In Christian theology, original sin refers both to the sin of Adam and Eve by which humankind fell from divine grace and to the state of sin into which humans since the fall have been born. The scriptural foundation for original sin is found in the epistles of Saint Paul. 在基督教神学，原罪既指的罪，亚当和夏娃，使人类从神的恩典和国家的罪过到人类垮台以来，已诞生了。圣经基础原罪被发现在该教会圣保罗。 Christian theologians have argued a wide variety of positions on the nature of original sin and its transmission and on the efficacy of Baptism in restoring grace.基督教神学家辩称各种各样的阵地就什么性质的原罪及其传输和对疗效的洗礼，在恢复恩典。
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From: Home Bible Study Commentary by James M. Gray 来自：主页圣经研究评论詹姆斯米灰色
And how does her language (v. 3) deflect from the truth?我们又如何她的语言（五3 ）偏转，从道理吗？ Does she also make God a harder master than He is, and thus has sin already entered her soul?难道她也使上帝更难掌握比他的是，因此，单已经进入了她的灵魂吗？ Notice that "gods" (v. 5) is translated "God" in the Revised Version.公告说， "神" （五5 ） ，是翻译的"神" ，在修订后的版本。 It was in seeking to be as God that Satan fell (1 Tim. 3:6), and he tries to drag man down by the same means.这是在寻求被视为上帝撒旦下跌（ 1添。 3时06分） ，以及他试图拖曳男子下跌同样手段。 Compare the history of the Anti-Christ, Thess.比较历史上的反基督帖。 2:4. 2时04分。
What was the first of these efforts they made (v. 7, last clause)?什么是第一家的这些努力，他们作出了（五7 ，最后条款） ？ And (to quote the same author again) "is not this act the germ of all subsequent human activities? Conscious of self and feeling the pressure of need, and no longer having a God to supply that need, man begins to invent and contrive" (Eccl. 7:29). （引用同一作者又） " ，这不正是法胚芽所有以后的人类活动？意识到自我和感情压力的需要，并不再拥有上帝，以供应需要，男子就开始发明和contrive " （传道书7时29分） 。 Nor are these inventions of a material kind merely, but chiefly a spiritual kind, since their effort to cover themselves illustrates the futile attempts of the race to save itself from the eternal effects of sin by works of morality, penance and the like.也不是这些发明一种材料一种纯粹的，但主要是一种精神类的，因为他们的努力，以支付自己说明的企图都是徒劳的比赛，以挽救自己从永恒的影响，单是由工程的思想道德体系，忏悔等。 What is the only covering that avails for the sinner (Ro. 3:22; 2 Cor. 5:21)?什么是唯一涵盖即援用为千古罪人（ ro. 3时22分， 2肺心病。 5时21分） ？
See by the marginal references that the seed of the serpent is placed by metonomy for that of Satan, and is identified as the wicked and unbelieving people of all the ages (Matt. 3:7; 13:38; 23:33; John 8:44; Acts 13:10; 1 John 3:8).见由边际参考种子的毒蛇是放在metonomy为撒旦，并鉴定为邪恶和不信的人，所有年龄。 （则为3:7 ; 13时38分; 23时33分;约翰八日： 44 ;行为13:10 1约翰3点08分） 。 In the same way the seed of the woman might be supposed to stand for the righteous and believing people in all the ages, and so it does in a certain sense, but very especially it stands for our Lord Jesus Christ, the Head and Representative of that people, the One through whom they believe and by whom they become righteous.在以同样的方式种子的女子可能被用来主张正义，并相信人民在各个年龄，因此，它在一定意义上说，但很特别，它为我们的主耶稣基督，头部及代表人，其中通过他们，他们认为，由谁来他们成为义。 He Himself is the seed of the woman, and they in Him (Is. 7:14; Matt. 1:18-25; Luke 1:31-35; Gal. 4:4, 5).他本人是种子的女子，也不能在他（ is. 7时14分;马特。 1:18-25 ;路加福音1:31-35 ;加尔。 4时04分， 5 ） 。 Observe how much this means to us.观察有多少，这意味着给我们。 It is really a promise of a Redeemer and redemption, and being the first promise, it is that out of which all subsequent promises flow.这的确是一项承诺，提出了一个救世主和赎回，并成为第一个承诺，那就是出其中其后所有的承诺流。
The Bible refers to it again and again in one way and another, and we need to become well acquainted with it. 圣经指给它一次又一次地以某种方式与另一种的，我们需要成为熟悉它。 Indeed the rest of the Bible is just a history of the fulfilment of this promise. 的确，其余的圣经只是一个历史的履行这一承诺。 The Bible is not a history of the world or even of man, but a history of the redemption of man from the sin into which he fell in the garden of Eden. This explains why the whole story of creation is summed up in one chapter of the Bible, and why so little is said about the history of the nations of the earth except Israel. 圣经不是一个世界的历史，甚至是人类，而是一个历史的赎回男子从单到其中他倒地后，在伊甸园，这解释了为什么整个故事的创作就是总结了一章圣经中的，为什么这么少，是说，对于历史上的国家地球除以色列。 But in what sense is this a promise of redemption?但是，在何种意义上这是一个承诺的救赎？ On the supposition that Christ is the Seed of the woman, what will He do to Satan (v. 15)?就假设说，基督是种子的女子，会怎样做，他向撒旦（五15 ） ？ When the serpent's head is bruised is not its power destroyed?当蛇的头部是瘀伤，是不是它的权力毁灭？ (For the parallel see Heb. 2:14, 15; Rev. 20:1-3, 7-10.) But what will Satan do to Christ? （为平行见以弗所书2时14分， 15人;牧师20:1-3 ， 7-10 ） ，但如何将撒旦做基督？ How may Satan be said to have bruised Christ's heel?怎么可能撒旦说是有瘀伤基督的脚跟？ (For answer see Isaiah 50 and 53, Psalms 22 and 69, and the chapters of the Gospels which speak of Christ's sufferings and crucifixion.) （答案见以赛亚书50和53 ，诗篇22及69条，以及章节的福音，其中讲基督的苦难和十字架上） 。
Naturalists corroborate the Bible testimony to the curse by explaining that thorns and thistles are an abortion in the vegetable world, the result of arrested development and imperfect growth.博物学家佐证圣经见证诅咒解释说，荆棘与thistles是人工流产，在蔬菜的世界中，因涉嫌发展和不完善的增长。 They disappear by cultivation and are transformed into branches, thus showing what their character may have been before the curse, and what it may be when through Christ the curse will have been removed (Rev. 22:1-5). How deeply significant the crown of thorns, the sign of the curse which Jesus bore for us!他们自动消失，培育和转化为分行，从而显示自己的性格可能已被前诅咒，及它可能的时候，透过基督的诅咒，将已被剔除（启示录22:1-5 ） 。 如何具有深远意义的荆棘王冠，象征诅咒耶稣口径为我们！
What is the name of the mysterious beings placed on guard at the east of the garden?叫什么名字神秘的人放在守在东花园？ (v. 24) They seem to be the special guardians of God's majesty, the vindicators of God's broken law, a thought emphasized by their symbolical position over the mercy-seat in the tabernacle at a later period. （五24 ） ，他们似乎是特别监护人上帝的陛下， vindicators上帝的破碎法，以为强调其具有象征意义，地位超过了怜悯座位在帐幕在稍后时期。 "The flaming sword" has been translated by "shekinah," the name of the visible glory of God which rested on the mercy seat. "燃烧的剑"已被译成了"舍吉拿"的名字，可见神的荣耀，而在于对施恩座。 May it be that we have here a representation of the mode of worship now established at Eden to show God's anger at sin, and to teach the mediation of a promised Saviour as the way of access to God?可它说，我们这里有一份代表该模式的崇拜，现在设立的伊甸，以显示上帝的愤怒单，并教导调解一个承诺，作为救世主的方式获得上帝吗？ As later, so now God seems to say: "I will commune with thee from between the cherubim" (Ex. 25:10-22).至于后来，所以现在上帝似乎是说： "我将公社与你来自之间基路伯" （例如： 25:10-22 ） 。
Questions 1. 问题 1 。 How would you prove that Satan and not the serpent was the real tempter in Eden?你会如何证明撒旦不是毒蛇是真正的tempter伊甸园？ 2. 2 。 In what way does the temptation of the second Adam (Christ) harmonize with this of the first Adam?以何种方式是否诱惑，第二个亚当（基督）统一与这首亚当？ 3. 3 。 What does the making of the aprons of fig leaves illustrate?究竟作出了围裙的无花果树叶预示着什么？ 4. 4 。 How does natural history throw light on the curse pronounced on the serpent?如何自然史揭示诅咒宣判毒蛇？ 5. 5 。 Who especially is meant by "the Seed of the woman"?谁是谁是"种子的女人" ？ 6. 6 。 What is the Bible?什么是圣经？ 7. 7 。 What do naturalists say as to the nature of thorns and thistles?什么博物学家说，以性质的荆棘与thistles ？ 8. 8 。 With what two or three suggestions of the Trinity have we met thus far in our lessons?与两个或三个建议，研究三位一体，我们会见了迄今为止在我们的经验教训呢？ 9. 9 。 Of what do the cherubim seem to be the vindicators, and what suggestions does this fact bring to mind?怎样做基路伯似乎已成为vindicators ，以及有何建议，这是否事实，使我想起？ 10. 10 。 How many questions in the text of our lesson have you been able satisfactorily to answer?究竟有多少问题，在文中我们的教训，你能圆满回答这个问题？
It is used to be thought that "Eden" was a Hebrew word meaning pleasure, but recent explorations in Assyria indicate that it may have been of Accadian origin meaning a plain, not a fertile plain as in a valley, but an elevated and sterile plain as a steppe or mountain desert. Putting these things together, the place that would come before the mind of an Oriental was the region of Armenia where the Euphrates and the Tigris (or Hiddekel) take their rise.它是用来被认为"伊甸园"是一个希伯来字，意思是高兴，但最近的探索，在assyria表明，它可能已被亚加底亚的原产地是指平原，而不是一个肥沃的平原作为一个山谷中，但高架及无菌平原作为草原或山地沙漠， 把这些东西在一起，地点，将前心中的东方是这一地区的亚美尼亚那里幼发拉底河和底格里斯河（或hiddekel ）带崛起。 There are two other rivers taking their rise in that region, the Kur and the Araxes, thence uniting and flowing into the Caspian Sea, but whether these are identical with the Pison and Gihon of the lesson can not yet be determined. Science now corroborates this location of Eden in so far as it teaches (a) that the human race has sprung from a common centre, and (b) that this centre is the table-land of central Asia. 还有两条河流，以自己的崛起，在这一地区， kur和阿拉克斯，进而团结和流入里海，但究竟这些是相同的，与pison和由基红的教训，还不能确定。科学的，现在证实了这所在地的伊甸园中，所以对于它教导（一）表示，人类已经异军突起，从一个共同的中心，和（ b ）表示，这个中心是表-中亚的大地上。
I. Meaning一，意义
II.二。 Principal Adversaries主要对手
III.三。 Original Sin in Scripture原罪在经文
IV.四。 Original Sin in Tradition原罪在传统
V. Original Sin in face of the Objections of Human Reason五原罪面对反对意见的人的理由
VI.六。 Nature of Original Sin大自然的原罪
VII.七。 How Voluntary如何志愿
I. MEANING一，意义
Original sin may be taken to mean: (1) the sin that Adam committed; (2) a consequence of this first sin, the hereditary stain with which we are born on account of our origin or descent from Adam.原罪可能被诠释为： （ 1 ）单仲偕认为，亚当承诺; （ 2 ）的后果，这第一单，遗传性染色与我们生来就到我们的出身或血统从亚当。 From the earliest times the latter sense of the word was more common, as may be seen by St. Augustine's statement: "the deliberate sin of the first man is the cause of original sin" (De nupt. et concup., II, xxvi, 43).从最早的时候，后者意义上的字，是较常见的，可以看出是由圣奥古斯丁的声明说： "蓄意单的第一人，是导致原罪" （德nupt 。等concup 。第一，二， 26 ， 43 ） 。 It is the hereditary stain that is dealt with here.它是遗传性染色是处理这里。 As to the sin of Adam we have not to examine the circumstances in which it was committed nor make the exegesis of the third chapter of Genesis.至于罪恶的亚当，我们并没有研究在何种情况下它承诺，也没有使训诂学的第三章的成因。
II.二。 PRINCIPAL ADVERSARIES主要对手
Theodorus of Mopsuestia opened this controversy by denying that the sin of Adam was the origin of death. theodorus的摩普绥提亚开这个争议是无可否认的罪，亚当的起源死亡。 (See the "Excerpta Theodori", by Marius Mercator; cf. Smith, "A Dictionary of Christian Biography", IV, 942.) Celestius, a friend of Pelagius, was the first in the West to hold these propositions, borrowed from Theodorus: "Adam was to die in every hypothesis, whether he sinned or did not sin. His sin injured himself only and not the human race" (Mercator, "Liber Subnotationem", preface). （见" excerpta theodori " ，由marius墨卡托;比照史密斯" ，一本字典的基督教传" ，第四， 942 ） 。 celestius一位朋友pelagius ，是首次在西部地区举办这些主张，是借用theodorus说： "亚当是死在每一个假说，他是否犯罪，或者没有罪过，罪过受伤，只有自己而不是人类的" （墨卡托" ， liber subnotationem " ，前言） 。 This, the first position held by the Pelagians, was also the first point condemned at Carthage (Denzinger, "Enchiridion", no 101-old no. 65).这一点，首要的位置，由pelagians ，亦是第一点，谴责在迦太基（登青格" ， enchiridion " ，没有101岁，没有65段） 。 Against this fundamental error Catholics cited especially Romans 5:12, where Adam is shown as transmitting death with sin.针对这一根本性的错误引述天主教罗马人，特别是5时12分，亚当列转递死亡与罪恶。
After some time the Pelagians admitted the transmission of death -- this being more easily understood as we see that parents transmit to their children hereditary diseases -- but they still violently attacked the transmission of sin (St. Augustine, "Contra duas epist. Pelag.", IV, iv, 6).经过一段时间的pelagians承认传输的死因-这是比较容易理解，因为我们看到父母传递给子女的遗传性疾病-但他们仍猛烈抨击传递单（圣奥古斯丁，成了"C o ntradu asep ist。p e lag " ，四，四，六） 。 And when St. Paul speaks of the transmission of sin they understood by this the transmission of death.当圣保禄谈到传递单，他们理解这输电死因。 This was their second position, condemned by the Council of Orange [Denz., n.这是他们第二位，谴责安理会的橙[ denz ， 12月31日 175 (145)], and again later on with the first by the Council of Trent [Sess. 175 （ 145 ） ] ，再后来就以首由理事会的遄达[ sess 。 V, can.五，可以的。 ii; Denz., n.二; denz ， 12月31日 789 (671)]. 789 （ 671 ） ] 。 To take the word sin to mean death was an evident falsification of the text, so the Pelagians soon abandoned the interpretation and admitted that Adam caused sin in us.采取一词单指死因是一个明显的伪造文，所以pelagians很快放弃了解释，并承认亚当所造成的罪恶，在我们。 They did not, however, understand by sin the hereditary stain contracted at our birth, but the sin that adults commit in imitation of Adam.他们没有，不过，了解由单世袭染色承包在我国诞生，但单仲偕认为，成年人犯下仿亚当。 This was their third position, to which is opposed the definition of Trent that sin is transmitted to all by generation (propagatione), not by imitation [Denz., n.这是他们第三的位置，这是反对的定义，遄达表示，单是转交给所有，由代（ propagatione ） ，而不是由仿制[ denz ， 12月31日 790 (672)]. 790 （ 672 ） ] 。 Moreover, in the following canon are cited the words of the Council of Carthage, in which there is question of a sin contracted by generation and effaced by generation [Denz., n.此外，在下列佳能引用的话，安理会的迦太基，这就是我们的问题，一种罪过收缩一代和effaced一代[ denz ， 12月31日 102 (66)]. 102 （ 66 ） ] 。
The leaders of the Reformation admitted the dogma of original sin, but at present there are many Protestants imbued with Socinian doctrines whose theory is a revival of Pelagianism.领导人的改造承认教条的原罪，但目前有许多新教徒充满socinian学说，其理论是一个复苏的佩拉纠学派。
III.三。 ORIGINAL SIN IN SCRIPTURE原罪在经文
The classical text is Romans 5:12 sqq.经典文本是入乡随俗5时12 sqq 。 In the preceding part the apostle treats of justification by Jesus Christ, and to put in evidence the fact of His being the one Saviour, he contrasts with this Divine Head of mankind the human head who caused its ruin.在此之前的部分，使徒保罗对待的理由，由耶稣基督，并把作为证据的事实，他身为一个救世主，他跟这头神人类的人体头部的人，其造成的破坏。 The question of original sin, therefore, comes in only incidentally.问题的原罪，因此，在谈到仅顺便。 St. Paul supposes the idea that the faithful have of it from his oral instructions, and he speaks of it to make them understand the work of Redemption.圣保禄支撑的设想，即有忠实的，这从他的口头指示，而且他讲的，这使他们认识到工作的赎回权。 This explains the brevity of the development and the obscurity of some verses.这也解释了简洁的发展和隐晦的一些小诗。
We shall now show what, in the text, is opposed to the three Pelagian positions:我们现在证明什么，在文中，反对把三个pelagian职务：
(1) The sin of Adam has injured the human race at least in the sense that it has introduced death -- "Wherefore as by one man sin entered into this world and by sin death; and so death passed upon all men". （ 1 ）单亚当已经受伤，人类至少在这个意义上讲，它推出了死亡-"人哪，作为一个男子单进入这个世界是由单死亡;等死通过后，所有男人" 。 Here there is question of physical death.这里有问题的肉体死亡。 First, the literal meaning of the word ought to be presumed unless there be some reason to the contrary.首先，字面意思字应该被推定，除非有某些原因正好相反。 Second, there is an allusion in this verse to a passage in the Book of Wisdom in which, as may be seen from the context, there is question of physical death.第二，我们有一个典故，在这首诗以一个通道，在这本书的智慧在其中，可以看出从上下文中，有问题的肉体死亡。 Wisdom 2:24: "But by the envy of the devil death came into the world".智慧2点24分： "但是，由令人羡慕的魔鬼死亡来到融入世界" 。 Cf.比照。 Genesis 2:17; 3:3, 19; and another parallel passage in St. Paul himself, 1 Corinthians 15:21: "For by a man came death and by a man the resurrection of the dead".成因2:17 ; 3时03分， 19个;另一个平行通道圣保禄自己，哥林多前书15时21分： "这对于一名男子来到死亡和一名男子死中复活的" 。 Here there can be question only of physical death, since it is opposed to corporal resurrection, which is the subject of the whole chapter.在这里可以有问题，不仅是肉体死亡，因为它是反对体罚的复活，这是受到了整个一章。
(2) Adam by his fault transmitted to us not only death but also sin, "for as by the disobedience of one man many [ie, all men] were made sinners" (Romans 5:19). （ 2 ）亚当由他的错，转交给我们，不仅死亡，而且还单" ，因为由抗命一个人的许多[即，所有男人]发了言罪人" （罗马书5时19分） 。 How then could the Pelagians, and at a later period Zwingli, say that St. Paul speaks only of the transmission of physical death?又如何能pelagians ，并在稍后时期zwingli ，说圣保禄只代表的传输肉体死亡？ If according to them we must read death where the Apostle wrote sin, we should also read that the disobedience of Adam has made us mortal where the Apostle writes that it has made us sinners.如果按他们，我们必须看死如使徒写单，我们也应该看到，不服从的亚当，使我们凡人那里使徒写道：它使我们的罪人。 But the word sinner has never meant mortal, nor has sin ever meant death.但这个词罪人从来没有意思凡人，也有单以往任何时候都意味着死亡。 Also in verse 12, which corresponds to verse 19, we see that by one man two things have been brought on all men, sin and death, the one being the consequence of the other and therefore not identical with it.此外，在韵文12个，相当于19节，我们看到，由一男两件事得到了所有男人，罪恶和死亡，其中之一的后果，另一方面，因此不等同于它。
(3) Since Adam transmits death to his children by way of generation when he begets them mortal, it is by generation also that he transmits to them sin, for the Apostle presents these two effects as produced at the same time and by the same causality. （ 3 ）自亚当传达他的死因孩子的方式，这一代的时候，他招致他们致命的，它是由一代又表示，他传递给他们单，为宗徒们介绍了这两种效应产生在同一时间和由同一因果关系。 The explanation of the Pelagians differs from that of St. Paul.该解释的pelagians有别于圣保罗。 According to them the child who receives mortality at his birth receives sin from Adam only at a later period when he knows the sin of the first man and is inclined to imitate it.据他们说孩子接受死亡率，在其出生时接收单从亚当只有在后期的时候，他知道单的第一人，并倾向于模仿它。 The causality of Adam as regards mortality would, therefore, be completely different from his causality as regards sin.因果关系的亚当至于死亡率，因此，完全不同于他的因果至于单。 Moreover, this supposed influence of the bad example of Adam is almost chimerical; even the faithful when they sin do not sin on account of Adam's bad example, a fortiori infidels who are completely ignorant of the history of the first man.此外，这一假定的影响的坏榜样亚当几乎是嵌合连忠实的时候，他们单并不单是考虑到亚当的坏榜样，更不用说异教徒的人，是完全昧于历史上的第一人。 And yet all men are, by the influence of Adam, sinners and condemned (Romans 5:18, 19).然而，所有男人，受亚当罪人，并谴责（罗马5点18 ， 19 ） 。 The influence of Adam cannot, therefore, be the influence of his bad example which we imitate (Augustine, "Contra julian.", VI, xxiv, 75).的影响，亚当不能，因此，可以影响他的坏榜样，我们模仿（奥古斯丁，成了" Contra朱利安" ，第六章， 24条， 75条） 。
On this account, several recent Protestants have thus modified the Pelagian explanation: "Even without being aware of it all men imitate Adam inasmuch as they merit death as the punishment of their own sins just as Adam merited it as the punishment for his sin."为此，近几新教徒，因此，修改pelagian解释说： "即使没有意识到它的所有男性模仿亚当，因为它们优异死刑作为惩罚自己的罪过，正如亚当值得把它当作是惩罚他的罪过" 。 This is going farther and farther from the text of St. Paul.这是越走越远了，从文圣保罗。 Adam would be no more than the term of a comparison, he would no longer have any influence or causality as regards original sin or death.亚当就不会再有较长远的比较，他就不再有任何影响力或因果关系至于原罪或死亡。 Moreover, the Apostle did not affirm that all men, in imitation of Adam, are mortal on account of their actual sins; since children who die before coming to the use of reason have never committed such sins; but he expressly affirms the contrary in the fourteenth verse: "But death reigned", not only over those who imitated Adam, but "even over them also who have not sinned after the similitude of the transgression of Adam."此外，使徒保罗并没有确认所有男人，在模仿亚当，是凡人，就到他们的实际捷联惯导系统;以来死亡儿童来使用的原因，从来没有犯此类罪，但他明确申明，相反，在第十四首诗： "但死亡的气氛" ，而不是只对那些模仿亚当，但"即使他们也有没有犯罪后，相似的海侵亚当" 。 Adam's sin, therefore, is the sole cause of death for the entire human race.亚当的罪孽，因此，这是唯一的死亡原因，为整个人类。 Moreover, we can discern no natural connexion between any sin and death.此外，我们可以看出，没有天然Connexion公司之间的任何罪恶和死亡。 In order that a determined sin entail death there is need of a positive law, but before the Law of Moses there was no positive law of God appointing death as a punishment except the law given to Adam (Genesis 2:17).为了这是一个有决心的罪过造成的死亡有需要的是一个积极的法律，但在法律面前的摩西有没有积极的上帝的法规任用死刑作为一种惩罚手段，除依法给予亚当（创2:17 ） 。 It is, therefore, his disobedience only that could have merited and brought it into the world (Romans 5:13, 14).因此，这是他的抗命，只可能有值得了，它融入世界（罗马书5点13 ， 14 ） 。
These Protestant writers lay much stress on the last words of the twelfth verse.这些新教徒作家奠定非常强调要在最后的话第十二届韵文。 We know that several of the Latin Fathers understood the words "in whom all have sinned", to mean, all have sinned in Adam.我们知道，几个拉丁美洲理解父亲的话： "谁都有罪" ，意思是，所有有犯罪了，在亚当。 This interpretation would be an extra proof of the thesis of original sin, but it is not necessary.这个解释将是一个额外的证明论文的原罪，但它是没有必要的。 Modern exegesis, as well as the Greek Fathers, prefer to translate "and so death passed upon all men because all have sinned".现代训诂学，以及希腊的父亲，喜欢翻译"等死通过后，所有男人，因为所有有犯罪" 。 We accept this second translation which shows us death as an effect of sin.我们接受这第二个翻译，这表明我们的死亡作为生效的罪过。 But of what sin?但什么孽？ "The personal sins of each one", answer our adversaries, "this is the natural sense of the words 'all have sinned.'" It would be the natural sense if the context was not absolutely opposed to it. "个人罪孽的每一个" ，回答我们的对手， "这是自然意义上的字都有罪。 ' " ，这恐怕自然常识，如果背景不是绝对反对。 The words "all have sinned" of the twelfth verse, which are obscure on account of their brevity, are thus developed in the nineteenth verse: "for as by the disobedience of one man many were made sinners."改为"都有罪"的第12首诗，这是模糊不清根据其简洁，因此，发达国家在19首诗： "作为由抗命一人，许多人发了言罪人" 。 There is no question here of personal sins, differing in species and number, committed by each one during his life, but of one first sin which was enough to transmit equally to all men a state of sin and the title of sinners.这是毫无疑问的在这里个人的罪孽，在不同的种类和数目，由每一个在他的生命，但一首，其中单是不够的，同样传递给所有英国男人一国的罪过和职称的罪人。 Similarly in the twelfth verse the words "all have sinned" must mean, "all have participated in the sin of Adam", "all have contracted its stain".同样，在第十二届韵文改为"都有罪" ，必须是指， "一切都参加了单亚当" ， "所有有承包，其污点" 。 This interpretation too removes the seeming contradiction between the twelfth verse, "all have sinned", and the fourteenth, "who have not sinned", for in the former there is question of original sin, in the latter of personal sin.这种解释太除去表面的矛盾，第十二届新诗" ，都有罪" ，及第十四届" ，他们有没有犯罪" ，因为在前者有问题的原罪，在后者的个人单。 Those who say that in both cases there is question of personal sin are unable to reconcile these two verses.有些人说，在这两种情况下有问题的个人单是无法调和这两种小诗。
IV.四。 ORIGINAL SIN IN TRADITION原罪在传统
On account of a superficial resemblance between the doctrine of original sin and the Manichaean theory of our nature being evil, the Pelagians accused the Catholics and St. Augustine of Manichaeism.对帐户的表面相似性之间的中庸之道，原罪和善恶二元论，我们自然被邪恶的， pelagians指责天主教徒和圣奥古斯丁的摩尼教。 For the accusation and its answer see "Contra duas epist. Pelag.", I, II, 4; V, 10; III, IX, 25; IV, III.对于这项指控，并回答见"矛盾duas epist 。 pelag " ，一，二，四;五， 10岁;第三，第九，第25条;四，三。 In our own times this charge has been reiterated by several critics and historians of dogma who have been influenced by the fact that before his conversion St. Augustine was a Manichaean.在我们自己的时代，这项收费已重申了几位评论家和历史学家的教条已被事实的影响之前，他的转换圣奥古斯丁是一个摩尼教。 They do not identify Manichaeism with the doctrine of original sin, but they say that St. Augustine, with the remains of his former Manichaean prejudices, created the doctrine of original sin unknown before his time.他们不认同与摩尼教的教义原罪，但他们说，圣奥古斯丁，与遗骸他的前摩尼教偏见，创造了中庸的原罪不明在他的时代之前。
It is not true that the doctrine of original sin does not appear in the works of the pre-Augustinian Fathers.这是不真确的学说原罪没有出现在作品前augustinian父亲。 On the contrary, their testimony is found in special works on the subject.与此相反，他们的证词发现，在特殊工程，对这项议题。 Nor can it be said, as Harnack maintains, that St. Augustine himself acknowledges the absence of this doctrine in the writings of the Fathers.也可以说，为的Harnack保持，即圣奥古斯丁本人也承认没有这种学说在著作的父亲。 St. Augustine invokes the testimony of eleven Fathers, Greek as well as Latin (Contra Jul., II, x, 33).圣奥古斯丁引用的证词， 11个父亲，希腊语以及拉丁语（ 7月合同第一，第二，第十， 33 ） 。 Baseless also is the assertion that before St. Augustine this doctrine was unknown to the Jews and to the Christians; as we have already shown, it was taught by St. Paul.毫无根据的，也就是断言前圣奥古斯丁的这一学说是未知向犹太人和基督徒;正如我们已经表明的那样，这是老师圣保禄。 It is found in the fourth Book of Esdras, a work written by a Jew in the first century after Christ and widely read by the Christians.它是发现，在第四本书的埃斯德拉斯，著作，由犹太人，在第一世纪后，基督教会，并广泛阅读的基督徒。 This book represents Adam as the author of the fall of the human race (vii, 48), as having transmitted to all his posterity the permanent infirmity, the malignity, the bad seed of sin (iii, 21, 22; iv, 30).这本书代表了亚当如作者的秋天，人类（第七章， 48条） ，具有传送给他的所有子孙永久体弱， malignity ，坏种子的单仲偕（三， 21日， 22日;四， 30 ） 。 Protestants themselves admit the doctrine of original sin in this book and others of the same period (see Sanday, "The International Critical Commentary: Romans", 134, 137; Hastings, "A Dictionary of the Bible", I, 841).新教徒承认自己的学说原罪在这本书和其他人的同一时期（见sanday ， "国际危急解说：入乡随俗" ， 134 ， 137 ;黑斯廷斯， "一本字典的圣经" ，我想， 841 ） 。
It is therefore impossible to make St. Augustine, who is of a much later date, the inventor of original sin.因此，这是不可能让圣奥古斯丁，他是一个更晚日期，发明人的原罪。
That this doctrine existed in Christian tradition before St. Augustine's time is shown by the practice of the Church in the baptism of children.这一学说存在于基督教传统的前圣奥古斯丁的时间呈现出来，实践教会洗礼的儿童。 The Pelagians held that baptism was given to children, not to remit their sin, but to make them better, to give them supernatural life, to make them adoptive sons of God, and heirs to the Kingdom of Heaven (see St. Augustine, "De peccat. meritis", I, xviii).该pelagians认为洗礼给孩子，而不是免去其罪过，而是为了使他们更好地，让他们超自然的生活，使他们过继神的儿子，继承人向天国王朝（见圣奥古斯丁， "德peccat 。 meritis " ，我想，十八） 。 The Catholics answered by citing the Nicene Creed, "Confiteor unum baptisma in remissiomen peccatorum".天主教徒回答为由尼西亚， " confiteor教科文组织货币单位baptisma在remissiomen peccatorum " 。 They reproached the Pelagians with introducing two baptisms, one for adults to remit sins, the other for children with no such purpose.纷纷予以谴责pelagians与引入两个受洗仪式，其中一项为成年人免去罪孽外，其他儿童没有这样的目的。 Catholics argued, too, from the ceremonies of baptism, which suppose the child to be under the power of evil, ie, exorcisms, abjuration of Satan made by the sponsor in the name of the child [Augustine, loc.天主教辩称，也很浓厚，从仪式的洗礼，其中，假设孩子受到权力的邪恶，即驱魔仪式， abjuration撒旦作出了由他发起的，在儿童姓名[奥古斯丁，同上。 cit., xxxiv, 63; Denz., n.引文中，三十四中，有63 ; denz ， 12月31日 140 (96)]. 140 （ 96 ） ] 。
V. ORIGINAL SIN IN FACE OF THE OBJECTIONS FROM REASON五，原罪，面对反对的理由
We do not pretend to prove the existence of original sin by arguments from reason only.我们没有假装证明存在着原罪，由论点的理由而已。 St. Thomas makes use of a philosophical proof which proves the existence rather of some kind of decadence than of sin, and he considers his proof as probable only, satis probabiliter probari potest (Contra Gent., IV, lii).圣托马斯利用的是一种哲学的证据，证明存在，而不是由于某种颓废，而不是罪过，而且他认为他的证据，可能只，满意probabiliter probari potest （矛盾根特，四， LII ）号决定。 Many Protestants and Jansenists and some Catholics hold the doctrine of original sin to be necessary in philosophy, and the only means of solving the problem of the existence of evil.许多新教徒和詹森主义者和一些天主教徒举行中庸原罪认为有必要在哲学领域，而且是唯一的手段解决这个问题的存在邪恶。 This is exaggerated and impossible to prove.这是一种夸张的，并无法证明。 It suffices to show that human reason has no serious objection against this doctrine which is founded on Revelation.这足以说明，人类理性有没有严重反对这种学说是建立在启示。 The objections of Rationalists usually spring from a false concept of our dogma.反对的理性通常春季从一个虚假的概念，我们的教条。 They attack either the transmission of a sin or the idea of an injury inflicted on his race by the first man, of a decadence of the human race.他们要么攻击传递一种罪过或想法的一种伤害，对他的比赛，由第一人，一个颓废的人类。 Here we shall answer only the second category of objections, the others will be considered under a later head (VII).在这里，我们应答案只有第二类的反对外，其它行业将被视为下稍后头（七） 。
(1) The law of progress is opposed to the hypothesis of a decadence. （ 1 ）法律的进步是反对这一假说的一个颓废。 Yes, if the progress was necessarily continuous, but history proves the contrary.是的，如果进展是必然连续的，但历史证明恰恰相反。 The line representing progress has its ups and downs, there are periods of decadence and of retrogression, and such was the period, Revelation tells us, that followed the first sin.该线代表着进步有其跌宕起伏，有期的颓废和倒退的，而这些是内，启示告诉我们，那之后的第一单。 The human race, however, began to rise again little by little, for neither intelligence nor free will had been destroyed by original sin and, consequently, there still remained the possibility of material progress, whilst in the spiritual order God did not abandon man, to whom He had promised redemption.人的种族，不过，开始再次上升，一点点，既不情报，也没有自由意志已被摧毁的原罪，因此，仍然存在可能性，物质进步的同时，在精神方面，为了上帝也不会放弃男子向谁他曾答应赎回权。 This theory of decadence has no connexion with our Revelation.这一理论的颓废并没有就此与我们的启示。 The Bible, on the contrary, shows us even spiritual progress in the people it treats of: the vocation of Abraham, the law of Moses, the mission of the Prophets, the coming of the Messias, a revelation which becomes clearer and clearer, ending in the Gospel, its diffusion amongst all nations, its fruits of holiness, and the progress of the Church.圣经中，与此相反，我们表明，即使是精神上的进展，在人们对待：天职亚伯拉罕，摩西的律法，特派团的先知，未来的messias ，一个启示，而逐渐明朗和清晰，从而结束在福音中，其扩散，其中所有国家，其水果的圣德和进步的教会。
(2) It is unjust, says another objection, that from the sin of one man should result the decadence of the whole human race. （ 2 ） ，这是不公正的，说，另一种反对意见，即从单的一个人应该导致颓废的整个人类。 This would have weight if we took this decadence in the same sense that Luther took it, ie human reason incapable of understanding even moral truths, free will destroyed, the very substance of man changed into evil.这将有重量，如果我们采取了这种颓废在同样的意义上说，路德，又把它，即人类理性无法理解，甚至道德真理，自由意志遭到破坏，很物质的人转变为邪恶。
But according to Catholic theology man has not lost his natural faculties: by the sin of Adam he has been deprived only of the Divine gifts to which his nature had no strict right, the complete mastery of his passions, exemption from death, sanctifying grace, the vision of God in the next life.但根据天主教神学男子并未失去其自然系：由单亚当他已被剥夺了唯一的神圣礼物，而他的本性没有严格的权利，完全掌握了他的激情，免除死刑， sanctifying恩典，远景上帝的，在未来的生活。 The Creator, whose gifts were not due to the human race, had the right to bestow them on such conditions as He wished and to make their conservation depend on the fidelity of the head of the family.造物者，他们的礼物不是因为人类，有权利赐给他们对这些条件为他祝愿，并提出对其进行保护在很大程度上依赖于富达的一家之主。 A prince can confer a hereditary dignity on condition that the recipient remains loyal, and that, in case of his rebelling, this dignity shall be taken from him and, in consequence, from his descendants.王子可以赋予世袭的尊严，条件是受援国依然忠心，并表示，如果他的反叛，这种尊严应采取从他的，因此，从他的子孙。 It is not, however, intelligible that the prince, on account of a fault committed by a father, should order the hands and feet of all the descendants of the guilty man to be cut off immediately after their birth.这是但是，不理解这王子，对帐户的故障是由一个父亲，应当责令其手和脚的所有华夏子孙，有罪的人被切断后，立即在其出生。 This comparison represents the doctrine of Luther which we in no way defend.这比较重要思想学说路德，我们在没有办法维护。 The doctrine of the Church supposes no sensible or afflictive punishment in the next world for children who die with nothing but original sin on their souls, but only the privation of the sight of God [Denz., n.该学说的教会是支撑不理智或折磨处罚，在未来世界，为儿童死于不衰，但原罪对自己的灵魂，而仅是穷困的神看[ denz ， 12月31日 1526 (1389)]. 1526 （ 1389 ） ] 。
VI.六。 NATURE OF ORIGINAL SIN大自然的原罪
This is a difficult point and many systems have been invented to explain it: it will suffice to give the theological explanation now commonly received.这是一个困难点，很多系统已经发明了解释：这就够了，让神学解释，现在普遍欢迎。 Original sin is the privation of sanctifying grace in consequence of the sin of Adam.原罪是穷困的sanctifying宽限期，在后果的罪，亚当。 This solution, which is that of St. Thomas, goes back to St. Anselm and even to the traditions of the early Church, as we see by the declaration of the Second Council of Orange (AD 529): one man has transmitted to the whole human race not only the death of the body, which is the punishment of sin, but even sin itself, which is the death of the soul [Denz., n.这个解决办法，那就是圣托马斯，可追溯到圣anselm ，甚至向传统的早期教会的，因为我们看到，由该宣言的第二届理事会橙（公元529 ） ：一名男子已转交给整个人类，不仅是死的尸体，这是惩罚罪恶的，但即使是罪恶本身，这是死亡的灵魂[ denz ， 12月31日 175 (145)]. 175 （ 145 ） ] 。 As death is the privation of the principle of life, the death of the soul is the privation of sanctifying grace which according to all theologians is the principle of supernatural life.至于死亡是穷困的原则，生命，死亡的灵魂，是穷困的sanctifying宽限期，即根据所有神学的原则，是超自然的生命。 Therefore, if original sin is "the death of the soul", it is the privation of sanctifying grace.因此，如果原罪，是"死亡的灵魂" ，这是穷困的sanctifying恩典。
The Council of Trent, although it did not make this solution obligatory by a definition, regarded it with favour and authorized its use (cf. Pallavicini, "Istoria del Concilio di Trento", vii-ix).安理会的遄达，虽然它没有使这个解决方案义不容辞的一个定义，把它与赞成，并授权其使用（参见帕拉维奇尼， " istoria删除concilio迪特伦托" ，第七至第九） 。 Original sin is described not only as the death of the soul (Sess. V, can. ii), but as a "privation of justice that each child contracts at its conception" (Sess. VI, cap. iii).原罪是描述不仅随着死亡的灵魂（ sess.五，可第二节） ，但作为一个"穷困，司法部每个孩子合约在其构想" （ sess.第六章第三节） 。 But the Council calls "justice" what we call sanctifying grace (Sess. VI), and as each child should have had personally his own justice so now after the fall he suffers his own privation of justice.但安理会呼吁"正义"是什么，我们呼吁sanctifying恩典（ sess.六） ，并为每个孩子都应有个人他自己的正义，所以现在沦陷后，他患有他自己的穷困的正义。
We may add an argument based on the principle of St. Augustine already cited, "the deliberate sin of the first man is the cause of original sin".我们有可能会增加一个论点的原则基础上的圣奥古斯丁已列举" ，蓄意单的第一人，是导致原罪" 。 This principle is developed by St. Anselm: "the sin of Adam was one thing but the sin of children at their birth is quite another, the former was the cause, the latter is the effect" (De conceptu virginali, xxvi).这个原则是由圣anselm ： "单亚当是一件事，但单仲偕子女在其出生又是另一回事，前者是原因，后者是效应" （德conceptu virginali ，二十六） 。 In a child original sin is distinct from the fault of Adam, it is one of its effects.在一个孩子的原罪，是有别于故障的亚当，这是它的一个效果。 But which of these effects is it?但这些影响是什么呢？ We shall examine the several effects of Adam's fault and reject those which cannot be original sin:我们应审查若干影响亚当的过失和拒绝那些不能原罪：
(1) Death and Suffering.- These are purely physical evils and cannot be called sin. （ 1 ）死亡和痛苦.-这些都是纯物理除恶务尽，不能称之为罪过。 Moreover St. Paul, and after him the councils, regarded death and original sin as two distinct things transmitted by Adam.此外，圣保罗，他的后两局，把死亡和原罪作为两种截然不同的东西转发亚当。
(2) Concupiscence.- This rebellion of the lower appetite transmitted to us by Adam is an occasion of sin and in that sense comes nearer to moral evil. （ 2 ） concupiscence .-这一反叛的低下食欲转发给我们的亚当来说，这次罪恶的，在这个意义上开始接近道德上的邪恶。 However, the occasion of a fault is not necessarily a fault, and whilst original sin is effaced by baptism concupiscence still remains in the person baptized; therefore original sin and concupiscence cannot be one and the same thing, as was held by the early Protestants (see Council of Trent, Sess. V, can. v).然而，值此故障不一定是一个发生故障时，虽然原罪就是effaced由洗礼concupiscence仍然在人受洗，所以原罪和concupiscence不能是同一个东西，因为是由早期新教徒（见理事会的遄达， sess第五卷，可以第五节） 。
(3) The absence of sanctifying grace in the new-born child is also an effect of the first sin, for Adam, having received holiness and justice from God, lost it not only for himself but also for us (loc. cit., can. ii). （ 3 ）没有sanctifying宽限期，在新出生的孩子，也影响了第一单，为亚当，收到了圣洁与正义来自天主的爱，失去了，它不仅为自己而且也为我们（ loc.引文中，可以第二节） 。 If he has lost it for us we were to have received it from him at our birth with the other prerogatives of our race.如果他已经失去了它为我们，我们并没有得到它，从他出生时，我们与其他的特权，我们的种族。 Therefore the absence of sanctifying grace in a child is a real privation, it is the want of something that should have been in him according to the Divine plan.因此，如果没有sanctifying宽限期，在孩子是一个真正的困苦，这是想要的东西，这应该已经在他按照神的计划。 If this favour is not merely something physical but is something in the moral order, if it is holiness, its privation may be called a sin.如果这种有利的是不只是有形的东西，而是一些在道德秩序，如果它被圣德，其穷困可称为一种罪过。 But sanctifying grace is holiness and is so called by the Council of Trent, because holiness consists in union with God, and grace unites us intimately with God.但sanctifying Grace是圣洁，是所谓的由理事会的遄达的，因为成圣组成，在欧盟与上帝的恩典和我们团结关系密切，与上帝。 Moral goodness consists in this, that our action is according to the moral law, but grace is a deification, as the Fathers say, a perfect conformity with God who is the first rule of all morality.道德的善存在于这一点，我们的行动是根据道德法律，但Grace是神化，作为父亲说，是一个完美的整合与上帝谁是第一条规则的所有道德。 (See GRACE.) Sanctifying grace therefore enters into the moral order, not as an act that passes but as a permanent tendency which exists even when the subject who possesses it does not act; it is a turning towards God, conversio ad Deum. （见宽限期） 。 sanctifying宽限期，因此也进入了道德秩序，而不是作为一种行为及格，但作为一个永久性的倾向，甚至存在此事时，谁拥有它不采取行动，它是一个转向神，转换专案deum 。 Consequently the privation of this grace, even without any other act, would be a stain, a moral deformity, a turning away from God, aversio a Deo, and this character is not found in any other effect of the fault of Adam.因此穷困的恩典，即使没有任何其他行为，将是一个污点，一个道德畸形，一个转折远离上帝， aversio一迪奥，这个字是没有发现任何其他的影响，故障的亚当。 This privation, therefore, is the hereditary stain.这个穷困，因此，是遗传性染色。
VII.七。 HOW VOLUNTARY如何志愿
"There can be no sin that is not voluntary, the learned and the ignorant admit this evident truth", writes St. Augustine (De vera relig., xiv, 27). "不可能有任何罪过，这不是自愿的，教训和无知者承认，这种显而易见的真理" ，写道：圣奥古斯丁（德维拉relig 。 ，第十四条， 27条） 。 The Church has condemned the opposite solution given by Baius [prop.教会谴责了相反的解决方案给予baius [版权。 xlvi, xlvii, in Denz., n.四十六，四十七，在denz ， 12月31日 1046 (926)]. 1046 （ 926 ） ] 。 Original sin is not an act but, as already explained, a state, a permanent privation, and this can be voluntary indirectly -- just as a drunken man is deprived of his reason and incapable of using his liberty, yet it is by his free fault that he is in this state and hence his drunkenness, his privation of reason is voluntary and can be imputed to him.原罪，是不是一种行为，但是，正如已经解释的那样，一个国家，一个永久穷困，这个计划可以自愿间接-正如一位醉酒的人是剥夺了他的理由，并且不能使用他的自由，但却是他的自由错，他是在这个国家，因此，他醉酒，他的穷困的原因是自愿的，并可以归罪于他。
But how can original sin be even indirectly voluntary for a child that has never used its personal free will?但如何才能原罪更间接自愿为孩子说，从没有使用过，其个人的自由意志？ Certain Protestants hold that a child on coming to the use of reason will consent to its original sin; but in reality no one ever thought of giving this consent.某些新教徒认为，一个孩子就来使用的原因，将同意其原罪，但在现实中，没有人想过要给予这个同意。 Besides, even before the use of reason, sin is already in the soul, according to the data of Tradition regarding the baptism of children and the sin contracted by generation.此外，即使以前使用的，因此，单是在已有的灵魂，根据数据的好传统洗礼的儿童和单收缩的一代。 Some theosophists and spiritists admit the pre-existence of souls that have sinned in a former life which they now forget; but apart from the absurdity of this metempsychosis, it contradicts the doctrine of original sin, it substitutes a number of particular sins for the one sin of a common father transmitting sin and death to all (cf. Romans 5:12 sqq.).一些theosophists和spiritists承认预先存在的心灵去犯罪，在以前的生活，他们现在忘了，但除荒谬的，这metempsychosis ，它违背教义的原罪，它可以代替一些特别的捷联惯导系统，为一单一个共同的父亲，转递罪恶和死亡的所有（参见罗马书5时12 sqq ） 。 The whole Christian religion, says St. Augustine, may be summed up in the intervention of two men, the one to ruin us, the other to save us (De pecc. orig., xxiv).整个基督教说，圣奥古斯丁的，可归结起来就是在干预的两名男子，一个毁灭我们，对方也救不了我们（德太平洋经济合作理事会。 orig ，二十四） 。 The right solution is to be sought in the free will of Adam in his sin, and this free will was ours: "we were all in Adam", says St. Ambrose, cited by St. Augustine (Opus imperf., IV, civ).正确的解决办法是，要寻求在自由意志的亚当在他的单，并免费将是我们说： "我们都在亚当" ，称圣，刘汉铨，引用圣奥古斯丁（一部imperf ，四， civ ） 。 St. Basil attributes to us the act of the first man: "Because we did not fast (when Adam ate the forbidden fruit) we have been turned out of the garden of Paradise" (Hom. i de jejun., iv).圣罗勒属性，让我们采取行动的第一个男子说： "因为我们没有快速的（当亚当吃了禁果） ，我们一直在原来的花园天堂" （ hom. i德jejun ，四） 。 Earlier still is the testimony of St. Irenæus; "In the person of the first Adam we offend God, disobeying His precept" (Haeres., V, xvi, 3).先前仍是证词圣irenæus ; " ，在人的第一亚当我们得罪上帝，不遵守他的信条" （ haeres. ，五，十六， 3 ） 。
St. Thomas thus explains this moral unity of our will with the will of Adam.圣托马斯从而解释了这种道德的统一，我们的意志与意志的亚当。
"An individual can be considered either as an individual or as part of a whole, a member of a society . . . . Considered in the second way an act can be his although he has not done it himself, nor has it been done by his free will but by the rest of the society or by its head, the nation being considered as doing what the prince does. For a society is considered as a single man of whom the individuals are the different members (St. Paul, 1 Corinthians 12). Thus the multitude of men who receive their human nature from Adam is to be considered as a single community or rather as a single body . . . . If the man, whose privation of original justice is due to Adam, is considered as a private person, this privation is not his 'fault', for a fault is essentially voluntary. If, however, we consider him as a member of the family of Adam, as if all men were only one man, then his privation partakes of the nature of sin on account of its voluntary origin, which is the actual sin of Adam" (De Malo, iv, 1). "一个人可以被认为无论是作为个人还是作为一个整体的一部分，一个成员的社会… … 。考虑在第二条路的行为，可他的，虽然他没有这样做，它自己也从没有做他的自由意志，而是由其余的协会或其头部，对民族，而被视为做什么王子是否为一个社会被视为一个单一的人，其中个人是不同成员（圣保罗，哥林多前书12 ） ，因此，众多的男子，他们接受自己的人性，从亚当，是被视为一个单一的社区或，而不是作为一个单一的机构… … 。如果该名男子，其穷困的原始正义，是因为亚当，被认为是一个私人的人，这个穷困是不是他的'断层' ，为系统故障，基本上是自愿的。但是，如果我们把他当作大家庭的一个成员，亚当，因为如果所有男人只有一个人的话，他的穷困的参与大性质单就考虑到它的自愿性原产地，这是实际的单亚当" （德联络办公室，四， 1 ） 。
It is this law of solidarity, admitted by common sentiment, which attributes to children a part of the shame resulting from the father's crime.这是这部法律的团结，承认共同的情感，这归因于孩子的一部分，在耻辱柱上，导致来自父亲的罪行。 It is not a personal crime, objected the Pelagians.它不是个人犯罪，反对该pelagians 。 "No", answered St. Augustine, " but it is paternal crime" (Op. imperf., I, cxlviii). "没有" ，回答了圣奥古斯丁， "这毕竟是父亲犯罪" （业务imperf 。来说，我cxlviii ） 。 Being a distinct person I am not strictly responsible for the crime of another; the act is not mine.作为一个独特的人，我不是严格罪行负责的另一种选择;法令是不是地雷。 Yet, as a member of the human family, I am supposed to have acted with its head who represented it with regard to the conservation or the loss of grace.然而，作为一个共产党员的人类大家庭，我要都把它头部的人，这方面的养护或丧失的恩典。 I am, therefore, responsible for my privation of grace, taking responsibility in the largest sense of the word.因此，我负责我穷困的宽限期，以责任在最大意义上的字。 This, however, is enough to make the state of privation of grace in a certain degree voluntary, and, therefore, "without absurdity it may be said to be voluntary" (St. Augustine, "Retract.", I, xiii).但是，这一点足以使国家的穷困的宽限期，在一定程度上自愿的，因此， "如果没有荒诞它可以说是自愿的" （圣奥古斯丁， "收回" ，我和十三） 。 Thus the principal difficulties of non-believers against the transmission of sin are answered.因此，主要的困难不信教公民对传输的单都已得到解答。
"Free will is essentially incommunicable." "自由意志基本上是incommunicable " 。 Physically, yes; morally, no; the will of the father being considered as that of his children.身体上，肯定在道义上，没有;意志的父亲被视为是他的孩子们。 "It is unjust to make us responsible for an act committed before our birth." "这是不公正的，使我们负责的行为之前，我们的诞生" 。 Strictly responsible, yes; responsible in a wide sense of the word, no; the crime of a father brands his yet unborn children with shame, and entails upon them a share of his own responsibility.严格责任，是负责在广泛意义上的字，没有;罪的一个父亲的品牌，他尚未出生的孩子感到羞耻，并需要对他们分享他自己的责任。
"Your dogma makes us strictly responsible for the fault of Adam." "你的教条，使我们严格负责的过错亚当" 。 That is a misconception of our doctrine.这是一个误解，我们的学说。 Our dogma does not attribute to the children of Adam any properly so-called responsibility for the act of their father, nor do we say that original sin is voluntary in the strict sense of the word.我们的教条，没有属性，向孩子们亚当任何适当的，所以所谓的责任感，为的行为，他们的父亲，也不是我们说的原罪是自愿的，在严格意义上的字。 It is true that, considered as "a moral deformity", "a separation from God", as "the death of the soul", original sin is a real sin which deprives the soul of sanctifying grace.这是事实，视为"一个道德畸形" ， "分隔神" ， "死亡的灵魂" ，原罪是一个真正的单剥夺了灵魂sanctifying恩典。 It has the same claim to be a sin as has habitual sin, which is the state in which an adult is placed by a grave and personal fault, the "stain" which St. Thomas defines as "the privation of grace" (I-II:109:7; III:87:2, ad 3), and it is from this point of view that baptism, putting an end to the privation of grace, "takes away all that is really and properly sin", for concupiscence which remains "is not really and properly sin", although its transmission was equally voluntary (Council of Trent, Sess. V, can. v.).它同时声称自己是一种罪过，因为有惯常单，这是国家，其中一个成年人是放在一个严重和个人发生故障时， "污点" ，在圣托马斯界定为"穷困的恩典" （我-第二组： 109:7 ;三： 87:2 ，专案3 ） ，它是从这个角度来看，即洗礼，从而结束了穷困的恩典， "剥夺一切是真的，并妥善罪" ，为concupiscence这仍然是"这不是真的，并妥善罪"的，尽管它的传输同样志愿（理事会的遄达， sess第五卷，可以诉） 。 Considered precisely as voluntary, original sin is only the shadow of sin properly so-called.正是考虑自愿，原罪是唯一的阴影单妥当，所以所谓的。 According to St. Thomas (In II Sent., dist. xxv, Q. i, a. 2, ad 2um), it is not called sin in the same sense, but only in an analogous sense.据圣托马斯（二派，区二十五，问：我，甲2 ，专案2um ） ，它是不是所谓的单仲偕在同样的意义上，但只能在一个类似的常识。
Several theologians of the seventeenth and eighteenth centuries, neglecting the importance of the privation of grace in the explanation of original sin, and explaining it only by the participation we are supposed to have in the act of Adam, exaggerate this participation.几位神学家的十七世纪和十八世纪，而忽略了重要的是穷困的宽限期，在解释原罪，并解释，它只能由参与，我们是为了在该法的亚当，夸大这种参与。 They exaggerate the idea of voluntary in original sin, thinking that it is the only way to explain how it is a sin properly so-called.他们夸大的想法，在自愿的原罪，认为这是唯一的方法来解释它是如何一种罪过妥当，所以所谓的。 Their opinion, differing from that of St. Thomas, gave rise to uncalled-for and insoluble difficulties.他们认为，从不同的是圣托马斯，引起了不必要的和不溶性的困难。 At present it is altogether abandoned.当前最重要的是完全放弃了。
Publication information Written by S. Harent.出版信息写的第harent 。 Transcribed by Sean Hyland.转录由Sean海仑。 The Catholic Encyclopedia, Volume XI.天主教百科全书，体积十一。 Published 1911. 1911年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, February 1, 1911. nihil obstat ， 1911年2月1日。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约
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