The basic meaning of holiness is "separateness".基本含义是成圣“是分开的” 。 It refers to anything separated from the common and dedicated to sacred use.它是指任何脱离共同致力于神圣的使用。 Holiness originates in God and is communicated to things, places, times, and persons engaged in His Service.成圣起源于上帝，是沟通东西，地方，时间和所聘用的人员在他的服务。
God demands that His people be holy, ie, separated unto Him (Num. 15:40,41; Deut. 7:6).上帝要求他的人民的圣地，即分开，祂（ num. 15:40,41 ; deut 。 7时06分） 。 Jesus is the Holy One of God (Mark 1:24; Luke 4:34; John 6:69).耶稣是神圣的一神（马克1时24分;路加福音4时34分;约翰6:69 ） 。
| 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 |
Holiness, in the highest sense belongs to God (Isa. 6:3; Rev. 15:4), and to Christians as consecrated to God's service, and in so far as they are conformed in all things to the will of God (Rom. 6:19, 22; Eph. 1:4; Titus 1:8; 1 Pet. 1:15).成圣，在最高意义上是属于神（以赛亚6时03分;牧师15时04分） ，并以基督徒作为consecrated ，以上帝的服务，以及在到目前为止，因为他们符合在一切事上向将上帝的内存（ ROM 。 6时19分， 22日;以弗所书1:4 ;提图斯1时08分;一宠物。 1:15 ） 。 Personal holiness is a work of gradual development.个人是成圣的工作，循序渐进地发展。 It is carried on under many hindrances, hence the frequent admonitions to watchfulness, prayer, and perseverance (1 Cor. 1:30; 2 Cor. 7:1; Eph. 4:23, 24).这是继续进行下许多障碍，因此，经常告诫要警觉，祈祷，和毅力（ 1肺心病。 1:30 ; 2 ，肺心病。 7时01分;以弗所书4点23 ， 24 ） 。 (See Sanctification.) （见成圣） 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
Holiness is the religious term par excellence.是成圣的宗教来说，出类拔萃的。 A close connection is to be found everywhere between religion and the holy.一，紧密结合，是随处可见之间的宗教和圣地。 At the heart of religion is the numinous, the vastly mysterious (the mysterium tremendum, Otto), the supernaturally threatening.在心脏，宗教是numinous ，有很大的神秘（ mysterium tremendum ，奥托） ， supernaturally威胁。 All are contained in the idea of "the Holy."所有载于本“的理念圣地” 。 Holiness, in a great variety of expressions, is the inmost core of religious faith and practice.成圣，在一个伟大的多种表现形式，是inmost的核心，宗教信仰和实践。
The first use of the word "holy" in the OT (Exod. 3:5) points to the divine sacredness.第一一词的使用“圣战” ，在催产素（ exod. 3时05分）点，以神的神圣性。 "Do not come near" - God speaks to Moses from the burning bush, "remove your sandals from your feet, for the place on which you are standing is holy ground." “不要靠近” -上帝说，摩西由燃烧布什， “删除您的凉鞋从您的脚，为地方上，你是站在神圣的地面” 。 The holy is God's inviolable sacredness.教廷是上帝的不可侵犯的神圣性。 It is only after this encounter with the holy God that Moses is given the name of God as the Lord (Yahweh), the one who will graciously deliver Israel from Egypt.这只是后，这所遇到的与圣座神郑慕智是由于真主的名义作为勋爵（雅巍） ，谁将会慷慨提供以色列从埃及。 The Redeemer is first of all the holy God.该救赎，首先是所有神圣的上帝。 At Mount Sinai, after this deliverance and preparatory to the giving of the law, the sacredness of God is again vividly shown forth: the Lord "descended upon it in fire... and the whole mountain quaked violently" (Exod. 19:18).在西奈山之后，这解脱和筹备，以提供法律，神圣的上帝是再次生动地显示出来：主“的后裔后，它在消防...和整个山区quaked暴力” （ exod. 19时18分） 。 The Israelites are not allowed to come up the mountain "lest he break forth upon them" (Exod. 19:24).以色列人是不容许来山“ ，以免他打破后，他们提出了” （ exod. 19时24分） 。 Thus memorably is all Israel, like Moses earlier, confronted with the elemental divine holiness.因此， memorably是所有以色列一样，郑慕智较早前，面对元素神成圣。
Holiness bespeaks also the majesty and awesomeness of God.成圣bespeaks ，也是英国和awesomeness上帝。 He is majestic in holiness (Exod. 15:11), and the very being of God is such as to provoke awe and fear.他是在雄壮的成圣（ exod. 15时11分） ，非常的福祉，上帝是如挑起敬畏和恐惧。 Jacob at Bethel, in a dream beholding the exalted Lord, awakens to cry, "How awesome is this place! This is none other than the house of God, and this is the gate of heaven" (Gen. 28:17).雅各在伯特利，在一个梦想beholding的崇高勋爵， awakens哭， “如何可怕的是这个地方！这是没有其他比众议院的上帝，这是天堂之门” （创28:17 ） 。 The primary response to God's majestic holiness is wonder, awe, even dread.主要的回应上帝的雄伟壮观的是成圣难怪，又敬畏，甚至恐惧。 So does the psalmist proclaim: "Worship the Lord in holy array; tremble before him, all the earth" (Ps. 96:9).因此，是否psalmist宣布： “崇拜上帝，在神圣的阵列;颤抖，在他之前，所有的地球” （诗篇96:9 ） 。 His majestic presence calls for the response of worship and reverence.在雄壮的存在，他呼吁的回应，崇拜和尊敬。 It also makes for awe and trembling.它也使敬畏和颤抖。
Holiness then denotes the separateness, or otherness, of God from all his creation.成圣，然后指是分开的，或差异性，上帝从他的所有创作。 The Hebrew word for holy, qados, in its fundamental meaning contains the note of that which is separate or apart.希伯来文的字是圣洁的， qados ，在其基本含义包含注意到了这一点，这是单独或除。 God is totally other than the world and man: "I am God and no man, the Holy One in your midst" (Hos. 11:9).上帝是完全以外的世界和男子说： “我是上帝，没有人，教廷在您的一中” （ hos. 11时09分） 。 This separateness, or otherness, is first of all that of his very "Godness," his essential deity.这是分开的，或差异性，首先是所有的他很“ godness ， ”他的必不可少的神。 God is not in any way (as in many religions) to be identified with anything else in all of creation.上帝是不以任何方式（因为在许多宗教） ，以确定与任何其他的所有创作。 Secondly, it signifies God's total apartness from all that is common and profane, from everything unclean or evil.第二，它标志着上帝的总apartness从所有这一切都是共同的和亵渎，一切不清洁或邪恶。
Hence, holiness in relation to God refers climatically to his moral perfection.因此，成圣的关系向上帝是指气候，以他的道德完善。 His holiness is manifest in total righteousness and purity.教皇是体现在总正义和纯洁性。 The holy God will show himself holy in righteousness (Isa. 5:16).神圣的上帝将显示在自己神圣的正义（以赛亚5:16 ） 。 His eyes are too pure to approve evil (Hab. 1:13).他的眼睛太纯批准邪恶（ hab. 1时13分） 。 This moral, or ethical, dimension of God's holiness becomes increasingly significant in the witness of the OT.这种道德，或道德，维上帝的圣洁变得越来越显着，在证人的酒店。
Everything associated with God is also holy.一切都与上帝，也是神圣的。 The second use of the word "holy" in the OT is found in the expression "a holy assembly" (Exod. 12:16), an assembly called by God to celebrate his "pass over" (Exod. 12:13) of Israel.第二一词的使用“圣战” ，在酒店被发现在该表达的“圣战大会” （ exod. 12时16分） ，大会呼吁上帝，以庆祝他的“通行证” （ exod. 12时13分）以色列。 The sabbath instituted by the Lord is "a holy sabbath" (Exod. 16:23); the heaven above is God's "holy heaven" (Ps. 20:6); God sits on his "holy throne" (Ps. 47:8); Zion is God's "holy mountain" (Ps. 2:6).安息日由耶和华是“一个神圣的安息日” （ exod. 16时23分） ;天堂以上是上帝的“神圣的天堂” （诗篇20时06分） ;上帝坐在他的“神圣的宝座” （诗篇47 ： 8 ） ;锡安是上帝的“圣山” （诗篇2时06分） 。 God's name is especially holy, and never to be taken in vain (Exod. 20:7; Deut. 5:11).上帝的名字是神圣的，绝不应采取的徒劳的（ exod. 20时07分; deut 。 5时11分） 。
Accordingly, God's covenant people, chosen by him, are a holy people: "You are a people holy to the Lord your God; the Lord your God has chosen you...out of all the peoples who are on the face of the earth" (Deut. 7:6).因此，上帝的盟约的人，选择他，是一个神圣的人： “你是一个人的圣地向耶和华你神;耶和华你的神选择了你… …出所有人民的谁是对地球表面“ （申命记7时06分） 。 Israel is a separated people, separated unto the Lord, and therefore is holy not first of all because of any virtue but simply because of its set-apartness.以色列是一个分离的人，分居所不欲，主，因此是神圣的不首先是因为任何的美德，只是因为它集apartness 。 But Israel is also called to holiness, thus to be a consecrated people: "I am the Lord your God. Consecrate yourselves therefore, and be holy; for I am holy" (Lev. 11:44).但以色列还呼吁，以成圣，从而成为一个consecrated人： “我是耶和华你神所赐。 consecrate自己，因此，和神圣的;因为我是神圣的” （ lev. 11时44分） 。 Hence, the word holiness in relation to the people of God contains both the negative sense of separation and the positive of consecration.因此，这个词成圣在关系到人民的上帝既包含负面意义的分离和积极的consecration 。 All in all, the mark of holiness is the highest expression of the covenant relationship between a holy God and his people.总括而言，马克的是成圣的最高表现盟约关系的一个神圣的上帝和他的人民。
Whatever is connected with the religious cultus (worship, sacrifice, etc.) is also holy.无论是与宗教cultus （崇拜，牺牲等） ，亦是神圣的。 There are, eg, holy days (in addition to the holy sabbath), holy priests, holy anointing oil, holy first fruits, holy utensils.有，例如，圣天（在除了圣安息日） ，圣司铎，圣anointing石油，神圣的第一批成果，神圣的餐具。 Ceremonial cleansing and purity are required of everything, priests, vehicles of worship, the congregation itself, that participates in the cultic activity.典礼清洗和纯洁性，是需要的一切，牧师，车辆的崇拜，聚集本身而言，参加了邪教的活动。 Furthermore, the call to holiness (as in Lev. 11:44) may be put totally in terms of not eating unclean foods.此外，电话成圣（如在列弗。 11:44 ）可能付诸表决，完全在条件不进食不洁食物。 Thus, in the OT there is marked stress on ritual holiness.因此，在职能治疗有明显的应力对神圣的仪式。
There is, however, also an increasingly strong emphasis on holiness in the moral, or ethical, sphere.有，不过，也是一个日益强大的侧重于成圣，在道德，或道德，领域的合作。 A central feature of the day of atonement is that of inward cleansing: "You shall be clean from all your sins before the Lord" (Lev. 16:30).的一个主要特点是赎罪日，是外来的清洁： “你应清洁，从您所有的捷联惯导系统在耶和华面前” （ lev. 16时30分） 。 Also there are many expressions elsewhere in the OT relating to the need for inner holiness.也有很多其他地方的表现形式，在城市旅游局有关需要党内成圣。 For example, in reply to the question, "Who may stand in his holy place?"例如，在回答这个问题， “谁的立场，可能会在他的神圣的地方” ？ the answer is given: "He who has clean hands and a pure heart" (Ps. 24:3-4).答案是由于： “他谁也干净的手和一个单纯的心” （诗篇24:3-4 ） 。 In the OT, even as the holiness of God is more and more understood to have moral content, so it is with holiness in relation to the people of God.在该酒店，即使作为神圣的上帝是越来越多的理解，有道德的内容，因此它是与成圣在关系到人民的上帝。
It is the ethical dimension of holiness that the NT highlights.这是道德层面的成圣认为，新台币突出。 Holiness moves beyond any idea of a nation outwardly holy by virtue of divine election, and demonstrating such holiness through ritual and ceremony, to a people who are made inwardly holy.成圣的举动超出了任何的想法，一个民族，外表圣地凭借神圣的选举，并表明这种成圣通过仪式和典礼，一人谁是内心神圣的。 Basic to this is the witness of Jesus himself, the Holy One of God, who also as the Son of man lived out a life of complete holiness, righteousness, and purity.基本这是见证耶稣自己，神圣的一神，谁也作为儿子的男子住了一个完整的生命神圣，正义，和纯洁性。 He "committed no sin; nor was any deceit found in his mouth" (I Pet. 2:22).他“没有承诺单，也不是任何欺骗，发现在他的嘴巴” （我的宠物。 2时22分） 。 As a result of his work of redemption, believers in him are declared righteous, but also enter into true righteousness and holiness: "We have been made holy through the sacrifice of the body of Jesus Christ" (Heb. 10:10).由于他工作的赎回，信徒在他被宣布为正义，但也进入真正的正义与圣德说： “我们已作出神圣的通过牺牲耶稣基督的身体” （希伯来书10:10 ） 。
Holiness (hagiosyne) in the NT, accordingly, belongs to all believers.成圣（ hagiosyne ）在新界的，因此，属于所有的信徒。 A common term for all believers is holy ones (hagioi), usually translated as "saints."一个共同的任期为所有信徒是神圣的（ hagioi ） ，通常翻译为“圣人” 。 "Saints," therefore, does not refer to persons preeminent in holiness, but to believers generally: all true believers are holy through Christ. “圣人” ，因此，并不是指杰出人士在成圣，但信徒们普遍：所有真正的信徒是透过基督的神圣。 This is the central meaning of such a statement as "in Christ Jesus" is "our righteousness, holiness, and redemption" (I Cor. 1:30).这是中央的意思，这种说法为“在基督耶稣里”是“我们的正义，神圣，和赎回” （我肺心病。 1:30 ） 。 Holiness, in the NT, is an internal reality for all who belong to Christ.成圣，在新界的，是一份内部所有人的现实谁属于基督。
In addition, holiness in the sense of transformation of the total person is now envisioned.在此外，成圣在意识的转变，总的人是现在的设想。 So, eg, does Paul write: "May the God of peace himself sanctify you [ie, make you holy] entirely ...spirit and soul and body" (I Thess. 5:23).因此，例如，是否保罗写： “愿上帝的和平自己圣你[即，使你神圣的]完全...的精神和灵魂和身体” （我thess 。 5时23分） 。 Since God is totally holy, his concern is that his people likewise become completely holy.因为上帝是完全圣洁的，他所关注的是，他的人民，同样成为完全神圣的。 Hence, holiness is not only an internal reality for the believer but also that which is to be perfected: "Let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God" (II Cor. 7:1).因此，成圣不仅是一个内部的现实信徒，但也认为这是需要完善： “让我们清洗自己从所有污辱的血肉和精神，完善成圣在的恐惧，以神之名” （二肺心病。 7:1 ） 。
Believers, as the saints of God, are "a chosen race, a royal priesthood, a holy nation" (I Pet. 2:9).信徒，作为上帝的圣人，是“一项选择的种族，一个皇家神职人员，一个神圣的国家” （我的宠物。 2时09分） 。 The holy nation is no longer Israel but the church, nor is holiness any longer that to which a people are set apart and consecrated, but that which has now become an inward reality and in which they are being gradually transformed.神圣的民族不再是以色列，但教会，也不是圣洁的任何较长，要一个人是一套，除了和consecrated ，但现在已成为一个外来的现实和他们在其中，现正逐步转化。 The final goal: "that he [Christ] might present to himself the church in all her glory, having no spot or wrinkle or any such thing, but that it should be holy and blameless" (Eph. 5:27).最终目标： “他[基督]可能是目前对自己的教会，在她所有的荣耀，没有现货或皱纹或任何这类的事情，但它应该是神圣和清白” （以弗所书5时27分） 。
Classical Protestantism (sixteenth century) was largely a movement away from ascetic, mystical, and sacramental views of holiness into a more biblical perspective.古典基督教（ 16世纪） ，主要是一个运动，远离苦行，神秘，和圣事的意见，成圣成一个更圣经的角度来看。 Soon, however, a number of diverging emphases were to emerge: (1) Disciplinary.很快，但是，有一些不同的侧重点分别出现： （ 1 ）纪律处分。 A stress on ecclesiastical discipline and obedience to God's commandments as the way of holy living; the cultivation of a serious, often austere, life viewed as the mark of a God-fearing and truly holy man (eg, Scottish Presbyterians, English Puritans). 1应激对教会的纪律和服从上帝的诫命，作为神圣的方式生活;培养严重，往往是艰苦，生活看作是马克的一个敬畏上帝，真正神圣的男子（例如，苏格兰presbyterians ，英语清教徒） 。 (2) Experimental. （ 2 ）实验。 A reaction in various ways against rigid orthodoxy, formalism, and the externals of faith, institution, ritual, creed (in some cases, even the Scriptures), to get into the spiritual; the holy viewed as the inner life to be cultivated and practiced (variously, Anabaptists, Quakers, Lutheran pietists).反应在以各种方式对僵化的正统，形式主义，和外部的信仰，机构，礼仪，信仰（在某些情况下，即使是经文） ，涉足的精神;教廷视为党内生活，以培养和实践（不同的， anabaptists ，公谊会，路德会的虔诚主义者） 。 (3) Perfectionist. （ 3 ）完美主义者。 Total holiness, "entire sanctification," possible not through works but by faith; in addition to the holiness given in initial faith and growth in holiness there is the call of God to complete holiness through the eradication of sin and the gift of perfect love (Wesley, later holiness movements).总成圣， “整个成圣， ”可能不是通过作品，而是由信仰;此外，向成圣由于在最初的信仰和神圣的增长是有上帝的召唤，完成成圣通过消除单仲偕和礼品完美的爱（韦斯利，后来成圣的变动） 。
From the preceding brief review of certain perspectives (Catholic, Orthodox, Protestant) on holiness, the need for a truly biblical and reformed understanding is apparent.从上述简要回顾了某些观点（天主教，东正教，新教）对成圣，需要一个真正的圣经和改革的理解是显而易见的。 Such renewed understanding could be one of the most significant theological undertakings of our time.这样的重新认识，可其中一个最重要的神学思想建设事业，我们的时间。
JR
Williams小威廉斯
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
HERE, VI, 743-50;
OR Jones, The Concept of Holiness; A. Koeberle, The Quest for Holiness; A.
Murray, Holy in Christ; S. Neill, Christian Holiness; R. Otto, The Idea of the
Holy; JC Ryle, Holiness; S. Taylor, Holy Living.在这里，六， 743-50
;或琼斯的概念，圣洁;甲koeberle ，追求圣洁;答：美利，圣在基督里;第奥尼尔，基督教圣洁; r.奥托，构思圣地; ， JC ryle
，成圣;第泰勒，神圣的生活。
(AS hal, perfect, or whole). （ HAL的，完美的，或整条） 。 Sanctitas in the Vulgate of the New Testament is the rendering of two distinct words, hagiosyne (1 Thess., iii,13) and hosiotes (Luke 1:75; Ephesians 4:24). sanctitas ，在武加大的新约圣经是呈现两种截然不同的，换句话说， hagiosyne （书一，三， 13 ）和hosiotes （路加福音1:75 ;以弗所书4时24分） 。 These two Greek words express respectively the two ideas connoted by "holiness" viz.: that of separation as seen in hagios from hagos, which denotes "any matter of religious awe" (the Latin sacer); and that of sanctioned (sancitus), that which is hosios has received God's seal.这两个希腊字，分别表达两个理念connoted “成圣” ，即：分离看在hagios从hagos ，这是指“任何事情的宗教博览馆” （拉丁语sacer ） ;和指出，制裁（ sancitus ） ，认为这是hosios收到了上帝的印章。 Considerable confusion is caused by the Reims version which renders hagiasmos by "holiness" in Hebrews 12:14, but more correctly elsewhere by "sanctification", while hagiosyne, which is only once rendered correctly "holiness", is twice translated "sanctification".相当混乱的原因是由兰斯版本，使hagiasmos “成圣”在希伯来书12时14分，但更正确的其他地方的“成圣” ，而hagiosyne ，这是只有一次正确呈现“成圣” ，是两次翻译“成圣” 。
St. Thomas (II-II:81:8) insists on the two aspects of holiness mentioned above, viz., separation and firmness, though he arrives at these meanings by dint of the etymologies of Origen and St. Isidore.圣托马斯（二-二： 81:8 ） ，坚持两个方面的成圣如上所述，即，分离和坚定性，虽然他抵在这些意义，凭借该etymologies的奥利和圣伊西多尔。 Sanctity, says the Angelic Doctor, is the term used for all that is dedicated to the Divine service, whether persons or things.神圣不可侵犯说，天使般的医生，这一术语用于所有这是专为神服务，无论是人或事物。 Such must be pure or separated from the world, for the mind needs to be withdrawn from the contemplation of inferior things if it is to be set upon the Supreme Truth -- and this, too, with firmness or stability, since it is a question of attachment to that which is our ultimate end and primary principle, viz., God Himself -- "I am sure that neither death, nor life, nor angels. . . nor any other creature shall be able to separate us from the love of God" (Romans 8:38-39).例如，必须纯或脱离世界，为铭记需要予以撤销，从沉思劣势的东西，如果要订定后，最高的真理-而这，也坚定地或稳定，因为这是一个问题依恋这是我们的最终结束和小学的原则，即，上帝自己-“我深信，无论是死亡，也不是生活，也不是天使。 。 。或任何其他的动物，应能分开我们的爱以神之名“ （罗马书8:38-39 ） 。 Hence St. Thomas defines holiness as that virtue by which a man's mind applies itself and all its acts to God; he ranks it among the infused moral virtues, and identifies it with the virtue of religion, but with this difference that, whereas religion is the virtue whereby we offer God due service in the things which pertain to the Divine service, holiness is the virtue by which we make all our acts subservient to God.因此，圣托马斯的定义成圣，因为美德，其中一名男子的头脑适用于本身和其所有的行为向上帝;他的行列，这其中充满了道德，并确定了它的美德，宗教，但这种差异，而宗教是美德，让我们的上帝，由于提供服务的事情，其中涉及到神的服务，是成圣的美德，使我们使我们所有的行为屈从于上帝。 Thus holiness or sanctity is the outcome of sanctification, that Divine act by which God freely justifies us, and by which He has claimed us for His own; by our resulting sanctity, in act as well as in habit, we claim Him as our Beginning and as the End towards which we daily unflinchingly tend.因此，成圣或神圣不可侵犯的是结果，成圣，神的行为，上帝自由的理由，我们和他声称，我们为自己;由我们造成的神圣性，在法，以及在习惯，我们要求他为我们的开始并作为年底对我们的日常坚定不移地倾向于。 Thus in the moral order sanctity is the assertion of the paramount rights of God; its concrete manifestation is the keeping of the Commandments, hence St. Paul: "Follow peace with all men, and holiness [sanctimoniam, hagiasmon]: without which no man shall see God" (Hebrews 12:14).因此，在道德秩序的神圣性是断言至高无上的权利上帝;其具体体现，是保持诫命，因此，圣保禄： “按照和平与所有男人，与圣德[ sanctimoniam ， hagiasmon ] ：没有任何人应当看到，以神之名“ （希伯来书12时14分） 。 The Greek word should ne noted; it is generally rendered "sanctification", but it is noteworthy that it is the word chosen by the Greek translators of the Old Testament to render the Hebrew (rendered as Ayin-Zayin), which properly means strength or stability, a meaning which as we have seen is contained in the word holiness.希腊字应氦氖指出，这是一般所提供的“成圣” ，但值得注意的是，这是Word中选择由希腊翻译旧约，使希伯来文（提供作为ayin -航星） ，其中适当的力量或手段稳定，意义正如我们所看到的是载于字成圣。 Thus to keep the Commandments faithfully involves a very real though hidden separation from this world, as it also demands a great strength of character or stability in the service of God.因此，保持诫命，忠实地涉及一个非常真实的，虽然隐藏的分离，从这个世界上，作为它也要求一个伟大的力量，性质，或稳定在天主服务的。
It is manifest, however, that there are degrees in this separation from the world and in this stability in God's service.这是明显的，不过，有度，在这分离，从世界和在这个稳定在上帝的服务。 All who would serve God truly must live up to the principles of moral theology, and only so can men save their souls.谁所有，将服务真正的上帝，必须活到的原则，道德神学，只有这样，才能挽救他们的男人的灵魂。 But others yearn for something higher; they ask for a greater degree of separation from earthly things and a more intense application to the things of God.但其他人都渴望的东西更高，他们要求更大程度的脱离尘世的事情和更激烈的应用到的东西，上帝。 In St. Thomas's own words: "All who worship God may be called 'religious', but they are specially called so who dedicate their whole lives to the Divine worship, and withdraw themselves from worldly concerns, just as those are not termed 'contemplatives' who merely contemplate, but those who devote their whole lives to contemplation".在圣托马斯自己的话： “所有谁崇拜上帝可能是所谓的'宗教' ，但他们特别呼吁那么谁奉献，他们的整个生命神圣的崇拜，并撤回自己从世俗的关注，正如这些都不是称为' contemplatives '谁，只是争议，但这些谁贡献自己的整个生命的沉思“ 。 The saint adds: "And such men subject themselves to other men not for man's sake but for God's sake", words which afford us the keynote of religious life strictly so-called (II-II:81:7, ad 5um).圣补充说： “和这样的男人接受其他男人不是人的，但为了上帝的，为了” ，换言之，这使我们的基调，严格的宗教生活，使所谓的（二-二： 81:7 ，广告5um ） 。
Publication information Written by Hugh T. Pope.出版的资料，写休汤匙，教宗。 Transcribed by Robert B. Olson.转录由Robert乙奥尔森。 Offered to Almighty God for His graces and blessings granted to Fr.提供给全能的上帝为他的青睐和祝福，给神父。 Jeffrey A. Ingham The Catholic Encyclopedia, Volume VII.林健锋答：英汉姆天主教百科全书，量七。 Published 1910. 1910年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, June 1, 1910. nihil obstat ， 1910年6月1日。 Remy Lafort, STD, Censor.的Remy 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
Bibliography参考书目
Newman, Sermons, vol.纽曼，布道，第二卷。 I: Holiness Necessary for Future Blessedness; Fuller, The Holy and the Profane State; Mallock, Atheistic Methodism and the Beauty of Holiness, Essay V in Atheism and the Value of Life (London, 1884); Faber, Growth in Holiness (London, 1854).一：成圣必要为未来的幸福;详尽的，神圣和世俗的国家;米歇尔，无神论的卫理宗和美丽的成圣，征文V的无神论和生命的价值（伦敦， 1884 ） ;的Faber ，生长在成圣（伦敦， 1854年） 。
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