Amyraldianism Amyraldianism

Advanced Information先进的信息

Amyraldianism is the system of Reformed theology propounded by the French theologian Moise Amyraut and associates at the Saumur Academy in the seventeenth century. Its distinctive teachings vis-a-vis other systems (eg, orthodox Calvinism, Arminianism, Lutheranism) focused on the doctrines of grace, predestination, and the intent of the atonement. Amyraldianism是由法国神学家莫伊斯Amyraut及联营公司在在十七世纪索米尔学院propounded归正神学体系, 其VIS - A - VIS(例如,正统的加尔文主义,亚米纽斯主义,路德教)其他系统上的独特的教义学说重点恩,宿命,以及赎罪的意图。

Fundamentally Amyraut took issue with contemporary Calvinists who shaped their system of theology around the decree of predestination.从根本上Amyraut带着谁形围绕宿命法令他们的神学体系当代加尔文主义的问题。The entire body of divinity in much of seventeenth century Reformed theology was subsumed under the doctrines of sovereign election and reprobation.在十七世纪归正神学的多神的整个身体被归入选举和非难主权的学说。 Amyraut insisted that the chief doctrine of Christian theology is not predestination but the faith which justifies.Amyraut坚持认为,基督教神学的主要教义是不是宿命,但信仰证明。Commitment to justification by faith as the overarching theme denoted a theology as truly reformational.承诺作为首要主题由信称义表示,作为真正的整改神学。Moreover, Amyraut rightly argued that Calvin discussed predestination not under the doctrine of God but following the mediation of salvation blessings by the Holy Spirit.此外,Amyraut正确地认为,加尔文讨论宿命不属神的教义,而是拯救祝福后,由圣灵调解。For Amyraut predestination is an inscrutable mystery, which offers an explanation of the fact that some accept Christ whereas others reject him.对于Amyraut宿命是一个高深莫测的神秘,它提供了一个事实,有些人拒绝接受基督,而他的解释。

BELIEVE Religious Information Source web-site相信宗教信息来源
BELIEVE Religious Information Source相信宗教信息来源
Our List of 2,300 Religious Subjects

我们2300 宗教科目名单
E-mail电子邮件
Amyraut also developed a system of covenant theology alternative to the twofold covenant of works, covenant of grace schema propounded by much of Reformed orthodoxy. Amyraut还制定了盟约神学的替代工程的双重契约,由正统的改革模式非常propounded宽限期公约制度。The Saumur school postulated a threefold covenant, viewed as three successive steps in God's saving program unfolded in history.索米尔学校的假设了三倍公约,三个神的拯救计划在历史上展开连续步骤查看。First, the covenant of nature established between God and Adam involved obedience to the divine law disclosed in the natural order.第一,上帝和亚当之间建立契约性质涉及服从神法在自然秩序中披露。Second, the covenant of law between God and Israel focused on adherence to the written law of Moses.二,法律之间的上帝和以色列的约集中在遵守摩西的成文法律。And finally the covenant of grace established between God and all mankind requires faith in the finished work of Christ.最后的恩典之约上帝之间建立和全人类需要在基督的完成工作的信心。In Amyraldianism the covenant of grace was further divided into two parts: a conditional covenant of particular grace.在Amyraldianism的恩典之约被进一步划分为两个部分:一个特别的恩典有条件的契约。For actualization the former required fulfillment of the condition of faith.对于现实化前的状况所需履行的信念。The latter, grounded in God's good pleasure, does not call for the condition of faith; rather it creates faith in the elect.后者,在上帝的美意接地,并没有要求的信仰状况,而是会在选举的信心。

Amyraut's covenant theology, particularly his division of the covenant of grace into a universal conditional covenant and particularly undiconditional covenant, provided the basis for the unique feature of Amyraldianism, namely, the doctrine of hypothetical universal predestination. Amyraut的约神学,特别是他的恩典有条件成为一个普遍的公约,特别是undiconditional契约契约事业部,为的Amyraldianism,即假设普遍宿命主义的独特功能的基础。 According to Amyraut there exists a twofold will of God in predestination, a universal and conditional will, and a particular and unconditional will.据Amyraut存在双重将在宿命,一种普遍的和有条件的意志,一个特定的和无条件的将神。Concerning the first, Amyraut taught that God wills the salvation of all people on the condition that they believe.关于第一,Amyraut教导说上帝的意志的,条件是他们相信所有的人得救。This universal, conditional will of God is revealed dimly in nature but clearly in the gospel of Christ.这种普遍的,有条件的将是上帝的本质隐约透露,但显然在基督的福音。Implicit in this first will is the claim that if a person does not believe, God has not, in fact, willed his or her salvation.在这第一个将隐含的声称,如果一个人不相信,上帝也没有,事实上,他或她的意志拯救。Without the accomplishment of the condition (ie, faith) the salvation procured by Christ is of no avail.如果没有条件成就(即信仰)的采购由基督救恩是无济于事的。Amyraut based his doctrine of hypothetical universal predestination on such biblical texts as Ezek.根据他的假设Amyraut作为以西结书等经文普遍宿命主义。18:23; John 3:16; and 2 Pet. 18:23,约翰福音3:16和2宠物。3:9.3:9。

Amyraut contended that although man possesses the natural faculties (ie, intellect and will) by which to respond to God's universal offer of grace, he in fact suffers from moral inability due to the corrupting effects of sin upon the mind. Amyraut争辩说,尽管人类拥有自然系(即,智慧和意志),其中,以回应神的恩典普遍的报价,他其实从道德不能因罪的破坏后,心灵的效果受到影响。 Thus unless renewed by the Holy Spirit the sinner is unable to come to faith.因此,除非由圣灵更新的罪人是不能来的信念。Precisely at this point God's particular, unconditional will, which is hidden in the councils of the Godhead, comes to bear.正是在这一点上上帝的特别的,无条件的意志,这是在神的议会隐藏,来承担。Since no sinner is capable of coming to Christ on his own, God in grace wills to create faith and to save some while in justice he wills to reprobate others.由于没有罪人,是未来对自己的基督的能力,神的恩典的意志创造的信仰,并保存在他的遗嘱公正一些,而对他人的恶棍。 Amyraut underscored the fact that God's particular, unconditional will to save is hidden and inscrutable. Amyraut强调指出神的特殊的,无条件的将保存隐藏莫测。Finite man cannot know it.有限的人可以不知道它。Hence the creature must not engage in vain speculation about God's secret purposes of election and reprobation.因此,生物不能参与有关选举和非难神的秘密而徒劳的猜测。In practice the Christian preacher must not ask the question whether a given individual is elect or reprobate.在实践中,基督教传教士不能问的问题是否是选出某一个人或恶棍。

Rather he must preach Christ as the Savior of the world and call for faith in his sufficient work.相反,他必须宣扬作为世界的救主基督和信念在他的呼吁足够的工作。Only the universal, conditional will of God is the legitimate object of religious contemplation.只有普遍的,神的条件将是合法的宗教沉思的对象。Amyraldianism thus involves a purely ideal universalism together with a real particularism. Amyraldianism从而涉及到一个纯粹的理想的普遍性与一个真正的特殊主义。

The issue of the intent or extent of Christ's atonement is implicit in the foregoing discussion.的意图或基督的赎罪程度的问题是在前面的讨论隐式的。Amyraldianism postulated a universalist design in the atonement and a particular application of its benefits. Amyraldianism假设在赎罪和其利益的特定应用设计的普遍性。The salvation wrought by Christ was destined for all persons equally.由基督所造成的救恩是注定所有人一视同仁。Christ legitimately died for all.基督死合法所有。Nevertheless only the elect actually come into the enjoyment of salvation blessings.然而只有选出真正进入救恩的祝福享受。 Amyraldianism thus upheld the formula: "Jesus Christ died for all men sufficiently, but only for the elect efficiently."Amyraldianism从而坚持公式:“耶稣基督为所有的人死于充分,但仅限于选举有效。”

Amyraut believed that his teachings on the twofold will of God and twofold intent of the atonement were derived from Calvin himself. Amyraut认为,对他的教诲将双重神的赎罪和双重意图是从卡尔文自己而得。He viewed his theology as a corrective to much of seventeenth century Calvinism, which denied the universal, conditional will of God in its preoccupation with the unconditional decree.他看作是对十七世纪加尔文主义,否认其与无条件的普遍法令当务之急,有条件的神将大大纠正他的神学。And he disputed with Arminianism, which failed to see that a person's salvation was effectively grounded in the absolute purpose of God conceived on the basis of his own sovereign pleasure.他有争议的亚米纽斯主义,这没有看到一个人的得救是有效的上帝绝对在他自己的主权的基础上设想的目的很高兴接地。 And finally Amyraldianism provided a rapprochement with Lutheranism and its interest in justification by faith and the universality of Christ's atoning work.最后Amyraldianism提供路德教及其所信仰和基督的救赎工作的普遍性理由利益的和解。Some later Reformed theologians such as Charles Hodge, WGT Shedd, and BB Warfield insisted that Amyraldianism was an inconsistent synthesis of Arminianism and Calvinism.如查尔斯Hodge的,WGT谢德和BB沃菲尔德有些神学家坚持认为,改革后Amyraldianism是一个亚米纽斯主义和加尔文主义不一致的合成。 Others, however, such as H Heppe, R Baxter, S Hopkins, AH Strong, and LS Chafer maintained that it represents a return to the true spirit of Holy Scripture.然而,其他人Heppe为H,R巴克斯特,S霍普金斯,AH强,LS金龟子等认为,它代表了对圣经的真正精神的回归。

BA DemarestBA德马雷斯特
(Elwell Evangelical Dictionary) (Elwell宣布了福音字典)

Bibliography 参考书目
BG Armstrong, Calvinism and the Amyraut Heresy; RB Kuyper, For Whom Did Christ Die?; BB Warfield, The Plan of Salvation; Encylopedia of Christianity, I. BG,加尔文和Amyraut异端阿姆斯特朗; RB Kuyper,对他们来说有没有基督的死;?BB沃菲尔德,救恩计划;基督教,一百科全书


Amyraldianism Amyraldianism

Additional Information其他信息

(We received the following two texts from Dr. Alan C. Clifford, an author who has published works on Amyraldianism. These two texts are letters in response to inquiries on Amyraldianism, which we feel are enlightening.) (我们收到艾伦博士C.克利福德,一个谁出版了作品的作者Amyraldianism以下两种文本,这两个文本在回答关于Amyraldianism调查,我们认为有启发性的字母。)

ANGLICANISM, AMYRAUT AND AUTHENTIC CALVINISM英国国教,AMYRAUT和正宗加尔文

The Editor, English Churchman编辑器中,英文丘奇曼
6 June 20002000年6月6日

Sir, - In an otherwise valuable sermon (parts of which I thank him for), the Revd Edward J. Malcolm has supplied some highly flawed information ('The Death of Christ', The Journal, May 2000, pp. 23-8).主席先生, - 在其他有价值的说教(部分,我感谢他为),爱德华J.马尔科姆的Revd已经提供了一些非常有缺陷的信息(“基督的死”,华尔街日报2000年5月,第23-8) 。I refer to his dubious assessment of Amyraldianism.我指的是他的Amyraldianism可疑的评估。 Concerned to reaffirm John Calvin's authentic teaching in the face of ultra-orthodox 'high' Calvinism', the French Reformed theologian, Moïse Amyraut (1596-1664) also distanced himself from semi-Pelagian Arminianism.有关部门重申,在超正统“高”加尔文主义“面子约翰加尔文的真实教学,法国归正神学家,莫伊斯Amyraut(1596年至1664年)也远离半伯拉纠亚米纽斯主义自己。 His concern was to avoid unbiblical extremism.他关心的是避免不符合圣经的极端主义。Had his teaching been as compatible with Rome's as is suggested, the Edict of Nantes (1598) might possibly have stood.有他的教学一直与罗马作为建议兼容,南特敕令(1598)可能可能已经站。It was revoked by Louis XIV (in 1685) precisely because of the continuing incompatibilities between the Reformed churches and Rome!它被撤销由路易十四(1685年),正是由于改革之间的教堂和罗马的持续不兼容!The internal Reformed debates over the extent of the atonement had nothing to do with it (for further information, see my book Calvinus: Authentic Calvinism, A Clarification).过了内部改革的辩论赎罪程度无关,用它做(详细信息,请参阅拙作Calvinus:正宗加尔文主义,澄清)。

As for the Huguenot refugees who settled in this country [England], those who agreed with Amyraut simply reinforced the original sixteenth-century 'Anglican Calvinism' of the Prayer Book and the Thirty-nine Articles (see Arts. 2, 15 and 31).至于谁在这个国家定居的Huguenot难民[英国],那些谁与Amyraut同意只是强化了原有的十六世纪的祈祷书“英国国教加尔文主义”和三十九条(见第2,15和31) 。Notwithstanding clear teaching on predestination (see Art. 17), the doctrine of limited atonement is as alien to Reformation Anglicanism as it is to the teaching of Amyraut and Calvin.尽管有明确的教学上的宿命(见第17条),有限赎罪教义是格格不入的,因为它是改革英国国教的Amyraut和卡尔文教学。 In the seventeenth century, scholastic influences in Reformed theology affected this country as well as France.在十七世纪,归正神学的学术影响,影响这个国家以及法国。Thus the 'over-orthodox' distorted Calvinism of Dr John Owen and many (but not all) of the Westminster divines was rejected by Richard Baxter and others.因此,“过度正统”的议员,欧文和许多(但不是全部)的威斯敏斯特神学家加尔文被否决扭曲理查德巴克斯特等。In the eighteenth and nineteenth centuries, the balanced biblicism of Calvin, the other Reformers, Amyraut and Baxter was maintained by the Nonconformists Matthew Henry, Isaac Watts and Philip Doddridge, and the Anglicans John Newton, Charles Simeon and Bishop Ryle.在十八,十九世纪以来,卡尔文,其他改革者,Amyraut和巴克斯特平衡biblicism维持亨利马修的不符合传统规范,以撒瓦和菲利普多德里奇,和圣公会约翰牛顿,查尔斯西蒙和主教赖尔。 While I regret Ryle's espousal of episcopacy, his authentic Calvinism is unquestionably on target!虽然我很遗憾赖尔的主教拥护,他的正宗加尔文是无疑的目标!According to this view of the New Testament, while ultimately only the elect effectually partake of salvation, the universally designed and sufficient atonement of Christ makes the gospel available to the whole world.根据这一新约认为,虽然最终只选择有效果领受救恩,普遍设计和足够的基督赎罪使得福音提供给全世界。This is true Christianity and true Calvinism!这才是真正的基督教和真正的加尔文主义!

AC CliffordAC克利福德

ANGLICANISM, AMYRAUT AND THE ATONEMENT英国国教,AMYRAUT和赎罪

The Editor, English Churchman编辑器中,英文丘奇曼
3 July 20002000年7月3日

Sir, - Dr George Ella asks me, "Which Anglican reformer did not believe in limited atonement?"主席先生, - 乔治博士云裳问我:“哪个圣公会改革者不相信在有限的赎罪?”Apart from John Bradford who clearly did, several may be listed.除了约翰布拉德福德没有谁清楚,有几个可能上市。

Archbishop Thomas Cranmer stated that Christ 'by His own oblation satisfied His Father for all men's sins and reconciled mankind unto His grace and favour.'大主教托马斯克兰默说,基督“由他自己的祭品 满足了所有男人的罪他的父亲和他的恩典和和解所不欲,有利于人类的 ”Bishop John Hooper affirmed that Christ died 'for the love of us poor and miserable sinners, whose place he occupied upon the cross, as a pledge, or one that represented the person of all the sinners that ever were, be now, or shall be unto the world's end.'主教约翰胡珀肯定基督死“对于我们的爱穷人和悲惨的罪人,他们的地方,他在十字架上被占用,作为质押,或者是代表了所有的罪人,永远是人,是现在,还是应献给世界的终结。“ Bishop Nicholas Ridley declared that the sacrifice of Christ 'was, is, and shall be forever the propitiation for the sins of the whole world.'主教尼古拉斯雷德利宣布基督的牺牲“是,是,并应永远为全世界的罪作了挽回祭。” Bishop Hugh Latimer preached that 'Christ shed as much blood for Judas, as he did for Peter: Peter believed it, and therefore he was saved; Judas would not believe, and therefore he was condemned.'主教休拉蒂默鼓吹“基督的犹大棚尽可能多血,因为他没有为彼得:彼得相信它,因此他被保存;犹大也不会相信,因此他被谴责” Even Bradford admitted that 'Christ's death is sufficient for all, but effectual for the elect only.'即使布拉德福德承认,“基督的死是足够的,但对于选才行之有效。”The Elizabethan Anglicans were no different in their understanding.伊丽莎白女王的英国圣公会教徒没有在他们的理解不同。Bishop John Jewel wrote that, on the cross, Christ declared "It is finished" to signify 'that the price and ransom was now full paid for the sin of all mankind.'主教约翰珠宝写道,在十字架上,基督宣布“这是完成”来表示“认为,现在的价格和赎金为全人类的罪付满。”Elsewhere, he made clear that 'The death of Christ is available for the redemption of all the world.'在其他地方,他明确指出,“基督的死是为世界上所有可用的赎回 ”Richard Hooker stated an identical view when he said that Christ's 'precious and propitiatory sacrifice' was 'offered for the sins of all the world.'理查德胡克表示相同的看法时,他说,基督的“宝贵和和解的牺牲”是“对世界上所有的罪孽提供 ”(Parker Society details witheld to save space).(帕克协会细节witheld以节省空间)。

As for Amyraut's supposed semi-Pelagian denial of the Canons of Dordt, Dr Ella is simply misinformed.至于Amyraut的所谓半伯拉纠的Dordt的大炮拒绝,简直是误导云裳博士。The French Reformed professor specifically affirmed the teaching of Dordt at the National Synod of Alençon (1637), his orthodoxy being confirmed in his 'Defensio doctrinae J. Calvini' (1641).法国教授特别肯定了改革的阿朗松(1637)全国主教会议的Dordt教学中,他的正统被证实在他的“Defensio doctrinae J. Calvini”(1641年)。As for the canons themselves, they are more moderate than many realise.至于自己的大炮,他们更温和的比很多实现。Indeed, the word 'limited' nowhere appears, thus making the mnemonic TULIP rather doubtful!事实上,这个词“有限”无处出现,从而使记忆TULIP相当值得怀疑!They state that 'death of the Son of God is abundantly sufficient to expiate the sins of the whole world many perish in unbelief [not] because of any defect or insufficiency in the sacrifice of Christ but through their own fault the saving efficacy of the most precious death of [God's] Son extend[s] to all the elect' (Second Canon, Arts. 3, 6, 8).他们指出,“上帝的儿子的死是 丰富足以赎全世界的罪过 在许多不信灭亡[不]因为任何缺陷或不足 基督的牺牲,而是通过自己的过错 对了[神]的儿子死亡的最珍贵的节能功效 扩展[S]所有选“(第二佳能,艺术,3,6,8)。

The Revd Edward Malcolm virtually concedes that Articles XV and XXXI are universalist when he admits that the compilers 'are merely quoting Scripture'.马尔科姆的Revd爱德华几乎承认,第十五条和第三十一条的普遍性时,他坦承,编译器“只是引用圣经”。He then charges with having a 'preconception' those who take them in their natural sense!然后,他的收费与有一个“成见”那些谁参加他们的自然感!If he thinks this is an Arminian view, the Anglican Clement Barksdale objected in 1653 that 'You are mistaken when you think the doctrine of Universal Redemption Arminianism.如果他认为这是阿民念主义认为,英国圣公会在1653年反对克莱门特巴克斯代尔说:“你错了,当你认为通用赎回亚米纽斯主义学说。 It was the doctrine of the Church of England before Arminius was born.它是英国教会的教义之前亚米纽斯诞生了。We learn it out of the old Church Catechism: 'I believe in Jesus Christ, who hath redeemed me and all mankind.'我们学习它淘汰旧教理:“我在基督耶稣里,谁祂所救赎我和全人类相信。”And the Church hath learned it out of the plain scripture, where Christ is the Lamb of God that taketh away the sins of the world.'和教会祂所教训是出于纯经文,其中基督是神的羔羊去掉了世界的罪恶。“Richard Baxter surely hit the nail on the head when he wrote, 'When God saith so expressly that Christ died for all [2 Cor.理查德巴克斯特肯定击中了要害,他写道,“当神仰,以便明确,基督为所有[林后死亡。5:14-15], and tasted death for every man [Heb.5:14-15],并为每个人尝到[希伯来死亡。2:9], and is the ransom for all [1 Tim.2时09],并且是所有[1蒂姆赎金。2:6], and the propitiation for the sins of the whole world [1 Jn.2点06],而对整个世界的罪作了挽回祭[若一。2:2], it beseems every Christian rather to explain in what sense Christ died for all, than flatly to deny it.' 2时02分],它beseems每一个基督徒,而解释在何种意义上基督死了总比平平,予以否认。“As for Mr Malcolm's citation of Calvin's seeming support for limited atonement, his partial quotation of this isolated statement ignores the fact that the reformer is discussing the implications of the Lutheran theory of consubstantiation rather than the extent of the atonement.至于主席马尔科姆的卡尔文的有限赎罪似乎支持引用,他的这个与世隔绝的声明部分报价忽略一个事实,即改革者是讨论的consubstantiation路德理论,而不是赎罪程度的影响。 Numerous other statements are consistently universalist (see my 'Calvinus').许多其他报表始终普(见我的'Calvinus“)。

Before the Revd Peter Howe gets too excited by Carl Trueman's 'The Claims of Truth', he should know that the author - apart from resorting to the kind of triviality mentioned - misunderstands and misrepresents my case against Dr John Owen's scholastic high Calvinism (as my forthcoming reply will make clear).前Revd彼得豪变得太卡尔特鲁曼的“真理宣称”兴奋,他应该知道,作者 - 除了诉诸琐事那种提到 - 误解和误传我对医生约翰欧文的学术高加尔文的情况下(如我即将到来的答复将明确)。Dr Trueman actually admits that Owen did not rely on the sola scriptura principle in his theological polemics, a point which rightly disturbed Ewan Wilson (see his EC review, June 4, 1999).特鲁曼博士也承认,欧文并没有对唯独圣经的原则依靠在他的神学论战,这一点是正确的不安伊万威尔逊(见他的EC审查,1999年6月4日)。 Since he disclaims any attempt to decide whether Owen is right or wrong, the title of Dr Trueman's book is a misnomer.既然他不承担任何企图,以决定是否欧文是对还是错,博士特鲁曼的书名是用词不当。It should be 'The Claims of Scholasticism.'它应该是“经院哲学的说法。”Owen's Aristotelian rationalism also ruins the exegesis of John 3:16.欧文的亚里士多德的理性主义也废墟的约翰3:16注释。He tampers with the text in a manner Calvin would anathematise.与文字的方式,他篡改卡尔文将anathematise。As for CH Spurgeon's sermon 'Particular Redemption', the same doubtful exegesis emerges.至于CH司布真讲道“特别赎回”,同样令人怀​​疑注释出现。On the other hand, Bishop Ryle - rightly described by Spurgeon as 'the best man in the Church of England' - handled Scripture with greater integrity.另一方面,主教赖尔 - 司布真正确的描述为“在英国的教会最好的人” - 处理更完整的经文。Having little sympathy for Arminianism, Ryle was equally aware of the threat posed by high Calvinism.经对亚米纽斯主义一点同情,赖尔同样的高加尔文主义所造成的威胁认识。Commenting on John 1:29, he wrote that 'Christ's death is profitable to none but to the elect who believe on His name But I dare not say that no atonement has been made, in any sense, except for the elect. When I read that the wicked who are lost, "deny the Lord that bought them," (2 Pet. 2:1) and that "God was in Christ, reconciling the world unto himself," (2 Cor. 5:19), I dare not confine the intention of redemption to the saints alone.在约翰福音1:29评论,他写道:“基督的死是有利可图的,但没有谁的选择上他的名字相信 但是 我不敢说没有赎罪了进展,在任何意义上除,在选举 当我读到谁丢失邪恶,“否认主,买了他们,”(彼后2:1),以及“上帝在基督里,祂调和自己的世界”(林。5:19),我不敢局限于赎回打算单独的圣人。 Christ is for every man.'基督是,每个人“Commenting on John 3:16 and appealing to Bishop Davenant, Calvin and others, he concludes: 'Those who confine God's love exclusively to the elect appear to me to take a narrow and contracted view of God's character and attributes. I have long come to the conclusion that men may be more systematic in their statements than the Bible, and may be led into grave error by idolatrous veneration of a system' (Expository Thoughts on John's Gospel, Vol. 1).在谈到约翰福音3:16,呼吁主教Davenant,加尔文等人,他的结论是:“那些谁限制神的爱只给选民在我看来,采取了神的性格和属性狭窄,承包查看 我长得出的结论,男人可能会在他们的发言比圣经更系统,并可能为严重的错误导致了一个系统的“崇拜偶像的崇拜(约翰福音说明文的思考,第1卷)。 In short, all that Christ is and did was for all mankind conditionally though for the elect effectually.总之,所有基督和所做的是为全人类的选择有效果但有条件。Mr Howe will be pleased to know that this truly biblical Calvinism motivates Norwich Reformed Church to reach out to the people of the city every Saturday through its all-weather, all-season, city-centre evangelistic bookstall.豪先生会高兴地知道,这确实激励诺维奇圣经加尔文改革教会接触到这个城市的人每周六通过其全天候,全季节,城市中心的福音书摊。

AC CliffordAC克利福德

Bibliography 参考书目
AC Clifford, Atonement and Justification: English Evangelical Theology 1640-1790 - An Evaluation (Clarendon Press: Oxford, 1990); AC Clifford, Calvinus: Authentic Calvinism, A Clarification (Charenton Reformed Publishing, 1996); AC Clifford, Sons of Calvin: Three Huguenot Pastors (Charenton Reformed Publishing, 1999)AC祈福,赎罪和理由:英国基督教神学一六四零年至1790年 - 一个评价(Clarendon出版社:牛津,1990),AC克利福德,Calvinus:正宗加尔文主义,澄清(Charenton改革出版社,1996);交流克利福,儿子的卡尔文:三胡格诺派牧师(Charenton改革出版社,1999)


See also:也请看:
Writings of John Calvin Which Support Amyraldianism著作约翰卡尔文支持amyraldianism


Also, see:此外,见:
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
Arminianism 亚米纽斯主义

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



Send an e-mail question or comment to us:发送电子邮件的问题或意见给我们:E-mail电子邮件

The main BELIEVE web-page (and the index to subjects) is at:的, 主要相信网页(和索引科目),是在:
BELIEVE Religious Information Source相信宗教信息来源
http://mb-soft.com/believe/beliecha.html