A way of life and thought that is pursued without reference to God or religion.一种生活方式，并认为是追求没有提到上帝或宗教。 The Latin root saeculum referred to a generation or an age.中拉根saeculum转介到这一代或一岁。 "Secular" came to mean "belonging to this age, worldly." “世俗”来指“属于这个年龄，世俗” 。 In general terms, secularism involves an affirmation of immanent, this-wordly realities, along with a denial or exclusion of transcendent, other-wordly realities.从总体上看，政教分离涉及的肯定，内在的，这- wordly的现实，随着拒绝或排斥的超越性，其他- wordly现实。 It is a world view and life style oriented to the profane rather than the sacred, the natural rather than the supernatural.这是一个世界观和生活方式为导向，向亵渎，而不是神圣的，自然而不是超自然的。 Secularism is a nonreligious approach to individual and social life.政教分离是一个nonreligious的做法，个人和社会生活。
Historically, "secularization" first referred to the process of transferring property from ecclesiastical jurisdiction to that of the state or other nonecclesiastical authority.从历史上看， “世俗化”首先提到的过程中转移财产，由教会的司法管辖权，即国家或其他nonecclesiastical管理局。 In this institutional sense, "secularization" still means the reduction of formal religious authority (eg, in education).在这种体制意义上说， “世俗化”仍然意味着减少正式宗教权威（例如，在教育方面） 。 Institutional secularization has been fueled by the breakdown of a unified Christendom since the Reformation, on the one hand, and by the increasing rationalization of society and culture from the Enlightenment to modern technological society, on the other.体制的世俗化已刺激了破裂的一个统一以来，基督教改革，一方面，和日益增加的合理化，社会和文化从启蒙到现代科技的社会，对其他。 Some analysts prefer the term "laicization" to describe this institutional secularization of society, that is, the replacement of official religious control by nonecclesiastical authority.一些分析家宁愿而言， “ laicization ”来形容这种体制的世俗化社会，那就是更换的官方宗教的控制nonecclesiastical管理局。
| BELIEVE 相信 Religious 宗教 Information 信息 Source 来源 web-site 网址： |
| Our List of 1,000 Religious Subjects 我们所列出的1000名宗教科目 |
| E-mail 电子邮箱 |
While institutional secularization and ideological secularization have proceeded simultaneously over the past few centuries, the relationship between the two is not causally exact or necessary.而体制的世俗化和世俗化的思想已经开始，同时在过去数百年来，两者之间的关系是不是有因果的确切或必要的。 Thus, even in a medieval, Constantinian setting, formally religious in character, men and women were not immune from having their life, thought, and work shaped by secular, this-worldly considerations.因此，即使在中世纪， constantinian设置，正式宗教性质的，男人和女人不能幸免，从他们的生活，思想，工作和形成的世俗，这-世俗的考虑因素。 Likewise, in an institutionally secular (laicized) society it is possible for individuals and groups to live, think, and work in ways that are motivated and guided by God and religious considerations.同样，在一个制度上的世俗（ laicized ）社会是有可能的个人和群体的生活，觉得，和工作的方式，动机和指导，上帝和宗教的考虑因素。
Secularization, then, is itself a fact of history and a mixed blessing.世俗化，那么，本身就是一个的历史事实和一个混合的祝福。 Secularism, however, as a comprehensive philosophy of life expresses an unqualified enthusiasm for the process of secularization in all spheres of life.世俗主义，但是，作为一个综合性的人生哲学，表示不合格的积极性的过程中的世俗生活的各个领域。 Secularism is fatally flawed by its reductionist view of reality, denying and excluding God and the supernatural in a myopic fixation on the immanent and the natural.政教分离是致命的缺陷是由它的简化鉴于现实，否认和排除上帝和超自然在一个短视的，固定内在与自然的。 In contemporary discussion, secularism and humanism are often seen in tandem as secular humanism, an approach to life and thought, individual and society, which glorifies the creature and rejects the Creator.在当代的讨论，世俗主义和人文主义往往被串联在世俗的人文主义，一种方法生活和思想，个人与社会，美化的动物，并拒绝接受造物主。 As such, secularism constitutes a rival to Christianity.因此，政教分离构成了竞争对手基督教。
Christian theologians and philosophers have grappled in various ways with the meaning and impact of secularization.基督教神学家和哲学家已处理了在以各种方式与意义和影响的世俗化。 Friedrich Schleiermacher was the first theologian to attempt a radical restatement of Christianity in terms of the Renaissance and Enlightenment humanist and rationalist motifs.弗里德里希施莱尔马赫是第一次神学家，企图彻底重申，基督教在条款文艺复兴和启蒙的人文和理性图案。 While his efforts were brilliant and extremely influential in the development of theology, critics charged that rather than salvaging Christianity, Schleiermacher betrayed crucial aspects of the faith in his redefinition of religion in terms of the human feeling of dependence.而他的努力，辉煌和非常有影响力的发展，神学，批评者指控说，而不是救国救民的基督教，施莱尔马赫背叛的关键方面的信念，在他的重新界定宗教的条款对人类情感的依赖。
No contemporary discussion of Christianity and secularism can escape dealing with the provocative Letters and Papers from Prison penned by Dietrich Bonhoeffer.没有当代的讨论，基督教和世俗可以逃避处理的挑衅性的信件和文件，从监狱中写的，由迪特里希朋霍费尔。 Primarily because the work is fragmentary and incomplete, Bonhoeffer's concepts such as "Christian worldliness," "man-come-of-age," the world's arrival at "adulthood," and the need for a "non-religious interpretation of Biblical terminology" have been subject to heated debate about their meaning and implication.主要是因为工作是零碎和不完整，朋霍费尔的概念，如“基督教世俗” ， “男子先到的年龄， ”世界的到来，在“成年” ，需要有一个“非宗教性的解释圣经的术语”已受到激烈的辩论，对他们的意义和影响。 Friedrich Gogarten (The Reality of Faith, 1959), Paul van Buren (The Secular Meaning of the Gospel, 1963), Harvey Cox (The Secular City, 1965), Ronald Gregor Smith (Secular Christianity, 1966), and the "death-of-God" theologians are examples of those who have pursued one possible course by restating Christianity in terms of a secular world.弗里德里希戈加滕（现实的信仰， 1959年） ，保罗范布伦（世俗的意义福音， 1963年） ，哈维考克斯（世俗的城市， 1965年） ，夏佳理格雷戈尔•史密斯（世俗的基督教， 1966年） ，和“死亡-上帝“的神学家的例子，这些谁奉行一个可能的，当然要重申基督教而言，一个世俗的世界。 Kenneth Hamilton (Life in One's Stride, 1968) denies that this is the best way to interpret Bonhoeffer and argues that the German theologian never wavered in his basic, orthodox stance.丁汉密尔顿（生活在一个人的一大步， 1968年）否认这是最好的方式，来解释朋霍费尔和认为，德国神学从来没有动摇过他的基本，东正教的立场。
While discussions among theologians during the 1950s and 1960s tended to focus on adapting Christian theology to secularization, the 1970s and 1980s saw a vigorous new resistance to secularism in many quarters.而讨论的神学家在五十年代和六十年代往往着眼于适应基督教神学，以世俗化，七十年代和八十年代看到一个有力的新阻力政教分离在许多宿舍。 Jacques Ellul (The New Demons, 1975) was among several voices arguing that secularism was itself a form of religion and was antagonistic both to Christianity and to a true Christian humanism.雅克埃吕尔（新魔， 1975年）是其中的几个声音认为，世俗主义，本身就是一种形式的宗教和是对立的双方，以基督教和一个真正的基督徒以人为本。 Francis A. Schaeffer (How Should We Then Live? 1976) and other fundamentalists and conservative evangelicals attacked secular humanism as the great contemporary enemy of Christian faith.弗朗西斯答：谢弗（我们应该怎样，然后住在哪里？ 1976年）和其他原教旨主义者和保守的福音派攻击世俗人文主义作为当代伟大的敌人，基督教信仰。
From the perspective of biblical Christian theology, secularism is guilty for having "exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator" (Rom. 1:25).从圣经的角度来看，基督教神学，政教分离是犯有“交换的真相，上帝为一个谎言，和崇拜和服务的动物，而非创作者” （罗马书1时25分） 。 Having excluded the transcendent God as the absolute and the object of worship, the secularist inexorably makes the world of man and nature absolute and the object of worship.经排除了超越上帝的绝对和对象的崇拜，世俗无情地令世界人与自然的绝对和崇拜的对象。 In biblical terms, the supernatural God has created the world and sustains its existence.在圣经中的条款，超自然的上帝创造了世界和维持它的存在。 This world (the saeculum) has value because God has created it, continues to preserve it, and has acted to redeem it.这个世界（ saeculum ）的价值，因为上帝创造了它，继续保留它，并已采取行动，来赎回。 While God is Lord of history and the universe, he is not identifiable with either (pantheism).而上帝是上帝的历史和宇宙的，他是无法识别与要么（泛神论） 。 Men and women exist in freedom and responsibility before God and for the world.男性和女性中存在的自由和责任在上帝面前，为世界。 Stewardship and partnership define man's relationship to God and the world.指导和伙伴关系的界定人的关系，向上帝和世界。
The sacral, theocratic character of ancient Israel is modified with the coming of Christ.骶，神权性质的古代以色列是改性的到来，基督。 With the work of Christ, the city and the nation are secularized (desacralized), and the church as the temple of the Holy Spirit is what is now sacralized.与工作的基督，城市和民族的世俗化（ desacralized ） ，和教会作为庙圣灵的是什么，现在sacralized 。 The relationship of the church to the society around it is not defined in terms of a mission to resacralize it by imposing ecclesiastical rule upon it.的关系，教会对社会的左右，这是没有定义的条款，一个代表团前往resacralize它施加教会统治后。 The relationship is one of loving service and witness, proclamation and healing.的关系是其中一个爱好服务和证人，宣布和愈合。 In this sense, then, secularization of society is a Christian calling.在这个意义上，那么，世俗化的社会是一个基督教要求。 That is, society must not be divinized or absolutized, but viewed as something historical and relative.这是，社会绝不能divinized或绝对化，但认为一些历史和相对的。 Only God is finally sacred and absolute.只有上帝是最后的神圣和绝对的。 Reestablishing the sacredness of God will, however, imply the proper, relative valuation of this world.重塑神圣的神将，不过，意味着适当的，相对的估值这个世界。
In no sense, of course, is the distinction between the sacred and the secular an unbridgeable gap.在任何意义上说，当然，这是区分神圣与世俗的一个不可逾越的差距。 In the same way that God speaks and acts in the saeculum, Christians must speak and act creatively and redemptively.在同样的方式，神说话和行为，在saeculum ，基督徒必须发言和行为，创造性和redemptively 。 This means that the secular world must not be abandoned to secularism.这意味着，世俗的世界绝不能放弃坚持政教分离。 In all cases, Christian life in the secular world is to be carried out under the Lordship of Jesus Christ and in obedience to the will of God rather than the will of the world.在所有情况下，基督徒生活在世俗世界是要下进行lordship耶稣基督在服从的意志，上帝，而不是将整个世界。 And in situations, such as the United States, where the general populace is enfranchised and invited to have a voice in public policy, public education, social services, and so on, Christians may work to ensure that the Word of God is heard and is given room among the many other voices which will constitute the heterogenous whole.和的情况下，如美国，一般民众是enfranchised ，并邀请有一个声音在公共政策，公共教育，社会服务等，基督徒可能的工作，以确保上帝的话是听取和是鉴于室之间的许多其他的声音，这将构成异质性的整体。 To insist that the Word of God be imposed on all without exception is to fall once again into an unbiblical authoritarianism.坚持认为，上帝的话强加给所有无例外地是秋天再次成为一个unbiblical权威。 To fail to articulate the Word of God in the saeculum, however, is to acquiesce in a secularism which, by excluding the Creator, can lead only to death.要失败的阐明上帝的话，在saeculum ，不过，是默许在一个世俗主义，排除造物者，只能导致死亡。
DW Gill
DW的鳃
(Elwell
Evangelical Dictionary) （ elwell福音事工促进会，字典）
Bibliography
参考书目
PL Berger, The
Sacred Canopy; K. Hamilton, DCE, 609-10.特等伯杰，神圣的天篷; k.汉密尔顿，副总裁， 609-10
。
A term used for the first time about 1846 by George Jacob Holyoake to denote "a form of opinion which concerns itself only with questions, the issues of which can be tested by the experience of this life" (English Secularism, 60).任期首次使用时间约1846年由乔治雅各布holyoake是指“一种形式的意见，关注本身只与问题，问题可测试的经验，这人生” （英文政教分离， 60 ） 。 More explicitly, "Secularism is that which seeks the development of the physical, moral, and intellectual nature of man to the highest possible point, as the immediate duty of life - which inculcates the practical sufficiency of natural morality apart from Atheism, Theism or the Bible - which selects as its methods of procedure the promotion of human improvement by material means, and proposes these positive agreements as the common bond of union, to all who would regulate life by reason and ennoble it by service" (Principles of Secularism, 17).更明确的， “政教分离的是，旨在发展的身体，道德和智力的性质，男子以尽可能高的点，立即有责任的生活-这i nculcates实际有足够的自然道德，除了无神论，有神论，或圣经-选择作为其工作方法，程序，促进人类改善的物质手段，并提出了这些积极的协定作为共同的纽带的联盟，向所有谁规范生活的理由和e nnoble它的服务“ （政教分离的原则， 1 7 ） 。 And again, "Secularism is a code of duty pertaining to this life founded on considerations purely human, and intended mainly for those who find theology indefinite or inadequate, unreliable or unbelievable. Its essential principles are three:再次， “政教分离是一个代码税的有关这起生活的基础上的考虑，纯粹是人类，并打算，主要是为那些谁找到神学无限期或不足，不可靠或令人难以置信的，其基本原则有三个：
The improvement of this life by material means.改善这种生活的物质手段。
That science is the available Providence of man.科学是可用的普罗维登斯的男子。
That it is good to do good.这是好事，做好事。 "Whether there be other good or not, the good of the present life is good, and it is good to seek that good" (English Secularism, 35). “是否有其他好还是不好，好，目前的生活是好的，是一件好事，寻求良好” （英文政教分离， 35岁） 。
I. HISTORY一，历史
The origin of Secularism is associated especially with the names of Holyoake and Bradlaugh.原产地政教分离是相关的，特别是与姓名holyoake和布拉德洛。 George Jacob Holyoake (born at Birmingham, 13 April, 1817; died at Brighton, 22 January, 1906) met Robert Owen in 1837, became his friend, and began to lecture and write articles advocating socialism or co-operation.乔治雅各布holyoake （出生在伯明翰， 1817年4月13日;死在布赖顿， 1906年1月22日）会见了罗伯特欧文在1837年，成了他的朋友，并开始演讲和撰写文章，鼓吹社会主义，或合作经营。 In 1841, with Southwell, Ryall, and Chilton, he founded a magazine called "The Oracle of which was succeeded by "The Movement" (1843), and by "The Reasoner" (1846). In 1861 the publication of the latter was discontinued, and Holyoake founded "The Counsellor" which later on, was merged with Bradlaugh's "National Reformer". Owing to differences between Bradlaugh and Holyoake, the latter withdrew from "The National Reformer," started the publication of "The Secular World and Social Economist" (1862-64), and in 1883 of "The Present Day". Among the political and economical agitations in which Holyoake took a leading part may be mentioned those for the repeal of the law prohibiting the use of unstamped paper for periodical publications, for the abolition of all oaths required by law, for the secularization of education in the public schools, for the disestablishment of the Church, for the promotion of the co-operative movement among the working classes, etc.在1841年，与southwell ， ryall ， chilton ，他创办了一家杂志称为“甲骨文的一项是成功的”运动“ （ 1843 ） ，和由” reasoner “ （ 1846 ） 。在1861年出版，后者中断，和holyoake成立“辅导员” ，稍后，合并布拉德洛的“国家的改革者” 。由于分歧布拉德洛和holyoake ，后者退出， “国家的改革者， ”开始发表的“世俗世界和社会经济学家“ （ 1862年至1864年） ，并在1883年”本节“ 。之间的政治和经济agitations ，其中holyoake了领导的一部分，可能会提到的那些为废除该法，禁止使用无印文件，期刊出版物，取消所有宣誓法律规定，为世俗教育的公立学校，为脱离教会，为促进合作，手术运动之间的工作班，等等。
Charles Bradlaugh (born at Hoxton, London, 26 September, 1833; died 30 January, 1891) was a zealous Sunday school teacher in the Church of England, when Rev. Mr. Packer, the incumbent of St. Peter's, Hackney Road, asked him to prepare for confirmation which was to be administered by the Bishop of London.查尔斯布拉德洛（出生于hoxton ，伦敦， 1833年9月26日;死于1891年1月30日）是一个热心的周日学校的老师，在英国教会，当牧师先生，封隔器，现任圣彼得的， hackney道，问他作好准备，确认这是加以管理，由主教伦敦。 "I studied a little", writes Bradlaugh, "the Thirty-nine Articles of the Church of England, and the four Gospels, and came to the conclusion that they differed" (Autobiography, 6). “我研究了一点” ，写布拉德洛， “ 39条的规定英国教会，以及四福音，并得出结论认为，他们的不同” （自传， 6 ） 。 He wrote this to Rev. Mr. Packer, who hastily denounced him as an atheist.他写道：这是牧师先生，封隔器，谁贸然谴责，他作为一个无神论者。 His views, which at this time were deistical later on reached extreme Atheism.他的意见，这在这个时候被deistical后来就达成了极端的无神论。 From 1853 till 1868 he wrote a great number of articles under the pseudonym of "Iconoclast", gave many lectures, and held many public debates.从1853年到1868年，他写了大量的文章下，化名“ iconoclast ” ，提出了许多讲座，并举行了多次公开辩论。 In 1858 he edited "The Investigator", and in 1859 founded "The National Reformer".在1858年，他主编的“调查” ，并于1859年成立“国家的改革者” 。 Elected by Northampton as a member of the House of Commons in 1880, he refused to take the required oath, and was not allowed to sit in the House.选出来的北作为众议院议员的商品，于1880年，他拒绝采取必要的誓言，并没有获准参加在众议院中。 Re-elected the following year, he consented to take the oath, but this was refused on account of his Atheism.重新当选的次年，他同意采取宣誓，但被拒绝，这是考虑到他的无神论。 Finally, in 1886, the new Speaker allowed him to take the oath and sit in Parliament.最后，在1886年，新议长让他采取的誓言，并在议会中静坐。 In 1858 Bradlaugh succeeded Holyoake as president of the London Secular Society, and in 1866 enlarged the scope of this association by founding the National Secular Society, over which he presided until 1890, when he was succeeded by Mr. GW Foote, the actual president.在1858布拉德洛成功holyoake主席在伦敦的世俗社会，并在1866年扩大了范围，这个协会的成立，由国家世俗社会，其中，他主持，直到1890年，当他成功地由先生毛重foote ，实际的主席。 The following words from Bradlaugh's farewell speech are significant: "One element of danger in Europe is the approach of the Roman Catholic Church towards meddling in political life. . . . Beware when that great Church, whose power none can deny, the capacity of whose leading men is marked, tries to use the democracy as its weapon. There is danger to freedom of thought, to freedom of speech, to freedom of action. The great struggle in this country will not be between Freethought and the Church of England, not between Freethought and Dissent, but - as I have long taught, and now repeat - between Freethought and Rome" (Charles Bradlaugh, II, 412).以下的话从布拉德洛的告别演说是显着的： “一个组成部分的危险，在欧洲是的做法，罗马天主教教会对插手政治生活中。 。提防时，伟大的教堂，他们的权力，没有人能够否认，能力，其领导男子是显着，尝试使用民主作为其武器是有危险的思想自由，言论自由，行动自由。伟大斗争，在这个国家将不会之间freethought和英国教会，而不是freethought之间和不同意见，但是-正如我早已教授，现在重复-之间的f r eethought和罗马“（查尔斯布拉德洛，二， 4 1 2）。
In the United States, the American Secular Union and Freethought Federation, presided over by Mr. EP Peacock, with many affiliated local societies, has for its object the separation of Church and State, and for its platform the nine demands of Liberalism, namely:在美国，美国的世俗联盟和freethought联邦，先生主持的EP孔雀，有许多附属于当地社会，其对象政教分离的国家，和其平台的9个要求，自由主义，即：
that churches and other ecclesiastical property shall be no longer exempt from taxation;教会和其他教会的财产，应不再免纳捐税;
that the employment of chaplains in Congress, in state legislatures, in the army and navy, and in prisons, asylums, and all institutions supported by public money, shall be discontinued, and that all religious services maintained by national, state, or municipal governments shall be abolished; that all public appropriations for educational and charitable institutions of a sectarian character shall cease;认为就业的随军牧师在国会，在国家立法机关，在陆军和海军，并在监狱中， asylums ，和所有机构的支持，公众的钱，则应停止，所有的宗教服务，保持国家，州，市或政府应予以取消;所有公共拨款的教育和慈善机构的一个宗派性质应停止;
that, while advocating the loftiest instruction in morals and the inculcation of the strictest uprightness of conduct, religious teaching and the use of the Bible for religious purposes in public schools shall be prohibited; that the appointment by the President of the United States and the governors of the various states of religious festivals, fasts, and days of prayer and thanksgiving shall be discontinued;认为，虽然鼓吹的最高指示，在道德和灌输严格正派的行为准则，宗教教职和使用圣经为宗教目的在公立学校，均应予以禁止;该项任命由美国总统和省长对不同国家的宗教节日， fasts ，和天的祈祷和感恩，应当停止实施;
that the theological oath in the courts and in other departments of government shall be abolished, and simple affirmation under the pains and penalties of perjury, established in its stead;认为神学的誓言在法庭上和在其他政府部门应予以废除，而简单的肯定下的痛苦和刑罚，伪证罪，在其成立之而起的;
that all laws directly or indirectly enforcing in any degree the religious and theological dogma of Sunday or Sabbath observance shall be repealed;所有法律直接或间接地执行在任何程度的宗教和神学教条的周日或安息日遵守应予以废除;
that all laws looking to the enforcement of Christian morality as such shall be abrogated, and that all laws shall be conformed to the requirements of natural morality, equal rights and impartial justice;所有的法律展望执法基督教道德作为，例如，应废止，和所有的法律应符合的要求，自然有道德，平等权利和公正司法;
that, in harmony with the Constitution of the United States and the constitutions of the several states, no special privileges or advantages shall be conceded to Christianity or any other religion; that our entire political system shall be conducted and administered on a purely secular basis; and that whatever changes are necessary to this end shall be consistently, unflinchingly, and promptly made. ，在和谐与美国宪法和宪法的几个国家，没有特别的特权或优势，应作出让步，以基督教或任何其他宗教;我们的整个政治体制应进行适当和管理对一个纯粹的世俗的基础上;和更改，无论是必要为此应一致，坚定不移地，并及时作出。
Although the name Secularism is of recent origin, its various doctrines have been taught by free-thinkers of all ages, and, in fact, Secularism claims to be only an extension of free-thought.虽然名称政教分离是最近的起源，及其各种学说已被教导的自由的思想家，不分年龄人人共享的，并且在事实上，政教分离声称自己是唯一的延伸，免费深思熟虑的。 "The term Secularism was chosen to express the extension of freethought to ethics" (English Secularism, 34). “这个词的世俗被选为表达延长freethought伦理” （英文政教分离， 34 ） 。 With regard to the question of the existence of God, Bradlaugh was an atheist, Holyoake an agnostic.对于存在的问题上帝，布拉德洛是一个无神论者， holyoake 1不可知论者。 The latter held that Secularism is based simply on the study of nature and has nothing to do with religion, while Bradlaugh claimed that Secularism should start with the disproof of religion.后者认为，政教分离是基于简单的研究的性质和完全不与宗教，而布拉德洛声称政教分离应该开始与反证的宗教。 In a public debate held in 1870 between these two secularists, Bradlaugh said: "Although at present it may be perfectly true that all men who are Secularists are not Atheists, I put it that in my opinion the logical consequence of the acceptance of Secularism must be that the man gets to Atheism if he has brains enough to comprehend.在公开辩论举行的1870年在这两者之间世俗，布拉德洛说： “虽然目前它可能完全诚然，所有男人谁是世俗不是无神论者，我把它说，在我认为合乎逻辑的后果，接受政教分离必须被该名男子愈是无神论，如果他有足够的大脑理解。
"You cannot have a scheme of morality without Atheism. The Utilitarian scheme is a defiance of the doctrine of Providence and a protest against God". “你不能有计划的道德没有无神论。功利的计划是一个蔑视的教义普罗维登斯和抗议，以神之名” 。
On the other hand, Holyoake affirmed that "Secularism is not an argument against Christianity, it is one independent of it. It does not question the pretensions of Christianity; it advances others. Secularism does not say there is no light or guidance elsewhere, but maintains that there is light and guidance in secular truth, whose conditions and sanctions exist independently, and act forever. Secular knowledge is manifestly that kind of knowledge which is founded in this life, which relates to the conduct of this life, conduces to the welfare of this life, and is capable of being tested by the experience of this life" (Charles Bradlaugh, I, 334, 336).在另一方面， holyoake申明， “世俗主义是不是一个反对基督教，这是一个独立于它，它并不是问题伪装基督教;垫款等。政教分离并没有说是没有根据或指导其他地方，但保持有轻和指导，在世俗的真理，其条件和制裁的独立存在，并采取行动永远。世俗的知识是明显，这样的知识是建立在这生活，其中涉及的行为，这生活，有助于社会福利这个生命，是能够被测试的经验，这辈子“ （查尔斯布拉德洛，我， 334 ， 336 ） 。 But in many passages of his writings, Holyoake goes much further and seeks to disprove Christian truths.但在许多通道，他的作品， holyoake远远进一步旨在反驳基督教的真理。 To the criticism of theology, Secularism adds a great concern for culture, social progress, and the improvement of the material conditions of life, especially for the working classes.以批评的神学，政教分离增加了很大的关注，文化，社会进步和改善物质生活条件，特别是劳工阶层。 In ethics it is utilitarian, and seeks only the greatest good of the present life, since the existence of a future life, as well as the existence of God, "belong to the debatable ground of speculation" (English Secularism, 37).在伦理，这是功利主义，并谋求最大的只有好目前的生活，因为存在着一个未来的生活，以及作为上帝存在“ ，属于该值得商榷的理由，投机” （英文政教分离， 37 ） 。 It tends to substitute "the piety of useful men for the usefulness of piety" (ibid., 8).它往往以“孝道有用的男子为有用的虔诚” （同上， 8 ） 。
II.二。 CRITICISM批评
The fundamental principle of Secularism is that, in his whole conduct, man should be guided exclusively by considerations derived from the present life itself.的基本原则，政教分离是，在他的整个进行，男子应遵循的考虑，完全由来自现在的生活本身。 Anything that is above or beyond the present life should be entirely overlooked.什么是上述或超越目前的生活应完全忽视。 Whether God exists or not, whether the soul is immortal or not, are questions which at best cannot be answered, and on which consequently no motives of action can be based.上帝是否存在或否，灵魂是不朽的或没有，问题在最好的，不能回答，并因而没有动机的行动可以根据。 A fortiori all motives derived from the Christian religion are worthless.更不用说所有的动机来自基督教是一文不值。 "Things Secular are as separate from the Church as land from the ocean" (English Secularism, 1). “世俗的东西，是作为单独的由教会土地从海洋” （英文政教分离， 1 ） 。 This principle is in strict opposition to essential Catholic doctrines.这项原则是在严格的反对天主教的基本教义。 The Church is as intent as Secularism on the improvement of this life, as respectful of scientific achievements, as eager for the fulfilment of all duties pertaining to the present life.教会是有作为的意图，作为政教分离原则，对改善这生活，尊重科学的成就，作为渴望实现所有的职责涉及到现在的生活。 But the present life cannot be looked upon as an end in itself, and independent of the future life.但现时的生活，不能看作为目的本身，以及独立的未来生活。 The knowledge of the material world leads to the knowledge of the spiritual world, and among the duties of the present life must be reckoned those which arise from the existence and nature of God, the fact of a Divine Revelation, and the necessity of preparing, for the future life.知识的物质世界，导致知识的精神世界，其中的职责，目前的生活要算是那些出现的存在和性质的上帝，事实上，神的启示，和必要性准备，为未来的生活。 If God exists, how can Secularism inculcate the practical sufficiency of natural morality?" If "Secularism does not say there is no light or guidance elsewhere" how can it command us to follow exclusively the light and guidance of secular truth? Only the Atheist can be a consistent Secularist.如果上帝存在，又如何能政教分离的灌输实际有足够的自然道德？ “如果”政教分离并没有说是没有根据或指导其他地方“又如何能指挥我们跟随完全参照和指导世俗的真相？只有无神论者可以一个一致的世俗。
According as man makes present happiness the only criterion of the value of life, or on the contrary admits the existence of God and the fact of a Divine Revelation and of a future life, the whole aspect of the present life changes.根据作为男子，使目前的幸福的唯一标准，对生命的价值，或与此相反承认上帝存在和事实上的神的启示和未来的生活，整个方面，目前的生活变化。 These questions cannot be ignored, for on them depends the right conduct of life and "the development of the moral and intellectual nature of man to the highest possible point".这些问题不能忽视，对他们取决于权利的行为和生活“的发展，道德和智力的性质，男子以尽可能高的点” 。 If anything can be known about God and a future life, duties to be fulfilled in the present life are thereby imposed on "all who would regulate life by reason and ennoble it by service".如果什么都可以知道上帝和今后的生活，职责必须履行在目前的生活，从而施加于“所有谁规范生活的理由和ennoble它的服务” 。 "Considerations purely human" become inadequate, and the "light and guidance" found in secular truth must be referred to and judged from a higher point of view. “的考虑，纯粹是人类”成为不足， “轻和指导” ，发现在世俗的真理，必须交由并从更高的角度来看。 Hence the present life in itself cannot be looked upon as the only standard of man's worth.因此，现在的生活，本身不能期待后，作为唯一的标准，人的价值。 The Church would fail in her Divine mission if she did not insist on the insufficiency of a life conducted exclusively along secular lines, and therefore on the falsity of the main assumption of Secularism教会将无法在她的神圣使命，如果她不坚持就不足的生活，进行专门沿世俗路线，因此，对虚假的主要假设政教分离
Again, the Catholic Church does not admit that religion is simply a private affair.再次，天主教会不承认宗教，简直是私事。 God is the author and ruler not only of individuals, but also of societies.上帝是作者和统治者，不仅是个人的，但也社团。 Hence the State should not be indifferent to religious matters (see ETHICS).因此，国家不应无动于衷宗教事务（见伦理） 。 How far in practice Church and State should go together depends on a number of circumstances and cannot be determined by any general rule, but the principle remains true that religion is a social as well as an individual duty.有多远，在实践中教会和国家应该共同努力，取决于多项的情况下，不能确定任何一般规则，但原则仍然是真正的宗教是一种社会以及个人的责任。 In practice again, owing to special circumstances, a secular education in the public schools may be the only possible one.在实践中再次，由于特殊的情况下，一个世俗的教育，在公立学校可能是唯一可行的一。 At the same time, this is a serious defect which must be supplied otherwise.在同一时间内，这是一个严重的缺陷，其中必须提供，否则。 It is not enough for the child to be taught the various human sciences, he must also be given the knowledge of the necessary means of salvation.它是不足够的儿童讲授各种人文科学，他还必须考虑知识的必要手段救赎。 The Church cannot renounce her mission to teach the truths she has received from her Divine Founder.教会是不能放弃她的使命，教导的真理，她已收到来自她的神圣的创始人。 Not only as individuals, but also as citizens, all men have the right to perform the religious duties which their conscience dictates.不仅作为个人，而且作为公民，所有男人都有权履行宗教职责，他们的良心。 The complete secularization of all public institutions in a Christian nation is therefore inadmissible.完全世俗化的所有公共机构在一个基督教国家，因此不予受理。 Man must not only be learned in human science; his whole life must be directed to the higher and nobler pursuits of morality and religion, to God Himself.男子不仅要了解，在人文科学，他的整个生命，必须向更高的追求和崇高的道德和宗教政策，向上帝自己。 While fully recognizing the value of the present life, the Church cannot look upon it as an end in itself, but only as a movement toward a future life for which preparation must be made by compliance with the laws of nature and the laws of God.同时，充分认识到的价值目前的生活，教会是不能的眼光来看待它本身作为一种目的，但只作为一个走向未来的生活而准备，必须由遵守的法律性质和法律的上帝。 Hence there is no possible compromise between the Church and Secularism, since Secularism would stifle in man that which, for the Church, constitutes the highest and truest motives of action, and the noblest human aspirations.因此，没有可能的妥协之间的教会和世俗，因为世俗主义会扼杀在男子说，对于教会来说，构成了最高和最真实的动机采取行动，和最崇高的人类的愿望。
Publication information Written by CA Dubray.出版的资料，写的十分迪布雷。 Transcribed by Douglas J. Potter.转录由道格拉斯j.波特。 Dedicated to the Sacred Heart of Jesus Christ The Catholic Encyclopedia, Volume XIII.专为圣心耶稣基督的天主教百科全书，货量十三。 Published 1912. 1912年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, February 1, 1912. nihil obstat ， 1912年2月1日。 Remy Lafort, DD, Censor.的Remy lafort ，房屋署副署长，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教，纽约
Bibliography参考书目
HOLYOAKE, The Principles of Secularism (London, 1860); IDEM, Sixty Years of an Agitator's Life (London, 1892), autobiography; IDEM, The Origin and Nature of Secularism (London, 1896); published simultaneously in America under the title English Secularism, A Confession of Belief (Chicago, 1896); McCABE, Life and Letters of George Jacob Holyoake (London, 1908); GOSS, A Descriptive Bibliography of the Writings of George Jacob Holyoake, with a Brief Sketch of his Life (London, 1908); The Autobiography of Mr. Bradlaugh (London, sd); BONNER, Charles Bradlaugh (7th ed., London, 1908); FLINT, Anti-Theistic Theories (5th ed., Edinburgh, 1894). holyoake ，政教分离的原则（伦敦， 1860 ） ;同上，六十年一个搅拌器的生命（伦敦， 1892 ） ，自传;同上，起源和性质的政教分离（伦敦， 1896 ） ;公布，同时在美国的标题下英语政教分离，招供的信仰（芝加哥， 1896 ） ;麦凯，人生观和信件，乔治雅各布holyoake （伦敦， 1908 ） ;戈斯，一个描述性书目著作乔治雅各布holyoake ，与简短的速写，他的生命（伦敦， 1908年） ;自传先生布拉德洛（伦敦，职务） ;邦纳，查尔斯布拉德洛（第七版，伦敦， 1908 ） ;弗林特，反有神论理论（第5版，爱丁堡， 1894 ） 。
This subject presentation in the original English language这个课题介绍，在原有的英语语言
Send an e-mail question or comment to us: E-mail邮件发送问题或意见给我们： 电子邮箱
The main BELIEVE web-page (and the index to subjects) is at http://mb-soft.com/believe/beliecha.html主要相信网页（和索引科目） ，是在http://mb-soft.com/believe/beliecha.html