Infallibility means, literally, immunity from error. infallibility手段，从字面上看，免于错误。 In Christian theology, the term is applied to the whole church, which, it is believed by many Christians, cannot err in its teaching of revealed truth because it is aided by the Holy Spirit.在基督教神学，任期是适用于整个教会，其中，但相信许多基督徒，不能犯错在其教学中发现真理，因为它是由计算机辅助圣灵。
Christians disagree, however, about how infallibility can be recognized.基督徒不同意，不过，有关如何infallibility可以得到承认。 Some accept as infallible those doctrines universally taught and believed from antiquity.一些接受犯错的那些教条的普遍教导，并认为从古物。 Others recognize as infallible the doctrinal decisions of the ecumenical councils of the church.别人承认犯错的理论决定合一议会的教会。
Roman Catholics believe that the pope can make infallible definitions on faith or morals when he speaks ex cathedra--as head of the church--and when he has the clear intention of binding the whole church to accept as dogma whatever he is defining.罗马天主教徒相信，教宗可以犯错的定义，对信仰或道德时，他说，当然cathedra -担任教会-当他明确的意图，有约束力的整个教会接受当教条，无论他是界定。 Papal infallibility was formally defined at the First Vatican Council (1870).教宗infallibility被正式确定在第一，梵蒂冈会（ 1870 ） 。 The doctrine was reaffirmed at the Second Vatican Council (1962-65), which also stressed that the entire body of bishops in union with the pope teach infallibly when all concur in a single viewpoint on matters of faith and morals.学说重申梵蒂冈第二次会议（ 1962年至1965年） ，这也强调，整个车身的主教在联盟与教宗的教导infallibly时，所有同意在一个单一的观点问题上的信仰和道德。
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Bibliography
参考书目
Kirvan, John,
ed., The Infallibility Debate (1971); Kung, Hans, Infallible? kirvan
，约翰，教育署。 ， infallibility辩论（ 1971年） ;西贡，汉斯，犯错？ An Inquiry (1971).调查（ 1971年）
。
Infallibility, in Christian theology, is the doctrine that in matters of faith and morals the church, both in teaching and in believing, is protected from substantive error by divine dispensation. infallibility ，在基督教神学，是学说，在事项的信仰和道德的教会，无论是在教学，并认为，是受保护的由实质性的错误是由神的豁免。 The doctrine is generally associated with the Roman Catholic church, but it is also applied by the Orthodox church to decisions of ecumenical councils.理论是一般与罗马天主教会，但它也适用于由东正教教会的决定合一议会。 The doctrine is widely rejected by Protestants on the grounds that only God can be described as infallible.该学说是广泛拒绝新教徒意见，理由是，只有上帝可以被形容为犯错。
Roman Catholic
theology asserts that the entire church is infallible (and therefore cannot err
in matters of faith) when, from bishops to laity, it shows universal agreement
in matters of faith and morals. Only the following persons in the church -
those who hold its highest teaching office - are believed to proclaim Christian
doctrine
infallibly:罗马天主教神学断言，整个教会是犯错的（因此不能犯错的事项信仰）时，由主教俗人，它表明世界在协议事项的信仰和道德，
只有下列人士在教会里-那些谁举行最高的教学办公室-相信宣布基督教教义i nfallibly：
According to the
definition promulgated in 1870 by the First Vatican Council the pope exercises
an infallible teaching office only
when根据定义，颁布于1870年由第一梵蒂冈教宗会演习，一犯错教学办公室只有当
The pope is never considered infallible in his personal or private views. Since the middle of the 19th century, only two ex cathedra pronouncements have been made in the Roman Catholic church: the definition of the dogma of the Immaculate Conception in 1854 by Pope Pius IX, and the definition of the Assumption of the Virgin in 1950 by Pope Pius XII.教宗是从来没有考虑过犯错在他的个人或私人的意见。 自十九世纪中叶，只有两个前cathedra言论，已取得了罗马天主教会：定义的教条的圣母无染原罪的概念于1854年由教宗碧岳九，和定义的假设，美属维尔京在1950年由教宗碧岳十二。
Infallibility is not regarded by its adherents as something miraculous or as a kind of clairvoyance. infallibility是没有把其信徒为神奇的东西，或作为一种千里眼。 Rather, it is considered a grace, or divine gift, that is biblically and theologically grounded.相反，它是考虑的宽限期，或神圣的礼物，这是圣经和theologically接地。 Proponents point to many scriptural passages, such as the farewell discourses in John, especially the promise of the Spirit of truth (see John 14:17; 15:26; 16:13).倡议者点，许多圣经段落，如告别的话语在约翰，特别是承诺的精神，真理（见John 14时17分; 15时26分; 16时13分） 。 They hold that the church derives this gift from God, who alone is the ultimate source of infallibility.他们认为，教会源自这个真主的礼物，谁仅是最终的来源infallibility 。 The matters subject to infallibility are doctrines rooted in Scripture and in the ancient traditions of the church, neither of which can be contradicted; thus, novel doctrines and other innovations are believed to be excluded.该事项须经infallibility是理论植根于圣经，在古老传统的教会，都没有可相矛盾的;因此，新颖的理论和其他创新，相信是被排除在外。 Infallibility is therefore seen as a gift that is to be exercised with the utmost care in the service of the gospel. infallibility ，因此被视为一种礼物，那就是行使以最大的照顾，在服务的福音。
Infallibility is the state of being incapable of error. infallibility是国家被无能的错误。 The word "infallible" occurs in the AV in Acts 1:3 with reference to the resurrection of Christ.单词“犯错”是发生在著名的行为， 1:3参考救世主的复活。 There is no corresponding word in the Greek, however, and it is omitted in later versions.有没有相应的词，在希腊语，不过，这是遗漏了更高版本。
That the revelation of God in Jesus Christ is infallible, in the general sense that it presents mankind with the infallible way of salvation, would be accepted by all Christian, but the seat of infallibility is a matter of controversy.这启示上帝在耶稣基督是万无一失，在一般意义上说，它提出了人类与犯错的方式救赎，将大家所接受基督教，但所在地的infallibility是一个争议的事项。 Three main lines of thought may be discerned corresponding to the three main divisions of Christendom.三个主要线路的思路可能会发现相应的三个主要部门的基督教。 The Eastern Orthodox Church believes that general councils of the Church are guided by the Holy Spirit so as not to err; the Roman Catholic Church believes that the pope is personally preserved from error by God; and Protestant thought relies on the sufficiency of Holy Scripture as the guide to God's self-revelation.东部东正教教会认为，一般议会的教会所依据的圣灵，以便不犯错;罗马天主教会认为，教宗亲自保存从错误由上帝和基督教的思想依赖于足够的圣经作为指南上帝的自我启示。 We can relate these three theories in the following way.我们可以与这三个理论，在以下列方式。 Christians of all traditions accord to Holy Scripture a unique place in the determination of the gospel, and there exists an extensive body of common belief derived from it.基督徒的所有传统的协议，以圣经一个独特的地方，在测定福音，并存在着广泛的机构，共同的信念来自它。 This common belief is further described and defined by the councils held in the early centuries, four of which at any rate command universal approval.这个共同的信念是进一步说明和界定，由议会举行，在早期世纪，其中四个在任何命令率普遍批准。 The Orthodox Church continues to rely on councils, the Latin Church has finally come to define the seat of infallibility as the papacy, while Protestants look to the Scriptures as the ultimate source of authority.东正教会继续依靠议会，拉丁美洲教会终于来到了界定所在地infallibility作为教皇，而新教徒看，以圣经作为最终的权力来源。 Particular attention must be given to the doctrine of papal infallibility, and the Protestant doctrine of the sufficiency and supremacy of Scripture.特别注意必须考虑到的教义教宗infallibility ，和新教教义的充分性和至高无上的经文。
The doctrine of the infallibility of the pope was defined by the Roman Catholic Church in the year 1870.该学说的infallibility的教宗的定义是由罗马天主教会在1870年。 It declares that the pope is enabled by God to express infallibly what the church should believe concerning questions of faith and morals when he speaks in his official capacity as "Christ's vicar on earth," or ex cathedra.它宣布，教宗是启用的上帝表达infallibly什么，教会应该相信有关问题的信仰和道德时，他说，在他的官方身份为“基督的副主教在地球上， ”或特惠cathedra 。
Behind this dogma lie three assumptions which are disputed by other Christians: (1) that Christ established an office of "vicar" for his church on earth; (2) that this office is held by the bishop of Rome; and (3) that Christ's vicar is infallible in his declarations of faith and morals.这背后的教条，谎言三假设是有争议的其他基督徒： （ 1 ）基督设立了一个办事处， “副主教”为祂的教会在地球上; （ 2 ） ，这是办公室举行的由罗马的主教;及（ 3 ）基督的副主教是犯错在他的声明，信仰和道德。 The grounds upon which the Church of Rome bases these assumptions may be summarized as follows: (1) Our Lord's saying to Peter recorded in Matt.理由后，其中罗马教会的基地，这些假设可归纳如下： （ 1 ）我们的主的说，彼得录得马特。 16:18, "Thou art Peter, and on this rock I will build my church," implies that Christ made Peter the head of the church, or his "vicar on earth." 16时18分， “你的艺术，黄匡源，并在此岩石，我将建立我的教会” ，意味着基督取得了彼得的首长，教会，或他的“副主教地球上” 。 (2) Peter was bishop at Rome, and thereby constituted this see the supreme bishopric over the church, transmitting to his successors the prerogative of being Christ's vicar. （ 2 ） ，彼特被主教在罗马，从而构成了这见最高人民法院bishopric超过教会，转递，以他的继任者的特权，被基督的副主教。 (3) The vicar of Christ must be infallible by the very nature of the case. （ 3 ）副主教基督必须犯错由非常个案的性质。 All three arguments are necessary to the doctrine of papal infallibility, and all three display a fallibility which makes it impossible for the Orthodox and Protestant churches to accept them.所有这三个论点是有必要的教义教宗infallibility ，和所有这三个显示fallibility这使得不可能为东正教和新教教会接受他们。
Recently, Roman Catholic attitudes toward papal infallibility have shifted somewhat in response to ecumenical dialogue, historical investigation, and most recently Hans Kung's book.最近，罗马天主教教皇的态度infallibility已转移有点在回应合一的对话，历史调查，以及最近汉斯公的书。 Kung's challenge, provoked by the papal ruling on contraception, set off a large and still unresolved debate inside Catholicism.西贡的挑战，挑起教皇执政党关于避孕，引发一场大辩论，仍未解决的内天主教。 Kung argued that the papal teaching office (magisterium) had in fact made many contradictory and erroneous rulings over the centuries, and that Catholics should therefore speak only of an "indefectibility of the Church," a position strikingly similar to that of some Protestants, as many Catholics pointed out.西贡争辩说，罗马教皇教学办公室（ magisterium ）已在事实上提出了许多矛盾和错误的裁决，数百年来，和天主教徒因此，应只谈一个“ indefectibility的教会”的立场惊人的相似之处，即一些新教徒，许多天主教徒指出。 The debate has forced all Catholics to define more clearly just what papal infallibility entails, thus cutting back many exaggerated notions of it; and many progressive Catholics have sought to include bishops, theologians, and even the whole church in their notion of an infallibly preserved tradition of the true faith.辩论已迫使所有天主教徒更明确地界定什么样的教皇infallibility需要，从而减少许多夸张的概念，它和许多进步的天主教徒，曾征询包括主教，神学家，甚至整个教会在他们的概念一infallibly保存传统对真正的信仰。 In the mean-time historians have shown that indefectibility of the church was the received view in the West down to about 1200, slowly replaced then by infallibility of the church and finally by infallibility of the papacy, a position first proposed around 1300 but hotly debated in the schools and never officially sanctioned until 1870.在此同时兼职的历史学家表明， indefectibility的教会是收到的看法，在西方下降到约1200年，慢慢取代，然后由infallibility的教会和最后由infallibility的教宗，立场首次提出了1300年左右，但激烈的辩论在学校和从未正式的制裁，直至1870年。
When we turn to Protestant or evangelical thought on this matter, we find that, in so far as it is used at all, infallibility is ascribed to the OT and NT Scriptures as the prophetic and apostolic record.当我们转向新教或福音事工促进会，以为这件事，我们认为，在目前为止，因为它是用来在所有， infallibility是归因于该城市旅游局及新台币经文作为先知和使徒的纪录。 It is so in the fourfold sense (1) that the word of God infallibly achieves its end, (2) that it gives us reliable testimony to the saving revelation and redemption of God in Christ, (3) that it provides us with an authoritative norm of faith and conduct, and (4) that there speaks through it the infallible Spirit of God by whom it is given.这是因此，在四倍意识（ 1 ）神的话语infallibly达到其目的， （ 2 ）它给我们可靠的证词，以节省启示和赎回上帝在基督里， （ 3 ） ，它为我们提供了一个权威规范的信仰和操守，及（ 4 ）有发言，通过它犯错的上帝的精神的人，这是给予。
In recent years concentration upon historical and scientific questions, and suspicion of the dogmatic infallibility claimed by the papacy, has led to severe criticism of the whole concept even as applied to the Bible; and it must be conceded that the term itself is not a biblical one and does not play any great part in actual Reformation theology.在近年来的浓度后，历史和科学问题，和猜疑的教条式的infallibility声称教宗，已导致严重的批评，整个概念，甚至适用于圣经;它必须承认，这个词本身是不是一个圣经一，并没有发挥任何的很大一部分，在实际的改革神学。 Yet in the senses indicated it is well adapted to bring out the authority and authenticity of Scripture.然而，在感官的表示，这是很好地适应带出的权威和真实性的经文。 The church accepts and preserves the infallible Word as the true standard of its apostolicity; for the Word itself, ie, Holy Scripture, owes its infallibility, not to any intrinsic or independent quality, but to the divine subject and author to whom the term infallibility may properly be applied.教会接受并保留了犯错的Word作为真正的标准，其apostolicity ;一词本身，即圣经，欠其infallibility ，没有任何内在或独立的质量，而是为了神圣的主题和作者的人来说， infallibility可以适当应用。
Ironically, attacks upon biblical infallibility, which for over a century came mainly from liberal Protestants, have come in the last decade from conservatives, who argue that only "interrancy" (another word not found in Scripture) adequately protects the utter truthfulness and reliability of the Bible.讽刺的是，攻击圣经infallibility ，其中超过一个世纪的主要来自自由新教徒，都在过去十年中从保守派，谁认为只有“ interrancy ” （另一个词中未发现经文）充分保障了极大的真实性和可靠性圣经。 Mainstream evangelicals, therefore, especially those who accept some of the methods and findings of modern scriptural study, are forced to defend the traditional concept of biblical infallibility over against liberals as a necessary basis for receiving divine revelation, and over against conservatives as an adequate basis.主流的新教徒，因此，特别是那些谁接受的某些方法和结果，现代圣经研究，被迫捍卫传统观念，圣经infallibility超过对民主派作为一个必要的基础，接受神的启示，以及超过对保守派作为一个适当的基础。
WCG Proctor and J
Van Engen wcg Proctor的和J教授范恩根
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography H. 书目每小时 Kung, Infallible?西贡，犯错？ G. Salmon, The Infallibility of the Church; BB Warfield, The Inspiration and Authority of the Bible. g.鲑鱼， infallibility的教会; BB心跳沃菲尔德，灵感和权威的圣经。
In general, exemption or immunity from liability to error or failure; in particular in theological usage, the supernatural prerogative by which the Church of Christ is, by a special Divine assistance, preserved from liability to error in her definitive dogmatic teaching regarding matters of faith and morals.在一般，豁免或豁免权的法律责任的错误或失败;特别是在神学思想建设使用，超自然的特权，其中中华基督教会是，由一个特别神圣的援助，维护了法律责任的错误在她的确切的教条式的教学有关事宜的信仰和道德。
In this article the subject will be treated under the following heads:在这篇文章的主题，将治疗根据以下元首：
I. True Meaning of Infallibility一的真正含义， infallibility
II.二。 Proof of the Church's Infallibility证明了教会的infallibility
III.三。 Organs of Infallibility机关infallibility
Ecumenical Councils基督教议会
The Pope教宗
Their Mutual Relations其相互关系
IV.四。 Scope and Object of Infallibility范围和对象infallibility
V. What Teaching is Infallible?五，什么教学是犯错？
I. TRUE MEANING OF INFALLIBILITY一的真正含义， infallibility
It is well to begin by stating the ecclesiological truths that are assumed to be established before the question of infallibility arises.这是良好的开始，说明ecclesiological真理是被假定为前成立的问题infallibility出现。 It is assumed:这是假设：
that Christ founded His Church as a visible and perfect society; that He intended it to be absolutely universal and imposed upon all men a solemn obligation actually to belong to it, unless inculpable ignorance should excuse them;基督创立教会作为一个有形和完善社会;说，他打算以绝对普遍性和强加给所有男性的庄严义务，实际上属于它，除非inculpable无知应为借口，他们;
that He wished this Church to be one, with a visible corporate unity of faith, government, and worship; and that他希望这教会之一，与有形的企业团结，信仰，政府和崇拜;及
in order to secure this threefold unity, He bestowed on the Apostles and their legitimate successors in the hierarchy -- and on them exclusively -- the plenitude of teaching, governing, and liturgical powers with which He wished this Church to be endowed. ，以确保这三方面的团结，他赐予的对使徒们和他们的合法接班人，在层次结构-和对他们的独家- pl enitude教学，执政，权力与礼仪，他想这教堂赋予。
And this being assumed, the question that concerns us is whether, and in what way, and to what extent, Christ has made His Church to be infallible in the exercise of her doctrinal authority.这被假定，议题是我们关心的是，是否，以及以何种方式，以及在何种程度上，基督取得了祂的教会要犯错在行使她的理论权威。
It is only in connection with doctrinal authority as such that, practically speaking, this question of infallibility arises; that is to say, when we speak of the Church's infallibility we mean, at least primarily and principally, what is sometimes called active as distinguished from passive infallibility.这是只有在结合理论权威，例如，实际而言，这个问题infallibility出现;这就是说，当我们谈论教会的infallibility我们的意思是，至少主要是和，主要是，什么是有时称为积极有别于被动infallibility 。 We mean in other words that the Church is infallible in her objective definitive teaching regarding faith and morals, not that believers are infallible in their subjective interpretation of her teaching.我们的意思，在其他的话，教会是犯错，在她的目标明确的教学，关于信仰和道德，而不是信徒犯错在自己的主观解释，她的教学。 This is obvious in the case of individuals, any one of whom may err in his understanding of the Church's teaching; nor is the general or even unanimous consent of the faithful in believing a distinct and independent organ of infallibility.这是有目共睹的，在案件的个人，任何一个人可以在他的错误的认识，教会的教学，也不是一般或什至一致同意，忠实地在相信一个独特和独立的机构infallibility 。 Such consent indeed, when it can be verified as apart, is of the highest value as a proof of what has been, or may be, defined by the teaching authority, but, except in so far as it is thus the subjective counterpart and complement of objective authoritative teaching, it cannot be said to possess an absolutely decisive dogmatic value.这类同意事实上，当它可以核实外，是最高的价值，作为一个证明什么已，或可能，所界定的教学权威，但除了在就因此，这是主观的对应和补充客观的权威教学，它不能说是具有绝对的决定性教条式的价值。 It will be best therefore to confine our attention to active infallibility as such, as by so doing we shall avoid the confusion which is the sole basis of many of the objections that are most persistently and most plausibly urged against the doctrine of ecclesiastical infallibility.将最好的，因此只限于我们注意的积极infallibility因此，作为这样做，我们会避免混乱，这是唯一的基础上很多的反对意见是最坚持，最振振有词地要求对教义的教会infallibility 。 Infallibility must be carefully distinguished both from Inspiration and from Revelation. infallibility必须加以仔细区分无论从灵感和从启示。
Inspiration signifies a special positive Divine influence and assistance by reason of which the human agent is not merely preserved from liability to error but is so guided and controlled that what he says or writes is truly the word of God, that God Himself is the principal author of the inspired utterance; but infallibility merely implies exemption from liability to error.灵感，标志着一个特别积极的神的影响力和援助的原因，其中人类的代理人不只是保存的法律责任的错误，但这样的指导和控制什么，他说或写，实在是上帝的话，神自己是主要作者该启发话语; infallibility ，但只是意味着豁免的法律责任的错误。 God is not the author of a merely infallible, as He is of an inspired, utterance; the former remains a merely human document.上帝是没有的作者只是一个犯错，因为他是一个振奋精神，话语;前者仍然只是一个人的文件。
Revelation, on the other hand, means the making known by God, supernaturally of some truth hitherto unknown, or at least not vouched for by Divine authority; whereas infallibility is concerned with the interpretation and effective safeguarding of truths already revealed.启示，另一方面，是指决策称为上帝， supernaturally一些真相了前所未有的，或至少不vouched为神圣的权力，而infallibility是关注的解释和有效的维护真理已经暴露无遗。 Hence when we say, for example, that some doctrine defined by the pope or by an ecumenical council is infallible, we mean merely that its inerrancy is Divinely guaranteed according to the terms of Christ's promise to His Church, not that either the pope or the Fathers of the Council are inspired as were the writers of the Bible or that any new revelation is embodied in their teaching.因此，当我们说，例如，一些学说所界定的教宗或由一个大公会议是犯错，我们的意思，只是认为其inerrancy是神的保证，根据该条款，基督的承诺，他的教会，而不是不论是教宗或父亲安理会的鼓舞，作为人的作家圣经或任何新的启示，体现在他们的教学。
It is well further to explain:它是进一步解释：
that infallibility means more than exemption from actual error; it means exemption from the possibility of error;这infallibility手段多于豁免从实际误差;这意味着豁免的可能性误差;
that it does not require holiness of life, much less imply impeccability in its organs; sinful and wicked men may be God's agents in defining infallibly; and finally that the validity of the Divine guarantee is independent of the fallible arguments upon which a definitive decision may be based, and of the possibly unworthy human motives that in cases of strife may appear to have influenced the result.它不要求成圣的生活，更意味着无罪在其机关;罪孽深重的和邪恶的男子可能是上帝的代理商在确定infallibly ;和最后的有效性神圣的保证是独立于犯错误的论点后，其中一个明确的决定可能基础，和对可能辜负人类的动机，在案件纷争可能会出现有影响的结果。 It is the definitive result itself, and it alone, that is guaranteed to be infallible, not the preliminary stages by which it is reached.这是最终的结果本身，孤军奋战，这是保证是万无一失的，而不是初步阶段，其中，这是达成共识。
If God bestowed the gift of prophecy on Caiphas who condemned Christ (John 11:49-52; 18:14), surely He may bestow the lesser gift of infallibility even on unworthy human agents.如果上帝赐予的礼物预言就caiphas谁谴责基督（约翰福音11:49-52 ; 18时14分） ，当然，他可能会赐给较轻的礼物infallibility ，甚至卑微的人类代理商。 It is, therefore, a mere waste of time for opponents of infallibility to try to create a prejudice against the Catholic claim by pointing out the moral or intellectual shortcomings of popes or councils that have pronounced definitive doctrinal decisions, or to try to show historically that such decisions in certain cases were the seemingly natural and inevitable outcome of existing conditions, moral, intellectual, and political.因此，这是只是浪费时间，为对手的infallibility设法创造一个偏见，反对天主教的索赔，指出道德或智力缺陷，教皇或议会有突出明确的理论决定，或设法显示，历史上指出，这样的决定在某些情况下，被看似自然和必然结果，现有的条件下，道德，智力，和政治。 All that history may be fairly claimed as witnessing to under either of these heads may freely be granted without the substance of the Catholic claim being affected.所有的历史可能会相当声称，作为见证下，这两个元首可以自由获得，没有实质内容天主教声称受到影响。
II.二。 PROOF OF THE CHURCH'S INFALLIBILITY证明了教会的infallibility
That the Church is infallible in her definitions on faith and morals is itself a Catholic dogma, which, although it was formulated ecumenically for the first time in the Vatican Council, had been explicitly taught long before and had been assumed from the very beginning without question down to the time of the Protestant Reformation.该教堂是犯错的在她的定义，对信仰和道德本身就是一个天主教教条，其中，虽然它是制定ecumenically为第一次在梵蒂冈的理事会，已明确教导之前很久，并已承担从一开始就没有问题到时候，新教改革。 The teaching of the Vatican Council is to be found in Session III, cap.教学中，梵蒂冈会是要发现在第三次会议，上限。 4, where it is declared that "the doctrine of faith, which God has revealed, has not been proposed as a philosophical discovery to be improved upon by human talent, but has been committed as a Divine deposit to the spouse of Christ, to be faithfully guarded and infallibly interpreted by her"; and in Session IV, cap.四，这是宣称“学说，信仰，上帝透露，尚未提出了一个哲学的发现加以改进后，由人才，但一直致力于作为一个神圣的存款，以配偶基督的，要忠实地守卫和infallibly的诠释，她的“ ;而在第四次会议，上限。 4, where it is defined that the Roman pontiff when he teaches ex cathedra "enjoys, by reason of the Divine assistance promised to him in blessed Peter, that infallibility with which the Divine Redeemer wished His Church to be endowed in defining doctrine regarding faith and morals".四，这是确定的罗马教宗时，他任教的前cathedra “享有，因神的援助承诺，给他的祝福，黄匡源，即infallibility与神的救赎，希望他的教会被赋予在界定学说，关于信仰和德治国“ 。 Even the Vatican Council, it will be seen, only introduces the general dogma of the Church's infallibility as distinct from that of the pope obliquely and indirectly, following in this respect the traditional usage according to which the dogma is assumed as an implicate of ecumenical magisterial authority.甚至，梵蒂冈会，可以看出，只介绍了一般的教条的教会的infallibility有别于指出，教宗斜和间接，继在这方面，传统的使用根据该教条是假设作为一个牵连的普世地方法院管理局。 Instances of this will be given below and from these it will appear that, though the word infallibility as a technical term hardly occurs at all in the early councils or in the Fathers, the thing signified by it was understood and believed in and acted upon from the beginning.实例这将是给下面和从这些，它会出现，虽然这个词infallibility作为一个技术术语，很难发生在所有在早期的议会，还是在父亲，这件事，标志着由据了解，并相信在和采取行动，从开始。 We shall confine our attention in this section to the general question, reserving the doctrine of papal infallibility for special treatment.我们将只限于我们的注意，在本节中的一般问题，保留的原则，教皇infallibility作特别处理。 This arrangement is adopted not because it is the best or most logical, but because it enables us to travel a certain distance in the friendly company of those who cling to the general doctrine of ecclesiastical infallibility while rejecting the papal claims.这项安排是通过并不是因为它是最好的或最合乎逻辑的，而是因为它使我们能够旅行一定距离，在友好的公司，这些谁抱一般的教义教会infallibility而拒绝教皇索赔。 Taking the evidence both scriptural and traditional as it actually stands, one may fairly maintain that it proves papal infallibility in a simpler, more direct, and more cogent way than it proves the general doctrine independently; and there can be no doubt but that this is so if we accept as the alternative to papal infallibility the vague and unworkable theory of ecumenical infallibility which most High-Church Anglicans would substitute for Catholic teaching.以证据都圣经和传统，因为它其实是主张，有人可能会保持相当，这证明教皇infallibility在一个更简单，更直接，更有力的方式证明它比一般学说独立;有可以，但毫无疑问，这是因此，如果我们接受作为替代教皇infallibility含糊不清的和不可行的理论合一infallibility ，其中最高教会圣公会将取代天主教教学。 Nor are the Eastern schismatical Churches much better off than the Anglican in this respect, except that each has retained a sort of virtual belief in its own infallibility, and that in practice they have been more faithful in guarding the doctrines infallibly defined by the early ecumenical councils.也不是东部schismatical教会好得多，比英国圣公会在这方面，除保留了每一种虚拟的信念，自己的infallibility ，并在实践中他们已更忠实地守卫在理论infallibly所界定的早期合一议会。 Yet certain Anglicans and all the Eastern Orthodox agree with Catholics in maintaining that Christ promised infallibility to the true Church, and we welcome their support as against the general Protestant denial of this truth.然而，某些圣公会和所有东欧同意东正教与天主教会在维护基督承诺infallibility ，以真正的教会，我们欢迎他们的支持，作为对一般新教拒绝了这个真理。
PROOF FROM SCRIPTURE证明从经文
1 In order to prevent misconception and thereby to anticipate a common popular objection which is wholly based on a misconception it should be premised that when we appeal to the Scriptures for proof of the Church's infallible authority we appeal to them merely as reliable historical sources, and abstract altogether from their inspiration.一，以防止错误的观念，从而预期一个共同的热门反对是完全基于一个错误的观念，应该为前提，当我们呼吁圣经证明文件，教会的犯错的权力，我们呼吁他们仅仅作为可靠的史料，和摘要总共从他们的灵感。 Even considered as purely human documents they furnish us, we maintain, with a trustworthy report of Christ's sayings and promises; and, taking it to be a fact that Christ said what is attributed to Him in the Gospels, we further maintain that Christ's promises to the Apostles and their successors in the teaching office include the promise of such guidance and assistance as clearly implies infallibility.甚至被视为纯粹的人力文件，他们提供我们，我们维持，值得信赖的报告基督的说法和承诺，以及采取这是一个事实，基督说什么是归因于他在福音，我们进一步认为，基督的承诺使徒们和他们的继承人在教学办公室，包括许诺的这种指导和援助，作为清楚意味着infallibility 。 Having thus used the Scriptures as mere historical sources to prove that Christ endowed the Church with infallible teaching authority it is no vicious circle, but a perfectly legitimate iogical procedure, to rely on the Church's authority for proof of what writings are inspired.因此，使用后，圣经仅仅作为历史来源，以证明基督赋予教会与犯错的教学权威，这是没有的恶性循环，而是一个完全合法的iogical程序，依赖于教会的权威证明文件，什么样的著作感到鼓舞。
2 Merely remarking for the present that the texts in which Christ promised infallible guidance especially to Peter and his successors in the primacy might be appealed to here as possessing an a fortiori value, it will suffice to consider the classical texts usually employed in the general proof of the Church's infallibility; and of these the principal are: 2 ，只是remarking为目前该文本在基督承诺犯错的指导，特别是彼得和他的继任者在首要地位可能会呼吁在这里拥有一更不用说价值，这将足以考虑古典文本，通常受聘于一般的证明该教会的infallibility ;和这些主要是：
Matthew 28:18-20; Matthew 16:18; John 14, 15, and 16; I Timothy 3:14-15; and Acts 15:28 sq.马修28:18-20 ;马修16时18分;约翰14 ， 15和16 ，我提摩太3:14-15 ;和行为15时28平方
Matthew 28:18-20马修28:18-20
In Matthew 28:18-20, we have Christ's solemn commission to the Apostles delivered shortly before His Ascension: "All power is given to me in heaven and in earth. Going therefore, teach ye all nations; baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you: and behold I am with you all days, even to the consummation of the world."在马修28:18-20 ，我们有基督的严正委员会使徒发表不久之前，他的阿森松： “一切权力，是给我在天堂和在地球上。将会因此，教导叶所有国家; baptizing在他们的名称，该父亲和儿子，和圣灵;教导他们遵守所有的东西的话，我指挥你：你看我与你的所有天，甚至到了圆满的世界“ 。 In Mark 16:15-16, the same commission is given more briefly with the added promise of salvation to believers and the threat of damnation for unbelievers; "Go ye into the whole world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be condemned."在马克16:15-16 ，同样的委员会，给出了更简单地与补充的承诺，拯救信徒和威胁damnation为unbelievers ; “你们要去到整个世界，和传福音的每一个生物，他认为，信是的洗礼，应保存;但他说，信不是应予以谴责“ 。
Now it cannot be denied by anyone who admits that Christ established a visible Church at all, and endowed it with any kind of effective teaching authority, that this commission, with all it implies, was given not only to the Apostles personally for their own lifetime, but to their successors to the end of time, "even to the consummation of the world".现在不能否认，任何人谁也承认，基督建立了有形教会所有，并赋予它与任何一种有效的教学权威，这个委员会，与所有它意味着，是由于不仅使徒亲自为自己的一生，但他们的接班人，到去年底，时间“ ，甚至到了圆满的世界” 。 And assuming that it was the omniscient Son of God Who spoke these words, with a full and clear realization of the import which, in conjunction with His other promises, they were calculated to convey to the Apostles and to all simple and sincere believers to the end of time, the only reasonable interpretation to put upon them is that they contain the promise of infallible guidance in doctrinal teaching made to the Apostolic College in the first instance and then to the hierarchical college that was to succeed it.并假设这是无所不知上帝的儿子谁以这些话，与充分和明确的实现进口，其中，联同他的其他承诺，他们计算转达使徒和所有简单和真诚的信徒向结束的时间，唯一合理的解释，把他们的是，它们包含的承诺，犯错的指导，在理论教学中作出的使徒学院在第一时间，然后到大学的层次，这是成功的。
In the first place it was not without reason that Christ prefaced His commission by appealing to the fullness of power He Himself had received: "All power is given to me", etc. This is evidently intended to emphasize the extraordinary character and extent of the authority He is communicating to His Church -- an authority, it is implied, which He could not personally communicate were not He Himself omnipotent.摆在首位，这是并非没有道理，基督作序，他的委员会呼吁丰满的权力，他本人已收到： “一切权力，是给我”等，这显然是有意强调不平凡的性质和程度的权威，他是沟通，他的教会-一个权威，这是暗示，他无法亲自沟通，没有他自己万能的。 Hence the promise that follows cannot reasonably be understood of ordinary natural providential guidance, but must refer to a very special supernatural assistance.因此，承诺如下不能合理地理解为普通的自然providential指导，但必须提到一个非常特殊的超自然的援助。
In the next place there is question particularly in this passage of doctrinal authority -- of authority to teach the Gospel to all men -- if Christ's promise to be with the Apostles and their successors to the end of time in carrying out this commission means that those whom they are to teach in His name and according to the plenitude of the power He has given them are bound to receive that teaching as if it were His own; in other words they are bound to accept it as infallible.在未来的地方有问题，尤其是在这个通过理论权威-权力，教导福音的所有男性-如果基督的承诺，要与使徒和他们的继承人到去年底的时间内进行，这意味着委员会那些人，他们是教导以他的名义和根据该plenitude的权力，他给他们的约束，接受教学就好像它自己;在其他的话他们必然要接受它犯错。 Otherwise the perennial assistance promised would not really be efficacious for its purpose, and efficacious Divine assistance is what the expression used is clearly intended to signify.否则，长期的援助承诺，不会真的有效，为它的目的，和有效的神圣的援助，这才是表达使用，显然是打算标志。 Supposing, as we do, that Christ actually delivered a definite body of revealed truth, to be taught to all men in all ages, and to be guarded from change or corruption by the living voice of His visible Church, it is idle to contend that this result could be accomplished effectively -- in other words that His promise could be effectively fulfilled unless that living voice can speak infallibly to every generation on any question that may arise affecting the substance of Christ's teaching.假设，因为我们做什么，基督实际交付一定的机构透露真相，以教导的所有男性在不分年龄人人共享的，并看守从改变或腐败的生活的声音，他的有形教会，这是投闲置散，以争辩说，这一结果可以有效地完成了-在其他的话，他的承诺，能够有效地履行，除非生活的声音都可以发言i nfallibly，以每一代人对任何问题的可能产生的影响的实质基督的教学。 Without infallibility there could be no finality regarding any one of the great truths which have been identified historically with the very essence of Christianity; and it is only with those who believe in historical Christianity that the question need be discussed.没有infallibility不可能有任何的终局性有关的任何一个伟大的真理，其中已查明的历史与本质基督教;这是只有那些谁相信，在基督教的历史，这一问题需要加以讨论。 Take, for instance, the mysteries of the Trinity and Incarnation.采取，例如奥秘三位一体和化身。 If the early Church was not infallible in her definitions regarding these truths, what compelling reason can be alleged today against the right to revive the Sabellian, or the Arian, or the Macedonian, or the Apollinarian, or the Nestorian, or the Eutychian controversies, and to defend some interpretation of these mysteries which the Church has condemned as heretical?如果早期教会的是并非万无一失，在她的定义，关于这些真理，什么令人信服的理由，可以指称今天反对的权利，振兴sabellian ，或arian ，或马其顿，或apollinarian ，或景教，或eutychian争议，并捍卫了一些解释，这些奥秘，其中教会谴责为异端邪说呢？
One may not appeal to the inspired authority of the Scriptures, since for the fact of their inspiration the authority of the Church must be invoked, and unless she be infallible in deciding this one would be free to question the inspiration of any of the New Testament writings. 1未必上诉到灵感的权威，圣经，自为的事实，他们的灵感的权威，教会必须引用，除非她犯错，在此一决定将可自由问题的灵感的任何新约圣经著作。 Nor, abstracting from the question of inspiration, can it be fairly maintained, in face of the facts of history, that the work of interpreting scriptural teaching regarding these mysteries and several other points of doctrine that have been identified with the substance of historical Christianity is so easy as to do away with the need of a living voice to which, as to the voice of Christ Himself, all are bound to submit.也不是，从抽象的问题的灵感，才能获得公平的维持，在面对历史事实，这方面的工作诠释圣经的教学关于这些奥秘，和其他几个点的学说已查明的与实质的历史基督教是那么容易，因为要取消需要一个生活的声音，以声音，基督本人，都势必就范。
Unity of Faith was intended by Christ to be one of the distinctive notes of His Church, and the doctrinal authority He set up was intended by His Divine guidance and assistance to be really effective in maintaining this unity; but the history of the early heresies and of the Protestant sects proves clearly, what might indeed have been anticipated a priori, that nothing less than an infallible public authority capable of acting decisively whenever the need should rise and pronouncing an absolutely final and irreformable judgment, is really efficient for this purpose.团结，信仰的用意是由基督的一个鲜明的指出，他的教会，和理论权威，他成立的用意是由他的神指导和援助，以便真正有效地维护这种团结，但历史上早期的异端邪说和的新教教派的证明，显然，可能确已预期先验的，没有少于一犯错的公权力能够采取果断的行动需要时，应崛起和宣判一个绝对的最后和irreformable的判断，实在是有效率的作此用途。 Practically speaking the only alternative to infallibility is private judgment, and this after some centuries of trial has been found to lead inevitably to utter rationalism.实际而言的唯一选择infallibility是私人的判断，而这之后，一些几百年的审判工作已发现导致不可避免地说不出理性。 If the early definitions of the Church were fallible, and therefore reformable, perhaps those are right who say today that they ought to be discarded as being actually erroneous or even pernicious, or at least that they ought to be re-interpreted in a way that substantially changes their original meaning; perhaps, indeed, there is no such thing as absolute truth in matters religious!如果早期的定义，教会的会犯错误，因此reformable ，也许这些都是正确的说，谁今天表示，他们应该是被丢弃的作为其实是错误的，甚至是有害的，或至少他们必须重新解释这样一种方式大幅度的变化，其原来的含义，或许，事实上，有没有这样的事，作为绝对真理，在宗教事宜！ How, for example, is a Modernist who takes up this position to be met except by insisting that definitive teaching is irreversible and unchangeable; that it remains true in its original sense for all time; in other words that it is infallible?如何，举例来说，是一个现代谁占用了这一立场得到满足，除坚持明确的教学是不可逆转的和不可改变的;它仍然是真正的在其原来的意义，为所有的时间，在其他的话，这是万无一失的呢？ For no one can reasonably hold that fallible doctrinal teaching is irreformable or deny the right of later generations to question the correctness of earlier fallible definitions and call for their revision or correction, or even for their total abandonment.因为没有人可以合理地认为，犯错误的理论教学是irreformable或拒绝的权利，后人质疑的正确性较早前犯错误的定义，并要求其修改或更正，或什至为他们彻底放弃。
From these considerations we are justified in concluding that if Christ really intended His promise to be with His Church to be taken seriously, and if He was truly the Son of God, omniscient and omnipotent, knowing history in advance and able to control its course, then the Church is entitled to claim infallible doctrinal authority.从这些考虑，我们有理由在总结时说，如果基督真的打算，他承诺要与他的教会必须认真对待，如果他是真正的上帝的儿子，无所不知，无所不能，不知道历史在前进，并能控制其当然，然后教会有权要求犯错的理论权威。 This conclusion is confirmed by considering the awful sanction by which the Church's authority is supported: all who refuse to assent to her teaching are threatened with eternal damnation.这个结论是证实了考虑可怕的制裁，其中教会的权威是支持的：所有谁拒绝赞同她的教学受到威胁与永恒的damnation 。 This proves the value Christ Himself set upon His own teaching and upon the teaching of the Church commissioned to teach in His name; religious indifferentism is here reprobated in unmistakable terms.这证明了价值基督本人设置后，他自己的教学后，教学教会委托教导，在他的名字;宗教indifferentism是在这里reprobated在明确无误的条款。
Nor does such a sanction lose its significance in this connection because the same penalty is threatened for disobedience to fallible disciplinary laws or even in some cases for refusing to assent to doctrinal teaching that is admittedly fallible.也不是这样的制裁，失去其意义，在这方面，因为同样的刑罚是威胁为抗命犯错误的法律或纪律处分，甚至在某些情况下，拒绝赞同以理论教学是无可否认犯错误。 Indeed, every mortal sin, according to Christ's teaching, is punishable with eternal damnation.事实上，每一个致命的单仲偕，根据基督的教学，则处以与永恒的damnation 。 But if one believes in the objectivity of eternal and immutable truth, he will find it difficult to reconcile with a worthy conception of the Divine attributes a command under penalty of damnation to give unqualified and irrevocable internal assent to a large body of professedly Divine doctrine the whole of which is possibly false.但如果有人认为在客观性，永恒的和不可改变的真理，他会发现它难以调和一个值得观神属性的指挥下，刑罚damnation ，让不合格的和不可逆转的内部赞同一个大型机构的professedly神圣的学说的整个这可能是假的。 Nor is this difficulty satisfactorily met, as some have attempted to meet it, by calling attention to the fact that in the Catholic system internal assent is sometimes demanded, under pain of grievous sin, to doctrinal decisions that do not profess to be infallible.也不是这个困难会见了令人满意的，由于一些企图，以满足它，呼吁注意一个事实，即在天主教系统的内部赞同，有时是要求下，疼痛严重的单仲偕，理论决定不自称要犯错。 For, in the first place, the assent to be given in such cases is recognized as being not irrevocable and irreversible, like the assent required in the case of definitive and infallible teaching, but merely provisional; and in the next place, internal assent is obligatory only on those who can give it consistently with the claims of objective truth on their conscience -- this conscience, it is assumed, being directed by a spirit of generous loyalty to genuine Catholic principles.为，摆在首位，赞同以获得在这种情况下，被公认是不被接纳不可改变的和不可逆转的一样，赞同，需要在案件明确和犯错的教学，但只是临时;而在明年的地方，内部是赞同强制性的，只有对那些谁可以给它始终与索赔客观真理对自己的良心-这良知，这是假设，被导演的精神，慷慨的忠诚，真正的天主教会的原则。
To take a particular example, if Galileo who happened to be right while the ecclesiastical tribunal which condemned him was wrong, had really possessed convincing scientific evidence in favour of the heliocentric theory, he would have been justified in refusing his internal assent to the opposite theory, provided that in doing so he observed with thorough loyalty all the conditions involved in the duty of external obedience.采取特别举例来说，如果发生伽利略谁是正确的，而教会法庭谴责他是错的，真正拥有令人信服的科学证据显示，在赞成的心理论，他会一直在拒绝的理由，他的内部赞同到对面理论，只要在这样做时，他观察与深入的忠诚度的所有条件所涉及的责任，对外服从。 Finally it should be observed that fallible provisional teaching, as such, derives its binding force principally from the fact that it emanates from an authority which is competent, if need be, to convert it into infallible definitive teaching.最后应当指出，犯错误的临时教学，因为这样，源于其约束力主要来自事实，即它源自一管理局是主管，如果有需要，将它转换成犯错明确的教学。 Without infallibility in the background it would be difficult to establish theoretically the obligation of yielding internal assent to the Church's provisional decisions.没有infallibility在背景中便难以建立理论上的义务高产内部的赞同，以教会的临时决定。
Matthew 16:18马太16时18分
In Matthew 16:18, we have the promise that "the gates of hell shall not prevail" against the Church that is to be built on the rock; and this also, we maintain, implies the assurance of the Church's infallibility in the exercise of her teaching office.在马修16时18分，我们有承诺， “地狱之门，应不会得逞”反对教会是建立在岩石;这同时，我们保持，意味着保证了教会的infallibility在行使她的教学办公室。 Such a promise, of course, must be understood with limitations according to the nature of the matter to which it is applied.这样的承诺，当然必须理解与限制，根据该事项的性质，它是应用。 As applied to sanctity, for example, which is essentially a personal and individual affair, it does not mean that every member of the Church or of her hierarchy is necessarily a saint, but merely that the Church, as whole, will be conspicuous among other things for the holiness of life of her members.适用于神圣性，举例来说，这基本上是一种个人和个人的事，这并不表示每一个成员教会或她的等级一定是圣人，而只是说，教会，作为整体而言，将突出除其他外东西为成圣的生活，她的成员。 As applied to doctrine, however -- always assuming, as we do, that Christ delivered a body of doctrine the preservation of which in its literal truth was to be one of the chief duties of the Church -- it would be a mockery to contend that such a promise is compatible with the supposition that the Church has possibly erred in perhaps the bulk of her dogmatic definitions, and that throughout the whole of her history she has been threatening men with eternal damnation in Christ's name for refusing to believe doctrines that are probably false and were never taught by Christ Himself.适用于学说，但-始终假设，因为我们做什么，基督发表了身体学说的保存，这在其字面真理，是一个行政的职责，教会-这将是一个嘲弄来这种承诺是与假定的教会，可能是错误的，也许大部份的她教条式的定义，并贯穿整个她的历史，她已经威胁男子与永恒的damnation在基督的名字，拒绝相信，理论是可能是虚假的和从未被教导基督本人。 Could this be the case, would it not be clear that the gates of hell can prevail and probably have prevailed most signally against the Church?可这情况下，会不会明确表示，地狱之门可以占上风，可能有流行的最signally对教会？
John 14-16约翰14日至16日
In Christ's discourse to the Apostles at the Last Supper several passages occur which clearly imply the promise of infallibility: "I will ask the Father, and he shall give you another Paraclete, that he may abide with you forever. The spirit of truth . . . he shall abide with you, and shall be in you" (John 14:16, 17).在基督的话语，以使徒们在最后的晚餐的几个通道，发生这显然意味着承诺infallibility ： “我会问父亲，他应给你的另一paraclete ，他可能会遵守与您永远。真理的圣灵。他必须遵守与您，并应在你“ （约翰14时16分， 17 ） 。 "But the Paraclete, the Holy Ghost, whom the Father will send in my name, he will teach you all things, and bring all things to your mind, whatsoever I shall have said to you" (ibid. 26). “但paraclete ，圣灵，谁的父亲将在我的名字，他会教你所有的东西，把所有的东西，到您的心目中，无论如何，我必须对你说” （同上26 ） 。 "But when he, the spirit of truth, is come, he will teach you all truth (John 16:13). And the same promise is renewed immediately before the Ascension (Acts 1:8). Now what does the promise of this perennial and efficacious presence and assistance of the Holy Ghost, the Spirit of truth, mean in connection with doctrinal authority, except that the Third Person of the Blessed Trinity is made responsible for what the Apostles and their successors may define to be part of Christ's teaching? But insofar as the Holy Ghost is responsible for Church teaching, that teaching is necessarily infallible: what the Spirit of truth guarantees cannot be false. “但是当他，真理的圣灵，是来，他会教你一切的真理（约翰16时13分） 。和相同的承诺，重新展开前阿森松岛（行为1时08分） 。现在有什么承诺，这常年和有效的存在和援助的圣灵，真理的圣灵，是指他们涉嫌与理论权威，除第三人的祝福三一是负责什么使徒和他们的继承人可以定义要的一部分，基督的教学？但至于圣灵是负责教会教学，即教学是一定要犯错的：什么真理的圣灵保证，不能虚假。
I Timothy 3:15 i提摩太3时15分
In I Timothy 3:15, St. Paul speaks of "the house of God, which is the church of the living God, the pillar and ground of the truth"; and this description would be something worse than mere exaggeration if it had been intended to apply to a fallible Church; it would be a false and misleading description.在I提摩太3时15分，圣保禄说的是“内务上帝，这是教会的活着的上帝，支柱产业和地面的真相” ;这说明，将一些差的只是夸张，如果它已打算适用于一犯错误教会;这将是一个虚假和误导性的描述。 That St. Paul, however, meant it to be taken for sober and literal truth is abundantly proved by what he insists upon so strongly elsewhere, namely, the strictly Divine authority of the Gospel which he and the other Apostles preached, and which it was the mission of their successors to go on preaching without change or corruption to the end of time.即圣保禄，不过，这意味着它应采取的清醒和字面的真相是非常证明了什么，他坚持这么强烈的其他地方，即严格的神的权威，福音，他和其他使徒们所宣扬的，它是的使命，他们的继承人去的说教，没有改变或贪污，到去年底的时间。 "When you had received of us", he writes to the Thessalonians, "the word of the hearing of God, you received it not as the word of men, but (as it is indeed) the word of God, who worketh in you that have believed" (1 Thessalonians 2:13). “当你收到我们” ，他写信给帖撒罗尼迦， “这个词的听证会的上帝，您收到不作为的话，男性，但（因为它确实是）上帝的话，谁在你worketh有相信“ （ 1帖撒罗尼迦2时13分） 。 The Gospel, he tells the Corinthians, is intended to bring "into captivity every understanding unto the obedience of Christ" (2 Corinthians 10:5).福音，他告诉哥林多前书，用意是使“到圈养的每一个了解所不欲，顺从基督” （ 2哥林多前书10时05分） 。 Indeed, so fixed and irreformable is the doctrine that has been taught that the Galatians (1:8) are warned to anathematize any one, even an angel from heaven, who should preach to them a Gospel other than that which St. Paul had preached.事实上，因此，固定和irreformable是学说已告诉我们，该加拉太（ 1:8 ）警告，要anathematize的任何一个，甚至一个天使从天上，谁应该言行一致，向他们福音以外，其中圣保禄曾鼓吹。 Nor was this attitude -- which is intelligible only on the supposition that the Apostolic College was infallible -- peculiar to St. Paul.也不是这样的态度-这是理解，不仅对假定使徒学院犯错-特有的圣保禄。 The other Apostles and apostolic writers were equally strong in anathematizing those who preached another Christianity than that which the Apostles had preached (cf. 2 Peter 2:1 sqq.; 1 John 4:1 sqq.; 2 John 7 sqq.; Jude 4); and St. Paul makes it clear that it was not to any personal or private views of his own that he claimed to make every understanding captive, but to the Gospel which Christ had delivered to the Apostolic body.其他使徒和使徒作家同样强大的anathematizing那些谁鼓吹另一个基督教比这使徒曾鼓吹（参见2彼得2:1 sqq 。 ;约翰一4:1 sqq 。 ; 2约翰7 sqq 。 ;裘德4 ） ;和圣保禄很清楚，这是不以任何个人或私人的意见，他自己认为，他声称，尽一切了解自保，但对福音的基督已交付给使徒机构。 When his own authority as an Apostle was challenged, his defense was that he had seen the risen Saviour and received his mission directly from Him, and that his Gospel was in complete agreement with that of the other Apostles (see, vg, Galatians 2:2-9).当他自己的权威作为一个传道者被质疑，他的辩护是，他曾看到复活的救主，并收到他的使命，直接从他，和他的福音是在完成协议与其他使徒（见， vg ，加拉太2 ： 2月9日） 。
Acts 15:28 15时28分行为
Finally, the consciousness of corporate infallibility is clearly signified in the expression used by the assembled Apostles in the decree of the Council of Jerusalem: "It hath seemed good to the Holy Ghost and to us, to lay no further burden upon you", etc. (Acts 15:28).最后，意识的企业infallibility显然是标志着在表达所用的组装使徒在该法令的理事会耶路撒冷说： “祂所似乎是好事，圣灵和我们，奠定没有进一步的负担后，你”等。 （行为15时28分） 。 It is true that the specific points here dealt with are chiefly disciplinary rather than dogmatic, and that no claim to infallibility is made in regard to purely disciplinary questions as such; but behind, and independent of, disciplinary details there was the broad and most important dogmatic question to be decided, whether Christians, according to Christ's teaching, were bound to observe the Old Law in its integrity, as orthodox Jews of the time observed it.这是事实的具体点，在这里处理，主要是纪律处分，而非教条化，并没有声称是infallibility方面取得的，纯粹是纪律问题等，但背后的，独立的，纪律的细节有广泛和最重要的教条式的问题作决定，无论是基督徒，根据基督的教学，必须遵守旧法在其完整性，作为正统犹太教徒的时间内观察到它。 This was the main issue at stake, and in deciding it the Apostles claimed to speak in the name and with the authority of the Holy Ghost.这是主要的问题在股权，并在决定它使徒声称发言，在名称和与权威的圣灵。 Would men who did not believe that Christ's promises assured them of an infallible Divine guidance have presumed to speak in this way?将男人谁不相信基督的承诺，并向他们保证，一个犯错的神的指导，已推定发言，在这种方式呢？ And could they, in so believing, have misunderstood the Master's meaning?可他们，在这样以为，误解了师父的意思呢？
PROOF FROM TRADITION证明从传统
If, during the early centuries, there was no explicit and formal discussion regarding ecclesiastical infallibility as such, yet the Church, in her corporate capacity, after the example of the Apostles at Jerusalem, always acted on the assumption that she was infallible in doctrinal matters and all the great orthodox teachers believed that she was so.如果在早期百年来，有没有明确和正式讨论关于教会infallibility等，但教会，在她的公司的能力，之后的例子，使徒在耶路撒冷，始终采取行动的假设，她是在犯错的理论事宜和所有伟大的东正教教师认为，她是如此。 Those who presumed, on whatever grounds, to contradict the Church's teaching were treated as representatives of Antichrist (cf. 1 John 2:18 sq.), and were excommunicated and anathematized.这些谁推定，就什么理由，违背了教会的教学被视为代表antichrist （参见约翰一2时18平方） ，并excommunicated和anathematized 。
It is clear from the letters of St. Ignatius of Antioch how intolerant he was of error, and how firmly convinced that the episcopal body was the Divinely ordained and Divinely guided organ of truth; nor can any student of early Christian literature deny that, where Divine guidance is claimed in doctrinal matters, infallibility is implied.很显然，从信件的圣伊格内修斯安提如何容忍他的错误，以及如何坚信，主教身体是神祝圣和神为指导，器官的真理，也不能有任何的学生，早期基督教文学否认，凡神的指导，宣称是在理论的事项， infallibility是默示的保证。
So intolerant of error was St. Polycarp that, as the story goes, when he met Marcion on the street in Rome, he did not hesitate to denounce the heretic to his face as "the firstborn of Satan".所以不能容忍的错误是圣polycarp ，作为故事去，当他会见了马吉安在街上在罗马，他没有犹豫，声讨邪教，以他的脸“ firstborn撒旦” 。 This incident, whether it be true or not, is at any rate thoroughly in keeping with the spirit of the age and such a spirit is incompatible with belief in a fallible Church.这件事，无论是真或不是，是在任何利率彻底，在符合时代精神，这种精神是不相符的信念在一个会犯错误的教会。
St. Irenaeus, who in the disciplinary Paschal question favoured compromise for the sake of peace, took an altogether different attitude in the doctrinal controversy with the Gnostics; and the great principle on which he mainly relies in refuting the heretics is the principle of a living ecclesiastical authority for which he virtually claims infallibility.圣爱任纽，谁在纪律逾越的问题，主张妥协，为求和平，采取了完全不同的态度，在理论争论与gnostics ;和大原则上，他主要依靠在批驳异端原则，就是生活教会的权力，他几乎索赔infallibility 。 For example he says: "Where the Church is, there also is the Spirit of God, and where the Spirit of God is there is the Church, and every grace: for the Spirit is truth" (Adv. Haer. III, xxiv, 1); and again, Where the charismata of the Lord are given, there must we seek the truth, ie with those to whom belongs the ecclesiastical succession from the Apostles, and the unadulterated and incorruptible word.例如，他说： “如果教会是，也有上帝的精神，并在上帝的精神是有教会，和每一个宽限期：对于精神是真理” （ adv. haer 。三，二十四， 1 ） ;一而再，再而charismata的主给出了，我们必须有追求真理，即与那些人是属于教会的继承从使徒，和unadulterated和廉洁字。 It is they who .这是他们谁。 . 。 . 。 are the guardians of our faith .是监护人对我们的信心。 . 。 . 。 and securely [sine periculo] expound the Scriptures to us" (op. cit., IV xxvi, 5).和安全[正弦periculo ]阐述经文向我们“ （业务引文中，四26 ， 5 ） 。
Tertullian, writing from the Catholic standpoint, ridicules the suggestion that the universal teaching of the Church can be wrong: "Suppose now that all [the Churches] have erred . . . [This would mean that] the Holy Spirit has not watched over any of them so as to guide it into the truth, although He was sent by Christ, and asked from the Father for this very purpose -- that He might be the teacher of truth" (doctor veritatis -- "De Praescript", xxxvi, in PL, II, 49).良，写作，从天主教的立场，嘲弄有人认为，普遍的教学，教会可以是错误的： “假设现在所有[教会]有偏差。 。 。 [这将意味着]圣灵没有看过任何他们等，以引导它变成真理，虽然他被送往基督，并要求从父亲这个非常的目的-他可能是教师的真理“ （医生v eritatis- ”德p r aescript“，三十六，在临时立法会，二， 49 ） 。
St. Cyprian compares the Church to an incorruptible virgin: Adulterari non potest sponsa Christi, incorrupta est et pudica (De unitate eccl.).圣塞浦路斯相比，教会一廉洁美属维尔京： adulterari非potest sponsa基督， incorrupta预测等pudica （德unitate传道书） 。
It is needless to go on multiplying citations, since the broad fact is indisputable that in the ante-Nicene, no less than in the post-Nicene, period all orthodox Christians attributed to the corporate voice of the Church, speaking through the body of bishops in union with their head and centre, all the fullness of doctrinal authority which the Apostles themselves had possessed; and to question the infallibility of that authority would have been considered equivalent to questioning God's veracity and fidelity.这是不用去乘以对引文，由于广泛的，事实上是不争的事实，在前厅尼西亚，不得少于在后尼西亚，期间所有东正教基督徒归因于企业的声音，教会发言，通过身体的主教在联盟与他们的头部和中心，所有丰满理论管理局使徒自己已拥有的;质疑infallibility的权力将被视为相等于质疑上帝的真实性和保真度。 It was for this reason that during the first three centuries the concurrent action of the bishops dispersed throughout the world proved to be effective in securing the condemnation and exclusion of certain heresies and maintaining Gospel truth in its purity; and when from the fourth century onwards it was found expedient to assemble ecumenical councils, after the example of the Apostles at Jerusalem, it was for the same reason that the doctrinal decision of these councils were held to be absolutely final and irreformable.这是因为这个原因，在第一三个世纪的并发行动的主教们分散在全国各地世界证明可有效地确保谴责和排斥的某些异端邪说和维护福音的真理，在其纯度;时，从第四世纪开始，它被发现的权宜组装合一议会，之后的例子，使徒在耶路撒冷，这是出于同样的原因，该理论的决定，这些评议会举行了绝对的最后和irreformable 。 Even the heretics, for the most part recognized this principle in theory; and if in fact they often refused to submit, they did so as a rule on the ground that this or that council was not really ecumenical, that it did not truly express the corporate voice of the Church, and was not, therefore, infallible.即使是异端，大部份承认这个原则，在理论;的话，事实上，他们往往拒绝提交，他们这样做，作为一项规则，所持理由是这个或那个会是不是真的合一，即它没有真正反映企业的声音，教会，并没有因此，犯错的。 This will not be denied by anyone who is familiar with the history of the doctrinal controversies of the fourth and fifth centuries, and within the limits of this article we cannot do more than call attention to the broad conclusion in proof of which it would be easy to cite a great number of particular facts and testimonies.这将是不容否认的人，谁是熟悉的历史，理论争议的第四和第五世纪，并在范围内，这条我们不能这样做以上呼吁注意向广大的结论，证明它很容易举一个很大的数目，特别是事实和证词。
OBJECTIONS ALLEGED反对指称
Several of the objections usually urged against ecclesiastical infallibility have been anticipated in the preceding sections; but some others deserve a passing notice here.若干反对意见，通常要求对教会infallibility已预计在前面的章节，但其他一些值得一通过公告在这里。
1 It has been urged that neither a fallible individual nor a collection of fallible individuals can constitute an infallible organ.一，它已敦促既不是会犯错误的个人，也不是收集犯错误的个人可以构成一个犯错的器官。 This is quite true in reference to natural knowledge and would be also true as applied to Church authority if Christianity were assumed to be a mere product of natural reason.这是相当真实，在参考自然知识，并会也是如此，作为适用于教会的权威，如果基督教均假定是一个纯粹的产物，自然的原因。 But we set out from an entirely different standpoint.但我们列从一种完全不同的立场。 We assume as antecedently and independently established that God can supernaturally guide and enlighten men, individually or collectively, in such a way that, notwithstanding the natural fallibility of human intelligence, they may speak and may be known with certainty to speak in His name and with His authority, so that their utterance may be not merely infallible but inspired.我们假设作为antecedently和独立设立的，上帝可以supernaturally ，引导和启发的男子，单独或集体，在这样一种方式，尽管自然fallibility人类的智慧，他们可能会发言，并可能是已知的肯定发言，在他的名字和与他的权力，使他们的话语可能不只是犯错，但灵感。 And it is only with those who accept this standpoint that the question of the Church's infallibility can be profitably discussed.这是只有那些谁接受这个立场的问题，教会的infallibility可以有利可图的讨论。
2 Again, it is said that even those who accept the supernatural viewpoint must ultimately fall back on fallible human reasoning in attempting to prove infallibility; that behind any conclusion that is proposed on so-called infallible authority there always lurks a premise which cannot claim for itself more than a merely human and fallible certainty; and that, since the strength of a conclusion is no greater than that of its weaker premise, the principle of infallibility is a useless as well as an illogical importation into Christian theology.二再次，这是说，即使那些谁接受超自然的观点，最终必须依傍对犯错误人类的推理在试图证明infallibility ;背后的任何结论，即是建议对所谓有犯错的权力始终潜伏着一个前提，不能索赔本身以上只是一个人力和犯错误的确定性;和认为，由于实力的一个结论是，没有大于其较弱的前提下，原则infallibility是一个无用的，也是一个不合逻辑的输入到基督教神学。 In reply it is to be observed that this argument, if valid, would prove very much more than it is here introduced to prove; that it would indeed undermine the very foundations of Christian faith.在答复是要指出，这样的说法，如果有效，将被证明是十分多，这是在此间介绍，以证明;它确实会破坏非常基础基督教信仰。 For example, on purely rational grounds I have only moral certainty that God Himself is infallible or that Christ was the infallible mediator of a Divine Revelation; yet if I am to give a rational defense of my faith, even in mysteries which I do not comprehend, I must do so by appealing to the infallibility of God and of Christ.举例来说，在纯粹理性的理由，我只是道义上肯定上帝自己是犯错的，或基督是犯错的调停人的神的启示，但如果我给一个合理的防卫我的信仰，甚至在其中的奥秘，我不理解，我必须这样做正是为了吸引infallibility上帝和基督的。 But according to the logic of the objection this appeal would be futile and the assent of faith considered as a rational act would be no firmer or more secure than natural human knowledge.但根据逻辑，反对这项呼吁，都将是徒劳的和赞同的信仰视为一种理性的行为，便没有坚实的或更多的安全性并不比人类的自然知识。 The truth is that the inferential process here and in the case of ecclesiastical infallibility transcends the rule of formal logic that is alleged.事实真相是，该推理过程在这里和在案件教会infallibility超越法治的形式逻辑，就是指称。 Assent is given not to the logical force of the syllogism, but directly to the authority which the inference serves to introduce; and this holds good in a measure even when there is question of mere fallible authority.赞同给出了不合乎逻辑的力量的三段论，但直接向管理局推理服务介绍;举行，这是好的一项措施，甚至当有问题，仅仅是会犯错误的权力。 Once we come to believe in and rely upon authority we can afford to overlook the means by which we were brought to accept it, just as a man who has reached a solid standing place where he wishes to remain no longer relies on the frail ladder by which he mounted.一旦我们来相信和依靠管理局后，我们能够忽视的方法，使我们被带到接受它，正如一名男子谁达到了一个坚实的常务委员会的地方，他希望继续不再依赖于体弱的阶梯他展开。 It cannot be said that there is any essential difference in this respect between Divine and ecclesiastical infallibility.不能说有任何本质的不同，在这方面之间的神和教会infallibility 。 The latter of course is only a means by which we are put under subjection to the former in regard to a body of truth once revealed and to be believed by all men to the end of time, and no one can fairly deny that it is useful, not to say necessary, for that purpose.后者当然是唯一的一种手段，我们提出了下遭受前在方面的一个机构，一旦发现真相，并相信所有男子到去年底的时间，没有人能公平地否认它是有益的，并不是说必要的，用于这一目的。 Its alternative is private judgment, and history has shown to what results this alternative inevitably leads.其办法是私人判断，历史已经表明，以什么样的结果，这必然导致替代。
3 Again, it is urged that the kind of submission demanded by infallible authority is incompatible with the rights of reason and of legitimate inquiry and speculation, and tends to give to one's faith in his Creed a dry, formal, proud, and intolerant character which contrasts unfavourably with the warmhearted, humble, and tolerant faith of the man who believes on conviction after free personal inquiry. 3 ，再次，这是敦促该种提交所要求的犯错的权力是不符合权利的原因及合法的调查和投机活动，并往往给一个人的信念在他的信条干的，正式的，而感到骄傲，不能容忍字对比比不上与热情，谦虚和宽容的信念，该名男子谁认为，对定罪后，免费个人调查。 In reply it is sufficient to say that submission to infallible authority implies no abdication of reason, nor does it impose any undue check on the believer's freedom to pursue inquiry and speculation.在回答这是足够的说，提交给犯错的权力，意味着没有放弃的理由，也没有施加任何不必要的检查对信仰的自由，追求的调查和投机活动。 Were it so, how could one believe in revealed doctrine at all without being accused, as unbelievers do accuse Christians, of committing intellectual suicide?被它的话，怎么能相信在显示学说在所有没有被指控，作为unbelievers做指责基督徒，犯下智力自杀呢？ If one believes in revelation at all one does so in deference to God's authority an authority that is surely infallible; and so far as the principle of the objection is concerned there is no difference between ecclesiastical and Divine infallibility.如果有人认为在所有的启示之一，这样做是在听从了上帝的权威，权威，肯定是万无一失的;到目前为止，作为原则，反对的是关注有没有什么区别教会和神infallibility 。 It is somewhat surprising, therefore, that professing Christians should recur to such an argument, which, if consistently urged, would be fatal to their own position.这是有点令人惊讶，因此，自称基督徒应该再发生，以这样的说法，如果一贯敦促，将是致命的，他们自己的立场。 And as regards freedom of inquiry and speculation in reference to revealed doctrines themselves, it should be observed that true freedom in this as in other matters does not mean unbridled licence.至于新闻自由的调查和投机活动的参考，以显示自己的学说，它应当指出，真正的自由在这方面正如在其他的事项，并不意味着肆无忌惮的牌照。 Really effective authoritative control is always necessary to prevent liberty from degenerating into anarchy, and in the sphere of Christian doctrine -- we are arguing only with those who admit that Christ delivered a body of doctrine that was to be held as eternally true -- from the very nature of the case, the only effective barrier against Rationalism -- the equivalent of political anarchy -- is an infallible ecclesiastical authority.真正有效的权威控制始终是必要的，以防止自由从沦为无政府状态，并在领域的基督教教义-我们正在争论，只有与那些谁承认基督发表了身体的学说，这是将要举行的，作为永恒的真实-从非常性质的情况下，唯一有效的屏障对理性-相当于政治无政府状态-是一个犯错的教会权威。 This authority therefore, by its decisions merely curtails personal freedom of inquiry in religious matters in the same way, and by an equally valid title, as the supreme authority in the State, restricts the liberty of private citizens.这项权力，因此，由它的决定只是限制了人身自由，调查在宗教事务，在同样的方式，和由一个同样有效的标题，作为最高权力机构，在国家，限制人身自由的私人公民。
Moreover, as in a well ordered state there remains within the law a large margin for the exercise of personal freedom, so in the Church there is a very extensive domain which is given over to theological speculation; and even in regard to doctrines that have been infallibly defined there is always room for further inquiry so as the better to understand, explain, defend, and expand them.此外，由于在一个秩序井然的国家仍然存在按照法律大幅度为行使个人自由，所以在教会有一个很广泛的网域这是鉴于过去的神学思想建设的投机活动;即使在理论方面，已infallibly的定义总是存在的余地进一步调查，以便更好地理解，解释，辩护，并扩大他们。 The only thing one may not do is to deny or change them.唯一的事，一可能不会做的，是否定或改变他们。 Then, in reply to the charge of intolerance, it may be said that if this be taken to mean an honest and sincere repudiation of Liberalism and Rationalism, infallibilists must plead guilty to the charge; but in doing so they are in good company.然后，在回答有关负责容忍，可以说，如果这采取意味着一个诚实的和真诚的否定自由主义和理性， infallibilists必须认罪，向负责;但在这样做，他们是在一个很好的公司。 Christ Himself was intolerant in this sense; so were His Apostles; and so were all the great champions of historical Christianity in every age.基督本人是不能容忍在这个意义上，所以他的使徒;等等，都是伟大的冠军的历史，基督教在每一个年龄。 Finally it is altogether untrue, as every Catholic knows and feels, that faith which allows itself to be guided by infallible ecclesiastical authority is less intimately personal or less genuine in any way than faith based on private judgment.最后，这是完全不真实的，因为每一个天主教知悉和感觉，信念，让自己为指导，犯错的教会权威不足有密切的个人或更少真正以任何方式比信仰的基础上私人的判断。 If this docile loyalty to Divine authority which true faith implies means anything, it means that one must listen to the voice of those whom God has expressly appointed to teach in His name, rather than to one's own private judgment deciding what God's teaching ought to be.如果这驯服，忠诚的神圣权力，其中真正的信仰意味着任何意义，这意味着一一定要听的声音，上帝的那些人已明确表示委任的教导，在他的名字，而不是一个自己的私人判断，决定什么上帝的教学应以。 For to this, in final analysis, the issue is reduced; and he who chooses to make himself, instead of the authority which God has instituted, the final arbiter in matters of faith is far from possessing the true spirit of faith, which is the foundation of charity and of the whole supernatural life.对于这一点，在归根究柢，问题是减少;和他谁选择，使自己，而不是权威上帝已，最后仲裁者，在事项的信仰是远远拥有真正的精神信仰，这是基金会的慈善和整个超自然的生活。
4 Again it is urged by our opponents that infallibility as exercised by the Catholic Church has shown itself to be a failure, since, in the first place, it has not prevented schisms and heresies in the Christian body, and, in the second place, has not attempted to settle for Catholics themselves many important questions, the final settlement of which would be a great relief to believers by freeing them from anxious and distressing doubts.四是再次敦促我们的对手认为， infallibility作为行使由天主教会已表明自己是一个失败，这是因为，摆在首位，却没有阻止分裂和歪理邪说，在基督教的机构，并在第二位，有没有试图解决天主教徒本身有很多重要问题，最终解决将成为一个伟大的救济信徒，腾出他们从焦虑和沮丧的疑虑。 In reply to the first point it is enough to say that the purpose for which Christ endowed the Church with infallibility was not to prevent the occurrence of schisms and heresies, which He foresaw and foretold, but to take away all justification for their occurrence; men were left free to disrupt the unity of Faith inculcated by Christ in the same way as they were left free to disobey any other commandment, but heresy was intended to be no more justifiable objectively than homicide or adultery.在回答关于第一点，这是不够的说，目的是为基督赋予教会与infallibility不是为了防止发生分裂和异端邪说，这是他预见和预言，而是要带走所有的理由，其发生;男子留下的自由，破坏团结，信仰的灌输由基督在相同的方式，因为他们离开的自由，不服从任何其他戒律，但异端的用意是没有更合理的，客观上比杀人或奸淫。 To reply to the second point we would observe that it seems highly inconsistent for the same objector to blame Catholics in one breath for having too much defined doctrine in their Creed and, in the next breath, to find fault with them for having too little.回答的第二点，我们会遵守它似乎高度不一致，为同一反对者指责天主教徒在一呼气有太多的定义学说在他们的信条，在未来的呼气，要查找故障与他们有太少。 Either part of the accusation, in so far as it is founded, is a sufficient answer to the other.无论是部分的指控，在迄今为止因为它是创立，是一个足够的答案，其他。 Catholics as a matter of fact do not feel in any way distressed either by the restrictions, on the one hand, which infallible definitions impose or, on the other hand, by the liberty as to non-defined matters which they enjoy, and they can afford to decline the services of an opponent who is determined at all costs to invent a grievance for them.天主教徒的问题，事实上并不觉得以任何方式痛心，无论是限制，一方面，犯错的定义强加或上，另一方面，自由，以非界定的事情，他们享受，他们可以能力下降，服务的对手谁是决心不惜一切代价，发明一种不满为他们。 The objection is based on a mechanical conception of the function of infallible authority, as if this were fairly comparable, for example, to a clock which is supposed to tell us unerringly not only the large divisions of time such as the hours, but also, if it is to be useful as a timekeeper, the minutes and even the seconds.反对是基于一个机械的概念，功能，犯错的权力，如果这是公平的比较，例如，一个时钟，这是为了告诉我们， unerringly不仅大告的时间，如时间，而且，如果它是有用的作为一个计时器，分钟甚至秒。