Grace, a central concept in Christian theology, refers to God's granting Salvation not in reward for the moral worth of the human but as a free and undeserved gift of love. This concept stands opposed, therefore, to any notion that salvation can be earned by human effort apart from God's help.恩典，一個核心概念，在基督教神學，是指上帝的給予救贖不是在獎勵的道德價值及其在人類，但作為一個自由和毫無道理的禮物愛這個概念站在反對，因此，任何概念，即救贖，可以賺取事在人為，除了上帝的幫助。
The Old Testament contains important themes related to God's undeserved love for his people, Israel.舊約中包含了重要的主題有關上帝的道理熱愛他的人民，以色列。 The chief architect of the early Christian church's theology of grace, however, was Saint Paul; charis, the Greek word for "grace," is infrequent in the non Pauline writings of the New Testament.總設計師早期基督教教會的神學的恩典，不過，聖保羅; charis ，希臘語意為"寬限期" ，是生疏，在非華著作的新約聖經。 For Paul, grace means the free gift of salvation by which God liberates humans from Sin and frees them from death "through the redemption which is in Christ Jesus" (Romans 3:24). Paul deliberately sets grace in contrast to all human efforts to achieve favor with God.為保羅，寬限期是指免費贈送的救贖，其中神解放人類從罪惡和解放，他們從死亡" ，通過贖回，是在基督耶穌" （羅馬書3點24分） 。 保羅故意套寬限期，在此相反，以所有人類努力實現討好上帝。
In the subsequent development of the theology of grace, two conflicting views have predominated. The first, characteristic of medieval Christianity and continued in much Roman Catholic theology, has treated grace as a divine power that enters a person and, in cooperation with the person's own will, transforms him or her into one who loves God and is loved by God. This grace is transmitted especially, perhaps exclusively, through the church's Sacraments (the "means of grace"); and it allows some room for human merit because the one who receives grace must also cooperate with it in the process of transformation.在隨後的發展對神學的恩典，兩個互相矛盾的觀點都佔主導地位。第一，特點是中世紀基督教，並繼續在許多羅馬天主教神學，已治療的恩典，因為神的力量進入一個人，並在合作與人的自己將變換他或她變成一個喜歡上帝是愛的上帝，這個寬限期是轉發尤其是，也許完全是透過教會的聖禮（ "指的恩典" ） ，以及它允許一些空間，為人類的好處，因為一接受恩典還必須與它合作，在轉換的過程。
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These two views are not totally incompatible.這兩種觀點並非完全不相容的。 Both seek to understand the forms of God's unmerited love for people and their undeserved gift of salvation.雙方設法了解形式的上帝的unmerited熱愛人民和他們的毫無道理的禮物救贖。
William S Babcock威廉s貝比考克
Bibliography
參考書目
AC Clifford,
Atonement and Justification (1990); P Fransen, Divine Grace and Man (1962); C
Journet, The Meaning of Grace (1960); D Liederbach, The Theology of Grace and
the American Mind (1983); J Moffatt, Grace in the New Testament (1932); P
Watson, The Concept of Grace (1959); WT Whitley, ed., The Doctrine of Grace
(1932).交流電克利福德，贖罪和理由（ 1990年） ; p fransen ，神的恩典和人（ 1962條） ， c journet
，所指的恩典（ 1960條） ， d liederbach ，神學的恩典和美國記（ 1983年） ; j moffatt ，恩典在新約全書（ 1932 ） ，
p沃森，這一概念的恩典（ 1959 ） ，九倉， Whitley ，版，中庸的恩典（ 1932 ） 。
Like many other familiar terms the word "grace" has a variety of connotations and nuances, which need not be listed here.像其他許多熟悉的術語改為"寬限期" ，有各種各樣的內涵和細微差別，它不需要在這裡列出。 For the purposes of this article its meaning is that of undeserved blessing freely bestowed on man by God, a concept which is at the heart not only of Christian theology but also of all genuinely Christian experience.為本條的目的，它的含義是毫無道理的祝福自由賜予的人都是神，因此這個概念是在心臟不僅對基督教神學的，而且所有真正基督徒的經驗。 In discussing the subject of grace an important distinction must be maintained between common (general, universal) grace and special (saving, regenerating) grace, if the relationship between divine grace and the human situation is to be rightly understood.在討論議題的寬限期，但一個重要的區別，必須保持共同的（一般，普遍）恩典和特殊（節水，再生）的恩典，如果關係神聖的恩典與人的情況是要正確地理解。
Another aspect of common grace is evident in the divine government or control of human society.另一個方面共同Grace是顯而易見的，在神聖的政府或控制的人類社會。 It is true that human society is in a state of sinful fallenness.這是事實，人類社會是在一國的罪孽深重fallenness 。 Were it not for the restraining hand of God, indeed, our world would long since have degenerated into a self destructive chaos of iniquity, in which social order and community life would have been an impossibility.如果不是因為制約上帝之手，事實上，我們的世界將長期以來已完全墮落成為一個自我毀滅混亂的邪惡中，在其中的社會秩序和社會生活中已經是一個不可能的事。 That a measure of domestic, political, and international harmony is enjoyed by the generality of mankind is due to the overruling goodness of God.這一項措施，對國內的，政治和國際和諧是所享有的一般性的人類，這是由於該推翻善的上帝。
Paul actually teaches that civil government with its authorities is ordained by God and that to resist these authorities is to resist the ordinance of God.保羅其實教導我們，民間與政府當局是受戒上帝，並以抵制這些當局提出的建議是抵制該條例的上帝。 He even calls secular rulers and magistrates ministers of God, since their proper concern is the maintenance of order and decency in society.他甚至呼籲世俗統治者和裁判部長的上帝，因為它們的正當關切的是維持秩序和禮儀的社會。 Insofar as they bear the sword for the punishment of wrongdoers in the interests of justice and peace, theirs is a God - given authority.至於他們承擔著寶劍，為懲治違法者，在利益的正義與和平，他們是一個神-鑑於權威。 And, significantly, the state of which the apostle was proud to be a citizen was the pagan and at times persecuting state of imperial Rome, at the hands of whose rulers he would be put to death. ，並顯著，國家，其中傳道者感到自豪的是一個公民，是異教徒，並在時代迫害國家的羅馬帝國，在手中的統治者，他將被處決。 (See Rom. 13:1ff.) （見光盤。十三法郎） 。
It is due, further, to common grace than man retains within himself a consciousness of the difference between right and wrong, truth and falsehood, justice and injustice, and the awareness that he is answerable or accountable not merely to his fellowmen but also and ultimately to God, his Maker.這是因為，此外，為共同的恩典比男子保留了內部自己是一個意識的區別正確與錯誤，真理與謬誤，正義與非正義，並認識到，他是交代或交代，不只是為了他的同胞，但也並最終上帝，他的製造商。 Man, in short, has a conscience and is endowed with the dignity of existing as a responsible being.男子，在短期內，有一個良心和得天獨厚的尊嚴現有作為一個負責任的。 He is duty bound lovingly to obey God and to serve his fellows.他是責無旁貸的慈愛服從上帝，並服務於他的研究生。 The conscience is the focus within each person, as a being formed in the image of God, not only of self respect and of respect for others but of respect for God.良心的焦點，就是每個人，作為一個正在形成中的形象，神，不僅是自我尊重和對他人的尊重，但尊重神。
To common grace, then, we must thankfully attribute God's continuing care for his creation, as he provides for the needs of his creatures, restrains human society from becoming altogether intolerable and ungovernable, and makes it possible for mankind, though fallen, to live together in a generally orderly and cooperative manner, to show mutual forbearance, and to cultivate together the scientific, cultural, and economic pursuits of civilization.以共同的恩典，那麼，我們一定要謝天謝地屬性上帝的持續關心他的創作，因為他提供了為滿足其生物的，制約人類社會變得完全不能容忍和無法控制，並有可能為人類，雖然下降了，生活在一起在普遍秩序和合作的方式，以示相互忍和培育起來的科學，文化和經濟追求文明的氣息。
All is thus ascribed to the grace of God, not merely the Christian's conversion but also the whole course of his ministry and pilgrimage.所有的，因此屬於天主的恩典，而不是單純的基督教的轉換，而且整個過程中他的內務部和朝拜。 For the sake of convenience, the theme of special grace will now be developed under a number of customary theological heads or aspects, as prevenient, efficacious, irresistible, and sufficient.為方便起見，主題為特殊的恩典，現在便下形成的一些習慣神學元首或方面，由於prevenient ，有效的，不可阻擋的，並有足夠的。
Prevenient grace is grace which comes first. prevenient恩典 ，是恩典，這是第一次。 It precedes all human decision and endeavor.它先於所有人類的決定和努力。 Grace always means that it is God who takes the initiative and implies the priority of God's action on behalf of needy sinners.恩典總是意味著它是上帝的人採取主動，並暗示優先上帝的行動，代表清貧的罪人。 That is the whole point of grace: it does not start with us, it starts with God; it is not earned or merited by us, it is freely and lovingly given to us who have no resources or deservings of our own.這是整點的恩典：它沒有開始，我們開始與上帝，這是沒有賺到還是值得由我們而言，它是自由和慈愛給我們的人有沒有資源或deservings我們自己的事。 "In this is love," John declares, "not that we loved God but that he loved us and sent his Son to be the expiation for our sins"; consequently, "we love, because he first loved us" (1 John 4:10, 19). "這是愛"的約翰宣稱， "這不是說我們熱愛上帝，但他愛我們，並派他的兒子將被害人為我們的罪過" ;因此， "我們愛，因為他第一次愛我們" （ 1約翰四日： 10 ， 19 ） 。
God, in fact, showed his prior love for us by graciously providing this redemption precisely when we had no love for him: "God shows his love for us," says Paul, "in that while we were yet sinners Christ died for us," so that "while we were enemies we were reconciled to God by the death of his Son" (Rom. 5:8, 10; cf. 2 Cor. 8:9).上帝，其實，更證明他的愛之前，為我們慷慨地提供這種贖回的時候，正是我們已沒有愛，他說： "上帝，足見其愛我們， "保羅說， "在這方面我們雖然尚未罪人，基督為我們死， " ，使" ，而我們的敵人，我們得與上帝之死，他的兒子" （羅馬書5時08分， 10歲;比照二日肺心病。 8時09分） 。 God took action, moreover, when we were helpless (Rom. 5:6), without any ability to help ourselves or to make any contribution toward our salvation.神採取了行動，而且，當我們無助的（羅馬書5時06分） ，在沒有任何能力幫助自己，或作出任何貢獻，對我們的救贖。 The sinner's state is one of spiritual death, that is to say, of total inability, and his only hope is the miracle of new birth from above (John 3:3).千古罪人的國家是一個靈魂的死亡，這就是說，總不能和他唯一的希望就是奇蹟誕生新的，由以上（約翰3點03分） 。 That is why the apostle reminds the Ephesian believers that salvation came to them when they were "dead" in sins, from which there follows only one conclusion, namely, that it is by grace that they were saved.這就是為什麼使徒提醒ephesian信徒說，救國前來，對他們的時候，他們"死"在捷聯慣導系統，其中有如下只有一個結論，即它是由恩典說，他們得救。
Both now and for all eternity the Christian will be indebted to "the immeasurable riches" of God's grace displayed in his kindness toward us in Christ Jesus; for, Paul insists, "by grace you have been saved through faith, and this is not your own doing, it is the gift of God, not because of works, lest any man should boast" (Eph. 2:5 - 9).無論是現在所有永恆基督教會負債，以"無法估量的財富"上帝的恩典展現在他的盛情，對我們在基督耶穌;保羅堅稱， "恩典，你已獲救，通過信仰，而這是不是你的自己做的時候，它是神的恩賜，而不是因為作品的，否則任何人不應誇" （以弗所書2時05 -9 ） 。 But for the prevenience, or priority, of divine grace, all would be lost.但對於prevenience ，或首要的，神聖的恩典，都將會消失。
Efficacious grace is grace which effects the purpose for which it is given. 有效的恩典 ，是恩典效果的目的為何，它是給予。 It is efficacious simply because it is God's grace.它是有效的簡單，因為它是上帝的恩典。 What is involved here is the doctrine of God: what God purposes and performs cannot fail or come to nothing; otherwise he is not God.什麼是這裡所涉及的是中庸之道，上帝：什麼上帝的宗旨和履行不能失敗或願望落空，否則他不是神。 The indefectibility of redeeming grace is seen not only in the turning of sinners from darkness to light but also in the bringing of them to the consummation of eternal glory.該indefectibility的救贖恩典被認為是不僅在轉折的罪人，從黑暗走向光明，而且也應在引進，他們以圓滿的永恆的榮耀。 "All that the Father gives to me will come to me," Jesus declared; "and him who comes to me I will not cast out; and this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up at the last day" (John 6:37, 39; cf. 17:2, 6, 9, 12, 24). "不論父親，讓我來給我， "耶穌宣稱， "和他的人都交給我，我不會排斥;這是將他的人送我，我應該沒有什麼失去的一切，他給我的，但它提升了，在最後一天" （約翰6時37分， 39歲;比照17時02分， 6 ， 9 ， 12 ， 24 ） 。 There is no power in all the universe that can undo or frustrate the work of God's special grace: "My sheep hear my voice, and I know them, and they follow me," says the Good Shepherd; "and I give them eternal life, and they shall never perish, and no one shall snatch them out of my hand" (John 10:27 - 28).有沒有權力在所有宇宙，可以撤消或妨礙工作，上帝的特殊恩典說： "我的羊聽我的聲音，我知道他們，他們跟我說： "好牧人" ，我給他們永生。的，他們也絕不會滅亡，任何人不得搶奪他們離開我的手" （約翰福音10:27 -2 8） 。
All, as we have seen, from beginning to end, is owed to the grace of Almighty God (2 Cor. 5:18, 21).一切，正如我們所看到的，從開始到結束，是欠的恩典全能的上帝（ 2肺心病。 5時18分， 21 ） 。 The whole of our redemption is already achieved and sealed in Christ: "For those whom (God) foreknew he also predestined to be conformed to the image of his Son; and those whom he predestined he also called; and those whom he called he also justified; and those whom he justified he also glorified" (Rom. 8: 29 - 30).我們整個贖回，是已經實現了和密封在基督裡說： "那些人（神） foreknew他也注定要符合形象，他的兒子和那些人，他命中註定他還呼籲，以及那些他所謂的他還正當理由;和那些人，他的理由，他也讚美" （羅馬書8 ： 29 -3 0） 。 That the grace of God in Christ Jesus is efficacious, that it achieves now and for evermore the redemption it was designed to achieve, should be a source of the utmost confidence, strength, and security to the Christian.這天主的恩典，在基督耶穌裡，是有效的，它實現了當前和永中贖回我們的目的是要實現好，應該是一個來源極其有信心，有實力，與安全有關的基督徒。 The fact that "God's firm foundation stands, bearing this seal: 'The Lord knows those who are his'" (2 Tim. 2:19) should fill him with unshakable assurance.事實上， "上帝的堅實基礎停機位，同時這蓋章： '上帝知道那些是他的' " （ 2添。 19:2 ） ，應填寫他具有不可動搖的保證。 Since the grace of redemption is the grace of God, he may be absolutely certain "that he who began a good work in you will bring it to completion at the day of Jesus Christ" (Phil. 1:6).自恩典救贖，是上帝的恩典，他可以絕對肯定" ，他的人開始了一個良好的工作，你將它完成，在當天的耶穌基督" （ phil. 1時06分） 。 God's special grace is never in vain (1 Cor. 15:10).上帝的恩典，特別是從來沒有白費（ 1肺心病。 15:10 ） 。
Irresistible grace is grace which cannot be rejected. 不可抗拒的恩典恩典，不能被拒絕。 The conception of the irresistibility of special grace is closely bound up with what has been said above concerning the efficacious nature of that grace.觀的irresistibility特殊恩典是息息相關的話已經說了上述關於有效性質，該恩典。 As the work of God always achieves the effect toward which it is directed, so also it cannot be resisted or thrust aside.隨著這項工作的上帝總是能達到效果，對其中的是導演，所以也不能抗拒或推力在一邊。 No doubt it is true that most persons blindly struggle against the redemptive grace of God at first, just as Saul of Tarsus fought against the goads of his conscience (Acts 26:14); subsequently, however, he understood that God had not only called him through his grace but had set him apart before he was born (Gal. 1:15), indeed that those who are Christ's were chosen in him before the foundation of the world (Eph. 1:4).毫無疑問，這是事實，大多數人盲目鬥爭的救贖謝天謝地，在第一，正如娑羅雙樹的塔爾蘇斯抗擊goads他的良知（使徒行26:14 ） ;然而，後來，他的理解是，上帝不僅要求他透過他的恩典，但已使他之前他出生（ gal. 1:15 ） ，事實上，那些是基督的人選擇了在他之前的基礎地位，世界（以弗所書1:4 ） 。
As creation was irresistibly effected through the all powerful word and will of God, so also the new creation in Christ is irresistibly effected through that same all powerful word and will.作為創作是勢不可擋地通過了所有強大的Word和上帝的意志，因此也是新的創造，在基督裡是勢不可擋地通過同所有強大的Word和意志。 The Creator God is one and the same with the Redeemer God.造物主上帝是同一個與救贖主神。 This in effect is what Paul is affirming when he writes: "It is the God who said, 'Let light shine out of darkness' (that is, at creation; Gen. 1:3 - 5), who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ (that is, in the new creation)" (2 Cor. 4:6).這實際上是什麼是保羅肯定時，他寫道： "這是上帝的人說， '讓我們光照耀出黑暗' （即，在藝術創作;將軍1:3 -5 ） ，他們已經照耀在我們心中讓輕的知識，神的榮耀，在面對耶穌基督（即，在新的設定） " （ 2肺心病。 4:6 ） 。 The regenerating work of God in the believing heart, precisely again because it is God's work, can no more be resisted than it can come to nothing.再生的工作，上帝在信者的心，正是因為它是上帝的工作時，可以不予以抵制，比它可以願望落空。
Sufficient grace is grace that is adequate for the saving of the believer here and now and hereafter to all eternity. 充足的恩典 ，是恩典是足以拯救信徒在這裡，現在和今後所有永恆。 As with the other aspects of special grace, its sufficiency flows from the infinite power and goodness of God.至於其他方面的特殊恩典，其充足的流動，從無限權力和善良的上帝。 Those who draw near to him through Christ he saves "fully and completely" (Heb. 7:25, Phillips).凡是借助靠近他透過基督他節省了"全面和徹底" （希伯來書7時25分，菲利普斯） 。 The cross is the only place of forgiveness and reconciliation, and it is fully so; for the blood of Jesus shed there for us cleanses from all sin and from all unrighteousness (1 John 1:7, 9), and he is the propitiation not for our sins only but also "for the sins of the whole world" (1 John 2:2).十字架是唯一的寬恕與和解，這是完全如此;鮮血耶穌棚我們還有清潔，從一切罪惡和一切的不義（ 1約翰1時07分， 9 ） ，以及他是不是propitiation為我們的罪只，而且還必須"為罪孽也符合整個世界的" （ 1約翰2:2 ） 。 Moreover, as we face the trials and afflictions of this present life the Lord's grace continues to be unfailingly sufficient for us (2 Cor. 12:9).此外，由於我們所面對的考驗和苦難的這本人生上帝的恩典繼續得到不斷足以讓我們（ 2肺心病。 12時09分） 。 He has promised, "I will never fail you nor forsake you."他承諾， "我永遠不會失敗，你也不放棄你" 。 "Hence," as the author of the Letter to the Hebrews points out, "we can confidently say, 'The Lord is my helper, I will not be afraid; what can man do to me?'" (Heb. 13:5 - 6; Ps. 118:6). "因此， "由於作者的信中，以希伯來人指出， "我們可以有信心地說， 『耶和華是我的幫手，我不會怕什麼人可以做的到我嗎？ ' " （希伯來書13時05分-六;聚苯乙烯。 1 18:6） 。
The fact that many who hear the call of the gospel fail to respond to it with repentance and faith, and continue in their unbelief, does not imply that there is any insufficiency in Christ's atoning sacrifice of himself on the cross.事實上，許多人聽到呼叫的福音，不回應，它與懺悔和信仰，並繼續在他們的不信者，但並不意味著有任何不足，在基督裡的atoning犧牲自己的十字架。 The fault rests entirely with them, and they are condemned because of their own unbelief (John 3:18. It is inappropriate to speak of divine grace in terms of quantity, as though it were sufficient only for those whom God justifies, or as though for its sufficiency to exceed these limits would mean a wastage of grace and to that extent an invalidation of Christ's self - offering. God's grace is boundless. How could it be anything else, seeing it is the grace of our Lord Jesus Christ, God himself incarnate? That is why it is all - sufficient. No matter how much we draw from it, the river of divine grace is always full of water (Ps. 65:9). Quantitative notions of God's saving grace make the universal offer of the gospel unreal for those who reject it and leave them rejecting something that is not even there for them to reject.故障完全給他們，他們受到譴責，因為他們自己的不信者（約翰3點18分，這是不恰當的發言，神的恩典，無論在數量，好像這足以只為那些人，上帝的理由，或彷彿其自給越過這一界限就意味著浪費恩典，並認為在多大程度上失效基督的自我-提供。上帝的恩典是無窮的，怎麼可能是什麼都看，它是恩典，我們的主耶穌基督，上帝肉身？這就是為什麼人們都-足夠的，不管我們是多麼借鑒它，河神的恩典總是充滿水（詩篇6 5:9） 。定量的概念，上帝的恩典拯救，使全民提供的福音虛招對於那些不接受，並讓他們拒絕的東西，是不是即使在那裡，為他們崇尚科學，抵制。
And this in turn leaves no ground for their condemnation as unbelievers (John 3:18 again).而這種情況又反過來葉片沒有理由譴責，因為不信（約翰3點18分再次） 。 More biblical is the distinction that has been propounded between the sufficiency and the efficiency (or efficaciousness) of special grace (though it would be foolish to imagine that this dissolves the mystery of God's gracious dealings with his creatures), according to which this grace is sufficient for all but efficient (or efficacious) only for those whom God justifies by faith.更多的是聖經的區別已提出之間的充分性和效率（或efficaciousness ）的特別恩典（雖然這將是愚蠢的設想，這個溶化天主的仁慈與他的動物） ，根據這個寬限期是足以讓所有的，但效率（或效用） ，且僅限於那些證明上帝的信仰。
It is important always to remember that the operation of God's grace is a deep mystery that is far beyond our limited human comprehension.這是很重要的，始終要記住，這次行動的上帝的恩典是一場深刻的奧秘是遠遠超出了我們有限的人力理解。 God does not treat men as though they were puppets with no mind or will of their own.上帝不治療男性好像他們的傀儡，沒有主意或將他們自己的。 Our human dignity as responsible persons under God is never violated or despised.我們的人的尊嚴，作為一個負責任的人，神，是從來沒有違反過或鄙視。 How could it be, since this dignity is itself given by God?怎麼可能不這樣，因為這尊嚴是自己給上帝嗎？ By Christ's command the gospel of divine grace is freely proclaimed throughout the whole world (Acts 1:8; Matt. 28:19).由基督的指揮福音神的恩典是自由宣布在整個世界（ 1:8行為;馬特。 28:19 ） 。 Those who turn away from it do so of their own choice and stand self condemned as lovers of darkness rather than light (John 3:19, 36).那些迴避的，它這樣做，他們自己選擇的立場，自我譴責，因為戀人的黑暗，而不是光（約翰3點19 ， 36 ） 。 Those who thankfully receive it do so in full personal responsibility (John 1:12; 3:16), but then they give all the praise to God because their whole redemption is, in some wonderful way, due entirely to the grace of God and not at all to themselves.那些幸好得到它這樣做完全的個人責任（約翰1:12 ; 3:16 ） ，但隨後他們，讓所有讚美上帝，因為他們的整體贖回的是，一些優秀的方式，完全歸於天主的恩典和並非在所有對自己負責。
Confronted with this marvelous but mysterious reality, we can do no more than exclaim, with Paul: "O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! For from him and through him and to him are all things. To him be glory for ever. Amen" (Rom. 11:33, 36).面對這個奇特而神秘的現實，我們所能做的不超過驚呼，與保羅： "啊，這個深度的財富和智慧與知識的上帝！如何unsearchable是他的判斷能力和如何高深莫測，他的方法！對於他，並通過他和他的是一切事物，要被他的榮耀永遠阿門" （羅馬書11時33分， 36 ） 。
PE
Hughes體育休斯
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
參考書目
CR Smith, The
Biblical Doctrine of Grace; J Moffatt, Grace in the NT; NP Williams, The Grace
of God; HH Esser, NIDNTT, II; H Conzelmann and W Zimmerli, TDNT,IX; E Jauncey,
The Doctrine of Grace; TF Torrance, The Doctrine of Grace in the Apostolic
Fathers.鉻史密斯，聖經教義的寬限期; j moffatt ，雍容在新台幣; NP的威廉姆斯，天主的恩典;個HH esser ，
nidntt ，二; h conzelmann和W zimmerli ， tdnt ，第九章;電子jauncey ，這個學說的恩典;托蘭斯的TF
，這個學說的寬限期，在教宗的父親。
"Means of Grace" is an expression not used in Scripture, but employed (1) to denote those institutions ordained by God to be the ordinary channels of grace to the souls of men. "指的恩典"是一個表達而不是用來經文，但就業（ 1 ）是指那些機構受戒上帝成為普通渠道的寬限期，以亡靈的男人。 These are the Word, Sacraments, and Prayer.這些都是一句話，聖禮，並祈禱。 (2.) But in popular language the expression is used in a wider sense to denote those exercises in which we engage for the purpose of obtaining spiritual blessing; as hearing the gospel, reading the Word, meditation, self-examination, Christian conversation, etc. （ 2 ） ，但在流行的語言表達，是用在更廣泛的意義上是指那些演習中，我們從事為取得祈福;聽覺福音，讀字，冥想，自我檢查，基督教的交談中，等等。
(Easton Illustrated Dictionary) （伊斯頓說明字典）
The means of grace, or media through which grace may be received, are various.手段的寬限期，或通過媒體，其中寬限期，可收到，是多方面的。 The primary means of grace is that of Holy Scripture, from which our whole knowledge of the Christian faith is derived and the chief purpose of which is to communicate to us the saving grace of the gospel of Jesus Christ (2 Tim. 3:15; John 20:31).主要手段的恩典，是神聖的經文，它是我們整個知識的基督教信仰是源自和行政的目的是為了溝通，讓我們拯救的恩典福音的耶穌基督（ 2添。 3:15 ;約翰20時31分） 。 Preaching, which is the proclamation of the dynamic truth of the gospel, is, as the teaching and practice of Christ himself and his apostles show, a means of grace of the utmost importance (Luke 24:47; Acts 1:8; Rom. 1:16; 10:11 - 15; 1 Cor. 1:17 - 18, 23).說教，它宣布動態福音真理，是為教學和實踐基督本人和他的門徒表明，一種手段的恩典至關重要（路加福音24:47 ; 1:8行為;光碟。 1:16 ; 10:11 -1 51肺心病。 1時1 7- 18日， 2 3日） 。 Similarly, personal witness and evangelism are means for bringing the grace of the gospel to others.同樣，在個人見證和宣講福音，是指為使恩典福音給別人。
If the above are essentially means of saving grace, there are also means of continuing or strengthening grace.如果以上都是從本質意義上的節水恩典，也有一些手段，繼續或加強恩典。 The exposition of Holy Scripture for the instruction and edification of Christian believers is one such means, as also is the private study of the Bible.該博覽會的神聖的經文，為教學和教化的基督教信徒們就是這樣的一個手段，也就是私人研究聖經。 Another is prayer, in which the Christian communes with God, experiences his presence, and opens himself to his purpose and his power.另一個原因是，禱告，其中基督教公社與上帝，經驗他的存在，並開放自己，以他的目的和他的權力。 Another is fellowship with other Christians in worship and witness.另一個原因是，獎學金與其他基督徒在崇拜和證人。 And yet another is participation in the sacrament of the breaking of bread which Christ instituted and commanded his followers to observe (Acts 2:42).然而，另一種是參加在聖打破麵包基督提起和指揮他的追隨者觀察（使徒2時42分） 。
It is of particular importance that the means of grace should be rightly received, and to be rightly received they must be received with faith and gratitude; otherwise, instead of being means of grace they become means of condemnation.這是特別重要的是手段的寬限期應該正確地收到了，並可以正確地收到了，他們必須得到與信仰和感謝，否則就不是被手段的恩典，他們成為手段的譴責。 Thus the purpose of Christ's coming was not to judge but to save the world.因此，為了基督的未來不是法官，但為了拯救世界。 The person, however, who in unbelief rejects Christ and his teaching is not saved but judged by Christ (John 12:47 - 48).人，但是，世衛組織在信者拒絕基督和他的教學是不會被保存，但判斷基督（約翰12時47分-4 8） 。 The gospel must not only be heard; it must also be believed (John 5:24; I John 5:13; Rom. 10:9 - 14).福音不僅要被聽到，但也必須相信（約翰5點24分;約翰5點13分;光碟。 10時09分-1 4） 。
Similarly, the sacrament of the breaking of bread (known also as the Lord's Supper, Holy Communion, or the Eucharist) was instituted by Christ as a means of grace, and it is indeed such to all who thankfully receive it with faith in the Savior who died for sinners on the cross.同樣，聖餐的破麵包（也被稱為主的晚餐，領聖體，或聖體聖事） ，是由基督作為一種手段的恩典，事實上，這是一個這樣的所有的人，幸好得到它與信仰在救世主那些死去的罪人，在十字架上。 Such persons truly eat Christ's flesh and drink his blood (John 6:35, 52 - 58).這種人，真正吃基督的肉和喝他的血液（約翰6時35分， 52 -5 8） 。 But those who receive in an unworthy manner are "guilty of profaning the body and blood of the Lord," and to them the sacrament becomes a means of condemnation, so that, in receiving it, they eat and drink judgment upon themselves (1 Cor. 11:27 - 29).但那些接受在一個卑微的態度是"有罪的profaning身體和血液的主" ，向他們聖餐成為一種手段譴責，因此，在接收的話，他們吃的喝的判斷時，自己（ 1肺心病11:27 -2 9） 。 Accordingly, it is erroneous to imagine that this sacrament, or for that matter, baptism, or the hearing of the gospel, or attendance at church, is automatically a means of grace to any who partake of it, without regard to their disposition of faith or unbelief, as though the mere reception sufficed to guarantee the imparting of grace.因此，它是有錯誤的想像，這聖餐，或就此，洗禮，或聽證會的福音，或出席教會，是自動的手段寬限期，任何人參與的，沒有考慮到它們的處置信仰或不信者，因為雖然僅僅接待足以保證傳授的恩典。
That is why Paul speaks of the ministers of the gospel as being, in their witness and in their suffering, those who spread the fragrance of the knowledge of Christ, fragrance, however, which to those who are perishing through unbelief is "fragrance from death to death," while to those who are being saved through faith it is "fragrance from life to life" (2 Cor. 2:14 - 16).這就是為什麼保羅說的部長們的福音，因為，在他們的見證，而且在他們的痛苦，那些散佈香水的知識基督，香水，不過，這對於那些亡透過不信者，是"香水免於死亡死刑" ，而那些被保存通過信仰，它是"香水從生活中的生命" （ 2肺心病。 2時14 -1 6） 。
PE
Hughes體育休斯
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
(Easton Illustrated Dictionary) （伊斯頓說明字典）
Grace (gratia, Charis), in general, is a supernatural gift of God to intellectual creatures (men, angels) for their eternal salvation, whether the latter be furthered and attained through salutary acts or a state of holiness.寬限期（特惠， charis ） ，在一般情況，是一個超自然的神的恩賜，智慧生物（男，天使） ，為他們永恆的救恩，後者是否推動，並取得了有益的，通過行為或一個國家的聖德。 Eternal salvation itself consists in heavenly bliss resulting from the intuitive knowledge of the Triune God, who to the one not endowed with grace "inhabiteth light inaccessible" (1 Timothy 6:16).永恆救贖本身在天國極樂世界造成的，從直觀的認識，三位一體的上帝，以一個沒有天賦的恩典" inhabiteth輕交通不便" （ 1提摩太後6:16 ） 。 Christian grace is a fundamental idea of the Christian religion, the pillar on which, by a special ordination of God, the majestic edifice of Christianity rests in its entirety.基督的恩典，是一個根本的理念，基督教宗教，支柱上，由一個特別統籌神，其雄偉壯觀的大廈基督教在於在其全貌。 Among the three fundamental ideas -- sin, redemption, and grace -- grace plays the part of the means, indispensable and Divinely ordained, to effect the redemption from sin through Christ and to lead men to their eternal destiny in heaven.三者之間的基本理念-單，贖回，並寬限期-恩典扮演的一部分，是手段，也是不可或缺的神受戒，效果贖回，從單透過基督，並帶領官兵，他們永恆的命運在天上。
Before the Council of Trent, the Schoolmen seldom used the term gratia actualis, preferring auxilium speciale, motio divina, and similar designations; nor did they formally distinguish actual grace from sanctifying grace.擺在安理會面前的遄達， schoolmen很少用了特惠actualis ，寧願auxilium speciale ，動議divina ，以及類似番號，也沒有正式區分實際的寬限期，從sanctifying恩典。 But, in consequence of modern controversies regarding grace, it has become usual and necessary in theology to draw a sharper distinction between the transient help to act (actual grace) and the permanent state of grace (sanctifying grace).不過，後果是現代的爭論就恩典，它已成為與平日一樣，有必要在神學得出一個更加銳利區分暫態有助於法（實際寬限期）和永恆的恩典（ sanctifying寬限期） 。 For this reason we adopt this distinction as our principle of division in our exposition of the Catholic doctrine.為此，我們採取這種區別，因為我們的原則分工，在我們的論述，天主教的教義。 In this article, we shall treat only of sanctifying grace.在這篇文章中，我們將只對sanctifying恩典。 (See also ACTUAL GRACE.) （亦見實際寬限期） 。
Santifying grace santifying恩典
Since the end and aim of all efficacious grace is directed to the production of sanctifying grace where it does not already exist, or to retain and increase it where it is already present, its excellence, dignity, and importance become immediately apparent; for holiness and the sonship of God depend solely upon the possession of sanctifying grace, wherefore it is frequently called simply grace without any qualifying word to accompany it as, for instance, in the phrases "to live in grace" or "to fall from grace".自去年底和目標都是有效的恩典是針對生產sanctifying恩典，如果它確實已經不存在，或保留，並增加它的地方，它已經是目前，其傑出的成就，尊嚴和重要性，成為立竿見影;成聖和該sonship上帝單靠經藏sanctifying恩典，人哪，這是經常打電話簡單的寬限期，沒有任何修飾詞，伴隨它作為，例如，在句子" ，以住在寬限期" ， "工人從恩典" 。
All pertinent questions group themselves around three points of view from which the subject may be considered:所有相關的問題，集團本身圍繞三個點看法，從這一主題，可以考慮：
I. The preparation for sanctifying grace, or the process of justification.一，準備sanctifying寬限期，或過程中的道理。
II.二。 The nature of sanctifying grace.性質sanctifying恩典。
III.三。 The characteristics of sanctifying grace.特點sanctifying恩典。
I. JUSTIFICATION: THE PREPARATION FOR SANCTIFYING GRACE一，理由：籌備sanctifying恩典
(For an exhaustive treatment of justification, see the article JUSTIFICATION). （詳盡待遇的理由，請參閱文章的理由） 。 The word justification (justificatio, from justum facere) derives its name from justice (justitia), by which is not merely meant the cardinal virtue in the sense of a contant purpose to respect the rights of others (suum cuique), nor is the term taken in the concept of all those virtues which go to make up the moral law, but connotes, especially, the whole inner relation of man to God as to his supernatural end.這個詞的理由（ justificatio ，從justum facere ）源於它的名字從司法（ justitia ） ，其中並不僅僅意味著樞機美德，在感覺到一個介紹聯絡目的，以尊重他人的權利（他們的cuique ）的，也不是任期採取的概念，所有這些美德哪去彌補道德律，但蘊含的，特別是整黨內關係的人向上帝，以他的超自然結束。 Every adult soul stained either with original sin or with actual mortal sin (children are of course excepted) must, in order to arrive at the state of justification, pass through a short or long process of justification, which may be likened to the gradual development of the child in its mother's womb.每一個成年人的靈魂，污損或者與原罪，或與實際凡人，單仲偕（兒童是當然例外） ，必須以達成國家的理由，經過了短期或長期的過程理由，可比喻為循序漸進地發展該子女在其母親的子宮內。 This development attains its fullness in the birth of the child, accompanied by the anguish and suffering with which this birth is invariably attended; our rebirth in God is likewise preceded by great spiritual sufferings of fear and contrition.這方面的發展達到了它的豐滿，在子女出生，伴隨著痛苦和苦難，這本誕生總是出席;重生，我們在上帝同樣先巨大的精神痛苦，恐懼和contrition 。
In the process of justification we must distinguish two periods: first, the preparatory acts or dispositions (faith, fear, hope, etc.); then the last, decisive moment of the transformation of the sinner from the state of sin to that of justification or sanctifying grace, which may be called the active justification (actus justificationis) with this the real process comes to an end, and the state of habitual holiness and sonship of God begins.在這個過程中的理由，我們必須區分兩個時期：第一，預備行為，或其處分權（信仰，恐懼，希望等） ，然後最後，決定性的時刻轉化的千古罪人，從國家的罪過就是理由或sanctifying恩典，這可能是所謂的積極理由（ actus justificationis ）這個真實的過程即將結束，與國家的慣常成聖和sonship上帝的開始。 Touching both of these periods there has existed, and still exists, in part, a great conflict of opinion between Catholicism and Protestantism.在談到上述兩個時期有存在，問題仍然存在，部分是一個偉大的衝突之間的意見分歧，天主教和基督教。
This conflict may be reduced to four differences of teaching.這次衝突可能縮短至四個不同的教學。 By a justifying faith the Church understands qualitatively the theoretical faith in the truths of Revelation, and demands over and above this faith other acts of preparation for justification.由一名辯護信仰教會的理解定性理論的信仰在真理的啟示，並要求超越這種信仰的其他行為的，準備的理由。 Protestantism, on the other hand, reduces the process of justification to merely a fiduciary faith; and maintains that this faith, exclusive even of good works, is all-sufficient for justification, laying great stress upon the scriptural statement sola fides justificat.基督新教，在另一方面，降低過程中的正當理由，只是受託信念，並認為這種信仰，甚至獨家的優秀作品，是全足夠的理由，奠定了很大的壓力後，聖經的聲明索拉惹人justificat 。 The Church teaches that justification consists of an actual obliteration of sin and an interior sanctification.教會教導我們的理由，構成一個實際的擦掉的單仲偕和內部成聖。 Protestantism, on the other hand, makes of the forgiveness of sin merely a concealment of it, so to speak; and of the sanctification a forensic declaration of justification, or an external imputation of the justice of Christ.基督新教，但另一方面，使得該赦罪的只是一個隱蔽的，所以發言;的成聖法醫宣言的理由，或外部歸責的，正義的喊聲。 In the presentation of the process of justification, we will everywhere note this fourfold confessional conflict.在介紹過程中的理由，我們會處處注意這點四倍教派衝突。
A. The Fiduciary Faith of the Protestants答：受託信仰的新教徒
The Council of Trent (Sess. VI, cap. vi, and can. xii) decrees that not the fiduciary faith, but a real mental act of faith, consisting of a firm belief in all revealed truths makes up the faith of justification and the "beginning, foundation, and source" (loc. cit., cap. viii) of justification.安理會的遄達（ sess.第六章第六節，並能。十二）法令，而不是受託的信仰，而是一種真正的精神行事的信念，構成一個堅定的信念，在所有發現的真理，彌補了信仰的理由和"一開始，基金會和來源" （ loc.引文中，章第八節）的理由。 What did the Reformers with Luther understand by fiduciary faith?什麼叫改革者與路德了解，由受託信仰呢？ They understood thereby not the first or fundamental deposition or preparation for the (active) justification, but merely the spiritual grasp (instrumentum) with which we seize and lay hold of the external justice of Christ and with it, as with a mantle of grace, cover our sins (which still continue to exist interiorly) in the infallible, certain belief (fiducia) that God, for the sake of Christ, will no longer hold our sin against us.他們明白，從而不是第一次或根本沉積或準備為（有源）的理由，而僅僅是精神把握（的文書） ，使我們抓住重點把握外部司法基督有了它，因為與地幔的恩典，包括我們的罪過（其中仍繼續存在interiorly ）在犯錯，某些信念（ fiducia ） ，神，為了基督的，將不再進行我們的罪過對我們不利。 Hereby the seat of justifying faith is transferred from the intellect to the will; and faith itself, in as far as it still abides in the intellect, is converted into a certain belief in one's own justification.特此所在地的信仰辯護，是從智力的意志和信仰本身，就因為它仍信守在智力，轉化為某種信仰，在自己的理由。 The main question is: "Is this conception Biblical?"主要問題是： "這是觀念的聖經" ？ Murray (De gratia, disp. x, n. 18, Dublin, 1877) states in his statistics that the word fides (pistis) occurs eighty times in the Epistle to the Romans and in the synoptic Gospels, and in only six of these can it be construed to mean fiducia.默里（德特惠，位移的X ， 12月18日，都柏林， 1877年）在他的統計說，這個詞惹人（皮斯蒂斯）出現80次，在書信中，羅馬人，並在天氣福音，並在只有6個，這些可它被視為是指fiducia 。 But neither here nor anywhere else does it ever mean the conviction of, or belief in, one's own justification, or the Lutheran fiduciary faith.但模棱兩可其他地方是否意味著永遠的信念，或信仰，對自己的理由，或路德受託信仰。 Even in the leading text (Romans 4:5) the justifying faith of St. Paul is identical with the mental act of faith or belief in Divine truth; for Abraham was justified not by faith in his own justification, but by faith in the truth of the Divine promise that he would be the "father of many nations" (cf. Romans 4:9 sqq.).即使在領先的內文（羅馬4時05分）正當信仰的聖保羅是一致的，與心理行為的宗教或信仰，在神的真理;亞伯拉罕是合理的而不是由信仰在他自己的理由，而是由信仰在真相的神聖諾言，他將之父"的許多國家" （見羅馬4時09 sqq ） 。 In strict accord with this is the Pauline teaching that the faith of justification, which we must profess "with heart and mouth", is identical with the mental act of faith in the Resurrection of Christ, the central dogma of Christianity (Romans 10:9 sq.) and that the minimum expressly necessary for justification is contained in the two dogmas: the existence of God, and the doctrine of eternal reward (Hebrews 11:6).在嚴格符合這是寶蓮教學信仰的理由，我們一定要自稱"患有心髒病和嘴巴" ，是完全相同的，與心理行為的信仰在復活的基督，中央教條的基督教（羅馬書10時09分平方） ，並認為起碼有必要明文規定為理由，是包含在這兩個教條：上帝存在，並中庸永恆的獎賞（希伯來書11時06分） 。
The Redeemer Himself made belief in the teaching of the gospel a necessary condition for salvation, when he solemnly commanded the Apostles to preach the Gospel to the whole world (Mark 16:15).該救贖自己的信念，取得了在教學中的福音的一個必要條件，為救贖時，他鄭重指揮使徒宣講福音到整個世界（標記16:15 ） 。 St. John the Evangelist declares his Gospel has been written for the purpose of exciting belief in the Divine Sonship of Christ, and links to this faith the possession of eternal life (John 20:31).聖若望福音宣布他的福音已經寫為目的的激動人心的信念，在神聖的sonship基督，並鏈接到這個信念，擁有永恆的生命（約翰20時31分） 。 Such was the mind of the Chritian Church from the beginning.這是心的chritian教會從一開始的。 To say nothing of the testimony of the Fathers (cf. Bellarmine, De justific., I, 9), Saint Fulgentius, a disciple of St. Augustine, in his precious booklet, "De vera fide ad Petrum", does not understand by true faith a fiduciary faith, but the firm belief in all the truths contained in the Apostles' Creed, and he calls this faith the "Foundation of all good things", and the "Beginning of human salvation" (loc. cit., Prolog.).更不用說作證的父親（參見bellarmine ，德justific 。來說，我和9 ） ，聖傅箴修，弟子的聖奧古斯丁，在他的珍貴的小冊子， "德維拉正當專案petrum " ，不明白的，由真正的信仰受信人的信仰，但堅信，在所有的真理包含在使徒們的信條，他稱這是信仰"的基礎，所有好的東西" ，並發表"從人的救贖" （ loc.引文中，用Prolog ） 。 The practice of the Church in the earliest ages, as shown by the ancient custom, going back to Apostolic times, of giving the catechumens (katechoumenoi from katechein, viva voce instruere) a verbal instruction in the articles of faith and of directing them, shortly before baptism, to make a public recitation of the Apostles' Creed, strengthens this view.實踐教會最早的年齡，因為所表現出的古老風俗，可以追溯到使徒時代，讓慕道者（ katechoumenoi從katechein ，借助instruere ）口頭指示，在文章的信仰和指揮他們，在短期內之前的洗禮，作出公開朗誦的使徒們的信條，強化了這一觀點。 After this they were called not fiduciales but fideles, in contra-distinction to infidels and haeretici (from aireisthai, to select, to proceed eclectically) who rejected Revelation as a whole or in part.經過這次，他們被所謂不fiduciales但fideles ，在對應式的區分，以異教徒和haeretici （從aireisthai ，如果要選擇，著手eclectically ）因拒絕啟示作為一個整體或其中的一部分。 In answer to the theological question: How many truths of faith must one expressly (fide explicita) believe under command (necessitate praecepti)?在回答有關神學問題：究竟有多少真理的信念，必須明確一個（正當explicita ）相信下指揮（需要praecepti ） ？ theologians say that an ordinary Catholic must expressly know and believe the most important dogmas and the truths of the moral law, for instance, the Apostles' Creed, the Decalogue, the six precepts of the Church, the Seven Sacraments, the Our Father.神學家說，一個普通的天主教必須明確知道，並認為最重要的教條和真理的道德律，舉例來說，使徒們的信條，十誡，六個戒律的教會，這7個聖禮，我們的父親。 Greater things are, of course, expected from the educated, especially from catechists, confessors, preachers wherefore upon these the study of theology rests as an obligation.更大的事情，當然，期望從教育，特別是從講授，師，傳教士們哪，這些研究神學的休息，也是一種義務。 If the question be put: In how many truths as a means (necessitate medii) must one believe to be saved?如果問題被提出：在多少真理作為一種手段（必要medii ）必須相信才能得救？ many catechists answer Six things: God's existence; an eternal reward; the Trinity; the Incarnation; the immortality of the soul; the necessity of Grace.許多講授答案六件事：上帝的存在;一個永恆的獎勵;三位一體;化身;靈魂;必要性的恩典。 But according to St. Paul (Hebrews 11:6) we can only be certain of the necessity of the first two dogmas, while the belief in the Trinity and the Incarnation could not of course be exacted from ante-Christian Judaism or from Paganism.但據聖保羅（希伯來書11時06分） ，我們只能在一定的必要性首兩個教條，而信仰是在三一和化身，可當然不是付出，從前廳基督教或猶太教從paganism 。 Then, too, belief in the Trinity may be implicitly included in the dogma of God's existence, and belief in the Incarnation in the dogma of the Divine providence, just as the immortality of the soul is implicitly included in the dogma of an eternal reward.那麼，過於信仰，三位一體，可含蓄地包括在教條的上帝的存在和信念的化身，在教條的是神聖的，正如靈魂，是含蓄地包括在教條的一個永恆的獎賞。 However, there arises for any one baptized in the name of the Holy Trinity, and entering thus the Church of Christ, the necessity of making an act of explicit faith (fides explicita).但是，也存在著對任何一次的名受洗，叫聖三一，並冒險進入，因此基督的教會有必要使行為有明確的信仰（惹人explicita ） 。 This necessity (necessitas medii) arises per accidens, and is suspended only by a Divine dispention in cases of extreme necessity, where such an act of faith is either physically or morally impossible, as in the case of pagans or those dying in a state of unconsciousness.這種必要性（ necessitas medii ）出現百分之accidens ，並暫停只有神dispention在案件的極端必要性，而這種行為的信仰，是不是身體上或道德上變得不可能，因為在案件異教徒或那些在垂死狀態失去知覺。 For further matter on this point see Pohle, "Lehrbuch der Dogmatik", 4th ed., II, 488 sqq.為進一步件事就這一點看pohle ， " lehrbuch明鏡dogmatik " ，第四版，二， 488 sqq 。 (Paderborn, 1909). （帕德博恩， 1909 ） 。
B. The "Sola Fides" Doctrine of the Protestants二， "索拉惹人"學說的新教徒
The Council of Trent (Sess. VI, can. ix) decrees that over and above the faith which formally dwells in the intellect, other acts of predisposition, arising from the will, such as fear, hope, love, contrition, and good resolution (loc. cit., cap. vi), are necessary for the reception of the grace of justification.安理會的遄達（ sess.六，可以第九節）法令，超越信仰正式整篇都在智力，以其他行為的誘因，所引起的意願，如恐懼，希望，愛， contrition ，收到了良好的決議案（ loc.引文中，章第六節） ，是必要的，為接收的恩典理由。 This definition was made by the council as against the second fundamental error of Protestantism, namely that "faith alone justifies" (sola fides justificat).這個定義是由安理會作為對第二基本誤差新教，即"誠信證明單" （索拉惹人justificat ） 。 Martin Luther stands as the originator of the doctrine of justification by faith alone, for he hoped that in this way he might be able to calm his own conscience, which was in a state of great perturbation, and consequently he took refuge behind the assertion that the necessity of good works over and above mere faith was altogether a pharisaical supposition.馬丁路德立場為發端的中庸之道，因信稱義，單人，因為他希望他這樣做或許能夠平息自己的良心，這是在一個國家的大擾動，因此他躲避後面的斷言必要性好的作品超越單純的信念是全然是pharisaical假設。 Manifestly this did not bring him the peace and comfort for which he had hoped, and at least it brought no conviction to his mind; for many times, in a spirit of honesty and sheer good nature, he applauded good works, but recognized them only as necessary concomitants, not as efficient dispositions, for justification.顯然這並沒有把他的和平與安慰，他曾希望，它至少帶來了不定罪，他的頭腦;多次，本著誠實和純粹性好，他熱烈鼓掌，好的作品，但承認他們是唯一必要時concomitants ，而不是有效率的處分權，為的理由。 This was also the tenor of Calvin's interpretation (Institute, III, 11, 19).這也是男高音的卡爾文的解釋（研究所，三， 11日， 19日） 。 Luther was surprised to find himself by his unprecedented doctrine in direct contradiction to the Bible, therefore he rejected the Epistle of St. James as "one of straw" and into the text of St. Paul to the Romans (3:28) he boldly inserted the word alone.路德卻驚奇地發現自己，他前所未有的學說直接違背了聖經，所以他拒絕了墳墓的聖雅各福群會為"一個稻草" ，並到文聖保羅以羅馬（ 3時28分） ，他大膽插入字。 This falsification of the Bible was certainly not done in the spirit of the Apostle's teaching, for nowhere does St. Paul teach that faith alone (without charity) will bring justification, even though we should accept as also Pauline the text given in a different context, that supernatural faith alone justifies but the fruitless works of the Jewish Law do not.這個偽造的聖經是絕對不會做的精神，使徒保羅的教誨，為無處是否聖保祿教信仰單（不包括慈善機構）將帶來的理由，即使我們就應該接受，因為還寶蓮文給出了一個不同的背景，超自然的信仰，僅是合理的，但徒勞無功工程的猶太法律沒有這樣的規定。
In this statement St. Paul emphasizes the fact that grace is purely gratuitous; that no merely natural good works can merit grace; but he does not state that no other acts in their nature and purport predisposing are necessary for justification over and above the requisite faith.在該聲明中，聖保羅強調了這樣的事實Grace是純粹無償;不會僅僅是自然好的作品能優異文采，但他沒有說明任何其他行為，在其性質，宗旨和旨趣的誘發有必要為理由，超越必要的信仰。 Any other construction of the above passage would be violent and incorrect.任何其他施工以上通過，將暴力和不正確。 If Luther's interpretation were allowed to stand, then St. Paul would come into direct contradiction not only with St. James (ii, 24 sqq.), but also with himself; for, except St. John, the favourite Apostle, he is the most outspoken of all Apostles in proclaiming the necessity and excellence of charity over faith in the matter of justification (cf. 1 Corinthians 13:1 sqq.).如果路德的解釋被允許的立場，然後聖保祿接觸到直接矛盾不僅與聖雅各福群會（第二組， 24 sqq ） ，而且還與自己;除外聖約翰，最喜愛的使徒，他是最敢言的所有使徒在宣布必要性和卓越的慈善機構超過信仰在這件事的理由（見哥林多前書十三sqq ） 。 Whenever faith justifies it is not faith alone, but faith made operative and replenished by charity (cf. Galatians 5:6, "fides, quae per caritatem operatur").每當誠信所持的是，是不是信仰，而是信仰作了手術，並充實了由慈善機構（參見加拉太5時06分， "惹人， quae每caritatem operatur " ） 。 In the painest language the Apostle St. James says this: "ex operibus justificatur homo, et non ex fide tantum" (James 2:2); and here, by works, he does not understand the pagan good works to which St. Paul refers in the Epistle to the Romans, or the works done in fulfilment of the Jewish Law, but the-works of salvation made possible by the operation of supernatural grace, which was recognized by St. Augustine (lib. LXXXIII, Q. lxxvi n. 2).在painest語言使徒聖雅各福群會說： "當然operibus justificatur骨頭等非當然真正的唯一" （詹姆斯2:2 ） ;這裡，由工程，但他並不了解異教的優秀作品，其中以聖保羅是指在書信向羅馬人，或工程，做履行猶太法律，但該工程的救贖成為可能的運作有神靈的恩典，這是公認的聖奧古斯丁（ lib. lxxxiii ，問： lxxvi n 2 ） 。 In conformity with this interpretation and with this only is the tenor of the Scriptural doctrine, namely, that over and above faith other acts are necessary for justification, such as fear (Ecclus., i, 28), and hope (Romans 8:24), charity (Luke 7:47), penance with contrition (Luke 13:3; Acts 2:38; 3:19), almsgiving (Dan., iv, 24; Tob., xii, 9).符合這一解釋，並與這不僅是男高音的聖經教義，也即是超越信仰等行為是必要的理由，例如擔心（ ecclus. ，我， 28歲） ，並希望（羅馬書8時24分） ，慈善機構（路加福音7時47分） ，懺悔與contrition （盧克13時03分;行徑2時38分; 3:19 ） ，救濟（ dan. ，四， 24歲;來的，第十二9 ） 。 Without charity and the works of charity faith is dead.未經慈善和工程慈善的信仰是死亡。 Faith receives life only from and through charity (James 2:2).信仰得到人生只有從，並通過慈善機構（詹姆斯2:2 ） 。 Only to dead faith (fides informis) is the doctrine applied: "Faith alone does not justify".只有以死信仰（惹人informis ）是學說應用於： "信仰本身並不自圓其說" 。 On the other hand, faith informed by charity (fides formata) has the power of justification.另一方面，關於信仰通知慈善（惹人formata ）有權力的理由。 St. Augustine (De Trinit., XV, 18) expresses it pithily thus: "Sine caritate quippe fides potest quidem esse, sed non et prodesse."聖奧古斯丁（德trinit ， 15 ， 18 ）表示，它pithily因此： "正弦caritate quippe惹人potest quidem本質文，非等prodesse " 。 Hence we see that from the very beginning the Church has taught that not only faith but that a sincere conversion of heart effected by charity and contrition is also requisite for justification--witness the regular method of administering baptism and the discipline of penance in the early Church.因此，我們看到，從一開始就教會告訴我們，不僅是信仰，但真誠的轉化心臟的影響慈善和contrition也是必要為理由-見證定期法管理的洗禮和紀律的懺悔，在早期教堂。
The Council of Trent (Sess. VI, cap. viii) has, in the light of Revelation, assigned to faith the only correct status in the process of justification, inasmuch as the council, by declaring it to be the "beginning, the foundation, and the root", has placed faith at the very front in the whole process.安理會的遄達（ sess.第六章第八節） ，在光的啟示，分配到信仰唯一正確的地位，在這個過程中的理由，因為安理會中，宣布它要成為"一開始，基金會，根" ，把信念，在很前面，在整個過程。 Faith is the beginning of salvation, because no one can be converted to God unless he recognize Him as his supernatural end and aim, just as a mariner without an objective and without a compass wanders aimlessly over the sea at the mercy of wind and wave.信仰是一開始的救贖，因為沒有人可以被轉換成上帝，除非他承認他為他的超自然的結束和目的，正如一位水手，沒有一個客觀的，並沒有一個指南針徘徊漫無目的地在海面上，任人擺佈的風場和波。 Faith is not only the initiatory act of justification, but the foundation as well, because upon it all the other predisposing acts rest securely, not in geometric regularity or inert as the stones of a building rest upon a foundation, but organically and imbued with life as the branches and blossoms spring from a root or stem.信仰不僅是首創的行為的理由，但由於基礎好，因為它的所有其他易感行為，穩妥地休息，而不是在幾何規律或惰性，因為石頭一所建築物的休息後，基金會，但有機地和充滿生活作為黨支部和開花紅艷艷春季從根或莖。 Thus there is preserved to faith in the Catholic system its fundamental and co-ordinating significance in the matter of justification.因此，保存著信仰天主教的制度，它的根本和統籌意義，在這件事的理由。 A masterly, psychological description of the whole process of justification, which even Ad.一練，心理描述的整個過程和理由的，其中甚至廣告。 Harnack styles "a magnificent work of art", will be found in the famous cap.的Harnack風格"的宏偉工程的藝術" ，會被發現在著名的上限。 vi, "Disponuntur" (Denzinger, n. 798).六， " disponuntur " （登青格， 12月31日798 ） 。 According to this the process of justification follows a regular order of progression in four stages: from faith to fear, from fear to hope, from hope to incipient charity, from incipient charity to contrition with purpose of amendment.根據這一過程的理由如下定期秩序的級數分四個階段進行：從信仰到恐懼，從恐懼到希望，從希望到初始慈善事業，從起初慈善contrition與目的的修正。 If the contrition be perfect (contritio caritate perfecta), then active justification results, that is, the soul is immediately placed in the state of grace even before the reception of the sacrament of baptism or penance, though not without the desire for the sacrament (votum sacramenti).如果contrition做到十全十美（ contritio caritate perfecta ） ，然後積極的理由，結果，即是靈魂，是立即置於國家的寬限期，甚至前酒會的聖事的洗禮或懺悔，雖然不無慾望，為聖餐（ votum sacramenti ） 。 If, on the other hand, the contrition be only an imperfect one (attritio), then the sanctifying grace can only be imparted by the actual reception of the sacrament (cf. Trent, Sess. VI, cc. iv and xiv).如果，在另一方面， contrition只是一個不完善的一個（ attritio ） ，那麼sanctifying恩典只能傳授由實際接待的聖餐（參見遄， sess 。六，消委會四和十四） 。 The Council of Trent had no intention, however, of making the sequence of the various stages in the process of justification, given above, inflexible; nor of making any one of the stages indispensable.安理會的遄達並沒有打算，不過，使序列的各個階段在這個過程中的理由，鑑於上述情況，缺乏彈性，也沒有作出任何的一個階段不可缺少的。 Since a real conversion is inconceivable without faith and contrition, we naturally place faith at the beginning and contrition at the end of the process.因為一個真正的轉換，是不可想像的，沒有信仰和contrition ，當然，我們也真誠地發生在年初和contrition在去年底這一進程。 In exceptional cases, however, for example in sudden conversions, it is quite possible for the sinner to overlap the intervening stages between faith and charity, in which case fear, hope, and contrition are virtually included in charity.在特殊情況下，但是，舉例來說，在突如其來的轉換，它很可能為罪人重疊的中間階段，信仰與施捨，在這種情況下，恐懼，希望，而contrition幾乎包括慈善機構。
The "justification by faith alone" theory was by Luther styled the article of the standing and falling church (articulus stantis et cadentis ecclesiae), and by his followers was regarded as the material principle of Protestantism, just as the sufficiency of the Bible without tradition was considered its formal principle. "因信稱義單"的理論是由路德風格的文章代表大會常務委員會的下降堂（ articulus stantis等cadentis ecclesiae ） ，並通過他的追隨者被視為材料的原則，基督教，正如有足夠的聖經，沒有傳統被認為是其正式的原則。 Both of these principles are un-Biblical and are not accepted anywhere today in their original severity, save only in the very small circle of orthodox Lutherans.這兩項原則是聯合國聖經，並沒有接受任何地方，今天在他們原來的嚴重性，僅保存在很小的圈子東正教lutherans 。
The Lutheran Church of Scandinavia has, according to the Swedish theologian Krogh-Tonningh, experienced a silent reformation which in the lapse of the several centuries has gradually brought it back to the Catholic view of justification, which view alone can be supported by Revelation and Christian experience (cf. Dorner, "Geschichte der protestantischen Theologie", 361 sqq., Munich, 1867; Möhler, "Symbolik", 16, Mainz, 1890; "Realencyk. fur prot. Theol.", sv "Rechtfertigung").路德教會的斯堪的納維亞，根據瑞典神學家krogh - tonningh ，經歷了一場無聲的變革，其中在事隔幾百年已逐漸帶回到天主教觀點的理由，即認為僅可支持的啟示和基督教經驗（參見dorner ， "歷史館明鏡protestantischen theologie " ， 361 sqq ，慕尼黑， 1867年; möhler ， " symbolik " ， 16 ，美因茨， 1890年" ; realencyk 。毛皮質子。 theol " ， sv " rechtfertigung " ） 。
C. The Protestant Theory of Non-Imputation三，新教理論的非歸責
Embarrassed by the fatal notion that original sin wrought in man an utter destruction extending even to the annihilation of all moral freedom of election, and that it continues its existence even in the just man as sin in the shade of an ineradicable concupiscence, Martin Luther and Calvin taught very logically that a sinner is justified by fiduciary faith, in such a way, however, that sin is not absolutely removed or wiped out, but merely covered up or not held against the sinner.尷尬的致命概念，即原罪緊張得要命，在男子徹底銷毀延長，甚至湮滅所有道德的自由選舉，並表示，它繼續存在，甚至在剛剛過去的男子，因為單在陰涼處的一個不可磨滅的concupiscence ，馬丁路德和卡爾文教授很合乎邏輯認為，一個罪人是有正當理由的誠信信念，以這樣一種方式，不過，單是絕對不能拆除或摧毀，但僅僅掩蓋或不舉行反對罪人。 According to the teaching of the Catholic Church, however, in active justification an actual and real forgiveness of sins takes place so that the sin is really removed from the soul, not only original sin by baptism but also mortal sin by the sacrament of penance (Trent, Sess. V, can. v; Sess. VI, cap. xiv; Sess. XIV, cap. ii).根據教學的天主教會，不過，在活躍的理由，是一個實際的和真正的饒恕的罪孽發生，使該罪是真的取消了靈魂，不僅原罪所洗禮，但也是凡人，單由聖事的懺悔（遄達， sess第五卷，可以第五節; sess第六章第十四; sess 。第十四章第二節） 。 This view is entirely consonant with the teaching of Holy Scripture, for the Biblical expressions: "blotting out" as applied to sin (Psalm 1:3; Isaiah 43:25; 44:22; Acts 3:19), "exhausting" (Hebrews 9:28), "taking away" [2 Samuel 12:13; 1 Chronicles 21:8; Mich., vii, 18; Ps.這種看法是完全一致的，與教學的聖經，聖經詞句： "總結出"適用於單（詩篇1:3 ;以賽亞書43:25 ; 44:22 ;行徑3:19 ） ， "累死" （希伯來9時28分） ， "走" [ 2塞繆爾12時13分;歷代志上21時08分;密歇根州，七， 18歲;聚苯乙烯。 x (Heb.), 15; cii, 12], cannot be reconciled with the idea of a mere covering up of sin which is supposed to continue its existence in a covert manner. × （希伯來書） ， 15人;聯合會， 12 ] ，不能調和的想法只是掩飾罪惡的，這是為了繼續生存在一個隱蔽的方式。 Other Biblical expressions are just as irreconcilable with this Lutheran idea, for instance, the expression of "cleansing" and "washing away" the mire of sin (Psalm 1:4, 9; Isaiah 1:18; Ezekiel 36:25; 1 Corinthians 6:11; Revelation 1:5), that of coming "from death to life" (Col. ii., 13; 1 John 3:14); the removal from darkness to light (Ephesians 5:9).其他聖經的表情就像不可調和與此路德理念，舉例來說，表達的"清洗"和"洗刷"的泥潭中單（詩篇1:4 ， 9歲;以賽亞書1:18 ;以西結36:25 ;哥林多前書6時11分;啟示1:5 ） ，也就是未來" ，從死亡的生命" （歌二， 13歲;約翰3點14分） ;搬遷，從黑暗走向光明（以弗所5時09分） 。 Especially these latter expressions are significant, because they characterize the justification as a movement from one thing to another which is directly contrary or opposed to the thing from which the movement is made.尤其是後者的表現形式是顯著的，因為他們特有的理由，作為一個運動，從一件事，另一是直接違反或反對這件事從哪個運動。 The opposites, black and white, night and day, darkness and light, life and death, have this peculiarity, that the presence of one means the extinction of its opposite.對立面，黑人和白人，晚上白天，光明與黑暗，生命與死亡的，有這個特點，即存在一個手段滅絕，其對面。 Just as the sun dispels all darkness, so does the advent of justifying grace drive away sin, which ceases from that on to have an existence at least in the ethical order of things, though in the knowledge of God it may have a shadowy kind of existence as something which once was, but has ceased to be.正如太陽驅除一切黑暗，所以是否來臨的理由寬限期逼走單，而不再是來自於有一個存在的，至少在倫理秩序的事情，但在知識的上帝，它可能有一個影子種由於存在一些曾經是的，但已停止。 It becomes intelligible, therefore, that in him who is justified, though concupiscence remain, there is "no condemnation" (Romans 8:50); and why, according to James (i, 14 sqq.), concupiscence as such is really no sin; and it is apparent that St. Paul (Romans 7:17) is speaking only figuratively when he calls concupiscence sin, because it springs from sin and brings sin in its train.它變得理解，因此，在他的人是合理的，雖然concupiscence繼續存在，是"沒有譴責" （羅馬書8:50 ） ;以及為什麼，據詹姆斯（一， 14 sqq ） ， concupiscence這樣，實在沒單仲偕;很明顯，聖保羅（羅馬書7時17分） ，是講只是打個比方，當他呼籲concupiscence單，因為它源自單，使單在其列車。 Where in the Bible the expressions "covering up" and "not imputing" sin occur, as for instance in Ps.凡在聖經中一再提到"掩飾" ， "不歸咎於"罪惡發生，例如在PS 。 xxxi, 1 sq., they must be interpreted in accordance with the Divine perfections, for it is repugnant that God should declare any one free from sin to whom sin is still actually cleaving.三十一， 1平方，他們必須解釋，按照神的完善，因為這是令人厭惡的，神是要申報任何一個免費，從單人單仍然是實際上劈。 It is one of God's attributes always to substantiate His declarations; if He covers sin and does not impute it, this can only be effected by an utter extinction or blotting out of the sin.這是一個上帝的屬性，始終以充實他的宣示，如果他涵蓋單，不推諉，這只能是由一個完全滅絕或總結出的罪惡。 Tradition also has always taught this view of the forgiveness of sins.傳統也一直教導這一觀點的寬恕的罪孽。 (See Denifle, "Die abendländischen Schriftausleger bis Luther uber justitia Dei and justificatio", Mainz, 1905) （見德尼夫勒， "死abendländischen schriftausleger之二路德產品justitia dei和justificatio " ，美因茨， 1905 ）
D. The Protestant Theory of Imputation四，新教理論的歸責
Calvin rested his theory with the negative moment, holding that justification ends with the mere forgiveness of sin, in the sense of not imputing the sin; but other Reformers (Luther and Melanchthon) demanded a positive moment as well, concerning the nature of which there was a very pronounced disagreement.卡爾文在於他的理論與消極的時刻，認為理由結束僅僅赦罪的，在某種意義上不是歸咎於罪惡，但其他改革者（路德和梅蘭希頓）要求積極時刻，而且，有關的性質，其中有是一個很明顯的分歧。 At the time of Osiander (d. 1552) there were from fourteen to twenty opinions on the matter, each differing from every other; but they had this in common that they all denied the interior holiness and the inherent justification of the Catholic idea of the process.在時間的osiander （四第1552 ） ，有從14到20的意見，對此事的，每個不同的，從每一個其他，但他們有一個共同點，即他們都否認內部成聖和內在的理由天主教的想法了過程。 Among the adherents of the Augsburg Confession the following view was rather generally accepted: The person to be justified seizes by means of the fiduciary faith the exterior justice of Christ, and therewith covers his sins; this exterior justice is imputed to him as if it were his own, and he stands before God as having an outward justification, but in his inner self he remains the same sinner as of old.其中遺民的奧格斯堡供認了以下看法是比較普遍接受的：人有理由奪取的方式受託信仰外觀正義的救世主，從而將覆蓋了他的罪過，這外觀正義是歸功於他因為如果它他自己，和他站在上帝面前，作為一個外向型的理由，但是在他內心的自我，他仍然是一樣的罪人，因為舊的。 This exterior, forensic declaration of justification was received with great acclaim by the frenzied, fanatical masses of that time, and was given wide and vociferous expression in the cry: "Justitia Christi extra nos".此外，法醫宣言的理由是接到同大獲好評，由瘋狂，瘋狂的群眾，那些日子裡，並獲得廣泛和強烈，體現在哭喊： " justitia基督教課外不" 。
The Catholic idea maintains that the formal cause of justification does not consist in an exterior imputation of the justice of Christ, but in a real, interior sanctification effected by grace, which abounds in the soul and makes it permanently holy before God (cf. Trent, Sess. VI, cap. vii; can. xi).天主教理念堅持認為，正式事業的理由並不在外部歸責的司法基督的，但在一個真實的，內部成聖的影響寬限期，其中充斥在靈魂，使之永遠神聖的上帝面前（參見遄， sess第六章第七節;可以。十一） 。 Although the sinner is justified by the justice of Christ, inasmuch as the Redeemer has merited for him the grace of justification (causa meritoria), nevertheless he is formally justified and made holy by his own personal justice and holiness (causa formalis), just as a philosopher by his own inherent learning becomes a scholar, not, however, by any exterior imputation of the wisdom of God (Trent, Sess. VI, can. x).雖然罪人是有正當理由的，正義的基督，因為該救贖已值得為他的恩典理由（理由來meritoria ） ，不過他是正式的理由，並取得了神聖的，由他個人的正義與聖德（病因formalis ） ，正如一位哲人由他自己的內在學習成為一名學者，但是，不能以任何外部歸責的上帝的智慧（遄， sess 。第六，可以第十節） 。 To this idea of inherent holiness which theologians call sanctifying grace are we safely conducted by the words of Holy Writ.這個構想的內在成聖其中神學家呼籲sanctifying恩典是我們安全地進行的話，神聖的令狀。
To prove this we may remark that the word justificare (Gr. dikaioun) in the Bible may have a fourfold meaning:為了證明這一點，我們可以說這個詞justificare （ gr. dikaioun ）在聖經中可能有四倍的含義：
The forensic declaration of justice by a tribunal or court (cf. Isaiah 5:23; Proverbs 17:15).法醫宣言大法官所庭或法庭（參見以賽亞書5時23分;諺語17:15 ） 。
The interior growth in holiness (Revelation 22:11).內部增長成聖（啟示22時11分） 。
As a substantive, justificatio, the external law (Psalm 108:8, and elsewhere).作為一個實質性的， justificatio ，外部法（詩篇108:8 ，和其他地方） 。
The inner, immanent sanctification of the sinner.內在，內在成聖的罪人。
Only this last meaning can be intended where there is mention of passing to a new life (Ephesians 2:5; Colossians 2:13; 1 John 3:14); renovation in spirit (Ephesians 4:23 sq.); supernatural likeness to God (Romans 8:29; 2 Corinthians 3:18; 2 Peter 1:4) a new creation (2 Corinthians 5:17; Galatians 6:15); rebirth in God (John 3:5; Titus 3:5; James 1:18), etc., all of which designations not only imply a setting aside of sin, but express as well a permanent state of holiness.只有這個意義上可以用意有提到過一個新的生命（弗2:5 ;歌羅西書2時13分， 1約翰3點14分） ;翻新，在精神（以弗所4點23平方米） ;超自然的相似性，以神（羅馬