French theologian John Calvin, b.法國神學家約翰卡爾文灣 July 10, 1509, d. 1509年七月十日， d. May 27, 1564, was, after Martin Luther, the guiding spirit of the Protestant Reformation. If Luther sounded the trumpet for reform, Calvin orchestrated the score by which the Reformation became a part of Western civilization. Calvin studied in Paris, probably from 1521 to 1526, where he was introduced to humanistic scholarship and to appeals for reform of the church. 1564年5月27日，是馬丁路德後，指導精神的新教改革。 如果路德吹響了號角，為改革卡爾文策劃評分，其中改造成為部分西方文明。卡爾文在巴黎研究，很可能從1521年到1526年，他在那裡被引入人性化的獎學金，並呼籲改革的教堂。 He then studied law at his father's bidding from about 1525 to 1530.然後，他學習法律，在他父親的出價從大約1525至1530年。 When his father died in 1531, Calvin turned immediately to his first love - study of the classics and theology.當他父親去世的1531年，卡爾文立即打開他的初戀情人-研究的經典和神學。 Between 1526 and 1531, he experienced a distinctly Protestant conversion. "God," he wrote much later, "at last turned my course in another direction by the secret rein of his providence."至1526年和1531年，他經歷了一個明顯的新教的轉換。 “上帝” ，他寫道更晚， “最後變成我當然在另一個方向的秘密遏制他的普羅維登斯。 ” Calvin's first published work was a commentary on Seneca's De Clementia (1532).卡爾文的第一次出版工作是一項評塞涅卡的德Clementia （ 1532 ） 。 A profusion of influential commentaries on books of the Bible followed.投資12有影響力的評注書籍聖經之後。
| BELIEVE 相信 Religious 宗教 Information 信息 Source 來源 web-site 網址： |
| Our List of 1,000 Religious Subjects 我們所列出的1000名宗教科目 |
| E-mail 電子郵箱 |
After the publication of the Institutes, Calvin fully intended to devote his life to further study.後出版的研究所，卡爾文完全打算把他的生命，以作進一步的研究。 On a trip to Strasbourg in July 1536, however, he was forced to detour through Geneva where he hoped to stay only one night.在前往斯特拉斯堡在1536年7月，但是，他被迫繞道日內瓦，他希望只停留一個晚上。 The fiery Guillaume Farel, who had labored long for the reform of that city, had other plans.紀堯姆的火法惹勒，誰辛苦了長期的改革這個城市，還有其他的計劃。
Threatening Calvin with a curse from God, Farel persuaded him to remain.卡爾文威脅與詛咒上帝，法惹勒勸說他留下來。 The next 2 years were difficult, as Calvin's rigorous plans for reform of church and city clashed with Geneva's long - standing moral indifference.在未來2年內有困難的，因為卡爾文嚴格的計劃改革的教堂和城市衝突日內瓦的長期-常設的道德冷漠。 In 1538, Calvin and Farel were expelled from the city.在1538年，卡爾文和法惹勒被趕出城市。 Calvin proceeded to Strasbourg where he spent the most enjoyable years of his life as pastor of the city's French congregation.卡爾文接著斯特拉斯堡，他度過了最愉快的幾年，他生活的牧師城市的法國眾。 While in Strasbourg, Calvin produced an influential commentary on the Book of Romans, oversaw the preparation of a liturgy and a psalm book that he would use later in Geneva, and married the widow Idelette de Bure.雖然在斯特拉斯堡，製作一個卡爾文有影響力的評注書羅馬，負責編制禮儀和詩篇書，他將利用在日內瓦後，已婚的遺孀Idelette的布雷。 When friends of Calvin gained control of the Geneva council in 1541, they asked him to return, and he reluctantly agreed.當朋友的卡爾文上漲控制在日內瓦安理會第1541 ，他們要求他返回，他勉強同意。 During the next 14 years his reforms met stiff resistance. Some Genevans then, and many critics later, considered Calvin's morality absurdly severe, with its banning of plays and its attempt to introduce religious pamphlets and psalm singing into Geneva's taverns.在接下來的14年來他的改革會見了頑強的抵抗。 一些Genevans然後，許多人批評後，認為加爾文的道德荒謬嚴重，其禁止的發揮和嘗試引入宗教小冊子和詩篇歌唱到日內瓦的酒館。
Others have admired the courage of his conviction that all of life should glorify God.另一些人欽佩的勇氣，他相信所有的生命應該頌揚上帝。 Finally, the libertines blundered in 1553 by offering backhanded support to the heretic Michael Servetus.最後，浪子blundered在1553年通過提供間接支持邪教邁克爾塞爾維特。 Servetus was condemned to death by burning, and by 1555 the city belonged to Calvin. The Presbyterian church order that he instituted established a principle of lay involvement that had great impact throughout Europe.塞爾維特被判處死刑的燃燒，以及1555年的城市屬於卡爾文。 長老教會為了提起，他成立了一個原則，奠定參與了巨大影響整個歐洲。
During Calvin's last years, Geneva was home to many religious refugees who carried away the desire to implement a Genevan reform in their own countries.在加爾文的過去幾年中，日內瓦是眾多宗教難民誰帶走的願望實施改革Genevan在自己的國家。 His personal letters and published works reached from the British Isles to the Baltic. The Geneva Academy, founded in 1559, extended the circle of his influence.他的個人信件和出版作品達到從不列顛群島到波羅的海。日內瓦學院，成立於1559年，延長了循環他的影響力。 His lucid use of French promoted that language much as Luther's work spread the influence of German.他清晰地使用法語語言促進了路德的工作蔓延的影響，德國。 By the time he died, Calvin, in spite of a reserved personality, had generated profound love among his friends and intense scorn from his enemies. His influence, which spread throughout the Western world, was felt especially in Scotland through the work of John Knox.的時候，他死後，卡爾文，儘管保留人格，產生了深刻的愛情是他的朋友和激烈的嘲笑他的敵人。 他的影響，擴散到整個西方世界，有人認為特別是通過在蘇格蘭工作的約翰諾克斯。
Mark A Noll標誌著諾爾
Bibliography
目錄
WJ Bousma, Calvin
(1987); Q Breen, John Calvin: A Study in French Humanism (1968); J Calvin,
Institutes of the Christian Religion, 1559 ed.; HJ Forstman, Word and Spirit:
Calvin's Doctrine of Biblical Authority (1962); THL Parker, John Calvin: A
Biography (1975); R Stauffer, The Humanness of John Calvin (1971); F Wendel,
Calvin: The Origin and Development of His Religious Thought (1963).
WJ通訊公司Bousma ，卡爾文（ 1987年） ; Q布林，約翰卡爾文：一個研究法國人（ 1968年） ; J卡爾文學院的基督教， 1559年版。
;黃建忠Forstman ， Word和精神：加爾文的學說聖經管理局（ 1962年） ; THL帕克，約翰卡爾文：傳（ 1975年） ;
R斯托弗，在人性的約翰加爾文（ 1971年） ，女溫德爾，卡爾文：的由來和發展他的宗教思想（ 1963年） 。
John Calvin is considered the father of Reformed and Presbyterian doctrine and theology. Calvin was born in Noyon, Picardie. 約翰加爾文被認為是父親的改革和長老的理論和神學。卡爾文出生在努瓦永，皮卡。 His father was a notary who served the bishop of Noyon, and as a result Calvin, while still a child, received a canonry in the cathedral which would pay for his education.他的父親是一名公證人誰擔任主教的努瓦永，由於卡爾文，而仍然是一個孩子，收到了牧師的教堂將支付他的教育。 Although he commenced training for the priesthood at the University of Paris, his father, because of a controversy with the bishop and clergy of the Noyon cathedral, now decided that his son should become a lawyer, and sent him to Orleans, where he studied under Pierre de l'Etoile.雖然他開始訓練的神父在巴黎大學，他的父親，因為一個爭議的主教和神職人員的努瓦永大教堂，現在決定，他的兒子應該成為一個律師，將他送到新奧爾良，在那裡他學習皮埃爾德星形。 Later he studied at Bourges under the humanist lawyer Andrea Alciati.後來，他就讀於布爾下的人文主義律師安德烈Alciati 。 It was probably while in Bourges that he became a Protestant.這可能是在布爾，他成為一個新教徒。
On his father's death Calvin returned to Paris, where he became involved with the Protestants there and as a result had to leave, eventually spending some time in Italy and in Basel, Switzerland.在父親的去世卡爾文回到巴黎，在那裡他參與的新教徒，並因此不得不離開，最終花費一定時間在意大利和瑞士巴塞爾。 In the latter city he published the first edition of the Institutes of the Christian Religion (1536).在後者的城市，他出版了第一版研究所基督教（ 1536 ） 。 After wandering around France, he decided to go to Strasbourg, a Protestant city, but while stopping overnight in Geneva he was approached by William Farel, who had introduced the Protestant movement there.在法國遊蕩，他決定去斯特拉斯堡，新教的城市，但同時停止夜間在日內瓦他走近威廉法惹勒，誰介紹了新教運動的存在。 After considerable argument Calvin was persuaded to stay and help.經過相當的論點是卡爾文說服住宿和幫助。 Calvin and Farel, however, soon ran into strong opposition and were forced out of the city, Calvin going to Strasbourg, where he stayed for three years (1538 - 41), ministering to a French Protestant refugee congregation.卡爾文和法惹勒，但很快陷入強烈反對，並被迫離開城市，卡爾文去斯特拉斯堡，他在那裡呆了三年（ 1538年至1541年） ， ministering一家法國新教難民聚集。 Called back to Geneva in 1541, he remained there for the rest of his life as the leader of the Reformed Church.所謂回到日內瓦在1541年，他在那裡停留了餘生的領導人歸正教會。
While Calvin was the pastor of the Eglise St. Pierre and spent much of his time preaching, his greatest influence came from his writings.雖然卡爾文是牧師的聖皮埃爾教堂，並花了很多時間，他的說教，他的最大影響來自他的著作。 Both his Latin and his French were clear and his reasoning lucid. He wrote commentaries on twenty - three of the OT books and on all of the NT except the Apocalypse. In addition he produced a large number of pamphlets, devotional, doctrinal, and polemical.他的拉美和他的法國人明確的和他的推理清晰。 他寫評注23的書籍和催產素對所有以外台幣的啟示。此外，他還製作了大量的小冊子，虔誠的，理論和論戰。 But most important of all, his Institutes went through five editions, expanding from a small book of six chapters to a large work of seventy - nine chapters in 1559.但是，最重要的是，他的研究所經歷了5個版本，擴大從一個小書的六個章節，以大量的工作79章1559 。 Calvin also translated the original Latin versions into French.卡爾文還翻譯拉丁美洲的原始版本譯為法文。 All these works were widely distributed and read throughout Europe.所有這些作品廣為散發，並宣讀整個歐洲。
Not only was Calvin's influence widespread in his own day through his writings, but his impact on the Christian church has continued down to the present day. His works have been translated into many different languages, one of the most recent being the translation of the Institutes into Japanese. 不僅是卡爾文的影響力廣泛的在自己每天通過他的著作，但他的影響的基督教教堂已延續到今天。他的作品已被翻譯成許多不同的語言之一，最近被翻譯學院進入日本。 The result has been that his theological teachings as well as his political and social views have wielded a strong influence on both Christians and non - Christians since the Reformation.其結果是，他的神學教義以及他的政治和社會的看法掌握強大影響力的基督徒和非-基督徒自改革。
WS
Reid里德是
(Elwell Evangelical Dictionary)
（規矩福音字典）
Bibliography
目錄
THL Parker, John
Calvin; WS Reid, ed., John Calvin: His Influence on the Western World; GE
Duffield, ed., John Calvin; J Cadier, The Man God Mastered; TB Van Halsema, This
Was John Calvin; G Harkness, John Calvin, the Man and His Ethics; J Moura and P
Louvet, Calvin: A Modern Biography; BB Warfield, Calvin and Augustine; R
Stauffer, The Humanness of John Calvin; F Wendel, Calvin.
THL帕克，約翰卡爾文;是里德，編輯。 ，約翰加爾文：他對西方世界;葛杜菲爾德，編輯。約翰卡爾文; J Cadier ，該名男子上帝掌握;結核病範Halsema
，這是約翰卡爾文; G哈克尼斯約翰卡爾文，人與他的道德操守; J莫拉和P Louvet ，卡爾文：一個現代傳記;體沃菲爾德，卡爾文和奧古斯丁;
R斯托弗，在人性的約翰卡爾文，女溫德爾，卡爾文。
This man, undoubtedly the greatest of Protestant divines, and perhaps, after St. Augustine, the most perseveringly followed by his disciples of any Western writer on theology, was born at Noyon in Picardy, France, 10 July, 1509, and died at Geneva, 27 May, 1564.這名男子，無疑是最大的新教divines ，或許，在聖奧古斯丁，最持之以恆其次是他的弟子的任何西方神學作家，出生於努瓦永在皮卡第，法國， 1509年7月一十零日，並在日內瓦去世， 1564年五月27號。
A generation divided him from Luther, whom he never met.一代分為他從路德，他從來沒有見過。 By birth, education, and temper these two protagonists of the reforming movement were strongly contrasted.因出生，教育和鍛煉這兩個主角的改革運動的強烈對比。 Luther was a Saxon peasant, his father a miner; Calvin sprang from the French middle-class, and his father, an attorney, had purchased the freedom of the City of Noyon, where he practised civil and canon law.路德是一個撒克遜的農民，他的父親礦工;卡爾文源自法國的中產階級，和他的父親，一名律師，購買了自由城的諾揚，他在那裡實行民事和教會法。 Luther entered the Order of Augustinian Hermits, took a monk's vows, was made a priest and incurred much odium by marrying a nun.路德進入命令奧古斯丁隱士，採取了僧人的誓言，是一名牧師和招致很大odium結婚尼姑。 Calvin never was ordained in the Catholic Church; his training was chiefly in law and the humanities; he took no vows.卡爾文從來沒有被祝聖的天主教教會，他的訓練主要是在法律和人文，他沒有採取任何誓言。 Luther's eloquence made him popular by its force, humour, rudeness, and vulgar style. Calvin spoke to the learned at all times, even when preaching before multitudes. His manner is classical; he reasons on system; he has little humour; instead of striking with a cudgel he uses the weapons of a deadly logic and persuades by a teacher's authority, not by a demagogue's calling of names.路德的口才使他在其受歡迎的力量，幽默，粗暴和庸俗作風。卡爾文以對經驗教訓在任何時候，即使在眾多說教。方式是他的經典，他的理由制度;他已很少幽默;不是驚人一個棒子，他使用的武器致命的邏輯和說服了教師的權威，而不是蠱惑的要求的名字。 He writes French as well as Luther writes German, and like him has been reckoned a pioneer in the modern development of his native tongue.他寫道法國以及德國路德寫道，和他一樣一直忽視的先驅，現代發展他的母語。 Lastly, if we term the doctor of Wittenberg a mystic, we may sum up Calvin as a scholastic; he gives articulate expression to the principles which Luther had stormily thrown out upon the world in his vehement pamphleteering; and the "Institutes" as they were left by their author have remained ever since the standard of orthodox Protestant belief in all the Churches known as "Reformed."最後，如果我們長期的醫生維滕貝格致死，我們會總結加爾文作為一個學者，他給出明確表達的原則，這些原則已路德stormily拋出這個世界在他的強烈pamphleteering ;和“研究院”作為他們他們留下的作者一直以來，標準的正統基督教信仰基督教協進會的所有被稱為“歸正” 。 His French disciples called their sect "the religion"; such it has proved to be outside the Roman world.他的弟子稱為法國的教派“宗教” ; ，它已被證明是羅馬以外的世界。
The family name, spelt in many ways, was Cauvin latinized according to the custom of the age as Calvinus.姓氏，說明在許多方面，是Cauvin latinized根據自訂的年齡Calvinus 。 For some unknown reason the Reformer is commonly called Maître Jean C. His mother, Jeanne Le Franc, born in the Diocese of Cambrai, is mentioned as "beautiful and devout"; she took her little son to various shrines and brought him up a good Catholic.對於一些不明原因的改革者通常稱為貝耶讓角，他的母親珍妮樂法郎，出生在教區康布雷，提到的是“美麗和虔誠的” ;她握住她的小兒子各殿堂和他帶來了一個好天主教。 On the father's side, his ancestors were seafaring men.在父親身邊，他的祖先是航海人。 His grandfather settled at Pont l'Evêque near Paris, and had two sons who became locksmiths; the third was Gerard, who turned procurator at Noyon, and there his four sons and two daughters saw the light.他的祖父收於橋近Evêque巴黎附近，並有兩個兒子誰成為鎖匠;第三是杰拉德，誰把檢察院在努瓦永，還有他的四個兒子和兩個女兒看到了光。 He lived in the Place au Blé (Cornmarket).他住在廣場太子港表（ Cornmarket ） 。 Noyon, a bishop's see, had long been a fief of the powerful old family of Hangest, who treated it as their personal property.努瓦永，一個主教看到，長期以來一直是封地強大的舊家庭的Hangest ，誰把它作為其個人財產。 But an everlasting quarrel, in which the city took part, went on between the bishop and the chapter.但是，一個永恆的爭吵，在該城市參加，接著之間的主教和一章。 Charles de Hangest, nephew of the too well-known Georges d'Amboise, Archbishop of Rouen, surrendered the bishopric in 1525 to his own nephew John, becoming his vicar-general.戴高樂Hangest ，侄子也眾所周知的喬治德城堡，魯昂大主教，交出主教在1525年以他自己的侄子約翰，成為他的副主教，一般。 John kept up the battle with his canons until the Parliament of Paris intervened, upon which he went to Rome, and at last died in Paris in 1577.約翰不斷的戰鬥與他的大砲，直到議會的干預巴黎後，他去了羅馬，最後死在法國巴黎1577年。 This prelate had Protestant kinsfolk; he is charged with having fostered heresy which in those years was beginning to raise its head among the French.這已新教主教親屬;他被控犯有異端促進在這些年已開始抬頭的法國人。 Clerical dissensions, at all events, allowed the new doctrines a promising field; and the Calvins were more or less infected by them before 1530.文秘糾紛，在所有的事件，使新的理論有希望的領域;和Calvins或多或少感染了他們面前時30分。
Gerard's four sons were made clerics and held benefices at a tender age.杰拉德的四個兒子發了言神職人員和舉行benefices在招標年齡。 The Reformer was given one when a boy of twelve, he became Curé of Saint-Martin de Marteville in the Vermandois in 1527, and of Pont l'Eveque in 1529.重整是一個當一個12歲的男孩，他成為治愈聖馬丁德中Marteville的Vermandois中1527年，和橋近Eveque的1529年。 Three of the boys attended the local Collège des Capettes, and there John proved himself an apt scholar.三個男孩參加了地方高校沙漠Capettes ，有約翰證明了自己一個恰當的學者。 But his people were intimate with greater folk, the de Montmor, a branch of the line of Hangest, which led to his accompanying some of their children to Paris in 1523, when his mother was probably dead and his father had married again.但他親密的人以更大的民俗，去Montmor ，一個分支線的Hangest ，從而導致他的陪同他們的一些兒童在1523年巴黎時，他的母親很可能死亡，他的父親再次結婚。 The latter died in 1531, under excommunication from the chapter for not sending in his accounts.後者在1531年去世，根據罰章從沒有向他的帳戶。 The old man's illness, not his lack of honesty, was, we are told, the cause.老人的病情，而不是他缺乏誠信，是我們被告知，該事業。 Yet his son Charles, nettled by the censure, drew towards the Protestant doctrines.然而，他的兒子查爾斯，急了訓斥，並提請對新教教義。 He was accused in 1534 of denying the Catholic dogma of the Eucharist, and died out of the Church in 1536; his body was publicly gibbeted as that of a recusant.他被指控在1534年拒絕天主教教義的聖體，並熄滅了教會在1536年，他的身體是公開gibbeted作為一名recusant 。
Meanwhile, young John was going through his own trials at the University of Paris, the dean or syndic of which, Noel Bédier, had stood up against Erasmus and bore hard upon Le Fèvre d'Etaples (Stapulensis), celebrated for his translation of the Bible into French.與此同時，年輕的約翰正在經歷他自己的審判在巴黎大學的校長或理事，其中諾埃年任期，已經站起來對伊拉斯謨和口徑很難Fèvre後樂德Etaples （ Stapulensis ） ，慶祝他的翻譯聖經成法文。 Calvin, a "martinet", or oppidan, in the Collèege de la Marche, made this man's acquaintance (he was from Picardy) and may have glanced into his Latin commentary on St. Paul, dated 1512, which Doumergue considers the first Protestant book emanating from a French pen. Another influence tending the same way was that of Corderius, Calvin's tutor, to whom he dedicated afterwards his annotation of I Thessalonians, remarking, "if there be any good thing in what I have published, I owe it to you".卡爾文的“馬蒂內” ，或oppidan ，在Collèege德拉魯阿馬爾凱，使這一人類的朋友（他是從皮卡第） ，並可能看了他的拉美評聖保祿月1512 Doumergue認為新教的第一本書來自法國筆。另一個影響趨於相同的方式是， Corderius ，卡爾文的導師，為他後來他專門批註的I尼迦，議論， “如果有任何一件好事在我已經出版，我有責任向你“ 。 Corderius had an excellent Latin style, his life was austere, and his "Colloquies" earned him enduring fame. Corderius有很好的拉丁風格，他的生活是簡樸的，他的“ Colloquies ”贏得了持久的名聲。 But he fell under suspicion of heresy, and by Calvin's aid took refuge in Geneva, where he died September 1564.但他屬於異端的懷疑和卡爾文的援助避難在日內瓦，在那裡他死於1564年9月。 A third herald of the "New Learning" was George Cop, physician to Francis I, in whose house Calvin found a welcome and gave ear to the religious discussions which Cop favoured.第三先驅報“新學習”是美國警察，醫生弗朗西斯一，在其家卡爾文發現了歡迎和耳朵了宗教討論警探贊成。 And a fourth was Pierre-Robert d'Olivet of Noyon, who also translated the Scriptures, our youthful man of letters, his nephew, writing (in 1535) a Latin preface to the Old Testament and a French one -- his first appearance as a native author -- to the New Testament.和一個第四名的是皮埃爾羅伯特德奧利韋的努瓦永，誰也翻譯聖經，我們的年輕文學家，他的侄子，寫作（在1535 ）拉丁美洲前言舊約和一名法國人-他的第一次露面時，土生土長的作者-新約。
By 1527, when no more than eighteen, Calvin's education was complete in its main lines.到1527年時，不超過18卡爾文的教育已經完成其主要方針。 He had learned to be a humanist and a reformer.他的教訓是一個人道主義者和改革者。 The "sudden conversion" to a spiritual life in 1529, of which he speaks, must not be taken quite literally.在“突然轉換”到精神生活的1529年，他說，絕不能採取毫不誇張。 He had never been an ardent Catholic; but the stories told at one time of his ill-regulated conduct have no foundation; and by a very natural process he went over to the side on which his family were taking their stand.他從來沒有被天主教的熱忱，但說的故事在同一時間他的虐待行為規範沒有基礎;和一個很自然的過程中，他走到一邊對他的家人考慮其立場。 In 1528 he inscribed himself at Orléans as a law student, made friends with Francis Daniel, and then went for a year to Bourges, where he began preaching in private.他在1528年登記在奧爾良自己作為一個法律系學生，結識了弗朗西斯丹尼爾，然後去了一年，布爾，在那裡他開始鼓吹私營。 Margaret d'Angoulême, sister of Francis I, and Duchess of Berry, was living there with many heterodox Germans about her.瑪格麗特德昂古萊姆，姐姐弗朗西斯我和貝里公爵夫人，是生活在那裡與德國的許多非正統她。
He is found again at Paris in 1531.他發現在巴黎再次在1531年。 Wolmar had taught him Greek at Bourges; from Vatable he learned Hebrew; and he entertained some relations with the erudite Budaeus. Wolmar曾教他希臘在布爾;從Vatable他得知希伯來文，他受理的一些與學識淵博的布多伊斯。 About this date he printed a commentary on Seneca's "De Clementiâ".關於這個日期，他印製評塞涅卡的“德Clementiâ ” 。 It was merely an exercise in scholarship, having no political significance.這只是一個演習獎學金，沒有任何政治意義。 Francis I was, indeed, handling Protestants severely, and Calvin, now Doctor of Law at Orléans, composed, so the story runs, an oration on Christian philosophy which Nicholas Cop delivered on All Saints' Day, 1532, both writer and speaker having to take instant flight from pursuit by the royal inquisitors.弗朗西斯，我的確，處理新教徒嚴重，和Calvin ，現在法學博士在新奧爾良，組成，所以運行的故事，一個誇誇其談的基督教哲學，尼古拉斯警探發表諸聖日， 1532年，這兩個作家和一位發言者不必採取即時航班從追求的王室inquisitors 。 This legend has been rejected by modern critics.這傳說已被拒絕的現代批評。 Calvin spent some time, however, with Canon du Tillet at Angoulême under a feigned designation.卡爾文花了一些時間，但是，佳能公司在昂古萊姆帝勒特下假裝指定。 In May, 1534, he went to Noyon, gave up his benefice, and, it is said, was imprisoned.今年5月， 1534年，他前往努瓦永，放棄了采邑，而且據說是被監禁。 But he got away to Nerac in Bearn, the residence of the Duchess Margaret, and there again encountered Le Fèvre, whose French Bible had been condemned by the Sorbonne to the flames.但他去Nerac在貝亞恩，住所的夫人瑪格麗特，並再次遇到樂Fèvre ，聖經的法國已經譴責了索邦大學的火焰。 His next visit to Paris fell out during a violent campaign of the Lutherans against the Mass, which brought on reprisals, Etienne de la Forge and others were burnt in the Place de Grève; and Calvin accompanied by du Tillet, escaped -- though not without adventures -- to Metz and Strasburg.他在下次訪問巴黎期間下降了暴力運動的路德會的質量，這帶來的報復，艾蒂安德拉魯阿鍛造和其他被燒死在廣場格雷沃;和Calvin伴隨著公司帝勒特，逃跑-儘管沒有冒險-向梅斯和斯特拉斯堡。 In the latter city Bucer reigned supreme.在後一種城市布塞珥統治。 The leading reformers dictated laws from the pulpit to their adherents, and this journey proved a decisive one for the French humanist, who, though by nature timid and shy, committed himself to a war on paper with his own sovereign.領導出於法律的改革派從壇的信徒，這旅程證明是決定性的一年，法國人文主義者，誰，但本質上膽怯和害羞，自己犯下的戰爭在紙面上自己的主權。 The famous letter to Francis I is dated 23 August, 1535.著名的信弗蘭西斯一世的日期是1535年8月23號。 It served as a prologue to the "Institutes", of which the first edition came out in March, 1536, not in French but in Latin.它作為序幕的“研究所” ，其中第一個版本出來3月， 1536年，而不是在法國，但在拉丁美洲。 Calvin's apology for lecturing the king was, that placards denouncing the Protestants as rebels had been posted up all over the realm.卡爾文的道歉講課國王，這標語牌譴責新教徒的叛亂分子已張貼了所有的境界。 Francis I did not read these pages, but if he had done so he would have discovered in them a plea, not for toleration, which the Reformer utterly scorned, but for doing away with Catholicism in favour of the new gospel.弗朗西斯我並沒有閱讀這些網頁，但如果他這樣做他會發現，他們的認罪，而不是容忍，該重整完全蔑視，但摒棄天主教贊成新的福音。 There could be only one true Church, said the young theologian, therefore kings ought to make an utter end of popery.有可能只有一個真正的教會說，年輕的神學家，因此，國王應該作出徹底結束popery 。 (For an account of the "Institutes" see CALVINISM.) The second edition belongs to 1539, the first French translation to 1541; the final Latin, as revised by its author, is of 1559; but that in common use, dated 1560, has additions by his disciples. （對於一個帳戶的“研究所”看到加爾文主義。 ）第二版屬於1539年，第一個法語翻譯，以1541年的最後拉丁美洲，修訂的作者，是1559年;但在共同使用，月1560 ，已增加了他的弟子。 "It was more God's work than mine", said Calvin, who took for his motto "Omnia ad Dei gloriam", and in allusion to the change he had undergone in 1529 assumed for his device a hand stretched out from a burning heart. “這是上帝更多的工作比我說， ”卡爾文，誰在為他的座右銘“廣告計劃的廣告棣gloriam ” ，並暗示他的變化在經歷了1529年，他承擔的裝置伸出手從燃燒的心。
A much disputed chapter in Calvin's biography is the visit which he was long thought to have paid at Ferraro to the Protestant Duchess Renée, daughter of Louis XII.一個非常有爭議的一章加爾文的傳記是訪問，他認為，只要有報酬費拉羅的新教蕾妮公爵夫人的女兒，路易十二。 Many stories clustered about his journey, now given up by the best-informed writers.許多故事集群他的旅程，現在放棄了最佳的通知作家。 All we know for certain is that the Reformer, after settling his family affairs and bringing over two of his brothers and sisters to the views he had adopted undertook, in consequence of the war between Charles V and Francis I, to reach Bale by way of Geneva, in July, 1536.我們都知道的肯定的是，重整後，解決他的家庭事務，實現了他的兩個兄弟姐妹們的意見，他已通過承諾，後果之間的戰爭查爾斯五世和弗朗西斯一，達到貝爾的方式日內瓦7月， 1536 。 At Geneva the Swiss preacher Fare, then looking for help in his propaganda, besought him with such vehemence to stay and teach theology that, as Calvin himself relates, he was terrified into submission.在日內瓦的瑞士傳教士票價，然後尋求幫助在他的宣傳，央求他這種強烈留下來，教神學，如涉及本人卡爾文，他被嚇壞了屈服。 We are not accustomed to fancy the austere prophet so easily frightened.我們不習慣於想像的嚴峻先知這麼容易害怕。 But as a student and recluse new to public responsibilities, he may well have hesitated before plunging into the troubled waters of Geneva, then at their stormiest period.但作為一個學生和1895新的公共責任，他很可能猶豫最終陷入了混水摸魚的日內瓦，然後在暴風雨時期。 No portrait of him belonging to this time is extant.沒有他的肖像屬於這一時間是現存的。 Later he is represented as of middle height, with bent shoulders, piercing eyes, and a large forehead; his hair was of an auburn tinge. Study and fasting occasioned the severe headaches from which he suffered continually.後來，他是代表作為中等身高，與彎曲的肩膀，穿透眼睛，大額頭，他的頭髮是一個紅褐色色調。研究和空腹引起的嚴重頭痛而他遭受不斷。 In private life he was cheerful but sensitive, not to say overbearing, his friends treated him with delicate consideration.在私人生活中，他愉快而又敏感的，並不是說霸道，他的朋友對待他與微妙的考慮。 His habits were simple; he cared nothing for wealth, and he never allowed himself a holiday.他的習慣，很簡單，他不在乎財富，他決不允許自己節日。 His correspondence, of which 4271 letters remain, turns chiefly on doctrinal subjects.他的信件，其中有4271封信仍然存在，輪流在理論上的主要議題。 Yet his strong, reserved character told on all with whom he came in contact; Geneva submitted to his theocratic rule, and the Reformed Churches accepted his teaching as though it were infallible.然而，他的強大，對保留的性質對所有與他排在接觸;日內瓦提交給他的神權統治，並歸正會接受他的教學，就好像是萬無一失的。
Such was the stranger whom Farel recommended to his fellow Protestants, "this Frenchman", chosen to lecture on the Bible in a city divided against itself. Geneva had about 15,000 inhabitants.這種被陌生人法惹勒人建議他的新教徒， “這個法國人” ，選擇講座聖經分為城市對本身。日內瓦大約有15000居民。 Its bishop had long been its prince limited, however, by popular privileges.其主教已久的王子有限，然而，流行的特權。 The vidomne, or mayor, was the Count of Savoy, and to his family the bishopric seemed a property which, from 1450, they bestowed on their younger children.該vidomne ，或市長，是伯爵薩沃伊，以及他的家人似乎主教的財產，從1450年，他們賦予其年幼的兒童。 John of Savoy, illegitimate son of the previous bishop, sold his rights to the duke, who was head of the clan, and died in 1519 at Pignerol.約翰薩沃伊，私生子以前的主教，賣掉了他的權利，公爵，誰是負責人的部族，並在1519年去世時Pignerol 。 Jean de la Baume, last of its ecclesiastical princes, abandoned the city, which received Protestant teachers from Berne in 1519 and from Fribourg in 1526.讓德拉魯阿波美，去年其教會的王子，被遺棄的城市，它收到來自新教的教師在1519年伯爾尼和弗里堡在1526年。 In 1527 the arms of Savoy were torn down; in 1530 the Catholic party underwent defeat, and Geneva became independent.在1527年的武器薩沃伊被推倒，在1530年黨的天主教接受失敗，和日內瓦成為獨立。 It had two councils, but the final verdict on public measures rested with the people.它兩個市政局，但最終的判決對公眾的措施在於人。 These appointed Farel, a convert of Le Fevre, as their preacher in 1534.這些任命的法惹勒，一個轉換的樂Fevre ，因為他們的傳教士在1534年。 A discussion between the two Churches from 30 May to 24 June, 1535 ended in victory for the Protestants.討論兩國之間的教會5月30日至1535年6月24號結束的勝利，新教徒。 The altars were desecrated, the sacred images broken, the Mass done away with.該壇被褻瀆，神聖的形象打破，地下廢除。 Bernese troops entered and "the Gospel" was accepted, 21 May, 1536. This implied persecution of Catholics by the councils which acted both as Church and State.伯爾尼部隊進入和“福音”被接受， 1536年5月21日。這就意味著迫害的天主教徒的這些行動理事會作為教會與國家。 Priests were thrown into prison; citizens were fined for not attending sermons.神父被扔進監獄;公民被罰款不參加的說教。 At Zürich, Basle, and Berne the same laws were established. Toleration did not enter into the ideas of the time.在蘇黎世，巴塞爾，伯爾尼和同樣的法律已經確定。寬容沒有進入思想的時間。
But though Calvin had not introduced this legislation, it was mainly by his influence that in January, 1537 the "articles" were voted which insisted on communion four times a year, set spies on delinquents, established a moral censorship, and punished the unruly with excommunication.但是，儘管卡爾文還沒有推出這項立法，主要是由他的影響力，在1月， 1537年的“條款”被否決的共融堅持一年四次，設置間諜對少年犯，建立了道義上的檢查，並處罰了違規的罰。 There was to be a children's catechism, which he drew up; it ranks among his best writings.有是一個孩子的教義，他起草了它躋身他最好的著作。 The city now broke into "jurants" and "nonjurors" for many would not swear to the "articles"; indeed, they never were completely accepted.現在的城市闖入“ jurants ”和“ nonjurors ”對許多不會發誓的“文章” ，實際上，他們從來沒有被完全接受。 Questions had arisen with Berne touching points that Calvin judged to be indifferent.問題出現了伯爾尼感人點，加爾文被認為是無動於衷。 He made a figure in the debates at Lausanne defending the freedom of Geneva.他提出了數字的辯論中，在洛桑捍衛自由的日內瓦。 But disorders ensued at home, where recusancy was yet rife; in 1538 the council exiled Farel, Calvin, and the blind evangelist, Couraud.但隨後疾病在家裡，在那裡躲避尚未盛行;在1538年流亡議會法惹勒，卡爾文和盲人傳道， Couraud 。 The Reformer went to Strasburg, became the guest of Capito and Bucer, and in 1539 was explaining the New Testament to French refugees at fifty two florins a year.重整前往斯特拉斯堡，成為住客的卡皮托和布塞珥，並在1539年被解釋新約全書法國難民52弗洛林金幣一年。 Cardinal Sadolet had addressed an open letter to the Genevans, which their exile now answered. Sadolet urged that schism was a crime; Calvin replied that the Roman Church was corrupt.紅衣主教Sadolet討論了一封公開信的Genevans ，其流亡現在回答。 Sadolet敦促分裂是一種犯罪行為;卡爾文回答說，羅馬教會的腐敗。 He gained applause by his keen debating powers at Hagenau, Worms, and Ratisbon.他獲得的掌聲，他希望辯論權力Hagenau ，蠕蟲和Ratisbon 。 But he complains of his poverty and ill-health, which did not prevent him from marrying at this time Idelette de Bure, the widow of an Anabaptist whom he had converted.但他抱怨他的貧困和健康狀況不佳，但沒有阻止他結婚在這個時候德布雷Idelette的遺孀的再洗禮派他就轉換。 Nothing more is known of this lady, except that she brought him a son who died almost at birth in 1542, and that her own death took place in 1549.沒有任何更多的人知道這個老太太，但她給他的兒子死於誰在出生時幾乎在1542年，她自己的死亡發生在1549年。
After some negotiation Ami Perrin, commissioner for Geneva, persuaded Calvin to return.經過一番談判阿美族佩林，專員在日內瓦，說服卡爾文返回。 He did so, not very willingly, on 13 September, 1541.他這樣做，不是很心甘情願，在1541年九月十三日。 His entry was modest enough.他進入溫和不夠的。 The church constitution now recognized "pastors, doctors, elders, deacons" but supreme power was given to the magistrate.教堂憲法現在公認的“牧師，醫生，長老，執事” ，但最高權力交給了法官。 Ministers had the spiritual weapon of God's word; the consistory never, as such, wielded the secular arm Preachers, led by Calvin, and the councils, instigated by his opponents, came frequently into collision.部長們的精神武器上帝的詞;永遠的一致性，因此，揮舞手臂的世俗傳教士，由卡爾文和議會，煽動他的對手，往往到了碰撞。 Yet the ordinances of 1541 were maintained; the clergy, assisted by lay elders, governed despotically and in detail the actions of every citizen.然而，條例的第1541保持了;神職人員的協助下，奠定長老，管轄專制和詳細的行動，每一個公民。 A presbyterian Sparta might be seen at Geneva; it set an example to later Puritans, who did all in their power to imitate its discipline.阿長老斯巴達可能被視為在日內瓦，它樹立了一個榜樣後來清教徒，誰也一切力量去模仿它的紀律。 The pattern held up was that of the Old Testament, although Christians were supposed to enjoy Gospel liberty.模式舉起的是，舊約，雖然基督徒理應享受自由福音。 In November, 1552, the Council declared that Calvin's "Institutes" were a "holy doctrine which no man might speak against."去年11月， 1552年，安理會宣布，卡爾文的“研究所”是一個“神聖的理論可能沒有人發言反對。 ” Thus the State issued dogmatic decrees, the force of which had been anticipated earlier, as when Jacques Gouet was imprisoned on charges of impiety in June, 1547, and after severe torture was beheaded in July. Some of the accusations brought against the unhappy young man were frivolous, others doubtful.因此，國家發出教條法令，力量已經早先預期，當雅克Gouet被監禁，罪名是impiety 6月， 1547年，在嚴重的酷刑被斬首7月。一些指控對不幸的年輕男子是瑣碎的，別人懷疑。 What share, if any, Calvin took in this judgment is not easy to ascertain.什麼股票，如果有的話，卡爾文了在這一判決是不容易確定。 The execution of however must be laid at his door; it has given greater offence by far than the banishment of Castellio or the penalties inflicted on Bolsec -- moderate men opposed to extreme views in discipline and doctrine, who fell under suspicion as reactionary.執行但必須規定他的門，它已獲得更大的罪行遠遠超過了放逐的Castellio或處罰對Bolsec -溫和的男子極端反對意見的紀律和原則，屬於誰懷疑是反動的。 The Reformer did not shrink from his self-appointed task.重整沒有畏縮，他自封的任務。 Within five years fifty-eight sentences of death and seventy-six of exile, besides numerous committals of the most eminent citizens to prison, took place in Geneva.五年內58句死亡和76的流亡生活，除了眾多的committals的最傑出的公民監獄，在日內瓦舉行。 The iron yoke could not be shaken off. In 1555, under Ami Perrin, a sort of revolt was attempted.鐵枷鎖無法擺脫。在1555年，在阿美族的佩林，一種是企圖反抗。 No blood was shed, but Perrin lost the day, and Calvin's theocracy triumphed.沒有血下跌，但佩林失去了一天，卡爾文的神獲勝。
"I am more deeply scandalized", wrote Gibbon "at the single execution of Servetus than at the hecatombs which have blazed in the autos-da-fé of Spain and Portugal". “我更深刻地震驚” ，寫長臂猿“在單一執行塞爾維特比hecatombs已開闢的汽車達鐵的西班牙和葡萄牙。 ” He ascribes the enmity of Calvin to personal malice and perhaps envy. The facts of the case are pretty well ascertained.他認為敵意的卡爾文個人惡意，也許羨慕。案件的事實是很好確定。 Born in 1511, perhaps at Tudela, Michael Served y Reves studied at Toulouse and was present in Bologna at the coronation of Charles V. He travelled in Germany and brought out in 1531 at Hagenau his treatise "De Trinitatis Erroribus", a strong Unitarian work which made much commotion among the more orthodox Reformers.生於1511年，也許在圖德拉，邁克爾擔任y Reves就讀於圖盧茲和出席在博洛尼亞在查爾斯加冕五，他前往德國和提出了在1531年在他的論文Hagenau “德Trinitatis Erroribus ” ，一個強大統一的工作其中取得了很大的騷動中更正統的改革者。 He met Calvin and disputed with him at Paris in 1534, became corrector of the press at Lyons; gave attention to medicine, discovered the lesser circulation of the blood, and entered into a fatal correspondence with the dictator of Geneva touching a new volume "Christianismi Restitutio," which he intended to publish.他會晤了有爭議的卡爾文和他在巴黎第1534號，成為校正的新聞在里昂;了注意藥品，發現了較小的流通的血液，並進入了一個致命的信件與獨裁者日內瓦創下了新的卷“ Christianismi恢復原狀， “他打算發表。 In 1546 the exchange of letters ceased.在1546年的換文停止。 The Reformer called Servetus arrogant (he had dared to criticize the "Institutes" in marginal glosses), and uttered the significant menace, "If he comes here and I have any authority, I will never let him leave the place alive."所謂的改革者塞爾維特傲慢（他敢於批判“研究所”在邊緣掩蓋） ，並發出了重大的威脅， “如果他來到這裡，我有什麼權力，我永遠不會讓他離開的地方活著。 ” The "Restitutio" appeared in 1553.在“恢復原狀”出現在1553年。 Calvin at once had its author delated to the Dominican inquisitor Ory at Lyons, sending on to him the man's letters of 1545-46 and these glosses.卡爾文在其曾經撰文delated多米尼加審判官稻在里昂，發送給他的人的信1545年至1546年，這些粉飾。 Hereupon the Spaniards was imprisoned at Vienne, but he escaped by friendly connivance, and was burnt there only in effigy.於是西班牙人被監禁在維埃納，但他逃過了友好的縱容和被燒毀只有在肖像。 Some extraordinary fascination drew him to Geneva, from which he intended to pass the Alps.一些非凡的魅力吸引他到日內瓦，從他打算通過了阿爾卑斯山。 He arrived on 13 August, 1553.他抵達1553年八月十三日。 The next day Calvin, who had remarked him at the sermon, got his critic arrested, the preacher's own secretary coming forward to accuse him.第二天，卡爾文，誰曾表示他在布道，獲得了影評人被捕，牧師自己的書記站出來指責他。 Calvin drew up forty articles of charge under three heads, concerning the nature of God, infant baptism, and the attack which Servetus had ventured on his own teaching.卡爾文制定了第四十二條收費根據三國元首關於上帝的性質，嬰兒的洗禮，並襲擊了大膽塞爾維特自己的教學。 The council hesitated before taking a deadly decision, but the dictator, reinforced by Farel, drove them on. In prison the culprit suffered much and loudly complained.該委員會毫不猶豫地之前，一種致命的決定，但獨裁者，加強了法惹勒，將它們的。監獄在罪犯遭受很大，並大聲抱怨。 The Bernese and other Swiss voted for some indefinite penalty.在伯爾尼瑞士和其他一些投票無限期刑罰。 But to Calvin his power in Geneva seemed lost, while the stigma of heresy; as he insisted, would cling to all Protestants if this innovator were not put to death.但是，他的權力加爾文在日內瓦似乎失去了，而恥辱的異端;因為他堅持，堅持將所有的新教徒如果這種創新不是把死亡。 "Let the world see" Bullinger counselled him, "that Geneva wills the glory of Christ." “讓世界看到”布凌格輔導他說， “日內瓦遺囑的榮耀基督。 ”
Accordingly, sentence was pronounced 26 October, 1553, of burning at the stake. "Tomorrow he dies," wrote Calvin to Farel.因此，判決宣告1553年10月26日，燃燒的股份。 “明天，他死了，寫道： ”以法惹勒卡爾文。 When the deed was done, the Reformer alleged that he had been anxious to mitigate the punishment, but of this fact no record appears in the documents.當契據是這樣做了，重整據稱，他一直希望減輕處罰，但這一事實沒有任何記錄出現在文件。 He disputed with Servetus on the day of execution and saw the end.他與塞爾維特有爭議的當天，執行和看到結束。 A defence and apology next year received the adhesion of the Genevan ministers.國防和道歉明年的粘附收到的Genevan部長。 Melanchthon, who had taken deep umbrage at the blasphemies of the Spanish Unitarian, strongly approved in well-known words.梅蘭希通，誰採取了深不快的褻瀆，西班牙統一，堅決核准眾所周知的話。 But a group that included Castellio published at Basle in 1554 a pamphlet with the title, "Should heretics be persecuted?"但一組，其中包括Castellio在巴塞爾發表在1554年的小冊子的標題， “如果受到迫害異端？ ” It is considered the first plea for toleration in modern times.它被認為是第一個認罪的容忍在現代倍。 Beza replied by an argument for the affirmative, couched in violent terms; and Calvin, whose favorite disciple he was, translated it into French in 1559. Beza回答的理由是肯定的，措辭激烈的條件和Calvin ，他最喜愛的門徒，他是翻譯成法文的1559號決議。 The dialogue, "Vaticanus", written against the "Pope of Geneva" by Castellio, did not get into print until 1612.對話“ ， Vaticanus ” ，書面反對“教皇的日內瓦”的Castellio ，沒有進入打印，直到1612年。 Freedom of opinion, as Gibbon remarks, "was the consequence rather than the design of the Reformation."自由發表意見，因為長臂猿言論， “是的後果，而不是設計的改革。 ”
Another victim to his fiery zeal was Gentile, one of an Italian sect in Geneva, which also numbered among its adherents Alciati and Gribaldo.另一位受害者，他強烈的熱情是詹蒂萊之一，意大利在日內瓦節，這也有其追隨者Alciati和Gribaldo 。 As more or less Unitarian in their views, they were required to sign a confession drawn up by Calvin in 1558.作為或多或少統一在他們的意見，要求他們簽署一份供起草了卡爾文在1558年。 Gentile subscribed it reluctantly, but in the upshot he was condemned and imprisoned as a perjurer.詹蒂萊訂閱它不情願，但結果他譴責和監禁的作偽證者。 He escaped only to be twice incarcerated at Berne, where in 1566, he was beheaded.他逃脫只能兩次被關押在伯爾尼，凡在1566年，他被斬首。 Calvin's impassioned polemic against these Italians betrays fear of the Socinianism which was to lay waste his vineyard.卡爾文的激情對這些爭論意大利背叛害怕Socinianism這是奠定浪費他的葡萄園。 Politically he leaned on the French refugees, now abounding in the city, and more than equal in energy -- if not in numbers -- to the older native factions.在政治上，他俯身對法國的難民，現在到處在城市，更不是平等的能源-如果不是在數量上-向老年人本土派系。 Opposition died out.反對黨熄滅了。 His continual preaching, represented by 2300 sermons extant in the manuscripts and a vast correspondence, gave to the Reformer an influence without example in his closing years.他不斷地說教，出席了2300年的說教現存的手稿和大量信件，給了改革者的影響不例如，在他的最後幾年。 He wrote to Edward VI, helped in revising the Book of Common Prayer, and intervened between the rival English parties abroad during the Marian period.他寫信給愛德華六世，幫助修改公禱書，並進行干預的競爭對手之間的各方英文在國外期間的瑪麗安。 In the Huguenot troubles he sided with the more moderate.在胡格諾派的麻煩，他站在較溫和。 His censure of the conspiracy of Amboise in 1560 does him honour.他指責陰謀在1560昂布瓦茲沒有他的榮譽。 One great literary institution founded by him, the College, afterwards the University, of Geneva, flourished exceedingly.一個偉大的文學機構由他創辦的學院，大學後，日內瓦，蓬勃發展極。 The students were mostly French.這些學生大部分是法國人。 When Beza was rector it had nearly 1500 students of various grades.當了校長Beza了近1500學生的各種等級。
Geneva now sent out pastors to the French congregations and was looked upon as the Protestant Rome.現在日內瓦發出了牧師法國教區，並看成新教羅馬。 Through Knox, "the Scottish champion of the Swiss Reformation", who had been preacher to the exiles in that city, his native land accepted the discipline of the Presbytery and the doctrine of predestination as expounded in Calvin's "Institutes".通過諾克斯， “蘇格蘭冠軍的瑞士宗教改革” ，誰是牧師的流亡者在這個城市，他的鄉土接受紀律的長老和理論闡述預定在卡爾文的“研究所” 。 The Puritans in England were also descendants of the French theologian.清教徒在英國也後裔的法國神學家。 His dislike of theatres, dancing and the amenities of society was fully shared by them.他不喜歡劇院，舞蹈和設施的社會是完全贊同他們。 The town on Lake Leman was described as without crime and destitute of amusements.該鎮萊蒙湖上被形容為沒有犯罪和貧困的遊樂場。 Calvin declaimed against the "Libertines", but there is no evidence that any such people had a footing inside its walls The cold, hard, but upright disposition characteristic of the Reformed Churches, less genial than that derived from Luther, is due entirely to their founder himself.卡爾文declaimed對“浪子” ，但沒有任何證據表明這些人有平等的牆壁內冷，硬，但正直的處置特點歸正會，不到和煦的比來自路德，完全是由於他們的創辦自己。 Its essence is a concentrated pride, a love of disputation, a scorn of opponents.其實質是一個集中的驕傲，愛爭論，一個輕視的對手。 The only art that it tolerates is music, and that not instrumental.唯一的藝術，它容忍的音樂，並沒有助益的。 It will have no Christian feasts in its calendar, and it is austere to the verge of Manichaean hatred of the body.它將有沒有基督教傳統節日在日曆，這是嚴峻的邊緣摩尼教仇恨的身體。 When dogma fails the Calvinist, he becomes, as in the instance of Carlyle, almost a pure Stoic.當教條失敗的加爾文主義，他將成為，如凱雷的實例，幾乎一個純粹的斯多葛。 "At Geneva, as for a time in Scotland," says JA Froude, "moral sins were treated as crimes to be punished by the magistrate." “在日內瓦，作為今後一個時期在蘇格蘭， ”茉莉弗勞德說， “道德的罪孽被視為罪行而受到懲罰的裁判官。 ” The Bible was a code of law, administered by the clergy.聖經是一個代碼的法律，管理的神職人員。 Down to his dying day Calvin preached and taught.到他臨死的一天卡爾文宣揚和傳授。 By no means an aged man, he was worn out in these frequent controversies.決不是一個中年男子，他穿在這些頻繁的爭議。 On 25 April, 1564, he made his will, leaving 225 French crowns, of which he bequeathed ten to his college, ten to the poor, and the remainder to his nephews and nieces.在1564年4月25日，他自己將離開法國225克朗，而他留給他的10個學院， 10個窮人，其餘的賣給了他的侄子和侄女。 His last letter was addressed to Farel.他的最後一封信是給法惹勒。 He was buried without pomp, in a spot which is not now ascertainable.他是埋葬儀式，在現場是不是現在核實。 In the year 1900 a monument of expiation was erected to Servetus in the Place Champel.在1900年的豐碑豎立補償，以塞爾維特的地方尚佩爾。 Geneva has long since ceased to be the head of Calvinism.日內瓦早已不再是負責加爾文主義。 It is a rallying point for Free Thought, Socialist propaganda, and Nihilist conspiracies.這是一個著力點的思想自由，社會主義的宣傳，和虛無主義的陰謀。 But in history it stands out as the Sparta of the Reformed churches, and Calvin is its Lycurgus.但是，在歷史上它突出的斯巴達的歸正教會，和Calvin是其萊克格斯。
Publication information Written by William Barry.出版信息撰稿威廉巴里。 Transcribed by Tomas Hancil. The Catholic Encyclopedia, Volume III.轉錄的托馬斯Hancil 。天主教百科全書，第三卷。 Published 1908. 1908年出版。 New York: Robert Appleton Company.紐約：羅伯特阿普爾頓公司。 Nihil Obstat, November 1, 1908. Nihil Obstat ， 08年11月一日。 Remy Lafort, STD, Censor. Imprimatur.雷米Lafort ，性病，檢查員。認可。 +John Cardinal Farley, Archbishop of New York +約翰法利樞機主教，大主教紐約
This subject presentation in the original English language這個主題介紹在原來的英文
Send an e-mail question or comment to us: E-mail郵件發送問題或意見給我們： 電子郵箱
The main BELIEVE web-page (and the index to subjects) is at http://mb-soft.com/believe/beliechu.html主要相信網頁（和索引科目） ，是在http://mb-soft.com/believe/beliechu.html