Conversion is the turning of a sinner to God (Acts 15:3). 转换是转折的一个罪人向上帝 （使徒15时03分） 。 In a general sense the heathen are said to be "converted" when they abandon heathenism and embrace the Christian faith; and in a more special sense men are converted when, by the influence of divine grace in their souls, their whole life is changed, old things pass away, and all things become new (Acts 26:18).在一般意义上的异教徒都被"改装"当他们放弃heathenism拥抱基督教信仰，并以一种更加特殊的意义上的男子被转换时，受神的恩典，在自己的灵魂，他们的整个生活的改变而改变，旧事物的去世，和一切事物成为新的（使徒行26:18 ） 。 Thus we speak of the conversion of the Philippian jailer (16:19-34), of Paul (9:1-22), of the Ethiopian treasurer (8:26-40), of Cornelius (10), of Lydia (16:13-15), and others.因此，我们讲的转换的philippian看守（ 16:19-34 ） ，保罗（ 9:1-22 ） ，埃塞俄比亚库（ 8:26-40 ） ，科尼利厄斯（ 10 ） ，邓莲（ 16 :13 - 15 ） ，及其他。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
Conversion is an integral concept in the Bible, though it does not always appear under this name in English translations.转换是一个完整的概念，在圣经中，尽管它并不总是出现在这个名字在英语翻译。 In the OT it is directly related to the Hebrew sub, the twelfth most frequently used verb, which signifies to turn back, go back, come back, or return.在城市旅游局，它直接关系到希伯来语分，第十二届最常用的动词，这标志着回头，回去，回来时，或返回。 It is also associated with the Hebrew niham, which means to be sorry or to regret.它也是与希伯来语niham ，这意味着要后悔或遗憾。 In the NT the two principal words indicating "to turn" are episstrepho and metanoeo.在新台币两主词" ，把" episstrepho和metanoeo 。 The latter and its cognates indicate a renewal of mind and heart, heartfelt repentance.后者及其cognates显示重建的心态和心，衷心悔改之意。 A key passage in the Synoptic Gospels is Matt.一个关键通道，在天气福音是马特。 18:3: "Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven" (AV). 18:3 ： "除叶转换，并成为老吾老以及人之老，幼吾幼以及人之幼，叶不得进入天国" （影音） 。 In the Neb the first part reads, "Unless you turn around...."在这个阵营的第一部分内容是： "除非你回过头来… … 。
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As mysticism penetrated Catholic spirituality, conversion came to be associated with the first stage of the mystical way, purgation, which, it was hoped, would lead to illumination and finally to contemplative union.作为神秘主义侵入天主教灵修，改建来到被认为是与第一阶段的神秘方式，通便，其中，它希望这将导致光照最后contemplative联盟。 The beginning of the illuminative way was often marked by what was called a second conversion.开始时的照明方式往往是标志是什么所谓的第二次转换。
Monastic spirituality, heavily influenced by mysticism, saw a twofold blessing of the Spirit: in baptism and in monastic dedication.寺院的灵性，有重大影响的神秘主义，看到一个双重的祝福，精神：在洗礼，并在寺院的奉献。 The latter was frequently referred to as both a second baptism and a second conversion.后者经常被称为双方第二次洗礼和第二次转换。 It was regarded as a new empowering of the Spirit for vocation.它被视为一种新的赋权的精神为天职。 Conversion in this context means retiring from the world, commitment to the religious life.转换在这种情况意味着退出世界，致力宗教生活。
In Reformation theology conversion was understood as the human response to regeneration, the infusion of new life into the soul.在改革神学转换被理解为人类作出回应振兴，为注入新的生命溶入灵魂。 Conversion was held to be dependent on grace; it was seen as an act empowered and directed by divine grace.换算举行了只能依靠恩典，它被看作是一种授权行为，并指示由神的恩典。 Calvinism was inclined to portray this grace irresistible, with the result that conversion became a virtually spontaneous turning of the one who was elected to receive grace.加尔文倾向以塑造这个恩典不可抗拒的，其结果是转化成了几乎自发转折的一个人被选为接受恩典。 Luther believed that conversion could be aborted and that one could fall away from one's conversion.路德认为，转换，可中断，并表示，其中一个可能落入离开一个人的转换。 Both Calvin and Luther envisaged the whole Christian life as a life of conversion.双方卡尔文和路德设想整个基督徒生活的作为一个终身的转换。
Among the later evangelicals conversion came to be associated with a crisis experience that inaugurates the new life in Christ. 其中稍后新教徒转换来到被认为是与危机的经验，开辟了新的生命，在基督。 In some circles it was regarded as an event involving total transformation. 在某些圈子里，它被看作是一个事件，涉及的总转型。 In the Holiness Movement conversion was seen as the initiation of Christian life and entire sanctification as the fulfillment of Christian life. 在成圣运动转换被视为启动的基督信徒生活和整个成圣作为履行基督徒的生活。
Karl Barth in the twentieth century has portrayed conversion (Umkehr) as the pivotal event in history, the liberation and renewal of the world in Jesus Christ.卡尔巴特在二十世纪描绘转换（ umkehr ）作为关键的历史大事，解放和重建整个世界的耶稣基督。 The awakenings to the reality of this event can be described as conversion (Bekehrung) in a secondary sense.该awakenings到实际这一事件，可以说是转换（ bekehrung ）在一所中学常识。
In an evangelical theology that seeks to be true to Scripture and the Reformation, conversion has two sides, divine and human. It represents the incursion of divine grace into human life, the resurrection from spiritual death to eternal life. It is commonly said that we are active in conversion just as we are passive in regeneration, but this must not be understood synergistically.在一个基督教神学旨在必须真实的经文和改革，转换有两方面，神和人的， 它代表着入侵神的恩典到人的生命，复活从精神上的死亡，以永恒的生命，这是常见的说，我们活跃在转换正如我们是被动的，在再生的，但是这绝不能被理解协同。 We are active only on the basis of grace, only through the power of grace.我们正积极的，只有在此基础上的恩典，只有透过恩典的力量。 We do not procure salvation, but we decide for salvation once our inward eyes are opened to its reality. Conversion is the sign but not the condition of our justification, whose sole source is the free, unconditional grace of God.我们不采购救赎，但我们决定为救亡一旦外来的目光都开到现实情况。 转换标志，而不是我国国情的理由，其唯一来源是免费的，无条件的天主的恩典。
Conversion is both an event and a process. It signifies the action of the Holy Spirit upon us by which we are moved to respond to Jesus Christ in faith. 转换既是一项活动是一个过程 ，它标志着行动的圣灵降临后，我们的，我们提出回应耶稣基督的信仰。 It also includes the continuing work of the Holy Spirit within us purifying us of discord and contumacy, remolding us in the image of Christ.它也包括持续进行的工作，圣灵在我们心里，纯洁我们的龃龉和contumacy ，改造我们的形象基督。 This work of purification is accomplished as we repent and cling to Christ anew.这项工作的净化是完成了，因为我们有悔改表现，并抱以基督重新注册。
Again, conversion is both personal and social.再次，转换，是个人和社会。 While it basically connotes a change in our relationship with God, it indicates at the same time an alternation in our attitudes toward our fellow human beings.同时，它基本上是蕴含改变我们与天主的关系，它表明在同一时间，一个轮岗，在我们的态度对待我们人类同胞。 Conversion is a spiritual event with far reaching social implications.皈依是一种精神活动，影响深远的社会影响。 It entails accepting Christ not only as Savior from sin but also as Lord of all of life.它意味着接受基督不仅是救世主，从单，而且所有的人的主的生活方式。
Finally, conversion must be seen as the beginning of our ascent to Christian perfection.最后，转换必须被看作是一开始我们的圆满，基督教和完善。 What is needed is not a second conversion by which such perfection is secured but the continuing and maintaining of a conversion that is never completed in this life.所需要的是没有第二次的转换，使这种完美的，是有担保，但持续和维持一个转换，就是一直没能完成，在此生活。 Evangelical theology in the tradition of the Reformation contends that we can make progress toward perfection, but we can never attain it as a realized goal.福音派神学在传统的改革争辩说，我们能够取得进展，走向完美，但我们绝不能达到它作为实现的目标。 Even the converted need to repent, even the sanctified need to turn again to Christ and be cleansed anew (cf. Ps. 51:10 - 12; Luke 17:3 - 4; 22:32; Rom. 13:14; Eph. 4:22 - 24; Rev. 2:4 - 5, 16; 3:19).即使转换需要思悔改，甚至神圣化，需要再次转谈基督，并重新清洗（参见聚苯乙烯。 51:10 -1 2岁;路加福音1 7:3- 42 2时3 2分;光碟。1 3时1 4分;厄。 4时22分-2 4条;牧师2点0 4分- 5，第1 6条; 3 : 19）。
We cannot be converted through our own power, but we can repent and turn to Christ through the power of his Spirit.我们不能被转换通过自己的权力，但我们可以有悔改表现，并反过来以透过基督的力量，他的精神。 We cannot maintain our walk with Christ on the basis of our own resources, but we can maintain this walk with the aid of his Spirit.我们不能够维持我们的步行与基督同在此基础上我们自己的资源，但我们能够维持这种走路的帮助下，他的精神。 Conversion entails the promise of sanctification just as it reveals the gift of justification.转换带来的承诺成圣正如它揭示了礼品的理由。
DG
Bloesch危险品bloesch
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
DG Bloesch, The
Christian Life and Salvation, The Crisis of Piety, and Essentials of Evangelical
Theology, II; J Baillie, Baptism and Conversion; AB Crabtree, The Restored
Relationship; K Rahner, The Christian Commitment; B Citron, New Birth; JH
Grestner, Steps to Salvation; A Koeberle, The Quest for Holiness; WGT Shedd,
Dogmatic Theology, II; H Schmid, The Doctrinal Theology of the Evangelical
Lutheran Church; E Routley, The Gift of Conversion; K Barth, Church Dogmatics; J
Calvin, Institutes of the Christian Religion 2.危险品bloesch
，基督徒生活和救赎，这次危机的虔诚，与要领的福音派神学，二; j baillie ，洗礼和成果转化;抗体克莱伯崔，已修复关系; k拉内，基督教的承诺，
B期柚子，新的诞生; JH的grestner ，步骤，以救赎; koeberle ，追求圣洁; wgt谢德，教条式的神学，二;
h施密德，教义神学的基督教香港信义会;电子劳特利，礼品的转换; k巴特，教会dogmatics ; j卡尔文各研究所，基督教2 。 2.3.14; PS Watson, The Concept of
Grace; PT Forsyth, The Work of Christ. 2.3.14
;常任沃森，这一概念的宽限期;铂佛塞斯，这项工作的喊声。
"to turn about, turn towards" (epi, "towards" and No. 1), is used transitively, and so rendered "convert" (of causing a person to turn) in Jas. "把约，转向" （计划免疫， "迎"和第1号） ，是用来传递的，所以提供的"转换" （造成一人转） ，在1990年。 5:19-20. 5:19-20 。 Elsewhere, where the KJV translates this verb, either in the middle voice and intransitive use, or the passive, the RV adheres to the middle voice significance, and translates by "turn again," Matt.在其他地方，如kjv翻译这个动词，无论是在中东的发言权和intransitive使用，或被动，风疹病毒，坚持以中等语音意义，并转化为"再次， "马特。 13:15; Mark 4:12; Luke 22:32; Acts 3:19; 28:27. 13:15 ;马克4时12分;卢克22时32分;行径3时19分; 28:27 。
akin to A, No. 2, "a turning about, or round, conversion," is found in Acts 15:3.类似，第2号， "一个转折，或圆形，转换， "是发现行为15时03分。 The word implies "a turning from and a turning to"; corresponding to these are repentance and faith; cf.这个词意味着"一个转折和一个契机，以" ;相应的，这些都是悔罪和信念;比照。 "turned to God from idols" (1 Thess. 1:9). "把上帝从偶像" （ 1帖1时09分） 。 Divine grace is the efficient cause, human agency the responding effect.神的恩典是有效率的原因，人类代理应诉效果。
(From the classical Latin converto, depon. convertor, whence conversio, change, etc.). （从古典拉丁语converto ， depon 。转换，何时转换，变更等） 。
In the Latin Vulgate (Acts 15:3), in patristic (St. Augustine, Civ. Dei, VIII, xxiv), and in later ecclesiastical Latin, conversion refers to a moral change, a turning or returning to God and to the true religion, in which sense it has passed into our modern languages.在拉丁语vulgate （使徒15时03分） ，在教父（圣奥古斯丁， civ 。 dei ，第八条， 24条） ，并在以后的教会拉丁语，转换指的是一个道义上的变化，转折性或回给上帝，并真实宗教，在这个意义上，它通过成为我国现代语文。 (For example, the "conversions" of St. Paul, of Constantine the Great, and of St. Augustine.) In the Middle Ages the word conversion was often used in the sense of forsaking the world to enter the religious state. （举例来说， "转换"的圣保禄，君士坦丁大，圣奥古斯丁） ，在中世纪字转换通常用来在意义上的好感，世界进入了宗教的国家。 Thus St. Bernard speaks of his conversion.因此，圣伯纳德谈到他的转化。 The return of the sinner to a life of virtue is also called a conversion.返回的千古罪人，以生命的美德，也称为转换。 More commonly do we speak of the conversion of an infidel to the true religion, and most commonly of the conversion of a schismatic or heretic to the Catholic Church.更普遍的做，我们讲的转换是一个异教徒，以真正的宗教，最常见的转换的schismatic或异教徒，以天主教会。
Every man is bound by the natural law to seek the true religion, embrace it when found, and conform his life to its principles and precepts.每一个男人是受自然法则，以寻求真正的宗教，拥抱它被发现时，也符合他的生命，以自己的原则和信条。 And it is a dogma of the Church defined by the Vatican Council that man is able by the natural light of reason to arrive at the certain knowledge of the existence of the one true God.这是一个教条的教会是由梵蒂冈委员会，人是可以通过自然光线的原因，得出了一定的知识，所存在的一个真正的上帝。 our Creator and Lord.我们的创造者和主。 The same council teaches that faith is a gift of God necessary for salvation, that it is an act of the intellect commanded by the will, and that it is a supernatural act.同时会教导我们，信仰是神的恩赐，有必要为救赎的，它是一种行为，智力指挥的意愿，并认为这是超自然的行为。 The act of faith then is an act of the understanding, whereby we firmly hold as true whatever God has revealed, not because of its intrinsic truth perceived by the natural light of reason, but because God, who can neither deceive nor be deceived, has revealed it.该法的信仰则是一个法的理解，让我们牢牢把握，因为真正的，无论上帝透露，到目前为止，并没有因为它的内在真理所察觉到自然光的原因，而是因为上帝的人，既不能欺骗，也没有被欺骗，有发现它。 It is in itself an act of the understanding, but it requires the influence of the will which moves the intellect to assent.它是在自己行为的理解，但它需要的影响以及将哪些动作，智力基础。 For many of the truths of revelation, being mysteries, are to some extent obscure.许多真理的启示，正在奥秘，是在一定程度上掩盖。 Yet, it is not a blind act, since the fact that God has spoken is not merely probable but certain.然而，它不是一个盲目的行为，因为一个事实，即上帝发言，这不仅是可能的，但肯定的。 The evidences for the fact of revelation are not, however.证据为事实的启示是，但不能。 the motive of faith; they are the grounds which render revelation credible, that is to say, they make it certain that God has spoken.动机的信仰，他们的理由，令启示可信的，这就是说，它们使某些上帝发言。 And since faith is necessary for salvation, that we may comply with the duty of embracing the true Faith and persevering in it, God by His only-begotten Son has instituted the Church and has adorned it with obvious marks so that it may be known by all men as the guardian and teacher of revealed truth.既然信仰是必要的救恩，我们可以遵守的义务拥抱真正的信仰，并坚持它，上帝由他的独子已对教堂，并饰以明显的标志，以便它可以被称为是由所有男性为监护人和老师透露真相。 These marks (or notes) of credibility belong to the Catholic Church alone.这些标记（或债券）的公信力，属于天主教会。 Nay, the Church itself by its admirable propagation, sublime sanctity, and inexhaustible fecundity, by its Catholic unity and invincible stability, is a great and perpetual motive of credibility and irrefragable testimony of its Divine mission (see Conc. Vatic., De Fide, cap. 3).不仅如此，教会本身，由它令人钦佩的繁殖，崇高的神圣性，和取之不尽，用之不竭的繁殖力，其天主教的团结和稳定，立于不败之地，是一个伟大的和永恒的动机的可信性和不可争辩的证明了它的神圣使命（见结论。 vatic ，德有诚意，第3款） 。
The first step, therefore, in the normal process of conversion is the investigation and examination of the credentials of the Church, which often is a painful labor lasting for years.第一步，因此，在正常的过程中的转化，是调查和研究有关证书的教会，因为这往往是一个痛苦的劳动，历时多年。 The external grace which draws a man's attention to the Church and causes him to begin his inquiry is as various and manifold as there are individual inquirers.外部的宽限期，其中提请一名男子的注意，教会和原因，他开始对他的调查是为各种形由于有个别查询。 It may even be something to one's temporal advantage, which was the case with Henry IV of France.它甚至有可能有些人的时间优势，这是个案，与亨利第四的法国。 It may be the interest aroused in a great historical personage, such as Innocent III, in the case of Friedrich von Hurter.这可能是引起兴趣，在一个伟大的历史人物，如无辜第三，在案件弗里德里希冯hurter 。 Whatever may have been the initial motive.无论可能已被初步动机。 if the study be pursued with an open mind, we hold that it will lead to the knowledge of the true Church, ie to this certain conclusion: The Catholic Church is the true Church.如果研究继续以开明的态度，我们认为这将导致知识的真教会，即在这个某些结论：天主教教会是真实的。 This intellectual conviction.这种智力的信念。 however, is not yet the act of faith.但是，也还不是信任的行动。 One may hesitate, or refuse to take the next step, which is the "good will to believe" (pius credulitatis affectus).可以毫不犹豫地，或拒绝采取下一个步骤，这是"良好意愿，相信" （比约credulitatis affectus ） 。 And this leads to the third and final act, the act of faith itself: I believe what the Church teaches because God has revealed it.而这导致了第三次也是最后法，该法的信仰本身：我相信什么教会的教导，因为上帝已经发现它。 These three acts, especially the last, are, in accordance with Catholic teaching, supernatural acts.这三项行为，尤其是最后，是，根据天主教的教学，超自然的行为。 Then follows baptism by which the believer is formally received into the body of the Church.然后如下洗礼，其中信奉的是正式接受进入身体的教会。 (See BAPTISM, VII, VIII.) Since the duty of embracing the true religion is of natural and positive Divine right, it is evident that no civil law can forbid the fulfilling of this duty, nor should any temporal considerations be allowed to interfere with a duty on which depends the soul's salvation. （见洗礼，七，八）自税拥抱真正的宗教是自然而积极的神圣权利，这是显而易见的是，没有民事法律可以禁止在履行这一职责时，也不应该有任何的时间考虑，也不允许干预与责任取决于灵魂的救赎。 And because all are bound to enter the Church, it follows that the Church has a right to receive all who apply for reception, of whatever age, sex, or condition they may be.由于全部必将走进教堂，这意味着教会有权利接受所有申请者的接待，不论其年龄，性别，或条件，他们可能。 Nay, in virtue of the Divine command to preach the Gospel to every creature, the Church is strictly bound to receive them, and no earthly authority can forbid the exercise of this duty.不仅如此，借助神的命令来传福音，以每头动物，教会是有严格的约束，以接收他们，也没有俗世的权力，可以禁止行使这一职责。 To the Church alone it belongs to lay down the conditions for reception and to inquire into the interior dispositions of him who presents himself for admission into her bosom.送到教堂，它仅属于放下条件，接待，并查究内部处分权的，他介绍了自己的入学到她的胸怀。 The conditions are, knowledge and profession of the Catholic Faith and the resolve to live in accordance with it.具备条件的，知识和专业的天主教信仰和决心住在按照它。 The right to admit converts into the Church belongs strictly speaking to the bishop.有权承认转化为教会属于严格地说向主教。 Usually all priests exercising the sacred ministry receive faculties for reconciling heretics.通常所有神职人员行使神圣部接收院系为调和异端。 When conditional baptism is administered, sacramental confession is also required from the convert.当有条件的洗礼，是管理，对圣供认还需要从转换。 It is the law clearly laid down in the Acts of the Second Plenary Council of Baltimore.这是该法明确订定，在行为的第二次全体会议，会议的巴尔的摩。 The order of proceedings is as follows:该命令的程序是如下：
first, abjuration of heresy or profession of faith;首先， abjuration的异端或专业的信念;
second, conditional baptism;第二，有条件的洗礼;
third, sacramental confession and conditional absolution.第三，圣供述和有条件的赦免。 (Tit. V, Cap. II, n. 240.) （ tit.第五章第二节， 12月31日240 ） 。
Force, violence, or fraud may not be employed to bring about the conversion of an unbeliever.武力，暴力，欺诈或不得雇用实现转换的一个异教徒。 Such means would be sinful.这种手段将是罪孽深重。 The natural law, the law of Christ, the nature of faith, the teaching and practice of the Church forbid such means.自然法，法律的基督，但其性质，信仰，教学与实践的教会禁止这种手段。 Credere voluntatis est, to believe depends upon the free will, says St. Thomas (II-II:10:8), and the minister of baptism, before administering the sacrament, is obliged to ask the question, "Wilt thou be baptized"? credere voluntatis预测，相信与否，主要取决于自由意志说，圣托马斯（二-二： 10时08分）和财政部长的洗礼，才治圣餐，是不得不发问， "祢受洗" ？ And only after having received the answer, "I will", may he proceed with the sacred rite.及后，才收到答案， "我会" ，可他进行神圣的仪式。 The Church also forbids the baptism of children of unbaptized parents without the consent of the latter, unless the children have been cast away by their parents, or are in imminent danger of death.教会亦禁止洗礼的孩子unbaptized未经家长同意后，除非孩子被抛弃，由他们的家长，或者是岌岌可危的死因。 For the Church has no jurisdiction over the unbaptized, nor does the State possess the power of using temporal means in spiritual things.对于教会无权管辖该unbaptized ，也没有国家拥有的权力，利用颞手段，在精神上的东西。 The punishments formerly decreed against apostates were not intended to coerce men to accept outwardly what they did not believe in their hearts, but to atone for a crime (see the article of St. Thomas, loc. cit.).该处罚以前颁布的对叛教者并不打算强迫男子接受外表是什么，他们不相信在他们心中，但为了赎罪，为犯罪（见文章的圣托马斯，如上） 。 The medieval legislation, both ecclesiastical and secular, clearly distinguished between the punishment to be inflicted for the crime of apostasy and the means of instruction to be used in order to bring about the resipiscence of the apostate.中世纪的法律，无论是教会和世俗，明确区分了处罚必须对所犯罪行的叛教和手段的指示使用，以实现该resipiscence的叛教者。 As Bishop von Ketteler says, "The punishment inflicted by the Church upon heretics in comparatively few cases was not based upon the false principle that conviction could be forced upon the mind by external means, but upon the truth that by baptism the Christian has assumed obligations the fulfillment of which could be insisted upon. This punishment was only inflicted in particular cases and upon public and formal heretics."作为主教冯ketteler说， "惩罚由教会后，异教徒在相对少数情况下是没有根据的虚假原则，即定罪可能被迫当铭记由外部手段，但经真理的洗礼，由基督教承担义务完成的，可坚持的，这处罚是只对在特殊情况下，经公开和正式的异端" 。 Convert parents like other Catholics are obliged to have their children baptized and educated in the Catholic religion.转换父母像其他天主教徒有责任让他们的孩子洗礼和教育，在天主教的宗教。
The Constitution of the United States of America proclaims complete separation of Church and State and guarantees full liberty of conscience.宪法美利坚合众国宣布完全分离的教会与国家，并保证充分自由的良知。 In consequence the laws of these States place no hindrance whatever in the way of conversions.在后果的法律，这些国家发生的任何障碍，无论在方法的转换。 It may also be said that on the whole the American people are socially tolerant towards converts.它也可以说，就整体而言，美国人民是社会宽容态度的转换。 No wonder that in this country's conversions are comparatively more numerous than in most others.无怪乎在这个国家的转换是比较众多，比其他大多数国家。 In the British Empire too, since the days of Catholic Emancipation in 1829, liberty of conscience prevails in theory as well as in practice, although there exists both in England and Scotland an established Church.在大英帝国，也因为天的天主教解放， 1829年，自由，良心普遍存在的理论，以及在实践中，尽管存在无论是在英格兰和苏格兰的一个既定的教堂。 Catholic disabilities have been almost entirely removed.天主教残疾人已几乎完全消除。
Catholics are only excluded from the throne and from a few of the highest offices of the State.天主教徒只有被排除在王位和由数的最高处的国家。 In Germany after the Reformation the tyrannical principle cujus regio, illius religio was proclaimed, in virtue of which the sovereign for the time being could impose his religion upon his subjects.在德国之后，改造了暴虐的原则cujus区选， illius religio宣布以来，在凭借其中宗主国的时候，可以被强加给他的宗教后，他的科目。 He exercised the power both to forbid conversions to the Catholic Church, and to compel apostasy from it.他行使的权力，都不准转换天主教教会，并迫使叛教从它。 In present-day Germany, liberty of conscience is the law of the land.在今天的德国，自由的良心是法律的土地。 And although some union of Church and State exists, conversion does not involve any disabilities or the loss of any civil or political rights.虽然有些联盟的教会与国家存在，转换，并不涉及任何残疾或丧失任何公民和政治权利。 Formerly, however, most of the states prescribed the age before which conversions were not lawful, which was either fourteen or sixteen, or even eighteen.从前，但是，大多数国家指定的年龄之前，改建工程不合法，而不是14个或16个，甚至18个。 In Saxony, Brunswick, and Mecklenburg, the public exercise of the Catholic religion historically was subjected to vexatious interference.在萨克森州，布伦瑞克和梅克伦堡，市民行使的天主教宗教在历史上遭受了无理取闹的干扰。 In Russia the Orthodox Church is the State religion.在俄罗斯东正教是国教。 Other denominations are only tolerated.其他面额的，只是不能容忍的。 Under the czars, conversion from the Orthodox Church to Catholicism was followed by grievous disabilities.根据尊重民主，转换，由东正教教会天主教其次是造成严重残疾。 By the ukase of 1905 certain rights and liberties were granted to other denominations.由ukase 1905年的某些权利和自由，分别给予其他教派。 The publication of the ukase was immediately followed by the return to the Catholic Church of many Eastern Catholics who had been forced into schism by persecution.发表该ukase紧接着恢复天主教教会的许多东部天主教徒，他们已被迫进入裂教所迫害。 The Scandinavian countries were very intolerant till about the middle of the nineteenth century.斯堪的纳维亚国家的人很宽容到对十九世纪中叶。 Denmark gave liberty to the Catholic Church in 1849, Sweden and Norway in 1860.丹麦了人身自由，以天主教1849年，瑞典和挪威于1860年。
Publication information Written by B. Guldner.出版信息写乙居尔德内。 Transcribed by Charles Sweeney, SJ.转录由查尔斯Sweeney ） ，律政司司长。 The Catholic Encyclopedia, Volume IV.天主教百科全书，第四卷。 Published 1908. 1908年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat. nihil obstat 。 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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