fidei Doctrinalium Demonstratio (1574; Paris, 1620); BELLARMINE, Disputationes de Controversiis Fidei (1576; Prague, 1721); SUAREZ, Defensio Fidea Catholicoe adversus Anglicanoe Sectoe Errores (1613; Paris, 1859).郑海泉的lérins ， commonitorium在临时立法会，研究-的神学谁，在第十六和第十七世纪捍卫天主教教会的反对改革者可能会提到：斯特普尔顿， p rincipiorum信d octrinaliumd emonstratio（ 1 574年;巴黎， 1 620） ;贝拉明， d isputationes德controversiis信（ 1576年;布拉格， 1721 ） ;苏亚雷斯， defensio fidea catholicoe adversus anglicanoe sectoe errores （ 1613年;巴黎， 1859年） 。 -- Among more recent writers: MURRAY, De Ecclesiâ (Dublin, 1866); FRANZLIN, De Ecclesiâ (Rome, 1887); PALMIERI, De Romano Pontifice (Prato, 1891); DÖLLINGER, The First Age of the Church (tr. London, 1866); SCHANZ, A Christian Apology (tr. Dublin, 1892). -其中较近期的作家：美利，德e cclesiâ（都柏林， 1 866） ; f ranzlin，德e cclesiâ（罗马， 1 887） ;帕尔米耶里，德罗马诺庞蒂菲塞（普拉托， 1 891） ; d öllinger，第一年龄教会（ t r.伦敦， 1866 ） ; schanz ，是一个基督教道歉（ tr.都柏林， 1892 ） 。 -- -
The following English works may also be noticed: WISEMAM, Lectures on the Church; NEWMAN, Development Of Christian Doctrine; IDEM, Difficulties Of Anglicans; MATHEW, ed., Ecclesia (London, 1907).以下英语工程也可能注意到： wisemam ，讲座对教会;纽曼，发展基督教学说;同上，困难圣公会;马修，教育署，教会（伦敦， 1907年） 。 In special relation to recent rationaIist criticism regarding the primitive Church and its organization, may be noted: BATIFFOL, Etudes d'histoire et de la théologie positive (Paris, 1906); important articles by Mgr.在特殊的关系最近rationaiist的批评，关于原始教会及其组织，可能会注意到： batiffol ，练习曲-历史学等德香格里拉t héologie积极的（巴黎， 1 906） ;的重要文章，由总主教。 Batiffol will also he found in the Bulletin de littérature ecclésiastique for 1904, 1905, 1906, and in the Irish Theological Quarterly for 1906 and 1907; DE SMEDT in the Revue des questions historiques (1888, 1891), vols. batiffol也将他发现，在公告德littérature ecclésiastique为04年， 1905年， 1906年，并在爱尔兰的神学季度为1906和1907年;德smedt在该杂志万问题historiques （ 1888 ， 1891 ） ，第一卷。 XLIV, CL; BUTLER in The Dublin Review (1893, 1897), vols.四十四，氯;巴特勒，在都柏林检讨（ 1893 ， 1897 ） ，第一卷。 CXIII, CXXI. cxiii ， cxxi 。 The following works are by Anglican divines of various schools of thought: PALMER, Treatise on the Church (1842); GORE, Lux Mundi (London, 1890); IDEM, The Church and the Ministry (London, 1889); HORT, The Christian Ecciesia (London, 1897); LIGHTFOOT, the dissertation entitled The Christian Ministry in his Commentary on Epistle to Philippians (London, 1881); GAYFORD in HASTING, Dict.以下工程由英国圣公会divines各种思想流派：帕尔默，伤寒论，教会（ 1842 ） ;戈尔，卢森堡世界之（伦敦， 1890 ） ;同上，教会和财政部（伦敦， 1889 ） ; hort ，基督教ecciesia （伦敦， 1897 ） ; lightfoot ，论文题为基督教部在他的评论对书信，以philippians （伦敦， 1881 ） ;盖福德在hasting ，翻译字典。 of Bible, sv Church.圣经， sv教会。 Amongst rationalist critics may be mentioned: HARNACK, History of Dogma (tr. London, 1904); IDEM, What is Christianity?当中，理性的批评者可能会提到：哈纳克，历史上的教条（ tr.伦敦， 1904 ） ;同上，什么是基督教？ (tr. London, 1901), and articles in Expositor (1887), vol. （ tr.伦敦， 1901 ） ，和文章在expositor （ 1887 ） ，第二卷。 V; HATCH, Organization of the Early Christian Churches (London, 1880); WEISZÄCKER, Apostolic Age (tr. London, 1892); SABATIER, Religions of Authority and the Religion of the Spirit (tr. London, 1906); LOWRIE, The Church and its Organization -- an Interpretation of Rudolf Sohm's 'Kirchenrecht" (London, 1904). With these may be classed: LOISY, L'Evangile et l'Eglise (Paris, 1902).五;舱口，组织早期基督教教会（伦敦， 1880 ） ; weiszäcker ，使徒年龄（ tr.伦敦， 1892 ） ;撒巴帖，宗教的权力和宗教的精神（ tr.伦敦， 1906 ） ; lowrie ，教会及其组织-解读鲁道夫s ohm的' k irchenrecht“ （伦敦， 1 904年） 。这些可能归类：卢瓦西的L '乐王吉尔堡等l 'e glise（巴黎， 1 902年） 。
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