In Roman Catholicism, purgatory (from the Latin purgare, "to cleanse") is the place or state after death where those who have died in a state of grace but not free from imperfection expiate their remaining sins before entering the visible presence of God and the saints; the damned, on the other hand, go directly to hell.在罗马天主教，炼狱（来自拉丁语purgare ， "清洗" ）是地方或州去世后，那里的人已经死亡，在一国的恩典，而不是免费的，由美中不足expiate其剩余的罪孽，才进入有形存在的神和圣徒;该死，但另一方面，直接到地狱。
The living are encouraged to offer Masses, prayers, alms, and other acts of piety and devotion on behalf of those in purgatory.生活是鼓励群众提供，祈祷，施舍，并以其他行为的虔诚和献身精神就代表那些在炼狱。 The suffering of purgatory is less a concept of physical pain than one of postponement of the "beatific vision."痛苦的炼狱，是少一个概念，身体痛苦超过一推迟" beatific愿景" 。 Purgatory will end with the Last Judgment at the close of the world.炼狱最后将做出最后的审判结束时，对世界的看法。
The official Roman Catholic teaching on purgatory was defined at the councils of Lyon (1274) and Ferrara-Florence (1438-45) and reaffirmed at Trent (1545-63). This doctrine was rejected by leaders of the Reformation who taught that persons are freed from sin through faith in Jesus Christ and go straight to heaven.官方的罗马天主教教学炼狱的定义是在议会的里昂（ 1274 ）和费拉拉-佛罗伦萨（ 1438年至1445年） ，并重申了在遄达（ 1545至1563年） 。 这种学说被否决领导人对改革的人告诉我们，人从罪孽透过相信耶稣基督，并直去天堂。 The Orthodox church also rejects the theology of purgatory, although it encourages prayers for the dead in some undefined intermediate state. 东正教教堂，也拒绝神学的炼狱，虽然它鼓励祈祷，为死者在一些未定的中间状态。
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Bibliography:
参考书目：
Arendzen, John Peter, Purgatory and
Heaven (1960); Le Goff, J., The Birth of Purgatory, trans. arendzen
，约翰彼得，炼狱和天堂（ 1960年） ，乐戈夫，威廉斯，诞生炼狱，跨。 by A. Goldhammer (1984; repr.
1986).由甲戈德哈默（ 1984年; repr 1986 ） 。
The teachings of the Roman Catholic and Greek Orthodox churches set forth a place of temporal punishment in the intermediate realm known as purgatory, in which it is held that all those who die at peace with the church but who are not perfect must undergo penal and purifying suffering.遗训，罗马天主教和希腊东正教教堂，提出了地方颞处罚在中间境界称为炼狱，在它认为所有那些死在和平与教会人士，但并非十全十美，必须接受惩罚和净化苦难。 Only those believers who have attained a state of Christian perfection are said to go immediately to heaven.只有那些信教的人已达到了一个国家的基督教完善，是说，去立即天堂。 All unbaptized adults and those who after baptism have committed mortal sin go immediately to hell.所有unbaptized成年人和那些洗礼后，已承诺凡人单立即把地狱之路。 The great mass of partially sanctified Christians dying in fellowship with the church but nevertheless encumbered with some degree of sin go to purgatory where, for a longer or shorter time, they suffer until all sin is purged away, after which they are translated to heaven.伟大的群众性的局部圣洁的基督徒死于团契与教会不过地陷入某种程度的罪恶去炼狱那里，在一个较长或较短的时间，他们受苦，直到所有罪过，是整肃离开，随后他们被翻译天堂。
The sufferings vary greatly in intensity and duration, being proportioned in general to the guilt and impurity or impenitence of the sufferer.痛苦大有强度和持续时间，比例一般为有罪和杂质或impenitence的患者。 They are described as being in some cases comparatively mild, lasting perhaps only a few hours, while in other cases little if anything short of the torments of hell itself and lasting for thousands of years.他们被描述为在某些情况下，相对温和的，持久的，也许只有短短的几个小时，而在其他情况下，如果没有任何短期的磨折地狱本身和持久千百年来的。 But in any event they are to terminate with the last judgment.但无论如何他们是终止与最后的审判。 Gifts or services rendered to the church, prayers by the priests, and Masses provided by relatives or friends in behalf of the deceased can shorten, alleviate, or eliminate the sojourn of the soul in purgatory.馈赠或提供的服务，以教会的人祈祷，由祭司和人民群众所提供的亲戚或朋友的名义，死者可以缩短，减轻或消除寄居的灵魂在炼狱。
Protestantism rejects the doctrine since the evidence on which it is based is found not in the Bible but in the Apocrypha (II Macc. 12:39-45). 新教拒绝中庸，因为证据，它是基于被发现未在圣经中 ，但在apocrypha （二排雷。 12:39-45 ） 。
L
Boettner升boettner
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
AJ Mason,
Purgatory; EH Plumptre, The Spirits in Prison; HW Luckock, After Death; B.
Bartmann, Purgatory; H. Berkhof, Well-Founded Hope.梅森的AJ ，炼狱;嗯plumptre
，神人在监狱服刑;华文luckock后死亡;乙bartmann ，炼狱;每小时，伯克霍夫，有充分依据的希望。
The subject is treated under these heads:该课题是治疗下，这些首长：
I. Catholic Doctrine一，天主教教义
II.二。 Errors错误
III.三。 Proofs证据
IV.四。 Duration and Nature时间长短和性质
V. Succouring the Dead五succouring死亡
VI.六。 Indulgences indulgences
VII.七。 Invocation of Souls引用心灵
VIII.八。 Utility of Prayer for the Departed公用事业的祈祷后离去
I. CATHOLIC DOCTRINE一，天主教教义
Purgatory (Lat., "purgare", to make clean, to purify) in accordance with Catholic teaching is a place or condition of temporal punishment for those who, departing this life in God's grace, are, not entirely free from venial faults, or have not fully paid the satisfaction due to their transgressions.炼狱（ lat. ， " purgare " ，使清洁，净化）按照天主教教学是一个地方或条件颞惩罚那些即将离任的这辈子在上帝的恩典，是不是完全免费，从venial故障，或没有完全付满意由于其越轨行为。 The faith of the Church concerning purgatory is clearly expressed in the Decree of Union drawn up by the Council of Florence (Mansi, t. XXXI, col. 1031), and in the decree of the Council of Trent which (Sess. XXV) defined:信仰的教会关于炼狱，是明确表示，在该法令的联盟所制订的理事会佛罗伦萨（曼西，汤匙，三十一，中校1031 ） ，并在理事会法令遄其中（ sess.二十五）定义：
"Whereas the Catholic Church, instructed by the Holy Ghost, has from the Sacred Scriptures and the ancient tradition of the Fathers taught in Councils and very recently in this Ecumenical synod (Sess. VI, cap. XXX; Sess. XXII cap.ii, iii) that there is a purgatory, and that the souls therein are helped by the suffrages of the faithful, but principally by the acceptable Sacrifice of the Altar; the Holy Synod enjoins on the Bishops that they diligently endeavor to have the sound doctrine of the Fathers in Councils regarding purgatory everywhere taught and preached, held and believed by the faithful" (Denzinger, "Enchiridon", 983). " ，而天主教教会，指示由圣灵，已经从神圣的经文和古老的传统，父亲教导，在议会和最近在这普世主教（ sess.第六章三十; sess 。二十二cap.ii ，三）有一个炼狱，并认为心灵有帮助，由suffrages的信徒，但主要是由接受的牺牲，为神龛;教廷主教会议责成对主教说，他们刻苦努力，有良好的中庸思想父亲在议会就炼狱，到处教，并鼓吹举行，并相信是由信徒们" （登青格" ， enchiridon " ， 983 ） 。
Further than this the definitions of the Church do not go, but the tradition of the Fathers and the Schoolmen must be consulted to explain the teachings of the councils, and to make clear the belief and the practices of the faithful.再比这个定义教会不去，但传统的爸爸和schoolmen必须征询解释教义的议会，并作出明确的信仰和习俗的信徒。
Temporal Punishment颞处罚
That temporal punishment is due to sin, even after the sin itself has been pardoned by God, is clearly the teaching of Scripture.这颞处罚，是因为单，即使经过单本身已被赦免，被上帝显然是教学的经文。 God indeed brought man out of his first disobedience and gave him power to govern all things (Wisdom 10:2), but still condemned him "to eat his bread in the sweat of his brow" until he returned unto dust.上帝的确带来了男子出他的第一次抗命，并给了他的权力，治理一切事物（智慧10时02分） ，但仍谴责他"吃他的面包，在汗水，他的眉头， "直到他又转回灰尘。 God forgave the incredulity of Moses and Aaron, but in punishment kept them from the "land of promise" (Numbers 20:12).上帝宽恕了incredulity的摩西和亚伦，但在处罚的，他们不断从"土地的诺言" （编号20时12分） 。 The Lord took away the sin of David, but the life of the child was forfeited because David had made God's enemies blaspheme His Holy Name (2 Samuel 12:13-14).主拿走单的国宝，但生活中的孩子被没收的，因为大卫取得了上帝的敌人，亵渎他的圣名（ 2塞缪尔12:13-14 ） 。 In the New Testament as well as in the Old, almsgiving and fasting, and in general penitential acts are the real fruits of repentance (Matthew 3:8; Luke 17:3; 3:3).在新约圣经，以及在养老，救济及禁食，并在总体上penitential行为，是真正的水果悔过书（马太3时08分;路加福音17:3 ; 3时03分） 。 The whole penitential system of the Church testifies that the voluntary assumption of penitential works has always been part of true repentance and the Council of Trent (Sess. XIV, can. xi) reminds the faithful that God does not always remit the whole punishment due to sin together with the guilt.整个penitential系统的教会证明自愿担任penitential工程一直是一部分真正悔过书和安理会的遄达（ sess.十四，可以的。玺）提醒信徒们说，上帝并不总是汇往整个处罚因单连同他有罪。 God requires satisfaction, and will punish sin, and this doctrine involves as its necessary consequence a belief that the sinner failing to do penance in this life may be punished in another world, and so not be cast off eternally from God.上帝需要的满意度，以及将处罚单，而这学说涉及作为其必然后果，甚至认为罪人未能做忏悔，在这生命的，可处以在另一个世界，因此不能摆脱大智来自上帝。
Venial Sins venial罪孽
All sins are not equal before God, nor dare anyone assert that the daily faults of human frailty will be punished with the same severity that is meted out to serious violation of God's law.所有的罪过是不等于上帝面前，也没有任何人敢于断言日常故障人类弱者，将处以相同的严重性，这是在平时，以严重违背真主的法律。 On the other hand whosoever comes into God's presence must be perfectly pure for in the strictest sense His "eyes are too pure, to behold evil" (Habakkuk 1:13).在另一方面，凡生效上帝的存在必须绝对纯净，为在严格的意义上他的"眼睛是过于单纯，踢球的邪恶" （哈巴谷书1:13 ） 。 For unrepented venial faults for the payment of temporal punishment due to sin at time of death, the Church has always taught the doctrine of purgatory.为unrepented venial故障为支付颞处罚因单在的死亡时间，教会一直教教义的炼狱。
So deep was this belief ingrained in our common humanity that it was accepted by the Jews, and in at least a shadowy way by the pagans, long before the coming of Christianity.如此之深，是这个信念，根深蒂固，在我们共同的人性，这是接纳犹太人，并在将来至少阴影的途径是异教徒，早来的基督教。 ("Aeneid," VI, 735 sq.; Sophocles, "Antigone," 450 sq.). （ " aeneid ， "六， 735平方米; sophocles ， "安提， " 450平方米） 。
II.二。 ERRORS错误
Epiphanius (Haer., lxxv, PG, XLII, col. 513) complains that Acrius (fourth century) taught that prayers for the dead were of no avail. epiphanius （ haer. ， lxxv ，编号，四十二，中校513 ）抱怨说， acrius （第四世纪）告诉我们，祈祷死者都是无济于事的。 In the Middle Ages, the doctrine of purgatory was rejected by the Albigenses, Waldenses, and Hussites.在中世纪，这个学说的炼狱被驳回，由比根斯派，瓦勒度派，并胡斯之徒。 St. Bernard (Serm. lxvi in Cantic., PL CLXXXIII, col. 1098) states that the so-called "Apostolici" denied purgatory and the utility of prayers for the departed.圣伯纳德（ serm. lxvi在cantic ，特等clxxxiii ，中校1098 ）国认为，所谓" apostolici "否认炼狱和公用事业的祈祷后离去。 Much discussion has arisen over the position of the Greeks on the question of purgatory.很多讨论，已经出现过的立场与希腊人关于这个问题的炼狱。 It would seem that the great difference of opinion was not concerning the existence of purgatory but concerning the nature of purgatorial fire; still St. Thomas proves the existence of purgatory in his dissertation against the errors of the Greeks, and the Council of Florence also thought necessary to affirm the belief of the Church on the subject (Bellarmine, "De Purgatorio," lib. I, cap. i).因此，看来，这是伟大的意见分歧，并没有关于该国存在的炼狱，但有关性的purgatorial火灾;仍在圣托马斯证明存在的炼狱，在他的论文中对错误的希腊人，以及安理会的佛罗伦萨也以为要申明的信念，教会就此事（ bellarmine ， "德purgatorio ， "锂离子电池，我第一） 。 The modern Orthodox Church denies purgatory, but is rather inconsistent in its way of putting forth its belief.现代东正教否认炼狱，而且是相当不一致，在工作的方式，提出自己的信念。
At the beginning of the Reformation there was some hesitation especially on Luther's part (Leipzig Disputation) as to whether the doctrine should be retained, but as the breach widened, the denial of purgatory by the Reformers became universal, and Calvin termed the Catholic position "exitiale commentum quod crucem Christi evacuat . . . quod fidem nostram labefacit et evertit" (Institutiones, lib. III, cap. v, 6).在一开始的改革有一些犹豫，尤其是对路德的一部分（莱比锡争议） ，以决定是否学说应该予以保留，但由于违反了拓宽，剥夺炼狱由改革者成为普遍的，美女称为天主教会的立场" exitiale commentum和crucem基督教evacuat … … 。并且fidem nostram labefacit等evertit " （ institutiones ，锂离子电池。三，章第五节， 6 ） 。 Modern Protestants, while they avoid the name purgatory, frequently teach the doctrine of "the middle state," and Martensen ("Christian Dogmatics," Edinburgh, 1890, p. 457) writes: "As no soul leaves this present existence in a fully complete and prepared state, we must suppose that there is an intermediate state, a realm of progressive development, (?) in which souls are prepared for the final judgment" (Farrar, "Mercy and Judgment," London, 1881, cap. iii).现代新教徒，而他们避免名称炼狱，经常教教义的"中国家" ，并martensen （ "基督教dogmatics ， "爱丁堡， 1890年， 457页）写道： "由于没有灵魂离开这个当前存在在一个完全完成，并准备状态，我们必须假设有一个中间状态，境界的逐渐发展， （ ？ ） ，其中心灵，是准备为终审判决" （ farrar ， "慈悲和判断能力， "伦敦， 1881年，章第三节） 。
III.三。 PROOFS证据
The Catholic doctrine of purgatory supposes the fact that some die with smaller faults for which there was no true repentance, and also the fact that the temporal penalty due to sin is it times not wholly paid in this life.天主教教义的炼狱支撑事实，即有些模较小的缺点也有，就没有真正的悔过书，同时，也是一个事实，即颞刑罚由于单是它的时代并没有完全支付在这生活。 The proofs for the Catholic position, both in Scripture and in Tradition, are bound up also with the practice of praying for the dead.该证明天主教的地位，无论是在经文中，并在传统中，势必增加，也随着实践的祈祷，为死者。 For why pray for the dead, if there be no belief in the power of prayer to afford solace to those who as yet are excluded from the sight of God?对于为什么祈求死者，如果有任何的信仰是在祈祷的力量，以负担得起安慰那些尚未被排除在视线的上帝吗？ So true is this position that prayers for the dead and the existence of a place of purgation are mentioned in conjunction in the oldest passages of the Fathers, who allege reasons for succouring departed souls.所以事实是，这个立场，即祈祷，为死难者，以及存在的一个地方的下法都提到一起，在最古老通道的父亲，他们声称原因succouring离去的灵魂。 Those who have opposed the doctrine of purgatory have confessed that prayers for the dead would be an unanswerable argument if the modern doctrine of a "particular judgment" had been received in the early ages.那些反对中庸之道炼狱已供认祈祷，为死难者将是一个无可辩驳的论据，如果现代主义" ，尤其是判断" ，已经收到了，在早期的千古罪人。 But one has only to read the testimonies hereinafter alleged to feel sure that the Fathers speak, in the same breath, of oblations for the dead and a place of purgation; and one has only to consult the evidence found in the catacombs to feel equally sure that the Christian faith there expressed embraced clearly a belief in judgment immediately after death.但只要看过的证词称，据称感到肯定地说，父亲讲，在同呼吸， oblations为死者和一个地方的下法和一门只征询证据，发现在地窟里感受到同样肯定认为基督教信仰有表示，拥抱，显然是一个信念，在判决后立即死亡。 Wilpert ("Roma Sotteranea," I, 441) thus concludes chapter 21, "Che tale esaudimento", etc.: wilpert （ "罗姆sotteranea ， "我， 441 ） ，从而得出结论，第21章， "鸿故事esaudimento "等：
Intercession has been made for the soul of the dear one departed and God has heard the prayer, and the soul has passed into a place of light and refreshment." "Surely," Wilpert adds, "such intercession would have no place were there question not of the particular, but of the final judgment.干涉，已经取得了为灵魂的亲爱的人离开上帝听到的祈祷，和灵魂已通过成为一个地方的轻型和点心" ， "稳" ， wilpert补充说， "这种干涉，也没地方有问题不是特别的，但最后的判断。
Some stress too has been laid upon the objection that the ancient Christians had no clear conception of purgatory, and that they thought that the souls departed remained in uncertainty of salvation to the last day; and consequently they prayed that those who had gone before might in the final judgment escape even the everlasting torments of hell.有些压力太大已经奠定后，反对意见认为，古代基督徒的人没有明确的概念，炼狱，而他们认为灵魂离开了留在不确定的救赎到最后一天，因此他们祈祷，那些曾经历了，才可能在终审判决逃生甚至永恒的磨折的地狱。 The earliest Christian traditions are clear as to the particular judgment, and clearer still concerning a sharp distinction between purgatory and hell.最早的基督教传统是明确的，以特定判断，而且更清晰仍有关于严格区分炼狱与地狱。 The passages alledged as referring to relief from hell cannot offset the evidence given below (Bellarmine, "De Purgatorio," lib. II, cap. v).通道被指为是指救济来自地狱不能抵消证据下文（ bellarmine ， "德purgatorio ， "锂离子电池，第二章第五节） 。 Concerning the famous case of Trajan, which vexed the Doctors of the Middle Ages, see Bellarmine, loc.关于著名案件图拉真，而困扰了医生的中世纪，见bellarmine ，同上。 cit., cap.引文中，帽。 Viii.八。
Old Testament旧约
The tradition of the Jews is put forth with precision and clearness in 2 Maccabees.传统的犹太人是提出了与精度和清洁度2马加比。 Judas, the commander of the forces of Israel,犹大，指挥员的力量，以色列，
making a gathering .作一次聚会。 . 。 . 。 sent twelve thousand drachmas of silver to Jerusalem for sacrifice to be offered for the sins of the dead, thinking well and religiously concerning the resurrection (For if he had not hoped that they that were slain should rise again, it would have seemed superfluous and vain to pray for the dead).发送1.2万德拉克马银，以耶路撒冷为牺牲，以优惠的罪孽死亡，思考以及和宗教有关的复活（如果他不希望他们被杀害应该再有上升，便似乎是多余的和不成功为了祈求死者） 。 And because he considered that they who had fallen asleep with godliness, had great grace laid up for them.因为他认为，他们已经睡着了，与虔诚的信徒，有很大的宽限期，奠定了他们。 It is therefore a holy and wholesome thought to pray for the dead, that they may be loosed from sins.因此，这是一种神圣和有益健康的思想，以祈求死者，他们可能会松动，从罪孽。 (2 Maccabees 12:43-46) （ 2马加比12:43-46 ）
At the time of the Maccabees the leaders of the people of God had no hesitation in asserting the efficacy of prayers offered for the dead, in order that those who had departed this life might find pardon for their sins and the hope of eternal resurrection.在时间的马加比领导的人民上帝毫不迟疑地断言功效的祈祷，为死者，为了使那些已离开了这辈子可能找不到赦免他们的罪，并希望永恒的复活。
New Testament新约全书
There are several passages in the New Testament that point to a process of purification after death.有好几个通道，在新约圣经这一点，以一个过程，净化后死亡。 Thus, Jesus Christ declares (Matthew 12:32): "And whosoever shall speak a word against the Son of man, it shall be forgiven him: but he that shall speak against the Holy Ghost, it shall not be forgiven him, neither in this world, nor in the world to come."因此，耶稣基督宣示（马太12:32 ）说： "谁应讲一句话对人子，它应被原谅他：但他表示，应在发言反对圣灵，它不得被原谅他，既不在这个世界上，也没有在世界上来吧" 。 According to St. Isidore of Seville (Deord. creatur., c. xiv, n. 6) these words prove that in the next life "some sins will be forgiven and purged away by a certain purifying fire."据圣伊西多尔的塞维利亚（ deord. creatur ，长十四， 12月31日6 ）这些话证明，在未来的生活中的"一些罪孽将被原谅，并整肃被某净化火" 。 St. Augustine also argues "that some sinners are not forgiven either in this world or in the next would not be truly said unless there were other [sinners] who, though not forgiven in this world, are forgiven in the world to come" (De Civ. Dei, XXI, xxiv).圣奥古斯丁又辩称： "有些罪人，是不是情有可原无论是在世界还是在未来会不会真正说，除非有其他[罪人]的人，虽然不是原谅的，在这个世界上，是情有可原的，在未来世界" （德civ 。 dei ，二十一，二十四） 。 The same interpretation is given by Gregory the Great (Dial., IV, xxxix); St. Bede (commentary on this text); St. Bernard (Sermo lxvi in Cantic., n. 11) and other eminent theological writers.同样的解释是，所给予的格里高利大（ dial. ，四，三十九） ，圣贝代（评这本） ，圣伯纳德（ sermo lxvi在cantic ， 12月11日）和其他著名的神学作家。
A further argument is supplied by St. Paul in 1 Corinthians 3:11-15:进一步的说法是由圣保罗在哥林多前书3:11-15 ：
"For other foundation no man can lay, but that which is laid; which is Christ Jesus. Now if any man build upon this foundation, gold, silver, precious stones, wood, hay stubble: Every man's work shall be manifest; for the day of the Lord shall declare it, because it shall be revealed in fire; and the fire shall try every man's work, of what sort it is. If any man's work abide, which he hath built thereupon, he shall receive a reward. If any man's work burn, he shall suffer loss: but he himself shall be saved, yet so as by fire." " ，对其他基金会，没有人能打好，但就是奠定;这是基督耶稣里，现在如果有任何人建立后，在此基础上，金，银，宝石，木，草茬：每个人的工作，应体现;为主日应宣布它，因为它应显示在火灾和火警应想尽一切人的工作，什么样是，如果任何人的工作，遵守，这是他自取其内置于是，他应得到报酬，如果任何人的工作，烧伤，他应受到损失：但他本人必得救，但使火灾" 。
While this passage presents considerable difficulty, it is regarded by many of the Fathers and theologians as evidence for the existence of an intermediate state in which the dross of lighter transgressions will be burnt away, and the soul thus purified will be saved.而这段话提出了相当大的困难，这是被许多人的父亲和神学家为证据，存在着一种中间状态，其中糟粕的打火机越轨行为，将被烧毁的距离，和灵魂的净化，从而将被保存。 This, according to Bellarmine (De Purg., I, 5), is the interpretation commonly given by the Fathers and theologians; and he cites to this effect:为此，根据bellarmine （德purg 。来说，我和5人） ，是常见的解释是由父亲和神学家，以及他举例说这样的话：
St. Ambrose (commentary on the text, and Sermo xx in Ps. cxvii), St. Jerome, (Comm. in Amos, c. iv), St. Augustine (Comm. in Ps. xxxvii), St. Gregory (Dial., IV, xxxix), and Origen (Hom. vi in Exod.).圣刘汉铨（评文，并sermo某某在PS 。 cxvii ） ，圣杰罗姆， （ comm.在阿莫斯，丙四） ，圣奥古斯丁（ comm.在PS 。三十七） ，圣格雷戈里（拨号，四，三十九） ，及渊源（ hom.六世exod ） 。
See also St. Thomas, "Contra Gentes,", IV, 91.也见圣托马斯，成了" Contra gentes " ，四， 91 。 For a discussion of the exegetical problem, see Atzberger, "Die christliche Eschatologie", p.为讨论这一问题，训诂，见atzberger ， "死christliche eschatologie "页 275. 275 。
Tradition传统
This doctrine that many who have died are still in a place of purification and that prayers avail to help the dead is part of the very earliest Christian tradition.这一学说认为，有不少人已经死亡，仍然在一个地方的纯化，并祈祷不得要领，以帮助死者是一部分非常最早的基督教传统。 Tertullian "De corona militis" mentions prayers for the dead as an Apostolic ordinance, and in "De Monogamia" (cap. x, PL, II, col. 912) he advises a widow "to pray for the soul of her husband, begging repose for him and participation in the first resurrection"; he commands her also "to make oblations for him on the anniversary of his demise," and charges her with infidelity if she neglect to succour his soul.戴尔都良的"电晕militis "提到祈祷，为死者作为一个使徒条例，并已在"德monogamia " （第X的特等，二，西一912 ）他奉劝寡妇" ，以祈求灵魂，她的丈夫，乞讨repose ，为他参加第一次复活" ，他的命令，她也" ，使oblations对他的纪念他的逝世" ，并指控她不忠，如果她疏于救助他的灵魂。 This settled custom of the Church is clear from St. Cyprian, who (PL IV, col. 399) forbade the customary prayers for one who had violated the ecclesiastical law.此定居的习惯，教会是明确的，由圣塞浦路斯，他们（特等四，中校399 ）不准习惯祈祷的人违反了教会的规定。 "Our predecessors prudently advised that no brother, departing this life, should nominate any churchman as his executor; and should he do it, that no oblation should be made for him, nor sacrifice offered for his repose." "我们的前辈审慎地表示，没有兄弟，离港这个生活中，应提名任何churchman作为他的遗嘱执行人;他应该这样做吧，没有oblation应作出对他来说，也提供了牺牲，为他repose " 。 Long before Cyprian, Clement of Alexandria had puzzled over the question of the state or condition of the man who, reconciled to God on his death-bed, had no time for the fulfilment of penance due his transgression.前不久塞浦路斯，克莱门特亚历山大曾疑惑的问题，国家或条件的人，调和上帝对他的逝世床，也没有时间为履行忏悔由于他的越轨行为。 His answer is: "the believer through discipline divests himself of his passions and passes to the mansion which is better than the former one, passes to the greatest torment, taking with him the characteristic of repentance for the faults he may have committed after baptism. He is tortured then still more, not yet attaining what he sees others have acquired. The greatest torments are assigned to the believer, for God's righteousness is good, and His goodness righteous, and though these punishments cease in the course of the expiation and purification of each one, "yet" etc. (PG IX, col. 332).他的回答是： "信徒透过纪律剥离自己的，他的激情和通行证，以该大厦是优于前者，通行证，以最大的折磨，同时考虑与他的特点忏悔故障，他可能已经经过洗礼。他的折磨之后，还多，还没有达到什么，他看到别人收购。最大磨折分配给信徒，因为上帝的公义是好的，他的善良正义的，虽然这些惩罚停止在这个过程中的犯罪被害人和纯化每一个" ，却"等公司（ PG第九，中校332 ） 。
In Origen the doctrine of purgatory is very clear.在渊源学说的炼狱是很清楚的。 If a man departs this life with lighter faults, he is condemned to fire which burns away the lighter materials, and prepares the soul for the kingdom of God, where nothing defiled may enter.如果一个男人离开了这个生活与打火机故障，他是注定要火烧伤，其中离趸船材料，并准备在灵魂为神的国度，那里没有玷污可进入。 "For if on the foundation of Christ you have built not only gold and silver and precious stones (1 Corinthians 3); but also wood and hay and stubble, what do you expect when the soul shall be separated from the body? Would you enter into heaven with your wood and hay and stubble and thus defile the kingdom of God; or on account of these hindrances would you remain without and receive no reward for your gold and silver and precious stones? Neither is this just. It remains then that you be committed to the fire which will burn the light materials; for our God to those who can comprehend heavenly things is called a cleansing fire. But this fire consumes not the creature, but what the creature has himself built, wood and hay and stubble. It is manifest that the fire destroys the wood of our transgressions and then returns to us the reward of our great works." " ，如果对基金会的基督，你已建立不仅黄金，白银和宝石（ 1哥林多前书3 ） ，但也木材和干草和根茬，你有什么期望时，灵魂会脱离身体？你会进入天堂与你的木材和干草和根茬，因此强奸神的国度;或对账户的这些障碍，你仍然没有和接收没有任何报偿，为您的黄金，白银和宝石？两者都不是，这仅是它仍然会，然后你致力于火灾，将烧轻质材料;为我们的上帝，对那些能够领悟天理的事，是所谓的一名清洁工火灾，但火灾的消耗掉而不是受造物，但这种生物有自己建，木材及干草和秸秆。这是体现消防破坏木材的，我们的越轨，然后再回报给我们的奖赏，我们伟大的工程" 。 (PG, XIII, col. 445, 448).公司（ PG ，十三，西445 ， 448 ） 。
The Apostolic practice of praying for the dead which passed into the liturgy of the Church, is as clear in the fourth century as it is in the twentieth.教廷的做法，祈求死者，其中通过成为礼仪的教会，是因为清楚在四世纪，因为这是在二十。 St. Cyril of Jerusalem (Catechet. Mystog., V, 9, PG, XXXIII, col. 1116) describing the liturgy, writes: "Then we pray for the Holy Fathers and Bishops that are dead; and in short for all those who have departed this life in our communion; believing that the souls of those for whom prayers are offered receive very great relief, while this holy and tremendous victim lies upon the altar."圣西里尔耶路撒冷（ catechet. mystog ，五，九，编号，三十三，中校1116 ）描述礼仪中，写道： "那么，我们祈求圣教父和主教们都死了，并在短期内对于所有那些背离了这个生活在我们的共融;以为亡灵的那些人祈祷者得到了很大的救济，而这种神圣和巨大受害人所在后走下神坛" St. Gregory of Nyssa (PG, XLVI, col. 524, 525) states that man's weaknesses are purged in this life by prayer and wisdom, or are expiated in the next by a cleansing fire.圣格雷戈里的nyssa公司（ PG ，四十六，中校524 ， 525 ）国名男子的缺点是整肃在这生命的祈祷和智慧，或者是expiated在未来由一名清洁工火。 "When he has quitted his body and the difference between virtue and vice is known he cannot approach God till the purging fire shall have cleansed the stains with which his soul was infested. That same fire in others will cancel the corruption of matter, and the propensity to evil." "当他已辞去他的身体和区别优点和缺点是众所周知的，他可以不要接近上帝，直到泻火应清洗了血迹与他的灵魂被感染。同一火警等，将取消对贪污的事，和正当恶" 。 About the same time the Apostolic Constitution gives us the formularies used in succouring the dead.大约同一时间，使徒宪法赋予我们的处方中使用的succouring死者。 "Let us pray for our brethren who sleep in Christ, that God who in his love for men has received the soul of the departed one, may forgive him every fault, and in mercy and clemency receive him into the bosom of Abraham, with those who in this life have pleased God" (PG I, col. 1144). "让我们一起为我们的兄弟，他们睡在基督里，神是谁，在他热爱的男子已收到的灵魂离去的，可以原谅他一切过失和慈悲和宽大接收他到胸亚伯拉罕的，与那些人这辈子都高兴神"公司（ PG ，中校。 1144 ） 。 Nor can we pass over the use of the diptychs where the names of the dead were inscribed; and this remembrance by name in the Sacred Mysteries--(a practice that was from the Apostles) was considered by Chrysostom as the best way of relieving the dead (In I Ad Cor., Hom. xli, n. 4, G., LXI, col. 361, 362).我们也不能忽视使用该diptychs而死者名单被刻;这种怀念的名字，在神圣的奥秘-（这种做法是从使徒） ，被认为是由金口作为最好的方法纾缓死（在I专案肺心病，磡。四十一， 12月31日4 ， g. ， LXI的，中校361 ， 362 ） 。
The teaching of the Fathers, and the formularies used in the Liturgy of the Church, found expression in the early Christian monuments, particularly those contained in the catacombs.教学中的父亲，以及处方中使用的礼仪中的教会，体现在早期基督教古迹，特别是那些载于窟。 On the tombs of the faithful were inscribed words of hope, words of petition for peace and for rest; and as the anniversaries came round the faithful gathered at the graves of the departed to make intercession for those who had gone before.关于陵墓的忠实刻有字的希望，换句话说信访和平与休息，并且随着周年纪念日来到轮信徒聚集在墓地的离去使干涉，对那些已去之前。 At the bottom this is nothing else than the faith expressed by the Council of Trent (Sess. XXV, "De Purgatorio"), and to this faith the inscriptions in the catacombs are surely witnesses.在底层，这是什么都没有比信仰所表示，安理会的遄达（ sess.二十五， "德purgatorio " ） ，并以这种信仰的题字在地窟肯定是证人。 In the fourth century in the West, Ambrose insists in his commentary on St. Paul (1 Corinthians 3) on the existence of purgatory, and in his masterly funeral oration (De obitu Theodosii), thus prays for the soul of the departed emperor: "Give, O Lord, rest to Thy servant Theodosius, that rest Thou hast prepared for Thy saints. . . . I loved him, therefore will I follow him to the land of the living; I will not leave him till by my prayers and lamentations he shall be admitted unto the holy mount of the Lord, to which his deserts call him" (PL, XVI, col. 1397).在第四世纪，在西方，刘汉铨，坚持他的评论是在圣保罗（哥林多前书3 ）对存在的炼狱，而在他的高超的葬礼咨讯（德obitu theodosii ） ，因此切盼的灵魂离去皇帝： "给，主啊，其余的给你的仆人theodosius ，休息祢准备，你的圣徒… … 。我爱他，因此我将遵循他的土地上生活，我是不会离开他，直到通过我的祷告悲叹他应承认祂神圣的山主，而他的沙漠称呼他为" （特等，十六，西一1397年） 。 St. Augustine is clearer even than his master.圣奥古斯丁是清楚的，甚至比他的主人。 He describes two conditions of men; "some there are who have departed this life, not so bad as to be deemed unworthy of mercy, nor so good as to be entitled to immediate happiness" etc., and in the resurrection he says there will be some who "have gone through these pains, to which the spirits of the dead are liable" (De Civ. Dei, XXI, 24).他描述了两个条件：男性， "有些疾病是谁背离了这个生命，而不是这么坏的，以被视为不值得怜悯，也不是那么好，才有权立即幸福"等，并在复活他说，将有有部分人"经历了这些阵痛，而烈酒的死，违者" （德civ 。 dei ， 21 ， 24 ） 。 Thus at the close of the fourth century:从而结束时，四世纪：
not only were prayers for the dead found in all the Liturgies, but the Fathers asserted that such practice was from the Apostles themselves;不仅祈祷，为死者发现，在所有liturgies ，但父亲宣称，这种做法是从使徒本身;
those who were helped by the prayers of the faithful and by the celebration of the Holy Mysteries were in a place of purgation;那些人的帮助祷告的信徒，并为庆祝这个神圣的奥秘，在一个地方的下法;
from which when purified they "were admitted unto the Holy Mount of the Lord".从哪个时候，纯化自己是"承认祂神圣的山主" 。
So clear is this patristic Tradition that those who do not believe in purgatory have been unable to bring any serious difficulties from the writings of the Fathers.如此明确的是，这个教父的传统，即那些不相信在炼狱一直无法带来任何严重的困难，从著作的父亲。 The passages cited to the contrary either do not touch the question at all, or are so lacking in clearness that they cannot offset the perfectly open expression of the doctrine as found in the very Fathers who are quoted as holding contrary opinions (Bellarmine "De Purg.", lib. I, cap. xiii).通道举向相反要么不碰这个问题，或者是如此缺乏晴空，他们不能抵消完全公开表达学说发现，在很父亲的被引用作为持相反意见（ bellarmine "德purg " ，锂离子电池，我第十三） 。
IV.四。 DURATION AND NATURE时间长短和性质
Duration期限
The very reasons assigned for the existence of purgatory make for its passing character.非常理由指派存在的炼狱，让您的及格性格。 We pray, we offer sacrifice for souls therein detained that "God in mercy may forgive every fault and receive them into the bosom of Abraham" (Const. Apost., PG, I col. 1144); and Augustine (De Civ. Dei, lib. XXI, cap.xiii and xvi) declares that the punishment of purgatory is temporary and will cease, at least with the Last Judgment.我们祈祷，我们提供牺牲灵魂，因此被拘留， "上帝慈悲，可原谅一切过错，并接受他们纳入胸怀亚伯拉罕" （ const. apost ，编号，我中校。 1144 ） ;和奥古斯丁（德civ 。 dei ，锂离子电池。二十一， cap.xiii和第十六章）声明，该处罚的炼狱是暂时的，并会停止，至少在最后的审判。 "But temporary punishments are suffered by some in this life only, by others after death, by others both now and then; but all of them before that last and strictest judgment." " ，但暂时惩处，遭受了一些这辈子只，由他人死亡后，由他人不论现在和当时的，但他们都表示，之前的最后和最严格的判断" 。
Nature of Punishment大自然的惩罚
It is clear from the Liturgies and the Fathers above cited that the souls for whose peace sacrifice was offered were shut out for the time being from the sight of God.很显然，从liturgies和父亲以上列举说，心灵为他们的和平牺牲是提供被逐出家门，为当时正从观光的上帝。 They were "not so good as to be entitled to eternal happiness".他们"不是那么好，以享有永恒的幸福" 。 Still, for them "death is the termination not of nature but of sin" (Ambrose, "De obitu Theodos."); and this inability to sin makes them secure of final happiness.还有，对他们的"死亡是不会终止的性质，但对单" （刘汉铨， "德obitu theodos " ） ，以及本无力单，使他们安全的最终幸福。 This is the Catholic position proclaimed by Leo X in the Bull "Exurge Domine" which condemned the errors of Luther.这是天主教会的立场，宣布由利奥X在牛市" exurge主" ，其中谴责了错误的路德。
Are the souls detained in purgatory conscious that their happiness is but deferred for a time, or may they still be in doubt concerning their ultimate salvation?是心灵关押在炼狱意识到，他们的幸福是，但推迟，一时间，也可能他们仍然受到质疑有关其最终救赎？ The ancient Liturgies and the inscriptions of the catacombs speak of a "sleep of peace", which would be impossible if there was any doubt of ultimate salvation.古代liturgies和题字窟里讲的一个"睡眠的和平" ，这将是不可能的，如果有任何疑问的终极救赎。 Some of the Doctors of the Middle Ages thought uncertainty of salvation one of the severe punishments of purgatory.一些医生的中世纪思想的不确定性救赎其中一个最严重的惩罚的炼狱。 (Bellarmine, "De Purgat." lib. II, cap. iv); but this opinion finds no general credit among the theologians of the medieval period, nor is it possible in the light of the belief in the particular judgment. （ bellarmine ， "德purgat "锂离子电池，第二章第四节） ，但这种看法认为，没有一般信贷之间的神学家的中世纪时期，人们也无法在光的信念，在特定的判断。 St. Bonaventure gives as the reason for this elimination of fear and of uncertainty the intimate conviction that they can no longer sin (lib. IV, dist. xx, p.1, a.1 q. iv): "Est evacuatio timoris propter confirniationem liberi arbitrii, qua deinceps scit se peccare non posse" (Fear is cast out because of the strengthening of the will by which the soul knows it can no longer sin), and St. Thomas (dist. xxi, q. i, a.1) says: "nisi scirent se esse liberandas suffragia non peterent" (unless they knew that they are to be delivered, they would not ask for prayers).圣文德给人作为这一现象的原因消除恐惧和不确定的亲密信念，即他们可以不再单（ lib.四区XX条，第1页， 37.1问四）说： "我的evacuatio timoris propter confirniationem liberi arbitrii ，节瓜deinceps工商及科技局局长硒peccare非波塞" （害怕的是它赶出去，因为加强了，将其中的灵魂，也知道它不能再单） ，以及圣托马斯（ dist.二十一，问：我， .1 ）说： "除非scirent硒本质liberandas suffragia非peterent " （除非他们知道他们被送到后，他们也不会要求祈祷） 。
Merit值得
In the Bull "Exurge Domine" Leo X condemns the proposition (n. 38) "Nec probatum est ullis aut rationibus aut scripturis ipsas esse extra statum merendi aut augendae caritatis" (There is no proof from reason or Scripture that they [the souls in purgatory] cannot merit or increase in charity).在牛市" ， exurge主"利奥x谴责命题（ 12月31日38 ） ， " NEC公司probatum预测ullis奥地利rationibus奥地利scripturis IPSAS的本质课外statum merendi奥地利augendae仁爱" （有没有证据证明，从原因或经文中说，他们的英灵在炼狱]不能优异或增加在慈善事业） 。 For them "the night has come in which no man can labour", and Christian tradition has always considered that only in this life can man work unto the profit of his own soul.他们的"夜已经来了，没有人能够劳动" ，和基督教的传统一向认为，只有在这生命的人可以工作，祂的利润他自己的灵魂。 The Doctors of the Middle Ages while agreeing that this life is the time for merit and increase of grace, still some with St. Thomas seemed to question whether or not there might be some non-essential reward which the souls in purgatory might merit (IV, dist. xxi, q. i, a. 3).医生的中世纪虽然一致认为，这是生命的时候优异，并增加了宽限期，还存在一些与圣托马斯似乎是问题，究竟有没有可能有一些非必要的奖励，其中的灵魂在炼狱可能优异（四，区二十一，问：我，甲3 ） 。 Bellarmine believes that in this matter St. Thomas changed his opinion and refers to a statement of St. Thomas ("De Malo", q. vii, a. 11). bellarmine认为，在这件事圣托马斯改变了他的意见，并指一份声明中的圣托马斯（下称"德联络办公室" ，问：七甲11 ） 。 Whatever may be the mind of the Angelic Doctor, theologians agree that no merit is possible in purgatory, and if objection be urged that the souls there merit by their prayers, Bellarmine says that such prayers avail with God because of merit already acquired "Solum impetrant ex meritis praeteritis quomodo nunc sancti orando) pro nobis impetrant licet non merendo" (They avail only in virtue of past merits as those who are now saints intercede for us not by merit but by prayer).无论可心中的天使医生，神学家同意，任何好处，是有可能在炼狱，如果异议被敦促亡灵有值得他们祈祷， bellarmine说，这样的祈祷，不得要领，与上帝，因为优异，已经获得" solum impetrant当然meritis praeteritis quomodo很快sancti奥兰多）亲的意识impetrant licet非merendo " （他们是徒劳的，只有凭借过去的优点，为那些正圣人，为我们不是优异，而是由祷告） 。 (loc. cit. II, cap. iii). （ loc.引文中，第二章第三节） 。
Purgatorial Fire purgatorial火灾
At the Council of Florence, Bessarion argued against the existence of real purgatorial fire, and the Greeks were assured that the Roman Church had never issued any dogmatic decree on this subject.在安理会的佛罗伦斯， bessarion辩称，针对存在的实际purgatorial消防，希腊人获得保证，罗马教会没有发表任何教条法令，对这个课题。 In the West the belief in the existence of real fire is common.在西方的信仰的存在，真正的火灾是常见的。 Augustine in Ps.奥古斯丁在PS 。 37 n. 37 12月31日 3, speaks of the pain which purgatorial fire causes as more severe than anything a man can suffer in this life, "gravior erit ignis quam quidquid potest homo pati in hac vita" (PL, col. 397). 3 ，说话的疼痛，其中purgatorial火灾原因为更严厉的比什么都一个人能够承受这生命" ， gravior erit ignis怎么quidquid potest同质患者在HAc履历表" （特等，中校397 ） 。 Gregory the Great speaks of those who after this life "will expiate their faults by purgatorial flames," and he adds "that the pain be more intolerable than any one can suffer in this life" (Ps. 3 poenit., n. 1).格里高利大谈那些经过这次人生" ，将expiate其故障purgatorial火苗， "他补充道： "说，疼痛更难以忍受的，比任何人能够承受这人生" （诗篇三poenit ， 12月31日1 ） 。 Following in the footsteps of Gregory, St. Thomas teaches (IV, dist. xxi, q. i, a.1) that besides the separation of the soul from the sight of God, there is the other punishment from fire.在以下的脚步格雷戈里，圣托马斯教授（第四区二十一，问：我， 37.1 ） ，除了分离的灵魂，从神看，是有其他的处罚，从消防。 "Una poena damni, in quantum scilicet retardantur a divina visione; alia sensus secundum quod ab igne punientur", and St. Bonaventure not only agrees with St. Thomas but adds (IV, dist. xx, p.1, a.1, q. ii) that this punishment by fire is more severe than any punishment which comes to men in this life; "Gravior est omni temporali poena. quam modo sustinet anima carni conjuncta". "联合国协会poena damni ，在量子scilicet retardantur一divina visione ;特别感觉，对Secundum和抗体igne punientur " ，而圣文德不仅同意圣托马斯而且直接增加（第四区XX条，第1页， 37.1 ，问：二）表示，这种处罚的火灾更为严重，比任何处罚，这是男性在这方面的生活" ; gravior预测全方位滕波拉利poena 。怎么产生方式sustinet动物carni conjuncta " 。 How this fire affects the souls of the departed the Doctors do not know, and in such matters it is well to heed the warning of the Council of Trent when it commands the bishops "to exclude from their preaching difficult and subtle questions which tend not to edification', and from the discussion of which there is no increase either in piety or devotion" (Sess. XXV, "De Purgatorio").如何火灾影响的灵魂离去，医生不知道，在这类问题上，它是听从警告安理会的遄达时，它指挥主教" ，以排除他们的说教困难和微妙的问题，往往不是教化' ，并从讨论中，其中有没有增加，无论是孝道还是奉献" （ sess.二十五， "德purgatorio " ） 。
V. SUCCOURING THE DEAD五succouring死亡
Scripture and the Fathers command prayers and oblations for the departed, and the Council of Trent (Sess. XXV, "De Purgatorio") in virtue of this tradition not only asserts the existence of purgatory, but adds "that the souls therein detained are aided by the suffrages of the faithful and principally by the acceptable sacrifice of the altar."经文和父亲指挥祈祷和oblations为出境，以及安理会的遄达（ sess.二十五， "德purgatorio " ） ，凭借这个传统不仅断言存在的炼狱，而且直接增加"的灵魂人物，因此扣留的是计算机辅助由suffrages的忠实和主要由可接受的牺牲走下神坛" That those on earth are still in communion with the souls in purgatory is the earliest Christian teaching, and that the living aid the dead by their prayers and works of satisfaction is clear from the tradition above alleged.这些在地球上仍处于共融与灵魂在炼狱，是最早的基督教教义，并认为生活援助，死者祈祷和工程的满意度是明确的，从传统的上述指控。 That the Holy Sacrifice was offered for the departed was received Catholic Tradition even in the days of Tertullian and Cyprian, and that the souls of the dead, were aided particularly "while the sacred victim lay upon the altar" is the expression of Cyril of Jerusalem quoted above.这神圣的牺牲是提供离去收到天主教的传统，即使在天的戴尔都良和塞浦路斯，并认为心灵的死者，分别为计算机辅助特别" ，而神圣的受害者打好后走下神坛" ，是表达西里尔耶路撒冷上文所引述的。 Augustine (Serm.. clxii, n. 2) says that the "prayers and alms of the faithful, the Holy Sacrifice of the altar aid the faithful departed and move the Lord to deal with them in mercy and kindness, and," he adds, "this is the practice of the universal Church handed down by the Fathers."奥古斯丁（ serm. 。 clxii ， 12月31日2 ）说， "祈祷和施舍的忠诚，神圣的牺牲祭坛上的援助信徒离开，并提出主来对付他们慈悲和善良，而且， "他补充道" ，这是实践的普世教会传世由父亲" 。 Whether our works of satisfaction performed on behalf of the dead avail purely out of God's benevolence and mercy, or whether God obliges himself in justice to accept our vicarious atonement, is not a settled question.是否我们的工作感到满意，对代表死者是徒劳的，纯粹是出于上帝的仁慈与怜悯，或上帝是否迫使自己在司法接受我们的替代赎罪，是不是一个解决问题的。 Francisco Suárez thinks that the acceptance is one of justice, and alleges the common practice of the Church which joins together the living and the dead without any discrimination (De poenit., disp. xlviii, 6, n. 4).弗朗西斯科苏亚雷斯认为，过去的接受程度是一个正义，并指共同实践教会加入一起活人与死人，没有任何歧视（德poenit ，分散。 48 ， 6 ， 12月31日4 ） 。
VI.六。 INDULGENCES indulgences
The Council of Trent (Sess. XXV) defined that indulgences are "most salutary for Christian people" and that their "use is to be retained in the Church".安理会的遄达（ sess.二十五）确定indulgences是"最有益的，为基督教的人"和他们的"使用的是保留在教堂" 。 It is the common teaching of Catholic theologians that这是与会代表的共同教学的天主教神学家说，
indulgences may be applied to the souls detained in purgatory; and that indulgences are available for them "by way of suffrage" (per modum suffragii). indulgences可以适用亡灵关押在炼狱，并认为indulgences是为他们提供"的方式，普选" （每modum suffragii ） 。
(1) Augustine (De Civ. Dei, XX, ix) declares that the souls of the faithful departed are not separated from the Church, which is the kingdom of Christ, and for this reason the prayers and works of the living are helpful to the dead. （ 1 ）奥古斯丁（德civ 。 dei ，第XX九）宣称亡灵信徒离开，是不是脱离教会，它是英国基督教会，并为此祈祷和作品的生活是有帮助的死者的日子。 "If therefore", argues Bellarmine (De indulgentiis, xiv) "we can offer our prayers and our satisfactions in behalf of those detained in purgatory, because we are members of the great body of Christ, why may not the Vicar of Christ apply to the same souls the superabundant satisfaction of Christ and his saints--of which he is the dispenser?" "因此，如" ，辩称bellarmine （德indulgentiis ，第十四条） " ，我们可以提供我们的祈祷和我们的满意度，在代表那些被拘留在炼狱的，因为我们大家的伟大基督的身体，所以可能不是副主教基督适用与此同时心灵的超富足满意的基督和他的圣人-这期间，他是配药" ？ This is the doctrine of St. Thomas (IV, Sent., dist. xlv, q. ii, a. 3, q. 2) who asserts that indulgences avail principally for the person who performs the work for which the indulgence is given, if they but secondarily may avail even for the dead, if the form in which the indulgence is granted be so worded as to be capable of such interpretation, and he adds "nor is there any reason why the Church may not dispose of its treasure of merits in favour of the dead, as it surely dispenses it in favour of the living".这是该学说的圣托马斯（四，派遣，区四十五，问：二A三，问： 2 ）的人声称indulgences不得要领，主要为的人进行了工作，其中，放纵自己，给出如果他们，但为辅可能是徒劳的，甚至死亡，如果以何种形式，放纵自己，是理所当然如此行文，可以应付这样的解释，他说" ，也不是有什么原因，教会可能不处置其瑰宝值得赞成的死，因为它肯定免除它赞成的生活" 。
(2) St. Bonaventure (IV, Sent., dist. xx, p. 2, q. v) agrees with St. Thomas, but adds that such "relaxation cannot be after the manner of absolution as in the case of the living but only as suffrage (Haec non tenet modum judicii, sed potius suffragii). This opinion of St. Bonaventure, that the Church through its Supreme Pastor does not absolve juridically the souls in purgatory from the punishment due their sins, is the teaching of the Doctors. They point out (Gratian, 24 q. ii, 2, can.1) that in case of those who have departed this life, judgment is reserved to God; they allege the authority of Gelasius (Ep. ad Fausturn; Ep. ad. Episcopos Dardaniae) in support of their contention (Gratian ibid.), and they also insist that the Roman Pontiffs, when they grant indulgences that are applicable to the dead, add the restriction "per modum suffragii et deprecationis". This phrase is found in the Bull of Sixtus IV "Romani Pontificis provida diligentia", 27 Nov. 1447. （ 2 ）圣文德（四，派遣，区XX条，第2页，问五）同意圣托马斯，但补充说，这样的"放松不能后的方式赦免的情况一样生活但只作为普选（ haec非特尼特modum judicii文，而potius suffragii ） ，这舆论的圣文德，即教会通过它的最高牧师并不免除法律上的灵魂人物，在炼狱，从处罚由于他们的罪孽，是教学的探讨医生，他们指出， （ gratian ， 24问：二， 2 ， can.1 ）表示，在案件的人都离开了这个生活中，判断是保留给上帝，他们指称的权威gelasius （ ep.专案fausturn ;许可证。专案。 episcopos dardaniae ） ，以支持他们的争论（ gratian同上） ，同时，他们还坚持认为，罗马教宗，当他们给予indulgences便是适用于死者，加上"限制每modum suffragii等deprecationis " ，这一句是发现，在牛市的Sixtus的四"吉普赛pontificis provida diligentia " ， 1447年11月27日。
The phrase "per modum suffragi et deprecationis" has been variously interpreted by theologians (Bellarmine, "De indulgentiis", p.137). "每modum suffragi等deprecationis "已经得到了不同程度的诠释，神学家（ bellarmine ， "德indulgentiis " ， p.137 ） 。 Bellarmine himself says: "The true opinion is that indulgences avail as suffrage, because they avail not after the fashion of a juridical absolution 'quia non prosunt per modum juridicae absolutionis'." bellarmine自己说： "真正的民意，是indulgences不得要领，因为普选，因为他们不得要领后，不时尚的一个法律赦免' quia非prosunt每modum juridicae absolutionis ' " 。 But according to the same author the suffrages of the faithful avail at times "per modum meriti congrui" (by way of merit), at times "per modum impetrationis" (by way of supplication) at times "per modum satisfactionis" (by way of satisfaction); but when there is question of applying an indulgence to one in purgatory it is only "per modum suffragii satisfactorii" and for this reason "the pope does not absolve the soul in purgatory from the punishment due his sin, but offers to God from the treasure of the Church whatever may be necessary for the cancelling of this punishment".但根据同一作者的suffrages的忠实不得要领，在时代的"每modum meriti congrui " （透过优异） ，在时代的"每modum impetrationis " （透过supplication ）在时代的"每modum satisfactionis " （借满意度） ，但如果有问题，采用了一种放纵自己，以一个在炼狱，它是唯一的"每modum suffragii satisfactorii " ，并为此"教皇并不解除灵魂在炼狱，从处罚因他的罪过，而是提供给上帝从珍惜的教会不管可能有必要取消这个处罚" 。
If the question be further asked whether such satisfaction is accepted by God out of mercy and benevolence, or "ex justitia", theologians are not in accord - some holding one opinion, others the other.如果问题得到进一步询问此类满意是我们接受上帝所出的慈悲与善，或"易地justitia " ，神学家们并没有在协议-一些持有一种意见认为，其他国家为另一方。 Bellarmine after canvassing both sides (pp. 137, 138) does not dare to set aside "either opinion, but is inclined to think that the former is more reasonable while he pronounces the latter in harmony with piety ("admodum pia"). bellarmine拉票后，双方（第137号， 138号） ，也不敢拨" ，或是意见，但倾向于认为前者是更合理的，而他的判决，后者在和谐与孝道（ " admodum软脑膜" ） 。
Condition条件
That an indulgence may avail for those in purgatory several conditions are required:这是一个放纵自己，可能是徒劳的，为那些在炼狱几个条件是要求：
The indulgence must be granted by the pope.放纵，必须给予教宗。 There must be a sufficient reason for granting the indulgence, and this reason must be something pertaining to the glory of God and the utility of the Church, not merely the utility accruing to the souls in purgatory.必须有一个足够的理由给予放纵，所以一定有涉及到神的荣耀和公用事业的教会，而不是单纯的公用事业积累的亡灵，在炼狱。 The pious work enjoined must be as in the case of indulgences for the living.在虔诚的工作，受命必须在案件indulgences为生活。
If the state of grace be not among the required works, in all probability the person performing the work may gain the indulgence for the dead, even though he himself be not in friendship with God (Bellarmine, loc. cit., p. 139).如果该国的恩典不属于所需工程，在所有的概率人的演艺工作，可以捞取放纵自己，为死了，即使他自己并不在友谊与神（ bellarmine ，如上，第139页） 。 Francisco Suárez (De Poenit., disp. Iiii, s. 4, n. 5 and 6) puts this categorically when he says: "Status gratiae solum requiritur ad tollendum obicem indulgentiae" (the state of grace is required only to remove some hindrance to the indulgence), and in the case of the holy souls there can be no hindrance.弗朗西斯科苏亚雷斯（德poenit ，位移。 ㈣ ，第4条， 12月5日和6 ）把这种斩钉截铁的时候，他说： "身份感谢solum requiritur专案tollendum obicem indulgentiae " （国Grace是只需要排除一些阻碍到放纵） ，并在案件神圣的灵魂不可能有任何阻碍。 This teaching is bound up with the doctrine of the Communion of Saints, and the monuments of the catacombs represent the saints and martyrs as interceding with God for the dead.这种教学必然与学说的共融的圣人，和纪念碑的地窟里，代表圣徒和烈士们，因为在同上帝死。 The prayers too of the early liturgies speak of Mary and of the saints interceding for those who have passed from this life.祈祷过的早期liturgies发言的玛丽和圣徒利益，对于那些已经过去了，从这个生活。 Augustine believes that burial in a basilica dedicated to a holy martyr is of value to the dead, for those who recall the memory of him who has suffered will recommend to the martyr's prayers the soul of him who has departed this life (Bellarmine, lib. II, xv).奥古斯丁认为安葬在大教堂专用，以一个神圣的烈士，是有价值的死，对于那些记得的记忆中，他遭受了将推荐给烈士的祈祷的灵魂，他已经离开了这个生活（ bellarmine ，锂离子电池。二， XV ）号决议。 In the same place Bellarmine accuses Dominicus A Soto of rashness, because he denied this doctrine.在同一个地方bellarmine指责dominicus一索托的浮躁，因为他否认了这一学说。
VII.七。 INVOCATION OF SOULS引用心灵
Do the souls in purgatory pray for us?这样做的灵魂在炼狱请为我们祈祷吗？ May we call upon them in our needs?可我们呼吁他们在我们的需要？ There is no decision of the Church on this subject, nor have the theologians pronounced with definiteness concerning the invocation of the souls in purgatory and their intercession for the living.目前未有决定的，教会就这个问题，也有突出的神学家与定性有关援引亡灵，在炼狱和他们的干涉，为生活。 In the ancient liturgies there are no prayers of the Church directed to those who are still in purgatory.在古代liturgies有没有祈祷的教会针对那些仍然在炼狱。 On the tombs of the early Christians nothing is more common than a prayer or a supplication asking the departed to intercede with God for surviving friends, but these inscriptions seem always to suppose that the departed one is already with God.关于陵墓的早期基督徒无关，是较常见的一种祈祷或supplication要求离开调停与上帝为幸存的朋友，但这些铭文似乎总是假定该背离一个是已经与上帝。 St. Thomas (II-II:83:11) denies that the souls in purgatory pray for the living, and states they are not in a position to pray for us, rather we must make intercession for them.圣托马斯（二-二： 8 3:11）否认亡灵，在炼狱祈祷，为维持生计，他们的国家是不能够为我们祈祷，而不是我们必须使干涉他们。 Despite the authority of St. Thomas, many renowned theologians hold that the souls in purgatory really pray for us, and that we may invoke their aid.尽管权威圣托马斯，许多著名的神学家认为，灵魂在炼狱真是为我们祈祷，我们可以援引其援助。 Bellarmine (De Purgatorio, lib. II, xv,) says the reason alleged by St. Thomas is not at all convincing, and holds that in virtue of their greater love of God and their union with Him their prayers may have great intercessory power, for they are really superior to us in love of God, and in intimacy of union with Him. bellarmine （德purgatorio ，锂离子电池，第二，第十五）说，原因据称是由圣托马斯是完全不具说服力，并认为，在凭借其更大的上帝的爱和他们的联盟与他自己的祈祷可能有很大intercessory电力，因为他们是真正优于我们，在上帝的爱，并在亲密的联盟与他的。 Francisco Suárez (De poenit., disp. xlvii, s. 2, n. 9) goes farther and asserts "that the souls in purgatory are holy, are dear to God, love us with a true love and are mindful of our wants; that they know in a general way our necessities and our dangers, and how great is our need of divine help and divine grace".弗朗西斯科苏亚雷斯（德poenit ，位移。四十七，第2条， 12月9日） ，路越走越远，并断言： "这亡灵，在炼狱，是圣洁的，是亲爱的上帝，爱给我们提出了一个真正的爱情，并铭记我们的希望;他们知道，在一般的方式，我们的必需品，我们的危险，是多么的伟大，我们需要的神的帮助和神圣的恩典" 。
When there is question of invoking the prayers of those in purgatory, Bellarmine (loc. cit.) says it is superfluous, ordinarily speaking, for they are ignorant of our circumstances and condition.当有问题，引用的祈祷者的炼狱， bellarmine （ loc.引文）说，这是多余的，通常来说，因为他们不了解我们的实际情况和条件。 This is at variance with the opinion of Francisco Suárez, who admits knowledge at least in a general way, also with the opinions of many modern theologians who point to the practice now common with almost all the faithful of addressing their prayers and petitions for help to those who are still in a place of purgation.这是不符合民意的弗朗西斯科苏亚雷斯，他们坦承知识，至少在一般的方式，也符合本意见的许多现代神学家的人站到实践中常见，现在几乎所有的信徒能够解决他们的祈祷和请愿行动，为帮助那些仍然在一个地方的下法。 Scavini (Theol. Moral., XI, n. l74) sees no reason why the souls detained in purgatory may not pray for us, even as we pray for one another. scavini （ theol.道德，十一， 12月31日l74 ）认为，没有理由亡灵关押在炼狱可能不会为我们祈祷，甚至为我们祈祷，为对方。 He asserts that this practice has become common at Rome, and that it has the great name of St. Alphonsus in its favour.他声称，这种做法已变得很普遍，在罗马，并认为该公司有很大的名义圣阿方对它有利。 St. Alphonsus in his work the "Great Means of Salvation", chap.圣阿方在他的工作中的"伟大的手段救赎" ，第一章。 I, III, 2, after quoting Sylvius, Gotti, Lessius, and Medina as favourable to his opinion, concludes: "so the souls in purgatory, being beloved by God and confirmed in grace, have absolutely no impediment to prevent them from praying for us. Still the Church does not invoke them or implore their intercession, because ordinarily they have no cognizance of our prayers. But we may piously believe that God makes our prayers known to them".一，三，二，经过竞标西尔维于斯，戈蒂， lessius ，和麦迪一样有利于他的意见，最后说： "所以，在心灵炼狱，被敬爱的上帝，并证实在宽限期，绝对没有任何障碍，以防止他们祈祷我们仍然教会没有引用或恳请他们的干涉，因为通常他们都没有认识到我们的祈祷，但我们可以虔诚相信上帝，使我们的祈祷已知告诉他们" 。 He alleges also the authority of St. Catharine of Bologna who "whenever she desired any favour had recourse to the souls in purgatory, and was immediately heard".他指称，也是权威的圣catharine博洛尼亚人" ，只要她想要的任何优惠求助于亡灵，在炼狱，并立即被听到" 。
VIII.八。 UTILITY OF PRAYER FOR THE DEPARTED公用事业的祈祷后离去
It is the traditional faith of Catholics that the souls in purgatory are not separated from the Church, and that the love which is the bond of union between the Church's members should embrace those who have departed this life in God's grace.它是传统信仰的天主教徒表示，在心灵炼狱，是不是脱离教会，并认为爱情就是以认同感为纽带的联盟之间的教会的成员应包括那些已经离开这个生活在上帝的恩典。 Hence, since our prayers and our sacrifices can help those who are still waiting in purgatory, the saints have not hesitated to warn us that we have a real duty toward those who are still in purgatorial expiation.因此，在我们的祈祷和我们的牺牲，能够帮助那些目前仍在等候在炼狱，圣人毫不迟疑地告诫我们，我们已经形成一个真正的责任，对那些仍然在purgatorial犯罪被害人。 Holy Church through the Congregation of Indulgences, 18 December 1885, has bestowed a special blessing on the so-called "heroic act" in virtue of which "a member of the Church militant offers to God for the souls in purgatory all the satisfactory works which he will perform during his lifetime, and also all the suffrages which may accrue to him after his death" (Heroic Act, vol. VII, 292).圣教会通过聚集indulgences ， 1885年12月18日，已赐予的一个特别的祝福，就所谓的"英雄行为" ，据此， "一成员的教会好战优惠，以上帝为灵魂在炼狱所有满意工程他将履行在他的一生中，也全部suffrages可能拨给他后，他的死" （英雄行为，第二卷，第七章， 292条） 。 The practice of devotion to the dead is also consoling to humanity and eminently worthy of a religion which seconds all the purest feelings of the human heart.实践中，全身心死者是安慰，也为人类和遥不可及，不愧为宗教秒所有精纯感情的人的心中。 "Sweet", says Cardinal Wiseman (lecture XI), "is the consolation of the dying man, who, conscious of imperfection, believes that there are others to make intercession for him, when his own time for merit has expired; soothing to the afflicted survivors the thought that they possess powerful means of relieving their friend. In the first moments of grief, this sentiment will often overpower religious prejudice, cast down the unbeliever on his knees beside the remains of his friend and snatch from him an unconscious prayer for rest; it is an impulse of nature which for the moment, aided by the analogies of revealed truth, seizes at once upon this consoling belief. But it is only a flitting and melancholy light, while the Catholic feeling, cheering though with solemn dimness, resembles the unfailing lamp, which the piety of the ancients is said to have hung before the sepulchres of their dead." "甜" ，内容为枢机怀斯曼（讲座十一） " ，是安慰的垂死男子，他们有意识的缺陷，认为有必须让别人干涉，对他来说，当他自己的时间，值得已过;解嘲地向受害幸存者，以为他们拥有强大的手段，纾缓他们的朋友，在第一时刻悲伤，这股情绪往往会压倒宗教偏见，投下来异教徒对他的膝盖旁的遗骸，他的朋友和外人把他不省人事的祈祷休息;这是一个冲动的性质，就目前而言，计算机辅助由类比的揭示真理，抓住一次后，这告慰的信仰，但它仅仅是一个flitting和忧郁的轻，而天主教的感觉，虽然欢呼与庄严dimness ，相似的鼎力灯，而虔诚的古人是说，有洪前sepulchres其死" 。
Publication information Written by Edward J. Hanna.出版信息书面爱德华j.汉娜。 Transcribed by William G. Bilton, Ph.D..转录由威廉g. bilton ，博士学位。 In memory of Father George P. O'Neill - Former pastor of St. John the Baptist Church, Buffalo, NY The Catholic Encyclopedia, Volume XII.在记忆的父亲乔治页奥尼尔-前牧师施洗者圣约翰教堂，水牛，纽约天主教百科全书，体积十二。 Published 1911. 1911年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, June 1, 1911. nihil obstat ， 1911年6月1日。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约
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