Holiness聖潔

General Information 一般信息

The basic meaning of holiness is "separateness". It refers to anything separated from the common and dedicated to sacred use.的基本含義的成聖是“分離” 。它指的是什麼分開共同致力於神聖使用。 Holiness originates in God and is communicated to things, places, times, and persons engaged in His Service.聖潔來自上帝,並通報外,場所,時間和人員從事的服務。

God demands that His people be holy, ie, separated unto Him (Num. 15:40,41; Deut. 7:6).上帝的要求,他的人民是神聖的,即分離告訴他( Num. 15:40,41 ; Deut 。 7時06分) 。 Jesus is the Holy One of God (Mark 1:24; Luke 4:34; John 6:69).耶穌是上帝的聖城之一(馬克1時24分;路加福音4時34分;約翰6:69 ) 。

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Ho'liness

Advanced Information 先進的信息

Holiness, in the highest sense belongs to God (Isa. 6:3; Rev. 15:4), and to Christians as consecrated to God's service, and in so far as they are conformed in all things to the will of God (Rom. 6:19, 22; Eph. 1:4; Titus 1:8; 1 Pet. 1:15).陛下,在最高意義上屬於上帝( Isa. 6時03 ;牧師15時04分) ,以及基督信徒奉獻給上帝的服務,只要他們符合所有的事情在上帝的意志(羅馬書。 6點19分, 22 ;弗。 1:4 ;提圖斯1:8 ;彼前。 1:15 ) 。 Personal holiness is a work of gradual development.個人成聖是一個逐步發展的工作。 It is carried on under many hindrances, hence the frequent admonitions to watchfulness, prayer, and perseverance (1 Cor. 1:30; 2 Cor. 7:1; Eph. 4:23, 24).這是下進行的許多障礙,因此,經常告誡要警惕,祈禱,和毅力( 1心病。 1:30 ; 2心病。 7:1 ;弗。 4點23分, 24 ) 。 (See Sanctification.) (見成聖。 )

(Easton Illustrated Dictionary) (伊斯頓圖解詞典)


Holiness聖潔

Advanced Information 先進的信息

Holiness is the religious term par excellence.成聖是宗教長期卓越。 A close connection is to be found everywhere between religion and the holy.密切聯繫是比比皆是宗教與神聖。 At the heart of religion is the numinous, the vastly mysterious (the mysterium tremendum, Otto), the supernaturally threatening.在宗教的核心是超自然的,神秘的大大(戰栗的奧秘,奧托)的超自然威脅。 All are contained in the idea of "the Holy."所有載於“的理念羅馬。 ” Holiness, in a great variety of expressions, is the inmost core of religious faith and practice.聖潔,在一個偉大的各種表現形式,是內心深處的核心的宗教信仰和做法。

In the OT在加時賽

In the OT holiness is spoken of primarily in relation to God, eg, "the Lord is holy!"在加時賽成聖是主要談到有關上帝,如“上帝是神聖的! ” (Ps. 99:9). ( Ps. 99:9 ) 。 Holiness refers to his essential nature; it is not so much an attribute of God as it is the very foundation of his being.陛下是指他的基本性質;這不是上帝的屬性,因為它的基礎是他的福利。 "Holy, holy, holy is the Lord of hosts" (Isa. 6:3). “羅馬,羅馬,羅馬是上帝的主機” ( Isa. 6時03分) 。 Thrice holy, intensely holy is the Lord.三次神聖的,激烈的神聖是上帝。 Holiness, accordingly, is the background for all else declared about God.陛下,因此,為背景的所有其他宣布關於上帝。

The first use of the word "holy" in the OT (Exod. 3:5) points to the divine sacredness.第一次使用了“神聖”的催產素( Exod. 3點05分)分的神聖神聖。 "Do not come near" - God speaks to Moses from the burning bush, "remove your sandals from your feet, for the place on which you are standing is holy ground." “不要靠近” -上帝說話摩西布什從燃燒“中刪除您的涼鞋從你的腳下,在地方上你站在是聖地。 ” The holy is God's inviolable sacredness.羅馬是上帝的不可侵犯的神聖。 It is only after this encounter with the holy God that Moses is given the name of God as the Lord (Yahweh), the one who will graciously deliver Israel from Egypt.這是只有在此遇到的神聖上帝,摩西是真主的名義作為上帝(耶和華) ,誰將提供慷慨以色列從埃及。 The Redeemer is first of all the holy God.救世主首先是神聖的上帝。 At Mount Sinai, after this deliverance and preparatory to the giving of the law, the sacredness of God is again vividly shown forth: the Lord "descended upon it in fire... and the whole mountain quaked violently" (Exod. 19:18).西奈山之後,這個解脫和籌備給予法律,神聖的上帝再次生動地證明提出:上帝“的後裔,並在火災...和整個山區quaked暴力” ( Exod. 19:18 ) 。 The Israelites are not allowed to come up the mountain "lest he break forth upon them" (Exod. 19:24).以色列人不允許出現的山“ ,以免他提出他們打破” ( Exod. 19:24 ) 。 Thus memorably is all Israel, like Moses earlier, confronted with the elemental divine holiness.因此難忘的是以色列,像摩西早些時候,面臨著元素神成聖。

Holiness bespeaks also the majesty and awesomeness of God.聖潔bespeaks也是國王陛下和awesomeness上帝。 He is majestic in holiness (Exod. 15:11), and the very being of God is such as to provoke awe and fear.他是宏偉的成聖( Exod.十五點11分)和非常幸福上帝如挑起敬畏和恐懼。 Jacob at Bethel, in a dream beholding the exalted Lord, awakens to cry, "How awesome is this place! This is none other than the house of God, and this is the gate of heaven" (Gen. 28:17).雅各在伯特利,在夢中看見的崇高主,醒來哭了, “如何可怕的是這個地方!這無非是上帝的房子,這是閶” (將軍28:17 ) 。 The primary response to God's majestic holiness is wonder, awe, even dread.主要針對上帝的宏偉成聖是不知道,又敬畏,甚至恐懼。 So does the psalmist proclaim: "Worship the Lord in holy array; tremble before him, all the earth" (Ps. 96:9).也是如此psalmist宣布: “崇拜上帝的神聖陣列;顫抖在他面前,所有的地球” ( Ps. 96:9 ) 。 His majestic presence calls for the response of worship and reverence.他的宏偉的存在要求反應崇拜和尊敬。 It also makes for awe and trembling.這也使得針對AWE和顫抖。

Holiness then denotes the separateness, or otherness, of God from all his creation.聖潔的分離則是指,或異類,上帝從他的所有創作。 The Hebrew word for holy, qados, in its fundamental meaning contains the note of that which is separate or apart.希伯來詞聖地, qados ,在其基本含義包含注意到這是單獨的或分開。 God is totally other than the world and man: "I am God and no man, the Holy One in your midst" (Hos. 11:9).上帝是完全以外的世界和男子: “我的上帝,沒有人,羅馬在你們中間的一個” ( Hos. 11時09分) 。 This separateness, or otherness, is first of all that of his very "Godness," his essential deity.這種分離,或異類,首先是他的非常“ Godness , ”他的必不可少的神。 God is not in any way (as in many religions) to be identified with anything else in all of creation.上帝是不以任何方式(如在許多宗教)確定與任何其他的所有的創造。 Secondly, it signifies God's total apartness from all that is common and profane, from everything unclean or evil.其次,它象徵著上帝的總apartness所有的共同和褻瀆,從一切不清潔或邪惡。

Hence, holiness in relation to God refers climatically to his moral perfection.因此,陛下與上帝是指氣候,以他的道德完善。 His holiness is manifest in total righteousness and purity. The holy God will show himself holy in righteousness (Isa. 5:16).陛下是體現在總正義和純潔性。神聖上帝會顯示自己神聖的正義( Isa. 5點16 ) 。 His eyes are too pure to approve evil (Hab. 1:13).他的眼睛太純批准邪惡( Hab. 1:13 ) 。 This moral, or ethical, dimension of God's holiness becomes increasingly significant in the witness of the OT.這道德,或道德方面的上帝的神聖變得越來越重要的證人的催產素。

Everything associated with God is also holy.一切與上帝也是神聖的。 The second use of the word "holy" in the OT is found in the expression "a holy assembly" (Exod. 12:16), an assembly called by God to celebrate his "pass over" (Exod. 12:13) of Israel.第二次使用了“神聖”在加時賽中發現了“一個神聖的大會” ( Exod. 12點16分) ,一個大會呼籲上帝,以慶祝他的“超越” ( Exod. 12:13 )的以色列。 The sabbath instituted by the Lord is "a holy sabbath" (Exod. 16:23); the heaven above is God's "holy heaven" (Ps. 20:6); God sits on his "holy throne" (Ps. 47:8); Zion is God's "holy mountain" (Ps. 2:6).安息日提起上帝“是神聖的安息日” ( Exod. 16:23 ) ;以上的天堂是上帝的“神聖的天堂” ( Ps. 20點06 ) ;上帝坐在他的“神聖的寶座” ( Ps. 47 : 8 ) ;錫安是上帝的“聖山” ( Ps. 2時06分) 。 God's name is especially holy, and never to be taken in vain (Exod. 20:7; Deut. 5:11).上帝的名字是神聖的,決不應當採取的徒勞( Exod. 20點07分; Deut 。五點11 ) 。

Accordingly, God's covenant people, chosen by him, are a holy people: "You are a people holy to the Lord your God; the Lord your God has chosen you...out of all the peoples who are on the face of the earth" (Deut. 7:6).因此,上帝的盟約的人,選擇他,是一個神聖的人: “你是一個人的聖地耶和華你神的;耶和華你神選擇了你...出誰所有人民都在地球的表面“ ( Deut.七時06分) 。 Israel is a separated people, separated unto the Lord, and therefore is holy not first of all because of any virtue but simply because of its set-apartness.以色列是一個分開的人,分居給上帝,因此是神聖的不首先是因為任何美德,而只是因為它的設置apartness 。 But Israel is also called to holiness, thus to be a consecrated people: "I am the Lord your God. Consecrate yourselves therefore, and be holy; for I am holy" (Lev. 11:44).但以色列也被稱為以成聖,從而成為一個神聖的人: “我是耶和華你的神。奉獻自己因此,是神聖的,因為我很神聖” ( Lev. 11:44 ) 。 Hence, the word holiness in relation to the people of God contains both the negative sense of separation and the positive of consecration.因此,這個詞成聖與人民的上帝包含的消極意義上的分離和積極的奉獻。 All in all, the mark of holiness is the highest expression of the covenant relationship between a holy God and his people.總之,在神聖的標誌是最高表達的盟約關係神聖上帝和他的人民。

Whatever is connected with the religious cultus (worship, sacrifice, etc.) is also holy.無論是與宗教宗教局(崇拜,犧牲,等等)也是神聖的。 There are, eg, holy days (in addition to the holy sabbath), holy priests, holy anointing oil, holy first fruits, holy utensils.有,例如,羅馬天(除羅馬安息日) ,羅馬教廷神職人員,羅馬輔之以抹油,羅馬第一個成果,羅馬器具。 Ceremonial cleansing and purity are required of everything, priests, vehicles of worship, the congregation itself, that participates in the cultic activity.禮儀清洗和純度要求的一切,牧師,車輛的崇拜,教會本身而言,參與邪教活動。 Furthermore, the call to holiness (as in Lev. 11:44) may be put totally in terms of not eating unclean foods.此外,呼籲成聖(如列夫。 11:44 )可能提出的條件完全沒有吃下不潔食物。 Thus, in the OT there is marked stress on ritual holiness.因此,在加時賽有明顯的壓力儀式成聖。

There is, however, also an increasingly strong emphasis on holiness in the moral, or ethical, sphere.然而,也是一個日益強大的重視成聖的道德,或道德,領域。 A central feature of the day of atonement is that of inward cleansing: "You shall be clean from all your sins before the Lord" (Lev. 16:30).一個中心特點的贖罪日是內向清洗: “你應清潔您的一切的罪孽擺在耶和華面前” ( Lev. 16:30 ) 。 Also there are many expressions elsewhere in the OT relating to the need for inner holiness.也有許多表現形式的其他地方催產素有關需要內在成聖。 For example, in reply to the question, "Who may stand in his holy place?"例如,在回答這個問題, “誰可能站在他的神聖的地方? ” the answer is given: "He who has clean hands and a pure heart" (Ps. 24:3-4).答案是: “誰擁有乾淨的手和一個純粹的心” ( Ps. 24:3-4 ) 。 In the OT, even as the holiness of God is more and more understood to have moral content, so it is with holiness in relation to the people of God.在加時賽,甚至在神聖的上帝是越來越多的理解,有道德的內容,因此它是與成聖與在天主的子民。

In the NT在新界

The NT bears further witness to many of the aforementioned matters regarding holiness.新台幣負有進一步證明上述許多事宜成聖。 In regard to God himself, for all that is said about his grace and love, there is no less emphasis on his holiness.關於上帝,這是對所有說他的恩典和愛,也沒有較少強調陛下。 The God of love is Holy Father (John 14:11), Jesus Christ is the Holy One of God (Mark 1:24; John 6:69), and the spirit of God is the Holy Spirit.上帝的愛是聖父(約14:11 ) ,耶穌是上帝的聖城之一(馬克1時24分;約翰6:69 ) ,和精神的上帝是聖靈。 Indeed, the OT declaration "Our God is holy," stands forth all the more markedly with the triune God fully disclosed in the NT.事實上,催產素宣言“我們的上帝是神聖的, ”代表提出更加明顯與三一神中充分披露新台幣。 Likewise, such previously noted aspects of divine holiness as sacredness, majesty, awesomeness, separateness, and moral perfection are all to be found in the NT record.同樣,如以前所指出的問題作為神聖神聖神聖,陛下awesomeness ,分離,和道德完善都可以找到在新界紀錄。 Also, God's people are called to holiness: "You shall be holy, for I am holy" (I Pet. 1:16).此外,神的人被要求成聖: “你應神聖的,因為我神聖的” (我寵物。 1:16 ) 。

It is the ethical dimension of holiness that the NT highlights. Holiness moves beyond any idea of a nation outwardly holy by virtue of divine election, and demonstrating such holiness through ritual and ceremony, to a people who are made inwardly holy.這是道德層面的聖德認為,新台幣突出。聖潔的想法超越任何一個國家外表神聖憑藉神的選舉,並表明這種神聖的儀式,並通過儀式,向人們內心誰是神聖的。 Basic to this is the witness of Jesus himself, the Holy One of God, who also as the Son of man lived out a life of complete holiness, righteousness, and purity. He "committed no sin; nor was any deceit found in his mouth" (I Pet. 2:22).這是基本的見證耶穌自己,羅馬的一個上帝,誰也作為人子住了生活的完整的神聖,義,和純潔性。他“承諾沒有罪,也不是任何欺騙發現他的嘴“ (我寵物。 2點22 ) 。 As a result of his work of redemption, believers in him are declared righteous, but also enter into true righteousness and holiness: "We have been made holy through the sacrifice of the body of Jesus Christ" (Heb. 10:10).由於他工作的贖回,信徒在他被宣布為正義,而且也進入真正的正義和神聖: “我們已通過犧牲神聖的屍體耶穌基督” ( Heb. 10:10 ) 。

Holiness (hagiosyne) in the NT, accordingly, belongs to all believers. A common term for all believers is holy ones (hagioi), usually translated as "saints."聖潔( hagiosyne )在新界,因此,屬於所有信徒。一個共同的任期為所有信徒是神聖的( hagioi ) ,通常翻譯為“聖人” 。 "Saints," therefore, does not refer to persons preeminent in holiness, but to believers generally: all true believers are holy through Christ. “聖人” ,因此,並沒有提及者卓越的成聖,但信徒一般:所有真正的信徒是神聖的,通過基督。 This is the central meaning of such a statement as "in Christ Jesus" is "our righteousness, holiness, and redemption" (I Cor. 1:30).這是中央的意義這樣的聲明是“在基督耶穌裡”是“我們的義,成聖,挽救” (我心病。 1:30 ) 。 Holiness, in the NT, is an internal reality for all who belong to Christ.陛下,在新界,是一個內部實現人人誰屬於基督。

In addition, holiness in the sense of transformation of the total person is now envisioned.此外,聖潔的意義上的轉變,總的人,現在設想。 So, eg, does Paul write: "May the God of peace himself sanctify you [ie, make you holy] entirely ...spirit and soul and body" (I Thess. 5:23).因此,如不保寫: “願上帝和平本人認可你[即,讓你神聖]完全...精神和靈魂和身體” (我Thess 。 5時23分) 。 Since God is totally holy, his concern is that his people likewise become completely holy.由於完全是神聖的上帝,他關注的是,他的人民同樣變得完全聖地。 Hence, holiness is not only an internal reality for the believer but also that which is to be perfected: "Let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God" (II Cor. 7:1).因此,不僅是聖潔的內部現實的信徒,而且是要加以完善: “讓我們清除所有污辱自己從肉體和精神的,完善的神聖上帝的恐懼” (二心病。 7:1 ) 。

Believers, as the saints of God, are "a chosen race, a royal priesthood, a holy nation" (I Pet. 2:9).信徒,作為聖人的上帝,是“選擇的比賽,皇家鐸,一個神聖的民族” (我寵物。 2:9 ) 。 The holy nation is no longer Israel but the church, nor is holiness any longer that to which a people are set apart and consecrated, but that which has now become an inward reality and in which they are being gradually transformed.羅馬的國家不再是以色列,但教堂,也不是成聖不再認為這是一個民族分開和神聖,但它現在已成為現實,並在抵港,他們正在逐步改變。 The final goal: "that he [Christ] might present to himself the church in all her glory, having no spot or wrinkle or any such thing, but that it should be holy and blameless" (Eph. 5:27).最終目標: “他[基督]可能現在對自己的教會她所有的榮耀,沒有現貨或皺紋或任何這樣的東西,但它應該是神聖和無可指責” ( Eph. 5時27分) 。

In Church History在教會歷史

In the history of the church, holiness has been viewed from many perspectives.歷史上的教堂,聖潔,被認為從許多方面來看。 In the Roman Catholic and Eastern Orthodox traditions several may be noted: (1) Ascetic.在羅馬天主教和東正教的傳統幾個可以指出: ( 1 )修道。 The pursuit of holiness by fleeing the world (forsaking secular occupation, marriage, worldly goods), hence limited to the few; holiness to be achieved by prayer vigils, fasting, selfmortification; the saints, or the religious, being those who thereby have gained a higher level of holiness.追求聖潔的逃離世界(放棄世俗職業,婚姻,世俗的貨物) ,因此只限於少數;陛下所要達到的祈禱活動,空腹, selfmortification ;聖人,或宗教,而這些誰從而獲得更高級別的聖潔。 (2) Mystical. ( 2 )神秘。 Holiness to be attained not so much by fleeing the world as by rising above it, a ladder of holiness with various stages such as purgation, illumination, contemplation until there is spiritual absorption in God.陛下要達到與其說是逃避世界的超越它,梯子的聖德與各個階段,如瀉,照明,沉思,直到有精神吸收的上帝。 The barrier to holiness is not so much human sin as human finitude, one's bondage to the creaturely and temporal.神聖的障礙並不在於人類罪人力有限,人的奴役的creaturely和時間。 (3) Sacramental. ( 3 )聖禮。 Holiness imparted through the supernatural grace of the sacraments; hence sacramental (unlike ascetic and mystical) holiness is available to all.聖潔傳授寬限期通過超自然的聖禮;因此聖禮(與禁慾和神秘)成聖是向所有人提供。 Moreover, this objective infusion of holiness, though of a lesser degree than that attainable by ascetic or mystic, is given objectively without all the struggle involved.此外,這一目標注入成聖,但程度較輕的比達到了禁慾或神秘的,是不客觀的鬥爭涉及所有。

Classical Protestantism (sixteenth century) was largely a movement away from ascetic, mystical, and sacramental views of holiness into a more biblical perspective.古典新教( 16世紀)基本上是一個脫離苦行,神秘,和聖事的意見成聖成一個更聖經觀點。 Soon, however, a number of diverging emphases were to emerge: (1) Disciplinary.很快,但是,有一些不同的側重點是出現: ( 1 )紀律。 A stress on ecclesiastical discipline and obedience to God's commandments as the way of holy living; the cultivation of a serious, often austere, life viewed as the mark of a God-fearing and truly holy man (eg, Scottish Presbyterians, English Puritans).阿強調教會紀律和服從上帝的誡命,就像神聖的生活;種植嚴重,往往是嚴峻的,視為生活的標誌,一個敬畏上帝和真正的聖人(例如,蘇格蘭長老會,英語清教徒) 。 (2) Experimental. ( 2 )實驗。 A reaction in various ways against rigid orthodoxy, formalism, and the externals of faith, institution, ritual, creed (in some cases, even the Scriptures), to get into the spiritual; the holy viewed as the inner life to be cultivated and practiced (variously, Anabaptists, Quakers, Lutheran pietists).反應以各種方式反對僵化的正統,形式主義,與外部的信仰,體制,禮儀,信仰(在某些情況下甚至聖經) ,進入精神;羅馬視為黨內生活,培養和實踐(不同, Anabaptists ,公誼會,路德會的虔誠主義者) 。 (3) Perfectionist. ( 3 )完美主義者。 Total holiness, "entire sanctification," possible not through works but by faith; in addition to the holiness given in initial faith and growth in holiness there is the call of God to complete holiness through the eradication of sin and the gift of perfect love (Wesley, later holiness movements).共計成聖, “整個成聖, ”可能不是通過作品,而是由信仰;除了成聖給出了初步的信仰和神聖的增長存在的呼籲上帝完成成聖通過消除罪惡和禮品的完美的愛(韋斯利,後來成聖運動) 。

From the preceding brief review of certain perspectives (Catholic, Orthodox, Protestant) on holiness, the need for a truly biblical and reformed understanding is apparent.從上述簡要回顧了某些觀點(天主教,東正教,新教)的神聖,需要有一個真正的聖經和改革的理解是顯而易見的。 Such renewed understanding could be one of the most significant theological undertakings of our time.這種新的理解,可能是其中一項最重要的神學經營我們的時間。

JR Williams乘坐JR威廉姆斯
(Elwell Evangelical Dictionary) (規矩福音字典)

Bibliography 參考書目
HERE, VI, 743-50; OR Jones, The Concept of Holiness; A.在這裡,六, 743-50 ;或瓊斯的概念,聖潔;答: Koeberle, The Quest for Holiness; A. Murray, Holy in Christ; S. Neill, Christian Holiness; R. Otto, The Idea of the Holy; JC Ryle, Holiness; S. Taylor, Holy Living. Koeberle ,尋求聖潔;答:穆雷,羅馬在基督;由奧尼爾,基督教聖潔;河奧托的想法羅馬;巴埃納賴爾,聖潔;由泰勒,羅馬生活。


Holiness聖潔

Catholic Information 天主教新聞

(AS hal, perfect, or whole). (如HAL的,完美的,或整體) 。 Sanctitas in the Vulgate of the New Testament is the rendering of two distinct words, hagiosyne (1 Thess., iii,13) and hosiotes (Luke 1:75; Ephesians 4:24). Sanctitas在拉丁文聖經的新約是使兩個不同的字, hagiosyne ( 1 Thess 。 ,三, 13 )和hosiotes (路加福音1:75 ;以弗所書4點24分) 。 These two Greek words express respectively the two ideas connoted by "holiness" viz.: that of separation as seen in hagios from hagos, which denotes "any matter of religious awe" (the Latin sacer); and that of sanctioned (sancitus), that which is hosios has received God's seal. Considerable confusion is caused by the Reims version which renders hagiasmos by "holiness" in Hebrews 12:14, but more correctly elsewhere by "sanctification", while hagiosyne, which is only once rendered correctly "holiness", is twice translated "sanctification".這兩個希臘字,分別表示這兩個想法connoted的“成聖”即。 :即分離中可以看出hagios從hagos ,這是指“任何事項的宗教敬畏” (拉丁神聖) ;和認可( sancitus ) ,這是hosios收到了上帝的印章。相當混亂所造成的蘭斯版本使得hagiasmos的“神聖”在希伯來書12時14分,但其他地方更準確的“成聖” ,而hagiosyne ,這是一次正確呈現“成聖“ ,是兩次翻譯”成聖“ 。

St. Thomas (II-II:81:8) insists on the two aspects of holiness mentioned above, viz., separation and firmness, though he arrives at these meanings by dint of the etymologies of Origen and St. Isidore.聖托馬斯(二二: 81:8 )堅持兩個方面的聖德如上所述,即。分離和堅定性,但他到達這些含義憑藉的etymologies的奧利和聖伊西多爾。 Sanctity, says the Angelic Doctor, is the term used for all that is dedicated to the Divine service, whether persons or things.聖潔說,天使醫生,是指用於所有致力於神聖的服務,無論是人或事物。 Such must be pure or separated from the world, for the mind needs to be withdrawn from the contemplation of inferior things if it is to be set upon the Supreme Truth -- and this, too, with firmness or stability, since it is a question of attachment to that which is our ultimate end and primary principle, viz., God Himself -- "I am sure that neither death, nor life, nor angels. . . nor any other creature shall be able to separate us from the love of God" (Romans 8:38-39).例如必須是純粹的或分離的世界,為銘記需要退出沉思低劣的東西,如果它要確定的奧姆真理教-這也堅定或穩定,因為這是一個問題查封該是我們的最終目標和主要原則,即。 ,上帝- “我相信,沒有死亡,也沒有生命,也沒有天使。 。 。或任何其他動物應能單獨我們的愛上帝“ (羅馬書8:38-39 ) 。 Hence St. Thomas defines holiness as that virtue by which a man's mind applies itself and all its acts to God; he ranks it among the infused moral virtues, and identifies it with the virtue of religion, but with this difference that, whereas religion is the virtue whereby we offer God due service in the things which pertain to the Divine service, holiness is the virtue by which we make all our acts subservient to God.因此,聖托馬斯定義成聖因為憑藉其中一個人的頭腦適用本身及其所有的行為上帝,他是隊伍中注入道德,並確定它的優點是宗教,但這種差異的,而宗教是美德即上帝由於我們提供服務的事情,涉及到神聖的服務,是聖潔的美德,使我們的一切行為屈從於我們的上帝。 Thus holiness or sanctity is the outcome of sanctification, that Divine act by which God freely justifies us, and by which He has claimed us for His own; by our resulting sanctity, in act as well as in habit, we claim Him as our Beginning and as the End towards which we daily unflinchingly tend.因此成聖或神聖是神聖的成果,這神聖的行為就是正當我們自由神,和他在信中聲稱我們自己;我們造成的神聖性,在行為以及習慣,我們要求他為我們的開始並最終實現我們每天堅定不移地趨向。 Thus in the moral order sanctity is the assertion of the paramount rights of God; its concrete manifestation is the keeping of the Commandments, hence St. Paul: "Follow peace with all men, and holiness [sanctimoniam, hagiasmon]: without which no man shall see God" (Hebrews 12:14). The Greek word should ne noted; it is generally rendered "sanctification", but it is noteworthy that it is the word chosen by the Greek translators of the Old Testament to render the Hebrew (rendered as Ayin-Zayin), which properly means strength or stability, a meaning which as we have seen is contained in the word holiness.因此,在神聖的道德秩序是主張權利的至高無上的神,其具體表現是保持誡命,因此聖保祿: “按照和平與所有男人,和聖潔[ sanctimoniam , hagiasmon ] :沒有任何人須見上帝“ (希伯來書12:14 ) 。希臘字應東北注意到,它通常是提供”成聖“ ,但值得注意的是,它是詞所選擇希臘譯員舊約使希伯來語(提供作為Ayin - Zayin ) ,其中適當手段強度或穩定,意義正如我們所看到的情況載於詞成聖。 Thus to keep the Commandments faithfully involves a very real though hidden separation from this world, as it also demands a great strength of character or stability in the service of God.因此,要保持誡命忠實地涉及一個非常現實的分離雖然隱藏的這個世界,因為它也需要一個偉大的性格,或穩定的服務的上帝。

It is manifest, however, that there are degrees in this separation from the world and in this stability in God's service.這是明顯的,然而,有度,在這一分離的世界,在這個穩定的上帝的服務。 All who would serve God truly must live up to the principles of moral theology, and only so can men save their souls.所有誰將上帝真正必須信守的原則,道德神學,只有這樣才能拯救他們的靈魂男子。 But others yearn for something higher; they ask for a greater degree of separation from earthly things and a more intense application to the things of God.但其他渴望更高一些,他們要求有更大程度的脫離塵世的東西,更密集的應用的東西的上帝。 In St. Thomas's own words: "All who worship God may be called 'religious', but they are specially called so who dedicate their whole lives to the Divine worship, and withdraw themselves from worldly concerns, just as those are not termed 'contemplatives' who merely contemplate, but those who devote their whole lives to contemplation".聖托馬斯自己的話: “所有誰崇拜上帝可稱為'宗教' ,但他們特別呼籲所以誰奉獻一輩子的神聖崇拜,並撤銷自己從世俗的關注,就像那些不稱為' contemplatives '誰只是設想,但這些誰把他們的整個生命沉思“ 。 The saint adds: "And such men subject themselves to other men not for man's sake but for God's sake", words which afford us the keynote of religious life strictly so-called (II-II:81:7, ad 5um).聖說: “和這樣的人接受其他男人不是男人的緣故,但偏偏”的言論使我們的基調宗教生活的嚴格所謂(二二: 81:7 ,廣告5um ) 。

Publication information Written by Hugh T. Pope.出版信息作者休噸教皇。 Transcribed by Robert B. Olson.轉錄由羅伯特奧爾森。 Offered to Almighty God for His graces and blessings granted to Fr.向全能的上帝的恩賜和祝福他授予神父。 Jeffrey A. Ingham The Catholic Encyclopedia, Volume VII.杰弗裡A英厄姆天主教百科全書,體積七。 Published 1910.發布時間1910年。 New York: Robert Appleton Company.紐約:羅伯特阿普爾頓公司。 Nihil Obstat, June 1, 1910. Nihil Obstat , 1910年6月1日。 Remy Lafort, STD, Censor.雷米Lafort ,性病,檢查員。 Imprimatur. +John Cardinal Farley, Archbishop of New York認可。 +約翰法利紅衣主教,大主教紐約

Bibliography參考書目

Newman, Sermons, vol.紐曼,布道,第二卷。 I: Holiness Necessary for Future Blessedness; Fuller, The Holy and the Profane State; Mallock, Atheistic Methodism and the Beauty of Holiness, Essay V in Atheism and the Value of Life (London, 1884); Faber, Growth in Holiness (London, 1854).一:聖潔必要未來幸福;富勒,神聖和世俗的國家;馬洛克,無神論循道和美容的聖德,散文第五無神論和人生價值(倫敦, 1884年) ;花,生長在聖潔(倫敦, 1854年) 。


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