Grace, a central concept in Christian theology, refers to God's granting Salvation not in reward for the moral worth of the human but as a free and undeserved gift of love. This concept stands opposed, therefore, to any notion that salvation can be earned by human effort apart from God's help.恩典，一个核心概念，在基督教神学，是指上帝的给予救赎不是在奖励的道德价值及其在人类，但作为一个自由和毫无道理的礼物爱这个概念站在反对，因此，任何概念，即救赎，可以赚取事在人为，除了上帝的帮助。
The Old Testament contains important themes related to God's undeserved love for his people, Israel.旧约中包含了重要的主题有关上帝的道理热爱他的人民，以色列。 The chief architect of the early Christian church's theology of grace, however, was Saint Paul; charis, the Greek word for "grace," is infrequent in the non Pauline writings of the New Testament.总设计师早期基督教教会的神学的恩典，不过，圣保罗; charis ，希腊语意为"宽限期" ，是生疏，在非华著作的新约圣经。 For Paul, grace means the free gift of salvation by which God liberates humans from Sin and frees them from death "through the redemption which is in Christ Jesus" (Romans 3:24). Paul deliberately sets grace in contrast to all human efforts to achieve favor with God.为保罗，宽限期是指免费赠送的救赎，其中神解放人类从罪恶和解放，他们从死亡" ，通过赎回，是在基督耶稣" （罗马书3点24分） 。 保罗故意套宽限期，在此相反，以所有人类努力实现讨好上帝。
In the subsequent development of the theology of grace, two conflicting views have predominated. The first, characteristic of medieval Christianity and continued in much Roman Catholic theology, has treated grace as a divine power that enters a person and, in cooperation with the person's own will, transforms him or her into one who loves God and is loved by God. This grace is transmitted especially, perhaps exclusively, through the church's Sacraments (the "means of grace"); and it allows some room for human merit because the one who receives grace must also cooperate with it in the process of transformation.在随后的发展对神学的恩典，两个互相矛盾的观点都占主导地位。第一，特点是中世纪基督教，并继续在许多罗马天主教神学，已治疗的恩典，因为神的力量进入一个人，并在合作与人的自己将变换他或她变成一个喜欢上帝是爱的上帝，这个宽限期是转发尤其是，也许完全是透过教会的圣礼（ "指的恩典" ） ，以及它允许一些空间，为人类的好处，因为一接受恩典还必须与它合作，在转换的过程。
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These two views are not totally incompatible.这两种观点并非完全不相容的。 Both seek to understand the forms of God's unmerited love for people and their undeserved gift of salvation.双方设法了解形式的上帝的unmerited热爱人民和他们的毫无道理的礼物救赎。
William S Babcock威廉s贝比考克
Bibliography
参考书目
AC Clifford,
Atonement and Justification (1990); P Fransen, Divine Grace and Man (1962); C
Journet, The Meaning of Grace (1960); D Liederbach, The Theology of Grace and
the American Mind (1983); J Moffatt, Grace in the New Testament (1932); P
Watson, The Concept of Grace (1959); WT Whitley, ed., The Doctrine of Grace
(1932).交流电克利福德，赎罪和理由（ 1990年） ; p fransen ，神的恩典和人（ 1962条） ， c journet
，所指的恩典（ 1960条） ， d liederbach ，神学的恩典和美国记（ 1983年） ; j moffatt ，恩典在新约全书（ 1932 ） ，
p沃森，这一概念的恩典（ 1959 ） ，九仓， Whitley ，版，中庸的恩典（ 1932 ） 。
Like many other familiar terms the word "grace" has a variety of connotations and nuances, which need not be listed here.像其他许多熟悉的术语改为"宽限期" ，有各种各样的内涵和细微差别，它不需要在这里列出。 For the purposes of this article its meaning is that of undeserved blessing freely bestowed on man by God, a concept which is at the heart not only of Christian theology but also of all genuinely Christian experience.为本条的目的，它的含义是毫无道理的祝福自由赐予的人都是神，因此这个概念是在心脏不仅对基督教神学的，而且所有真正基督徒的经验。 In discussing the subject of grace an important distinction must be maintained between common (general, universal) grace and special (saving, regenerating) grace, if the relationship between divine grace and the human situation is to be rightly understood.在讨论议题的宽限期，但一个重要的区别，必须保持共同的（一般，普遍）恩典和特殊（节水，再生）的恩典，如果关系神圣的恩典与人的情况是要正确地理解。
Another aspect of common grace is evident in the divine government or control of human society.另一个方面共同Grace是显而易见的，在神圣的政府或控制的人类社会。 It is true that human society is in a state of sinful fallenness.这是事实，人类社会是在一国的罪孽深重fallenness 。 Were it not for the restraining hand of God, indeed, our world would long since have degenerated into a self destructive chaos of iniquity, in which social order and community life would have been an impossibility.如果不是因为制约上帝之手，事实上，我们的世界将长期以来已完全堕落成为一个自我毁灭混乱的邪恶中，在其中的社会秩序和社会生活中已经是一个不可能的事。 That a measure of domestic, political, and international harmony is enjoyed by the generality of mankind is due to the overruling goodness of God.这一项措施，对国内的，政治和国际和谐是所享有的一般性的人类，这是由于该推翻善的上帝。
Paul actually teaches that civil government with its authorities is ordained by God and that to resist these authorities is to resist the ordinance of God.保罗其实教导我们，民间与政府当局是受戒上帝，并以抵制这些当局提出的建议是抵制该条例的上帝。 He even calls secular rulers and magistrates ministers of God, since their proper concern is the maintenance of order and decency in society.他甚至呼吁世俗统治者和裁判部长的上帝，因为它们的正当关切的是维持秩序和礼仪的社会。 Insofar as they bear the sword for the punishment of wrongdoers in the interests of justice and peace, theirs is a God - given authority.至于他们承担着宝剑，为惩治违法者，在利益的正义与和平，他们是一个神-鉴于权威。 And, significantly, the state of which the apostle was proud to be a citizen was the pagan and at times persecuting state of imperial Rome, at the hands of whose rulers he would be put to death. ，并显着，国家，其中传道者感到自豪的是一个公民，是异教徒，并在时代迫害国家的罗马帝国，在手中的统治者，他将被处决。 (See Rom. 13:1ff.) （见光盘。十三法郎） 。
It is due, further, to common grace than man retains within himself a consciousness of the difference between right and wrong, truth and falsehood, justice and injustice, and the awareness that he is answerable or accountable not merely to his fellowmen but also and ultimately to God, his Maker.这是因为，此外，为共同的恩典比男子保留了内部自己是一个意识的区别正确与错误，真理与谬误，正义与非正义，并认识到，他是交代或交代，不只是为了他的同胞，但也并最终上帝，他的制造商。 Man, in short, has a conscience and is endowed with the dignity of existing as a responsible being.男子，在短期内，有一个良心和得天独厚的尊严现有作为一个负责任的。 He is duty bound lovingly to obey God and to serve his fellows.他是责无旁贷的慈爱服从上帝，并服务于他的研究生。 The conscience is the focus within each person, as a being formed in the image of God, not only of self respect and of respect for others but of respect for God.良心的焦点，就是每个人，作为一个正在形成中的形象，神，不仅是自我尊重和对他人的尊重，但尊重神。
To common grace, then, we must thankfully attribute God's continuing care for his creation, as he provides for the needs of his creatures, restrains human society from becoming altogether intolerable and ungovernable, and makes it possible for mankind, though fallen, to live together in a generally orderly and cooperative manner, to show mutual forbearance, and to cultivate together the scientific, cultural, and economic pursuits of civilization.以共同的恩典，那么，我们一定要谢天谢地属性上帝的持续关心他的创作，因为他提供了为满足其生物的，制约人类社会变得完全不能容忍和无法控制，并有可能为人类，虽然下降了，生活在一起在普遍秩序和合作的方式，以示相互忍和培育起来的科学，文化和经济追求文明的气息。
All is thus ascribed to the grace of God, not merely the Christian's conversion but also the whole course of his ministry and pilgrimage.所有的，因此属于天主的恩典，而不是单纯的基督教的转换，而且整个过程中他的内务部和朝拜。 For the sake of convenience, the theme of special grace will now be developed under a number of customary theological heads or aspects, as prevenient, efficacious, irresistible, and sufficient.为方便起见，主题为特殊的恩典，现在便下形成的一些习惯神学元首或方面，由于prevenient ，有效的，不可阻挡的，并有足够的。
Prevenient grace is grace which comes first. prevenient恩典 ，是恩典，这是第一次。 It precedes all human decision and endeavor.它先于所有人类的决定和努力。 Grace always means that it is God who takes the initiative and implies the priority of God's action on behalf of needy sinners.恩典总是意味着它是上帝的人采取主动，并暗示优先上帝的行动，代表清贫的罪人。 That is the whole point of grace: it does not start with us, it starts with God; it is not earned or merited by us, it is freely and lovingly given to us who have no resources or deservings of our own.这是整点的恩典：它没有开始，我们开始与上帝，这是没有赚到还是值得由我们而言，它是自由和慈爱给我们的人有没有资源或deservings我们自己的事。 "In this is love," John declares, "not that we loved God but that he loved us and sent his Son to be the expiation for our sins"; consequently, "we love, because he first loved us" (1 John 4:10, 19). "这是爱"的约翰宣称， "这不是说我们热爱上帝，但他爱我们，并派他的儿子将被害人为我们的罪过" ;因此， "我们爱，因为他第一次爱我们" （ 1约翰四日： 10 ， 19 ） 。
God, in fact, showed his prior love for us by graciously providing this redemption precisely when we had no love for him: "God shows his love for us," says Paul, "in that while we were yet sinners Christ died for us," so that "while we were enemies we were reconciled to God by the death of his Son" (Rom. 5:8, 10; cf. 2 Cor. 8:9).上帝，其实，更证明他的爱之前，为我们慷慨地提供这种赎回的时候，正是我们已没有爱，他说： "上帝，足见其爱我们， "保罗说， "在这方面我们虽然尚未罪人，基督为我们死， " ，使" ，而我们的敌人，我们得与上帝之死，他的儿子" （罗马书5时08分， 10岁;比照二日肺心病。 8时09分） 。 God took action, moreover, when we were helpless (Rom. 5:6), without any ability to help ourselves or to make any contribution toward our salvation.神采取了行动，而且，当我们无助的（罗马书5时06分） ，在没有任何能力帮助自己，或作出任何贡献，对我们的救赎。 The sinner's state is one of spiritual death, that is to say, of total inability, and his only hope is the miracle of new birth from above (John 3:3).千古罪人的国家是一个灵魂的死亡，这就是说，总不能和他唯一的希望就是奇迹诞生新的，由以上（约翰3点03分） 。 That is why the apostle reminds the Ephesian believers that salvation came to them when they were "dead" in sins, from which there follows only one conclusion, namely, that it is by grace that they were saved.这就是为什么使徒提醒ephesian信徒说，救国前来，对他们的时候，他们"死"在捷联惯导系统，其中有如下只有一个结论，即它是由恩典说，他们得救。
Both now and for all eternity the Christian will be indebted to "the immeasurable riches" of God's grace displayed in his kindness toward us in Christ Jesus; for, Paul insists, "by grace you have been saved through faith, and this is not your own doing, it is the gift of God, not because of works, lest any man should boast" (Eph. 2:5 - 9).无论是现在所有永恒基督教会负债，以"无法估量的财富"上帝的恩典展现在他的盛情，对我们在基督耶稣;保罗坚称， "恩典，你已获救，通过信仰，而这是不是你的自己做的时候，它是神的恩赐，而不是因为作品的，否则任何人不应夸" （以弗所书2时05 -9 ） 。 But for the prevenience, or priority, of divine grace, all would be lost.但对于prevenience ，或首要的，神圣的恩典，都将会消失。
Efficacious grace is grace which effects the purpose for which it is given. 有效的恩典 ，是恩典效果的目的为何，它是给予。 It is efficacious simply because it is God's grace.它是有效的简单，因为它是上帝的恩典。 What is involved here is the doctrine of God: what God purposes and performs cannot fail or come to nothing; otherwise he is not God.什么是这里所涉及的是中庸之道，上帝：什么上帝的宗旨和履行不能失败或愿望落空，否则他不是神。 The indefectibility of redeeming grace is seen not only in the turning of sinners from darkness to light but also in the bringing of them to the consummation of eternal glory.该indefectibility的救赎恩典被认为是不仅在转折的罪人，从黑暗走向光明，而且也应在引进，他们以圆满的永恒的荣耀。 "All that the Father gives to me will come to me," Jesus declared; "and him who comes to me I will not cast out; and this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up at the last day" (John 6:37, 39; cf. 17:2, 6, 9, 12, 24). "不论父亲，让我来给我， "耶稣宣称， "和他的人都交给我，我不会排斥;这是将他的人送我，我应该没有什么失去的一切，他给我的，但它提升了，在最后一天" （约翰6时37分， 39岁;比照17时02分， 6 ， 9 ， 12 ， 24 ） 。 There is no power in all the universe that can undo or frustrate the work of God's special grace: "My sheep hear my voice, and I know them, and they follow me," says the Good Shepherd; "and I give them eternal life, and they shall never perish, and no one shall snatch them out of my hand" (John 10:27 - 28).有没有权力在所有宇宙，可以撤消或妨碍工作，上帝的特殊恩典说： "我的羊听我的声音，我知道他们，他们跟我说： "好牧人" ，我给他们永生。的，他们也绝不会灭亡，任何人不得抢夺他们离开我的手" （约翰福音10:27 -2 8） 。
All, as we have seen, from beginning to end, is owed to the grace of Almighty God (2 Cor. 5:18, 21).一切，正如我们所看到的，从开始到结束，是欠的恩典全能的上帝（ 2肺心病。 5时18分， 21 ） 。 The whole of our redemption is already achieved and sealed in Christ: "For those whom (God) foreknew he also predestined to be conformed to the image of his Son; and those whom he predestined he also called; and those whom he called he also justified; and those whom he justified he also glorified" (Rom. 8: 29 - 30).我们整个赎回，是已经实现了和密封在基督里说： "那些人（神） foreknew他也注定要符合形象，他的儿子和那些人，他命中注定他还呼吁，以及那些他所谓的他还正当理由;和那些人，他的理由，他也赞美" （罗马书8 ： 29 -3 0） 。 That the grace of God in Christ Jesus is efficacious, that it achieves now and for evermore the redemption it was designed to achieve, should be a source of the utmost confidence, strength, and security to the Christian.这天主的恩典，在基督耶稣里，是有效的，它实现了当前和永中赎回我们的目的是要实现好，应该是一个来源极其有信心，有实力，与安全有关的基督徒。 The fact that "God's firm foundation stands, bearing this seal: 'The Lord knows those who are his'" (2 Tim. 2:19) should fill him with unshakable assurance.事实上， "上帝的坚实基础停机位，同时这盖章： '上帝知道那些是他的' " （ 2添。 19:2 ） ，应填写他具有不可动摇的保证。 Since the grace of redemption is the grace of God, he may be absolutely certain "that he who began a good work in you will bring it to completion at the day of Jesus Christ" (Phil. 1:6).自恩典救赎，是上帝的恩典，他可以绝对肯定" ，他的人开始了一个良好的工作，你将它完成，在当天的耶稣基督" （ phil. 1时06分） 。 God's special grace is never in vain (1 Cor. 15:10).上帝的恩典，特别是从来没有白费（ 1肺心病。 15:10 ） 。
Irresistible grace is grace which cannot be rejected. 不可抗拒的恩典恩典，不能被拒绝。 The conception of the irresistibility of special grace is closely bound up with what has been said above concerning the efficacious nature of that grace.观的irresistibility特殊恩典是息息相关的话已经说了上述关于有效性质，该恩典。 As the work of God always achieves the effect toward which it is directed, so also it cannot be resisted or thrust aside.随着这项工作的上帝总是能达到效果，对其中的是导演，所以也不能抗拒或推力在一边。 No doubt it is true that most persons blindly struggle against the redemptive grace of God at first, just as Saul of Tarsus fought against the goads of his conscience (Acts 26:14); subsequently, however, he understood that God had not only called him through his grace but had set him apart before he was born (Gal. 1:15), indeed that those who are Christ's were chosen in him before the foundation of the world (Eph. 1:4).毫无疑问，这是事实，大多数人盲目斗争的救赎谢天谢地，在第一，正如娑罗双树的塔尔苏斯抗击goads他的良知（使徒行26:14 ） ;然而，后来，他的理解是，上帝不仅要求他透过他的恩典，但已使他之前他出生（ gal. 1:15 ） ，事实上，那些是基督的人选择了在他之前的基础地位，世界（以弗所书1:4 ） 。
As creation was irresistibly effected through the all powerful word and will of God, so also the new creation in Christ is irresistibly effected through that same all powerful word and will.作为创作是势不可挡地通过了所有强大的Word和上帝的意志，因此也是新的创造，在基督里是势不可挡地通过同所有强大的Word和意志。 The Creator God is one and the same with the Redeemer God.造物主上帝是同一个与救赎主神。 This in effect is what Paul is affirming when he writes: "It is the God who said, 'Let light shine out of darkness' (that is, at creation; Gen. 1:3 - 5), who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ (that is, in the new creation)" (2 Cor. 4:6).这实际上是什么是保罗肯定时，他写道： "这是上帝的人说， '让我们光照耀出黑暗' （即，在艺术创作;将军1:3 -5 ） ，他们已经照耀在我们心中让轻的知识，神的荣耀，在面对耶稣基督（即，在新的设定） " （ 2肺心病。 4:6 ） 。 The regenerating work of God in the believing heart, precisely again because it is God's work, can no more be resisted than it can come to nothing.再生的工作，上帝在信者的心，正是因为它是上帝的工作时，可以不予以抵制，比它可以愿望落空。
Sufficient grace is grace that is adequate for the saving of the believer here and now and hereafter to all eternity. 充足的恩典 ，是恩典是足以拯救信徒在这里，现在和今后所有永恒。 As with the other aspects of special grace, its sufficiency flows from the infinite power and goodness of God.至于其他方面的特殊恩典，其充足的流动，从无限权力和善良的上帝。 Those who draw near to him through Christ he saves "fully and completely" (Heb. 7:25, Phillips).凡是借助靠近他透过基督他节省了"全面和彻底" （希伯来书7时25分，菲利普斯） 。 The cross is the only place of forgiveness and reconciliation, and it is fully so; for the blood of Jesus shed there for us cleanses from all sin and from all unrighteousness (1 John 1:7, 9), and he is the propitiation not for our sins only but also "for the sins of the whole world" (1 John 2:2).十字架是唯一的宽恕与和解，这是完全如此;鲜血耶稣棚我们还有清洁，从一切罪恶和一切的不义（ 1约翰1时07分， 9 ） ，以及他是不是propitiation为我们的罪只，而且还必须"为罪孽也符合整个世界的" （ 1约翰2:2 ） 。 Moreover, as we face the trials and afflictions of this present life the Lord's grace continues to be unfailingly sufficient for us (2 Cor. 12:9).此外，由于我们所面对的考验和苦难的这本人生上帝的恩典继续得到不断足以让我们（ 2肺心病。 12时09分） 。 He has promised, "I will never fail you nor forsake you."他承诺， "我永远不会失败，你也不放弃你" 。 "Hence," as the author of the Letter to the Hebrews points out, "we can confidently say, 'The Lord is my helper, I will not be afraid; what can man do to me?'" (Heb. 13:5 - 6; Ps. 118:6). "因此， "由于作者的信中，以希伯来人指出， "我们可以有信心地说， 『耶和华是我的帮手，我不会怕什么人可以做的到我吗？ ' " （希伯来书13时05分-六;聚苯乙烯。 1 18:6） 。
The fact that many who hear the call of the gospel fail to respond to it with repentance and faith, and continue in their unbelief, does not imply that there is any insufficiency in Christ's atoning sacrifice of himself on the cross.事实上，许多人听到呼叫的福音，不回应，它与忏悔和信仰，并继续在他们的不信者，但并不意味着有任何不足，在基督里的atoning牺牲自己的十字架。 The fault rests entirely with them, and they are condemned because of their own unbelief (John 3:18. It is inappropriate to speak of divine grace in terms of quantity, as though it were sufficient only for those whom God justifies, or as though for its sufficiency to exceed these limits would mean a wastage of grace and to that extent an invalidation of Christ's self - offering. God's grace is boundless. How could it be anything else, seeing it is the grace of our Lord Jesus Christ, God himself incarnate? That is why it is all - sufficient. No matter how much we draw from it, the river of divine grace is always full of water (Ps. 65:9). Quantitative notions of God's saving grace make the universal offer of the gospel unreal for those who reject it and leave them rejecting something that is not even there for them to reject.故障完全给他们，他们受到谴责，因为他们自己的不信者（约翰3点18分，这是不恰当的发言，神的恩典，无论在数量，好象这足以只为那些人，上帝的理由，或仿佛其自给越过这一界限就意味着浪费恩典，并认为在多大程度上失效基督的自我-提供。上帝的恩典是无穷的，怎么可能是什么都看，它是恩典，我们的主耶稣基督，上帝肉身？这就是为什么人们都-足够的，不管我们是多么借鉴它，河神的恩典总是充满水（诗篇6 5:9） 。定量的概念，上帝的恩典拯救，使全民提供的福音虚招对于那些不接受，并让他们拒绝的东西，是不是即使在那里，为他们崇尚科学，抵制。
And this in turn leaves no ground for their condemnation as unbelievers (John 3:18 again).而这种情况又反过来叶片没有理由谴责，因为不信（约翰3点18分再次） 。 More biblical is the distinction that has been propounded between the sufficiency and the efficiency (or efficaciousness) of special grace (though it would be foolish to imagine that this dissolves the mystery of God's gracious dealings with his creatures), according to which this grace is sufficient for all but efficient (or efficacious) only for those whom God justifies by faith.更多的是圣经的区别已提出之间的充分性和效率（或efficaciousness ）的特别恩典（虽然这将是愚蠢的设想，这个溶化天主的仁慈与他的动物） ，根据这个宽限期是足以让所有的，但效率（或效用） ，且仅限于那些证明上帝的信仰。
It is important always to remember that the operation of God's grace is a deep mystery that is far beyond our limited human comprehension.这是很重要的，始终要记住，这次行动的上帝的恩典是一场深刻的奥秘是远远超出了我们有限的人力理解。 God does not treat men as though they were puppets with no mind or will of their own.上帝不治疗男性好像他们的傀儡，没有主意或将他们自己的。 Our human dignity as responsible persons under God is never violated or despised.我们的人的尊严，作为一个负责任的人，神，是从来没有违反过或鄙视。 How could it be, since this dignity is itself given by God?怎么可能不这样，因为这尊严是自己给上帝吗？ By Christ's command the gospel of divine grace is freely proclaimed throughout the whole world (Acts 1:8; Matt. 28:19).由基督的指挥福音神的恩典是自由宣布在整个世界（ 1:8行为;马特。 28:19 ） 。 Those who turn away from it do so of their own choice and stand self condemned as lovers of darkness rather than light (John 3:19, 36).那些回避的，它这样做，他们自己选择的立场，自我谴责，因为恋人的黑暗，而不是光（约翰3点19 ， 36 ） 。 Those who thankfully receive it do so in full personal responsibility (John 1:12; 3:16), but then they give all the praise to God because their whole redemption is, in some wonderful way, due entirely to the grace of God and not at all to themselves.那些幸好得到它这样做完全的个人责任（约翰1:12 ; 3:16 ） ，但随后他们，让所有赞美上帝，因为他们的整体赎回的是，一些优秀的方式，完全归于天主的恩典和并非在所有对自己负责。
Confronted with this marvelous but mysterious reality, we can do no more than exclaim, with Paul: "O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! For from him and through him and to him are all things. To him be glory for ever. Amen" (Rom. 11:33, 36).面对这个奇特而神秘的现实，我们所能做的不超过惊呼，与保罗： "啊，这个深度的财富和智慧与知识的上帝！如何unsearchable是他的判断能力和如何高深莫测，他的方法！对于他，并通过他和他的是一切事物，要被他的荣耀永远阿门" （罗马书11时33分， 36 ） 。
PE
Hughes体育休斯
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
CR Smith, The
Biblical Doctrine of Grace; J Moffatt, Grace in the NT; NP Williams, The Grace
of God; HH Esser, NIDNTT, II; H Conzelmann and W Zimmerli, TDNT,IX; E Jauncey,
The Doctrine of Grace; TF Torrance, The Doctrine of Grace in the Apostolic
Fathers.铬史密斯，圣经教义的宽限期; j moffatt ，雍容在新台币; NP的威廉姆斯，天主的恩典;个HH esser ，
nidntt ，二; h conzelmann和W zimmerli ， tdnt ，第九章;电子jauncey ，这个学说的恩典;托兰斯的TF
，这个学说的宽限期，在教宗的父亲。
"Means of Grace" is an expression not used in Scripture, but employed (1) to denote those institutions ordained by God to be the ordinary channels of grace to the souls of men. "指的恩典"是一个表达而不是用来经文，但就业（ 1 ）是指那些机构受戒上帝成为普通渠道的宽限期，以亡灵的男人。 These are the Word, Sacraments, and Prayer.这些都是一句话，圣礼，并祈祷。 (2.) But in popular language the expression is used in a wider sense to denote those exercises in which we engage for the purpose of obtaining spiritual blessing; as hearing the gospel, reading the Word, meditation, self-examination, Christian conversation, etc. （ 2 ） ，但在流行的语言表达，是用在更广泛的意义上是指那些演习中，我们从事为取得祈福;听觉福音，读字，冥想，自我检查，基督教的交谈中，等等。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
The means of grace, or media through which grace may be received, are various.手段的宽限期，或通过媒体，其中宽限期，可收到，是多方面的。 The primary means of grace is that of Holy Scripture, from which our whole knowledge of the Christian faith is derived and the chief purpose of which is to communicate to us the saving grace of the gospel of Jesus Christ (2 Tim. 3:15; John 20:31).主要手段的恩典，是神圣的经文，它是我们整个知识的基督教信仰是源自和行政的目的是为了沟通，让我们拯救的恩典福音的耶稣基督（ 2添。 3:15 ;约翰20时31分） 。 Preaching, which is the proclamation of the dynamic truth of the gospel, is, as the teaching and practice of Christ himself and his apostles show, a means of grace of the utmost importance (Luke 24:47; Acts 1:8; Rom. 1:16; 10:11 - 15; 1 Cor. 1:17 - 18, 23).说教，它宣布动态福音真理，是为教学和实践基督本人和他的门徒表明，一种手段的恩典至关重要（路加福音24:47 ; 1:8行为;光碟。 1:16 ; 10:11 -1 51肺心病。 1时1 7- 18日， 2 3日） 。 Similarly, personal witness and evangelism are means for bringing the grace of the gospel to others.同样，在个人见证和宣讲福音，是指为使恩典福音给别人。
If the above are essentially means of saving grace, there are also means of continuing or strengthening grace.如果以上都是从本质意义上的节水恩典，也有一些手段，继续或加强恩典。 The exposition of Holy Scripture for the instruction and edification of Christian believers is one such means, as also is the private study of the Bible.该博览会的神圣的经文，为教学和教化的基督教信徒们就是这样的一个手段，也就是私人研究圣经。 Another is prayer, in which the Christian communes with God, experiences his presence, and opens himself to his purpose and his power.另一个原因是，祷告，其中基督教公社与上帝，经验他的存在，并开放自己，以他的目的和他的权力。 Another is fellowship with other Christians in worship and witness.另一个原因是，奖学金与其他基督徒在崇拜和证人。 And yet another is participation in the sacrament of the breaking of bread which Christ instituted and commanded his followers to observe (Acts 2:42).然而，另一种是参加在圣打破面包基督提起和指挥他的追随者观察（使徒2时42分） 。
It is of particular importance that the means of grace should be rightly received, and to be rightly received they must be received with faith and gratitude; otherwise, instead of being means of grace they become means of condemnation.这是特别重要的是手段的宽限期应该正确地收到了，并可以正确地收到了，他们必须得到与信仰和感谢，否则就不是被手段的恩典，他们成为手段的谴责。 Thus the purpose of Christ's coming was not to judge but to save the world.因此，为了基督的未来不是法官，但为了拯救世界。 The person, however, who in unbelief rejects Christ and his teaching is not saved but judged by Christ (John 12:47 - 48).人，但是，世卫组织在信者拒绝基督和他的教学是不会被保存，但判断基督（约翰12时47分-4 8） 。 The gospel must not only be heard; it must also be believed (John 5:24; I John 5:13; Rom. 10:9 - 14).福音不仅要被听到，但也必须相信（约翰5点24分;约翰5点13分;光碟。 10时09分-1 4） 。
Similarly, the sacrament of the breaking of bread (known also as the Lord's Supper, Holy Communion, or the Eucharist) was instituted by Christ as a means of grace, and it is indeed such to all who thankfully receive it with faith in the Savior who died for sinners on the cross.同样，圣餐的破面包（也被称为主的晚餐，领圣体，或圣体圣事） ，是由基督作为一种手段的恩典，事实上，这是一个这样的所有的人，幸好得到它与信仰在救世主那些死去的罪人，在十字架上。 Such persons truly eat Christ's flesh and drink his blood (John 6:35, 52 - 58).这种人，真正吃基督的肉和喝他的血液（约翰6时35分， 52 -5 8） 。 But those who receive in an unworthy manner are "guilty of profaning the body and blood of the Lord," and to them the sacrament becomes a means of condemnation, so that, in receiving it, they eat and drink judgment upon themselves (1 Cor. 11:27 - 29).但那些接受在一个卑微的态度是"有罪的profaning身体和血液的主" ，向他们圣餐成为一种手段谴责，因此，在接收的话，他们吃的喝的判断时，自己（ 1肺心病11:27 -2 9） 。 Accordingly, it is erroneous to imagine that this sacrament, or for that matter, baptism, or the hearing of the gospel, or attendance at church, is automatically a means of grace to any who partake of it, without regard to their disposition of faith or unbelief, as though the mere reception sufficed to guarantee the imparting of grace.因此，它是有错误的想象，这圣餐，或就此，洗礼，或听证会的福音，或出席教会，是自动的手段宽限期，任何人参与的，没有考虑到它们的处置信仰或不信者，因为虽然仅仅接待足以保证传授的恩典。
That is why Paul speaks of the ministers of the gospel as being, in their witness and in their suffering, those who spread the fragrance of the knowledge of Christ, fragrance, however, which to those who are perishing through unbelief is "fragrance from death to death," while to those who are being saved through faith it is "fragrance from life to life" (2 Cor. 2:14 - 16).这就是为什么保罗说的部长们的福音，因为，在他们的见证，而且在他们的痛苦，那些散布香水的知识基督，香水，不过，这对于那些亡透过不信者，是"香水免于死亡死刑" ，而那些被保存通过信仰，它是"香水从生活中的生命" （ 2肺心病。 2时14 -1 6） 。
PE
Hughes体育休斯
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
(Easton Illustrated Dictionary) （伊斯顿说明字典）
Grace (gratia, Charis), in general, is a supernatural gift of God to intellectual creatures (men, angels) for their eternal salvation, whether the latter be furthered and attained through salutary acts or a state of holiness.宽限期（特惠， charis ） ，在一般情况，是一个超自然的神的恩赐，智慧生物（男，天使） ，为他们永恒的救恩，后者是否推动，并取得了有益的，通过行为或一个国家的圣德。 Eternal salvation itself consists in heavenly bliss resulting from the intuitive knowledge of the Triune God, who to the one not endowed with grace "inhabiteth light inaccessible" (1 Timothy 6:16).永恒救赎本身在天国极乐世界造成的，从直观的认识，三位一体的上帝，以一个没有天赋的恩典" inhabiteth轻交通不便" （ 1提摩太后6:16 ） 。 Christian grace is a fundamental idea of the Christian religion, the pillar on which, by a special ordination of God, the majestic edifice of Christianity rests in its entirety.基督的恩典，是一个根本的理念，基督教宗教，支柱上，由一个特别统筹神，其雄伟壮观的大厦基督教在于在其全貌。 Among the three fundamental ideas -- sin, redemption, and grace -- grace plays the part of the means, indispensable and Divinely ordained, to effect the redemption from sin through Christ and to lead men to their eternal destiny in heaven.三者之间的基本理念-单，赎回，并宽限期-恩典扮演的一部分，是手段，也是不可或缺的神受戒，效果赎回，从单透过基督，并带领官兵，他们永恒的命运在天上。
Before the Council of Trent, the Schoolmen seldom used the term gratia actualis, preferring auxilium speciale, motio divina, and similar designations; nor did they formally distinguish actual grace from sanctifying grace.摆在安理会面前的遄达， schoolmen很少用了特惠actualis ，宁愿auxilium speciale ，动议divina ，以及类似番号，也没有正式区分实际的宽限期，从sanctifying恩典。 But, in consequence of modern controversies regarding grace, it has become usual and necessary in theology to draw a sharper distinction between the transient help to act (actual grace) and the permanent state of grace (sanctifying grace).不过，后果是现代的争论就恩典，它已成为与平日一样，有必要在神学得出一个更加锐利区分暂态有助于法（实际宽限期）和永恒的恩典（ sanctifying宽限期） 。 For this reason we adopt this distinction as our principle of division in our exposition of the Catholic doctrine.为此，我们采取这种区别，因为我们的原则分工，在我们的论述，天主教的教义。 In this article, we shall treat only of sanctifying grace.在这篇文章中，我们将只对sanctifying恩典。 (See also ACTUAL GRACE.) （亦见实际宽限期） 。
Santifying grace santifying恩典
Since the end and aim of all efficacious grace is directed to the production of sanctifying grace where it does not already exist, or to retain and increase it where it is already present, its excellence, dignity, and importance become immediately apparent; for holiness and the sonship of God depend solely upon the possession of sanctifying grace, wherefore it is frequently called simply grace without any qualifying word to accompany it as, for instance, in the phrases "to live in grace" or "to fall from grace".自去年底和目标都是有效的恩典是针对生产sanctifying恩典，如果它确实已经不存在，或保留，并增加它的地方，它已经是目前，其杰出的成就，尊严和重要性，成为立竿见影;成圣和该sonship上帝单靠经藏sanctifying恩典，人哪，这是经常打电话简单的宽限期，没有任何修饰词，伴随它作为，例如，在句子" ，以住在宽限期" ， "工人从恩典" 。
All pertinent questions group themselves around three points of view from which the subject may be considered:所有相关的问题，集团本身围绕三个点看法，从这一主题，可以考虑：
I. The preparation for sanctifying grace, or the process of justification.一，准备sanctifying宽限期，或过程中的道理。
II.二。 The nature of sanctifying grace.性质sanctifying恩典。
III.三。 The characteristics of sanctifying grace.特点sanctifying恩典。
I. JUSTIFICATION: THE PREPARATION FOR SANCTIFYING GRACE一，理由：筹备sanctifying恩典
(For an exhaustive treatment of justification, see the article JUSTIFICATION). （详尽待遇的理由，请参阅文章的理由） 。 The word justification (justificatio, from justum facere) derives its name from justice (justitia), by which is not merely meant the cardinal virtue in the sense of a contant purpose to respect the rights of others (suum cuique), nor is the term taken in the concept of all those virtues which go to make up the moral law, but connotes, especially, the whole inner relation of man to God as to his supernatural end.这个词的理由（ justificatio ，从justum facere ）源于它的名字从司法（ justitia ） ，其中并不仅仅意味着枢机美德，在感觉到一个介绍联络目的，以尊重他人的权利（他们的cuique ）的，也不是任期采取的概念，所有这些美德哪去弥补道德律，但蕴含的，特别是整党内关系的人向上帝，以他的超自然结束。 Every adult soul stained either with original sin or with actual mortal sin (children are of course excepted) must, in order to arrive at the state of justification, pass through a short or long process of justification, which may be likened to the gradual development of the child in its mother's womb.每一个成年人的灵魂，污损或者与原罪，或与实际凡人，单仲偕（儿童是当然例外） ，必须以达成国家的理由，经过了短期或长期的过程理由，可比喻为循序渐进地发展该子女在其母亲的子宫内。 This development attains its fullness in the birth of the child, accompanied by the anguish and suffering with which this birth is invariably attended; our rebirth in God is likewise preceded by great spiritual sufferings of fear and contrition.这方面的发展达到了它的丰满，在子女出生，伴随着痛苦和苦难，这本诞生总是出席;重生，我们在上帝同样先巨大的精神痛苦，恐惧和contrition 。
In the process of justification we must distinguish two periods: first, the preparatory acts or dispositions (faith, fear, hope, etc.); then the last, decisive moment of the transformation of the sinner from the state of sin to that of justification or sanctifying grace, which may be called the active justification (actus justificationis) with this the real process comes to an end, and the state of habitual holiness and sonship of God begins.在这个过程中的理由，我们必须区分两个时期：第一，预备行为，或其处分权（信仰，恐惧，希望等） ，然后最后，决定性的时刻转化的千古罪人，从国家的罪过就是理由或sanctifying恩典，这可能是所谓的积极理由（ actus justificationis ）这个真实的过程即将结束，与国家的惯常成圣和sonship上帝的开始。 Touching both of these periods there has existed, and still exists, in part, a great conflict of opinion between Catholicism and Protestantism.在谈到上述两个时期有存在，问题仍然存在，部分是一个伟大的冲突之间的意见分歧，天主教和基督教。
This conflict may be reduced to four differences of teaching.这次冲突可能缩短至四个不同的教学。 By a justifying faith the Church understands qualitatively the theoretical faith in the truths of Revelation, and demands over and above this faith other acts of preparation for justification.由一名辩护信仰教会的理解定性理论的信仰在真理的启示，并要求超越这种信仰的其他行为的，准备的理由。 Protestantism, on the other hand, reduces the process of justification to merely a fiduciary faith; and maintains that this faith, exclusive even of good works, is all-sufficient for justification, laying great stress upon the scriptural statement sola fides justificat.基督新教，在另一方面，降低过程中的正当理由，只是受托信念，并认为这种信仰，甚至独家的优秀作品，是全足够的理由，奠定了很大的压力后，圣经的声明索拉惹人justificat 。 The Church teaches that justification consists of an actual obliteration of sin and an interior sanctification.教会教导我们的理由，构成一个实际的擦掉的单仲偕和内部成圣。 Protestantism, on the other hand, makes of the forgiveness of sin merely a concealment of it, so to speak; and of the sanctification a forensic declaration of justification, or an external imputation of the justice of Christ.基督新教，但另一方面，使得该赦罪的只是一个隐蔽的，所以发言;的成圣法医宣言的理由，或外部归责的，正义的喊声。 In the presentation of the process of justification, we will everywhere note this fourfold confessional conflict.在介绍过程中的理由，我们会处处注意这点四倍教派冲突。
A. The Fiduciary Faith of the Protestants答：受托信仰的新教徒
The Council of Trent (Sess. VI, cap. vi, and can. xii) decrees that not the fiduciary faith, but a real mental act of faith, consisting of a firm belief in all revealed truths makes up the faith of justification and the "beginning, foundation, and source" (loc. cit., cap. viii) of justification.安理会的遄达（ sess.第六章第六节，并能。十二）法令，而不是受托的信仰，而是一种真正的精神行事的信念，构成一个坚定的信念，在所有发现的真理，弥补了信仰的理由和"一开始，基金会和来源" （ loc.引文中，章第八节）的理由。 What did the Reformers with Luther understand by fiduciary faith?什么叫改革者与路德了解，由受托信仰呢？ They understood thereby not the first or fundamental deposition or preparation for the (active) justification, but merely the spiritual grasp (instrumentum) with which we seize and lay hold of the external justice of Christ and with it, as with a mantle of grace, cover our sins (which still continue to exist interiorly) in the infallible, certain belief (fiducia) that God, for the sake of Christ, will no longer hold our sin against us.他们明白，从而不是第一次或根本沉积或准备为（有源）的理由，而仅仅是精神把握（的文书） ，使我们抓住重点把握外部司法基督有了它，因为与地幔的恩典，包括我们的罪过（其中仍继续存在interiorly ）在犯错，某些信念（ fiducia ） ，神，为了基督的，将不再进行我们的罪过对我们不利。 Hereby the seat of justifying faith is transferred from the intellect to the will; and faith itself, in as far as it still abides in the intellect, is converted into a certain belief in one's own justification.特此所在地的信仰辩护，是从智力的意志和信仰本身，就因为它仍信守在智力，转化为某种信仰，在自己的理由。 The main question is: "Is this conception Biblical?"主要问题是： "这是观念的圣经" ？ Murray (De gratia, disp. x, n. 18, Dublin, 1877) states in his statistics that the word fides (pistis) occurs eighty times in the Epistle to the Romans and in the synoptic Gospels, and in only six of these can it be construed to mean fiducia.默里（德特惠，位移的X ， 12月18日，都柏林， 1877年）在他的统计说，这个词惹人（皮斯蒂斯）出现80次，在书信中，罗马人，并在天气福音，并在只有6个，这些可它被视为是指fiducia 。 But neither here nor anywhere else does it ever mean the conviction of, or belief in, one's own justification, or the Lutheran fiduciary faith.但模棱两可其他地方是否意味着永远的信念，或信仰，对自己的理由，或路德受托信仰。 Even in the leading text (Romans 4:5) the justifying faith of St. Paul is identical with the mental act of faith or belief in Divine truth; for Abraham was justified not by faith in his own justification, but by faith in the truth of the Divine promise that he would be the "father of many nations" (cf. Romans 4:9 sqq.).即使在领先的内文（罗马4时05分）正当信仰的圣保罗是一致的，与心理行为的宗教或信仰，在神的真理;亚伯拉罕是合理的而不是由信仰在他自己的理由，而是由信仰在真相的神圣诺言，他将之父"的许多国家" （见罗马4时09 sqq ） 。 In strict accord with this is the Pauline teaching that the faith of justification, which we must profess "with heart and mouth", is identical with the mental act of faith in the Resurrection of Christ, the central dogma of Christianity (Romans 10:9 sq.) and that the minimum expressly necessary for justification is contained in the two dogmas: the existence of God, and the doctrine of eternal reward (Hebrews 11:6).在严格符合这是宝莲教学信仰的理由，我们一定要自称"患有心脏病和嘴巴" ，是完全相同的，与心理行为的信仰在复活的基督，中央教条的基督教（罗马书10时09分平方） ，并认为起码有必要明文规定为理由，是包含在这两个教条：上帝存在，并中庸永恒的奖赏（希伯来书11时06分） 。
The Redeemer Himself made belief in the teaching of the gospel a necessary condition for salvation, when he solemnly commanded the Apostles to preach the Gospel to the whole world (Mark 16:15).该救赎自己的信念，取得了在教学中的福音的一个必要条件，为救赎时，他郑重指挥使徒宣讲福音到整个世界（标记16:15 ） 。 St. John the Evangelist declares his Gospel has been written for the purpose of exciting belief in the Divine Sonship of Christ, and links to this faith the possession of eternal life (John 20:31).圣若望福音宣布他的福音已经写为目的的激动人心的信念，在神圣的sonship基督，并链接到这个信念，拥有永恒的生命（约翰20时31分） 。 Such was the mind of the Chritian Church from the beginning.这是心的chritian教会从一开始的。 To say nothing of the testimony of the Fathers (cf. Bellarmine, De justific., I, 9), Saint Fulgentius, a disciple of St. Augustine, in his precious booklet, "De vera fide ad Petrum", does not understand by true faith a fiduciary faith, but the firm belief in all the truths contained in the Apostles' Creed, and he calls this faith the "Foundation of all good things", and the "Beginning of human salvation" (loc. cit., Prolog.).更不用说作证的父亲（参见bellarmine ，德justific 。来说，我和9 ） ，圣傅箴修，弟子的圣奥古斯丁，在他的珍贵的小册子， "德维拉正当专案petrum " ，不明白的，由真正的信仰受信人的信仰，但坚信，在所有的真理包含在使徒们的信条，他称这是信仰"的基础，所有好的东西" ，并发表"从人的救赎" （ loc.引文中，用Prolog ） 。 The practice of the Church in the earliest ages, as shown by the ancient custom, going back to Apostolic times, of giving the catechumens (katechoumenoi from katechein, viva voce instruere) a verbal instruction in the articles of faith and of directing them, shortly before baptism, to make a public recitation of the Apostles' Creed, strengthens this view.实践教会最早的年龄，因为所表现出的古老风俗，可以追溯到使徒时代，让慕道者（ katechoumenoi从katechein ，借助instruere ）口头指示，在文章的信仰和指挥他们，在短期内之前的洗礼，作出公开朗诵的使徒们的信条，强化了这一观点。 After this they were called not fiduciales but fideles, in contra-distinction to infidels and haeretici (from aireisthai, to select, to proceed eclectically) who rejected Revelation as a whole or in part.经过这次，他们被所谓不fiduciales但fideles ，在对应式的区分，以异教徒和haeretici （从aireisthai ，如果要选择，着手eclectically ）因拒绝启示作为一个整体或其中的一部分。 In answer to the theological question: How many truths of faith must one expressly (fide explicita) believe under command (necessitate praecepti)?在回答有关神学问题：究竟有多少真理的信念，必须明确一个（正当explicita ）相信下指挥（需要praecepti ） ？ theologians say that an ordinary Catholic must expressly know and believe the most important dogmas and the truths of the moral law, for instance, the Apostles' Creed, the Decalogue, the six precepts of the Church, the Seven Sacraments, the Our Father.神学家说，一个普通的天主教必须明确知道，并认为最重要的教条和真理的道德律，举例来说，使徒们的信条，十诫，六个戒律的教会，这7个圣礼，我们的父亲。 Greater things are, of course, expected from the educated, especially from catechists, confessors, preachers wherefore upon these the study of theology rests as an obligation.更大的事情，当然，期望从教育，特别是从讲授，师，传教士们哪，这些研究神学的休息，也是一种义务。 If the question be put: In how many truths as a means (necessitate medii) must one believe to be saved?如果问题被提出：在多少真理作为一种手段（必要medii ）必须相信才能得救？ many catechists answer Six things: God's existence; an eternal reward; the Trinity; the Incarnation; the immortality of the soul; the necessity of Grace.许多讲授答案六件事：上帝的存在;一个永恒的奖励;三位一体;化身;灵魂;必要性的恩典。 But according to St. Paul (Hebrews 11:6) we can only be certain of the necessity of the first two dogmas, while the belief in the Trinity and the Incarnation could not of course be exacted from ante-Christian Judaism or from Paganism.但据圣保罗（希伯来书11时06分） ，我们只能在一定的必要性首两个教条，而信仰是在三一和化身，可当然不是付出，从前厅基督教或犹太教从paganism 。 Then, too, belief in the Trinity may be implicitly included in the dogma of God's existence, and belief in the Incarnation in the dogma of the Divine providence, just as the immortality of the soul is implicitly included in the dogma of an eternal reward.那么，过于信仰，三位一体，可含蓄地包括在教条的上帝的存在和信念的化身，在教条的是神圣的，正如灵魂，是含蓄地包括在教条的一个永恒的奖赏。 However, there arises for any one baptized in the name of the Holy Trinity, and entering thus the Church of Christ, the necessity of making an act of explicit faith (fides explicita).但是，也存在着对任何一次的名受洗，叫圣三一，并冒险进入，因此基督的教会有必要使行为有明确的信仰（惹人explicita ） 。 This necessity (necessitas medii) arises per accidens, and is suspended only by a Divine dispention in cases of extreme necessity, where such an act of faith is either physically or morally impossible, as in the case of pagans or those dying in a state of unconsciousness.这种必要性（ necessitas medii ）出现百分之accidens ，并暂停只有神dispention在案件的极端必要性，而这种行为的信仰，是不是身体上或道德上变得不可能，因为在案件异教徒或那些在垂死状态失去知觉。 For further matter on this point see Pohle, "Lehrbuch der Dogmatik", 4th ed., II, 488 sqq.为进一步件事就这一点看pohle ， " lehrbuch明镜dogmatik " ，第四版，二， 488 sqq 。 (Paderborn, 1909). （帕德博恩， 1909 ） 。
B. The "Sola Fides" Doctrine of the Protestants二， "索拉惹人"学说的新教徒
The Council of Trent (Sess. VI, can. ix) decrees that over and above the faith which formally dwells in the intellect, other acts of predisposition, arising from the will, such as fear, hope, love, contrition, and good resolution (loc. cit., cap. vi), are necessary for the reception of the grace of justification.安理会的遄达（ sess.六，可以第九节）法令，超越信仰正式整篇都在智力，以其他行为的诱因，所引起的意愿，如恐惧，希望，爱， contrition ，收到了良好的决议案（ loc.引文中，章第六节） ，是必要的，为接收的恩典理由。 This definition was made by the council as against the second fundamental error of Protestantism, namely that "faith alone justifies" (sola fides justificat).这个定义是由安理会作为对第二基本误差新教，即"诚信证明单" （索拉惹人justificat ） 。 Martin Luther stands as the originator of the doctrine of justification by faith alone, for he hoped that in this way he might be able to calm his own conscience, which was in a state of great perturbation, and consequently he took refuge behind the assertion that the necessity of good works over and above mere faith was altogether a pharisaical supposition.马丁路德立场为发端的中庸之道，因信称义，单人，因为他希望他这样做或许能够平息自己的良心，这是在一个国家的大扰动，因此他躲避后面的断言必要性好的作品超越单纯的信念是全然是pharisaical假设。 Manifestly this did not bring him the peace and comfort for which he had hoped, and at least it brought no conviction to his mind; for many times, in a spirit of honesty and sheer good nature, he applauded good works, but recognized them only as necessary concomitants, not as efficient dispositions, for justification.显然这并没有把他的和平与安慰，他曾希望，它至少带来了不定罪，他的头脑;多次，本着诚实和纯粹性好，他热烈鼓掌，好的作品，但承认他们是唯一必要时concomitants ，而不是有效率的处分权，为的理由。 This was also the tenor of Calvin's interpretation (Institute, III, 11, 19).这也是男高音的卡尔文的解释（研究所，三， 11日， 19日） 。 Luther was surprised to find himself by his unprecedented doctrine in direct contradiction to the Bible, therefore he rejected the Epistle of St. James as "one of straw" and into the text of St. Paul to the Romans (3:28) he boldly inserted the word alone.路德却惊奇地发现自己，他前所未有的学说直接违背了圣经，所以他拒绝了坟墓的圣雅各福群会为"一个稻草" ，并到文圣保罗以罗马（ 3时28分） ，他大胆插入字。 This falsification of the Bible was certainly not done in the spirit of the Apostle's teaching, for nowhere does St. Paul teach that faith alone (without charity) will bring justification, even though we should accept as also Pauline the text given in a different context, that supernatural faith alone justifies but the fruitless works of the Jewish Law do not.这个伪造的圣经是绝对不会做的精神，使徒保罗的教诲，为无处是否圣保禄教信仰单（不包括慈善机构）将带来的理由，即使我们就应该接受，因为还宝莲文给出了一个不同的背景，超自然的信仰，仅是合理的，但徒劳无功工程的犹太法律没有这样的规定。
In this statement St. Paul emphasizes the fact that grace is purely gratuitous; that no merely natural good works can merit grace; but he does not state that no other acts in their nature and purport predisposing are necessary for justification over and above the requisite faith.在该声明中，圣保罗强调了这样的事实Grace是纯粹无偿;不会仅仅是自然好的作品能优异文采，但他没有说明任何其他行为，在其性质，宗旨和旨趣的诱发有必要为理由，超越必要的信仰。 Any other construction of the above passage would be violent and incorrect.任何其他施工以上通过，将暴力和不正确。 If Luther's interpretation were allowed to stand, then St. Paul would come into direct contradiction not only with St. James (ii, 24 sqq.), but also with himself; for, except St. John, the favourite Apostle, he is the most outspoken of all Apostles in proclaiming the necessity and excellence of charity over faith in the matter of justification (cf. 1 Corinthians 13:1 sqq.).如果路德的解释被允许的立场，然后圣保禄接触到直接矛盾不仅与圣雅各福群会（第二组， 24 sqq ） ，而且还与自己;除外圣约翰，最喜爱的使徒，他是最敢言的所有使徒在宣布必要性和卓越的慈善机构超过信仰在这件事的理由（见哥林多前书十三sqq ） 。 Whenever faith justifies it is not faith alone, but faith made operative and replenished by charity (cf. Galatians 5:6, "fides, quae per caritatem operatur").每当诚信所持的是，是不是信仰，而是信仰作了手术，并充实了由慈善机构（参见加拉太5时06分， "惹人， quae每caritatem operatur " ） 。 In the painest language the Apostle St. James says this: "ex operibus justificatur homo, et non ex fide tantum" (James 2:2); and here, by works, he does not understand the pagan good works to which St. Paul refers in the Epistle to the Romans, or the works done in fulfilment of the Jewish Law, but the-works of salvation made possible by the operation of supernatural grace, which was recognized by St. Augustine (lib. LXXXIII, Q. lxxvi n. 2).在painest语言使徒圣雅各福群会说： "当然operibus justificatur骨头等非当然真正的唯一" （詹姆斯2:2 ） ;这里，由工程，但他并不了解异教的优秀作品，其中以圣保罗是指在书信向罗马人，或工程，做履行犹太法律，但该工程的救赎成为可能的运作有神灵的恩典，这是公认的圣奥古斯丁（ lib. lxxxiii ，问： lxxvi n 2 ） 。 In conformity with this interpretation and with this only is the tenor of the Scriptural doctrine, namely, that over and above faith other acts are necessary for justification, such as fear (Ecclus., i, 28), and hope (Romans 8:24), charity (Luke 7:47), penance with contrition (Luke 13:3; Acts 2:38; 3:19), almsgiving (Dan., iv, 24; Tob., xii, 9).符合这一解释，并与这不仅是男高音的圣经教义，也即是超越信仰等行为是必要的理由，例如担心（ ecclus. ，我， 28岁） ，并希望（罗马书8时24分） ，慈善机构（路加福音7时47分） ，忏悔与contrition （卢克13时03分;行径2时38分; 3:19 ） ，救济（ dan. ，四， 24岁;来的，第十二9 ） 。 Without charity and the works of charity faith is dead.未经慈善和工程慈善的信仰是死亡。 Faith receives life only from and through charity (James 2:2).信仰得到人生只有从，并通过慈善机构（詹姆斯2:2 ） 。 Only to dead faith (fides informis) is the doctrine applied: "Faith alone does not justify".只有以死信仰（惹人informis ）是学说应用于： "信仰本身并不自圆其说" 。 On the other hand, faith informed by charity (fides formata) has the power of justification.另一方面，关于信仰通知慈善（惹人formata ）有权力的理由。 St. Augustine (De Trinit., XV, 18) expresses it pithily thus: "Sine caritate quippe fides potest quidem esse, sed non et prodesse."圣奥古斯丁（德trinit ， 15 ， 18 ）表示，它pithily因此： "正弦caritate quippe惹人potest quidem本质文，非等prodesse " 。 Hence we see that from the very beginning the Church has taught that not only faith but that a sincere conversion of heart effected by charity and contrition is also requisite for justification--witness the regular method of administering baptism and the discipline of penance in the early Church.因此，我们看到，从一开始就教会告诉我们，不仅是信仰，但真诚的转化心脏的影响慈善和contrition也是必要为理由-见证定期法管理的洗礼和纪律的忏悔，在早期教堂。
The Council of Trent (Sess. VI, cap. viii) has, in the light of Revelation, assigned to faith the only correct status in the process of justification, inasmuch as the council, by declaring it to be the "beginning, the foundation, and the root", has placed faith at the very front in the whole process.安理会的遄达（ sess.第六章第八节） ，在光的启示，分配到信仰唯一正确的地位，在这个过程中的理由，因为安理会中，宣布它要成为"一开始，基金会，根" ，把信念，在很前面，在整个过程。 Faith is the beginning of salvation, because no one can be converted to God unless he recognize Him as his supernatural end and aim, just as a mariner without an objective and without a compass wanders aimlessly over the sea at the mercy of wind and wave.信仰是一开始的救赎，因为没有人可以被转换成上帝，除非他承认他为他的超自然的结束和目的，正如一位水手，没有一个客观的，并没有一个指南针徘徊漫无目的地在海面上，任人摆布的风场和波。 Faith is not only the initiatory act of justification, but the foundation as well, because upon it all the other predisposing acts rest securely, not in geometric regularity or inert as the stones of a building rest upon a foundation, but organically and imbued with life as the branches and blossoms spring from a root or stem.信仰不仅是首创的行为的理由，但由于基础好，因为它的所有其他易感行为，稳妥地休息，而不是在几何规律或惰性，因为石头一所建筑物的休息后，基金会，但有机地和充满生活作为党支部和开花红艳艳春季从根或茎。 Thus there is preserved to faith in the Catholic system its fundamental and co-ordinating significance in the matter of justification.因此，保存着信仰天主教的制度，它的根本和统筹意义，在这件事的理由。 A masterly, psychological description of the whole process of justification, which even Ad.一练，心理描述的整个过程和理由的，其中甚至广告。 Harnack styles "a magnificent work of art", will be found in the famous cap.的Harnack风格"的宏伟工程的艺术" ，会被发现在著名的上限。 vi, "Disponuntur" (Denzinger, n. 798).六， " disponuntur " （登青格， 12月31日798 ） 。 According to this the process of justification follows a regular order of progression in four stages: from faith to fear, from fear to hope, from hope to incipient charity, from incipient charity to contrition with purpose of amendment.根据这一过程的理由如下定期秩序的级数分四个阶段进行：从信仰到恐惧，从恐惧到希望，从希望到初始慈善事业，从起初慈善contrition与目的的修正。 If the contrition be perfect (contritio caritate perfecta), then active justification results, that is, the soul is immediately placed in the state of grace even before the reception of the sacrament of baptism or penance, though not without the desire for the sacrament (votum sacramenti).如果contrition做到十全十美（ contritio caritate perfecta ） ，然后积极的理由，结果，即是灵魂，是立即置于国家的宽限期，甚至前酒会的圣事的洗礼或忏悔，虽然不无欲望，为圣餐（ votum sacramenti ） 。 If, on the other hand, the contrition be only an imperfect one (attritio), then the sanctifying grace can only be imparted by the actual reception of the sacrament (cf. Trent, Sess. VI, cc. iv and xiv).如果，在另一方面， contrition只是一个不完善的一个（ attritio ） ，那么sanctifying恩典只能传授由实际接待的圣餐（参见遄， sess 。六，消委会四和十四） 。 The Council of Trent had no intention, however, of making the sequence of the various stages in the process of justification, given above, inflexible; nor of making any one of the stages indispensable.安理会的遄达并没有打算，不过，使序列的各个阶段在这个过程中的理由，鉴于上述情况，缺乏弹性，也没有作出任何的一个阶段不可缺少的。 Since a real conversion is inconceivable without faith and contrition, we naturally place faith at the beginning and contrition at the end of the process.因为一个真正的转换，是不可想象的，没有信仰和contrition ，当然，我们也真诚地发生在年初和contrition在去年底这一进程。 In exceptional cases, however, for example in sudden conversions, it is quite possible for the sinner to overlap the intervening stages between faith and charity, in which case fear, hope, and contrition are virtually included in charity.在特殊情况下，但是，举例来说，在突如其来的转换，它很可能为罪人重叠的中间阶段，信仰与施舍，在这种情况下，恐惧，希望，而contrition几乎包括慈善机构。
The "justification by faith alone" theory was by Luther styled the article of the standing and falling church (articulus stantis et cadentis ecclesiae), and by his followers was regarded as the material principle of Protestantism, just as the sufficiency of the Bible without tradition was considered its formal principle. "因信称义单"的理论是由路德风格的文章代表大会常务委员会的下降堂（ articulus stantis等cadentis ecclesiae ） ，并通过他的追随者被视为材料的原则，基督教，正如有足够的圣经，没有传统被认为是其正式的原则。 Both of these principles are un-Biblical and are not accepted anywhere today in their original severity, save only in the very small circle of orthodox Lutherans.这两项原则是联合国圣经，并没有接受任何地方，今天在他们原来的严重性，仅保存在很小的圈子东正教lutherans 。
The Lutheran Church of Scandinavia has, according to the Swedish theologian Krogh-Tonningh, experienced a silent reformation which in the lapse of the several centuries has gradually brought it back to the Catholic view of justification, which view alone can be supported by Revelation and Christian experience (cf. Dorner, "Geschichte der protestantischen Theologie", 361 sqq., Munich, 1867; Möhler, "Symbolik", 16, Mainz, 1890; "Realencyk. fur prot. Theol.", sv "Rechtfertigung").路德教会的斯堪的纳维亚，根据瑞典神学家krogh - tonningh ，经历了一场无声的变革，其中在事隔几百年已逐渐带回到天主教观点的理由，即认为仅可支持的启示和基督教经验（参见dorner ， "历史馆明镜protestantischen theologie " ， 361 sqq ，慕尼黑， 1867年; möhler ， " symbolik " ， 16 ，美因茨， 1890年" ; realencyk 。毛皮质子。 theol " ， sv " rechtfertigung " ） 。
C. The Protestant Theory of Non-Imputation三，新教理论的非归责
Embarrassed by the fatal notion that original sin wrought in man an utter destruction extending even to the annihilation of all moral freedom of election, and that it continues its existence even in the just man as sin in the shade of an ineradicable concupiscence, Martin Luther and Calvin taught very logically that a sinner is justified by fiduciary faith, in such a way, however, that sin is not absolutely removed or wiped out, but merely covered up or not held against the sinner.尴尬的致命概念，即原罪紧张得要命，在男子彻底销毁延长，甚至湮灭所有道德的自由选举，并表示，它继续存在，甚至在刚刚过去的男子，因为单在阴凉处的一个不可磨灭的concupiscence ，马丁路德和卡尔文教授很合乎逻辑认为，一个罪人是有正当理由的诚信信念，以这样一种方式，不过，单是绝对不能拆除或摧毁，但仅仅掩盖或不举行反对罪人。 According to the teaching of the Catholic Church, however, in active justification an actual and real forgiveness of sins takes place so that the sin is really removed from the soul, not only original sin by baptism but also mortal sin by the sacrament of penance (Trent, Sess. V, can. v; Sess. VI, cap. xiv; Sess. XIV, cap. ii).根据教学的天主教会，不过，在活跃的理由，是一个实际的和真正的饶恕的罪孽发生，使该罪是真的取消了灵魂，不仅原罪所洗礼，但也是凡人，单由圣事的忏悔（遄达， sess第五卷，可以第五节; sess第六章第十四; sess 。第十四章第二节） 。 This view is entirely consonant with the teaching of Holy Scripture, for the Biblical expressions: "blotting out" as applied to sin (Psalm 1:3; Isaiah 43:25; 44:22; Acts 3:19), "exhausting" (Hebrews 9:28), "taking away" [2 Samuel 12:13; 1 Chronicles 21:8; Mich., vii, 18; Ps.这种看法是完全一致的，与教学的圣经，圣经词句： "总结出"适用于单（诗篇1:3 ;以赛亚书43:25 ; 44:22 ;行径3:19 ） ， "累死" （希伯来9时28分） ， "走" [ 2塞缪尔12时13分;历代志上21时08分;密歇根州，七， 18岁;聚苯乙烯。 x (Heb.), 15; cii, 12], cannot be reconciled with the idea of a mere covering up of sin which is supposed to continue its existence in a covert manner. × （希伯来书） ， 15人;联合会， 12 ] ，不能调和的想法只是掩饰罪恶的，这是为了继续生存在一个隐蔽的方式。 Other Biblical expressions are just as irreconcilable with this Lutheran idea, for instance, the expression of "cleansing" and "washing away" the mire of sin (Psalm 1:4, 9; Isaiah 1:18; Ezekiel 36:25; 1 Corinthians 6:11; Revelation 1:5), that of coming "from death to life" (Col. ii., 13; 1 John 3:14); the removal from darkness to light (Ephesians 5:9).其他圣经的表情就像不可调和与此路德理念，举例来说，表达的"清洗"和"洗刷"的泥潭中单（诗篇1:4 ， 9岁;以赛亚书1:18 ;以西结36:25 ;哥林多前书6时11分;启示1:5 ） ，也就是未来" ，从死亡的生命" （歌二， 13岁;约翰3点14分） ;搬迁，从黑暗走向光明（以弗所5时09分） 。 Especially these latter expressions are significant, because they characterize the justification as a movement from one thing to another which is directly contrary or opposed to the thing from which the movement is made.尤其是后者的表现形式是显着的，因为他们特有的理由，作为一个运动，从一件事，另一是直接违反或反对这件事从哪个运动。 The opposites, black and white, night and day, darkness and light, life and death, have this peculiarity, that the presence of one means the extinction of its opposite.对立面，黑人和白人，晚上白天，光明与黑暗，生命与死亡的，有这个特点，即存在一个手段灭绝，其对面。 Just as the sun dispels all darkness, so does the advent of justifying grace drive away sin, which ceases from that on to have an existence at least in the ethical order of things, though in the knowledge of God it may have a shadowy kind of existence as something which once was, but has ceased to be.正如太阳驱除一切黑暗，所以是否来临的理由宽限期逼走单，而不再是来自于有一个存在的，至少在伦理秩序的事情，但在知识的上帝，它可能有一个影子种由于存在一些曾经是的，但已停止。 It becomes intelligible, therefore, that in him who is justified, though concupiscence remain, there is "no condemnation" (Romans 8:50); and why, according to James (i, 14 sqq.), concupiscence as such is really no sin; and it is apparent that St. Paul (Romans 7:17) is speaking only figuratively when he calls concupiscence sin, because it springs from sin and brings sin in its train.它变得理解，因此，在他的人是合理的，虽然concupiscence继续存在，是"没有谴责" （罗马书8:50 ） ;以及为什么，据詹姆斯（一， 14 sqq ） ， concupiscence这样，实在没单仲偕;很明显，圣保罗（罗马书7时17分） ，是讲只是打个比方，当他呼吁concupiscence单，因为它源自单，使单在其列车。 Where in the Bible the expressions "covering up" and "not imputing" sin occur, as for instance in Ps.凡在圣经中一再提到"掩饰" ， "不归咎于"罪恶发生，例如在PS 。 xxxi, 1 sq., they must be interpreted in accordance with the Divine perfections, for it is repugnant that God should declare any one free from sin to whom sin is still actually cleaving.三十一， 1平方，他们必须解释，按照神的完善，因为这是令人厌恶的，神是要申报任何一个免费，从单人单仍然是实际上劈。 It is one of God's attributes always to substantiate His declarations; if He covers sin and does not impute it, this can only be effected by an utter extinction or blotting out of the sin.这是一个上帝的属性，始终以充实他的宣示，如果他涵盖单，不推诿，这只能是由一个完全灭绝或总结出的罪恶。 Tradition also has always taught this view of the forgiveness of sins.传统也一直教导这一观点的宽恕的罪孽。 (See Denifle, "Die abendländischen Schriftausleger bis Luther uber justitia Dei and justificatio", Mainz, 1905) （见德尼夫勒， "死abendländischen schriftausleger之二路德产品justitia dei和justificatio " ，美因茨， 1905 ）
D. The Protestant Theory of Imputation四，新教理论的归责
Calvin rested his theory with the negative moment, holding that justification ends with the mere forgiveness of sin, in the sense of not imputing the sin; but other Reformers (Luther and Melanchthon) demanded a positive moment as well, concerning the nature of which there was a very pronounced disagreement.卡尔文在于他的理论与消极的时刻，认为理由结束仅仅赦罪的，在某种意义上不是归咎于罪恶，但其他改革者（路德和梅兰希顿）要求积极时刻，而且，有关的性质，其中有是一个很明显的分歧。 At the time of Osiander (d. 1552) there were from fourteen to twenty opinions on the matter, each differing from every other; but they had this in common that they all denied the interior holiness and the inherent justification of the Catholic idea of the process.在时间的osiander （四第1552 ） ，有从14到20的意见，对此事的，每个不同的，从每一个其他，但他们有一个共同点，即他们都否认内部成圣和内在的理由天主教的想法了过程。 Among the adherents of the Augsburg Confession the following view was rather generally accepted: The person to be justified seizes by means of the fiduciary faith the exterior justice of Christ, and therewith covers his sins; this exterior justice is imputed to him as if it were his own, and he stands before God as having an outward justification, but in his inner self he remains the same sinner as of old.其中遗民的奥格斯堡供认了以下看法是比较普遍接受的：人有理由夺取的方式受托信仰外观正义的救世主，从而将覆盖了他的罪过，这外观正义是归功于他因为如果它他自己，和他站在上帝面前，作为一个外向型的理由，但是在他内心的自我，他仍然是一样的罪人，因为旧的。 This exterior, forensic declaration of justification was received with great acclaim by the frenzied, fanatical masses of that time, and was given wide and vociferous expression in the cry: "Justitia Christi extra nos".此外，法医宣言的理由是接到同大获好评，由疯狂，疯狂的群众，那些日子里，并获得广泛和强烈，体现在哭喊： " justitia基督教课外不" 。
The Catholic idea maintains that the formal cause of justification does not consist in an exterior imputation of the justice of Christ, but in a real, interior sanctification effected by grace, which abounds in the soul and makes it permanently holy before God (cf. Trent, Sess. VI, cap. vii; can. xi).天主教理念坚持认为，正式事业的理由并不在外部归责的司法基督的，但在一个真实的，内部成圣的影响宽限期，其中充斥在灵魂，使之永远神圣的上帝面前（参见遄， sess第六章第七节;可以。十一） 。 Although the sinner is justified by the justice of Christ, inasmuch as the Redeemer has merited for him the grace of justification (causa meritoria), nevertheless he is formally justified and made holy by his own personal justice and holiness (causa formalis), just as a philosopher by his own inherent learning becomes a scholar, not, however, by any exterior imputation of the wisdom of God (Trent, Sess. VI, can. x).虽然罪人是有正当理由的，正义的基督，因为该救赎已值得为他的恩典理由（理由来meritoria ） ，不过他是正式的理由，并取得了神圣的，由他个人的正义与圣德（病因formalis ） ，正如一位哲人由他自己的内在学习成为一名学者，但是，不能以任何外部归责的上帝的智慧（遄， sess 。第六，可以第十节） 。 To this idea of inherent holiness which theologians call sanctifying grace are we safely conducted by the words of Holy Writ.这个构想的内在成圣其中神学家呼吁sanctifying恩典是我们安全地进行的话，神圣的令状。
To prove this we may remark that the word justificare (Gr. dikaioun) in the Bible may have a fourfold meaning:为了证明这一点，我们可以说这个词justificare （ gr. dikaioun ）在圣经中可能有四倍的含义：
The forensic declaration of justice by a tribunal or court (cf. Isaiah 5:23; Proverbs 17:15).法医宣言大法官所庭或法庭（参见以赛亚书5时23分;谚语17:15 ） 。
The interior growth in holiness (Revelation 22:11).内部增长成圣（启示22时11分） 。
As a substantive, justificatio, the external law (Psalm 108:8, and elsewhere).作为一个实质性的， justificatio ，外部法（诗篇108:8 ，和其他地方） 。
The inner, immanent sanctification of the sinner.内在，内在成圣的罪人。
Only this last meaning can be intended where there is mention of passing to a new life (Ephesians 2:5; Colossians 2:13; 1 John 3:14); renovation in spirit (Ephesians 4:23 sq.); supernatural likeness to God (Romans 8:29; 2 Corinthians 3:18; 2 Peter 1:4) a new creation (2 Corinthians 5:17; Galatians 6:15); rebirth in God (John 3:5; Titus 3:5; James 1:18), etc., all of which designations not only imply a setting aside of sin, but express as well a permanent state of holiness.只有这个意义上可以用意有提到过一个新的生命（弗2:5 ;歌罗西书2时13分， 1约翰3点14分） ;翻新，在精神（以弗所4点23平方米） ;超自然的相似性，以神（罗马