Faith is in general the persuasion of the mind that a certain statement is true (Phil. 1:27; 2 Thess. 2:13).信仰是在一般的遊說，該記住某句話的前半部（ phil. 1:27 2帖2時13分） 。 Its primary idea is trust.它的主要思想是信任。 A thing is true, and therefore worthy of trust.一件事情與事實不符，因此值得信任。 It admits of many degrees up to full assurance of faith, in accordance with the evidence on which it rests.它承認許多度高達充分保證信仰的，按照上述證據，它落在。 Faith is the result of teaching (Rom. 10:14-17).信仰是因教學（羅馬書10:14-17 ） 。 Knowledge is an essential element in all faith, and is sometimes spoken of as an equivalent to faith (John 10:38; 1 John 2:3).知識是一個基本要素，在所有信仰，有時口語的，因為相對於信仰（約翰10:38 1約翰2:3 ） 。 Yet the two are distinguished in this respect, that faith includes in it assent, which is an act of the will in addition to the act of the understanding Assent to the truth is of the essence of faith, and the ultimate ground on which our assent to any revealed truth rests is the veracity of God.但兩者之間有區別，在這方面，即信仰包含在它贊同，因為這是法的意志，除該法的理解，贊同以真相是最重要的信仰和終極的地面上，我們贊同任何透露真相在於，是真實性的上帝。
Historical faith is the apprehension of and assent to certain statements which are regarded as mere facts of history.歷史信仰是逮捕，並贊同以某些陳述被視為僅僅是歷史的事實。 Temporary faith is that state of mind which is awakened in men (eg, Felix) by the exhibition of the truth and by the influence of religious sympathy, or by what is sometimes styled the common operation of the Holy Spirit.臨時信念，就是精神狀態，是喚醒男性（例如，費） ，由展覽的真相與受宗教同情，或什麼是有時風格的共同運作，聖靈。 Saving faith is so called because it has eternal life inseparably connected with it.拯救信仰是所謂的，因為它永恆的生命不可分割的聯繫。 It cannot be better defined than in the words of the Assembly's Shorter Catechism: "Faith in Jesus Christ is a saving grace, whereby we receive and rest upon him alone for salvation, as he is offered to us in the gospel."它不能有更好的界定比的話，大會的短問答說： "相信耶穌基督是拯救的恩典，讓我們接受和休息後，他獨自為救贖，因為他是提供給我們的福音" 。 The object of saving faith is the whole revealed Word of God.對象節省信仰是整個顯示上帝的話。
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By faith the believer directly and immediately appropriates Christ as his own.所信仰的信徒直接和立即合適耶穌基督為他自己。 Faith in its direct act makes Christ ours.信仰在其直接行為使得基督我們的。 It is not a work which God graciously accepts instead of perfect obedience, but is only the hand by which we take hold of the person and work of our Redeemer as the only ground of our salvation.它不是一個工作，上帝仁慈地接受而不是完美的服從性，但僅僅是一方面，使我們掌握了該人的工作，我們的救贖主，作為唯一的理由，我們的救贖。 Saving faith is a moral act, as it proceeds from a renewed will, and a renewed will is necessary to believing assent to the truth of God (1 Cor. 2:14; 2 Cor. 4:4).拯救誠信是一個道德行為，因為它的收益，從一個新的意願，並重新將要以為贊同向真理的上帝（ 1肺心病。 2時14分， 2肺心病。 4時04分） 。 Faith, therefore, has its seat in the moral part of our nature fully as much as in the intellectual.信仰，因此，其所在地在道義上的一部分，我們的性質完全一樣，因為在智力。 The mind must first be enlightened by divine teaching (John 6:44; Acts 13:48; 2 Cor. 4:6; Eph. 1:17, 18) before it can discern the things of the Spirit.頭腦，首先要開明，以神教學（約翰6時44分;行為， 13時48分， 2肺心病。四比六;以弗所書1時17分， 18 ） ，然後才可以辨別事物的精神。
Faith is necessary to our salvation (Mark 16:16), not because there is any merit in it, but simply because it is the sinner's taking the place assigned him by God, his falling in with what God is doing.信仰是必要的，以我們的救贖（標記16:16 ） ，而不是因為有任何好處，而只是因為它是罪人的走位指派他的上帝，他的下降，在與上帝所做的。 The warrant or ground of faith is the divine testimony, not the reasonableness of what God says, but the simple fact that he says it.認股證或地面的信念，是神聖的證詞，而不是合理的是什麼，上帝說，但一個簡單的事實，他說。 Faith rests immediately on, "Thus saith the Lord."真誠地落在馬上就" ，從而仰上主" 。 But in order to this faith the veracity, sincerity, and truth of God must be owned and appreciated, together with his unchangeableness.不過，為了這個信念的真實性，有誠意，而且是真理的上帝，必須擁有和讚賞，連同他unchangeableness 。 God's word encourages and emboldens the sinner personally to transact with Christ as God's gift, to close with him, embrace him, give himself to Christ, and take Christ as his.上帝的話語鼓勵和膽大妄為罪人親自辦理與基督是天主的恩寵，密切與他，擁抱他，讓自己的基督，並以基督為他的。
That word comes with power, for it is the word of God who has revealed himself in his works, and especially in the cross.這個詞來與權力，因為這是上帝的話，他們已發現自己在他的作品中，尤其是在十字架上。 God is to be believed for his word's sake, but also for his name's sake.上帝是可信的，為他所說的話的酒，而且還為他的名字的緣故。 Faith in Christ secures for the believer freedom from condemnation, or justification before God; a participation in the life that is in Christ, the divine life (John 14:19; Rom. 6:4-10; Eph. 4:15,16, etc.); "peace with God" (Rom. 5:1); and sanctification (Acts 26:18; Gal. 5:6; Acts 15:9).在基督裡的信仰保證，為信徒免受譴責，或理由上帝面前，一個參與在學校的生活，就是在基督裡，神聖的生命（約翰14:19 ;光碟。 6:4-10 ;厄。 4:15,16等） ; "和平與上帝" （羅馬書5:1 ）和成聖（使徒行26:18 ;加爾。 5時06分;行為， 15時09分） 。 All who thus believe in Christ will certainly be saved (John 6:37, 40; 10:27, 28; Rom. 8:1).所有的人據此認為，在基督裡一定會得救（約翰6時37分，第40條; 10:27 ， 28條;光碟。 8:1 ） 。 The faith=the gospel (Acts 6:7; Rom. 1: 5; Gal. 1:23; 1 Tim. 3:9; Jude 3).信仰=福音（使徒6時07分;光碟1 ： 5人;加爾。 1:23 ，一添。 3時09分;裘德3 ） 。
To a Christian believer, the articles of this presentation probably will make sense, but a non-believer might have great difficulty comprehending the concept of Christian Faith.一個基督教信仰者，文章的這一介紹，大概會是有意義的，但是一個非信仰者，可能有很大的困難，理解概念的基督教信仰。 For this purpose, we chose to interject an analogy here.為達到此目的，我們選擇了介入此打個比喻。
Imagine that a very nice stranger came to your town, and that he asked you to do something that would be very difficult for you.想像一個很不錯的陌生人來到你的城市，而他要求你做的東西，便很難向你提供。 He asks you to collect ALL the money and assets you have ever accumulated in your life, including car title, house title and all the rest, and to flush it all down a toilet!他讓你去收集所有的錢和資產，你是否曾經累積在你的生活中，包括汽車所有權，房屋所有權和全部休息，並給它沖水全部下廁所！ Everything!一切！ But why would you even consider doing that?但為什麼你會甚至考慮這樣做呢？ Because this nice man says that once you do that, the future will bring enormous financial prosperity to you, beyond your wildest imagination!因為這個好人說，一旦你這樣做的話，將來會帶來巨大的財政繁榮給你，以後你瘋狂的想像力！
(You might note that this analogy resembles all of the huge Lottery programs that many States now operate, but in a more extreme sense.) You certainly want to listen to this nice man, because he keeps talking about unimaginable wealth and prosperity! （您可能注意到，這個比喻極為相似，所有的巨額彩票的節目，許多國家現在經營的，但在一個更極端的意義上） ，你一定想聽聽這個好人，因為他不斷談論難以想像的財富與繁榮！ But why can't you just flush "a little" down the toilet?但為什麼你不只是沖水"一小"打倒廁所嗎？ He tells you that will not work, and that you would have to flush absolutely everything that you own of material value in order for this to work.他告訴大家，你會不會工作，你將不得不沖水絕對一切，你擁有的物質價值，為了做到這一點的工作。
Can you imagine the dilemma you would be contemplating?你能想像的困境，你會不做嗎？ If this nice man can be trusted to be telling the truth, then you are absolutely guaranteed of unimaginable wealth.如果這個好人，可以信任，可說實話，那你就是絕對保證難以想像的財富。 But what if it doesn't work, or if he is lying to you?但是，如果它不工作，或如果他是在向你們說謊？ In that case, everything you have ever worked for is gone forever, and you are now destitute.在這種情況下，一切你都工作了，已經一去不復返了，你現在一無所有。 No "shades of gray" are available here, your choice is very simply "black or white", yes or no.沒有"色塊" ，可在這裡，你的選擇是很簡單的"黑或白" ，是或不是。
So, how do you wind up resolving this situation?所以，你怎麼結業解決這種情況呢？ You think and think, and you try to figure out this nice man.您的想法和意見覺得，而且你設法弄清楚這個好人。 You have absolutely no evidence whatever that what he says is actually true!你絕對沒有任何證據不管它是什麼，他說，其實是真！ But the reward is so attractive that it is very hard to ignore.但獎勵是如此有吸引力，這是很難忽視的問題。 At some point, you will have to decide whether you really, really believe what he is saying or not, without any way to confirm your choice.在某一點上，你將不得不決定是否你真的，真的相信他只是說，或者沒有，如果沒有以任何方式，以確認您的選擇。
You can easily see that many people would choose to consider him a liar or a scoundrel or simply a misinformed nice man, and thereby pass on that opportunity.你可以很容易看到，很多人會選擇認為他說謊，或歹徒或只是一種錯誤的好人，從而通過對這一機會。 However, there would also be some people who would accept the offer, for any of a number of personal reasons.然而，也有些人會接受這項提議，因為任何一個號碼的個人原因。 There are some people who are extremely trusting, and they would agree very quickly.有一些人是非常信任的，他們都會同意，非常快。 There are others who are more cautious or skeptical, and would only agree after studying the man for a while, watching for any errors or inconsistencies, and eventually concluding that they did not see any.還有一些其他人更加謹慎或懷疑，並會只同意研究後，該名男子有一陣子，看任何錯誤或不一致，並最終得出結論說，他們並沒有見到。 There are yet others who might be skeptical people, but who have recently experienced horrendous hardship and have already "lost everything" and so feel that they have little to lose.有，但其他人可能會持懷疑態度的人，但他們最近所經歷的可怕的困境，並已"失去了一切" ，因此覺得他們沒有什麼可以輸的。 After all, if all you have in the world is a nickel, flushing that nickel down a toilet might not be unusually stressful.畢竟，如果你在世界上是一種鎳，沖廁鎳下廁所未必異常壓力。
This analogy is meant to show the main aspects of Faith.這個比喻，是指以示為主要內容的信念。 A person has already established something that is felt to be of (great) value, a personality and a way of living.一個人已經確立了的東西，是認為可以的（大）的價值，人格和生活的方式。 Then along comes Christianity, which expects the person to voluntarily dismiss many of the central thoughts and behaviors which have been built up, and for what?更有人乾脆直接基督教，其中期望的人，以自願解僱許多中央思想和行為，其中也建立起來，並做什麼？ For the "absolute promise" of future happiness and prosperity that cannot be imagined!為"絕對承諾" ，今後的幸福和繁榮是不能想像的！ And the "program" is such that it cannot be done "part way"; it is presented as an all or nothing choice.和"綱要"正是這樣，它不可能一蹴而就， "一部分" ，這是作為一個全有或全無的選擇。 When each person evaluates this opportunity, the reactions and responses are many and varied.當每個人的評價，以此為契機，反應和應對措施是多方面的。 There are some who are trusting and who immediately accept.也有一些人相信和他們立即接受。 There are others who are very "practical" and who insist on "solid evidence" before agreeing, and since such absolute proof is not available, they are unwilling to make a commitment, and maybe they never will.有些人是很"實際" ，並堅持"確鑿的證據" ，才同意，而且由於這種絕對的證據是不到位的，他們是不願作出承諾，他們可能永遠也不會。 In between, there are countless people who are attracted to the possibility of Everlasting Life and Happiness in Heaven, but who are (rightfully, in the modern world) skeptical of such amazing offers.在這兩者之間，有無數的人吸引到的可能性，永恆的生命和幸福，在天堂，但他們（合法，在現代世界中）持懷疑態度的這種驚人的優惠。 They want to learn everything they can about what is claimed by Christianity and about this "Jesus" around Whom it all depends.他們想了解一切，他們能有什麼聲稱基督教與這個"耶穌"周圍的人都有賴於此。
But no matter how much studying they will do, no one will ever find absolute proof that the claims (which are therefore called beliefs) of Christianity are actually true.但不管有多少研究，他們將如何行動，沒有人會找到絕對的證據表明債權（其中，因此，所謂的信仰）的基督教其實是真的。 So, however an individual arrives at that point, a "leap of Faith" is eventually necessary, if the person is to make the "total commitment" that is necessary.如此，但個人抵在這一點上，一個"飛躍的信念" ，最終是必要的，如果此人是使"共承擔" ，這是必要的。
It is reasonable to think of it this way: the Lord offers each person a sort of "contract".這是合理想，這樣說：上帝給予每個人的一種"契約" 。 On His side, He offers entrance to Heaven and eternal Happiness.就在他身旁，他提供了入口天堂和永恆的幸福。 On the person's side, the contract requirements are relatively simple but absolutely required, that of a total commitment to the Lord God as the One and Only god, and of a consistent belief and behavior from that moment on.對人的方面，合同規定是相對簡單的，但絕對要求，即共承諾向上帝作為唯一的一神，和始終如一的信念和行為，從這一刻起。 This "contract" is referred to as Salvation.這個"合同" ，是被稱為救贖。 The person does NOT receive a written copy of it!該人不接受書面副本！ It is entirely on Faith that a person must continue to believe that the Salvation contract is in effect, since the actual proof will not be available until after physical death.這完全是對信仰的，一個人要繼續相信這救恩合同是效果，因為實際證明，將無法使用，直到肉體死亡之後。
The scholarly articles in this presentation tend to imply that Faith is a rather cold and impersonal subject.大量的學術文章，在此陳述往往意味著信念是一個相當寒冷和人性主題。 In order for Christian Faith to develop and exist, we believe that it MUST be extremely personal and even emotional.為了使基督教信仰的發展和存在，我們認為，它必須是非常個人，甚至情緒化。 That being the case, then dictionary definitions or ANY mere words can never fully describe it, and this analogy and these words are meant to try to express that intangible aspect of Faith.既然如此，那麼字典的定義或任何單純的話，可以永遠不能完全描述它，這個比喻和這句話的意思，試圖表達這一無形資產方面的信仰。
An additional point might be made, which represents a sort of hedging around Faith!另外一點可能提出的，它代表著一種對沖左右信念！ Blaise Pascal is recognized as one of the greatest minds of history.布萊斯帕斯卡被公認是其中一個最大的頭腦中的歷史。 He proposed some comments that are now referred to as Pascal's wager.他提出了一些意見認為，現在被稱為帕斯卡爾的下注。 It was his (analytical) argument for believing in God.這是他（分析）的說法相信上帝。 He first observed that the beliefs of Christianity are either true or they are not.他首先指出，信仰的基督教不是真還是假，他們是沒有意義的。 If they are true, and one "wagers" that they are true, then Eternal Bliss is gained.如果他們是真的，一個"賭" ，他們是真的話，那麼永恆的極樂世界，是獲益良多。 If those beliefs are wrong or false, and death is final, what has the bettor lost?如果這些信念是錯的或假的，死是最終決定，有什麼投注失去了什麼？ On the other hand, if the person wagers against God's existence and turns out to be wrong, the result is Eternal Damnation.在另一方面，如果此人賭對上帝的存在和原來是錯的，其結果是永恆damnation 。 Pascal felt that this argument avoided the need for Faith in deciding to believe in God and Christianity!帕斯卡爾認為，這種說法迴避了需要信仰在決定要相信上帝和基督教！
Faith is the noun corresponding to the verb "believe," for which the Hebrew is heemin, the hiphil form of aman, and the Greek (LXX and NT) pisteuo.信仰是名詞相對應的動詞"相信" ，而希伯來語是heemin ，役式的形式，阿曼，和希臘（ lxx和NT ） pisteuo 。 The latter is a key word in the NT, being the term regularly used to denote the many sided religious relationship into which the gospel calls men and women, that of trust in God through Christ.後者是一個關鍵的字眼，在新台幣，被一詞經常用來指許多片面的宗教關係帶入其中福音呼籲男人和女人，也就是信靠上帝透過基督。 The complexity of this idea is reflected in the variety of constructions used with the verb (a hoti clause, or accusative and infinitive, expressing truth believed; en and epi with the dative, denoting restful reliance on that to which, or him to whom, credit is given; eis and, occasionally, epi with the accusative, the most common, characteristic, and original NT usage, scarcely present in the LXX and not at all in classical Greek, conveying the thought of a move - ment of trust going out to, and laying hold of, the object of its confidence).的複雜性，這一主張是反映在各種建築用的動詞（一霍蒂條款，或accusative和不定式，表示相信真理; EN和計劃免疫與格組成，代表寧靜的依賴，為這，還是他的人，信用是鑑於; EIS的，偶然計劃免疫與accusative ，最常見的，特點，以及原新台幣使用，目前幾乎在lxx並沒有這回事，在古典希臘語，傳達思想的舉動-m ent信託走出去，並鋪設舉行的，該物體的，其可信度） 。 The Hebrew noun corresponding to aman (emuna, rendered pistis in the LXX), regularly denotes faithfulness in the sense of trustworthiness, and pistis occasionally bears this sense in the NT (Rom. 3:3, of God; Matt. 23:23; Gal. 5:22; Titus 2:10, of man).希伯來名詞對應訊（ emuna ，提供了信實的，在lxx ） ，經常是指忠誠，在意義上的可信賴性，和信實的，偶爾熊這個意義上講，在新台幣（羅馬書3點03分，神;馬特。 23時23分;半乳糖。 5時22分;弟兄2時10分，男子） 。
The word emuna normally refers to the faithfulness of God, and only in Hab. 字emuna通常是指以信神的，而且只有在民政事務局。 2:4 is it used to signify man's religious response to God. There, however, the contrast in the context between the temper of the righteous and the proud self sufficiency of the Chaldeans seems to demand for it a broader sense than "faithfulness" alone, the sense, namely, of self renouncing, trustful reliance upon God, the attitude of heart of which faithfulness in life is the natural expression. 2時04分，是它用，以顯示男子的宗教回應上帝的存在 ，但是，相比之下，在上下文之間脾氣的正義和自豪自給自足的迦勒底似乎需求，它更廣泛的意義上，比"信"獨，意識，即自我放棄的，令人信賴的依靠上帝，態度心髒病，其中忠實的生活是自然的表達。 This is certainly the sense in which the apostolic writers quote the text (Rom. 1:17; Gal. 3:11; Heb. 10:38), and the sense which pistis, like pisteuo, regularly carries in the NT, where both words are used virtually as technical terms (John preferring the verb, Paul the noun) to express the complex thought of unqualified acceptance of, and exclusive dependence on, the mediation of the Son as alone securing the mercy of the Father.這當然是常識，其中使徒作家引述文（羅馬書1時17分;加爾。 3時11分;以弗所書10:38 ） ，和責任感，其中信實的，像pisteuo ，經常佩帶在新台幣，而這兩個換句話說，是用幾乎是作為技術術語（約翰寧願動詞，保羅名詞） ，以表達複雜的思想，無條件接受，並獨家依賴，調解的兒子獨自爭取憐憫的父親。
Both normally bear this whole weight of meaning, whether their grammatical object is God, Christ, the gospel, a truth, a promise, or is not expressed at all.雙方通常背負這個整體重量的意義，無論是其語法對象是上帝，基督的福音，一個真相，一個承諾，或者是不表示都沒有。 Both signify commitment as following from conviction, even in contexts where faith is defined in terms of the latter only (eg, compare Heb. 11:1 with the rest of the chapter).兩者表明了承諾作為繼來自信念，即使在內容而定信念，是指按後只（例如，比較以弗所書11時01分，與其餘的一章） 。 The nature of faith, according to the NT, is to live by the truth it receives; faith, resting on God's promise, gives thanks for God's grace by working for God's glory.性質的信仰，跟隨新台幣，是靠真理，它接收; 信念，休息對上帝的承諾，給予感謝上帝的恩典工作，為上帝的榮耀。
Some occasional contractions of this broad idea should be noticed:偶爾有些矛盾的這種廣泛的構思中應注意：
Christian faith rests on the recognition of apostolic and biblical testimony as God's own testimony to his Son. 基督徒的信仰，就必須承認使徒和聖經的證詞，因為神的本身就證明他的兒子。
Faith, so regarded, says Paul, first "came" with Christ (Gal. 3:23 - 25).信仰，因此認為，保羅說，首先"誕生"與基督（ gal. 3時23 -2 5） 。 The Gospels show Christ demanding trust in himself as bearing the messianic salvation. John is fullest on this, emphasizing (1) that faith ("believing on," "coming to," and "receiving" Christ) involves acknowledging Jesus, not merely as a God - sent teacher and miracle worker (this is insufficient, John 2:23 - 24), but as God incarnate (John 20:28), whose atoning death is the sole means of salvation (John 3:14 - 15; 6:51 - 58); (2) that faith in Christ secures present enjoyment of "eternal life" in fellowship with God (John 5:24; 17:3). The epistles echo this, and present faith in various further relationships.福音顯示基督要求信任自己軸承救世主的救贖。 約翰是最充分的關於這點，強調： （ 1 ）信仰（ "相信對" ， "來" ， "接受"基督）涉及承認基督耶穌，而不是僅僅作為神-派出教師和奇蹟的工人（這是不夠的，約翰2時2 3- 24 ），但作為上帝的肉身（約翰20時2 8分） ，其a t oning死亡是唯一的手段救贖（約翰3點1 4分- 1 56 ： 51 -5 8） ; （ 2 ）在基督裡的信仰保證目前享有的"永生"在團契與上帝（約翰5點2 4分; 1 7:3） 。教會迴聲這一點，和現在的信仰在各個進一步的關係。 Paul shows that faith in Christ is the only way to a right relationship with God, which human works cannot gain (see Romans and Galatians); Hebrews and 1 Peter present faith as the dynamic of hope and endurance under persecution.保羅表明，在基督裡的信仰是唯一的出路，以權利與天主的關係，其中人類工程不能獲得（見羅馬和加拉太） ;以色列人和1名彼得目前信念作為動力的希望和耐力下迫害。
During the patristic period, however, the idea of faith was so narrowed that this assent came to be regarded as the whole of it.在教父的時期，然而，理念，信仰的是如此狹窄，這贊同來到被視為整個資訊科技。 Four factors together caused this: (1) the insistence of the anti Gnostic fathers, particularly Tertullian, that the faithful are those who believe "the faith" as stated in the "rule of faith" (regula fidei), ie, the Creed; (2) the intellectualism of Clement and Origen, to whom pistis (assent on authority) was just an inferior substitute for, and stepping stone to, gnosis (demonstrative knowledge) of spiritual things; (3) the assimilation of biblical morality to Stoic moralism, an ethic not of grateful dependence but of resolute selfreliance; (4) the clothing of the biblical doctrine of communion with God in Neoplatonic dress, which made it appear as a mystical ascent to the supersensible achieved by aspiring love, having no link with the ordinary exercise of faith at all.有4個因素共同造成了這一： （ 1 ）堅持戰鬥在反腐敗的諾斯替父親，尤其是戴爾都良，即忠誠，是那些相信"誠信為本"的聲明，在"法治誠信" （規範信） ，即，信仰; （ 2 ）知識分子的克萊門特和淵源，向誰信實的（核可，就管理局）只是一個劣質的替代品，並踏腳石，預後（示範性知識）的精神的東西， （ 3 ）同化的聖經道德斯多葛道德主義，倫理不是感激的依賴，但堅決自立; （四）服裝的聖經教義與上帝在neoplatonic著裝，這使得它似乎是一個神秘上升到supersensible實現抱負的愛，沒有結合一般意義上的演練的信念都沒有。
Also, since the doctrine of justification was not understood, the soteriological significance of faith was misconceived, and faith (understood as orthodox) was regarded simply as the passport to baptism (remitting all past sins) and to a lifelong probation in the church (giving the baptized opportunity to make themselves worthy of glory by their good works).同時，自學說的理由是不理解， soteriological意義的信仰是錯的，與信仰（理解為東正教） ，被認為是純粹作為護照的洗禮（匯款過去所有的罪過） ，並終身感化在教會（給該洗禮的機會，也使自己無愧于光榮，他們的優秀作品） 。
The scholastics refined this view.該scholastics精製這種看法。 They reproduced the equation of faith with credence, distinguishing between fides informis ("unformed" faith, bare orthodoxy) and fides caritate formata (credence "formed" into a working principle by the supernatural addition to it of the distinct grace of love).他們抄錄了方程的信仰與輕信，區分惹人informis （ "未"信念，裸正統）和惹人caritate formata （輕信" ，形成了"到了一個工作原則，由超自然的，除了它的鮮明的恩典愛） 。 Both sorts of faith, they held, are meritorious works, though the quality of merit attaching to the first is merely congruent (rendering divine reward fit, though not obligatory), and only the second gains condign merit (making divine reward due as a matter of justice).無論各種各樣的信仰，他們舉行，是有功的工程，雖然品質優異依附第一只是全等（渲染神懸賞適合，但並非強制性的） ，而只有第二收益適宜優異（使神聖的懸賞由於作為事司法部） 。 Roman Catholicism still formally identifies faith with credence, and has added a further refinement by distinguishing between "explict" faith (belief which knows its object) and "implicit" faith (uncomprehending assent to whatever it may be that the church holds).羅馬天主教仍然是正式確定了信仰與信任，並已加入了一項進一步細化區分"顯式"的信仰（信仰所知悉，其對象）和"內隱"信仰（根本不贊同什麼，它可能是教會舉行） 。 Only the latter (which is evidently no more than a vote of confidence in the teaching church and may be held with complete ignorance of Christianity) is thought to be required of laymen for salvation. But a mere docile disposition of this sort is poles apart from the biblical concept of saving faith. 只有後者（這顯然是不超過投下信心的一票，在教學中教會和可能被追究完全無知的基督教） ，是被認為有需要的是外行，為救贖，但只是溫順的處置這一排序是南轅北轍聖經中的概念，節省的信仰。
The Reformers restored biblical perspectives by insisting that faith is more than orthodoxy, not fides merely, but fiducia, personal trust and confidence in God's mercy through Christ; that it is not a meritorious work, one facet of human righteousness, but rather an appropriating instrument, an empty hand outstretched to receive the free gift of God's righteousness in Christ; that faith is God - given, and is itself the animating principle from which love and good works spontaneously spring; and that communion with God means, not an exotic rapture of mystical ecstasy, but just faith's everyday commerce with the Savior. Confessional Protestantism has always maintained these positions. In Arminianism there resides a tendency to depict faith as the human work upon which the pardon of sin is suspended, as, in fact, man's contribution to his own salvation. 改革者恢復了聖經的觀點，堅持信仰的是多正統，而不是目的，只是，但fiducia ，個人的信任和信心，在上帝的憐憫，透過基督的 ，這不僅是功勳卓著的工作，一個小面人的正義，而是挪用儀器，一個空洞的手outstretched獲得免費的禮物上帝的公義，在基督信仰是上帝-賦予，而且本身的生動活潑的原則，從其中的愛與善自發彈簧，並認為與上帝的手段，而不是一個外來的破裂神秘的狂喜，而只是信仰的日常商務與救世主。 自白新教始終保持了這些職位。 arminianism有寓於一種傾向描繪信念作為人的工作後，該原諒的罪過是暫停，因為，事實上，人類的貢獻他自己的救贖。 This would be in effect a Protestant revival of the doctrine of human merit.這將是對基督教的復活學說的人是有道理的。
Liberalism radically psychologized faith, reducing it to a sense of contented harmony with the Infinite through Christ (Schleiermacher), or a fixed resolve to follow Christ's teaching (Ritschl), or both together.自由主義從根本上psychologized信念，減少它的感覺知足和諧與無限透過基督（施萊爾馬赫） ，或定額決心追隨基督的教誨（里奇爾） ，或兩者一起。 Liberal influence is reflected in the now widespread supposition that "faith," understood as an optimistic confidence in the friendliness of the universe, divorced from any specific creedal tenets, is a distinctively religious state of mind.自由的影響，已反映在現在人們普遍的假設認為， "信念" ，理解為是一種樂觀的信心，在友善的宇宙中，脫離特定creedal原理，是一個鮮明的宗教的精神狀態。 Neo orthodox and existentialist theologians, reacting against this psychologism, stress the supernatural origin and character of faith.新東正教和存在主義神學家，反應，對這一psychologism ，強調超自然的起源和性質的信仰。 They describe it as an active commitment of mind and will, man's repeated "yes" to the repeated summons to decision issued by God's word in Christ; but the elusiveness of their account of the content of that word makes it hard sometimes to see what the believer is thought to say "yes" to.他們形容這是一個積極的承諾的心態和意志，人的反复"是"一再傳喚，以決定發出的上帝的話語，在基督，但elusiveness其帳戶的內容，這個詞使他很難，有時看到什麼擁護者認為是說"是" 。
Clearly, each theologian's view of the nature and saving significance of faith will depend on the views he holds of the Scriptures, and of God, man, and of their mutual relations. 顯然，每一個神學家的觀點，對危險的性質和節能的意義，信仰的，將取決於意見，他持有的誦經，神，人，以及它們彼此之間的關係。
JI
Packer繼封隔器
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
參考書目
ED Burton,
Galatians; BB Warfield in HDB and Biblical and Theological Studies; GH Box in
HDCG; JG Machen, What is Faith?海關伯頓，加拉太; BB心跳沃菲爾德在建屋局與聖經和神學研究;生長激素盒hdcg ;
jg machen ，什麼是信仰呢？ B Citron, New Birth; systematic
theologies of C Hodge (III) and L Berkhof (IV, viii); DM Baillie, Faith in God;
G CBerkouwer, Faith and Justification; J Hick, Faith and Knowledge; O Becker and
O Michel, NIDNTT, II; A Weiser, TDNT, VI; DM Emmet, Philosophy and Faith.
b柚子，新的誕生;系統化神學的C Hodge的（三）和L ，伯克霍夫（四，八） ;馬克baillie ，對上帝的信仰;克cberkouwer ，信念和理由; j
hick ，信仰和知識; o貝克爾和O米歇爾nidntt ，二; weiser ， tdnt ，六;馬克埃米特，哲學和信仰。
I. THE MEANING OF THE WORD一，詞的含義
(Pistis, fides). （信實的，惹人） 。 In the Old Testament, the Hebrew means essentially steadfastness, cf.在舊約，希伯來語手段基本上堅定性，比照。 Exod., xvii, 12, where it is used to describe the strengthening of Moses' hands; hence it comes to mean faithfulness, whether of God towards man (Deuteronomy 32:4) or of man towards God (Ps. cxviii, 30). exod ， 17 ， 12 ，如果這是用來形容加強摩西手中，因此，它的意思是忠誠，無論是對上帝的人（申命記32:4 ）或男子對神（雅歌cxviii ， 30 ） 。 As signifying man's attitude towards God it means trustfulness or fiducia.為表揚人的態度對待上帝這意味著trustfulness或fiducia 。 It would, however, be illogical to conclude that the word cannot, and does not, mean belief or faith in the Old Testament for it is clear that we cannot put trust in a person's promises without previously assenting to or believing in that person's claim to such confidence.但是它不符合邏輯的結論，認為這個詞不能，也並不意味著信仰或信念，在舊約聖經，因為這是明確指出，我們不能把信任一個人的承諾，如果沒有以前assenting或聽信了那個人的要求這種信心的。 Hence even if it could be proved that the Hebrew does not in itself contain the notion of belief, it must necessarily presuppose it.因此，即使可以證明，希伯來文本身並不包含概念的信仰，它必須假定它。 But that the word does itself contain the notion of belief is clear from the use of the radical, which in the causative conjugation, or Hiph'il, means "to believe", eg Gen., xv, 6, and Deut., i, 32, in which latter passage the two meanings -- viz.但這個詞本身是否含有概念的信仰是明確的，由使用該激進，在使役共軛，或hiph'il ，意思是"相信" ，如將軍，十五，六，並deut 。 ，我， 32 ，其中後者通過兩種含義-即。 of believing and of trusting -- are combined.相信和信任-結合起來。 That the noun itself often means faith or belief, is clear from Hab., ii, 4, where the context demands it.該名詞本身往往意味著宗教或信仰，是明確的，由民政事務局。第一，二，四，在上下文的要求。 The witness of the Septuagint is decisive; they render the verb by pisteuo, and the noun by pistis; and here again the two factors, faith and trust, are connoted by the same term.證人的septuagint是決定性的，他們提供的動詞由pisteuo ，以及名詞所信實的;這裡再次兩項因素，信仰和信任，是connoted由相同的意思。 But that even in classical Greek pisteuo was used to signify believe, is clear from Euripides (Helene, 710), logois d'emoisi pisteuson tade, and that pistis could mean "belief" is shown by the same dramatist's theon d'ouketi pistis arage (Medea, 414; cf. Hipp., 1007).但是，即使在古典希臘pisteuo被用來象徵認為，這是明確的，從歐裡庇得斯（林蕙， 710 ） ， logois -e moisip isteusont ade，並皮斯蒂斯可能意味著， "信仰"問題已經呈現出來，同時戲劇家的t heon- ou keti皮斯蒂斯阿喇果（美狄亞， 414個;比照hipp 。 ， 1007 ） 。 In the New Testament the meanings "to believe" and "belief", for pisteon and pistis, come to the fore; in Christ's speech, pistis frequently means "trust", but also "belief" (cf. Matthew 8:10).在新約聖經的含義與"相信" ， "信仰" ，為pisteon和信實的，來前列;基督的講話，信實的常見意思是"互信" ，但也"信仰" （參見馬太8:10 ） 。 In Acts it is used objectively of the tenets of the Christians, but is often to be rendered "belief" (cf. xvii, 31; xx, 21; xxvi, 8).在行為，它是用客觀的原則，基督徒，但往往變成"信仰" （參見17月31日; XX條， 21條;二十六， 8 ） 。 In Romans, xiv, 23, it has the meaning of "conscience" -- "all that is not of faith is sin" -- but the Apostle repeatedly uses it in the sense of "belief" (cf. Romans 4 and Galatians 3).在羅馬，第十四條， 23條，它所指的"良心" -"所有這不是信仰的是罪過" -但使徒反复使用，它在意義上的"信仰"（參見羅馬4和加拉太三日） 。 How necessary it is to point this out will be evident to all who are familiar with modern theological literature; thus, when a writer in the "Hibbert Journal", Oct., 1907, says, "From one end of the Scripture to the other, faith is trust and only trust", it is hard to see how he would explain 1 Cor.如何是要指出這一點，將大家有目共睹的人，熟悉現代神學文獻，因此，當一名作家，在" hibbert日報" ， 10月， 1907年他說， "從一月底的聖經，以其他，信仰是信任，只有信任" ，這是很難見到他會怎樣解釋一肺心病。 xiii, 13, and Heb., xi, 1. 13 ， 13 ，和以弗所書，十一， 1 。 The truth is that many theological writers of the present day are given to very loose thinking, and in nothing is this so evident as in their treatment of faith.事實的真相是，許多神學作家現今給予很寬鬆的思想，並在沒有這樣顯而易見的，因此在其治療的信心。 In the article just referred to we read: "Trust in God is faith, faith is belief, belief may mean creed, but creed is not equivalent to trust in God."在這篇文章剛才提到我們讀到： "信賴上帝的信仰，信仰是信仰，信仰可能意味著信仰，但信仰並不等於信任上帝" 。 A similar vagueness was especially noticeable in the "Do we believe?"類似的模糊性是尤其明顯，在" ，我們相信" ？ controversy- one correspondent says- "We unbelievers, if we have lost faith, cling more closely to hope and -- the greatest of these -- charity" ("Do we believe?", p. 180, ed. WL Courtney, 1905).爭議之一通訊員說： "我們不信，如果我們失去了信心，死抱更緊密地希望和-其中最大的-慈善"（下稱"我們相信嗎？ " ，第1 8 0頁，教育署。輪候冊州最高法院，1 9 05 ） 。 Non-Catholic writers have repudiated all idea of faith as an intellectual assent, and consequently they fail to realize that faith must necessarily result in a body of dogmatic beliefs.非天主教作家，也推翻了所有的思想信念作為一個知識分子贊同，因此，他們沒有認識到信仰的必然結果，在一個機構的教條式的信念。 "How and by what influence", asks Harnack, "was the living faith transformed into the creed to be believed, the surrender to Christ into a philosophical Christology?" "如何和什麼樣的影響" ，要求的Harnack " ，是生活的信念轉化為信條，以可信的，投降，以基督為一個哲學christology " ？ (quoted in Hibbert Journal, loc. cit.). （引述hibbert雜誌，如上） 。
II.二。 FAITH MAY BE CONSIDERED BOTH OBJECTIVELY AND SUBJECTIVELY信仰可被視為既客觀和主觀
Objectively, it stands for the sum of truths revealed by God in Scripture and tradition and which the Church (see FAITH, RULE OF) presents to us in a brief form in her creeds, subjectively, faith stands for the habit or virtue by which we assent to those truths.客觀地說，它主張的總和真理透露，由上帝在聖經和傳統，而且教會（見誠信，法治） ，我們在一份簡短的表格，她的信條，在主觀上，信仰主張的習慣，還是美德，使我們贊同者的真理。 It is with this subjective aspect of faith that we are here primarily concerned.正是基於這種主觀方面的信仰，我們在這裡主要關注。 Before we proceed to analyze the term faith, certain preliminary notions must be made clear.在我們開始之前，分析任期信念，一些初步的概念，必須加以明確。
(a) The twofold order of knowledge. （一）雙重秩序的知識。 -- "The Catholic Church", says the Vatican Council, III, iv, "has always held that there is a twofold order of knowledge, and that these two orders are distinguished from one another not only in their principle but in their object; in one we know by natural reason, in the other by Divine faith; the object of the one is truth attainable by natural reason, the object of the other is mysteries hidden in God, but which we have to believe and which can only be known to us by Divine revelation." -"天主教教會" ，說，梵蒂岡會，三，四， "始終認為，有一種雙重秩序的知識，並認為這兩條命令是有別於彼此不僅在自己的原則，但在他們的對象;在一個大家都知道是由自然原因，在其他神聖的信仰;對象的一個真理，是可以實現的是由自然原因，該物體的，另一個是隱藏的奧秘，在神的，但是我們要相信，而只能被稱為我們的神聖啟示" 。
(b) Now intellectual knowledge may be defined in a general way as the union between the intellect and an intelligible object. （二）現在的智力知識，可以被界定在一個一般的方式為聯盟之間的智慧和可讀的對象。 But a truth is intelligible to us only in so far as it is evident to us, and evidence is of different kinds; hence, according to the varying character of the evidence, we shall have varying kinds of knowledge.但事實是，理解到我們，只有在這樣遠，因為這是世人有目共睹的，我們和證據，是不同類型，因此，根據不同性質的證據，我們將會有不同類型的知識。 Thus a truth may be self-evident -- eg the whole is greater than its part -- in which case we are said to have intuitive knowledge of it; or the truth may not be self-evident, but deducible from premises in which it is contained -- such knowledge is termed reasoned knowledge; or again a truth may be neither self-evident nor deducible from premises in which it is contained, yet the intellect may be obliged to assent to it because It would else have to reject some other universally accepted truth; lastly, the intellect may be induced to assent to a truth for none of the foregoing reasons, but solely because, though not evident in itself, this truth rests on grave authority -- for example, we accept the statement that the sun is 90,000,000 miles distant from the earth because competent, veracious authorities vouch for the fact.因此，一個真理可能是不言自明的-例如整體大於部分-在這種情況下，我們說是有良知的知識;或真理未必是不言而喻的，但是從推的處所，其中載-這種知識是被稱為理性知識;或再一個真理，可既不是不言自明的，也可推的，由房地，其中載，但理智卻可能不得不贊同它，因為這樣做，否則要拒絕其他一些普遍接受的真理;最後，智力可被誘導贊同一個真理，沒有前述理由，但僅僅是因為，雖然並不明顯，本身這個真理，就必須嚴重的權威-例如，我們接受了聲明中說，太陽是90000000英里遠離地球，因為能幹，準確當局擔保的事實。 This last kind of knowledge is termed faith, and is clearly necessary in daily life.最後這方面的知識，是被稱為信仰，顯然是必要的，在日常生活中。 If the authority upon which we base our assent is human and therefore fallible, we have human and fallible faith; if the authority is Divine, we have Divine and infallible faith.如果當局後，我們立足贊同的是人類，因此會犯錯誤，我們有人力和犯錯的信念;若監督，是神聖，我們有神聖的，並不會犯錯誤的信念。 If to this be added the medium by which the Divine authority for certain statements is put before us, viz.如果以這個增補中，其中神的權威，為某些陳述，是擺在我們面前的，即。 the Catholic Church, we have Divine-Catholic Faith (see FAITH, RULE OF).天主教教會，我們有神聖的天主教信仰（見誠信，法治） 。
(c) Again, evidence, whatever its source, may be of various degrees and so cause greater or less firmness of adhesion on the part of the mind which assents to a truth. （三）再次，證據，無論其來源，可能會產生不同程度的，所以造成較大或較堅挺的粘附對一部分頭腦其中assents到一條真理。 Thus arguments or authorities for and against a truth may be either wanting or evenly balanced, in this case the intellect does not give in its adherence to the truth, but remains in a state of doubt or absolute suspension of judgment; or the arguments on one side may predominate; though not to the exclusion of those on the other side; in this case we have not complete adhesion of the intellect to the truth in question but only opinion.因此論據或主管部門支持和反對一個真理：既可以是有意或均衡，在這種情況下，智力並不在其堅持真理，但仍保持在一個國家的疑慮或絕對暫停判斷;或論據之一方可能會佔主導地位，雖然不能排除那些在另一邊，在這種情況下，我們並沒有完全粘連的智力真相問題，但只有民意。 Lastly, the arguments or authorities brought forward may be so convincing that the mind gives its unqualified assent to the statement proposed and has no fear whatever lest it should not be true; this state of mind is termed certitude, and is the perfection of knowledge.最後，論據或主管部門提出了可能是這樣令人信服的頭腦給它無條件贊同以聲明建議，並沒有害怕什麼，否則不應該如此，這精神狀態，是被稱為certitude ，是完美的知識。 Divine faith, then, is that form of knowledge which is derived from Divine authority, and which consequently begets absolute certitude in the mind of the recipient神聖的信仰，那麼，這種形式的知識，這是來自神的權力，並因而產生絕對certitude在他心中的受援國
(d) That such Divine faith is necessary, follows from the fact of Divine revelation. （四） ，這種神聖的信仰是必要的，從以下事實是神聖的啟示。 For revelation means that the Supreme Truth has spoken to man and revealed to him truths which are not in themselves evident to the human mind.為啟示，即最高真理已經談過的男子，並透露了他的真理，這本身不是有目共睹的人的頭腦。 We must, then, either reject revelation altogether, or accept it by faith; that is, we must submit our intellect to truths which we cannot understand, but which come to us on Divine authority.我們一定要，那麼，要么拒絕啟示加起來，或者接受它的信仰，那就是我們必須向我們的智慧，以真理，我們無法理解，但來我們對神的權威。
(e) We shall arrive at a better understanding of the habit or virtue of faith if we have previously analysed an act of faith; and this analysis will be facilitated by examining an act of ocular vision and an act of reasoned knowledge. （五） ，我們會得出一個更好地了解有關的習慣或道德的信仰，如果我們在前面分析的一種信念;這種分析將有助於研究行為的眼球視覺和行為的理性知識。 In ocular vision we distinguish three things: the eye, or visual faculty the coloured object, and the light which serves as the medium between the eye and the object.在眼的視野，我們區分三件事：眼睛，或視覺系的彩色對象，並根據其中充當兩者的中介眼睛和物體。 It is usual to term colour the formal object (objectum formale quod) of vision, since it is that which precisely and alone makes a thing the object of vision, the individual object seen may be termed the material object, eg this apple, that man, etc. Similarly, the light which serves as the medium between the eye and the object is termed the formal reason (objectum formale quo) of our actual vision.這是一般情況來說，膚色正規對象（ objectum formale和）的眼光，因為它是這正是獨力承擔，使一件事情的目的，遠見，個人看到的物體可被稱為物質的對象，比如這蘋果，那人等，同樣地，輕充當兩者的中介眼睛和對象，是被稱為正式的理由（ objectum formale現狀） ，我們實際的遠見。 In the same way, when we analyze an act of intellectual assent to any given truth, we must distinguish the intellectual faculty which elicits the act the intelligible object towards which the intellect is directed, and the evidence whether intrinsic to that object or extrinsic to it, which moves us to assent to it.在同樣的，當我們進行分析的行為智力贊同任何特定的真相，我們必須區分智力機能誘發行為的理解對象對其中的智慧，是導演，而且證據是否內在該物體或外在給它，它的舉動，我們贊同這樣做。 None of these factors can be omitted, each cooperates in bringing about the act, whether of ocular vision or of intellectual assent.所有這些因素可以略去，每個合作，使該法，無論是眼部視力和智力基礎。
(f) Hence, for an act of faith we shall need a faculty capable of eliciting the act, an object commensurate with that faculty, and evidence -- not intrinsic but extrinsic to that object -- which shall serve as the link between faculty and object. （六） ，因此，為一種信念，我們將需要一個教職，能夠促使該法案，一個對象相稱，與教員和證據-而不是內在的，但外在到那個對象-這應作為聯繫師生員工物體。 We will commence our analysis with the object:-我們將根據我們的分析，與物體： -
III.三。 ANALYSIS OF THE OBJECT OR TERM IN AN ACT OF DIVINE FAITH分析的對象或在任期內的行為，神聖的信仰
(a) For a truth to be the object of an act of Divine faith, it must be itself Divine, and this not merely as coming from God, but as being itself concerned with God. （一）在一個真理被對象的行為，神聖的信仰，它必須自己神聖的，這不僅僅是來自天主的愛，但作為自己的關心與上帝。 Just as in ocular vision the formal object must necessarily be something coloured, so in Divine faith the formal object must be something Divine -- in theological language, the objectum formale quod of Divine faith is the First Truth in Being, Prima Veritas in essendo -- we could not make an act of Divine faith in the existence of India.正如在眼視覺正規對象必定會有某種顏色，所以在神的信仰正式物體一定有神聖-在神學語言， o bjectumf ormale和神聖的信仰是第一真理，在正，從表面上看V eritas公司在e ssendo- -我們不能做的行為，神聖的信仰在存在印度。
(b) Again, the evidence upon which we assent to this Divine truth must also be itself Divine, and there must be as close a relation between that truth and the evidence upon which it comes to us as there is between the coloured object and the light; the former is a necessary condition for the exercise of our visual faculty, the latter is the cause of our actual vision. （二）再次，證據後，我們贊同這一神聖的真理，還必須自己神聖的，必須有緊密的關係之間的真理和證據後，它給我們有關係的彩色對象和光;前者是必要條件，為行使我們的視覺系，而後者是導致我國實際的遠見。 But no one but God can reveal God; in other words, God is His own evidence.但沒有人，但上帝可以揭示上帝;換句話說，上帝是他自己的證據。 Hence, just as the formal object of Divine faith is the First Truth Itself, so the evidence of that First Truth is the First Truth declaring Itself.因此，正如正式反對神聖的信仰是第一真理本身，所以證明了這一真理，首先是第一真理宣稱本身。 To use scholastic language once more, the objectum formale quod, or the motive, or the evidence, of Divine faith is the Prima Veritas in dicendo.用學術語言，再一次， objectum formale和，或動機，或證據，對神的信仰是表面Veritas公司在dicendo 。
(c) There is a controversy whether the same truth can be an object both of faith and of knowledge. （三）有一個爭論是否會有同樣的道理可以是一個物件都信仰和知識。 In other words, can we believe a thing both because we are told it on good authority and because we ourselves perceive it to be true?或者換句話說，我們是否可以認為，一個東西都因為有人告訴我們，這對良好的權威和，因為我們自己的觀感，這是事實嗎？ St. Thomas, Scotus, and others hold that once a thing is seen to be true, the adhesion of the mind is in no wise strengthened by the authority of one who states that it is so, but the majority of theologians maintain, with De Lugo, that there may be a knowledge which does not entirely satisfy the mind, and that authority may then find a place, to complete its satisfaction.聖托馬斯， scotus ，有的認為當一件事情被看為真，粘附的心是在沒有明智的加強，由權威的人說，它是這樣的話，但大多數人的神學家維持，與德盧戈的，有可能是一個知識並不完全滿足心靈，這種權力可能會找到一個地方，以完成其滿意度。 -- We may note here the absurd expression Credo quia impossibile, which has provoked many sneers. -我們可以注意到，這裡的荒謬表達信條q uiai mpossibile，已挑起了許多s neers。 It is not an axiom of the Scholastics, as was stated in the "Revue de Metaphysique et de Morale" (March, 1896, p. 169), and as was suggested more than once in the "Do we believe?"它不是一個公理的scholastics ，正如在"雜誌metaphysique等德士氣" （ 3月， 1896年，第169頁） ，並為與會者一次以上，在"我們相信" ？ correspondence.公文。 The expression is due to Tertullian, whose exact words are: "Natus est Dei Filius; non pudet, quia pudendum est: et mortuus est Dei Filius; prorsus credibile est, quia ineptum est; et sepultus, resurrexit; certum est, quia impossibile" (De Carne Christi, cap. v).表達，是因為戴爾都良，其確切的話是： " natus預測dei filius ;非pudet ， quia pudendum預測：等死的預測dei filius ; prorsus credibile預測， quia ineptum預測;等sepultus ， resurrexit ; certum預測， quia impossibile " （德肉聖，章第五節） 。 This treatise dates from Tertullian's Montanist days, when he was carried away by his love of paradox.這一論文的日期從戴爾都良的montanist天，當他登上他的愛的悖論。 At the same time it is clear that the writer only aims at bringing out the wisdom of God manifested in the humiliation of the Cross; he is perhaps paraphrasing St. Paul's words in 1 Corinthians 1:25.在同一時間，可以明顯看出，作者目的只是帶出上帝的智慧的體現，在屈辱的十字架，他也許是意譯聖保祿的話，在哥林多前書25 。
(d) Let us now take some concrete act of faith, eg "I believe in the Most Holy Trinity." （四）現在，讓我們採取了一些具體行為的信念，如： "我相信，在最聖公會聖三一" 。 This mystery is the material or individual object upon which we are now exercising our faith, the formal object is its character as being a Divine truth, and this truth is clearly inevident as far as we are concerned; it in no way appeals to our intellect, on the contrary it rather repels it.這個奧秘，是物質或個別對象後，我們正行使我們的信仰，正式反對的是它的性質，因為作為一個神聖的真理，這個真理是清楚inevident作為我們來說，它絕不上訴，以我們的智慧，相反它，而不是排斥它。 And yet we assent to it by faith, consequently upon evidence which is extrinsic and not intrinsic to the truth we are accepting.然而，我們贊同它的信仰，因此證據後，這是外在和內在不以真理，我們都接受。 But there can be no evidence commensurate with such a mystery save the Divine testimony itself, and this constitutes the motive for our assent to the mystery, and is, in scholastic language, the objectum formale quo of our assent.但不可能有任何證據相稱，如一個謎拯救神聖的證詞本身，而這構成了動機，我們贊同以奧秘，並在學術上的語言， objectum formale現狀，我們的贊同。 If then, we are asked why we believe with Divine faith any Divine truth, the only adequate answer must be because God has revealed it.如果當時，我們問為什麼，我們相信，隨著神信仰任何神的真理，只有通過充分的答案必定是因為上帝已顯示它。
(e) We may point out in this connexion the falsity of the prevalent notion that faith is blind. （五）我們可以指出，在這方面的虛假性流行概念，即信仰是盲目的。 "We believe", says the Vatican Council (III, iii), "that revelation is true, not indeed because the intrinsic truth of the mysteries is clearly seen by the natural light of reason, but because of the authority of God Who reveals them, for He can neither deceive nor be deceived." "我們相信， "說，梵蒂岡會（三，三） ， "啟示是事實，而不是因為確實內在真理的奧秘是看得很清楚，由自然光的原因，但由於權威的上帝揭示了他們人，因為他既不能欺騙，也沒有被欺騙了" 。 Thus, to return to the act of faith which we make in the Holy Trinity, we may formulate it in syllogistic fashion thus: Whatever God reveals is true but God has revealed the mystery of the Holy Trinity therefore this mystery is true.因此，要回复到信任的行動，這使我們在聖三一，我們可以制訂，它在三段論時裝因此：無論上帝揭示的是真實的，但上帝揭示了神秘的聖三一，因此這個謎是真實的。 The major premise is indubitable and intrinsically evident to reason; the minor premise is also true because it is declared to us by the infallible Church (cf. FAITH, RULE OF), and also because, as the Vatican Council says, "in addition to the internal assistance of His Holy Spirit, it has pleased God to give us certain external proofs of His revelation, viz. certain Divine facts, especially miracles and prophecies, for since these latter clearly manifest God's omnipotence and infinite knowledge, they afford most certain proofs of His revelation and are suited to the capacity of all."大前提是indubitable和內在的世人有目共睹的理由;未成年人的前提下也是如此，因為它是宣布我們所犯錯誤的教會（參見信仰，法治） ，而且還因為，由於梵蒂岡會說， "除了內部的協助，他的神聖的精神，就已經很高興神給我們一些外在證明他的啟示，即某些神聖的事實，尤其是神蹟，並預言，因為這後者顯然體現上帝的全能和無限的知識，他們負擔不起，最某些證據他的啟示和適合的容量都" 。 Hence St. Thomas says: "A man would not believe unless he saw the things he had to believe, either by the evidence of miracles or of something similar" (II-II:1:4, ad 1).因此，聖托馬斯說： "一個人不會相信，除非他看到的東西，他相信，無論是由證據的奇蹟或類似的" （二-二： 1:4 ，專案1 ） 。 The saint is here speaking of the motives of credibility.聖是在這裡發言的動機的可信性。
IV.四。 MOTIVES OF CREDIBILITY動機的可信性
(a) When we say that a certain statement is incredible we often mean merely that it is extraordinary, but it should be borne in mind that this is a misuse of language, for the credibility or incredibility of a statement has nothing to do with its intrinsic probability or improbability; it depends solely upon the credentials of the authority who makes the statement. （一）當我們說某一個聲明，是令人難以置信的，我們往往意味著只是說，這是不平凡的人，但必須緊記，這是一個誤用的語言，為公信力或incredibility的一份聲明中完全不其內在的概率或improbability ，它完全取決於各國的全權證書的權威作發言。 Thus the credibility of the statement that a secret alliance has been entered into between England and America depends solely upon the authoritative position and the veracity of our informant.因此公信力聲明中表示，一個秘密聯盟已進入英格蘭和美國完全取決於經權威地位和真實性，我們的線人。 If he be a clerk in a government office it is possible that he may have picked up some genuine information, but if our informant be the Prime Minister of England, his statement has the highest degree of credibility because his credentials are of the highest.如果他是一個秘書，在政府辦公，這是有可能的，他可能已獲得一些真正的信息，但是如果我們的線人成為首相的英格蘭，他的發言有高度的信譽，因為他的證書是最高的。 When we speak of the motives of credibility of revealed truth we mean the evidence that the things asserted are revealed truths.當我們談論的動機的可信性揭示真理，我們指的證據表明，東西斷言揭示的真理。 In other words, the credibility of the statements made is correlative with and proportionate to the credentials of the authority who makes them.或者換句話說，可信性所作的發言，是相關性和相稱的證書權威的人，使他們。 Now the credentials of God are indubitable, for the very idea of God involves that of omniscience and of the Supreme Truth.現在該證書是上帝的indubitable ，為極的上帝觀涉及即無所不知，並根據最高人民法院的真相。 Hence, what God says is supremely credible, though not necessarily supremely intelligible for us.因此，真主說，是重千鈞可信的，雖然不一定是千鈞理解我們。 Here, however, the real question is not as to the credentials of God or the credibility of what He says, but as to the credibility of the statement that God has spoken.在這裡，然而，真正的問題不在於以全權證書的上帝或公信力，他說了什麼，而是以公信力的聲明中表示，上帝說了。 In other words who or what is the authority for this statement, and what credentials does this authority show?在其他人的話或什麼是權威，為這句話，有什麼證書，這是否管理局說明什麼問題呢？ What are the motives of credibility of the statement that God has revealed this or that?是什麼動機的可信性聲明說，上帝已經發現這個或那個？
(b) These motives of credibility may be briefly stated as follows: in the Old Testament considered not as an inspired book, but merely as a book having historical value, we find detailed the marvellous dealings of God with a particular nation to whom He repeatedly reveals Himself; we read of miracles wrought in their favour and as proofs of the truth of the revelation He makes; we find the most sublime teaching and the repeated announcement of God's desire to save the world from sin and its consequences. （二）這些動機的可信性，可簡述如下：在舊約視為不作為靈感的書，但僅僅是作為一本具有歷史價值，我們發現，詳細介紹了絕妙打交道的上帝與特定民族的人，他多次揭示了自己，我們看奇蹟的緊張得要命，對他們有利，並作為證明的真理的啟示，他讓我們找到最崇高的教學和一再宣布上帝的願望，以拯救世界，從單及其後果。 And more than all we find throughout the pages of this book a series of hints, now obscure, now clear, of some wondrous person who is to come as the world's saviour; we find it asserted at one time that he is man, at others that he is God Himself.以上所有我們發現在整個頁的這本書，一連串的提示，現在模糊不清，現在很清楚，有些驚異的人，來為世界的救世主，我們發現它斷言，在同一時間，他是人，別人他是上帝。 When we turn to the New Testament we find that it records the birth, life, and death of One Who, while clearly man, also claimed to be God, and Who proved the truth of His claim by His whole life, miracles, teachings, and death, and finally by His triumphant resurrection.當我們談一下新約全書，我們發現，它記錄的誕生，貼近生活，其中一人死亡的人，同時明確男子，也自稱為上帝，是誰證明了的真理，他所說的，他的整個生命，創造奇蹟，教誨，和死亡，並最終由他戰無不勝的復活。 We find, moreover, that He founded a Church which should, so He said, continue to the end of time, which should serve as the repository of His teaching, and should be the means of applying to all men the fruits of the redemption He had wrought.我們發現，而且，他創立了一所教堂，這應該，所以他說，繼續去年底的時候，它應作為存放他的教學，並應手段適用於所有男人的果實贖回他曾緊張得要命。 When we come to the subsequent history of this Church we find it speedily spreading everywhere, and this in spite of its humble origin, its unworldly teaching, and the cruel persecution which it meets at the hands of the rulers of this world.當我們來到以後的歷史，這教會我們發現它迅速蔓延，無處不在，而這種情況，儘管它卑微出身，其unworldly教學，並殘酷迫害，它在會見手中的統治者這個世界。 And as the centuries pass we find this Church battling against heresies schisms, and the sins of her own people-nay, of her own rulers -- and yet continuing ever the same, promulgating ever the same doctrine, and putting before men the same mysteries of the life, death and resurrection of the world's Saviour, Who had, so she taught, gone before to prepare a home for those who while on earth should have believed in Him and fought the good fight.作為跨世紀的通行證，我們認為這是教會對抗異端邪說的分裂，並於罪惡的，她自己的人-不，她自己的統治者-但仍和持續以往任何時候都相同，頒布有史以來同一學說，並把以前男人同樣的奧秘對生命，死亡和復活的世界上的救世主，他，所以她教導，經歷了前準備一個家對於那些雖然在地球上應該有，相信在他打過好打。 But if the history of the Church since New-Testament times thus wonderfully confirms the New Testament itself, and if the New Testament so marvellously completes the Old Testament, these books must really contain what they claim to contain, viz.但是，如果教會的歷史，因為新約聖經時代，因此你享受證實了新約聖經本身，而如果新約聖經，所以出色完成了舊約，這兩本書真的要包含什麼，他們宣稱控制，即 Divine revelation.神的啟示。 And more than all, that Person Whose life and death were so minutely foretold in the Old Testament, and Whose story, as told in the New Testament, so perfectly corresponds with its prophetic delineation in the Old Testament, must be what He claimed to be, viz.以上所有的，即人的生命和死亡如此minutely預言在舊約中，其故事，因為說，在新約聖經，所以完全符合它的先知性的劃分，在舊約中，要什麼，他自稱為，即。 the Son of God.上帝的兒子。 His work, therefore, must be Divine.他的工作，因此，必須在神的。 The Church which He founded must also be Divine and the repository and guardian of His teaching.教會他創立還必須神聖和存放，並守護他的教學。 Indeed, we can truly say that for every truth of Christianity which we believe Christ Himself is our testimony, and we believe in Him because the Divinity He claimed rests upon the concurrent testimony of His miracles, His prophecies His personal character, the nature of His doctrine, the marvellous propagation of His teaching in spite of its running counter to flesh and blood, the united testimony of thousands of martyrs, the stories of countless saints who for His sake have led heroic lives, the history of the Church herself since the Crucifixion, and, perhaps more remarkable than any, the history of the papacy from St. Peter to Pius X.事實上，我們可以真正地說，對於每一個真理的基督教，我們相信基督自己是我們的見證，我們相信他，因為神的，他聲稱取決於並發的證詞，他的神蹟，他的預言，他的個人性格，其性質就他的學說，絕妙的繁殖他的教學中的，儘管它是背道而馳的，以血肉，美的證詞成千上萬先烈的故事，無數聖人的人，他為了使英雄的生命，教會的歷史以來，她受難日，而且，也許更了不起的，比任何歷史上的教宗從聖彼得大教堂，以比約十。
(c) These testimonies are unanimous; they all point in one direction, they are of every age, they are clear and simple, and are within the grasp of the humblest intelligence. （三）這些證詞是一致的，它們都指向一個方向，他們的每一個年齡，他們是簡單而明確的，是內部掌握的humblest情報。 And, as the Vatican Council has said, "the Church herself, is, by her marvellous propagation, her wondrous sanctity, her inexhaustible fruitfulness in good works, her Catholic unity, and her enduring stability, a great and perpetual motive of credibility and an irrefragable witness to her Divine commission" (Const. Dei Filius) .此外，由於梵蒂岡會議已表示， "教會自己，是中，她的絕妙的繁殖，她驚異的神聖性，她取之不盡，用之不竭的成果，在好的作品，她的天主教團結，和她的長期穩定，一個偉大而永恆的動機，信譽和一個不可爭辯的見證，她的神委員會" （ const. dei filius ） 。 "The Apostles", says St. Augustine, "saw the Head and believed in the Body; we see the Body let us believe in the Head" [Sermo ccxliii, 8 (al. cxliii), de temp., PL, V 1143]. "使徒"說，聖奧古斯丁， "看到了頭部，並相信在體內，我們看到身體，讓我們相信，在頭" [ sermo ccxliii ， 8 （ al. cxliii ） ，德溫度，光致發光，在第1143 ] 。 Every believer will echo the words of Richard of St. Victor, "Lord, if we are in error, by Thine own self we have been deceived- for these things have been confirmed by such signs and wonders in our midst as could only have been done by Thee!"每一個