A saint is a holy person, as the Latin origin of the word indicates (sanctus, "holy").圣人是一个神圣的人，正如拉丁语词源显示（ sanctus ， "圣战者" ） 。 Although the word saint is part of the vocabulary of Christianity, the concept of holy persons--those who are unusually empowered by divine forces--is common to many religions.虽然这个词圣是部分的词汇是基督教，概念圣地的人-那些非同寻常的权力，以神的力量-是共同的许多宗教。 Such persons may be credited with the ability to read the hearts of others, to work miracles of healing, to pray for others whose petitions will then be answered, and so on.这种人可能会记入与阅读能力的心他人，对工作中屡创奇迹的愈合，为了祈求他人的请愿书，然后回答问题，等等。
In the New Testament the word saint refers to any baptized follower of Jesus Christ. Later the phrase communion of saints was used to refer to all members of the Church, living and dead. In a more specific sense, saints are those individuals who have died a heroic death for Christ (martyrs), those who have suffered greatly for the sake of Christ (confessors), or those whose lives have been marked by unusual signs of love of God and neighbor. Cults venerating such individuals arose early in Christian history. 在新约圣经字圣指任何受洗的信徒耶稣基督，后来这句话共融的圣人是用来指所有的教会的成员，生活和死亡， 在一个更具体的意义上说，圣人，是那些个别人已经死亡壮烈牺牲，为基督（烈士） ，对那些深受为基督（ confessors ） ，或者那些生命的标志是不寻常的迹象，上帝的爱和邻居。邪教venerating这种个人出现在早期基督教的历史。 The church eventually came to regulate cults by instituting a formal system of Canonization about AD 1000.教会终于以规管邪教组织通过建立一个正式的系统的册封约公元1000名员工。
In Roman Catholic and Eastern Orthodox practice the names of certain saints were incorporated into the canon, or major part, of the Eucharistic liturgy, with the Virgin Mary as principal saint.在罗马天主教和东正教实践的名字一定圣人被纳入佳能，或主要部分的圣体圣事礼仪中，圣母玛利亚为主体的圣。 In this prayer the saints are praised as participants in the glory of Christ. This prayer and praise, as with all prayer to the saints, is known as veneration or honor as distinguished from prayer to God, which is worship or adoration.在此祈祷的圣人是被誉为与会者在荣耀基督的， 这祷告和赞美，如同所有的祷告，以圣人，是被称为敬仰或荣誉作为区别于祈祷上帝，这是崇拜还是崇拜。
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Bibliography:
参考书目：
Attwater, Donald, The Penguin
Dictionary of Saints (1965); Burghardt, Walter J., Saints and Sanctity (1965);
Butler, Alban, Lives of the Saints, ed. attwater ，唐纳德，企鹅字典的圣人（ 1965年）
;道理，沃尔特j. ，圣人和神圣性（ 1965 ） ;巴特勒，奥尔，在圣人们的生命，教育署。 by Herbert Thurston and Donald
Attwater, 4 vols.由赫伯特瑟斯顿和Donald attwater ， 4卷。 (1956; repr. 1976); Kalberer,
Augustine, Lives of the Saints (1976); Ringgren, Helmer, Religion of Mankind
Today and Yesterday, ed. （ 1956年; repr 。 1976年） ; kalberer ，奥古斯丁，在圣人们的生命（
1976年） ; ringgren ， helmer ，宗教，人类的今天和昨天，海关。 by JCG Greig,
trans.由日本信用保证基利，跨。 by Niels L. Jensen (1967); Simon,
Edith, The Saints (1969).由（ Niels属詹森（ 1967年） ;西蒙（ Edith ，圣人（ 1969年）
。
In the OT, the rendering of hasid ("pious, godly") and of qados ("holy").在城市旅游局，绘制hasid （ "虔诚，神圣" ）和qados （ "神圣" ） 。 The basic idea in qados is separation unto God, whereas hasid stresses godliness grounded on the reception of God's mercy.基本思路在qados是分离所不欲，上帝，而hasid讲虔诚的接地就接收上帝的怜悯。 The NT word is hagios ("holy").新台币字是hagios （ "神圣" ） 。 It is regularly used in the LXX to render qados.这是经常使用在lxx使qados 。
From Ps.从聚苯乙烯。 85:8, where the saints seem to be synonymous with the people of God, one concludes that the emphasis does not fall on character to an appreciable degree (for not all were godly) but on divine choice and the bestowal of God's favor. 85:8 ，而圣人似乎是同义词，同人民群众的上帝，一个结论是，重点不属于品格的一个值得称赞的程度（并非所有的人的神圣） ，但对神的选择，并赋予上帝的恩赐。 In other passages the godly portion of the nation is often singled out by the term.在其他段落的神圣部分国家往往是挑出来，由任期。 But if the ethical connotation were paramount, the expectation would be that the word should occur regularly in the absolute form, the saints.但如果道德内涵至高无上，期望会，这个字应该经常发生在绝对的形式，圣徒。 Yet, ever and again, we read of "thy saints" or "the saints of the Most High" or, as in the NT, of saints in Christ Jesus.但是，任何时候都可以当家作主，我们读到的"你的圣人"或"圣人的最高" ，或者像在新台币，圣徒，在基督耶稣。
Saints acquire their status by divine call (Rom. 1:7).圣人掌握他们的身份，以神致电（罗马书1时07分） 。 Doubtless there is latent in the use this term the idea that relationship to God involves conformity to his will and character (Eph. 5:3).毫无疑问，有潜在的，在使用这个词的思想，关系到上帝涉及到是否符合他的意志和品格（以弗所书5时03分） 。 In this way the term becomes linked with the thought of faithfulness (Eph. 1:1; Col. 1:2).这样一词成为联系在一起的思想忠贞（以弗所书1:1上校1:2 ） 。
The next stage of development appears in the book of Revelation, where separation unto the Lord, which characterizes saints, leads to Satan-inspired persecution from the world (Rev. 13:7; 14:12) and even to martyrdom (16:6; 17:6).下一阶段的发展出现在这本书的启示，那里分离祂主，其中的特点圣人，导致撒旦创作灵感的迫害，从世界各地（牧师13时07分; 14:12 ） ，甚至殉道（ 16时06分; 17时06分） 。 Here are the seeds for the Roman Catholic concept of saint as a peculiarly holy or self-sacrificing person who is worthy of veneration.这里是种子，为罗马天主教的概念，圣作为一个独有的圣地或自我牺牲的人是值得敬仰的。
In the NT, however, saint is applied to all believers.在新台币，不过，圣是适用于所有的信徒。 It is a synonym for Christian brother (Col. 1:2).这是一个别名为基督教兄弟（歌1:2 ） 。 Except for Phil.除了菲尔。 4:21, it is not used in the singular, and even there it reflects the corporate idea, "every saint." 4时21分，这是没有用的奇异，甚至有它反映了企业理念， "每一个圣人" 。 The saints are the church (I Cor. 1:2).圣人是教会（林前1:2 ） 。 In Ephesians, where there is strong emphasis on the unity of the church, "all the saints" becomes almost a refrain (1:15; 3:8, 18; 6:18).在以弗所，那里是非常重视的统一教会" ，所有的圣人" ，成为几乎不（ 1:15 ; 3时08分， 18岁; 6:18 ） 。 The Apostles' Creed enshrines this significance of the word in the statement, "I believe... in the communion of saints."使徒们的信条供奉着这个意义上的字在声明中， "我相信… …在共融的圣人" 。
EF
Harrison英法哈里森
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
A Saint is one separated from the world and consecrated to God; one holy by profession and by covenant; a believer in Christ (Ps. 16:3; Rom. 1:7; 8:27; Phil. 1:1; Heb. 6:10).圣人，是一个脱离世界和consecrated上帝;圣地之一，由专业人士和盟约;信奉基督（诗篇16时03分;光碟。 1时07分; 8时27分;菲尔。 1:1 ，希伯来书。 6时10分） 。 The "saints" spoken of in Jude 14 are probably not the disciples of Christ, but the "innumerable company of angels" (Heb. 12:22; Ps. 68:17), with reference to Deut. "圣人"的发言，在裘德14岁大概不会门徒的基督，但"无数公司的天使" （希伯来书12:22 ;聚苯乙烯。 68:17 ） ，是参考deut 。 33:2. 33:2 。 This word is also used of the holy dead (Matt. 27:52; Rev. 18:24).这个词也可以用来的圣地死亡。 （ 27:52 ;牧师18时24分） 。 It was not used as a distinctive title of the apostles and evangelists and of a "spiritual nobility" till the fourth century.它不是用来作为鲜明的标题使徒和传道士和一个"精神贵族" ，直到第四世纪。 In that sense it is not a scriptural title.从这个意义上讲，它不是一个圣经的名称。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
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