Sacraments are Christian rites that are believed to be outward visible signs of inward spiritual grace to which the promise of Christ is attached. The Roman Catholic and Eastern Orthodox churches accept seven sacraments: Baptism, the Eucharist, Confirmation (or Chrismation), Confession, Anointing of the Sick, marriage, and Holy Orders. The Council of Trent (1545 - 63) declared that all were instituted by Christ. Protestants accept only baptism and the Eucharist as instituted by Christ. The Anglican (Episcopal) church, however, accepts the other five as sacramental rites that evolved in the church. 聖禮是基督教的儀式，相信是外向明顯的跡象，外來的精神寬限期，即承諾的基督附後。羅馬天主教和東正教教堂接受七個聖禮：洗禮，聖體，確認書（或膏） ，供述， anointing對患病者，婚姻，和神聖的命令。安理會的遄達（ 1545 -6 3）宣布，他們全部是由基督新教只接受洗禮和聖體聖事是由基督。英國國教（聖公會）的教會，但是，接受其他5名作為聖儀式演變在教會裡。 Other churches consider those of the five they observe as ecclesiastical ceremonies.其他教會考慮那些在五間，他們遵循的，因為教會儀式。
Christians have differed widely as to the meaning of the sacraments and how God works through them. Catholics, and many Protestants, consider them means of grace through which God bestows spiritual gifts. This view was held by Martin Luther and John Calvin.基督徒都大不相同，以意思聖禮和神是怎麼作品通過他們。 天主教徒，許多新教徒，他們考慮的手段恩典透過上帝賦予的精神禮物，這種觀點是召開由馬丁路德和約翰卡爾文。
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LL Mitchell黎巴嫩鎊米切爾
Bibliography
參考書目
M Hellwig, The
Meaning of the Sacraments (1972); B Leeming, Principles of Sacramental Theology
(1956); J Martos, Doors to the Sacred (1982); E Russell and J Greenhalgh, eds.,
Signs of Faith, Hope, and Love: The Christian Sacraments Today (1988);
Schmemann, Alexander, For the Life of the World: Sacraments and Orthodoxy
(1973).米hellwig ，意思聖禮（ 1972條） ， b leeming ，原則聖事神學（ 1956年） ; j martos
，門神聖（ 1982年） ;電子羅素和J greenhalgh合編，標誌的信仰，希望，而愛：基督教聖禮今天（ 1988年）
;舒梅曼，亞歷山大，為生活的世界：聖禮和正統（ 1973年） 。
In the Christian experience, the saving action of Christ is made known and accessible to the church especially through certain liturgical actions such as baptism and the Eucharist.在基督教的經驗，拯救行動的基督是知道和接觸教會，特別是通過一定的禮儀活動，如洗禮和聖體聖事。 Therefore, these actions came to be known among the Greeks as mysteries, perhaps by analogy to mystery cults.因此，這些行動後來被稱為之間的希臘人，作為謎，也許比喻神秘教派。
Charles P. Price查爾斯頁價格
The sacramental principle is another characteristic tenet of Roman Catholicism. The sacramental system worked out especially in the Middle Ages by the schoolmen and subsequently at the Council of Trent envisaged sacraments primarily as causes of grace that could be received independent of the merit of the recipient. 聖事的原則是另一個特點特尼特的羅馬天主教。聖制工作，特別是在中世紀由schoolmen並隨後在安理會的遄達設想聖禮，主要是由於原因的恩典可以得到獨立的好處是收件人。 Recent Catholic sacramental theology emphasizes their function as signs of faith.最近天主教聖事神學強調其功能為標誌的信念。 Sacraments are said to cause grace insofar as they are intelligible signs of it, and that the fruitfulness, as distinct from the validity, of the sacrament is dependent on the faith and devotion of the recipient.聖禮是說令恩典，因為它們是理解的跡象，並表示，結實性，以區別於有效性，對聖餐是依賴於信念和獻身精神的收件人。 Sacramental rites are now administered in the vernacular, rather than in Latin, to increase the intelligibility of the signs.聖事禮儀，現在在經管白話，而不是在拉丁美洲，以增加可懂度的標誌。
Conservative Catholicism connected sacramental theology to Christology, stressing Christ's institution of the sacraments and the power of the sacraments to infuse the grace of Christ, earned on Calvary, to the recipient.保守的天主教連接聖神學，以christology ，強調基督的機構聖禮和權力的聖禮注入的恩典基督，賺取calvary ，給收件人。 The newer emphasis connects the sacraments to ecclesiology.較新的重連接聖禮，以教會。 We do not encounter Christ directly, but in the church, which is his body. The church mediates the presence and action of Christ.我們沒有遇到基督直接的，但在教會裡，這是他身體的一部分。 教會介導的存在和行動的喊聲。
The number of sacraments was finally fixed at seven during the medieval period (at the councils of Lyons 1274, Florence 1439, and Trent 1547). 有多少聖禮終於定在七，在中世紀時期 （在議會的里昂二一二七四，佛羅倫薩1439 ，並遄達1547 ） 。 In addition Roman Catholicism has innumerable sacramentals, eg, baptismal water, holy oil, blessed ashes, candles, palms, crucifixes, and statues.此外，羅馬天主教已經無數sacramentals ，如洗禮水，聖油，有福的骨灰，蠟燭，棕櫚，在十字架上，和雕像。 Sacramentals are said to cause grace not ex opere operanto like the sacraments, but ex opere operantis, through the faith and devotion of those using them. sacramentals是說令恩典不前opere operanto像聖禮，但前opere operantis ，透過信仰和奉獻的那些對他們的使用。
The ordained priesthood has three orders: bishops, priests, and deacons. The first and third are offices of the NT church. 這項祝聖司鐸有三個命令：主教，司鐸和執事。第一次和第三次都是辦事處新台幣教堂。 The office of priest emerged when it was no longer practical to continue recognizing the Jewish priesthood (owing to the destruction of the temple and the great influx of Gentiles into the church) and with the development of a sacrificial understanding of the Lord's Supper.辦公室的牧師出現時，它不再是現實，繼續承認猶太神職人員（由於摧毀廟宇和大湧入外邦人進入教會） ，並開發一個犧牲品的認識主的晚餐。
FS Piggin財政司司長皮格金博士
(Elwell Evangelical Dictionary) （ Elwell宣布了福音字典）
A religious rite or ceremony instituted or recognized by Jesus Christ.是一個宗教的儀式或典禮提起或認可的耶穌基督。 Baptism and the Lord's Supper were given a prominent place in the fellowship of the early church (Acts 2:41 - 42; 10:47; 20:7, 11), along with the proclamation (kerygma) and teaching (didache).洗禮和主的晚餐被賦予突出的地方，在獎學金的初期教會（使徒2時41 -4 2; 1 0:47; 2 0時0 7分， 1 1人） ，隨文告（ k erygma）與教學（ d idache） 。 Both rites were regarded as means appointed by Jesus Christ to bring the members of the church into communion with his death and resurrection, and thus with himself through the Holy Spirit (Matt. 28:19 - 20; Acts 2:38; Rom. 6:3 - 5; 1 Cor. 11:23 - 27; Col. 2:11 - 12).這兩個儀軌，被視為是指委任耶穌基督，使教會的成員到共融與他的死與復活，並因此與自己通過聖靈。 （ 28:19 -第2 0條;行徑2時3 8分;光碟6 ： 3 -5 1肺心病。 1 1時2 3分-第2 7條;上校2時1 1 -1 2） 。 They were linked together in our Lord's teaching (Mark 10:38 - 39) and in the mind of the church (1 Cor. 10:1 - 5ff.) as having such significance.他們都聯接在一起，在我們的主的教學（馬克10:38 -3 9） ，並在他心中的教堂（ 1肺心病。 1 0:1- 5f f），因為有這樣的意義。 They were the visible enactment of the word proclaimed in the kerygma, and their significance must be understood as such.它們分別是有形頒布的字宣布在kerygma ，其意義必須被理解為這樣的。
The proclamation of the gospel in the NT was no mere recital of the events of the life, death, resurrection, and ascension of Jesus, the Son of God.宣布福音新台幣並沒有僅僅演奏的事件，生命，死亡，復活，升天的耶穌，上帝的兒子。 It was the representation of these events to the hearers in the power of the Spirit so that through such proclamation they could become related to these events in a living way through faith.這是代表這些事件向hearers在權力的精神，以便通過這種宣布，他們有可能成為與上述事件謀生途徑，透過信仰。 In the proclamation of the gospel the once - for - all event continued to be effective for salvation (1 Cor. 1:21; 2 Cor. 5:18 - 19).在宣布福音一度-為-所有的活動繼續得到有效救助（1肺心病。1時2 1分， 2肺心病。5時1 8 -1 9） 。 The word of the kerygma gave men fellowship in the mystery of the kingdom of God brought nigh in Jesus (Matt. 13:1 - 23; Mark 4:11), and the preacher in fulfilling his task was the steward of this mystery (1 Cor. 4:1; Eph. 3:8 - 9; Col. 1:25).這個詞的kerygma了男子金在神秘的神的國度帶來了幾乎是在耶穌。 （ 13時01分-2 3歲;馬克4時1 1分） ，以及傳教士在履行他的任務是管家的這個謎（ 1肺心病。 4:1 ;以弗所書， 3點08分-九;上校2 5） 。 The miracles or signs accompanying the proclamation in the early church were the visible aspect of the living power the word derived from its relation to the mystery of the kingdom of God.神蹟或標誌陪同代表作，在早期教會的有形方面的生活權力一詞源自它關係到神秘的神的國度。
It was inevitable, therefore, that baptism and the Lord's Supper, the other visible counterparts of the kerygma, should also come to be regarded as giving fellowship in the same mysterion of the Word made flesh (1 Tim. 3:16), and should be interpreted as themselves partaking in the mystery of the relationship between Christ and his church (Eph. 5:32).這是無法避免的，因此，洗禮和主的晚餐外，其他有形對口的kerygma ，也應被視為給予獎學金在同一mysterion的字肉身（ 1添。 3:16 ） ，並應被解釋為自己partaking在神秘的關係，基督和他的教會（以弗所書5時32分） 。
The Greek word mysterion was later often given the Latin sacramentum, and the rites themselves came to be spoken of as sacramenta.希臘字mysterion後來往往由於拉丁語sacramentum和儀軌自己後來被談及，因為sacramenta 。 The word sacramentum meant both "a thing set apart as sacred" and "a military oath of obedience as administered by the commander."字sacramentum意味著雙方"的事，除了一套作為神聖" ， "軍事宣誓服從作為經管的指揮官" 。 The use of this word for baptism and the Lord's Supper affected the thought about these rites, and they tended to be regarded as conveying grace in themselves, rather than as relating men through faith to Christ.使用此詞的洗禮和主的晚餐影響想過這些儀軌的，他們往往被視為傳達寬限期本身，而不是作為與男性通過信仰基督的。
A sacrament came later to be defined (following Augustine) as a "visible word" or an "outward and visible sign of an inward and spiritual grace."從樓上掉了後來加以確定（以下奧古斯丁） ，作為"有形之詞"或"走出去和可視性標誌的向內和精神文明的恩典" 。 The similarity between the form of the sacrament and the hidden gift tended to be stressed.之間的相似形式的聖餐和隱藏的禮物往往予以強調。 Five lesser sacraments became traditional in the church: confirmation, penance, extreme unction, order, matrimony.五較輕聖禮成為傳統在教會：確認，懺悔，極端unction ，秩序，婚姻關係。 But the church had always a special place for baptism and the Lord's Supper as the chief mysteries, and at the Reformation these were regarded as the only two that had the authority of our Lord himself, and therefore as the only true sacraments.但教會總是一個特殊的地點，為的洗禮和主的晚餐作為行政奧秘，並在改造這些被視為僅有的兩個曾權威我們的主自己，因此，作為唯一真正的聖禮。
Since God in the OT also used visible signs along with the word, these were also regarded as having sacramental significance.因為上帝在城市旅遊局還利用有形的跡象，隨著這個詞，這些人也被視為聖事的意義。 Among the OT sacraments the rites of circumcision and the passover were stressed as being the OT counterparts of baptism (Col. 2:11 - 12) and the Lord's Supper (1 Cor. 5:7).各城市旅遊局聖禮儀式的割禮和逾越節的人強調，被稱為是城市旅遊局對口的洗禮（上校2時11 -1 2）和主的晚餐（ 1肺心病。 5 :7） 。
RS
Wallace盧比華萊士
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
參考書目
Calvin,
Institutes 4.14; R Bruce, Sermons upon the Sacraments; TF Torrance, "Eschatology
and the Eucharist," in Intercommunion; G Bornkamm, TDNT , IV; OC Quick, The
Christian Sacraments; JI Packer, ed., Eucharistic
Sacrifice.卡爾文學院4.14與r布魯斯，講道後，聖禮;托蘭斯的TF ， "末世和聖體聖事" ，在交流的100博恩卡姆， tdnt
，四;胡椒快速，基督教聖禮;紀封隔器，編輯，聖體聖事的犧牲。
Sacraments are outward signs of inward grace, instituted by Christ for our sanctification (Catechismus concil. Trident., n.4, ex S. Aug. "De Catechizandis rudibus").聖禮是外在跡象外來恩典，是由基督為我們的成聖（ catechismus concil 。三叉戟， n.4 ，前美國8月， "德catechizandis rudibus " ） 。 The subject may be treated under the following headings:此事可能治療下，其標題如下：
I. The necessity and the nature of the sacramental system一，必要性和性質的聖事制度
II.二。 The nature of the sacraments of the new law性質聖禮的新法律
III.三。 The origin (cause) of the sacraments原產地（事業）的聖禮
IV.四。 The number of the sacraments有多少聖禮
V. The effects of the sacraments五，影響聖禮
VI.六。 The minister of the sacraments部長聖禮
VII.七。 The recipient of the sacraments收件人的聖禮
I. NECESSITY AND NATURE一，必要性和性質
(1) In what sense necessary （ 1 ）在何種意義上的必要
Almighty God can and does give grace to men in answer to their internal aspirations and prayers without the use of any external sign or ceremony.全能的上帝可以，而且確實給予寬限期，以男性在回答其內部的願望和祈禱，無需使用任何外部標誌或儀式。 This will always be possible, because God, grace, and the soul are spiritual beings.這將始終是不可能的，因為上帝的恩典，和靈魂是精神。 God is not restricted to the use of material, visible symbols in dealing with men; the sacraments are not necessary in the sense that they could not have been dispensed with.上帝不是限於使用的素材，有形的象徵，在處理與男人;聖禮，是沒有必要在某種意義上說，他們已經不能免除。 But, if it is known that God has appointed external, visible ceremonies as the means by which certain graces are to be conferred on men, then in order to obtain those graces it will be necessary for men to make use of those Divinely appointed means.但是，如果我們知道，上帝已委任外部的，有形的儀式為手段，其中某些青睞，是賦予男人，然後為了獲得那些青睞，這將是必要的，男性可以利用這些神聖的任命方式。 This truth theologians express by saying that the sacraments are necessary, not absolutely but only hypothetically, ie, in the supposition that if we wish to obtain a certain supernatural end we must use the supernatural means appointed for obtaining that end.這個真理神學家表示說，聖禮是必要的，而不是絕對，而只是假設，即，在假設，如果我們想取得某種超自然的目的，我們必須用超自然的手段委任為取得這一目的。 In this sense the Council of Trent (Sess. VII, can. 4) declared heretical those who assert that the sacraments of the New Law are superfluous and not necessary, although all are not necessary for each individual.在這個意義上，安理會的遄達（ sess.七，可以的。四日）宣布異端者斷言聖禮的新的法律都是多餘的和不必要的，雖然大家都沒有必要為每一個人。 It is the teaching of the Catholic Church and of Christians in general that, whilst God was nowise bound to make use of external ceremonies as symbols of things spiritual and sacred, it has pleased Him to do so, and this is the ordinary and most suitable manner of dealing with men.它是教學的天主教教會和基督徒的一般，雖然上帝是nowise勢必利用外部儀式象徵事物的精神和神聖的，它很高興他這樣做，這是普通和最合適以何種方式處理男人。 Writers on the sacraments refer to this as the necessitas convenientiae, the necessity of suitableness.作家對聖禮是指將這一問題作為necessitas convenientiae ，必要性的適宜性。 It is not really a necessity, but the most appropriate manner of dealing with creatures that are at the same time spiritual and corporeal.這是不是一個真正的必要性，但以最恰當的方式處理動物，是在同一時間，精神和體。 In this assertion all Christians are united: it is only when we come to consider the nature of the sacramental signs that Protestants (except some Anglicans) differ from Catholics.在此斷言，所有基督徒都美：這是唯一的時候，我們現在應該考慮的性質以及聖跡象顯示，新教徒（除了一些教徒） ，從不同的天主教徒。 "To sacraments considered merely as outward forms, pictorial representations or symbolic acts, there is generally no objection", wrote Dr. Morgan Dix ("The sacramental system", New York, 1902, p. 16). "聖禮僅應視為向外形式，圖案申述或象徵性的行為，一般無異議" ，寫博士摩根迪克斯（以下簡稱"聖事制度" ，紐約， 1902年，第16頁） 。 "Of sacramental doctrine this may be said, that it is co-extensive with historic Christianity. Of this there is no reasonable doubt, as regards the very ancient days, of which St. Chrysostom's treatise on the priesthood and St. Cyril's catechetical lectures may be taken as characteristic documents. Nor was it otherwise with the more conservative of the reformed bodies of the sixteenth century. Martin Luther's Catechism, the Augsburg, and later the Westminster, Confessions are strongly sacramental in their tone, putting to shame the degenerate followers of those who compiled them" (ibid., p. 7, 8) "聖教義，這可以說，這是合作的廣泛歷史性基督教。交代，因此，沒有合理的疑點，至於非常古老的天，其中聖金口的傷寒論神職人員和聖西里爾的catechetical講座五月採取為特徵的文件。也不是，否則，與較保守的機構改革的16世紀。馬丁路德的講授，奧格斯堡，後來西敏寺，自白書是強烈的聖事，在他們的口氣，把汗顏退化的追隨者那些彙編成" （同上，第7頁， 8 ）
(2) Why the sacramental system is most appropriate （ 2 ）為什麼聖制度是最合適的
The reasons underlying a sacramental system are as follows:原因某個聖系統分列如下：
Taking the word "sacrament" in its broadest sense, as the sign of something sacred and hidden (the Greek word is "mystery"), we can say that the whole world is a vast sacramental system, in that material things are unto men the signs of things spiritual and sacred, even of the Divinity.走字"聖餐" ，其最廣泛的意義上，作為標誌的東西，神聖和隱患（希臘字是"謎" ） ，我們可以說，整個世界是一個廣闊的聖事制度，在這物質的東西所不欲，男性跡象顯示事情的精神和神聖的，甚至是神。 "The heavens show forth the glory of God, and the firmament declareth the work of his hands" (Ps. xviii, 2). "老天爺顯示了神的榮耀，以及firmament declareth的工作，他的手" （詩篇十八， 2 ） 。 The invisible things of him [ie God], from the creation of the world, are clearly seen, being understood by the things that are made; his eternal power also, and divinity" (Romans 1:20).無形的東西，他[即上帝] ，從建立世界各地，他們清楚地看到，被理解的事情，都是他的永恆力量，也和神性" （羅馬書1:20 ） 。
The redemption of man was not accomplished in an invisible manner.贖回的男子沒有完成在無形的方式。 God renewed, through the Patriarchs and the Prophets, the promise of salvation made to the first man; external symbols were used to express faith in the promised Redeemer: "all these things happened to them [the Israelites] in figure" (1 Corinthians 10:11; Hebrews 10:1).上帝再次，通過patriarchs和先知，承諾救國作出了第一名男子;外在符號被用來表達信仰，在其承諾的救贖主說： "所有這些事情發生在自己身上[以色列人]圖" （哥林多前書10個： 11 ;希伯來書10:1 ） 。 "So we also, when we were children, were serving under the elements of the world. But when the fullness of time was come, God sent his Son, made of a woman" (Galatians 4:3-4). "因此，我們同樣，當我們是小孩，下提供服務內容的世界，但是當豐滿的時候，是來，上帝派他的兒子，取得的一個女人" （加拉太書4:3-4 ） 。 The Incarnation took place because God dealt with men in the manner that was best suited to their nature.化身發生，因為上帝處理與男人的方式是最適合自己的性質。
The Church established by the Saviour was to be a visible organization (see CHURCH: The Visibility of the Church): consequently it should have external ceremonies and symbols of things sacred.教會設立的救世主，是一個有形的組織（見教堂：能見度的教會） ：因此它應該有外在的儀式和符號的東西，神聖的。
The principal reason for a sacramental system is found in man.主要理由為聖事制度，是發現於人類。 It is the nature of man, writes St. Thomas (III:61:1), to be led by things corporeal and semse-perceptible to things spiritual and intelligible; now Divine Providence provides for everything in accordance with its nature (secundum modum suae conditionis); therefore it is fitting that Divine Wisdom should provide means of salvation for men in the form of certain corporeal and sensible signs which are called sacraments.這是大自然的人，寫聖托馬斯（三： 61:1 ） ，被領導者，由東西是有形的和semse -感知到的東西，精神和理解，現在是神聖的規定，一切按照其性質（對Secundum modum suae conditionis ） ，因此這是非常恰當的神聖智慧，應提供手段拯救男人的形式，一定是有形的和理智的跡象，這是所謂的聖禮。 (For other reasons see Catech. Conc. Trid., II, n.14.) （因其他原因見catech 。結論。 trid 。第一，二， n.14 ） 。
(3) Existence of sacred symbols （ 3 ）存在的神聖符號
(a) No sacraments in the state of innocence. （一）沒有聖禮，在國家無罪推定的原則。 According ot St. Thomas (III:61:2) and theologians generally there were no sacraments before Adam sinned, ie, in the state of original justice.據酒店聖托馬斯（三： 61:2 ）和神學家普遍有沒有聖禮之前，亞當犯罪，即在該國的原始正義。 Man's dignity was so great that he was raised above the natural condition of human nature.人的尊嚴是如此巨大，他所提出的上述自然條件的人的本性。 His mind was subject to God; his lower faculties were subject to the higher part of his mind; his body was subject to his soul; it would have been against the dignity of that state had he been dependent, for the acquisition of knowledge or of Divine grace, on anything beneath him, ie, corporeal things.他的態度是受到上帝的，其較低的院系，曾受到較高的一部分，他的心，他的身體受到他的靈魂，它已對尊嚴的國家，他一直依賴，為獲取知識或神的恩典，我什麼下方他的，即是有形的東西。 For this reason the majority of theologians hold that no sacraments would have been instituted even if that state had lasted for a long time.基於這個原因，大多數神學家認為，沒有聖禮會已提起即使這種狀態持續了相當長的時間。
(b) Sacraments of the law of nature. （二）聖禮的自然法則。 Apart from what was or might have been in that extraordinary state, the use of sacred symbols is universal.除了是什麼或可能已經在這不平凡的狀態下，用神聖的符號，是具有普遍性。 St. Augustine says that every religion, true or false, has its visible signs or sacraments.聖奧古斯丁說，每一種宗教，是真還是假的，有其明顯的標誌或聖禮。 "In nullum nomen religionis, seu verum seu falsum, coadunari homines possunt, nisi aliquo signaculorum seu sacramentorum visibilium consortio colligantur" (Cont. Faust., XIX, xi). "法無名字religionis ，請輸入您的真相您falsum ， coadunari homines possunt ，暫準aliquo signaculorum您sacramentorum visibilium consortio colligantur " （續浮士德，十九，十一） 。 Commentators on the Scriptures and theologians almost unanimously assert that there were sacraments under the law of nature and under the Mosaic Law, as there are sacraments of greater dignity under the Law of Christ.評論家對聖經和神學家幾乎一致斷言，有聖禮根據自然的規律，並根據鑲嵌法，因為有聖禮更大的尊嚴，根據法律規定的喊聲。 Under the law of nature -- so called not to exclude supernatural revelation but because at that time there existed no written supernatural law -- salvation was granted through faith in the promised Redeemer, and men expressed that faith by some external signs.根據自然的規律-所謂不排除超自然啟示，但因為在那個時候不存在書面超自然法-救亡獲得通過信仰，在其承諾的救贖主，將士表示，信仰是由一些外部標誌。 What those signs should be God did not determine, leaving this for the people, most probably to the leaders or heads of families, who were guided in their choice by an interior inspiration of the Holy Ghost.這些跡象，應該上帝並沒有確定，離開這一切為了人民，極有可能向各國領導人或元首的家庭，他們的指導思想是，在他們的選擇是由一個內部的啟示聖靈。 This is the conception of St. Thomas, who says that, as under the law of nature (when there was no written law), men were guided by interior inspiration in worshiping God, so also they determined what signs should be used in the external acts of worship (III:60:5, ad 3).這是觀聖托馬斯，他說，因為根據法律規定的性質（因為當時有沒有書面的法律） ，男人遵循內部靈感崇拜上帝，而他們也確定了什麼跡象，應採用外部行為的崇拜（三： 60:5 ，專案3 ） 。 Afterwards, however, as it was necessary to give a written law: (a) because the law of nature had been obscured by sin, and (b) because it was time to give a more explicit knowledge of the grace of Christ, then also it became necessary to determine what external signs should be used as sacraments (III:60:5, ad 3; III:61:3, ad 2) This was not necessary immediately after the Fall, by reason of the fullness of faith and knowledge imparted to Adam.可是後來，因為它是有必要給予書面法律： （一）由於自然的規律已被掩蓋罪惡，及（ b ） ，因為它是時間，以提供更清晰的認識恩典基督，然後又它已成為必要，以確定哪些外部標誌，應該被用來作為聖禮（三： 60:5 ，專案3 ;三： 61:3 ，專案2 ） ，這是沒有必要立即陷落後，因她的豐滿的信仰和知識傳授給亞當。 But about the time of Abraham, when faith had been weakened, many had fallen into idolatry, and the light of reason had been obscured by indulgence of the passions, even unto the commission of sins against nature, God intervened and appointed as a sign of faith the rite of circumcision (Genesis 17; ST III:70:2, ad 1; see CIRCUMCISION).但對於當時亞伯拉罕的信仰時，已經被大大削弱，許多已陷入偶像崇拜，以及輕的理由已被掩蓋，放縱自己的激情，即使祂犯下的罪過違反自然，上帝干預，並獲委任為標誌真誠地成年禮的割禮（創17個;聖三： 70:2 ，專案一見包皮環切術） 。
The vast majority of theologians teach that this ceremony was a sacrament and that it was instituted as a remedy for original sin; consequently that it conferred grace, not indeed of itself (ex opere operato), but by reason of the faith in Christ which it expressed.絕大多數的神學教授表示，這個頒獎典禮是從樓上掉了，而且它建立了一個補救的原罪;因此，它賦予的恩典，而不是事實上的本身（當然opere operato ） ，而是因為信仰基督，它表示。 "In circumcisione conferebatur gratia, non ex virtute circumcisionis, sed ex virtute fidei passionis Christi futurae, cujus signum erat circumcisio -- quia scilicet justitia erat ex fide significata, non ex circumcisione significante" (ST III:70:4). "在circumcisione conferebatur特惠，非當然virtute circumcisionis文，而前virtute信passionis基督教futurae ， cujus Signum的erat circumcisio -q uias cilicetj ustitiae rat當然正當s ignificata，非當然c ircumcisiones ignificante" （聖三： 7 0:4） 。 Certainly it was at least a sign of something sacred, and it was appointed and determined by God himself as a sign of faith and as a mark by which the faithful were distinguished from unbelievers.當然，這是起碼的一個標誌東西神聖的，它接受了任命，並確定由上帝自己是一個信仰的象徵，並作為一個標誌，其中忠實區分，從信的。 It was not, however, the only sign of faith used under the law of nature.它不是，但是，只有信仰的象徵，用來根據自然的規律。 It is incredible, writes St. Augustine, that before circumcision there was no sacrament for the relief (justification) of children, although for some good reason the Scriptures do not tell us what that sacrament was (Cont. Jul., III, xi).這是令人難以置信的，寫的聖奧古斯丁，以前割包皮是沒有聖餐，為救濟（理由）的兒童，雖然對一些很好的理由念經不告訴我們，什麼樣的聖餐（續7月，三，十一） 。 The sacrifice of Melchisedech, the sacrifice of the friends of Job, the various tithes and oblations for the service of God are mentioned by St. Thomas (III:61:3, ad 3; III:65:1, ad 7) as external observances which may be considered as the sacred signs of that time, prefiguring future sacred institutions: hence, he adds, they may be called sacraments of the law of nature.犧牲melchisedech ，犧牲了朋友的工作，各tithes和oblations為天主服務的是所提到的聖托馬斯（三： 61:3 ，專案3 ;三： 65:1 ，專案7 ）作為對外紀念活動可能被視為神聖的標誌，那些日子裡， prefiguring未來的神聖機構：因此，他補充說，他們可能被稱為聖禮的自然法則。
(c) Sacraments of the Mosaic Law. （三）聖禮的鑲嵌法。 As the time for Christ's coming drew nearer, in order that the Israelites might be better instructed God spoke to Moses, revealing to him in detail the sacred signs and ceremonies by which they were to manifest more explicitly their faith in the future Redeemer.由於時間為基督即將提請臨近，為了讓以色列人可能更好指示上帝以摩西，揭示了他在詳細的神聖標誌和儀式，由它們呈現出更加明確自己的前途抱有信心救贖。 Those signs and ceremonies were the sacraments of the Mosaic Law, "which are compared to the sacraments which were before the law as something determined to something undetermined, because before the law it had not been determined what signs men should use" (ST III:61:3, ad 2).這些標誌和儀式，聖禮的鑲嵌法" ，這是一種比較聖禮，其中在法律面前，看成決心一些未確定的，因為在法律面前，它尚未確定什麼跡象男人應該使用" （聖三： 61:3 ，專案2 ） 。 With the Angelic Doctor (I-II:102:5) theologians usually divide the sacraments of this period into three classes:與天使的醫生（一至二： 102:5 ）神學家通常鴻溝聖禮的這一時期分為三個檔次：
The ceremonies by which men were made and signed as worshippers or ministers of God.儀式由男人發了言，並簽署了為善信或部長的上帝。 Thus we have (a) circumcision, instituted in the time of Abraham (Genesis 17), renewed in the time of Moses (Leviticus 12:3) for all people; and (b) the sacred rites by which the Levitical priests were consecrated.因此，我們有（一）包皮環切術，是在當時的亞伯拉罕（創17 ） ，在續約的時候，摩西（利未記12時03分） ，為全體人民受益;及（ b ）的神聖儀式，其中levitical神職人員遭到consecrated 。 The ceremonies which consisted in the use of things pertaining to the service of God, ie (a) the paschal lamb for all the people, and (b) the loaves of proposition for the ministers.儀式，其中在使用的東西，涉及到天主服務的，即（一）逾越節的羔羊，所有的人，及（二）麵包的命題，為部長。
The ceremonies of purification from legal contamination, ie (a) for the people, various expiations, (b) for the priests, the washing of hands and feet, the shaving of the head, etc. St. Augustine says the sacraments of the Old Law were abolished because they had been fulfilled (cf. Matthew 5:17), and others have been instituted which are more efficacious, more useful, easier to administer and to receive, fewer in number ("virtute majora, utilitate meliora, actu faciliora, numero pauciora", Cont. Faust., XIX, xiii).儀式的純化，從法律上的污染，即： （一）一切為了人民，各expiations ， （ b ）為神父，清洗雙手及雙腳，剃的頭，等聖奧古斯丁說，聖禮的舊法律被廢除，因為他們已經完成了（參見馬太5時17分） ，以及其他已建立了一些更有效，更有益的，易於管理，並接受，數量較少（ " virtute對大， utilitate meliora ，工會faciliora ，的數字pauciora " ，承上。浮士德，十九，十三） 。 The Council of Trent condemns those who say that there is no difference except in the outward rite between the sacraments of the Old Law and those of the New Law (Sess. VII, can. ii).安理會的遄譴責那些說是沒有區別，除了在離港成年禮之間聖禮的舊法者的新法律（ sess.七，可以第二節） 。 The Decree for the Armenians, published by Order of the Council of Florence, says that the sacraments of the Old Law did not confer grace, but only prefigured the grace which was to be given by the Passion of Christ.這項法令為亞美尼亞人，由立法會作出此項命令的佛羅倫斯說，聖禮的舊法也沒有賦予寬限期，但只prefigured恩典是給予熱情的喊聲。 This means that they did not give grace themselves (ie ex opere operato) but only by reason of the faith in Christ which they represented -- "ex fide significata, non ex circumcisione significante" (ST I-II:102:5)這意味著他們沒有給自己的恩典（即前opere operato ） ，但只有理由的信念，在基督裡，他們所代表的-"當然有誠意s ignificata，非當然c ircumcisiones ignificante" （聖第一項和第二項： 1 02:5）
II.二。 NATURE OF THE SACRAMENTS OF THE NEW LAW性質聖禮的新法律
(1) Definition of a sacrament （ 1 ）定義一個聖餐
The sacraments thus far considered were merely signs of sacred things.聖禮，所以至今仍然只是跡象神聖的東西。 According to the teaching of the Catholic Church, accepted today by many Episcopalians, the sacraments of the Christian dispensation are not mere signs; they do not merely signify Divine grace, but in virtue of their Divine institution, they cause that grace in the souls of men.根據教學的天主教教會，今天接受了許多episcopalians ，聖禮的基督教省卻不是單純的跡象，他們並不僅僅意味著神聖的恩典，但在憑藉自己的神聖機構，他們的事業，在寬限期的靈魂男性。 "Signum sacro sanctum efficax gratiae" -- a sacrosanct sign producing grace, is a good, succinct definition of a sacrament of the New Law. " Signum的骶密室efficax謝謝" -一個神聖的標誌製作的恩典，是一個很好的，簡潔的定義，從樓上掉了這項新法律。 Sacrament, in its broadest acceptation, may be defined as an external sign of something sacred.聖餐，在最廣泛的接受性，可以定義為一個外部標誌的東西，神聖的。 In the twelfth century Peter Lombard (d. 1164), known as the Master of the Sentences, author of the manual of systematized theology, gave an accurate definition of a sacrament of the New Law: A sacrament is in such a manner an outward sign of inward grace that it bears its image (ie signifies or represents it) and is its cause -- "Sacramentum proprie dicitur quod ita signum est gratiae Dei, ei invisibilis gratiae forma, ut ipsius imaginem gerat et causa existat" (IV Sent., dI, n.2).在12世紀彼得倫巴第（四1164年） ，被稱為師父的句子，作者手冊的系統化神學，作了準確的定義從樓上掉了的新的法律：一個是聖餐用這種方式向外跡象外來恩典說，它關係到自己的形象（即意味或代表） ，是其事業-" s acramentump ropried icitur和I TA的S ignum的預測感謝d ei，指引i nvisibilis感謝形式上， U T斯達康i psiusi maginem大等病因e xistat" （四發送，邸， n.2 ） 。 This definition was adopted and perfected by the medieval Scholastics.這個定義是通過建立和完善由中世紀scholastics 。 From St. Thomas we have the short but very expressive definition: The sign of a sacred thing in so far as it sanctifies men - "Signum rei sacrae in quantum est sanctificans homines" (III:60:2).從聖托馬斯我們有短，但非常傳神的定義是：標誌的一個神聖的事，目前為止，因為它sanctifies男人-" S ignum的瑞s acrae在量子預測s anctificansh omines" （三： 6 0:2） 。
All the creatures of the universe proclaim something sacred, namely, the wisdom and the goodness of God, as they are sacred in themselves, not as they are sacred things sanctifying men, hence they cannot be called sacraments in the sense in which we speak of sacraments (ibid., ad 1um).所有動物的宇宙宣告神聖的東西，即智慧和善良的上帝，因為他們是神聖的本身，而不是因為它們是神聖的事情sanctifying男人，因此他們不能被稱為聖禮，在某種意義上，這是我們講的聖禮（同上，專案1um ） 。 The Council of Trent includes the substance of these two definitions in the following: "Symbolum rei sacrae, et invisibilis gratiae forma visibilis, sanctificandi vim habens" -- A symbol of something sacred, a visible form of invisible grace, having the power of sanctifying (Sess. XIII, cap.3).安理會的遄包含的實質內容，這兩個定義如下： " symbolum瑞sacrae等invisibilis感謝形式上visibilis ， sanctificandi無窮的habens " -一個符號的東西，神聖的，有形的形式，無形的恩典，有權力的s anctifying （ sess.十三， cap.3 ） 。 The "Catechism of the Council of Trent" gives a more complete definition: Something perceptible by the senses which by Divine institution has the power both to signify and to effect sanctity and justice (II, n.2). "講授的安理會的遄達"會得到更完整的定義是：一些可感知由感官所神學院有權力既象徵和效果神聖性和正義（二n.2 ） 。 Catholic catechisms in English usually have the following: An outward sign of inward grace, a sacred and mysterious sign or ceremony, ordained by Christ, by which grace is conveyed to our souls.天主教catechisms在英語，通常是有以下幾點：一個外向型的跡象，外來恩典，神聖和神秘符號或儀式，祝聖基督，其中Grace是轉達了我們的靈魂。 Anglican and Epscopalian theologies and catechisms give definitions which Catholics could accept.聖公會和epscopalian神學和catechisms給予定義，其中天主教徒所不能接受的。 In every sacrament three things are necessary: the outward sign; the inward grace; Divine institution.在每一個聖餐三件事是必要的：向外徵;抵港寬限期;神聖機構。 A sign stands for and represents something else, either naturally, as smoke represents fire, or by the choice of an intelligent being, as the red cross indicates an ambulance.一個跡象主張，代表了一些，否則，無論是自然，作為濃煙代表著火災，或所選擇的一種智能正，作為紅十字會表明了救護車。 Sacraments do not naturally signify grace; they do so because they have been chosen by God to signify mysterious effects.聖禮不自然意味著有文采，他們這樣做是因為他們已經選擇了上帝，以顯示神秘的效果。 Yet they are not altogether arbitrary, because in some cases, if not in all, the ceremonies performed have a quasi-natural connection with the effect to be produced.但他們不是完全任意的，因為在某些情況下，若不能在所有的儀式表演有一個半自然的結合效果製作。 Thus, pouring water on the head of a child readily brings to mind the interior purification of the soul.因此，灌水在頭上的孩子很容易使我想起許多內部淨化的心靈。 The word "sacrament" (sacramentum), even as used by profane Latin writers, signified something sacred, viz., the oath by which soldiers were bound, or the money deposited by litigants in a contest.用"聖餐" （ sacramentum ） ，甚至所用的褻瀆拉美作家，象徵著神聖的東西，即，宣誓，其中士兵被約束，或是錢存入訴訟人在競賽。 In the writings of the Fathers of the Church the word was used to signify something sacred and mysterious, and where the Latins use sacramentum the Greeks use mysterion (mystery).在該著作的，教會的神父們一詞被用來象徵東西神聖和神秘的，並在其拉丁人使用sacramentum希臘人使用mysterion （謎） 。 The sacred and mysterious thing signified is Divine grace, which is the formal cause of our justification (see GRACE), but with it we must associate the Passion of Christ (efficient and meritorious cause) and the end (final cause) of our sanctification, viz., eternal ife.神聖和神秘的東西，標誌，是神的恩典，這是正式的事業，我們的理由（見寬限期） ，但是它要聯繫激情的基督（高效率和優良的事業）和落腳點（最後一個原因） ，我們的成聖，即，永恆Ife的。 The significance of the sacraments according to theologians (eg ST III:60:3) and the Roman Catechism (II, n.13) extends to these three sacred things, of which one is past, one present, and one future.意義聖禮根據神學家（如聖三： 60:3 ）和羅馬問答（二， n.13 ）延伸到這三個神聖的東西，其中一個是過去，一個本，和一個共同的未來。 The three are aptly expressed in St. Thomas's beautiful antiphon on the Eucharist: "O sacrum convivium, in quo Christus sumitur, recolitur memoria passionis ejus, mens impletur gratia, et futurae gloriae nobis pignus datur -- O sacred banquet, in which Christ is received, the memory of the passion is recalled, the soul is filled with grace, and a pledge of future life is given to us".三者正好表示，在聖托馬斯的美麗antiphon對聖體聖事： "啊，骶骨convivium ，在維持現狀的基督sumitur ， recolitur備忘錄passionis ejus ，男士impletur特惠等futurae gloriae的意識pignus datur -鄰神聖宴會，其中基督收到的，記憶的激情回憶說，靈魂，是充滿恩典，並保證今後的生活，是給我們" 。
(2) Errors of Protestants （ 2 ）錯誤的新教徒
Protestants generally hold that the sacraments are signs of something sacred (grace and faith), but deny that they really cause Divine grace.新教徒普遍認為聖禮的跡象，其中的神聖（恩典和信仰） ，但否認他們確實造成神的恩典。 Episcopalians, however, and Anglicans, especially the Ritualists, hold with Catholics that the sacraments are "effectual signs" of grace. episcopalians ，但是，和英國聖公會教徒，特別是ritualists ，持有與天主教徒認為聖禮是"有效標誌"的恩典。 In article XXV of the Westminster Confession we read:在第二十五條的西敏寺自白我們讀到：
Sacraments ordained of God be not only badges or tokens of Christian men's profession, but rather they be certain sure witnesses and effectual signs of grace and God's good will towards us by which He doth work invisibly in us, and doth not only quicken but strengthen and confirm our faith in Him (cf. art. XXVII).聖禮受戒上帝不僅徽章或紀念品的基督教男人的職業，而是他們一定知道證人和有效標誌的恩典和上帝的善意，對我們的，據此，他doth工作看不見的美， doth不僅加快，但加強和確認我們對他的信任（參見藝術。二十七） 。
"The Zwinglian theory", writes Morgan Dix (op.cit., p.73), "that sacraments are nothing but memorials of Christ and badges of Christian profession, is one that can by no possible jugglery with the English tongue be reconciled with the formularies of our church." " zwinglian兩國論" ，寫道：摩根迪克斯（ op.cit ，臨73 ） ， "聖事只不過是紀念耶穌和肩章的基督教界人士，是一個絕對不能盡可能jugglery與英語母語和解該處方的我們的教會" 。 Mortimer adopts and explains the Catholic formula "ex opere operato" (loc. cit., p. 122).天敏採用，並解釋天主教公式"易地opere operato " （ loc.引書，第122頁） 。 Luther and his early followers rejected this conception of the sacraments.路德和他的早期信徒們拒絕了這一構想的聖禮。 They do not cause grace, but are merely "signs and testimonies of God's good will towards us" (Augsburg Confessions); they excite faith, and faith (fiduciary) causes justification.他們這樣做不會引起寬限期，但只不過是"的標誌和見證上帝的良好意願，我們" （奧格斯堡自白書） ;激發他們的信仰，信念（託管）導致的理由。 Calvinists and Presbyterians hold substantially the same doctrine. calvinists和presbyterians持有大致相同的教義。 Zwinglius lowered still further the dignity of the sacraments, making them signs not of God's fidelity but of our fidelity. zwinglius降低仍進一步的尊嚴聖禮，使他們沒有跡象上帝的忠誠，但我們的保真度。 By receiving the sacraments we manifest faith in Christ: they are merely the badges of our profession and the pledges of our fidelity.通過接受聖禮體現在基督裡的信仰：他們只是警銜標誌的，我們專業和承諾我們的保真度。 Fundamentally all these errors arise from Luther's newly-invented theory of righteousness, ie the doctrine of justification by faith alone (see GRACE).從根本上，所有這些錯誤出現路德的新發明的理論，是正義的，即學說的因信稱義單（見寬限期） 。 If man is to be sanctified not by an interior renovation through grace which will blot out his sins, but by an extrinsic imputation through the merits of Christ, which will cover his soul as a cloak, there is no place for signs that cause grace, and those used can have no other purpose than to excite faith in the Saviour.如果男子是被神聖化而不是由一個室內裝修透過恩典，將印跡了他的罪過，而是由一個外在歸責通過的優點，基督，其中包括他的靈魂作為外衣，有沒有地方跡象表明事業的恩典，和那些用好了，才能有沒有其他目的是為了激發信心，在救世主。 Luther's convenient doctrine on justification was not adopted by all his followers and it is not baldly and boldly proclaimed by all Protestants today; nevertheless they accept its consequences affecting the true notion of the sacraments.路德的方便學說的理由是沒有通過他的所有信徒，但我們不能baldly大膽地闖，大膽地宣布，所有新教徒今天，但由於他們接受它的後果，影響了真實的概念聖禮。
(3) Catholic Doctrine （ 3 ）天主教教義
Against all innovators the Council of Trent declared: "If anyone say that the sacraments of the New Law do not contain the grace which they signify, or that they do not confer grace on those who place no obstacle to the same, let him be anathema" (Sess. viii, can.vi).反對一切革新者安理會的遄達宣布： "如果有人說，聖禮的新的法律不包含寬限期，他們象徵，或者說它們並未賦予的寬限期，對那些地方，沒有任何障礙，同時，讓他被詛咒" （ sess.第八， can.vi ） 。 "If anyone say that grace is not conferred by the sacraments ex opere operato but that faith in God's promises is alone sufficient for obtaining grace, let him be anathema" (ibid., can. viii; cf. can.iv, v, vii). "如果有人說， Grace是不是所賦予的聖禮前opere operato但對上帝的信仰的承諾，是僅足以獲得寬限期，讓他被詛咒" （同上，可以第八節;比照can.iv ，五，七） 。 The phrase "ex opere operato", for which there is no equivalent in English, probably was used for the first time by Peter of Poitiers (D. 1205), and afterwards by Innocent III (d. 1216; de myst. missae, III, v), and by St. Thomas (d. 1274; IV Sent., dist. 1, Qi, a.5). "當然opere operato " ，不存在任何等值的英語，大概是第一次使用，由彼得的普瓦捷（四1205 ） ，後來改由無辜的三（四1216 ;德神秘島。彌撒程序" ，三，五） ，以及由聖托馬斯（四二一二七四;四派，區一日起，第A.5 ） 。 It was happily invented to express a truth that had always been taught and had been introduced without objection.這是愉快地發明了表達真理一直教導，並已推出無異議通過。 It is not an elegant formula but, as St. Augustine remarks (In Ps. cxxxviii): It is better that grammarians should object than that the people should not understand.這不是一個優雅的公式，但正如聖奧古斯丁的言論（在PS 。 cxxxviii ） ：最好是語法應該反對比說，人們不應該明白。 "Ex opere operato", ie by virtue of the action, means that the efficacy of the action of the sacraments does not depend on anything human, but solely on the will of God as expressed by Christ's institution and promise. "當然opere operato " ，即以德治國的行動，即表示功效的行動聖禮並不取決於任何人，但只對上帝的意志所表達基督的機構和許諾。 "Ex opere operantis", ie by reason of the agent, would mean that the action of the sacraments depended on the worthiness either of the minister or of the recipient (see Pourrat, "Theology of the Sacraments", tr. St. Louis, 1910, 162 sqq.). "當然opere operantis " ，即由原因的代理人，將意味著這一行動的聖禮，還取決於對老有所為的任何一個部長或有關受援國（見pourrat ， "神學的聖禮"的TR 。聖路易斯1910年， 162 sqq ） 。 Protestants cannot in good faith object to the phrase as if it meant that the mere outward ceremony, apart from God's action, causes grace.新教徒不能善意地反對這句話，因為如果這意味著僅僅向外儀式上，除了從上帝的行動，起因恩典。 It is well known that Catholics teach that the sacraments are only the instrumental, not the principal, causes of grace.這是人所共知的天主教徒教導聖禮只是工具，而不是主要的，根源的寬限期。 Neither can it be claimed that the phrase adopted by the council does away with all dispositions necessary on the part of the recipient, the sacraments acting like infallible charms causing grace in those who are ill-disposed or in grievous sin.既不能被聲稱這句話安理會通過摒棄了所有必要的處置對部分受贈人，聖禮像個犯錯的魅力造成的寬限期，在那些虐待處置或在他人罪。 The fathers of the council were careful to note that there must be no obstacle to grace on the part of the recipients, who must receive them rite, ie rightly and worthily; and they declare it a calumny to assert that they require no previous dispositions (Sess. XIV, de poenit., cap.4).父親安理會小心注意，必須有任何障礙，寬限期對部分受助人，他們必須接受他們的成年禮，即正確和抱負，以及他們宣布，它誹謗聲稱，他們需要以往並沒有處分權（ sess 。十四，德poenit ， cap.4 ） 。 Dispositions are required to prepare the subject, but they are a condition (conditio sine qua non), not the causes, of the grace conferred.處分權都必須編制議題，但他們的一個條件（必要條件） ，而不是原因的基礎上，該所賦予的恩典。 In this case the sacraments differ from the sacramentals, which may cause grace ex opere operantis, ie by reason of the prayers of the Church or the good, pious sentiments of those who use them.在這種情況下，聖禮不同，從sacramentals ，可能會導致寬限期前opere operantis ，即由原因的禱告，教會或善，虔誠的情緒，那些使用它們。
(4) Proofs of the Catholic Doctrine （ 4 ）的證明天主教教義
In examining proofs of the Catholic doctrine it must be borne in mind that our rule of faith is not simply Scripture, but Scripture and tradition.在審查證據的天主教教義，它必須牢記，我們的法治信仰，是不是簡單的經文，但經文和傳統。
(a) In Sacred Scripture we find expressions which clearly indicate that the sacraments are more than mere signs of grace and faith: "Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God" (John 3:5); "He saved us, by the laver of regeneration, and renovation of the Holy Ghost" (Titus 3:5); "Then they laid their hands upon them, and they received the Holy Ghost" (Acts 8:17); "He that eateth my flesh and drinketh my blood, hath everlasting life . . . For my flesh is meat indeed, and my blood is drink indeed" (John 6:55-56). （ a ）在神聖的經文中，我們找到意向書，其中明確指出，聖禮是遠遠超乎標誌的恩典和信仰： "除非一個人出生，又水和聖靈，他也不能進入神的國度" （約翰。 3時05分） ， "他救了我們，由紫菜的復興，並對裝修的聖靈" （提3點05分） ， "然後他們奠定了自己的手中，對他們，他們得到的聖靈" （使徒8 ： 17 ） ， "他說， eateth我的肉體和drinketh我的血液，祂所永恆的生命… … 。為我的肉體是肉的確，我的血是酒後確實" （約翰福音6:55-56 ） 。 These and similar expressions (see articles on each sacrament) are, to say the least, very much exaggerated if they do not mean that the sacramental ceremony is in some sense the cause of the grace conferred.這些以及類似的表述（見文章，對每一個聖餐） ，至少可以說是十分誇張的，如果他們不等於說，聖儀式，是在一定意義上的事業恩典授予。
(b) Tradition clearly indicates the sense in which they have been interpreted in the Church. （二）傳統清楚地表明，責任感，使他們有被解釋在教會裡。 From the numerous expressions used by the Fathers we select the following: "The Holy Ghost comes down from heaven and hovers over the waters, sanctifying them of Himself, and thus they imbibe the power of sanctifying" (Tertullian, De bapt., c. iv).從眾多的用語，由父親，我們選擇了以下內容： "聖靈下來，從天上盤旋超過水域， sanctifying他們自己，因此他們吸收的權力sanctifying " （戴爾都良，德bapt ，長四） 。 "Baptism is the expiation of sins, the remission of crimes, the cause of renovation and regeneration" (St. Gregory of Nyssa, "Orat. in Bapt."). "的洗禮，是犯罪被害人的捷聯慣導系統，可減免罪行的，其原因的翻新和再生" （聖格雷戈里的nyssa ， " orat 。 bapt " ） 。 "Explain to me the manner of nativity in the flesh and I will explain to you the regeneration of the soul . . . Throughout, by Divine power and efficacy, it is incomprehensible; no reasoning, no art can explain it" (ibid.) "He that passes through the fountain [Baptism] shall not die but rises to new life" (St. Ambrose, De sacr., I, iv). "向我解釋的方式nativity在肉體中，我會向你解釋，振興中華的靈魂… … 。全國各地，由神力和有效性，這是難以理解的，沒有任何道理，沒有藝術，可以說明它" （同上） "他說，經過噴泉[洗禮]應不會死，但上升到新的生命" （聖劉漢銓，德sacr 。來說，我四） 。 "Whence this great power of water", exclaims St. Augustine, "that it touches the body and cleanses the soul?" "何時會有這樣的大國的水" ， exclaims聖奧古斯丁" ，它牽涉到身體和淨化心靈" ？ (Tr. 80 in Joann). （ tr. 80在joann ） 。 "Baptism", writes the same Father, "consists not in the merits of those by whom it is administered, nor of those to whom it is administered, but in its own sanctity and truth, on account of Him who instituted it" (Cont. Cres., IV). "洗禮" ，寫道：同一個父親， "已經沒有的優點，這些由誰管理，也沒有那些人，這是管理的，而在於其本身的神聖性和真理，就交代他的人提起它" （承。 cres ，四） 。 The doctrine solemnly defined by the Council of Trent had been announced in previous councils, notably at Constantinople (381; Symb. Fid.), at Mileve (416; can.ii) in the Second Council of Orange (529; can. xy); and in the Council of Florence (1439; Decr. pro. Armen., see Denzinger-Bannwart, nn. 86, 102, 200, 695).該學說鄭重界定理事會遄已經宣布，在過去的兩局，尤其是在君士坦丁堡（ 381 ; symb 。 FID法） ，在mileve （ 416 ; can.ii ）在第二局的橙（ 529 ，能說。的XY ）以及在議會中的佛羅倫斯（ 1432人次;下降，親。亞美尼亞，見登青格- bannwart ，神經網絡。 86 ， 102 ， 200 ， 695 ） 。 The early Anglican Church held fast to the true doctrine: "Baptism is not only a sign of profession and a mark of difference, whereby christened men are discerned from those that be not christened, but is also a sign of regeneration or New-Birth, whereby as by an instrument they that receive Baptism rightly are grafted into the church" (Art. XXVII).早期的聖公會教堂舉行了較快的真正教義： "洗禮不僅是一個標誌專業和一個標記的差異，據此命名為男子單從那些不命名，而且是一個跡象，再生或新出生，而作為一名文書，他們表示，接受洗禮，是正確地嫁接到教會" （第二十七） 。
(c) Theological argument. （三）神學的論點。 -- The Westminster Confession adds: "The Baptism of children is in any wise to be retained in the church as most agreeable with the institution of Christ". -西敏寺供認說： "洗禮的孩子，是在任何一個明智的予以保留，在教會裡，因為大部分認同與機構的基督" 。 If Baptism does not confer grace ex opere operato, but simply excites faith, then we ask: (1) Of what use would this be if the language used be not understood by the recipient, ie an infant or an adult that does not understand Latin?如果洗禮，並沒有賦予寬限期前opere operato ，而只是激發了信心，那麼我們不禁要問： （ 1 ）有什麼用，這是否如所使用的語言不理解，由受贈人，即一名嬰兒或成年人表示，不明白的拉丁語？ In such cases it might be more beneficial to the bystanders than to the one baptized.在這種情況下，它可能更為有利旁觀者比，將其中的洗禮。 (2) In what does the Baptism of Christ surpass the Baptism of John, for the latter could excite faith? （ 2 ）在什麼洗禮基督超越洗禮的約翰，後者可以激發信仰呢？ Why were those baptized by the Baptism of John rebaptized with the Baptism of Christ?為什麼這些洗禮的洗禮約翰rebaptized與洗禮的基督？ (Acts 19). （使徒19 ） 。 (3) How can it be said that Baptism is strictly necessary for salvation since faith can be excited and expressed in many other ways? （ 3 ）如何能說的洗禮，是絕對必需的救恩，因為信仰可以興奮，並表示，在許多其他的方法嗎？ Finally Episcopalians and Anglicans of today would not revert to the doctrine of grace ex opere operato unless they were convinced that the ancient faith was warranted by Scripture and Tradition.最後episcopalians和英國聖公會的今天不會回复到學說的寬限期前opere operato除非他們確信古代的信仰是有道理的，由經文和傳統。
(5) Matter and Form of the sacraments （ 5 ）事和形式聖禮
Scholastic writers of the thirteenth century introduced into their explanations of the sacraments terms which were derived from the philosophy of Aristotle.作家在學術上的13世紀引進到自己的解釋聖禮條款均來自於哲學的亞里士多德。 William of Auxerre (d. 1223) was the first to apply to them the words matter (materia) and form (forma).威廉的歐塞爾隊（四1223年）是第一家適用於他們的話無關緊要（本草綱目）和形式（形式上的） 。 As in physical bodies, so also in the sacramental rite we find two elements, one undetermined, which is called the matter, the other determining, called the form.由於在肉體，所以也應在聖事禮儀，我們找到兩個要素，一個未確定的，即所謂此事時，其他確定，所謂的形式。 For instance, water may be used for drinking, or for cooling or cleansing the body, but the words pronounced by the minister when he pours water on the head of the child, with the intention of doing what the Church does, determines the meaning of the act, so that it signifies the purification of the soul by grace.舉例來說，水可被用於飲用，或用於冷卻或清洗身體，但一語發音，由部長時，他注入水在頭上的孩子，並打算做什麼教會，以訂定的含義該法令，因此它標誌著淨化靈魂，由恩典。 The matter and form (the res et verba) make up the external rite, which has its special significance and efficacy from the institution of Christ.此事，並形成（第等verba ）彌補外部成年禮，有其特殊意義和功效，由該機構的喊聲。 The words are the more important element in the composition, because men express their thoughts and intentions principally by words.字是更重要的要素組成，因為男人表達他們的思想和意圖，主要是通過話。 "Verba inter homines obtinuerunt principatum significandi" (St. Augustine, De doct. christ.", II, iii; ST III:60:6). It must not be supposed that the things used for the acts performed, for they are included in the res, remarks St. Thomas (ST III:60:6, ad 2) have no significance. They too may be symbolical, eg anointing the body with oil relates to health; but their significance is clearly determined by the words. "In all the compounds of matter and form the determining element is the form: (ST III:60:7). " verba跨homines obtinuerunt principatum significandi " （聖奧古斯丁，德doct 。基督" ，第一，二，三;聖三： 60:6 ） ，它絕不能假定的東西用的行為，因為他們是列入在res ，備註聖托馬斯（聖三： 60:6 ，專案2 ）沒有意義，他們也可能是具有象徵意義，如anointing身體與石油有關的健康，但其意義顯然是取決於字" 。在所有這些化合物的問題，並形成決定因素是形式： （聖三： 60:7 ） 。
The terminology was somewhat new, the doctrine was old; the same truth had been expressed in former times in different words.術語是有點新的，該理論歲;同一事實已表示，在以前，在不同的詞語。 Sometimes the form of the sacrament meant the whole external rite (St. Augustine, "De pecc. et mer.", xxxiv; Conc. Milev., De bapt.).有時形式的聖餐意味著整個外部成年禮（聖奧古斯丁， "德太平洋經濟合作理事會。等市場匯率" ，第三十四;濃度米利夫，德bapt ） 。 What we call the matter and form were referred to as "mystic symbols"; "the sign and the thing invisible"; the "word and the element" (St. Augustine, tr. 80 in Joann.).我們所稱此事，並形成被稱為"神秘符號" ， "標誌和無形的東西" ， "字和元素" （聖奧古斯丁的TR 80在joann ） 。 The new terminology immediately found favour.新的術語，立刻找到了贊成票。 It was solemnly ratified by being used in the Decree for the Armenians, which was added to the Decrees of the Council of Florence, yet has not the value of a conciliar definition (see Denzinger-Bannwart, 695; Hurter, "Theol. dog. comp.", I, 441; Pourrat, op.cit., p. 51).這是莊嚴批准使用的法令，為亞美尼亞人，這是加入該法令的理事會佛羅倫薩，還沒有價值的一個conciliar定義（見登青格- bannwart ， 695個; hurter ， " theol 。狗。可比" ，我和441個; pourrat ， op.cit ，第51頁） 。 The Council of Trent used the words matter and form (Sess. XIV, cap. ii, iii, can. iv), but did not define that the sacramental rite was composed of these two elements.安理會的遄用的字眼問題，並表（ sess.第十四章第二，三，可以第四節） ，但並沒有確定說，聖事禮儀組成的這兩個要素。 Leo XIII, in the "Apostolicae Curae" (13 Sept., 1896) made the scholastic theory the basis of his declaration, and pronounced ordinations performed according to the ancient Anglican rite invalid, owing to a defect in the form used and a lack of the necessary intention on the part of the ministers.利奧十三世，在" apostolicae curae " （ 1896年9月13日）發表在學術上的理論根據他的宣言，並宣告ordinations演出，據古代聖公會成年禮無效的，因為有缺陷的形式使用和缺乏所需的意圖對部分部長。 The hylomorphistic theory furnishes a very apt comparison and sheds much light on our conception of the external ceremony.該hylomorphistic理論提供了一個非常容易比較和雞舍輕得多對我們的構想對外儀式。 Nevertheless our knowledge of the sacraments is not dependent on this Scholastic terminology, and the comparison must not be carried too far.不過就我們所知的聖禮，是不依賴於這個學術術語，並比較絕不能進行太過分。 The attempt to verify the comparison (of sacraments to a body) in all details of the sacramental rite will lead to confusing subtilities or to singular opinions, eg, Melchior Cano's (De locis theol., VIII, v.3) opinion as to the minister of Matrimony (see MARRIAGE; cf. Pourrat, op.cit., ii).企圖以核實比較（聖禮，以一個機構） ，在所有細節的聖事禮儀，將導致混亂subtilities或以奇異的意見，例如，梅爾希奧爾莫卡諾的（德locis theol ，第八， V.3條）民意，以決定該部長的婚姻關係（見婚姻;比照pourrat ， op.cit ，二） 。
III.三。 ORIGIN (CAUSE) OF THE SACRAMENTS原產地（事業）的聖禮
It might now be asked: in how far was it necessary that the matter and form of the sacraments should have been determined by Christ?現在可能