In Christian theology, the Holy Spirit, or Holy Ghost, is the third person of the Trinity, distinct from but coequal with God the Father and God the Son. The Holy Spirit is sometimes described as the creative, healing, renewing presence of God. Theologians point to a gradual development of the doctrine in Scripture. 在基督教神学，圣灵，或圣灵，是世界上第三人的三位一体，有别于但coequal与上帝和上帝的儿子。圣灵有时被说成是创意，愈合，自强不息在场的上帝。神学家点，以循序渐进的发展学说中的经文。 In the Old Testament, the Spirit was at work in the creation of the world (Gen. 1) and in prophecy (Isa. 61:1).在旧约，精神是在工作中创造的世界（创1 ） ，并预言（以赛亚书61:1 ） 。 In the New Testament, the Spirit was present in the life and works of Jesus Christ (Mark 1:12) and continues to be present as the Paraclete (advocate) in the Christian community (John 14:26).在新约圣经的精神，是当前在生活和作品耶稣基督（马克1:12 ） ，并继续向在场作为paraclete （律师）在基督教共同体（约翰14时26分） 。 The early church saw the descent of the Holy Spirit on the apostles at Pentecost as the outpouring of divine gifts of holiness, love, prophecy, healing, and speaking in Tongues.早期教会看见后裔的圣灵对门徒在五旬作为源源不断的神圣礼物成圣的人，爱护人，预言，愈合情况，并谈到在舌头。 The doctrine of the Holy Spirit was formulated at the Council of Constantinople in 381.该学说的圣灵制定了在安理会的君士坦丁堡，在381名。
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His divinity is
established他的神性，是确立
(Easton Illustrated Dictionary) （伊斯顿说明字典）
In the NT, the third person of the Trinity; in the OT, God's power. 在NT ，则第三人的三位一体，在城市旅游局，上帝的力量。
The primary function of the spirit of God in the OT is as the spirit of prophecy. God's spirit is the motivating force in the inspiration of the prophets, that power which moved sometimes to ecstasy but always to the revelation of God's message, expressed by the prophets with "thus saith the Lord." 其主要功能上帝的精神，在城市旅游局，是因为精神的预言上帝的精神是动力，在灵感的先知，这一权力而提出的，有时狂喜，但始终以启示的上帝的讯息，表示所先知" ，因此仰上主" 。 Prophets are sometimes referred to as "men of God" (1 Sam. 2:27; 1 Kings 12:22; etc.); in Hos.先知，有时被称为"男人的上帝" （ 1萨姆。 2时27分， 1国王12:22 ，等等） ，在居者有其屋。 9:7 they are "men of the Spirit." 9时07分，他们是"男人的精神" 。 The general implication in the OT is that the prophets were inspired by the spirit of God (Num. 11:17; 1 Sam. 16:15; Mic. 3:8; Ezek. 2:2; etc.).一般蕴涵在城市旅游局是先知们无不感到欢欣鼓舞上帝的精神（ num. 11:17 1萨姆。 16:15 ;麦克风。 3时08分; ezek 。 2:2等） 。
The phrase "Holy Spirit" appears in two contexts in the OT, but is qualified both times as God's holy Spirit (Ps. 51:11; Isa. 63:10-11, 14), such that it is clear that God himself is the referent, not the Holy Spirit which is encountered in the NT. "圣灵" -这个词在两个背景下，在城市旅游局，而且是合格的，均视为上帝的圣灵（诗篇5 1:11;伊萨。 6 3:10-11， 1 4） ，例如说，很显然，上帝是该指涉，而不是圣灵是遇到在新台币。 The OT does not contain an idea of a semi-independent divine entity, the Holy Spirit. Rather, we find special expressions of God's activity with and through men. 职能治疗不包含一个想法的一个半独立的实体神，圣灵，而我们觉得特别表达上帝的活动，并通过男人。 God's spirit is holy in the same way his word and his name are holy; they are all forms of his revelation and, as such, are set in antithesis to all things human or material. The OT, especially the prophets, anticipates a time when God, who is holy (or "other than/separate from" men; cf. Hos. 11:9) will pour out his spirit on men (Joel 2:28ff.; Isa. 11:1ff.; Ezek. 36:14ff.). who will themselves become holy. The Messiah/ Servant of God will be the one upon whom the spirit rests (Isa. 11:1ff.; 42:1ff.; 63:1ff.), and will inaugurate the time of salvation (Ezek. 36:14ff.; cf. Jer. 31:31ff.).上帝的精神，是神圣的一样，在他的字，他的名字是神圣的，他们是所有形式的启示，因此，是一套在对立面，对所有事情的人力或材料。 职能治疗，尤其是先知，预期的时候，上帝，是神圣的（或曰"以外/分开的"男人;比照居者有其屋。 11时09分） ，将倾诉他的精神，对男子 （约珥2时28分几段;伊萨。 11点01法郎; ezek 。 36:14法郎） 。 人士将自己成为圣地。弥赛亚/仆人，上帝会是一个人后的精神，在于（以赛亚书11点01法郎; 42:1几段; 63:1几段） ，并主持开幕时间的救赎（ ezek. 36:14几段;比照哲。 31:31几段） 。
The concept of the Holy Spirit was broadened through the Wisdom Literature, especially in the personification of wisdom as that idea came into contact with the idea of Spirit. 概念圣灵是拓宽透过智慧文学，特别是在人格化的智慧，为这一设想接触到的思想，精神的丰富内涵。 As early as Prov.早在省。 8:22ff. 8点22法郎。 and Job 28:25ff.和求职28:25以后。 wisdom is presented as a more or less independent aspect of God's power (here as agent in creation), and wisdom is credited with functions and characteristics that are attributed to the Holy Spirit in the NT.智慧是作为一个较为独立的方面上帝的权力（在这里，作为代理人在设定） ，和智慧，记入其职能和特点，这是由于圣灵在新台币。 Wisdom proceeded from the mouth of God and covered the earth as a mist at creation (Sir. 24:3); she is the breath of the power of God (Wisd. Solomon 7:25); and by means of his wisdom God formed man (Wisd. Sol. 9:2).智慧从口入的上帝和涵盖地球作为一个薄雾在创作（ sir. 24:3 ） ，她是一口气的上帝的力量（ wisd.所罗门7:25 ） ，并通过这种手段，他的智慧神的形成男子（ wisd.溶胶。 9时02分） 。 The Lord poured out wisdom upon all his works, and she dwells with all flesh (Sir. 1:9-10).主倾注了智慧后，他的所有作品，她怀抱着与所有肉（ sir. 1:9-10 ） 。 Moreover, wisdom is full of spirit, and indeed is identified with the Spirit (Wisd. Sol. 7:22; 9:1; cf. 1:5).此外，智慧，是充满精神，而事实上是确定与精神（ wisd.溶胶。 7时22分; 9:1 ;比照1:5 ） 。 Thus the Jews of NT times were familiar with the background of these ideas as they are variously expressed in the NT, ideas which use these background concepts but move beyond them to some unexpected conclusions.因此，犹太人的新台币时代熟悉的背景，这些想法，因为他们以不同方式表达了在新台币，构思使用这些概念的背景，但此举超越了他们一些意想不到的结论。 Indeed, Jesus taught that his messiahship and the corresponding outpouring of the Spirit were firmly rooted in OT understanding (Luke 4:18ff., citing Isa. 61:1-2), and, similar to intertestamental Judaism, understood the messianic Spirit of the Lord to be the Holy Spirit (Matt. 12:32), the spirit which had foretold through the prophets that the coming Messiah would inaugurate the age of salvation with the pouring out of the Spirit on all flesh.事实上，耶稣教导说，他messiahship和相应的源源不断的精神被牢牢植根在加时赛理解（路加福音4点18法郎。为由，伊萨。 61:1-2 ） ，以及类似intertestamental犹太教，相互理解救世主的精神上来，把主被圣灵。 （ 12:32 ） ，精神曾预言透过先知说，未来弥赛亚将主持开幕年龄的救赎与浇筑出来的精神，对所有的血和肉。 Jesus developed the idea of the Holy Spirit as a personality (eg, John 15:26; 16:7ff.), specifically as God working in the church. 耶稣发达的想法圣灵作为一个人格 （例如，约翰15:26 ; 16时07分及以下） ，特别是作为上帝的工作在教会里。
From the beginning of Jesus' ministry he identified himself with both the victorious messiah king and the suffering servant figures of OT prophecy (Isa. 42:1ff.; cf. Mark 10:45), ideas which Judaism had kept separate.从一开始的耶稣'内政部他认定自己与这两个战胜国弥赛亚国王和苦难的仆人数字城市旅游局的预言（以赛亚42:1几段;比照马克10:45 ） ，构思犹太教已分开。 Jesus further defined the role of God's Messiah as proclaiming God's favor, God's salvation, in the new age, a message stressed far beyond that of "judgment of the nations," which the Jews had come to expect.耶稣进一步明确了上帝的作用的弥赛亚作为宣告上帝对我们的爱，上帝的救恩，在新的时代，一个信息，强调远远超出了"判断的国家" ，其中犹太人有更大的企盼。 At the synagogue in Nazareth (Luke 4:16ff.) when Jesus identified himself with the Messiah promised in Isa.在犹太教堂，在拿撒勒（路加福音4时16分几段）当耶稣自称与弥赛亚承诺，在伊萨。 61:1-2a he stopped short of reading the "words of judgment" of Isa. 61:1 - 2A的，他停止了短期的读"字的判断" ，伊萨。 61:2b (even though Isa. 61:2c, "comfort to those who mourn," is part of Jesus' teaching at Matt. 5:4). 61:2乙（即使伊萨。 61:2 C节" ，以安慰那些哀悼" ，是耶稣的'教于马特。 5时04分） 。 This emphasis is made again when John the Baptist asks whether Jesus is indeed the one who was to come (Luke 7:18-23).这强调的是再次提出时，施洗约翰询问是否耶稣的确是一个人来（路加福音7:18-23 ） 。 Indeed, even though John the Baptist proclaimed Jesus to be the one who would "baptize in the Holy Spirit and in fire" as aspects of the new age (salvation and judgment, respectively, Luke 3:15ff; note the clear judgment connections of "baptism with fire" in 3:17), Jesus' own focus was on the positive, salvific aspect of the new age as represented in the baptism with the Holy Spirit (Acts 1:5; 11:16).事实上，即使施洗约翰宣告耶稣是一个人，将" baptize在圣灵和火" ，因为各方面的新时代（救恩和判断能力，分别路加福音3:15法郎;注意明确判断连线"洗礼与火" ，在3时17分） ， 耶稣自己的工作重点是积极， salvific方面的新时代为代表的洗礼与圣灵 （使徒行1:5 ; 11:16 ） 。
Jesus understood the Holy Spirit as a personality. This comes out especially in John's Gospel, where the Spirit is called the "Paraclete," ie, the Comforter (Counselor, Advocate). Jesus himself was the first Counselor (Paraclete, John 14:16), and he will send the disciples another Counselor after he is gone, ie, the Spirit of truth, the Holy Spirit (14:26; 15:26; 16:5). The Holy Spirit will dwell in the believers (John 7:38; cf. 14:17), and will guide the disciples into all truth (16:13), teaching them "all things" and bringing them "to rememberance of all that [Jesus] said" to them (14:26). 耶稣明白圣灵作为一个人格，这将出来，特别是在约翰的福音，那里的精神，是被称为" paraclete " ，即，保惠（辅导员，提倡） 。 耶稣自己是第一个辅导员（ paraclete ，约翰14时16分） ，以及他将派遣门徒另一辅导员后，他走了，也就是说，真理的圣灵，圣灵 （ 14时26分; 15:26 ; 16时05分） 。 圣灵会住在信者 （约翰七日： 38 ;比照14时17分） ，将引导门徒进入一切的真理 （ 16:13 ） ，教导他们： "所有的事情" ，并给他们带来" ，以纪念这一切对众人说： "他们（ 14时26分） 。 The Holy Spirit will testify about Jesus, as the disciples must also testify (John 15:26-27).圣灵会出面作证耶稣，因为门徒也必须出庭作证（约翰15:26-27 ） 。
In Acts 2:14ff.在行为2点14法郎。 Peter interpreted the Pentecost phenomena as the fulfillment of Joel's prophecy of the outpouring of the spirit upon all flesh in the messianic age (Joel 2:28ff.).彼得解释五旬的现象，为圆满约珥的预言的源源不断的精神后，所有肉救世主的年龄（约珥2时28分几段） 。 The outpouring of the spirit upon all flesh was accomplished for the benefit of Jew and Gentile alike (Acts 10:45; 11:15ff.), and individual converts had access to this gift of the age of salvation through repentance and baptism into the name of Jesus Christ (Acts 2:38).该流露的精神后，所有肉是在为造福犹太人和gentile一样（使徒行10:45 ; 11:15几段） ，并转换为个人获得这份礼物的年龄救国通过忏悔和洗礼进入名称耶稣基督 （使徒2时38分） 。 This, according to Peter, put the converts in contact with the promise of Joel's prophecy, the gift of the Holy Spirit; "for to you is the promise..., for all whom the Lord our God will call" (Acts 2:39; Joel 2:32).对此，据彼得，把转换接触承诺约珥的预言，圣灵的恩赐; "你是允诺… … ，所有的人耶和华我们的神将拜会" （使徒2 ： 39 ;的Joel 2时32分） 。 The apostles and others carried out their ministries "full of the Holy Spirit" (4:31; 6:5; 7:54; etc.), and the Holy Spirit, identified in Acts 16:7 as the Spirit of Jesus, directed the mission of the fledgling church (Acts 9:31; 13:2; 15:28; 16:6-7).使徒们和其他人进行了自己的各部"充满圣灵" （ 4时31分; 6时05分; 7时54分;等） ，以及圣灵，查明行为16时07分，作为精神的耶稣，指示使命幼稚教会（使徒9时31分; 13时02分; 15:28 ; 16:6-7 ） 。 The salvific aspects of the new age practiced by Jesus, notably healing and exorcism, were carried out by the early church through the power of the Holy Spirit.该salvific方面的新时代实行的耶稣，特别是医治创伤和驱魔，进行了由早期教会透过权力的圣灵。 Visions and prophecies occurred within the young church (Acts 9:10; 10:3; 10:ff.; 11:27-28; 13:1; 15:32) in keeping with the Acts 2 citation of Joel 2:28ff.远见和预言发生在年轻的教会（使徒9时10分; 10时03分， 10 ：几段; 11:27-28 ;十三; 15:32 ） ，符合行为二日引文约珥2点28法郎。 The experience of the early church confirmed that the messianic age had indeed come.经历了早期教会证实救世主的时代确实到来。
Paul taught that the Holy Spirit, poured out in the new age, is the creator of new life in the believer and that unifying force by which God in Christ is "building together" the Christians into the body of Christ (Rom. 5:5; II Cor. 5:17; Eph. 2:22; cf. I Cor. 6:19). Romans 8 shows that Paul identified the spirit, the spirit of God, and the spirit of Christ with the Holy Spirit (cf. the spirit of Christ as the spirit of prophecy in I Pet. 1:10ff.), and that these terms are generally interchangeable.保罗教导说，圣灵倒在新的历史时期，是创造新生活的信徒，并凝聚力，使上帝在基督里是"建起来" ，基督徒到基督的身体（罗马书5:5 ;二，肺心病。 5时17分;以弗所书2时22分;比照，我肺心病。 6时19分） 。 入乡随俗8显示，保罗确定的精神，上帝的精神，和基督的灵与圣灵 （参见精神，以基督为中心的精神，预言在I宠物。 1:10几段） ，而这些条件一般都可以互换。 If anyone does not have the spirit of Christ, he does not belong to Christ (Rom. 8:9); but those who are led by the spirit of God are sons of God (Rom. 8:14).人若没有基督的灵，他不属于基督（罗马书8时09分） ，但那些都是由上帝的精神，是神的儿子（罗马书8:14 ） 。 We all have our access to the Father through one spirit (Eph.2:18), and there is one body and one spirit (Eph. 4:4).我们都有接触到父亲通过一个精神（ eph.2 ： 18 ） ，并有一个机构和一个精神（以弗所书4时04分） 。 We were all baptized by one spirit into one body, and we were all given the one spirit to drink (I Cor.12:13).我们全都洗礼的一个精神，使之成为一个机构，我们都考虑到了一个精神的饮料（我cor.12 ： 13 ） 。 The believer receives the spirit of adoption or "sonship" (Rom. 8:15), indeed, the spirit of God's own Son (Gal. 4:6), by whom we cry, "Abba, Father," that intimate address of filial relationship to God pioneered by Jesus, the unique Son of God (Mark 14:36).信徒得到精神领养或" sonship " （罗马书8:15 ） ，而事实上，上帝的精神自己的儿子（ gal. 4:6 ） ，谁发现我们哭了， "天父，创始者" ，即体内地址孝道的关系，以上帝首创耶稣，独特的神的儿子（可11:24 ） 。
The believers are being built together into a dwelling place of God in the spirit (Eph. 4:22).信教的是正在兴建中汇集成的居住地，在上帝的精神（以弗所书4时22分） 。 To each one was apportioned grace according to the measure of the gift of Christ (Eph. 4:7; cf. Rom. 12:3), and Christ has given different ones to be prophets, apostles, evangelists, pastors, and teachers (Eph. 4:11) for the edification of the body. Similarly, the Spirit gives different kinds of spiritual gifts for different kinds of service (I Cor. 12:4-5;7), all for the common good. The way of love is to be followed in all things; indeed, the fruit of the spirit is love, joy, peace, etc. (Gal. 5:22ff.).每一个被摊派的宽限期，根据这项措施的礼物基督（以弗所书4时07分;比照光盘。 12时03分） ，基督也有不同的，以被先知，使徒，福音使者，牧人和教师（以弗所书4时11分） ，用于教化的身体，同样的精神，使各种不同的精神礼物，为不同类型的服务（我肺心病。 12:4-5 7 ） ，所有谋求共同利益。方式爱情是必须遵循的一切事情，事实上，圣灵的果子就是仁爱，喜乐，和平，等（ gal. 5时22分几段） 。 All of this is because God has initiated the new covenant (Jer. 31:31ff.; Ezek. 36:14ff.;26) in the hearts of men by means of his eschatological spirit (II Cor. 3:6ff.).所有这一切都是因为上帝已启动了新的盟约（ jer. 31:31几段; ezek 。 36:14几段;二十六日）在心底的男子通过他的eschatological精神（二肺心病。 3时06分几段） 。 In this new age the spirit is the earnest of our inheritance (II Cor. 1:22; 5:5; Eph. 1:14), a "firstfruits," the seal of God (II Cor. 1:22; Eph. 1:13; 4:30).在这个新时代的精神是认真的，我们继承（二肺心病。 1:22 ; 5:5 ;以弗所书1:14 ） ， " firstfruits ， "印章的神（二肺心病。 1:22 ;厄。 1:13 ; 4:30 ） 。 These phrases point out the "already vs. the not yet" tension of the new age: the new age has dawned, and the eschatological spirit has been poured out, yet all of creation awaits the final consummation.这句话指出， "已经恶化，还没有"关系紧张的新时代：新的时代已经来临，以及eschatological精神已浇出，但所有的创作等待着最后的圆满。 Even though the spirit bears witness with our spirit that we are sons of God (Rom. 8:16) and we truly have the firstfruits of the spirit (Rom. 8:23), we await the adoption as sons (8:23) at the final consummation. Until that time Christians have the Comforter, the Spirit who intercedes on behalf of the saints according to the will of the Father (Rom. 8:27).即使精神，见证了我们的精神，我们是神的儿子（罗马书8时16分） ，我们真正有firstfruits的精神（罗马书8时23分） ，我们正等待收养的儿子（ 8时23分）在最后的圆满。 在这一时刻到来之前基督徒的安慰，精神的人intercedes代表圣徒根据该会的父亲 （罗马书8时27分） 。
Even though the "trinitarian" formula of Matt. 即使"三位一体"公式的马特。 28:19 is found in the apostolic fathers, the word "trinity" is first applied to the Godhead by Theophilus of Antioch (To Autolycus 2:15). 28:19发现在教宗的父亲，用"三位一体"的是首次应用到神的源头由西奥菲勒斯安提 （奥托吕科斯2时15分） 。 Tertullian clearly taught the divinity of the Holy Spirit, an idea that was later to occupy the church in discussion for a thousand years.戴尔都良清楚地教导神的圣灵，一个概念后来被占用的教堂讨论，为1000年。 Tertullian wrestled with the problem of the tension between the authority of the Spirit in the church versus apostolic tradition and Scripture as received revelation. He espoused montanism for a time, a system which placed primary importance on the current inspiration of the Spirit in the body. The church, however, rejected montanism in favor of the objective authority of apostolic tradition as reflected in Scripture, and montanism eventually died out. The church's stand against the montanist heresy was largely responsible for the demise of Christian prophecy and other charismata. The Muratorian Canon (lines 75ff.) states that the number of prophets is settled, and even the Apostolic Tradition of Hippolytus, which elevates charismatic leadership above ecclesiastical structure, restricts the term "prophet" entirely to the canonical prophets.戴尔都良抢夺与问题之间的紧张关系的权威的精神，在教会与使徒传统和经文，因为收到的启示， 他信奉montanism ，一时间，这个制度放在首要的重要性就当前灵感的精神，在身体。教会，但拒绝montanism主张客观权威的使徒传统反映在经文中，并montanism最终凋谢。 教会的立场，反对montanist异端，主要是负责为消亡基督教的预言和其他charismata 。 muratorian佳能（系75ff ）指出，有多少先知是稳定下来，即使是使徒传统的hippolytus ，提升魅力领导以上的教会结构，限制而言， "先知" ，完全是典型的先知。 In the late fourth century John Chrysostom could speak of the spiritual gifts as belonging to an age in the past.在晚四世纪金口约安会说话的精神礼物，是属于一个时代，在过去的。
In the period immediately prior to Nicaea the church was preoccupied with the famous "Christological controversies" and paid scant attention to a doctrine of the Holy Spirit. The Nicene Creed confesses faith in the Holy Spirit, but without any development of the idea of the Spirit's divinity or essential relationship to the Father and the Son. This question became a major issue within the church in the late fourth century and following, and the Council of Constantinople added to the words of the Nicene Creed, describing the Holy Spirit as "the Lord and Giver of Life, proceeding from the Father, to be worshiped and glorified together with the Father and the Son." A controversy developed around the source of the Spirit, specifically concerning whether he ought not also be confessed as "proceeding from the Son." Following Augustine's teaching, the phrase filioque ("and the Son") was added by the Western church to the above creed at the Council of Toledo in 589.在这期间，之前的尼西亚教会忙于与著名的"基督论的争论" ，并付出很少注意学说的圣灵。 尼西亚confesses信仰在圣灵的，但没有任何发展的思想，精神的神或基本关系，以父亲和儿子，这个问题已成为一个重大问题，教会在晚四世纪后， 安理会的君士坦丁堡加入的话尼西亚，并形容圣灵为"主并赐予生命，从父亲，以崇拜和歌颂连同父亲和儿子"的争论围绕发展的精神之源，特别是关于他是否应该也不会供认，因为"从儿子。 " 继奥古斯丁对他的教诲，这句话filioque （ "儿子" ） ，加上由西方教会，以上述信条在安理会的托莱多在589 。 The Eastern church rejected the filioque doctrine, and the creed constituted confessional grounds for the split between East and West which had already taken place in practice.东部教会拒绝filioque学说和信仰构成翻供理由分裂于东西方之间，其中已发生的做法。
Although other aspects of the Spirit were occasionally discussed, the procession of the Spirit continued to occupy theologians in the West.虽然其他方面的精神，偶有讨论，让游行的精神，继续占领着神学家在西部地区。 Anselm of Canterbury brought the debate into the era of scholasticism and, although reason as proof of doctrine was unevenly received, filioque remained the standard of the church. anselm的坎特伯雷把辩论变成时代的士林，尽管理由，以证明教义是不均匀收到filioque仍是标准的教会。 Peter Lombard argued from Scripture for filioque, and the fourth Lateran Council again espoused Trinitarianism and filioque. Although Aquinas rejected reason as a means to know the distinctions of the Divine Persons, he affirmed that the spirit proceeds from the special relationship that exists between the Father and the Son.彼得伦巴第辩称，从经文为filioque ，以及第四次lateran安理会再次阐明trinitarianism和filioque虽然阿奎那驳回的理由为手段，以了解区别神圣的人，他肯定了这一精神是从英美特殊关系之间存在的父亲和儿子。 Such discussions as this continued into the fifteenth century, when the Council of Florence again attempted to unite the Western and Eastern churches.这种讨论，因为这一直持续到15世纪，当安理会佛罗伦萨的图谋再次团结一致，西部与东部的教堂。 The filioque idea was reaffirmed and, although a cosmetic change of wording was made in an attempt to satisfy the Eastern church, the Greek Orthodox Church rejected the substance of the creed. The position of the Roman Catholic Church has remained essentially unchanged, and the rift between East and West over this issue remains to the present.该filioque主意得到肯定，虽然外观上的改变措辞是在企图以满足东部教会，希腊东正教教堂拒绝了物质的信条。 立场与罗马天主教会已基本未变，和裂谷东方与西方之间在这一问题上仍然到现在。
The Spirit works in salvation by influencing the soul to reliance, by faith, on Christ.精神的作品在救赎通过影响灵魂，以自力更生，由信仰，对基督。 Faith is itself a mystical gift of God whereby the believers mit Gott ein Kuche werden (become kneaded into one cake with God). Without the grace and work of the Spirit man is incapable of making himself acceptable to God or of having saving faith (cf. The Bondage of the Will, 1525).信仰本身就是一个神秘的神的恩赐，让信徒麻省理工学院gott艾因库车werden （成为意大利面成一个蛋糕与上帝） 。 未经恩典和工作精神，人是无法使自己接受的上帝或具有储蓄信仰 （参见。桎梏的意志， 1525年） 。 This is accomplished by the Holy Spirit through the Word of God. Salvation is thus a gift bestowed by the grace of God, and Luther implies that the Word (the Gospel) as preached is primarily the efficacious Word of God after the Spirit works upon the heart of the hearer.做到这一点，是由圣灵透过神的话语。 救恩是一个礼物赐予的，由天主的恩典，并路德意味的话语（福音） ，因为鼓吹，主要是有效的上帝的话后，精神工程后，心脏聴。 For Luther, the Word is the main sacrament, for faith and the Holy Spirit are conveyed through the preaching and the teaching of the gospel (Rom. 10:17); baptism and the Lord's Supper are signs of the "sacrament of the Word," in that they proclaim the Word of God. Luther favored the preached Word over the written Word, but did not hold the two to be mutually exclusive. To be Christian the preaching of the church had to be faithful to the Scripture; but to be faithful to Scripture, the church had to preach.为路德，这个词是主要的圣餐，为信仰和圣灵是透过传教和教学的福音（罗马书10时17分） ;洗礼和主的晚餐迹象的"圣餐的字， " ，因为他们宣告神的话语。 路德主张鼓吹字以上文字，但没有举行，两国将相互排斥。不得基督教的传教的教会都必须忠实于圣经，但要忠实于圣经，教会传教。
The Word, primarily the incarnate Logos, is God's channel for the Spirit. Man brings the Word of the Scripture to the ear, but God infuses his Spirit into the heart; the word of Scripture thus becomes the Word of God (Lectures on Psalms; Epistle to the Romans). No one can rightly understand the Word of Scripture without the working of the Spirit; where the Word is, the Spirit inevitably follows. The Spirit does not operate independent of the Word.这个词，主要是肉身的标志，是上帝的渠道，让精神。 男子带字的经文，以听，但神注入他的精神转化为心脏;字的经文，于是成为天主的圣言（讲座诗篇;书中说，罗马人） ， 没有人可以正确地理解字的经文中，没有工作的精神;凡字是，精神难免如下。精神，并不具有独立的字眼。 Luther resisted the enthusiasts' sharp distinction between inward and outward Word.路德抵制爱好者'区分抵港及离港字。 On the other hand, he rejected the Roman Catholic idea that the Spirit is identified with church office and that the sacraments are effective in and of themselves (ex opere operato).在另一方面，他拒绝了罗马天主教思想，即精神，是确定与教会办公室，并认为圣礼是有效的和自己的（当然opere operato ） 。 Thus the Spirit makes Christ present in the sacraments and in Scripture; only when the Spirit makes Christ present in the word is it Gods own living Word.因此，精神，使基督目前在圣礼，并在经文中，只有当精神，使基督在目前这个词是神自己的生活字。 Otherwise the Scripture is letter, a law, it merely describes, it is only history.否则经文是一封信，一个法律，它只是描述了，这只不过是历史。 But as preaching, the Word is gospel (as opposed to law); the Spirit makes it so.但作为传道，单词是福音（而非法律） ;精神，使之如此。 The Spirit is not bound to the Word; he exists in God's eternal glory, away from the Word and our world.精神却是不必然字，他存在于上帝的永恒的荣耀，使之远离这个词和我们的世界。 But as revealing Spirit he does not come without the Word.但由于揭示的精神，他不来，没有一句话。
Melanchthon followed Luther with few exceptions.梅兰希顿其次路德少数例外。 Although allowing more room for man's response to the gospel than did Luther, he still stressed the primary work of the Spirit in salvation.虽然让更多的空间，人的回应福音比路德，但他仍强调，基层工作的精神救赎。 Melanchthon showed more flexibility than Luther in the issue of the real presence in the Lord's Supper (cf. the Wittenberg Concord), but was in basic agreement with Luther as seen in the Augsburg Confession and its Apology. Zwingli departed from Luther and Melanchthon over the work of the Spirit in the sacraments, denying the necessity of baptism and asserting the largely commemorative significance of the Lord's Supper. The radical Reformers, too, were at odds with Luther and Melanchthon, and taught the priority of immediate revelation over Scripture.梅兰希顿显示更大的灵活性，比路德，在这个问题上的真实存在，在主的晚餐（参见维滕贝格康科德） ，但在基本协议与路德看在奥格斯堡忏悔与道歉。 zwingli偏离路德和梅兰希顿比工作的精神，在圣礼，否认必然性的洗礼，并宣称在很大程度上纪念意义的主的晚餐。激进的改革者，也都是对立的路德和梅兰希顿，并教导优先切身revelation超过经文。 Lutherans and Catholics alike were condemned by the Schwarmer (fanatics) for their dependence upon the letter of Scripture instead of making the Bible subject to tests of religious experience. lutherans和天主教徒都不约而同地谴责了schwarmer （狂热分子） ，他们依靠的信经文不是使圣经受考验的宗教体验。
Calvin taught that the Spirit works in regeneration to illumine the mind to receive the benefits of Christ and seals them in the heart. By the Spirit the heart of a man is opened to the penetrating power of the Word and sacraments. 卡尔文教授的这一精神，在工程再生去照亮心灵得到好处，耶稣和印章在他们的心脏，通过精神的核心，一个人，是开放给穿透力的Word和圣礼。 Calvin went beyond Luther in asserting that not only is the preached Word the agent of the Spirit, but the Bible is in its essence the Word of God (Genevan Catechism). The Spirit works in the reading of Scripture as well as in the preaching of the Word, and the Word, preached or read, is efficacious through the work of the Holy Spirit. The divine origin of Scripture is certified by the witness of the Spirit; the Scripture is the Word of God given by the Spirit's guidance through limited human speech.卡尔文超出了路德在宣称不仅是鼓吹词代理人的精神，但圣经是在其本质天主的圣言（ genevan问答） 。 精神的作品，在读经文以及在鼓吹的军队这个词，这个词，鼓吹或阅读，是通过有效的工作，圣灵神圣的起源经文证明证人的精神;圣经是上帝的话给予精神的指导意见，通过有限的人力讲话。 Thus the exegete must inquire after God's intention in giving Scripture for us (eg, in the modern application of the OT; Institutes 2.8.8).因此exegete必须询问后，神的用意是让经文，为我们（例如，在现代社会的应用职能治疗;院所2.8.8 ） 。
The highest proof of Scripture derives from the fact that God in person speaks in it, ie, in the secret testimony of the Spirit (Inst. 1.7.4).最高证明经文来自于一个事实，即上帝的人说话，即在秘密证词中的精神（ inst. 1.7.4 ） 。 We feel the testimony of the Spirit engraved like a seal on our hearts with the result that it seals the cleansing and sacrifice of Christ.我们觉得作证的精神，镌刻着像一个密封在我们的心中，因此，它海豹的清洁和牺牲的基督。 The Holy Spirit is the bond by which Christ unites us to himself (Inst. 3.1.1).圣灵是债券，其中基督我们团结起来，以自己（ inst. 3.1.1 ） 。 Although Calvin rejected rational proofs as a basis for authenticating Scripture, interconfessional battles later caused the rigidifying of Reformed thought, and a tradition of scholastic proofs was developed to overcome the subjectivism of Calvin's authentication theory (cf. the Canons of Dort).虽然卡尔文拒绝理性的证据，以此为基础认证的经文， interconfessional战役后，造成rigidifying的改革思路，与传统的学术论证，开发，以克服主观主义的卡尔文的认证理论（参照大炮的dort ） 。
A seventeenth century reaction to strict Calvinism arose in Holland among the followers of James Arminius. Arminius rejected strict predestination, allowing for man's freedom to reject God's offer of grace. 1 17世纪反应，以严格的加尔文出现在荷兰之间的追随者詹姆斯arminius 。 arminius拒绝了严格的宿命，允许人的自由拒绝接受上帝的给予的宽限期。 The Arminian position was denounced by the Synod of Dort, but had great influence in England.该arminian立场是谴责，也遭到了主教的dort ，但有很大的影响力在英国。 John Wesley grew up in early eighteenth century England within this climate of Arminianism, and through him Methodism was given its distinctive Arminian character. For Wesley, God acts in cooperation with, but not in violation of, free human response in the matter of saving faith.约翰韦斯利成长于18世纪初，英国在这一气候的arminianism ，并通过他methodism是由于其独特的arminian性格。韦斯利，上帝的行为，在与它们的合作，但并没有违反，自由人的反应在这件事的储蓄信仰。 God does not merely dispense upon man justifying grace, nor does man simply acquire such grace by believing.上帝不只是免除后，男子辩解恩典，也没有人简单地获取这样的恩典所相信。 There is rather a unified process of God's giving and man's receiving. The Holy Spirit convicts of sin and also bears witness of justification.有，而不是一个统一的过程，上帝的赋予和人的接受。 圣灵定罪的罪恶，也见证了的道理。 Thereafter the Holy Spirit continues to work in man in sanctification, such that the believer feels in his heart the mighty workings of the Spirit of God. God continually "breathes" upon man's soul, and the soul "breathes unto God", a fellowship of spiritual respiration by which the life of God in the soul is sustained. Sanctification, the renewal of man in the image of God, in righteousness and true holiness, is effected by the Spirit through faith. It includes being saved from sin and being perfected in love. Works are necessary to a continuance of faith, and "entire santification," perfection, is the goal of every believer. 此后圣灵继续工作，在男子成圣，使信徒感觉在他心中浩荡的工作精神神的，上帝在不断"呼吸"后，人的灵魂和灵魂的"呼吸祂上帝" ，这是一个和睦团契精神呼吸，其中生活在上帝的灵魂，是持续的。 成圣，重建的男子，在上帝的画像，为正义和真正的圣洁，是由精神信仰，它包括被保存从罪孽与完善爱。 工程是必要的一个连续性的信念， "全santification ， "完善，目标应该是每一个信徒。
Another development that can be traced to Methodism's stress on sanctification is the twentieth century reawakening of Pentecostalism. Stemming from earlier emphases upon "second experience," Pentecostalism has placed great importance upon the "baptism of the Holy Spirit," which is seen as the completion of a two-stage process of salvation. Since the inception of this modern movement at the turn of the century, speaking in tongues has been proclaimed as the main sign of Spirit baptism, although other "gifts of the Spirit", notably healing, are also emphasized. 另一项发展可追溯到methodism的应激对成圣是二十世纪复兴的五旬节运动。源于先前的侧重点后， "第二个经验， "五旬节运动一直十分重视后， "洗礼圣灵" ，这就是被视为完成一个两阶段的过程中的救赎。 设立以来，这一现代运动在世纪之交，在舌头已被宣布为主要标志的精神洗礼，虽然其他的"礼物的精神" ，尤其是愈合的，是也得到了强调。 From its fundamentalist/biblicist beginning the Pentecostal movement has grown into what is loosely called the charismatic movement, which now touches all of Protestantism and has made inroads into Roman Catholicism.从原教旨主义/ biblicist开始五旬节运动，从小到大什么是松散的所谓魅力运动，现在涉及到所有的基督新教，并取得了进军罗马天主教。 This movement generally proclaims a distinct experience of "Spirit baptism" and, as a rule, focuses on speaking in tongues as the manifestation of that experience.这个运动通常宣告一个独特的经验"的精神洗礼" ，并作为一项规则，侧重于在舌头作为体现这一经验。
One of the most significant twentieth century developments in understanding the Holy Spirit was made in the teaching of Karl Barth.其中一项最重要的是二十世纪的发展，在认识圣灵是在教学中的卡尔巴特。 Barth was a Reformed theologian who was largely responsible for the introduction of neoorthodoxy, the so-called dialectical or crisis theology.巴特是一个经过改革的神学家的人，主要是负责引进neoorthodoxy ，所谓的辩证或危机神学。 Barth and others broke with classical liberalism in the first decades of the twentieth century, denying liberalism's theology of pious religious selfconsciousness, its man-centeredness (Schleiermacher; Ritschl; Feuerbach).巴特等人，打破古典自由主义在第一个十年中的20世纪，否认自由主义的神学虔诚的宗教自我意识，其人为本（施莱尔马赫;里奇尔;费尔巴哈） 。 Barth emphasized the "infinite qualitative distinction" between man and God, and prophetically proclaimed God's nein to all of man's attempt at self-righteousness.巴特强调， "无限质的区别" ，人与神，并且预言宣告上帝的nein所有的人的企图自以为是。 Barth's Letter to the Romans sounded this note of man's "crisis", the acknowledgement that what man knows of God, God has himself revelaed.巴特的信中，以罗马人敲响了，这说明人的"危机" ，承认有什么人知道上帝，上帝有自己revelaed 。 Barth developed his idea of God's self-revelation in terms of the doctrine of the Word of God (Church Dogmatics I/1 and I/2).巴特制定了自己的想法上帝的自我启示而言，中庸上帝的话（教会dogmatics / 1 / 2 ） 。 First and most importantly, Jesus is the incarnate Logos, the Word of God.首先和最重要的是，耶稣是肉身的标识，上帝的话。 The Word of God is subsequently found in the preaching of the gospel, and "among the words of Scripture" (cf. Luther's doctrine of Spirit and Word).上帝的话，是后来发现，在宣扬福音， "其中的话，经文" （参见路德的学说的精神和Word ） 。 The Word of God is God himself in Holy Scripture.上帝的话，是上帝在圣经。 Scripture is holy and the Word of God, because by the Holy Spirit it became and will become to the church a witness to divine revelation.圣经是神圣的上帝的话，因为圣灵成为和将成为该教会的见证神的启示。 This witness is not identical to the revelation; it is not itself revelation, but the witness to it. Faith in Jesus as the Christ, specifically in Jesus' resurrection, is effected through the work of the Holy Spirit. The subjective "in Spirit" is the counterpart to the objective "in Christ".这位证人是不完全相同的启示，它本身并不是启示，但见证。 信仰耶稣是基督，特别是在耶稣的复活，是通过工作的圣灵。主观"的精神"是对应目标" ，在基督" 。 God's grace is manifested both in the objective revelation of God in Christ and man's subjective appropriation of this revelation through the Spirit.上帝的恩典是体现在客观的启示上帝在基督里与人的主观拨款这一启示透过精神。 According to Scripture, God's revelation occurs in our enlightenment by the Holy Spirit to a knowledge of God's Word.根据圣经，上帝的启示出现在我们的启示是由圣灵向知识的神的话语。 The outpouring of the Spirit is God's revelation.该流露的精神，是上帝的启示。 In this reality we are free to be God's children and to know, love, and praise him in his revelation.在这样的现实，我们都是免费将上帝的儿女和知情权的人，爱护人，并赞美他，在他的启示。 The Spirit as subjective reality of God's revelation makes possible and real the existence of Christianity in the world.精神和客观实际的上帝的启示，使可能的和现实的存在，基督教在世界上。 For, Barth observes, "where the Spirit of the Lord is, there is freedom" (II Cor. 3:17); God in his freedom discloses himself to man and so makes man free for him (Evangelical Theology, pp. 53ff.).为，巴特指出， "凡主的圣灵是，有自由" （二肺心病。 3时17分） ;上帝在他的自由，披露了自己的男子，所以使得Man免费为他（福音派神学，第53ff 。 ） 。
Because God in Christ has initiated the messianic age with its outpouring of the Spirit, man's relationship to God has been forever changed.因为上帝在基督里已启动了救世主的时代，其流露的精神和人的关系，上帝已经永远改变。 No longer can the law be used as a means of exclusion and oppression of the disenfranchised: Jesus has preached the messianic gospel of release to the captive, sight to the blind, and good news to the poor; the new law of life has been written on the hearts of men.再也不能依法被用来作为一种手段，排斥和压迫的被剥夺权利：耶稣所宣扬的救世主的福音释放俘虏，观光，以瞎眼的，好消息向穷人;新法的生活已经写在对男人的心。 Thus we must abhor any new legalism which uses the Scripture to exclude and oppress, this is to turn the good news of Christ into "the letter that kills."因此，我们必须痛恨任何新的法家利用经文，以排除和压迫，这是把这个好消息基督成书说， "杀人" 。 We must, rather, recognize the "God-breathed" character of Scripture, and the "Spirit that makes alive."我们要的，而是承认"上帝心中的"人格的经文和"的精神，这使得活着" 。 Only so will the Scripture be profitable. Conversely, the Spirit cannot be claimed as the mark of an elite, as that which distinguishes and divides. The gospel of Jesus Christ includes the message that the Holy Spirit has been poured out on all flesh.只有这样，将圣经，就能获利。 反过来说，精神不能声称为标志的一个精英，因为这其中的区别和分歧。福音的耶稣基督包括一个信息，就是圣灵已经倾注了所有的肉。 All abuses of Scripture and the Spirit must hear God's message: "The promise is to those who are near, and to those who are afar off, as many as the Lord our God will call."所有滥用的经文和精神，一定要听上帝的讯息： "无极是那些靠近，并以那些远方的小康，有多达耶和华我们的神将拜会" 。
TS
Caulley日ts caulley
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
CK Barrett, The
Holy Spirit and the Gospel Tradition; FD Bruner, A Theology of the Holy Spirit;
JDG Dunn, Baptism in the Holy Spirit and Jesus and the Spirit; M. Green, I
Believe in the Holy Spirit; H. Gunkel, The Influence of the Holy Spirit; GS
Hendry, The Holy Spirit: Growth of a Biblical Tradition; CFD Moule, The Holy
Spirit; PDM Ramsey, Holy Spirit; E. Schweizer, The Holy Spirit; HB Swete, The
Holy Spirit in the Ancient Church and The Holy Spirit in the New Testament; H.
Watkins-Jones, The Holy Spirit from Arminius to
Wesley.对照Barrett表示，从圣灵福音传统的FD布鲁纳，神学的圣灵;
jdg邓恩，洗礼，在圣灵与耶稣和精神;米绿色，我相信，在圣灵;每小时gunkel ，影响圣灵;一般事务亨德利，圣灵：增长的一个圣经传统的CFD moule
，圣灵; PDM的拉姆齐，圣灵;体育schweizer ，圣灵;血红蛋白swete
，圣灵在古代教会与圣灵在新约圣经;每小时沃特金斯-琼斯，圣灵从arminius以韦斯利。
Advocate, (Gr. parakletos), one who pleads another's cause, who helps another by defending or comforting him.提倡者， （ gr.冉克勒透丝） ，一人恳求对方的事业，他们帮助另一名由保卫或安慰他。 It is a name given by Christ three times to the Holy Ghost (John 14:16; 15:26; 16:7, where the Greek word is rendered "Comforter," qv).这是一个名称，由基督的3倍，以圣灵（约翰14时16分; 15:26 ; 16时07分，而希腊字是立下"保惠师" ，请参阅） 。 It is applied to Christ in 1 John 2:1, where the same Greek word is rendered "Advocate," the rendering which it should have in all the places where it occurs.将它应用到基督在约翰一2:1 ，如果同一希腊字，是"无主张， "绘制，它应具备的所有地方出现。 Tertullus "the orator" (Acts 24:1) was a Roman advocate whom the Jews employed to accuse Paul before Felix. tertullus "演说家" （使徒行24:1 ） ，是古罗马主张，其中犹太人聘请指责保罗之前菲利克斯。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
Comforter, the designation of the Holy Ghost (John 14:16, 26; 15:26; 16:7; RV marg., "or Advocate, or Helper; Gr. paracletos").抚慰者，指定圣灵（约翰14时16分， 26个; 15:26 ; 16时07分;风疹病毒马格， "或主张，或帮手;遗传资源。 paracletos " ） 。 The same Greek word thus rendered is translated "Advocate" in 1 John 2:1 as applicable to Christ.同一希腊字，从而变得译为"主张"在约翰一2:1适用于基督。 It means properly "one who is summoned to the side of another" to help him in a court of justice by defending him, "one who is summoned to plead a cause."它就是"一人传唤到一边的另一个" ，以帮助他在法庭上的正义，捍卫他， "一个人传唤到申辩的事业" 。 "Advocate" is the proper rendering of the word in every case where it occurs. "鼓吹"是正确的渲染这个词在每一个案件发生。 It is worthy of notice that although Paul nowhere uses the word paracletos, he yet presents the idea it embodies when he speaks of the "intercession" both of Christ and the Spirit (Rom. 8:27, 34).它是值得的公告说，尽管保罗无处用字paracletos ，他尚未提出构想，它体现着时，他谈到"干涉" ，都是基督精神（罗马书8时27分， 34 ） 。
Ruah: "breath; air; strength; wind; breeze; spirit; courage; temper; Spirit." ruah ： "呼气;空气;实力;风;微风;精神;勇气;磨炼;精神" 。 This noun has cognates in Ugaritic, Aramaic, and Arabic.这个名词已cognates在乌加里特文，阿拉姆语和阿拉伯语。 The word occurs about 378 times and in all periods of biblical Hebrew.这个词出现的约378倍，并在各个时期的圣经希伯来语。
First, this word means "breath," air for breathing, air that is being breathed.首先，这个词的意思是"呼吸"空气中呼吸，空气是被吹了。 This meaning is especially evident in Jer.这意思是特别明显哲。 14:6: "And the wild asses did stand in the high places, they snuffed up the wind like dragons...." 14时06分： "和野生资产却站在高地方，他们扼杀了风如出水… … 。 When one's "breath" returns, he is revived: "...When he [Samson] had drunk [the water], his spirit [literally, "breath"] came again, and he revived..."当一个人的"呼吸"的回报，他是复兴： " … …当他[黄山]已喝醉[水] ，他的精神[从字面上来看， "呼吸" ]又来了，他复活… … " (Judg. 15:19). （ judg. 15时19分） 。 Astonishment may take away one's "breath": "And when the queen of Sheba had seen all Solomon's wisdom, and the house that he had built, And the meat of his table,... there was no more spirit in her [she was overwhelmed and breathless]" (1 Kings 10:4-5).惊愕可能夺去一个人的"呼吸" ： "当女王的谢巴曾见过所有所罗门的智慧，和众议院表示，他已建成，肉他的表， … …有没有更多的精神在她的[她压倒和咋舌] " （ 1国王10:4-5 ） 。 Ruah may also represent speaking, or the breath of one's mouth: "By the word of the Lord were the heavens made; and all the host of them by the breath of his mouth" (Ps. 33:6; cf. Exod. 15:8; Job 4:9; 19:17). ruah也可能代表发言，或呼吸一个人的嘴： "天主圣言被老天爷发了言;所有的东道主，他们所呼吸的嘴巴" （诗篇33:6 ;比照exod 15 ： 8 ;工作， 4时09分; 19时17分） 。
Second, this word can be used with emphasis on the invisible, intangible, fleeting quality of "air": "O remember that my life is wind: mine eyes shall no more see good" (Job 7:7).第二，这个词可以用来着重于无形，无形，稍纵即逝质量的"空" ： "啊，还记得我的生命是风：矿山眼睛会不会更见良好" （就业7时07分） 。 There may be a suggestion of purposelessness, uselessness, or even vanity (emptiness) when ruah is used with this significance: "And the prophets shall become wind, and the word is not in them ..."有可能是一个建议purposelessness ，无用的，甚至是虚荣（空虚）当ruah用在这个意义上说： "和先知会成为风，字是不是… … " (Jer. 5:13). （ jer. 5时13分） 。 "Windy words" are really "empty words" (Job 16:3), just as "windy knowledge" is "empty knowledge" (Job 15:2; cf. Eccl. 1:14, 17, "meaningless striving"). "风话" ，真的是"空话" （就业16时03分） ，正如"刮风知识" ，是"空洞的知识" （就业15时02分;比照eccl 。 1:14 ， 17 ， "没有意义，争取" ） 。 In Prov.在省。 11:29 ruah means "nothing": "He that troubleth his own house shall inherit the wind...." 11时29 ruah意思是"什么" ，说： "他说， troubleth还有自己的房子应继承风… … 。 This nuance is especially prominent in Eccl.这个细微差别尤为突出eccl 。 5:15-16: "And he came forth of his mother's womb, naked shall he return to go as he came, and shall take nothing of his labor, which he may carry away in his hand. And this also is a sore evil, that in all points as he came, so shall he go: and what profit hath he that hath labored for the wind?" 5:15-16 ： "和他站出来他的母亲的子宫里，赤身裸体，应他返回去，因为他一来，并应采取什么他的劳动，他都可以进行远离他手上，这也是声音沙哑邪恶，在所有各点，因为他来了，所以他应到：什么利润祂所他说，祂所劳动，为风" ？
Third, ruah can mean "wind."第三， ruah可以指"风" 。 In Gen. 3:8 it seems to mean the gentle, refreshing evening breeze so well known in the Near East: "And they heard the voice of the Lord God walking in the garden in the cool [literally, "breeze"] of the day...."在将军3时08分，这似乎意味着轻柔，清爽傍晚的微风，使当地十分有名，在近东说： "他们听到的声音，上帝走在花园乘凉[从字面上来看， "微风" ]的一天… … 。 It can mean a strong, constant wind: "... And the Lord brought an east wind upon the land all that day, and all that night ..."它可以指一个强大，恒风说： " … …于是上帝带来了东风后，土地所有这一天，而所有这天晚上… … " (Exod. 10:13). （ exod. 10:13 ） 。 It can also signify an extremely strong wind: "And the Lord turned a mighty strong west wind ..."它也可以显示一个非常强风说： "和主把一个威武强大的西风… … " (Exod. 10:19). （ exod. 10时19分） 。 In Jer.在哲。 4:11 the word appears to represent a gale or tornado (cf. Hos. 8:7). 4时11字似乎代表了大风或龙卷风（参见居者有其屋。 8时07分） 。 God is the Creator (Amos 4:13) and sovereign Controller of the winds (Gen. 8:1; Num. 11:31; Jer. 10:13).上帝是造物主（阿莫斯4时13分）和主权控制器的风（创8:1 ;序号。 11时31分;哲。 10:13 ） 。
Fourth, the wind represents direction.第四，风代表着方向。 In Jer.在哲。 49:36 the four winds represent the four ends of the earth, which in turn represent every quarter: "And upon Elam will I bring the four winds [peoples from every quarter of the earth] from the four quarters of heaven, and will scatter them toward all those winds; and there shall be no nation whither the outcasts of Elam shall not come." 49:36该康莱代表四个两端的地球，而这又代表着每一季： "经elam将我带来康莱[人民从每一季的地球]从四个季度的天堂，将散射他们对所有那些风;不应有任何民族该向何处去的弃儿elam不得来吧" 。 Akkadian attests the same phrase with the same meaning, and this phrase begins to appear in Hebrew at a time when contact with Akkadian-speaking peoples was frequent.阿卡德文证明了同样的措辞与相同的含义，这句话开始出现在希伯来语在这个时候，接触阿卡德文为母语的民族频繁。
Fifth, ruah frequently represents the element of life in a man, his natural "spirit": "And all flesh died that moved upon the earth,... All in whose nostrils was the breath of life ..."第五， ruah经常代表着生活元素，在一个男子，其自然的"精神" ： "及一切肉体死亡感动了经地球， … …一切在其鼻孔呼吸的生命… … " (Gen. 7:21-22). （创7:21-22 ） 。 In these verses the animals have a "spirit" (cf. Ps. 104:29).在这些诗词中的动物有一个"精神" （参见聚苯乙烯。 104:29 ） 。 On the other hand, in Prov.在另一方面，在省。 16:2 the word appears to mean more than just the element of life; it seems to mean "soul": "All the ways of a man are clean in his own eyes; but the Lord weigheth the spirits [NASB, "motives"]." 16时02分一词似乎意味着不仅仅是生活元素，它似乎是指"灵魂" ： "采取一切办法，一名男子的是干净的，在他自己的眼睛，但主weigheth神[科学院， "动机" ] " 。 Thus, Isaiah can put nepes, "soul," and ruah in synonymous parallelism: "With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early ..."因此，以赛亚书，可以把nepes ， "灵魂" ， ruah在同义排比： "我的灵魂，我想要你在那天晚上，记得，我的精神在我，我将寻求你早… … " (26:9). （ 26:9 ） 。 It is the "spirit" of a man that returns to God (Eccl. 12:7).这是"精神"的一个男人，回到上帝（传道书12时07分） 。
Sixth, ruah is often used of a man's mind-set, disposition, or "temper": "Blessed is the man unto whom the Lord imputeth not inqiuity, and in whose spirit there is no guile" (Ps. 32:2).第六， ruah通常是一个人的思维定势，处置，或"脾气" ： "幸运的是，该名男子所不欲，其中主imputeth不inqiuity ，并在其精神是没有桂乐" （诗篇32:2 ） 。 In Ezek.在ezek 。 13:3 the word is used of one's mind or thinking: "Woe unto the foolish prophets, that follow their own spirits, and have seen nothing" (cf. Prov. 29:11). 13点03字，是用一个人的主意或思想： "妄为愚蠢的先知，即按照他们自己的精神状态，看到了什么" ， （参见省29:11 ） 。 Ruah can represent particular dispositions, as it does in Josh. ruah能够代表特别处分权，因为它是在说笑。 2:11: "And as soon as we had heard these things, our hearts did melt, neither did there remain any more courage in any man, because of you ..." 2时11分： "当我们听到这些事情，但我们的心却融化，也没有存在任何更多的勇气，在任何人为的，因为你… … " (cf. Josh. 5:1; Job 15:13). （参见乔什。 5:1 ;工作， 15时13分） 。 Another disposition represented by this word is "temper": "If the spirit [temper] of the ruler rise up against thee, leave not thy place ..."另配置为代表的这个字是"脾气" ： "如果精神[脾气]的统治者起来反对你，不会离开你的地方… … " (Eccl. 10:4). （传道书10:4 ） 。 David prayed that God would "restore unto me the joy of thy salvation; and uphold me with thy free Spirit" (Ps. 51:12).大卫祈祷上帝会" ，恢复所不欲，我的快乐你的救恩;坚持我，你用你的自由精神" （诗篇51:12 ） 。 In this verse "joy of salvation" and "free Spirit" are parallel and, therefore, synonymous terms.在这首诗， "喜悦的救赎"与"自由精神" ，是平行的，因此，同义词。 Therefore, "spirit" refers to one's inner disposition, just as "joy" refers to an inner emotion.因此， "精神" ，是指一个人的内在配置，正如"喜悦" ，是指一种内在的情绪。
Seventh, the Bible often speaks of God's "Spirit," the third person of the Trinity. This is the use of the word in its first biblical occurrence: "And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters" (Gen. 1:2). 第七，圣经常常谈到上帝的"精神" ，第三人的三位一体，这是没有用的字，在它的首圣经的发生： "地球是没有形式，而且无效;与黑暗是基于面对深部及上帝的精神提出后，面对问路" （创1:2 ） 。 Isa.伊萨。 63:10-11 and Ps. 63:10-11和PS 。 51:12 specifically speak of the "holy or free Spirit." 51:12具体谈到"圣地或自由精神" 。
Eighth, the non-material beings (angels) in heaven are sometimes called "spirits": "And there came forth a spirit, and stood before the Lord, and said, I will persuade him" (1 Kings 22:21; cf. 1 Sam. 16:14).第八，非物质的人（天使） ，在天上，有时所谓的"神" ： "有站出来一种精神，并站在耶和华面前，并说，我会说服他" （ 1国王22时21分;比照。一日山姆。 16时14分） 。
Ninth, the "spirit" may also be used of that which enables a man to do a particular job or that which represents the essence of a quality of man: "And Joshua the son of Nun was full of the spirit of wisdom; for Moses had laid his hands upon him ..."第九， "精神" ，也可用于对那些能够使一个人做某项工作，或代表本质是一个质量的男子说： "与约书亚的儿子尼姑却充满了精神，智慧，为摩西已奠定了他的手后，他的… … " (Deut. 34:9). （申命记34:9 ） 。 Elisha asked Elijah for a double portion of his "spirit" (2 Kings 2:9) and received it.艾莉莎问利亚一个双重的部分，他的"精神" （ 2国王2时09分） ，并获得它。
I. SYNOPSIS OF THE DOGMA一，简要说明了教条
The doctrine of the Catholic Church concerning the Holy Ghost forms an integral part of her teaching on the mystery of the Holy Trinity, of which St. Augustine (De Trin., I, iii, 5), speaking with diffidence, says: "In no other subject is the danger of erring so great, or the progress so difficult, or the fruit of a careful study so appreciable".该学说的天主教关于圣灵的一个组成部分，她教学上的奥秘，圣三一，其中圣奥古斯丁（德trin ，一，三，五） ，在谈到与diffidence ，说： "在没有其他议题，是危险的过错这么大，或进展如此艰难，或水果一个仔细研究，以便称道的" 。 The essential points of the dogma may be resumed in the following propositions:要点的教条，可以恢复在以下主张：
The Holy Ghost is the Third Person of the Blessed Trinity.圣灵是第三人的祝福三一。
Though really distinct, as a Person, from the Father and the Son, He is consubstantial with Them; being God like Them, He possesses with Them one and the same Divine Essence or Nature.虽然真正独特的，作为一个人，从父亲和儿子，他是consubstantial同他们被上帝和他们一样，他拥有跟他们来自同一个神圣的本质或性质。
He proceeds, not by way of generation, but by way of spiration, from the Father and the Son together, as from a single principle.他的收益，而不是透过一代，但透过spiration ，来自父亲和儿子一起，从一个单一的原则。
Such is the belief the Catholic faith demands.这是信仰天主教的信仰需求。
II.二。 CHIEF ERRORS行政错误
All the theories and all the Christian sects that have contradicted or impugned, in any way, the dogma of the Trinity, have, as a logical consequence, threatened likewise the faith in the Holy Ghost.全部理论和全部基督教教派有自相矛盾或者非难的，以任何方式，教条的三位一体，有，作为一个合乎逻辑的后果，威胁到同样的信念，在圣灵。 Among these, history mentions the following:这其中，历史上提到了以下各项：
In the second and third centuries, the dynamic or modalistic Monarchians (certain Ebionites, it is said, Theodotus of Byzantium, Paul of Samosata, Praxeas, Noëtus, Sabellius, and the Patripassians generally) held that the same Divine Person, according to His different operations or manifestations, is in turn called the Father, the Son, and the Holy Ghost; so they recognized a purely nominal Trinity.在第二和第三世纪以来，动态或modalistic monarchians （某些ebionites ，有人说，奥多托斯的拜占庭，保罗的samosata ， praxeas ， noëtus ， sabellius和patripassians普遍）认为，同样神圣的人，根据他的不同行动或表现形式，又是因为所谓的父亲，儿子，以及圣灵，所以他们认识到纯粹的象征性的三位一体。
In the fourth century and later, the Arians and their numerous heretical offspring: Anomans or Eunomians, Semi-Arians, Acacians, etc., while admitting the triple personality, denied the consubstantiality.在第四世纪后， arians他们还有许多异端后代： anomans或eunomians ，半arians ， acacians等，同时承认三重人格，否认consubstantiality 。 Arianism had been preceded by the Subordination theory of some ante-Nicene writers, who affirmed a difference and a gradation between the Divine Persons other than those that arise from their relations in point of origin. arianism已先于所从属理论的一些前厅nicene作家，他们肯定相差一个层次之间的神圣的人，比其他那些产生于它们关系的切入点，原产地。
In the sixteenth century, the Socinians explicitly rejected, in the name of reason, along with all the mysteries of Christianity, the doctrine of Three Persons in One God.在十六世纪， socinians明确拒绝，在名称的原因，再加上所有的奥秘，基督教教义的3人中唯一的天主。
Mention may also be made of the teachings of Johannes Philoponus (sixth century), Roscellinus, Gilbert de la Porrée, Joachim of Flora (eleventh and twelfth centuries), and, in modern times, Günther, who, by denying or obscuring the doctrine of the numerical unity of the Divine Nature, it reality set up a triple deity.何况还可能作出的遗训约翰内斯philoponus （六世纪） ， roscellinus ，吉尔伯特德香格里拉porrée ，约阿希姆的植物界（第十一届和第十二届世纪） ，并在近代以来，吻，他们否认或掩盖学说数值统一的神圣性质，它实际上成立了一个三重神。
In addition to these systems and these writers, who came in conflict with the true doctrine about the Holy Ghost only indirectly and as a logical result of previous errors, there were others who attacked the truth directly:除了这些系统和这些作家，但他们却对冲突与真正教义约圣灵只是间接的，并作为合乎逻辑的结果，对以往失误的，有被其他人攻击的真相直接：
Towards the middle of the fourth century, Macedonius, Bishop of Constantinople, and, after him a number of Semi-Arians, while apparently admitting the Divinity of the Word, denied that of the Holy Ghost.朝中的第四个世纪， macedonius主教，君士坦丁堡，并在后，他的一些半arians ，虽然表面上承认神的这个词，无可否认的圣灵。 They placed Him among the spirits, inferior ministers of God, but higher than the angels.他们还在他之间的烈酒，劣质部长上帝的，但高于天使。 They were, under the name of Pneumatomachians, condemned by the Council of Constantinople, in 381 (Mansi, III, col. 560).它们包括：名义下pneumatomachians ，谴责安理会的君士坦丁堡，在381 （曼西，三，中校560 ） 。 Since the days of Photius, the schismatic Greeks maintain that the Holy Ghost, true God like the Father and the Son, proceeds from the former alone.由于天photius ， schismatic希腊人认为，圣灵，真实的上帝一样，父亲和儿子，收益来自前单。
III.三。 THE THIRD PERSON OF THE BLESSED TRINITY第三人的祝福三一
This heading implies two truths:这个标题意味着两个真理：
The Holy Ghost is a Person really distinct as such from the Father and the Son;圣灵是一个人真的截然不同，因为这种来自父亲和儿子;
He is God and consubstantial with the Father and the Son.他是上帝和consubstantial与父亲和儿子。
The first statement is directly opposed to Monarchianism and to Socinianism; the second to Subordinationism, to the different forms of Arianism, and to Macedonianism in particular.第一项声明是直接反对monarchianism并socinianism ;第二至subordinationism ，以不同形式的arianism ，并macedonianism特别。 The same arguments drawn from Scripture and Tradition may be used generally to prove either assertion.同样的观点