In Christian theology, the Holy Spirit, or Holy Ghost, is the third person of the Trinity, distinct from but coequal with God the Father and God the Son. The Holy Spirit is sometimes described as the creative, healing, renewing presence of God. Theologians point to a gradual development of the doctrine in Scripture. 在基督教神學，聖靈，或聖靈，是世界上第三人的三位一體，有別於但coequal與上帝和上帝的兒子。聖靈有時被說成是創意，癒合，自強不息在場的上帝。神學家點，以循序漸進的發展學說中的經文。 In the Old Testament, the Spirit was at work in the creation of the world (Gen. 1) and in prophecy (Isa. 61:1).在舊約，精神是在工作中創造的世界（創1 ） ，並預言（以賽亞書61:1 ） 。 In the New Testament, the Spirit was present in the life and works of Jesus Christ (Mark 1:12) and continues to be present as the Paraclete (advocate) in the Christian community (John 14:26).在新約聖經的精神，是當前在生活和作品耶穌基督（馬克1:12 ） ，並繼續向在場作為paraclete （律師）在基督教共同體（約翰14時26分） 。 The early church saw the descent of the Holy Spirit on the apostles at Pentecost as the outpouring of divine gifts of holiness, love, prophecy, healing, and speaking in Tongues.早期教會看見後裔的聖靈對門徒在五旬作為源源不斷的神聖禮物成聖的人，愛護人，預言，癒合情況，並談到在舌頭。 The doctrine of the Holy Spirit was formulated at the Council of Constantinople in 381.該學說的聖靈制定了在安理會的君士坦丁堡，在381名。
| BELIEVE 相信 Religious 宗教 Information 資訊 Source 源 web-site 網址： |
| Our List of 1,000 Religious Subjects 我們所列出的1000名宗教科目 |
| E-mail 電子郵箱 |
His divinity is
established他的神性，是確立
(Easton Illustrated Dictionary) （伊斯頓說明字典）
In the NT, the third person of the Trinity; in the OT, God's power. 在NT ，則第三人的三位一體，在城市旅遊局，上帝的力量。
The primary function of the spirit of God in the OT is as the spirit of prophecy. God's spirit is the motivating force in the inspiration of the prophets, that power which moved sometimes to ecstasy but always to the revelation of God's message, expressed by the prophets with "thus saith the Lord." 其主要功能上帝的精神，在城市旅遊局，是因為精神的預言上帝的精神是動力，在靈感的先知，這一權力而提出的，有時狂喜，但始終以啟示的上帝的訊息，表示所先知" ，因此仰上主" 。 Prophets are sometimes referred to as "men of God" (1 Sam. 2:27; 1 Kings 12:22; etc.); in Hos.先知，有時被稱為"男人的上帝" （ 1薩姆。 2時27分， 1國王12:22 ，等等） ，在居者有其屋。 9:7 they are "men of the Spirit." 9時07分，他們是"男人的精神" 。 The general implication in the OT is that the prophets were inspired by the spirit of God (Num. 11:17; 1 Sam. 16:15; Mic. 3:8; Ezek. 2:2; etc.).一般蘊涵在城市旅遊局是先知們無不感到歡欣鼓舞上帝的精神（ num. 11:17 1薩姆。 16:15 ;麥克風。 3時08分; ezek 。 2:2等） 。
The phrase "Holy Spirit" appears in two contexts in the OT, but is qualified both times as God's holy Spirit (Ps. 51:11; Isa. 63:10-11, 14), such that it is clear that God himself is the referent, not the Holy Spirit which is encountered in the NT. "聖靈" -這個詞在兩個背景下，在城市旅遊局，而且是合格的，均視為上帝的聖靈（詩篇5 1:11;伊薩。 6 3:10-11， 1 4） ，例如說，很顯然，上帝是該指涉，而不是聖靈是遇到在新台幣。 The OT does not contain an idea of a semi-independent divine entity, the Holy Spirit. Rather, we find special expressions of God's activity with and through men. 職能治療不包含一個想法的一個半獨立的實體神，聖靈，而我們覺得特別表達上帝的活動，並通過男人。 God's spirit is holy in the same way his word and his name are holy; they are all forms of his revelation and, as such, are set in antithesis to all things human or material. The OT, especially the prophets, anticipates a time when God, who is holy (or "other than/separate from" men; cf. Hos. 11:9) will pour out his spirit on men (Joel 2:28ff.; Isa. 11:1ff.; Ezek. 36:14ff.). who will themselves become holy. The Messiah/ Servant of God will be the one upon whom the spirit rests (Isa. 11:1ff.; 42:1ff.; 63:1ff.), and will inaugurate the time of salvation (Ezek. 36:14ff.; cf. Jer. 31:31ff.).上帝的精神，是神聖的一樣，在他的字，他的名字是神聖的，他們是所有形式的啟示，因此，是一套在對立面，對所有事情的人力或材料。 職能治療，尤其是先知，預期的時候，上帝，是神聖的（或曰"以外/分開的"男人;比照居者有其屋。 11時09分） ，將傾訴他的精神，對男子 （約珥2時28分幾段;伊薩。 11點01法郎; ezek 。 36:14法郎） 。 人士將自己成為聖地。彌賽亞/僕人，上帝會是一個人後的精神，在於（以賽亞書11點01法郎; 42:1幾段; 63:1幾段） ，並主持開幕時間的救贖（ ezek. 36:14幾段;比照哲。 31:31幾段） 。
The concept of the Holy Spirit was broadened through the Wisdom Literature, especially in the personification of wisdom as that idea came into contact with the idea of Spirit. 概念聖靈是拓寬透過智慧文學，特別是在人格化的智慧，為這一設想接觸到的思想，精神的豐富內涵。 As early as Prov.早在省。 8:22ff. 8點22法郎。 and Job 28:25ff.和求職28:25以後。 wisdom is presented as a more or less independent aspect of God's power (here as agent in creation), and wisdom is credited with functions and characteristics that are attributed to the Holy Spirit in the NT.智慧是作為一個較為獨立的方面上帝的權力（在這裡，作為代理人在設定） ，和智慧，記入其職能和特點，這是由於聖靈在新台幣。 Wisdom proceeded from the mouth of God and covered the earth as a mist at creation (Sir. 24:3); she is the breath of the power of God (Wisd. Solomon 7:25); and by means of his wisdom God formed man (Wisd. Sol. 9:2).智慧從口入的上帝和涵蓋地球作為一個薄霧在創作（ sir. 24:3 ） ，她是一口氣的上帝的力量（ wisd.所羅門7:25 ） ，並通過這種手段，他的智慧神的形成男子（ wisd.溶膠。 9時02分） 。 The Lord poured out wisdom upon all his works, and she dwells with all flesh (Sir. 1:9-10).主傾注了智慧後，他的所有作品，她懷抱著與所有肉（ sir. 1:9-10 ） 。 Moreover, wisdom is full of spirit, and indeed is identified with the Spirit (Wisd. Sol. 7:22; 9:1; cf. 1:5).此外，智慧，是充滿精神，而事實上是確定與精神（ wisd.溶膠。 7時22分; 9:1 ;比照1:5 ） 。 Thus the Jews of NT times were familiar with the background of these ideas as they are variously expressed in the NT, ideas which use these background concepts but move beyond them to some unexpected conclusions.因此，猶太人的新台幣時代熟悉的背景，這些想法，因為他們以不同方式表達了在新台幣，構思使用這些概念的背景，但此舉超越了他們一些意想不到的結論。 Indeed, Jesus taught that his messiahship and the corresponding outpouring of the Spirit were firmly rooted in OT understanding (Luke 4:18ff., citing Isa. 61:1-2), and, similar to intertestamental Judaism, understood the messianic Spirit of the Lord to be the Holy Spirit (Matt. 12:32), the spirit which had foretold through the prophets that the coming Messiah would inaugurate the age of salvation with the pouring out of the Spirit on all flesh.事實上，耶穌教導說，他messiahship和相應的源源不斷的精神被牢牢植根在加時賽理解（路加福音4點18法郎。為由，伊薩。 61:1-2 ） ，以及類似intertestamental猶太教，相互理解救世主的精神上來，把主被聖靈。 （ 12:32 ） ，精神曾預言透過先知說，未來彌賽亞將主持開幕年齡的救贖與澆築出來的精神，對所有的血和肉。 Jesus developed the idea of the Holy Spirit as a personality (eg, John 15:26; 16:7ff.), specifically as God working in the church. 耶穌發達的想法聖靈作為一個人格 （例如，約翰15:26 ; 16時07分及以下） ，特別是作為上帝的工作在教會裡。
From the beginning of Jesus' ministry he identified himself with both the victorious messiah king and the suffering servant figures of OT prophecy (Isa. 42:1ff.; cf. Mark 10:45), ideas which Judaism had kept separate.從一開始的耶穌'內政部他認定自己與這兩個戰勝國彌賽亞國王和苦難的僕人數字城市旅遊局的預言（以賽亞42:1幾段;比照馬克10:45 ） ，構思猶太教已分開。 Jesus further defined the role of God's Messiah as proclaiming God's favor, God's salvation, in the new age, a message stressed far beyond that of "judgment of the nations," which the Jews had come to expect.耶穌進一步明確了上帝的作用的彌賽亞作為宣告上帝對我們的愛，上帝的救恩，在新的時代，一個信息，強調遠遠超出了"判斷的國家" ，其中猶太人有更大的企盼。 At the synagogue in Nazareth (Luke 4:16ff.) when Jesus identified himself with the Messiah promised in Isa.在猶太教堂，在拿撒勒（路加福音4時16分幾段）當耶穌自稱與彌賽亞承諾，在伊薩。 61:1-2a he stopped short of reading the "words of judgment" of Isa. 61:1 - 2A的，他停止了短期的讀"字的判斷" ，伊薩。 61:2b (even though Isa. 61:2c, "comfort to those who mourn," is part of Jesus' teaching at Matt. 5:4). 61:2乙（即使伊薩。 61:2 C節" ，以安慰那些哀悼" ，是耶穌的'教於馬特。 5時04分） 。 This emphasis is made again when John the Baptist asks whether Jesus is indeed the one who was to come (Luke 7:18-23).這強調的是再次提出時，施洗約翰詢問是否耶穌的確是一個人來（路加福音7:18-23 ） 。 Indeed, even though John the Baptist proclaimed Jesus to be the one who would "baptize in the Holy Spirit and in fire" as aspects of the new age (salvation and judgment, respectively, Luke 3:15ff; note the clear judgment connections of "baptism with fire" in 3:17), Jesus' own focus was on the positive, salvific aspect of the new age as represented in the baptism with the Holy Spirit (Acts 1:5; 11:16).事實上，即使施洗約翰宣告耶穌是一個人，將" baptize在聖靈和火" ，因為各方面的新時代（救恩和判斷能力，分別路加福音3:15法郎;注意明確判斷連線"洗禮與火" ，在3時17分） ， 耶穌自己的工作重點是積極， salvific方面的新時代為代表的洗禮與聖靈 （使徒行1:5 ; 11:16 ） 。
Jesus understood the Holy Spirit as a personality. This comes out especially in John's Gospel, where the Spirit is called the "Paraclete," ie, the Comforter (Counselor, Advocate). Jesus himself was the first Counselor (Paraclete, John 14:16), and he will send the disciples another Counselor after he is gone, ie, the Spirit of truth, the Holy Spirit (14:26; 15:26; 16:5). The Holy Spirit will dwell in the believers (John 7:38; cf. 14:17), and will guide the disciples into all truth (16:13), teaching them "all things" and bringing them "to rememberance of all that [Jesus] said" to them (14:26). 耶穌明白聖靈作為一個人格，這將出來，特別是在約翰的福音，那裡的精神，是被稱為" paraclete " ，即，保惠（輔導員，提倡） 。 耶穌自己是第一個輔導員（ paraclete ，約翰14時16分） ，以及他將派遣門徒另一輔導員後，他走了，也就是說，真理的聖靈，聖靈 （ 14時26分; 15:26 ; 16時05分） 。 聖靈會住在信者 （約翰七日： 38 ;比照14時17分） ，將引導門徒進入一切的真理 （ 16:13 ） ，教導他們： "所有的事情" ，並給他們帶來" ，以紀念這一切對眾人說： "他們（ 14時26分） 。 The Holy Spirit will testify about Jesus, as the disciples must also testify (John 15:26-27).聖靈會出面作證耶穌，因為門徒也必須出庭作證（約翰15:26-27 ） 。
In Acts 2:14ff.在行為2點14法郎。 Peter interpreted the Pentecost phenomena as the fulfillment of Joel's prophecy of the outpouring of the spirit upon all flesh in the messianic age (Joel 2:28ff.).彼得解釋五旬的現象，為圓滿約珥的預言的源源不斷的精神後，所有肉救世主的年齡（約珥2時28分幾段） 。 The outpouring of the spirit upon all flesh was accomplished for the benefit of Jew and Gentile alike (Acts 10:45; 11:15ff.), and individual converts had access to this gift of the age of salvation through repentance and baptism into the name of Jesus Christ (Acts 2:38).該流露的精神後，所有肉是在為造福猶太人和gentile一樣（使徒行10:45 ; 11:15幾段） ，並轉換為個人獲得這份禮物的年齡救國通過懺悔和洗禮進入名稱耶穌基督 （使徒2時38分） 。 This, according to Peter, put the converts in contact with the promise of Joel's prophecy, the gift of the Holy Spirit; "for to you is the promise..., for all whom the Lord our God will call" (Acts 2:39; Joel 2:32).對此，據彼得，把轉換接觸承諾約珥的預言，聖靈的恩賜; "你是允諾… … ，所有的人耶和華我們的神將拜會" （使徒2 ： 39 ;的Joel 2時32分） 。 The apostles and others carried out their ministries "full of the Holy Spirit" (4:31; 6:5; 7:54; etc.), and the Holy Spirit, identified in Acts 16:7 as the Spirit of Jesus, directed the mission of the fledgling church (Acts 9:31; 13:2; 15:28; 16:6-7).使徒們和其他人進行了自己的各部"充滿聖靈" （ 4時31分; 6時05分; 7時54分;等） ，以及聖靈，查明行為16時07分，作為精神的耶穌，指示使命幼稚教會（使徒9時31分; 13時02分; 15:28 ; 16:6-7 ） 。 The salvific aspects of the new age practiced by Jesus, notably healing and exorcism, were carried out by the early church through the power of the Holy Spirit.該salvific方面的新時代實行的耶穌，特別是醫治創傷和驅魔，進行了由早期教會透過權力的聖靈。 Visions and prophecies occurred within the young church (Acts 9:10; 10:3; 10:ff.; 11:27-28; 13:1; 15:32) in keeping with the Acts 2 citation of Joel 2:28ff.遠見和預言發生在年輕的教會（使徒9時10分; 10時03分， 10 ：幾段; 11:27-28 ;十三; 15:32 ） ，符合行為二日引文約珥2點28法郎。 The experience of the early church confirmed that the messianic age had indeed come.經歷了早期教會證實救世主的時代確實到來。
Paul taught that the Holy Spirit, poured out in the new age, is the creator of new life in the believer and that unifying force by which God in Christ is "building together" the Christians into the body of Christ (Rom. 5:5; II Cor. 5:17; Eph. 2:22; cf. I Cor. 6:19). Romans 8 shows that Paul identified the spirit, the spirit of God, and the spirit of Christ with the Holy Spirit (cf. the spirit of Christ as the spirit of prophecy in I Pet. 1:10ff.), and that these terms are generally interchangeable.保羅教導說，聖靈倒在新的歷史時期，是創造新生活的信徒，並凝聚力，使上帝在基督裡是"建起來" ，基督徒到基督的身體（羅馬書5:5 ;二，肺心病。 5時17分;以弗所書2時22分;比照，我肺心病。 6時19分） 。 入鄉隨俗8顯示，保羅確定的精神，上帝的精神，和基督的靈與聖靈 （參見精神，以基督為中心的精神，預言在I寵物。 1:10幾段） ，而這些條件一般都可以互換。 If anyone does not have the spirit of Christ, he does not belong to Christ (Rom. 8:9); but those who are led by the spirit of God are sons of God (Rom. 8:14).人若沒有基督的靈，他不屬於基督（羅馬書8時09分） ，但那些都是由上帝的精神，是神的兒子（羅馬書8:14 ） 。 We all have our access to the Father through one spirit (Eph.2:18), and there is one body and one spirit (Eph. 4:4).我們都有接觸到父親通過一個精神（ eph.2 ： 18 ） ，並有一個機構和一個精神（以弗所書4時04分） 。 We were all baptized by one spirit into one body, and we were all given the one spirit to drink (I Cor.12:13).我們全都洗禮的一個精神，使之成為一個機構，我們都考慮到了一個精神的飲料（我cor.12 ： 13 ） 。 The believer receives the spirit of adoption or "sonship" (Rom. 8:15), indeed, the spirit of God's own Son (Gal. 4:6), by whom we cry, "Abba, Father," that intimate address of filial relationship to God pioneered by Jesus, the unique Son of God (Mark 14:36).信徒得到精神領養或" sonship " （羅馬書8:15 ） ，而事實上，上帝的精神自己的兒子（ gal. 4:6 ） ，誰發現我們哭了， "天父，創始者" ，即體內地址孝道的關係，以上帝首創耶穌，獨特的神的兒子（可11:24 ） 。
The believers are being built together into a dwelling place of God in the spirit (Eph. 4:22).信教的是正在興建中匯集成的居住地，在上帝的精神（以弗所書4時22分） 。 To each one was apportioned grace according to the measure of the gift of Christ (Eph. 4:7; cf. Rom. 12:3), and Christ has given different ones to be prophets, apostles, evangelists, pastors, and teachers (Eph. 4:11) for the edification of the body. Similarly, the Spirit gives different kinds of spiritual gifts for different kinds of service (I Cor. 12:4-5;7), all for the common good. The way of love is to be followed in all things; indeed, the fruit of the spirit is love, joy, peace, etc. (Gal. 5:22ff.).每一個被攤派的寬限期，根據這項措施的禮物基督（以弗所書4時07分;比照光盤。 12時03分） ，基督也有不同的，以被先知，使徒，福音使者，牧人和教師（以弗所書4時11分） ，用於教化的身體，同樣的精神，使各種不同的精神禮物，為不同類型的服務（我肺心病。 12:4-5 7 ） ，所有謀求共同利益。方式愛情是必須遵循的一切事情，事實上，聖靈的果子就是仁愛，喜樂，和平，等（ gal. 5時22分幾段） 。 All of this is because God has initiated the new covenant (Jer. 31:31ff.; Ezek. 36:14ff.;26) in the hearts of men by means of his eschatological spirit (II Cor. 3:6ff.).所有這一切都是因為上帝已啟動了新的盟約（ jer. 31:31幾段; ezek 。 36:14幾段;二十六日）在心底的男子通過他的eschatological精神（二肺心病。 3時06分幾段） 。 In this new age the spirit is the earnest of our inheritance (II Cor. 1:22; 5:5; Eph. 1:14), a "firstfruits," the seal of God (II Cor. 1:22; Eph. 1:13; 4:30).在這個新時代的精神是認真的，我們繼承（二肺心病。 1:22 ; 5:5 ;以弗所書1:14 ） ， " firstfruits ， "印章的神（二肺心病。 1:22 ;厄。 1:13 ; 4:30 ） 。 These phrases point out the "already vs. the not yet" tension of the new age: the new age has dawned, and the eschatological spirit has been poured out, yet all of creation awaits the final consummation.這句話指出， "已經惡化，還沒有"關係緊張的新時代：新的時代已經來臨，以及eschatological精神已澆出，但所有的創作等待著最後的圓滿。 Even though the spirit bears witness with our spirit that we are sons of God (Rom. 8:16) and we truly have the firstfruits of the spirit (Rom. 8:23), we await the adoption as sons (8:23) at the final consummation. Until that time Christians have the Comforter, the Spirit who intercedes on behalf of the saints according to the will of the Father (Rom. 8:27).即使精神，見證了我們的精神，我們是神的兒子（羅馬書8時16分） ，我們真正有firstfruits的精神（羅馬書8時23分） ，我們正等待收養的兒子（ 8時23分）在最後的圓滿。 在這一時刻到來之前基督徒的安慰，精神的人intercedes代表聖徒根據該會的父親 （羅馬書8時27分） 。
Even though the "trinitarian" formula of Matt. 即使"三位一體"公式的馬特。 28:19 is found in the apostolic fathers, the word "trinity" is first applied to the Godhead by Theophilus of Antioch (To Autolycus 2:15). 28:19發現在教宗的父親，用"三位一體"的是首次應用到神的源頭由西奧菲勒斯安提 （奧托呂科斯2時15分） 。 Tertullian clearly taught the divinity of the Holy Spirit, an idea that was later to occupy the church in discussion for a thousand years.戴爾都良清楚地教導神的聖靈，一個概念後來被佔用的教堂討論，為1000年。 Tertullian wrestled with the problem of the tension between the authority of the Spirit in the church versus apostolic tradition and Scripture as received revelation. He espoused montanism for a time, a system which placed primary importance on the current inspiration of the Spirit in the body. The church, however, rejected montanism in favor of the objective authority of apostolic tradition as reflected in Scripture, and montanism eventually died out. The church's stand against the montanist heresy was largely responsible for the demise of Christian prophecy and other charismata. The Muratorian Canon (lines 75ff.) states that the number of prophets is settled, and even the Apostolic Tradition of Hippolytus, which elevates charismatic leadership above ecclesiastical structure, restricts the term "prophet" entirely to the canonical prophets.戴爾都良搶奪與問題之間的緊張關係的權威的精神，在教會與使徒傳統和經文，因為收到的啟示， 他信奉montanism ，一時間，這個制度放在首要的重要性就當前靈感的精神，在身體。教會，但拒絕montanism主張客觀權威的使徒傳統反映在經文中，並montanism最終凋謝。 教會的立場，反對montanist異端，主要是負責為消亡基督教的預言和其他charismata 。 muratorian佳能（系75ff ）指出，有多少先知是穩定下來，即使是使徒傳統的hippolytus ，提升魅力領導以上的教會結構，限制而言， "先知" ，完全是典型的先知。 In the late fourth century John Chrysostom could speak of the spiritual gifts as belonging to an age in the past.在晚四世紀金口約安會說話的精神禮物，是屬於一個時代，在過去的。
In the period immediately prior to Nicaea the church was preoccupied with the famous "Christological controversies" and paid scant attention to a doctrine of the Holy Spirit. The Nicene Creed confesses faith in the Holy Spirit, but without any development of the idea of the Spirit's divinity or essential relationship to the Father and the Son. This question became a major issue within the church in the late fourth century and following, and the Council of Constantinople added to the words of the Nicene Creed, describing the Holy Spirit as "the Lord and Giver of Life, proceeding from the Father, to be worshiped and glorified together with the Father and the Son." A controversy developed around the source of the Spirit, specifically concerning whether he ought not also be confessed as "proceeding from the Son." Following Augustine's teaching, the phrase filioque ("and the Son") was added by the Western church to the above creed at the Council of Toledo in 589.在這期間，之前的尼西亞教會忙於與著名的"基督論的爭論" ，並付出很少注意學說的聖靈。 尼西亞confesses信仰在聖靈的，但沒有任何發展的思想，精神的神或基本關係，以父親和兒子，這個問題已成為一個重大問題，教會在晚四世紀後， 安理會的君士坦丁堡加入的話尼西亞，並形容聖靈為"主並賜予生命，從父親，以崇拜和歌頌連同父親和兒子"的爭論圍繞發展的精神之源，特別是關於他是否應該也不會供認，因為"從兒子。 " 繼奧古斯丁對他的教誨，這句話filioque （ "兒子" ） ，加上由西方教會，以上述信條在安理會的托萊多在589 。 The Eastern church rejected the filioque doctrine, and the creed constituted confessional grounds for the split between East and West which had already taken place in practice.東部教會拒絕filioque學說和信仰構成翻供理由分裂於東西方之間，其中已發生的做法。
Although other aspects of the Spirit were occasionally discussed, the procession of the Spirit continued to occupy theologians in the West.雖然其他方面的精神，偶有討論，讓遊行的精神，繼續佔領著神學家在西部地區。 Anselm of Canterbury brought the debate into the era of scholasticism and, although reason as proof of doctrine was unevenly received, filioque remained the standard of the church. anselm的坎特伯雷把辯論變成時代的士林，儘管理由，以證明教義是不均勻收到filioque仍是標準的教會。 Peter Lombard argued from Scripture for filioque, and the fourth Lateran Council again espoused Trinitarianism and filioque. Although Aquinas rejected reason as a means to know the distinctions of the Divine Persons, he affirmed that the spirit proceeds from the special relationship that exists between the Father and the Son.彼得倫巴第辯稱，從經文為filioque ，以及第四次lateran安理會再次闡明trinitarianism和filioque雖然阿奎那駁回的理由為手段，以了解區別神聖的人，他肯定了這一精神是從英美特殊關係之間存在的父親和兒子。 Such discussions as this continued into the fifteenth century, when the Council of Florence again attempted to unite the Western and Eastern churches.這種討論，因為這一直持續到15世紀，當安理會佛羅倫薩的圖謀再次團結一致，西部與東部的教堂。 The filioque idea was reaffirmed and, although a cosmetic change of wording was made in an attempt to satisfy the Eastern church, the Greek Orthodox Church rejected the substance of the creed. The position of the Roman Catholic Church has remained essentially unchanged, and the rift between East and West over this issue remains to the present.該filioque主意得到肯定，雖然外觀上的改變措辭是在企圖以滿足東部教會，希臘東正教教堂拒絕了物質的信條。 立場與羅馬天主教會已基本未變，和裂谷東方與西方之間在這一問題上仍然到現在。
The Spirit works in salvation by influencing the soul to reliance, by faith, on Christ.精神的作品在救贖通過影響靈魂，以自力更生，由信仰，對基督。 Faith is itself a mystical gift of God whereby the believers mit Gott ein Kuche werden (become kneaded into one cake with God). Without the grace and work of the Spirit man is incapable of making himself acceptable to God or of having saving faith (cf. The Bondage of the Will, 1525).信仰本身就是一個神秘的神的恩賜，讓信徒麻省理工學院gott艾因庫車werden （成為意大利面成一個蛋糕與上帝） 。 未經恩典和工作精神，人是無法使自己接受的上帝或具有儲蓄信仰 （參見。桎梏的意志， 1525年） 。 This is accomplished by the Holy Spirit through the Word of God. Salvation is thus a gift bestowed by the grace of God, and Luther implies that the Word (the Gospel) as preached is primarily the efficacious Word of God after the Spirit works upon the heart of the hearer.做到這一點，是由聖靈透過神的話語。 救恩是一個禮物賜予的，由天主的恩典，並路德意味的話語（福音） ，因為鼓吹，主要是有效的上帝的話後，精神工程後，心臟聴。 For Luther, the Word is the main sacrament, for faith and the Holy Spirit are conveyed through the preaching and the teaching of the gospel (Rom. 10:17); baptism and the Lord's Supper are signs of the "sacrament of the Word," in that they proclaim the Word of God. Luther favored the preached Word over the written Word, but did not hold the two to be mutually exclusive. To be Christian the preaching of the church had to be faithful to the Scripture; but to be faithful to Scripture, the church had to preach.為路德，這個詞是主要的聖餐，為信仰和聖靈是透過傳教和教學的福音（羅馬書10時17分） ;洗禮和主的晚餐跡象的"聖餐的字， " ，因為他們宣告神的話語。 路德主張鼓吹字以上文字，但沒有舉行，兩國將相互排斥。不得基督教的傳教的教會都必須忠實於聖經，但要忠實於聖經，教會傳教。
The Word, primarily the incarnate Logos, is God's channel for the Spirit. Man brings the Word of the Scripture to the ear, but God infuses his Spirit into the heart; the word of Scripture thus becomes the Word of God (Lectures on Psalms; Epistle to the Romans). No one can rightly understand the Word of Scripture without the working of the Spirit; where the Word is, the Spirit inevitably follows. The Spirit does not operate independent of the Word.這個詞，主要是肉身的標誌，是上帝的渠道，讓精神。 男子帶字的經文，以聽，但神注入他的精神轉化為心臟;字的經文，於是成為天主的聖言（講座詩篇;書中說，羅馬人） ， 沒有人可以正確地理解字的經文中，沒有工作的精神;凡字是，精神難免如下。精神，並不具有獨立的字眼。 Luther resisted the enthusiasts' sharp distinction between inward and outward Word.路德抵制愛好者'區分抵港及離港字。 On the other hand, he rejected the Roman Catholic idea that the Spirit is identified with church office and that the sacraments are effective in and of themselves (ex opere operato).在另一方面，他拒絕了羅馬天主教思想，即精神，是確定與教會辦公室，並認為聖禮是有效的和自己的（當然opere operato ） 。 Thus the Spirit makes Christ present in the sacraments and in Scripture; only when the Spirit makes Christ present in the word is it Gods own living Word.因此，精神，使基督目前在聖禮，並在經文中，只有當精神，使基督在目前這個詞是神自己的生活字。 Otherwise the Scripture is letter, a law, it merely describes, it is only history.否則經文是一封信，一個法律，它只是描述了，這只不過是歷史。 But as preaching, the Word is gospel (as opposed to law); the Spirit makes it so.但作為傳道，單詞是福音（而非法律） ;精神，使之如此。 The Spirit is not bound to the Word; he exists in God's eternal glory, away from the Word and our world.精神卻是不必然字，他存在於上帝的永恆的榮耀，使之遠離這個詞和我們的世界。 But as revealing Spirit he does not come without the Word.但由於揭示的精神，他不來，沒有一句話。
Melanchthon followed Luther with few exceptions.梅蘭希頓其次路德少數例外。 Although allowing more room for man's response to the gospel than did Luther, he still stressed the primary work of the Spirit in salvation.雖然讓更多的空間，人的回應福音比路德，但他仍強調，基層工作的精神救贖。 Melanchthon showed more flexibility than Luther in the issue of the real presence in the Lord's Supper (cf. the Wittenberg Concord), but was in basic agreement with Luther as seen in the Augsburg Confession and its Apology. Zwingli departed from Luther and Melanchthon over the work of the Spirit in the sacraments, denying the necessity of baptism and asserting the largely commemorative significance of the Lord's Supper. The radical Reformers, too, were at odds with Luther and Melanchthon, and taught the priority of immediate revelation over Scripture.梅蘭希頓顯示更大的靈活性，比路德，在這個問題上的真實存在，在主的晚餐（參見維滕貝格康科德） ，但在基本協議與路德看在奧格斯堡懺悔與道歉。 zwingli偏離路德和梅蘭希頓比工作的精神，在聖禮，否認必然性的洗禮，並宣稱在很大程度上紀念意義的主的晚餐。激進的改革者，也都是對立的路德和梅蘭希頓，並教導優先切身revelation超過經文。 Lutherans and Catholics alike were condemned by the Schwarmer (fanatics) for their dependence upon the letter of Scripture instead of making the Bible subject to tests of religious experience. lutherans和天主教徒都不約而同地譴責了schwarmer （狂熱分子） ，他們依靠的信經文不是使聖經受考驗的宗教體驗。
Calvin taught that the Spirit works in regeneration to illumine the mind to receive the benefits of Christ and seals them in the heart. By the Spirit the heart of a man is opened to the penetrating power of the Word and sacraments. 卡爾文教授的這一精神，在工程再生去照亮心靈得到好處，耶穌和印章在他們的心臟，通過精神的核心，一個人，是開放給穿透力的Word和聖禮。 Calvin went beyond Luther in asserting that not only is the preached Word the agent of the Spirit, but the Bible is in its essence the Word of God (Genevan Catechism). The Spirit works in the reading of Scripture as well as in the preaching of the Word, and the Word, preached or read, is efficacious through the work of the Holy Spirit. The divine origin of Scripture is certified by the witness of the Spirit; the Scripture is the Word of God given by the Spirit's guidance through limited human speech.卡爾文超出了路德在宣稱不僅是鼓吹詞代理人的精神，但聖經是在其本質天主的聖言（ genevan問答） 。 精神的作品，在讀經文以及在鼓吹的軍隊這個詞，這個詞，鼓吹或閱讀，是通過有效的工作，聖靈神聖的起源經文證明證人的精神;聖經是上帝的話給予精神的指導意見，通過有限的人力講話。 Thus the exegete must inquire after God's intention in giving Scripture for us (eg, in the modern application of the OT; Institutes 2.8.8).因此exegete必須詢問後，神的用意是讓經文，為我們（例如，在現代社會的應用職能治療;院所2.8.8 ） 。
The highest proof of Scripture derives from the fact that God in person speaks in it, ie, in the secret testimony of the Spirit (Inst. 1.7.4).最高證明經文來自於一個事實，即上帝的人說話，即在秘密證詞中的精神（ inst. 1.7.4 ） 。 We feel the testimony of the Spirit engraved like a seal on our hearts with the result that it seals the cleansing and sacrifice of Christ.我們覺得作證的精神，鐫刻著像一個密封在我們的心中，因此，它海豹的清潔和犧牲的基督。 The Holy Spirit is the bond by which Christ unites us to himself (Inst. 3.1.1).聖靈是債券，其中基督我們團結起來，以自己（ inst. 3.1.1 ） 。 Although Calvin rejected rational proofs as a basis for authenticating Scripture, interconfessional battles later caused the rigidifying of Reformed thought, and a tradition of scholastic proofs was developed to overcome the subjectivism of Calvin's authentication theory (cf. the Canons of Dort).雖然卡爾文拒絕理性的證據，以此為基礎認證的經文， interconfessional戰役後，造成rigidifying的改革思路，與傳統的學術論證，開發，以克服主觀主義的卡爾文的認證理論（參照大砲的dort ） 。
A seventeenth century reaction to strict Calvinism arose in Holland among the followers of James Arminius. Arminius rejected strict predestination, allowing for man's freedom to reject God's offer of grace. 1 17世紀反應，以嚴格的加爾文出現在荷蘭之間的追隨者詹姆斯arminius 。 arminius拒絕了嚴格的宿命，允許人的自由拒絕接受上帝的給予的寬限期。 The Arminian position was denounced by the Synod of Dort, but had great influence in England.該arminian立場是譴責，也遭到了主教的dort ，但有很大的影響力在英國。 John Wesley grew up in early eighteenth century England within this climate of Arminianism, and through him Methodism was given its distinctive Arminian character. For Wesley, God acts in cooperation with, but not in violation of, free human response in the matter of saving faith.約翰韋斯利成長於18世紀初，英國在這一氣候的arminianism ，並通過他methodism是由於其獨特的arminian性格。韋斯利，上帝的行為，在與它們的合作，但並沒有違反，自由人的反應在這件事的儲蓄信仰。 God does not merely dispense upon man justifying grace, nor does man simply acquire such grace by believing.上帝不只是免除後，男子辯解恩典，也沒有人簡單地獲取這樣的恩典所相信。 There is rather a unified process of God's giving and man's receiving. The Holy Spirit convicts of sin and also bears witness of justification.有，而不是一個統一的過程，上帝的賦予和人的接受。 聖靈定罪的罪惡，也見證了的道理。 Thereafter the Holy Spirit continues to work in man in sanctification, such that the believer feels in his heart the mighty workings of the Spirit of God. God continually "breathes" upon man's soul, and the soul "breathes unto God", a fellowship of spiritual respiration by which the life of God in the soul is sustained. Sanctification, the renewal of man in the image of God, in righteousness and true holiness, is effected by the Spirit through faith. It includes being saved from sin and being perfected in love. Works are necessary to a continuance of faith, and "entire santification," perfection, is the goal of every believer. 此後聖靈繼續工作，在男子成聖，使信徒感覺在他心中浩蕩的工作精神神的，上帝在不斷"呼吸"後，人的靈魂和靈魂的"呼吸祂上帝" ，這是一個和睦團契精神呼吸，其中生活在上帝的靈魂，是持續的。 成聖，重建的男子，在上帝的畫像，為正義和真正的聖潔，是由精神信仰，它包括被保存從罪孽與完善愛。 工程是必要的一個連續性的信念， "全santification ， "完善，目標應該是每一個信徒。
Another development that can be traced to Methodism's stress on sanctification is the twentieth century reawakening of Pentecostalism. Stemming from earlier emphases upon "second experience," Pentecostalism has placed great importance upon the "baptism of the Holy Spirit," which is seen as the completion of a two-stage process of salvation. Since the inception of this modern movement at the turn of the century, speaking in tongues has been proclaimed as the main sign of Spirit baptism, although other "gifts of the Spirit", notably healing, are also emphasized. 另一項發展可追溯到methodism的應激對成聖是二十世紀復興的五旬節運動。源於先前的側重點後， "第二個經驗， "五旬節運動一直十分重視後， "洗禮聖靈" ，這就是被視為完成一個兩階段的過程中的救贖。 設立以來，這一現代運動在世紀之交，在舌頭已被宣布為主要標誌的精神洗禮，雖然其他的"禮物的精神" ，尤其是癒合的，是也得到了強調。 From its fundamentalist/biblicist beginning the Pentecostal movement has grown into what is loosely called the charismatic movement, which now touches all of Protestantism and has made inroads into Roman Catholicism.從原教旨主義/ biblicist開始五旬節運動，從小到大什麼是鬆散的所謂魅力運動，現在涉及到所有的基督新教，並取得了進軍羅馬天主教。 This movement generally proclaims a distinct experience of "Spirit baptism" and, as a rule, focuses on speaking in tongues as the manifestation of that experience.這個運動通常宣告一個獨特的經驗"的精神洗禮" ，並作為一項規則，側重於在舌頭作為體現這一經驗。
One of the most significant twentieth century developments in understanding the Holy Spirit was made in the teaching of Karl Barth.其中一項最重要的是二十世紀的發展，在認識聖靈是在教學中的卡爾巴特。 Barth was a Reformed theologian who was largely responsible for the introduction of neoorthodoxy, the so-called dialectical or crisis theology.巴特是一個經過改革的神學家的人，主要是負責引進neoorthodoxy ，所謂的辯證或危機神學。 Barth and others broke with classical liberalism in the first decades of the twentieth century, denying liberalism's theology of pious religious selfconsciousness, its man-centeredness (Schleiermacher; Ritschl; Feuerbach).巴特等人，打破古典自由主義在第一個十年中的20世紀，否認自由主義的神學虔誠的宗教自我意識，其人為本（施萊爾馬赫;里奇爾;費爾巴哈） 。 Barth emphasized the "infinite qualitative distinction" between man and God, and prophetically proclaimed God's nein to all of man's attempt at self-righteousness.巴特強調， "無限質的區別" ，人與神，並且預言宣告上帝的nein所有的人的企圖自以為是。 Barth's Letter to the Romans sounded this note of man's "crisis", the acknowledgement that what man knows of God, God has himself revelaed.巴特的信中，以羅馬人敲響了，這說明人的"危機" ，承認有什麼人知道上帝，上帝有自己revelaed 。 Barth developed his idea of God's self-revelation in terms of the doctrine of the Word of God (Church Dogmatics I/1 and I/2).巴特制定了自己的想法上帝的自我啟示而言，中庸上帝的話（教會dogmatics / 1 / 2 ） 。 First and most importantly, Jesus is the incarnate Logos, the Word of God.首先和最重要的是，耶穌是肉身的標識，上帝的話。 The Word of God is subsequently found in the preaching of the gospel, and "among the words of Scripture" (cf. Luther's doctrine of Spirit and Word).上帝的話，是後來發現，在宣揚福音， "其中的話，經文" （參見路德的學說的精神和Word ） 。 The Word of God is God himself in Holy Scripture.上帝的話，是上帝在聖經。 Scripture is holy and the Word of God, because by the Holy Spirit it became and will become to the church a witness to divine revelation.聖經是神聖的上帝的話，因為聖靈成為和將成為該教會的見證神的啟示。 This witness is not identical to the revelation; it is not itself revelation, but the witness to it. Faith in Jesus as the Christ, specifically in Jesus' resurrection, is effected through the work of the Holy Spirit. The subjective "in Spirit" is the counterpart to the objective "in Christ".這位證人是不完全相同的啟示，它本身並不是啟示，但見證。 信仰耶穌是基督，特別是在耶穌的復活，是通過工作的聖靈。主觀"的精神"是對應目標" ，在基督" 。 God's grace is manifested both in the objective revelation of God in Christ and man's subjective appropriation of this revelation through the Spirit.上帝的恩典是體現在客觀的啟示上帝在基督裡與人的主觀撥款這一啟示透過精神。 According to Scripture, God's revelation occurs in our enlightenment by the Holy Spirit to a knowledge of God's Word.根據聖經，上帝的啟示出現在我們的啟示是由聖靈向知識的神的話語。 The outpouring of the Spirit is God's revelation.該流露的精神，是上帝的啟示。 In this reality we are free to be God's children and to know, love, and praise him in his revelation.在這樣的現實，我們都是免費將上帝的兒女和知情權的人，愛護人，並讚美他，在他的啟示。 The Spirit as subjective reality of God's revelation makes possible and real the existence of Christianity in the world.精神和客觀實際的上帝的啟示，使可能的和現實的存在，基督教在世界上。 For, Barth observes, "where the Spirit of the Lord is, there is freedom" (II Cor. 3:17); God in his freedom discloses himself to man and so makes man free for him (Evangelical Theology, pp. 53ff.).為，巴特指出， "凡主的聖靈是，有自由" （二肺心病。 3時17分） ;上帝在他的自由，披露了自己的男子，所以使得Man免費為他（福音派神學，第53ff 。 ） 。
Because God in Christ has initiated the messianic age with its outpouring of the Spirit, man's relationship to God has been forever changed.因為上帝在基督裡已啟動了救世主的時代，其流露的精神和人的關係，上帝已經永遠改變。 No longer can the law be used as a means of exclusion and oppression of the disenfranchised: Jesus has preached the messianic gospel of release to the captive, sight to the blind, and good news to the poor; the new law of life has been written on the hearts of men.再也不能依法被用來作為一種手段，排斥和壓迫的被剝奪權利：耶穌所宣揚的救世主的福音釋放俘虜，觀光，以瞎眼的，好消息向窮人;新法的生活已經寫在對男人的心。 Thus we must abhor any new legalism which uses the Scripture to exclude and oppress, this is to turn the good news of Christ into "the letter that kills."因此，我們必須痛恨任何新的法家利用經文，以排除和壓迫，這是把這個好消息基督成書說， "殺人" 。 We must, rather, recognize the "God-breathed" character of Scripture, and the "Spirit that makes alive."我們要的，而是承認"上帝心中的"人格的經文和"的精神，這使得活著" 。 Only so will the Scripture be profitable. Conversely, the Spirit cannot be claimed as the mark of an elite, as that which distinguishes and divides. The gospel of Jesus Christ includes the message that the Holy Spirit has been poured out on all flesh.只有這樣，將聖經，就能獲利。 反過來說，精神不能聲稱為標誌的一個精英，因為這其中的區別和分歧。福音的耶穌基督包括一個信息，就是聖靈已經傾注了所有的肉。 All abuses of Scripture and the Spirit must hear God's message: "The promise is to those who are near, and to those who are afar off, as many as the Lord our God will call."所有濫用的經文和精神，一定要聽上帝的訊息： "無極是那些靠近，並以那些遠方的小康，有多達耶和華我們的神將拜會" 。
TS
Caulley日ts caulley
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
參考書目
CK Barrett, The
Holy Spirit and the Gospel Tradition; FD Bruner, A Theology of the Holy Spirit;
JDG Dunn, Baptism in the Holy Spirit and Jesus and the Spirit; M. Green, I
Believe in the Holy Spirit; H. Gunkel, The Influence of the Holy Spirit; GS
Hendry, The Holy Spirit: Growth of a Biblical Tradition; CFD Moule, The Holy
Spirit; PDM Ramsey, Holy Spirit; E. Schweizer, The Holy Spirit; HB Swete, The
Holy Spirit in the Ancient Church and The Holy Spirit in the New Testament; H.
Watkins-Jones, The Holy Spirit from Arminius to
Wesley.對照Barrett表示，從聖靈福音傳統的FD布魯納，神學的聖靈;
jdg鄧恩，洗禮，在聖靈與耶穌和精神;米綠色，我相信，在聖靈;每小時gunkel ，影響聖靈;一般事務亨德利，聖靈：增長的一個聖經傳統的CFD moule
，聖靈; PDM的拉姆齊，聖靈;體育schweizer ，聖靈;血紅蛋白swete
，聖靈在古代教會與聖靈在新約聖經;每小時沃特金斯-瓊斯，聖靈從arminius以韋斯利。
Advocate, (Gr. parakletos), one who pleads another's cause, who helps another by defending or comforting him.提倡者， （ gr.冉克勒透絲） ，一人懇求對方的事業，他們幫助另一名由保衛或安慰他。 It is a name given by Christ three times to the Holy Ghost (John 14:16; 15:26; 16:7, where the Greek word is rendered "Comforter," qv).這是一個名稱，由基督的3倍，以聖靈（約翰14時16分; 15:26 ; 16時07分，而希臘字是立下"保惠師" ，請參閱） 。 It is applied to Christ in 1 John 2:1, where the same Greek word is rendered "Advocate," the rendering which it should have in all the places where it occurs.將它應用到基督在約翰一2:1 ，如果同一希臘字，是"無主張， "繪製，它應具備的所有地方出現。 Tertullus "the orator" (Acts 24:1) was a Roman advocate whom the Jews employed to accuse Paul before Felix. tertullus "演說家" （使徒行24:1 ） ，是古羅馬主張，其中猶太人聘請指責保羅之前菲利克斯。
(Easton Illustrated Dictionary) （伊斯頓說明字典）
Comforter, the designation of the Holy Ghost (John 14:16, 26; 15:26; 16:7; RV marg., "or Advocate, or Helper; Gr. paracletos").撫慰者，指定聖靈（約翰14時16分， 26個; 15:26 ; 16時07分;風疹病毒馬格， "或主張，或幫手;遺傳資源。 paracletos " ） 。 The same Greek word thus rendered is translated "Advocate" in 1 John 2:1 as applicable to Christ.同一希臘字，從而變得譯為"主張"在約翰一2:1適用於基督。 It means properly "one who is summoned to the side of another" to help him in a court of justice by defending him, "one who is summoned to plead a cause."它就是"一人傳喚到一邊的另一個" ，以幫助他在法庭上的正義，捍衛他， "一個人傳喚到申辯的事業" 。 "Advocate" is the proper rendering of the word in every case where it occurs. "鼓吹"是正確的渲染這個詞在每一個案件發生。 It is worthy of notice that although Paul nowhere uses the word paracletos, he yet presents the idea it embodies when he speaks of the "intercession" both of Christ and the Spirit (Rom. 8:27, 34).它是值得的公告說，儘管保羅無處用字paracletos ，他尚未提出構想，它體現著時，他談到"干涉" ，都是基督精神（羅馬書8時27分， 34 ） 。
Ruah: "breath; air; strength; wind; breeze; spirit; courage; temper; Spirit." ruah ： "呼氣;空氣;實力;風;微風;精神;勇氣;磨煉;精神" 。 This noun has cognates in Ugaritic, Aramaic, and Arabic.這個名詞已cognates在烏加里特文，阿拉姆語和阿拉伯語。 The word occurs about 378 times and in all periods of biblical Hebrew.這個詞出現的約378倍，並在各個時期的聖經希伯來語。
First, this word means "breath," air for breathing, air that is being breathed.首先，這個詞的意思是"呼吸"空氣中呼吸，空氣是被吹了。 This meaning is especially evident in Jer.這意思是特別明顯哲。 14:6: "And the wild asses did stand in the high places, they snuffed up the wind like dragons...." 14時06分： "和野生資產卻站在高地方，他們扼殺了風如出水… … 。 When one's "breath" returns, he is revived: "...When he [Samson] had drunk [the water], his spirit [literally, "breath"] came again, and he revived..."當一個人的"呼吸"的回報，他是復興： " … …當他[黃山]已喝醉[水] ，他的精神[從字面上來看， "呼吸" ]又來了，他復活… … " (Judg. 15:19). （ judg. 15時19分） 。 Astonishment may take away one's "breath": "And when the queen of Sheba had seen all Solomon's wisdom, and the house that he had built, And the meat of his table,... there was no more spirit in her [she was overwhelmed and breathless]" (1 Kings 10:4-5).驚愕可能奪去一個人的"呼吸" ： "當女王的謝巴曾見過所有所羅門的智慧，和眾議院表示，他已建成，肉他的表， … …有沒有更多的精神在她的[她壓倒和咋舌] " （ 1國王10:4-5 ） 。 Ruah may also represent speaking, or the breath of one's mouth: "By the word of the Lord were the heavens made; and all the host of them by the breath of his mouth" (Ps. 33:6; cf. Exod. 15:8; Job 4:9; 19:17). ruah也可能代表發言，或呼吸一個人的嘴： "天主聖言被老天爺發了言;所有的東道主，他們所呼吸的嘴巴" （詩篇33:6 ;比照exod 15 ： 8 ;工作， 4時09分; 19時17分） 。
Second, this word can be used with emphasis on the invisible, intangible, fleeting quality of "air": "O remember that my life is wind: mine eyes shall no more see good" (Job 7:7).第二，這個詞可以用來著重於無形，無形，稍縱即逝質量的"空" ： "啊，還記得我的生命是風：礦山眼睛會不會更見良好" （就業7時07分） 。 There may be a suggestion of purposelessness, uselessness, or even vanity (emptiness) when ruah is used with this significance: "And the prophets shall become wind, and the word is not in them ..."有可能是一個建議purposelessness ，無用的，甚至是虛榮（空虛）當ruah用在這個意義上說： "和先知會成為風，字是不是… … " (Jer. 5:13). （ jer. 5時13分） 。 "Windy words" are really "empty words" (Job 16:3), just as "windy knowledge" is "empty knowledge" (Job 15:2; cf. Eccl. 1:14, 17, "meaningless striving"). "風話" ，真的是"空話" （就業16時03分） ，正如"刮風知識" ，是"空洞的知識" （就業15時02分;比照eccl 。 1:14 ， 17 ， "沒有意義，爭取" ） 。 In Prov.在省。 11:29 ruah means "nothing": "He that troubleth his own house shall inherit the wind...." 11時29 ruah意思是"什麼" ，說： "他說， troubleth還有自己的房子應繼承風… … 。 This nuance is especially prominent in Eccl.這個細微差別尤為突出eccl 。 5:15-16: "And he came forth of his mother's womb, naked shall he return to go as he came, and shall take nothing of his labor, which he may carry away in his hand. And this also is a sore evil, that in all points as he came, so shall he go: and what profit hath he that hath labored for the wind?" 5:15-16 ： "和他站出來他的母親的子宮裡，赤身裸體，應他返回去，因為他一來，並應採取什麼他的勞動，他都可以進行遠離他手上，這也是聲音沙啞邪惡，在所有各點，因為他來了，所以他應到：什麼利潤祂所他說，祂所勞動，為風" ？
Third, ruah can mean "wind."第三， ruah可以指"風" 。 In Gen. 3:8 it seems to mean the gentle, refreshing evening breeze so well known in the Near East: "And they heard the voice of the Lord God walking in the garden in the cool [literally, "breeze"] of the day...."在將軍3時08分，這似乎意味著輕柔，清爽傍晚的微風，使當地十分有名，在近東說： "他們聽到的聲音，上帝走在花園乘涼[從字面上來看， "微風" ]的一天… … 。 It can mean a strong, constant wind: "... And the Lord brought an east wind upon the land all that day, and all that night ..."它可以指一個強大，恆風說： " … …於是上帝帶來了東風後，土地所有這一天，而所有這天晚上… … " (Exod. 10:13). （ exod. 10:13 ） 。 It can also signify an extremely strong wind: "And the Lord turned a mighty strong west wind ..."它也可以顯示一個非常強風說： "和主把一個威武強大的西風… … " (Exod. 10:19). （ exod. 10時19分） 。 In Jer.在哲。 4:11 the word appears to represent a gale or tornado (cf. Hos. 8:7). 4時11字似乎代表了大風或龍捲風（參見居者有其屋。 8時07分） 。 God is the Creator (Amos 4:13) and sovereign Controller of the winds (Gen. 8:1; Num. 11:31; Jer. 10:13).上帝是造物主（阿莫斯4時13分）和主權控制器的風（創8:1 ;序號。 11時31分;哲。 10:13 ） 。
Fourth, the wind represents direction.第四，風代表著方向。 In Jer.在哲。 49:36 the four winds represent the four ends of the earth, which in turn represent every quarter: "And upon Elam will I bring the four winds [peoples from every quarter of the earth] from the four quarters of heaven, and will scatter them toward all those winds; and there shall be no nation whither the outcasts of Elam shall not come." 49:36該康萊代表四個兩端的地球，而這又代表著每一季： "經elam將我帶來康萊[人民從每一季的地球]從四個季度的天堂，將散射他們對所有那些風;不應有任何民族該向何處去的棄兒elam不得來吧" 。 Akkadian attests the same phrase with the same meaning, and this phrase begins to appear in Hebrew at a time when contact with Akkadian-speaking peoples was frequent.阿卡德文證明了同樣的措辭與相同的含義，這句話開始出現在希伯來語在這個時候，接觸阿卡德文為母語的民族頻繁。
Fifth, ruah frequently represents the element of life in a man, his natural "spirit": "And all flesh died that moved upon the earth,... All in whose nostrils was the breath of life ..."第五， ruah經常代表著生活元素，在一個男子，其自然的"精神" ： "及一切肉體死亡感動了經地球， … …一切在其鼻孔呼吸的生命… … " (Gen. 7:21-22). （創7:21-22 ） 。 In these verses the animals have a "spirit" (cf. Ps. 104:29).在這些詩詞中的動物有一個"精神" （參見聚苯乙烯。 104:29 ） 。 On the other hand, in Prov.在另一方面，在省。 16:2 the word appears to mean more than just the element of life; it seems to mean "soul": "All the ways of a man are clean in his own eyes; but the Lord weigheth the spirits [NASB, "motives"]." 16時02分一詞似乎意味著不僅僅是生活元素，它似乎是指"靈魂" ： "採取一切辦法，一名男子的是乾淨的，在他自己的眼睛，但主weigheth神[科學院， "動機" ] " 。 Thus, Isaiah can put nepes, "soul," and ruah in synonymous parallelism: "With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early ..."因此，以賽亞書，可以把nepes ， "靈魂" ， ruah在同義排比： "我的靈魂，我想要你在那天晚上，記得，我的精神在我，我將尋求你早… … " (26:9). （ 26:9 ） 。 It is the "spirit" of a man that returns to God (Eccl. 12:7).這是"精神"的一個男人，回到上帝（傳道書12時07分） 。
Sixth, ruah is often used of a man's mind-set, disposition, or "temper": "Blessed is the man unto whom the Lord imputeth not inqiuity, and in whose spirit there is no guile" (Ps. 32:2).第六， ruah通常是一個人的思維定勢，處置，或"脾氣" ： "幸運的是，該名男子所不欲，其中主imputeth不inqiuity ，並在其精神是沒有桂樂" （詩篇32:2 ） 。 In Ezek.在ezek 。 13:3 the word is used of one's mind or thinking: "Woe unto the foolish prophets, that follow their own spirits, and have seen nothing" (cf. Prov. 29:11). 13點03字，是用一個人的主意或思想： "妄為愚蠢的先知，即按照他們自己的精神狀態，看到了什麼" ， （參見省29:11 ） 。 Ruah can represent particular dispositions, as it does in Josh. ruah能夠代表特別處分權，因為它是在說笑。 2:11: "And as soon as we had heard these things, our hearts did melt, neither did there remain any more courage in any man, because of you ..." 2時11分： "當我們聽到這些事情，但我們的心卻融化，也沒有存在任何更多的勇氣，在任何人為的，因為你… … " (cf. Josh. 5:1; Job 15:13). （參見喬什。 5:1 ;工作， 15時13分） 。 Another disposition represented by this word is "temper": "If the spirit [temper] of the ruler rise up against thee, leave not thy place ..."另配置為代表的這個字是"脾氣" ： "如果精神[脾氣]的統治者起來反對你，不會離開你的地方… … " (Eccl. 10:4). （傳道書10:4 ） 。 David prayed that God would "restore unto me the joy of thy salvation; and uphold me with thy free Spirit" (Ps. 51:12).大衛祈禱上帝會" ，恢復所不欲，我的快樂你的救恩;堅持我，你用你的自由精神" （詩篇51:12 ） 。 In this verse "joy of salvation" and "free Spirit" are parallel and, therefore, synonymous terms.在這首詩， "喜悅的救贖"與"自由精神" ，是平行的，因此，同義詞。 Therefore, "spirit" refers to one's inner disposition, just as "joy" refers to an inner emotion.因此， "精神" ，是指一個人的內在配置，正如"喜悅" ，是指一種內在的情緒。
Seventh, the Bible often speaks of God's "Spirit," the third person of the Trinity. This is the use of the word in its first biblical occurrence: "And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters" (Gen. 1:2). 第七，聖經常常談到上帝的"精神" ，第三人的三位一體，這是沒有用的字，在它的首聖經的發生： "地球是沒有形式，而且無效;與黑暗是基於面對深部及上帝的精神提出後，面對問路" （創1:2 ） 。 Isa.伊薩。 63:10-11 and Ps. 63:10-11和PS 。 51:12 specifically speak of the "holy or free Spirit." 51:12具體談到"聖地或自由精神" 。
Eighth, the non-material beings (angels) in heaven are sometimes called "spirits": "And there came forth a spirit, and stood before the Lord, and said, I will persuade him" (1 Kings 22:21; cf. 1 Sam. 16:14).第八，非物質的人（天使） ，在天上，有時所謂的"神" ： "有站出來一種精神，並站在耶和華面前，並說，我會說服他" （ 1國王22時21分;比照。一日山姆。 16時14分） 。
Ninth, the "spirit" may also be used of that which enables a man to do a particular job or that which represents the essence of a quality of man: "And Joshua the son of Nun was full of the spirit of wisdom; for Moses had laid his hands upon him ..."第九， "精神" ，也可用於對那些能夠使一個人做某項工作，或代表本質是一個質量的男子說： "與約書亞的兒子尼姑卻充滿了精神，智慧，為摩西已奠定了他的手後，他的… … " (Deut. 34:9). （申命記34:9 ） 。 Elisha asked Elijah for a double portion of his "spirit" (2 Kings 2:9) and received it.艾莉莎問利亞一個雙重的部分，他的"精神" （ 2國王2時09分） ，並獲得它。
I. SYNOPSIS OF THE DOGMA一，簡要說明了教條
The doctrine of the Catholic Church concerning the Holy Ghost forms an integral part of her teaching on the mystery of the Holy Trinity, of which St. Augustine (De Trin., I, iii, 5), speaking with diffidence, says: "In no other subject is the danger of erring so great, or the progress so difficult, or the fruit of a careful study so appreciable".該學說的天主教關於聖靈的一個組成部分，她教學上的奧秘，聖三一，其中聖奧古斯丁（德trin ，一，三，五） ，在談到與diffidence ，說： "在沒有其他議題，是危險的過錯這麼大，或進展如此艱難，或水果一個仔細研究，以便稱道的" 。 The essential points of the dogma may be resumed in the following propositions:要點的教條，可以恢復在以下主張：
The Holy Ghost is the Third Person of the Blessed Trinity.聖靈是第三人的祝福三一。
Though really distinct, as a Person, from the Father and the Son, He is consubstantial with Them; being God like Them, He possesses with Them one and the same Divine Essence or Nature.雖然真正獨特的，作為一個人，從父親和兒子，他是consubstantial同他們被上帝和他們一樣，他擁有跟他們來自同一個神聖的本質或性質。
He proceeds, not by way of generation, but by way of spiration, from the Father and the Son together, as from a single principle.他的收益，而不是透過一代，但透過spiration ，來自父親和兒子一起，從一個單一的原則。
Such is the belief the Catholic faith demands.這是信仰天主教的信仰需求。
II.二。 CHIEF ERRORS行政錯誤
All the theories and all the Christian sects that have contradicted or impugned, in any way, the dogma of the Trinity, have, as a logical consequence, threatened likewise the faith in the Holy Ghost.全部理論和全部基督教教派有自相矛盾或者非難的，以任何方式，教條的三位一體，有，作為一個合乎邏輯的後果，威脅到同樣的信念，在聖靈。 Among these, history mentions the following:這其中，歷史上提到了以下各項：
In the second and third centuries, the dynamic or modalistic Monarchians (certain Ebionites, it is said, Theodotus of Byzantium, Paul of Samosata, Praxeas, Noëtus, Sabellius, and the Patripassians generally) held that the same Divine Person, according to His different operations or manifestations, is in turn called the Father, the Son, and the Holy Ghost; so they recognized a purely nominal Trinity.在第二和第三世紀以來，動態或modalistic monarchians （某些ebionites ，有人說，奧多托斯的拜占庭，保羅的samosata ， praxeas ， noëtus ， sabellius和patripassians普遍）認為，同樣神聖的人，根據他的不同行動或表現形式，又是因為所謂的父親，兒子，以及聖靈，所以他們認識到純粹的象徵性的三位一體。
In the fourth century and later, the Arians and their numerous heretical offspring: Anomans or Eunomians, Semi-Arians, Acacians, etc., while admitting the triple personality, denied the consubstantiality.在第四世紀後， arians他們還有許多異端後代： anomans或eunomians ，半arians ， acacians等，同時承認三重人格，否認consubstantiality 。 Arianism had been preceded by the Subordination theory of some ante-Nicene writers, who affirmed a difference and a gradation between the Divine Persons other than those that arise from their relations in point of origin. arianism已先於所從屬理論的一些前廳nicene作家，他們肯定相差一個層次之間的神聖的人，比其他那些產生於它們關係的切入點，原產地。
In the sixteenth century, the Socinians explicitly rejected, in the name of reason, along with all the mysteries of Christianity, the doctrine of Three Persons in One God.在十六世紀， socinians明確拒絕，在名稱的原因，再加上所有的奧秘，基督教教義的3人中唯一的天主。
Mention may also be made of the teachings of Johannes Philoponus (sixth century), Roscellinus, Gilbert de la Porrée, Joachim of Flora (eleventh and twelfth centuries), and, in modern times, Günther, who, by denying or obscuring the doctrine of the numerical unity of the Divine Nature, it reality set up a triple deity.何況還可能作出的遺訓約翰內斯philoponus （六世紀） ， roscellinus ，吉爾伯特德香格里拉porrée ，約阿希姆的植物界（第十一屆和第十二屆世紀） ，並在近代以來，吻，他們否認或掩蓋學說數值統一的神聖性質，它實際上成立了一個三重神。
In addition to these systems and these writers, who came in conflict with the true doctrine about the Holy Ghost only indirectly and as a logical result of previous errors, there were others who attacked the truth directly:除了這些系統和這些作家，但他們卻對衝突與真正教義約聖靈只是間接的，並作為合乎邏輯的結果，對以往失誤的，有被其他人攻擊的真相直接：
Towards the middle of the fourth century, Macedonius, Bishop of Constantinople, and, after him a number of Semi-Arians, while apparently admitting the Divinity of the Word, denied that of the Holy Ghost.朝中的第四個世紀， macedonius主教，君士坦丁堡，並在後，他的一些半arians ，雖然表面上承認神的這個詞，無可否認的聖靈。 They placed Him among the spirits, inferior ministers of God, but higher than the angels.他們還在他之間的烈酒，劣質部長上帝的，但高於天使。 They were, under the name of Pneumatomachians, condemned by the Council of Constantinople, in 381 (Mansi, III, col. 560).它們包括：名義下pneumatomachians ，譴責安理會的君士坦丁堡，在381 （曼西，三，中校560 ） 。 Since the days of Photius, the schismatic Greeks maintain that the Holy Ghost, true God like the Father and the Son, proceeds from the former alone.由於天photius ， schismatic希臘人認為，聖靈，真實的上帝一樣，父親和兒子，收益來自前單。
III.三。 THE THIRD PERSON OF THE BLESSED TRINITY第三人的祝福三一
This heading implies two truths:這個標題意味著兩個真理：
The Holy Ghost is a Person really distinct as such from the Father and the Son;聖靈是一個人真的截然不同，因為這種來自父親和兒子;
He is God and consubstantial with the Father and the Son.他是上帝和consubstantial與父親和兒子。
The first statement is directly opposed to Monarchianism and to Socinianism; the second to Subordinationism, to the different forms of Arianism, and to Macedonianism in particular.第一項聲明是直接反對monarchianism並socinianism ;第二至subordinationism ，以不同形式的arianism ，並macedonianism特別。 The same arguments drawn from Scripture and Tradition may be used generally to prove either assertion.同樣的觀點