The Book of Concord is a collection of confessions of faith published in 1580, which generally are accepted by the Lutheran church. 协和书是在1580年出版的，它一般是由路德教会接受信仰的自白的集合。The book contains the three ecumenical creeds: the Apostles' Creed, the Athanasian Creed, and the Nicene Creed; and the six particular confessions of the Lutheran church: the Augsburg Confession, the Apology of the Augsburg Confession, the Schmalkald Articles, the Larger and Smaller Catechisms of Luther, the Formula of Concord, and an optional collection of patristic material.本书包含三个合一信条：使徒们的信条，阿他那修的信条，尼西亚，特别是路德教会的六个供述：奥格斯堡信条，奥格斯堡认罪道歉，Schmalkald文章，较大和路德，协和的公式，教父材料可选收集小Catechisms。
The Formula of Concord appeared in 1580, after protracted conferences, and was approved by 86 of the German states.协和的公式出现在1580年，经过冗长的会议，是由德国各州的86批准。 It contains articles on the following theological issues: original sin, free will, the Eucharist, predestination, the rule of faith and the creed, justification, good works, the Law and the Gospel, the third use of the law, the person of Christ, the descent of Christ into hell, and the customs of the church, as well as an appendix concerning heresies and sectaries.它包含以下的神学问题的文章：原罪，自由意志，圣体圣事，宿命，规则的信仰和信条，理由，好作品，法律和福音，第三次使用的法律，基督的人堕入地狱的基督和教会的习俗，以及一个关于异端邪说和sectaries的附录。 The publication of the Book of Concord was an attempt to heal the divisiveness characteristic of the Lutheran movement since the death of Martin Luther 30 years earlier.协和书的出版是一个尝试医治，因为30年前马丁路德死亡路德运动的分裂特性。Although it was not accepted everywhere as binding, it came to serve as the source book for Lutheran orthodoxy.虽然不被接受为具有约束力，无处不在，它来作为正统路德派的源书。
Sometimes called The Confessions of the Evangelical Lutheran Church (German) or Concordia (Latin), this contains all the generally accepted symbols of the Lutheran Church.有时被称为福音派路德教会（德国）或康宏（拉丁）的供词，这包含所有普遍接受的路德教会的象征。The Book of Concord comprises the following creeds and confessions: (1) the Apostles' Creed (ca. 186); (2) the Niceno-Constantinopolitan Creed (381); (3) the Athanasian Creed (ca. 350-600); (4) Luther's Large and Small Catechisms (1529); (5) the Augsburg Confession, written by Melanchthon and submitted by the elector of Saxony and other Lutheran princes at Augsburg in 1530; (6) the Apology of the Augsburg Confession (1531), written by Melanchthon against the Roman confutation which had rejected the Augsburg Confession; (7) the Smalcald Articles (1537), written by Luther and summarizing the Protestant understanding of the major articles of faith for a church council that was never called; (8) the Treatise on the Power and Primacy of the Pope (1537), written by Melanchthon to augment the Smalcald Articles; and (9) the Formula of Concord (1577), written to settle a number of disputes arising among Lutherans after Luther's death.协和书包括以下信条和口供：（1）使徒们的信条（约186）（2）Niceno Constantinopolitan信条（381）（3）阿他那修信经（约350-600）; （4）路德的大型和小型Catechisms（1529）;（5）的奥格斯堡认罪，书面由梅兰希和在萨克森州和其他路德在奥格斯堡诸侯于1530年的选民提交;（6）的的奥格斯堡认罪道歉（1531） ，书面梅兰希拒绝了奥格斯堡供认反对罗马confutation;（7）Smalcald文章（1537），路德和书面总结新教的信仰从来没有所谓的一所教堂理事会的主要条款的理解;（8 ）的论文的教皇（1537）由梅兰希书面向增加的Smalcald文章，电源和Primacy的（9）该公式的康科德（1577），书面清偿路德去世后路德会之间的纠纷。
| 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 |
RD
Preus路价格范围
(Elwell Evangelical Dictionary)
（Elwell宣布了福音字典）
Bibliography
参考书目
F. Bente,
Historical Introductions to the Book of Concord; H. Fagerberg, A New Look at the
Lutheran Confessions (1529-1537); R. Preus, Getting into the Theology of
Concord; D. Scaer, Getting into the Story of Concord; E. Schlink, The Theology
of the Lutheran Confessions.F. Bente，协和书的历史介绍，在路德的自白（1529年至1537年）的新面貌;
R.价格范围，H. Fagerberg，协和神学入门; D. Scaer，开始进入康科德的故事E. Schlink，路德自白神学。
The last symbol, or confession, representing the doctrinal position of the Evangelical Lutheran Church.最后一个符号，或表白，代表的福音路德教会的教义的立场。It was completed in 1577 and was published in the Book of Concord in 1578.它完成于1577年在协和书出版于1578年。 It culminated some thirty years of arduous theological study and labor expended by hundreds of faithful Lutheran theologians as they sought to settle a number of doctrinal controversies which beset Lutheranism after Luther's death.它最终导致一些艰巨的神学研究，并花费数百名忠实的路德神学家，为他们寻求解决困扰之后，路德的死亡路德教教义争议劳动30年。 Upon his death Lutheranism quickly fell into two parties.他死亡路德教后，双方很快陷入。The Philippists (sometimes called Synergists or Crypto-Calvinists) followed the more mediating spirit of Philip Melanchthon as he veered toward a synergistic doctrine of conversion and a weakening of total depravity and as he formulated a doctrine of the Lord's Supper which, although Lutheran, was couched in terminology acceptable to the Reformed.该Philippists（有时称为增效剂或加密的加尔文）遵循的菲利普梅兰希更多的调解精神，为他转向朝着一个转换和削弱总堕落协同学说，并为他制定一个学说主的晚餐，虽然路德，是横卧在接受术语改革。 Opposing the Philippists were the Gnesio (authentic) Lutherans who pointed out the deviations of Melanchthon and his followers, particularly condemning Melanchthon for accepting the Leipzig Interim, a compromise and evangelical politico-theological statement of faith and practice imposed by Emperor Charles V on the Lutherans in the German Empire after their defeat in the Smalcald War (1547).反对Philippists Gnesio（正宗）路德会指出梅兰希顿和他的追随者的偏差，特别是接受莱比锡临时，路德会强加给皇帝查尔斯五世的一种妥协和福音派的政治神学的信仰和实践的声明谴责梅兰希Smalcald战争（1547）失败后的德意志帝国。
When the two parties could not settle their controversies, a third large group of younger theologians arose to heal the division.当双方未能解决他们的争议，年轻的神学家第三大集团出现愈合的记名表决。Chief among these were James Andreae, who spear-headed the effort toward concord, Martin Chemnitz, David Chytraeus, and Nikolaus Selnecker.其中最主要的是詹姆斯Andreae，矛走向和谐，马丁开姆尼茨，大卫Chytraeus，和尼古拉Selnecker努力。 These men, who had been students of Melanchthon and respected him highly, were also firmly committed to Luther's theology on the points at issue.这些人，谁已经梅兰希学生和高度尊重他，也坚定地致力于路德的神学争议点。They represented the best scholarship and most respected leadership among the Lutherans of the day.他们代表了最好的奖学金一天路德会中，最受尊敬的领导。After almost thirty years of doctrinal discussion throughout Germany and many abortive attempts to construct doctrinal statements that would unite Lutherans again in the theology of Luther and the earlier Lutheran confessions, the Formula of Concord was written in 1577.经过近30年理论讨论在德国和许多胎死腹中试图建构教义的陈述，将团结在路德和早期路德招供的神学路德会再次，协和公式写于1577年。 The document, together with an Epitome written by Andreae, was submitted to the Lutheran pastors, churches, and princes and subscribed by thirty-five imperial cities, the electors of Saxony, Brandenberg, and the Palatinate, and about eight thousand pastors.提交的文件，连同Andreae书面的一个缩影，是路德会牧师，教会和王子，三十五个帝国城市，萨克森，勃兰登堡的选民，并在普法尔茨认购，约800万牧师。
The Formula of Concord deals with the following articles of faith: (1) original sin (affirming total depravity); (2) bondage of the will (affirming monergism in conversion and salvation by grace alone); (3) justification (stressing the forensic nature of justification); (4) good works; (5) the distinction between law and gospel; (6) the third use of the law (ie, the necessity of preaching law in the Christian community); (7) the Lord's Supper (confessing the Lutheran doctrine of the sacramental union and the real presence); (8) the person of Christ (emphasizing the communication of attributes of the two natures); (9) the descent into hell (Christ's actual descent and victory over the forces of evil); (10) adiaphora; (11) predestination (to salvation by grace for Christ's sake, but not to hell); (12) various heresies (Anabaptism, Schwenckfeldianism, Neo-Arianism, etc.).信仰下面的文章协和交易公式：（1）原罪（申明总额堕落）;（2）束缚的意志（肯定monergism转换和救赎的恩典单独）;（3）理由（强调法医性质的理由）;（4）优秀作品;（5）的法律和福音之间的区别;（6）的法律的第三次使用（即，讲道基督教社会法的必要性）;（7）主的晚餐（请罪的的圣事联盟和真实存在的路德的学说）;（8）的人的基督（强调的两个性质的属性的沟通）;（9）的入地狱后裔（基督的实际血统和战胜的力量邪恶）;（10）adiaphora;宿命（11）（得救的恩典基督的缘故，但没有地狱）;（12）（Anabaptism，Schwenckfeldianism，新阿里乌斯教等），各种异端邪说。
RD
Preus路价格范围
(Elwell Evangelical Dictionary)
（Elwell宣布了福音字典）
Bibliography
参考书目
FHR Frank, Die
Theologie der Concordienformel; EF Klug, Getting into the Formula of Concord; RD
Preus and WH Rosin, eds., A Contemporary Look at the Formula of Concord; E.
Schlink, The Theology of the Lutheran Confessions.胎心弗兰克，模具神学DER
Concordienformel EF克鲁格，获取到协和式RD价格范围和现代的外观，在公式的康科德WH松香，合编; E.
Schlink，路德自白神学。
The Smalcald Articles were articles of belief named for the town in Hesse-Nassau, Germany, where they were presented to Protestant leaders; now part of the Book of Concord, the normative collection of Lutheran confessions. Smalcald文章被命名为镇在黑森，拿骚，德国，在那里他们被提交给基督教领袖的信念的文章，现在协和，路德招供的规范收集书的一部分。The Articles were occasioned by the call of Pope Paul III for a council at Mantua.教皇保罗三世要求安理会在曼图亚的文章所引起的。Invited to attend, the German Protestants through Elector John Frederick of Saxony asked Luther to prepare a confession for them to submit.应邀出席，通过德国萨克森州的选民约翰冯检基的新教徒问路德为他们准备的口供提交的。Luther wrote them during Christmas, 1536.路德把他们写在圣诞期间，1536。Together with his Small and Large catechisms, they comprise his contribution to the Book of Concord.连同他的小和大catechisms的，包括他的贡献，协和书。Illness prevented Luther's attendance when the princes and theologians met in February, 1537, at Smalcald.疾病预防路德的出勤情况，当王子和神学家，1537年2月在Smalcald会晤。Luther's articles were subscribed by most of the theologians in attendance.路德的文章订阅大多数的神学家出席。The princes delayed action, declaring their refusal to recognize the council, which never did convene.诸侯推迟采取行动，宣布他们拒绝承认，从来没有召开理事会。
The Smalcald Articles are grouped in three parts: (1) those concerning "the chief articles" of "the Divine Majesty," about which there was no controversy with Rome, as the Trinity; (2) those concerning "the articles which refer to the office and work of Jesus Christ or our redemption," about which there was controversy with Rome and no compromise was possible, as justification by grace alone through faith; (3) those concerning miscellaneous matters, about which there was controversy but which were open to negotiation, as monastic vows and the marriage of priests. Smalcald文章分为三个部分：（1）关于“行政篇”，“神圣的陛下，”关于有没有与罗马的争议，作为三位一体;（2）那些有关“的文章，是指耶稣基督救赎我们的办公室和工作，“哪些是与罗马和不妥协的争论可能作为单独宽限期通过信仰的理由;（3）那些有关的杂项事宜，其中有争论，但开放谈判，作为寺院的誓言和结婚的牧师。
The articles were valued as "a bold, clear-cut testimony of the Lutheran position" and as a testimony of Luther's personal faith, for he wrote them at a time when he felt his death was near.为“一个大胆的，鲜明的证词路德的立场”和路德的个人信仰的见证价值的文章，因为他一次写道，当他觉得他的死亡是附近。 Published by Luther in 1538, a Latin translation appeared in 1541.路德在1538年出版，拉丁文译本出现在1541年。By 1553 they were named the Smalcald Articles in an edition issued at Weimar.到1553，它们分别命名为Smalcald在魏玛发出版文章。Within a generation they won wide approval in Lutheran Germany and were included in the Book of Concord.在一代人时间内，他们在路德德国赢得了广泛认可，并在协和书。Attached to them was the "Treatise on the Power and Primacy of the Pope" (1537) by Philip Melanchthon.重视他们是由菲利普梅兰希通论“（1537）”上的电源和优先教皇。It was officially adopted at Smalcald and, while intended to supplement the Augsburg Confession, it became associated with the articles.Smalcald正式通过，而旨在补充奥格斯堡信条，它成为与相关的文章。
CG
Fry企业管治弗莱
(Elwell Evangelical Dictionary)
（Elwell宣布了福音字典）
Bibliography
参考书目
TG Tappert et
al., trs.TG Tappert等，TRS。and eds., The Book of Concord; WD
Allbeck, Studies in the Lutheran Confessions; RD Preus, Getting into the
Theology of Concord; DP Scaer, Getting into the Story of
Concord.和EDS，协和书; WD Allbeck，在路德的自白研究;路价格范围，进入协和神学; DP
Scaer，到协和的故事。
1. 1。We believe, teach, and confess that the sole rule and standard according to which all dogmas together with [all] teachers should be estimated and judged are the prophetic and apostolic Scriptures of the Old and of the New Testament alone, as it is written Ps.我们相信，教授和承认，唯一的规则和标准，根据所有的教条，连同[所有]教师应估计和判断的旧和新约的先知和使徒的经文，因为它是书面的PS 。119, 105: Thy Word is a lamp unto my feet and a light unto my path. 119，105：你的话是我脚前的灯，是我路上的光。And St. Paul: Though an angel from heaven preach any other gospel unto you, let him be accursed, Gal.和圣保罗：虽然是从天上来的使者宣扬你们任何其他的福音，让他被诅咒，GAL。1, 8.1，8。
Other writings, however, of ancient or modern teachers, whatever name they bear, must not be regarded as equal to the Holy Scriptures, but all of them together be subjected to them, and should not be received otherwise or further than as witnesses, [which are to show] in what manner after the time of the apostles, and at what places, this [pure] doctrine of the prophets and apostles was preserved.等著作中，然而，古代的还是现代的的教师，他们承担任何名义，不得被视为等于圣经，但他们都共同受到他们，不应该作为证人，否则接收或更远[这是显示在什么时间后的使徒的方式，在什么地方，这纯粹]的先知和使徒的教义被保存。
2. 2。And because directly after the times of the apostles, and even while they were still living, false teachers and heretics arose, and symbols, ie, brief, succinct [categorical] confessions, were composed against them in the early Church, which were regarded as the unanimous, universal Christian faith and confession of the orthodox and true Church, namely, the Apostles' Creed, the Nicene Creed, and the Athanasian Creed, we pledge ourselves to them, and hereby reject all heresies and dogmas which, contrary to them, have been introduced into the Church of God.因为后直接在使徒时代，即使在他们仍然生活，出现了假教师和异端，和符号，即短暂的，简洁的[分类]口供，对他们在早期教会，这被视为组成一致的，普遍的基督教信仰和正统和真正的教会表白，即，使徒们的信条，尼西亚，阿他那修信条，我们承诺给他们，并特此拒绝，相反他们所有的异端邪说和教条，已引入神的教会。
3. 3。As to the schisms in matters of faith, however, which have occurred in our time, we regard as the unanimous consensus and declaration of our Christian faith and confession, especially against the Papacy and its false worship, idolatry, superstition, and against other sects, as the symbol of our time, the First, Unaltered Augsburg Confession, delivered to the Emperor Charles V at Augsburg in the year 1530, in the great Diet, together with its Apology, and the Articles composed at Smalcald in the year 1537, and subscribed at that time by the chief theologians.然而，在信仰方面的分裂，已发生在我们的时代，我们认为一致的共识和我们的基督教信仰和忏悔的声明，特别是对教皇和虚假的崇拜，偶像崇拜，迷信，和对其他教派，象征着我们的时间，交付给皇帝查尔斯五世在奥格斯堡，在今年1530一起道歉，在伟大的饮食，第一，不变的奥格斯堡自白，并在今年1537 Smalcald组成的文章，并当时认购的首席神学家。
And because such matters concern also the laity and the salvation of their souls, we also confess the Small and Large Catechisms of Dr. Luther, as they are included in Luther's works, as the Bible of the laity, wherein everything is comprised which is treated at greater length in Holy Scripture, and is necessary for a Christian man to know for his salvation.因为这些问题的关注也是俗人和拯救他们的灵魂，我们也承认博士路德的小型和大型Catechisms的，因为他们是在路德的作品，作为俗人的圣经，其中包括一切是被视为在更大的长度，在圣经和信仰基督教的男子知道他的救恩是必要的。
To this direction, as above announced, all doctrines are to be conformed, and what is, contrary thereto is to be rejected and condemned, as opposed to the unanimous declaration of our faith.向这个方向发展，如上述宣布，所有的教义是要符合，是什么，违反这些被拒绝和谴责，而不是我们信仰的一致声明。
In this way the distinction between the Holy Scriptures of the Old and of the New Testament and all other writings is preserved, and the Holy Scriptures alone remain the only judge, rule, and standard, according to which, as the only test-stone, all dogmas shall and must be discerned and judged, as to whether they are good or evil, right or wrong.在这样的旧约和新约圣经和所有其他著作之间的区别是保留，而且圣经保持唯一的判断，规则和标准，根据作为唯一的测试石，应，必须识别和判断，无论是善或恶，对错，所有的教条。
But the other symbols and writings cited are not judges, as are the Holy Scriptures, but only a testimony and declaration of the faith, as to how at any time the Holy Scriptures have been understood and explained in the articles in controversy in the Church of God by those then living, and how the opposite dogma was rejected and condemned [by what arguments the dogmas conflicting with the Holy Scripture were rejected and condemned].但是，其他符号和著作引不是法官，作为圣经，但只是一个证词和声明的信念，随时圣经已经理解和争议的文章中解释的教会神由那些当时的生活，相反的教条被拒绝和谴责的参数与圣经发生冲突的教条被拒绝并谴责[]。
1. 1。We believe, teach, and confess that there is a distinction between man's nature, not only as he was originally created by God pure and holy and without sin, but also as we have it [that nature] now after the Fall, namely, between the nature [itself], which eve n after the Fall is and remains a creature of God, and original sin, and that this distinction is as great as the distinction between a work of God and a work of the devil.我们相信，教，并承认区分人的本性，不仅因为他是最初由神的纯净和圣洁和没有罪创建，而且大家[，性质]现在后秋季即，之间[本身的性质，N在这前夕的秋季，仍然是神的生物，和原罪，和是伟大的神的工作和工作的魔鬼之间的区别，这种区别。
2. 2。We believe, teach, and confess also that this distinction should be maintained with the greatest care, because this doctrine, that no distinction is to be made between our corrupt human nature and original sin, conflicts with the chief articles of our Christian faith concerning creation, redemption, sanctification, and the resurrection of our body, and cannot coexist therewith.我们相信，教，并承认也应保持谨慎，这种区别，因为这一学说，是没有区别的，腐败的人性和原罪，与我们基督徒的信仰有关创建行政条款的冲突之间作出，赎回，成圣，和我们的身体复活，并不能共存有关。
For God created not only the body and soul of Adam and Eve before the Fall, but also our bodies and souls after the Fall, notwithstanding that they are corrupt, which God also still acknowledges as His work, as it is written in Job 10, 8: Thine hands have made me and fashioned me together round about.对于上帝创造的不仅亚当和夏娃的身体和灵魂的秋季之前，但我们的身体和灵魂后回落，尽管他们是腐败的，上帝也还是承认他的工作，因为它是书面作业10， 8：Thine手，使我和老式我一起一轮。Deut.申。32, 18; Is.32，18;。45, 9ff; 54, 5; 64, 8; Acts 17, 28; Job 10, 8; Ps.9ff; 45，54，5，64，8，17日，28行为;作业10，8，PS。100, 3; 139, 14; Eccl.3; 100，139，14;传道书。12, 1. 12，1。
Moreover, the Son of God has assumed this human nature, however, without sin, and therefore not a foreign, but our own flesh, into the unity of His person, and according to it is become our true Brother.此外，神的儿子承担了这个人的本性，但是，没有罪，并因此不是外国，而是我们自己的肉体，进入他的人的团结，并根据它正成为我们真正的兄弟。 Heb.河北。2, 14: Forasmuch, then, as the children were partakers of flesh and blood, He also Himself likewise took part of the same.2，14：所以，那么，作为孩子们的血肉有分，他还自己同样采取了相同的部分。Again, 16; 4, 15: He took not on Him the nature of angels, but He took on Him the seed of Abraham.同样，16 4，15：他不上了他天使的性质，但他在他身上了亚伯拉罕的后裔。Wherefore in all things it behooved Him to be made like unto His brethren, yet without sin.在哪，它behooved他要对他的弟兄们一样，但没有罪的所有的东西。
In like manner Christ has also redeemed it as His work, sanctifies it as His work, raises it from the dead, and gloriously adorns it as His work.基督在喜欢的方式也赎回他的工作，成圣他的工作，提出了从死，并光荣装饰他的工作。But original sin He has not created, assumed, redeemed, sanctified; nor will He raise it, will neither adorn nor save it in the elect, but in the [blessed] resurrection it will be entirely destroyed.但他还没有创建，假设，赎回，圣洁;他也不会提高它的原罪，既不装饰也保存在选举，但在[祝福]复活，这将是完全被毁。
Hence the distinction between the corrupt nature and the corruption which infects the nature and by which the nature became corrupt, can easily be discerned.因此，腐败的性质和感染的性质和腐败的性质成为腐败之间的区别，可以很容易地看出端倪。
3. 3。But, on the other hand, we believe, teach, and confess that original sin is not a slight, but so deep a corruption of human nature that nothing healthy or uncorrupt has remained in man's body or soul, in his inner or outward powers, but, as the Church sings: Through Adam's fall is all corrupt, Nature and essence human.但是，另一方面，我们相信，教，并承认，原罪也轻微，但如此之深一个腐败的人性，没有健康或廉洁已在人的身体或灵魂仍然在他的内心或离港的权力，但是，教会唱道：通过亚当的堕落，是一切腐败，自然和本质的人类。
This damage is unspeakable, and cannot be discerned by reason, but only from God's Word.这种伤害是无法形容的，不能被看出端倪的原因，但只从神的话语。
And [we affirm] that no one but God alone can separate from one another the nature and this corruption of the nature, which will fully come to pass through death, in the [blessed] resurrection, where our nature which we now bear will rise and live eternally without original sin and separated and sundered from it, as is written Job 19, 26: I shall be compassed again with this my skin, and in my flesh shall I see God, whom I shall see for myself, and mine eyes shall behold . [我们肯定没有人，但只有上帝可以从彼此分开的性质和这个腐败的性质，这将完全通过死亡来，[祝福]复活，我们的本性，我们现在承担将上升以及生活永远没有原罪，并从它分离和切开的，因为是书面作业19，26：我会被包围了，再次与我的皮肤，并在我的肉体，我见上帝，我亲眼看到，我的眼睛应看哪 。
1. 1。Therefore we reject and condemn the teaching that original sin is only a reatus or debt on account of what has been committed by another [diverted to us] without any corruption of our nature.因此，我们拒绝和谴责，原罪只是一个reatus或已转移到我们的[教学]另一个致力于帐户债务没有任何腐败我们的本性。
2. 2。Also, that evil lusts are not sin, but concreated, essential properties of the nature, or, as though the above-mentioned defect and damage were not truly sin, because of which man without Christ [not ingrafted into Christ] would be a child of wrath.此外，邪恶的私欲不是罪，但concreated，本质属性的性质，或上述的缺陷和损坏，仿佛不是真正的罪，因为没有基督的人[ingrafted到基督]将是一个孩子愤怒的。
3. 3。We likewise reject the Pelagian error, by which it is alleged that man's nature even after the Fall is incorrupt, and especially with respect to spiritual things has remained entirely good and pure in naturalibus , ie, in its natural powers.我们同样反对伯拉纠错误，它是指人的性质，即使摔倒后廉，尤其是精神层面的东西一直保持完全好，纯粹的自然权力， 即在 naturalibus 。
4. 4。Also, that original sin is only a slight, insignificant spot on the outside, dashed upon the nature, or a blemish that has been blown upon it, beneath which [nevertheless] the nature has retained its good powers even in spiritual things.此外，这个原罪是只有轻微的，微不足道的现货外，虚线的性质时，或已在它吹的一个污点，下方[然而]的性质，保留其良好的权力，甚至在精神层面的东西。
5. 5。Also, that original sin is only an external impediment to the good spiritual powers, and not a despoliation or want of the same, as when a magnet is smeared with garlic-juice, its natural power is not thereby removed, but only impeded; or that this stain can be easily wiped away like a spot from the face or pigment from the wall.此外，这个原罪是只有一个外部的障碍，以良好的精神力量，而不是一个掠夺或相同的希望，当一块磁铁是用大蒜汁液弄污，其自然的力量是不能因此而删除，但只能阻碍;这个污点可以很容易地擦去当场像从墙上的脸或色素。
6. 6。Also, that in man the human nature and essence are not entirely corrupt, but that man still has something good in him, even in spiritual things, namely, capacity, skill, aptness, or ability in spiritual things to begin, to work, or to help working for something [good].此外，在人的人性和本质是不完全腐败，但那个男人在他的东西，甚至在精神层面的东西，即工作能力，技能，适合性，或能力，开始在精神层面的东西，或帮助工作的东西[良好]。
7. 7。On the other hand, we also reject the false dogma of the Manichaeans, when it is taught that original sin, as something essential and self-subsisting, has been infused by Satan into the nature, and intermingled with it, as poison and wine are mixed.另一方面，我们也拒绝的摩尼教的错误的教条，它是教原罪，一些必要的和自我存续，已被撒旦注入的性质，并与它交织，毒药和酒混合。
8. 8。Also, that not the natural man, but something else and extraneous to man, sins, on account of which not the nature, but only original sin in the nature, is accused.此外，不自然的人，而是别的东西和多余的人，罪孽帐户，其中的性质，但只有在大自然中的原罪，是被告。
9. 9。We reject and condemn also as a Manichaean error the doctrine that original sin is properly and without any distinction the substance, nature, and essence itself of the corrupt man, so that a distinction between the corrupt nature, as such, after the Fall and original sin should not even be conceived of, nor that they could be distinguished from one another [even] in thought.我们原罪是正确的学说认为，作为摩尼教的错误，并没有任何区别的物质，性质和腐败的人的本质本身也反对和谴责，使腐败的性质之间的区别，因为这种摔倒后，和原始罪不应甚至可以设想，也不是说他们可以从[即使]在思想的相互尊敬。
10. 10。Now, this original sin is called by Dr. Luther nature-sin, person-sin, essential sin, not because the nature, person, or essence of man is, without any distinction, itself original sin, but in order to indicate by such words the distinction between original sin, which inheres in human nature, and other sins, which are called actual sins.现在，这个原罪被称为博士路德性质罪，罪的人，基本罪，而不是因为自然，人，或人的本质是，没有任何区别，本身就是原罪，而是为了说明等话原罪之间的区别，人性inheres，和其他的罪，这是所谓的实际的罪孽。
11. 11。For original sin is not a sin which is committed, but it inheres in the nature, substance, and essence of man, so that, though no wicked thought ever should arise in the heart of corrupt man, no idle word were spoken, no wicked deed were done, yet the nature is nevertheless corrupted through original sin, which is born in us by reason of the sinful seed, and is a fountainhead of all other actual sins, as wicked thoughts, words, and works, as it is written Matt.对于原罪是不是这是犯罪，但是，它inheres的性质，物质和人的本质，因此，虽然没有邪恶的思想，不断出现在腐败的人的心脏，没有空闲字发言，没有邪恶契税是做，但仍然是通过原罪，这是我们出生的罪恶种子的原因损坏的性质，并邪恶的思想，言论，和作品，是所有其他实际的罪孽的源头，因为它是书面马特。 15, 19: Out of the heart proceed evil thoughts.15，19：出的心脏进行恶念。Also Gen. 6, 5; 8, 21: The imagination of man's heart is evil from his youth.将军6，5，8，21：人的心脏的想象力是恶从他的青年。
12. 12。Thus there is also to be noted well the diverse signification of the word nature, whereby the Manichaeans cover their error and lead astray many simple men.因此，还应该指出字性质的不同意义，即摩尼教盖自己的错误，并导致误入歧途许多简单的男子。For sometimes it means the essence [the very substance] of man, as when it is said: God created human nature.有时，它指的本质[非常物质的人，当它是说：上帝创造了人类本性。But at other times it means the disposition and the vicious quality [disposition, condition, defect, or vice] of a thing, which inheres in the nature or essence, as when it is said: The nature of the serpent is to bite, and the nature and disposition of man is to sin, and is sin; here the word nature does not mean the substance of man, but something that inheres in the nature or substance.但在其他时候，它指的配置和质量的恶性[处置，条件，缺陷，或副]的事情，在性质或本质inheres，当它是说：是咬蛇的性质，并人的性质和处置犯罪，是罪恶，这里所说的性质不意味着人的实质，但事情的性质或实质inheres。
13. 13。But as to the Latin terms substantia and accidens , because they are not words of Holy Scripture, and besides unknown to the ordinary man, they should not be used in sermons before ordinary, unistructed people, but simple people should be spared them.但以质和accidens，拉丁美洲，因为它们不是圣经，除了未知的普通人的话，他们不应该被用在普通，unistructed人的说教，而是简单的人应避免他们。
But in the schools, among the learned, these words are rightly retained in disputations concerning original sin, because they are well known and used without any misunderstanding, to distinguish exactly between the essence of a thing and what attaches to it in an accidental way.但在学校，其中了解到，这些话都是正确地保留在关于原罪的disputations，因为他们是众所周知的，没有任何误解，准确地对某一事物的本质和重视它在一个偶然的方式区分。
For the distinction between God's work and that of the devil is thereby designated in the clearest way, because the devil can create no substance, but can only, in an accidental way, by the providence of God [God permitting], corrupt the substance created by God.神的工作和魔鬼之间的区别，从而指定清晰的方式，因为魔鬼可以建立没有实质内容，但只能在一个偶然的方式对上帝的普罗维登斯[上帝允许]，腐败的实质创建由上帝。
Concerning the doctrine of good works two divisions have arisen in some churches:关于两个部门都出现在一些教会的好作品的学说：
1. 1。First, some theologians have become divided because of the following expressions, where the one side wrote: Good works are necessary for salvation.首先，一些神学家已经成为划分，因为下面的表达式，其中一方说：好的作品是必要的救赎。It is impossible to be saved without good works.这是不可能的，没有良好的工程保存。Also: No one has ever been saved without good works.：没有人曾经被保存没有好作品。But the other side, on the contrary, wrote: Good works are injurious to salvation.但另一边，相反，写道：好的作品是有害的救赎。
2. 2。Afterwards a schism arose also between some theologians with respect to the two words _necessary_ and _free_, since the one side contended that the word _necessary_ should not be employed concerning the new obedience, which, they say, does not flow from necessity and coercion, but from a voluntary spirit.后来发生了分裂之间的一些神学家也尊重这两个词_necessary_和供_自由_，因为一方面辩称字_necessary_不应受雇有关的新的服从，他们说，不流从必要性和胁迫，但从志愿精神。 The other side insisted on the word _necessary_, because, they say, this obedience is not at our option, but regenerate men are obliged to render this obedience.对方坚持这个词_necessary_，服从，因为他们说，这不是我们的选择，但再生男子有义务使这个服从。
From this disputation concerning the terms a controversy afterwards occurred concerning the subject itself; for the one side contended that among Christians the Law should not be urged at all, but men should be exhorted to good works from the Holy Gospel alone; the other side contradicted this.从这个有关条款的争议之后发生的争议有关主题本身;一方辩称基督教徒之间的法律不应该被敦促所有，但男性应告诫仅由圣灵福音的好作品;相抵触的其他方这一点。
For the thorough statement and decision of this controversy our doctrine, faith, and confession is:这种争论对于彻底的声明，并决定我们的教义，信仰和忏悔是：
1. 1。That good works certainly and without doubt follow true faith, if it is not a dead, but a living faith, as fruits of a good tree. ，毫无疑问，好的作品肯定真正的信仰，如果它不是一个死，而是一种生活信念，作为一个好树的果实。
2. 2。We believe, teach, and confess also that good works should be entirely excluded, just as well in the question concerning salvation as in the article of justification before God, as the apostle testifies with clear words, when he writes as follows: Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works, saying, Blessed is the man to whom the Lord will not impute sin, Rom.我们相信，教，也承认，好的作品应该完全排除，以及在问题刚刚在神面前称义的文章得救，使徒有明确的证明，当他写如下：即使大卫也describeth祂的人神imputeth义无作品的人的幸福，他说，是有福的人谁主必不推诿罪，光盘。 4, 6ff.4，6FF。And again: By grace are ye saved through faith; and that not of yourselves, it is the gift of God; not of works, lest any man should boast, Eph.的话：你们得救的恩典是通过信仰;，不是自己，这是上帝的恩赐;，没有作品，以免任何人应具备，弗。2, 8.2，8。9.9。
3. 3。We believe, teach, and confess also that all men, but those especially who are born again and renewed by the Holy Ghost, are bound to do good works.我们相信，教，也承认，所有的人，但那些特别是重生和圣灵续期，必然会行善。
4. 4。In this sense the words _necessary_, _shall_, and _must_ are employed correctly and in a Christian manner also with respect to the regenerate, and in no way are contrary to the form of sound words and speech.从这个意义上说的话_necessary_，_shall_，并_must_雇用正确，在基督教的方式也与尊重的再生，并在没有办法违背声字和语音的形式。
5. 5。Nevertheless, by the words mentioned, necessitas , necessarium , _necessity_ and _necessary_, if they be employed concerning the regenerate, not coercion, but only due obedience is to be understood, which the truly believing, so far as they are regenerate, render not from coercion or the driving of the Law, but from a voluntary spirit; because they are no more under the Law, but under grace, Rom.然而，提到的话，necessitas，necessarium，_necessity_和_necessary_，如果他们受雇有关的再生，不强迫，但只是因为服从是被人理解，真正相信的，到目前为止，因为他们是再生，令不从胁迫或驾驶法“，但是从志愿精神;因为他们是没有根据法律规定，但在恩典之下，罗。 6, 14; 7, 6; 8, 14. 6，14，7，6，8，14。
6. 6。Accordingly, we also believe, teach, and confess that when it is said: The regenerate do good works from a free spirit, this is not to be understood as though it is at the option of the regenerate man to do or to forbear doing good when he wishes, and that he can nevertheless retain faith if he intentionally perseveres in sins.因此，我们也相信，教，并坦白地说，当它说：“重新做一个自由的精神的优秀作品，这是不被理解，虽然它在重生的人选择做，或隐忍做好他希望，他仍然可以保留的信心，如果他有意在罪孽坚守。
7. 7。Yet this is not to be understood otherwise than as the Lord Christ and His apostles themselves declare, namely, regarding the liberated spirit, that does not do this from fear of punishment, like a servant, but from love of righteousness, like children, Rom.然而，这是不被理解，但并非作为主基督和他的使徒的自行申报，即关于解放的精神，不执行惩罚的恐惧像一个仆人，，但爱公义，像孩子一样，ROM 。8,15. 8,15。
8. 8。Although this voluntariness [liberty of spirit] in the elect children of God is not perfect, but burdened with great weakness, as St. Paul complains concerning himself, Rom.自愿[自由的精神，在上帝选出儿童虽然并不完美，但背负着巨大的弱点，如圣保罗抱怨有关其本人，罗。7, 14-25; Gal. 7月14日至25日;加仑。5, 17; 5，17;
9. 9。Nevertheless, for the sake of the Lord Christ, the Lord does not impute this weakness to His elect, as it is written: There is therefore now no condemnation to them which are in Christ Jesus, Rom.然而，为了主基督，主不推诿这个弱点他的选民，因为这是写的：因此，现在有没有对他们的谴责，在基督耶稣里，ROM。8, 1.8，1。
10. 10。We believe, teach, and confess also that not works maintain faith and salvation in us, but the Spirit of God alone, through faith, of whose presence and indwelling good works are evidences.我们相信，教，也承认，并非工程维护我们的信仰和救赎，但只有上帝的精神，通过信仰的存在和留置的优秀作品，都是证据。
1. 1。Accordingly, we reject and condemn the following modes of speaking: when it is taught and written that good works are necessary to salvation; also, that no one ever has been saved without good works; also, that it is impossible to be saved without good works.因此，我们拒绝和谴责来讲有以下几种模式：教授撰文指出，好的作品是要救赎;也从来没有人一直没有好的作品保存;此外，它是不可能的，没有良好的保存工程。
2. 2。We reject and condemn as offensive and detrimental to Christian discipline the bare expression, when it is said: Good works are injurious to salvation.我们反对并谴责进攻和不利于基督教纪律裸露的表达，当它说：好的作品是有害的救赎。
For especially in these last times it is no less needful to admonish men to Christian discipline [to the way of living aright and godly] and good works, and remind them how necessary it is that they exercise themselves in good works as a declaration of their faith and gratitude to God, than that the works be not mingled in the article of justification; because men may be damned by an Epicurean delusion concerning faith, as well as by papistic and Pharisaic confidence in their own works and merits. ，尤其是在这最后的时间是不低于needful告诫男子对基督教纪律[方式]正确地和敬虔的生活和良好的工程，并提醒他们是多么必要，他们行使好作品作为其申报信仰和感谢上帝的作品，比不夹杂在文章的理由;因为男人可能是该死的伊壁鸠鲁妄想关于信仰，以及由papistic和Pharisaic在自己的作品和案情的信心。
3. 3。We also reject and condemn the dogma that faith and the indwelling of the Holy Ghost are not lost by willful sin, but that the saints and elect retain the Holy Ghost even though they fall into adultery and other sins and persist therein.我们也拒绝和谴责，不是故意罪失去信心和圣灵的内住的教条，而是圣人，即使他们犯有通奸和其他罪孽下降，选出保留圣灵执迷不悔。
This subject presentation in the original English language这在原来的主题演讲， 英语