Sacraments are Christian rites that are believed to be outward visible signs of inward spiritual grace to which the promise of Christ is attached. The Roman Catholic and Eastern Orthodox churches accept seven sacraments: Baptism, the Eucharist, Confirmation (or Chrismation), Confession, Anointing of the Sick, marriage, and Holy Orders. The Council of Trent (1545 - 63) declared that all were instituted by Christ. Protestants accept only baptism and the Eucharist as instituted by Christ. The Anglican (Episcopal) church, however, accepts the other five as sacramental rites that evolved in the church. 圣礼是基督教的仪式，相信是外向明显的迹象，外来的精神宽限期，即承诺的基督附后。罗马天主教和东正教教堂接受七个圣礼：洗礼，圣体，确认书（或膏） ，供述， anointing对患病者，婚姻，和神圣的命令。安理会的遄达（ 1545 -6 3）宣布，他们全部是由基督新教只接受洗礼和圣体圣事是由基督。英国国教（圣公会）的教会，但是，接受其他5名作为圣仪式演变在教会里。 Other churches consider those of the five they observe as ecclesiastical ceremonies.其他教会考虑那些在五间，他们遵循的，因为教会仪式。
Christians have differed widely as to the meaning of the sacraments and how God works through them. Catholics, and many Protestants, consider them means of grace through which God bestows spiritual gifts. This view was held by Martin Luther and John Calvin.基督徒都大不相同，以意思圣礼和神是怎么作品通过他们。 天主教徒，许多新教徒，他们考虑的手段恩典透过上帝赋予的精神礼物，这种观点是召开由马丁路德和约翰卡尔文。
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LL Mitchell黎巴嫩镑米切尔
Bibliography
参考书目
M Hellwig, The
Meaning of the Sacraments (1972); B Leeming, Principles of Sacramental Theology
(1956); J Martos, Doors to the Sacred (1982); E Russell and J Greenhalgh, eds.,
Signs of Faith, Hope, and Love: The Christian Sacraments Today (1988);
Schmemann, Alexander, For the Life of the World: Sacraments and Orthodoxy
(1973).米hellwig ，意思圣礼（ 1972条） ， b leeming ，原则圣事神学（ 1956年） ; j martos
，门神圣（ 1982年） ;电子罗素和J greenhalgh合编，标志的信仰，希望，而爱：基督教圣礼今天（ 1988年）
;舒梅曼，亚历山大，为生活的世界：圣礼和正统（ 1973年） 。
In the Christian experience, the saving action of Christ is made known and accessible to the church especially through certain liturgical actions such as baptism and the Eucharist.在基督教的经验，拯救行动的基督是知道和接触教会，特别是通过一定的礼仪活动，如洗礼和圣体圣事。 Therefore, these actions came to be known among the Greeks as mysteries, perhaps by analogy to mystery cults.因此，这些行动后来被称为之间的希腊人，作为谜，也许比喻神秘教派。
Charles P. Price查尔斯页价格
The sacramental principle is another characteristic tenet of Roman Catholicism. The sacramental system worked out especially in the Middle Ages by the schoolmen and subsequently at the Council of Trent envisaged sacraments primarily as causes of grace that could be received independent of the merit of the recipient. 圣事的原则是另一个特点特尼特的罗马天主教。圣制工作，特别是在中世纪由schoolmen并随后在安理会的遄达设想圣礼，主要是由于原因的恩典可以得到独立的好处是收件人。 Recent Catholic sacramental theology emphasizes their function as signs of faith.最近天主教圣事神学强调其功能为标志的信念。 Sacraments are said to cause grace insofar as they are intelligible signs of it, and that the fruitfulness, as distinct from the validity, of the sacrament is dependent on the faith and devotion of the recipient.圣礼是说令恩典，因为它们是理解的迹象，并表示，结实性，以区别于有效性，对圣餐是依赖于信念和献身精神的收件人。 Sacramental rites are now administered in the vernacular, rather than in Latin, to increase the intelligibility of the signs.圣事礼仪，现在在经管白话，而不是在拉丁美洲，以增加可懂度的标志。
Conservative Catholicism connected sacramental theology to Christology, stressing Christ's institution of the sacraments and the power of the sacraments to infuse the grace of Christ, earned on Calvary, to the recipient.保守的天主教连接圣神学，以christology ，强调基督的机构圣礼和权力的圣礼注入的恩典基督，赚取calvary ，给收件人。 The newer emphasis connects the sacraments to ecclesiology.较新的重连接圣礼，以教会。 We do not encounter Christ directly, but in the church, which is his body. The church mediates the presence and action of Christ.我们没有遇到基督直接的，但在教会里，这是他身体的一部分。 教会介导的存在和行动的喊声。
The number of sacraments was finally fixed at seven during the medieval period (at the councils of Lyons 1274, Florence 1439, and Trent 1547). 有多少圣礼终于定在七，在中世纪时期 （在议会的里昂二一二七四，佛罗伦萨1439 ，并遄达1547 ） 。 In addition Roman Catholicism has innumerable sacramentals, eg, baptismal water, holy oil, blessed ashes, candles, palms, crucifixes, and statues.此外，罗马天主教已经无数sacramentals ，如洗礼水，圣油，有福的骨灰，蜡烛，棕榈，在十字架上，和雕像。 Sacramentals are said to cause grace not ex opere operanto like the sacraments, but ex opere operantis, through the faith and devotion of those using them. sacramentals是说令恩典不前opere operanto像圣礼，但前opere operantis ，透过信仰和奉献的那些对他们的使用。
The ordained priesthood has three orders: bishops, priests, and deacons. The first and third are offices of the NT church. 这项祝圣司铎有三个命令：主教，司铎和执事。第一次和第三次都是办事处新台币教堂。 The office of priest emerged when it was no longer practical to continue recognizing the Jewish priesthood (owing to the destruction of the temple and the great influx of Gentiles into the church) and with the development of a sacrificial understanding of the Lord's Supper.办公室的牧师出现时，它不再是现实，继续承认犹太神职人员（由于摧毁庙宇和大涌入外邦人进入教会） ，并开发一个牺牲品的认识主的晚餐。
FS Piggin财政司司长皮格金博士
(Elwell Evangelical Dictionary) （ Elwell宣布了福音字典）
A religious rite or ceremony instituted or recognized by Jesus Christ.是一个宗教的仪式或典礼提起或认可的耶稣基督。 Baptism and the Lord's Supper were given a prominent place in the fellowship of the early church (Acts 2:41 - 42; 10:47; 20:7, 11), along with the proclamation (kerygma) and teaching (didache).洗礼和主的晚餐被赋予突出的地方，在奖学金的初期教会（使徒2时41 -4 2; 1 0:47; 2 0时0 7分， 1 1人） ，随文告（ k erygma）与教学（ d idache） 。 Both rites were regarded as means appointed by Jesus Christ to bring the members of the church into communion with his death and resurrection, and thus with himself through the Holy Spirit (Matt. 28:19 - 20; Acts 2:38; Rom. 6:3 - 5; 1 Cor. 11:23 - 27; Col. 2:11 - 12).这两个仪轨，被视为是指委任耶稣基督，使教会的成员到共融与他的死与复活，并因此与自己通过圣灵。 （ 28:19 -第2 0条;行径2时3 8分;光碟6 ： 3 -5 1肺心病。 1 1时2 3分-第2 7条;上校2时1 1 -1 2） 。 They were linked together in our Lord's teaching (Mark 10:38 - 39) and in the mind of the church (1 Cor. 10:1 - 5ff.) as having such significance.他们都联接在一起，在我们的主的教学（马克10:38 -3 9） ，并在他心中的教堂（ 1肺心病。 1 0:1- 5f f），因为有这样的意义。 They were the visible enactment of the word proclaimed in the kerygma, and their significance must be understood as such.它们分别是有形颁布的字宣布在kerygma ，其意义必须被理解为这样的。
The proclamation of the gospel in the NT was no mere recital of the events of the life, death, resurrection, and ascension of Jesus, the Son of God.宣布福音新台币并没有仅仅演奏的事件，生命，死亡，复活，升天的耶稣，上帝的儿子。 It was the representation of these events to the hearers in the power of the Spirit so that through such proclamation they could become related to these events in a living way through faith.这是代表这些事件向hearers在权力的精神，以便通过这种宣布，他们有可能成为与上述事件谋生途径，透过信仰。 In the proclamation of the gospel the once - for - all event continued to be effective for salvation (1 Cor. 1:21; 2 Cor. 5:18 - 19).在宣布福音一度-为-所有的活动继续得到有效救助（1肺心病。1时2 1分， 2肺心病。5时1 8 -1 9） 。 The word of the kerygma gave men fellowship in the mystery of the kingdom of God brought nigh in Jesus (Matt. 13:1 - 23; Mark 4:11), and the preacher in fulfilling his task was the steward of this mystery (1 Cor. 4:1; Eph. 3:8 - 9; Col. 1:25).这个词的kerygma了男子金在神秘的神的国度带来了几乎是在耶稣。 （ 13时01分-2 3岁;马克4时1 1分） ，以及传教士在履行他的任务是管家的这个谜（ 1肺心病。 4:1 ;以弗所书， 3点08分-九;上校2 5） 。 The miracles or signs accompanying the proclamation in the early church were the visible aspect of the living power the word derived from its relation to the mystery of the kingdom of God.神迹或标志陪同代表作，在早期教会的有形方面的生活权力一词源自它关系到神秘的神的国度。
It was inevitable, therefore, that baptism and the Lord's Supper, the other visible counterparts of the kerygma, should also come to be regarded as giving fellowship in the same mysterion of the Word made flesh (1 Tim. 3:16), and should be interpreted as themselves partaking in the mystery of the relationship between Christ and his church (Eph. 5:32).这是无法避免的，因此，洗礼和主的晚餐外，其他有形对口的kerygma ，也应被视为给予奖学金在同一mysterion的字肉身（ 1添。 3:16 ） ，并应被解释为自己partaking在神秘的关系，基督和他的教会（以弗所书5时32分） 。
The Greek word mysterion was later often given the Latin sacramentum, and the rites themselves came to be spoken of as sacramenta.希腊字mysterion后来往往由于拉丁语sacramentum和仪轨自己后来被谈及，因为sacramenta 。 The word sacramentum meant both "a thing set apart as sacred" and "a military oath of obedience as administered by the commander."字sacramentum意味着双方"的事，除了一套作为神圣" ， "军事宣誓服从作为经管的指挥官" 。 The use of this word for baptism and the Lord's Supper affected the thought about these rites, and they tended to be regarded as conveying grace in themselves, rather than as relating men through faith to Christ.使用此词的洗礼和主的晚餐影响想过这些仪轨的，他们往往被视为传达宽限期本身，而不是作为与男性通过信仰基督的。
A sacrament came later to be defined (following Augustine) as a "visible word" or an "outward and visible sign of an inward and spiritual grace."从楼上掉了后来加以确定（以下奥古斯丁） ，作为"有形之词"或"走出去和可视性标志的向内和精神文明的恩典" 。 The similarity between the form of the sacrament and the hidden gift tended to be stressed.之间的相似形式的圣餐和隐藏的礼物往往予以强调。 Five lesser sacraments became traditional in the church: confirmation, penance, extreme unction, order, matrimony.五较轻圣礼成为传统在教会：确认，忏悔，极端unction ，秩序，婚姻关系。 But the church had always a special place for baptism and the Lord's Supper as the chief mysteries, and at the Reformation these were regarded as the only two that had the authority of our Lord himself, and therefore as the only true sacraments.但教会总是一个特殊的地点，为的洗礼和主的晚餐作为行政奥秘，并在改造这些被视为仅有的两个曾权威我们的主自己，因此，作为唯一真正的圣礼。
Since God in the OT also used visible signs along with the word, these were also regarded as having sacramental significance.因为上帝在城市旅游局还利用有形的迹象，随着这个词，这些人也被视为圣事的意义。 Among the OT sacraments the rites of circumcision and the passover were stressed as being the OT counterparts of baptism (Col. 2:11 - 12) and the Lord's Supper (1 Cor. 5:7).各城市旅游局圣礼仪式的割礼和逾越节的人强调，被称为是城市旅游局对口的洗礼（上校2时11 -1 2）和主的晚餐（ 1肺心病。 5 :7） 。
RS
Wallace卢比华莱士
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
Calvin,
Institutes 4.14; R Bruce, Sermons upon the Sacraments; TF Torrance, "Eschatology
and the Eucharist," in Intercommunion; G Bornkamm, TDNT , IV; OC Quick, The
Christian Sacraments; JI Packer, ed., Eucharistic
Sacrifice.卡尔文学院4.14与r布鲁斯，讲道后，圣礼;托兰斯的TF ， "末世和圣体圣事" ，在交流的100博恩卡姆， tdnt
，四;胡椒快速，基督教圣礼;纪封隔器，编辑，圣体圣事的牺牲。
Sacraments are outward signs of inward grace, instituted by Christ for our sanctification (Catechismus concil. Trident., n.4, ex S. Aug. "De Catechizandis rudibus").圣礼是外在迹象外来恩典，是由基督为我们的成圣（ catechismus concil 。三叉戟， n.4 ，前美国8月， "德catechizandis rudibus " ） 。 The subject may be treated under the following headings:此事可能治疗下，其标题如下：
I. The necessity and the nature of the sacramental system一，必要性和性质的圣事制度
II.二。 The nature of the sacraments of the new law性质圣礼的新法律
III.三。 The origin (cause) of the sacraments原产地（事业）的圣礼
IV.四。 The number of the sacraments有多少圣礼
V. The effects of the sacraments五，影响圣礼
VI.六。 The minister of the sacraments部长圣礼
VII.七。 The recipient of the sacraments收件人的圣礼
I. NECESSITY AND NATURE一，必要性和性质
(1) In what sense necessary （ 1 ）在何种意义上的必要
Almighty God can and does give grace to men in answer to their internal aspirations and prayers without the use of any external sign or ceremony.全能的上帝可以，而且确实给予宽限期，以男性在回答其内部的愿望和祈祷，无需使用任何外部标志或仪式。 This will always be possible, because God, grace, and the soul are spiritual beings.这将始终是不可能的，因为上帝的恩典，和灵魂是精神。 God is not restricted to the use of material, visible symbols in dealing with men; the sacraments are not necessary in the sense that they could not have been dispensed with.上帝不是限于使用的素材，有形的象征，在处理与男人;圣礼，是没有必要在某种意义上说，他们已经不能免除。 But, if it is known that God has appointed external, visible ceremonies as the means by which certain graces are to be conferred on men, then in order to obtain those graces it will be necessary for men to make use of those Divinely appointed means.但是，如果我们知道，上帝已委任外部的，有形的仪式为手段，其中某些青睐，是赋予男人，然后为了获得那些青睐，这将是必要的，男性可以利用这些神圣的任命方式。 This truth theologians express by saying that the sacraments are necessary, not absolutely but only hypothetically, ie, in the supposition that if we wish to obtain a certain supernatural end we must use the supernatural means appointed for obtaining that end.这个真理神学家表示说，圣礼是必要的，而不是绝对，而只是假设，即，在假设，如果我们想取得某种超自然的目的，我们必须用超自然的手段委任为取得这一目的。 In this sense the Council of Trent (Sess. VII, can. 4) declared heretical those who assert that the sacraments of the New Law are superfluous and not necessary, although all are not necessary for each individual.在这个意义上，安理会的遄达（ sess.七，可以的。四日）宣布异端者断言圣礼的新的法律都是多余的和不必要的，虽然大家都没有必要为每一个人。 It is the teaching of the Catholic Church and of Christians in general that, whilst God was nowise bound to make use of external ceremonies as symbols of things spiritual and sacred, it has pleased Him to do so, and this is the ordinary and most suitable manner of dealing with men.它是教学的天主教教会和基督徒的一般，虽然上帝是nowise势必利用外部仪式象征事物的精神和神圣的，它很高兴他这样做，这是普通和最合适以何种方式处理男人。 Writers on the sacraments refer to this as the necessitas convenientiae, the necessity of suitableness.作家对圣礼是指将这一问题作为necessitas convenientiae ，必要性的适宜性。 It is not really a necessity, but the most appropriate manner of dealing with creatures that are at the same time spiritual and corporeal.这是不是一个真正的必要性，但以最恰当的方式处理动物，是在同一时间，精神和体。 In this assertion all Christians are united: it is only when we come to consider the nature of the sacramental signs that Protestants (except some Anglicans) differ from Catholics.在此断言，所有基督徒都美：这是唯一的时候，我们现在应该考虑的性质以及圣迹象显示，新教徒（除了一些教徒） ，从不同的天主教徒。 "To sacraments considered merely as outward forms, pictorial representations or symbolic acts, there is generally no objection", wrote Dr. Morgan Dix ("The sacramental system", New York, 1902, p. 16). "圣礼仅应视为向外形式，图案申述或象征性的行为，一般无异议" ，写博士摩根迪克斯（以下简称"圣事制度" ，纽约， 1902年，第16页） 。 "Of sacramental doctrine this may be said, that it is co-extensive with historic Christianity. Of this there is no reasonable doubt, as regards the very ancient days, of which St. Chrysostom's treatise on the priesthood and St. Cyril's catechetical lectures may be taken as characteristic documents. Nor was it otherwise with the more conservative of the reformed bodies of the sixteenth century. Martin Luther's Catechism, the Augsburg, and later the Westminster, Confessions are strongly sacramental in their tone, putting to shame the degenerate followers of those who compiled them" (ibid., p. 7, 8) "圣教义，这可以说，这是合作的广泛历史性基督教。交代，因此，没有合理的疑点，至于非常古老的天，其中圣金口的伤寒论神职人员和圣西里尔的catechetical讲座五月采取为特征的文件。也不是，否则，与较保守的机构改革的16世纪。马丁路德的讲授，奥格斯堡，后来西敏寺，自白书是强烈的圣事，在他们的口气，把汗颜退化的追随者那些汇编成" （同上，第7页， 8 ）
(2) Why the sacramental system is most appropriate （ 2 ）为什么圣制度是最合适的
The reasons underlying a sacramental system are as follows:原因某个圣系统分列如下：
Taking the word "sacrament" in its broadest sense, as the sign of something sacred and hidden (the Greek word is "mystery"), we can say that the whole world is a vast sacramental system, in that material things are unto men the signs of things spiritual and sacred, even of the Divinity.走字"圣餐" ，其最广泛的意义上，作为标志的东西，神圣和隐患（希腊字是"谜" ） ，我们可以说，整个世界是一个广阔的圣事制度，在这物质的东西所不欲，男性迹象显示事情的精神和神圣的，甚至是神。 "The heavens show forth the glory of God, and the firmament declareth the work of his hands" (Ps. xviii, 2). "老天爷显示了神的荣耀，以及firmament declareth的工作，他的手" （诗篇十八， 2 ） 。 The invisible things of him [ie God], from the creation of the world, are clearly seen, being understood by the things that are made; his eternal power also, and divinity" (Romans 1:20).无形的东西，他[即上帝] ，从建立世界各地，他们清楚地看到，被理解的事情，都是他的永恒力量，也和神性" （罗马书1:20 ） 。
The redemption of man was not accomplished in an invisible manner.赎回的男子没有完成在无形的方式。 God renewed, through the Patriarchs and the Prophets, the promise of salvation made to the first man; external symbols were used to express faith in the promised Redeemer: "all these things happened to them [the Israelites] in figure" (1 Corinthians 10:11; Hebrews 10:1).上帝再次，通过patriarchs和先知，承诺救国作出了第一名男子;外在符号被用来表达信仰，在其承诺的救赎主说： "所有这些事情发生在自己身上[以色列人]图" （哥林多前书10个： 11 ;希伯来书10:1 ） 。 "So we also, when we were children, were serving under the elements of the world. But when the fullness of time was come, God sent his Son, made of a woman" (Galatians 4:3-4). "因此，我们同样，当我们是小孩，下提供服务内容的世界，但是当丰满的时候，是来，上帝派他的儿子，取得的一个女人" （加拉太书4:3-4 ） 。 The Incarnation took place because God dealt with men in the manner that was best suited to their nature.化身发生，因为上帝处理与男人的方式是最适合自己的性质。
The Church established by the Saviour was to be a visible organization (see CHURCH: The Visibility of the Church): consequently it should have external ceremonies and symbols of things sacred.教会设立的救世主，是一个有形的组织（见教堂：能见度的教会） ：因此它应该有外在的仪式和符号的东西，神圣的。
The principal reason for a sacramental system is found in man.主要理由为圣事制度，是发现于人类。 It is the nature of man, writes St. Thomas (III:61:1), to be led by things corporeal and semse-perceptible to things spiritual and intelligible; now Divine Providence provides for everything in accordance with its nature (secundum modum suae conditionis); therefore it is fitting that Divine Wisdom should provide means of salvation for men in the form of certain corporeal and sensible signs which are called sacraments.这是大自然的人，写圣托马斯（三： 61:1 ） ，被领导者，由东西是有形的和semse -感知到的东西，精神和理解，现在是神圣的规定，一切按照其性质（对Secundum modum suae conditionis ） ，因此这是非常恰当的神圣智慧，应提供手段拯救男人的形式，一定是有形的和理智的迹象，这是所谓的圣礼。 (For other reasons see Catech. Conc. Trid., II, n.14.) （因其他原因见catech 。结论。 trid 。第一，二， n.14 ） 。
(3) Existence of sacred symbols （ 3 ）存在的神圣符号
(a) No sacraments in the state of innocence. （一）没有圣礼，在国家无罪推定的原则。 According ot St. Thomas (III:61:2) and theologians generally there were no sacraments before Adam sinned, ie, in the state of original justice.据酒店圣托马斯（三： 61:2 ）和神学家普遍有没有圣礼之前，亚当犯罪，即在该国的原始正义。 Man's dignity was so great that he was raised above the natural condition of human nature.人的尊严是如此巨大，他所提出的上述自然条件的人的本性。 His mind was subject to God; his lower faculties were subject to the higher part of his mind; his body was subject to his soul; it would have been against the dignity of that state had he been dependent, for the acquisition of knowledge or of Divine grace, on anything beneath him, ie, corporeal things.他的态度是受到上帝的，其较低的院系，曾受到较高的一部分，他的心，他的身体受到他的灵魂，它已对尊严的国家，他一直依赖，为获取知识或神的恩典，我什么下方他的，即是有形的东西。 For this reason the majority of theologians hold that no sacraments would have been instituted even if that state had lasted for a long time.基于这个原因，大多数神学家认为，没有圣礼会已提起即使这种状态持续了相当长的时间。
(b) Sacraments of the law of nature. （二）圣礼的自然法则。 Apart from what was or might have been in that extraordinary state, the use of sacred symbols is universal.除了是什么或可能已经在这不平凡的状态下，用神圣的符号，是具有普遍性。 St. Augustine says that every religion, true or false, has its visible signs or sacraments.圣奥古斯丁说，每一种宗教，是真还是假的，有其明显的标志或圣礼。 "In nullum nomen religionis, seu verum seu falsum, coadunari homines possunt, nisi aliquo signaculorum seu sacramentorum visibilium consortio colligantur" (Cont. Faust., XIX, xi). "法无名字religionis ，请输入您的真相您falsum ， coadunari homines possunt ，暂准aliquo signaculorum您sacramentorum visibilium consortio colligantur " （续浮士德，十九，十一） 。 Commentators on the Scriptures and theologians almost unanimously assert that there were sacraments under the law of nature and under the Mosaic Law, as there are sacraments of greater dignity under the Law of Christ.评论家对圣经和神学家几乎一致断言，有圣礼根据自然的规律，并根据镶嵌法，因为有圣礼更大的尊严，根据法律规定的喊声。 Under the law of nature -- so called not to exclude supernatural revelation but because at that time there existed no written supernatural law -- salvation was granted through faith in the promised Redeemer, and men expressed that faith by some external signs.根据自然的规律-所谓不排除超自然启示，但因为在那个时候不存在书面超自然法-救亡获得通过信仰，在其承诺的救赎主，将士表示，信仰是由一些外部标志。 What those signs should be God did not determine, leaving this for the people, most probably to the leaders or heads of families, who were guided in their choice by an interior inspiration of the Holy Ghost.这些迹象，应该上帝并没有确定，离开这一切为了人民，极有可能向各国领导人或元首的家庭，他们的指导思想是，在他们的选择是由一个内部的启示圣灵。 This is the conception of St. Thomas, who says that, as under the law of nature (when there was no written law), men were guided by interior inspiration in worshiping God, so also they determined what signs should be used in the external acts of worship (III:60:5, ad 3).这是观圣托马斯，他说，因为根据法律规定的性质（因为当时有没有书面的法律） ，男人遵循内部灵感崇拜上帝，而他们也确定了什么迹象，应采用外部行为的崇拜（三： 60:5 ，专案3 ） 。 Afterwards, however, as it was necessary to give a written law: (a) because the law of nature had been obscured by sin, and (b) because it was time to give a more explicit knowledge of the grace of Christ, then also it became necessary to determine what external signs should be used as sacraments (III:60:5, ad 3; III:61:3, ad 2) This was not necessary immediately after the Fall, by reason of the fullness of faith and knowledge imparted to Adam.可是后来，因为它是有必要给予书面法律： （一）由于自然的规律已被掩盖罪恶，及（ b ） ，因为它是时间，以提供更清晰的认识恩典基督，然后又它已成为必要，以确定哪些外部标志，应该被用来作为圣礼（三： 60:5 ，专案3 ;三： 61:3 ，专案2 ） ，这是没有必要立即陷落后，因她的丰满的信仰和知识传授给亚当。 But about the time of Abraham, when faith had been weakened, many had fallen into idolatry, and the light of reason had been obscured by indulgence of the passions, even unto the commission of sins against nature, God intervened and appointed as a sign of faith the rite of circumcision (Genesis 17; ST III:70:2, ad 1; see CIRCUMCISION).但对于当时亚伯拉罕的信仰时，已经被大大削弱，许多已陷入偶像崇拜，以及轻的理由已被掩盖，放纵自己的激情，即使祂犯下的罪过违反自然，上帝干预，并获委任为标志真诚地成年礼的割礼（创17个;圣三： 70:2 ，专案一见包皮环切术） 。
The vast majority of theologians teach that this ceremony was a sacrament and that it was instituted as a remedy for original sin; consequently that it conferred grace, not indeed of itself (ex opere operato), but by reason of the faith in Christ which it expressed.绝大多数的神学教授表示，这个颁奖典礼是从楼上掉了，而且它建立了一个补救的原罪;因此，它赋予的恩典，而不是事实上的本身（当然opere operato ） ，而是因为信仰基督，它表示。 "In circumcisione conferebatur gratia, non ex virtute circumcisionis, sed ex virtute fidei passionis Christi futurae, cujus signum erat circumcisio -- quia scilicet justitia erat ex fide significata, non ex circumcisione significante" (ST III:70:4). "在circumcisione conferebatur特惠，非当然virtute circumcisionis文，而前virtute信passionis基督教futurae ， cujus Signum的erat circumcisio -q uias cilicetj ustitiae rat当然正当s ignificata，非当然c ircumcisiones ignificante" （圣三： 7 0:4） 。 Certainly it was at least a sign of something sacred, and it was appointed and determined by God himself as a sign of faith and as a mark by which the faithful were distinguished from unbelievers.当然，这是起码的一个标志东西神圣的，它接受了任命，并确定由上帝自己是一个信仰的象征，并作为一个标志，其中忠实区分，从信的。 It was not, however, the only sign of faith used under the law of nature.它不是，但是，只有信仰的象征，用来根据自然的规律。 It is incredible, writes St. Augustine, that before circumcision there was no sacrament for the relief (justification) of children, although for some good reason the Scriptures do not tell us what that sacrament was (Cont. Jul., III, xi).这是令人难以置信的，写的圣奥古斯丁，以前割包皮是没有圣餐，为救济（理由）的儿童，虽然对一些很好的理由念经不告诉我们，什么样的圣餐（续7月，三，十一） 。 The sacrifice of Melchisedech, the sacrifice of the friends of Job, the various tithes and oblations for the service of God are mentioned by St. Thomas (III:61:3, ad 3; III:65:1, ad 7) as external observances which may be considered as the sacred signs of that time, prefiguring future sacred institutions: hence, he adds, they may be called sacraments of the law of nature.牺牲melchisedech ，牺牲了朋友的工作，各tithes和oblations为天主服务的是所提到的圣托马斯（三： 61:3 ，专案3 ;三： 65:1 ，专案7 ）作为对外纪念活动可能被视为神圣的标志，那些日子里， prefiguring未来的神圣机构：因此，他补充说，他们可能被称为圣礼的自然法则。
(c) Sacraments of the Mosaic Law. （三）圣礼的镶嵌法。 As the time for Christ's coming drew nearer, in order that the Israelites might be better instructed God spoke to Moses, revealing to him in detail the sacred signs and ceremonies by which they were to manifest more explicitly their faith in the future Redeemer.由于时间为基督即将提请临近，为了让以色列人可能更好指示上帝以摩西，揭示了他在详细的神圣标志和仪式，由它们呈现出更加明确自己的前途抱有信心救赎。 Those signs and ceremonies were the sacraments of the Mosaic Law, "which are compared to the sacraments which were before the law as something determined to something undetermined, because before the law it had not been determined what signs men should use" (ST III:61:3, ad 2).这些标志和仪式，圣礼的镶嵌法" ，这是一种比较圣礼，其中在法律面前，看成决心一些未确定的，因为在法律面前，它尚未确定什么迹象男人应该使用" （圣三： 61:3 ，专案2 ） 。 With the Angelic Doctor (I-II:102:5) theologians usually divide the sacraments of this period into three classes:与天使的医生（一至二： 102:5 ）神学家通常鸿沟圣礼的这一时期分为三个档次：
The ceremonies by which men were made and signed as worshippers or ministers of God.仪式由男人发了言，并签署了为善信或部长的上帝。 Thus we have (a) circumcision, instituted in the time of Abraham (Genesis 17), renewed in the time of Moses (Leviticus 12:3) for all people; and (b) the sacred rites by which the Levitical priests were consecrated.因此，我们有（一）包皮环切术，是在当时的亚伯拉罕（创17 ） ，在续约的时候，摩西（利未记12时03分） ，为全体人民受益;及（ b ）的神圣仪式，其中levitical神职人员遭到consecrated 。 The ceremonies which consisted in the use of things pertaining to the service of God, ie (a) the paschal lamb for all the people, and (b) the loaves of proposition for the ministers.仪式，其中在使用的东西，涉及到天主服务的，即（一）逾越节的羔羊，所有的人，及（二）面包的命题，为部长。
The ceremonies of purification from legal contamination, ie (a) for the people, various expiations, (b) for the priests, the washing of hands and feet, the shaving of the head, etc. St. Augustine says the sacraments of the Old Law were abolished because they had been fulfilled (cf. Matthew 5:17), and others have been instituted which are more efficacious, more useful, easier to administer and to receive, fewer in number ("virtute majora, utilitate meliora, actu faciliora, numero pauciora", Cont. Faust., XIX, xiii).仪式的纯化，从法律上的污染，即： （一）一切为了人民，各expiations ， （ b ）为神父，清洗双手及双脚，剃的头，等圣奥古斯丁说，圣礼的旧法律被废除，因为他们已经完成了（参见马太5时17分） ，以及其他已建立了一些更有效，更有益的，易于管理，并接受，数量较少（ " virtute对大， utilitate meliora ，工会faciliora ，的数字pauciora " ，承上。浮士德，十九，十三） 。 The Council of Trent condemns those who say that there is no difference except in the outward rite between the sacraments of the Old Law and those of the New Law (Sess. VII, can. ii).安理会的遄谴责那些说是没有区别，除了在离港成年礼之间圣礼的旧法者的新法律（ sess.七，可以第二节） 。 The Decree for the Armenians, published by Order of the Council of Florence, says that the sacraments of the Old Law did not confer grace, but only prefigured the grace which was to be given by the Passion of Christ.这项法令为亚美尼亚人，由立法会作出此项命令的佛罗伦斯说，圣礼的旧法也没有赋予宽限期，但只prefigured恩典是给予热情的喊声。 This means that they did not give grace themselves (ie ex opere operato) but only by reason of the faith in Christ which they represented -- "ex fide significata, non ex circumcisione significante" (ST I-II:102:5)这意味着他们没有给自己的恩典（即前opere operato ） ，但只有理由的信念，在基督里，他们所代表的-"当然有诚意s ignificata，非当然c ircumcisiones ignificante" （圣第一项和第二项： 1 02:5）
II.二。 NATURE OF THE SACRAMENTS OF THE NEW LAW性质圣礼的新法律
(1) Definition of a sacrament （ 1 ）定义一个圣餐
The sacraments thus far considered were merely signs of sacred things.圣礼，所以至今仍然只是迹象神圣的东西。 According to the teaching of the Catholic Church, accepted today by many Episcopalians, the sacraments of the Christian dispensation are not mere signs; they do not merely signify Divine grace, but in virtue of their Divine institution, they cause that grace in the souls of men.根据教学的天主教教会，今天接受了许多episcopalians ，圣礼的基督教省却不是单纯的迹象，他们并不仅仅意味着神圣的恩典，但在凭借自己的神圣机构，他们的事业，在宽限期的灵魂男性。 "Signum sacro sanctum efficax gratiae" -- a sacrosanct sign producing grace, is a good, succinct definition of a sacrament of the New Law. " Signum的骶密室efficax谢谢" -一个神圣的标志制作的恩典，是一个很好的，简洁的定义，从楼上掉了这项新法律。 Sacrament, in its broadest acceptation, may be defined as an external sign of something sacred.圣餐，在最广泛的接受性，可以定义为一个外部标志的东西，神圣的。 In the twelfth century Peter Lombard (d. 1164), known as the Master of the Sentences, author of the manual of systematized theology, gave an accurate definition of a sacrament of the New Law: A sacrament is in such a manner an outward sign of inward grace that it bears its image (ie signifies or represents it) and is its cause -- "Sacramentum proprie dicitur quod ita signum est gratiae Dei, ei invisibilis gratiae forma, ut ipsius imaginem gerat et causa existat" (IV Sent., dI, n.2).在12世纪彼得伦巴第（四1164年） ，被称为师父的句子，作者手册的系统化神学，作了准确的定义从楼上掉了的新的法律：一个是圣餐用这种方式向外迹象外来恩典说，它关系到自己的形象（即意味或代表） ，是其事业-" s acramentump ropried icitur和I TA的S ignum的预测感谢d ei，指引i nvisibilis感谢形式上， U T斯达康i psiusi maginem大等病因e xistat" （四发送，邸， n.2 ） 。 This definition was adopted and perfected by the medieval Scholastics.这个定义是通过建立和完善由中世纪scholastics 。 From St. Thomas we have the short but very expressive definition: The sign of a sacred thing in so far as it sanctifies men - "Signum rei sacrae in quantum est sanctificans homines" (III:60:2).从圣托马斯我们有短，但非常传神的定义是：标志的一个神圣的事，目前为止，因为它sanctifies男人-" S ignum的瑞s acrae在量子预测s anctificansh omines" （三： 6 0:2） 。
All the creatures of the universe proclaim something sacred, namely, the wisdom and the goodness of God, as they are sacred in themselves, not as they are sacred things sanctifying men, hence they cannot be called sacraments in the sense in which we speak of sacraments (ibid., ad 1um).所有动物的宇宙宣告神圣的东西，即智慧和善良的上帝，因为他们是神圣的本身，而不是因为它们是神圣的事情sanctifying男人，因此他们不能被称为圣礼，在某种意义上，这是我们讲的圣礼（同上，专案1um ） 。 The Council of Trent includes the substance of these two definitions in the following: "Symbolum rei sacrae, et invisibilis gratiae forma visibilis, sanctificandi vim habens" -- A symbol of something sacred, a visible form of invisible grace, having the power of sanctifying (Sess. XIII, cap.3).安理会的遄包含的实质内容，这两个定义如下： " symbolum瑞sacrae等invisibilis感谢形式上visibilis ， sanctificandi无穷的habens " -一个符号的东西，神圣的，有形的形式，无形的恩典，有权力的s anctifying （ sess.十三， cap.3 ） 。 The "Catechism of the Council of Trent" gives a more complete definition: Something perceptible by the senses which by Divine institution has the power both to signify and to effect sanctity and justice (II, n.2). "讲授的安理会的遄达"会得到更完整的定义是：一些可感知由感官所神学院有权力既象征和效果神圣性和正义（二n.2 ） 。 Catholic catechisms in English usually have the following: An outward sign of inward grace, a sacred and mysterious sign or ceremony, ordained by Christ, by which grace is conveyed to our souls.天主教catechisms在英语，通常是有以下几点：一个外向型的迹象，外来恩典，神圣和神秘符号或仪式，祝圣基督，其中Grace是转达了我们的灵魂。 Anglican and Epscopalian theologies and catechisms give definitions which Catholics could accept.圣公会和epscopalian神学和catechisms给予定义，其中天主教徒所不能接受的。 In every sacrament three things are necessary: the outward sign; the inward grace; Divine institution.在每一个圣餐三件事是必要的：向外征;抵港宽限期;神圣机构。 A sign stands for and represents something else, either naturally, as smoke represents fire, or by the choice of an intelligent being, as the red cross indicates an ambulance.一个迹象主张，代表了一些，否则，无论是自然，作为浓烟代表着火灾，或所选择的一种智能正，作为红十字会表明了救护车。 Sacraments do not naturally signify grace; they do so because they have been chosen by God to signify mysterious effects.圣礼不自然意味着有文采，他们这样做是因为他们已经选择了上帝，以显示神秘的效果。 Yet they are not altogether arbitrary, because in some cases, if not in all, the ceremonies performed have a quasi-natural connection with the effect to be produced.但他们不是完全任意的，因为在某些情况下，若不能在所有的仪式表演有一个半自然的结合效果制作。 Thus, pouring water on the head of a child readily brings to mind the interior purification of the soul.因此，灌水在头上的孩子很容易使我想起许多内部净化的心灵。 The word "sacrament" (sacramentum), even as used by profane Latin writers, signified something sacred, viz., the oath by which soldiers were bound, or the money deposited by litigants in a contest.用"圣餐" （ sacramentum ） ，甚至所用的亵渎拉美作家，象征着神圣的东西，即，宣誓，其中士兵被约束，或是钱存入诉讼人在竞赛。 In the writings of the Fathers of the Church the word was used to signify something sacred and mysterious, and where the Latins use sacramentum the Greeks use mysterion (mystery).在该著作的，教会的神父们一词被用来象征东西神圣和神秘的，并在其拉丁人使用sacramentum希腊人使用mysterion （谜） 。 The sacred and mysterious thing signified is Divine grace, which is the formal cause of our justification (see GRACE), but with it we must associate the Passion of Christ (efficient and meritorious cause) and the end (final cause) of our sanctification, viz., eternal ife.神圣和神秘的东西，标志，是神的恩典，这是正式的事业，我们的理由（见宽限期） ，但是它要联系激情的基督（高效率和优良的事业）和落脚点（最后一个原因） ，我们的成圣，即，永恒Ife的。 The significance of the sacraments according to theologians (eg ST III:60:3) and the Roman Catechism (II, n.13) extends to these three sacred things, of which one is past, one present, and one future.意义圣礼根据神学家（如圣三： 60:3 ）和罗马问答（二， n.13 ）延伸到这三个神圣的东西，其中一个是过去，一个本，和一个共同的未来。 The three are aptly expressed in St. Thomas's beautiful antiphon on the Eucharist: "O sacrum convivium, in quo Christus sumitur, recolitur memoria passionis ejus, mens impletur gratia, et futurae gloriae nobis pignus datur -- O sacred banquet, in which Christ is received, the memory of the passion is recalled, the soul is filled with grace, and a pledge of future life is given to us".三者正好表示，在圣托马斯的美丽antiphon对圣体圣事： "啊，骶骨convivium ，在维持现状的基督sumitur ， recolitur备忘录passionis ejus ，男士impletur特惠等futurae gloriae的意识pignus datur -邻神圣宴会，其中基督收到的，记忆的激情回忆说，灵魂，是充满恩典，并保证今后的生活，是给我们" 。
(2) Errors of Protestants （ 2 ）错误的新教徒
Protestants generally hold that the sacraments are signs of something sacred (grace and faith), but deny that they really cause Divine grace.新教徒普遍认为圣礼的迹象，其中的神圣（恩典和信仰） ，但否认他们确实造成神的恩典。 Episcopalians, however, and Anglicans, especially the Ritualists, hold with Catholics that the sacraments are "effectual signs" of grace. episcopalians ，但是，和英国圣公会教徒，特别是ritualists ，持有与天主教徒认为圣礼是"有效标志"的恩典。 In article XXV of the Westminster Confession we read:在第二十五条的西敏寺自白我们读到：
Sacraments ordained of God be not only badges or tokens of Christian men's profession, but rather they be certain sure witnesses and effectual signs of grace and God's good will towards us by which He doth work invisibly in us, and doth not only quicken but strengthen and confirm our faith in Him (cf. art. XXVII).圣礼受戒上帝不仅徽章或纪念品的基督教男人的职业，而是他们一定知道证人和有效标志的恩典和上帝的善意，对我们的，据此，他doth工作看不见的美， doth不仅加快，但加强和确认我们对他的信任（参见艺术。二十七） 。
"The Zwinglian theory", writes Morgan Dix (op.cit., p.73), "that sacraments are nothing but memorials of Christ and badges of Christian profession, is one that can by no possible jugglery with the English tongue be reconciled with the formularies of our church." " zwinglian两国论" ，写道：摩根迪克斯（ op.cit ，临73 ） ， "圣事只不过是纪念耶稣和肩章的基督教界人士，是一个绝对不能尽可能jugglery与英语母语和解该处方的我们的教会" 。 Mortimer adopts and explains the Catholic formula "ex opere operato" (loc. cit., p. 122).天敏采用，并解释天主教公式"易地opere operato " （ loc.引书，第122页） 。 Luther and his early followers rejected this conception of the sacraments.路德和他的早期信徒们拒绝了这一构想的圣礼。 They do not cause grace, but are merely "signs and testimonies of God's good will towards us" (Augsburg Confessions); they excite faith, and faith (fiduciary) causes justification.他们这样做不会引起宽限期，但只不过是"的标志和见证上帝的良好意愿，我们" （奥格斯堡自白书） ;激发他们的信仰，信念（托管）导致的理由。 Calvinists and Presbyterians hold substantially the same doctrine. calvinists和presbyterians持有大致相同的教义。 Zwinglius lowered still further the dignity of the sacraments, making them signs not of God's fidelity but of our fidelity. zwinglius降低仍进一步的尊严圣礼，使他们没有迹象上帝的忠诚，但我们的保真度。 By receiving the sacraments we manifest faith in Christ: they are merely the badges of our profession and the pledges of our fidelity.通过接受圣礼体现在基督里的信仰：他们只是警衔标志的，我们专业和承诺我们的保真度。 Fundamentally all these errors arise from Luther's newly-invented theory of righteousness, ie the doctrine of justification by faith alone (see GRACE).从根本上，所有这些错误出现路德的新发明的理论，是正义的，即学说的因信称义单（见宽限期） 。 If man is to be sanctified not by an interior renovation through grace which will blot out his sins, but by an extrinsic imputation through the merits of Christ, which will cover his soul as a cloak, there is no place for signs that cause grace, and those used can have no other purpose than to excite faith in the Saviour.如果男子是被神圣化而不是由一个室内装修透过恩典，将印迹了他的罪过，而是由一个外在归责通过的优点，基督，其中包括他的灵魂作为外衣，有没有地方迹象表明事业的恩典，和那些用好了，才能有没有其他目的是为了激发信心，在救世主。 Luther's convenient doctrine on justification was not adopted by all his followers and it is not baldly and boldly proclaimed by all Protestants today; nevertheless they accept its consequences affecting the true notion of the sacraments.路德的方便学说的理由是没有通过他的所有信徒，但我们不能baldly大胆地闯，大胆地宣布，所有新教徒今天，但由于他们接受它的后果，影响了真实的概念圣礼。
(3) Catholic Doctrine （ 3 ）天主教教义
Against all innovators the Council of Trent declared: "If anyone say that the sacraments of the New Law do not contain the grace which they signify, or that they do not confer grace on those who place no obstacle to the same, let him be anathema" (Sess. viii, can.vi).反对一切革新者安理会的遄达宣布： "如果有人说，圣礼的新的法律不包含宽限期，他们象征，或者说它们并未赋予的宽限期，对那些地方，没有任何障碍，同时，让他被诅咒" （ sess.第八， can.vi ） 。 "If anyone say that grace is not conferred by the sacraments ex opere operato but that faith in God's promises is alone sufficient for obtaining grace, let him be anathema" (ibid., can. viii; cf. can.iv, v, vii). "如果有人说， Grace是不是所赋予的圣礼前opere operato但对上帝的信仰的承诺，是仅足以获得宽限期，让他被诅咒" （同上，可以第八节;比照can.iv ，五，七） 。 The phrase "ex opere operato", for which there is no equivalent in English, probably was used for the first time by Peter of Poitiers (D. 1205), and afterwards by Innocent III (d. 1216; de myst. missae, III, v), and by St. Thomas (d. 1274; IV Sent., dist. 1, Qi, a.5). "当然opere operato " ，不存在任何等值的英语，大概是第一次使用，由彼得的普瓦捷（四1205 ） ，后来改由无辜的三（四1216 ;德神秘岛。弥撒程序" ，三，五） ，以及由圣托马斯（四二一二七四;四派，区一日起，第A.5 ） 。 It was happily invented to express a truth that had always been taught and had been introduced without objection.这是愉快地发明了表达真理一直教导，并已推出无异议通过。 It is not an elegant formula but, as St. Augustine remarks (In Ps. cxxxviii): It is better that grammarians should object than that the people should not understand.这不是一个优雅的公式，但正如圣奥古斯丁的言论（在PS 。 cxxxviii ） ：最好是语法应该反对比说，人们不应该明白。 "Ex opere operato", ie by virtue of the action, means that the efficacy of the action of the sacraments does not depend on anything human, but solely on the will of God as expressed by Christ's institution and promise. "当然opere operato " ，即以德治国的行动，即表示功效的行动圣礼并不取决于任何人，但只对上帝的意志所表达基督的机构和许诺。 "Ex opere operantis", ie by reason of the agent, would mean that the action of the sacraments depended on the worthiness either of the minister or of the recipient (see Pourrat, "Theology of the Sacraments", tr. St. Louis, 1910, 162 sqq.). "当然opere operantis " ，即由原因的代理人，将意味着这一行动的圣礼，还取决于对老有所为的任何一个部长或有关受援国（见pourrat ， "神学的圣礼"的TR 。圣路易斯1910年， 162 sqq ） 。 Protestants cannot in good faith object to the phrase as if it meant that the mere outward ceremony, apart from God's action, causes grace.新教徒不能善意地反对这句话，因为如果这意味着仅仅向外仪式上，除了从上帝的行动，起因恩典。 It is well known that Catholics teach that the sacraments are only the instrumental, not the principal, causes of grace.这是人所共知的天主教徒教导圣礼只是工具，而不是主要的，根源的宽限期。 Neither can it be claimed that the phrase adopted by the council does away with all dispositions necessary on the part of the recipient, the sacraments acting like infallible charms causing grace in those who are ill-disposed or in grievous sin.既不能被声称这句话安理会通过摒弃了所有必要的处置对部分受赠人，圣礼像个犯错的魅力造成的宽限期，在那些虐待处置或在他人罪。 The fathers of the council were careful to note that there must be no obstacle to grace on the part of the recipients, who must receive them rite, ie rightly and worthily; and they declare it a calumny to assert that they require no previous dispositions (Sess. XIV, de poenit., cap.4).父亲安理会小心注意，必须有任何障碍，宽限期对部分受助人，他们必须接受他们的成年礼，即正确和抱负，以及他们宣布，它诽谤声称，他们需要以往并没有处分权（ sess 。十四，德poenit ， cap.4 ） 。 Dispositions are required to prepare the subject, but they are a condition (conditio sine qua non), not the causes, of the grace conferred.处分权都必须编制议题，但他们的一个条件（必要条件） ，而不是原因的基础上，该所赋予的恩典。 In this case the sacraments differ from the sacramentals, which may cause grace ex opere operantis, ie by reason of the prayers of the Church or the good, pious sentiments of those who use them.在这种情况下，圣礼不同，从sacramentals ，可能会导致宽限期前opere operantis ，即由原因的祷告，教会或善，虔诚的情绪，那些使用它们。
(4) Proofs of the Catholic Doctrine （ 4 ）的证明天主教教义
In examining proofs of the Catholic doctrine it must be borne in mind that our rule of faith is not simply Scripture, but Scripture and tradition.在审查证据的天主教教义，它必须牢记，我们的法治信仰，是不是简单的经文，但经文和传统。
(a) In Sacred Scripture we find expressions which clearly indicate that the sacraments are more than mere signs of grace and faith: "Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God" (John 3:5); "He saved us, by the laver of regeneration, and renovation of the Holy Ghost" (Titus 3:5); "Then they laid their hands upon them, and they received the Holy Ghost" (Acts 8:17); "He that eateth my flesh and drinketh my blood, hath everlasting life . . . For my flesh is meat indeed, and my blood is drink indeed" (John 6:55-56). （ a ）在神圣的经文中，我们找到意向书，其中明确指出，圣礼是远远超乎标志的恩典和信仰： "除非一个人出生，又水和圣灵，他也不能进入神的国度" （约翰。 3时05分） ， "他救了我们，由紫菜的复兴，并对装修的圣灵" （提3点05分） ， "然后他们奠定了自己的手中，对他们，他们得到的圣灵" （使徒8 ： 17 ） ， "他说， eateth我的肉体和drinketh我的血液，祂所永恒的生命… … 。为我的肉体是肉的确，我的血是酒后确实" （约翰福音6:55-56 ） 。 These and similar expressions (see articles on each sacrament) are, to say the least, very much exaggerated if they do not mean that the sacramental ceremony is in some sense the cause of the grace conferred.这些以及类似的表述（见文章，对每一个圣餐） ，至少可以说是十分夸张的，如果他们不等于说，圣仪式，是在一定意义上的事业恩典授予。
(b) Tradition clearly indicates the sense in which they have been interpreted in the Church. （二）传统清楚地表明，责任感，使他们有被解释在教会里。 From the numerous expressions used by the Fathers we select the following: "The Holy Ghost comes down from heaven and hovers over the waters, sanctifying them of Himself, and thus they imbibe the power of sanctifying" (Tertullian, De bapt., c. iv).从众多的用语，由父亲，我们选择了以下内容： "圣灵下来，从天上盘旋超过水域， sanctifying他们自己，因此他们吸收的权力sanctifying " （戴尔都良，德bapt ，长四） 。 "Baptism is the expiation of sins, the remission of crimes, the cause of renovation and regeneration" (St. Gregory of Nyssa, "Orat. in Bapt."). "的洗礼，是犯罪被害人的捷联惯导系统，可减免罪行的，其原因的翻新和再生" （圣格雷戈里的nyssa ， " orat 。 bapt " ） 。 "Explain to me the manner of nativity in the flesh and I will explain to you the regeneration of the soul . . . Throughout, by Divine power and efficacy, it is incomprehensible; no reasoning, no art can explain it" (ibid.) "He that passes through the fountain [Baptism] shall not die but rises to new life" (St. Ambrose, De sacr., I, iv). "向我解释的方式nativity在肉体中，我会向你解释，振兴中华的灵魂… … 。全国各地，由神力和有效性，这是难以理解的，没有任何道理，没有艺术，可以说明它" （同上） "他说，经过喷泉[洗礼]应不会死，但上升到新的生命" （圣刘汉铨，德sacr 。来说，我四） 。 "Whence this great power of water", exclaims St. Augustine, "that it touches the body and cleanses the soul?" "何时会有这样的大国的水" ， exclaims圣奥古斯丁" ，它牵涉到身体和净化心灵" ？ (Tr. 80 in Joann). （ tr. 80在joann ） 。 "Baptism", writes the same Father, "consists not in the merits of those by whom it is administered, nor of those to whom it is administered, but in its own sanctity and truth, on account of Him who instituted it" (Cont. Cres., IV). "洗礼" ，写道：同一个父亲， "已经没有的优点，这些由谁管理，也没有那些人，这是管理的，而在于其本身的神圣性和真理，就交代他的人提起它" （承。 cres ，四） 。 The doctrine solemnly defined by the Council of Trent had been announced in previous councils, notably at Constantinople (381; Symb. Fid.), at Mileve (416; can.ii) in the Second Council of Orange (529; can. xy); and in the Council of Florence (1439; Decr. pro. Armen., see Denzinger-Bannwart, nn. 86, 102, 200, 695).该学说郑重界定理事会遄已经宣布，在过去的两局，尤其是在君士坦丁堡（ 381 ; symb 。 FID法） ，在mileve （ 416 ; can.ii ）在第二局的橙（ 529 ，能说。的XY ）以及在议会中的佛罗伦斯（ 1432人次;下降，亲。亚美尼亚，见登青格- bannwart ，神经网络。 86 ， 102 ， 200 ， 695 ） 。 The early Anglican Church held fast to the true doctrine: "Baptism is not only a sign of profession and a mark of difference, whereby christened men are discerned from those that be not christened, but is also a sign of regeneration or New-Birth, whereby as by an instrument they that receive Baptism rightly are grafted into the church" (Art. XXVII).早期的圣公会教堂举行了较快的真正教义： "洗礼不仅是一个标志专业和一个标记的差异，据此命名为男子单从那些不命名，而且是一个迹象，再生或新出生，而作为一名文书，他们表示，接受洗礼，是正确地嫁接到教会" （第二十七） 。
(c) Theological argument. （三）神学的论点。 -- The Westminster Confession adds: "The Baptism of children is in any wise to be retained in the church as most agreeable with the institution of Christ". -西敏寺供认说： "洗礼的孩子，是在任何一个明智的予以保留，在教会里，因为大部分认同与机构的基督" 。 If Baptism does not confer grace ex opere operato, but simply excites faith, then we ask: (1) Of what use would this be if the language used be not understood by the recipient, ie an infant or an adult that does not understand Latin?如果洗礼，并没有赋予宽限期前opere operato ，而只是激发了信心，那么我们不禁要问： （ 1 ）有什么用，这是否如所使用的语言不理解，由受赠人，即一名婴儿或成年人表示，不明白的拉丁语？ In such cases it might be more beneficial to the bystanders than to the one baptized.在这种情况下，它可能更为有利旁观者比，将其中的洗礼。 (2) In what does the Baptism of Christ surpass the Baptism of John, for the latter could excite faith? （ 2 ）在什么洗礼基督超越洗礼的约翰，后者可以激发信仰呢？ Why were those baptized by the Baptism of John rebaptized with the Baptism of Christ?为什么这些洗礼的洗礼约翰rebaptized与洗礼的基督？ (Acts 19). （使徒19 ） 。 (3) How can it be said that Baptism is strictly necessary for salvation since faith can be excited and expressed in many other ways? （ 3 ）如何能说的洗礼，是绝对必需的救恩，因为信仰可以兴奋，并表示，在许多其他的方法吗？ Finally Episcopalians and Anglicans of today would not revert to the doctrine of grace ex opere operato unless they were convinced that the ancient faith was warranted by Scripture and Tradition.最后episcopalians和英国圣公会的今天不会回复到学说的宽限期前opere operato除非他们确信古代的信仰是有道理的，由经文和传统。
(5) Matter and Form of the sacraments （ 5 ）事和形式圣礼
Scholastic writers of the thirteenth century introduced into their explanations of the sacraments terms which were derived from the philosophy of Aristotle.作家在学术上的13世纪引进到自己的解释圣礼条款均来自于哲学的亚里士多德。 William of Auxerre (d. 1223) was the first to apply to them the words matter (materia) and form (forma).威廉的欧塞尔队（四1223年）是第一家适用于他们的话无关紧要（本草纲目）和形式（形式上的） 。 As in physical bodies, so also in the sacramental rite we find two elements, one undetermined, which is called the matter, the other determining, called the form.由于在肉体，所以也应在圣事礼仪，我们找到两个要素，一个未确定的，即所谓此事时，其他确定，所谓的形式。 For instance, water may be used for drinking, or for cooling or cleansing the body, but the words pronounced by the minister when he pours water on the head of the child, with the intention of doing what the Church does, determines the meaning of the act, so that it signifies the purification of the soul by grace.举例来说，水可被用于饮用，或用于冷却或清洗身体，但一语发音，由部长时，他注入水在头上的孩子，并打算做什么教会，以订定的含义该法令，因此它标志着净化灵魂，由恩典。 The matter and form (the res et verba) make up the external rite, which has its special significance and efficacy from the institution of Christ.此事，并形成（第等verba ）弥补外部成年礼，有其特殊意义和功效，由该机构的喊声。 The words are the more important element in the composition, because men express their thoughts and intentions principally by words.字是更重要的要素组成，因为男人表达他们的思想和意图，主要是通过话。 "Verba inter homines obtinuerunt principatum significandi" (St. Augustine, De doct. christ.", II, iii; ST III:60:6). It must not be supposed that the things used for the acts performed, for they are included in the res, remarks St. Thomas (ST III:60:6, ad 2) have no significance. They too may be symbolical, eg anointing the body with oil relates to health; but their significance is clearly determined by the words. "In all the compounds of matter and form the determining element is the form: (ST III:60:7). " verba跨homines obtinuerunt principatum significandi " （圣奥古斯丁，德doct 。基督" ，第一，二，三;圣三： 60:6 ） ，它绝不能假定的东西用的行为，因为他们是列入在res ，备注圣托马斯（圣三： 60:6 ，专案2 ）没有意义，他们也可能是具有象征意义，如anointing身体与石油有关的健康，但其意义显然是取决于字" 。在所有这些化合物的问题，并形成决定因素是形式： （圣三： 60:7 ） 。
The terminology was somewhat new, the doctrine was old; the same truth had been expressed in former times in different words.术语是有点新的，该理论岁;同一事实已表示，在以前，在不同的词语。 Sometimes the form of the sacrament meant the whole external rite (St. Augustine, "De pecc. et mer.", xxxiv; Conc. Milev., De bapt.).有时形式的圣餐意味着整个外部成年礼（圣奥古斯丁， "德太平洋经济合作理事会。等市场汇率" ，第三十四;浓度米利夫，德bapt ） 。 What we call the matter and form were referred to as "mystic symbols"; "the sign and the thing invisible"; the "word and the element" (St. Augustine, tr. 80 in Joann.).我们所称此事，并形成被称为"神秘符号" ， "标志和无形的东西" ， "字和元素" （圣奥古斯丁的TR 80在joann ） 。 The new terminology immediately found favour.新的术语，立刻找到了赞成票。 It was solemnly ratified by being used in the Decree for the Armenians, which was added to the Decrees of the Council of Florence, yet has not the value of a conciliar definition (see Denzinger-Bannwart, 695; Hurter, "Theol. dog. comp.", I, 441; Pourrat, op.cit., p. 51).这是庄严批准使用的法令，为亚美尼亚人，这是加入该法令的理事会佛罗伦萨，还没有价值的一个conciliar定义（见登青格- bannwart ， 695个; hurter ， " theol 。狗。可比" ，我和441个; pourrat ， op.cit ，第51页） 。 The Council of Trent used the words matter and form (Sess. XIV, cap. ii, iii, can. iv), but did not define that the sacramental rite was composed of these two elements.安理会的遄用的字眼问题，并表（ sess.第十四章第二，三，可以第四节） ，但并没有确定说，圣事礼仪组成的这两个要素。 Leo XIII, in the "Apostolicae Curae" (13 Sept., 1896) made the scholastic theory the basis of his declaration, and pronounced ordinations performed according to the ancient Anglican rite invalid, owing to a defect in the form used and a lack of the necessary intention on the part of the ministers.利奥十三世，在" apostolicae curae " （ 1896年9月13日）发表在学术上的理论根据他的宣言，并宣告ordinations演出，据古代圣公会成年礼无效的，因为有缺陷的形式使用和缺乏所需的意图对部分部长。 The hylomorphistic theory furnishes a very apt comparison and sheds much light on our conception of the external ceremony.该hylomorphistic理论提供了一个非常容易比较和鸡舍轻得多对我们的构想对外仪式。 Nevertheless our knowledge of the sacraments is not dependent on this Scholastic terminology, and the comparison must not be carried too far.不过就我们所知的圣礼，是不依赖于这个学术术语，并比较绝不能进行太过分。 The attempt to verify the comparison (of sacraments to a body) in all details of the sacramental rite will lead to confusing subtilities or to singular opinions, eg, Melchior Cano's (De locis theol., VIII, v.3) opinion as to the minister of Matrimony (see MARRIAGE; cf. Pourrat, op.cit., ii).企图以核实比较（圣礼，以一个机构） ，在所有细节的圣事礼仪，将导致混乱subtilities或以奇异的意见，例如，梅尔希奥尔莫卡诺的（德locis theol ，第八， V.3条）民意，以决定该部长的婚姻关系（见婚姻;比照pourrat ， op.cit ，二） 。
III.三。 ORIGIN (CAUSE) OF THE SACRAMENTS原产地（事业）的圣礼
It might now be asked: in how far was it necessary that the matter and form of the sacraments should have been determined by Christ?现在可能是