Canons of Dordt (or Synod of Dort)大炮的 dort

General Information一般资料

The Canons of Dordrecht are often combined with two other Protestant Christian documents, the Heidelberg Catechism and the Belgic Confession of Faith, in forming the basis of Faith for many Churches, especially Reformed Churches.多德雷赫特的大炮经常与其他两个基督教新教文件,海德堡教理问答和信仰Belgic供认,在许多教会,特别是归正信仰的基础上形成的。 Among these three documents, the Canons of Dort are unique in being the only one of the three confessions which was actually composed by an ecclesiastical assembly, the Great Synod of 1618-1619.在这三个文件中,多特的大炮,这实际上是由一个教会的大会,1618年至1619年伟大的主教组成的三个口供只有一个独一无二的。

Internal controversy in the Reformed Churches of the Netherlands which was occasioned by the rise of the Arminian heresy, caused the assembly of the synod.在荷兰,这是阿民念主义异端的兴起所引致的归正内部争议引起的主教大会。The Canons are the expression of the Synod's judgment concerning the Five Points of the Remonstrance.该炮是主教会议的有关谏五点判断的表达。This also explains the fact that the Canons are divided into five chapters, maintaining the truths of sovereign predestination, particular atonement, total depravity, irresistible grace, and perseverance of saints.这也解释了事实上的大炮将分为五个章节,维护主权宿命,特别是赎罪,总堕落,不可抗拒的恩典,和持之以恒的圣人的真理。

Because the Canons are an answer to the Five Points of the Remonstrance, they set forth only certain aspects of the truth rather than the whole body of the truth, as do the other two confessions.由于该炮谏五点的答案,他们提出了的真理,而不是整个身体的真相只有某些方面,如做其他两个口供。For this reason also the Canons are referred to in a Formula of Subscription as "the explanation of some points" of the doctrine contained in the Heidelberg Catechism and the Belgic Confession of Faith.出于这个原因,该炮被称为认购公式为海德堡教理问答和信仰Belgic供认所载的学说“解释”的一些要点。

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There is attached to each chapter a Rejection of Errors, which refutes various specific errors taught by the Arminians, and does so on the basis of Scripture, so that in the Canons the truth is defined negatively as well as positively.附有每章拒绝的错误,这驳斥了阿敏念派教导的各种特定的错误,而这样做的圣经的基础上,因此,在大炮的事实是定义,以及为积极产生负面影响。 The Canons represent a consensus of all the reformed churches of that day.大炮代表的那一天的所有归正的共识。For all the Reformed churches participated in the work of the Synod of Dordrecht; and when the Canons were completed, the foreign delegates as well as the Dutch delegates affirmed them by their signatures.对于所有的改革教会参加在主教的多德雷赫特工作;时的大炮完成后,外国代表以及荷兰代表肯定了他们的签名。 A service of thanksgiving to God followed upon the completion of the Canons, a service at which it was thankfully remembered that the Lord had preserved the Reformed Churches in the midst of a life-and-death conflict, and had preserved for the churches the truth that salvation is of the Lord alone.感恩上帝的服务遵循后完成的大炮,它是值得庆幸的记得,主保留在生命和死亡的冲突中的归正的服务,并保存教会的真相救恩是仅主。


Synod of Dort主教的多特

Advanced Information先进的信息

(1618-1619)(1618年至1619年)

The Synod of Dort was an international church assembly called by the States General of the Netherlands to settle certain ecclesiastical and doctrinal matters that had been troubling the Reformed Church of the Netherlands.主教的多特是一个国际性的教会的大会由荷兰国家一般称为,以解决某些教会和教义问题,一直困扰荷兰归正。 It consisted of thirty-five pastors and a number of elders from the Dutch churches, five theological professors from the Netherlands, eighteen deputies from the States General, and twenty-seven foreign delegates.它由三十五个牧师和一些来自荷兰教堂,5个来自荷兰的神学教授,18国总代表,和二十七个外国代表的长者。

The problems that faced the synod were complex.主教面临的问题是复杂的。First, it had to deal with the ancient problem of Erastianism, the control of the church by the state.首先,它必须处理Erastianism古老的问题,由国家控制的教会。The Dutch church was by confession Calvinistic.荷兰教堂表白加尔文。It was Calvin's conviction that the church should be independent of the state while cooperating with it.这是卡尔文的信念,教会应该是独立国家,而与它合作。By 1554 he had won that battle in Geneva, but until the time of Dort, and later, the Dutch church had in it a strong element, including such leaders as Oldenbarneveldt, Grotius, and Coolhaas, which favored state control over the church.到1554,他在日内瓦赢得了那次战斗,但直到多特时间,后来,荷兰教堂,在它强大的元素,包括Oldenbarneveldt,格劳秀斯,Coolhaas,这有利于国家对教会的控制等领导人。 Thus even the Prince of Orange in 1575 gave an order that consistories were to be appointed by local magistrates, a view which had wide support.因此,即使是奥兰治亲王在1575一声令下,被当地的裁判官,任命一个广泛支持的观点,consistories。

A second problem with which Dort had to wrestle was an anticonfessional humanism that was more hellenistic than biblical in spirit.多特与搏斗的第二个问题是anticonfessional以上的精神圣经希腊文化的人文主义。Erasmus and Coornheert were its heroes.伊拉斯谟和Coornheert英雄。Although these men lived well before the meeting of the synod, their rejection of the doctrine of human depravity and adulation of free will was accepted by the Arminian party, named after James Arminius, a professor of theology at the University of Leiden.虽然这些人住主教会议之前,他们拒绝接受的自由意志,人的堕落和奉承学说詹姆斯亚米纽斯的名字命名的阿民念主义党,在莱顿大学的神学教授。 A major issue before the synod was the status of the creeds.前主教会议的一个主要问题是状态的信条。The Arminian party, while having to admit that the church had a confession, disliked confessional confinement and sought to have the creeds revised.阿民念主义的党,同时不得不承认,教会了供述,不喜欢自白禁闭,并要求有修订的信条。

The third problem with which Dort had to wrestle was one of fundamental Christian doctrine.多特与搏斗的第三个问题是一个基本的基督教教义。Predestination was the doctrine most attacked, especially that part of it known as reprobation.缘分是最袭击的学说,特别是它的一部分,作为非难。The Arminian party was helped in its attack by extreme positions of some of its opponents.阿民念主义党是帮助它的攻击,它的对手,一些极端的立场。Furthermore, in their Remonstrance of 1610 and afterward the Arminian party, whose proponents then came to be called "Remonstrants," was unwilling to say that man is totally unable to save himself; it held rather that, while human nature has been impaired by sin, the will is still free and able to respond to the grace of God.此外,在1610年及之后的阿民念主义的党,其支持者随后来到被称为谏“Remonstrants,”不愿多说,人是完全无法拯救自己;举行,而这,已被罪受损而人性,将仍然是免费的,能够回应上帝的恩典。 It claimed that God determined to save all who believe, and it refused to accept the teaching that election is unto faith.它声称上帝决心拯救所有谁相信,并拒绝接受选举你们的信仰是教学。It held that Christ died for all even though only believers benefit from his death; that grace is not irresistible; and that faith may be lost.它举行基督为所有死,即使只有信徒从他的死亡中受益;的恩典不是不可抗拒的;和信仰可能会丢失。Besides publicy challenging the doctrines of predestination, sin, grace, and the perseverance of the saints, the Remonstrants indicated that they were unsure of other doctrine as well; original sin, justification by faith, the atonement, and even the deity of Christ were called into question.除了publicy挑战宿命,罪,恩典,和锲而不舍的圣人的学说,Remonstrants表示,他们不确定其他学说以及原罪,因信称义,赎罪,和基督的神性被称为成问题。 That they doubted Christ's deity is not a well-known historical fact, but it contributed to the seriousness and bitterness of the controversy.他们怀疑基督的神性,是不是一个众所周知的历史事实,但它的严重性和苦涩的争论作出了贡献。It was not until after the death of Arminius in 1609 that the drift toward Socinianism, a version of Unitarianism, became noticeable.直到在1609年去世后,亚米纽斯漂移对Socinianism,一神论的版本,成为引人注目的。 The appointment of Conrad Vorstius to the chair of theology at Leiden vacated by Arminius aroused suspicions; in 1622 he made his espousal of Socinianism public.康拉德Vorstius任命的神学椅子在莱顿腾空亚米纽斯引起怀疑,在1622年,他做了他Socinianism市民的拥护。

As a result of all this a strong party spirit developed throughout the country which threatened to split the church and provinces of the Netherlands.由于这一切威胁要分裂的教堂和荷兰省在全国各地开发的一个党性强的结果。Arminian leaders got civil authorities to decree that no contested doctrines might be preached, and in some instances succeeded in getting pulpits closed against ministers.阿民念主义领导人得到了民事当局的法令没有争议的学说可能鼓吹,并在越来越讲坛在某些情况下,成功地对部长封闭。 Reformed classes retaliated, and where the contra-Remonstrants, or orthodox, could not get a majority they sometimes worshiped in houses or barns, only to be punished by civil authorities.改革类的报复,和禁忌Remonstrants,或正统,不能得到他们有时在房屋或谷仓崇拜多数,只能由民事当局的惩罚。 The situation deteriorated until it appeared in 1617 that there might be civil war.局势恶化,直到它出现在1617年可能出现内战。On November 11 of that year the States General decreed that a synod should be called to settle the questions troubling the country and bring it to peace.国家一般在当年的11月11日颁布法令,解决困扰国家的问题,并把它的和平,应该被​​称为主教会议。There had been numerous earlier calls for a national synod by classes, by the Remonstrants when they thought they might have a majority if the States General would select delegates, and by provincial synods and civil authorities.曾有过许多早期的电话,一个国家的主教由类Remonstrants当他们认为他们可能会拥有多数,如果国家一般会选择代表,由省级主教和民事当局。

When the Synod of Dort met in 1618, the Remonstrants expected that they would be recognized as equals and that the synod would be a conference to discuss disputed questions.当主教的多特在1618年相识,Remonstrants预计,他们将平等和认可的主教将是一个会议,讨论有争议的问题。 Instead, the synod summoned the Remonstrants to appear before it as defendants, and in due time their doctrines were condemned.相反,主教召见Remonstrants出现之前,作为被告,并在适当的时候,他们的教义谴责。The Canons of Dort set forth: (1) Unconditional election and faith are a gift of God.多特的大炮载:(1)无条件的选举和信仰是上帝的恩赐。(2) While the death of Christ is abundantly sufficient to expiate the sins of the whole world, its saving efficacy is limited to the elect. (2)虽然基督的死是十分足够的赎全世界的罪过,其节能效果是有限的选民。(3,4) All are so corrupted by sin that they cannot effect their salvation; in sovereign grace God calls and regenerates them to newness of life. (3,4),都使损坏的罪,他们也不会影响他们的救恩;要​​求主权的恩典神和再生新生命。(5) Those thus saved he preserves until the end; hence there is assurance of salvation even while believers are troubled by many infirmities.(五)节省了他,直到最后保留,因此有救恩的保证,即使在困扰许多软弱的信徒。

Dort thus preserved the Augustinian, biblical doctrines of sin and grace against the claim that fallen mankind has free will, that the human condition in sin is not as desperate as the orthodox party said it is, and that election is only God's response to man's decision to believe.多特从而保留反对的索赔,下降人类有自由的奥古斯丁,罪和恩典圣经教义会,的在罪中的人力条件不为绝望的作为的正统党说是,选举不过是神的人的决定作出回应相信。 It was such a prestigious gathering that it served as an example for the Westminister Assembly, which was held in Britain a generation later, and it set the course which the Dutch church was to follow for centuries.它是这样一个著名的的聚会,担任威斯敏斯特大会在英国举行,这是一代后的一个例子,并设置课程荷兰教堂是按照百年。

ME OsterhavenME的Osterhaven
(Elwell Evangelical Dictionary) (Elwell宣布了福音字典)

Bibliography 参考书目
MG Hansen, The Reformed Church in the Netherlands; P.Schaff, The Creeds of Christendom, I, III; J. Hale, Golden Remains; PY DeJong, Crisis in the Reformed Churches; L. Boettner, The Reformed Doctrine of Predestination; HE Dosker, "Barneveldt, Martyr or Traitor," PRR 9:289-323, 438-71, 637-58; W. Cunningham, Historical Theology, II, 371-86; AA Hoekema, "A New English Translation of the Canons of Dort," CTJ 3:133-61.毫克,在荷兰归正汉森; P.沙夫,基督教的信条,Ⅰ,Ⅲ; J.海尔,金遗迹; PY DeJong,归正危机; L. Boettner,改革的宿命学说;何Dosker,“Barneveldt,烈士或汉奸,”PRR 9:289-323,438-71,637-58; W.坎宁安,历史神学,二,371-86; AA Hoekema,“一个新的大炮的英文翻译多特“,CTJ 3:133-61。


Outline大纲

FIRST HEAD OF DOCTRINE - Of Divine Predestination第一负责人的学说 -神圣的宿命

Articles 1-18第1-18条

Rejections I-IX拒绝我的九

SECOND HEAD OF DOCTRINE - Of the Death of Christ, and the Redemption of Men Thereby 第二头的学说 -基督的死,和男子的赎回,从而

Articles 1-9 文章1-9

Rejections I-VII我的第七拒绝

THIRD AND FOURTH HEADS OF DOCTRINE - Of the Corruption of Man, His Conversion to God, and the Manner Thereof第三届和第四届首脑学说 -人的腐败,他的转换上帝,和方式

Articles 1-17文章1-17

Rejections I-IX拒绝我的九

FIFTH HEAD OF DOCTRINE - Of the Perseverance of the Saints第五头主义 -圣徒的毅力

Articles 1-15文章1-15

Rejections I-IX拒绝我的九

CONCLUSION 结论



Also, see:此外,见:
Canons of Dordt - Text大炮的dordt -文本

Belgic Confessionbelgic自白
Heidelberg Confession海德堡自白


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