Faith is in general the persuasion of the mind that a certain statement is true (Phil. 1:27; 2 Thess. 2:13).信仰是在一般的游说，该记住某句话的前半部（ phil. 1:27 2帖2时13分） 。 Its primary idea is trust.它的主要思想是信任。 A thing is true, and therefore worthy of trust.一件事情与事实不符，因此值得信任。 It admits of many degrees up to full assurance of faith, in accordance with the evidence on which it rests.它承认许多度高达充分保证信仰的，按照上述证据，它落在。 Faith is the result of teaching (Rom. 10:14-17).信仰是因教学（罗马书10:14-17 ） 。 Knowledge is an essential element in all faith, and is sometimes spoken of as an equivalent to faith (John 10:38; 1 John 2:3).知识是一个基本要素，在所有信仰，有时口语的，因为相对于信仰（约翰10:38 1约翰2:3 ） 。 Yet the two are distinguished in this respect, that faith includes in it assent, which is an act of the will in addition to the act of the understanding Assent to the truth is of the essence of faith, and the ultimate ground on which our assent to any revealed truth rests is the veracity of God.但两者之间有区别，在这方面，即信仰包含在它赞同，因为这是法的意志，除该法的理解，赞同以真相是最重要的信仰和终极的地面上，我们赞同任何透露真相在于，是真实性的上帝。
Historical faith is the apprehension of and assent to certain statements which are regarded as mere facts of history.历史信仰是逮捕，并赞同以某些陈述被视为仅仅是历史的事实。 Temporary faith is that state of mind which is awakened in men (eg, Felix) by the exhibition of the truth and by the influence of religious sympathy, or by what is sometimes styled the common operation of the Holy Spirit.临时信念，就是精神状态，是唤醒男性（例如，费） ，由展览的真相与受宗教同情，或什么是有时风格的共同运作，圣灵。 Saving faith is so called because it has eternal life inseparably connected with it.拯救信仰是所谓的，因为它永恒的生命不可分割的联系。 It cannot be better defined than in the words of the Assembly's Shorter Catechism: "Faith in Jesus Christ is a saving grace, whereby we receive and rest upon him alone for salvation, as he is offered to us in the gospel."它不能有更好的界定比的话，大会的短问答说： "相信耶稣基督是拯救的恩典，让我们接受和休息后，他独自为救赎，因为他是提供给我们的福音" 。 The object of saving faith is the whole revealed Word of God.对象节省信仰是整个显示上帝的话。
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By faith the believer directly and immediately appropriates Christ as his own.所信仰的信徒直接和立即合适耶稣基督为他自己。 Faith in its direct act makes Christ ours.信仰在其直接行为使得基督我们的。 It is not a work which God graciously accepts instead of perfect obedience, but is only the hand by which we take hold of the person and work of our Redeemer as the only ground of our salvation.它不是一个工作，上帝仁慈地接受而不是完美的服从性，但仅仅是一方面，使我们掌握了该人的工作，我们的救赎主，作为唯一的理由，我们的救赎。 Saving faith is a moral act, as it proceeds from a renewed will, and a renewed will is necessary to believing assent to the truth of God (1 Cor. 2:14; 2 Cor. 4:4).拯救诚信是一个道德行为，因为它的收益，从一个新的意愿，并重新将要以为赞同向真理的上帝（ 1肺心病。 2时14分， 2肺心病。 4时04分） 。 Faith, therefore, has its seat in the moral part of our nature fully as much as in the intellectual.信仰，因此，其所在地在道义上的一部分，我们的性质完全一样，因为在智力。 The mind must first be enlightened by divine teaching (John 6:44; Acts 13:48; 2 Cor. 4:6; Eph. 1:17, 18) before it can discern the things of the Spirit.头脑，首先要开明，以神教学（约翰6时44分;行为， 13时48分， 2肺心病。四比六;以弗所书1时17分， 18 ） ，然后才可以辨别事物的精神。
Faith is necessary to our salvation (Mark 16:16), not because there is any merit in it, but simply because it is the sinner's taking the place assigned him by God, his falling in with what God is doing.信仰是必要的，以我们的救赎（标记16:16 ） ，而不是因为有任何好处，而只是因为它是罪人的走位指派他的上帝，他的下降，在与上帝所做的。 The warrant or ground of faith is the divine testimony, not the reasonableness of what God says, but the simple fact that he says it.认股证或地面的信念，是神圣的证词，而不是合理的是什么，上帝说，但一个简单的事实，他说。 Faith rests immediately on, "Thus saith the Lord."真诚地落在马上就" ，从而仰上主" 。 But in order to this faith the veracity, sincerity, and truth of God must be owned and appreciated, together with his unchangeableness.不过，为了这个信念的真实性，有诚意，而且是真理的上帝，必须拥有和赞赏，连同他unchangeableness 。 God's word encourages and emboldens the sinner personally to transact with Christ as God's gift, to close with him, embrace him, give himself to Christ, and take Christ as his.上帝的话语鼓励和胆大妄为罪人亲自办理与基督是天主的恩宠，密切与他，拥抱他，让自己的基督，并以基督为他的。
That word comes with power, for it is the word of God who has revealed himself in his works, and especially in the cross.这个词来与权力，因为这是上帝的话，他们已发现自己在他的作品中，尤其是在十字架上。 God is to be believed for his word's sake, but also for his name's sake.上帝是可信的，为他所说的话的酒，而且还为他的名字的缘故。 Faith in Christ secures for the believer freedom from condemnation, or justification before God; a participation in the life that is in Christ, the divine life (John 14:19; Rom. 6:4-10; Eph. 4:15,16, etc.); "peace with God" (Rom. 5:1); and sanctification (Acts 26:18; Gal. 5:6; Acts 15:9).在基督里的信仰保证，为信徒免受谴责，或理由上帝面前，一个参与在学校的生活，就是在基督里，神圣的生命（约翰14:19 ;光碟。 6:4-10 ;厄。 4:15,16等） ; "和平与上帝" （罗马书5:1 ）和成圣（使徒行26:18 ;加尔。 5时06分;行为， 15时09分） 。 All who thus believe in Christ will certainly be saved (John 6:37, 40; 10:27, 28; Rom. 8:1).所有的人据此认为，在基督里一定会得救（约翰6时37分，第40条; 10:27 ， 28条;光碟。 8:1 ） 。 The faith=the gospel (Acts 6:7; Rom. 1: 5; Gal. 1:23; 1 Tim. 3:9; Jude 3).信仰=福音（使徒6时07分;光碟1 ： 5人;加尔。 1:23 ，一添。 3时09分;裘德3 ） 。
To a Christian believer, the articles of this presentation probably will make sense, but a non-believer might have great difficulty comprehending the concept of Christian Faith.一个基督教信仰者，文章的这一介绍，大概会是有意义的，但是一个非信仰者，可能有很大的困难，理解概念的基督教信仰。 For this purpose, we chose to interject an analogy here.为达到此目的，我们选择了介入此打个比喻。
Imagine that a very nice stranger came to your town, and that he asked you to do something that would be very difficult for you.想象一个很不错的陌生人来到你的城市，而他要求你做的东西，便很难向你提供。 He asks you to collect ALL the money and assets you have ever accumulated in your life, including car title, house title and all the rest, and to flush it all down a toilet!他让你去收集所有的钱和资产，你是否曾经累积在你的生活中，包括汽车所有权，房屋所有权和全部休息，并给它冲水全部下厕所！ Everything!一切！ But why would you even consider doing that?但为什么你会甚至考虑这样做呢？ Because this nice man says that once you do that, the future will bring enormous financial prosperity to you, beyond your wildest imagination!因为这个好人说，一旦你这样做的话，将来会带来巨大的财政繁荣给你，以后你疯狂的想象力！
(You might note that this analogy resembles all of the huge Lottery programs that many States now operate, but in a more extreme sense.) You certainly want to listen to this nice man, because he keeps talking about unimaginable wealth and prosperity! （您可能注意到，这个比喻极为相似，所有的巨额彩票的节目，许多国家现在经营的，但在一个更极端的意义上） ，你一定想听听这个好人，因为他不断谈论难以想象的财富与繁荣！ But why can't you just flush "a little" down the toilet?但为什么你不只是冲水"一小"打倒厕所吗？ He tells you that will not work, and that you would have to flush absolutely everything that you own of material value in order for this to work.他告诉大家，你会不会工作，你将不得不冲水绝对一切，你拥有的物质价值，为了做到这一点的工作。
Can you imagine the dilemma you would be contemplating?你能想象的困境，你会不做吗？ If this nice man can be trusted to be telling the truth, then you are absolutely guaranteed of unimaginable wealth.如果这个好人，可以信任，可说实话，那你就是绝对保证难以想象的财富。 But what if it doesn't work, or if he is lying to you?但是，如果它不工作，或如果他是在向你们说谎？ In that case, everything you have ever worked for is gone forever, and you are now destitute.在这种情况下，一切你都工作了，已经一去不复返了，你现在一无所有。 No "shades of gray" are available here, your choice is very simply "black or white", yes or no.没有"色块" ，可在这里，你的选择是很简单的"黑或白" ，是或不是。
So, how do you wind up resolving this situation?所以，你怎么结业解决这种情况呢？ You think and think, and you try to figure out this nice man.您的想法和意见觉得，而且你设法弄清楚这个好人。 You have absolutely no evidence whatever that what he says is actually true!你绝对没有任何证据不管它是什么，他说，其实是真！ But the reward is so attractive that it is very hard to ignore.但奖励是如此有吸引力，这是很难忽视的问题。 At some point, you will have to decide whether you really, really believe what he is saying or not, without any way to confirm your choice.在某一点上，你将不得不决定是否你真的，真的相信他只是说，或者没有，如果没有以任何方式，以确认您的选择。
You can easily see that many people would choose to consider him a liar or a scoundrel or simply a misinformed nice man, and thereby pass on that opportunity.你可以很容易看到，很多人会选择认为他说谎，或歹徒或只是一种错误的好人，从而通过对这一机会。 However, there would also be some people who would accept the offer, for any of a number of personal reasons.然而，也有些人会接受这项提议，因为任何一个号码的个人原因。 There are some people who are extremely trusting, and they would agree very quickly.有一些人是非常信任的，他们都会同意，非常快。 There are others who are more cautious or skeptical, and would only agree after studying the man for a while, watching for any errors or inconsistencies, and eventually concluding that they did not see any.还有一些其他人更加谨慎或怀疑，并会只同意研究后，该名男子有一阵子，看任何错误或不一致，并最终得出结论说，他们并没有见到。 There are yet others who might be skeptical people, but who have recently experienced horrendous hardship and have already "lost everything" and so feel that they have little to lose.有，但其他人可能会持怀疑态度的人，但他们最近所经历的可怕的困境，并已"失去了一切" ，因此觉得他们没有什么可以输的。 After all, if all you have in the world is a nickel, flushing that nickel down a toilet might not be unusually stressful.毕竟，如果你在世界上是一种镍，冲厕镍下厕所未必异常压力。
This analogy is meant to show the main aspects of Faith.这个比喻，是指以示为主要内容的信念。 A person has already established something that is felt to be of (great) value, a personality and a way of living.一个人已经确立了的东西，是认为可以的（大）的价值，人格和生活的方式。 Then along comes Christianity, which expects the person to voluntarily dismiss many of the central thoughts and behaviors which have been built up, and for what?更有人干脆直接基督教，其中期望的人，以自愿解雇许多中央思想和行为，其中也建立起来，并做什么？ For the "absolute promise" of future happiness and prosperity that cannot be imagined!为"绝对承诺" ，今后的幸福和繁荣是不能想象的！ And the "program" is such that it cannot be done "part way"; it is presented as an all or nothing choice.和"纲要"正是这样，它不可能一蹴而就， "一部分" ，这是作为一个全有或全无的选择。 When each person evaluates this opportunity, the reactions and responses are many and varied.当每个人的评价，以此为契机，反应和应对措施是多方面的。 There are some who are trusting and who immediately accept.也有一些人相信和他们立即接受。 There are others who are very "practical" and who insist on "solid evidence" before agreeing, and since such absolute proof is not available, they are unwilling to make a commitment, and maybe they never will.有些人是很"实际" ，并坚持"确凿的证据" ，才同意，而且由于这种绝对的证据是不到位的，他们是不愿作出承诺，他们可能永远也不会。 In between, there are countless people who are attracted to the possibility of Everlasting Life and Happiness in Heaven, but who are (rightfully, in the modern world) skeptical of such amazing offers.在这两者之间，有无数的人吸引到的可能性，永恒的生命和幸福，在天堂，但他们（合法，在现代世界中）持怀疑态度的这种惊人的优惠。 They want to learn everything they can about what is claimed by Christianity and about this "Jesus" around Whom it all depends.他们想了解一切，他们能有什么声称基督教与这个"耶稣"周围的人都有赖于此。
But no matter how much studying they will do, no one will ever find absolute proof that the claims (which are therefore called beliefs) of Christianity are actually true.但不管有多少研究，他们将如何行动，没有人会找到绝对的证据表明债权（其中，因此，所谓的信仰）的基督教其实是真的。 So, however an individual arrives at that point, a "leap of Faith" is eventually necessary, if the person is to make the "total commitment" that is necessary.如此，但个人抵在这一点上，一个"飞跃的信念" ，最终是必要的，如果此人是使"共承担" ，这是必要的。
It is reasonable to think of it this way: the Lord offers each person a sort of "contract".这是合理想，这样说：上帝给予每个人的一种"契约" 。 On His side, He offers entrance to Heaven and eternal Happiness.就在他身旁，他提供了入口天堂和永恒的幸福。 On the person's side, the contract requirements are relatively simple but absolutely required, that of a total commitment to the Lord God as the One and Only god, and of a consistent belief and behavior from that moment on.对人的方面，合同规定是相对简单的，但绝对要求，即共承诺向上帝作为唯一的一神，和始终如一的信念和行为，从这一刻起。 This "contract" is referred to as Salvation.这个"合同" ，是被称为救赎。 The person does NOT receive a written copy of it!该人不接受书面副本！ It is entirely on Faith that a person must continue to believe that the Salvation contract is in effect, since the actual proof will not be available until after physical death.这完全是对信仰的，一个人要继续相信这救恩合同是效果，因为实际证明，将无法使用，直到肉体死亡之后。
The scholarly articles in this presentation tend to imply that Faith is a rather cold and impersonal subject.大量的学术文章，在此陈述往往意味着信念是一个相当寒冷和人性主题。 In order for Christian Faith to develop and exist, we believe that it MUST be extremely personal and even emotional.为了使基督教信仰的发展和存在，我们认为，它必须是非常个人，甚至情绪化。 That being the case, then dictionary definitions or ANY mere words can never fully describe it, and this analogy and these words are meant to try to express that intangible aspect of Faith.既然如此，那么字典的定义或任何单纯的话，可以永远不能完全描述它，这个比喻和这句话的意思，试图表达这一无形资产方面的信仰。
An additional point might be made, which represents a sort of hedging around Faith!另外一点可能提出的，它代表着一种对冲左右信念！ Blaise Pascal is recognized as one of the greatest minds of history.布莱斯帕斯卡被公认是其中一个最大的头脑中的历史。 He proposed some comments that are now referred to as Pascal's wager.他提出了一些意见认为，现在被称为帕斯卡尔的下注。 It was his (analytical) argument for believing in God.这是他（分析）的说法相信上帝。 He first observed that the beliefs of Christianity are either true or they are not.他首先指出，信仰的基督教不是真还是假，他们是没有意义的。 If they are true, and one "wagers" that they are true, then Eternal Bliss is gained.如果他们是真的，一个"赌" ，他们是真的话，那么永恒的极乐世界，是获益良多。 If those beliefs are wrong or false, and death is final, what has the bettor lost?如果这些信念是错的或假的，死是最终决定，有什么投注失去了什么？ On the other hand, if the person wagers against God's existence and turns out to be wrong, the result is Eternal Damnation.在另一方面，如果此人赌对上帝的存在和原来是错的，其结果是永恒damnation 。 Pascal felt that this argument avoided the need for Faith in deciding to believe in God and Christianity!帕斯卡尔认为，这种说法回避了需要信仰在决定要相信上帝和基督教！
Faith is the noun corresponding to the verb "believe," for which the Hebrew is heemin, the hiphil form of aman, and the Greek (LXX and NT) pisteuo.信仰是名词相对应的动词"相信" ，而希伯来语是heemin ，役式的形式，阿曼，和希腊（ lxx和NT ） pisteuo 。 The latter is a key word in the NT, being the term regularly used to denote the many sided religious relationship into which the gospel calls men and women, that of trust in God through Christ.后者是一个关键的字眼，在新台币，被一词经常用来指许多片面的宗教关系带入其中福音呼吁男人和女人，也就是信靠上帝透过基督。 The complexity of this idea is reflected in the variety of constructions used with the verb (a hoti clause, or accusative and infinitive, expressing truth believed; en and epi with the dative, denoting restful reliance on that to which, or him to whom, credit is given; eis and, occasionally, epi with the accusative, the most common, characteristic, and original NT usage, scarcely present in the LXX and not at all in classical Greek, conveying the thought of a move - ment of trust going out to, and laying hold of, the object of its confidence).的复杂性，这一主张是反映在各种建筑用的动词（一霍蒂条款，或accusative和不定式，表示相信真理; EN和计划免疫与格组成，代表宁静的依赖，为这，还是他的人，信用是鉴于; EIS的，偶然计划免疫与accusative ，最常见的，特点，以及原新台币使用，目前几乎在lxx并没有这回事，在古典希腊语，传达思想的举动-m ent信托走出去，并铺设举行的，该物体的，其可信度） 。 The Hebrew noun corresponding to aman (emuna, rendered pistis in the LXX), regularly denotes faithfulness in the sense of trustworthiness, and pistis occasionally bears this sense in the NT (Rom. 3:3, of God; Matt. 23:23; Gal. 5:22; Titus 2:10, of man).希伯来名词对应讯（ emuna ，提供了信实的，在lxx ） ，经常是指忠诚，在意义上的可信赖性，和信实的，偶尔熊这个意义上讲，在新台币（罗马书3点03分，神;马特。 23时23分;半乳糖。 5时22分;弟兄2时10分，男子） 。
The word emuna normally refers to the faithfulness of God, and only in Hab. 字emuna通常是指以信神的，而且只有在民政事务局。 2:4 is it used to signify man's religious response to God. There, however, the contrast in the context between the temper of the righteous and the proud self sufficiency of the Chaldeans seems to demand for it a broader sense than "faithfulness" alone, the sense, namely, of self renouncing, trustful reliance upon God, the attitude of heart of which faithfulness in life is the natural expression. 2时04分，是它用，以显示男子的宗教回应上帝的存在 ，但是，相比之下，在上下文之间脾气的正义和自豪自给自足的迦勒底似乎需求，它更广泛的意义上，比"信"独，意识，即自我放弃的，令人信赖的依靠上帝，态度心脏病，其中忠实的生活是自然的表达。 This is certainly the sense in which the apostolic writers quote the text (Rom. 1:17; Gal. 3:11; Heb. 10:38), and the sense which pistis, like pisteuo, regularly carries in the NT, where both words are used virtually as technical terms (John preferring the verb, Paul the noun) to express the complex thought of unqualified acceptance of, and exclusive dependence on, the mediation of the Son as alone securing the mercy of the Father.这当然是常识，其中使徒作家引述文（罗马书1时17分;加尔。 3时11分;以弗所书10:38 ） ，和责任感，其中信实的，像pisteuo ，经常佩带在新台币，而这两个换句话说，是用几乎是作为技术术语（约翰宁愿动词，保罗名词） ，以表达复杂的思想，无条件接受，并独家依赖，调解的儿子独自争取怜悯的父亲。
Both normally bear this whole weight of meaning, whether their grammatical object is God, Christ, the gospel, a truth, a promise, or is not expressed at all.双方通常背负这个整体重量的意义，无论是其语法对象是上帝，基督的福音，一个真相，一个承诺，或者是不表示都没有。 Both signify commitment as following from conviction, even in contexts where faith is defined in terms of the latter only (eg, compare Heb. 11:1 with the rest of the chapter).两者表明了承诺作为继来自信念，即使在内容而定信念，是指按后只（例如，比较以弗所书11时01分，与其余的一章） 。 The nature of faith, according to the NT, is to live by the truth it receives; faith, resting on God's promise, gives thanks for God's grace by working for God's glory.性质的信仰，跟随新台币，是靠真理，它接收; 信念，休息对上帝的承诺，给予感谢上帝的恩典工作，为上帝的荣耀。
Some occasional contractions of this broad idea should be noticed:偶尔有些矛盾的这种广泛的构思中应注意：
Christian faith rests on the recognition of apostolic and biblical testimony as God's own testimony to his Son. 基督徒的信仰，就必须承认使徒和圣经的证词，因为神的本身就证明他的儿子。
Faith, so regarded, says Paul, first "came" with Christ (Gal. 3:23 - 25).信仰，因此认为，保罗说，首先"诞生"与基督（ gal. 3时23 -2 5） 。 The Gospels show Christ demanding trust in himself as bearing the messianic salvation. John is fullest on this, emphasizing (1) that faith ("believing on," "coming to," and "receiving" Christ) involves acknowledging Jesus, not merely as a God - sent teacher and miracle worker (this is insufficient, John 2:23 - 24), but as God incarnate (John 20:28), whose atoning death is the sole means of salvation (John 3:14 - 15; 6:51 - 58); (2) that faith in Christ secures present enjoyment of "eternal life" in fellowship with God (John 5:24; 17:3). The epistles echo this, and present faith in various further relationships.福音显示基督要求信任自己轴承救世主的救赎。 约翰是最充分的关于这点，强调： （ 1 ）信仰（ "相信对" ， "来" ， "接受"基督）涉及承认基督耶稣，而不是仅仅作为神-派出教师和奇迹的工人（这是不够的，约翰2时2 3- 24 ），但作为上帝的肉身（约翰20时2 8分） ，其a t oning死亡是唯一的手段救赎（约翰3点1 4分- 1 56 ： 51 -5 8） ; （ 2 ）在基督里的信仰保证目前享有的"永生"在团契与上帝（约翰5点2 4分; 1 7:3） 。教会回声这一点，和现在的信仰在各个进一步的关系。 Paul shows that faith in Christ is the only way to a right relationship with God, which human works cannot gain (see Romans and Galatians); Hebrews and 1 Peter present faith as the dynamic of hope and endurance under persecution.保罗表明，在基督里的信仰是唯一的出路，以权利与天主的关系，其中人类工程不能获得（见罗马和加拉太） ;以色列人和1名彼得目前信念作为动力的希望和耐力下迫害。
During the patristic period, however, the idea of faith was so narrowed that this assent came to be regarded as the whole of it.在教父的时期，然而，理念，信仰的是如此狭窄，这赞同来到被视为整个资讯科技。 Four factors together caused this: (1) the insistence of the anti Gnostic fathers, particularly Tertullian, that the faithful are those who believe "the faith" as stated in the "rule of faith" (regula fidei), ie, the Creed; (2) the intellectualism of Clement and Origen, to whom pistis (assent on authority) was just an inferior substitute for, and stepping stone to, gnosis (demonstrative knowledge) of spiritual things; (3) the assimilation of biblical morality to Stoic moralism, an ethic not of grateful dependence but of resolute selfreliance; (4) the clothing of the biblical doctrine of communion with God in Neoplatonic dress, which made it appear as a mystical ascent to the supersensible achieved by aspiring love, having no link with the ordinary exercise of faith at all.有4个因素共同造成了这一： （ 1 ）坚持战斗在反腐败的诺斯替父亲，尤其是戴尔都良，即忠诚，是那些相信"诚信为本"的声明，在"法治诚信" （规范信） ，即，信仰; （ 2 ）知识分子的克莱门特和渊源，向谁信实的（核可，就管理局）只是一个劣质的替代品，并踏脚石，预后（示范性知识）的精神的东西， （ 3 ）同化的圣经道德斯多葛道德主义，伦理不是感激的依赖，但坚决自立; （四）服装的圣经教义与上帝在neoplatonic着装，这使得它似乎是一个神秘上升到supersensible实现抱负的爱，没有结合一般意义上的演练的信念都没有。
Also, since the doctrine of justification was not understood, the soteriological significance of faith was misconceived, and faith (understood as orthodox) was regarded simply as the passport to baptism (remitting all past sins) and to a lifelong probation in the church (giving the baptized opportunity to make themselves worthy of glory by their good works).同时，自学说的理由是不理解， soteriological意义的信仰是错的，与信仰（理解为东正教） ，被认为是纯粹作为护照的洗礼（汇款过去所有的罪过） ，并终身感化在教会（给该洗礼的机会，也使自己无愧于光荣，他们的优秀作品） 。
The scholastics refined this view.该scholastics精制这种看法。 They reproduced the equation of faith with credence, distinguishing between fides informis ("unformed" faith, bare orthodoxy) and fides caritate formata (credence "formed" into a working principle by the supernatural addition to it of the distinct grace of love).他们抄录了方程的信仰与轻信，区分惹人informis （ "未"信念，裸正统）和惹人caritate formata （轻信" ，形成了"到了一个工作原则，由超自然的，除了它的鲜明的恩典爱） 。 Both sorts of faith, they held, are meritorious works, though the quality of merit attaching to the first is merely congruent (rendering divine reward fit, though not obligatory), and only the second gains condign merit (making divine reward due as a matter of justice).无论各种各样的信仰，他们举行，是有功的工程，虽然品质优异依附第一只是全等（渲染神悬赏适合，但并非强制性的） ，而只有第二收益适宜优异（使神圣的悬赏由于作为事司法部） 。 Roman Catholicism still formally identifies faith with credence, and has added a further refinement by distinguishing between "explict" faith (belief which knows its object) and "implicit" faith (uncomprehending assent to whatever it may be that the church holds).罗马天主教仍然是正式确定了信仰与信任，并已加入了一项进一步细化区分"显式"的信仰（信仰所知悉，其对象）和"内隐"信仰（根本不赞同什么，它可能是教会举行） 。 Only the latter (which is evidently no more than a vote of confidence in the teaching church and may be held with complete ignorance of Christianity) is thought to be required of laymen for salvation. But a mere docile disposition of this sort is poles apart from the biblical concept of saving faith. 只有后者（这显然是不超过投下信心的一票，在教学中教会和可能被追究完全无知的基督教） ，是被认为有需要的是外行，为救赎，但只是温顺的处置这一排序是南辕北辙圣经中的概念，节省的信仰。
The Reformers restored biblical perspectives by insisting that faith is more than orthodoxy, not fides merely, but fiducia, personal trust and confidence in God's mercy through Christ; that it is not a meritorious work, one facet of human righteousness, but rather an appropriating instrument, an empty hand outstretched to receive the free gift of God's righteousness in Christ; that faith is God - given, and is itself the animating principle from which love and good works spontaneously spring; and that communion with God means, not an exotic rapture of mystical ecstasy, but just faith's everyday commerce with the Savior. Confessional Protestantism has always maintained these positions. In Arminianism there resides a tendency to depict faith as the human work upon which the pardon of sin is suspended, as, in fact, man's contribution to his own salvation. 改革者恢复了圣经的观点，坚持信仰的是多正统，而不是目的，只是，但fiducia ，个人的信任和信心，在上帝的怜悯，透过基督的 ，这不仅是功勋卓著的工作，一个小面人的正义，而是挪用仪器，一个空洞的手outstretched获得免费的礼物上帝的公义，在基督信仰是上帝-赋予，而且本身的生动活泼的原则，从其中的爱与善自发弹簧，并认为与上帝的手段，而不是一个外来的破裂神秘的狂喜，而只是信仰的日常商务与救世主。 自白新教始终保持了这些职位。 arminianism有寓于一种倾向描绘信念作为人的工作后，该原谅的罪过是暂停，因为，事实上，人类的贡献他自己的救赎。 This would be in effect a Protestant revival of the doctrine of human merit.这将是对基督教的复活学说的人是有道理的。
Liberalism radically psychologized faith, reducing it to a sense of contented harmony with the Infinite through Christ (Schleiermacher), or a fixed resolve to follow Christ's teaching (Ritschl), or both together.自由主义从根本上psychologized信念，减少它的感觉知足和谐与无限透过基督（施莱尔马赫） ，或定额决心追随基督的教诲（里奇尔） ，或两者一起。 Liberal influence is reflected in the now widespread supposition that "faith," understood as an optimistic confidence in the friendliness of the universe, divorced from any specific creedal tenets, is a distinctively religious state of mind.自由的影响，已反映在现在人们普遍的假设认为， "信念" ，理解为是一种乐观的信心，在友善的宇宙中，脱离特定creedal原理，是一个鲜明的宗教的精神状态。 Neo orthodox and existentialist theologians, reacting against this psychologism, stress the supernatural origin and character of faith.新东正教和存在主义神学家，反应，对这一psychologism ，强调超自然的起源和性质的信仰。 They describe it as an active commitment of mind and will, man's repeated "yes" to the repeated summons to decision issued by God's word in Christ; but the elusiveness of their account of the content of that word makes it hard sometimes to see what the believer is thought to say "yes" to.他们形容这是一个积极的承诺的心态和意志，人的反复"是"一再传唤，以决定发出的上帝的话语，在基督，但elusiveness其帐户的内容，这个词使他很难，有时看到什么拥护者认为是说"是" 。
Clearly, each theologian's view of the nature and saving significance of faith will depend on the views he holds of the Scriptures, and of God, man, and of their mutual relations. 显然，每一个神学家的观点，对危险的性质和节能的意义，信仰的，将取决于意见，他持有的诵经，神，人，以及它们彼此之间的关系。
JI
Packer继封隔器
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
ED Burton,
Galatians; BB Warfield in HDB and Biblical and Theological Studies; GH Box in
HDCG; JG Machen, What is Faith?海关伯顿，加拉太; BB心跳沃菲尔德在建屋局与圣经和神学研究;生长激素盒hdcg ;
jg machen ，什么是信仰呢？ B Citron, New Birth; systematic
theologies of C Hodge (III) and L Berkhof (IV, viii); DM Baillie, Faith in God;
G CBerkouwer, Faith and Justification; J Hick, Faith and Knowledge; O Becker and
O Michel, NIDNTT, II; A Weiser, TDNT, VI; DM Emmet, Philosophy and Faith.
b柚子，新的诞生;系统化神学的C Hodge的（三）和L ，伯克霍夫（四，八） ;马克baillie ，对上帝的信仰;克cberkouwer ，信念和理由; j
hick ，信仰和知识; o贝克尔和O米歇尔nidntt ，二; weiser ， tdnt ，六;马克埃米特，哲学和信仰。
I. THE MEANING OF THE WORD一，词的含义
(Pistis, fides). （信实的，惹人） 。 In the Old Testament, the Hebrew means essentially steadfastness, cf.在旧约，希伯来语手段基本上坚定性，比照。 Exod., xvii, 12, where it is used to describe the strengthening of Moses' hands; hence it comes to mean faithfulness, whether of God towards man (Deuteronomy 32:4) or of man towards God (Ps. cxviii, 30). exod ， 17 ， 12 ，如果这是用来形容加强摩西手中，因此，它的意思是忠诚，无论是对上帝的人（申命记32:4 ）或男子对神（雅歌cxviii ， 30 ） 。 As signifying man's attitude towards God it means trustfulness or fiducia.为表扬人的态度对待上帝这意味着trustfulness或fiducia 。 It would, however, be illogical to conclude that the word cannot, and does not, mean belief or faith in the Old Testament for it is clear that we cannot put trust in a person's promises without previously assenting to or believing in that person's claim to such confidence.但是它不符合逻辑的结论，认为这个词不能，也并不意味着信仰或信念，在旧约圣经，因为这是明确指出，我们不能把信任一个人的承诺，如果没有以前assenting或听信了那个人的要求这种信心的。 Hence even if it could be proved that the Hebrew does not in itself contain the notion of belief, it must necessarily presuppose it.因此，即使可以证明，希伯来文本身并不包含概念的信仰，它必须假定它。 But that the word does itself contain the notion of belief is clear from the use of the radical, which in the causative conjugation, or Hiph'il, means "to believe", eg Gen., xv, 6, and Deut., i, 32, in which latter passage the two meanings -- viz.但这个词本身是否含有概念的信仰是明确的，由使用该激进，在使役共轭，或hiph'il ，意思是"相信" ，如将军，十五，六，并deut 。 ，我， 32 ，其中后者通过两种含义-即。 of believing and of trusting -- are combined.相信和信任-结合起来。 That the noun itself often means faith or belief, is clear from Hab., ii, 4, where the context demands it.该名词本身往往意味着宗教或信仰，是明确的，由民政事务局。第一，二，四，在上下文的要求。 The witness of the Septuagint is decisive; they render the verb by pisteuo, and the noun by pistis; and here again the two factors, faith and trust, are connoted by the same term.证人的septuagint是决定性的，他们提供的动词由pisteuo ，以及名词所信实的;这里再次两项因素，信仰和信任，是connoted由相同的意思。 But that even in classical Greek pisteuo was used to signify believe, is clear from Euripides (Helene, 710), logois d'emoisi pisteuson tade, and that pistis could mean "belief" is shown by the same dramatist's theon d'ouketi pistis arage (Medea, 414; cf. Hipp., 1007).但是，即使在古典希腊pisteuo被用来象征认为，这是明确的，从欧里庇得斯（林蕙， 710 ） ， logois -e moisip isteusont ade，并皮斯蒂斯可能意味着， "信仰"问题已经呈现出来，同时戏剧家的t heon- ou keti皮斯蒂斯阿喇果（美狄亚， 414个;比照hipp 。 ， 1007 ） 。 In the New Testament the meanings "to believe" and "belief", for pisteon and pistis, come to the fore; in Christ's speech, pistis frequently means "trust", but also "belief" (cf. Matthew 8:10).在新约圣经的含义与"相信" ， "信仰" ，为pisteon和信实的，来前列;基督的讲话，信实的常见意思是"互信" ，但也"信仰" （参见马太8:10 ） 。 In Acts it is used objectively of the tenets of the Christians, but is often to be rendered "belief" (cf. xvii, 31; xx, 21; xxvi, 8).在行为，它是用客观的原则，基督徒，但往往变成"信仰" （参见17月31日; XX条， 21条;二十六， 8 ） 。 In Romans, xiv, 23, it has the meaning of "conscience" -- "all that is not of faith is sin" -- but the Apostle repeatedly uses it in the sense of "belief" (cf. Romans 4 and Galatians 3).在罗马，第十四条， 23条，它所指的"良心" -"所有这不是信仰的是罪过" -但使徒反复使用，它在意义上的"信仰"（参见罗马4和加拉太三日） 。 How necessary it is to point this out will be evident to all who are familiar with modern theological literature; thus, when a writer in the "Hibbert Journal", Oct., 1907, says, "From one end of the Scripture to the other, faith is trust and only trust", it is hard to see how he would explain 1 Cor.如何是要指出这一点，将大家有目共睹的人，熟悉现代神学文献，因此，当一名作家，在" hibbert日报" ， 10月， 1907年他说， "从一月底的圣经，以其他，信仰是信任，只有信任" ，这是很难见到他会怎样解释一肺心病。 xiii, 13, and Heb., xi, 1. 13 ， 13 ，和以弗所书，十一， 1 。 The truth is that many theological writers of the present day are given to very loose thinking, and in nothing is this so evident as in their treatment of faith.事实的真相是，许多神学作家现今给予很宽松的思想，并在没有这样显而易见的，因此在其治疗的信心。 In the article just referred to we read: "Trust in God is faith, faith is belief, belief may mean creed, but creed is not equivalent to trust in God."在这篇文章刚才提到我们读到： "信赖上帝的信仰，信仰是信仰，信仰可能意味着信仰，但信仰并不等于信任上帝" 。 A similar vagueness was especially noticeable in the "Do we believe?"类似的模糊性是尤其明显，在" ，我们相信" ？ controversy- one correspondent says- "We unbelievers, if we have lost faith, cling more closely to hope and -- the greatest of these -- charity" ("Do we believe?", p. 180, ed. WL Courtney, 1905).争议之一通讯员说： "我们不信，如果我们失去了信心，死抱更紧密地希望和-其中最大的-慈善"（下称"我们相信吗？ " ，第1 8 0页，教育署。轮候册州最高法院，1 9 05 ） 。 Non-Catholic writers have repudiated all idea of faith as an intellectual assent, and consequently they fail to realize that faith must necessarily result in a body of dogmatic beliefs.非天主教作家，也推翻了所有的思想信念作为一个知识分子赞同，因此，他们没有认识到信仰的必然结果，在一个机构的教条式的信念。 "How and by what influence", asks Harnack, "was the living faith transformed into the creed to be believed, the surrender to Christ into a philosophical Christology?" "如何和什么样的影响" ，要求的Harnack " ，是生活的信念转化为信条，以可信的，投降，以基督为一个哲学christology " ？ (quoted in Hibbert Journal, loc. cit.). （引述hibbert杂志，如上） 。
II.二。 FAITH MAY BE CONSIDERED BOTH OBJECTIVELY AND SUBJECTIVELY信仰可被视为既客观和主观
Objectively, it stands for the sum of truths revealed by God in Scripture and tradition and which the Church (see FAITH, RULE OF) presents to us in a brief form in her creeds, subjectively, faith stands for the habit or virtue by which we assent to those truths.客观地说，它主张的总和真理透露，由上帝在圣经和传统，而且教会（见诚信，法治） ，我们在一份简短的表格，她的信条，在主观上，信仰主张的习惯，还是美德，使我们赞同者的真理。 It is with this subjective aspect of faith that we are here primarily concerned.正是基于这种主观方面的信仰，我们在这里主要关注。 Before we proceed to analyze the term faith, certain preliminary notions must be made clear.在我们开始之前，分析任期信念，一些初步的概念，必须加以明确。
(a) The twofold order of knowledge. （一）双重秩序的知识。 -- "The Catholic Church", says the Vatican Council, III, iv, "has always held that there is a twofold order of knowledge, and that these two orders are distinguished from one another not only in their principle but in their object; in one we know by natural reason, in the other by Divine faith; the object of the one is truth attainable by natural reason, the object of the other is mysteries hidden in God, but which we have to believe and which can only be known to us by Divine revelation." -"天主教教会" ，说，梵蒂冈会，三，四， "始终认为，有一种双重秩序的知识，并认为这两条命令是有别于彼此不仅在自己的原则，但在他们的对象;在一个大家都知道是由自然原因，在其他神圣的信仰;对象的一个真理，是可以实现的是由自然原因，该物体的，另一个是隐藏的奥秘，在神的，但是我们要相信，而只能被称为我们的神圣启示" 。
(b) Now intellectual knowledge may be defined in a general way as the union between the intellect and an intelligible object. （二）现在的智力知识，可以被界定在一个一般的方式为联盟之间的智慧和可读的对象。 But a truth is intelligible to us only in so far as it is evident to us, and evidence is of different kinds; hence, according to the varying character of the evidence, we shall have varying kinds of knowledge.但事实是，理解到我们，只有在这样远，因为这是世人有目共睹的，我们和证据，是不同类型，因此，根据不同性质的证据，我们将会有不同类型的知识。 Thus a truth may be self-evident -- eg the whole is greater than its part -- in which case we are said to have intuitive knowledge of it; or the truth may not be self-evident, but deducible from premises in which it is contained -- such knowledge is termed reasoned knowledge; or again a truth may be neither self-evident nor deducible from premises in which it is contained, yet the intellect may be obliged to assent to it because It would else have to reject some other universally accepted truth; lastly, the intellect may be induced to assent to a truth for none of the foregoing reasons, but solely because, though not evident in itself, this truth rests on grave authority -- for example, we accept the statement that the sun is 90,000,000 miles distant from the earth because competent, veracious authorities vouch for the fact.因此，一个真理可能是不言自明的-例如整体大于部分-在这种情况下，我们说是有良知的知识;或真理未必是不言而喻的，但是从推的处所，其中载-这种知识是被称为理性知识;或再一个真理，可既不是不言自明的，也可推的，由房地，其中载，但理智却可能不得不赞同它，因为这样做，否则要拒绝其他一些普遍接受的真理;最后，智力可被诱导赞同一个真理，没有前述理由，但仅仅是因为，虽然并不明显，本身这个真理，就必须严重的权威-例如，我们接受了声明中说，太阳是90000000英里远离地球，因为能干，准确当局担保的事实。 This last kind of knowledge is termed faith, and is clearly necessary in daily life.最后这方面的知识，是被称为信仰，显然是必要的，在日常生活中。 If the authority upon which we base our assent is human and therefore fallible, we have human and fallible faith; if the authority is Divine, we have Divine and infallible faith.如果当局后，我们立足赞同的是人类，因此会犯错误，我们有人力和犯错的信念;若监督，是神圣，我们有神圣的，并不会犯错误的信念。 If to this be added the medium by which the Divine authority for certain statements is put before us, viz.如果以这个增补中，其中神的权威，为某些陈述，是摆在我们面前的，即。 the Catholic Church, we have Divine-Catholic Faith (see FAITH, RULE OF).天主教教会，我们有神圣的天主教信仰（见诚信，法治） 。
(c) Again, evidence, whatever its source, may be of various degrees and so cause greater or less firmness of adhesion on the part of the mind which assents to a truth. （三）再次，证据，无论其来源，可能会产生不同程度的，所以造成较大或较坚挺的粘附对一部分头脑其中assents到一条真理。 Thus arguments or authorities for and against a truth may be either wanting or evenly balanced, in this case the intellect does not give in its adherence to the truth, but remains in a state of doubt or absolute suspension of judgment; or the arguments on one side may predominate; though not to the exclusion of those on the other side; in this case we have not complete adhesion of the intellect to the truth in question but only opinion.因此论据或主管部门支持和反对一个真理：既可以是有意或均衡，在这种情况下，智力并不在其坚持真理，但仍保持在一个国家的疑虑或绝对暂停判断;或论据之一方可能会占主导地位，虽然不能排除那些在另一边，在这种情况下，我们并没有完全粘连的智力真相问题，但只有民意。 Lastly, the arguments or authorities brought forward may be so convincing that the mind gives its unqualified assent to the statement proposed and has no fear whatever lest it should not be true; this state of mind is termed certitude, and is the perfection of knowledge.最后，论据或主管部门提出了可能是这样令人信服的头脑给它无条件赞同以声明建议，并没有害怕什么，否则不应该如此，这精神状态，是被称为certitude ，是完美的知识。 Divine faith, then, is that form of knowledge which is derived from Divine authority, and which consequently begets absolute certitude in the mind of the recipient神圣的信仰，那么，这种形式的知识，这是来自神的权力，并因而产生绝对certitude在他心中的受援国
(d) That such Divine faith is necessary, follows from the fact of Divine revelation. （四） ，这种神圣的信仰是必要的，从以下事实是神圣的启示。 For revelation means that the Supreme Truth has spoken to man and revealed to him truths which are not in themselves evident to the human mind.为启示，即最高真理已经谈过的男子，并透露了他的真理，这本身不是有目共睹的人的头脑。 We must, then, either reject revelation altogether, or accept it by faith; that is, we must submit our intellect to truths which we cannot understand, but which come to us on Divine authority.我们一定要，那么，要么拒绝启示加起来，或者接受它的信仰，那就是我们必须向我们的智慧，以真理，我们无法理解，但来我们对神的权威。
(e) We shall arrive at a better understanding of the habit or virtue of faith if we have previously analysed an act of faith; and this analysis will be facilitated by examining an act of ocular vision and an act of reasoned knowledge. （五） ，我们会得出一个更好地了解有关的习惯或道德的信仰，如果我们在前面分析的一种信念;这种分析将有助于研究行为的眼球视觉和行为的理性知识。 In ocular vision we distinguish three things: the eye, or visual faculty the coloured object, and the light which serves as the medium between the eye and the object.在眼的视野，我们区分三件事：眼睛，或视觉系的彩色对象，并根据其中充当两者的中介眼睛和物体。 It is usual to term colour the formal object (objectum formale quod) of vision, since it is that which precisely and alone makes a thing the object of vision, the individual object seen may be termed the material object, eg this apple, that man, etc. Similarly, the light which serves as the medium between the eye and the object is termed the formal reason (objectum formale quo) of our actual vision.这是一般情况来说，肤色正规对象（ objectum formale和）的眼光，因为它是这正是独力承担，使一件事情的目的，远见，个人看到的物体可被称为物质的对象，比如这苹果，那人等，同样地，轻充当两者的中介眼睛和对象，是被称为正式的理由（ objectum formale现状） ，我们实际的远见。 In the same way, when we analyze an act of intellectual assent to any given truth, we must distinguish the intellectual faculty which elicits the act the intelligible object towards which the intellect is directed, and the evidence whether intrinsic to that object or extrinsic to it, which moves us to assent to it.在同样的，当我们进行分析的行为智力赞同任何特定的真相，我们必须区分智力机能诱发行为的理解对象对其中的智慧，是导演，而且证据是否内在该物体或外在给它，它的举动，我们赞同这样做。 None of these factors can be omitted, each cooperates in bringing about the act, whether of ocular vision or of intellectual assent.所有这些因素可以略去，每个合作，使该法，无论是眼部视力和智力基础。
(f) Hence, for an act of faith we shall need a faculty capable of eliciting the act, an object commensurate with that faculty, and evidence -- not intrinsic but extrinsic to that object -- which shall serve as the link between faculty and object. （六） ，因此，为一种信念，我们将需要一个教职，能够促使该法案，一个对象相称，与教员和证据-而不是内在的，但外在到那个对象-这应作为联系师生员工物体。 We will commence our analysis with the object:-我们将根据我们的分析，与物体： -
III.三。 ANALYSIS OF THE OBJECT OR TERM IN AN ACT OF DIVINE FAITH分析的对象或在任期内的行为，神圣的信仰
(a) For a truth to be the object of an act of Divine faith, it must be itself Divine, and this not merely as coming from God, but as being itself concerned with God. （一）在一个真理被对象的行为，神圣的信仰，它必须自己神圣的，这不仅仅是来自天主的爱，但作为自己的关心与上帝。 Just as in ocular vision the formal object must necessarily be something coloured, so in Divine faith the formal object must be something Divine -- in theological language, the objectum formale quod of Divine faith is the First Truth in Being, Prima Veritas in essendo -- we could not make an act of Divine faith in the existence of India.正如在眼视觉正规对象必定会有某种颜色，所以在神的信仰正式物体一定有神圣-在神学语言， o bjectumf ormale和神圣的信仰是第一真理，在正，从表面上看V eritas公司在e ssendo- -我们不能做的行为，神圣的信仰在存在印度。
(b) Again, the evidence upon which we assent to this Divine truth must also be itself Divine, and there must be as close a relation between that truth and the evidence upon which it comes to us as there is between the coloured object and the light; the former is a necessary condition for the exercise of our visual faculty, the latter is the cause of our actual vision. （二）再次，证据后，我们赞同这一神圣的真理，还必须自己神圣的，必须有紧密的关系之间的真理和证据后，它给我们有关系的彩色对象和光;前者是必要条件，为行使我们的视觉系，而后者是导致我国实际的远见。 But no one but God can reveal God; in other words, God is His own evidence.但没有人，但上帝可以揭示上帝;换句话说，上帝是他自己的证据。 Hence, just as the formal object of Divine faith is the First Truth Itself, so the evidence of that First Truth is the First Truth declaring Itself.因此，正如正式反对神圣的信仰是第一真理本身，所以证明了这一真理，首先是第一真理宣称本身。 To use scholastic language once more, the objectum formale quod, or the motive, or the evidence, of Divine faith is the Prima Veritas in dicendo.用学术语言，再一次， objectum formale和，或动机，或证据，对神的信仰是表面Veritas公司在dicendo 。
(c) There is a controversy whether the same truth can be an object both of faith and of knowledge. （三）有一个争论是否会有同样的道理可以是一个物件都信仰和知识。 In other words, can we believe a thing both because we are told it on good authority and because we ourselves perceive it to be true?或者换句话说，我们是否可以认为，一个东西都因为有人告诉我们，这对良好的权威和，因为我们自己的观感，这是事实吗？ St. Thomas, Scotus, and others hold that once a thing is seen to be true, the adhesion of the mind is in no wise strengthened by the authority of one who states that it is so, but the majority of theologians maintain, with De Lugo, that there may be a knowledge which does not entirely satisfy the mind, and that authority may then find a place, to complete its satisfaction.圣托马斯， scotus ，有的认为当一件事情被看为真，粘附的心是在没有明智的加强，由权威的人说，它是这样的话，但大多数人的神学家维持，与德卢戈的，有可能是一个知识并不完全满足心灵，这种权力可能会找到一个地方，以完成其满意度。 -- We may note here the absurd expression Credo quia impossibile, which has provoked many sneers. -我们可以注意到，这里的荒谬表达信条q uiai mpossibile，已挑起了许多s neers。 It is not an axiom of the Scholastics, as was stated in the "Revue de Metaphysique et de Morale" (March, 1896, p. 169), and as was suggested more than once in the "Do we believe?"它不是一个公理的scholastics ，正如在"杂志metaphysique等德士气" （ 3月， 1896年，第169页） ，并为与会者一次以上，在"我们相信" ？ correspondence.公文。 The expression is due to Tertullian, whose exact words are: "Natus est Dei Filius; non pudet, quia pudendum est: et mortuus est Dei Filius; prorsus credibile est, quia ineptum est; et sepultus, resurrexit; certum est, quia impossibile" (De Carne Christi, cap. v).表达，是因为戴尔都良，其确切的话是： " natus预测dei filius ;非pudet ， quia pudendum预测：等死的预测dei filius ; prorsus credibile预测， quia ineptum预测;等sepultus ， resurrexit ; certum预测， quia impossibile " （德肉圣，章第五节） 。 This treatise dates from Tertullian's Montanist days, when he was carried away by his love of paradox.这一论文的日期从戴尔都良的montanist天，当他登上他的爱的悖论。 At the same time it is clear that the writer only aims at bringing out the wisdom of God manifested in the humiliation of the Cross; he is perhaps paraphrasing St. Paul's words in 1 Corinthians 1:25.在同一时间，可以明显看出，作者目的只是带出上帝的智慧的体现，在屈辱的十字架，他也许是意译圣保禄的话，在哥林多前书25 。
(d) Let us now take some concrete act of faith, eg "I believe in the Most Holy Trinity." （四）现在，让我们采取了一些具体行为的信念，如： "我相信，在最圣公会圣三一" 。 This mystery is the material or individual object upon which we are now exercising our faith, the formal object is its character as being a Divine truth, and this truth is clearly inevident as far as we are concerned; it in no way appeals to our intellect, on the contrary it rather repels it.这个奥秘，是物质或个别对象后，我们正行使我们的信仰，正式反对的是它的性质，因为作为一个神圣的真理，这个真理是清楚inevident作为我们来说，它绝不上诉，以我们的智慧，相反它，而不是排斥它。 And yet we assent to it by faith, consequently upon evidence which is extrinsic and not intrinsic to the truth we are accepting.然而，我们赞同它的信仰，因此证据后，这是外在和内在不以真理，我们都接受。 But there can be no evidence commensurate with such a mystery save the Divine testimony itself, and this constitutes the motive for our assent to the mystery, and is, in scholastic language, the objectum formale quo of our assent.但不可能有任何证据相称，如一个谜拯救神圣的证词本身，而这构成了动机，我们赞同以奥秘，并在学术上的语言， objectum formale现状，我们的赞同。 If then, we are asked why we believe with Divine faith any Divine truth, the only adequate answer must be because God has revealed it.如果当时，我们问为什么，我们相信，随着神信仰任何神的真理，只有通过充分的答案必定是因为上帝已显示它。
(e) We may point out in this connexion the falsity of the prevalent notion that faith is blind. （五）我们可以指出，在这方面的虚假性流行概念，即信仰是盲目的。 "We believe", says the Vatican Council (III, iii), "that revelation is true, not indeed because the intrinsic truth of the mysteries is clearly seen by the natural light of reason, but because of the authority of God Who reveals them, for He can neither deceive nor be deceived." "我们相信， "说，梵蒂冈会（三，三） ， "启示是事实，而不是因为确实内在真理的奥秘是看得很清楚，由自然光的原因，但由于权威的上帝揭示了他们人，因为他既不能欺骗，也没有被欺骗了" 。 Thus, to return to the act of faith which we make in the Holy Trinity, we may formulate it in syllogistic fashion thus: Whatever God reveals is true but God has revealed the mystery of the Holy Trinity therefore this mystery is true.因此，要回复到信任的行动，这使我们在圣三一，我们可以制订，它在三段论时装因此：无论上帝揭示的是真实的，但上帝揭示了神秘的圣三一，因此这个谜是真实的。 The major premise is indubitable and intrinsically evident to reason; the minor premise is also true because it is declared to us by the infallible Church (cf. FAITH, RULE OF), and also because, as the Vatican Council says, "in addition to the internal assistance of His Holy Spirit, it has pleased God to give us certain external proofs of His revelation, viz. certain Divine facts, especially miracles and prophecies, for since these latter clearly manifest God's omnipotence and infinite knowledge, they afford most certain proofs of His revelation and are suited to the capacity of all."大前提是indubitable和内在的世人有目共睹的理由;未成年人的前提下也是如此，因为它是宣布我们所犯错误的教会（参见信仰，法治） ，而且还因为，由于梵蒂冈会说， "除了内部的协助，他的神圣的精神，就已经很高兴神给我们一些外在证明他的启示，即某些神圣的事实，尤其是神迹，并预言，因为这后者显然体现上帝的全能和无限的知识，他们负担不起，最某些证据他的启示和适合的容量都" 。 Hence St. Thomas says: "A man would not believe unless he saw the things he had to believe, either by the evidence of miracles or of something similar" (II-II:1:4, ad 1).因此，圣托马斯说： "一个人不会相信，除非他看到的东西，他相信，无论是由证据的奇迹或类似的" （二-二： 1:4 ，专案1 ） 。 The saint is here speaking of the motives of credibility.圣是在这里发言的动机的可信性。
IV.四。 MOTIVES OF CREDIBILITY动机的可信性
(a) When we say that a certain statement is incredible we often mean merely that it is extraordinary, but it should be borne in mind that this is a misuse of language, for the credibility or incredibility of a statement has nothing to do with its intrinsic probability or improbability; it depends solely upon the credentials of the authority who makes the statement. （一）当我们说某一个声明，是令人难以置信的，我们往往意味着只是说，这是不平凡的人，但必须紧记，这是一个误用的语言，为公信力或incredibility的一份声明中完全不其内在的概率或improbability ，它完全取决于各国的全权证书的权威作发言。 Thus the credibility of the statement that a secret alliance has been entered into between England and America depends solely upon the authoritative position and the veracity of our informant.因此公信力声明中表示，一个秘密联盟已进入英格兰和美国完全取决于经权威地位和真实性，我们的线人。 If he be a clerk in a government office it is possible that he may have picked up some genuine information, but if our informant be the Prime Minister of England, his statement has the highest degree of credibility because his credentials are of the highest.如果他是一个秘书，在政府办公，这是有可能的，他可能已获得一些真正的信息，但是如果我们的线人成为首相的英格兰，他的发言有高度的信誉，因为他的证书是最高的。 When we speak of the motives of credibility of revealed truth we mean the evidence that the things asserted are revealed truths.当我们谈论的动机的可信性揭示真理，我们指的证据表明，东西断言揭示的真理。 In other words, the credibility of the statements made is correlative with and proportionate to the credentials of the authority who makes them.或者换句话说，可信性所作的发言，是相关性和相称的证书权威的人，使他们。 Now the credentials of God are indubitable, for the very idea of God involves that of omniscience and of the Supreme Truth.现在该证书是上帝的indubitable ，为极的上帝观涉及即无所不知，并根据最高人民法院的真相。 Hence, what God says is supremely credible, though not necessarily supremely intelligible for us.因此，真主说，是重千钧可信的，虽然不一定是千钧理解我们。 Here, however, the real question is not as to the credentials of God or the credibility of what He says, but as to the credibility of the statement that God has spoken.在这里，然而，真正的问题不在于以全权证书的上帝或公信力，他说了什么，而是以公信力的声明中表示，上帝说了。 In other words who or what is the authority for this statement, and what credentials does this authority show?在其他人的话或什么是权威，为这句话，有什么证书，这是否管理局说明什么问题呢？ What are the motives of credibility of the statement that God has revealed this or that?是什么动机的可信性声明说，上帝已经发现这个或那个？
(b) These motives of credibility may be briefly stated as follows: in the Old Testament considered not as an inspired book, but merely as a book having historical value, we find detailed the marvellous dealings of God with a particular nation to whom He repeatedly reveals Himself; we read of miracles wrought in their favour and as proofs of the truth of the revelation He makes; we find the most sublime teaching and the repeated announcement of God's desire to save the world from sin and its consequences. （二）这些动机的可信性，可简述如下：在旧约视为不作为灵感的书，但仅仅是作为一本具有历史价值，我们发现，详细介绍了绝妙打交道的上帝与特定民族的人，他多次揭示了自己，我们看奇迹的紧张得要命，对他们有利，并作为证明的真理的启示，他让我们找到最崇高的教学和一再宣布上帝的愿望，以拯救世界，从单及其后果。 And more than all we find throughout the pages of this book a series of hints, now obscure, now clear, of some wondrous person who is to come as the world's saviour; we find it asserted at one time that he is man, at others that he is God Himself.以上所有我们发现在整个页的这本书，一连串的提示，现在模糊不清，现在很清楚，有些惊异的人，来为世界的救世主，我们发现它断言，在同一时间，他是人，别人他是上帝。 When we turn to the New Testament we find that it records the birth, life, and death of One Who, while clearly man, also claimed to be God, and Who proved the truth of His claim by His whole life, miracles, teachings, and death, and finally by His triumphant resurrection.当我们谈一下新约全书，我们发现，它记录的诞生，贴近生活，其中一人死亡的人，同时明确男子，也自称为上帝，是谁证明了的真理，他所说的，他的整个生命，创造奇迹，教诲，和死亡，并最终由他战无不胜的复活。 We find, moreover, that He founded a Church which should, so He said, continue to the end of time, which should serve as the repository of His teaching, and should be the means of applying to all men the fruits of the redemption He had wrought.我们发现，而且，他创立了一所教堂，这应该，所以他说，继续去年底的时候，它应作为存放他的教学，并应手段适用于所有男人的果实赎回他曾紧张得要命。 When we come to the subsequent history of this Church we find it speedily spreading everywhere, and this in spite of its humble origin, its unworldly teaching, and the cruel persecution which it meets at the hands of the rulers of this world.当我们来到以后的历史，这教会我们发现它迅速蔓延，无处不在，而这种情况，尽管它卑微出身，其unworldly教学，并残酷迫害，它在会见手中的统治者这个世界。 And as the centuries pass we find this Church battling against heresies schisms, and the sins of her own people-nay, of her own rulers -- and yet continuing ever the same, promulgating ever the same doctrine, and putting before men the same mysteries of the life, death and resurrection of the world's Saviour, Who had, so she taught, gone before to prepare a home for those who while on earth should have believed in Him and fought the good fight.作为跨世纪的通行证，我们认为这是教会对抗异端邪说的分裂，并于罪恶的，她自己的人-不，她自己的统治者-但仍和持续以往任何时候都相同，颁布有史以来同一学说，并把以前男人同样的奥秘对生命，死亡和复活的世界上的救世主，他，所以她教导，经历了前准备一个家对于那些虽然在地球上应该有，相信在他打过好打。 But if the history of the Church since New-Testament times thus wonderfully confirms the New Testament itself, and if the New Testament so marvellously completes the Old Testament, these books must really contain what they claim to contain, viz.但是，如果教会的历史，因为新约圣经时代，因此你享受证实了新约圣经本身，而如果新约圣经，所以出色完成了旧约，这两本书真的要包含什么，他们宣称控制，即 Divine revelation.神的启示。 And more than all, that Person Whose life and death were so minutely foretold in the Old Testament, and Whose story, as told in the New Testament, so perfectly corresponds with its prophetic delineation in the Old Testament, must be what He claimed to be, viz.以上所有的，即人的生命和死亡如此minutely预言在旧约中，其故事，因为说，在新约圣经，所以完全符合它的先知性的划分，在旧约中，要什么，他自称为，即。 the Son of God.上帝的儿子。 His work, therefore, must be Divine.他的工作，因此，必须在神的。 The Church which He founded must also be Divine and the repository and guardian of His teaching.教会他创立还必须神圣和存放，并守护他的教学。 Indeed, we can truly say that for every truth of Christianity which we believe Christ Himself is our testimony, and we believe in Him because the Divinity He claimed rests upon the concurrent testimony of His miracles, His prophecies His personal character, the nature of His doctrine, the marvellous propagation of His teaching in spite of its running counter to flesh and blood, the united testimony of thousands of martyrs, the stories of countless saints who for His sake have led heroic lives, the history of the Church herself since the Crucifixion, and, perhaps more remarkable than any, the history of the papacy from St. Peter to Pius X.事实上，我们可以真正地说，对于每一个真理的基督教，我们相信基督自己是我们的见证，我们相信他，因为神的，他声称取决于并发的证词，他的神迹，他的预言，他的个人性格，其性质就他的学说，绝妙的繁殖他的教学中的，尽管它是背道而驰的，以血肉，美的证词成千上万先烈的故事，无数圣人的人，他为了使英雄的生命，教会的历史以来，她受难日，而且，也许更了不起的，比任何历史上的教宗从圣彼得大教堂，以比约十。
(c) These testimonies are unanimous; they all point in one direction, they are of every age, they are clear and simple, and are within the grasp of the humblest intelligence. （三）这些证词是一致的，它们都指向一个方向，他们的每一个年龄，他们是简单而明确的，是内部掌握的humblest情报。 And, as the Vatican Council has said, "the Church herself, is, by her marvellous propagation, her wondrous sanctity, her inexhaustible fruitfulness in good works, her Catholic unity, and her enduring stability, a great and perpetual motive of credibility and an irrefragable witness to her Divine commission" (Const. Dei Filius) .此外，由于梵蒂冈会议已表示， "教会自己，是中，她的绝妙的繁殖，她惊异的神圣性，她取之不尽，用之不竭的成果，在好的作品，她的天主教团结，和她的长期稳定，一个伟大而永恒的动机，信誉和一个不可争辩的见证，她的神委员会" （ const. dei filius ） 。 "The Apostles", says St. Augustine, "saw the Head and believed in the Body; we see the Body let us believe in the Head" [Sermo ccxliii, 8 (al. cxliii), de temp., PL, V 1143]. "使徒"说，圣奥古斯丁， "看到了头部，并相信在体内，我们看到身体，让我们相信，在头" [ sermo ccxliii ， 8 （ al. cxliii ） ，德温度，光致发光，在第1143 ] 。 Every believer will echo the words of Richard of St. Victor, "Lord, if we are in error, by Thine own self we have been deceived- for these things have been confirmed by such signs and wonders in our midst as could only have been done by Thee!"每一个