Inspiration is the special influence of the Holy Spirit guiding certain persons to speak or write what God wanted communicated to others, without suspending their individual activity or personality (1Cor. 2:13; 2Tim. 3:16; 1Peter 1:10,11; 2Peter 1:19-21).灵感是特别的影响，圣灵的指导某些人的发言，或写什么上帝要传达给别人，没有暂停其个人活动或人格（哥林多前书2时13分; 2tim 。 3时16分; 1peter 1:10,11 ; 2peter 1:19-21 ） 。
Inspiration was that extraordinary or supernatural divine influence vouchsafed to those who wrote the Holy Scriptures, rendering their writings infallible. "All scripture is given by inspiration of God" (RV, "Every scripture inspired of God"), 2 Tim. 灵感是不平凡的或超自然的神的影响vouchsafed那些谁写圣经，使他们的著作犯错。 ： “所有的经文是所给予的启示上帝” （风疹病毒， “每一个灵感的经文，上帝” ） ， 2添。 3:16. 3时16分。 This is true of all the "sacred writings," not in the sense of their being works of genius or of supernatural insight, but as "theopneustic," ie, "breathed into by God" in such a sense that the writers were supernaturally guided to express exactly what God intended them to express as a revelation of his mind and will.这是事实，所有的“神圣的著作” ，而不是在意识，他们正工程天才或超自然的洞察力，但作为“ theopneustic ” ，即“呼吸到上帝”在这样的意义上说，作家被supernaturally指导表达，正是上帝的打算，他们表示，作为一个启示，他的心和意志。 The testimony of the sacred writers themselves abundantly demonstrates this truth; and if they are infallible as teachers of doctrine, then the doctrine of plenary inspiration must be accepted.证词神圣的作家，自己非常体现了这个真理;如果他们犯错，作为教师的学说，然后学说中全会的灵感必须接受。
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(Easton Illustrated Dictionary) （伊斯顿说明字典）
The subject will be treated in this article under the four heads:这一主题将处理在这篇文章下四首长：
I. Belief in Inspired books;一，信念，鼓舞书籍;
II.二。 Nature of Inspiration;性质灵感;
III.三。 Extent of Inspiration;程度的灵感;
IV.四。 Protestant Views on the Inspiration of the Bible.新教的意见的启示圣经。
I. BELIEF IN INSPIRED BOOKS一，信念，鼓舞书籍
A. Among the Jews A 。当中的犹太人
The belief in the sacred character of certain books is as old as the Hebrew literature.相信，在神圣的性质，某些书籍一样古老的希伯莱文学。 Moses and the prophets had committed to writing a part of the message they were to deliver to Israel from God.摩西和先知曾承诺以书面记录的一部份的讯息，他们被运送到以色列从上帝。 Now the naby (prophet), whether he spoke or wrote, was considered by the Hebrews the authorized interpreter of the thoughts and wishes of Yahweh.现在naby （先知） ，他是否发言或写，被认为是由希伯来人授权翻译的想法和意愿，雅巍。 He was called, likewise, "the man of God," "the man of the Spirit" (Hosea 9:7).他是所谓的，同样， “该名男子上帝” ， “该名男子的精神” （何西阿9时07分） 。 It was around the Temple and the Book that the religious and national restoratiion of the Jewish people was effected after their exile (see 2 Maccabees 2:13-14, and the prologue of Sirach in the Septuagint).据周围的庙宇和这本书认为，宗教和民族restoratiion的犹太人民是影响后，他们流亡（见2玛加比2:13-14 ，并序幕的西拉奇，在septuagint ） 。 Philo (from 20 BC to AD 40) speaks of the "sacred books", "sacred word", and of "most holy scripture" (De vita Moysis, iii, no. 23).斐洛（从20年代到广告40 ）谈“神圣的书籍” ， “神圣的字眼” ， “最神圣的经文” （德简历moysis ，三，没有23段） 。 The testimony of Flavius Josephus (AD 37-95) is still more characteristic; it is in his writings that the word inspiration (epipnoia) is met for the first time.证词flavius约瑟夫（公元37-95 ）仍是更多的特性;这是在他的著作认为，这个词的启示（ epipnoia ）举行了第一次会议。 He speaks of twenty-two books which the Jews with good reason consider Divine, and for which, in case of need, they are ready to die (Contra Apion., I, 8).他谈到2002年的书籍，其中犹太人有很好的理由考虑神，并为其中，在案件的需要，他们愿意死（孔特拉阿皮翁。 ，我， 8 ） 。 The belief of the Jews is the inspiration of the Scriptures did not diminsh from the time in which they were dispersed throughout the world, without temple, without altar, without priests; on the contrary this faith increased so much that it took the place of everything else.信仰的犹太人，是灵感的圣经没有diminsh从时间，使他们分散在世界各地，没有庙宇，没有祭坛，没有司铎;相反这个信念增加了这么多，它采取了地方的一切其他的。
B. Among the Christians乙之间的基督徒
The gospel contains no express declaration about the origin and value of the Scriptures, but in it we see that Jesus Christ used them in conformity with the general belief, ie as the Word of God.福音包含任何明示声明有关原产地和价值的圣经，但它在我们看到耶稣基督用他们在符合一般的信念，即作为上帝的话。 The most decisive texts in this respect are found in the Fourth Gospel, v, 39; x, 35.最具决定性的文本在这方面被发现在第四福音，第五，第39条; X的35 。 The words scripture, Word of God, Spirit of God, God, in the sayings and writings of the Apostles are used indifferently (Romans 4:3; 9:17).字的经文，上帝的话，上帝的精神，上帝，在熟语和著作使徒使用indifferently （罗马4时03分; 9时17分） 。 St. Paul alone appeals expressly more than eighty times to those Divine oracles of which Israel was made the guardian (cf. Romans 3:2).圣保禄单独上诉明确以上80倍，那些神签，其中以色列是监护人（参见罗马书3:2 ） 。 This persuasion of the early Christians was not merely the effect of a Jewish tradition blindly accepted and never understood.这个游说初期基督徒不只是影响一个犹太人的传统，盲目接受和始终不理解。 St. Peter and St. Paul give the reason why it was accepted: it is that all Scripture is inspired of God (theopneustos) (2 Timothy 2:16; cf. 2 Peter 1:20 21).圣伯多禄和圣保禄给予的原因，这是接受了：那就是所有的经文是上帝的灵感（ theopneustos ） （ 2提摩太2时16分;比照二黄匡源1时20分21段） 。 It would be superfluous to spend any time in proving that Tradition has faithfully kept the Apostolic belief in the inspiratiion of Scripture.它将是多余的花任何时间在证明传统，忠实地保持了使徒信念，在inspiratiion的经文。 Moreover, this demonstaration forms the subject-matter of a great number of works (see especially Chr. pesch, "De inspiratione Sacrae Scripturae", 1906, p. 40-379).此外，这demonstaration形式的事由了大量的工程（见，特别是人权委员会。 pesch ， “德inspiratione sacrae scripturae ” ， 1906年，第40-379 ） 。 It is enough for us to add that on several occasions the Church has defined the inspiration of the canonical books as an article of faith (see Denzinger, Enchiridion, 10th ed., n. 1787, 1809).这是足以让我们补充一点，就是在若干场合，教会已界定的启示典型的书籍，作为一篇文章的信仰（见登青格， enchiridion ，第十版， 1787年12月31日， 1809 ） 。 Every Christian sect still deserving that name believes in the inspiration of the Scriptures, although several have more or less altered the idea of inspiration.每一个基督徒节仍然值得名称认为，在灵感的圣经，虽然有几个有更多或更少，改变了想法的灵感。
C. Value of this Belief长的价值，这个信念
History alone allows us to establish the fact that Jews and Christians have always believed in the inspiration of the Bible.历史上，仅使我们能够建立事实，即犹太人和基督徒一直相信，在启示圣经。 But what is this belief worth?不过，这是什么信念值多少钱？ Proofs of the rational as well as of the dogmatic order unite in justifying it.证明合理，以及作为教条式，以便团结的理由。 Those who first recognized in the Bible a superhuman work had as foundation of their opinion the testimony of the Prophets, of Christ, and of the Apostles, whose Divine mission was sufficiently established by immediate experience or by history.这些谁首先承认在圣经中一超人的工作作为基础，他们的意见的证词，先知，基督和使徒，其神圣使命，是充分建立即时的经验或历史的罪人。 To this purely rational argument can be added the authentic teaching of the Church.这纯粹是理性的论据，可以说，真实的教学教会。 A Catholic may claim this additional certitude without falling into a vicious circle, because the infallibility of the Church in its teaching is proved independently of the inspiration of Scripture; the historical value, belonging to Scripture in common with every other authentic and truthful writing, is enough to prove this.天主教可能声称这笔额外的certitude没有陷入恶性循环，因为infallibility的教会在其教学是证明独立的启示经文;的历史价值，属于在共同的经文，与其他每一个真实的和诚实的写作，是就足以证明这一点。
II.二。 NATURE OF INSPIRATION性质的启示
A. Method to be followed答：方法应遵循的
(1) To determine the nature of Biblical inspiration the theologian has at his disposal a three fold source of information: the data of tradition, the concept of inspiration, and the concrete state of the inspired text. （ 1 ）以确定的性质，圣经的启示神学家已在他的处置3倍资料来源：数据的传统，这个概念的灵感，和具体国家的启发文本。 If he wishes to obtain acceptable results he will take into account all of these elements of solution.如果他希望获得可以接受的结果，他会考虑到所有这些因素的解决办法。 Pure speculation might easily end in a theory incompatible with the texts.报道纯属揣测可能很容易在月底的理论不相符的文本。 On the other hand, the literary or historical analysis of these same texts, if left to its own resources, ignores their Divine origin.在另一方面，文学或历史分析这些相同的文本，如果离开其本身的资源，漠视他们的神的起源。 Finally, if the data of tradition attest the fact of inspiration, they do not furnish us with a complete analysis of its nature.最后，如果数据证明，传统的事实启示，他们不提供给我们一个完整的分析其性质。 Hence, theology, philosophy, and exegesis have each a word to say on this subject.因此，神学，哲学，和注释有每一句话说，关于这个问题的。 Positive theology furnishes a starting point in its traditional formulae: viz., God is the author of Scripture, the inspired writer is the organ of the Holy Ghost, Scripture is the Word of God.积极神学提供了一个起点，在其传统的公式：即，上帝是圣经的作者，作家的灵感是机关的圣灵，圣经是上帝的话。 Speculative theology takes these formulæ, analyses their contents and from them draws its conclusions.投机神学需要这些formulæ ，分析了它们的内容和从他们提请其结论。 In this way St. Thomas, starting from the traditional concept which makes the sacred writer an organ of the Holy Ghost, explains the subordination of his faculties to the action of the Inspirer by the philosophical theory of the instrumental cause (Quodl., VII, Q. vi, a. 14, ad 5um).在这样的圣托马斯，开始从传统的概念，使神圣的作家的一个机关圣灵，解释屈从他的学系，以行动的inspirer由哲学理论的仪器事业（ quodl. ，七，问：六，答： 14 ，广告5um ） 。 However, to avoid all risk of going astray, speculation must pay constant attention to the indications furnished by exegesis.但是，为了避免所有的风险，误入歧途，投机要不断注意迹象显示，所提供的注释。
(2) The Catholic who wishes to make a correct analysis of Biblical inspiration maust have before his eyes the following ecclesiastical documents: (a) "These books are held by the Church as sacred and canonical, not as having been composed by merely human labour and afterwards approved by her authority, nor merely because they contain revelation without error, but because, written under the inspiration of the Holy Ghost, they have God for their author, and have been transmitted to the Church as such." （ 2 ）天主教谁的意愿，作出正确的分析，圣经的启示maust收到他的眼睛下面的教会文件： （ a ） “这些书籍是由教会的神圣和规范，而不是当作已组成，只是人类劳动事后批准她的权威，也不只是因为它们含有的启示，没有错误，但因为，书面下的启示圣灵，他们有上帝为他们的作者，并已转交给教会，例如“ 。 (Concil. Vatic., Sess. III, const. dogm, de Fide, cap. ii, in Denz., 1787). （ concil. vatic ， sess 。三，常量。 dogm ，真正的德，章第二节，在denz ， 1787 ） 。 (b) "The Holy Ghost Himself, by His supernatural power, stirred up and impelled the Biblical writers to write, and assisted them while writing in such a manner that they conceived in their minds exactly, and determined to commit to writing faithfully, and render in exact language, with infallible truth, all that God commanded and nothing else; without that, God would not be the author of Scripture in its entirety" (Encycl. Provid. Deus, in Dena., 1952). （二） “圣灵自己，用他自己的超自然的力量，激起了和促使圣经作家撰写，并协助他们而写作，在这种方式，他们的构想，在他们的头脑，正是，并决心致力于写作，忠实，在提供确切的语言，与犯错的真理，所有上帝指挥和什么都没有，没有，上帝不会作者的经文，在其全部“ （ encycl.具备提供。 deus ，在dena ， 1952年） 。
B. Catholic View乙天主教的看法
Inspiration can be considered in God, who produces it; in man, who is its object; and in the text, which is its term.灵感可以考虑在上帝，谁生产的;在男子，谁是它的对象;和在文本中，这是其任期。
(1) In God inspiration is one of those actions which are ad extra as theologians say; and thus it is common to the three Divine Persons. （ 1 ）在上帝的启示之一，那些行动是额外的广告，作为神学家说;因而是很常见的三个神的人。 However, it is attributed by appropriation to the Holy Ghost.不过，这是归因于拨款的圣灵。 it is not one of those graces which have for their immediate and essential object the sanctification of the man who received them, but one of those called antonomastically charismata, or gratis datae, because they are given primarily for the good of thers.这是不是其中一人青睐，其中有他们立即和必要的对象成圣该名男子的谁收到了他们，但其中一人所谓的antonomastically charismata ，或免费提供datae ，因为他们是由于主要是为良好的thers 。 Besides, inspiration has this in common with every actual grace, that it si a transitory participation of the Divine power; the inspired wirter finding himself invested with it only at the very moment of writing or when thinking about writing.此外，灵感，这在共同与每一个实际的宽限期，它硅一个过渡的参与神圣的权力;启发wirter寻找自己的投资与它只有在非常时刻，以书面形式或当思考写作。
(2) Considered in the man on whom is bestowed this favour, inspiration affects the will, the intelligence and all the executive faculties of the writer. （ 2 ）考虑在该名男子的人是恩赐，这赞成，灵感影响的意志，智慧和所有行政学院的作家。 (a) Without an impulsion given to the will of the writer, it cannot be conceived how God could still remain the principal cause of Scripture, for, in that case, the man would have taken the initiative. （一）无一冲动考虑到会的作家，却不能设想如何上帝仍然是主要的原因经文，为，在这种情况下，该名男子便采取主动。 Besides that the text of St. Peter is peremptory: "For prophecy came not by the will of man at any time: but the holy men of God spoke, inspired by the Holy Ghost" (2 Peter 1:21).此外，该文本的圣彼得大教堂是强制性： “预言来而不是由意志的男子，在任何时候：但罗马教廷的男子上帝的发言，启发，圣灵” （ 2彼得1时21分） 。 The context shows that there is question of all Scripture, which is a prophecy in the broad sense of the word (pasa propheteia graphes).背景显示，有问题，所有的经文，这是一个预言，在广义的字（舍propheteia graphes ） 。 According to the Encyclical Prov.据通谕省。 Deus, "God stirred up and impelled the sacred writers to determine to write all that God meant them to write" (Denz., 1952). deus ， “上帝，激起了激励和神圣的作家，以确定写入所有上帝的意思，他们写” （ denz. ， 1952年） 。 Theologians discuss the question whether, in order to impart this motion, God moves the will of the writer directly or decides it by proposing maotvies of an intellectual order.神学家讨论这一问题，是否在为了传授这项议案，上帝动作的意愿，作者直接或决定它的提出maotvies一个智力秩序。 At any rate, everybody admits that the Holy Ghost can arouse or simply utilize external influences capable of acting on the will of the sacred writer.在任何率，每个人都承认，圣灵能引起或干脆利用外部影响的能力采取行动的意愿神圣的作家。 According to an ancient tradition, St. Mark and St. John wrote their Gospels at the instance of the faithful.根据一个古老的传统，圣马克及圣约翰写他们的福音，在实例的忠实。
What becomes of human liberty under the influence of Divine inspiration?是什么成为人类自由的影响下，神的启示呢？ In principle, it is agreed that the Inspirer can take away from man the power of refusal.原则上，这是一致认为， inspirer可以采取远离男子的权力拒绝。 In point of fact, it is commonly admitted that the Inspirer, Who does not lack means of obtaining our consent, has respected the freedom of His instruments.在点，事实上，这是普遍承认，这次inspirer ，谁不缺乏的手段获得我们的同意，尊重新闻自由，他文书。 An inspiration which is not accompanied by a revelation, which is adapted to the normal play of the faculties of the human soul, which can determine the will of the inspired writer by motives of a human order, does not necessarily suppose that he who is its object is himself conscious of it. 1灵感，这是伴随着一个启示，这是适应正常的发挥，该学院的人类灵魂，它可以决定将有关的灵感作家动机一个人的秩序，并不一定假设他谁是其对象是自己意识到这一点。 If the prophet and the author of the Apcoalypse know and say that their pen is guided by the Spirit of God, other Biblical authors seem rather to have been led by "some mysterious influence whose origin was either unknown or not clearly discerned by them."如果先知和作者的apcoalypse知道，并说他们的笔是精神为指导，上帝，其他圣经的作者看来，而不是已被为首的“一些神秘的影响，其原产地是身份不明或没有清楚分辨他们” 。 (St. Aug., De Gen. ad litt., II, xvii, 37; St. Thomas II-II, Q. clxxi, a. 5; Q. cixxiii, a.4). （圣8月，德上将的广告利特。第一，二，十七，三十七;圣托马斯二-二，问： clxxi ，答五;问： cixxiii ， a.4 ） 。 However, most theologians admit that ordinarily the writer was conscious of his ow inspiration.然而，大多数神学家承认，通常作者是意识到他怎么灵感。 From waht we have just said it follows that inspiration does not necessarily imply exstasy, as Philo and, later, the Montanists thought.从我们刚才已经说过，这意味着灵感，并不一定意味着exstasy ，斐洛和，后来， montanists思想。 It is true that some of the orthodox apologists of the second century (Athenagoras, Theophilus of Antioch, St. Justin) have, in the description which they give of Biblical inspiration, been somehat influenced by the ideas of divination then current amongst the pagans.这是事实的一些东正教辩护士的第二个世纪（哥拉，西奥菲勒斯的安提阿，圣贾斯汀） ，在描述他们，让圣经的启示，一直somehat影响的思路，占卜，然后电流之间的异教徒。 They are too prone to represent the Biblical writer as a purely passive intermediary, something after the style of the Pythia.他们太容易代表圣经的作家纯粹是一个被动的中介，一些后的作风，该pythia 。 Nevertheless, they did not make him out to be an energumen for all that.不过，他们并没有使他以一个energumen所有。 The Divine intervention, if one is conscious of it, can certainly fill the human soul with a certain awe; but it does not throw it into a state of delirum.神圣的干预，如果一个人意识到它，当然可以填补人类灵魂与某敬畏，但它并不把它变成一个国家的delirum 。
(b) To induce a person to write is not to take on oneself the responsibility of that writing, more especially it is not to become the author of that writing. （二）促使一个人写的是不要采取对自己的责任，写，更特别是，这是不成为的作者写。 If God can claim the Scripture as His own work, it is because He has brought even the intellect of the inspired writer under His command.如果上帝可以声称经文作为自己的工作，这是因为他带来了，甚至智力的启发，笔者在他的指挥下。 However, we must not represent the Inspirer as putting a ready amde book in the mind of the inspired person.然而，我们绝不能代表inspirer把一个现成的阿姆德本书在心中的灵感的人。 Nor has He necessarily to reveal the contens of the work to be produced.也没有，他一定要揭示含量的工作，以制作。 No matter where the knowledge of the writer on this point comes from, whether it be acquired naturally or due to Divine revelation, inspiration has not essentially for its object to teach somethin new to the sacred writer, but to render him capable of writing with Divine authority.无论身在何处，知识的作家在这一点上，来自，无论是获得自然或因神的启示，启示并没有本质上为对象，教导somethin新的神圣的作家，但使他能以书面形式与神管理局。 Thus the author of the Acts of the Apostles narrates events in which he himself took part, or which were related to him.因此，作者的使徒行传叙述了事件中，他本人参加，或其中有关他。 It is highly probable that most of the sayings of the Book of Proverbs were familiar to the sages of the East, before being set down in an inspired writing.这是极有可能，大部分的熟语的这本书的谚语熟悉，以先哲的东部地区，前订下的一个写作的灵感。 God, inasmuch as he is the principal cause, when he inspires a writer, subordinates all that writer's cognitive faculties so as to make him accomplish the different actions which would be naturally gone through by a man who, first of all, has the design of composing a book, then gets together his materials, subjects them to a critical examination, arranges them, makes them enter into his plan, and finally brands them with the mark of his personality -- ie his own pecualiar style.上帝，因为他是主要的原因，当他激励作家，下属的所有作家的认知学系，使他完成不同的动作将自然经历了由一名男子谁，首先，已设计撰写的一本书，然后一起得到他的材料，科目，他们的一个关键的考试，安排他们，使他们进入他的计划，最后他们的品牌与标志，他的人格-即他自己的p ecualiar作风。 The grace of inspiration does not exempt the writer from personal effort, nor does it insure the perfection of his work from an artistic point of view.宽限期的灵感并不免除作家从个人的努力，也没有购买保险，完善他的工作从艺术的角度来看。 The author of the Second Book of Machabeees and St. Luke tell the reader of the pains they took to document their work (2 Maccabees 2:24-33; Luke 1:1-4).作者的第二本书的machabeees和圣卢克告诉读者，他们的痛苦了他们的工作文件（ 2玛加比2:24-33 ;路加福音1:1-4 ） 。 The imperfections of the work are to be attributed to the instrument.不完善的工作是须归因于该文书。 God can, of course, prepare this instrument beforehand, but, a the time of using it, He does not ordinarily make any change in its conditions.上帝可以，当然，这项文书的准备，事前，但一时间，使用资讯科技，他并不通常作出任何改变在其条件。 When the Creator applies His power to the faculties of a creature outside of the ordinary way, he does so in a manner in keeping with the natural activity of these faculties.当创作者适用于他的权力，学院的一个动物以外的普通的方式，他这样做的方式，在在符合自然的活动，这些学系。 Now, in all languages recourse is had to the comparison of light to explain the nature of the human intelligence.现在，在所有语言的追索权，已比较轻的性质作出解释人类的智慧。 That is why St. Thomas (II-II, Q. clxxi, a. 2; Q. clxxiv, a. 2, ad 3um) gives the name of light or illumination to the intellectual motion communicated by God to the sacred wirter.这就是为什么圣托马斯（二-二，问： clxxi ，甲2 ;问： clxxiv ，甲2 ，广告3um ）赋予的名称轻或照明，以智慧的议案，传达上帝的神圣wirter 。 After him, then, we may say that this motion is a pecualir supernatural participation of the Divine light, in virtue of which the writer conceives exactly the work that the Holy Ghost wants him to write.之后，他的话，那么，我们可以说，这项议案是一个pecualir超自然的参与，神轻，在据此，作者构思正是工作圣灵要他写。 Thanks to this help given to his intellect, the inspired writer judges, with a certitude of Divene order, not only of the opportuneness of the book to be written, but also of the truth of the details and of the whole.感谢帮助，这给他的心智，激发了作家的法官，与certitude的divene秩序，不仅对opportuneness的书，写，而且还真相的细节和整个。 However, all theologians do not analyse exactly in the same manner the influence of this light of inspiration.然而，所有的神学家不分析，正是在同样的方式的影响，有鉴于此灵感。 (c) The influence of the Holy Ghost had to extend also to all the executive faculties of the sacred writer -- to his memory, his imagination, and even to the hand with which he formed the letters. （三）影响圣灵不得不延长，也向所有行政学院的神圣的作家-他的记忆，他的想象，甚至到了手，使他形成了信。 Whether this influence proceed immediatley from the action of the Inspirer or be a simple assistance, and, again, whether this assistance be positive or merely negative, in any case everyone admits that its object is to remove all error from the inspired text.这是否影响立即着手从行动的inspirer或一个简单的援助，并再次，这是否是正面的援助，抑或只是消极的，在任何情况下每个人都承认，其目的是消除所有的错误从灵感的文字。 Those who hold that even the words are inspired believe that it also forms an integral part of the grace of inspiration itself.这些谁认为，即使是的话的鼓舞，相信这也构成了不可分割的一部分的恩典的启示本身。 However that may be, there is no denying that the inspiration extends, in one way or aother, and as far as needful, to all those who have really cooperated in the composition of the sacred test, especially to the secretaries, if the inspired person had any.不过，可能，有无可否认的灵感延伸，在其中一个方法或aother ，并据需要的，所有这些谁真的合作，组成神圣的测试，特别是司级官员，如果鼓舞人有什么。 Seen in this light, the hagiographer no longer appears a passive and inert instrument, abased as it were, by an exterior impulsion; on the contrary, his faculties are elevated to the service of a superior power, whihc, although distinct, is none the less intimately present and interior.从这个角度来看， hagiographer不再出现被动和惰性的文书， abased ，因为它被，由一个外部冲击;相反，他的学系是提升到服务的优势，电力，其中，虽然显着，是无少关系密切，当前和内部。 Without losing anything of his personal life, or of his liberty, or even of his spontaneity (since it may happen that he is not conscious of the power which leads him on), man becomes thus the interpreter of God.没有失去什么，他的个人生活，或他的自由，或什至他的自发性（因为它可能会发生，他是不自觉的权力，从而导致他对） ，男子成为因此，口译员的上帝。 Such, then is the most comprehensive notion of Divine inspiration.例如，然后是最全面的概念，神的启示。 St. Thomas (II-II, Q., cixxi) reduces it to the grace of prophecy, in the broad sense of the word.圣托马斯（二-二，问： ， cixxi ）降低了它的恩典预言，在广义的词。
(3) Considered in its term, inspiration is nothing else but the biblical text itself. （ 3 ）考虑在其任期内，灵感是什么都没有，但圣经文本本身。 This text was destined by God, Who inspired it, for the universal Church, in order that it might be authentically recognized as His written word.这一案文是注定的上帝，谁的启发，为普世教会，为了使可能真实地认识到，作为他的文字。 This destination is essential.此目的地是必不可少的。 Without it a book, even if it had been inspired by God, could not become canonical; it would have no more value than a private revelation.没有一本书，即使它已被灵感的上帝，不能成为典型;便没有更多的价值比一个私人的启示。 That is why any writing dated from a later period than the Apostolical age is condemned ipso facto to be excluded from the canon.这就是为什么任何书面文件的日期从后期比apostolical年龄是谴责在事实上被排除在佳能。 The reason of this is that the deposit of the public revelation was complete in the time of the Apostles.的原因，这是因为存款的市民的启示是，在完成的时候，使徒。 they alone had the mission to give to the teaching of Christ the development which was to be opportunely suggested to them by the Paraclete, John 14:26 (see Franzelin, De divina Traditione et Scriptura (Rome, 1870), thesis xxii).他们就有任务给教学基督的发展，这是要opportunely建议，向他们提出的paraclete ，约翰14时26分（见franzelin ，德divina traditione等scriptura （罗马， 1870年） ，论文二十二） 。 Since the Bible is the Word of God, it can be said that every canonical text is for us a Divine lesson, a revelation, even though it may have been written with the aid of inspiration only, and without a revelation properly so called.因为圣经是上帝的话，可以说，每一个典型的案文是我们的神的教训，一个启示，即使它可能已被书面与援助的灵感，并且没有一个启示，妥善所谓。 For this cause, also, it is clear that an inspired text cannot err.为这项事业，也很清楚，一个灵感文字不能犯错。 That the Bible is free from error is beyond all doubt, the teaching of Tradition.认为圣经是免费的从错误是毋庸置疑的，教学的传统。 The whole of Scriptural apologetics consists precisley in accounting for this exceptional prerogative.整个圣经护构成precisley在会计为这个特殊的特权。 Exegetes and apologists have recourse here to considerations which may be reduced to the following heads: exegetes和辩护士求助于这里的考虑可能会减少到以下元首：
the original unchanged text, as it left the pen of the sacred writers, is alone in question.原来不变的文本，因为它离开了笔神圣的作家，是单独的问题。
As truth and error are properties of judgment, only the assertiions of the sacred writer have to be dealt with.作为真理和错误的性质的判断，只有assertiions的神圣的作家必须加以处理。 If he makes any affirmation, it is the exegete's duty to discover its meaning and extent; whether he expresses his own views or those of others; whether in quoting another he approves, disapproves, or keeps a silent reserve, etc.如果他在做出任何肯定，这是exegete的职责，发现其含义和范围;是否他表示自己的意见，或他人的;是否在另一封信中，他引述批准，不赞成，或保持沉默，储备等。
The intention of the writer is to be found out according to the laws of the language in which he writes, and consequently we must take into account the style of literatur he wished to use.的意图，作者是可以找到根据的法律语言，在他写的，因此，我们必须顾及的作风，文学，他希望利用。 All styles are compatible with inspiration, because they are all legitimate expressions of human thought, and also, as St. Augustine says (De Trinitate, I, 12), "God, getting books written by men, did not wish them to be composed in a form differing from that used by them."所有样式都兼容的启示，因为他们都是合法的表达人类思想，同时，由于圣奥古斯丁说， （德trinitate ，我12 ） ， “上帝，获得所撰写的书籍由男人，不希望他们能够组成在一个不同的形式，从他们使用的“ 。 Therefore, a distinciton is to be made between the assertion and the expression; it is by means of the latter that we arrive at the former.因此，一个是distinciton之间必须作出的断言和表达，它是手段，后者我们到达前。
These general principles are to be applied to the different books of the Bible, mutatis mutandis, according to the nature of the matter contained in them,the special purpose for which their author wrote them, the traditional explanation which is given of them, the traditional explanation which is given of them, and also according to the decisions of the Church.这些总的原则是适用于不同的帐簿，圣经，比照，根据事项的性质载于他们，特别的目的，他们的作者写了他们，传统的解释，这是由于他们的传统解释，这是给他们，并根据该决定的教会。
C. Erroneous Views Proposed by Catholic Authors正错误的意见，建议由天主教作者
(1) Those which are wrong because insufficient. （ 1 ）那些是错的，因为不够的。
(a) The approbation given by the Church to a merely human writing cannot, by itself, make it inspired Scripture. （一）认同所给予的教会只是一个人的写作不能，本身，使它的灵感经文。 The contrary opinion hazarded by Sixtus of Siena (1566), renewed by Movers and Haneberg, in the nineteenth centruy, was condemned by the Vatican Council.相反的意见hazarded由sixtus锡耶纳（ 1566 ） ，延长动议和汉尼伯格，在19世纪，被谴责，梵蒂冈会。 (See Denz., 1787). （见denz ， 1787 ） 。
(b) Biblical inspiration even where it seems to be at its minimum -- eg, in the historical books -- is not a simple assistance given to the inspired writers to prevent him from erring, as was thought by Jahn (1793), who followed Holden and perhaps Richard Simon. （二）圣经的启示，即使它似乎是在其最低-例如，在历史书籍-不是一个简单的援助，考虑到作家的灵感，以防止他从e r ring，是思想的J a hn（1 7 93），谁其次是霍尔顿，也许理查德西蒙。 In order that a text may be Scripture, it is not enough "that it contain revelation without error" (Conc. Vatic., Denz., 1787).在命令文本可能的经文，这是不足够的“ ，它包含的启示，没有错误” （ conc. vatic ， denz ， 1787 ） 。
(c) A book composed from merely human resources would not become an inspired text, even if approved of, afterwards, by the Holy Ghost. （三）一本书组成，从单纯的人力资源不会成为一个灵感的文字，即使批准，随后，由圣灵。 This subsequent approbation might make the truth contained in the book as credible as if it were an article of the Divine Faith, but it would not give a Divine origin to the book itself.这以后的赞许，可能使真理中所载的这本书作为可信的作为如果它的一篇文章的神圣信念，但不会给予一个神圣的原产地这本书本身。 Every inspiration properly so called is antecedent, so much so that it is a contradiciton in terms to speak of a subsequent inspiration.每一个灵感，妥善所谓是前因，以致这是一个contradiciton在条款发言一项后继的灵感。 This truth seems to have been lost sight of by those moderns who thought they could revive-at the same time making it still less acceptable -- a vague hypothesis of Lessius (1585) and of his disciple Bonfrère.这个真理似乎已抛诸脑后，这些现代人谁以为自己可以恢复-在同一时间，使之更可以接受的-一个空泛的假说l essius（ 1 585年）和他的弟子b onfrère。
(1) Those which err by excess （ 1 ）那些错误过剩
A view which errs by excess confounds inspiration with revelation.这种看法errs过剩confounds的灵感与启示。 We have just said that these two Divine operations are not only distinct but may take place separately, although they may also be found together.我们刚才已经说过，这两个神圣的行动，不仅是不同，但可能发生的分开，虽然他们也可能发现一起。 As a matter of fact, this is what happens whenever God moves the sacred writer to express thoughts or sentiments of which he cannot have acquired knowledge in the ordinary way.作为一个的问题，事实上，这是发生什么事时，上帝的举动，神圣的作家表达的想法或情绪，他不能学到的知识在普通的方式。 There has been some exaggeration in the accusation brought against early writers of having confounded inspiration with revelation; however, it must be admitted that the explicit distinction between these two graces has become more and more emphasized since the time of St. Thomas.有一些夸张的指控提起诉讼的早期作家有混淆的灵感与启示，但它必须承认，明确区分这两个青睐，已成为越来越多的强调，由于时间的圣托马斯。 This is a very real progress and allows us to make a more exact psychological analysis of inspiration.这是一个非常实质的进展，并允许我们作出更准确的心理分析的启示。
III.三。 EXTENT OF INSPIRATION程度的启示
The question now is not whether all the Biblical books are inspired in every part, even in the fragments called deuterocanonical: this point, which concerns the integrity of the Canon, has been solved by the Council of Tent (Denz., 784).现在的问题不在于是否所有圣经书籍的鼓舞，在每一个部分，即使在所谓的碎片次经：这一点，关注的完整性，佳能，已解决了安理会的帐篷（ denz. ， 784 ） 。 but are we bound to admit that, in the books or parts of books which are canonical, there is absolutely nothing, either as regards the matter or the form, which does not fall under the Divine inspiration?但是，我们势必承认，在书籍或零件的书籍，这是典型，是绝对没有，要么至于此事或形式，这不属于神的启示呢？
A. Inspiration of the Whole Subject Matter答：启示整个此事
For the last three centuries there have been author-theologians, exegetes, and especially aplogists -- such as Holden, Rohling, Lenormant, di Bartolo, and others -- who maintained, with more or less confidence, that inspiration was limited to moral and dogmatic teaching, excluding everything in the Bible relating to history and the natural sciences.在过去的三个世纪有作者-神学家， exegetes ，特别是aplogists -如霍顿， r ohling， l enormant，直接投资巴托罗，和其他人-谁维持不变，与更多或更少的信心，灵感是有限的道义和教条式的教学，但不包括一切在圣经中有关的历史和自然科学。 They think that, in this way, a whole mass of difficulties against the inerrancy of the bible would be removed.他们认为，在这样，整个大规模的困难，对inerrancy的圣经将被取下。 but the Church has never ceased to protest against this attempt to restrict the inspiration of the sacred books.但教会从来没有停止过，以抗议这种企图限制的启示神圣的书籍。 This is what took place when Mgr d'Hulst, Rector of the Institut Catholique of paris, gave a sympathetic account of this opinion in "Le Correspondant" of 25 Jan., 1893.这是什么发生时，主教-h ulst，校长研究所天主教的巴黎，发表了同情的帐户，这个意见在“乐通讯员” 1 893年1月2 5日。 The reply was quickly forthcoming in the Encyclical Providentissimus Deus of the same year.答复是很快即将在通谕中providentissimus deus的同一年。 In that Encyclical Leo XIII said:在这通谕利奥十三说：
It will never be lawful to restrict inspiration merely to certain parts of the Holy Scripture, or to grant that the sacred writer could have made a mistake.它绝不会是合法的限制灵感，只是某些部分的圣经，或给予认为，神圣的作家可能犯了一个错误。 Nor may the opinion of those be tolerated, who, in order to get out of these difficulties, do not hesitate to suppose that Divine inspiration extends only to what touches faith and morals, on the false plea that the true meaning is sought for less in what God has said than in the motive for which He has said it.也可能认为这些是不能容忍的，谁，为了摆脱这些困难，不要犹豫，假设神的启示仅适用于涉及什么信仰和道德，对虚假呼吁的真正含义是寻求在少什么上帝说，比在的动机，他说。 (Denz., 1950) （ denz. ， 1950年）
In fact, a limited inspiration contradicts Christian tradition and theological teaching.事实上，在有限的启示是自相矛盾的基督教传统和神学教学。
B. Verbal Inspiration乙口头的启示
Theologians discuss the question, whether inspiration controlled the choice of the words used or operated only in what concerned the sense of the assertions made in the Bible.神学家讨论这一问题，无论是灵感控制的选择，所用的字眼或经营的，只有在什么关注的意识，断言所取得的圣经。 In the sixteenth century verbal inspiratiion was the current teaching.在十六世纪口头inspiratiion是目前的教学。 The Jesuits of Louvain were the first to react against this opinion.耶稣会士鲁汶的人是首先作出反应，反对这个意见。 They held "that it is not necessary in order that a text be Holy Scripture, for the Holy Ghost to have inspired the very material words used."他们举行了“ ，这是没有必要的，以便一案文圣经，圣灵有启发非常材料所用的字眼” 。 The protests against this new opinion were so violent that Bellarmine and Francisco Suárez thought it their duty to tone down the formula by declaring "that all the words of the text have been dictated by the Holy Ghost in what concerns the substance, but differently according to the diverse conditiions of the instruments."抗议这个新的意见，如此的暴力表示，贝拉明和弗朗西斯苏亚雷斯认为，他们有责任淡化公式，宣布“所有的话，文本已出于圣灵在什么关注的实质内容，但根据不同的不同conditiions有关文书“ 。 This opinion went on gaining in precision, and little by little it disentangled itself from the terminology which it had borrowed from the adverse opinion, notably from the word "dictation."这个意见就获得了在精密，点点它disentangled本身从术语，它借来的从不利的舆论，尤其是从Word “听写” 。 Its progress was so rapid that at the beginning of the nineteenth century it was more commonly taught than the theory of verbal inspiration.其进展速度如此之快，在19世纪初，它是更普遍比教授的理论，口头上的灵感。 Cardinal Franzelin seems to have given it its definite form.枢机主教franzelin似乎已赋予它明确的，其形式。 During the last quarter of a century verbal inspiration has again found partisans, and they become more numerous every day.在过去四分之一个世纪的口头灵感再次发现partisans ，他们变得更加众多的每一天。 However, the theologians of today, whilst retaining the terminology of the older school, have profoundly modified the theory itself.然而，今天的神学家，而保留的术语较旧的学校，已深刻改变了理论本身。 They no longer speak of a material dictation of words to the ear of the writer, nor of an interior revelation of the term to be employed, but of a Divine motion extending to every faculty and even to the powers of execution to the writer, and in consequence influencing the whole work, even its editing.他们不再发言的材料听写的话，耳朵作家，也不是一个内部的启示任期将委聘的，但一个神圣的议案，延伸到每一个系，甚至权力的执行，以作家，在后果，影响整个工作，即使它的编辑。 Thus the sacred text is wholly the work of God and wholly the work of man, of the latter, by way of instrument, of the former by way of principal cause.因此，神圣的文字是完全的工作，上帝的和完全的工作的男子，后者的方式，文书，前者的方式，主要的原因。 Under this rejuvenated form the theory of verbal inspiration shows a marked advance towards reconcilation with the rival opinion.根据这项振兴形式的理论，口头的启示表明，显着迈向和解与竞争对手的意见。 From an exegetical and apologetical point of view it is indifferent which of these two opinions we adopt.从训诂和apologetical的角度来看，这是漠不关心，而这两种意见，我们采纳。 All agree that the characteristics of style as well as the imperfections affecting the subject matter itself, belong to the inspired writer.大家都同意的特点，风格以及不完善，影响此事本身，属于该灵感的作家。 As for the inerrancy of the inspired text it is to the Inspirer that it must be finally attributed, and it matters little if God has insured the truth of His Scripture by the grace of inspiration itself, as the adherents of verbal inspiration teach, rather than by a providential assistance.对于inerrancy的灵感文字，这是向inspirer ，它必须最后归因于，它的问题不大，如果上帝有投保的真相，他的经文所启示的恩典本身，作为遗民口头的启示，教导，而非由providential援助。
IV.四。 PROTESTANT VIEWS ON THE INSPIRATION OF THE BIBLE新教的意见的启示圣经
A. At the Beginning of the Reformation答：在开始的改革
(1) As a necessary consequence of their attitude towards the Bible, which they had taken as their only rule of Faith, the Protestants were led at the very outset to go beyond the ideas of a merely passive inspiration, which was commonly received in the first half of the sixteenth century. （ 1 ）作为一个必然后果，他们的态度，圣经，他们已采取作为其唯一的法治信仰，新教徒被带往在很首先要超越的想法只是一个被动的灵感，这是常见的，在收到上半年，十六世纪。 Not only did they make no distinction between inspiration and revelation, but Scripture, both in its matter and style, was considered as revelation itself.他们不仅不区分灵感和启示，但经文，无论是在物质和作风，被视为本身的启示。 In it God spoke to the reader just as He did to the Israelites of old from the mercy-seat.在它的上帝以给读者只是像他那样要对以色列人的老人从怜悯议席。 Hence that kind of cult which some protestants of today call "Bibliolatry."因此，这样的邪教组织，一些新教徒今天称之为“ bibliolatry ” 。 In the midst of the incertitude, vagueness, and antinomies of those early times, when the Reformation like Luther himself, was trying to find a way and a symbol, one can discern a constant preoccupation, that of indissolubly joining religious belief to the very truth of God by means of His written Word.在处于该incertitude ，含糊不清， antinomies这些早期的时代，当改革一样，路德自己，是试图找到一种方式，和一个象征，人们可以看出不断的当务之急，就是不可分割的加入宗教信仰，以非常的真相上帝的方式，他的文字。 The Lutherans who devoted themselves to composing the Protestant theory of inspiration were Melanchthon, Chemzitz, Quenstedt, Calov.该lutherans谁投身撰写的新教理论的灵感被梅兰希顿， chemzitz ，昆施泰特，卡洛夫。 Soon, to the inspiration of the words was added that of the vowel points of the present Hebrew text.很快，以启示的话补充说，该元音点，目前的希伯来文。 This was not a mere opinion held by the two Buxtorfs, but a doctrine defined, and imposed under pain of imprisonment, and exile, by the Confession of the Swiss Churches, promulgated in 1675.这并不是一个单纯的意见，举行由两个buxtorfs ，但学说的定义，并根据疼痛的监禁，和流亡，所供认的瑞士教会，在1675年颁布的。 These dispositions were abrogated in 1724.这些处置被废除的1724年。 The Purists held that in the Bible there are neither barbarisms nor solecisms; that the Greek of the New Testament is as pure as that of the classical authors.该purists认为，在圣经中有没有barbarisms也不solecisms ;说，希腊的新约圣经是作为纯粹的，即古典作家。 It was said, with a certain amount of truth, that the Bible had become a sacrament for the Reformers.有人说，与一定数额的真理，即圣经已成为一个圣为改革者。
(2) In the seventeenth century began the controversies which, in course of time, were to end in the theory of inspiration now generally accepted by Protestants. （ 2 ）在17世纪开始的争议，其中，在过程中的时间，分别到年底，在理论的灵感，现在普遍接受的新教徒。 The two principles which brought about the Reformation were precisely the instruments of this revolution; on the one side, the claim for every human soul of a teaching of the Holy Ghost, which was immediate and independent of every exterior rule; on the other, the right of private judgment, or autonomy of individual reasoning, in reading and studying the Bible.这两项原则，其中所带来的改革正是文书这场革命;就一个方面，要求每个人的灵魂，一个教学的圣灵，这是即时的和独立的每一个外部规则;另一方面，的权利，私人的判断，或自治个别的推理，在阅读和学习圣经。 In the name of the first principle, on which Zwingli had insisted more than Luther and Calvin, the Pietists thought to free themselves from the letter of the Bible which fettered the action of the Spirit.在名称的第一个原则，对其中zwingli坚持以上的路德和卡尔文，虔诚主义思想，以免费从自己的信圣经而被束缚的行动的精神。 A French Huguenot, Seb.法国的胡格诺， seb 。 Castellion (d. 1563), had already been bold enough to distinguish between the letter and the spirit; according to him the spirit only came from God, the letter was no more than a "case, husk, or shell of the spirit."卡斯特利恩（四1563年） ，已经敢于区分的文字和精神;据他的精神，只有来自上帝，这封信是不超过一“情况下，谷壳，或外壳的精神” 。
The Quakers, the followers of Swedenborg, and the Irvingites were to force this theory to its utmost limits; real revealation -- the only one which instructs and sanctifies -- was that produced under the immediate influence of the Holy Ghost.贵格会，信徒威登柏格，和irvingites人，迫使这个理论，其最大的限制;实质revealation -只有一个，其中指示和s anctifies-是制作下，即时的影响，圣灵。 While the Pietists read their Bible with the help of interior illumination alone, others, in even greater numbers, tried to get some light from philological and historical researches which had received their decisive impulse from the Renaissance.而虔诚主义者阅读了他们的圣经与帮助下，仅内部照明，其他人，在更大的号码，试图得到一些轻型从语言学和历史的研究，其中已收到其决定性的冲动，由文艺复兴。 Every facility was assured to their investigations by the principle of freedom of private judgment; and of this they took advantage.每一个设施是保证，他们的调查是由自由的原则，私人的判断;及本他们利用。 The conclusions obtained by this method could not be fatal to the theory of inspiration by revelation.所得结论用此方法不能是致命的理论启示启示。 In vain did its partisans say that God's will had been to reveal to the Evangelists in four different ways the words which, in reality, Christ had uattered only once; that the Holy Ghost varied His style accoring as he was dictation to Isaias or to Amos -- such an explanation was nothing short of an avowal of the ability to meet the facts alleged against them.在没有白费其partisans说，上帝的意愿已透露给福音，在4种不同方式的话，在现实中，基督uattered只有一次;圣灵各有不同，根据他的风格，因为他听写，以伊萨亚斯，或阿莫斯-这样的解释没有任何短期的一个声明的能力，以满足所指称的事实对他们的。 As a matter of fact, Faustus Socinus (d. 1562) had already held that the words and, in general, the style of Scripture were not inspired.作为一个的问题，事实上，浮士德索齐尼（四1562 ）已认为，换言之，以及一般的作风，经文没有灵感。 Soon afterwards, George Calixtus, Episcopius, and Grotinus made a clear distinction between inspiration and revelation.不久之后，乔治卡利克斯特斯，埃皮斯科皮厄斯， grotinus作出了明确区分的灵感与启示。 According to the last-named, nothing was revealed but the prophecies and the words of Jesus Christ, everything else was only inspired.根据最新的命名，没有透露，不过，预言和的话，耶稣基督，一切只是灵感。 Still further, he reduces inspiration to a pious motion of the sould {see "Votum pro pace Ecclesiae" in his complete works, III (1679), 672}.仍然此外，他还降低了灵感，一种虔诚的议案的可（见“ votum亲的步伐ecclesiae ， ”在他完成的工程，第三期（ 1679年） ， 672 ） 。 The Dutch Arminian school then represented by J. LeClerc, and, in France, by L. Capelle, Daillé, Blondel, and other, followed the same course.荷兰的arminian学校代表，然后由J.蕾可蕾彩妆，并在法国，由研究卡佩勒， daillé ，布朗戴尔和其他，其次是同一课程。 Although they kept current terminology, they made it apparent, nevertheless, that the formula, "The Bible is the Word of God," was already about to be replaced by "The Bible contains the Word of God."虽然他们保持目前的术语，他们取得了它明显的，不过，该公式， “圣经是上帝的话， ”已即将取代“圣经载有上帝的话” 。 Morever, the term word was to be taken in an equivocal sense. morever ，任期字是将要采取的模棱两可的意识。
B. Biblical Rationalism乙圣经理性
In spite of all, the Bible was still held as the criterion of religious belief.尽管有种种，圣经仍是举行为准绳的宗教信仰。 To rob it of this prerogative was the work which the eighteenth century set itself to accomplish.抢它的这项特权是工作，十八世纪的设置本身来完成。 In the attack then made on the Divine inspiration of the Scriptures three classes of assailants are to be distinguished.在这次袭击中，然后对神的启示圣经三类行凶者是加以区别。
(1) The Naturalist philosophers, who were the forerunners of modern unbelief (Hobbes, Spinoza, Wolf); the English Deists (Toland, Collins, Woolston, Tindal, Morgan); the German Rationalists (Reimarus, Lessing); the French Encyclopedists (Voltaire, Bayle) strove by every means, not forgetting abuse and sarcasm, to prove how absurd it was to claim a Divine origin for a book in which all the blemishes and errors of human writings are to be found. （ 1 ）自然哲学家，谁被先行者现代unbelief （霍布斯，斯宾诺莎，狼来了） ;英语deists （ toland ，柯林斯，乌尔斯顿， tindal ，摩根） ;德语理性（赖马鲁斯，莱辛） ;法语encyclopedists （伏尔泰， bayle ）竭力利用一切手段，而不是忘了虐待和冷嘲热讽，以证明多么荒谬，这是对索赔的神的原产地为一本书，在其中的所有瑕疵和错误，人类的著作，是可以找到。
(2) The critics applied to the Bible, the methods adopted for the study of profane authors. （ 2 ）批评适用于圣经，采用什么方法，为研究亵渎作者。 They, from the literary and historic point of view, reached the same conclusion as the infidel philosophers; but they thought they could remain believers by distinguishing in the Bible between the religious and the profane element.他们，从文学和历史的角度来看，得出了相同的结论，作为异教徒的哲学家，但他们认为他们可以保持信徒通过区分在圣经中之间的宗教和世俗的元素。 The latter they gave up to the free judgment of historical criticism; the former they pretended to uphold, but not without restrictions, which profoundly changed its import.后者，他们放弃了向自由裁量的历史批评;前，他们假装要坚持，但不是没有任何限制，这深刻地改变了其进口。 According to Semler, the father of Biblical Rationalism, Christ and the Apostles accommodated themselves to the false opinions of their contemporaries; according to Kant and Eichborn, everything which does not agree with sane reason must be regarded as Jewish invention.据山姆勒，父亲圣经理性，耶稣和使徒容纳自己，以虚假的意见，他们的同时代人;根据康德与艾希博恩，一切不同意与理智的原因，必须被视为犹太人的发明。 Religion restricted within the limits of reason -- that was the point which the critical movement initiated by Grotius and LeClerc had in common with the philosophy of Kant and the theology of Wegscheider.宗教限制的范围内的原因-这是这一点的关键运动所倡导的格劳秀斯和蕾可蕾彩妆已在共同与康德哲学和神学w egscheider。 The dogma of plenary inspiration dragged down with it, in its final ruin, the very notion of revelation (A. Sabatier, Les religions d'autorité et la religion de l'espirit, 2nd ed., 1904, p. 331).该教条的全体会议启示拖垮有了它，在其最后的破产，非常概念的启示（甲撒巴帖，就业辅导组的宗教-a utorité等香格里拉宗教德l 'e spirit，第二版， 1 904年，第3 31页） 。
(3) These philosophical historical controversiers about Scriptural authority caused great anxiety in religious minds. （ 3 ）这些哲学的历史controversiers约圣经的权威造成了极大的焦虑，在宗教的头脑。 There were many who then sought their salvation in one of the principles put forward by the earlly Reformers, notably by Calvin: to wit, that truly Christian certitude came from the testimony of the Holy Spirit.有很多谁，然后征询他们的拯救的原则之一，所提出的earlly改革者，特别是卡尔文：智慧，真正的基督教certitude来自证词圣灵。 Man had but to sound his own soul in order to find the essence of religion, which was not a science, but a life, a sentiment.这名男子，但他自己健全的灵魂，以便找到的本质，宗教，这是不是一门科学，而是一种生活，一种情感。 Such was the verdict of the Kantian philosophy then in vogue.这样的判决康德哲学，然后在流行。 It was useless, from the religious point of view, to discuss the extrinsic claims of the Bible; far better was the moral experience of its intrinisc worth.这是无用的，从宗教的角度来看，讨论外在的索赔圣经;好得多是道德的经验，其intrinisc价值。 The Bible itself was nothing but a hostory of the religious experiences of the Prophets, of Christ and His Apostles, of the Synagogue and of the Church.圣经本身只是一个hostory的宗教经验，先知，基督和他的使徒，犹太教堂和教会。 Truth and Faith came not from without, but sprang from the Christian conscience as their source.真理和信仰来不是从没有，但兴起，从基督教的良心，作为其来源。 Now this conscience was awakened and sustained by the narration of the religious experiences of those who had gone before.现在，这是有良知的觉醒和持续的由叙事的宗教的经验，那些谁了。 What mattered, then, the judgment passed by criticism on the historical truth of this narration, if it only evoked a salutary emotion in the soul?有什么重要的话，那么，判决的批评，通过对历史的真相，这叙事，如果只是引起了有益的情感在灵魂？ Here the useful alone was true.在这里，有用的仅是事实。 Not the text, but the reader was inspired.没有文字，但读者的启发。 Such, in its broad outlines, was the final stage of a movement which Spener, Wesley, the Moravian Brethren, and, generally, the Pietists initiated, but of which Schleiermacher (1768-1834) was to be the theologian and the propagator in the nineteenth century.例如，在其广泛的纲要，是最后阶段的运动spener ，韦斯利，摩拉维亚弟兄们，和，一般来说，虔诚主义者发起的，但其中的施莱尔马赫（ 1768年至1834年）是为了神学家和传播，在十九世纪。
C. Present Conditions长目前的条件
(1) The traditional views, however, were not abandoned without resistance. （ 1 ）传统的看法，不过，并没有放弃，没有阻力。 A movement back to the old idea of the theopneustia, including verbal inspiration, set in nearly everywhere in the first half of the nineteenth century.一个运动，回到旧的思想的theopneustia ，包括口头的灵感，设置在近无处不在，第一十九世纪下半叶。 This reaction was called the Réveil.这种反应被称为réveil 。 Among its principal promoters must be mentioned the Swiss L. Gaussen, W. Lee, in England, A. Dlorner in Germany, and, more recently, W. Rohnert.其中，其主要推动者，必须提到瑞士的研究杉，李瓦特，在英格兰，甲dlorner在德国，和较近期来说，瓦特rohnert 。 their labours at first evoked interest and sympathy, but were destined to fail before the efforts of a counter-reaction which sought to complete the work of Schleiermacher.他们的劳动在第一诱发的兴趣和同情，但注定要失败之前的努力，一个反反应，旨在完成的工作，施莱尔马赫。 it was led by Alex, Vinet, Edm.这是领导的徐家， vinet ，电火花加工。 Scherer, and E. Rabaud in France; Rich. scherer ，和E rabaud在法国;丰富。 Rothe and especially Ritschl in Germany; ST Coleridge, FD Maurice, and Matthew Arnold in England. rothe ，特别是里奇尔在德国;圣柯勒律治，金融衍生工具莫里斯，马修阿诺德在英格兰。 According to them, the ancient dogma of the theopneustia is not to be reformed, but given up altogether.据他们说，古代的教条的theopneustia是不加以改革，但完全放弃。 In the heat of the struggle, however, university professors like E. Reuss, freely used the historical method; without denying inspiration they ignored it.在激烈的斗争，但是，大学教授一样， e. reuss ，自由使用的历史法;否认灵感，他们忽略了它。
(2) Abstracting from accidental differences, the present opinion of the so-called progressive Protestants (who profess, nevertheless, to remain sufficiently orthodox), as represented in Germany by B. Weiss, RF Grau, and H Cremer, in England by W. Sanday, C. Gore, and most Anglican scholars, may be reduced to the following heads: (a) the purely passive, mechanical theopneustia, extending to the very words, is no longer tenable. （ 2 ）文摘从偶然的分歧，目前的意见，以所谓渐进新教徒（谁自称，不过，为了保持足够的东正教） ，为代表在德国的B.魏斯，射频grau ，和H cremer ，在英格兰由瓦特。 sanday ，长，戈尔和最圣公会的学者，可能会减少到以下元首： （一）纯粹是被动的，机械theopneustia ，延伸到非常换句话说，不再是站不住脚的。 (b) Inspiration had degrees: suggestion, direction, elevation, and superintendency. （二）有度的启示：建议，方向，高程，并监督。 All the sacred writers have not been equally inspired.所有神圣的作家没有同样的灵感。 (c) Inspiration is personal that is, given directly to the sacred writer to enlighten, stimulate, and purify his faculties. （三）灵感是个人的即是，由于直接向神圣的作家，启迪，激励，净化和他的学系。 This religious enthusiasm, like every great passion, exalts the powers of the soul; it belongs, therefore, to the spiritual order, and is not merely a help given immediately to the intellect.这个宗教的热情，像每一个伟大的激情， exalts权力的灵魂;它所属的，因此，精神秩序，不仅是帮助立即向智力。 Biblical inspiration, being a seizure of the ntire man by the Divine virtue, does not differ essentially from the gift of the Holy Spirit imparted to all the faithful.圣经的启示，被检获的ntire男子由神的美德，不从本质上的不同的礼物圣灵传授给所有的忠实。 (d) It is, to say the least, an improper use of language to call the sacred text itself inspired. （四）它是，至少可以这样说，一个不当使用的语言要求的神圣文本本身的灵感。 At any rate, this text can, and actually does, err not only in profane matters, but also in those appertaining more or less to religion, since the Prophets and Christ Himself, notwithstanding His Divinity, did not possess absolute infallibility.在任何率，这一案文可以，而且实际上，错误，不仅在世俗的事项，而且在那些appertaining更多或更少，以宗教，自先知和基督本人，尽管他的神性，并不具备绝对infallibility 。 (Cf. Denney, A Dict. of Christ and the Gospels, I, 148-49.) The Bible is a historical document which taken in its entirety contains the authentic narrative of revelation, the tidings of salvation. （参见denney ，翻译字典。基督和福音，我148-49 ） 。圣经是一个历史文件，采取了在其全部包含真实的叙述启示，福音的救赎。 (c) Revealed truth, and, consequently, the Faith we derive from it are not founded on the Bible, but on Christ himself; it is from Him and through Him that the written text acquires definitely all its worth. （三）发现真理， ，因此，我们的信念，源于它不是建基于圣经，但对基督本人，这是从他并通过他认为，收购的书面文字，肯定其所有的价值。 But how are we to reach the historical reality of Jesus -- His teaching, His institutions -- if Scripture, as well as Tradition, offers us no faithful picture?但我们如何达到历史的现实，耶稣-他的教学，他的机构-如果经文，以及传统，为我们提供了没有忠实图片？ The question is a painful one.问题是一个痛苦的一个。 To establish the inspiration and Divine authority of the Bible the early Reformers had substituted for the teaching of the Church internal criteria, notably the interior testimony of the Holy Spirit and the spiritual efficacy of the text.建立的灵感和神圣的权威，圣经的早期改革者已取代教学，教会内部的准则，尤其是内部的证词，圣灵和精神疗效的文字。 Most Protestant theologians of the present day agree in declaring these criteria neither scientific nor traditional; and at any rate they consider them insufficient.最新教神学家的现今同意在宣布这些标准既不科学也不是传统的;率在任何他们认为他们是不够的。 (On the true criterion of inspiration see CANON OF THE HOLY SCRIPTURES.) They profess, consequently, to supplement them, if not to replace them altogether, by a rational demonstration of the autheticity and substantial trustworthiness of the Biblical text. （关于真实的标准，灵感看到佳能的圣经。 ） ，他们自称，因此，以补充他们，如果不是，以取代他们共有，由一个理性的示威，该autheticity和大量的可信性圣经的文字。 The new method may well provide a starting-point for the fundamental theology of Revelation, but it cannot supply a complete justification of the Canon, as it has been so far maintained in the Churches of the Reformation.新方法可提供一个良好的起点根本神学的启示，但它并不能提供一个完整的理由，佳能，因为它一直至今保持着在教会的改革。 Anglican theologians, too, like Gore and Sanday, gladly appeal tot he dogmatic testimony of the collective conscience of the universal Church; but, in so doing, they break with one of the first principles of the Reformation, the autonomy of the individual conscience.圣公会的神学家，太一样，戈尔和sanday ，欣然上诉师资培训，他的教条式的证词集体良知的普世教会，但在这样做时，他们打破的第一个原则的改革，自主权，个人的良心。
(3) The position of liberal Protestants (ie those who are independent of all dogma) may be easily defined. （ 3 ）的立场，自由的新教徒（即谁是独立于所有的教条） ，可能很容易界定。 The Bible is just like other texts, neither inspired nor the rule of Faith.圣经就像其他文本，也没有灵感，也没有法治的信念。 Religious belief is quite subjective.宗教信仰是相当主观的。 So far is it from depending on the dogmatic or even historical authority of a book that it gives to it, itself, its real worth.到目前为止，它是由依赖于教条式的，甚至是历史的权威，一本书，它给它，本身，其真正价值。 When religious texts, the Bible included, are in question, history -- or, at least, what people generally believe to historical -- is largely a product of faith, whcih has transfigured the facts.当宗教经文，包括圣经，是在一个问题，历史-或者，至少是什么人们普遍认为，以历史-主要是产品的信念，已变形的事实。 The authors of the Bible may be called inspired, that is endowed with a superior perception of religious matters; but this religious enthusiasm does not differ essentially from that which animated Homer and Plato.作者圣经可称为灵感，这是得天独厚的优势，与知觉宗教事务，但这一宗教的积极性，并无不同，从本质上说，其中的动画荷马和柏拉图。 This is the denial of everything supernatural, in the ordinary sense of the word, as well in the Bible as in religion in general.这是拒绝一切超自然的，在普通意义的字，以及在圣经中，作为在宗教的一般问题。 Nevertheless, those who hold this theory defend themselves from the charge of infidelity, especially repudiating the cold Rationalism of the last century, which was made up exclusively of negations.不过，那些谁持这种理论为自己辩护，从负责不忠，尤其是批判冷战理性上个世纪，这是取得了完全的否定。 They think that they remain sufficiently Christian by adhering to the religious sentiment to which Christ ahs given the most perfect expression yet known.他们认为，他们仍然有足够的基督教坚持以宗教情绪，以基督ahs给予最完美的表达尚不得而知。 Following Kant, Schleiermacher, and Ritschl, they profess a religion freed from all philosophical intellectualism and from every historical proof.以下康德，施莱尔马赫，里奇尔，他们自称是宗教摆脱了所有的哲学intellectualism ，并从各个历史证明。 Facts and formulae of the past have, in their eyes, only a symbolic and a transient value.事实和公式的过去，在他们眼中，只是一个象征性和短暂的价值。 Such is the new theology spread by the best-known professors and writers especially in Germany -- historians, exegetes, philologists, or even pastors of souls.这是新神学的蔓延，由最知名的教授和作家，尤其是在德国-历史学家， e xegetes，语文学家，甚至是牧师的灵魂。 We need only mention Harnack, HJ Holtzmann, Fried.我们只需要提到哈纳克中， HJ holtzmann ，油炸。 Delitzsch, Cheyne, Campbell, A. Sabatier, Albert and John Réville. delitzsch ，进益，坎贝尔，甲撒巴帖，何俊仁和约翰réville 。 it is to this transformation of Christianity that "Modernism", condemned by the Encyclical Pascendi Gregis, owes its origin.这是这个转型的基督教认为， “现代主义” ，谴责通谕pascendi gregis ，欠它的起源。
In modern Protestantism the Bible has decidely fallen from the primacy which the Reformation had so loudly conferred upon it.在现代基督教圣经已断然下降，从其中首要的改革有这么大声赋予它。 The fall is a fatal one, becoming deeper from day to day; and without remedy, since it is the logical consequence of the fundamental principle put forward by Luther and Calvin.秋天是一种致命一，成为更深的每一天;没有补救办法，因为它是合乎逻辑的后果的基本原则，所提出的路德和卡尔文。 Freedom of examination was destined sooner or later to produce freedom of thought.自由考试是注定迟早的事产生的思想自由。 (Cf. A. Sabatier, Les religions d'autorite et la religion de l'espirité, 2nd ed., 1904, pp. 399-403.) （参见甲撒巴帖，就业辅导组的宗教-a utorite等香格里拉宗教德l 'e spirité，第二版， 1 904页3 99-403） 。
Publication information Written by Alfred Durand.出版的资料，撰写曹绍伟杜兰德。 Transcribed by Beth Ste-Marie.转录由什么科技教育-玛丽。 The Catholic Encyclopedia, Volume VIII.天主教百科全书，货量八。 Published 1910. 1910年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, October 1, 1910. nihil obstat ， 1910年10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
CATHOLIC WORKS.-FRANZELIN, Tractatus de divina traditione et scriptura (2nd ed., Rome, 1875), 321-405; SCHMID, De inspirationis bibliorum vi et ratione (Louvain, 1886); ZANECCHIA, Divina inspiratio Sacrae Scripturae (Rome, 1898); Scriptor Sacer (Rome, 1903); BILLOT, De inspiratione Sacrae Scripturae (Rome, 1903); CH.天主教works. - franzelin ， tractatus德divina traditione等scriptura （第二版，罗马， 1875 ） ， 321-405 ;施密德，德inspirationis bibliorum六等理由（鲁汶， 1886 ） ;扎内基亚， divina inspiratio sacrae scripturae （罗马， 1898 ） ;作者sacer （罗马， 1903 ） ; billot ，德inspiratione sacrae scripturae （罗马， 1903 ） ;的CH 。 PESCH, De inspiratione Sacrae Scripturae (Freiburg im Br., 1906); LAGRANGE in Revue Biblique (Paris, 1895), p. pesch ，德inspiratione sacrae scripturae （弗赖堡即时通讯溴， 1906 ） ;拉格朗日在杂志biblique （巴黎， 1895 ） ，第 (London,6 Nov., 1897, to 5 Feb., 1898); HUMMELAUER, Exegetisches zur Inspirationsfrage (Freiburg im Br., 1904); FONCK, Der Kampf um die Warheit der heil. （伦敦， 1897年11月6日， 1898年2月5日） ;胡梅劳尔， exegetisches zur inspirationsfrage （弗赖堡即时通讯溴， 1904 ） ;方克，明镜的奋斗这个模具warheit明镜heil 。 Schrift seit 25 Jahren (Innsburck, 1905); DAUSCH, Die Schrifitnspiration (Freiburg im Br., 1891); HOLZHEY, Die Inspiration de heil. schrift seit 25 jahren （ innsburck ， 1905 ） ;道施，模具schrifitnspiration （弗赖堡即时通讯溴， 1891 ） ;霍尔茨海，模具的启示德heil 。 Schrift in der Anschauung des Mittelaters (Munich, 1895); CH. schrift在明镜anschauung万mittelaters （慕尼黑， 1895 ） ;的CH 。 PESCH, Zur neuesten Geschichte der Katholischen Inspirationslehre (Freiburg im Br., 1902) pesch ， zur neuesten历史馆明镜katholischen inspirationslehre （弗赖堡即时通讯溴， 1902 ）
PROTESTANT WORKS.-GUSSEN, Theopneustic (2nd ed., Paris, 1842), tr.新教works. - gussen ， theopneustic （第二版，巴黎， 1842年） ，的TR 。 Pleanry Inspiration of Holy Scripture; LEE, Inspiration of Holy Scripture (Dublin, 1854); ROHNERT, Die Inspiration, der heil, Schrift und ihre Bestreiter (Leipzig, 1889); SANDAY, The oracles of God (London, 1891); FARRAR, The Bible, Its meaning and Supremacy (London, 1897); History of Interpretation (London 1886); A Clerical Symposium on Inspiration (London, 1884); RABAUD, Histoire de la doctrine de l inspriaation dans les pays de langue francaise depuis la Reforme jusqu a nos jours (Paris, 1883). pleanry的启示圣经;李，启示圣经（都柏林， 1854 ） ; rohnert ，模具的灵感，明镜heil ， schrift und ihre bestreiter （莱比锡， 1889 ） ; sanday ，签上帝（伦敦， 1891 ） ; farrar ，圣经，其意义和优势（伦敦， 1897 ） ;历史的解释（伦敦1886年） ;文书研讨会上的启示（伦敦， 1884 ） ; rabaud ，历史学德香格里拉学说德升inspriaation dans本港就业辅导组自付德语言法国depuis香格里拉reforme jusqu 1号jours （巴黎， 1883年） 。
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