Apologetics is the branch of theology concerned with the intellectual defense of Christian truth.护教学是分行的神学与智力防御的基督教真理。 The Greek word apologia means "defense" and was originally defined as a defendant's reply to the speech of the prosecution in a court of law.希腊字纵容手段"国防部"与原来定义为被告的答辩权的讲话，控方在法庭上的法律。 The title of apologist was initially applied to a series of early Christian writers who, in the first few centuries AD, addressed their "apologies" to the Roman emperor or to the educated public.标题代言人最初是应用于一系列的早期基督教作家的人，在刚开始的数百年广告中，针对他们的"道歉"到罗马帝国皇帝或有知识有文化的市民。 These writers were attempting to show that Christianity was both philosophically and morally superior to paganism (the worship of nature).这些作家试图表明基督教既哲理和道德上paganism （自然崇拜） 。 These early apologists included Aristides, Athenagoras, Saint Justin Martyr, Minucius Felix, Tatian, and Tertullian.这些早期的支持者包括阿里斯蒂德， athenagoras ，圣贾斯汀烈士，米纽修斯菲利克斯， tatian ，戴尔都良。
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With the breakup of the traditional Christian worldview in the 18th century (see Age of Enlightenment), the need for the defense of the Christian faith against the trend toward logic and rationalism became urgent, and a number of apologetic works appeared.与解体，传统的基督教世界观，在18世纪（见启蒙时代） ，需要为保卫基督教信仰反潮流走向逻辑与理性主义成为紧迫的，一些抱歉的作品出现。 Of these works, among the most influential were English bishop Joseph Butler's Analogy of Religion (1736) and English theologian William Paley's Evidences of Christianity (1794).这些作品，其中最有影响力的人英语教区主教约瑟夫巴特勒的比喻宗教（ 1736 ）及英语神学家威廉的Paley的证据基督教（ 1794 ） 。 Throughout the 19th century and up to the present the stream of apologetic works has continued.在整个19世纪至目前为止，该流的歉意，工程继续进行。
The English word comes from a Greek root meaning "to defend, to make reply, to give an meaning "to defend, to make reply, to give an answer, to legally defend oneself." In NT times an apologia was a formal courtroom defense of something (II Tim. 4:16). As a subdivision of Christian theology apologetics is a systematic, argumentative discourse in defense of the divine origin and the authority of the Christian faith. Peter commanded Christians to be ready to give a reason for the hope they have (I Pet. 3:15). Broadly defined, apologetics has always been a part of evangelism.英文词来自希腊语根源，意思是"为了捍卫，使答辩时，必须考虑的一个含义" ，以捍卫，使答复的，给予答案，以法律捍卫自己的"新台币时代的一个纵容，是一个正式的审判防御东西（二添。 4时16分） ，作为一个细分的基督教神学，护教学是一个系统的，好辩的话语，在防御的神圣起源和权威的基督教信仰。彼得指挥的基督徒以随时给一个理由，为希望他们（我的宠物。 3:15 ） 。广义界定，护教学一直是部分传道。
Christianity is a world view that asserts some very precise things, eg, that the cosmos is not eternal and self-explanatory, that a Creator exists, that he chose a people and revealed himself to them and worked miracles among them, and that he incarnated himself in a particular Jew at a precise time in history.基督教是一个世界性认为，断言一些非常精确的东西，比如，宇宙是不是永恒和自我解释性，一个造物主存在，他选择了一个人，并透露自己与他们的工作创造奇迹，其中，而且他肉身自己在某一特定犹太人在一个确切的时间，在历史上。 All of these claims need to be substantiated.所有这些索赔必须属实。 This involves apologetics.这涉及到护。 The only way to get apologetics out of the faith is to drop its truth claims.只有这样，才能得到护出来的信仰是放弃真理索赔。
Throughout Christian history apologetics has adopted various styles.在整个基督教历史上护采取了各种风格。 One could divide them into two broad classes: the subjective and the objective.人们可以分化成两大类：主观与客观。
Thinkers of the subjective school have a keen appreciation of the problem of verification.思想家的主观学校有着浓厚的升值问题的核查。 Lessing spoke for most of them when he pointed out that "accidental truths of history can never become the proof of necessary truths of reason."莱辛说了，他们大部分的时候，他指出： "偶然真理的历史绝不能成为证据的必要真理的道理" 。 The problem of going from contingent (ie, possibly false) facts of history to deep, inward, religious certainty has been called "Lessing's ditch."问题，从队伍（即，可能是虚假的）历史事实，以深沉，内向，宗教确定性，也被称为"莱辛的沟" 。
Kierkegaard complained that historical truth is incommensurable with an eternal, passionate decision.克尔凯郭尔抱怨说，历史的真相是不可同一个永恒的，有激情的决定。 The passage from history to religious certainty is a "leap" from one dimension to another kind of reality.通过从历史到宗教可以确定的是一个"飞跃" ，从一维到另一种现实。 He said that all apologetics has the intent of merely making Christianity plausible.他表示，所有护有用意，只是使基督教有道理。 But such proofs are vain because "to defend anything is always to discredit it."但这种证明是徒劳的，因为"捍卫什么，都是把它抹黑" 。
Yet, for all his anti-intellectualism, Kierkegaard still had a kind of apologetic for Christianity, a defense developed strangely out of the very absurdity of the Christian affirmation.然而，对于他的所有反智识主义，克尔凯郭尔仍然有一种歉意，为基督教，国防发达奇怪出了非常荒谬的基督教誓词。 The very fact that some people have believed that God appeared on earth in the humble figure of a man is so astounding that in provides an occasion for others to share the faith.非常事实，即有些人认为，上帝出现在地球上，在卑微人物的一名男子，是那么令人惊叹，在提供一个场合让别人分享信仰。 No other movement has ever suggested we base the eternal happiness of human beings on their relationship to an event occurring in history.没有任何其他运动都建议，我们将立足永恒幸福的人对他们的关系，虽然事件是发生在历史上。 Kierkegaard therefore feels that such an idea "did not arise in the heart of any man."克尔凯郭尔，因此认为这样的一个好主意"并不出现在心脏的任何人" 。
Even Pascal, who discounted the metaphysical proofs for God and preferred the "reasons of the heart," eventually came around with an interesting defense of the Christian faith.甚至Pascal中，谁打折形而上证明上帝和推荐"的原因，心脏， "终于靠近了一个有趣的防卫基督教信仰。 In his Pensees he recommended the biblical religion because it had a profound view of man's nature.在他的pensees他建议圣经宗教，因为它有一个深刻的看法，人类的天性。 Most religions and philosophies either ratify man's foolish pride or condemn him to despair.大多数宗教和哲学要么批准人的愚蠢的骄傲还是谴责他的绝望。 Only Christianity establishes man's true greatness with the doctrine of the image of God, while at the same time accounting for his present evil tendencies with the doctrine of the fall.只有确立了基督教的人的真正的伟大与中庸的形象上帝，而在同一时间，占他目前的邪恶倾向与学说的秋天。
And we are told that, in spite of his energetic Nein!我们知道，尽管他精力充沛nein ！ there is an apologetic slumbering beneath the millions of words in Karl Barth's Church Dogmatics.有一种歉意，步履艰难的下方以百万计的话，在卡尔巴特的教会dogmatics 。
Aquinas sought for a common ground between philosophy and religion by insisting that God's existence could be demonstrated by reason but was also revealed in the Scriptures.阿奎那寻求一个共同点之间的哲学与宗教，坚持认为上帝的存在可以证明的理由，但也透露，在会念经。 He employed three versions of the cosmological argument and the teleological argument in his proofs for God.他雇用的三个版本的宇宙论的论点和teleological论据，在他的论证上帝。
In his Analogy of Religion (1736), Butler used the basic Thomistic approach but toned it down a bit with his emphasis on probability, "the very guide of life."在他的比喻宗教（ 1736 ） ，巴特勒用基本thomistic方法，但缓和下来一点，他强调概率， "非常引导的生活" 。 He thus developed an epistemology very close to the pragmatic attitude of the scientist.因此，他研制出一种认识论非常接近务实态度的科学家。 Butler argued that geometrical clarity has little place in the moral and religious spheres.巴特勒认为，清晰的几何关系不大的地方，在道德和宗教等领域。 If a person is offended by an emphasis on probability, let him simply reflect on the fact that most of life is based on it.如果一个人得罪一个侧重于概率，让他简单地反映了这一事实，即大部分的生命是基于它。 Man seldom deals with absolute, demonstrative truths.男子很少涉及绝对的，示范性的真理。
Apologists of this school often have a naive, simplistic approach to the evidence for Christianity.辩护士这所学校的时候，往往会产生幼稚的，简单化的方法，以证据为基督教。 They feel that a simple, straightforward presentation of the facts (miracles, prophecies) will suffice to persuade the unbeliever.他们觉得一个更简单，直接，陈述事实（神迹，预言） ，将足以说服异教徒。
One should not conclude from this that the revelation school considers the external evidence worthless.一个不应该结束，从这个启示学校认为外部证据毫无价值。 On the contrary, the work of the Spirit presupposes the external Bible and the historical Jesus Christ.与此相反，工作的精神，预先假定外部圣经和历史耶稣基督。 If faith is largely a creation of the Holy Spirit, it still remains true that you could not have the faith apart from the facts.如果信仰主要是建立圣灵，它现在仍是不错，你能不能有信心，除了与事实不符。 In sum, the Holy Spirit is the sufficient cause of belief while the facts are a necessary cause of belief.总之，圣灵是足够的事业的信念，而事实是必要的事业的信念。
The revelation school, therefore, borrows valuable insights from both the subjective school and the natural theology school.启示学校，因此，借用了宝贵的见解，无论从主观学校和自然神学学校。 From one they acquire a distrust of unregenerated reason, from the other a proper appreciation of the role of concrete facts in the Christian faith.从一个获得一个不信任unregenerated原因，从其他适当升值的作用，具体的事实，在基督教信仰。 As Luther said, "Prior to faith and a knowledge of God, reason is darkness, but in believers it is an excellent instrument. Just as all gifts and instruments of nature are evil in godless men, so they are good in believers."由于路德说， "以前信仰和知识的上帝，原因是黑暗，但在信徒，它是一个很好的工具，正如所有馈赠和文书的性质，都与邪恶的无神论男人，所以他们是好的，在信徒" 。
Oddly, both objectivist schools tend to use the same body of evidence when they do apologetics; they just differ on how and when the proofs persuade the unbeliever.令人奇怪的是，这两个objectivist学校倾向于使用同一机构的证据时，他们做护教学，他们只是有不同意见，如何及何时证据说服异教徒。 Through the centuries Christian apologists of the objectivist school have used a variety of material: (1) Theistic proofs, the ontological, cosmological, teleological, and moral arguments.经过几个世纪的基督教辩护士的objectivist学校都采用了各种材料： （ 1 ）有神论的证据时，本体论，宇宙论， teleological ，与道德的争论。 (2) OT prophecies, predictions about the Jewish Messiah that are fulfilled in Christ, such as Isa. （ 2 ）城市旅游局的预言，预言关于犹太弥赛亚是履行在基督里，如ISA 。 9:6; Mic. 9时06分;麦克风。 5:1-3; and Zech. 5:1-3 ;撒加利亚。 9:9-10. 9:9-10 。 (3) Biblical miracles, signs of the power of God which occur in great clusters in the Scripture, the two biggest centering around the Exodus and the coming of Christ. （ 3 ）圣经中的奇迹，主要症状是上帝的力量，其中发生在大集群，在经文中，两个最大围绕外流和未来的基督。 (4) The person of Christ, the unparalleled personality and character of Christ, illustrated by his demonstrations of love and concern for all kinds of people, especially the outcasts. （ 4 ）有关的人的基督，是无与伦比的品格和人格的基督，说明了他的示威爱心和关怀，为各类人士，尤其是弃儿。 (5) The teachings of Christ, the unparalleled doctrines, the beautiful sayings and parables of Jesus. （ 5 ）的遗训基督，是无与伦比的教条，那优美的言论与parables的耶稣。 (6) The resurrection of Christ, the greatest miracle of all Scripture, the capstone for the entire building of apologetics. （ 6 ）复活的基督，是最伟大的奇迹，所有的经文，房角，为整幢护。 (7) the history of Christianity, the benign influence of the Christian faith on the human race. （ 7 ）历史上，基督教的良性影响力的基督教信仰对人类。
AJ
Hoover胡佛的AJ
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
FF Bruce, The
Apostolic Defense of the Gospel; A. Dulles, A History of Apologetics; JH Newman,
Apologia pro Vita Sua; W. Paley, A View of the Evidences of Christianity; B.
Pascal, Pensees; B. Ramm, Varieties of Christian Apologetics; JKS Reid,
Christian Apologetics; AR Vidler, Twentieth Century Defenders of the Faith; O.
Zockler, Geschichte der Apologie des Christentums.法郎布鲁斯，使徒防御的福音;甲杜勒斯，历史护;
JH的纽曼，纵容亲履历表了解;总统的Paley ，有一种观点的证据基督教;乙帕斯卡尔， pensees ;乙» [品种基督教护教学;
jks里德，基督教护教学;氩vidler ，二十世纪的捍卫者的信念;澳zockler ，历史馆明镜辩护万christentums 。
A theological science which has for its purpose the explanation and defence of the Christian religion.神学科学已为它的目的的解释和辩护的基督教。
Apologetics means, broadly speaking, a form of apology.护教学手段，大致来说，某种形式的道歉。 The term is derived from the Latin adjective, apologeticus, which, in turn has its origin in the Greek adjective, apologetikos, the substantive being apologia, "apology", "defence".一词，是源自于拉丁语形容词， apologeticus ，这反过来有其原产地在希腊语形容词， apologetikos ，实质性被纵容， "道歉" ， "国防部" 。 As an equivalent of the plural form, the variant, "Apologetic", is now and then found in recent writings, suggested probably by the corresponding French and German words, which are always in the singular.作为一个等效的复数形式，变"抱歉" ，现在是什么，然后发现，在最近的著作中，建议可能是通过相应的法语和德语词，它始终是单数。 But the plural form,但复数形式，
"Apologetics", is far more common and will doubtless prevail, being in harmony with other words similarly formed, as ethics, statistics, homiletics. "护" ，是迄今为止较为常见，并无疑将占上风，在和谐与其他词同样成立后，作为伦理，统计， homiletics 。 In defining apologetics as a form of apology, we understand the latter word in its primary sense, as a verbal defence against a verbal attack, a disproving of a false accusation, or a justification of an action or line of conduct wrongly made the object of censure.在界定护教学作为一种形式的道歉，我们也明白，后者一个字，其主要意义上说，作为一个口头辩护针对口头攻击，否定一个虚假的指责，或理由的一个行动或线路的行为作出了错误的对象责难。 Such, for example, is the Apology of Socrates, such the Apologia of John Henry Newman.例如，举例来说，是该道歉的苏格拉底，这样纵容约翰亨利纽曼。 This is the only sense attaching to the term as used by the ancient Greeks and Romans, or by the French and Germans of the present day.这是唯一的意识，注重以该词所用的古希腊人和罗马人，或者是由法国和德国人的今天。
Quite different is the meaning now conveyed by our English word, "apology", namely, an explanation of an action acknowledged to be open to blame.相当不同的是，现在的意思转达我们的英文单词， "道歉" ，即一个解释的一个行动承认彼此开放，无可厚非。 The same idea is expressed almost exclusively by the verb, "apologize", and generally by the adjective, "apologetic".同样的想法，是表示几乎完全由动词， "道歉" ，并且一般由形容词， "抱歉" 。 For this reason, the adoption of the word, "Apologetics", in the sense of a scientific vindication of the Christian religion is not altogether a happy one.基于这个理由，通过了一句话， "护" ，在意义上的科学平反基督宗教并不全然是幸运的。 Some scholars prefer such terms as "Christian Evidences", the "Defence of the Christian Religion".有些学者喜欢这种所谓的"基督教证据" ， "捍卫基督宗教" 。 "Apologetics" and "Apology" are not altogether interchangeable terms. "护"和"道歉" ，是不是完全可以互换的条件。 The latter is the generic term, the former the specific.后者是通用的术语，前者的具体化。 Any kind of accusation, whether personal, social, political, or religious, may call forth a corresponding apology.任何形式的指控，无论是个人，社会，政治或宗教的，可致电提出了相应的道歉。 It is only apologies of the Christian religion that fall within the scope of apologetics.这只是道歉的基督教宗教范围以内，护教学。 Nor is it all such.它也不是所有此类。 There is scarcely a dogma, scarcely a ritual or disciplinary institution of the Church that has not been subjected to hostile criticism, and hence, as occasion required, been vindicated by proper apologetics.因此，几乎没有教条，几乎没有一种仪式或纪律处分机构的教会有没有受到敌对批评，因此，值此需要得到平反，由适当的护教学。 But besides these forms of apology, there are the answers that have been called forth by attacks of various kinds upon the credentials of the Christian religion, apologies written to vindicate now this, now that ground of the Christian, Catholic faith, that has been called in question or held up to disbelief and ridicule.但除了这些形式的道歉，有答案都被称作提出攻击的各种经全权证书的基督教，道歉信平反，现在如此，现在地面的基督教，天主教的信仰，这也被称为在问题或召开了以难以置信和嘲笑。
Now it is out of such apologies for the foundations of Christian belief that the science of apologetics has taken form.现在正是出于这样的道歉为基础的基督教信仰对科学的护已采取的形式。 Apologetics is the Christian Apology par excellence, combining in one well-rounded system the arguments and considerations of permanent value that have found expression in the various single apologies.护教学是基督教道歉绝妙结合，在一个良好的全面系统的论点，并考虑永久价值已体现在各种单一的歉意。 The latter, being answers to specific attacks, were necessarily conditioned by the occasions that called them forth.后者作为答案，具体的攻击，必然要受场合表示，所谓他们提出的。 They were personal, controversial, partial vindications of the Christian position.他们注重个人，具争议性的，局部的vindications的基督教立场。 In them the refutation of specific charges was the prominent element.在他们一驳的具体指控是突出的因素。 Apologetics, on the other hand, is the comprehensive, scientific vindication of the grounds of Christian, Catholic belief, in which the calm, impersonal presentation of underlying principles is of paramount importance, the refutation of objections being added by way of corollary.护，但另一方面，是全面，科学平反的理由，基督教，天主教信仰，其中以冷静，客观的陈述基本原则是头等重要的意义，驳斥反对加入方式的必然结果。 It addresses itself not to the hostile opponent for the purpose of refutation, but rather to the inquiring mind by way of information.它的地址本身不是敌对的对手为目的的一驳，而是以虚心的态度，透过资料。 Its aim is to give a scientific presentation of the claims which Christ's revealed religion has on the assent of every rational mind; it seeks to lead the inquirer after truth to recognize, first, the reasonableness and trustworthiness of the Christian revelation as realized in the Catholic Church, and secondly, the corresponding obligation of accepting it.其目的是要提供一个科学的陈述索赔基督的启示宗教对核可的每一个理性的心态，它的目的是要带领问讯后，真理认识到，第一，它的合理性和可信赖性的，基督教的启示，作为体现在天主教教会，其次是相应的义务，接受它。 While not compelling faith -- for the certitude it offers is not absolute, but moral -- it shows that the credentials of the Christian religion amply suffice to vindicate the act of faith as a rational act, and to discredit the estrangement of the sceptic and unbeliever as unwarranted and culpable.虽然没有令人信服的信念-为c ertitude它不是绝对的，而是道德-它表明证书的基督教充分，足以证明该法的信仰作为一个理性行为，并抹黑隔阂的，并表示怀疑异教徒之为无理和惩处。 Its last word is the answer to the question: Why should I be a Catholic?它是硬道理，是问题的答案：我为什么要成为一名天主教？ Apologetics thus leads up to Catholic faith, to the acceptance of the Catholic Church as the divinely authorized organ for preserving and rendering efficacious the saving truths revealed by Christ.护，从而导致了以信仰天主教，接受天主教教会作为神的认可机构，为维护和渲染有效节省真理透露，由基督。 This is the great fundamental dogma on which all other dogmas rest.这是伟大的基本教条，而所有其他教条休息。 Hence apologetics also goes by the name of "fundamental theology".因此，护教学也称"基本神学" 。 Apologetics is generally viewed as one branch of dogmatic science, the other and chief branch being dogmatic theology proper.护教学，是他们普遍认为，作为一间分行的教条式的科学外，其他与行政科被教条式的神学正确的。 It is well to note, however, that in point of view and method also they are quite distinct.这是很好的说明，不过，在出发点的观点与方法，他们也相当明显。 Dogmatic theology, like moral theology, addresses itself primarily to those who are already Catholic.教条式的神学一样，道德神学，地址本身主要提供给那些已经天主教。 It presupposes faith.它预先假定的信仰。 Apologetics, on the other hand, in theory at least, simply leads up to faith.护，但另一方面，至少在理论上，简单地导致了信仰。 The former begins where the latter ends.前者始于哪里后者结束。 Apologetics is pre-eminently a positive, historical discipline, whereas dogmatic theology is rather philosophic and deductive, using as its premises data of divine and ecclesiastical authority -- the contents of revelation and their interpretation by the Church.护教学最重要的作用是积极的，历史学科，而教条式的神学，而不是哲学与演绎，以作为其房地数据的神和宗教事务管理局-内容的启示及其解释由教会。 It is only in exploring and in treating dogmatically the elements of natural religion, the sources of its authoritative data, that dogmatic theology comes in touch with apologetics.这是只有在探索和治疗教条的内容自然宗教，来源，它的权威数据，即教条主义的神学来接触护。
As has been pointed out, the object of apologetics is to give a scientific answer to the question, Why should I be Catholic?正如有人指出，该物体的护教学，是给予科学的回答，我为什么要被天主教？ Now this question involves two others which are also fundamental.现在这个问题涉及到两个别人那也是根本。 The one is: Why should I be a Christian rather than an adherent of the Jewish religion, or the Mohammedan, or the Zoroastrian, or of some other religious system setting up a rival claim to be revealed?一个是：我为什么要成为基督徒，而不是一个附着的犹太宗教，或穆罕默德，或zoroastrian ，或者其他一些宗教系统成立一个对手声称可发现？ The other, still more fundamental, question is: Why should I profess any religion at all?另一方面，更带有根本性，问题是：我为什么要自称对任何宗教都？ Thus the science of apologetics easily falls into three great divisions:因此，科学的护教学很容易落入三大部门：
First, the study of religion in general and the grounds of theistic belief;首先，研究宗教，在一般情况及其理由的有神论的信仰;
second, the study of revealed religion and the grounds of Christian belief;第二，研究显示，对宗教和理由的基督教信仰;
third, the study of the true Church of Christ and the grounds of Catholic belief.第三，研究的真正教会的基督和理由的天主教信仰。
In the first of these divisions, the apologist inquirers into the nature of religion, its universality, and man's natural capacity to acquire religious ideas.在上述第一师，代言人询问者融入大自然的宗教，它的普遍性，与人的自然能力，以掌握宗教思想。 In connection with this the modern study of the religious philosophy of uncultured peoples has to be taken into consideration, and the various theories concerning the origin of religion present themselves for critical discussion.关于这个现代研究宗教哲学的未培养人民要加以考虑，以及各种理论关于原产地的宗教本身，目前关键的讨论。 This leads to the examination of the grounds of theistic belief, including the important questions of这导致了考试的理由，有神论的信仰，包括重要的问题
the existence of a divine Personality, the Creator and Conserver of the world, exercising a special providence over man;存在着一个神圣的性格，造物者和conserver的世界，在行使一个特殊普罗维登斯超过男子;
man's freedom of will and his corresponding religious and moral responsibility in virtue of his dependence on God;人的自由意志和他的相应的宗教和道义上的责任，在凭借其依赖上帝;
the immortality of the human soul, and the future life with its attendant rewards and punishments.这个不朽的人的灵魂，并为将来的生活以及伴随而来的奖惩。
Coupled with these questions is the refutation of monism, determinism, and other anti-theistic theories.再加上这些问题，是一驳的一元论，宿命论和其他反有神论的理论。 Religious philosophy and apologetics here march hand in hand.宗教哲学及护这里三月携手共进。
The second division, on revealed religion, is even more comprehensive.第二个分区，对揭示宗教，更全面。 After treating the notion, possibility, and moral necessity of a divine revelation, and its discernibility through various internal and external criteria, the apologist proceeds to establish the fact of revelation.经过治疗的概念，可能性和道德的必要性神的启示，其差别是通过内部和外部各种标准，代言人的收益，以确定事实的启示。 Three distinct, progressive stages of revelation are set forth: Primitive Revelation, Mosaic Revelation, and Christian Revelation.三个截然不同的，向上的阶段启示载：原始的启示，花叶启示和基督教的启示。 The chief sources on which he has to rely in establishing this triple fact of revelation are the Sacred Scriptures.行政源对他的依赖，在建立这一三重事实的启示，是神圣的经文。 But if he is logical, he must prescind from their inspiration and treat them provisionally as human historical documents.但如果他是合乎逻辑的，他必须prescind从他们的灵感和对待他们暂时作为人类历史文件。 Here he must depend on the critical study of the Old and New Testaments by impartial scriptural scholars, and build on the accredited results of their researches touching the authenticity and trustworthiness of the sacred books purporting to be historical.在这里，他必须在很大程度上依赖于研究批判旧的和新约，由公正的圣经学者，并应建立在经认证的结果，他们的研究触及的真实性和可信赖的神圣书籍本意是具有历史意义。 It is only by anticipation that an argument for the fact of primitive revelation can be based on the ground that it is taught in the inspired book of Genesis, and that it is implied in the supernatural state of our first parents.这是只有在预计的论据，事实上，原始的启示，可以根据在地面上，这是教授在激励着书的成因，并认为它是隐含在超自然状态，我们首先家长。 In the absence of anything like contemporary documents, the apologist has to lay chief stress on the high antecedent probability of primitive revelation, and show how a revelation of limited, but sufficient scope for primitive man is compatible with a very crude stage of material and æsthetic culture, and hence is not discredited by the sound results of prehistoric arch ology.在没有这样的事情当代文件时，代言人已经奠定行政应激对高前因概率原始的启示，并显示如何暴露了有限的，但是，有足够的空间，原始人是相容的一个非常粗略的阶段，物质文明与æsthetic文化，因此是不是抹黑，由健全的结果史前拱学。 Closely connected with this question is the scientific study of the origin and antiquity of man, and the unity of the human species; and, as still larger subjects bearing on the historic value of the sacred Book of Origins, the compatibility with Scripture of the modern sciences of biology, astronomy, and geology.紧密相连，带着这个问题，是科学的起源研究和古代的人，团结人的物种，并且仍是较大的课题，关系到历史价值的神圣书的起源，相容性与经文的现代科学的生物学，天文学，地质学。 In like manner the apologist has to content himself with showing the fact of Mosaic revelation to be highly probable.同样地代言人已经以自己的内容与显示的事实花叶启示，以高度的可能。 The difficulty, in the present condition of Old Testament criticism, of recognizing more than a small portion of the Pentateuch as documentary evidence contemporary with Moses, makes it incumbent on the apologist to proceed with caution lest, in attempting to prove too much, he may bring into discredit what is decidedly tenable apart from dogmatic considerations.困难，在目前的条件旧约批评，不承认多一小部分的pentateuch作为书面证据当代摩西，使得现任上的代言人，以进行谨慎，否则，在试图证明太大了，他可能把抹黑什么是站得住脚的，断然的，除了教条化的考虑。 However, there is sufficient evidence allowed by all but the most radical critics to establish the fact that Moses was the providential instrument for delivering the Hebrew people from Egyptian bondage, and for teaching them a system of religious legislation that in lofty monotheism and ethical worth is far superior to the beliefs and customs of the surrounding nations, thus affording a strong presumption in favour of its claim to be revealed.但是，有足够的证据证明所允许的一切，但最激进的批评者，以确定事实，即摩西是天赐的工具，提供希伯来人从埃及拯救出来，并为他们的教学制度，宗教立法，在崇高的神和道德价值远远优于信仰和习俗的周边国家，从而提供强有力的推定主张其债权，以显示出来。 This presumption gains strength and clearness in the light of Messianic prophecy, which shines with ever increasing volume and brightness through the history of the Jewish religion till it illumines the personality of our Divine Lord.这个推定收益的实力和清晰，根据弥赛亚的预言，其中闪耀着不断增加的数量和亮度透过历史的犹太宗教，直至把它illumines的个性，我们神圣的主。 In the study of Mosaic revelation, biblical archæology is of no small service to the apologist.在研究中的马赛克启示，圣经考古学是不小的服务，向代言人。
When the apologist comes to the subject of Christian revelation, he finds himself on much firmer ground.当代言人，到受基督教的启示，他发现自己对很多坚实的地面。 Starting with the generally recognized results of New Testament criticism, he is enabled to show that the synoptic Gospels, on the one hand, and the undisputed Epistles of St. Paul, on the other, offer two independent, yet mutually corroborative, masses of evidence concerning the person and work of Jesus.首先是普遍公认的结果，新约圣经的批评，他就可以显示天气福音，一方面，无可争议的书信的圣保罗，在另一方面，提供两个独立的，但相互佐证，群众的证据有关人士和工作的耶稣。 As this evidence embodies the unimpeachable testimony of thoroughly reliable eye-witnesses and their associates, it presents a portraiture of Jesus that is truly historical.作为这方面的证据，体现了无可指责的证词彻底可靠眼证人及其同伙的，它提出了一种人像耶稣是真正的历史。 After showing from the records that Jesus taught, now implicitly, now explicitly, that he was the long expected Messiah, the Son of God sent by His Heavenly Father to enlighten and save mankind, and to found the new kingdom of justice, Apologetics proceeds to set forth the grounds for believing in these claims:后显示，从记载耶稣教导，现在暗示，现在明确规定，表明他是早已预料到的救世主，是神的儿子送到他的天父启发和拯救人类，并发现了新的王国正义，护收益提出充分理由相信这些说法：
the surpassing beauty of His moral character, stamping Him as the unique, perfect man;该超越美丽的，他的品德，冲压他作为独一无二的，一个完美的男人;
the lofty excellence of His moral and religious teaching, which has no parallel elsewhere, and which answers the highest aspirations of the human soul;崇高卓越的，他的道德和宗教教职，而无法并行工作万无一失，其中回答了最高的期望，人的心灵;
His miracles wrought during His public mission;他的神迹紧张得要命，在他的社会使命;
the transcendent miracle of His resurrection, which He foretold as well;超越奇迹，他的复活，而他预言，以及;
the wonderful regeneration of society through His undying personal influence.奇妙的复兴社会经过了不朽的，他个人的影响力。
Then, by way of supplementary proof, the apologist institutes an impartial comparison of Christianity with the various rival religious systems of the world -- Brahminism, Buddhism, Zoroastrianism, Confucianism, Taoism, Mohammedanism -- and shows how in the person of its founder, in its moral and religious ideal and influence, the Christian religion is immeasurably superior to all others, and alone has a claim to our assent as the absolute, divinely-revealed religion.那么，透过补充证据，代言人院所一个公正的比较，基督教与各竞争对手的宗教系统中的世界-b rahminism，佛教， z oroastrianism，儒家，道家， m ohammedanism-表明了如何在人的，其创办人，在其道德和宗教理想和影响力，基督教宗教是不可估量优于所有其他国家，并单独有一个自称我们的赞同，因为绝对的，神圣的天启宗教。 Here, too, in the survey of Buddhism, the specious objection, not uncommon today, that Buddhist ideas and legends have contributed to the formation of the Gospels, calls for a summary refutation.在这方面，在本次调查中的佛教，似是而非的反对意见，并不鲜见的今天，佛教思想和传说中的贡献形成的福音，呼吁建立一个简要一驳。
Beyond the fact of Christian revelation the Protestant apologist does not proceed.超越事实的启示基督教新教的代言人，并不进行。 But the Catholic rightly insists that the scope of apologetics should not end here.但天主教正确地坚持认为范围护不应该到此为止。 Both the New Testament records and those of the sub-Apostolic age bear witness that Christianity was meant to be something more than a religious philosophy of life, more than a mere system of individual belief and practice, and that it cannot be separated historically from a concrete form of social organization.无论是新约全书记录和那些该分使徒时代的见证说，基督教，是为了得到更多的东西，比一个宗教的人生哲学，更不仅仅是一个系统的个人信仰与实践，并表示，它不能分割，在历史上，从具体形式的社会组织。 Hence Catholic apologetics adds, as a necessary sequel to the established fact of Christian revelation, the demonstration of the true Church of Christ and its identity with the Roman Catholic Church.因此天主教护补充说，作为一个必要的续集，以既定的事实，基督教的启示，示范，真正的基督教会和其身份与罗马天主教会。 From the records of the Apostles and their immediate successors is set forth the institution of the Church as a true, unequal society, endowed with the supreme authority of its Founder, and commissioned in His name to teach and sanctify mankind; possessing the essential features of visibility, indefectibility, and infallibility; characterized by the distinctive marks of unity, holiness, catholicity, and apostolicity.从记录的使徒和他们的切身接班人，是阐明了机构的教会作为一个真正的，不平等的社会，得天独厚的最高权威，其创办人，并委托他的名教授和圣化人类;藏的基本特征能见度， indefectibility ， infallibility ;特点鲜明标志的团结，纯洁，共通性，并apostolicity 。 These notes of the true Church of Christ are then applied as criteria to the various rival Christian denominations of the present day, with the result that they are found fully exemplified in the Roman Catholic Church alone.这些债券的真实基督教会，然后运用准则，以各种竞争对手基督教教派的现今社会，其结果是，他们发现，充份体现了在罗马天主教会。 With the supplementary exposition of the primacy and infallibility of the Pope, and of the rule of faith, the work of apologetics is brought to its fitting close.与补充博览会的首要地位和infallibility的教宗，对法治的信念，工作的护教学是提请其装修接近。 It is true that some apologists see fit to treat also of inspiration and the analysis of the act of faith.我不否认一些支持者认为合适的治疗也有启示，并分析该法的信仰。 But, strictly speaking, these are not apologetic subjects.不过，严格来说，这些都不是抱歉科目。 While they may logically be included in the prolegomena of dogmatic theology, they rather belong, the one to the province of Scripture-study, the other to the tract of moral theology dealing with the theological virtues.虽然他们可能在逻辑上被包括在prolegomena的教条式的神学，而不是他们所属的，一省的经文学习外，其他向道的道德神学与神学美德。
The history of apologetic literature involves the survey of the varied attacks that have been made against the grounds of Christian, Catholic belief.历史上的歉意，文学涉及的调查多样的攻击已经作出反对的理由，基督教，天主教信仰。 It may be marked off into four great divisions.它可以显着小康分为四个大的分裂。
The first division is the period from the beginning of Christianity to the downfall of the Roman Empire (AD 476).第一部是期从一开始的基督教衰落的罗马帝国（公元476 ） 。 It is chiefly characterized by the twofold struggle of Christianity with Judaism and with paganism.它主要的特点是由两方面的斗争，是基督教与犹太教的，并与paganism 。
The second division is coextensive with the Middle Ages, from AD 476 to the Reformation.二部是共存与中世纪，从公元476到改造。 In this period we find Christianity in conflict with the Mohammedan religion and philosophy.在此期间，我们发现，基督教在冲突与穆罕默德的宗教和哲学。
The third division takes in the period from the beginning of the Reformation to the rise of rationalism in England in the middle of the seventeenth century.第三师需在这段期间从一开始的改革，以崛起的理性主义，在英格兰中部的17世纪。 It is the period of struggle between Catholicism and Protestantism.这是一段之间的斗争，天主教和基督教。
The fourth division embraces the period of rationalism, from the middle of the seventeenth century down to the present day.第四师拥抱时期的理性主义，从中东的十七世纪到现在一天。 Here we find Christianity in conflict with Deism, Pantheism, Materialism, Agnosticism, and Naturalism.在这里，我们找到了基督教在冲突与自然神论，泛神论，唯物论，不可知论，与自然主义。
FIRST PERIOD第一期
(A) Apologies in Answer to the Opposition of Judaism （一）道歉，在回答反对党的犹太教
It lay in the nature of things that Christianity should meet with strong Jewish opposition.它卧在大自然的东西，基督教要适应强烈犹太人的反对。 In dispensing with circumcision and other works of the law, Christianity had incurred the imputation of running counter to God's immutable will.在配药与割礼和其他工程的法律，基督教已引起了归责的背道而驰，以上帝的，一成不变的意志。 Again, Christ's humble and obscure life, ending in the ignominious death on the cross, was the very opposite of what the Jews expected of their Messiah.再次，基督的谦卑和含糊生命，结束在不光彩的死在十字架上，是很相反的是什么犹太人预期他们的弥赛亚。 Their judgment seemed to be confirmed by the fact that Christianity attracted but an insignificant portion of the Jewish people, and spread with greatest vigour among the despised Gentiles.他们的判断似乎被证实了这一事实，即基督教吸引了，但一个很小的部分犹太人民，并蔓延与最大的魄力，其中鄙视外邦人。 To justify the claims of Christianity before the Jews, the early apologists had to give an answer to these difficulties.证明债权的基督教之前，犹太人，早期的辩护士不得不放弃回答了这些困难。 Of these apologies the most important is the "Dialogue with Trypho the Jew" composed by Justin Martyr about 155-160.这些道歉，最重要的是"对话与trypho犹太人"组成，由Justin烈士约有155-160 。 He vindicates the new religion against the objections of the learned Jew, arguing with great cogency that it is the perfection of the Old Law, and showing by an imposing array of Old Testament passages that the Hebrew prophets point to Jesus as the Messiah and the incarnate Son of God.他证明了新的宗教反反对的教训犹太人，争论十分中肯，这是完善旧法，并显示所施加的数组旧约段落希伯来先知点，以耶稣为弥赛亚和肉身上帝的儿子。 He insists also that it is in Christianity that the destiny of the Hebrew religion to become the religion of the world is to find its realization, and hence it is the followers of Christ, and not the unbelieving Jews, that are the true children of Israel.他还坚持认为，它是在基督教里说，命运的希伯来宗教，成为宗教的世界，是要找出它的实现，因此，它是信徒的基督，而不是不信的犹太人，这是真正的儿童以色列。 By his elaborate argument from Messianic prophecy, Justin won the grateful recognition of later apologists.他的阐述论点，从弥赛亚的预言，贾斯汀赢得了感激的承认后辩护士。 Similar apologies were composed by Tertullian, "Against the Jews" (Adversus Jud os, about 200), and by St. Cyprian, "Three Books of Evidences against the Jews" (about 250).类似的道歉组成，由戴尔都良， "反对犹太人" （相反方向jud操作系统，大约有200名） ，以及由圣塞浦路斯， "三本书的证据反对犹太人" （约250 ） 。
(B) Apologies in Answer to Pagan Opposition （二）道歉，在回答反对党异教
Of far more serious moment to the early Christian Church was the bitter opposition it met from paganism.远更为严重的时刻，以早期基督教教堂是惨痛的反对党，它满足paganism 。 The polytheistic religion of the Roman Empire, venerated for its antiquity, was intertwined with every fibre of the body politic.该polytheistic宗教的罗马帝国，崇敬为古物，是交织在一起，每一个光纤的政治实体。 Its providential influence was a matter of firm belief.其天赐的影响是一个值得坚定信念。 It was associated with the highest culture, and had the sanction of the greatest poets and sages of Greece and Rome.据美联社与最高文化，并有制裁的最大诗人和圣贤的希腊和罗马。 Its splendid temples and stately ritual gave it a grace and dignity that captivated the popular imagination.其辉煌的寺庙和庄严仪式，赋予它一种恩典和尊严，倾倒了广受欢迎的想象力。 On the other hand, Christian monotheism was an innovation.在另一方面，基督教一神论，是一种创新。 It made no imposing display of liturgy.它没有强加展示的礼拜仪式。 Its disciples were, for the most part, persons of humble birth and station.其弟子分别为，在大多数情况下，人的卑微的出生和车站。 Its sacred literature had little attraction for the fastidious reader accustomed to the elegant diction of the classic authors.其神圣的文学几乎没有吸引力，为挑剔的读者习惯于以优雅的文辞的经典作家。 And so the popular mind viewed it with misgivings, or despised it as an ignorant superstition.所以流行的心态看待它与疑虑，但还是鄙视它当成愚昧迷信。 But opposition did not end here.但反对党并没有到此为止。 The uncompromising attitude of the new religion towards pagan rites was decried as the greatest impiety.不妥协的态度，新的宗教对异教仪式被诋毁为最伟大不虔诚。 The Christians were branded as atheists, and as they held aloof from the public functions also, which were invariably associated with these false rites, they were accused of being enemies of the State.基督徒被形容为无神论者，并为他们举行了清高，从公共职能的同时，无不与这些虚假的仪式，他们分别被指控为国家的敌人。 The Christian custom of worshipping in secret assembly seemed to add force to this charge, for secret societies were forbidden by Roman law.基督教习俗崇拜在秘密集会似乎增添力量，这项收费，为秘密社团被禁止由罗马法。 Nor were calumnies wanting.也不是诽谤想。 The popular imagination easily distorted the vaguely-known Agape and Eucharistic Sacrifice into abominable rites marked by feasting on infant flesh and by indiscriminate lust.热门的想象力很容易扭曲了含糊其辞的已知神父和圣体圣事的牺牲，成为令人憎恶的仪式，标志着由酒绿灯红对婴儿肉和不分青红皂白地色欲。 The outcome was that the people and authorities took alarm at the rapidly spreading Church and sought to repress it by force.结果是，人民和当局上台恐慌迅速蔓延教会，并试图压制它的力量。 To vindicate the Christian cause against these attacks of paganism, many apologies were written.维护基督教事业，对这些攻击的paganism ，许多道歉写的。 Some, notably the "Apology" of Justin Martyr (150), the "Plea for the Christians", by Athenagoras (177), and the "Apologetic" of Tertullian (197), were addressed to emperors for the express purpose of securing for the Christians immunity from persecution.一些人来说，特别是"道歉"的贾斯汀烈士（ 150 ） ， "呼吁基督徒" ，由athenagoras （ 177 ） ，和"抱歉"的戴尔都良（ 197 ） ，分别给皇帝为表达目的在于保证为基督徒免受迫害。 Others were composed to convince the pagans of the folly of polytheism and of the saving truth of Christianity.其他人组成，以说服异教徒的蠢事的多神教和对救国的真理的基督教。 Such were: Tatian, "Discourse to the Greeks" (160), Theophilus, "Three Books to Autolychus" (180), the "Epistle to Diognetus" (about 190), the "Octavius" of Minucius Felix (192), Origen, "True Discourse against Celsus" (248), Lactantius, Institutes (312), and St. Augustine, "City of God" (414-426).例如： tatian ， "话语向希腊人" （ 160 ） ，西奥菲勒斯， "三本书的autolychus " （ 180 ） ， "书信，以diognetus " （约190 ） ， " octavius "米纽修斯菲利克斯（ 192 ） ，渊源" ，真正的话语对celsus " （ 248 ） ， lactantius ，研究机构（ 312 ） ，和圣奥古斯丁的"上帝之城" （ 414-426 ） 。 In these apologies the argument from Old Testament prophecy has a more prominent place than that from miracles.在这些道歉的说法，从旧约圣经的预言有一个更突出的位置，比从奇迹。 But the one on which most stress is laid is that of the transcendent excellence of Christianity.但一对，其中最强调的是奠定即是超越卓越的基督教。 Though not clearly marked out, a twofold line of thought runs through this argument: Christianity is light, whereas paganism is darkness; Christianity is power, whereas paganism is weakness.虽然没有明确标明出来，有两个方面的思路贯穿了这种说法：基督教是轻，而paganism是黑暗;基督教就是力量，而paganism是软弱的表现。 Enlarging on these ideas, the apologists contrast the logical coherence of the religious tenets of Christianity, and its lofty ethical teaching, with the follies and inconsistencies of polytheism, the low ethical principles of its philosophers, and the indecencies of its mythology and of some of its rites.扩大对这些想法，辩护士相反的逻辑连贯性的宗教信条的基督教，其崇高的道德教学，与愚蠢和不一致的多神教，低道德原则，它的哲学家，以及indecencies它的神话与一些其仪轨。 They likewise show that the Christian religion alone has the power to transform man from a slave of sin into a spiritual freeman.他们同样表明，基督教就有权力变换男子从一个奴隶的单成一种精神弗里曼。 They compare what they once were as pagans with what they now are as Christians.他们比较什么，他们曾经为异教徒的话，他们现在是作为基督徒。 They draw a telling contrast between the loose morality of pagan society and the exemplary lives of Christians, whose devotion to their religious principles is stronger than death itself.他们制订出反差松散道德的异教徒社会和模范生命的基督徒，他们的奉献，以自己的宗教原则，是更加胜于死亡本身。
SECOND PERIOD.第二个时期。 CHRISTIANITY IN CONFLICT WITH MOHAMMEDAN RELIGION AND PHILOSOPHY基督教在冲突与穆罕默德宗教与哲学
The one dangerous rival with which Christianity had to contend in the Middle Ages was the Mohammedan religion.一个危险的竞争对手，其中基督教曾接触过在中世纪是穆罕默德宗教。 Within a century of its birth, it had torn from Christendom some of its fairest lands, and extended like a huge crescent from Spain over Northern Africa, Egypt, Palestine, Arabia, Persia, and Syria, to the eastern part of Asia Minor.在一个世纪的诞生那天起，它已蹂躏，从基督教它的一些最公平的土地，并延长像一个巨大的新月形，从西班牙北部非洲，埃及，巴勒斯坦，阿拉伯，波斯和叙利亚，向东部的部分小亚细亚。 The danger which this fanatic religion offered to Christian faith, in countries where the two religions came in contact, was not to be treated lightly.危险，而这种宗教狂热分子提供的基督教信仰，在所在国家的两个宗教前来接触，但结果却并非如此轻率处理。 And so we find a series of apologies written to uphold the truth of Christianity in the face of Moslem errors.所以，我们找到了一系列的书面道歉，以坚持真理的基督教，在面对穆斯林的错误。 Perhaps the earliest was the "Discussion between a Saracen and a Christian" composed by St. John Damascene (about 750).也许最早的是"的讨论之间， Saracen和基督教"组成，由圣约翰大马士革（约750 ） 。 In this apology he vindicates the dogma of the Incarnation against the rigid and fatalistic conception of God taught by Mohammed.在此道歉，他证明了教条的化身，反对僵化和宿命观天主教，由穆罕默德。 He also demonstrates the superiority of the religion of Christ, pointing out the grave defects in Mohammed's life and teaching, and showing the Koran to be in its best parts but a feeble imitation of the Sacred Scriptures.他还显示出了优越性的宗教基督教，指出严重缺陷，在穆罕默德的生活和教学，并显示古兰经必须在其最好的部分，而是一个软弱仿制的神圣经文。 Other apologies of a similar kind were composed by Peter the Venerable in the twelfth, and by Raymond of Martini in the thirteenth century.其他道歉的类似人组成，由彼得老先生在第十二，由雷蒙德马提尼在13世纪。 Hardly less dangerous to the Christian faith was the rationalistic philosophy of Islamism.几乎同样危险的，以基督教信仰是理性主义哲学的伊斯兰教。 The Arabian conquerors had learned from the Syrians the arts and sciences of the Greek world.阿拉伯征服者学会了从叙利亚人艺术和科学的希腊世界。 They became especially proficient in medicine, mathematics, and philosophy, for the study of which they erected in every part of their domain schools and libraries.他们尤其精通医学，数学和哲学，为研究它们竖立在每个部分，其域学校和图书馆。 In the twelfth century Moorish Spain had nineteen colleges, and their renown attracted hundreds of Christian scholars from every part of Europe.在12世纪摩尔人，西班牙有19个学院，和他们的名声，吸引了数以百计的基督教学者从各个欧洲的一部分。 Herein lay a grave menace to Christian orthodoxy, for the philosophy of Aristotle as taught in these schools had become thoroughly tinctured with Arabian pantheism and rationalism.在这里奠定了严重威胁东正教，为哲学的亚里士多德作为教导这些学校已成为彻底tinctured与阿拉伯泛神论和理性主义。 The peculiar tenet of the celebrated Moorish philosopher Averroes was much in vogue, namely: that philosophy and religion are two independent spheres of thought, so that what is true in the one may be false in the other.特有特尼特的庆祝摩尔哲学家averroes十分盛行，即：哲学和宗教是两个独立的领域中的思想，使什么是真正的是在一个可能是虚假的，在其他的。 Again, it was commonly taught that faith is for the masses who cannot think for themselves, but philosophy is a higher form of knowledge which noble minds should seek to acquire.再次，这是常见的教导，信仰，是为群众办事的人，看不到自己的，但哲学是一种高级形式的文化知识，高尚的精神，应设法获取。 Among the fundamental dogmas denied by the Arabian philosophers were creation, providence, and immortality.其中的根本教条否认阿拉伯哲学家的人创造，普罗维登斯，和不朽。 To vindicate Christianity against Mohammedan rationalism, St. Thomas composed (1261-64) his philosophical "Summa contra Gentiles", in four books.维护基督教对穆罕默德理性，圣托马斯组成（ 1261年至1264年） ，他的哲学"的总结矛盾外邦人" ，在四本书。 In this great apology the respective claims of reason and faith are carefully distinguished and harmonized, and a systematic demonstration of the grounds of faith is built up with arguments of reason and authority such as appealed directly to the minds of that day.在这个伟大的道歉，各自索赔的理由和信念，认真区分和统一，并系统论证的理由，信仰是建立起来的论点的理由和权力，如呼吁，直接向心中的那一天。 In treating of God, providence, creation and the future life, St. Thomas refutes the chief errors of the Arabian, Jewish, and Greek philosophers, and shows that the genuine teaching of Aristotle confirms the great truths of religion.在治疗的上帝，普罗维登斯，创造和今后的生活中，圣托马斯驳斥行政错误的阿拉伯海，犹太教和希腊哲学家，体现了真正的教学亚里士多德证实了伟大的真理的宗教。 Three apologies composed in much the same spirit, but belonging to a later age, may be mentioned here.三歉意组成的精神一样，近几十年来，但属于一个年龄后，可能会提到这里。 The one is the fine work of Louis Vivés, "De Veritate Fidei Christianæ Libri V" (about 1530).一个是优良的路易vivés ， "德veritate信christianæ书V "字（约1530 ） 。 After treating the principles of natural theology, the Incarnation, and Redemption, he gives two dialogues, one between a Christian and a Jew, the other between a Christian and a Mohammaden, in which he shows the superiority of the Christian religion.经过治疗的原则，自然神学，化身，以及赎回，他两次对话，一间是一个基督教和犹太人外，其余之间的一个基督教和mohammaden ，他在其中显示了优越性基督教。 Similar to this is the apology of the celebrated Dutch theologian Grotius, "De Veritate Religionis Christianæ" (1627).相似的，这是道歉的著名荷兰神学家格劳秀斯， "德veritate religionis christianæ " （ 1627 ） 。 It is in six books.它是在六书。 An able treatise on natural theology is followed by a demonstration of the truth of Christianity based on the life and miracles of Jesus, the holiness of His teaching, and the wonderful propagation of His religion.一个有为的伤寒论自然神学是随后进行了演示，真相是基督教的基础上，生活和创造奇迹的耶稣，圣洁的，他的教学，以及精彩的传播他的宗教。 In proving the authenticity and trustworthiness of the Sacred Scriptures, Grotius appeals largely to internal evidence.在证明的真实性和可信赖的神圣经文，格劳秀斯的上诉主要是内部证据。 The latter part of the work is devoted to a refutation of paganism, Judaism, and Mohammedanism.后者工作的一部分，是专门驳paganism ，犹太教，并mohammedanism 。 An apology on somewhat similar lines is that of the Huguenot, Philip deMornay, "De la vérité de la religion chrétienne" (1579).道歉就行有些类似的是，该胡格诺，弘德摩妮， "去香格里拉vérité德香格里拉基督教宗教" （ 1579 ） 。 It is the first apology of note that was written in a modern tongue.它是第一个道歉说明，这是写在现代舌头。
THIRD PERIOD.第三个时期。 CATHOLICISM IN CONFLICT WITH PROTESTANTISM天主教在冲突与基督新教
The outbreak of Protestantism in the beginning of the sixteenth century, and its rejection of many of the fundamental features of Catholicism, called forth a mass of controversial apologetic literature.爆发新教在开始的16世纪，其排斥反应的许多基本特征，天主教，焕发群众的争议表歉意文学。 It was not, of course, the first time that the principles of Catholic belief had been questioned with reference to Christian orthodoxy.它不是的，当然是第一次的原则，天主教信仰受到质疑参考东正教。 In the early ages of the Church heretical sects, assuming the right to profess allegiance and fidelity to the spirit of Christ, had given occasion to St. Irenæus "On Heresies", Tertullian "On Prescription against Heretics," St. Vincent of Lér ins, in his "Commonitory", to insist on unity with the Catholic Church, and, for the purpose of confuting the heretical errors of private interpretation, to appeal to an authoritative rule of faith.在早期的教会的异端教派，假定有权自称效忠和保真度，以基督的灵，有鉴于当时圣irenæus "异端邪说" ，戴尔都良" ，对处方反对异教徒， "圣文森特的lér移民局，在他的" commonitory " ，要坚持团结与天主教会，并为目的confuting邪教错误的私人诠释，提出上诉的一个权威统治的信仰。 In like manner, the rise of heretical sects in the three centuries preceding the Reformation led to an accentuation of the fundamental principles of Catholicism, notably in Moneta's "Summa contra Catharos et Waldenses" (about 1225), and Torquemada's "Summa de Ecclesiâ" (1450).同样地，崛起的异端教派，在三个世纪前的改革导致了一个重读的基本原则，天主教，尤其是在moneta的"总结矛盾catharos等瓦勒度派" （约1225 ） ，并torquemada的"总结德ecclesiâ " （ 1450 ） 。 So to a far greater extent, in the outpouring from many sources of Protestant ideas, it became the duty of the hour to defend the true nature of the Church of Christ, to vindicate its authority, its divinely authorized hierarchy under the primacy of the Pope, its visibility, unity, perpetuity, and infallibility, along with other doctrines and practices branded as superstitious.因此，远在更大程度上，在源源不断从许多来源的新教理念，它成为义不容辞的小时，以捍卫真实性质的基督的教会，以维护其权力，但其神圣的授权下层级的首要地位，教宗，其知名度，团结，永远与infallibility ，连同其他学说和做法，因为品牌的迷信。
In the first heat of this gigantic controversy the writings on both sides were sharply polemic, abounding in personal recriminations.在第一热这一巨大争议的著作中对双方均对此尖锐论战， abounding个人指责。 But towards the close of the century there developed a tendency to treat the controverted questions more in the manner of a calm, systematic apology.但对接近本世纪有发展的趋势对待controverted问题更在地的冷静，系统地道歉。 Two works belonging to this time are especially noteworthy.两项工程属于这个时候，是特别值得注意的。 One is the "Disputations de controversiis Christianæ Fidei" (1581-92), by Robert Bellarmin, a monumental work of vast erudition, rich in apologetic material.一种是" disputations德controversiis christianæ信" （ 1581年至1592年） ，由罗伯特bellarmin ，一个纪念性的工作，广大博学，丰富抱歉材料。 The other is the "Principiorum Fidei Doctrinalium Demonstratio" (1579), by Robert Stapleton, whom Döllinger pronounced to be the prince of controversialists.另一种是" principiorum信doctrinalium demonstratio " （ 1579 ） ，由罗伯特斯特普尔顿，其中döllinger突出，成为王子的controversialists 。 Though not so erudite, it is more profound than the work of Bellarmin.虽然没有那么高深的，它是更为深刻，比工作bellarmin 。 Another excellent work of this period is that of Martin Becan, "De Ecclesiâ Christi" (1633).另一项出色的工作，这期间是马丁贝钱， "德ecclesiâ圣体" （第1633 ） 。
FOURTH PERIOD.第四个时期。 CHRISTIANITY IN CONFLICT WITH RATIONALISM基督教在冲突与理性
(A) From the Middle of the Seventeenth to the Nineteenth Century （一）从中东的第十七至十九世纪
Rationalism -- the setting up of the human reason as the source and measure of all knowable truth -- is, of course, not confined to any one period of human history.理性主义-成立了人类理性作为源和衡量一切可知的真理-是的，当然，并不局限于任何一个时期的人类历史。 It has existed from the earliest days of philosophy.它已经存在，从最早的天的哲学。 But in Christian society it did not become a notable factor till the middle of the seventeenth century, when it asserted itself chiefly in the form of Deism.但是在基督教社会，它不成为一个显着的因素，直到中的17世纪，当它断言本身，主要是在形式上的自然神论。 It was associated, and even to a large extent identified with the rapidly growing movement towards greater intellectual freedom which, stimulated by fruitful scientific inquiry, found itself seriously hampered by the narrow views of inspiration and of historic Bible-interpretation which then prevailed.据美联社，甚至在相当大的程度确定，与迅速增长的走向更大的智力自由，刺激了卓有成效的科学调查时，发现自己严重阻碍了狭隘观念的启迪和历史性的圣经解释，而当时占了上风。 The Bible had been set up as an infallible source of knowledge not only in matters of religion, but of history, chronology, and physical science.圣经已成立了一个犯错的知识来源，不仅在宗教问题，而是历史，年代学，物理科学。 The result was a reaction against the very essentials of Christianity.其结果是对反应非常要领基督教。 Deism became the intellectual fashion of the day, leading in many cases to downright atheism.自然神论成为智力时装的一天，在许多情况下简直是无神论。 Starting with the principle that no religious doctrine is of value that cannot be proved by experience or by philosophical reflection, the Deists admitted the existence of a God external to the world, but denied every form of divine intervention, and accordingly rejected revelation, inspiration, miracles, and prophecy.从原则，即任何宗教教义，是对价值，不能证明是由经验或由哲学思考， deists承认存在着一个上帝的外部世界，但拒绝一切形式的神的干预，并因此拒绝了启示，激励，神迹，并预言。 Together with unbelievers of a still more pronounced type, they assailed the historic value of the Bible, decrying its miraculous narratives as fraud and superstition.加上信的一个更突出的类型，他们抨击的历史价值圣经decrying其奇迹般的叙述作为诈骗和迷信。 The movement started in England, and in the eighteenth century spread to France and Germany.运动开始在英国，并在十八世纪传到法国和德国。 Its baneful influence was deep and far-reaching, for it found zealous exponents in some of the leading philosophers and men of letters -- Hobbes, Locke, Hume, Voltaire, Rousseau, d'Alembert, Diderot, Lessing, Herder, and others.其恶劣影响是深刻而深远的，因为它发现，迷恋于指数，在一些主要的哲学家和文人-霍布斯，洛克，休谟，伏尔泰，卢梭，达朗贝尔，狄德罗，莱辛，牧民和等。 But able apologists were not lacking to champion the Christian cause.但能辩护士并不缺乏冠军基督教事业。 England produced several that won lasting honour for their scholarly defence of fundamental Christian truths -- Lardner, author of the "Credibility of the Gospel History", in twelve volumes (1741-55); Butler, likewise famous for his "Analogy of Religion Natural and Revealed to the Constitution of Nature" (1736); Campbell, who in his "Dissertation on Miracles" (1766) gave a masterly answer to Hume's arguments against miracles; and Paley, whose "Evidences of Christianity" (1794) and "Natural Theology" (1802) are among the classics of English theological literature.英格兰若干赢得持久的荣誉，其学术辩护的根本基督教真理-l ardner，作者的"可信性的福音史" ，在1 2卷（ 1 741年至1 755年） ;巴特勒，同样闻名他的"的比喻宗教自然并透露，以宪法的性质" （ 1736 ） ;坎贝尔，他在其"论文的奇迹" （ 1766 ）进行了巧妙的回答休谟的论据反对奇迹;的Paley ， "证据的基督教信仰" （ 1794 ）和"自然神学" （ 1802 ）是其中经典的英语神学文献。 On the continent, the work of defence was carried on by such men as Bishop Huet, who published his "Démonstration Evangélique" in 1679; Leibnitz, whose "Théodicée" (1684), with its valuable introduction on the conformity of faith with reason, had a great influence for good; the Benedictine Abbot Gerbert, who gave a comprehensive Christian apology in his "Demonstratio Veræ Religionis Ver que Ecclesiæ Contra Quasvis Falsas" (1760); and the Abbé Bergier, whose "Traité historique et dogmatique de la vraie religion", in twelve volumes (1780), showed ability and erudition.对大陆来说，工作的国防部进行这种男性作为主教huet ，出版其" démonstration福音教会" ，在1679个; leibnitz ，其" théodicée " （ 1684 ） ，其宝贵的导言就整合的信仰之以理，明产生了很大影响，为良好;修院住持gerbert ，他们进行了全面的基督教道歉，在他的" demonstratio veræ religionis查看阙ecclesiæ矛盾quasvis falsas " （ 1760 ）以及abbé伯杰尔，其" traité historique等dogmatique德香格里拉vraie宗教" ，在12卷（ 1780 ） ，显示能力和博学。
(B) The Nineteenth Century （二） 19世纪
In the last century the conflict of Christianity with rationalism was in part lightened and in part complicated by the marvelous development of scientific and historic inquiry.在上个世纪的冲突中的基督教与理性主义在某种程度上减轻，部分原因复杂，由精彩的发展，科学和历史调查。 Lost languages, like the Egyptian and the Babylonian, were recovered, and thereby rich and valuable records of the past -- many of them unearthed by laborious and costly excavation -- were made to tell their story.失去了语言一样，埃及和巴比伦，被追回，并以此丰富和宝贵的记录，过去-他们中的许多出土人力和财力进行开挖-发了言告诉他们的故事。 Much of this bore on the relations of the ancient Hebrew people with the surrounding nations and, while in some instances creating new difficulties, for the most part helped to corroborate the truth of the Bible history.这在很大程度上是关于关系的古代希伯来人的发展同周边国家和，而在一些事例中，创造了新的困难，但大多数有助于证实真相的圣经历史。 Out of these researches have grown a number of valuable and interesting apologetic studies on Old Testament history: Schrader, "Cuneiform Inscriptions and the Old Testament" (London, 1872); Hengstenberg's "Egypt and the Books of Moses" (London, 1845); Harper, "The Bible and Modern Discoveries" (London, 1891); McCurdy, "History, Prophecy, and the Monuments" (London-New York, 1894-1900); Pinches, "The Old Testament in the Light of the Historic Records of Assyria and Babylonia" (London-New York, 1902); Abbé Gainet, "La bible sans la bible, ou l'histoire de l'ancien testament par les seuls témoignages profanes" (Bar-le-Duc, 1871); Vigouroux, "La bible et les découvertes modernes" (Paris, 1889).出于这些研究有长大了很多宝贵和有趣的歉意，研究旧约历史： schrader ， "楔形文字铭文和旧约" （伦敦， 1872年） ;韩斯坦堡的"埃及和书籍的摩西" （伦敦， 1845年） ;哈珀， "圣经与现代的发现" （伦敦， 1891年） ; mccurdy ， "历史的预言，以及纪念碑" （伦敦-纽约， 1894年至1900年） ; pinches ， "旧约中，根据历史记录对assyria和巴比伦王国" （伦敦-纽约， 1902年） ; abbé盖内， "香格里拉圣经协会香格里拉圣经，欧l' ，历史学德l' ancien全书杆就业辅导组seuls témoignages profanes " （大律师-乐德， 1871 ） ; vigouroux "香格里拉圣经等就业辅导组découvertes modernes " （巴黎， 1889年） 。 On the other hand, Biblical chronology, as then understood, and the literal historic interpretation of the Book of Genesis were thrown into confusion by the advancing sciences -- astronomy, with its grand nebular hypothesis; biology, with its even more fruitful theory of evolution; geology, and prehistoric arch ology.另一方面，关于圣经年表，然后相互理解，字面上的历史诠释这本书的成因被扔进混乱所推