I. DEFINITION一，定义
The word dogma (Gr. dogma from dokein) signifies, in the writings of the ancient classical authors, sometimes, an opinion or that which seems true to a person; sometimes, the philosophical doctrines or tenets, and especially the distinctive philosophical doctrines, of a particular school of philosophers (cf. Cic. Ac., ii, 9), and sometimes, a public decree or ordinance, as dogma poieisthai.字教条（ gr.教条，从dokein ）标志，在著作的古代经典作家，有时候，一个意见，或者似乎真正的一个人，有时候，哲学学说或原理，尤其是独特的哲学理论，某一学校的哲学家（参见议会。交流电，二，九） ，而且有时候一个公共法令或条例，当教条poieisthai 。 In Sacred Scripture it is used, at one time, in the sense of a decree or edict of the civil authority, as in Luke, ii, 1: "And it came to pass, that in those days there went out a decree [edictum, dogma] from Caesar Augustus" (cf. Acts 17:7; Esther 3:3); at another time, in the sense of an ordinance of the Mosaic Law as in Eph., ii 15: "Making void the law of commandments contained in decrees" (dogmasin), and again, it is applied to the ordinances or decrees of the first Apostolic Council in Jerusalem: "And as they passed through the cities, they delivered unto them the decrees [dogmata] for to keep, that were decreed by the apostles and ancients who were at Jerusalem" (Acts 16:4).在神圣的经文，这是用，在同一时间，在意义上的一项法令或法令的民事管理局，在路加，二，一： "它来通过，即在那些日子有失控一项法令[ edictum以诺]从凯撒奥古斯都" （参见行为， 17时07分;埃丝特3时03分） ，在另一个时间，在这个意义上的一个条例的镶嵌法，因为在以弗所书，二15 ： "无效的法律诫命载于法令" （ dogmasin ） ，并再次，它是适用的条例或法令的第一使徒会在耶路撒冷说： "当他们经过的城市，他们告诉了他们有关法规[ dogmata ] ，为保持，即分别颁布的使徒和古人的人，在耶路撒冷" （使徒16时04分） 。 Among the early Fathers the usage was prevalent of designating as dogmas the doctrines and moral precepts taught or promulgated by the Saviour or by the Apostles; and a distinction was sometimes made between Divine, Apostolical, and ecclesiastical dogmas, according as a doctrine was conceived as having been taught by Christ, by the Apostles, or as having been delivered to the faithful by the Church.其中早期父亲的用法是普遍存在的指定作为教条的理论和道德戒律的教导或颁布的救世主，或由使徒;区分有时之间神圣的， apostolical ，和宗教教条，据作为一个学说被设想为经过教导基督，由使徒，或视为已交付给忠实由教会。
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The three classes of revealed truths三个班的揭示真理
Theologians distinguish three classes of revealed truths: truths formally and explicitly revealed; truths revealed formally, but only implicitly; and truths only virtually revealed.神学家区分三类揭示的真理：真理正式和明确地揭示了;真理透露，正式的，但只是含蓄;真理的唯一几乎暴露无遗。
A truth is said to be formally revealed, when the speaker or revealer really means to convey that truth by his language, to guarantee it by the authority of his word.一个真理是表示，将正式揭晓后，当扬声器或revealer在真正的意义上，传达了事实的真相，他的语言，以保证它的权威，他所说的话。 The revelation is formal and explicit, when made in clear express terms.启示是正式的，明确的时候，作出了明确的表示。 It is formal but only implicit, when the language is somewhat obscure, when the rules of interpretation must be carefully employed to determine the meaning of the revelation.这是正式的，而只是隐时，语言是有点含混，当规则的解释必须慎重，以确定含义的启示。 And a truth is said to be revealed only virtually, when it is not formally guaranteed by the word of the speaker, but is inferred from something formally revealed.一个事实是，说是发现几乎只时，它并没有正式的保证字的议长，但可以推断，从一些正式透露。
Now, truths formally and explicitly revealed by God are certainly dogmas in the strict sense when they are proposed or defined by the Church.现在，真理正式和明确地揭示了上帝当然是教条，在严格意义上，当他们提出或由教会。 Such are the articles of the Apostles' Creed.这些都是文章的使徒们的信条。 Similarly, truths revealed by God formally, but only implicitly, are dogmas in the strict sense when proposed or defined by the Church.同样地，真理透露，由上帝正式，但只有含蓄，是教条，在严格意义上的时候，建议或确定，由教会。 Such, for example, are the doctrines of Transubstantiation, papal infallibility, the Immaculate Conception, some of the Church's teaching about the Saviour, the sacraments, etc. All doctrines defined by the Church as being contained in revelation are understood to be formally revealed, explicitly or implicitly.例如，举例来说，是学说陷于变体说，教皇infallibility ，圣母无染原罪，有些教会的教学救世主，圣礼等一切学说界定由教会被包含在启示应理解为正式揭晓后，以明示或暗示的。 It is a dogma of faith that the Church is infallible in defining these two classes of revealed truths; and the deliberate denial of one of these dogmas certainly involves the sin of heresy.这是一个教条的信仰教会是不会犯错误的，在确定这两个班的揭示真理和故意剥夺其中的教条，当然涉及的罪邪。 There is a diversity of opinion about virtually revealed truths, which has its roots in a diversity of opinion about the material object of faith (see FAITH). ，有各种不同的看法，实际上揭示的真理，而其根源在于不同的意见，对实物的信仰（见信仰） 。 It is enough to say here that, according to some theologians, virtually revealed truths belong to the material object of faith and become dogmas in the strict sense when defined or proposed by the Church; and according to others, they do not belong to the material object of faith prior to their definition, but become strict dogmas when defined; and, according to others, they do not belong to the material object of Divine faith at all, nor become dogmas in the strict sense when defined, but may be called mediately-Divine or ecclesiastical dogmas.但它足以在这里说，根据一些神学家，几乎揭示的真理，是属于物质对象的信仰和教条，成为在严格意义上界定的时候，或者建议由教会和根据其他人，他们不属于物质物体的信念之前，他们的定义，但成为严格的教条时，界定; ，而根据其他一些国家，他们不属于物质对象是神圣的信仰，也成为教条，在严格意义上的时候，界定的，但可能是所谓的治疗中-神或宗教教条。 In the hypothesis that virtually revealed conclusions do not belong to the material object of faith, it has not been defined that the Church is infallible in defining these truths, the infallibility of the Church, however, in relation to these truths is a doctrine of the Church theologically certain, which cannot lawfully be denied -- and though the denial of an ecclesiastical dogma would not be heresy in the strict sense, it could entail the sundering of the bond of faith and expulsion from the Church by the Church's anathema or excommunication.在该假说认为，实际上显示的结论不属于物质对象的信仰，但至今没有得到确定，教会是不会犯错误的，在确定这些真理， infallibility的教会，但是，在这些真理是一个中庸思想教会theologically一定的，这在法律上不能否认的-虽然被剥夺了一个教会的教条不会异端，在严格意义上讲，它可以产生s undering的债券的信仰和逐出教会，由教会的诅咒或是禁教。
II.二。 DIVISIONS告
The divisions of dogma follow the lines of the divisions of faith.该师的教条，遵循线各分部的信念。 Dogmas can be (1) general or special; (2) material or formal; (3) pure or mixed; (4) symbolic or non-symbolic; (5) and they can differ according to their various degrees of necessity.教条，可以（ 1 ）一般或特殊; （ 2 ）材料或正式的; （ 3 ）纯或混合; （ 4 ）象征性或非象征; （五） ，他们可以不同，根据其不同程度的必要性。
(1) General dogmas are a part of the revelation meant for mankind and transmitted from the Apostles; while special dogmas are the truths revealed in private revelations. （ 1 ）一般性的教条，是一个部分的启示意义，为人类，并转交由使徒; ，而特殊的教条，是真理私底下透露启示。 Special dogmas, therefore, are not, strictly speaking, dogmas at all; they are not revealed truths transmitted from the Apostles; nor are they defined or proposed by the Church for the acceptance of the faithful generally.特别教条，因此，严格说来并不是教条，在所有，他们是不会透露的真理转发从使徒;也不是界定或建议由教会，为接受信徒们普遍。
(2) Dogmas are called material (or Divine, or dogmas in themselves, in se) when abstraction is made from their definition by the Church, when they are considered only as revealed; and they are called formal (or Catholic, or "in relation to us", quoad nos) when they are considered both as revealed and defined. （ 2 ）教条，是所谓的材料（或神圣，或经文本身，而在本身） ，当抽象的，是从他们的定义，由教会，当他们只被发现和被称为正式（或天主教，或"关系到我们" ， quoad数） ，当它们被认为是既作为发现和界定。 Again, it is evident that material dogmas are not dogmas in the strict sense of the term.再次，显而易见的是物质的教条，不是教条，在严格意义上来说。
(3) Pure dogmas are those which can be known only from revelation, as the Trinity, Incarnation, etc.; while mixed dogmas are truths which can be known from revelation or from philosophical reasoning as the existence and attributes of God. （ 3 ）纯净的教条，是那些可以只知道从启示，作为三位一体，化身等，而混合的教条，是真理，可以从已知的启示或从哲学的道理，因为存在和属性的上帝。 Both classes are dogmas in the strict sense, when considered as revealed and defined.这两个班的教条，在严格意义上讲，当视为揭示和界定。
(4) Dogmas contained in the symbols or creeds of the Church are called symbolic; the remainder are non-symbolic. （ 4 ）经文载于符号或教义的教会是所谓的象征;其余的是不具有象征性意义。 Hence all the articles of the Apostles' Creed are dogmas -- but not all dogmas are called technically articles of faith, though an ordinary dogma is sometimes spoken of as an article of faith.因此所有条款的使徒们的信条是教条-但不是所有的教条，是所谓技术上文章的信念，虽然一个普通的教条，有时口语的，因为一篇文章的信仰。
(5) Finally, there are dogmas belief in which is absolutely necessary as a means to salvation, while faith in others is rendered necessary only by Divine precept; and some dogmas must be explicitly known and believed, while with regard to others implicit belief is sufficient. （ 5 ）最后，还有一些教条的信仰，这是绝对有必要的作为一种手段来救赎，而信仰是别人提供必要的，只有神圣的信条，以及一些教条，必须明确已知的，并相信，而对于另一些隐性的信念是足够了。
III.三。 OBJECTIVE CHARACTER OF DOGMATIC TRUTH; INTELLECTUAL BELIEF IN DOGMA客观性质教条式的真理;知识分子的信仰教条
As a dogma is a revealed truth, the intellectual character and objective reality of dogma depend on the intellectual character and objective truth of Divine revelation.作为一个教条，是一个发现真理，智慧特征和客观实际的教条，在很大程度上依赖于智力品格和客观真理的神圣启示。 We will here apply to dogma the conclusions developed at greater length under the heading of revelation.我们将在这里适用的教条结论，制定更加详细的标题下的启示。 Are dogmas considered merely as truths revealed by God, real objective truths addressed to the human mind?是教条，仅应视为真理，揭示了上帝，真正的客观真理给人类心灵？ Are we bound to believe them with the mind?我们势必要相信他们，与心灵？ Should we admit the distinction between fundamental and non-fundamental dogmas?应该承认我们之间的区别基本和非基本教条？
(1) Rationalists deny the existence of Divine supernatural revelation, and consequently of religious dogmas. （ 1 ）理性否认存在超自然的神的启示，并因此对宗教教条。 A certain school of mystics has taught that what Christ inaugurated in the world was "a new life".某校的神秘主义者告诉我们，什么基督开幕，在世界上是"一个新的生命" 。 The "Modernist" theory by reason of its recent condemnation calls for fuller treatment. "现代派"的理论，因为它是最近的谴责，呼吁更充分的治疗。 There are different shades of opinion among Modernists.有不同意见的现代派之间。 Some of them do not, apparently, deny all intellectual value to dogma (cf. Le Roy, "Dogme et Critique").他们中的一些人没有，很明显，否认所有智慧的价值教条（参见勒罗伊， " dogme等批判" ） 。 Dogma, like revelation, they say, is expressed in terms of action.教条，如启示，他们说，是表示，在行动上。 Thus when the Son of (God is said "to have come down from heaven", according to all theologians He did not come down, as bodies descend or as angels are conceived to pass from place to place, but the hypostatic union is described in terms of action. So when we profess our faith in God the Father, we mean, according to M. Le Roy, that we have to act towards God as sons; but neither the fatherhood of God, nor the other dogmas of faith, such as the Trinity, the Incarnation, the Resurrection of Christ, etc. imply of necessity any objective intellectual conception of fatherhood, Trinity, Resurrection, etc., or convey any idea to the mind. According to other writers, God has addressed no revelation to the human mind. Revelation, they say, began as a consciousness of right and wrong -- and the evolution or development of revelation was but the progressive development of the religious sense until it reached its highest level, thus far, in the modern liberal and democratic State. Then, according to these writers, the dogmas of faith, considered as dogmas, have no meaning for the mind, we need not believe them mentally; we may reject them -- it is enough if we employ them as guides for our actions. (See MODERNISM.) Over against this doctrine the Church teaches that God has made a revelation to the human mind. There are, no doubt, relative Divine attributes, and some of the dogmas of faith may be expressed under the symbolism of action, but they also convey to the human mind a meaning distinct from action. The fatherhood of God may imply that we should act towards Him as children towards a father -- but it also conveys to the mind definite analogical conceptions of our God and Creator. And there are truths, such as the Trinity, the Resurrection of Christ, His Ascension, etc. which are absolute objective facts, and which could be believed even if their practical consequences were ignored or were deemed of little value. The dogmas of the Church, such as the existence of God, the Trinity, the Incarnation, the Resurrection of Christ, the sacraments, a future judgment, etc. have an objective reality and are facts as really and truly as it a fact that Augustus was Emperor of the Romans, and that George Washington was first President of the United States.因此，当儿子（上帝说： "要有从天降临" ，根据所有的神学家，他不下来，因为这些尸体降落或天使，都被设想，以通过地方，但本质的联盟描述就行动而言，因此，当我们表示我们对上帝的信仰之父，我们的意思是，据米乐罗伊说，我们必须采取行动，对上帝的儿子，但无论是做父亲的上帝，也不是其他教条的信仰，如作为三位一体，化身，复活的基督，等等意味着必然有客观的智力观父亲，三一，复活等，或传递任何意见心术据其他作家，上帝已处理了，没有启示人的头脑。启示，他们说，开始是一个意识的正确和错误的-与演化或发展的启示是，但渐进式的发展，从宗教的角度，直到达到最高水平，因此至目前为止，在现代社会，自由和民主国家，然后根据这些作家的，教条的信仰，视为教条，也没有意义，为心，我们没有必要相信他们的弱智，我们可能不接受他们-这是不够的，如果我们聘请他们充当向导，为我们的行动。 （见现代主义） 。超过对这种学说教会教导我们，上帝已经作了一个启示，以人的头脑，因此，毫无疑问，相对的神圣属性，以及一些对教条的信仰可能会表示，根据象征性的行动，但他们也转达给人类脑海里的含义，有别于行动。父上帝可能意味着，我们应该采取行动，他为孩子争取一个父亲-但它也传达了向心一定类比观念，我们的上帝和创造。有真理，如三位一体，复活的基督，他的阿森松岛等，这些都是绝对的客观事实，可以相信，即使他们的实际后果被忽略或被视为价值不大。教条的教会，如可能存在的上帝，三位一体，化身，复活的基督，圣礼，未来判断等有一个客观实际的，是事实，实实在在地为这一个事实是奥古斯都皇帝的入乡随俗，并表示，乔治华盛顿是美国第一任总统。
(2) Abstracting from the Church's definition, we are bound to render to God the homage of our assent to revealed truth once we are satisfied that He has spoken. （ 2 ）文摘从教会的定义，我们必将使上帝参拜的，我们赞同以发现真相后，我们对此表示满意，他说了。 Even atheists admit, hypothetically, that if there be an infinite Being distinct from the world, we should pay Him the homage of believing His Divine word.即使是无神论者承认，可以想象，如果有一个无限正有别于世界，我们应该对他参拜的，以为他的神圣诺言。
(3) Hence it is not permissible to distinguish revealed truths as fundamental and non-fundamental in the sense that some truths, though known to have been revealed by God, may be lawfully denied. （ 3 ） ，因此它是不容许的，以区分透露真相，因为根本和非根本的意义上说，一些真理，虽然已知有消息透露，由上帝，可合法地拒绝了。 But while we should believe, at least implicitly, every truth attested by the word of God, we are free to admit that some are in themselves more important than others, more necessary than others, and that an explicit knowledge of some is necessary while an implicit faith in others is sufficient.但同时我们应该相信，至少含蓄，每一个真理核签由上帝的话，我们是自由的承认，有些人本身更重要，比其他人，更需要比其他人，建立一个明确的认识，有些是必要的，而一个隐信心别人是不够的。
IV.四。 DOGMA AND THE CHURCH教条和教会
Revealed truths become formally dogmas when defined or proposed by the Church.揭示的真理，成为正式的教条时，界定或建议由教会。 There is considerable hostility, in modern times, to dogmatic religion when considered as a body of truths defined by the Church, and still more when considered as defined by the pope.有相当多的敌意，在当今时代，以教条式的宗教，当考虑到作为一个机构的真理定义由教会，还有更多的时候，被视为确定的教宗。 The theory of dogma which is here expounded depends for its acceptance on the doctrine of the infallible teaching office of the Church and of the Roman pontiff.理论教条，它是在这里阐述了赖以它接受对教义的犯错教学办公室教会和罗马教皇。 It will be sufficient to notice the following points, (1) the reasonableness of the definition of dogma; (2) the immutability of dogma; (3) the necessity for Church unity of belief in dogma (4) the inconveniences which are alleged to be associated with the definition of dogma.这将足以公告下列各点： （ 1 ）合理的定义教条; （ 2 ）不得变通的教条; （三）有必要教会合一的信仰教条（ 4 ）不便据称与其定义的教条。
(1) Against the theory of interpretation of Scripture by private judgement, Catholics regard as absolutely unacceptable the view that God revealed a body of truths to the world and appointed no official teacher of revealed truth, no authoritative judge of controversy; this view is as unreasonable as would be the notion that the civil legislature makes laws and then commits to individual private judgment the right and the duty of interpreting the laws and deciding controversies. （ 1 ）对理论的解释经文由私人判断，天主教方面的工作，因为绝对不能接受的观点认为，上帝发现尸体的真相向世界，并任命没有正式的老师透露真相，没有权威，法官的争议;这种看法是作为不合理，因为将这种概念，即民事立法，使法律和当时的承诺，以个体私营判断权利和义务的解释法律和决定的争议。 The Church and the supreme pontiff are endowed by God with the privilege of infallibility in discharge of the duty of universal teacher in the sphere of faith and morals; hence we have an infallible testimony that the dogmas defined and delivered to us by the Church are the truths contained in Divine revelation.教会和教宗都赋予上帝与特权infallibility在履行职责教师通用在政治界的信仰和道德标准，所以我们有一个犯错的证词中说，该经文的界定和交付给我们的教会是真理包含在神的启示。
(2) The dogmas of the Church are immutable. （ 2 ）教条的教会是一成不变的。 Modernists hold that religious dogmas, as such, have no intellectual meaning, that we are not bound to believe them mentally, that they may be all false, that it is sufficient if we use them a guides to action; and accordingly they teach that dogmas are not immutable, that they should be changed when the spirit of the age is opposed to them, when they lose their value as rules for a liberal religious life.现代派认为宗教教条，因为这样的，没有智力的意思，我们是不是必然相信他们的弱智，他们可能都是假的，它是有足够的，如果我们使用他们的指导行动;据此，他们教导教条是不是一成不变的，他们应该改变的时候了时代精神，是反对他们，当他们失去了自己的价值，因为规则为一个自由的宗教生活。 But in the Catholic doctrine that Divine revelation is addressed to the human mind and expresses real objective truth, dogmas are immutable Divine truths.但是，在天主教教义的神的启示是给人类思想，并表示真正的客观真理，教条，是不可改变的神圣真理。 It is an immutable truth for all time that Augustus was Emperor of Rome and George Washington first President of the United States.这是一个永恒不变的真理，所有的时间是奥古斯都皇帝的罗马和乔治华盛顿美国第一任总统。 So according to Catholic belief, these are and will be for all time immutable truths -- that there are three Persons in God, that Christ died for us, that He arose from the dead, that He founded the Church, that He instituted the sacraments.所以根据天主教的信仰，这些都是我们会为所有的时候，一成不变的真理-即有3人在上帝，耶稣为我们而死，他是由死了，他创立的教会，即他提起圣礼。 We may distinguish between the truths themselves and the language in which they are expressed.我们可以区分真理本身和语言之中，他们都表达了。 The full meaning of certain revealed truths has been only gradually brought out; the truths will always remain.全部含义的某些揭示真理一直只会逐渐带出;真理将永远存在。 Language may change or may receive a new meaning; but we can always learn what meaning was attached to particular words in the past.语言可能会改变，或可领取了新的含义，但我们却可以随时了解什么意思是重视的话，尤其是在过去的。
(3) We are bound to believe revealed truths irrespective of their definition by the Church, if we are satisfied that God has revealed them. （ 3 ）我们必然相信，揭示了真理，不论其定义，由教会，如果我们确信上帝揭示了他们。 When they are proposed or defined by the Church, and thus become dogmas, we are bound to believe them in order to maintain the bond of faith.当他们提出或界定由教会，并因此成为教条，我们必然要相信他们，以保持债券的信心。 (See HERESY). （见邪） 。
(4) Finally, Catholics do not admit that, as is sometimes alleged, dogmas are the arbitrary creations of ecclesiastical authority, that they are multiplied at will, that they are devices for keeping the ignorant in subjection, that they are obstacles to conversions. （ 4 ）最后，天主教，不承认，因为有时据称，教条，是任意创作的教会权威，他们是在成倍会，他们是设备保持在无知的屈从，他们是障碍转换。 Some of these are points of controversy which cannot be settled without reference to more fundamental questions.这些公司中有些点的争议，一时难以解决的，没有参考其他更为根本性的问题。 Dogmatic definitions would be arbitrary if there were no Divinely instituted infallible teaching office in the Church; but if, as Catholics maintain, God has established in His Church an infallible office, dogmatic definitions cannot be considered arbitrary.教条式的定义，将是任意，如果没有神提起犯错教学办公室在教会;但是，如果作为天主教徒维持，上帝已建立在他的教会是一个犯错的办公室，教条式的定义，不能被认为是任意性。 The same Divine Providence which preserves the Church from error will preserve her from inordinate multiplication of dogmas.同样是神圣的，其中保存着从教堂误差会维护她从念乘法的教条。 She cannot define arbitrarily.她不能确定随意性。 We need only observe the life of the Church or of the Roman pontiffs to see that dogmas are not multiplied inordinately.我们只需要遵守教会生活或罗马教宗看到的教条，是不能再乘以厉害。 And as dogmatic definitions are but the authentic interpretation and declaration of the meaning of Divine revelation, they cannot be considered devices for keeping the ignorant in subjection, or reasonable obstacles to conversions, on the contrary, the authoritative definition of truth and condemnation of error, are powerful arguments leading to the Church those who seek the truth earnestly.并作为教条式的定义，不过是真实的解释和宣言的意思是神圣的启示，他们不能被视为装置保持在无知的屈从，或无合理障碍转换，与此相反，权威的定义，真理和谴责的错误，都是有力的论据，导致教会那些寻求真理认真。
V. DOGMA AND RELIGION五，教条和宗教
It is sometimes charged that in the Catholic Church, in consequence of its dogmas, religious life consists merely in speculative beliefs and external sacramental formalities.而且有时是指控说，在天主教教会，因此它的教条，宗教生活的，只是在投机性的信仰和外部圣手续。 It is a strange charge, arising from prejudice or from lack of acquaintance with Catholic life.这是个奇怪的电荷，所产生的偏见或缺乏熟人与天主教的生活。 Religious life in conventual and monastic establishments is surely not a merely external formality.宗教生活在conventual和寺院的场所，是肯定不只是一个外在形式而已。 The external religious exercises of the ordinary Catholic layman, such as public prayer, confession, Holy Communion, etc. suppose careful and serious internal self-examination and self-regulation, and various other acts of internal religion.外来宗教演习的普通天主教门外汉，如公共祈祷，认罪，圣餐等假设小心，并存在严重的内部自我检查和自我规管，以及其他各种行为的内部宗教。 We need only to observe the public civic life of Catholics, their philanthropic works, their schools, hospitals, orphanages, charitable organizations, to be convinced that dogmatic religion does not degenerate into mere external formalities.我们只需要体察民意公民生活的天主教徒，他们的慈善工作，他们的学校，医院，孤儿院，慈善组织，能说服我，教条式的宗教，并不堕落成仅仅是外部手续。 On the contrary, in non-Catholic Christian bodies a general decay of supernatural Christian life follows the dissolution of dogmatic religion.与此相反，在非天主教的基督教团体一般衰变超自然基督徒生活的情况如下解散教条式的宗教。 Were the dogmatic system of the Catholic Church, with its authoritative infallible head, done away with, the various systems of private judgment would not save the world from relapsing into and following pagan ideals.被教条化系统的天主教教会，其权威性不会犯错误的头，掉的，各项制度的私人判断不会拯救世界免于陷入及以下异教的理想。 Dogmatic belief is not the be-all and end-all of Catholic life; but the Catholic serves God, honours the Trinity, loves Christ, obeys the Church, frequents the sacraments, assists at Mass, observes the Commandments, because he believes mentally in God, in the Trinity, in the Divinity of Christ, in the Church, in the sacraments and the Sacrifice of the Mass, in the duty of keeping the Commandments, and he believes in them as objective immutable truths.教条式的信念是不是被全部和最终所有的天主教生活，但天主教会服务于上帝，荣誉三位一体，热爱基督，服从教会，流连于圣礼，助攻群众，体察诫命，因为他相信，在弱智上帝，在三一，在基督的神，在教会里，在圣礼和牺牲群众，在工作地点保持诫命，他相信在他们为目标，一成不变的真理。
VI.六。 DOGMA AND SCIENCE教条与科学
But, it is objected, dogma checks investigation, antagonizes independence of thought, and makes scientific theology impossible.但是，它是反对的，教条检查，调查，拮抗独立的思考，并提出科学神学不可能的。 This difficulty may be supposed to be put by Protestants or by unbelievers.这种困难可能是为了把新教徒还是不信。 We will consider it from both points of view.我们将考虑从两者的观点。
(1) Beyond scientific investigation and freedom of thought Catholics recognize the guiding influence of dogmatic beliefs. （ 1 ）超出科学调查和思想自由的天主教徒承认指导的影响，教条的信仰。 But Protestants also profess to adhere to certain great dogmatic truths which are supposed to impede scientific investigation and to conflict with the findings of modern science.但新教徒还声言要坚持某些教条式的伟大真理，这是为了阻碍科学考察，并与冲突的结果，现代科学。 Old difficulties against the existence of God or its demonstrability, against the dogma of Creation, miracles, the human soul, and supernatural religion have been dressed in a new garb and urged by a modern school of scientists principally from the discoveries in geology, paleontology, biology, astronomy, comparative anatomy, and physiology.旧的困难，针对存在的上帝或其demonstrability ，反对教条的创作，屡创奇迹，人的灵魂，是与神灵，宗教一直穿着一个新的外衣，并敦促所现代学校的科学家们主要是从发现，在地质学，古生物学，生物学，天文学，比较解剖学，生理学。 But Protestants, no less than Catholics, profess to believe in God, in the Creation, in the soul, in the Incarnation, in the possibility of miracles; they too, maintain that there can be no discord between the true conclusions of science and the dogmas of the Christian religion rightly understood.但新教徒，不低于天主教徒，自称信仰上帝，在创造中，在灵魂，在化身，在有可能创造奇迹，他们也认为，不可能有任何龃龉，真实的结论的科学性和教条的基督教正确的理解。 Protestants, therefore, cannot consistently complain that Catholic dogmas impede scientific investigation.新教徒，因此，不能始终抱怨说，天主教教条，妨碍了科学调查。 But it is urged that in the Catholic system beliefs are not determined by private judgment, behind the dogmas of the Church there is the living bulwark of her episcopate.但它主张，在天主教系统的信念是，不取决于私人的判断，后面的教条，教会是有生活的堡垒，她的主教。 True, behind dogmatic beliefs Catholics recognize ecclesiastical authority; but this puts no further restraint on intellectual freedom -- it only raises the question as to the constitution of the Church.诚然，落后教条的信仰天主教徒承认教会的权力，但这种情况将使不会再克制，对知识自由-它只是提出了一个问题，以宪法的教会。 Catholics do not believe that God revealed a body of truths to mankind and appointed no living authority to unfold, to teach, to safeguard that body of Divine truths, to decide controversies; but the authority of the episcopate under the supreme pontiff to control intellectual activity is correlative with, and arises from their authority to teach supernatural truth.天主教徒不相信上帝暴露了身体的真理，为人类，并任命没有住权力，以一种方兴未艾的教导，为了维护该机构的神圣真理，以决定争议，但房委会的主教，根据最高人民法院的教宗，以控制智力活动是相关的，出自他们的权力，教导超自然的真理。 The existence of judges and magistrates does not extend the range of our civil laws -- they are rather a living authority to interpret and apply the laws.存在的法官和裁判官并没有扩大范围，我们的民事法律-他们，而不是谋生有权解释和适用法律。 Similarly, episcopal authority has for its range the truth of revelation, and it prohibits only what is inconsistent with the full scope of that truth.同样地，主教管理局已为它的射程真理的启示，并禁止任何人，只有什么是不相符的全部范围，即真理。
(2) In discussing the question with unbelievers we note that science is "the observation and classification, or co-ordination, of the individual facts or phenomena of nature". （ 2 ）在讨论该问题，不信我们注意到，科学是"观察和分类，或统筹，个别事实或现象的性质" 。 Now a Catholic is absolutely free in the prosecution of scientific research according to the terms of this definition.现在是一名天主教徒，是完全免费的，在起诉的科研根据该条款，这个定义。 There is no prohibition or restriction on Catholics in regard to the observation and co-ordination of the phenomena of Nature.有没有禁止或限制对天主教徒方面的观测和统筹现象的性质。 But some scientists do not confine themselves to science as defined by themselves.但有些科学家并不局限于自己的科学界定自己。 They propound theories often unwarranted by experimental observation.他们propound理论常常无端通过实验观察。 One will maintain as a "scientific" truth that there is no God, or that His existence is unknowable -- another that the world has not been created; another will deny in the name of "science" the existence of the soul; another, the possibility of supernatural revelation.一，将保持作为一个"科学"的真理，是没有上帝，或者说他的存在是不可知-纷纷表示，世界上没有创造;另一个会否认，在名为"科学"的存在，灵魂;纷纷可能性超自然的启示。 Surely these denials are not warranted by scientific methods.当然，这些否认，但却并非由科学方法。 Catholic dogma and ecclesiastical authority limit intellectual activity only so far as may be necessary for safeguarding the truths of revelation.天主教教义和教会的权力限制智力活动只有这样，就可能有必要为维护真理的启示。 If non-believing scientists in their study of Catholicism would apply the scientific method, which consists in observing, comparing, making hypotheses, and perhaps formulating scientific conclusions, they would readily see that dogmatic belief in no way interferes with the legitimate freedom of the Catholic in scientific research, the discharge of civic duty, or any other form of activity that makes for true enlightenment and progress.如果不相信，科学家们在他们的研究中的天主教会，运用科学方法，即在观察，比较，作出假设，或许是制定科学的结论，他们会毫不迟疑地看到，教条式的信念，绝不会干扰合法的自由天主教在科研方面，履行公民义务，或任何其他形式的活动，使真正的启蒙和进步。 The service rendered by Catholics in every department of learning and of social endeavour, is a fact which no amount of theorizing against dogma can set aside.该服务所提供的天主教徒，在每一个部门的学习和社会尽力，是一个事实，即任何金额的论调反对教条，可以抛在一边。 (See FAITH, INFALLIBILITY, REVELATION, SCIENCE, TRUTH.) （见信仰， infallibility ，启示，科学，真理） 。
Publication information Written by Daniel Coghlan.出版信息写丹尼尔coghlan 。 Transcribed by Gerard Haffner.转录由热拉尔haffner 。 The Catholic Encyclopedia, Volume V. Published 1909.天主教百科全书，体积诉公布1909年。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, May 1, 1909. nihil obstat ， 1909年5月1日。 Remy Lafort, Censor.人头马lafort ，检查员。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +约翰米farley ，大主教纽约
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