Grace宽限期

Grace, a central concept in Christian theology, refers to God's granting Salvation not in reward for the moral worth of the human but as a free and undeserved gift of love. This concept stands opposed, therefore, to any notion that salvation can be earned by human effort apart from God's help.恩典，一个核心概念，在基督教神学，是指上帝的给予救赎不是在奖励的道德价值及其在人类，但作为一个自由和毫无道理的礼物爱这个概念站在反对，因此，任何概念，即救赎，可以赚取事在人为，除了上帝的帮助。

The Old Testament contains important themes related to God's undeserved love for his people, Israel.旧约中包含了重要的主题有关上帝的道理热爱他的人民，以色列。 The chief architect of the early Christian church's theology of grace, however, was Saint Paul; charis, the Greek word for "grace," is infrequent in the non Pauline writings of the New Testament.总设计师早期基督教教会的神学的恩典，不过，圣保罗; charis ，希腊语意为"宽限期" ，是生疏，在非华著作的新约圣经。 For Paul, grace means the free gift of salvation by which God liberates humans from Sin and frees them from death "through the redemption which is in Christ Jesus" (Romans 3:24). Paul deliberately sets grace in contrast to all human efforts to achieve favor with God.为保罗，宽限期是指免费赠送的救赎，其中神解放人类从罪恶和解放，他们从死亡" ，通过赎回，是在基督耶稣" （罗马书3点24分） 。 保罗故意套宽限期，在此相反，以所有人类努力实现讨好上帝。

In the subsequent development of the theology of grace, two conflicting views have predominated. The first, characteristic of medieval Christianity and continued in much Roman Catholic theology, has treated grace as a divine power that enters a person and, in cooperation with the person's own will, transforms him or her into one who loves God and is loved by God. This grace is transmitted especially, perhaps exclusively, through the church's Sacraments (the "means of grace"); and it allows some room for human merit because the one who receives grace must also cooperate with it in the process of transformation.在随后的发展对神学的恩典，两个互相矛盾的观点都占主导地位。第一，特点是中世纪基督教，并继续在许多罗马天主教神学，已治疗的恩典，因为神的力量进入一个人，并在合作与人的自己将变换他或她变成一个喜欢上帝是爱的上帝，这个宽限期是转发尤其是，也许完全是透过教会的圣礼（ "指的恩典" ） ，以及它允许一些空间，为人类的好处，因为一接受恩典还必须与它合作，在转换的过程。

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The second view, often a reaction against the first, is particularly associated with the Protestant Reformation and Protestant theology.第二种观点，往往是一个反应对第一，尤其是与新教改革和新教神学。 In contrast to the ideas that the sacraments transmit grace and that one must cooperate with grace, Protestant theologians have insisted that grace is given where God wills and is not conditional on a person's receptivity. Thus the sacraments are signs of grace, but do not impart it, and salvation depends entirely on God, not at all on human will - a theme close to the idea of Presestination.形成对比的想法圣礼传送恩典说，其中一个必须相互合作的恩典， 基督教神学家坚持认为， Grace是由于那里上帝的意志，是不是有条件就一个人的感受性，因此圣礼迹象的宽限期，但不要传授它与救亡完全取决于上帝，而不是在所有对人的意志-一个主题接近的想法p resestination。 This grace, controlled only by God, is not a power that transforms a person; it is a love that receives a person directly into God's favor.此宽限期，但只控制上帝，是不是一个权力变换一个人，它是一种爱，得到一个人直接进入上帝的恩赐。

These two views are not totally incompatible.这两种观点并非完全不相容的。 Both seek to understand the forms of God's unmerited love for people and their undeserved gift of salvation.双方设法了解形式的上帝的unmerited热爱人民和他们的毫无道理的礼物救赎。

William S Babcock威廉s贝比考克

Bibliography 参考书目
AC Clifford, Atonement and Justification (1990); P Fransen, Divine Grace and Man (1962); C Journet, The Meaning of Grace (1960); D Liederbach, The Theology of Grace and the American Mind (1983); J Moffatt, Grace in the New Testament (1932); P Watson, The Concept of Grace (1959); WT Whitley, ed., The Doctrine of Grace (1932).交流电克利福德，赎罪和理由（ 1990年） ; p fransen ，神的恩典和人（ 1962条） ， c journet ，所指的恩典（ 1960条） ， d liederbach ，神学的恩典和美国记（ 1983年） ; j moffatt ，恩典在新约全书（ 1932 ） ， p沃森，这一概念的恩典（ 1959 ） ，九仓， Whitley ，版，中庸的恩典（ 1932 ） 。

Grace宽限期

Like many other familiar terms the word "grace" has a variety of connotations and nuances, which need not be listed here.像其他许多熟悉的术语改为"宽限期" ，有各种各样的内涵和细微差别，它不需要在这里列出。 For the purposes of this article its meaning is that of undeserved blessing freely bestowed on man by God, a concept which is at the heart not only of Christian theology but also of all genuinely Christian experience.为本条的目的，它的含义是毫无道理的祝福自由赐予的人都是神，因此这个概念是在心脏不仅对基督教神学的，而且所有真正基督徒的经验。 In discussing the subject of grace an important distinction must be maintained between common (general, universal) grace and special (saving, regenerating) grace, if the relationship between divine grace and the human situation is to be rightly understood.在讨论议题的宽限期，但一个重要的区别，必须保持共同的（一般，普遍）恩典和特殊（节水，再生）的恩典，如果关系神圣的恩典与人的情况是要正确地理解。

Common Grace常见的恩典

Another aspect of common grace is evident in the divine government or control of human society.另一个方面共同Grace是显而易见的，在神圣的政府或控制的人类社会。 It is true that human society is in a state of sinful fallenness.这是事实，人类社会是在一国的罪孽深重fallenness 。 Were it not for the restraining hand of God, indeed, our world would long since have degenerated into a self destructive chaos of iniquity, in which social order and community life would have been an impossibility.如果不是因为制约上帝之手，事实上，我们的世界将长期以来已完全堕落成为一个自我毁灭混乱的邪恶中，在其中的社会秩序和社会生活中已经是一个不可能的事。 That a measure of domestic, political, and international harmony is enjoyed by the generality of mankind is due to the overruling goodness of God.这一项措施，对国内的，政治和国际和谐是所享有的一般性的人类，这是由于该推翻善的上帝。

Paul actually teaches that civil government with its authorities is ordained by God and that to resist these authorities is to resist the ordinance of God.保罗其实教导我们，民间与政府当局是受戒上帝，并以抵制这些当局提出的建议是抵制该条例的上帝。 He even calls secular rulers and magistrates ministers of God, since their proper concern is the maintenance of order and decency in society.他甚至呼吁世俗统治者和裁判部长的上帝，因为它们的正当关切的是维持秩序和礼仪的社会。 Insofar as they bear the sword for the punishment of wrongdoers in the interests of justice and peace, theirs is a God - given authority.至于他们承担着宝剑，为惩治违法者，在利益的正义与和平，他们是一个神-鉴于权威。 And, significantly, the state of which the apostle was proud to be a citizen was the pagan and at times persecuting state of imperial Rome, at the hands of whose rulers he would be put to death. ，并显着，国家，其中传道者感到自豪的是一个公民，是异教徒，并在时代迫害国家的罗马帝国，在手中的统治者，他将被处决。 (See Rom. 13:1ff.) （见光盘。十三法郎） 。

It is due, further, to common grace than man retains within himself a consciousness of the difference between right and wrong, truth and falsehood, justice and injustice, and the awareness that he is answerable or accountable not merely to his fellowmen but also and ultimately to God, his Maker.这是因为，此外，为共同的恩典比男子保留了内部自己是一个意识的区别正确与错误，真理与谬误，正义与非正义，并认识到，他是交代或交代，不只是为了他的同胞，但也并最终上帝，他的制造商。 Man, in short, has a conscience and is endowed with the dignity of existing as a responsible being.男子，在短期内，有一个良心和得天独厚的尊严现有作为一个负责任的。 He is duty bound lovingly to obey God and to serve his fellows.他是责无旁贷的慈爱服从上帝，并服务于他的研究生。 The conscience is the focus within each person, as a being formed in the image of God, not only of self respect and of respect for others but of respect for God.良心的焦点，就是每个人，作为一个正在形成中的形象，神，不仅是自我尊重和对他人的尊重，但尊重神。

To common grace, then, we must thankfully attribute God's continuing care for his creation, as he provides for the needs of his creatures, restrains human society from becoming altogether intolerable and ungovernable, and makes it possible for mankind, though fallen, to live together in a generally orderly and cooperative manner, to show mutual forbearance, and to cultivate together the scientific, cultural, and economic pursuits of civilization.以共同的恩典，那么，我们一定要谢天谢地属性上帝的持续关心他的创作，因为他提供了为满足其生物的，制约人类社会变得完全不能容忍和无法控制，并有可能为人类，虽然下降了，生活在一起在普遍秩序和合作的方式，以示相互忍和培育起来的科学，文化和经济追求文明的气息。

Special Grace特别恩典

All is thus ascribed to the grace of God, not merely the Christian's conversion but also the whole course of his ministry and pilgrimage.所有的，因此属于天主的恩典，而不是单纯的基督教的转换，而且整个过程中他的内务部和朝拜。 For the sake of convenience, the theme of special grace will now be developed under a number of customary theological heads or aspects, as prevenient, efficacious, irresistible, and sufficient.为方便起见，主题为特殊的恩典，现在便下形成的一些习惯神学元首或方面，由于prevenient ，有效的，不可阻挡的，并有足够的。

Prevenient grace is grace which comes first. prevenient恩典 ，是恩典，这是第一次。 It precedes all human decision and endeavor.它先于所有人类的决定和努力。 Grace always means that it is God who takes the initiative and implies the priority of God's action on behalf of needy sinners.恩典总是意味着它是上帝的人采取主动，并暗示优先上帝的行动，代表清贫的罪人。 That is the whole point of grace: it does not start with us, it starts with God; it is not earned or merited by us, it is freely and lovingly given to us who have no resources or deservings of our own.这是整点的恩典：它没有开始，我们开始与上帝，这是没有赚到还是值得由我们而言，它是自由和慈爱给我们的人有没有资源或deservings我们自己的事。 "In this is love," John declares, "not that we loved God but that he loved us and sent his Son to be the expiation for our sins"; consequently, "we love, because he first loved us" (1 John 4:10, 19). "这是爱"的约翰宣称， "这不是说我们热爱上帝，但他爱我们，并派他的儿子将被害人为我们的罪过" ;因此， "我们爱，因为他第一次爱我们" （ 1约翰四日： 10 ， 19 ） 。

God, in fact, showed his prior love for us by graciously providing this redemption precisely when we had no love for him: "God shows his love for us," says Paul, "in that while we were yet sinners Christ died for us," so that "while we were enemies we were reconciled to God by the death of his Son" (Rom. 5:8, 10; cf. 2 Cor. 8:9).上帝，其实，更证明他的爱之前，为我们慷慨地提供这种赎回的时候，正是我们已没有爱，他说： "上帝，足见其爱我们， "保罗说， "在这方面我们虽然尚未罪人，基督为我们死， " ，使" ，而我们的敌人，我们得与上帝之死，他的儿子" （罗马书5时08分， 10岁;比照二日肺心病。 8时09分） 。 God took action, moreover, when we were helpless (Rom. 5:6), without any ability to help ourselves or to make any contribution toward our salvation.神采取了行动，而且，当我们无助的（罗马书5时06分） ，在没有任何能力帮助自己，或作出任何贡献，对我们的救赎。 The sinner's state is one of spiritual death, that is to say, of total inability, and his only hope is the miracle of new birth from above (John 3:3).千古罪人的国家是一个灵魂的死亡，这就是说，总不能和他唯一的希望就是奇迹诞生新的，由以上（约翰3点03分） 。 That is why the apostle reminds the Ephesian believers that salvation came to them when they were "dead" in sins, from which there follows only one conclusion, namely, that it is by grace that they were saved.这就是为什么使徒提醒ephesian信徒说，救国前来，对他们的时候，他们"死"在捷联惯导系统，其中有如下只有一个结论，即它是由恩典说，他们得救。

Both now and for all eternity the Christian will be indebted to "the immeasurable riches" of God's grace displayed in his kindness toward us in Christ Jesus; for, Paul insists, "by grace you have been saved through faith, and this is not your own doing, it is the gift of God, not because of works, lest any man should boast" (Eph. 2:5 - 9).无论是现在所有永恒基督教会负债，以"无法估量的财富"上帝的恩典展现在他的盛情，对我们在基督耶稣;保罗坚称， "恩典，你已获救，通过信仰，而这是不是你的自己做的时候，它是神的恩赐，而不是因为作品的，否则任何人不应夸" （以弗所书2时05 -9 ） 。 But for the prevenience, or priority, of divine grace, all would be lost.但对于prevenience ，或首要的，神圣的恩典，都将会消失。

Efficacious grace is grace which effects the purpose for which it is given. 有效的恩典 ，是恩典效果的目的为何，它是给予。 It is efficacious simply because it is God's grace.它是有效的简单，因为它是上帝的恩典。 What is involved here is the doctrine of God: what God purposes and performs cannot fail or come to nothing; otherwise he is not God.什么是这里所涉及的是中庸之道，上帝：什么上帝的宗旨和履行不能失败或愿望落空，否则他不是神。 The indefectibility of redeeming grace is seen not only in the turning of sinners from darkness to light but also in the bringing of them to the consummation of eternal glory.该indefectibility的救赎恩典被认为是不仅在转折的罪人，从黑暗走向光明，而且也应在引进，他们以圆满的永恒的荣耀。 "All that the Father gives to me will come to me," Jesus declared; "and him who comes to me I will not cast out; and this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up at the last day" (John 6:37, 39; cf. 17:2, 6, 9, 12, 24). "不论父亲，让我来给我， "耶稣宣称， "和他的人都交给我，我不会排斥;这是将他的人送我，我应该没有什么失去的一切，他给我的，但它提升了，在最后一天" （约翰6时37分， 39岁;比照17时02分， 6 ， 9 ， 12 ， 24 ） 。 There is no power in all the universe that can undo or frustrate the work of God's special grace: "My sheep hear my voice, and I know them, and they follow me," says the Good Shepherd; "and I give them eternal life, and they shall never perish, and no one shall snatch them out of my hand" (John 10:27 - 28).有没有权力在所有宇宙，可以撤消或妨碍工作，上帝的特殊恩典说： "我的羊听我的声音，我知道他们，他们跟我说： "好牧人" ，我给他们永生。的，他们也绝不会灭亡，任何人不得抢夺他们离开我的手" （约翰福音10:27 -2 8） 。

All, as we have seen, from beginning to end, is owed to the grace of Almighty God (2 Cor. 5:18, 21).一切，正如我们所看到的，从开始到结束，是欠的恩典全能的上帝（ 2肺心病。 5时18分， 21 ） 。 The whole of our redemption is already achieved and sealed in Christ: "For those whom (God) foreknew he also predestined to be conformed to the image of his Son; and those whom he predestined he also called; and those whom he called he also justified; and those whom he justified he also glorified" (Rom. 8: 29 - 30).我们整个赎回，是已经实现了和密封在基督里说： "那些人（神） foreknew他也注定要符合形象，他的儿子和那些人，他命中注定他还呼吁，以及那些他所谓的他还正当理由;和那些人，他的理由，他也赞美" （罗马书8 ： 29 -3 0） 。 That the grace of God in Christ Jesus is efficacious, that it achieves now and for evermore the redemption it was designed to achieve, should be a source of the utmost confidence, strength, and security to the Christian.这天主的恩典，在基督耶稣里，是有效的，它实现了当前和永中赎回我们的目的是要实现好，应该是一个来源极其有信心，有实力，与安全有关的基督徒。 The fact that "God's firm foundation stands, bearing this seal: 'The Lord knows those who are his'" (2 Tim. 2:19) should fill him with unshakable assurance.事实上， "上帝的坚实基础停机位，同时这盖章： '上帝知道那些是他的' " （ 2添。 19:2 ） ，应填写他具有不可动摇的保证。 Since the grace of redemption is the grace of God, he may be absolutely certain "that he who began a good work in you will bring it to completion at the day of Jesus Christ" (Phil. 1:6).自恩典救赎，是上帝的恩典，他可以绝对肯定" ，他的人开始了一个良好的工作，你将它完成，在当天的耶稣基督" （ phil. 1时06分） 。 God's special grace is never in vain (1 Cor. 15:10).上帝的恩典，特别是从来没有白费（ 1肺心病。 15:10 ） 。

Irresistible grace is grace which cannot be rejected. 不可抗拒的恩典恩典，不能被拒绝。 The conception of the irresistibility of special grace is closely bound up with what has been said above concerning the efficacious nature of that grace.观的irresistibility特殊恩典是息息相关的话已经说了上述关于有效性质，该恩典。 As the work of God always achieves the effect toward which it is directed, so also it cannot be resisted or thrust aside.随着这项工作的上帝总是能达到效果，对其中的是导演，所以也不能抗拒或推力在一边。 No doubt it is true that most persons blindly struggle against the redemptive grace of God at first, just as Saul of Tarsus fought against the goads of his conscience (Acts 26:14); subsequently, however, he understood that God had not only called him through his grace but had set him apart before he was born (Gal. 1:15), indeed that those who are Christ's were chosen in him before the foundation of the world (Eph. 1:4).毫无疑问，这是事实，大多数人盲目斗争的救赎谢天谢地，在第一，正如娑罗双树的塔尔苏斯抗击goads他的良知（使徒行26:14 ） ;然而，后来，他的理解是，上帝不仅要求他透过他的恩典，但已使他之前他出生（ gal. 1:15 ） ，事实上，那些是基督的人选择了在他之前的基础地位，世界（以弗所书1:4 ） 。

As creation was irresistibly effected through the all powerful word and will of God, so also the new creation in Christ is irresistibly effected through that same all powerful word and will.作为创作是势不可挡地通过了所有强大的Word和上帝的意志，因此也是新的创造，在基督里是势不可挡地通过同所有强大的Word和意志。 The Creator God is one and the same with the Redeemer God.造物主上帝是同一个与救赎主神。 This in effect is what Paul is affirming when he writes: "It is the God who said, 'Let light shine out of darkness' (that is, at creation; Gen. 1:3 - 5), who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ (that is, in the new creation)" (2 Cor. 4:6).这实际上是什么是保罗肯定时，他写道： "这是上帝的人说， '让我们光照耀出黑暗' （即，在艺术创作;将军1:3 -5 ） ，他们已经照耀在我们心中让轻的知识，神的荣耀，在面对耶稣基督（即，在新的设定） " （ 2肺心病。 4:6 ） 。 The regenerating work of God in the believing heart, precisely again because it is God's work, can no more be resisted than it can come to nothing.再生的工作，上帝在信者的心，正是因为它是上帝的工作时，可以不予以抵制，比它可以愿望落空。

Sufficient grace is grace that is adequate for the saving of the believer here and now and hereafter to all eternity. 充足的恩典 ，是恩典是足以拯救信徒在这里，现在和今后所有永恒。 As with the other aspects of special grace, its sufficiency flows from the infinite power and goodness of God.至于其他方面的特殊恩典，其充足的流动，从无限权力和善良的上帝。 Those who draw near to him through Christ he saves "fully and completely" (Heb. 7:25, Phillips).凡是借助靠近他透过基督他节省了"全面和彻底" （希伯来书7时25分，菲利普斯） 。 The cross is the only place of forgiveness and reconciliation, and it is fully so; for the blood of Jesus shed there for us cleanses from all sin and from all unrighteousness (1 John 1:7, 9), and he is the propitiation not for our sins only but also "for the sins of the whole world" (1 John 2:2).十字架是唯一的宽恕与和解，这是完全如此;鲜血耶稣棚我们还有清洁，从一切罪恶和一切的不义（ 1约翰1时07分， 9 ） ，以及他是不是propitiation为我们的罪只，而且还必须"为罪孽也符合整个世界的" （ 1约翰2:2 ） 。 Moreover, as we face the trials and afflictions of this present life the Lord's grace continues to be unfailingly sufficient for us (2 Cor. 12:9).此外，由于我们所面对的考验和苦难的这本人生上帝的恩典继续得到不断足以让我们（ 2肺心病。 12时09分） 。 He has promised, "I will never fail you nor forsake you."他承诺， "我永远不会失败，你也不放弃你" 。 "Hence," as the author of the Letter to the Hebrews points out, "we can confidently say, 'The Lord is my helper, I will not be afraid; what can man do to me?'" (Heb. 13:5 - 6; Ps. 118:6). "因此， "由于作者的信中，以希伯来人指出， "我们可以有信心地说， 『耶和华是我的帮手，我不会怕什么人可以做的到我吗？ ' " （希伯来书13时05分-六;聚苯乙烯。 1 18:6） 。

The fact that many who hear the call of the gospel fail to respond to it with repentance and faith, and continue in their unbelief, does not imply that there is any insufficiency in Christ's atoning sacrifice of himself on the cross.事实上，许多人听到呼叫的福音，不回应，它与忏悔和信仰，并继续在他们的不信者，但并不意味着有任何不足，在基督里的atoning牺牲自己的十字架。 The fault rests entirely with them, and they are condemned because of their own unbelief (John 3:18. It is inappropriate to speak of divine grace in terms of quantity, as though it were sufficient only for those whom God justifies, or as though for its sufficiency to exceed these limits would mean a wastage of grace and to that extent an invalidation of Christ's self - offering. God's grace is boundless. How could it be anything else, seeing it is the grace of our Lord Jesus Christ, God himself incarnate? That is why it is all - sufficient. No matter how much we draw from it, the river of divine grace is always full of water (Ps. 65:9). Quantitative notions of God's saving grace make the universal offer of the gospel unreal for those who reject it and leave them rejecting something that is not even there for them to reject.故障完全给他们，他们受到谴责，因为他们自己的不信者（约翰3点18分，这是不恰当的发言，神的恩典，无论在数量，好象这足以只为那些人，上帝的理由，或仿佛其自给越过这一界限就意味着浪费恩典，并认为在多大程度上失效基督的自我-提供。上帝的恩典是无穷的，怎么可能是什么都看，它是恩典，我们的主耶稣基督，上帝肉身？这就是为什么人们都-足够的，不管我们是多么借鉴它，河神的恩典总是充满水（诗篇6 5:9） 。定量的概念，上帝的恩典拯救，使全民提供的福音虚招对于那些不接受，并让他们拒绝的东西，是不是即使在那里，为他们崇尚科学，抵制。

And this in turn leaves no ground for their condemnation as unbelievers (John 3:18 again).而这种情况又反过来叶片没有理由谴责，因为不信（约翰3点18分再次） 。 More biblical is the distinction that has been propounded between the sufficiency and the efficiency (or efficaciousness) of special grace (though it would be foolish to imagine that this dissolves the mystery of God's gracious dealings with his creatures), according to which this grace is sufficient for all but efficient (or efficacious) only for those whom God justifies by faith.更多的是圣经的区别已提出之间的充分性和效率（或efficaciousness ）的特别恩典（虽然这将是愚蠢的设想，这个溶化天主的仁慈与他的动物） ，根据这个宽限期是足以让所有的，但效率（或效用） ，且仅限于那些证明上帝的信仰。

It is important always to remember that the operation of God's grace is a deep mystery that is far beyond our limited human comprehension.这是很重要的，始终要记住，这次行动的上帝的恩典是一场深刻的奥秘是远远超出了我们有限的人力理解。 God does not treat men as though they were puppets with no mind or will of their own.上帝不治疗男性好像他们的傀儡，没有主意或将他们自己的。 Our human dignity as responsible persons under God is never violated or despised.我们的人的尊严，作为一个负责任的人，神，是从来没有违反过或鄙视。 How could it be, since this dignity is itself given by God?怎么可能不这样，因为这尊严是自己给上帝吗？ By Christ's command the gospel of divine grace is freely proclaimed throughout the whole world (Acts 1:8; Matt. 28:19).由基督的指挥福音神的恩典是自由宣布在整个世界（ 1:8行为;马特。 28:19 ） 。 Those who turn away from it do so of their own choice and stand self condemned as lovers of darkness rather than light (John 3:19, 36).那些回避的，它这样做，他们自己选择的立场，自我谴责，因为恋人的黑暗，而不是光（约翰3点19 ， 36 ） 。 Those who thankfully receive it do so in full personal responsibility (John 1:12; 3:16), but then they give all the praise to God because their whole redemption is, in some wonderful way, due entirely to the grace of God and not at all to themselves.那些幸好得到它这样做完全的个人责任（约翰1:12 ; 3:16 ） ，但随后他们，让所有赞美上帝，因为他们的整体赎回的是，一些优秀的方式，完全归于天主的恩典和并非在所有对自己负责。

Confronted with this marvelous but mysterious reality, we can do no more than exclaim, with Paul: "O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! For from him and through him and to him are all things. To him be glory for ever. Amen" (Rom. 11:33, 36).面对这个奇特而神秘的现实，我们所能做的不超过惊呼，与保罗： "啊，这个深度的财富和智慧与知识的上帝！如何unsearchable是他的判断能力和如何高深莫测，他的方法！对于他，并通过他和他的是一切事物，要被他的荣耀永远阿门" （罗马书11时33分， 36 ） 。

PE Hughes体育休斯
(Elwell Evangelical Dictionary) （ Elwell宣布了福音字典）

Bibliography 参考书目
CR Smith, The Biblical Doctrine of Grace; J Moffatt, Grace in the NT; NP Williams, The Grace of God; HH Esser, NIDNTT, II; H Conzelmann and W Zimmerli, TDNT,IX; E Jauncey, The Doctrine of Grace; TF Torrance, The Doctrine of Grace in the Apostolic Fathers.铬史密斯，圣经教义的宽限期; j moffatt ，雍容在新台币; NP的威廉姆斯，天主的恩典;个HH esser ， nidntt ，二; h conzelmann和W zimmerli ， tdnt ，第九章;电子jauncey ，这个学说的恩典;托兰斯的TF ，这个学说的宽限期，在教宗的父亲。

Means of Grace指的恩典

"Means of Grace" is an expression not used in Scripture, but employed (1) to denote those institutions ordained by God to be the ordinary channels of grace to the souls of men. "指的恩典"是一个表达而不是用来经文，但就业（ 1 ）是指那些机构受戒上帝成为普通渠道的宽限期，以亡灵的男人。 These are the Word, Sacraments, and Prayer.这些都是一句话，圣礼，并祈祷。 (2.) But in popular language the expression is used in a wider sense to denote those exercises in which we engage for the purpose of obtaining spiritual blessing; as hearing the gospel, reading the Word, meditation, self-examination, Christian conversation, etc. （ 2 ） ，但在流行的语言表达，是用在更广泛的意义上是指那些演习中，我们从事为取得祈福;听觉福音，读字，冥想，自我检查，基督教的交谈中，等等。

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

Means of Grace指的恩典

The means of grace, or media through which grace may be received, are various.手段的宽限期，或通过媒体，其中宽限期，可收到，是多方面的。 The primary means of grace is that of Holy Scripture, from which our whole knowledge of the Christian faith is derived and the chief purpose of which is to communicate to us the saving grace of the gospel of Jesus Christ (2 Tim. 3:15; John 20:31).主要手段的恩典，是神圣的经文，它是我们整个知识的基督教信仰是源自和行政的目的是为了沟通，让我们拯救的恩典福音的耶稣基督（ 2添。 3:15 ;约翰20时31分） 。 Preaching, which is the proclamation of the dynamic truth of the gospel, is, as the teaching and practice of Christ himself and his apostles show, a means of grace of the utmost importance (Luke 24:47; Acts 1:8; Rom. 1:16; 10:11 - 15; 1 Cor. 1:17 - 18, 23).说教，它宣布动态福音真理，是为教学和实践基督本人和他的门徒表明，一种手段的恩典至关重要（路加福音24:47 ; 1:8行为;光碟。 1:16 ; 10:11 -1 51肺心病。 1时1 7- 18日， 2 3日） 。 Similarly, personal witness and evangelism are means for bringing the grace of the gospel to others.同样，在个人见证和宣讲福音，是指为使恩典福音给别人。

If the above are essentially means of saving grace, there are also means of continuing or strengthening grace.如果以上都是从本质意义上的节水恩典，也有一些手段，继续或加强恩典。 The exposition of Holy Scripture for the instruction and edification of Christian believers is one such means, as also is the private study of the Bible.该博览会的神圣的经文，为教学和教化的基督教信徒们就是这样的一个手段，也就是私人研究圣经。 Another is prayer, in which the Christian communes with God, experiences his presence, and opens himself to his purpose and his power.另一个原因是，祷告，其中基督教公社与上帝，经验他的存在，并开放自己，以他的目的和他的权力。 Another is fellowship with other Christians in worship and witness.另一个原因是，奖学金与其他基督徒在崇拜和证人。 And yet another is participation in the sacrament of the breaking of bread which Christ instituted and commanded his followers to observe (Acts 2:42).然而，另一种是参加在圣打破面包基督提起和指挥他的追随者观察（使徒2时42分） 。

It is of particular importance that the means of grace should be rightly received, and to be rightly received they must be received with faith and gratitude; otherwise, instead of being means of grace they become means of condemnation.这是特别重要的是手段的宽限期应该正确地收到了，并可以正确地收到了，他们必须得到与信仰和感谢，否则就不是被手段的恩典，他们成为手段的谴责。 Thus the purpose of Christ's coming was not to judge but to save the world.因此，为了基督的未来不是法官，但为了拯救世界。 The person, however, who in unbelief rejects Christ and his teaching is not saved but judged by Christ (John 12:47 - 48).人，但是，世卫组织在信者拒绝基督和他的教学是不会被保存，但判断基督（约翰12时47分-4 8） 。 The gospel must not only be heard; it must also be believed (John 5:24; I John 5:13; Rom. 10:9 - 14).福音不仅要被听到，但也必须相信（约翰5点24分;约翰5点13分;光碟。 10时09分-1 4） 。

Similarly, the sacrament of the breaking of bread (known also as the Lord's Supper, Holy Communion, or the Eucharist) was instituted by Christ as a means of grace, and it is indeed such to all who thankfully receive it with faith in the Savior who died for sinners on the cross.同样，圣餐的破面包（也被称为主的晚餐，领圣体，或圣体圣事） ，是由基督作为一种手段的恩典，事实上，这是一个这样的所有的人，幸好得到它与信仰在救世主那些死去的罪人，在十字架上。 Such persons truly eat Christ's flesh and drink his blood (John 6:35, 52 - 58).这种人，真正吃基督的肉和喝他的血液（约翰6时35分， 52 -5 8） 。 But those who receive in an unworthy manner are "guilty of profaning the body and blood of the Lord," and to them the sacrament becomes a means of condemnation, so that, in receiving it, they eat and drink judgment upon themselves (1 Cor. 11:27 - 29).但那些接受在一个卑微的态度是"有罪的profaning身体和血液的主" ，向他们圣餐成为一种手段谴责，因此，在接收的话，他们吃的喝的判断时，自己（ 1肺心病11:27 -2 9） 。 Accordingly, it is erroneous to imagine that this sacrament, or for that matter, baptism, or the hearing of the gospel, or attendance at church, is automatically a means of grace to any who partake of it, without regard to their disposition of faith or unbelief, as though the mere reception sufficed to guarantee the imparting of grace.因此，它是有错误的想象，这圣餐，或就此，洗礼，或听证会的福音，或出席教会，是自动的手段宽限期，任何人参与的，没有考虑到它们的处置信仰或不信者，因为虽然仅仅接待足以保证传授的恩典。

That is why Paul speaks of the ministers of the gospel as being, in their witness and in their suffering, those who spread the fragrance of the knowledge of Christ, fragrance, however, which to those who are perishing through unbelief is "fragrance from death to death," while to those who are being saved through faith it is "fragrance from life to life" (2 Cor. 2:14 - 16).这就是为什么保罗说的部长们的福音，因为，在他们的见证，而且在他们的痛苦，那些散布香水的知识基督，香水，不过，这对于那些亡透过不信者，是"香水免于死亡死刑" ，而那些被保存通过信仰，它是"香水从生活中的生命" （ 2肺心病。 2时14 -1 6） 。

PE Hughes体育休斯
(Elwell Evangelical Dictionary) （ Elwell宣布了福音字典）

Grace宽限期

• (1.) Of form or person (Prov. 1:9; 3:22; Ps. 45:2). （ 1 ）的形式或个人（ prov. 1时09分; 3时22分;聚苯乙烯。 45:2 ） 。
• (2.) Favour, kindness, friendship (Gen. 6:8; 18:3; 19:19; 2 Tim. 1:9). （ 2 ）赞成，善良，友谊（创6时08分; 18:3 ; 19时19分， 2添。 1时09分） 。
• (3.) God's forgiving mercy (Rom. 11:6; Eph. 2:5). （ 3 ）神的宽恕怜悯（罗马书11时06分;以弗所书2时05分） 。
• (4.) The gospel as distinguished from the law (John 1:17; Rom. 6:14; 1 Pet. 5:12). （ 4 ） 。福音有别于法律（约翰1时17分;光碟。 6时14分，一宠物。 5时12分） 。
• (5.) Gifts freely bestowed by God; as miracles, prophecy, tongues (Rom. 15:15; 1 Cor. 15:10; Eph. 3:8). （五）赠与自由恩赐的上帝;奇迹，预言，舌头（罗马书15:15 1肺心病。 15:10 ;以弗所书， 3点08分） 。
• (6.) Christian virtues (2 Cor. 8:7; 2 Pet. 3:18). （六）基督教美德（ 2肺心病。 8时07分， 2宠物。 3时18分） 。
• (7.) The glory hereafter to be revealed (1 Pet. 1:13). （七）荣耀以下简称被发现（ 1宠物。 1:13 ） 。

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

Sanctifying Grace sanctifying恩典

Grace (gratia, Charis), in general, is a supernatural gift of God to intellectual creatures (men, angels) for their eternal salvation, whether the latter be furthered and attained through salutary acts or a state of holiness.宽限期（特惠， charis ） ，在一般情况，是一个超自然的神的恩赐，智慧生物（男，天使） ，为他们永恒的救恩，后者是否推动，并取得了有益的，通过行为或一个国家的圣德。 Eternal salvation itself consists in heavenly bliss resulting from the intuitive knowledge of the Triune God, who to the one not endowed with grace "inhabiteth light inaccessible" (1 Timothy 6:16).永恒救赎本身在天国极乐世界造成的，从直观的认识，三位一体的上帝，以一个没有天赋的恩典" inhabiteth轻交通不便" （ 1提摩太后6:16 ） 。 Christian grace is a fundamental idea of the Christian religion, the pillar on which, by a special ordination of God, the majestic edifice of Christianity rests in its entirety.基督的恩典，是一个根本的理念，基督教宗教，支柱上，由一个特别统筹神，其雄伟壮观的大厦基督教在于在其全貌。 Among the three fundamental ideas -- sin, redemption, and grace -- grace plays the part of the means, indispensable and Divinely ordained, to effect the redemption from sin through Christ and to lead men to their eternal destiny in heaven.三者之间的基本理念-单，赎回，并宽限期-恩典扮演的一部分，是手段，也是不可或缺的神受戒，效果赎回，从单透过基督，并带领官兵，他们永恒的命运在天上。

Before the Council of Trent, the Schoolmen seldom used the term gratia actualis, preferring auxilium speciale, motio divina, and similar designations; nor did they formally distinguish actual grace from sanctifying grace.摆在安理会面前的遄达， schoolmen很少用了特惠actualis ，宁愿auxilium speciale ，动议divina ，以及类似番号，也没有正式区分实际的宽限期，从sanctifying恩典。 But, in consequence of modern controversies regarding grace, it has become usual and necessary in theology to draw a sharper distinction between the transient help to act (actual grace) and the permanent state of grace (sanctifying grace).不过，后果是现代的争论就恩典，它已成为与平日一样，有必要在神学得出一个更加锐利区分暂态有助于法（实际宽限期）和永恒的恩典（ sanctifying宽限期） 。 For this reason we adopt this distinction as our principle of division in our exposition of the Catholic doctrine.为此，我们采取这种区别，因为我们的原则分工，在我们的论述，天主教的教义。 In this article, we shall treat only of sanctifying grace.在这篇文章中，我们将只对sanctifying恩典。 (See also ACTUAL GRACE.) （亦见实际宽限期） 。

Santifying grace santifying恩典

Since the end and aim of all efficacious grace is directed to the production of sanctifying grace where it does not already exist, or to retain and increase it where it is already present, its excellence, dignity, and importance become immediately apparent; for holiness and the sonship of God depend solely upon the possession of sanctifying grace, wherefore it is frequently called simply grace without any qualifying word to accompany it as, for instance, in the phrases "to live in grace" or "to fall from grace".自去年底和目标都是有效的恩典是针对生产sanctifying恩典，如果它确实已经不存在，或保留，并增加它的地方，它已经是目前，其杰出的成就，尊严和重要性，成为立竿见影;成圣和该sonship上帝单靠经藏sanctifying恩典，人哪，这是经常打电话简单的宽限期，没有任何修饰词，伴随它作为，例如，在句子" ，以住在宽限期" ， "工人从恩典" 。

All pertinent questions group themselves around three points of view from which the subject may be considered:所有相关的问题，集团本身围绕三个点看法，从这一主题，可以考虑：

I. The preparation for sanctifying grace, or the process of justification.一，准备sanctifying宽限期，或过程中的道理。

II.二。 The nature of sanctifying grace.性质sanctifying恩典。

III.三。 The characteristics of sanctifying grace.特点sanctifying恩典。

I. JUSTIFICATION: THE PREPARATION FOR SANCTIFYING GRACE一，理由：筹备sanctifying恩典

(For an exhaustive treatment of justification, see the article JUSTIFICATION). （详尽待遇的理由，请参阅文章的理由） 。 The word justification (justificatio, from justum facere) derives its name from justice (justitia), by which is not merely meant the cardinal virtue in the sense of a contant purpose to respect the rights of others (suum cuique), nor is the term taken in the concept of all those virtues which go to make up the moral law, but connotes, especially, the whole inner relation of man to God as to his supernatural end.这个词的理由（ justificatio ，从justum facere ）源于它的名字从司法（ justitia ） ，其中并不仅仅意味着枢机美德，在感觉到一个介绍联络目的，以尊重他人的权利（他们的cuique ）的，也不是任期采取的概念，所有这些美德哪去弥补道德律，但蕴含的，特别是整党内关系的人向上帝，以他的超自然结束。 Every adult soul stained either with original sin or with actual mortal sin (children are of course excepted) must, in order to arrive at the state of justification, pass through a short or long process of justification, which may be likened to the gradual development of the child in its mother's womb.每一个成年人的灵魂，污损或者与原罪，或与实际凡人，单仲偕（儿童是当然例外） ，必须以达成国家的理由，经过了短期或长期的过程理由，可比喻为循序渐进地发展该子女在其母亲的子宫内。 This development attains its fullness in the birth of the child, accompanied by the anguish and suffering with which this birth is invariably attended; our rebirth in God is likewise preceded by great spiritual sufferings of fear and contrition.这方面的发展达到了它的丰满，在子女出生，伴随着痛苦和苦难，这本诞生总是出席;重生，我们在上帝同样先巨大的精神痛苦，恐惧和contrition 。

In the process of justification we must distinguish two periods: first, the preparatory acts or dispositions (faith, fear, hope, etc.); then the last, decisive moment of the transformation of the sinner from the state of sin to that of justification or sanctifying grace, which may be called the active justification (actus justificationis) with this the real process comes to an end, and the state of habitual holiness and sonship of God begins.在这个过程中的理由，我们必须区分两个时期：第一，预备行为，或其处分权（信仰，恐惧，希望等） ，然后最后，决定性的时刻转化的千古罪人，从国家的罪过就是理由或sanctifying恩典，这可能是所谓的积极理由（ actus justificationis ）这个真实的过程即将结束，与国家的惯常成圣和sonship上帝的开始。 Touching both of these periods there has existed, and still exists, in part, a great conflict of opinion between Catholicism and Protestantism.在谈到上述两个时期有存在，问题仍然存在，部分是一个伟大的冲突之间的意见分歧，天主教和基督教。

This conflict may be reduced to four differences of teaching.这次冲突可能缩短至四个不同的教学。 By a justifying faith the Church understands qualitatively the theoretical faith in the truths of Revelation, and demands over and above this faith other acts of preparation for justification.由一名辩护信仰教会的理解定性理论的信仰在真理的启示，并要求超越这种信仰的其他行为的，准备的理由。 Protestantism, on the other hand, reduces the process of justification to merely a fiduciary faith; and maintains that this faith, exclusive even of good works, is all-sufficient for justification, laying great stress upon the scriptural statement sola fides justificat.基督新教，在另一方面，降低过程中的正当理由，只是受托信念，并认为这种信仰，甚至独家的优秀作品，是全足够的理由，奠定了很大的压力后，圣经的声明索拉惹人justificat 。 The Church teaches that justification consists of an actual obliteration of sin and an interior sanctification.教会教导我们的理由，构成一个实际的擦掉的单仲偕和内部成圣。 Protestantism, on the other hand, makes of the forgiveness of sin merely a concealment of it, so to speak; and of the sanctification a forensic declaration of justification, or an external imputation of the justice of Christ.基督新教，但另一方面，使得该赦罪的只是一个隐蔽的，所以发言;的成圣法医宣言的理由，或外部归责的，正义的喊声。 In the presentation of the process of justification, we will everywhere note this fourfold confessional conflict.在介绍过程中的理由，我们会处处注意这点四倍教派冲突。

A. The Fiduciary Faith of the Protestants答：受托信仰的新教徒

The Council of Trent (Sess. VI, cap. vi, and can. xii) decrees that not the fiduciary faith, but a real mental act of faith, consisting of a firm belief in all revealed truths makes up the faith of justification and the "beginning, foundation, and source" (loc. cit., cap. viii) of justification.安理会的遄达（ sess.第六章第六节，并能。十二）法令，而不是受托的信仰，而是一种真正的精神行事的信念，构成一个坚定的信念，在所有发现的真理，弥补了信仰的理由和"一开始，基金会和来源" （ loc.引文中，章第八节）的理由。 What did the Reformers with Luther understand by fiduciary faith?什么叫改革者与路德了解，由受托信仰呢？ They understood thereby not the first or fundamental deposition or preparation for the (active) justification, but merely the spiritual grasp (instrumentum) with which we seize and lay hold of the external justice of Christ and with it, as with a mantle of grace, cover our sins (which still continue to exist interiorly) in the infallible, certain belief (fiducia) that God, for the sake of Christ, will no longer hold our sin against us.他们明白，从而不是第一次或根本沉积或准备为（有源）的理由，而仅仅是精神把握（的文书） ，使我们抓住重点把握外部司法基督有了它，因为与地幔的恩典，包括我们的罪过（其中仍继续存在interiorly ）在犯错，某些信念（ fiducia ） ，神，为了基督的，将不再进行我们的罪过对我们不利。 Hereby the seat of justifying faith is transferred from the intellect to the will; and faith itself, in as far as it still abides in the intellect, is converted into a certain belief in one's own justification.特此所在地的信仰辩护，是从智力的意志和信仰本身，就因为它仍信守在智力，转化为某种信仰，在自己的理由。 The main question is: "Is this conception Biblical?"主要问题是： "这是观念的圣经" ？ Murray (De gratia, disp. x, n. 18, Dublin, 1877) states in his statistics that the word fides (pistis) occurs eighty times in the Epistle to the Romans and in the synoptic Gospels, and in only six of these can it be construed to mean fiducia.默里（德特惠，位移的X ， 12月18日，都柏林， 1877年）在他的统计说，这个词惹人（皮斯蒂斯）出现80次，在书信中，罗马人，并在天气福音，并在只有6个，这些可它被视为是指fiducia 。 But neither here nor anywhere else does it ever mean the conviction of, or belief in, one's own justification, or the Lutheran fiduciary faith.但模棱两可其他地方是否意味着永远的信念，或信仰，对自己的理由，或路德受托信仰。 Even in the leading text (Romans 4:5) the justifying faith of St. Paul is identical with the mental act of faith or belief in Divine truth; for Abraham was justified not by faith in his own justification, but by faith in the truth of the Divine promise that he would be the "father of many nations" (cf. Romans 4:9 sqq.).即使在领先的内文（罗马4时05分）正当信仰的圣保罗是一致的，与心理行为的宗教或信仰，在神的真理;亚伯拉罕是合理的而不是由信仰在他自己的理由，而是由信仰在真相的神圣诺言，他将之父"的许多国家" （见罗马4时09 sqq ） 。 In strict accord with this is the Pauline teaching that the faith of justification, which we must profess "with heart and mouth", is identical with the mental act of faith in the Resurrection of Christ, the central dogma of Christianity (Romans 10:9 sq.) and that the minimum expressly necessary for justification is contained in the two dogmas: the existence of God, and the doctrine of eternal reward (Hebrews 11:6).在严格符合这是宝莲教学信仰的理由，我们一定要自称"患有心脏病和嘴巴" ，是完全相同的，与心理行为的信仰在复活的基督，中央教条的基督教（罗马书10时09分平方） ，并认为起码有必要明文规定为理由，是包含在这两个教条：上帝存在，并中庸永恒的奖赏（希伯来书11时06分） 。

The Redeemer Himself made belief in the teaching of the gospel a necessary condition for salvation, when he solemnly commanded the Apostles to preach the Gospel to the whole world (Mark 16:15).该救赎自己的信念，取得了在教学中的福音的一个必要条件，为救赎时，他郑重指挥使徒宣讲福音到整个世界（标记16:15 ） 。 St. John the Evangelist declares his Gospel has been written for the purpose of exciting belief in the Divine Sonship of Christ, and links to this faith the possession of eternal life (John 20:31).圣若望福音宣布他的福音已经写为目的的激动人心的信念，在神圣的sonship基督，并链接到这个信念，拥有永恒的生命（约翰20时31分） 。 Such was the mind of the Chritian Church from the beginning.这是心的chritian教会从一开始的。 To say nothing of the testimony of the Fathers (cf. Bellarmine, De justific., I, 9), Saint Fulgentius, a disciple of St. Augustine, in his precious booklet, "De vera fide ad Petrum", does not understand by true faith a fiduciary faith, but the firm belief in all the truths contained in the Apostles' Creed, and he calls this faith the "Foundation of all good things", and the "Beginning of human salvation" (loc. cit., Prolog.).更不用说作证的父亲（参见bellarmine ，德justific 。来说，我和9 ） ，圣傅箴修，弟子的圣奥古斯丁，在他的珍贵的小册子， "德维拉正当专案petrum " ，不明白的，由真正的信仰受信人的信仰，但坚信，在所有的真理包含在使徒们的信条，他称这是信仰"的基础，所有好的东西" ，并发表"从人的救赎" （ loc.引文中，用Prolog ） 。 The practice of the Church in the earliest ages, as shown by the ancient custom, going back to Apostolic times, of giving the catechumens (katechoumenoi from katechein, viva voce instruere) a verbal instruction in the articles of faith and of directing them, shortly before baptism, to make a public recitation of the Apostles' Creed, strengthens this view.实践教会最早的年龄，因为所表现出的古老风俗，可以追溯到使徒时代，让慕道者（ katechoumenoi从katechein ，借助instruere ）口头指示，在文章的信仰和指挥他们，在短期内之前的洗礼，作出公开朗诵的使徒们的信条，强化了这一观点。 After this they were called not fiduciales but fideles, in contra-distinction to infidels and haeretici (from aireisthai, to select, to proceed eclectically) who rejected Revelation as a whole or in part.经过这次，他们被所谓不fiduciales但fideles ，在对应式的区分，以异教徒和haeretici （从aireisthai ，如果要选择，着手eclectically ）因拒绝启示作为一个整体或其中的一部分。 In answer to the theological question: How many truths of faith must one expressly (fide explicita) believe under command (necessitate praecepti)?在回答有关神学问题：究竟有多少真理的信念，必须明确一个（正当explicita ）相信下指挥（需要praecepti ） ？ theologians say that an ordinary Catholic must expressly know and believe the most important dogmas and the truths of the moral law, for instance, the Apostles' Creed, the Decalogue, the six precepts of the Church, the Seven Sacraments, the Our Father.神学家说，一个普通的天主教必须明确知道，并认为最重要的教条和真理的道德律，举例来说，使徒们的信条，十诫，六个戒律的教会，这7个圣礼，我们的父亲。 Greater things are, of course, expected from the educated, especially from catechists, confessors, preachers wherefore upon these the study of theology rests as an obligation.更大的事情，当然，期望从教育，特别是从讲授，师，传教士们哪，这些研究神学的休息，也是一种义务。 If the question be put: In how many truths as a means (necessitate medii) must one believe to be saved?如果问题被提出：在多少真理作为一种手段（必要medii ）必须相信才能得救？ many catechists answer Six things: God's existence; an eternal reward; the Trinity; the Incarnation; the immortality of the soul; the necessity of Grace.许多讲授答案六件事：上帝的存在;一个永恒的奖励;三位一体;化身;灵魂;必要性的恩典。 But according to St. Paul (Hebrews 11:6) we can only be certain of the necessity of the first two dogmas, while the belief in the Trinity and the Incarnation could not of course be exacted from ante-Christian Judaism or from Paganism.但据圣保罗（希伯来书11时06分） ，我们只能在一定的必要性首两个教条，而信仰是在三一和化身，可当然不是付出，从前厅基督教或犹太教从paganism 。 Then, too, belief in the Trinity may be implicitly included in the dogma of God's existence, and belief in the Incarnation in the dogma of the Divine providence, just as the immortality of the soul is implicitly included in the dogma of an eternal reward.那么，过于信仰，三位一体，可含蓄地包括在教条的上帝的存在和信念的化身，在教条的是神圣的，正如灵魂，是含蓄地包括在教条的一个永恒的奖赏。 However, there arises for any one baptized in the name of the Holy Trinity, and entering thus the Church of Christ, the necessity of making an act of explicit faith (fides explicita).但是，也存在着对任何一次的名受洗，叫圣三一，并冒险进入，因此基督的教会有必要使行为有明确的信仰（惹人explicita ） 。 This necessity (necessitas medii) arises per accidens, and is suspended only by a Divine dispention in cases of extreme necessity, where such an act of faith is either physically or morally impossible, as in the case of pagans or those dying in a state of unconsciousness.这种必要性（ necessitas medii ）出现百分之accidens ，并暂停只有神dispention在案件的极端必要性，而这种行为的信仰，是不是身体上或道德上变得不可能，因为在案件异教徒或那些在垂死状态失去知觉。 For further matter on this point see Pohle, "Lehrbuch der Dogmatik", 4th ed., II, 488 sqq.为进一步件事就这一点看pohle ， " lehrbuch明镜dogmatik " ，第四版，二， 488 sqq 。 (Paderborn, 1909). （帕德博恩， 1909 ） 。

B. The "Sola Fides" Doctrine of the Protestants二， "索拉惹人"学说的新教徒

The Council of Trent (Sess. VI, can. ix) decrees that over and above the faith which formally dwells in the intellect, other acts of predisposition, arising from the will, such as fear, hope, love, contrition, and good resolution (loc. cit., cap. vi), are necessary for the reception of the grace of justification.安理会的遄达（ sess.六，可以第九节）法令，超越信仰正式整篇都在智力，以其他行为的诱因，所引起的意愿，如恐惧，希望，爱， contrition ，收到了良好的决议案（ loc.引文中，章第六节） ，是必要的，为接收的恩典理由。 This definition was made by the council as against the second fundamental error of Protestantism, namely that "faith alone justifies" (sola fides justificat).这个定义是由安理会作为对第二基本误差新教，即"诚信证明单" （索拉惹人justificat ） 。 Martin Luther stands as the originator of the doctrine of justification by faith alone, for he hoped that in this way he might be able to calm his own conscience, which was in a state of great perturbation, and consequently he took refuge behind the assertion that the necessity of good works over and above mere faith was altogether a pharisaical supposition.马丁路德立场为发端的中庸之道，因信称义，单人，因为他希望他这样做或许能够平息自己的良心，这是在一个国家的大扰动，因此他躲避后面的断言必要性好的作品超越单纯的信念是全然是pharisaical假设。 Manifestly this did not bring him the peace and comfort for which he had hoped, and at least it brought no conviction to his mind; for many times, in a spirit of honesty and sheer good nature, he applauded good works, but recognized them only as necessary concomitants, not as efficient dispositions, for justification.显然这并没有把他的和平与安慰，他曾希望，它至少带来了不定罪，他的头脑;多次，本着诚实和纯粹性好，他热烈鼓掌，好的作品，但承认他们是唯一必要时concomitants ，而不是有效率的处分权，为的理由。 This was also the tenor of Calvin's interpretation (Institute, III, 11, 19).这也是男高音的卡尔文的解释（研究所，三， 11日， 19日） 。 Luther was surprised to find himself by his unprecedented doctrine in direct contradiction to the Bible, therefore he rejected the Epistle of St. James as "one of straw" and into the text of St. Paul to the Romans (3:28) he boldly inserted the word alone.路德却惊奇地发现自己，他前所未有的学说直接违背了圣经，所以他拒绝了坟墓的圣雅各福群会为"一个稻草" ，并到文圣保罗以罗马（ 3时28分） ，他大胆插入字。 This falsification of the Bible was certainly not done in the spirit of the Apostle's teaching, for nowhere does St. Paul teach that faith alone (without charity) will bring justification, even though we should accept as also Pauline the text given in a different context, that supernatural faith alone justifies but the fruitless works of the Jewish Law do not.这个伪造的圣经是绝对不会做的精神，使徒保罗的教诲，为无处是否圣保禄教信仰单（不包括慈善机构）将带来的理由，即使我们就应该接受，因为还宝莲文给出了一个不同的背景，超自然的信仰，仅是合理的，但徒劳无功工程的犹太法律没有这样的规定。

In this statement St. Paul emphasizes the fact that grace is purely gratuitous; that no merely natural good works can merit grace; but he does not state that no other acts in their nature and purport predisposing are necessary for justification over and above the requisite faith.在该声明中，圣保罗强调了这样的事实Grace是纯粹无偿;不会仅仅是自然好的作品能优异文采，但他没有说明任何其他行为，在其性质，宗旨和旨趣的诱发有必要为理由，超越必要的信仰。 Any other construction of the above passage would be violent and incorrect.任何其他施工以上通过，将暴力和不正确。 If Luther's interpretation were allowed to stand, then St. Paul would come into direct contradiction not only with St. James (ii, 24 sqq.), but also with himself; for, except St. John, the favourite Apostle, he is the most outspoken of all Apostles in proclaiming the necessity and excellence of charity over faith in the matter of justification (cf. 1 Corinthians 13:1 sqq.).如果路德的解释被允许的立场，然后圣保禄接触到直接矛盾不仅与圣雅各福群会（第二组， 24 sqq ） ，而且还与自己;除外圣约翰，最喜爱的使徒，他是最敢言的所有使徒在宣布必要性和卓越的慈善机构超过信仰在这件事的理由（见哥林多前书十三sqq ） 。 Whenever faith justifies it is not faith alone, but faith made operative and replenished by charity (cf. Galatians 5:6, "fides, quae per caritatem operatur").每当诚信所持的是，是不是信仰，而是信仰作了手术，并充实了由慈善机构（参见加拉太5时06分， "惹人， quae每caritatem operatur " ） 。 In the painest language the Apostle St. James says this: "ex operibus justificatur homo, et non ex fide tantum" (James 2:2); and here, by works, he does not understand the pagan good works to which St. Paul refers in the Epistle to the Romans, or the works done in fulfilment of the Jewish Law, but the-works of salvation made possible by the operation of supernatural grace, which was recognized by St. Augustine (lib. LXXXIII, Q. lxxvi n. 2).在painest语言使徒圣雅各福群会说： "当然operibus justificatur骨头等非当然真正的唯一" （詹姆斯2:2 ） ;这里，由工程，但他并不了解异教的优秀作品，其中以圣保罗是指在书信向罗马人，或工程，做履行犹太法律，但该工程的救赎成为可能的运作有神灵的恩典，这是公认的圣奥古斯丁（ lib. lxxxiii ，问： lxxvi n 2 ） 。 In conformity with this interpretation and with this only is the tenor of the Scriptural doctrine, namely, that over and above faith other acts are necessary for justification, such as fear (Ecclus., i, 28), and hope (Romans 8:24), charity (Luke 7:47), penance with contrition (Luke 13:3; Acts 2:38; 3:19), almsgiving (Dan., iv, 24; Tob., xii, 9).符合这一解释，并与这不仅是男高音的圣经教义，也即是超越信仰等行为是必要的理由，例如担心（ ecclus. ，我， 28岁） ，并希望（罗马书8时24分） ，慈善机构（路加福音7时47分） ，忏悔与contrition （卢克13时03分;行径2时38分; 3:19 ） ，救济（ dan. ，四， 24岁;来的，第十二9 ） 。 Without charity and the works of charity faith is dead.未经慈善和工程慈善的信仰是死亡。 Faith receives life only from and through charity (James 2:2).信仰得到人生只有从，并通过慈善机构（詹姆斯2:2 ） 。 Only to dead faith (fides informis) is the doctrine applied: "Faith alone does not justify".只有以死信仰（惹人informis ）是学说应用于： "信仰本身并不自圆其说" 。 On the other hand, faith informed by charity (fides formata) has the power of justification.另一方面，关于信仰通知慈善（惹人formata ）有权力的理由。 St. Augustine (De Trinit., XV, 18) expresses it pithily thus: "Sine caritate quippe fides potest quidem esse, sed non et prodesse."圣奥古斯丁（德trinit ， 15 ， 18 ）表示，它pithily因此： "正弦caritate quippe惹人potest quidem本质文，非等prodesse " 。 Hence we see that from the very beginning the Church has taught that not only faith but that a sincere conversion of heart effected by charity and contrition is also requisite for justification--witness the regular method of administering baptism and the discipline of penance in the early Church.因此，我们看到，从一开始就教会告诉我们，不仅是信仰，但真诚的转化心脏的影响慈善和contrition也是必要为理由-见证定期法管理的洗礼和纪律的忏悔，在早期教堂。

The Council of Trent (Sess. VI, cap. viii) has, in the light of Revelation, assigned to faith the only correct status in the process of justification, inasmuch as the council, by declaring it to be the "beginning, the foundation, and the root", has placed faith at the very front in the whole process.安理会的遄达（ sess.第六章第八节） ，在光的启示，分配到信仰唯一正确的地位，在这个过程中的理由，因为安理会中，宣布它要成为"一开始，基金会，根" ，把信念，在很前面，在整个过程。 Faith is the beginning of salvation, because no one can be converted to God unless he recognize Him as his supernatural end and aim, just as a mariner without an objective and without a compass wanders aimlessly over the sea at the mercy of wind and wave.信仰是一开始的救赎，因为没有人可以被转换成上帝，除非他承认他为他的超自然的结束和目的，正如一位水手，没有一个客观的，并没有一个指南针徘徊漫无目的地在海面上，任人摆布的风场和波。 Faith is not only the initiatory act of justification, but the foundation as well, because upon it all the other predisposing acts rest securely, not in geometric regularity or inert as the stones of a building rest upon a foundation, but organically and imbued with life as the branches and blossoms spring from a root or stem.信仰不仅是首创的行为的理由，但由于基础好，因为它的所有其他易感行为，稳妥地休息，而不是在几何规律或惰性，因为石头一所建筑物的休息后，基金会，但有机地和充满生活作为党支部和开花红艳艳春季从根或茎。 Thus there is preserved to faith in the Catholic system its fundamental and co-ordinating significance in the matter of justification.因此，保存着信仰天主教的制度，它的根本和统筹意义，在这件事的理由。 A masterly, psychological description of the whole process of justification, which even Ad.一练，心理描述的整个过程和理由的，其中甚至广告。 Harnack styles "a magnificent work of art", will be found in the famous cap.的Harnack风格"的宏伟工程的艺术" ，会被发现在著名的上限。 vi, "Disponuntur" (Denzinger, n. 798).六， " disponuntur " （登青格， 12月31日798 ） 。 According to this the process of justification follows a regular order of progression in four stages: from faith to fear, from fear to hope, from hope to incipient charity, from incipient charity to contrition with purpose of amendment.根据这一过程的理由如下定期秩序的级数分四个阶段进行：从信仰到恐惧，从恐惧到希望，从希望到初始慈善事业，从起初慈善contrition与目的的修正。 If the contrition be perfect (contritio caritate perfecta), then active justification results, that is, the soul is immediately placed in the state of grace even before the reception of the sacrament of baptism or penance, though not without the desire for the sacrament (votum sacramenti).如果contrition做到十全十美（ contritio caritate perfecta ） ，然后积极的理由，结果，即是灵魂，是立即置于国家的宽限期，甚至前酒会的圣事的洗礼或忏悔，虽然不无欲望，为圣餐（ votum sacramenti ） 。 If, on the other hand, the contrition be only an imperfect one (attritio), then the sanctifying grace can only be imparted by the actual reception of the sacrament (cf. Trent, Sess. VI, cc. iv and xiv).如果，在另一方面， contrition只是一个不完善的一个（ attritio ） ，那么sanctifying恩典只能传授由实际接待的圣餐（参见遄， sess 。六，消委会四和十四） 。 The Council of Trent had no intention, however, of making the sequence of the various stages in the process of justification, given above, inflexible; nor of making any one of the stages indispensable.安理会的遄达并没有打算，不过，使序列的各个阶段在这个过程中的理由，鉴于上述情况，缺乏弹性，也没有作出任何的一个阶段不可缺少的。 Since a real conversion is inconceivable without faith and contrition, we naturally place faith at the beginning and contrition at the end of the process.因为一个真正的转换，是不可想象的，没有信仰和contrition ，当然，我们也真诚地发生在年初和contrition在去年底这一进程。 In exceptional cases, however, for example in sudden conversions, it is quite possible for the sinner to overlap the intervening stages between faith and charity, in which case fear, hope, and contrition are virtually included in charity.在特殊情况下，但是，举例来说，在突如其来的转换，它很可能为罪人重叠的中间阶段，信仰与施舍，在这种情况下，恐惧，希望，而contrition几乎包括慈善机构。

The "justification by faith alone" theory was by Luther styled the article of the standing and falling church (articulus stantis et cadentis ecclesiae), and by his followers was regarded as the material principle of Protestantism, just as the sufficiency of the Bible without tradition was considered its formal principle. "因信称义单"的理论是由路德风格的文章代表大会常务委员会的下降堂（ articulus stantis等cadentis ecclesiae ） ，并通过他的追随者被视为材料的原则，基督教，正如有足够的圣经，没有传统被认为是其正式的原则。 Both of these principles are un-Biblical and are not accepted anywhere today in their original severity, save only in the very small circle of orthodox Lutherans.这两项原则是联合国圣经，并没有接受任何地方，今天在他们原来的严重性，仅保存在很小的圈子东正教lutherans 。

The Lutheran Church of Scandinavia has, according to the Swedish theologian Krogh-Tonningh, experienced a silent reformation which in the lapse of the several centuries has gradually brought it back to the Catholic view of justification, which view alone can be supported by Revelation and Christian experience (cf. Dorner, "Geschichte der protestantischen Theologie", 361 sqq., Munich, 1867; Möhler, "Symbolik", 16, Mainz, 1890; "Realencyk. fur prot. Theol.", sv "Rechtfertigung").路德教会的斯堪的纳维亚，根据瑞典神学家krogh - tonningh ，经历了一场无声的变革，其中在事隔几百年已逐渐带回到天主教观点的理由，即认为仅可支持的启示和基督教经验（参见dorner ， "历史馆明镜protestantischen theologie " ， 361 sqq ，慕尼黑， 1867年; möhler ， " symbolik " ， 16 ，美因茨， 1890年" ; realencyk 。毛皮质子。 theol " ， sv " rechtfertigung " ） 。

C. The Protestant Theory of Non-Imputation三，新教理论的非归责

Embarrassed by the fatal notion that original sin wrought in man an utter destruction extending even to the annihilation of all moral freedom of election, and that it continues its existence even in the just man as sin in the shade of an ineradicable concupiscence, Martin Luther and Calvin taught very logically that a sinner is justified by fiduciary faith, in such a way, however, that sin is not absolutely removed or wiped out, but merely covered up or not held against the sinner.尴尬的致命概念，即原罪紧张得要命，在男子彻底销毁延长，甚至湮灭所有道德的自由选举，并表示，它继续存在，甚至在刚刚过去的男子，因为单在阴凉处的一个不可磨灭的concupiscence ，马丁路德和卡尔文教授很合乎逻辑认为，一个罪人是有正当理由的诚信信念，以这样一种方式，不过，单是绝对不能拆除或摧毁，但仅仅掩盖或不举行反对罪人。 According to the teaching of the Catholic Church, however, in active justification an actual and real forgiveness of sins takes place so that the sin is really removed from the soul, not only original sin by baptism but also mortal sin by the sacrament of penance (Trent, Sess. V, can. v; Sess. VI, cap. xiv; Sess. XIV, cap. ii).根据教学的天主教会，不过，在活跃的理由，是一个实际的和真正的饶恕的罪孽发生，使该罪是真的取消了灵魂，不仅原罪所洗礼，但也是凡人，单由圣事的忏悔（遄达， sess第五卷，可以第五节; sess第六章第十四; sess 。第十四章第二节） 。 This view is entirely consonant with the teaching of Holy Scripture, for the Biblical expressions: "blotting out" as applied to sin (Psalm 1:3; Isaiah 43:25; 44:22; Acts 3:19), "exhausting" (Hebrews 9:28), "taking away" [2 Samuel 12:13; 1 Chronicles 21:8; Mich., vii, 18; Ps.这种看法是完全一致的，与教学的圣经，圣经词句： "总结出"适用于单（诗篇1:3 ;以赛亚书43:25 ; 44:22 ;行径3:19 ） ， "累死" （希伯来9时28分） ， "走" [ 2塞缪尔12时13分;历代志上21时08分;密歇根州，七， 18岁;聚苯乙烯。 x (Heb.), 15; cii, 12], cannot be reconciled with the idea of a mere covering up of sin which is supposed to continue its existence in a covert manner. × （希伯来书） ， 15人;联合会， 12 ] ，不能调和的想法只是掩饰罪恶的，这是为了继续生存在一个隐蔽的方式。 Other Biblical expressions are just as irreconcilable with this Lutheran idea, for instance, the expression of "cleansing" and "washing away" the mire of sin (Psalm 1:4, 9; Isaiah 1:18; Ezekiel 36:25; 1 Corinthians 6:11; Revelation 1:5), that of coming "from death to life" (Col. ii., 13; 1 John 3:14); the removal from darkness to light (Ephesians 5:9).其他圣经的表情就像不可调和与此路德理念，举例来说，表达的"清洗"和"洗刷"的泥潭中单（诗篇1:4 ， 9岁;以赛亚书1:18 ;以西结36:25 ;哥林多前书6时11分;启示1:5 ） ，也就是未来" ，从死亡的生命" （歌二， 13岁;约翰3点14分） ;搬迁，从黑暗走向光明（以弗所5时09分） 。 Especially these latter expressions are significant, because they characterize the justification as a movement from one thing to another which is directly contrary or opposed to the thing from which the movement is made.尤其是后者的表现形式是显着的，因为他们特有的理由，作为一个运动，从一件事，另一是直接违反或反对这件事从哪个运动。 The opposites, black and white, night and day, darkness and light, life and death, have this peculiarity, that the presence of one means the extinction of its opposite.对立面，黑人和白人，晚上白天，光明与黑暗，生命与死亡的，有这个特点，即存在一个手段灭绝，其对面。 Just as the sun dispels all darkness, so does the advent of justifying grace drive away sin, which ceases from that on to have an existence at least in the ethical order of things, though in the knowledge of God it may have a shadowy kind of existence as something which once was, but has ceased to be.正如太阳驱除一切黑暗，所以是否来临的理由宽限期逼走单，而不再是来自于有一个存在的，至少在伦理秩序的事情，但在知识的上帝，它可能有一个影子种由于存在一些曾经是的，但已停止。 It becomes intelligible, therefore, that in him who is justified, though concupiscence remain, there is "no condemnation" (Romans 8:50); and why, according to James (i, 14 sqq.), concupiscence as such is really no sin; and it is apparent that St. Paul (Romans 7:17) is speaking only figuratively when he calls concupiscence sin, because it springs from sin and brings sin in its train.它变得理解，因此，在他的人是合理的，虽然concupiscence继续存在，是"没有谴责" （罗马书8:50 ） ;以及为什么，据詹姆斯（一， 14 sqq ） ， concupiscence这样，实在没单仲偕;很明显，圣保罗（罗马书7时17分） ，是讲只是打个比方，当他呼吁concupiscence单，因为它源自单，使单在其列车。 Where in the Bible the expressions "covering up" and "not imputing" sin occur, as for instance in Ps.凡在圣经中一再提到"掩饰" ， "不归咎于"罪恶发生，例如在PS 。 xxxi, 1 sq., they must be interpreted in accordance with the Divine perfections, for it is repugnant that God should declare any one free from sin to whom sin is still actually cleaving.三十一， 1平方，他们必须解释，按照神的完善，因为这是令人厌恶的，神是要申报任何一个免费，从单人单仍然是实际上劈。 It is one of God's attributes always to substantiate His declarations; if He covers sin and does not impute it, this can only be effected by an utter extinction or blotting out of the sin.这是一个上帝的属性，始终以充实他的宣示，如果他涵盖单，不推诿，这只能是由一个完全灭绝或总结出的罪恶。 Tradition also has always taught this view of the forgiveness of sins.传统也一直教导这一观点的宽恕的罪孽。 (See Denifle, "Die abendländischen Schriftausleger bis Luther uber justitia Dei and justificatio", Mainz, 1905) （见德尼夫勒， "死abendländischen schriftausleger之二路德产品justitia dei和justificatio " ，美因茨， 1905 ）

D. The Protestant Theory of Imputation四，新教理论的归责

Calvin rested his theory with the negative moment, holding that justification ends with the mere forgiveness of sin, in the sense of not imputing the sin; but other Reformers (Luther and Melanchthon) demanded a positive moment as well, concerning the nature of which there was a very pronounced disagreement.卡尔文在于他的理论与消极的时刻，认为理由结束仅仅赦罪的，在某种意义上不是归咎于罪恶，但其他改革者（路德和梅兰希顿）要求积极时刻，而且，有关的性质，其中有是一个很明显的分歧。 At the time of Osiander (d. 1552) there were from fourteen to twenty opinions on the matter, each differing from every other; but they had this in common that they all denied the interior holiness and the inherent justification of the Catholic idea of the process.在时间的osiander （四第1552 ） ，有从14到20的意见，对此事的，每个不同的，从每一个其他，但他们有一个共同点，即他们都否认内部成圣和内在的理由天主教的想法了过程。 Among the adherents of the Augsburg Confession the following view was rather generally accepted: The person to be justified seizes by means of the fiduciary faith the exterior justice of Christ, and therewith covers his sins; this exterior justice is imputed to him as if it were his own, and he stands before God as having an outward justification, but in his inner self he remains the same sinner as of old.其中遗民的奥格斯堡供认了以下看法是比较普遍接受的：人有理由夺取的方式受托信仰外观正义的救世主，从而将覆盖了他的罪过，这外观正义是归功于他因为如果它他自己，和他站在上帝面前，作为一个外向型的理由，但是在他内心的自我，他仍然是一样的罪人，因为旧的。 This exterior, forensic declaration of justification was received with great acclaim by the frenzied, fanatical masses of that time, and was given wide and vociferous expression in the cry: "Justitia Christi extra nos".此外，法医宣言的理由是接到同大获好评，由疯狂，疯狂的群众，那些日子里，并获得广泛和强烈，体现在哭喊： " justitia基督教课外不" 。

The Catholic idea maintains that the formal cause of justification does not consist in an exterior imputation of the justice of Christ, but in a real, interior sanctification effected by grace, which abounds in the soul and makes it permanently holy before God (cf. Trent, Sess. VI, cap. vii; can. xi).天主教理念坚持认为，正式事业的理由并不在外部归责的司法基督的，但在一个真实的，内部成圣的影响宽限期，其中充斥在灵魂，使之永远神圣的上帝面前（参见遄， sess第六章第七节;可以。十一） 。 Although the sinner is justified by the justice of Christ, inasmuch as the Redeemer has merited for him the grace of justification (causa meritoria), nevertheless he is formally justified and made holy by his own personal justice and holiness (causa formalis), just as a philosopher by his own inherent learning becomes a scholar, not, however, by any exterior imputation of the wisdom of God (Trent, Sess. VI, can. x).虽然罪人是有正当理由的，正义的基督，因为该救赎已值得为他的恩典理由（理由来meritoria ） ，不过他是正式的理由，并取得了神圣的，由他个人的正义与圣德（病因formalis ） ，正如一位哲人由他自己的内在学习成为一名学者，但是，不能以任何外部归责的上帝的智慧（遄， sess 。第六，可以第十节） 。 To this idea of inherent holiness which theologians call sanctifying grace are we safely conducted by the words of Holy Writ.这个构想的内在成圣其中神学家呼吁sanctifying恩典是我们安全地进行的话，神圣的令状。

To prove this we may remark that the word justificare (Gr. dikaioun) in the Bible may have a fourfold meaning:为了证明这一点，我们可以说这个词justificare （ gr. dikaioun ）在圣经中可能有四倍的含义：

The forensic declaration of justice by a tribunal or court (cf. Isaiah 5:23; Proverbs 17:15).法医宣言大法官所庭或法庭（参见以赛亚书5时23分;谚语17:15 ） 。

The interior growth in holiness (Revelation 22:11).内部增长成圣（启示22时11分） 。

As a substantive, justificatio, the external law (Psalm 108:8, and elsewhere).作为一个实质性的， justificatio ，外部法（诗篇108:8 ，和其他地方） 。

The inner, immanent sanctification of the sinner.内在，内在成圣的罪人。

Only this last meaning can be intended where there is mention of passing to a new life (Ephesians 2:5; Colossians 2:13; 1 John 3:14); renovation in spirit (Ephesians 4:23 sq.); supernatural likeness to God (Romans 8:29; 2 Corinthians 3:18; 2 Peter 1:4) a new creation (2 Corinthians 5:17; Galatians 6:15); rebirth in God (John 3:5; Titus 3:5; James 1:18), etc., all of which designations not only imply a setting aside of sin, but express as well a permanent state of holiness.只有这个意义上可以用意有提到过一个新的生命（弗2:5 ;歌罗西书2时13分， 1约翰3点14分） ;翻新，在精神（以弗所4点23平方米） ;超自然的相似性，以神（罗马书8时29分;哥林多后3时18分， 2彼得1:4 ）的新创造（ 2哥林多5时17分;加拉太书6:15 ） ;重生上帝（约翰3点05分;弟兄3时05分;詹姆斯1:18 ） ，等等，所有这些称号不仅意味着预留单，但表示，以及一个永久国家的圣德。 All of these terms express not an aid to action, but rather a form of being; and this appears also from the fact that the grace of justification is described as being "poured forth in our hearts" (Romans 5:5); as "the spirit of adoption of sons" of God (Romans 8:15); as the "spirit, born of the spirit" (John 3:6); making us "conformable to the image of the Son" (Romans 8:28); as a participation in the Divine nature (2 Peter 1:4); the abiding seed in us (1 John 3:9), and so on.所有这些条款表达不是一个援助行动，而是一种形式的福利;这似乎也从一个事实，即恩典的理由是，被描述为"浇了，在我们的心中" （罗5:5 ） ; "的精神，通过儿子"的神（罗马书8:15 ） ;作为"的精神，所生的精神" （约翰福音3时06分） ，使我们成为"符合形象的儿子" （罗马书8时28分）我作为一个积极参与这项神圣的大自然（ 2彼得1:4 ） ;守法的种子在我们（ 1约翰3点09分） ，等等。 As regards the tradition of the Church, even Harnack admits that St. Augustine faithfully reproduces the teaching of St. Paul.至于传统的教会，甚至的Harnack坦承，圣奥古斯丁，忠实地再现了教学圣保禄。 Hence the Council of Trent need not go back to St. Paul, but only to St. Augustine, for the purpose of demonstrating that the Protestant theory of imputation is at once against St. Paul and St. Augustine.因此安理会的遄不必回到圣保罗，但只有到圣奥古斯丁，为了证明新教理论归责于一旦对圣保罗和圣奥古斯丁。

Moreover, this theory must be rejected as not being in accordance with reason.此外，这一理论也必须予以否决，因为没有根据的理由。 For in a man who is at once sinful and just, half holy and half unholy, we cannot possibly recognize a masterpiece of God's omnipotence, but only a wretched caricature, the deformity of which is exaggerated all the more by the violent introduction of the justice of Christ.在一个人，是在一次罪恶的正义，神圣的一半，另一半非神圣，我们不可能承认一项杰作上帝的万能，但只有可怜的讽刺漫画，畸形的，这是一种夸张的全部，更受到暴力引入司法基督的复活。 The logical consequences which follow from this system, and which have been deduced by the Reformers themselves, are indeed appalling to Catholics.合乎逻辑的后果，后续从这个系统，并已推导出改革者自己的，的确是令人震惊的天主教徒。 It would follow that, since the justice of Christ is always and ever the same, every person justified, from the ordinary everyday person to the Blessed Virgin, the Mother of God, would possess precisely the same justification and would have, in degree and kind, the same holiness and justice.它会跟随，由于司法的基督是永远和以往一样的，每个人都有道理，从普通的人，每天给小圣，天主之母，将具备恰恰相同的理由，并且会，在程度上和种类，同时成圣和正义。 This deduction was expressly made by Luther.这种扣除是明确作出路德。 Can any man of sound mind accept it?可任何人的心智健全接受呢？ If this be so, then the justification of children by baptism is impossible, for, not having come to the age of reason, they cannot have the fiduciary faith wherewith they must seize the justice of Christ to cover up their original sin.如果这是这样的话，那么理儿童的洗礼，是不可能的，为的，不会来岁，因此，他们不可能有诚信的信仰里，他们一定要抓住司法基督的，以掩盖其原罪。 Very logically, therefore, the Anabaptists, Mennonites, and Baptists reject the validity of infant baptism.很合乎逻辑，因此， anabaptists ，门诺教派，浸礼会拒绝的有效性，婴儿的洗礼。 It would likewise follow that the justification acquired by faith alone could be forfeited only by infidelity, a most awful consequence which Luther (De Wette, II, 37) clothed in the following words, though he could hardly have meant them seriously: "Pecca fortiter et crede fortius et nihil nocebunt centum homicidia et mille stupra."它同样遵循这一理所获得的信仰，仅可被充公，只有不忠，最可怕的后果，其中路德（德wette ，二， 37岁）在衣食以下的话，他虽然很难，这就意味着他们认真地说： " pecca fortiter等Crede ） fortius等nihil nocebunt 100 homicidia等千分stupra " 。 Luckily this inexorable logic falls powerless against the decency and good morals of the Lutherans of our time, and is, therefore, harmless now, though it was not so at the time of the Peasants' War in the Reformation.幸亏这必然逻辑瀑布无能为力大方和良好道德的lutherans我们的时间，并，因此，无害化，现在，虽然它并非如此，在时间的农民战争，在改革。

The Council of Trent (Sess. VI, cap. vii) defined that the inherent justice is not only the formal cause of justification, but as well the only formal cause (unica formalis causa); this was done as against the heretical teaching of the Reformer Bucer (d. 1551), who held that the inherent justice must be supplemented by the imputed justice of Christ.安理会的遄达（ sess.第六章第七节）确定固有的正义不仅是正式事业的理由，但也是唯一正式的事业（总联合会formalis病因） ，这显然是在做对邪说的改革者布策尔（四1551 ） ，他认为，司法所固有的，必须辅之以归于正义的喊声。 A further object of this decree was to check the Catholic theologian Albert Pighius and others, who seemed to doubt that the inner justice could be ample for justification without being supplemented by another favour of God (favor Dei externus) (cf. Pallavacini, Hist. Conc. Trident., VIII, 11, 12).再反对这项法令，以遏制天主教神学家何俊仁pighius等人似乎相信，党内正义的，可以充分为理由而不辅以另一赞成神（青睐dei externus ） （参见pallavacini ，历史。浓度三叉戟，八，十一，十二） 。 This decree was well-founded, for the nature and operation of justification are determined by the infusion of sanctifying grace.这项法令是有充分依据的，为的性质和运作的理由，是由输注sanctifying恩典。 In other words without the aid of other factors, sanctifying grace in itself possesses the power to effect the destruction of sin and the interior sanctification of the soul to be justified.或者换句话说，没有借助其他方面的因素， sanctifying宽限期本身拥有的权力，对破坏罪和内部成圣的灵魂，是有道理的。 For since sin and grace are diametrically opposed to each other, the mere advent of grace is sufficient to drive sin away; and thus grace, in its positive operations, immediately brings about holiness, kinship of God, and a renovation of spirit, etc. From this it follows that in the present process of justification, the remission of sin, both original and mortal, is linked to the infusion of sanctifying grace as a conditio sine qua non, and therefore a remission of sin without a simultaneous interior sanctification is theologically impossible.因为自从罪恶和恩典是针锋相对，互相切磋，仅仅来临的恩典足以驱动单远离;宽限期，因此，在它的积极行动，立即带来圣德，亲情的上帝，并翻新的精神，等等。从这个因此，在目前的过程中的理由，罪孽的赦免，无论是原件和致命的，是挂输液的sanctifying恩典作为一个必要条件，因此，减刑，而不单同声传译室内成圣是theologically不可能的。 As to the interesting controversy whether the incompatibility of grace and sin rests on merely moral, or physical, or metaphysical contrariety, refer to Pohle ("Lehrbuch der Dogmatik", II 511 sqq., Paderborn, 1909); Scheeben ("Die Myst. des Christentums", 543 sqq., Freiburg, 1898).以一个有趣的争议是否不相容的恩典和单落在只是道义上，或身体上，或形而上的矛盾，是指pohle （ " lehrbuch明镜dogmatik " ，二511 sqq ，帕德博恩， 1909年） ; scheeben （ "死神秘岛。万christentums " ， 543 sqq ，弗赖堡， 1898 ） 。

II.二。 THE NATURE OF SANCTIFYING GRACE性质sanctifying恩典

The real nature of sanctifying grace is, by reason of its direct invisibility, veiled in mystery, so that we can learn its nature better by a study of its formal operations in the soul than by a study of the grace itself.真正本质sanctifying恩典，因为它是直接隐蔽，含蓄神秘，使我们能够了解它的性质，更好地研究它的正式运作中的灵魂比由一个研究宽限期本身。 Indissolubly linked to the nature of this grace and to its formal operations are other manifestations of grace which are referable not to any intrinsic necessity but to the goodness of God; accordingly three questions present themselves for consideration:不可分割地联系在一起的性质，此宽限期，并正式运作，是其它表现形式的恩典，这是参考不能由任何内在的必要，但为善神;据此三个问题需要加以考虑：

(a) The inner nature of sanctifying grace. （一）内在性质sanctifying恩典。

(b) Its formal operations. （二）正式运作。

(c) Its supernatural retinue. （三） ，其超自然的侍从。

A. The Inner Nature答：党内性质

1. 1 。 As we have seen that sanctifying grace designates a grace producing a permanent condition, it follows that it must not be confounded with a particular actual grace nor with a series of actual graces, as some ante-Tridentine theologians seem to have held.正如我们已经看到sanctifying恩典指定宽限期制作一个永久性的条件，因此它绝不能混淆了一个特别实际的恩典，也推出了一系列实际的青睐，由于部分前厅德律但丁的神学家似乎都举行。 This view is confirmed by the fact that the grace imparted to children in baptism does not differ essentially from the sanctifying grace imparted to adults, an opinion which was not considered as altogether certain under Pope Innocent III (1201), was regarded as having a high degree of probability by Pope Clement V (1311), and was defined as certain by the Council of Trent (Sess. V, can. iii-v).这一观点也证实了这一事实，即宽限期传授给孩子的洗礼没有什么不同，基本上从sanctifying恩典传授给成年人，民意，因为这是不被视为完全按照一定的教宗无辜第三期（ 1201年） ，被视为具有高程度的概率由罗马教皇克莱门特五（ 1311 ） ，并定义为某些由理事会的遄达（ sess.五，可三-五） 。 Baptized infants cannot be justified by the use of actual grace, but only by a grace which effects or produces a certain condition in the recipient.受洗婴儿是没有道理的，由使用实际的宽限期，但只由一个宽限期，其中影响，或会产生一定的条件，在收件人。 Is this grace of condition or state, as Peter Lombard (Sent., I, dist. xvii, 18) held, identical with the Holy Spirit, whom we may call the permanent, uncreated grace (gratia increata)?这是恩典的条件或状态，正如彼得伦巴第（ sent.来说，我区十七，十八日）举行，与圣灵的人，我们可以称之为永久性的， uncreated恩典（特惠increata ） ？ It is quite impossible.这是相当不可能的。 For the person of the Holy Ghost cannot be poured out into our hearts (Romans 5:5), nor does it cleave to the soul as inherent justice (Trent, sess. VI, can. xi), nor can it be increased by good works (loc. cit., can. xxiv), and all this is apart from the fact that the justifying grace in Holy Writ is expressly termed a "gift [or grace] of the Holy Ghost" (Acts 2:38; 10:45), and as the abiding seed of God (1 John 3:9).对于人的圣灵不能倾注到我们心中（罗5:5 ） ，也没有cleave以灵魂作为固有司法（遄， sess 。第六，可以的。十一） ，也不能被上升良好工程（ loc.引文中，可以的。二十四） ，而所有这一切，是除了事实，那就是正当的宽限期，在神圣的令状是明确被称为是一份"礼物[或宽限期]的圣灵" （使徒2时38分， 10 ： 45 ） ，并作为守法的种子上帝（ 1约翰3点09分） 。 From this it follows that the grace must be as distinct from the Holy Ghost as the gift from the giver and the seed from the sower; consequently the Holy Spirit is our holiness, not by the holiness by which He Himself is holy, but by that holiness by which He makes us holy.从这个这意味着恩典必须有别于圣灵作为礼物从赐予者和种子从播种;因此圣灵是我们的圣洁，而不是由圣德由他自己是圣洁的，但到那个成圣，据此，他使我们神圣的。 He is not, therefore, the causa formalis, but merely the causa efficiens, of our holiness.他是没有，因此，根本原因formalis ，而仅仅是个原因efficiens ，我们的圣洁。

Moreover, sanctifying grace as an active reality, and not a merely external relation, must be philosophically either substance or accident.此外， sanctifying恩典作为一个积极的现实，而不是仅仅是外部关系的，必须在理论上无论物质或发生意外。 Now, it is certainty not a substance which exists by itself, or apart from the soul, therefore it is a physical accident inhering in the soul, so that the soul becomes the subject in which grace inheres; but such an accident is in metaphysics called quality (qualitas, poiotes) therefore sanctifying grace may be philosophically termed a "permanent, supernatural quality of the soul", or, as the Roman Catechism (P. II, cap. ii, de bap., n. 50) says "divina qualitas in anima inhaerens".现在，它肯定不是一个物质，它存在的本身，还是除了灵魂，因此，它是一种物理意外inhering在灵魂，让灵魂成为议题，其中宽限期inheres ，但发生这样的事故，是在所谓的形而上学质量（ qualitas ， poiotes ） ，因此sanctifying宽限期，可哲理称为一个"永久性的，超自然的高质量的灵魂" ，或者像罗马问答（第16页，第二章第二节，德BaP的， 12月31日50 ）说： " divina qualitas在动物inhaerens " 。

2. 2 。 Sanctifying grace cannot be termed a habit (habitus) with the same precision as it is called a quality. sanctifying恩典，不能称之为一种习惯（体质）与上年精确，因为它是所谓的质量。 Metaphysicians enumerate four kinds of quality: metaphysicians列举四种品质：

habit and disposition;习惯和处置;

power and want of power;权力和希望的力量;

passion and passible quality, for example, to blush, pale with wrath;激情与passible品质，例如，乍看之下，苍白与愤怒;

form and figure (cf. Aristotle, Categ. VI).表和图（参见亚里士多德， categ第六节） 。

Manifestly sanctifying grace must be placed in the first of these four classes, namely habit or disposition; but as dispositions are fleeting things, and habit has a permanency theologians agree that sanctifying grace is undoubtedly a habit, hence the name: Habitual Grace (gratia habitualis).显然sanctifying宽限期，必须摆在第一的这四个班，即习惯或处置，但由于处分权是稍纵即逝的东西，和习惯，有一个常任神学家同意sanctifying宽限期，无疑是一种习惯，因此得名：惯性恩典（特惠habitualis ） 。 Habitus is subdivided into habitus entitativus and habitus operativus.体质分为体质entitativus和体质operativus 。 A habitus entitativus is a quality or condition added to a substance by which condition or quality the substance is found permanently good or bad, for instance: sickness or health, beauty, deformity, etc. Habitus operativus is a disposition to produce certain operations or acts, for instance, moderation or extravagance; this habitus is called either virtue or vice just as the soul is inclined thereby to a moral good or to a moral evil. 1体质entitativus是一个质量或条件加入某种物质是由哪些条件或质量的实质是发现永久好的或坏的，比如：生病或健康，美容，畸形等，体质operativus是处置产生一定的行动或行为，例如，中庸或奢侈;这种习性是或者叫做美德或副正如灵魂倾向，从而在道义上的好或一个道德上的邪恶。 Now, since sanctifying grace does not of itself impart any such readiness, celerity, or facility in action, we must consider it primarily as a habitus entitativus, not as a habitus operativus.现在，既然sanctifying宽限期本身并不能带来任何这种准备， celerity ，或设施，在行动上，我们必须考虑到它主要是作为一个社会习性entitativus ，而不是作为一个社会习性operativus 。 Therefore, since the popular concept of habitus, which usually designates a readiness, does not accurately express the idea of sanctifying grace, another term is employed, ie a quality after the manner of a habit (qualitas per modum habitus), and this term is applied with Bellarmine (De grat. et lib. arbit., I, iii).因此，自广受欢迎的概念，习性，通常指定一个准备，并没有准确地表达想法的sanctifying恩典，另一个词是就业，即一个新的质量后，态度一种习惯（ qualitas每modum体质） ，这个名词适用bellarmine （德大。锂离子电池等。仲裁，一，三） 。 Grace, however, preserves an inner relation to a supernatural activity, because it does not impart to the soul the act but rather the disposition to perform supernatural and meritorious acts therefore grace is remotely and mediately a disposition to act (habitus remote operativus).宽限期，但保留了一种内在联系，以神灵的活动，因为它不传授给灵魂的行为，而是处分演出超自然和立功行为，因此， Grace是远程和治疗中的处置，以法（体质偏远operativus ） 。 On account of this and other metaphysical subtleties the Council of Trent has refrained from applying the term habitus to sanctifying grace.关于户口本和其他形而上的微妙关系理事会遄已不适用，任期习性，以sanctifying恩典。

In the order of nature a distinction is made between natural and acquired habits (habitus innatus, and habitus acquisitus), to distinguish between natural instincts, such, for instance, as are common to the brute creation, and acquired habits such as we develop by practice, for instance skill in playing a musical instrument etc. But grace is supernatural, and cannot, therefore, be classed either as a natural or an acquired habit; it can only be received, accordingly, by infusion from above, therefore it is a supernatural infused habit (habitus infusus).在该命令的性质区分天然和后天习惯（体质innatus ，体质acquisitus ） ，以区分自然的本能，这样的，举例来说，由于是常见的以简单粗暴的创作，和后天的习惯，例如我们发展实践中，例如技能，在弹奏乐器等，但Grace是超自然的，并不能因此，被归类无论是作为一个自然人或后天的习惯，它只能收到，因此，由输液从以上，因此这是一个超自然注入习惯（体质infusus ） 。

3. 3 。 If theologians could succeed in establishing the identity sometimes maintained between the nature of grace and charity, a great step forward would be taken in the examination of the nature of grace, for we are more familiar with the infused virtue of charity than with the hidden mysterious nature of sanctifying grace.如果神学家能成功地建立起身份，有时两者之间保持大自然的恩典和慈善事业，跨出了一大步，会在考试的性质，恩典，因为我们更熟悉了，充满了道德的慈善比起与隐藏的神秘性质sanctifying恩典。 For the identity of grace and charity some of the older theologians have contended--Peter Lombard, Scotus, Bellarmine, Lessius, and others--declaring that, according to the Bible and the teaching of the Fathers, the process of justification may be at times attributable to sanctifying grace and at other times to the virtue of charity.该身分的恩典和慈善一些旧的神学家有争辩-彼得伦巴第， s cotus， b ellarmine， l essius，及其他-宣布说，根据圣经和教学的父亲，这一过程的理由，可在倍所致sanctifying宽限期，并在其他时间以德治国的慈善机构。 Similar effects demand a similar cause; therefore there exists, in this view, merely a virtual distinction between the two, inasmuch as one and the same reality appears under one aspect as grace, and under another as charity.类似效果的需求类似的原因，所以有存在的，在这种观点看来，只是一个虚拟的区分两种，因为是同一个现实下出现的一个方面，作为宽限期，而根据另一项作为慈善用途。 This similarity is confirmed by the further fact that the life or death of the soul is occasioned respectively by the presence in, or absence from, the soul of charity.这种相似性也证实了进一步事实，即生命或死亡的灵魂，是由于分别由驻留在，或不在，灵魂的慈善机构。 Nevertheless, all these arguments may tend to establish a similarity, but do not prove a case of identity.不过，所有这些论点可能倾向于建立一个相似，但并不证明案件的身份。 Probably the correct view is that which sees a real distinction between grace and charity, and this view is held by most theologians, including St. Thomas Aquinas and Francisco Suárez.大概是正确的看法是，它认为一个真正的区别恩典和慈善事业，以及这种观点的是一所最神学家，其中包括圣托马斯阿奎那和弗朗西斯苏亚雷斯。 Many passages in Scripture and patrology and in the enactments of synods confirm this view.许多段落的经文和patrology并在成文法的主教会议确认这个观点。 Often, indeed, grace and charity are placed side by side, which could not be done without a pleonasm if they were identical.很多时候，而事实上，宽限期及慈善活动置于并列在一起，这不可能做到没有一个pleonasm如果他们都是相同的。 Lastly, sanctifying grace is a habitus entitativus, and theological charity a habitus operativus: the former, namely sanctifying grace, being a habitus entitativus, informs and transforms the substance of the soul; the latter, namely charity, being a habitus operativus, supernaturally informs and influences the will (cf. Ripalda, "De ente sup.", disp. cxxiii; Billuart, "De gratia", disp. iv, 4).最后， sanctifying Grace是体质entitativus ，与神学慈善一习性operativus ：前，即sanctifying恩典，作为一个社会习性entitativus ，通知和改造物质的灵魂;后者，即慈善机构，作为一个社会习性operativus ， supernaturally通知和影响到会（参见里帕尔达， "德ente副刊" ，分散。 cxxiii ; billuart ， "德特惠" ，分散第四节， 4 ） 。

4. 4 。 The climax of the presentation of the nature of sanctifying grace is found in its character as a participation in the Divine nature, which in a measure indicates its specific difference.高潮介绍的性质sanctifying Grace是发现它的性质作为一个参与在神圣的性质，而这一项措施，也表明其具体差异。 To this undeniable fact of the supernatural participation in the Divine nature is our attention directed not only by the express words of Holy Writ: ut efficiamini divinae consortes naturae (2 Peter 1:4), but also by the Biblical concept of "the issue and birth from God", since the begotten must receive of the nature of the progenitor, though in this case it only holds in an accidental and analogical sense.这个不可否认的事实超自然参与，在神圣的性质，是我们关注的不仅是所表达的话神圣令状：当efficiamini divinae consortes naturae （ 2彼得1:4 ） ，但同时也受圣经"的概念，这个问题，并从出生上帝" ，因为造物主必须接受的性质为何， progenitor ，虽然在这种情况下，只有在一个偶然的类比意义。 Since this same idea has been found in the writings of the Fathers, and is incorporated in the liturgy of the Mass, to dispute or reject it would be nothing short of temerity.由于这一想法已被发现在著述的父亲，并纳入礼仪中的传播，引起争议或否决，将绝对不会缺少竟然。 It is difficult to excogitate a manner (modus) in which this participation of the Divine nature is effected.这是很难excogitate方式（模式） ，其中这种参与的神性，是影响。 Two extremes must be avoided, so that the truth will be found.两个极端的，必须回避，让真相会被发现。

An exaggerated theory was taught by certain mystics and quietists, a theory not free from pantheiotic taint.夸大了理论讲授一些神秘主义者和quietists ，理论没有摆脱pantheiotic污点。 In this view the soul is formally changed into God, an altogether untenable and impossible hypothesis, since concupiscence remains even after justification, and the presence of concupiscence is, of course, absolutely repugnant to the Divine nature.在这种看法的灵魂，是正式转变为神，是一个完全站不住脚的，并且是不可能的假设，因为concupiscence仍然即使理由的，以及存在concupiscence是的，当然，我们绝对有令人憎恶的，以神圣的性质。

Another theory, held by the Scotists, teaches that the participation is merely of a moral-juridical nature, and not in the least a physical participation.另一种理论，由scotists ，教导我们的参与只不过是一个有道德的法律性质，而不是在至少一个实际参与。 But since sanctifying grace is a physical accident in the soul, one cannot help referring such participation in the Divine nature to a physical and interior assimilation with God, by virtue of which we are permitted to share those goods of the Divine order to which God alone by His own nature can lay claim.但由于sanctifying Grace是身体意外的灵魂，不能帮助指这种参与在神圣的性质，以体能和内部同化与神，以德治国，而我们已被允许分享这些商品的神圣的，以其中只有上帝由他自己的性质，才能奠定索赔。 In any event the "participatio divinae naturae" is not in any sense to be considered a deification, but only a making of the soul "like unto God".无论如何， " participatio divinae naturae " ，是不会在任何意义上被视为一个神化，但仅仅是决策的灵魂， "如同所不欲，以神之名" 。 To the difficult question: Of which special attribute of God does this participation partake?向困难的问题：其中有特殊属性的上帝，这是否参与参与？ Theologians can answer only by conjectures.神学家能回答，只有猜测。 Manifestly only the communicable attributes can at all be considered in the matter, wherefore Gonet (Clyp. thomist., IV, ii, x) was clearly wrong when he said that the attribute of participation was the aseitas, absolutely the most incommunicable of all the Divine attributes.显然，只有常见的属性，可以在所有被认为在这件事的，哪戈内特（ clyp. thomist ，四，二，十）显然是错误的时候，他表示，该属性的参与是aseitas ，绝对是最incommunicable所有神圣的属性。 Ripalda (loc. cit., disp. xx; sect. 14) is probably nearer the truth when he suggests Divine sanctity as the attribute, for the very idea of sanctifying grace brings the sanctity of God into the foreground.里帕尔达（ loc.引文中，位移。某某;第一节14 ）很可能接近真理时，他建议神的神圣性，因为属性，为极的构想sanctifying恩典带来神圣不可侵犯的神入前景。

The theory of Francisco Suárez (De grat., VII, i, xxx), which is also favoured by Scripture and the Fathers, is perhaps the most plausible.理论弗朗西斯科苏亚雷斯（德大，七，我和xxx ） ，它也是喜欢的经文和父亲，也许是最合理的。 In this theory sanctifying grace imparts to the soul a participation in the Divine spirituality, which no rational creature can by its own unaided powers penetrate or comprehend.在这一理论sanctifying恩典imparts以灵魂的参与在神圣的灵性，而没有理性的动物，可以按自己的权力，无外援的渗透或理解。 It is, therefore, the office of grace to impart to the soul, in a supernatural way, that degree of spirituality which is absolutely necessary to give us an idea of God and His spirit, either here below in the shadows of earthly existence, or there above in the unveiled splendour of Heaven.因此，这是该办事处的宽限期，以传授给了灵魂，在神灵的方式，即程度的灵性，这是绝对有必要让我们知道上帝和他的精神，无论是在这里，在下面的阴影俗世存在，或有上述在揭幕辉煌的天堂。 If we were asked to condense all that we have thus far been considering into a definition, we would formulate the following: Sanctifying grace is "a quality strictly supernatural, inherent in the soul as a habitus, by which we are made to participate in the divine nature".如果有人问我们凝聚一切我们迄今一直在考虑成为一个定义，我们会制订如下： sanctifying恩典，是"质量，严格超自然的，内在的灵魂，作为一个社会习性，使我们取得了参加在神性" 。

B. Formal Operations乙正式运作

Sanctifying Grace has its formal operations, which are fundamentally nothing else than the formal cause considered in its various moments. sanctifying宏力半导体目前已经正式运作，这是从根本上就什么都没有较正式的事业考虑，在其不同时刻。 These operations are made known by Revelation; therefore to children and to the faithful can the splendour of grace best be presented by a vivid description of its operations.这些行动取得了众所周知的启示，因此，以儿童，并教友们可以冠冕堂皇的恩典，最好由一个生动的描述，其运作。

These are: sanctity, beauty, friendship, and sonship of God.这些国家是：神圣性，美容，友谊与sonship的上帝。

1. 1 。 Sanctity神圣不可侵犯

The sanctity of the soul, as its first formal operation, is contained in the idea itself of sanctifying grace, inasmuch as the infusion of it makes the subject holy and inaugurates the state or condition of sanctity.神圣不可侵犯的灵魂，作为其首个正式运作，是包含在理念本身的sanctifying恩典，因为输液的，它使得受神圣和隆重揭幕国家或条件的神圣性。 So far it is, as to its nature, a physical adornment of the soul; it is also a moral form of sanctification, which of itself makes baptized children just and holy in the sight of God.到目前为止，它是作为政协的性质，身体装饰的灵魂，它也是一个道德的形式成圣，这本身就是洗礼，使孩子公正与神圣，在神看。 This first operation is thrown into relief by the fact that the "new man", created injustice and holiness (Ephesians 4:24), was preceded by the "old man" of sin, and that grace changed the sinner into a saint (Trent, Sess. VI, cap. vii: ex injusto fit justus).这第一次手术是扔进救济品的事实，即"新好男人" ，创造正义和成圣（以弗所4点24分） ，之前的"老男人"的罪过，并恩典改变了罪人变成圣人（遄， sess第六章第七节：当然injusto适合是Justus ） 。 The two moments of actual justification, namely the remission of sin and the sanctification, are at the same time moments of habitual justification, and become the formal operations of grace.这两个时刻的实际理由，即罪孽的赦免和成圣，是在同一时间，瞬间惯性理由，并成为正式运作的恩典。 The mere infusion of the grace effects at once the remission of original and mortal sin, and inaugurates the condition or state of holiness.仅仅输液的恩典的影响，在一度缓解的原件和致命的罪过，并推出条件或者国家的圣德。 (See Pohle, Lehrb. der Dogm., 527 sq.) （见pohle ， lehrb 。明镜dogm ， 527平方）

2. 2 。 Beauty美容

Although the beauty of the soul is not mentioned by the teaching office of the Church as one of the operations of grace, nevertheless the Roman Catechism refers to it (P. II, cap. ii, de bap., n. 50).虽然美丽的灵魂，是没有提及的，由教师办公室的教堂之一，该业务的宽限期，不过罗马讲授指它（第16页，第二章第二节，德BaP的， 12月31日50 ） 。 If it be permissible to understand by the spouse in the Canticle of Canticles a symbol of the soul decked in grace, then all the passages touching the ravishing beauty of the spouse may find a fitting application to the soul.如果它被允许的了解，由配偶在canticle的canticles象征灵魂加盖在宽限期，则所有的通道，触摸ravishing美丽的配偶可以找到一个最合适的应用，以灵魂。 Hence it is that the Fathers express the supernatural beauty of a soul in grace by the most splendid comparisons and figures of speech, for instance: "a divine picture" (Ambrose); "a golden statue" (Chrysostom); "a streaming light" (Basil), etc. Assuming that, apart from the material beauty expressed in the fine arts, there exists a purely spiritual beauty, we can safely state that grace as the participation in the Divine nature, calls forth in the soul a physical reflection of the uncreated beauty of God, which is not to be compared with the soul's natural likeness to God.因此，那就是父亲，表达了超自然的美，一个民族的灵魂，在宽限期由最灿烂的对比和人物的言论，例如： "神画" （刘汉铨） ， "金色的雕像" （金口） ， "流轻" （罗勒）等假设，即除了物质之美表现在美术，存在着一种纯粹的精神之美，我们可以安全地说，国家的宽限期作为参与在神圣的性质，来电提出的灵魂物理反射该uncreated美容上帝的，这是不以与灵魂的自然似的上帝。 We can attain to a more intimate idea of the Divine likeness in the soul adorned with grace, if we refer the picture not merely to the absolute Divine nature, as the prototype of all beauty, but more especially to the Trinity whose glorious nature is so charmingly mirrored in the soul by the Divine adoption and the inhabitation of the Holy Ghost (cf. H. Krug, De pulchritudine divina, Freiburg, 1902).我们可以实现一个更亲密的想法神圣似的在灵魂贴着恩典，如果我们参考的图片，并非单单是为了绝对的神性，作为原型的所有美容，但更特别是三位一体的光荣大自然是如此特色，反映在灵魂受到神的通过和居住的圣灵（参见每小时krug ，德pulchritudine divina ，弗赖堡， 1902 ） 。

3. 3 。 Friendship友谊

The friendship of God is consequently, one of the most excellent of the effects of grace; Aristotle denied the possibility of such a friendship by reason of the great disparity between God and man.友谊上帝的，其中最出色的影响，有文采，亚里士多德否认的可能性这种友谊是由理由的巨大差距上帝的人。 As a matter of fact man is, inasmuch as he is God's creature, His servant, and by reason of sin (original and mortal) he is God's enemy.作为一个问题，事实上男子，因为他是上帝的造物，他的仆人，并为理由单（正本及凡人） ，他是上帝的敌人。 This relation of service and enmity is transformed by sanctifying grace into one of friendship (Trent, Sess. VI, cap. vii: ex inimico amicus).这种关系的服务与敌意，是转化sanctifying宽限期成一种友谊（遄， sess第六章第七节：当然inimico法庭） 。 According to the Scriptural concept (Wisdom 7:14; John 15:15) this friendship resembles a mystical matrimonial union between the soul and its Divine spouse (Matthew 9:15; Revelation 19:7).根据圣经概念（智慧7时14分;约翰15:15 ） ，这种友谊是类似于一个神秘婚姻联盟之间的灵魂和其神圣的配偶（马太9:15 ;启示19时07分） 。 Friendship consists in the mutual love and esteem of two persons based upon an exchange of service or good office (Aristot., "Eth. Nicom.", VIII sq.).友谊存在于相互爱戴，两个人，根据交易所的服务或商品办事处（ aristot. "字样。 nicom " ，八平方） 。 True friendship resting only on virtue (amicitia honesta) demands undeniably a love of benevolence, which seeks only the happiness and well-being of the friend, whereas the friendly exchange of benefits rests upon a utilitarian basis (amicitia utilis) or one of pleasure (amicitia delectabilis), which presupposes a selfish love; still the benevolent love of friendship must be mutual, because an unrequited love becomes merely one of silent admiration, which is not friendship by any means.真正的友谊，只有休息时就凭借（的朋友honesta ）的要求，但无可否认的热爱善，旨在只有快乐和幸福的朋友，而友好交流的好处在于功利主义基础上（的朋友有用） ，或其中一项很高兴（的朋友delectabilis ） ，它预示着一个自私的爱;仍然仁者爱的友谊必须是相互的，因为一个单恋变成仅仅是一个沉默的钦佩，这不是友谊，以任何手段。 But the strong bond of union lies undeniably in the fact of a mutual benefit, by reason of which friend regards friend as his other self (alter ego).但强烈的认同感为纽带的联盟是无可否认的事实，一个互惠互利的，因她的朋友，这方面的朋友，因为他的其他自我（另一个自我） 。 Finally, between friends an equality of position or station is demanded, and where this does not exit an elevation of the inferior's status (amicitia excellentie), as, for example, in the case of a friendship between a king and noble subject.最后，朋友之间的一个平等的地位，或站，是要求，而这并不出境海拔劣势的地位（的朋友excellentie ） ，因为，例如，在一个案件中友谊一个国王和崇高的主题。 It is easy to perceive that all these conditions are fulfilled in the friendship between God and man effected by grace.这是很容易察觉，所有这些条件得到满足，在友谊，人与上帝的影响恩典。 For, just as God regards the just man with the pure love of benevolence, He likewise prepares him by the infusion of theological charity for the reception of a correspondingly pure and unselfish affection.为，正如上帝对于刚刚男子与纯洁的爱善，他同样准备在他所灌注的神学思想建设，为慈善酒会的相对纯洁和无私的爱心。 Again, although man's knowledge of the love of God is very limited, while God's knowledge of love in man is perfect, this conjecture is sufficient--indeed in human friendships it alone is possible--to form the basis of a friendly relation.再次，虽然人类的知识是上帝的爱是非常有限的，而上帝的知识，爱在人是十全十美的，这个猜想是足够的-而事实上，在人类的友谊，它仅是可能的-形成的基础上的友好关系。 The exchange of gifts consists, on the part of God, in the bestowal of supernatural benefits, on the part of man, in the promotion of God's glory, and partly in the performance of works of fraternal charity.交换礼物选区，对部分上帝，在赠与的超自然的好处，对一部分人，在促进上帝的荣耀，而部分中的表现，作品的兄弟般的慈善机构。 There is, indeed, in the first instance, a vast difference in the respective positions of God and man; but by the infusion of grace man receives a patent of nobility, and thus a friendship of excellency (amicitia excellentiae) is established between God and the just.有争论，但实际上，在初审阶段时，一个庞大的差异，在各自的岗位的人与上帝，但所输液的恩典男子收到专利贵族化的，因此友谊阁下（的朋友excellentiae ）之间建立上帝和正义。 (See Schiffini, "De gratia divina", 305 sqq., Freiburg, 1901.) （见斯基菲尼， "德特惠divina " ， 305 sqq ，弗赖堡， 1901年） 。

4. 4 。 Sonship sonship

In the Divine filiation of the soul the formal workings of sanctifying grace reach their culminating point; by it man is entitled to a share in the paternal inheritance, which consists in the beatific vision.在神圣的父子关系的灵魂，正式运作sanctifying恩典到达最终点，由它人是有权分享在父系继承，其中包括在beatific视野。 This excellence of grace is not only mentioned countless times in Holy Writ (Romans 8:15 sq.; 1 John 3:1 sq., etc.), but is included in the Scriptural idea of a re-birth in God (cf. John 1:12 sq.; 3:5; Titus 3:5; James 1:18, etc.).这个卓越的宽限期，是不是只提了无数次，在神圣的令状（罗马书8:15平方米;约翰一3:1平方等） ，但也包括在圣经的想法重新出生在上帝（参见约翰1:12平方米; 3时05分;弟兄3时05分;詹姆斯1:18 ，等等） 。 Since the re-birth in God is not effected by a substantial issuance from the substance of God, as in the case of the Son of God or Logos (Christus), but is merely an analogical or accidental coming forth from God, our sonship of God is only of an adoptive kind, as we find it expressed in Scripture (Romans 8:15; Galatians 4:5).自从重新出生在上帝不是由大量发行，从物质神的存在，因为在案件上帝的儿子或徽标（基督） ，但只是一个类比或意外涌现出来，由上帝，我们的sonship上帝是唯一的一个领养样，因为我们觉得它表示，在经文（罗马书8:15 ;加拉太4时05分） 。 This adoption was defined by St. Thomas (III:23:1): personae extraneae in filium et heredem gratuita assumptio.这是通过确定的圣托马斯（三： 23时01分） ：人extraneae在filium等heredem免费assumptio 。 To the nature of this adoption there are four requisites;以这种特性，通过有四个必要条件;

the original unrelatedness of the adopted person;原unrelatedness所通过的人;

fatherly love on the part of the adopting parent for the person adopted;慈父般的爱对部分收养父母，为的人通过;

the absolute gratuity of the choice to sonship and heirship;绝对酬金选择sonship和继承;

the consent of the adopted child to the act of adoption.征得被收养儿童的，以该法案的通过。

Applying these conditions to the adoption of man by God, we find that God's adoption exceeds man's in every point, for the sinner is not merely a stranger to God but is as one who has cast off His friendship and become an enemy.运用这些条件，以通过男子上帝，我们发现上帝的收养超过男子的每一个点，为罪人的不单单是一个陌生的上帝，但，是指一个人已经摆脱了他的友谊，并成为敌人。 In the case of human adoption the mutual love is presumed as existing, in the case of God's adoption the love of God effects the requisite deposition in the soul to be adopted.在案件人类通过互爱，即推定为现有的，在案件上帝的通过上帝的爱效果所需沉积在灵魂才能通过。 The great and unfathomable love of God at once bestows the adoption and the consequent heirship to the kingdom of heaven, and the value of this inheritance is not diminished by the number of coheirs, as in the case of worldly inheritance.伟大而高深莫测，上帝的爱，在一旦赋予通过和相应继承权向天国，和价值的传承，这是不能被削弱的人数coheirs ，情况一如世间继承。

God does not impose His favours upon any one, therefore a consent is expected from adult adopted sons of God (Trent, Sess. VI, cap. vii, per voluntariam susceptionem gratiae et donorum).上帝并没有对他的偏袒任何一个，因此同意，预计从成人通过神的儿子（遄， sess第六章，第七章，每voluntariam susceptionem感谢等donorum ） 。 It is quite in keeping with the excellence of the heavenly Father that He should supply for His children during the pilgrimage a fitting sustenance which will sustain the dignity of their position, and be to them a pledge of resurrection and eternal life; and this is the Bread of the Holy Eucharist (see EUCHARIST).这是很符合卓越的天父，他应该供给他的孩子们在朝拜一个最合适的寄托，将维持尊严的立场，并给他们承诺的复活与永生，这是面包的圣体圣事（见圣体圣事） 。

The Supernatural Retinue超自然侍从

This expression is derived from the Roman Catechism (P. II., c. i, n. 51), which teaches: "Huic (gratiae sanctificanti) additur nobilissimus omnium virtutum comitatus".这句话是来自罗马问答（第二，三， 12月31日51 ） ，其中教授说： "在这个（感谢sanctificanti ） additur nobilissimus omnium virtutum comitatus " 。 As the concomitants of sanctifying grace, these infused virtues are not formal operations, but gifts really distinct from this grace, connected nevertheless with it by a physical, or rather a moral, indissoluble link--relationship.作为concomitants的sanctifying恩典，这些充满了美德都是没有正式运作，但是礼物真的有别于此宽限期，连接不过与它的身体，或者更确切地说，是道德，不可分割的联系-关系。 Therefore the Council of Vienne (1311) speaks of informans gratia et virtutes, and the Council of Trent, in a more general way, of gratia et dona.因此，安理会的维埃纳省（ 1311 ）谈到informans特惠等virtutes ，以及安理会的遄达，在一个更普遍的方式，特惠等多纳。 The three theological virtues, the moral virtues, the seven gifts of the Holy Ghost, and the personal indwelling of the Holy Spirit in the soul are all considered.三个神学美德，道德，由七名礼物的圣灵，和个人留置的圣灵在灵魂都是考虑的。 The Council of Trent (Sess. VI, c. vii) teaches that the theological virtues of faith, hope, and charity are in the process of justification infused into the soul as supernatural habits.安理会的遄达（ sess.六，长七）教导我们，神学的美德，信仰，希望，而慈善事业是在这个过程中的理由，融入灵魂作为超自然的习惯。 Concerning the time of infusion, it is an article of faith (Sess. VI, can. xi) that the virtue of charity is infused immediately with sanctifying grace, so that throughout the whole term of existence sanctifying grace and charity are found as inseparable companions.关于时间的输液，它是一篇文章的信仰（ sess.六，可以的。玺）表示，凭借慈善贯穿立即与sanctifying恩典，使在整个任期内的存在sanctifying恩典和慈善机构发现，作为不可分割的同伴。 Concerning the habitus of faith and hope, Francisco Suárez is of the opinion (as against St. Thomas and St. Bonaventure) that, assuming a favourable disposition in the recipient, they are infused earlier in the process of justification.关于体质的信念和希望，弗朗西斯科苏亚雷斯正的意见（对圣托马斯和圣文德）表示，假设一个有利的配置在受赠人，他们是充满了早些时候在这个过程中的道理。 Universally known is the expression of St. Paul (1 Corinthians 13:13), "And now there remain faith, hope, and charity, these three: but the greatest of these is charity."举世皆知的是表达的圣保罗（哥林多前书13时13分） ， "现在仍然有信心，希望，而慈善事业，这3个：但最大的是这些慈善机构" 。 Since, here, faith and hope are placed on a par with charity, but charity is considered as diffused in the soul (Romans 5:5), conveying thus the idea of an infused habit, it will be seen that the doctrine of the Church so consonant with the teaching of the Fathers is also supported by Scripture.因为，在这里，信仰和希望都放在等同于慈善，但慈善机构被认为是弥漫在灵魂（罗5:5 ） ，传达这样的理念贯穿了一个习惯，它可以看出，中庸教会所以辅音与教学的父亲还得到了经文。 The theological virtues have God directly as their formal object, but the moral virtues are directed in their exercise to created things in their moral relations.神学美德，有上帝直接作为其正式的反对，但道义美德都是针对他们的工作，以创造的东西，在他们的道德关系。 All the special moral virtues can be reduced to the four cardinal virtues: prudence (prudentia), justice (justitia), fortitude (fortitudo), temperance (temperantia).所有的特殊道德可降低至四项基本原则的美德：谨慎（ prudentia ） ，公正（ justitia ） ，毅力（ fortitudo ） ，禁酒运动（ temperantia ） 。 The Church favours the opinion that along with grace and charity the four cardinal virtues (and, according to many theologians, their subsidiary virtues also) are communicated to the souls of the just as supernatural habitus, whose office it is to give to the intellect and the will, in their moral relations with created things, a supernatural direction and inclination.教会的恩惠认为，随着宽限期及慈善坚持四项基本原则，品德（据许多神学家，其附属的美德，也） ，是传达到心灵的，正如超自然的习性，他的办公室，这是给智力和意志，在他们的道德关系，创造了东西，有神灵的方向和倾角。 By reason of the opposition of the Scotists this view enjoys only a degree of probability, which, however, is supported by passages in Scripture (Proverbs 8:7; Ezekiel 11:19; 2 Peter 1:3 sqq.) as well as the teaching of the Fathers (Augustine, Gregory the Great, and others).原因反对党的scotists这种观点只享有某种程度的概率，却是支持的通道，在经文（谚语8时07分;以西结11时19分， 2彼得1:3 sqq ） ，以及为教学中的父亲（奥古斯丁，格里高利大，和其他） 。 Some theologians add to the infusion of the theological and moral virtues also that of the seven gifts of the Holy Ghost, though this view cannot be called anything more than a mere opinion.某些神学家放入输液的神学和道德也表示，该七个礼品的圣灵，虽然这个观点根本不能称为什么更不仅仅是一种意见。 There are difficulties in the way of the acceptance of this opinion which cannot be here discussed.有困难的方式接受这个意见，不能在这里讨论。

The article of faith goes only to this extent, that Christ as man possessed the seven gifts (cf. Isaiah 11:1 sqq.; 61:1; Luke 4:18).这篇文章的信仰只有在这个意义上，即以基督为男子被发现拥有七个礼物（参见以赛亚书11时01 sqq ; 61:1 ;路加福音4时18分） 。 Remembering, however, that St. Paul (Romans 8:9 sqq.) considers Christ, as man, the mystical head of mankind, and the August exemplar of our own justification, we may possibly assume that God gives in the process of justification also the seven gifts of the Holy Ghost.记住，但是，圣保罗（罗马书8时09 sqq ）认为基督，作为人，是神秘的头部人类，并在8月的表表自己的理由，我们可能以为上帝给了在这一过程中的理由，也七个礼品的圣灵。

The crowning point of justification is found in the personal indwelling of the Holy Spirit.至高无上点的理由是，发现在个人留置的圣灵。 It is the perfection and the supreme adornment of the justified soul.这是完善和最高人民法院装饰品的理由灵魂。 Adequately considered, the personal indwelling of the Holy Spirit consists of a twofold grace, the created accidental grace (gratia creata accidentalis) and the uncreated substantial grace (gratia increata substantialis).充分地考虑，个人留置的圣灵构成双重恩典，造成意外的恩典（特惠克雷娅察accidentalis ）和uncreated可观的恩典（特惠increata substantialis ） 。 The former is the basis and the indispensable assumption for the latter; for where God Himself erects His throne, there must be found a fitting and becoming adornment.前者是基础和必不可少的假设，对于后者，因为那里天主自己的屏障，他的宝座，就必须找到一个最合适，并成为装饰品。 The indwelling of the Holy Spirit in the soul must not be confounded with God's presence in all created things, by virtue of the Divine attribute of Omnipresence.该留置的圣灵在灵魂绝不能混淆与上帝的存在，在所有创造的东西，凭借的神圣属性无处不在。 The personal indwelling of the Holy Ghost in the soul rests so securely upon the teaching of Holy Writ and of the Fathers that to deny it would constitute a grave error.个人留置的圣灵在灵魂在于使安全后，教学的神圣令状和父亲说，以否认将构成一个严重的错误。 In fact, St. Paul (Romans 5:5) says: "The charity of God is poured forth in our hearts, by the Holy Ghost, who is given to us".事实上，圣保禄（罗5:5 ）说： "慈善的上帝是倾注了留在我们心中，圣灵，他们是给我们" 。 In this passage the Apostle distinguishes clearly between the accidental grace of theological charity and the Person of the Giver.在这段话使徒区别于明确区分偶然的恩典神学慈善机构和网站负责人的赐予。 From this it follows that the Holy Spirit has been given to us, and dwells within us (Romans 8:11), so that we really become temples of the Holy Ghost (1 Corinthians 3:16 sq.; 6:19).从这个接着圣灵已经给我们，整篇都在我们心里（罗马书8时11分） ，使自己真正成为一个寺庙的圣灵（哥林多前书3:16平方米; 6时19分） 。 Among all the Fathers of the Church (excepting, perhaps, St. Augustine) it is the Greeks who are more especially noteworthy for their rapturous uttertances touching the infusion of the Holy Ghost.各教会的神父（除也许，圣奥古斯丁） ，是希腊人，他们是较特别值得注意，为他们欣喜。 uttertances触摸输液的圣灵。 Note the expressions: "The replenishing of the soul with balsamic odours", "a glow permeating the soul", "a gilding and refining of the soul".注意词句： "充实的灵魂与balsamic气味" ， "辉光渗灵魂" ， "镀金和精炼的灵魂" 。 Against the Pneumatomachians they strive to prove the real Divinity of the Holy Spirit from His indwelling, maintaining that only God can establish Himself in the soul; surely no creature can inhabit any other creatures.针对pneumatomachians他们努力证明真正的神的圣灵从他留置，认为只有上帝才能建立自己的灵魂;肯定没有动物可以栖息的任何其他海洋生物。 But clear and undeniable as the fact of the indwelling is, equally difficult and perplexing is it in degree to explain the method and manner (modus) of this indwelling.但明确的和不可否认的，因为实际上的留置是，同样困难和困惑的是，它在程度上解释的方法和方式（模式） ，这留置。

Theologians offer two explanations.神学家提供了两种解释。 The greater number hold that the indweling must not be considered a substantial information, nor a hypostatic union, but that it really means an indwelling of the Trinity (John 14:23), but is more specifically appropriated to the Holy Ghost by reason of His notional character as the Hypostatic Holiness and Personal Love.较多认为indweling要不会被认为是一个实质性的信息，也不是一个本质的联盟，但它真的是指留置的三位一体（约翰14时23分） ，但更具体的拨款，以圣灵的理由，他的名义上的品格作为本质的成圣和个人的爱情。

Another small group of theologians (Petavius, Scheeben, Hurter, etc.), basing their opinion upon the teaching of the Fathers, especially the Greek, distinguish between the inhabitatio totius Trinitatis, and the inhabitatio Spiritus Sancti, and decide that this latter must be regarded as a union (unio, enosis) pertaining to the Holy Ghost alone, from which the other two Persons are excluded.另一小群神学家（ petavius ， scheeben ， hurter等） ，根据他们的意见后，教学的父亲，尤其是希腊语，区分inhabitatio totius trinitatis和inhabitatio spiritus sancti ，并决定把这个后者必须被视为联盟（ unio ，希塞统一） ，涉及到圣灵单中，从这些其他两个人都被排除在外。 It would be difficult, if not impossible to reconcile this theory, in spite of its deep mystical significance, with the recognized principles of the doctrine of the Trinity, namely the law of appropriation and Divine mission.这将是困难的，如果不是不可能调和这一理论，尽管有其深厚神秘的意义，与公认的学说的原则三位一体，即法律的拨款和神圣使命。 Hence this theory is almost universally rejected (see Franzelin, "De Deo trino", thes. xliii-xlviii, Rome, 1881).因此这个理论，这是几乎普遍拒绝（见franzelin ， "德迪奥特里诺" ， thes 。四十三- 48 ，罗马， 1881年） 。

III.三。 THE CHARACTERISTICS OF SANCTIFYING GRACE特点sanctifying恩典

The Protestant conception of justification boasts of three characteristics: absolute certainty (certitudo), complete uniformity in all the justified (aequalitas), unforfeitableness (inamissibilitas).新教的概念，理由有三个特点：绝对的确定性（ certitudo ） ，完整均匀，在各有道理（ aequalitas ） ， unforfeitableness （ inamissibilitas ） 。 According to the teaching of the Church, sanctifying grace has the opposite characteristics: uncertainty (incertitudo), inequality (inaequalitas), and amissibility (amissibilitas).据该教的教堂， sanctifying恩典有相反的特点：不确定性（ incertitudo ） ，不等式（ inaequalitas ） ，并amissibility （ amissibilitas ） 。

A. Uncertainty答：不确定性

The heretical doctrine of the Reformers, that man by a fiduciary faith knows with absolute certainty that he is justified, received the attention of the Council of Trent (Sess. VI, cap. ix), in one entire chapter (De inani fiducia haereticorum), three canons (loc. cit., can. xiii-xv) condemning the necessity, the alleged power, and the function of fiduciary faith.邪教教义的改革者，这名男子由受托信仰知道绝对肯定地说，他是合理的，得到了安理会注意的遄达（ sess.第六章第九节） ，在整整一章（德inani fiducia haereticorum ）三大炮（ loc.引文中，可以第十三- XV ）号决议，谴责的必要性，声称权力和功能的受信人的信仰。 The object of the Church in defining the dogma was not to shatter the trust in God (certitudo spei) in the matter of personal salvation, but to repel the misleading assumptions of an unwarranted certainty of salvation (certitudo fidei).对象教会在界定的教条，不是为了打破信任神（ certitudo spei ）在这件事的个人救赎，但以击退误导假设的一个莫须有确定性的救赎（ certitudo信） 。 In doing this the Church is altogether obedient to the instruction of Holy Writ, for, since Scripture declares that we must work out our salvation "with fear and trembling" (Phil., ii, 12), it is impossible to regard our individual salvation as something fixed antd certain.在这样做的，教会是完全服从指示神圣令状，为的，因为经文宣称，我们必须设计出我们的救赎"与恐惧和颤抖" （ phil. ，二， 12 ） ，这是不可能把我们个人的救赎作为固定antd肯定的。 Why did St. Paul (1 Corinthians 9:27) chastise his body if not afraid lest, having preached to others, he might himself "become a castaway"?为什么圣保罗（哥林多前书9时27分）斥责他的身体，如果不害怕，以免因传福音给别人，他可能在自己"成为卡斯特罗" ？ He says expressly (1 Corinthians 4:4): "For I am not conscious to myself of any thing, yet am I not hereby justified; but he that judgeth me, is the Lord."他说，明文（哥林多前书4时04分）说： "因为我没有意识到自己的任何东西，但我不能在此有道理，但他认为裁判对我，是上主" 。 Tradition also rejects the Lutheran idea of certainty of justification.传统也驳斥路德的想法确定性的理由。 Pope Gregory the Great (lib. VII, ep. xxv) was asked by a pious lady of the court, named Gregoria, to say what was the state of her soul.教皇格里高利大（ lib.第七的EP 。二十五）被要求由一个虔诚的夫人法院，命名gregoria ，说什么是国家的，她的灵魂。 He replied that she was putting to him a difficult and useless question, which he could not answer, because God had not vouchsafed to him any revelation concerning the state of her soul, and only after her death could she have any certain knowledge as to the forgiveness of her sins.他回答说，她是把他的一个困难和无用的问题，他不能回答，因为上帝没有vouchsafed给他的启示，任何关于国家的，她的灵魂，也只有她死后，她有没有一定的知识作为向原谅她的罪孽。 No one can be absolutely certain of his or her salvation unless--as to Magdalen, to the man with the palsy, or to the penitent thief--a special revelation be given (Trent, Sess. VI, can. xvi).没有人可以绝对肯定他或她的救恩，除非-以m agdalen，该男子与麻痹，或向忏悔小偷-一种特殊的启示给予（遄， s e ss。第六，可以的。十六）。 Nor can a theological certainty, any more than an absolute certainty of belief, be claimed regarding the matter of salvation, for the spirit of the Gospel is strongly opposed to anything like an unwarranted certainty of salvation.也不能神学确定性，任何一个多绝对的确定性的信仰，声称有关此事的救赎，为精神上来，把福音坚决反对任何像一个莫须有确定性的救赎。 Therefore the rather hostile attitude to the Gospel spirit advanced by Ambrosius Catherinus (d. 1553), in his little work: "De certitudine gratiae", received such general opposition from other theologians.因此，而不是敌对的态度，以福音的精神，先进的，由安布罗修斯catherinus （四1553 ） ，在他小的工作： "去certitudine谢谢" ，收到这样的普遍反对，从其他神学家。 Since no metaphysical certainty can be cherished in the matter of justification in any particular case, we must content ourselves with a moral certainty, which, of course, is but warranted in the case of baptized children, and which, in the case of adults diminishes more or less, just as all the conditions of, salvation are complied with--not an easy matter to determine.由于没有形而上的确定性，能够珍惜在这件事的理由，在任何特定案件中，我们一定要内容与自己在道义上的肯定，这当然是必要，但在案件洗礼的孩子，其中，在案件成人减退更多或更少，正如所有的条件，救恩是遵守了-不是一件容易的事情，以确定。 Nevertheless any excessive anxiety and disturbance may be allayed (Romans 8:16, 38 sq.) by the subjective conviction that we are probably in the state of grace.但任何过分的焦虑和干扰，可心安（罗马书8时16分， 38平方） ，以人们的主观信念，即我们可能在该国的恩典。

B. Inequality乙不等式

If man, as the Protestant theory of justification teaches, is justified by faith alone, by the external justice of Christ, or God, the conclusion which Martin Luther (Sermo de nat. Maria) drew must follow, namely that "we are all equal to Mary the Mother of God and just as holy as she".如果男子，因为新教理论的理由教导说，是有正当理由的信念，仅由外部司法基督的，还是神，其结论马丁路德（ sermo德NAT的玛丽亚）提请必须遵循的，那就是， "大家都是平等以玛利亚天主之母，正如圣地，因为她" 。 But if on the other hand, according to the teaching of the Church, we are justifed by the justice and merits of Christ in such fashion that this becomes formally our own justice and holiness, then there must result an inequality of grace in individuals, and for two reasons: first, because according to the generosity of God or the receptive condition of the soul an unequal amount of grace is infused; then, also, because the grace originally received can be increased by the performance of good works (Trent, Sess. VI, cap. vii, can. xxiv).但是，如果在另一方面，根据教学的教会，我们正justifed由司法部和优点的基督在这样的口吻表示，这成为正式我们自己的正义与圣洁，那么必须有结果的一个不等式的宽限期，在个人，并原因有两点：第一，因为根据慷慨的上帝或接受条件的灵魂，一个不平等的金额Grace是充满了，紧接着，又由于宽限期本来收到可提高性能的好作品（遄， sess第六章，第七章，可以的。二十四） 。 This possibility of increase in grace by good works, whence would follow its inequality in individuals, find its warrant in those Scriptural texts in which an increase of grace is either expressed or implied (Proverbs 4:18; Sirach 18:22; 2 Corinthians 9:10; Ephesians 4:7; 2 Peter 3:18; Revelation 22:11).这种可能性的增加，由恩典的优秀作品，何时会按照不平等的个人，找到自己需要在那些圣经文本中，增加了Grace是不论明示或暗示（谚语4时18分;西拉奇18时22分;哥林多九日： 10岁;以弗所4点07分， 2彼得3时18分;启示22时11分） 。 Tradition had occasion, as early as the close of the fourth century, to defend the old Faith of the Church against the heretic Jovinian, who strove to introduce into the Church the Stoic doctrine of the equality of all virtue and all vice.传统，有机会，因为早在公元密切的第四个世纪，来维护旧的信仰教会反对邪教jovinian ，他们力图引入教会斯多葛主义的人人平等的美德和所有的缺点。 St. Jerome (Con. Jovin., II, xxiii) was the chief defender of orthodoxy in this instance.圣杰罗姆（ con. jovin 。第一，二，二十三） ，是行政的维护者，正统以此为例。 The Church never recognized any other teaching than that laid down by St. Augustine (Tract. in Jo., vi, 8): "Ipsi sancti in ecclesia sunt alii aliis sanctiores, alii aliis meliores."教会从来不承认任何其他教学比所定的圣奥古斯丁（ tract.然后，六，八日）说： "同侧sancti在教会必须遵守alii aliis sanctiores ， alii aliis meliores " 。

Indeed, this view should commend itself to every thinking man.事实上，这种看法应该赞扬自己的每一个思想的人。

The increase of grace is by theologians justly called a second justification (justificatio secunda), as distinct from the first justification (justificatio prima), which is coupled with a remission of sin; for, though there be in the second justification no transit from sin to grace, there is an advance from grace to a more perfect sharing therein.增加Grace是由神学家理直气壮地称为第二个理由（ justificatio塞康达） ，以区别于第一个理由（ justificatio表面） ，这是加上减刑罪;为说，尽管在第二个理由，没有过境，从单以优雅，有一种与时俱进，从宽限期，以一个更完美的交流。 If inquiry be made as to the mode of this increase, it can only be explained by the philosophical maxim: "Qualities are susceptible of increase and decrease"; for instance, light and heat by the varying degree of intensity increase or diminish.如果调查取得的，以该模式，这增加了，那只能解释哲学的格言： "素质是容易的增加和减少" ;举例来说，光，热，由不同程度的强度增加或减少。 The question is not a theological but a philosophical one to decide whether the increase be effected by an addition of grade to grade (additio gradus ad gradum), as most theologians believe; or whether it be by a deeper and firmer taking of root in the soul (major radicatio in subjecto), as many Thomists claim.问题是，不是神学，而是哲学之一，以决定是否增加，是通过将增设级至一级（ additio gradus专案gradum ） ，因为大部分的神学家相信，或无论是由一个更深和更稳固的录取扎根于灵魂（主要radicatio在subjecto ） ，因为有很多thomists索赔。 This question has a special connection with that concerning the multiplication of the habitual act.这个问题，有一种特殊的联系，与有关乘法的习惯行为。 But the last question that arises has decidedly a theological phase, namely, can the infusion of sanctifying grace be increased infinitely?但最近出现的问题已断然神学阶段，即可以注入sanctifying恩典增加无限？ Or is there a limit, a point at which it must be arrested?还是有极限，而这一点上，它必须被拘捕？ To maintain that the increase can go on to infinity, ie that man by successive advances in holiness can finally enter into the possession of an infinite endowment involves a manifest contradiction, for such a grade is as impossible as an infinite temperature in physics.保持这一增幅可以继续至无限远，即男子历届进展成圣，终于可以进入藏有无限养老涉及舱单矛盾的，为这样一个等级是不可能的，作为一个无限温度在物理学。

Theoretically, therefore, we can consider only an increase without any real limit (in indefinitum).所以，从理论上讲，我们可以考虑只增加了，没有任何真正的极限（在indefinitum ） 。 Practically however, two ideals of unattained and unattainable holiness have been determined, which nevertheless, are finite.实际上不过，有两个理想的达成和高不可攀的圣洁已经确定，其中，但都有限。 The one is the inconceivably great holiness of the human soul of Christ, the other the fullness of grace which dwelt in the soul of the Virgin Mary.一个是inconceivably伟大圣洁的人类灵魂的基督，其他的丰满的恩典住在灵魂的圣母玛利亚。

C. Amissibility长amissibility

In consonance with his doctrine of justification by faith alone, Luther made the loss or forfeiture of justification depend solely upon infidelity, while Calvin maintained that the predestined could not possibly lose their justification; as to those not predestined, he said, God merely aroused in them a deceitful show of faith and justification.在符合他的学说的因信称义，就有路德了损失或没收的理由，单靠经不忠，而卡尔文认为命中注定是不可能输的理由，至于那些没有命中注定，他说，上帝只是引起他们骗人显示的信念和理由。 On account of the grave moral dangers which lurked in the assertion that outside of unbelief there can be no serious sin destructive of Divine grace in the soul, the Council of Trent was obliged to condemn (Sess. VI, can. xxiii, xxvii) both these views.就交代了严重的道德危机是lurked在断言之外的不信者不可能有任何严重的破坏性单神的恩典在灵魂，是立法会的遄达有义务谴责（ sess.六，可以的。二十三，二十七）均这些意见。 The lax principles of "evangelical liberty", the favourite catchword of the budding Reformation, were simply repudiated (Trent Sess. VI, can. xix-xxi).涣散的原则， "传播福音的自由" ，喜爱时髦的萌芽改造，根本否定（遄sess 。第六，可以。 19 - 21 ） 。 But the synod (Sess. VI cap. xi) added that not venial but only mortal sin involved the loss of grace.但主教（ sess.第六章十一）补充说，不venial而只是凡人，单是涉及损失的恩典。 In this declaration there was a perfect accord with Scripture and Tradition.在这个宣言有一个完美的，符合经文和传统。 Even in the Old Testament the prophet Ezechiel (Ezekiel 18:24) says of the godless: "All his justices which he hath done, shall not be remembered: in the prevarication, by which he hath prevaricated, and in his sin, which he hath committed, in them he shall die."即使在旧约中的先知ezechiel （以西结书18时24分）说的无神论： "他的所有大法官，他蹈，不得记住：在推诿责任，其中祂所prevaricated ，并在他的罪过，这是他祂所承诺，在他们，他会死" 。 Not in vain does St. Paul (1 Corinthians 10:12) warn the just: "Wherefore he that thinketh himself to stand, let him take heed lest he fall"; and state uncompromisingly: "The unjust shall not possess the kingdom of God...neither fornicators, nor idolaters, nor adulterers.... nor covetouss, nor drunkards...shall possess the kingdom of God" (1 Corinthians 6:9 sq.).没有白费是否圣保禄（哥林多前书10:12 ）警告，只是说： "人哪，他说， thinketh自己的立场，让他注意，以免落" ，以及国家毫不妥协： "不公正，不具备神的国度...既不fornicators ，又写信，也没有奸淫....也不covetouss ，也不drunkards ...应具备神的国度" （哥林多前书6时09平方） 。 Hence it is not by infidelity alone that the Kingdom of Heaven will be lost.因此，它是不是由不忠，仅这天国的就会丧失殆尽。 Tradition shows that the discipline of confessors in the early Church proclaims the belief that grace and justification are lost by mortal sin.传统显示的纪律confessors在早期教会宣告相信恩典和理由都失去了由凡人单。 The principle of justification by faith alone is unknown to the Fathers.的原则，因信称义，仅是陌生的父亲。 The fact that mortal sin takes the soul out of the state of grace is due to the very nature of mortal sin.事实凡人单需灵魂脱离该国的恩典，这是由于该性质的大罪。 Mortal sin is an absolute turning away from God, the supernatural end of the soul, and is an absolute turning to creatures; therefore, habitual mortal sin cannot exist with habitual grace any more than fire and water can co-exist in the same subject.凡人，单是一个绝对的契机远离神，神完的灵魂，而且是一个绝对的契机，以动物，因此，惯性大罪就不能存在与惯常的宽限期，任何超过防火和防水是可以并存于同一主题。 But as venial sin does not constitute such an open rupture with God, and does not destroy the friendship of God, therefore venial sin does not expel sanctifying grace from the soul.但正如venial单并不构成这种开放的破裂与上帝，不破坏友谊的上帝，因此venial单不驱逐sanctifying宽限期，从灵魂。 Hence, St. Augustine says (De spir. et lit., xxviii, 48): "Non impediunt a vita Aeterna justum quaedam peccata venialia, sine quibus haec vita non ducitur."因此，圣奥古斯丁说： （德spir 。等亮着， 28 ， 48 ）说： "非impediunt一履历表依特钠justum quaedam peccata venialia ，正弦quibus haec履历表非ducitur " 。 But does venial sin, without extinguishing grace, nevertheless diminish it, just as good works give an increase of grace?但是否venial单，但无灭火宽限期，但削弱它，就象好的作品，让增加的恩典？ Denys the Carthusian (d. 1471) was of the opinion that it does, though St. Thomas rejects it (II-II:24:10). denys该carthusian （四第1471 ） ，他认为这样做，虽然圣托马斯拒绝它（二-二： 2 4:10） 。 A gradual decrease of grace would only be possible on the supposition that either a definite number of venial sins amounted to a mortal sin, or that the supply of grace might be diminished, grade by grade, down to ultimate extinction.逐步减少的宽限期，只会尽可能就假定要么一个明确的数目venial罪孽达一个致命的罪过，或者说，供应的恩典可能被削弱，职等职等，到最终灭绝。 The first hypothesis is contrary to the nature of venial sin; the second leads to the heretical view that grace may be lost without the commission of mortal sin.第一种假说是相反的性质venial单;第二导致邪教认为宽限期可能会丢失，没有犯下大罪。 Nevertheless, venial sins have an indirect influence on the state of grace, for they make a relapse into mortal sin easy (cf. Ecclus., xix, 1).不过， venial罪孽有间接的影响，对国家的恩典，因为他们使复发成凡人单容易（参见ecclus ， 19 ， 1 ） 。 Does the loss of sanctifying grace bring with it the forfeiture of the supernatural retinue of infused virtues?是否丧失sanctifying恩典，使与它没收超自然侍从的，充满了美德吗？ Since the theological virtue of charity, though not identical, nevertheless is inseparably connected with grace, it is clear that both must stand or fall together, hence the expressions "to fall from grace" and "to lose charity" are equivalent.由于神学美德的慈善机构，虽然不是完全相同，不过是密不可分的关连风度，但显然都必须站在或跌倒在一起，因此表现形式" ，以减少来自恩典" ， "失去了慈善服务"的等价性。 It is an article of faith (Trent, Sess. VI, can. xxviii, cap. xv) that theological faith may survive the Commission of mortal sin, and can be extinguished only by its diametrical opposite, namely, infidelity.这是一篇文章的信仰（遄， sess 。第六，可以的。第二十八章XV ）号决议说，神学信仰可能生存犯下大罪，可被扑灭，只有通过其针锋相对的对面，即不忠。 It may be regarded as a matter of Church teaching that theological hope also survives mortal sin, unless this hope should be utterly killed by its extreme opposite, namely despair, though probably it is not destroyed by it second opposite, presumption.它可被视为一个问题，教会教学神学还希望生存的大罪，除非这个希望应彻底杀死其极端相反的，即绝望，虽然可能是不摧毁它的第二对面，推定。 With regard to the moral virtues, the seven gifts and the indwelling of the Holy Ghost, which invariably accompany grace and charity, it is clear that when mortal sin enters into the soul they cease to exist (cf. Francisco Suárez, "De gratia", IX, 3 sqq.).对于道德的美德，这7个礼物和留置的圣灵，它总是伴随着恩典和慈善事业，它清楚的是，当大罪也进入了灵魂，他们不再存在（参见弗朗西斯科苏亚雷斯， "德特惠" ，九， 3 sqq ） 。 As to the fruits of sanctifying grace, see MERIT.至于果实sanctifying恩典，见好处。

Publication information Written by J. Pohle.出版信息写了J. pohle 。 Transcribed by Scott Anthony Hibbs & Wendy Lorraine Hoffman.转录斯科特安东尼hibbs ＆温蒂洛林霍夫曼。 The Catholic Encyclopedia, Volume VI.天主教百科全书，第六卷。 Published 1909. 1909年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, September 1, 1909. nihil obstat ， 1909年9月1日。 Remy Lafort, Censor.人头马lafort ，检查员。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +约翰米farley ，大主教纽约

"Saying Grace" "的说法，宽限期"

(Editor's Note: We received the following essay, which we think includes some worthwhile insights.) （编者的话：我们收到了以下的文章，我们认为包含了一些有价值的见解） 。

And when he had thus spoken, he took bread, and gave thanks to God in presence of them all: and when he had broken it, he began to eat. Acts 27:35 当他就此发言后，他拿起饼来，并对此表示感谢，向上帝的存在，他们都：当他打破了它，他开始吃。 行为27:35

Don't Ask the Blessing, Offer One不要问祝福，提供一

Since when did we begin to bless our food, anyway?自那时我们开始保佑我们的食物呢？ Frankly, our food's been blessed to the point that most of us -- how shall I say this -- are "overnourished."坦率地讲，我们的粮食的幸运到如此地步，我们大多数人-我该如何说，这- "o v ernourished"。

You find two words in the New Testament used in connection with praying before meals.你找到两个词，在新约圣经中使用涉嫌与祈祷前的饭菜。

Offering Praise提供赞誉

Every faithful Jew would offer this blessing before partaking of bread: "Blessed are you, Lord our God, King of the world, who has caused bread to come forth out of the earth."每一个忠实的犹太人将提供这祝福之前partaking面包说： "祝福你，耶和华我们的神，国王的世界，是谁令面包站出来脱离了地球" Before partaking of wine, the blessing was said this way: "Blessed are you, Lord our God, King of the world, who has created the fruit of the vine."前partaking酒，祝福是说，这样说： "祝福你，耶和华我们的神，国王的世界，谁创造了果实的葡萄" 。 The first word, "eulogeo," reminds us to eulogize or praise God before we eat.第一句话， " eulogeo ， "提醒我们要歌颂或赞美上帝面前，我们吃的了。

Offering Thanks提供感谢

"While they were eating, Jesus took bread, gave thanks (eulogeo) and broke it, and gave it to his disciples, saying, 'Take and eat; this is my body.' " ，而他们吃的时候，耶稣拿起饼来，祝谢了，递给（ eulogeo ） ，并打破了它，并给它以他的弟子，说，以及进食，这是我的身体。 Then he took the cup, gave thanks (eucharisteo) and offered it to them, saying, 'Drink from it, all of you' " (Matthew 26:26-27, NIV). 然后他拿起杯来，祝谢了，递给（ eucharisteo ） ，并提供给他们，说，喝，大家都' " （马太26:26-27证） 。

What Jesus was doing at this Passover meal was offering to his Father the traditional blessings when bread and wine were eaten.什么耶稣所做的这逾越节为吃饱肚子而提供给他的父亲的传统祝福的时候，面包和酒被吃掉。 It was common for Jews to offer a blessing for each food served during a meal.它是常见的犹太人提供一大福音，每一个食品期间，一餐。

The Bless Me Club该保佑我的俱乐部

Not that there's anything wrong in asking a blessing from God.不是有什么不妥，在叫一个祝福来自上帝。 There's not.还有的不是。 Jesus taught us to pray, "Give us this day our daily bread" -- but only after praise: "Our Father, which art in heaven, hallowed be thy name. Thy kingdom come, thy will be done...."耶稣教导我们祷告， "让我们在这一天，我们每天的面包" -但这只是赞美说： "我们的父亲，而在艺术的天堂，神圣被你的名字。祢英国来，你会做的… … 。 No, asking favors from God isn't wrong, but it shouldn't be the primary part of our prayers, or we become like greedy little children: "Gimme this! Gimme that!".没有，问人情案，由上帝是没有错，但是它不应该是主要的一部分，我们的祈祷，或者我们是否变得像贪婪的孩子说： " gimme ！ gimme ！ " 。 Those prayers are essentially selfish rather than self-giving.那些祈祷基本上是自私的，而不是自我奉献。 They don't fulfill either the First Commandment, to love God with all our heart, or the Second, to love our neighbor as ourselves.他们不履行或者第一诫命，爱上帝与我们所有的心，还是第二，要热爱我们的邻邦，作为我们自己。

How Should We Pray?我们应如何祷告？

So when you pray, remember that your food doesn't deserve a blessing nearly so much as God who gave it. You can bless like Jesus did, "Blessed are you, Lord our God, King of the world, who has caused bread to come forth out of the earth." 所以当你祈祷，请记住，你的食物不值得祝福近了这么多，因为神的人了，你能保佑像耶稣那样， "祝福你，耶和华我们的神，国王的世界，是谁令面包站出来脱离了地球" Or offer a simple prayer of thanks to God for the food.或提供一个简单的祷告感谢神，为食物。 Next time, don't "ask the blessing," but offer one to your Father.下一次，不"问福" ，但推出一到你的父亲。

Dr. Ralph F. Wilson博士拉尔夫F威尔逊

(We chose to highlight certain phrases of Dr. Wilson) （我们选择了突出某些词句的Wilson博士）

This subject presentation in the original English language这一主题演讲，在原有的英语

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