Holiness圣洁

General Information一般资料

The basic meaning of holiness is "separateness".而圣洁的基本含义是“独立性”。It refers to anything separated from the common and dedicated to sacred use.它是指任何脱离了共同致力于神圣和使用。Holiness originates in God and is communicated to things, places, times, and persons engaged in His Service.圣洁起源于上帝,是沟通的事情,地点,时间,并在他服务的人士。

God demands that His people be holy, ie, separated unto Him (Num. 15:40,41; Deut. 7:6).神要求他的人是圣洁的,即祂(民数记15:40,41;申7:6)分开。Jesus is the Holy One of God (Mark 1:24; Luke 4:34; John 6:69).耶稣是神(马可福音1:24,路加福音4:34,约翰6:69)圣者。

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Holiness圣洁

Advanced Information先进的信息

Holiness, in the highest sense belongs to God (Isa. 6:3; Rev. 15:4), and to Christians as consecrated to God's service, and in so far as they are conformed in all things to the will of God (Rom. 6:19, 22; Eph. 1:4; Titus 1:8; 1 Pet. 1:15).法王在最高意义上说,属于神(以赛亚书6:3;启示录15:4),并作为奉献给上帝的服务基督徒,在迄今他们在所有的事情符合神的旨意(罗,6点19分,22;弗1:4;提多书1:8;彼前1:15)。 Personal holiness is a work of gradual development.个人的圣洁是一个渐进发展的工作。It is carried on under many hindrances, hence the frequent admonitions to watchfulness, prayer, and perseverance (1 Cor. 1:30; 2 Cor. 7:1; Eph. 4:23, 24).它是进行在许多障碍,因此经常告诫警觉,祈祷,并持之以恒(林前1:30; 2林7点01分;。弗4点23分,24)。(See Sanctification.) (见成圣。)

(Easton Illustrated Dictionary)(伊斯顿说明字典)


Holiness圣洁

Advanced Information先进的信息

Holiness is the religious term par excellence.圣洁的宗教术语是出类拔萃。A close connection is to be found everywhere between religion and the holy.一个紧密连接被发现之间的宗教和神圣无处不在。 At the heart of religion is the numinous, the vastly mysterious (the mysterium tremendum, Otto), the supernaturally threatening.在宗教的核心是超自然的,神秘的大大(即mysterium tremendum,奥托),超自然的威胁。All are contained in the idea of "the Holy."都包含在思想“的神圣。”Holiness, in a great variety of expressions, is the inmost core of religious faith and practice.圣洁,在表达式的种类繁多,是对宗教的信仰和实践的内心深处的核心。

In the OT在OT

In the OT holiness is spoken of primarily in relation to God, eg, "the Lord is holy!"在OT的圣洁是主要与神,如口语,“耶和华是圣洁的!”(Ps. 99:9).(诗篇99:9)。 Holiness refers to his essential nature; it is not so much an attribute of God as it is the very foundation of his being.圣洁是指他的本质,它与其说是一个神的属性,因为这是他正在非常基础。"Holy, holy, holy is the Lord of hosts" (Isa. 6:3).“圣哉,圣是万军之耶和华”(赛6:3)。Thrice holy, intensely holy is the Lord.三次圣洁,圣洁的紧张是主。Holiness, accordingly, is the background for all else declared about God.圣洁,因此,是一切关于上帝声明的背景。

The first use of the word "holy" in the OT (Exod. 3:5) points to the divine sacredness.这个词的“圣”在旧约(出3:5)指向神圣的神圣第一次使用。"Do not come near" - God speaks to Moses from the burning bush, "remove your sandals from your feet, for the place on which you are standing is holy ground."“不要靠近” - 神对摩西说话,从燃烧的荆棘,“从你的脚上的凉鞋为地方上你是站着,是圣地。”The holy is God's inviolable sacredness.神圣是上帝的不可侵犯的神圣。It is only after this encounter with the holy God that Moses is given the name of God as the Lord (Yahweh), the one who will graciously deliver Israel from Egypt.只有在此之后与圣洁的神相遇,摩西是给出主(耶和华),谁就会慷慨地提供从埃及以色列的神的名字。The Redeemer is first of all the holy God.救世主是圣洁的神的所有第一。At Mount Sinai, after this deliverance and preparatory to the giving of the law, the sacredness of God is again vividly shown forth: the Lord "descended upon it in fire and the whole mountain quaked violently" (Exod. 19:18).在西奈山,经过这次的拯救和筹备,以法律的给予,上帝的神圣再次生动地证明,说明:主“后,它降落在火 ,整个山剧烈颤抖”(出19:18 )。The Israelites are not allowed to come up the mountain "lest he break forth upon them" (Exod. 19:24).以色列人不获准来上山“,以免他打破对他们提出的”(出埃及记19点24分)。Thus memorably is all Israel, like Moses earlier, confronted with the elemental divine holiness.因此难忘是所有像摩西以色列早些时候,随着元素神圣圣洁的局面。

Holiness bespeaks also the majesty and awesomeness of God.圣洁四起也是神的威严和迷死人。He is majestic in holiness (Exod. 15:11), and the very being of God is such as to provoke awe and fear.他是圣洁(出15:11)雄伟,而且很神的存在是如挑起敬畏和恐惧。Jacob at Bethel, in a dream beholding the exalted Lord, awakens to cry, "How awesome is this place! This is none other than the house of God, and this is the gate of heaven" (Gen. 28:17).雅各在伯特利在仰望主的崇高梦想,半夜醒来,哭了,“怎么是这个地方真棒!这无非是神的殿等,这是天上的门”(创28:17)。 The primary response to God's majestic holiness is wonder, awe, even dread.主要回应神的圣洁是雄伟的奇迹,敬畏,甚至恐惧。So does the psalmist proclaim: "Worship the Lord in holy array; tremble before him, all the earth" (Ps. 96:9).因此,没有诗人宣布:“在神圣的崇拜阵列主;颤抖在他之前,所有的地球”(诗96:9)。His majestic presence calls for the response of worship and reverence.他雄伟的存在要求的崇拜和敬畏的反应。It also makes for awe and trembling.这也使得对敬畏和颤抖。

Holiness then denotes the separateness, or otherness, of God from all his creation.圣洁然后表示他的所有创作的独立性,或上帝的差异性。The Hebrew word for holy, qados, in its fundamental meaning contains the note of that which is separate or apart.为圣洁,qados,希伯来语在其根本意义字包含的是单独或分开说明。God is totally other than the world and man: "I am God and no man, the Holy One in your midst" (Hos. 11:9).上帝是完全低于世界和其他人:“我是神,没有人,在你们中间的圣者”(Hos. 11:9)。This separateness, or otherness, is first of all that of his very "Godness," his essential deity.这种独立性,或他物,是所有对他很“Godness,”他的神,首先必需。God is not in any way (as in many religions) to be identified with anything else in all of creation.神是不以任何方式(如在许多宗教)能与任何东西在创造一切确定。Secondly, it signifies God's total apartness from all that is common and profane, from everything unclean or evil.其次,它标志着神的一切是常见的和世俗的总孤寂,从一切不洁或邪恶。

Hence, holiness in relation to God refers climatically to his moral perfection.因此,有关神的圣洁,是指气候没有对他的道德完善。His holiness is manifest in total righteousness and purity.他的圣洁是正义与纯洁的总清单。The holy God will show himself holy in righteousness (Isa. 5:16).在圣洁的神将显示自己在义圣洁(以赛亚书5:16)。His eyes are too pure to approve evil (Hab. 1:13).他的眼睛太纯批准邪恶(Hab. 1:13)。This moral, or ethical, dimension of God's holiness becomes increasingly significant in the witness of the OT.这种道德或伦理,神的圣洁尺寸变得越来越重要在OT的见证。

Everything associated with God is also holy.与神有关的一切也是圣洁的。The second use of the word "holy" in the OT is found in the expression "a holy assembly" (Exod. 12:16), an assembly called by God to celebrate his "pass over" (Exod. 12:13) of Israel.这个词的“圣”在OT的第二个用途是发现在表达“神圣的集会”(出12:16),神叫庆祝他的“越过”(出12:13)的集会以色列。 The sabbath instituted by the Lord is "a holy sabbath" (Exod. 16:23); the heaven above is God's "holy heaven" (Ps. 20:6); God sits on his "holy throne" (Ps. 47:8); Zion is God's "holy mountain" (Ps. 2:6).安息日设立的由主是“一个神圣的安息日”(出16:23);天堂上面是上帝的“神圣的天堂”(诗篇20时06),神在他的“圣宝座”(诗篇47坐: 8);锡安是神的“圣山”(诗篇2时06分)。God's name is especially holy, and never to be taken in vain (Exod. 20:7; Deut. 5:11).神的名字是特别神圣的,决不是徒劳的(出二十点07分;申5:11)采取的。

Accordingly, God's covenant people, chosen by him, are a holy people: "You are a people holy to the Lord your God; the Lord your God has chosen you out of all the peoples who are on the face of the earth" (Deut. 7:6).因此,上帝的契约人,由他选择,是一个圣洁的人:“你是一个神圣的人向耶和华你的神,耶和华你的神却选择了所有的人民谁在地球表面,你 “(申命记7:6)。Israel is a separated people, separated unto the Lord, and therefore is holy not first of all because of any virtue but simply because of its set-apartness.以色列是一个分离的人,祂主分离的,因此是圣洁的不首先是因为任何凭借仅仅因为其设置孤寂,但。But Israel is also called to holiness, thus to be a consecrated people: "I am the Lord your God. Consecrate yourselves therefore, and be holy; for I am holy" (Lev. 11:44).但以色列也被称为圣洁,从而成为一个奉献的人:“我是耶和华你们的神,因此自洁自己,并要圣洁,因为我是圣洁的。”(利未记11时44分)。 Hence, the word holiness in relation to the people of God contains both the negative sense of separation and the positive of consecration.因此,相对于神的圣洁词人既包含分离的消极意义和积极的奉献。All in all, the mark of holiness is the highest expression of the covenant relationship between a holy God and his people.总而言之,在圣洁的标志是圣洁的神之间的契约关系和他的人民的最高表现。

Whatever is connected with the religious cultus (worship, sacrifice, etc.) is also holy.无论是与(拜,祭,等等)的宗教礼拜连接也是圣洁的。There are, eg, holy days (in addition to the holy sabbath), holy priests, holy anointing oil, holy first fruits, holy utensils.还有,如(除了圣安息日)圣日,圣祭司,圣膏油,圣第一批成果,圣洁的器皿。Ceremonial cleansing and purity are required of everything, priests, vehicles of worship, the congregation itself, that participates in the cultic activity.典礼清洗和纯度所需的一切,牧师,祭祀车辆,众本身,即在参与邪教活动。Furthermore, the call to holiness (as in Lev. 11:44) may be put totally in terms of not eating unclean foods.此外,以圣洁调用(如列弗。11:44)可以把完全不食用不洁食品的条款。Thus, in the OT there is marked stress on ritual holiness.因此,在OT有明显的仪式神圣的压力。

There is, however, also an increasingly strong emphasis on holiness in the moral, or ethical, sphere.有,然而,也是在道德或伦理,日益强烈的重点领域的圣洁。A central feature of the day of atonement is that of inward cleansing: "You shall be clean from all your sins before the Lord" (Lev. 16:30).阿的赎罪日的主要特点是外来清洗说:“你必须从所有的罪孽,在耶和华面前干净”(利未记16:30)。Also there are many expressions elsewhere in the OT relating to the need for inner holiness.也有其他地方的OT与圣洁的内在需要很多的表达式。For example, in reply to the question, "Who may stand in his holy place?"例如,在回答这个问题,“谁可能站在他的圣所?”the answer is given: "He who has clean hands and a pure heart" (Ps. 24:3-4).给出的答案是:“谁拥有干净的手,一个纯粹的心”(诗24:3-4)。In the OT, even as the holiness of God is more and more understood to have moral content, so it is with holiness in relation to the people of God.在OT,即使是在神的圣洁是越来越多的理解,有道德的内容,因此它是在与上帝的子民圣洁。

In the NT在NT

The NT bears further witness to many of the aforementioned matters regarding holiness.新台币熊进一步见证圣洁的关于上述事项很多。In regard to God himself, for all that is said about his grace and love, there is no less emphasis on his holiness.关于神自己,为所有对他的恩典和爱说,没有他的圣洁上不太重视。The God of love is Holy Father (John 14:11), Jesus Christ is the Holy One of God (Mark 1:24; John 6:69), and the spirit of God is the Holy Spirit.爱的神是圣父(约14:11),耶稣是神(马克1时24分,约翰6:69)圣地之一,和神的精神是圣灵。Indeed, the OT declaration "Our God is holy," stands forth all the more markedly with the triune God fully disclosed in the NT.事实上,旧约的声明:“我们的神是圣洁的,”代表提出了更明显具有完全在NT披露的三位一体的上帝。Likewise, such previously noted aspects of divine holiness as sacredness, majesty, awesomeness, separateness, and moral perfection are all to be found in the NT record.同样,如前面提到的神的圣洁方面的神圣,威严,迷死,独立性,道德完善都将在新台币记录发现。Also, God's people are called to holiness: "You shall be holy, for I am holy" (I Pet. 1:16).此外,神的人被称为圣洁:“你们要圣洁,因为我是圣洁的”(彼前1:16。)

It is the ethical dimension of holiness that the NT highlights.它是圣洁的NT突出道德内涵。Holiness moves beyond any idea of a nation outwardly holy by virtue of divine election, and demonstrating such holiness through ritual and ceremony, to a people who are made inwardly holy.圣洁超越了任何一个民族的外表圣洁的神的选举美德,展示礼仪和仪式,通过这种神圣的想法,在谁是由内心圣洁的人。Basic to this is the witness of Jesus himself, the Holy One of God, who also as the Son of man lived out a life of complete holiness, righteousness, and purity.基本这就是见证耶稣,神的圣地之一,谁也作为人子住了一套完整的圣洁,公义,和纯度的生活。He "committed no sin; nor was any deceit found in his mouth" (I Pet. 2:22).他“犯任何罪,也不是在他的嘴里发现任何欺骗”(彼前二点22分)。As a result of his work of redemption, believers in him are declared righteous, but also enter into true righteousness and holiness: "We have been made holy through the sacrifice of the body of Jesus Christ" (Heb. 10:10).由于他的救赎工作的结果,在他的信徒都称为义,但也进入真正的公义和圣洁:“我们已圣洁通过耶稣基督的身体牺牲”(希伯来书10:10)。

Holiness (hagiosyne) in the NT, accordingly, belongs to all believers.圣洁(hagiosyne)在NT,因此,属于所有的信徒。A common term for all believers is holy ones (hagioi), usually translated as "saints."一个为所有信徒共同的术语是神圣的(hagioi),通常译为“圣人”。"Saints," therefore, does not refer to persons preeminent in holiness, but to believers generally: all true believers are holy through Christ. “圣人”,因此,并不是指人在圣洁卓越,但信徒一般为:所有真正的信徒都可以通过基督圣洁。This is the central meaning of such a statement as "in Christ Jesus" is "our righteousness, holiness, and redemption" (I Cor. 1:30).这是这样一个“在基督耶稣”的中心意思是声明“我们的公义,圣洁和救赎”(我肺心病。1:30)。Holiness, in the NT, is an internal reality for all who belong to Christ.圣洁,在新台币,是所有谁属基督的内部现实。

In addition, holiness in the sense of transformation of the total person is now envisioned.此外,在改造人的意识总圣洁现在设想。So, eg, does Paul write: "May the God of peace himself sanctify you [ie, make you holy] entirely spirit and soul and body" (I Thess. 5:23).因此,如不保罗写道:“愿和平的自己成圣你神[即,使你圣洁]完全 精神和灵魂和身体”(帖前5点23分)。Since God is totally holy, his concern is that his people likewise become completely holy.因为上帝是完全圣洁的,他关心的是他的人也成为完全圣洁。Hence, holiness is not only an internal reality for the believer but also that which is to be perfected: "Let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God" (II Cor. 7:1).因此,不仅是圣洁的信徒内部现实,但也认为这是需要完善:(二林后7:1)“让我们清洗所有的肉体和精神的污辱自己,完善在对上帝的敬畏圣洁” 。

Believers, as the saints of God, are "a chosen race, a royal priesthood, a holy nation" (I Pet. 2:9).信徒,作为上帝的圣人,都以“选择种族,皇家祭司,是圣洁的国民”(彼前2:9)。The holy nation is no longer Israel but the church, nor is holiness any longer that to which a people are set apart and consecrated, but that which has now become an inward reality and in which they are being gradually transformed.神圣的民族不再是以色列,教会,也不是圣洁的任何时间越长,对其中一个人是分隔和奉献,但它现在已经成为一种内在的现实,在他们正在逐步改变。 The final goal: "that he [Christ] might present to himself the church in all her glory, having no spot or wrinkle or any such thing, but that it should be holy and blameless" (Eph. 5:27).最终目标:“他[基督]可能对自己目前在所有她的荣耀的教会,有没有现货或皱纹或任何这样的事情,但它应该成为圣洁,无可指摘”(弗5:27)。

In Church History在教会历史

In the history of the church, holiness has been viewed from many perspectives.在教会的历史,已被视为圣洁从许多方面来看。In the Roman Catholic and Eastern Orthodox traditions several may be noted: (1) Ascetic.在罗马天主教和东正教的传统数可以指出:(1)禁欲主义者。The pursuit of holiness by fleeing the world (forsaking secular occupation, marriage, worldly goods), hence limited to the few; holiness to be achieved by prayer vigils, fasting, selfmortification; the saints, or the religious, being those who thereby have gained a higher level of holiness.圣洁由守夜祈祷,禁食,selfmortification实现;;圣人,或宗教,从而被那些谁已获得由逃离世界(抛弃世俗的职业,婚姻,世俗品),因此仅限于少数追求圣洁一个圣洁的更高的水平。 (2) Mystical.(2)神秘。 Holiness to be attained not so much by fleeing the world as by rising above it, a ladder of holiness with various stages such as purgation, illumination, contemplation until there is spiritual absorption in God.圣洁要实现由上面所上升逃离世界的不那么多,一个圣洁,如通便,照明,观照各阶段的阶梯,直到有精神吸收神。The barrier to holiness is not so much human sin as human finitude, one's bondage to the creaturely and temporal.对圣洁的障碍是没有这么多的人力有限性人类罪,一个人的束缚的creaturely和时间。(3) Sacramental.(3)圣事。 Holiness imparted through the supernatural grace of the sacraments; hence sacramental (unlike ascetic and mystical) holiness is available to all.法王传授通过圣礼超自然的恩典,因此圣事(不像苦行和神秘)圣洁是向所有人提供。Moreover, this objective infusion of holiness, though of a lesser degree than that attainable by ascetic or mystic, is given objectively without all the struggle involved.而且,这种神圣目标输液虽然比,通过禁欲主义或神秘达到较小的程度,是客观上没有给所有涉及的斗争。

Classical Protestantism (sixteenth century) was largely a movement away from ascetic, mystical, and sacramental views of holiness into a more biblical perspective.古典新教(十六世纪),主要是从禁欲主义的圣洁,神秘,和圣事的看法运动融入了更多圣经的角度了。Soon, however, a number of diverging emphases were to emerge: (1) Disciplinary.很快,然而,一些重点的分歧出现:(1)纪律。 A stress on ecclesiastical discipline and obedience to God's commandments as the way of holy living; the cultivation of a serious, often austere, life viewed as the mark of a God-fearing and truly holy man (eg, Scottish Presbyterians, English Puritans).关于教会的纪律和作为神圣的生活方式服从上帝的诫命压力;一个严重,往往严峻,作为一个敬畏上帝的,真正圣洁的人(例如,苏格兰长老会,英国清教徒)标志视为生命的培养。 (2) Experimental.(2)实验。 A reaction in various ways against rigid orthodoxy, formalism, and the externals of faith, institution, ritual, creed (in some cases, even the Scriptures), to get into the spiritual; the holy viewed as the inner life to be cultivated and practiced (variously, Anabaptists, Quakers, Lutheran pietists).反对僵化的一个正统,形式主义,和信仰的外部,机构,礼仪,信仰(在某些情况下,即使是圣经)各种方式反应,进入精神;为内在生命视为神圣的进行培养和实践(不同地,再洗礼派教徒,贵格会,路德会虔诚主义者)。 (3) Perfectionist. (3)完美主义者。Total holiness, "entire sanctification," possible not through works but by faith; in addition to the holiness given in initial faith and growth in holiness there is the call of God to complete holiness through the eradication of sin and the gift of perfect love (Wesley, later holiness movements).共有圣洁,“整个成圣,”可能通过的作品,但凭着信心没有;除了在最初的信仰和圣洁的增长由于有圣洁是神通过调用完成罪和完美的爱的礼物消灭圣洁(韦斯利,后来圣洁运动)。

From the preceding brief review of certain perspectives (Catholic, Orthodox, Protestant) on holiness, the need for a truly biblical and reformed understanding is apparent.从前面的简要回顾某些观点上的圣洁(天主教,东正教,新教),一个真正理解圣经和改革需要的是明显的。Such renewed understanding could be one of the most significant theological undertakings of our time.这种新的认识可能是我们这个时代最重要的神学事业之一。

JR WilliamsJR威廉姆斯
(Elwell Evangelical Dictionary) (Elwell宣布了福音字典)

Bibliography 参考书目
HERE, VI, 743-50; OR Jones, The Concept of Holiness; A. Koeberle, The Quest for Holiness; A. Murray, Holy in Christ; S. Neill, Christian Holiness; R. Otto, The Idea of the Holy; JC Ryle, Holiness; S. Taylor, Holy Living.这里,六,743-50; OR,琼斯的神圣理念; A. Koeberle,为圣洁任务; A.默里,神圣的基督; S.奥尼尔,基督教圣洁; R.奥托,罗马教廷的思想; JC赖尔,圣洁; S.泰勒,圣洁的生活。


Holiness圣洁

Catholic Information天主教信息

(AS hal, perfect, or whole).(AS HAL,完善,或整体)。Sanctitas in the Vulgate of the New Testament is the rendering of two distinct words, hagiosyne (1 Thess., iii,13) and hosiotes (Luke 1:75; Ephesians 4:24).在新约武加大Sanctitas是两个不同的词,hagiosyne(帖前,三,13)和hosiotes(路加福音1:75;以弗所书4:24)渲染。 These two Greek words express respectively the two ideas connoted by "holiness" viz.: that of separation as seen in hagios from hagos, which denotes "any matter of religious awe" (the Latin sacer); and that of sanctioned (sancitus), that which is hosios has received God's seal.这两个希腊字,分别表达的两个“圣洁”即connoted思路:即在分离从hagos,表示“任何事情的宗教敬畏”(拉丁sacer)hagios看到,并认为对制裁(sancitus)这是hosios得到神的印章。 Considerable confusion is caused by the Reims version which renders hagiasmos by "holiness" in Hebrews 12:14, but more correctly elsewhere by "sanctification", while hagiosyne, which is only once rendered correctly "holiness", is twice translated "sanctification".相当大的混乱是由兰斯版本,呈现了“圣洁”在希伯来书12:14 hagiasmos,但更正确的“圣”在别处,而hagiosyne,这是一次正确呈现“圣洁”,是两次翻译成“圣”。

St. Thomas (II-II:81:8) insists on the two aspects of holiness mentioned above, viz., separation and firmness, though he arrives at these meanings by dint of the etymologies of Origen and St. Isidore.圣托马斯(II - II:81:8)坚持圣洁的上述两个方面,即,分离和坚定性,尽管他在到达这些意义通过对奥利和圣伊西多尔的词源力。Sanctity, says the Angelic Doctor, is the term used for all that is dedicated to the Divine service, whether persons or things.圣洁,天使的医生说,对于所有这一切都奉献给神圣的服务所使用的术语,无论是人或事物。Such must be pure or separated from the world, for the mind needs to be withdrawn from the contemplation of inferior things if it is to be set upon the Supreme Truth -- and this, too, with firmness or stability, since it is a question of attachment to that which is our ultimate end and primary principle, viz., God Himself -- "I am sure that neither death, nor life, nor angels. . . nor any other creature shall be able to separate us from the love of God" (Romans 8:38-39).这些必须是纯或脱离世界,心灵需要从事物的观照下撤回如果它要在设定的最高真理 - 而这,也坚定或稳定,因为它是一个问题该附着这是我们的最终目的和主要原则,即,神自己 - “我深信无论是死,是生,是天使,也没有任何其他生物应能独立于我们的爱情。神“(罗8:38-39)。Hence St. Thomas defines holiness as that virtue by which a man's mind applies itself and all its acts to God; he ranks it among the infused moral virtues, and identifies it with the virtue of religion, but with this difference that, whereas religion is the virtue whereby we offer God due service in the things which pertain to the Divine service, holiness is the virtue by which we make all our acts subservient to God.因此,圣托马斯定义的美德,其中一个人的头脑适用本身和它的所有行为,神的圣洁,他跻身注入道德美德它,并确定与宗教的美德,但与此不同的是,而宗教是我们提供的美德,让上帝在事情涉及到神圣的服务,由于服务,是圣洁的美德,使我们使我们所有的行为服从于上帝。 Thus holiness or sanctity is the outcome of sanctification, that Divine act by which God freely justifies us, and by which He has claimed us for His own; by our resulting sanctity, in act as well as in habit, we claim Him as our Beginning and as the End towards which we daily unflinchingly tend.因此圣洁或神圣的圣洁的结果是,这神圣的行为,其中神自由证明我们,其中他声称对他自己的我们,由我们造成的神圣性,在行为以及在习惯,我们要求他作为我们的开始并为最终实现我们每天坚定不移地趋向。 Thus in the moral order sanctity is the assertion of the paramount rights of God; its concrete manifestation is the keeping of the Commandments, hence St. Paul: "Follow peace with all men, and holiness [sanctimoniam, hagiasmon]: without which no man shall see God" (Hebrews 12:14).因此,在道德秩序的神圣的神的至高无上的权利主张,其具体表现是诫命保持一致,因此圣保罗:“按照与众人和睦,和圣洁[sanctimoniam,hagiasmon]:没有,没有人必得见上帝“(希伯来书12:14)。 The Greek word should ne noted; it is generally rendered "sanctification", but it is noteworthy that it is the word chosen by the Greek translators of the Old Testament to render the Hebrew (rendered as Ayin-Zayin), which properly means strength or stability, a meaning which as we have seen is contained in the word holiness.希腊字应NE指出,人们普遍呈现“成圣”,但值得注意的是,它是由旧约的希腊文翻译所选择的字来呈现希伯来语(如阿银,Zayin呈现)​​,这就是力量或适当稳定,这正如我们看到的是圣洁的字包含的意义。 Thus to keep the Commandments faithfully involves a very real though hidden separation from this world, as it also demands a great strength of character or stability in the service of God.因此,要保持诫命忠实涉及虽然从这个世界隐藏的分离非常真实的,因为它也需要一定的字符或在上帝的服务稳定的巨大力量。

It is manifest, however, that there are degrees in this separation from the world and in this stability in God's service.这是明显,但是,在这个有来自世界各地的分离,并在这在上帝的服务稳定度。 All who would serve God truly must live up to the principles of moral theology, and only so can men save their souls.所有谁就会成为真正的上帝一定不辜负道德神学的原则,只有如此,才能挽救他们的人的灵魂。But others yearn for something higher; they ask for a greater degree of separation from earthly things and a more intense application to the things of God.但是其他的东西更高的渴望,他们对分离更大地上的事,更激烈的应用到神的事度要求。In St. Thomas's own words: "All who worship God may be called 'religious', but they are specially called so who dedicate their whole lives to the Divine worship, and withdraw themselves from worldly concerns, just as those are not termed 'contemplatives' who merely contemplate, but those who devote their whole lives to contemplation".在圣托马斯自己的话说:“所有谁崇拜神可称为”宗教“,但他们特别呼吁让谁奉献自己的整个生命神圣的崇拜,退出世俗的关注自己,就像那些没有被称为”默“谁仅仅考虑,但那些谁贡献自己的全部生命的沉思”。 The saint adds: "And such men subject themselves to other men not for man's sake but for God's sake", words which afford us the keynote of religious life strictly so-called (II-II:81:7, ad 5um).圣补充说:“和这样的男人不服从人的缘故,但偏偏其他人”,也就是说我们提供了其中的宗教生活基调严格所谓的(II - II:81:7,广告5um的)。

Publication information Written by Hugh T. Pope.出版信息写休T.教皇。Transcribed by Robert B. Olson. B.转录由罗伯特奥尔森。Offered to Almighty God for His graces and blessings granted to Fr.提供给全能的上帝为他的恩典和授予神父的祝福。Jeffrey A. Ingham The Catholic Encyclopedia, Volume VII.杰弗里A.英厄姆天主教百科全书,体积七。Published 1910.发布1910年。 New York: Robert Appleton Company.纽约:罗伯特Appleton还公司。Nihil Obstat, June 1, 1910. Nihil Obstat,1910年6月1日。Remy Lafort, STD, Censor.人头马lafort,性病,检查员。Imprimatur.认可。+John Cardinal Farley, Archbishop of New York+约翰farley枢机主教,大主教纽约

Bibliography参考书目

Newman, Sermons, vol.纽曼,布道,第二卷。I: Holiness Necessary for Future Blessedness; Fuller, The Holy and the Profane State; Mallock, Atheistic Methodism and the Beauty of Holiness, Essay V in Atheism and the Value of Life (London, 1884); Faber, Growth in Holiness (London, 1854).我:圣洁的未来幸福的必要;富勒,神圣和世俗的国家; Mallock,无神论循道而圣洁美丽,论文V在无神论和生命的价值(伦敦,1884年),费伯,在圣洁增长(伦敦, 1854年)。



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