Creed信條

General Information 一般信息

A creed is a brief, authorized summary of the Christian doctrine that is sometimes recited in church services as an affirmation of faith.一個簡單的信條是,授權摘要基督教教義,有時背誦在教會服務,信仰的肯定。 Formulations of the Christian faith, presumably taken as the basis of teaching and evangelization, are to be found in the New Testament, although in a rudimentary form as in 1 Cor.配方的基督教信仰,相信作為基礎的教學和福傳,是要發現在新約聖經,雖然在一個初步的形式在1肺心病。 12:3. 12:3。 St. Paul wrote of believers who submitted without reservation to the creed that they were taught (Rom. 6:17).聖保羅說,信徒誰提交無保留意見的信條,他們教(羅馬書6:17)。

Of the two classical creeds, the Apostles' Creed belongs in its essential content to the apostolic age, although it is not the work of the Apostles.在這兩個經典教義, 使徒們信條是屬於它的基本內容,在使徒時代,雖然這不是工作的使徒。 It had its origin in the form of a confession of faith used in the instruction of catechumens and in the liturgy of Baptism.它起源於一個認罪的形式信仰用於教學的慕道者,在禮儀的洗禮。 The creed may have been learned by heart and at first transmitted orally (to protect it from profanation).該信條可能已熟讀並在第一次轉交口頭(以保護它的褻瀆)。 It is based on a formula current at Rome c.它是基於目前在羅馬角公式 200, although the present form of the text did not appear before the 6th century. 200,雖然目前形式的文本並沒有出現在6世紀。 It is used by Roman Catholics and many Protestant churches but has never been accepted by the Eastern Orthodox churches.它由許多羅馬天主教徒和新教教會,但從來沒有被接受的東正教教堂。

The other classical creed, the Nicene, was an expression of the faith of the church as defined at the Councils of Nicaea (325) and Constantinople (381), and later reaffirmed at the Councils of Ephesus (431) and Chalcedon (451).其他古典信條, 尼西亞,是一個表達的信仰,教會的定義在安理會尼西亞(325)和君士坦丁堡(381),後來重申了安理會的以弗所(431)和迦克墩(451)。 Based probably on the baptismal creed of Jerusalem, the Niceno - Constantinopolitan Creed contained a fuller statement concerning Christ and the Holy Spirit than the earlier formula.根據可能的洗禮信條耶路撒冷的尼切諾-君士坦丁堡信條載有更充分的聲明中關於耶穌和聖靈比以前的公式。 Its use in eucharistic worship is not much earlier than the 5th century.它的使用在聖體崇拜是不早於公元前5世紀。 The so - called Filioque ("and the Son") clause, expressing the double procession of the Spirit, was added at the Third Council of Toledo (589).所謂-所謂Filioque(“和子”)的條款,表達了雙重遊行的精神,增加了在第三次理事會托萊多(589)。 The Nicene Creed is used by Roman Catholics, many Protestants, and the Eastern Orthodox; the last, however, reject the Filioque clause.尼西亞信條是使用羅馬天主教徒,許多新教徒和東正教,最後一次,但是,拒絕filioque條款。

BELIEVE Religious Information Source web-site相信宗教信息來源
Our List of 2,300 Religious Subjects我們所列出的2300名宗教科目
E-mail電子郵件
The Athanasian Creed (sometimes known as the Quicunque, from the opening Latin word) was first clearly referred to in the 6th century, and the attribution to Athanasius is untenable. 他那修信經 (有時被稱為Quicunque,從開幕拉丁詞)首次明確提到在50-59世紀,歸於亞他那修是站不住腳的。 It is Latin in origin, and in the Middle Ages it was regularly used in church services.它是拉丁舞的起源,在中世紀,人們經常使用的禮拜儀式。 Since the Reformation the liturgical use of the Athanasian Creed has been confined mainly to the Roman Catholic church and the Anglican Communion, although it is now infrequently recited.由於改革的禮儀使用的亞他那修信條已主要限於天主教教會和聖公會,雖然現在已是經常背誦。

Ross MacKenzie羅斯麥肯齊

Bibliography 書目
JND Kelly, Early Christian Creeds (1972); JH Leith, ed., Creeds of the Churches (1982); P Schaff, The Creeds of Christendom (1977). JND的凱利,早期基督教教義(1972年);家雷斯,教育署。,教義的教會(1982年); p沙夫,該教義的基督教(1977年)。


Creed, Creeds信條,信條

Advanced Information 先進的信息

"Creed" derives from the Latin credo, "I believe." “信條”源於拉丁文信條,“我相信。” The form is active, denoting not just a body of beliefs but confession of faith.該表格是積極的,表明的不只是身體的信仰,但信仰的自白。 This faith is trust: not "I believe that" (though this is included) but "I believe in."這個信念是信任:不是“我相信”(雖然這是包括在內),但“我相信,只有” It is also individual; creeds may take the plural form of "we believe," but the term itself comes from the first person singular of the Latin: "I believe."這也是個人;信條可能採取複數形式的“我們相信”,但這個詞本身來自第一人稱單數的拉丁文:“我相信。”

Biblical Basis聖經基礎

Creeds in the developed sense plainly do not occur in Scripture.信條在發達國家意義上顯然不會出現在聖經。 Yet this does not put them in antithesis to Scripture, for creeds have always been meant to express essential biblical truths.然而,這並不把他們的對立面經文,一直為信條的意思表達基本聖經真理。 Furthermore, Scripture itself offers some rudimentary creedal forms that provide models for later statements.此外,經文本身提供了一些基本的教義形式提供型號為以後的發言。 The Shema of the OT (Deut. 6:4 - 9) falls in this category, and many scholars regard Deut.在瑪的催產素(申命記6:4 - 9)屬於這一類,許多學者認為申命記。 26:5 - 9 as a little credo. 26:5 - 9有點信條。 In the NT many references to "traditions" (2 Thess. 2:15), the "word of the Lord" (Gal. 6:6), and the "preaching" (Rom. 16:25) suggest that a common message already formed a focus for faith, while confession of Jesus as Christ (John 1:41), Son of God (Acts 8:37), Lord (Rom. 10:9), and God (John 20:28; Rom. 9:5; Titus 2:13) constitutes an obvious starting point for the development of creeds in public confession.在新界不少人提到“傳統”(2帖。2:15),“字的上帝”(加拉太書6:6),和“說教”(羅馬書16:25)表明一個共同的信息已經形成了集中的信仰,而耶穌的自白作為基督(約翰1:41),上帝的兒子(使徒8:37),主(羅馬書10:9),神(約翰20:28;光盤。9 :5;提多書2:13)構成一個明顯的起點發展的信條在公共招供。

Indeed, if Acts 8:37 is authentic, it offers at the very first a simple creedal confession in baptism.事實上,如果行為8:37是真實的,它提供了在一個簡單的第一教義供認在洗禮。 This is, of course, exclusively Christological (cf. baptism in Christ's name in Acts 8:16; 10:48), leading to the theory that creeds consisted originally only of the second article.這是,當然,完全基督(參見洗禮,在基督的名字在行為8:16,10:48),導致理論信條由最初只在第二篇文章。 Nevertheless, the NT also contains many passages, culminating in Matt.不過,新台幣也包含許多段落,最終在馬特。 28:19, which include either the Father or the Father and the Holy Spirit in a more comprehensive Trinitarian formulation of a doctrinal, confessional, or liturgical type. 28:19,其中包括無論是父親或父親和聖靈三位一體的提法更全面的理論,自白,或禮儀式。

Creedal Functions教義功能

Baptismal受洗

When more fixed creedal forms began to emerge out of the biblical materials, they probably did so first in the context of baptism.當越來越多的形式固定教義開始出現出聖經的材料,他們很可能這樣做,首先在範圍內的洗禮。 A creed offered the candidates the opportunity to make the confession of the lips demanded in Rom.一個信條所提供的候選人的機會,使供認的嘴唇,要求在ROM。 10:9 - 10. 10:9 - 10。 At first the form of words would vary, but familiar patterns soon began to develop.起初文字的形式將各不相同,但熟悉的模式很快就開始發展。 Fragmentary creeds from the second century, eg, the DerBalyzeh Papyrus, support the thesis that creeds quickly became Trinitarian, or were so from the outset. This is implied also in Didache VII.1 and substantiated by the Apostolic Tradition of Hippolytus.零零碎碎的信條從公元二世紀,例如,DerBalyzeh紙莎草紙,支持論點,即迅速成為三位一體的教義,或從一開始就如此。這也意味著在十二使徒遺訓七.1且證據確鑿的使徒傳統的希波呂托斯。 The common view is that the mode of confession was responsive rather than declaratory.共同的看法是,模式的供詞作出反應,而不是宣言。

Instructional教學

With a view to the baptismal confession, creeds soon came to serve as a syllabus for catechetical instruction in Christian doctrine.為了懺悔的洗禮,信仰很快就成為一個教學大綱為在基督教的教義教理教育。 The level of teaching might vary from simple exposition to the advanced theological presentation of the Catecheses of Cyril of Jerusalem in the fourth century.教學的水平可能有所不同,從簡單的論述,以先進的神學介紹了Catecheses西里爾耶路撒冷在第四世紀。 All candidates, however, were to acquire and display some understanding of the profession they would make. A sincere commitment was demanded as well as intellectual apprehension.所有候選人,但要獲得和顯示一些了解他們的專業會。一個真誠的承諾要求,以及智力憂慮。

Doctrinal教義

The rise of heresies helped to expand the first rudimentary statements into the more developed formulas of later centuries.異端的興起有助於擴大到第一簡陋報表較發達公式以後的幾個世紀。 A phrase like "maker of heaven and earth" was probably inserted to counteract the Gnostic separation of the true God from the creator, while the reference to the virgin birth and the stress on Christ's death safeguarded the reality of Jesus' human life and ministry.一個短語,如“製造商天地”可能是插入抵消諾斯底分離真正的上帝的創造者,但提到處女的誕生和應力對基督的死亡保障的現實耶穌的人的生命和事奉。 The Arian heresy produced another crop of additions (notably "of one substance with the Father") designed predominantly to express Christ's essential deity.阿里安異端產生的另一種作物的增加(特別是“一個物質與父親”),目的主要是表達基督的基本神。 These modifications gave the creeds a new function as a key to the proper understanding of Scripture (Tertullian) and as tests of orthodoxy for the clergy.這些修改的信條了一個新的函數作為一個關鍵,正確認識聖經(良)和測試的正統的神職人員。

Liturgical禮儀

Being used in baptism, creeds had from the very first a liturgical function.正在使用的洗禮,信仰了從第一1禮儀功能。 It was seen, however, that confession of faith is a constituent of all true worship.這是看到的,然而,供認的信仰是一種成分的所有真正的崇拜。 This led to the incorporation of the Nicene Creed into the regular eucharistic sequence, first in the East, then in Spain, and finally in Rome. Placing the creed after the reading of Scripture made it possible for believers to respond to the gospel with an individual or congregational affirmation of faith.這導致了尼西亞信條納入到經常聖體序列,首先在東部地區,然後在西班牙,最後在羅馬。配售後的信條閱讀聖經使得信徒回應福音與個人或公理肯定的信念。

The Three Creeds三信條

Apostles'使徒

In Christian history three creeds from the early church have achieved particular prominence.在基督教歷史上三個信條,從早期的教會,取得特別突出。 The first was supposedly written by the apostles under special inspiration and thus came to be called the Apostles' Symbol or Creed (Synod of Milan, 390). Lorenzo Valla finally refuted the story of its origin, which the East never accepted, and scholars now recognize that while the old Roman Creed (expounded by Rufinus, 404) no doubt underlies it, it derives from various sources.首先是所謂的使徒寫的特殊靈感,從而來到被稱為使徒的標誌或信仰(主教米蘭,390)。洛倫佐瓦拉終於反駁故事的起源,其中東部地區從來沒有接受,現在的學者認識到,雖然舊的羅馬信條(闡述了Rufinus,404)毫無疑問,它的基礎,它來自各種來源。 In its present form it is known only from the eighth century and seems to have come from Gaul or Spain.在目前已知的唯一形式是從公元8世紀,似乎來自高盧和西班牙。 Nevertheless it came into regular use in the West, and the Reformers gave it their sanction in catechisms, confessions, and liturgies.儘管如此,它誕生在西方經常使用,而改革者賦予它的制裁在要理問答,懺悔,和禮儀。

Nicene尼西亞

Despite its name, the Nicene Creed must be distinguished from the creed of Nicaea (325).儘管它的名字,尼西亞信必須有別於信條尼西亞(325)。 Yet it embodies in altered form, and without the anathemas, the Christological teaching which Nicaea adopted in answer to Arianism.然而,它體現在改變形式,而沒有anathemas,在教學這尼西亞通過基督在回答阿里烏教派。 It probably rests on creeds from Jerusalem and Antioch.它可能取決於信條從耶路撒冷和安提阿。 Whether it was subscribed at Constantinople I in 381 has been much debated, but Chalcedon recognized it (451) and Constantinople II (553) accepted it as a revision of Nicaea.無論是在君士坦丁堡訂閱我在381已經備受爭議,但認識到它卡爾西(451)和君士坦丁堡第二(553)接受它作為修訂的尼西亞。 The West on its own added the filioque clause ("and from the Son") to the statement on the Holy Spirit, but the East never conceded its orthodoxy or the validity of its mode of insertion.西方自行添加filioque條款(“從子”)上的發言聖靈,但從來沒有承認其東方正統或有效性的方式插入。 In both East and West this creed became the primary eucharistic confession.在東方和西方這信條,成為小學聖體聖事自白。

Athanasian亞他那修

The creed popularly attributed to Athanasius is commonly thought to be a fourth or fifth century canticle of unknown authorship. As a more direct statement on the Trinity it became a test of the orthodoxy and competence of the clergy in the West at least from the seventh century.普遍的信條是歸因於他那修普遍認為是第四或第五世紀頌歌不明的著作權。作為一個更為直接的聲明三位一體成為一個測試的正統和能力的神職人員在西方,至少從公元7世紀。 It differs from the other two main creeds in structure, in its more complex doctrinal character, and in its inclusion of opening and closing monitions.它不同於其他兩個主要信條結構,在更複雜的理論品格,並在其納入開幕式和閉幕式monitions。 The Reformers valued it highly, the Anglicans even making some liturgical use of it, but the East did not recognize it, and in general its catechetical and liturgical usefulness has been limited.高度重視它的改革者,英國聖公會教徒,甚至作出一些禮儀使用的,但東方不承認它,並在一般的教理和禮儀的作用是有限的。

Conclusion結論

The dangers of creed - making are obvious.在危險的信條 - 決策是顯而易見的。 Creeds can become formal, complex, and abstract.信條可以成為正式的,複雜的,抽象的。 They can be almost illimitably expanded.他們幾乎可以illimitably擴大。 They can be superimposed on Scripture. Properly handled, however, they facilitate public confession, form a succinct basis of teaching, safeguard pure doctrine, and constitute an appropriate focus for the church's fellowship in faith.它們可以疊加的經文。妥善處理,但是,它們促進公共招供,形成一個簡潔的基礎教學,保障純理論,構成一個適當的重點為教會的團契信。

GW Bromiley毛重羅米立
(Elwell Evangelical Dictionary) (埃爾韋爾福音字典)

Bibliography 書目
FJ Badcock, History of the Creeds; WA Curtis, History of the Creeds and Confessions of Faith; O Cullmann, The Earliest Christian Confessions; JND Kelly, Early Christian Creeds and Athanasian Creed; AC McGiffert, Apostles' Creed; P Schaff, The Creeds of Christendom; HB Swete, Apostles' Creed.巧的巴德科克,歷史的教義;西澳柯蒂斯,歷史的教義和信仰的自白; Ø Cullmann,最早的基督教自白; JND的凱利,早期基督教教義和亞他那修信經,交流麥吉弗特,使徒信經; p沙夫,教義的的基督教;乙肝斯威特,使徒信經。


Creed信條

Catholic Information 天主教信息

(Latin credo, I believe). (拉丁信條,我相信)。

In general, a form of belief.一般來說,一個形式的信仰。 The work, however, as applied to religious belief has received a variety of meanings, two of which are specially important.這項工作,但是,適用於宗教信仰收到了各種各樣的意義,其中兩個是特別重要的。 (1) It signifies the entire body of beliefs held by the adherents of a given religion; and in this sense it is equivalent doctrine or to faith where the latter is used in its objective meaning. (1)它標誌著整個身體舉行的信仰某一宗教的信徒,並在此意義上,它相當於學說或信仰之其中後者是用於其客觀意義。 Such is its signification in expressions like "the conflict of creeds", "charitable works irrespective of creed", "the ethics of conformity of creed", etc. (2) In a somewhat narrower sense, a creed is a summary of the principal articles of faith professed by church or community of believers.這就是它的意義表現在像“衝突的信條”,“慈善工程,不論信仰”,“是一致的倫理信仰”等(2)在有些狹義的,一個信條是總結的主要文章自稱信仰的教會或社區的信徒。 Thus by the "creeds of Christendom" are understood those formulations of the Christian faith which at various times have been drawn up and accepted by one or the other of the Christian churches.因此,由“信仰的基督教”是理解這些配方的基督教信仰在不同時期制定並已接受由一個或其他的基督教教堂。 The Latins designate the creed in this sense by the name symbolum which means either a sign (symbolon) or a collection (symbole).拉丁人指定的信條在這個意義上由名稱symbolum這意味著無論是符號(symbolon)或集合(symbole)。 A creed, then, would be the distinctive mark of those who hold a given belief, or a formula made up of the principal articles of that belief.一個信條,那麼,將是那些獨特的標誌誰持有某一信仰或公式組成的主要條款的這種信念。 A "profession of faith" is enjoined by the Church on special occasions, as at the consecration of a bishop; while the phrase "confession of faith" is commonly applied to Protestant formularies, such as the "Augsburg Confession", the "Confession of Basle", etc. It should be noted, however, that the role of Faith is not identical with creed, but, in its formal signification, means the norm or standard by which one ascertains what doctrines are to be believed. The principal creeds of the Catholic Church, The Apostles', Athanasian, and the Nicene, are treated in special articles which enter into the historical details and the content of each.一個“專業誠信”是受命於教會在特殊場合,如在一個主教祝聖,而一句“口供”信仰新教通常適用於處方,如“奧格斯堡自白”中,“懺悔的巴塞爾“等應當指出,然而,其作用是不相同的信念與信仰,但在其正式含義,是指規範或標準,其中之一肯定了什麼學說是可以相信的。主要的信條天主教教會,使徒,亞他那修和尼西亞,被視為特殊文章,進入歷史的細節和內容的每一個。 The liturgical use of the Creed is also explained in a separate article.禮儀使用的信條,也說明在一個單獨的文章。 For the present purpose it is chiefly important to indicate the function of the creed in the life of religion and especially in the work of the Catholic Church.對於現在的目的主要是重要的指示功能的信條在生活中,特別是在宗教工作的天主教教會。 That the teachings of Christianity were to be cast in some definite form is evidently implied in the commission given the Apostles (Matthew 28:19-20).這是基督教的教義被投在一些明確的形式,顯然是隱含在該委員會提供的使徒(馬太28:19-20)。 Since they were to teach all nations to observe whatsoever Christ had commanded, and since this teaching was to carry the weight of authority, not merely of opinion, it was necessary to formulate at last the essential doctrines.由於他們要教導所有國家遵守任何基督吩咐,由於這一教學是攜帶重量權力,而不是僅僅認為,有必要制定最後的基本教義。 Such formulation was all the more needful because Christianity was destined for all men and for all ages.這樣的提法更needful因為基督教是注定所有男人和所有年齡。 To preserve unity of belief itself was quite clearly stated.為了保持統一的信仰本身是很明確。 The creed, therefore, is fundamentally an authoritative declaration of the truths that are to be believed.的信條,因此,基本上是一個權威性的宣言真理是可以相信的。

The Church, moreover, was organized as a visible society (see CHURCH).教會,而且是作為一個有形的社會組織(見堂)。 Its members were called on not only to hold fast the teaching they had received, but also to express their beliefs.其成員呼籲不僅要堅持教學,他們已經收到,但也表達他們的信仰。 As St. Paul says: "With her heart we believe unto justice; but, with the mouth, confession is made unto salvation" (Romans x, 10). Nor is the Apostle content with vague or indefinite statements; he insists that his followers shall "hold the form of sound words which thou hast heard of me in faith" (II Tim. i, 13), "embracing that faithful word which is according to doctrine, that he (the bishop) may be able to exhort in sound doctrine and to convince the gainsayers (Titus i, 9). Hence we can understand that a profession of faith was required of those who were to be baptized, as in the case of the eunuch (Acts 8:37); in fact the baptismal formula prescribed by Christ himself is an expression of faith in the Blessed Trinity. Apart then from the question regarding the composition of the Apostles' Creed, it is clear that from the beginning, and even before the New Testament had been written, some doctrinal formula, however concise, would have been employed both to secure uniformity in teaching and to place beyond doubt the belief of those who were admitted into the Church.由於聖保羅說:“隨著她的心,我們相信你們繩之以法;但是,隨著口,承認,就可以得救”(羅馬書十,10)。也不是使徒的內容具有模糊或無限期聲明,他堅持認為,他的追隨者應“的形式舉行聲詞,其中祢聽到我的信仰”(二添。我,13),“擁抱的忠實字,是按照理論,即他(主教)也許可以告誡聲音學說和說服gainsayers(提圖斯我,9)。因此,我們可以了解,一個專業的信仰,需要那些誰是要受洗,如在案件的太監(徒8:37),實際上的洗禮方案規定由基督自己是一個信仰表達在有福三位一體。除再由有關的問題組成的使徒們的信條,很顯然,從一開始,甚至在新約聖經被寫了一些理論公式然而簡潔,本來都採用統一的教學,以確保並把毫無疑問的信念那些誰被接納為教徒。

Along with the diffusion of Christianity there sprang up in the course of time various heretical views regarding the doctrines of faith.隨著基督教的傳播在那裡興起的過程中不同時期的看法邪教教義信仰。 It thus became necessary to define the truth of revelation more clearly.因此,它成為必要,以確定真相更清楚的啟示。 The creed, in consequence, underwent modification, not by the introduction of new doctrines, but by the expression of the traditional belief in terms that left no room for error or misunderstanding.的信條,在後果,進行修改,而不是由引進新的學說,而是表達了傳統信仰的用語沒有留下餘地錯誤或誤解。 In this way the "Filioque" was added to the Nicene and the Tridentine Profession forth in full and definite statements the Catholic Faith on those points especially which the Reformers of the sixteenth century had assailed.這樣,“Filioque”被添加到尼西亞和德律但丁行業提出充分和明確的聲明的天主教信仰對這些問題,特別是其中的改革者在16世紀取得了抨擊。 At other times the circumstances required that special formulas should be drawn up in order to have the teaching of the Church explicitly stated and accepted; such was the profession of faith prescribed For the Greeks by Gregory XIII and that which Urban VIII and Benedict XIV prescribed for the Orientals(cf. Denzinger, Enchiridion).在其他時候,特別需要的情況下應當制定出來的公式,以具有教學,教會明確提出和接受;這就是信德的宣言所規定的希臘人認為由格雷戈里第十三和第八的市和本篤十四規定的東方人(參見登青格,便覽)。 The creed therefore, is to be regarded not as a lifeless formula, but rather as a manifestation of the Church's vitality.的信條,因此,被視為是不是作為一個死板的公式,而是作為一個體現教會的活力。 As these formulas preserve intact the faith once delivered to the saints, they are also an effectual means of warding off the incessant attacks of error.由於這些公式保存完好的信念,一旦交付給聖人,他們也是一個有效手段抵擋持續不斷的攻擊誤差。

On the other hand it should be remarked that the authoritative promulgation of a creed and its acceptance imply no infringement of the rights of reason.在另一方面,應該指出的權威頒布一信條及驗收意味著沒有侵犯的權利的理由。 The mind tents naturally to express itself and especially to utter its thought in the form of language.心帳篷自然地表達自己,尤其是說出其思想的形式語言。 Such expression, again, results in greater clearness and a firmer possession of the mental content.這樣的表現,再次,結果更清晰,更有擁有的精神內容。 Whoever, then, really believes in the truths of Christianity cannot consistently object to such manifestation of his belief as the use of the creed implies It is also obviously illogical to condemn this use on the ground that is makes religion simply an affair of repeating or subscribing empty formulas.誰,那麼,真正相信的真理基督教不能一貫反對這種表現,他的信念,使用的信條意味著它也顯然不合邏輯的譴責這種使用為理由,是使宗教只是一個事件的重複或訂閱空洞的公式。 The Church insists that the internal belief is the essential element, but this must find its outward expression.教會堅持認為,內部信念是必不可少的因素,但必須找到其向外表達。 While the duty of believing rests on each individual, there are further obligations resulting from the social organization of the Church.雖然職責在於相信每一個人,有進一步的義務而造成的社會組織的教會。 Not only is each member obliged to refrain from what would weaken the faith of his fellow-believers, he is also bound, so far as he is able, to uphold and quicken their belief, The profession of his faith as set forth in the creed is at once an object-lesson in loyalty and a means of strengthening the bonds which unite the followers of Christ in "one Lord, one faith, one baptism".這不僅是每個成員必須避免什麼會削弱他的信仰同胞信徒,他也必然,只要他能,堅持和加快他們的信仰,他信仰的職業中所規定的信條既是對象教訓的忠誠和手段,加強債券團結在基督信徒“一主,一信,一洗”。

Such motives are plainly of no avail where the selection of his beliefs is left to the individual.這種動機顯然沒有用在選擇自己的信仰是留給個人。 He may, of course, adopt a series of articles or propositions and call it a creed; but it remains his private possession, and any attempt on this part to demonstrate its correctness can only result in disagreement.他可能,當然,採取了一系列的文章,或主張,並呼籲它的信條,但它仍然是他的私人持有,這部分的任何企圖證明它的正確性,只能導致分歧。 But the attempt itself would be inconsistent, since he must concede to every one else the same right in the matter of framing a creed.但嘗試本身將是不一致的,因為他必須承認每一個其他人相同的權利的事宜,制定一個信條。 The final consequence must be, therefore, that faith is reduced to the level of views, opinions, or theories such as are entertained on purely scientific matters.最後的結果必須是,因此,誠信是減少到水平的看法,意見,或理論,例如是受理對純粹的科學問題。 Hence it is not easy to explain, on the basis of consistence, the action of the Protestant Reformers.因此它是不容易解釋,在此基礎上的一致性,行動的新教改革者。 Had the principle of private judgment been fully and strictly carried out, the formulation of creeds would have been unnecessary and, logically, impossible.有原則的私人判斷得到全面和嚴格執行,制定的信條本來不必要的,從邏輯上講,是不可能的。 The subsequent course of events has shown how little was to be accomplished by confession of faith, once the essential element of authority was rejected, From the inevitable multiplication of creeds has developed, in large measure, that demand for a "creedless Gospel" which contrasts so strongly with the claim that the Bible is the sole rule and the only source of faith.隨後的事件過程中表現出了多麼少供認所要完成的信念,一旦基本要素被否決的權力,從不可避免的乘法的信條的發展,在很大程度上,這一要求為“creedless福音”的對比如此強烈的要求,聖經是唯一的規則和信仰的唯一來源。 (See DOGMA, FAITH, PROTESTANTISM.) (見教條,信仰,基督教。)

Publication information Written by George J. Lucas.出版信息寫喬治J.盧卡斯。 Transcribed by Suzanne Plaisted.轉錄由蘇珊普萊斯特德。 In Memory of Reese Jackson The Catholic Encyclopedia, Volume IV.在記憶里斯傑克遜天主教百科全書,第四卷。 Published 1908. 1908年出版。 New York: Robert Appleton Company.紐約:羅伯特Appleton還公司。 Nihil Obstat. Nihil Obstat。 Remy Lafort, Censor.雷米lafort,檢查員。 Imprimatur.認可。 +John M. Farley, Archbishop of New York +約翰米farley,大主教紐約

Bibliography書目

DENZINGER, Enchiridion (Freiburg, 1908); MOHLER, Symbolism (NEW YORK, 1984); DUNLOP, Account of All the Ends and Uses of Creeds and Confessions of Faith, etc.登青格,便覽(弗賴堡,1908年);莫赫勒,象徵主義(紐約,1984年);鄧洛普,到所有的目的和用途的信念和信仰的自白等 (London, 1724); BUTLER, An Historical and Literary Account of the Formularies, etc., (London, 1816); SCHAFF, The History of the Creeds of Christendom (London, 1878); GRANDMAISON, L'Estasticite des formules de Foi in Etudes 1898; CALKINS, Creeds and Tests of Church Membership in Andover Review (1890), 13; STERRETT, the Ethics of Creed Conformity (1890), ibid. (倫敦,1724年),巴特勒,歷史和文學帳戶的處方集等,(倫敦,1816年);沙夫,歷史的教義的基督教(倫敦,1878年);格朗邁松的L' Estasticite德formules德福伊1898年在練習曲;卡爾金斯,教義和教會的成員在試驗安多弗回顧(1890年),13人;斯特雷特,整合的倫理信條(1890年),同上。



This subject presentation in the original English language本主題介紹在原來的英文


Send an e-mail question or comment to us: E-mail發送電子郵件的問題或意見給我們:電子郵箱

The main BELIEVE web-page (and the index to subjects) is at主要相信網頁(和索引科目),是在