General Information一般资料

Antinomianism is the belief that Christians are liberated from the observance of moral laws when God's grace is active. The belief was first attributed to St. Paul, who declared that his opponents "slanderously" had charged him with saying, "And why not do evil that good may come?" 唯信仰论是相信基督徒是从道德法律的遵守,当上帝的恩典是积极的解放的信念首先归因于圣保罗,谁宣称他的对手“污蔑”了指控他的话说,“为什么不作恶好可能来了?“ (Rom. 3:8).(罗3:8)。

Some proponents of early Gnosticism adopted a form of antinomianism in sexual matters, holding that people are accountable only in matters of the spirit. early诺斯替主义的一些支持者通过性事务上唯信仰论的形式,认为人只有在精神方面的责任。At the time of the Reformation, a few followers of Martin Luther took his concept of justification by faith alone to mean that the law had no bearing on the life of a Christian.在时间的改革,马丁路德把他的一些追随者因信单理由的概念意味着,法律并没有对一个基督徒生活的影响。In colonial America, charges of antinomianism were brought against Anne Hutchinson, who was banished from Massachusetts because of her beliefs.在殖民地美国的指控提起唯信仰论安妮哈钦森,谁是来自马萨诸塞州的放逐,因为她的信仰。

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Bibliography 参考书目
E Battis, Saints and Sectaries: Anne Hutchinson and the Antinomian Controversy (1962); DD Hall, ed., Antinomian Controversy, 1936 - 1938: A Documented History (1968); WK Stoever, A Faire and Easie Way to Heaven (1978).Ë Battis,圣徒和Sectaries:安妮哈钦森和唯信仰论的争论(1962年); DD厅,海关,唯信仰论的争论,1936年至1938年:有记录的历史(1968年); WK Stoever,一个马戏团和Easie途径天堂(1978)。 。


General Information一般资料

Antinomianism (Greek anti,"against"; nomos,"law") is the doctrine that faith in Christ frees the Christian from obligation to observe the moral law as set forth in the Old Testament.唯信仰论(希腊反,“反对”; NOMOS,“法”)的学说,在基督信仰基督教摆脱义务遵守道德法中规定的旧约。 The insistence in the Epistles of St. Paul upon the inadequacy of the law to save, and upon salvation by faith without "works of the law" or "deeds of righteousness" (see Romans 3:20, 28; Ephesians 2:9; 2 Timothy 2:9; Titus 3:5) could easily be interpreted as a claim of freedom from all obligation to obey the moral law.在圣保罗的书信后,坚持以法律的不足之处保存,并没有“法律工程”或“义行”后,因信得救(见罗马书3:20,28;以弗所书2时09分;提摩太后书2时09分;提多书3:5)很容易被解释为从所有义务服从道德法则的自由主张。 Thus, righteous persons might well hold such a doctrine and behave in an exemplary way, not from compulsion but from a devotion higher than the law.因此,正义的人很可能有这样的教义和行为模范地不是来自强制而是从投入比法律更高。Gross and vicious persons, however, might well interpret the exemption from obligation as positive permission to disregard the moral law in determining their conduct.格罗斯和恶性者,但是,很可能从义务解释为阳性的权限决定自己的行为无视道德法律的豁免。

Such concepts had evidently begun in the apostles' own day, as appears from the arguments and warnings in the epistles of the New Testament (see Romans 6, 8; 1 Peter 3:5).这种观念已明显开始在使徒自己的一天,从论点和新约的书信警告出现(见罗马书6,8;彼前3:5)。The term was first used during theReformation by Martin Luther to describe the opinions of the German preacher Johann Agricola.这个术语最早是由马丁路德来形容德国传教士汤若望的意见阿格里科拉在theReformation。 The Antinomian Controversy of this time, in which Luther took a very active part, terminated in 1540 in a retraction by Agricola.这个时候唯信仰论的争论,其中路德了一个非常活跃的部分,终止于1540年在回缩由阿格里科拉。Views more extreme than his were afterward advocated by some of the English nonconformists and by the Anabaptists.比他更极端的意见被后来所倡导的一些不符合传统规范的英语,由再洗礼派教徒。


Advanced Information先进的信息

The word comes from the Greek anti (against) and nomos (law), and refers to the doctrine that it is not necessary for Christians to preach and / or obey the moral law of the OT.这个词来自希腊的反(对)和习俗(法律),指的学说,这是没有必要的基督徒传教和/或服从OT道德法律。There have been several different justifications for this view down through the centuries.已经有几百年了,通过这个查看多个不同的理由。

Some have taught that once persons are justified by faith in Christ, they no longer have any obligation toward the moral law because Jesus has freed them from it.有人告诉我们,一旦被人在基督信称义,他们不再有任何对道德法律责任,因为耶稣已经摆脱了他们。A variant of this first position is that since Christ has raised believers above the positive precepts of the law, they need to be obedient only to the immediate guidance of the Holy Spirit, who will keep them from sin.这方面的一个变种,是第一个位置,因为基督已提出上述法律的积极戒律的信徒,他们需要听话只对圣灵,谁就会立即让他们从罪的指导。

A second view has been that since the law came from the Demiurge (as in Gnosticism) and not from the true, loving Father, it was a Christian's duty to disobey it.第二种观点认为既然法律从造物主(如诺斯替主义),而不是从真实,慈爱的父亲来了,它是基督徒的责任不服从它。

Third, others have said that since sin is inevitable anyway, there is no need to resist it.第三,其他人说,自罪是必然的,有没有必要抵制。An extension of this view is the contention of some that since God, in his eternal decree, willed sin, it would be presumptuous to resist it.这种观点的一个延伸部分,既然上帝,在他的永恒的法令,任性的罪,就自以为是,抗拒它争。Finally, still others have opposed the preaching of the law on the grounds that it is unnecessary and, indeed, contrary to the gospel of Jesus Christ.最后,还是其他人反对,理由是这是不必要的,事实上,违背了耶稣基督的福音了法律的说教。

It was the first of these views that the apostle Paul had to address in various letters to Christian churches in the first century.这是对这些意见,使徒保罗,解决在第一世纪的基督教教堂的各种信件第一。For example, there were those in the Corinth church who taught that once people were justified by faith, they could engage in immorality since there was no longer any obligation to obey the moral law (1 Cor. 5 - 6).例如,有在哥林多教会那些谁教人,一旦因信称义,他们可以从事不道德的,因为不再有任何义务服从道德法则(1肺心病5 - 6)。 Paul also had to correct others who obviously had drawn wrong conclusions from his teachings on justification and grace (eg, Rom. 3:8, 31).保罗也不得不纠正谁显然有来自于理由和恩典(例如,罗3时08分,31)他的教导别人错误的结论。Paul himself agonized over his own inability to meet the law's demands, but also exalted it as holy, spiritual, and good (Rom. 7).保罗自己痛苦的捂着自己无力满足法律的要求,而且它作为神圣的崇高精神和良好的(罗马书7)。Elsewhere he taught that the law was the schoolmaster who brings sinners to a knowledge of their sin and therefore to Christ (Gal. 3:24).在其他地方,他告诉我们,法律是校长谁带来罪人了他们罪恶的知识,因此,以基督(加拉太书3:24)。He concluded that the proper relationship was that of the stipulated works of the law flowing from the experience of saving grace rather than vice versa (Rom. 6 - 8).他的结论是正确的关系是,规定了从节省超过反之亦然(罗马书6 - 8)的宽限期,而流动的法律工作经验。

Perhaps the most extreme form of antinomianism in early Christianity found expression in the Adamite sect in North Africa.也许,唯信仰论最极端的形式存在于早期基督教在北非裸体的人教派的表达。 The Adamites flourished in the second and third centuries, called their church "Paradise," condemned marriage because Adam had not observed it, and worshiped in the nude.在第二个和第三个世纪蓬勃发展的Adamites,称他们的教会“天堂”,谴责婚姻,因为亚当没有观察到它,并在裸体崇拜。

Many Gnostics in the first centuries of the Christian era held the second of these variations of antinomianism, that the Demiurage, not the true God, gave the moral law; therefore it should not be kept.许多在公元第一世纪诺斯替教派举行的第二唯信仰论这些变化,即Demiurage,而不是真正的上帝,给了道德法律,因此它不应该被保留。 Some forms of antinomian Gnosticism survived well into the Middle Ages.某些形式的唯信仰论诺斯替主义生存早已进入中世纪。Moreover, various medieval heretical groups preached Corinthian - style freedom from the law, some going so far as to claim that even prostitution was not sinful for the spiritual person.此外,各种中世纪的异端团体鼓吹科林斯 - 从法律式的自由,有的去,至于声称,即使是不卖淫的精神的人有罪。

The two most famous antinomian controversies in Christian history occurred in the sixteenth and seventeenth centuries, and involved Martin Luther and Anne Hutchinson, respectively.两个最有名的基督教历史上唯信仰论的争论发生在十六世纪和十七世纪,涉及马丁路德和安妮哈钦森分别。In fact, it was Luther who actually coined the word "antinomianism" in his theological struggle with his former student, Johann Agricola.事实上,这是路德究竟是谁创造了​​这个词“唯信仰论”,在他与他以前的学生,约翰阿格里科拉神学的斗争。In the early days of the Reformation, Luther had taught that, after NT times, the moral law had only the negative value of preparing sinners for grace by making them aware of their sin.在宗教改革之初,路德曾教导说,在NT时代,道德法律只有在准备通过使他们意识到自己的罪恶的恩典罪人负值。Agricola denied even this function of the law, believing that repentance should be induced only through the preaching of the gospel of salvation by grace through faith in Christ.阿格里科拉甚至否认这方面的法律功能,认为只有通过忏悔应该对通过信仰的救赎恩典在基督福音传道引起的。

This first major theological controversy in Protestant history lasted intermittently from 1537 to 1540.这第一个重大历史新教神学的争论持续了间歇性1537至1540年。During this time Luther began to stress the role of the law in Christian life and to preach that it was needed to discipline Christians.在此期间,路德开始强调在基督徒生活中的法律的作用和鼓吹,这是需要纪律的基督徒。 He also wrote an important theological treatise to refute antinomianism once and for all: Against the Antinomians (1539).他还写了一篇重要的神学论文来反驳唯信仰论一劳永逸:反对Antinomians(1539)。The whole matter was finally settled for Lutheranism by the Formula of Concord in 1577, which recognized a threefold use of the law: (1) to reveal sin, (2) to establish general decency in society at large, and (3) to provide a rule of life for those who have been regenerated through faith in Christ.整个事情终于尘埃落定了路德教的协和式于1577年,这是对法律的认识三重用途:(1)揭示罪,(2)建立在广大社会的普遍正派,和(3)提供为那些谁已通过信仰基督再生规则的生活。

There were several outbreaks of antinomianism in the Puritan movement in seventeenth century England.有几个爆发的唯信仰论在十七世纪清教徒运动在英国。However, the major controversy over this teaching among Puritans came in New England in the 1630s in connection with an outspoken woman named Anne Marbury Hutchinson, who emigrated to Massachusetts Bay Colony in 1634.然而,在这个当中清教徒教学的主要争议排在了17世纪30年代在和安妮马布里哈钦森,谁在1634年移居到马萨诸塞海湾殖民地an直言不讳的女子连接在新英格兰。 At the time, the New England Puritans were attempting to clarify the place of "preparation for conversion" in covenant (or federal) theology.当时,新英格兰清教徒试图澄清公约(或联邦)神学的“转换的准备工作”的地方。They had come to the conclusion that salvation lay in fulfilling the conditions of God's covenant with humankind, including preparation for justification and a conscious effort toward sancitification.他们得出的结论是拯救人类躺在履行与上帝的契约条件,包括对sancitification的理由和自觉努力的准备。 To some, including Hutchinson, this seemed like an overemphasis on the observance of the law, and she condemned it as a "covenant of works."对某些人,包括哈钦森,这似乎是对法律的遵守过分强调,她谴责它作为一个“作品公约”。 Instead, she stressed the "covenant of grace," which she said was apart from the works of the law.相反,她强调了“恩典之约,”她说的是除了法律的工作。She began to hold informal meetings in her home to expound her views and to denounce those of the preachers in Massachusetts.她开始在她家举行非正式会议,阐述她的观点,并谴责那些在马萨诸塞州的传教士。

In the context of the great stress of the times, it was only a few years before the civil war erupted in England and the colony lived in tense frontier circumstances, the New England clergy probably misunderstood her main concerns and overreacted to what they perceived to be a threat to the unity and internal security of the Puritan community.在时代的巨大压力的背景下,这只是几年前爆发的内战在英国和殖民地居住在边境紧张的情况下,新英格兰神职人员可能误解了她的主要关注和反应过度到什么他们认为是到团结和清教徒社区内部的安全威胁。 At a synod of Congregational churches in 1637 Hutchinson was condemned as an antinomian, enthusiast, and heretic, and banished from the colony.在1637年的公理教会主教哈钦森被谴责为唯信仰论,发烧友,和邪教,从殖民地流放。 In 1638 she moved to Rhode Island.1638年她搬到罗德岛。

In the twentieth century some have viewed existentialist ethics, situation ethics, and moral relativism as forms of antinomianism because these either reject or diminish the normative force of moral law.在二十世纪的一些观看过存在主义道德,伦理的情况,并作为唯信仰论形式的道德相对主义,因为这些要么拒绝或削弱法律规范的道德力量。 Certainly most orthodox Christians today agree that the law served the twin purposes of establishing the fact of human sin and of providing moral guidelines for Christian living.当然,最正统的基督徒今天同意,法律服务建立了人类罪的事实和为基督徒生活的道德准则的双重目的。In general the various antinomian controversies in history have clarified the legitimate distinctions between law and gospel and between justification and sanctification.一般来说,在历史上各个唯信仰论的争论已经澄清法律与福音之间的正当理由和成圣的区别。

The Christian community as a whole has rejected antinomianism over the years for several reasons.作为一个整体,基督教社会拒绝多年来有几个原因唯信仰论。It has regarded the view as damaging to the unity of the Bible, which demands that one part of the divine revelation must not contradict another.它认为,作为损害的圣经,其中要求之一的神的启示另一部分不得违背统一的看法。 Even more important, it has argued that antinomians misunderstood the nature of justification by faith, which, though granted apart from the works of the law, is not sanctification.更重要的是,它认为antinomians误解的信仰性质的理由,这虽然从法律授予的作品外,是不是成圣。 In general, orthodoxy teaches that the moral principles of the law are still valid, not as objective strivings but as fruits of the Holy Spirit at work in the life of the believer.一般来说,正统教导说法律的道德原则仍然有效,但不作为奋斗目标,作为在工作中的信徒生命圣灵果实。This disposes of the objection that since the law is too demanding to be kept, it can be completely thrust aside as irrelevant to the individual living under grace.这种处置的,既然法律是要求太高保持,它可以完全推力无关的个人生活在宽限期一边反对。

RD Linder RD林德
(Elwell Evangelical Dictionary)(Elwell宣布了福音字典)

Bibliography 参考书目
E Battis, Saints and Sectaries: Anne Hutchinson and the Antinomian Controversy in the Massachusetts Bay Colony; R Bertram, "The Radical Dialectic Between Faith and Works in Luther's Lectures on Galatians (1535)," in CS Meyer, ed., Luther for an Ecumenical Age; DD Hall, ed., The Antinomian Controversy, 1636 - 1638: A Documentary History; FF Bruce, New Testament History; MU Edwards, Luther and the False Brethren.Ë Battis,圣徒和Sectaries:安妮哈钦森和在马萨诸塞海湾殖民地唯信仰论的争论,R伯特伦,在CS迈耶编“信仰与在路德的讲座加拉太书(1535),作品激进的辩证法”,为路德。基督教时代; DD厅,教育署,唯信仰论的争论,1636年至1638年:一个纪录片的历史; FF布鲁斯,新约历史; MU爱德华兹,路德和假弟兄。


Catholic Information天主教信息

(anti, against, and nomos, law)(反,反对,NOMOS,法)

The heretical doctrine that Christians are exempt from the obligations of moral law.邪教教义,基督徒都是从道德法律的义务豁免。The term first came into use at the Protestant Reformation, when it was employed by Martin Luther to designate the teachings of Johannes Agricola and his secretaries, who, pushing a mistaken and perverted interpretation of the Reformer's doctrine of justification by faith alone to a far-reaching but logical conclusion, asserted that, as good works do not promote salvation, so neither do evil works hinder it; and, as all Christians are necessarily sanctified by their very vocation and profession, so as justified Christians, they are incapable of losing their spiritual holiness, justification, and final salvation by any act of disobedience to, or even by any direct violation of the law of God.这个词第一次来到在新教改革,当它由马丁路德采用指定的约翰内斯阿格里科拉和他的秘书的教诲,谁推了重整的因信独自理由主义错误的和变态的解释在远投入使用但合乎逻辑的结论达成,断言,好作品不提倡得救,所以也没有妨碍它邪恶的作品,并为所有的基督徒都必然由于其本身的使命和神圣职业,使合理的基督徒,他们是失去能力精神的圣洁,理由,以及任何不服从,甚至任何神的直接违反法律的行为最终得救。 This theory - for it was not, and is not necessarily, anything more than a purely theoretical doctrine, and many professors of Antinomianism, as a matter of fact, led, and lead, lives quite as moral as those of their opponents - was not only a more or less natural outgrowth from the distinctively Protestant principle of justification by faith, but probably also the result of an erroneous view taken with regard to the relation between the Jewish and Christian dispensations and the Scriptures of the Old and New Testaments.这一理论 - 因为它是不是,是不一定,什么比一个纯粹的理论学说,以及唯信仰论许多教授更多的还是事实上,LED,和铅,生活非常像他们的对手之间的道德 - 不只有从新教的因信称义的原则鲜明或多或少的自然结果,但可能也是与关于犹太教和基督教之间的特许及新旧约圣经的关系迈出了错误的意见的结果。Doubtless a confused understanding of the Mosaic ceremonial precepts and the fundamental moral law embodied in the Mosaic code was to no small extent operative in allowing the conception of true Christian liberty to grow beyond all reasonable bounds, and to take the form of a theoretical doctrine of unlimited licentiousness.毫无疑问,一个镶嵌礼仪的基本道德观念和法律中所体现马赛克代码混淆的理解是不小的程度上使手术中的真正的基督徒的自由概念成长超越一切合理的范围,并采取了一种理论学说的形成无限淫。

Although the term designating this error came into use only in the sixteenth century, the doctrine itself can be traced in the teaching of the earlier heresies.虽然长期指定这个错误将只使用于十六世纪以来,该学说本身可以追溯到早期的异端教学。Certain of the Gnostic sect - possibly, for example, Marcion and his followers, in their antithesis of the Old and New Testament, or the Carpoeratians, in their doctrine of the indifference of good works and their contempt for all human laws - held Antinomian or quasi-Antinomian views.诺斯底教派的某些 - 可能,例如,马吉安和他的追随者在他们的旧约和新约,或Carpoeratians,在他们的优秀作品和一切人间法律的蔑视冷漠主义的对立面 - 或持有唯信仰论准唯信仰论的看法。In any case, it is generally understood that Antinomianism was professed by more than one of the Gnostic schools.在任何情况下,人们普遍了解,唯信仰论是由诺斯替比学校多一个自称。Several passages of the New Testament writings are quoted in support of the contention that even as early as Apostolic times it was found necessary to single out and combat this heresy in its theoretical or dogmatic as well as in its grosser and practical form.新约圣经的著作中引述一些段落的论点支持,即使早在使徒时代,发现要挑出和打击在其理论或教条,以及在其格罗瑟和实际形成这种异端邪说。 The indignant words of St. Paul in his Epistles to the Romans and to the Ephesians (Romans 3:8, 31; 6:1; Ephesians 5:6), as well as those of St. Peter, the Second Epistle (2 Peter 2:18, 19), seem to lend direct evidence in favour of this view.圣保罗在他的书信向罗马和愤慨的以弗所字(罗马书3点○八,31; 6:1;弗5:6),以及圣彼得的,第二书信(彼得2:18,19),似乎对这一观点提供支持的直接证据。Forced into a somewhat doubtful prominence by the "slanderers" against whom the Apostle found it necessary to warn the faithful, persisting spasmodically in several of the Gnostic bodies, and possibly also colouring some of the tenets of the Abigenses, Antinomianism reappeared definitely, as a variant of the Protestant doctrine of faith, early in the history of the German Reformation.到了几分怀疑突出迫于“诽谤者”所针对的使徒认为有必要提醒信徒,坚持数的诺斯底机构,并且还可能着色的Abigenses的信条一些痉挛,唯信仰论再现了肯定,作为一个变种的信仰新教的教义早在德国宗教改革的历史。 At this point it is of interest to note the sharp controversy that it provoked between the leader of the reforming movement in Germany and his disciple and fellow townsman, Johannes Agricola.在这一点上是要注意的尖锐争议,它区分了在德国的改革运动的领导者和他的弟子和同乡,约翰内斯阿格里科拉激起的兴趣。 Scnitter, or Schneider, sometimes known as the Magister Islebius, was born at Eisleben in 1492, nine years after the birth of Luther. Scnitter,或施耐德,有时被称为魔导师Islebius,出生于1492年在Eisleben,九年后的路德诞生。He studied and afterwards, taught, at Wittenberg, whence, in 1525, he went to Frankfort with the intention of teaching and establishing the Protestant religion there.他学习了事后,教,在维滕贝格,何处1525年,他到法兰克福的教学和建立新教的宗教有意向。But shortly afterwards, he returned to his native town, where he remained until 1536, teaching in the school of St. Andrew, and drawing considerable attention to himself as a preacher of the new religion by the courses of sermons that he delivered in the Nicolai Church.但不久之后,他回到他的家乡,在那里他保持直到1536年,教学中的圣安德鲁学校,并通过布道课程绘画作为一种新的宗教牧师相当注意自己,他在尼古拉交付教会。 In 1536 he was recalled to Wittenberg and given a chair at the University.1536年,他被召回了维滕贝格并且获得在大学椅子。 Then the Antinomian controversy, which had really begun some ten years previously, broke out afresh, with renewed vigour and bitterness.然后,唯信仰论的争论,这真的开始大约十年以前,重新爆发,以新的活力和痛苦。Agricola, who was undoubtedly anxious to defend and justify the novel doctrine of his leader upon the subject of grace and justification, and who wished to separate the new Protestant view more clearly and distinctly from the old Catholic doctrine of faith and good works, taught that only the unregenerate were under the obligation of the law, whereas regenerate Christians were entirely absolved and altogether free from any such obligation.阿格里科拉,谁无疑是急于捍卫和辩护后,恩典和理由问题的学说,他领导的小说,谁希望脱离旧的信仰天主教的教义和优秀作品的新新教更清楚而明确地认为,教导只有unregenerate是根据法律的义务,而再生基督徒被完全赦免,并从任何此类义务完全免费。 Though it is highly probable that he made Agricola responsible for opinions which the latter never really held, Luther attacked him vigorously is six dissertations, showing that "the law gives man the consciousness of sin, and that the fear of the law is both wholesome and necessary for the preservation of morality and of divine, as well as human, institutions"; and on several occasions Agricola found himself obliged to retract or modify his Antinomian teaching.虽然这是极有可能为他做了阿格里科拉其中后者从未真正举行意见负责,路德大力抨击他是六学位论文,展示了“法律赋予人的罪恶意识,并认为该法既有益健康和恐惧为了道德和神圣的保护,以及人力,机构“必要的和多次阿格里科拉发现自己不得不收回或修改他的唯信仰论教学。 In 1540 Agricola, forced to this step by Luther, who had secured to this end the assistance of the Elector of Brandenburg, definitely recanted.在1540阿格里科拉,迫于路德,谁曾为此获得了选民的勃兰登堡援助到这一步,肯定撤回了。But it was not long before the wearisome controversy was reopened by Poach of Erfurt (1556).但它没过多久,令人厌烦的争论是由爱尔福特挖走(1556)重新开放。This led ultimately to an authoritative and complete statement, on the part of the Lutheran, of the teaching upon the subject by the German Protestant leaders, in the fifth and sixth articles of the "Formula Concordiae".这导致了最终的权威和完整的声明,对路德的一部分,一经由德国基督教领袖学科教学,在“公式Concordiae”第五和第六条。 St. Alphonsus Liguori states that after Luther's death Agricola went to Berlin, commenced teaching his blasphemies again, and died there, at the age of seventy-four, without any sign of repentance; also, that Florinundus calls the Antinomians "Atheists who believe in neither God nor the devil."圣阿方Liguori指出,在路德的死亡阿格里科拉来到柏林,开始教他亵渎了,并死在那里,在74岁以下,没有任何悔改的迹象;同时,也Florinundus调用Antinomians“无神论者相信谁既没有上帝,也不是魔鬼。“ So much for the origin and growth of the Antinomian heresy in the Lutheran body.所以对于起源和唯信仰论异端增长路德身体了。 Among the high Calvinists also the doctrine was to be found in the teaching that the elect do not sin by the commission of actions that in themselves are contrary to the precepts of the moral law, which the Anabaptists of Munster had no scruple in putting these theories into actual practice.其中高加尔文教派的教义也就是在教学的选举不通过的行动委员会本身是罪,违背了道德法律戒律,其中曾在明斯特的再洗礼派把这些理论没有顾忌发现为实际的做法。

From Germany Antinomianism soon travelled to England, where it was publicly taught, and in some cases even acted upon, by many of the sectaries during the Protectorate of Oliver Cromwell.来自德国唯信仰论很快​​前往英国,它被公开授课,而且在某些情况下甚至采取行动由sectaries很多,在克伦威尔的保护国。 The state of religion in England, as well as in the Colonies, immediately preceding and during this troublesome period of history was an extraordinary one, and when the independents obtained the upper hand there was no limit to the vagaries of the doctrines, imported or invented, that found so congenial a soil in which to take root and spread.在英格兰州的宗教,以及在殖民地,紧接在这段历史时期是不平凡的麻烦之一,当独立获得先手有没有变化莫测的理论极限,进口或发明,即发现这样相投的土壤中生根,蔓延。 Many of the religious controversies that then arose turned naturally upon the doctrines of faith, grace, and justification which occupied so prominent a place in contemporary thought, and in these controversies Antinomianism frequently figured.然后出现的是自然转向了信仰的教义时,雍容,和理由在当代思想占领了如此突出的地方,并在这些争议唯信仰论宗教经常想出很多争议。 A large number of works, tracts, and sermons of this period are extant in which the fierce and intolerant doctrines of the sectaries are but thinly veiled under the copious quotation from the Scriptures that lend so peculiar an effect to their general style.的作品,大片,和这一时期的大量现存的说教在其中的sectaries激烈的和不容忍学说,但薄下,从圣经的贷款,以便奇特的效果,以丰富他们的大将风范报价面纱。 In the earlier part of the seventeenth century, Dr. Tobias Crisp, Rector of Brinkwater (b. 1600), was accused, in the company of others, of holding and teaching similar views.在十七世纪初期,托比亚斯博士酥,对Brinkwater(生于1600)校长,被指控,在别人的公司,控股和教学相似的看法。 His most notable work is "Christ Alone Exalted" (1643).他的最著名的作品是“唯独基督崇拜”(1643)。His opinions were controverted with some ability by Dr. Daniel Williams, the founder of the Dissenters' Library.他的意见是一些博士丹尼尔威廉斯,对持异议者“图书馆的创始人能力controverted。Indeed, to such an extent were extreme Antinomian doctrines held, and even practised, as early as the reign of Charles I, that, after Cudworth's sermon against the Antinomians (on John, ii, 3, 4) was preached before the Commons of England (1647), the Parliament was obliged to pass severe enactments against them (1648).事实上,到这样的程度是极端举行唯信仰论的教义,甚至实行,只要查尔斯一世,,经过Cudworth兑Antinomians讲道(约翰,二,三,四)是前英国下议院鼓吹早(1647),国会不得不通过对他们(1648)严重成文法。 Anyone convicted on the oaths of two witnesses of maintaining that the moral law of the Ten Commandments was no rule for Christians, or that a believer need not repent or pray for pardon of sin, was bound publicly to retract, or, if he refused, be imprisoned until he found sureties that he would no more maintain the same.任何人定罪的两个维护的是,十诫道德法律没有规定证人宣誓的基督徒,或者说一个信徒不必悔改或祈求赦免的罪,被捆绑公开收回,或者,如果他拒绝,被关进监狱,直到他找到担保人,他将不再保持不变。 Shortly before this date, the heresy made its appearance in America, where, at Boston, the Antinomian opinions of Anne Hutchinson were formally condemned by the Newton Synod (1636).不久,在此日期之前,该异端作出了在美国,在波士顿,安妮哈钦森的唯信仰论意见正式由牛顿主教(1636)谴责外观。

Although from the seventeenth century onward Antinomianism does not appear to be an official doctrine of any of the more important Protestant sects, at least it has undoubtedly been held from time to time either by individual members of sections, and taught, both by implication and actually, by the religious leaders of several of these bodies.虽然从十七世纪开始不唯信仰论似乎是一个比较重要的新教教派任何官方学说,至少它无疑已举行不时无论是第个别成员,教都暗示,实际上, ,由这些机构数的宗教领袖。Certain forms of Calvinism may seem capable of bearing an Antinomian construction.加尔文主义的某些形式似乎附有唯信仰论建设的能力。Indeed it has been said that the heresy is in reality nothing more than "Calvinism run to the seed".事实上,有人说,在现实中的异端无非“运行到种子加尔文主义”更是。Mosheim regarded the Antinomians as a rigid kind of Calvinists who, distorting the doctrines of absolute decrees, drew from it conclusions dangerous to religion and morals. Mosheim视为一种刚性的加尔文主义者谁,绝对的教条扭曲法令,从它的结论危险的宗教和道德提请Antinomians。Count Zinzendorf (1700-60), the founder of the Herrnhuters, or Moravians, was accused of Antinomianism by Bengal, as was William Huntingdon, who, however, took pains to disclaim the imputation.计数辛生铎夫(一七○○年至1760年),该Her​​rnhuters,或摩拉维亚的创始人,是唯信仰论指控孟加拉,正如威廉亨廷顿,谁,但是,煞费苦心地声明的归集。

But possibly the most noteworthy instance is that of the Plymouth Brethren, of whom some are quite frankly Antinomian in their doctrine of justification and sanctification.但可能是最值得一提的实例是普利茅斯的弟兄们,其中有些很坦率地说在他们的理由和成圣教义唯信仰论。 It is their constant assertion that the law is not the rule or standard of the life of the Christian.这是他们不断主张,法律是不规律或基督徒生活的标准。Here again, as in the case of Agricola, it is a theoretical and not a practical Antinomianism that in inculcated.同样,如在阿格里科拉的情况下,它是一个理论,而不是实际唯信仰论,在灌输。Much of the teaching of the members of this sect recalls "the wildest, vagaries of the Antinomian heresy, which at the same time their earnest protests against such a construction being put upon their words, and the evident desire of their writers to enforce a high standard of practical holiness, forbid us to follow out some of their statements to what seems to be their logical conclusion."在本节教学的大部分成员回忆“的唯信仰论异端最疯狂的,变幻莫测,这在同一时间对这些建筑被他们认真的抗议后,他们的话来说,和他们的作家显然希望执行高圣洁的实际标准,禁止我们遵循了他们的陈述有些什么似乎是他们的逻辑结论。“ Indeed, the doctrine generally is held theoretically, where held at all, and has seldom been advocated to be put in practice and acted upon.事实上,一般保持理论上的学说,在那里举行的,并已很少被提倡在实践中付诸表决,并采取行动。Except, as has already been noted, in the case of the Anabaptists of Munster and of some of the more fanatical sections of the Commonwealth, as well as in a small number of other isolated and sporadic cases, it is highly doubtful if it has ever been directly put forward as an excuse for licentiousness; although, as can easily be seen, it offers the gravest possible incentive to, and even justification of, both private and public immorality in its worst and most insidious form.除,正如已经指出,在明斯特和一些英联邦更加狂热的部分,以及其他孤立和零星的个案为数甚少的再洗礼派教徒的情况下,这是非常值得怀疑,如果它曾经直接提出作为一个放荡的借口,虽然那样可以很容易地看到,它提供了最严重的可能诱因,甚至,私人和公共最坏的,最阴险的形式不道德的理​​由。 As the doctrine of Antinomianism, or legal irresponsibility, is an extreme type of the heretical doctrine of justification by faith alone as taught by the Reformers, it is only natural to find it condemned by the Catholic Church in company with its fundamentally Protestant tenet.作为唯信仰论学说,或法律不负责任,是一种由由改革派教信仰邪教教义极端理由单独的类型,它只是自然地发现它是由在公司,其根本宗旨新教天主教教会的谴责。 The sixth session of the Ecumenical Council of Trent was occupied with this subject and published its famous decree on Justification.而基督教的遄达理事会第六届会议占领了这个问题,并发表了有关理由著名的法令。The fifteenth chapter of this decree is directly concerned with Antinomian heresy, and condemns it in the following terms: "In opposition also to the cunning wits of certain men who, by good works and fair speeches, deceive the hearts of the innocent, it is to be maintained that the received grace of justification is lost not only by the infidelity, in which even faith itself if lost, but also by any other mortal sin soever, though faith be not lost; thereby defending the doctrine of the Divine law, which excludes from the King of God not only the unbelieving, but also the faithful who are fornicators, adulterers, effeminate, abusers of themselves with mankind, thieves, covetouss, drunkards, revilers, extortioners, and all others who commit deadly sins; from which, with the help of Divine grace, they are able to refrain and on account of which they are separate from the grace of Christ" (Cap. xv, cf. also Cap. xii).这一法令第十五章是直接与唯信仰论异端关注,并谴责它在以下条款:“在反对派也对某些男人谁,通过优秀作品和公平的发言,欺骗无辜的心狡猾的智慧,它是要坚持认为,理由是收到的恩典不仅受到不忠丢失,其中甚至信仰本身,如果输了,而且任何其他弥天大罪,以及接受,但信心是不丢失;从而捍卫了神圣的法律原则,这从神王排除,不仅不信,但也忠实谁是淫乱,奸淫,柔弱的,与人类滥用自己,盗贼,covetouss,酒鬼,辱骂的,勒索,和所有其他谁犯下致命的罪过,从其中,随着神的恩典的帮助下,他们能够避免和帐户,他们是从基督的恩典独立的“(第XV,比照也章十二)。 Also, among the canons anathematizing the various erroneous doctrines advanced by the Reformers as to the meaning and nature of justification are to be found in the following:此外,属于anathematizing的改革者,以先进的意义和性质的各种错误理由教义教规将在以下发现:

Canon 19: "If anyone shall say that nothing besides faith is commanded in the Gospel; that other things are indifferent, neither commanded nor prohibited, but free; or that the Ten Commandments in no wise appertain to Christians; let him be anathema."佳能19:“如果有人会说,除了信念什么是指挥的福音;其他事情漠不关心,既不指挥,也不禁止,但自由;或者说,在任何明智appertain基督徒十诫,让他被诅咒。”

Canon 20: "If anyone shall say that a man who is justified and how perfect soever is not bound to the observance of the commandments of God and the Church, but only to believe; as if forsooth. the Gospel were a bare and absolute promise of eternal life, without the condition of observation of the commandments; let him be anathema."佳能20:“如果有人会说,一个谁是合理的,如何完善,以及接受人未绑定的神和教会戒律的遵守,但只有相信,仿佛forsooth福音是一个光秃秃的,绝对的承诺永恒的生命,如果没有对戒律观察病情;让他被诅咒“。

Canon 21: "If anyone shall say that Christ Jesus was given of God unto men as a Redeemer in whom they should trust, and not also as a legislator whom they should obey; let him be an anathema."佳能21:“如果有人会说,基督耶稣是上帝给祂为救主人在他们应该信任,而不是作为一个立法者他们应该服从也;让他成为一个诅咒。”

Canon 27: "If anyone shall say that there is no deadly sin but that of infidelity; or that grace once received is not lost by any other sin, however grievous and enormous, save only by that infidelity; let him be anathema."佳能27:“如果有人会说,没有致命的罪恶,不贞的,或优雅一次收到的其他罪没有任何损失,但严重和巨大的,只能由该不忠保存;让他被诅咒。”

The minute care with which the thirty-three canons of this sixth session of the Council were drawn up is evidence of the grave importance of the question of justification, as well as of the conflicting doctrine advanced by the Reformers themselves upon this subject.那一刻护理与这本理事会第六届会议的33门炮,拟定了是证据的问题极为重要的理由,以及冲突的学说后,这一问题的改革者本身先进。 The four canons quoted above leave no doubt as to the distinctly Antinomian theory of justification that falls under the anathema of the Church.四上面引用大炮离开的理由明显唯信仰论的理论,在教会的诅咒下降无疑。That the moral law persists in the Gospel dispensation, and that the justified Christian is still under the whole obligation of the laws of God and of the Church, is clearly asserted and defined under the solemn anathema of an Ecumenical Council.这道德律坚持福音福音,并认为合理的基督教仍在对上帝和教会的整个法律义务,是明确宣称,根据大公会议的一个庄严的诅咒定义。 The character of Christ as a lawgiver to be obeyed is insisted upon, as well as His character as a Redeemer to be trusted; and the fact that there is grievous transgression, other than that of infidelity, is taught without the slightest ambiguity - thus far, the most authoritative possible utterance of the teaching of the Church.基督作为一个必须遵守立法者坚持的性格,以及他作为一个值得信任的救赎性质;与事实有严重侵,比其他的不忠,是没有丝毫的含糊教 - 迄今,最权威的教学,教会可能话语。In connection with the Tridentine decrees and canons may be cited the controversial writings and direct teaching of Cardinal Bellarmine, the ablest upholder of orthodoxy against the various heretical tenets of the Protestant Reformation.在与德律但丁法令和大炮连接可引有争议的著作和红衣主教贝拉明,正统最能干的反对各种邪教教义新教改革维护者直接教学。

But so grossly and so palpably contrary to the whole spirit and teaching of the Christian revelation, so utterly discordant with the doctrines inculcated in the New Testament Scriptures, and so thoroughly opposed to the interpretation and tradition from which even the Reformers were unable to cut themselves entirely adrift, was the heresy of Antinomianism that, which we are able to find a few sectaries, as Agricola, Crisp, Richardson, Saltmarsh, and Hutchinson, defending the doctrine, the principle Reformers and their followers were instant in condemning and reprobating it.但如此严重等palpably违背了教学的整体精神和基督教的启示,让完全不和谐,在新约圣经的教义灌输,因此彻底反对的解释和传统的,即使是改革者无法削减自己完全漂浮不定,是唯信仰论异端的是,我们能够找到几个sectaries,作为阿格里科拉,脆,理查德森,盐沼和哈钦森,捍卫教义,原则改革者及其追随者被即时谴责和reprobating它。 Luther himself, Rutherford, Schluffleburgh, Sedgewick, Gataker, Witsius, Bull, and Williams have written careful refutations of a doctrine that is quite as revolting in theory as it would ultimately have proved fatally dangerous in its practical consequences and inimical to the propagation of the other principles of the Reformers.路德本人,卢瑟福,Schluffleburgh,Sedgewick,Gataker,Witsius,公牛,和威廉姆斯已经写的学说在理论上是很反感的,因为它最终会证明它的致命危险的后果,不利于实际的传播小心驳斥对改革者的其他原则。 In Nelson's "Review and Analysis of Bishop Bull's Exposition. . .of Justification" the advertisement of the Bishop of Salisbury has the following strong recommendation of works against the "Antinomian folly":在尼尔森的“回顾与分析主教公牛博览会的理由 ”的索尔兹伯里主教的广告具有以下针对“唯信仰论愚蠢”的作品强烈建议:

. ..To the censure of tampering with the Strictness of the Divine law may be opposed Bishop Horsley's recommendation of the Harmonia Apostolica as 'a preservative from the contagion of Antinomian folly.'到了与神法严篡改谴责可能会反对的主教霍斯利的异色Apostolica的建议“,从愚昧的唯信仰论蔓延防腐剂。” As a powerful antidote to the Antinomian principles opposed by Bishop Bull, Cudworth's incomparable sermon preached before the House of Commons in 1647.作为一个强大的解毒剂主教通报,Cudworth的无比讲道前的1647年下议院鼓吹反对唯信仰论原则。...cannot be too strongly recommended.不能太强烈推荐。

This was the general attitude of the Anglican, as well as of the Lutheran, body.这是英国圣公会的一般态度,以及路德,身体。And where, as was upon several occasions the case, the ascendency of religious leaders, at a time when religion played an extraordinarily strong part in the civil and political life of the individual, was not in itself sufficient to stamp out the heresy, or keep it within due bounds, the aid of the secular arm was promptly invoked, as in the case of the intervention of the Elector of Brandenburg and the enactments of the English Parliament in 1648.何地,经多次这样的话,宗教领袖的优越在这个时候发挥了宗教在个体的公民权利和政治生活中非​​常强的一部分,在本身不足以杜绝异端,或保留由于它范围内的,世俗的手臂援助是及时调用,如在勃兰登堡州的选民,并于1648年的英国议会法规干预的情况下。 Indeed, at the time, and under the peculiar circumstances obtaining in New England in 1637, the synodical condemnation of Mrs. Hutchinson did not fall short of a civil judgement.事实上,在当时,并在新英格兰获得1637年的特殊情况下,太太哈钦森synodical谴责不属于民事判决短。

Impugned alike by the authoritative teaching of the Catholic Church and by the disavowals and solemn declarations of the greater Protestant leaders and confessions or fomularies, verging, as it does, to the discredit of the teaching of Christ and of the Apostles, inimical to common morality and to the established social and political order, it is not surprising to find the Antinomian heresy a comparatively rare one in ecclesiastical history, and, as a rule, where taught at all, one that is carefully kept in the background or practically explained away.被上诉同样由天主教教会权威的教学,由disavowals和更大的新教领导人和口供或fomularies严正声明,濒临,因为它,到诋毁基督的教学和使徒,不利于共同的道德和既定的社会和政治秩序,这并不奇怪找到唯信仰论异端在教会历史上比较少见之一,作为一项规则,在这里任教于一切,一个是经过精心保存在背景或几乎解释了。 There are few who would care to assert the doctrine in so uncompromising a form as that which Robert Browning, in "Johannes Agricola in Meditation", with undoubted accuracy, ascribed to the Lutheran originator of the heresy: -有几个会照顾断言谁在如此不妥协的形式作为该原则的罗伯特布朗宁,在“约翰内斯在沉思阿格里科拉”,用不容置疑的准确性,归因于对异端路德鼻祖: -

I have God's warrant, could I blend我有上帝的手令,可我交融

All hideous sins, as in a cup,所有可怕的罪,如一个杯子,

To drink the mingled venoms up;喝混合毒液起来;

Secure my nature would convert我的安全性会转换

The draught too blossoming gladness fast;该草案过于朵朵欢乐快;

While sweet dews turn to the gourd's hurt,虽然甜露水转向葫芦的伤害,

And bloat, and while they bloat it, blast,而膨胀,虽然他们膨胀了,爆炸,

As from the first its lot was cast.由于从第一是它的很多演员。

For this reason it is not always an easy matter to determine with any degree of precision how far certain forms and offshoots of Calvinism, Socinianism, or even Lutheranism, may not be susceptible of Antinomian interpretations; while at the same time it must be remembered that many sects and individuals holding opinions dubiously, or even indubitably, of an Antinomian nature, would indignantly repudiate any direct charge of teaching that evil works and immoral actions are no sins in the case of justified Christians.由于这个原因,它并不总是一件容易的事,以确定与任何精密多远一定形式和加尔文,Socinianism,甚至路德教分支,可能不唯信仰论的解释容易程度;而在同一时间必须记住,许多教派和个人持怀疑地的意见,甚至是无疑的唯信仰论的性质,会愤怒地驳斥任何教学工作直接负责的邪恶和不道德的行为是正当的基督徒的情况下没有罪。 The shades and gradations of heresy here merge insensibly the one into the other.异端的色调和层次在这里不知不觉合并到其他的一个。To say that a man cannot sin because he is justified is very much the same thing as to state that no action.如果说一个人不能犯罪,因为他是有道理的,是非常的以国家没有行动同样的事情。whether sinful in itself or not, can be imputed to the justified Christian as a sin.是否有罪本身与否,都可以归咎于的正当基督教作为一种罪过。Nor is the doctrine that good works do not help in promoting the sanctification of an individual far removed from the teaching that evil deed do not interfere with it.也不是好作品的理论,不利于促进远教学邪恶契约不干扰它删除了个别成圣。There is a certain logical nexus between these three forms of the Protestant doctrine of justification that would seem, to have its natural outcome in the assertion of Antinomianism.之间存在一定的理由似乎是,已经在唯信仰论断言其必然结果新教教义这三种形式的逻辑关系。The only doctrine that is conclusively and officially opposed to this heresy, as well as to those forms of the doctrine of justification by faith alone that are so closely connected with it both doctrinally and historically, is to be found in the Catholic dogma of Faith, Justification, and Sanctification.唯一的学说是确凿并正式反对这种异端,以及对由单纯的信仰是如此紧密地与它相连的理由都教义和历史主义的形式,是要在信仰天主教的教条发现,理由和成圣。

Publication information Written by Francis Aveling.出版信息写弗朗西斯Aveling。Transcribed by Heather Hartel.转录由希瑟Hartel。The Catholic Encyclopedia, Volume I. Published 1907.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.认可。+John Cardinal Farley, Archbishop of New York+约翰farley枢机主教,大主教纽约


Decreta Dogmatica Councilii Tridentini: Sess VI; Bellarmine, De Justificatione; Judicium de Libro Concordantia Lutheranorum; Alzog, Church History III; Liguori, The History of Heresies (tr. Mulloch); Formula Concordiae; Elwert, De Antinomia J. Agricolae Islebii; Hagenbach, A Text Book of the History of Doctrines; Bell, The Wanderings of the Human Intellect; Bull, Opera; Hall, Remaine; Sanders, Sermons; Rutherford, A Survey of the Spiritual Antichirstʯpening the secrets of Familisme and Antinomianisme in the Anti-christian Doctrine of J. Saltmarsh; Gataker, An Antidote Againt the Error Concerning Justification; Antinomianism Discovered and Unmasked; Baxter, The Scripture Gospel Defended .Decreta Dogmatica Councilii Tridentini:SESS六;贝拉明,德Justificatione; Judicium DE Libro Concordantia Lutheranorum; Alzog,教会历史第三;,在历史的歪理邪说(编辑部Mulloch)Liguori;公式Concordiae; Elwert,德Antinomia J. Agricolae Islebii;哈根巴赫,A的教义历史教科书;贝尔,人类智力的流浪;通报,歌剧院,大会堂,Remaine;桑德斯,讲道,卢瑟福,A的精神Antichirstʯpening在反基督教的Familisme和Antinomianisme的秘密调查学说J.盐沼; Gataker,解毒剂Againt错误有关的理由;唯信仰论发现和揭密,巴克斯特,圣经福音辩护。..In Two Books .两本书。..The second upon the sudden reviving of Antinomianism; Fletcher, Four Checks to Antinomianism; Cottle, An Accent of Plymouth Antinomians; Teulon, History and Teaching of the Plymouth Brethren; Nelson, A Review and Analysis of Bishop Bull's Exposition .一经突然的唯信仰论振兴第二;弗莱彻,四检查,以唯信仰论;科特尔,一个顺风Antinomians口音; Teulon,历史和普利茅斯教友教学;尼尔森的回顾与公牛主教的论述分析。..of Justification.的理由。

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