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Arminianism, which takes its name from Jacobus Arminius (Jakob Harmensen), is a moderate theological revision of Calvinism that limits the significance of Predestination. Arminius (1560 - 1609) was a Dutch Reformed theologian who studied at Leiden and Geneva.亚米纽斯主义,它接受它)的名称由雅各亚米纽斯(雅各布Harmensen,是一个温和的加尔文神学修订,限制宿命意义。亚米纽斯(1560年至1609年)是荷兰归正神学研究谁在莱顿和日内瓦。 He became a professor at Leiden in 1603 and spent the rest of his life defending against strict Calvinists his position that God's sovereignty and human free will are compatible. He sought without success revision of the Dutch Reformed (Belgic) Confession; nevertheless, he was very influential in Dutch Protestantism.他成为1603年教授莱顿和度过余生,他加尔文教派防御严格的立场,即上帝的主权与人的自由意志兼容。他供认,因为没有)的成功修订的荷兰改革(比利时信条,然而,他很有影响力的荷兰新教。

A Remonstrance in 1610 gave the name Remonstrants to the Arminian party.一个在给1610名谏Remonstrants的arminian党。They were condemned by the Synod of Dort (1618 - 19), but later received toleration.他们谴责了多特主教的(1618年至1619年),但后来得到容忍。English revisionist theology of the 17th century was called Arminian, although possibly without direct influence from Holland.英国17世纪的修正主义神学的被称为的arminian,虽然可能没有从荷兰直接的影响。John Wesley accepted the term for his theological position and published The Arminian Magazine. The tension between the Arminian and Calvinist positions in theology became quiescent until Karl Barth sparked its revival in the 20th century.约翰卫斯理的神学立场,接受他的任期并发表该arminian杂志。紧张的arminian神学和加尔文主义的立场之间的静态直到卡尔巴特成为引发其在20世纪复兴。

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Bibliography 书目
C Bangs, Arminius (1985); C Pinnock, The Grace of God, the Will of Man: A Case for Arminianism (1988); N Tyacke, Anti - Calvinists: The Rise of English Arminianism (1987). ç邦斯,亚米纽斯(1985年);三平诺克,上帝的恩典,该名男子将部分:一个案例亚米纽斯主义(1988)氮亚肯,反-加尔文教派:该)英语亚米纽斯主义的兴起(1987。


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Arminianism is the theological stance of James Arminius and the movement which stemmed from him. It views Christian doctrine much as the pre - Augustinian fathers did and as did the later John Wesley .亚米纽斯主义是从神学的立场,他和詹姆斯亚米纽斯源于运动的。 它认为基督教教义更多的是因为前-奥古斯丁和父亲一样做后来约翰卫斯理In several basic ways it differs from the Augustinian fathers did and as did the later John Wesley.在一些基本方面,这不同于后来约翰卫斯理从奥古斯丁和父亲一样做。In several basic ways it differs from the Augustine - Luther - Calvin tradition.在一些基本方面,这不同于奥古斯丁-路德-卡尔文的传统。

This form of Protestanism arose in the United Netherlands shortly after the "alteration" from Roman Catholicism had occurred in that country.这新教的形式出现在该国发生在美国荷兰不久后改变“,”是从罗马天主教。It stresses Scripture alone as the highest authority for doctrines. And it teaches that justification is by grace alone, there being no meritoriousness in our faith that occasions justification, since it is only through prevenient grace that fallen humanity can exercise that faith.它强调唯独圣经的教义作为最高权力机构。它教导我们, 理由仅仅是恩典,因为没有信心瑜,我们多次的理由,因为它是只有通过前的宽限期,阵亡的人类可以运用自己的信仰。

Arminianism is a distinct kind of Protestant theology for several reasons.亚米纽斯主义是一个新教神学不同种有几个原因。One of its distinctions is its teaching on predestination. It teaches predestination, since the Scripture writers do, but it understands that this predecision on God's part is to save the ones who repent and believe.其区别之一是它的宿命教学它教导宿命,因为圣经作家做什么,但知道这predecision神的一部分,是谁救的悔改和相信。 Thus its view is called conditional predestination, since the predetermination of the destiny of individuals is based on God's foreknowledge of the way in which they will either freely reject Christ or freely accept him.因此,它认为是所谓有条件宿命个人因为在预先确定的命运是基于神的预知他的方式,他们将自由地拒绝或接受基督或自由。

Arminius defended his view most precisely in his commentary on Romans 9, Examination of Perkins' Pamphlet, and Declaration of Sentiments. He argued against supralapsarianism, popularized by John Calvin's son - in - law and Arminius's teacher at Geneva, Theodore Beza, and vigorously defended at the University of Leiden by Francis Gomarus, a colleague of Arminius.亚米纽斯捍卫他认为最正是在这本小册子的评注上罗马9',考试的帕金斯,情感的宣言。 他反对supralapsarianism,儿子推广约翰加尔文-中-法和亚米纽斯的贝萨老师在日内瓦,西奥多,大力辩护在同事的亚米纽斯莱顿大学弗朗西斯一戈马鲁斯。 Their view was that before the fall, indeed before man's creation, God had already determined what the eternal destiny of each person was to be. Arminius also believed that the sublapsarian unconditional predestination view of Augustine and Martin Luther is unscriptural.他们认为,今年秋季之前,确实在人的创造,上帝已经确定什么每个人永恒的命运是如此。亚米纽斯还认为,sublapsarian和马丁路德无条件宿命观奥古斯丁是unscriptural。

This is the view that Adam's sin was freely chosen but that, after Adam's fall, the eternal destiny of each person was determined by the absolutely sovereign God.这是上帝认为,亚当的罪是自由选择的,但是,经过亚当的堕落,每个人的永恒命运的主权是绝对确定的。In his Declaration of Sentiments (1608) Arminius gave twenty arguments against supralapsarianism, which he said (not quite correctly) applied also to sublapsarianism. These included such arguments as that the view is void of good news; repugnant to God's wise, just, and good nature, and to man's free nature; "highly dishonorable to Jesus Christ"; "hurtful to the salvation of men"; and that it "inverts the order of the gospel of Jesus Christ" (which is that we are justified after we believe, not prior to our believing).在他的情感宣言(1608)亚米纽斯了20 sublapsarianism论据反对supralapsarianism,他说,(不是很正确)也适用于。包括新闻,这种观点认为有关的看法是无效的好厌恶上帝的智慧,公正,良好的性质,以及人的自由本质,“高度不光彩的耶稣基督”,“伤害的男人救赎”,并认为它“反转基督为耶稣的福音”(这是我们有理由之后,我们相信,而不是以前我们相信)。 He said the arguments all boil down to one, actually: that unconditional predestination makes God "the author of sin."他说,所有参数可归结为一,实际上:无条件宿命使上帝“的作者的罪过。”

Connected with Arminius's view of conditional predestination are other significant teachings of "the quiet Dutchman." 宿命与亚米纽斯连通有条件的看法是安静荷兰人其他重要教义的“。”One is his emphasis on human freedom.一个是他强调人的自由。Here he was not Pelagian, as some have thought.在这里,他并没有伯拉纠,如一些人所想。He believed profoundly in original sin, understanding that the will of natural fallen man is not only maimed and wounded, but that it is entirely unable, apart from prevenient grace, to do any good thing.他认为深刻的原罪,理解,该名男子将自然下降,不仅致残和受伤,但它是完全不能,除了前的宽限期,做任何一件好事。 Another teaching is that Christ's atonement is unlimited in its benefits.另一个教学是基督的赎罪是无限的好处在。He understood that such texts as "he died for all" (2 Cor. 5:15; cf. 2 Cor. 5:14; Titus 2:11; 1 John 2:2) mean what they say, while Puritans such as John Owen and other Calvinists have understood that the "all" means only all of those previously elected to be saved.据他了解,这些文本是“他都死了”(2肺心病。5:15,比照。二肺心病。5:14;蒂图斯2:11,约翰一书2:2)说话是算数的,而清教徒如约翰欧文和其他加尔文教派已经认识到,“一切”仅仅意味着所有的当选者以前予以保留。 A third view is that while God is not willing that any should perish, but that all should come to repentance (1 Tim. 2:4; 2 Pet. 3:9; Matt. 18:14), saving grace is not irresistible, as in classical Calvinism.第三个观点是,虽然上帝不是愿意,任何人沉沦,但人人都悔改(1添。2:4; 2宠物。3:9;马特。18:14),储蓄的恩典不是不可抗拒的,在古典加尔文。It can be rejected.它可以被拒绝。

In Arminius's view believers may lose their salvation and be eternally lost.在亚米纽斯的观点信徒可能会失去他们的救恩,并永远失去了。Quoting as support of this position such passages as 1 Pet.报价为支持这一立场等段落1宠物的。1:10, "Therefore, brethren, be the more zealous to confirm your call and election, for if you do this you will never fall," Arminians still seek to nourish and encourage believers so that they might remain in a saved state. 1:10,“因此,弟兄们,更是热心,以确认您的电话和选举秋天,因为如果你这样做你会永远,”阿敏念派仍然寻求滋养和鼓励信徒,使他们可以留在已保存的状态。 While Arminians feel that they have been rather successful in disinclining many Calvinists from such views as unconditional election, limited atonement, and irresistible grace, they realize that they have not widely succeeded in the area of eternal security.虽然阿敏念派认为,他们已经不可抗拒的恩典相当成功,并在有限的赎罪disinclining许多加尔文教派的这些意见,作为无条件的选举中,他们认识到,他们没有广泛的安全成功的永恒的地区。 RT Shank's Life in the Son and HO Wiley's 3 - volume Christian Theology make a good scriptural case against eternal security from within the Arminian tradition, but the position has been unconvincing to Calvinists generally.逆转录小腿的生活和议员的儿子威利的3 -基督教神学量作出永恒的传统安全的arminian从圣经内的一个很好的案例的,但情况已不能让人信服,以加尔文教派普遍。

A spillover from Calvinism into Arminianism has occurred in recent decades.从加尔文一个亚米纽斯主义蔓延到发生在最近十年。Thus many Arminians whose theology is not very precise say that Christ paid the penalty for our sins.因此,许多阿敏念派的神学不是很精确的说,基督支付我们的罪的刑罚。Yet such a view is foreign to Arminianism, which teaches instead that Christ suffered for us. Arminians teach that what Christ did he did for every person; therefore what he did could not have been to pay the penalty, since no one would then ever go into eternal perdition. Arminianism teaches that Christ suffered for everyone so that the Father could forgive the ones who repent and believe; his death is such that all will see that forgiveness is costly and will strive to cease from anarchy in the world God governs. This view is called the governmental theory of the atonement.然而,这种看法是外国对亚米纽斯主义,它教导我们,基督而受苦。阿敏念派教导基督没有什么他没有为每个人,因此他的所作所为已经无法支付罚款,因为当时没有人会永远继续下去进入永恒的灭亡。 亚米纽斯主义教导我们,相信基督受苦的父亲,让每个人可以原谅那些谁忏悔和,他的死亡是这样,所有可以看到,宽恕是昂贵的,努力从执政无政府状态停止在世界的神。这认为所谓的赎罪政府理论。

Its germinal teachings are in Arminius, but his student, the lawyer - theologian Hugo Grotius, delineated the view.其生发的教义是亚米纽斯,但他的学生,律师-神学雨果格劳秀斯,划定的观点。 Methodism's John Miley best explicated the theory in his The Atonement in Christ (1879).循道的约翰米尔利最好的阐述1879年)的理论在赎罪,他在基督(。Arminians who know their theology have problems in such cooperative ministries with Calvinists as the Billy Graham campaigns because the workers are often taught to counsel people that Christ paid the penalty for their sins.阿敏念派谁知道他们的神学有问题的广告系列在葛培理等部委的合作与加尔文教派,因为工人往往教人的律师说,基督支付他们的罪孽的刑罚。 But it is an important aspect of the Arminian tradition, from Arminius himself, through John Wesley, to the present, to be of tolerant spirit; so they often cooperate in these ministries without mentioning the matter to the leadership. Arminians feel that the reason Scripture always states that Christ suffered (eg, Acts 17:3; 26:23; 2 Cor. 1:5; Phil. 3:10; Heb. 2:9 - 10; 13:12; 1 Pet. 1:11; 2:21: 3:18; 4:1, 13), and never that he was punished, is because the Christ who was crucified was guiltless because he was sinless.但它是一个重要方面Arminian传统的,从亚米纽斯自己,通过约翰卫斯理,到现在,成为包容精神,所以他们经常在这些部委的合作不提此事向领导。阿敏念派认为圣经的原因总是说基督遭受(例如,行为17:3; 26:23; 2肺心病。1:5;菲尔。3:10,希伯来书。2:9 - 10; 13:12; 1宠物。1:11; 2 :21:15:18,4:1,13),从来没有说他受到惩罚,是因为被钉在十字架上的基督谁是无罪,因为他是无罪的。They also feel that God the Father would not be forgiving us at all if his justice was satisfied by the real thing that justice needs: punishment.他们还认为,上帝的父亲都不会原谅我们,如果他的司法是在满足了实际的事情是正义的需求:处罚。

They understand that there can be only punishment or forgiveness, not both, realizing, eg, that a child is either punished or forgiven, not forgiven after the punishment has been meted out. 他们明白,只能有惩罚或宽恕,而不是两个,实现好,例如,一个孩子是不是惩罚或宽恕,没有宽恕的处罚后,已经入狱。

A spillover into Arminianism from Baptistic Calvinism is an opposition to infant baptism. Until recently the long Arminian tradition has customarily emphasized infant baptism, as did Arminius and Wesley (Luther and Calvin too, for that matter). 阿加尔文蔓延到亚米纽斯主义是从Baptistic反对婴儿洗礼。直到最近,长期的传统习惯的arminian强调婴儿的洗礼,就像亚米纽斯和威斯利(路德和卡尔文太多的问题,因为这)。 It has been considered as the sacrament which helps prevenient grace to be implemented, restraining the child until such time as he becomes evangelically converted.它一直被视为圣礼,帮助前的宽限期,以实施,限制福音书的孩子,直到转换的时间,因为他而成。Arminians believe that the several household baptisms mentioned in Acts 16 - 17 and 1 Cor.阿敏念派认为,一些家庭中提到的行为洗礼16 - 17和1肺心病。1 imply that infants were baptized, and that this act is the NT counterpart of OT circumcision. 1意味着婴儿的洗礼,而这种行为是旧约割礼新台币对应的。But the untutored often feel that they should not baptize infants, because so many Baptist - type evangelicals do not.但稚气常觉得他们不应该洗礼的婴儿,因为许多浸信会-型福音派没有。

Biblical inerrancy is another spillover. The Arminian tradition has been a part of the long Protestant tradition which Fuller Seminary's Jack Rogers discusses in his Confessions of a Conservative Evangelical. 圣经无误是另一个溢出。该arminian传统一直是基督教新教的一部分,长期传统的富勒神学院的杰克罗杰斯的讨论保守党在他的自白。 It is interested in the Bible's authority and infallibility, and expresses confidence that Scripture is inerrant on matters of faith and practice, while remaining open on possible mathematical, historical, or geographical errors.这是犯错误感兴趣圣经的权威,并表示相信,圣经是无误的实践和信仰的问题,而其余的错误就可能打开数学,历史或地理。 Its scholars in general do not believe that Harold Lindsell correctly interprets the long Christian tradition on Scripture in such works as The Battle for the Bible, when he says that until about 150 years ago Christians in general believed in the total inerrancy of Scripture.一般的学者不相信哈罗德林德塞尔正确解释圣经的基督教传统对圣经长,在这种工程的战役时,他说,直到约150年前圣经的基督徒,一般认为在总无误。

Another spillover is in eschatological matters. Arminianism is not dispensationalist as such, has not committed itself to a given millennial view, and has little interest in specific prophecies (believing God would have us concentrate on what is clear in Scripture: Christ's redemption and a holy life). 另一个外溢重要的是在末世论。亚米纽斯主义是不认为dispensationalist因此,并没有承诺给定的千年,并相信神的兴趣不大的(具体的预言要我们集中精力,什么是圣经清楚:基督的救赎和圣生活)。 But many lay Arminians have succumbed to such popular prophetic books as those of Hal Lindsey, which teach unequivocally that present political events and trends fulfill specific biblical prophecies.但是,许多奠定阿敏念派屈服于趋势履行具体的圣经预言和预言等热门书籍,那些哈尔齐,其中教授明确,在目前的政治事件。

A considerable problem to Arminians is that they have often been misrepresented.阿敏念派一个相当大的问题是,他们往往被歪曲。Some scholars have said that Arminianism is Pelagian, is a form of theological liberalism, and is syncretistic. It is true that one wing of Arminianism picked up Arminius's stress on human freedom and tolerance toward differing theologies, becoming latitudinarian and liberal.有学者说,亚米纽斯主义是伯拉纠,是一个自由主义形式的神学,是融。诚然,一个机翼亚米纽斯主义的自由和容忍拿起亚米纽斯的压力对人体对不同的神学,成为拘泥于教义和自由。 Indeed the two denominations in Holland that issued from Arminius are largely such today.事实上,两个教派在荷兰亚米纽斯从今天发行的大部分这样。But Arminians who promote Arminius's actual teachings and those of the great Arminian John Wesley, whose view and movement have sometimes been called "Arminianism of fire," have disclaimed all those theologically left associations.但阿敏念派谁促进亚米纽斯的实际教义,并呼吁那些伟大的arminian约翰卫斯理,谁的观点和行动有时是“火亚米纽斯主义的,”已经否认了所有这些神学协会。 Such Arminians largely comprise the eight million or so Christians who today constitute the Christian Holiness Association (the Salvation Army, the Church of the Nazarene, the Wesleyan Church, etc.).这种阿敏念派主要包括800万左右的基督徒今天谁构成了基督教圣洁协会(救世军,教堂的拿撒勒,在卫斯理教会等)。

This kind of Arminianism strongly defends Christ's virgin birth, miracles, bodily resurrection, and substitutionary atonement (his suffering for the punishment believers would have received); the dynamic inspiration and infallibility of Scripture; justification by grace alone through faith alone; and the final destinies of heaven and hell.这亚米纽斯主义种强烈捍卫基督的处女诞生,创造奇迹,身体复活,以及替代赎罪(他收到的痛苦为已处罚信徒会);动态灵感和圣经犯错误的;理由仅通过信仰的恩典单独和最终命运天堂与地狱。 It is therefore evangelical, but an evangelicalism which is at certain important points different from evangelical Calvinism.因此,福音派,而是一个福音的福音加尔文是从不同的某些重要问题。

JK Grider jk的格里德

(Elwell Evangelical Dictionary)(埃尔韦尔福音字典)

Bibliography 书目
The Works of James Arminius(1853 ed.); JK Grider, WBE , I, 143 - 48; AW Harrison, Arminianism and The Beginnings of Arminianism; GO McCullough, ed., Man's Faith and Freedom; C Pinnock, Grace Unlimited.教育署工程詹姆斯亚米纽斯(1853。); jk的格里德,WBE,我,143 - 48;抗磨哈里森,亚米纽斯主义与亚米纽斯主义的起源,去麦卡洛,编辑。,人的信仰和自由;三平诺克,格雷斯无限。


Catholic Information天主教信息

The popular designation of the doctrines held by a party formed in the early days of the seventeenth century among the Calvinists of the Netherlands.在荷兰流行的加尔文教派之间的指定世纪天的第十七届初举行的学说在一个政党组成。The tendency of the human reason to revolt against Calvin's decretum horrible of predestination absolute and salvation and damnation meted out without regard to merit or demerit had aroused opposition in thinking minds from the first promulgation of the dogma; but whilst the fanatical wars of religion engrossed the attention of the masses, thinking minds were few and uninfluential.之所以倾向的人,以记过反抗卡尔文的decretum可怕的宿命绝对和拯救或择优诅咒入狱不顾引起了教条对立的思维头脑颁布的第一,但同时战争的宗教狂热全神贯注的重视群众,思想和uninfluential头脑很少。 Calvin's reckless tenets had banished charity and mercy from the breasts of his followers and had everywhere aroused a fierce spirit of strife and bloodshed.卡尔文不计后果的信条已放逐他的追随者慈善和怜悯的乳房,并从世界各地引起了激烈的冲突和流血的精神。It throve on paradoxes.它throve的悖论。This unnatural spirit could not survive a period of calm deliberation; a leader was sure to rise from the Calvinistic ranks who should point out the baneful corollaries of the Genevan creed, and be listened to.这种反常的精神,就无法生存下去一个冷静思考期;领导肯定上升从加尔文队伍谁应该指出的日内瓦人的信条是有害的必然结果,并听取。 Such a leader was Jacobus Arminius (Jakob Hermanzoon), professor at the University of Leyden.这样的领导人雅各亚米纽斯(雅各布Hermanzoon),莱顿大学的教授。He was born at Oudewater, South Holland, in 1560.他出生在奥得瓦特,南荷兰,在1560年。While still an infant he lost his father, a cutler by trade, but through the generosity of strangers he was enabled to perfect his education at various universities at home and in foreign parts.虽然仍是一个婴儿他失去了他的父亲,一个贸易卡特勒的,而是通过慷慨的陌生人,他就这样完美的在家教育他的各大学和外国部分。 In his twenty-second year the brilliant youth, whose talents were universally acknowledged, was sent to Geneva at the expense of the merchants' guild of Amsterdam, in order to imbibe genuine Calvinism at the feet of Beza.在他的第二十二年的光辉青年,他们的才华得到普遍承认,被送往日内瓦举行的阿姆斯特丹受损的商人行会,以吸取真正的贝萨在加尔文的脚。 In 1586 he made a prolonged trip to Italy, which served to widen his mental horizon.在1586年他发表了长时间的精神视野去意大利旅行,这有助于扩大他的。Rumours beginning to spread that he had fallen under the influence of the Jesuits, Francisco Suárez and Bellarmin, he was recalled to Amsterdam, was pronounced orthodox, and appointed preacher of the reformed congregation.谣言开始蔓延,他Bellarmin下降和影响下的耶稣会士,弗朗西斯科苏亚雷斯,他被召回阿姆斯特丹,是明显的正统,而改革教会牧师的任命。 This office he filled with ever increasing renown for fifteen years.该办事处不断增加,他充满了著名的15年。He had all the qualifications of a great pulpit orator -- a sonorous voice, a magnificent presence, and a thorough knowledge of Scripture, which he expounded in a clear and pleasing manner, dwelling with predilection on its ethical features and avoiding the polemical asperities characteristic of his age and sect.他有很大的讲坛演说家的所有资格1 -一个响亮的声音,一个宏伟的存在,以及一个波峰特点深入了解的经文,论战,他阐述了一个清晰,美观避免地,居住在其特征与偏好和道德他的年龄和教派。 Yet his later years were fated to be embittered by polemical strife.然而他的晚年是注定要苦争的论战。The revolt against predestination absolute was taking shape.绝对的宿命反抗正在形成。A professor at Leyden had already pronounced Calvin's God "a tyrant and an executioner".一个“教授莱顿已经明显卡尔文的神”一个暴君和刽子手。The learned layman Koornhert, in spite of ecclesiastical censures, continued to inveigh successfully against the dominant religion of Holland; and he had converted two ministers of Delft who had been chosen to argue him into submission, from the supralapsarian the infralapsarian position (see CALVINISM).博学的门外汉Koornhert指责,尽管教会,继续痛骂荷兰成功地反对宗教的优势,以及他被选为转换争论他就范,从infralapsarian supralapsarian两位部长的位置了谁的代尔夫特(见加尔文) 。The task of confounding the "heretic" was now entrusted to the disciple of Beza.在贝萨任务混淆的“异端”现在交付给弟子。 Arminius addressed himself to the work; but he soon began to feel that Calvinism was repugnant to all the instincts of his soul.亚米纽斯给自己的工作,但他很快就开始感到加尔文主义是令人厌恶的所有本能,他的灵魂。More and more clearly, as time went on, his writings and sermons taught the doctrines since associated with his name and after his death embodied by his disciples in the famous five propositions of the "Remonstrants".越来越清晰,随着时间的推移,他的著作和布道的教义教的主张,因为与他的名字和相关的五年后他的著名的死亡体现了他的弟子在“Remonstrants”。 For the sake of reference we give the substance of the "Remonstrantie" as condensed by Professor Blok in his "History of the People of the Netherlands" (III, ch. xiv).为参考的前提下,我们给出了物质的“Remonstrantie”作为凝聚勃洛克教授在他的“荷兰历史上的人民”(第三通道。十四)。

"They (the Remonstrants) declared themselves opposed to the following doctrines: (1) Predestination in its defined form; as if God by an eternal and irrevocable decision had destined men, some to eternal bliss, others to eternal damnation, without any other law than His own pleasure. On the contrary, they thought that God by the same resolution wished to make all believers in Christ who persisted in their belief to the end blessed in Christ, and for His sake would only condemn the unconverted and unbelieving. (2) The doctrine of election according to which the chosen were counted as necessarily and unavoidably blessed and the outcasts necessarily and unavoidably lost. They urged the milder doctrine that Christ had died for all men, and that believers were only chosen in so far as they enjoyed he forgiveness of sins. “他们(Remonstrants)宣布自己反对以下学说:(1)的形式在其定义的宿命,仿佛上帝决定由一个永恒的和不可改变的男子已经注定,一些永恒的幸福,永恒的诅咒别人,没有任何其他法律比他自己的快乐。相反,他们认为,上帝的祝福,在基督同一决议使所有希望在基督信徒坚持谁在结束他们的信念,而只会为他未转换的谴责和不信。(2 )的选举原则,根据该算作失去了选择的必然和不可避免的祝福和弃儿必然和不可避免。他们敦促温和的教义,基督的男人都死了,而且只选择了信徒只要他们喜欢宽恕他的罪过。

(3) The doctrine that Christ died for the elect alone to make them blessed and no one else, ordained as mediator; on the contrary, they urged the possibility of salvation for others not elect. (3)理论,基督死了单独的选举,使他们祝福,也没有其他人,调解员祝圣,相反,他们敦促其他得救的可能性不选。(4) The doctrine that the grace of God affects the elect only, while the reprobates cannot participate in this through their conversion, but only through their own strength. (4)该学说的恩典影响只选出,而弃绝不能参加此项目通过他们的转换,但只能通过自己的力量。On the other hand, they, the 'Remonstrants', a name they received later from this, their 'Remonstrance', hold that man 'has no saving belief in himself, nor out of the force of his free-will', if he lives in sin, but that it is necessary that 'he be born again from God in Christ by means of His Holy Spirit, and renewed in understanding and affection, or will and all strength', since without grace man cannot resist sin, although he cannot be counted as irresistible to grace.另一方面,他们的'Remonstrants',一个名字从他们收到稍后,他们的'谏',认为人的心里没有储蓄的信念,也出了'迫使他的自由意志,如果他罪恶的生活,但又认为它是必要的,'他是重生,从神在基督的精神,就是他的圣灵,并再次在理解和感情,或将和所有的力量',男人因为没有宽限期无法抗拒罪恶,尽管他不能算作不可抗拒的恩典。

(5) The doctrine that he who had once attained true saving grace can never lose it and be wholly debased.(五)贬低学说,他谁曾达到真正的可取之处绝不能失去它,并完全。They held, on the contrary, that whoever had received Christ's quickening spirit had thereby a strong weapon against Satan, sin, the world, and his own flesh, although they would not decide at the time without further investigation -- later they adopted this too -- whether he could not lose this power 'forsaking the beginning of his being, Christ.'"他们认为,相反,谁收到了基督的精神加快,从而有一个强有力的武器对付自己的肉体撒旦,罪恶的世界,他的,虽然他们不会决定在没有进一步的调查时间-这也是后来他们通过-无论他不能失去这个权力'基督开始放弃他的存在,'。“

The ultra-Calvinists responded by drafting a "Contra-Remonstrantie" in the following seven articles: (1) God had, after Adam's fall, reserved a certain number of human beings from destruction, and, in His eternal and unchangeable counsel, destined them to salvation through Christ, leaving the others alone in accordance with His righteous judgement.超加尔文教派的反应是草拟“在下面的七篇文章的”对应式Remonstrantie:(1)上帝后,亚当的堕落,预留从毁灭某些人的数量,并在他的永恒的和不可改变的律师他们,注定通过基督得救,使他的正义的判决按照别人独自研究。 (2) The elect are not only the good Christians who are adult, but also the "children of the covenant as long as they do not prove the contrary by their action". (2)选举不仅是好基督徒谁是成人,而且他们的行动“的”儿童的公约,只要不违反被证明。(3) In this election God does not consider belief or conversion, but acts simply according to His pleasure. (3)在这次选举中的神的信仰或不考虑转换,但根据他的行为根本乐趣。(4) God sent His Son, Christ, for the salvation of the elect, and of them alone. (4)神派他的儿子,基督,为拯救选出的,而且只有他们自己的。(5) The Holy Ghost in the Scriptures and in preaching speaks to them alone, to instruct and to convert them. (5)圣灵在圣经和说教对他们讲,仅指示和转换他们。(6) The elect can never lose the true belief, but they obtain power of resistance through the Holy Ghost active in them.(6)选举绝不能失去真正的信仰,但是他们获得他们的积极力量,通过鬼圣灵抵抗。(7) This would not lead them to follow the dictates of the flesh carelessly, but, on the contrary, they would go God's way, considering that thereby alone could they be saved. (7)这不会导致他们遵照肉体支配的不小心,但相反,在大地上,他们将去上帝的方式,从而能够单独考虑到他们得救。

The defection of the popular and gifted divine was a severe blow to the rigid Calvinists and started a quarrel which eventually threatened the existence of the United Netherlands.神圣的叛逃的流行和天才是一个严重的打击,开始了严格的加尔文教派和争吵,最终威胁到荷兰存在美国。His reputation was greatly enhanced by his heroic fidelity to pastoral duty during the plague of 1602, and the following year, through the influence of admirers like Grotius, he was, notwithstanding fierce opposition, appointed professor of theology at the University of Leyden.他的名声大大提高了他的英勇忠诚牧区税在1602瘟疫,以及下一年的格劳秀斯,通过像崇拜者的影响,他的反对,尽管激烈,任命教授神学在莱顿大学。 His life as professor was an unintermittent quarrel with his stern Calvinistic colleague, Francis Gomarus, which divided the university and the country into two hostile camps.他的一生是为教授敌对阵营无间争吵与他的同事船尾加尔文,弗朗西斯戈马鲁斯,它分割成两所大学和国家。

Arminius did not live to see the ultimate results of the controversy, as he died of consumption in his forty-ninth Year, October, 1609. Although the principles of Arminius were solemnly condemned in the great Calvinist Synod held at Dordrecht, or Dort, in 1618-19, and the "Remonstrant heresy" was rigorously suppressed during the lifetime of Maurice of Orange, nevertheless the Leyden professor had given to ultra-Calvinism a blow from which it never recovered.亚米纽斯没能活着看到争议的最终结果,他死在他的消费第四十九年10月,1609年。虽然亚米纽斯的原则被庄严地在谴责伟大加尔文多特主教举行多德雷赫特,或者, 1618年至1619年,与“善谏的异端”的严厉镇压,在奥兰治一生的莫里斯,尽管如此,莱顿教授给予了超加尔文打击从它再也没有恢复过来。The controversy was soon transplanted to England where it roused the same dissensions as in Holland.这场争论很快就被移植到英格兰,激起了在荷兰同纠纷。In the following century it divided the early Methodists into two parties, the followers of John Wesley adhering to the Arminian view, those of George Whitefield professing the strict Calvinistic tenets.在下面的世纪,它分为该arminian查看早期卫到双方的追随者,坚持约翰卫斯理,怀特菲尔德乔治那些信奉加尔文教义严格。

Publication information Written by James F. Loughlin.出版信息撰稿:詹姆斯F劳克林。Transcribed by Robert H. Sarkissian. The Catholic Encyclopedia, Volume I. Published 1907.萨尔基相转录由罗伯特H。天主教百科全书,体积一发布1907年。New York: Robert Appleton Company.纽约:罗伯特Appleton还公司。Nihil Obstat, March 1, 1907. Nihil Obstat,1907年3月1日。Remy Lafort, STD, Censor.人头马lafort,性病,检查员。Imprimatur. +John Cardinal Farley, Archbishop of New York认可。+约翰法利枢机主教,约克大主教新


Brant, Historia Vitae Arminii (Amsterdam, 1724); revised and enlarged by Mosheim (Brunswick, 1725); Nichols, Life of Arminius (London, 1843); Arminii opera theologica (incomplete-Frankfurt, 1635) tr.布兰特,史记简历Arminii(阿姆斯特丹,1724);修订和莫斯海姆放大(不伦瑞克,1725);尼科尔斯,生活亚米纽斯(伦敦,1843年); Arminii歌剧神学(不完整,法兰克福,1635年)文。Nichols (London, 1825-28, Buffalo, 1853); Blok, History of the People of the Netherlands; Cambridge Modern History, III, xix; Rogge in Realencyclop die für protestantische Theologie und Kirche; Grube in Kirchenlex.; Brandt, Historia reformationis Belgicae (La Haye, 1726); Graf, Beitrag zur Gesch.尼科尔斯(伦敦,1825年至1828年,布法罗,1853年),荷兰勃洛克的,人民是历史的剑桥近代史,三,十九; Realencyclop罗格在死献给新教神学与Kirche; Kirchenlex格鲁贝英寸;勃兰特,史记reformationis Belgicae(海牙,1726),格拉夫,Beitrag祖尔格希。der Syn.德突触。von Dortrecht (Basle, 1825).冯Dortrecht(巴塞尔,1825年)。

Also, see:此外,见:
Canons of Dort大炮的dort
Belgic Confessionbelgic自白

Sanctification 成圣
Justification 理由
Conversion 转换
Confession 自白
Salvation 救赎

Various Attitudes不同的态度
Supralapsarianism supralapsarianism
Infralapsarianism infralapsarianism
Amyraldianism amyraldianism

This subject presentation in the original English language这在原来的主题演讲, 英语

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