Apologetics is the branch of theology concerned with the intellectual defense of Christian truth.護教學是分行的神學與智力防禦的基督教真理。 The Greek word apologia means "defense" and was originally defined as a defendant's reply to the speech of the prosecution in a court of law.希臘字縱容手段"國防部"與原來定義為被告的答辯權的講話，控方在法庭上的法律。 The title of apologist was initially applied to a series of early Christian writers who, in the first few centuries AD, addressed their "apologies" to the Roman emperor or to the educated public.標題代言人最初是應用於一系列的早期基督教作家的人，在剛開始的數百年廣告中，針對他們的"道歉"到羅馬帝國皇帝或有知識有文化的市民。 These writers were attempting to show that Christianity was both philosophically and morally superior to paganism (the worship of nature).這些作家試圖表明基督教既哲理和道德上paganism （自然崇拜） 。 These early apologists included Aristides, Athenagoras, Saint Justin Martyr, Minucius Felix, Tatian, and Tertullian.這些早期的支持者包括阿里斯蒂德， athenagoras ，聖賈斯汀烈士，米紐修斯菲利克斯， tatian ，戴爾都良。
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With the breakup of the traditional Christian worldview in the 18th century (see Age of Enlightenment), the need for the defense of the Christian faith against the trend toward logic and rationalism became urgent, and a number of apologetic works appeared.與解體，傳統的基督教世界觀，在18世紀（見啟蒙時代） ，需要為保衛基督教信仰反潮流走向邏輯與理性主義成為緊迫的，一些抱歉的作品出現。 Of these works, among the most influential were English bishop Joseph Butler's Analogy of Religion (1736) and English theologian William Paley's Evidences of Christianity (1794).這些作品，其中最有影響力的人英語教區主教約瑟夫巴特勒的比喻宗教（ 1736 ）及英語神學家威廉的Paley的證據基督教（ 1794 ） 。 Throughout the 19th century and up to the present the stream of apologetic works has continued.在整個19世紀至目前為止，該流的歉意，工程繼續進行。
The English word comes from a Greek root meaning "to defend, to make reply, to give an meaning "to defend, to make reply, to give an answer, to legally defend oneself." In NT times an apologia was a formal courtroom defense of something (II Tim. 4:16). As a subdivision of Christian theology apologetics is a systematic, argumentative discourse in defense of the divine origin and the authority of the Christian faith. Peter commanded Christians to be ready to give a reason for the hope they have (I Pet. 3:15). Broadly defined, apologetics has always been a part of evangelism.英文詞來自希臘語根源，意思是"為了捍衛，使答辯時，必須考慮的一個含義" ，以捍衛，使答复的，給予答案，以法律捍衛自己的"新台幣時代的一個縱容，是一個正式的審判防禦東西（二添。 4時16分） ，作為一個細分的基督教神學，護教學是一個系統的，好辯的話語，在防禦的神聖起源和權威的基督教信仰。彼得指揮的基督徒以隨時給一個理由，為希望他們（我的寵物。 3:15 ） 。廣義界定，護教學一直是部分傳道。
Christianity is a world view that asserts some very precise things, eg, that the cosmos is not eternal and self-explanatory, that a Creator exists, that he chose a people and revealed himself to them and worked miracles among them, and that he incarnated himself in a particular Jew at a precise time in history.基督教是一個世界性認為，斷言一些非常精確的東西，比如，宇宙是不是永恆和自我解釋性，一個造物主存在，他選擇了一個人，並透露自己與他們的工作創造奇蹟，其中，而且他肉身自己在某一特定猶太人在一個確切的時間，在歷史上。 All of these claims need to be substantiated.所有這些索賠必須屬實。 This involves apologetics.這涉及到護。 The only way to get apologetics out of the faith is to drop its truth claims.只有這樣，才能得到護出來的信仰是放棄真理索賠。
Throughout Christian history apologetics has adopted various styles.在整個基督教歷史上護採取了各種風格。 One could divide them into two broad classes: the subjective and the objective.人們可以分化成兩大類：主觀與客觀。
Thinkers of the subjective school have a keen appreciation of the problem of verification.思想家的主觀學校有著濃厚的升值問題的核查。 Lessing spoke for most of them when he pointed out that "accidental truths of history can never become the proof of necessary truths of reason."萊辛說了，他們大部分的時候，他指出： "偶然真理的歷史絕不能成為證據的必要真理的道理" 。 The problem of going from contingent (ie, possibly false) facts of history to deep, inward, religious certainty has been called "Lessing's ditch."問題，從隊伍（即，可能是虛假的）歷史事實，以深沉，內向，宗教確定性，也被稱為"萊辛的溝" 。
Kierkegaard complained that historical truth is incommensurable with an eternal, passionate decision.克爾凱郭爾抱怨說，歷史的真相是不可同一個永恆的，有激情的決定。 The passage from history to religious certainty is a "leap" from one dimension to another kind of reality.通過從歷史到宗教可以確定的是一個"飛躍" ，從一維到另一種現實。 He said that all apologetics has the intent of merely making Christianity plausible.他表示，所有護有用意，只是使基督教有道理。 But such proofs are vain because "to defend anything is always to discredit it."但這種證明是徒勞的，因為"捍衛什麼，都是把它抹黑" 。
Yet, for all his anti-intellectualism, Kierkegaard still had a kind of apologetic for Christianity, a defense developed strangely out of the very absurdity of the Christian affirmation.然而，對於他的所有反智識主義，克爾凱郭爾仍然有一種歉意，為基督教，國防發達奇怪出了非常荒謬的基督教誓詞。 The very fact that some people have believed that God appeared on earth in the humble figure of a man is so astounding that in provides an occasion for others to share the faith.非常事實，即有些人認為，上帝出現在地球上，在卑微人物的一名男子，是那麼令人驚嘆，在提供一個場合讓別人分享信仰。 No other movement has ever suggested we base the eternal happiness of human beings on their relationship to an event occurring in history.沒有任何其他運動都建議，我們將立足永恆幸福的人對他們的關係，雖然事件是發生在歷史上。 Kierkegaard therefore feels that such an idea "did not arise in the heart of any man."克爾凱郭爾，因此認為這樣的一個好主意"並不出現在心臟的任何人" 。
Even Pascal, who discounted the metaphysical proofs for God and preferred the "reasons of the heart," eventually came around with an interesting defense of the Christian faith.甚至Pascal中，誰打折形而上證明上帝和推薦"的原因，心臟， "終於靠近了一個有趣的防衛基督教信仰。 In his Pensees he recommended the biblical religion because it had a profound view of man's nature.在他的pensees他建議聖經宗教，因為它有一個深刻的看法，人類的天性。 Most religions and philosophies either ratify man's foolish pride or condemn him to despair.大多數宗教和哲學要么批准人的愚蠢的驕傲還是譴責他的絕望。 Only Christianity establishes man's true greatness with the doctrine of the image of God, while at the same time accounting for his present evil tendencies with the doctrine of the fall.只有確立了基督教的人的真正的偉大與中庸的形象上帝，而在同一時間，佔他目前的邪惡傾向與學說的秋天。
And we are told that, in spite of his energetic Nein!我們知道，儘管他精力充沛nein ！ there is an apologetic slumbering beneath the millions of words in Karl Barth's Church Dogmatics.有一種歉意，步履艱難的下方以百萬計的話，在卡爾巴特的教會dogmatics 。
Aquinas sought for a common ground between philosophy and religion by insisting that God's existence could be demonstrated by reason but was also revealed in the Scriptures.阿奎那尋求一個共同點之間的哲學與宗教，堅持認為上帝的存在可以證明的理由，但也透露，在會念經。 He employed three versions of the cosmological argument and the teleological argument in his proofs for God.他僱用的三個版本的宇宙論的論點和teleological論據，在他的論證上帝。
In his Analogy of Religion (1736), Butler used the basic Thomistic approach but toned it down a bit with his emphasis on probability, "the very guide of life."在他的比喻宗教（ 1736 ） ，巴特勒用基本thomistic方法，但緩和下來一點，他強調概率， "非常引導的生活" 。 He thus developed an epistemology very close to the pragmatic attitude of the scientist.因此，他研製出一種認識論非常接近務實態度的科學家。 Butler argued that geometrical clarity has little place in the moral and religious spheres.巴特勒認為，清晰的幾何關係不大的地方，在道德和宗教等領域。 If a person is offended by an emphasis on probability, let him simply reflect on the fact that most of life is based on it.如果一個人得罪一個側重於概率，讓他簡單地反映了這一事實，即大部分的生命是基於它。 Man seldom deals with absolute, demonstrative truths.男子很少涉及絕對的，示範性的真理。
Apologists of this school often have a naive, simplistic approach to the evidence for Christianity.辯護士這所學校的時候，往往會產生幼稚的，簡單化的方法，以證據為基督教。 They feel that a simple, straightforward presentation of the facts (miracles, prophecies) will suffice to persuade the unbeliever.他們覺得一個更簡單，直接，陳述事實（神蹟，預言） ，將足以說服異教徒。
One should not conclude from this that the revelation school considers the external evidence worthless.一個不應該結束，從這個啟示學校認為外部證據毫無價值。 On the contrary, the work of the Spirit presupposes the external Bible and the historical Jesus Christ.與此相反，工作的精神，預先假定外部聖經和歷史耶穌基督。 If faith is largely a creation of the Holy Spirit, it still remains true that you could not have the faith apart from the facts.如果信仰主要是建立聖靈，它現在仍是不錯，你能不能有信心，除了與事實不符。 In sum, the Holy Spirit is the sufficient cause of belief while the facts are a necessary cause of belief.總之，聖靈是足夠的事業的信念，而事實是必要的事業的信念。
The revelation school, therefore, borrows valuable insights from both the subjective school and the natural theology school.啟示學校，因此，借用了寶貴的見解，無論從主觀學校和自然神學學校。 From one they acquire a distrust of unregenerated reason, from the other a proper appreciation of the role of concrete facts in the Christian faith.從一個獲得一個不信任unregenerated原因，從其他適當升值的作用，具體的事實，在基督教信仰。 As Luther said, "Prior to faith and a knowledge of God, reason is darkness, but in believers it is an excellent instrument. Just as all gifts and instruments of nature are evil in godless men, so they are good in believers."由於路德說， "以前信仰和知識的上帝，原因是黑暗，但在信徒，它是一個很好的工具，正如所有饋贈和文書的性質，都與邪惡的無神論男人，所以他們是好的，在信徒" 。
Oddly, both objectivist schools tend to use the same body of evidence when they do apologetics; they just differ on how and when the proofs persuade the unbeliever.令人奇怪的是，這兩個objectivist學校傾向於使用同一機構的證據時，他們做護教學，他們只是有不同意見，如何及何時證據說服異教徒。 Through the centuries Christian apologists of the objectivist school have used a variety of material: (1) Theistic proofs, the ontological, cosmological, teleological, and moral arguments.經過幾個世紀的基督教辯護士的objectivist學校都採用了各種材料： （ 1 ）有神論的證據時，本體論，宇宙論， teleological ，與道德的爭論。 (2) OT prophecies, predictions about the Jewish Messiah that are fulfilled in Christ, such as Isa. （ 2 ）城市旅遊局的預言，預言關於猶太彌賽亞是履行在基督裡，如ISA 。 9:6; Mic. 9時06分;麥克風。 5:1-3; and Zech. 5:1-3 ;撒加利亞。 9:9-10. 9:9-10 。 (3) Biblical miracles, signs of the power of God which occur in great clusters in the Scripture, the two biggest centering around the Exodus and the coming of Christ. （ 3 ）聖經中的奇蹟，主要症狀是上帝的力量，其中發生在大集群，在經文中，兩個最大圍繞外流和未來的基督。 (4) The person of Christ, the unparalleled personality and character of Christ, illustrated by his demonstrations of love and concern for all kinds of people, especially the outcasts. （ 4 ）有關的人的基督，是無與倫比的品格和人格的基督，說明了他的示威愛心和關懷，為各類人士，尤其是棄兒。 (5) The teachings of Christ, the unparalleled doctrines, the beautiful sayings and parables of Jesus. （ 5 ）的遺訓基督，是無與倫比的教條，那優美的言論與parables的耶穌。 (6) The resurrection of Christ, the greatest miracle of all Scripture, the capstone for the entire building of apologetics. （ 6 ）復活的基督，是最偉大的奇蹟，所有的經文，房角，為整幢護。 (7) the history of Christianity, the benign influence of the Christian faith on the human race. （ 7 ）歷史上，基督教的良性影響力的基督教信仰對人類。
AJ
Hoover胡佛的AJ
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
參考書目
FF Bruce, The
Apostolic Defense of the Gospel; A. Dulles, A History of Apologetics; JH Newman,
Apologia pro Vita Sua; W. Paley, A View of the Evidences of Christianity; B.
Pascal, Pensees; B. Ramm, Varieties of Christian Apologetics; JKS Reid,
Christian Apologetics; AR Vidler, Twentieth Century Defenders of the Faith; O.
Zockler, Geschichte der Apologie des Christentums.法郎布魯斯，使徒防禦的福音;甲杜勒斯，歷史護;
JH的紐曼，縱容親履歷表了解;總統的Paley ，有一種觀點的證據基督教;乙帕斯卡爾， pensees ;乙» [品種基督教護教學;
jks里德，基督教護教學;氬vidler ，二十世紀的捍衛者的信念;澳zockler ，歷史館明鏡辯護萬christentums 。
A theological science which has for its purpose the explanation and defence of the Christian religion.神學科學已為它的目的的解釋和辯護的基督教。
Apologetics means, broadly speaking, a form of apology.護教學手段，大致來說，某種形式的道歉。 The term is derived from the Latin adjective, apologeticus, which, in turn has its origin in the Greek adjective, apologetikos, the substantive being apologia, "apology", "defence".一詞，是源自於拉丁語形容詞， apologeticus ，這反過來有其原產地在希臘語形容詞， apologetikos ，實質性被縱容， "道歉" ， "國防部" 。 As an equivalent of the plural form, the variant, "Apologetic", is now and then found in recent writings, suggested probably by the corresponding French and German words, which are always in the singular.作為一個等效的複數形式，變"抱歉" ，現在是什麼，然後發現，在最近的著作中，建議可能是通過相應的法語和德語詞，它始終是單數。 But the plural form,但複數形式，
"Apologetics", is far more common and will doubtless prevail, being in harmony with other words similarly formed, as ethics, statistics, homiletics. "護" ，是迄今為止較為常見，並無疑將佔上風，在和諧與其他詞同樣成立後，作為倫理，統計， homiletics 。 In defining apologetics as a form of apology, we understand the latter word in its primary sense, as a verbal defence against a verbal attack, a disproving of a false accusation, or a justification of an action or line of conduct wrongly made the object of censure.在界定護教學作為一種形式的道歉，我們也明白，後者一個字，其主要意義上說，作為一個口頭辯護針對口頭攻擊，否定一個虛假的指責，或理由的一個行動或線路的行為作出了錯誤的對象責難。 Such, for example, is the Apology of Socrates, such the Apologia of John Henry Newman.例如，舉例來說，是該道歉的蘇格拉底，這樣縱容約翰亨利紐曼。 This is the only sense attaching to the term as used by the ancient Greeks and Romans, or by the French and Germans of the present day.這是唯一的意識，注重以該詞所用的古希臘人和羅馬人，或者是由法國和德國人的今天。
Quite different is the meaning now conveyed by our English word, "apology", namely, an explanation of an action acknowledged to be open to blame.相當不同的是，現在的意思轉達我們的英文單詞， "道歉" ，即一個解釋的一個行動承認彼此開放，無可厚非。 The same idea is expressed almost exclusively by the verb, "apologize", and generally by the adjective, "apologetic".同樣的想法，是表示幾乎完全由動詞， "道歉" ，並且一般由形容詞， "抱歉" 。 For this reason, the adoption of the word, "Apologetics", in the sense of a scientific vindication of the Christian religion is not altogether a happy one.基於這個理由，通過了一句話， "護" ，在意義上的科學平反基督宗教並不全然是幸運的。 Some scholars prefer such terms as "Christian Evidences", the "Defence of the Christian Religion".有些學者喜歡這種所謂的"基督教證據" ， "捍衛基督宗教" 。 "Apologetics" and "Apology" are not altogether interchangeable terms. "護"和"道歉" ，是不是完全可以互換的條件。 The latter is the generic term, the former the specific.後者是通用的術語，前者的具體化。 Any kind of accusation, whether personal, social, political, or religious, may call forth a corresponding apology.任何形式的指控，無論是個人，社會，政治或宗教的，可致電提出了相應的道歉。 It is only apologies of the Christian religion that fall within the scope of apologetics.這只是道歉的基督教宗教範圍以內，護教學。 Nor is it all such.它也不是所有此類。 There is scarcely a dogma, scarcely a ritual or disciplinary institution of the Church that has not been subjected to hostile criticism, and hence, as occasion required, been vindicated by proper apologetics.因此，幾乎沒有教條，幾乎沒有一種儀式或紀律處分機構的教會有沒有受到敵對批評，因此，值此需要得到平反，由適當的護教學。 But besides these forms of apology, there are the answers that have been called forth by attacks of various kinds upon the credentials of the Christian religion, apologies written to vindicate now this, now that ground of the Christian, Catholic faith, that has been called in question or held up to disbelief and ridicule.但除了這些形式的道歉，有答案都被稱作提出攻擊的各種經全權證書的基督教，道歉信平反，現在如此，現在地面的基督教，天主教的信仰，這也被稱為在問題或召開了以難以置信和嘲笑。
Now it is out of such apologies for the foundations of Christian belief that the science of apologetics has taken form.現在正是出於這樣的道歉為基礎的基督教信仰對科學的護已採取的形式。 Apologetics is the Christian Apology par excellence, combining in one well-rounded system the arguments and considerations of permanent value that have found expression in the various single apologies.護教學是基督教道歉絕妙結合，在一個良好的全面系統的論點，並考慮永久價值已體現在各種單一的歉意。 The latter, being answers to specific attacks, were necessarily conditioned by the occasions that called them forth.後者作為答案，具體的攻擊，必然要受場合表示，所謂他們提出的。 They were personal, controversial, partial vindications of the Christian position.他們注重個人，具爭議性的，局部的vindications的基督教立場。 In them the refutation of specific charges was the prominent element.在他們一駁的具體指控是突出的因素。 Apologetics, on the other hand, is the comprehensive, scientific vindication of the grounds of Christian, Catholic belief, in which the calm, impersonal presentation of underlying principles is of paramount importance, the refutation of objections being added by way of corollary.護，但另一方面，是全面，科學平反的理由，基督教，天主教信仰，其中以冷靜，客觀的陳述基本原則是頭等重要的意義，駁斥反對加入方式的必然結果。 It addresses itself not to the hostile opponent for the purpose of refutation, but rather to the inquiring mind by way of information.它的地址本身不是敵對的對手為目的的一駁，而是以虛心的態度，透過資料。 Its aim is to give a scientific presentation of the claims which Christ's revealed religion has on the assent of every rational mind; it seeks to lead the inquirer after truth to recognize, first, the reasonableness and trustworthiness of the Christian revelation as realized in the Catholic Church, and secondly, the corresponding obligation of accepting it.其目的是要提供一個科學的陳述索賠基督的啟示宗教對核可的每一個理性的心態，它的目的是要帶領問訊後，真理認識到，第一，它的合理性和可信賴性的，基督教的啟示，作為體現在天主教教會，其次是相應的義務，接受它。 While not compelling faith -- for the certitude it offers is not absolute, but moral -- it shows that the credentials of the Christian religion amply suffice to vindicate the act of faith as a rational act, and to discredit the estrangement of the sceptic and unbeliever as unwarranted and culpable.雖然沒有令人信服的信念-為c ertitude它不是絕對的，而是道德-它表明證書的基督教充分，足以證明該法的信仰作為一個理性行為，並抹黑隔閡的，並表示懷疑異教徒之為無理和懲處。 Its last word is the answer to the question: Why should I be a Catholic?它是硬道理，是問題的答案：我為什麼要成為一名天主教？ Apologetics thus leads up to Catholic faith, to the acceptance of the Catholic Church as the divinely authorized organ for preserving and rendering efficacious the saving truths revealed by Christ.護，從而導致了以信仰天主教，接受天主教教會作為神的認可機構，為維護和渲染有效節省真理透露，由基督。 This is the great fundamental dogma on which all other dogmas rest.這是偉大的基本教條，而所有其他教條休息。 Hence apologetics also goes by the name of "fundamental theology".因此，護教學也稱"基本神學" 。 Apologetics is generally viewed as one branch of dogmatic science, the other and chief branch being dogmatic theology proper.護教學，是他們普遍認為，作為一間分行的教條式的科學外，其他與行政科被教條式的神學正確的。 It is well to note, however, that in point of view and method also they are quite distinct.這是很好的說明，不過，在出發點的觀點與方法，他們也相當明顯。 Dogmatic theology, like moral theology, addresses itself primarily to those who are already Catholic.教條式的神學一樣，道德神學，地址本身主要提供給那些已經天主教。 It presupposes faith.它預先假定的信仰。 Apologetics, on the other hand, in theory at least, simply leads up to faith.護，但另一方面，至少在理論上，簡單地導致了信仰。 The former begins where the latter ends.前者始於哪裡後者結束。 Apologetics is pre-eminently a positive, historical discipline, whereas dogmatic theology is rather philosophic and deductive, using as its premises data of divine and ecclesiastical authority -- the contents of revelation and their interpretation by the Church.護教學最重要的作用是積極的，歷史學科，而教條式的神學，而不是哲學與演繹，以作為其房地數據的神和宗教事務管理局-內容的啟示及其解釋由教會。 It is only in exploring and in treating dogmatically the elements of natural religion, the sources of its authoritative data, that dogmatic theology comes in touch with apologetics.這是只有在探索和治療教條的內容自然宗教，來源，它的權威數據，即教條主義的神學來接觸護。
As has been pointed out, the object of apologetics is to give a scientific answer to the question, Why should I be Catholic?正如有人指出，該物體的護教學，是給予科學的回答，我為什麼要被天主教？ Now this question involves two others which are also fundamental.現在這個問題涉及到兩個別人那也是根本。 The one is: Why should I be a Christian rather than an adherent of the Jewish religion, or the Mohammedan, or the Zoroastrian, or of some other religious system setting up a rival claim to be revealed?一個是：我為什麼要成為基督徒，而不是一個附著的猶太宗教，或穆罕默德，或zoroastrian ，或者其他一些宗教系統成立一個對手聲稱可發現？ The other, still more fundamental, question is: Why should I profess any religion at all?另一方面，更帶有根本性，問題是：我為什麼要自稱對任何宗教都？ Thus the science of apologetics easily falls into three great divisions:因此，科學的護教學很容易落入三大部門：
First, the study of religion in general and the grounds of theistic belief;首先，研究宗教，在一般情況及其理由的有神論的信仰;
second, the study of revealed religion and the grounds of Christian belief;第二，研究顯示，對宗教和理由的基督教信仰;
third, the study of the true Church of Christ and the grounds of Catholic belief.第三，研究的真正教會的基督和理由的天主教信仰。
In the first of these divisions, the apologist inquirers into the nature of religion, its universality, and man's natural capacity to acquire religious ideas.在上述第一師，代言人詢問者融入大自然的宗教，它的普遍性，與人的自然能力，以掌握宗教思想。 In connection with this the modern study of the religious philosophy of uncultured peoples has to be taken into consideration, and the various theories concerning the origin of religion present themselves for critical discussion.關於這個現代研究宗教哲學的未培養人民要加以考慮，以及各種理論關於原產地的宗教本身，目前關鍵的討論。 This leads to the examination of the grounds of theistic belief, including the important questions of這導致了考試的理由，有神論的信仰，包括重要的問題
the existence of a divine Personality, the Creator and Conserver of the world, exercising a special providence over man;存在著一個神聖的性格，造物者和conserver的世界，在行使一個特殊普羅維登斯超過男子;
man's freedom of will and his corresponding religious and moral responsibility in virtue of his dependence on God;人的自由意志和他的相應的宗教和道義上的責任，在憑藉其依賴上帝;
the immortality of the human soul, and the future life with its attendant rewards and punishments.這個不朽的人的靈魂，並為將來的生活以及伴隨而來的獎懲。
Coupled with these questions is the refutation of monism, determinism, and other anti-theistic theories.再加上這些問題，是一駁的一元論，宿命論和其他反有神論的理論。 Religious philosophy and apologetics here march hand in hand.宗教哲學及護這裡三月攜手共進。
The second division, on revealed religion, is even more comprehensive.第二個分區，對揭示宗教，更全面。 After treating the notion, possibility, and moral necessity of a divine revelation, and its discernibility through various internal and external criteria, the apologist proceeds to establish the fact of revelation.經過治療的概念，可能性和道德的必要性神的啟示，其差別是通過內部和外部各種標準，代言人的收益，以確定事實的啟示。 Three distinct, progressive stages of revelation are set forth: Primitive Revelation, Mosaic Revelation, and Christian Revelation.三個截然不同的，向上的階段啟示載：原始的啟示，花葉啟示和基督教的啟示。 The chief sources on which he has to rely in establishing this triple fact of revelation are the Sacred Scriptures.行政源對他的依賴，在建立這一三重事實的啟示，是神聖的經文。 But if he is logical, he must prescind from their inspiration and treat them provisionally as human historical documents.但如果他是合乎邏輯的，他必須prescind從他們的靈感和對待他們暫時作為人類歷史文件。 Here he must depend on the critical study of the Old and New Testaments by impartial scriptural scholars, and build on the accredited results of their researches touching the authenticity and trustworthiness of the sacred books purporting to be historical.在這裡，他必須在很大程度上依賴於研究批判舊的和新約，由公正的聖經學者，並應建立在經認證的結果，他們的研究觸及的真實性和可信賴的神聖書籍本意是具有歷史意義。 It is only by anticipation that an argument for the fact of primitive revelation can be based on the ground that it is taught in the inspired book of Genesis, and that it is implied in the supernatural state of our first parents.這是只有在預計的論據，事實上，原始的啟示，可以根據在地面上，這是教授在激勵著書的成因，並認為它是隱含在超自然狀態，我們首先家長。 In the absence of anything like contemporary documents, the apologist has to lay chief stress on the high antecedent probability of primitive revelation, and show how a revelation of limited, but sufficient scope for primitive man is compatible with a very crude stage of material and æsthetic culture, and hence is not discredited by the sound results of prehistoric arch ology.在沒有這樣的事情當代文件時，代言人已經奠定行政應激對高前因概率原始的啟示，並顯示如何暴露了有限的，但是，有足夠的空間，原始人是相容的一個非常粗略的階段，物質文明與æsthetic文化，因此是不是抹黑，由健全的結果史前拱學。 Closely connected with this question is the scientific study of the origin and antiquity of man, and the unity of the human species; and, as still larger subjects bearing on the historic value of the sacred Book of Origins, the compatibility with Scripture of the modern sciences of biology, astronomy, and geology.緊密相連，帶著這個問題，是科學的起源研究和古代的人，團結人的物種，並且仍是較大的課題，關係到歷史價值的神聖書的起源，相容性與經文的現代科學的生物學，天文學，地質學。 In like manner the apologist has to content himself with showing the fact of Mosaic revelation to be highly probable.同樣地代言人已經以自己的內容與顯示的事實花葉啟示，以高度的可能。 The difficulty, in the present condition of Old Testament criticism, of recognizing more than a small portion of the Pentateuch as documentary evidence contemporary with Moses, makes it incumbent on the apologist to proceed with caution lest, in attempting to prove too much, he may bring into discredit what is decidedly tenable apart from dogmatic considerations.困難，在目前的條件舊約批評，不承認多一小部分的pentateuch作為書面證據當代摩西，使得現任上的代言人，以進行謹慎，否則，在試圖證明太大了，他可能把抹黑什麼是站得住腳的，斷然的，除了教條化的考慮。 However, there is sufficient evidence allowed by all but the most radical critics to establish the fact that Moses was the providential instrument for delivering the Hebrew people from Egyptian bondage, and for teaching them a system of religious legislation that in lofty monotheism and ethical worth is far superior to the beliefs and customs of the surrounding nations, thus affording a strong presumption in favour of its claim to be revealed.但是，有足夠的證據證明所允許的一切，但最激進的批評者，以確定事實，即摩西是天賜的工具，提供希伯來人從埃及拯救出來，並為他們的教學制度，宗教立法，在崇高的神和道德價值遠遠優於信仰和習俗的周邊國家，從而提供強有力的推定主張其債權，以顯示出來。 This presumption gains strength and clearness in the light of Messianic prophecy, which shines with ever increasing volume and brightness through the history of the Jewish religion till it illumines the personality of our Divine Lord.這個推定收益的實力和清晰，根據彌賽亞的預言，其中閃耀著不斷增加的數量和亮度透過歷史的猶太宗教，直至把它illumines的個性，我們神聖的主。 In the study of Mosaic revelation, biblical archæology is of no small service to the apologist.在研究中的馬賽克啟示，聖經考古學是不小的服務，向代言人。
When the apologist comes to the subject of Christian revelation, he finds himself on much firmer ground.當代言人，到受基督教的啟示，他發現自己對很多堅實的地面。 Starting with the generally recognized results of New Testament criticism, he is enabled to show that the synoptic Gospels, on the one hand, and the undisputed Epistles of St. Paul, on the other, offer two independent, yet mutually corroborative, masses of evidence concerning the person and work of Jesus.首先是普遍公認的結果，新約聖經的批評，他就可以顯示天氣福音，一方面，無可爭議的書信的聖保羅，在另一方面，提供兩個獨立的，但相互佐證，群眾的證據有關人士和工作的耶穌。 As this evidence embodies the unimpeachable testimony of thoroughly reliable eye-witnesses and their associates, it presents a portraiture of Jesus that is truly historical.作為這方面的證據，體現了無可指責的證詞徹底可靠眼證人及其同夥的，它提出了一種人像耶穌是真正的歷史。 After showing from the records that Jesus taught, now implicitly, now explicitly, that he was the long expected Messiah, the Son of God sent by His Heavenly Father to enlighten and save mankind, and to found the new kingdom of justice, Apologetics proceeds to set forth the grounds for believing in these claims:後顯示，從記載耶穌教導，現在暗示，現在明確規定，表明他是早已預料到的救世主，是神的兒子送到他的天父啟發和拯救人類，並發現了新的王國正義，護收益提出充分理由相信這些說法：
the surpassing beauty of His moral character, stamping Him as the unique, perfect man;該超越美麗的，他的品德，沖壓他作為獨一無二的，一個完美的男人;
the lofty excellence of His moral and religious teaching, which has no parallel elsewhere, and which answers the highest aspirations of the human soul;崇高卓越的，他的道德和宗教教職，而無法並行工作萬無一失，其中回答了最高的期望，人的心靈;
His miracles wrought during His public mission;他的神蹟緊張得要命，在他的社會使命;
the transcendent miracle of His resurrection, which He foretold as well;超越奇蹟，他的復活，而他預言，以及;
the wonderful regeneration of society through His undying personal influence.奇妙的復興社會經過了不朽的，他個人的影響力。
Then, by way of supplementary proof, the apologist institutes an impartial comparison of Christianity with the various rival religious systems of the world -- Brahminism, Buddhism, Zoroastrianism, Confucianism, Taoism, Mohammedanism -- and shows how in the person of its founder, in its moral and religious ideal and influence, the Christian religion is immeasurably superior to all others, and alone has a claim to our assent as the absolute, divinely-revealed religion.那麼，透過補充證據，代言人院所一個公正的比較，基督教與各競爭對手的宗教系統中的世界-b rahminism，佛教， z oroastrianism，儒家，道家， m ohammedanism-表明了如何在人的，其創辦人，在其道德和宗教理想和影響力，基督教宗教是不可估量優於所有其他國家，並單獨有一個自稱我們的贊同，因為絕對的，神聖的天啟宗教。 Here, too, in the survey of Buddhism, the specious objection, not uncommon today, that Buddhist ideas and legends have contributed to the formation of the Gospels, calls for a summary refutation.在這方面，在本次調查中的佛教，似是而非的反對意見，並不鮮見的今天，佛教思想和傳說中的貢獻形成的福音，呼籲建立一個簡要一駁。
Beyond the fact of Christian revelation the Protestant apologist does not proceed.超越事實的啟示基督教新教的代言人，並不進行。 But the Catholic rightly insists that the scope of apologetics should not end here.但天主教正確地堅持認為範圍護不應該到此為止。 Both the New Testament records and those of the sub-Apostolic age bear witness that Christianity was meant to be something more than a religious philosophy of life, more than a mere system of individual belief and practice, and that it cannot be separated historically from a concrete form of social organization.無論是新約全書記錄和那些該分使徒時代的見證說，基督教，是為了得到更多的東西，比一個宗教的人生哲學，更不僅僅是一個系統的個人信仰與實踐，並表示，它不能分割，在歷史上，從具體形式的社會組織。 Hence Catholic apologetics adds, as a necessary sequel to the established fact of Christian revelation, the demonstration of the true Church of Christ and its identity with the Roman Catholic Church.因此天主教護補充說，作為一個必要的續集，以既定的事實，基督教的啟示，示範，真正的基督教會和其身份與羅馬天主教會。 From the records of the Apostles and their immediate successors is set forth the institution of the Church as a true, unequal society, endowed with the supreme authority of its Founder, and commissioned in His name to teach and sanctify mankind; possessing the essential features of visibility, indefectibility, and infallibility; characterized by the distinctive marks of unity, holiness, catholicity, and apostolicity.從記錄的使徒和他們的切身接班人，是闡明了機構的教會作為一個真正的，不平等的社會，得天獨厚的最高權威，其創辦人，並委託他的名教授和聖化人類;藏的基本特徵能見度， indefectibility ， infallibility ;特點鮮明標誌的團結，純潔，共通性，並apostolicity 。 These notes of the true Church of Christ are then applied as criteria to the various rival Christian denominations of the present day, with the result that they are found fully exemplified in the Roman Catholic Church alone.這些債券的真實基督教會，然後運用準則，以各種競爭對手基督教教派的現今社會，其結果是，他們發現，充份體現了在羅馬天主教會。 With the supplementary exposition of the primacy and infallibility of the Pope, and of the rule of faith, the work of apologetics is brought to its fitting close.與補充博覽會的首要地位和infallibility的教宗，對法治的信念，工作的護教學是提請其裝修接近。 It is true that some apologists see fit to treat also of inspiration and the analysis of the act of faith.我不否認一些支持者認為合適的治療也有啟示，並分析該法的信仰。 But, strictly speaking, these are not apologetic subjects.不過，嚴格來說，這些都不是抱歉科目。 While they may logically be included in the prolegomena of dogmatic theology, they rather belong, the one to the province of Scripture-study, the other to the tract of moral theology dealing with the theological virtues.雖然他們可能在邏輯上被包括在prolegomena的教條式的神學，而不是他們所屬的，一省的經文學習外，其他向道的道德神學與神學美德。
The history of apologetic literature involves the survey of the varied attacks that have been made against the grounds of Christian, Catholic belief.歷史上的歉意，文學涉及的調查多樣的攻擊已經作出反對的理由，基督教，天主教信仰。 It may be marked off into four great divisions.它可以顯著小康分為四個大的分裂。
The first division is the period from the beginning of Christianity to the downfall of the Roman Empire (AD 476).第一部是期從一開始的基督教衰落的羅馬帝國（公元476 ） 。 It is chiefly characterized by the twofold struggle of Christianity with Judaism and with paganism.它主要的特點是由兩方面的鬥爭，是基督教與猶太教的，並與paganism 。
The second division is coextensive with the Middle Ages, from AD 476 to the Reformation.二部是共存與中世紀，從公元476到改造。 In this period we find Christianity in conflict with the Mohammedan religion and philosophy.在此期間，我們發現，基督教在衝突與穆罕默德的宗教和哲學。
The third division takes in the period from the beginning of the Reformation to the rise of rationalism in England in the middle of the seventeenth century.第三師需在這段期間從一開始的改革，以崛起的理性主義，在英格蘭中部的17世紀。 It is the period of struggle between Catholicism and Protestantism.這是一段之間的鬥爭，天主教和基督教。
The fourth division embraces the period of rationalism, from the middle of the seventeenth century down to the present day.第四師擁抱時期的理性主義，從中東的十七世紀到現在一天。 Here we find Christianity in conflict with Deism, Pantheism, Materialism, Agnosticism, and Naturalism.在這裡，我們找到了基督教在衝突與自然神論，泛神論，唯物論，不可知論，與自然主義。
FIRST PERIOD第一期
(A) Apologies in Answer to the Opposition of Judaism （一）道歉，在回答反對黨的猶太教
It lay in the nature of things that Christianity should meet with strong Jewish opposition.它臥在大自然的東西，基督教要適應強烈猶太人的反對。 In dispensing with circumcision and other works of the law, Christianity had incurred the imputation of running counter to God's immutable will.在配藥與割禮和其他工程的法律，基督教已引起了歸責的背道而馳，以上帝的，一成不變的意志。 Again, Christ's humble and obscure life, ending in the ignominious death on the cross, was the very opposite of what the Jews expected of their Messiah.再次，基督的謙卑和含糊生命，結束在不光彩的死在十字架上，是很相反的是什麼猶太人預期他們的彌賽亞。 Their judgment seemed to be confirmed by the fact that Christianity attracted but an insignificant portion of the Jewish people, and spread with greatest vigour among the despised Gentiles.他們的判斷似乎被證實了這一事實，即基督教吸引了，但一個很小的部分猶太人民，並蔓延與最大的魄力，其中鄙視外邦人。 To justify the claims of Christianity before the Jews, the early apologists had to give an answer to these difficulties.證明債權的基督教之前，猶太人，早期的辯護士不得不放棄回答了這些困難。 Of these apologies the most important is the "Dialogue with Trypho the Jew" composed by Justin Martyr about 155-160.這些道歉，最重要的是"對話與trypho猶太人"組成，由Justin烈士約有155-160 。 He vindicates the new religion against the objections of the learned Jew, arguing with great cogency that it is the perfection of the Old Law, and showing by an imposing array of Old Testament passages that the Hebrew prophets point to Jesus as the Messiah and the incarnate Son of God.他證明了新的宗教反反對的教訓猶太人，爭論十分中肯，這是完善舊法，並顯示所施加的數組舊約段落希伯來先知點，以耶穌為彌賽亞和肉身上帝的兒子。 He insists also that it is in Christianity that the destiny of the Hebrew religion to become the religion of the world is to find its realization, and hence it is the followers of Christ, and not the unbelieving Jews, that are the true children of Israel.他還堅持認為，它是在基督教裡說，命運的希伯來宗教，成為宗教的世界，是要找出它的實現，因此，它是信徒的基督，而不是不信的猶太人，這是真正的兒童以色列。 By his elaborate argument from Messianic prophecy, Justin won the grateful recognition of later apologists.他的闡述論點，從彌賽亞的預言，賈斯汀贏得了感激的承認後辯護士。 Similar apologies were composed by Tertullian, "Against the Jews" (Adversus Jud os, about 200), and by St. Cyprian, "Three Books of Evidences against the Jews" (about 250).類似的道歉組成，由戴爾都良， "反對猶太人" （相反方向jud操作系統，大約有200名） ，以及由聖塞浦路斯， "三本書的證據反對猶太人" （約250 ） 。
(B) Apologies in Answer to Pagan Opposition （二）道歉，在回答反對黨異教
Of far more serious moment to the early Christian Church was the bitter opposition it met from paganism.遠更為嚴重的時刻，以早期基督教教堂是慘痛的反對黨，它滿足paganism 。 The polytheistic religion of the Roman Empire, venerated for its antiquity, was intertwined with every fibre of the body politic.該polytheistic宗教的羅馬帝國，崇敬為古物，是交織在一起，每一個光纖的政治實體。 Its providential influence was a matter of firm belief.其天賜的影響是一個值得堅定信念。 It was associated with the highest culture, and had the sanction of the greatest poets and sages of Greece and Rome.據美聯社與最高文化，並有制裁的最大詩人和聖賢的希臘和羅馬。 Its splendid temples and stately ritual gave it a grace and dignity that captivated the popular imagination.其輝煌的寺廟和莊嚴儀式，賦予它一種恩典和尊嚴，傾倒了廣受歡迎的想像力。 On the other hand, Christian monotheism was an innovation.在另一方面，基督教一神論，是一種創新。 It made no imposing display of liturgy.它沒有強加展示的禮拜儀式。 Its disciples were, for the most part, persons of humble birth and station.其弟子分別為，在大多數情況下，人的卑微的出生和車站。 Its sacred literature had little attraction for the fastidious reader accustomed to the elegant diction of the classic authors.其神聖的文學幾乎沒有吸引力，為挑剔的讀者習慣於以優雅的文辭的經典作家。 And so the popular mind viewed it with misgivings, or despised it as an ignorant superstition.所以流行的心態看待它與疑慮，但還是鄙視它當成愚昧迷信。 But opposition did not end here.但反對黨並沒有到此為止。 The uncompromising attitude of the new religion towards pagan rites was decried as the greatest impiety.不妥協的態度，新的宗教對異教儀式被詆毀為最偉大不虔誠。 The Christians were branded as atheists, and as they held aloof from the public functions also, which were invariably associated with these false rites, they were accused of being enemies of the State.基督徒被形容為無神論者，並為他們舉行了清高，從公共職能的同時，無不與這些虛假的儀式，他們分別被指控為國家的敵人。 The Christian custom of worshipping in secret assembly seemed to add force to this charge, for secret societies were forbidden by Roman law.基督教習俗崇拜在秘密集會似乎增添力量，這項收費，為秘密社團被禁止由羅馬法。 Nor were calumnies wanting.也不是誹謗想。 The popular imagination easily distorted the vaguely-known Agape and Eucharistic Sacrifice into abominable rites marked by feasting on infant flesh and by indiscriminate lust.熱門的想像力很容易扭曲了含糊其辭的已知神父和聖體聖事的犧牲，成為令人憎惡的儀式，標誌著由酒綠燈紅對嬰兒肉和不分青紅皂白地色欲。 The outcome was that the people and authorities took alarm at the rapidly spreading Church and sought to repress it by force.結果是，人民和當局上台恐慌迅速蔓延教會，並試圖壓制它的力量。 To vindicate the Christian cause against these attacks of paganism, many apologies were written.維護基督教事業，對這些攻擊的paganism ，許多道歉寫的。 Some, notably the "Apology" of Justin Martyr (150), the "Plea for the Christians", by Athenagoras (177), and the "Apologetic" of Tertullian (197), were addressed to emperors for the express purpose of securing for the Christians immunity from persecution.一些人來說，特別是"道歉"的賈斯汀烈士（ 150 ） ， "呼籲基督徒" ，由athenagoras （ 177 ） ，和"抱歉"的戴爾都良（ 197 ） ，分別給皇帝為表達目的在於保證為基督徒免受迫害。 Others were composed to convince the pagans of the folly of polytheism and of the saving truth of Christianity.其他人組成，以說服異教徒的蠢事的多神教和對救國的真理的基督教。 Such were: Tatian, "Discourse to the Greeks" (160), Theophilus, "Three Books to Autolychus" (180), the "Epistle to Diognetus" (about 190), the "Octavius" of Minucius Felix (192), Origen, "True Discourse against Celsus" (248), Lactantius, Institutes (312), and St. Augustine, "City of God" (414-426).例如： tatian ， "話語向希臘人" （ 160 ） ，西奧菲勒斯， "三本書的autolychus " （ 180 ） ， "書信，以diognetus " （約190 ） ， " octavius "米紐修斯菲利克斯（ 192 ） ，淵源" ，真正的話語對celsus " （ 248 ） ， lactantius ，研究機構（ 312 ） ，和聖奧古斯丁的"上帝之城" （ 414-426 ） 。 In these apologies the argument from Old Testament prophecy has a more prominent place than that from miracles.在這些道歉的說法，從舊約聖經的預言有一個更突出的位置，比從奇蹟。 But the one on which most stress is laid is that of the transcendent excellence of Christianity.但一對，其中最強調的是奠定即是超越卓越的基督教。 Though not clearly marked out, a twofold line of thought runs through this argument: Christianity is light, whereas paganism is darkness; Christianity is power, whereas paganism is weakness.雖然沒有明確標明出來，有兩個方面的思路貫穿了這種說法：基督教是輕，而paganism是黑暗;基督教就是力量，而paganism是軟弱的表現。 Enlarging on these ideas, the apologists contrast the logical coherence of the religious tenets of Christianity, and its lofty ethical teaching, with the follies and inconsistencies of polytheism, the low ethical principles of its philosophers, and the indecencies of its mythology and of some of its rites.擴大對這些想法，辯護士相反的邏輯連貫性的宗教信條的基督教，其崇高的道德教學，與愚蠢和不一致的多神教，低道德原則，它的哲學家，以及indecencies它的神話與一些其儀軌。 They likewise show that the Christian religion alone has the power to transform man from a slave of sin into a spiritual freeman.他們同樣表明，基督教就有權力變換男子從一個奴隸的單成一種精神弗里曼。 They compare what they once were as pagans with what they now are as Christians.他們比較什麼，他們曾經為異教徒的話，他們現在是作為基督徒。 They draw a telling contrast between the loose morality of pagan society and the exemplary lives of Christians, whose devotion to their religious principles is stronger than death itself.他們制訂出反差鬆散道德的異教徒社會和模範生命的基督徒，他們的奉獻，以自己的宗教原則，是更加勝於死亡本身。
SECOND PERIOD.第二個時期。 CHRISTIANITY IN CONFLICT WITH MOHAMMEDAN RELIGION AND PHILOSOPHY基督教在衝突與穆罕默德宗教與哲學
The one dangerous rival with which Christianity had to contend in the Middle Ages was the Mohammedan religion.一個危險的競爭對手，其中基督教曾接觸過在中世紀是穆罕默德宗教。 Within a century of its birth, it had torn from Christendom some of its fairest lands, and extended like a huge crescent from Spain over Northern Africa, Egypt, Palestine, Arabia, Persia, and Syria, to the eastern part of Asia Minor.在一個世紀的誕生那天起，它已蹂躪，從基督教它的一些最公平的土地，並延長像一個巨大的新月形，從西班牙北部非洲，埃及，巴勒斯坦，阿拉伯，波斯和敘利亞，向東部的部分小亞細亞。 The danger which this fanatic religion offered to Christian faith, in countries where the two religions came in contact, was not to be treated lightly.危險，而這種宗教狂熱分子提供的基督教信仰，在所在國家的兩個宗教前來接觸，但結果卻並非如此輕率處理。 And so we find a series of apologies written to uphold the truth of Christianity in the face of Moslem errors.所以，我們找到了一系列的書面道歉，以堅持真理的基督教，在面對穆斯林的錯誤。 Perhaps the earliest was the "Discussion between a Saracen and a Christian" composed by St. John Damascene (about 750).也許最早的是"的討論之間， Saracen和基督教"組成，由聖約翰大馬士革（約750 ） 。 In this apology he vindicates the dogma of the Incarnation against the rigid and fatalistic conception of God taught by Mohammed.在此道歉，他證明了教條的化身，反對僵化和宿命觀天主教，由穆罕默德。 He also demonstrates the superiority of the religion of Christ, pointing out the grave defects in Mohammed's life and teaching, and showing the Koran to be in its best parts but a feeble imitation of the Sacred Scriptures.他還顯示出了優越性的宗教基督教，指出嚴重缺陷，在穆罕默德的生活和教學，並顯示古蘭經必須在其最好的部分，而是一個軟弱仿製的神聖經文。 Other apologies of a similar kind were composed by Peter the Venerable in the twelfth, and by Raymond of Martini in the thirteenth century.其他道歉的類似人組成，由彼得老先生在第十二，由雷蒙德馬提尼在13世紀。 Hardly less dangerous to the Christian faith was the rationalistic philosophy of Islamism.幾乎同樣危險的，以基督教信仰是理性主義哲學的伊斯蘭教。 The Arabian conquerors had learned from the Syrians the arts and sciences of the Greek world.阿拉伯征服者學會了從敘利亞人藝術和科學的希臘世界。 They became especially proficient in medicine, mathematics, and philosophy, for the study of which they erected in every part of their domain schools and libraries.他們尤其精通醫學，數學和哲學，為研究它們豎立在每個部分，其域學校和圖書館。 In the twelfth century Moorish Spain had nineteen colleges, and their renown attracted hundreds of Christian scholars from every part of Europe.在12世紀摩爾人，西班牙有19個學院，和他們的名聲，吸引了數以百計的基督教學者從各個歐洲的一部分。 Herein lay a grave menace to Christian orthodoxy, for the philosophy of Aristotle as taught in these schools had become thoroughly tinctured with Arabian pantheism and rationalism.在這裡奠定了嚴重威脅東正教，為哲學的亞里士多德作為教導這些學校已成為徹底tinctured與阿拉伯泛神論和理性主義。 The peculiar tenet of the celebrated Moorish philosopher Averroes was much in vogue, namely: that philosophy and religion are two independent spheres of thought, so that what is true in the one may be false in the other.特有特尼特的慶祝摩爾哲學家averroes十分盛行，即：哲學和宗教是兩個獨立的領域中的思想，使什麼是真正的是在一個可能是虛假的，在其他的。 Again, it was commonly taught that faith is for the masses who cannot think for themselves, but philosophy is a higher form of knowledge which noble minds should seek to acquire.再次，這是常見的教導，信仰，是為群眾辦事的人，看不到自己的，但哲學是一種高級形式的文化知識，高尚的精神，應設法獲取。 Among the fundamental dogmas denied by the Arabian philosophers were creation, providence, and immortality.其中的根本教條否認阿拉伯哲學家的人創造，普羅維登斯，和不朽。 To vindicate Christianity against Mohammedan rationalism, St. Thomas composed (1261-64) his philosophical "Summa contra Gentiles", in four books.維護基督教對穆罕默德理性，聖托馬斯組成（ 1261年至1264年） ，他的哲學"的總結矛盾外邦人" ，在四本書。 In this great apology the respective claims of reason and faith are carefully distinguished and harmonized, and a systematic demonstration of the grounds of faith is built up with arguments of reason and authority such as appealed directly to the minds of that day.在這個偉大的道歉，各自索賠的理由和信念，認真區分和統一，並系統論證的理由，信仰是建立起來的論點的理由和權力，如呼籲，直接向心中的那一天。 In treating of God, providence, creation and the future life, St. Thomas refutes the chief errors of the Arabian, Jewish, and Greek philosophers, and shows that the genuine teaching of Aristotle confirms the great truths of religion.在治療的上帝，普羅維登斯，創造和今後的生活中，聖托馬斯駁斥行政錯誤的阿拉伯海，猶太教和希臘哲學家，體現了真正的教學亞里士多德證實了偉大的真理的宗教。 Three apologies composed in much the same spirit, but belonging to a later age, may be mentioned here.三歉意組成的精神一樣，近幾十年來，但屬於一個年齡後，可能會提到這裡。 The one is the fine work of Louis Vivés, "De Veritate Fidei Christianæ Libri V" (about 1530).一個是優良的路易vivés ， "德veritate信christianæ書V "字（約1530 ） 。 After treating the principles of natural theology, the Incarnation, and Redemption, he gives two dialogues, one between a Christian and a Jew, the other between a Christian and a Mohammaden, in which he shows the superiority of the Christian religion.經過治療的原則，自然神學，化身，以及贖回，他兩次對話，一間是一個基督教和猶太人外，其餘之間的一個基督教和mohammaden ，他在其中顯示了優越性基督教。 Similar to this is the apology of the celebrated Dutch theologian Grotius, "De Veritate Religionis Christianæ" (1627).相似的，這是道歉的著名荷蘭神學家格勞秀斯， "德veritate religionis christianæ " （ 1627 ） 。 It is in six books.它是在六書。 An able treatise on natural theology is followed by a demonstration of the truth of Christianity based on the life and miracles of Jesus, the holiness of His teaching, and the wonderful propagation of His religion.一個有為的傷寒論自然神學是隨後進行了演示，真相是基督教的基礎上，生活和創造奇蹟的耶穌，聖潔的，他的教學，以及精彩的傳播他的宗教。 In proving the authenticity and trustworthiness of the Sacred Scriptures, Grotius appeals largely to internal evidence.在證明的真實性和可信賴的神聖經文，格勞秀斯的上訴主要是內部證據。 The latter part of the work is devoted to a refutation of paganism, Judaism, and Mohammedanism.後者工作的一部分，是專門駁paganism ，猶太教，並mohammedanism 。 An apology on somewhat similar lines is that of the Huguenot, Philip deMornay, "De la vérité de la religion chrétienne" (1579).道歉就行有些類似的是，該胡格諾，弘德摩妮， "去香格里拉vérité德香格里拉基督教宗教" （ 1579 ） 。 It is the first apology of note that was written in a modern tongue.它是第一個道歉說明，這是寫在現代舌頭。
THIRD PERIOD.第三個時期。 CATHOLICISM IN CONFLICT WITH PROTESTANTISM天主教在衝突與基督新教
The outbreak of Protestantism in the beginning of the sixteenth century, and its rejection of many of the fundamental features of Catholicism, called forth a mass of controversial apologetic literature.爆發新教在開始的16世紀，其排斥反應的許多基本特徵，天主教，煥發群眾的爭議表歉意文學。 It was not, of course, the first time that the principles of Catholic belief had been questioned with reference to Christian orthodoxy.它不是的，當然是第一次的原則，天主教信仰受到質疑參考東正教。 In the early ages of the Church heretical sects, assuming the right to profess allegiance and fidelity to the spirit of Christ, had given occasion to St. Irenæus "On Heresies", Tertullian "On Prescription against Heretics," St. Vincent of Lér ins, in his "Commonitory", to insist on unity with the Catholic Church, and, for the purpose of confuting the heretical errors of private interpretation, to appeal to an authoritative rule of faith.在早期的教會的異端教派，假定有權自稱效忠和保真度，以基督的靈，有鑑於當時聖irenæus "異端邪說" ，戴爾都良" ，對處方反對異教徒， "聖文森特的lér移民局，在他的" commonitory " ，要堅持團結與天主教會，並為目的confuting邪教錯誤的私人詮釋，提出上訴的一個權威統治的信仰。 In like manner, the rise of heretical sects in the three centuries preceding the Reformation led to an accentuation of the fundamental principles of Catholicism, notably in Moneta's "Summa contra Catharos et Waldenses" (about 1225), and Torquemada's "Summa de Ecclesiâ" (1450).同樣地，崛起的異端教派，在三個世紀前的改革導致了一個重讀的基本原則，天主教，尤其是在moneta的"總結矛盾catharos等瓦勒度派" （約1225 ） ，並torquemada的"總結德ecclesiâ " （ 1450 ） 。 So to a far greater extent, in the outpouring from many sources of Protestant ideas, it became the duty of the hour to defend the true nature of the Church of Christ, to vindicate its authority, its divinely authorized hierarchy under the primacy of the Pope, its visibility, unity, perpetuity, and infallibility, along with other doctrines and practices branded as superstitious.因此，遠在更大程度上，在源源不斷從許多來源的新教理念，它成為義不容辭的小時，以捍衛真實性質的基督的教會，以維護其權力，但其神聖的授權下層級的首要地位，教宗，其知名度，團結，永遠與infallibility ，連同其他學說和做法，因為品牌的迷信。
In the first heat of this gigantic controversy the writings on both sides were sharply polemic, abounding in personal recriminations.在第一熱這一巨大爭議的著作中對雙方均對此尖銳論戰， abounding個人指責。 But towards the close of the century there developed a tendency to treat the controverted questions more in the manner of a calm, systematic apology.但對接近本世紀有發展的趨勢對待controverted問題更在地的冷靜，系統地道歉。 Two works belonging to this time are especially noteworthy.兩項工程屬於這個時候，是特別值得注意的。 One is the "Disputations de controversiis Christianæ Fidei" (1581-92), by Robert Bellarmin, a monumental work of vast erudition, rich in apologetic material.一種是" disputations德controversiis christianæ信" （ 1581年至1592年） ，由羅伯特bellarmin ，一個紀念性的工作，廣大博學，豐富抱歉材料。 The other is the "Principiorum Fidei Doctrinalium Demonstratio" (1579), by Robert Stapleton, whom Döllinger pronounced to be the prince of controversialists.另一種是" principiorum信doctrinalium demonstratio " （ 1579 ） ，由羅伯特斯特普爾頓，其中döllinger突出，成為王子的controversialists 。 Though not so erudite, it is more profound than the work of Bellarmin.雖然沒有那麼高深的，它是更為深刻，比工作bellarmin 。 Another excellent work of this period is that of Martin Becan, "De Ecclesiâ Christi" (1633).另一項出色的工作，這期間是馬丁貝錢， "德ecclesiâ聖體" （第1633 ） 。
FOURTH PERIOD.第四個時期。 CHRISTIANITY IN CONFLICT WITH RATIONALISM基督教在衝突與理性
(A) From the Middle of the Seventeenth to the Nineteenth Century （一）從中東的第十七至十九世紀
Rationalism -- the setting up of the human reason as the source and measure of all knowable truth -- is, of course, not confined to any one period of human history.理性主義-成立了人類理性作為源和衡量一切可知的真理-是的，當然，並不局限於任何一個時期的人類歷史。 It has existed from the earliest days of philosophy.它已經存在，從最早的天的哲學。 But in Christian society it did not become a notable factor till the middle of the seventeenth century, when it asserted itself chiefly in the form of Deism.但是在基督教社會，它不成為一個顯著的因素，直到中的17世紀，當它斷言本身，主要是在形式上的自然神論。 It was associated, and even to a large extent identified with the rapidly growing movement towards greater intellectual freedom which, stimulated by fruitful scientific inquiry, found itself seriously hampered by the narrow views of inspiration and of historic Bible-interpretation which then prevailed.據美聯社，甚至在相當大的程度確定，與迅速增長的走向更大的智力自由，刺激了卓有成效的科學調查時，發現自己嚴重阻礙了狹隘觀念的啟迪和歷史性的聖經解釋，而當時佔了上風。 The Bible had been set up as an infallible source of knowledge not only in matters of religion, but of history, chronology, and physical science.聖經已成立了一個犯錯的知識來源，不僅在宗教問題，而是歷史，年代學，物理科學。 The result was a reaction against the very essentials of Christianity.其結果是對反應非常要領基督教。 Deism became the intellectual fashion of the day, leading in many cases to downright atheism.自然神論成為智力時裝的一天，在許多情況下簡直是無神論。 Starting with the principle that no religious doctrine is of value that cannot be proved by experience or by philosophical reflection, the Deists admitted the existence of a God external to the world, but denied every form of divine intervention, and accordingly rejected revelation, inspiration, miracles, and prophecy.從原則，即任何宗教教義，是對價值，不能證明是由經驗或由哲學思考， deists承認存在著一個上帝的外部世界，但拒絕一切形式的神的干預，並因此拒絕了啟示，激勵，神蹟，並預言。 Together with unbelievers of a still more pronounced type, they assailed the historic value of the Bible, decrying its miraculous narratives as fraud and superstition.加上信的一個更突出的類型，他們抨擊的歷史價值聖經decrying其奇蹟般的敘述作為詐騙和迷信。 The movement started in England, and in the eighteenth century spread to France and Germany.運動開始在英國，並在十八世紀傳到法國和德國。 Its baneful influence was deep and far-reaching, for it found zealous exponents in some of the leading philosophers and men of letters -- Hobbes, Locke, Hume, Voltaire, Rousseau, d'Alembert, Diderot, Lessing, Herder, and others.其惡劣影響是深刻而深遠的，因為它發現，迷戀於指數，在一些主要的哲學家和文人-霍布斯，洛克，休謨，伏爾泰，盧梭，達朗貝爾，狄德羅，萊辛，牧民和等。 But able apologists were not lacking to champion the Christian cause.但能辯護士並不缺乏冠軍基督教事業。 England produced several that won lasting honour for their scholarly defence of fundamental Christian truths -- Lardner, author of the "Credibility of the Gospel History", in twelve volumes (1741-55); Butler, likewise famous for his "Analogy of Religion Natural and Revealed to the Constitution of Nature" (1736); Campbell, who in his "Dissertation on Miracles" (1766) gave a masterly answer to Hume's arguments against miracles; and Paley, whose "Evidences of Christianity" (1794) and "Natural Theology" (1802) are among the classics of English theological literature.英格蘭若干贏得持久的榮譽，其學術辯護的根本基督教真理-l ardner，作者的"可信性的福音史" ，在1 2卷（ 1 741年至1 755年） ;巴特勒，同樣聞名他的"的比喻宗教自然並透露，以憲法的性質" （ 1736 ） ;坎貝爾，他在其"論文的奇蹟" （ 1766 ）進行了巧妙的回答休謨的論據反對奇蹟;的Paley ， "證據的基督教信仰" （ 1794 ）和"自然神學" （ 1802 ）是其中經典的英語神學文獻。 On the continent, the work of defence was carried on by such men as Bishop Huet, who published his "Démonstration Evangélique" in 1679; Leibnitz, whose "Théodicée" (1684), with its valuable introduction on the conformity of faith with reason, had a great influence for good; the Benedictine Abbot Gerbert, who gave a comprehensive Christian apology in his "Demonstratio Veræ Religionis Ver que Ecclesiæ Contra Quasvis Falsas" (1760); and the Abbé Bergier, whose "Traité historique et dogmatique de la vraie religion", in twelve volumes (1780), showed ability and erudition.對大陸來說，工作的國防部進行這種男性作為主教huet ，出版其" démonstration福音教會" ，在1679個; leibnitz ，其" théodicée " （ 1684 ） ，其寶貴的導言就整合的信仰之以理，明產生了很大影響，為良好;修院住持gerbert ，他們進行了全面的基督教道歉，在他的" demonstratio veræ religionis查看闕ecclesiæ矛盾quasvis falsas " （ 1760 ）以及abbé伯傑爾，其" traité historique等dogmatique德香格里拉vraie宗教" ，在12卷（ 1780 ） ，顯示能力和博學。
(B) The Nineteenth Century （二） 19世紀
In the last century the conflict of Christianity with rationalism was in part lightened and in part complicated by the marvelous development of scientific and historic inquiry.在上個世紀的衝突中的基督教與理性主義在某種程度上減輕，部分原因複雜，由精彩的發展，科學和歷史調查。 Lost languages, like the Egyptian and the Babylonian, were recovered, and thereby rich and valuable records of the past -- many of them unearthed by laborious and costly excavation -- were made to tell their story.失去了語言一樣，埃及和巴比倫，被追回，並以此豐富和寶貴的記錄，過去-他們中的許多出土人力和財力進行開挖-發了言告訴他們的故事。 Much of this bore on the relations of the ancient Hebrew people with the surrounding nations and, while in some instances creating new difficulties, for the most part helped to corroborate the truth of the Bible history.這在很大程度上是關於關係的古代希伯來人的發展同周邊國家和，而在一些事例中，創造了新的困難，但大多數有助於證實真相的聖經歷史。 Out of these researches have grown a number of valuable and interesting apologetic studies on Old Testament history: Schrader, "Cuneiform Inscriptions and the Old Testament" (London, 1872); Hengstenberg's "Egypt and the Books of Moses" (London, 1845); Harper, "The Bible and Modern Discoveries" (London, 1891); McCurdy, "History, Prophecy, and the Monuments" (London-New York, 1894-1900); Pinches, "The Old Testament in the Light of the Historic Records of Assyria and Babylonia" (London-New York, 1902); Abbé Gainet, "La bible sans la bible, ou l'histoire de l'ancien testament par les seuls témoignages profanes" (Bar-le-Duc, 1871); Vigouroux, "La bible et les découvertes modernes" (Paris, 1889).出於這些研究有長大了很多寶貴和有趣的歉意，研究舊約歷史： schrader ， "楔形文字銘文和舊約" （倫敦， 1872年） ;韓斯坦堡的"埃及和書籍的摩西" （倫敦， 1845年） ;哈珀， "聖經與現代的發現" （倫敦， 1891年） ; mccurdy ， "歷史的預言，以及紀念碑" （倫敦-紐約， 1894年至1900年） ; pinches ， "舊約中，根據歷史記錄對assyria和巴比倫王國" （倫敦-紐約， 1902年） ; abbé蓋內， "香格里拉聖經協會香格里拉聖經，歐l' ，歷史學德l' ancien全書桿就業輔導組seuls témoignages profanes " （大律師-樂德， 1871 ） ; vigouroux "香格里拉聖經等就業輔導組découvertes modernes " （巴黎， 1889年） 。 On the other hand, Biblical chronology, as then understood, and the literal historic interpretation of the Book of Genesis were thrown into confusion by the advancing sciences -- astronomy, with its grand nebular hypothesis; biology, with its even more fruitful theory of evolution; geology, and prehistoric arch ology.另一方面，關於聖經年表，然後相互理解，字面上的歷史詮釋這本書的成因被扔進混亂