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Individual Editor's Notes have been added in paragraphs below regarding the standard Christian perspective on the specific LDS beliefs included here.个别编者注已被添加在下文关于这里包含的具体摩门教信仰的标准基督教的观点。The differences mentioned each represent very serious differences, but probably the most serious conflict is regarding the LDS position that modern Prophets continue to get direct Revelation from God, where standard Christian Churches hold that Prophecy and Revelation ended when the New Testament of the Bible was completed, around 100 AD.提到的差异，每个代表非常严重的分歧，但可能是最严重的冲突，是摩门教的立场，即现代先知继续从上帝直接启示，标准的基督教认为，预言和启示录结束时完成新约圣经公元100年左右。
This represents conflict because, even though the LDS Church seems remarkably Christian, and uses the Bible as a source, It ALSO uses modern books (like the Book of Mormon and the Pearl of Great Price) on an EQUAL or GREATER basis as the Bible. Standard Christian Churches feel that this attitude places certain humans (like Joseph Smith) on an equal plane with God Himself, and they feel that premise is very wrong.这意味着冲突，因为即使摩门教似乎显着基督教，并使用“圣经”作为源， 它也使用作为“圣经”等于或大于现代书籍（如摩门经，无价珍珠）。标准基督教觉得这种态度放在一个平等的平面与神自己的某些人（如斯密约瑟），他们觉得这个前提是非常错误的。
The leadership of the Mormon Church has demonstrated a number of instances where they chose to accept teachings of those modern Mormon books over contradictory guidance of the Bible.摩门教的领导已经证明的情况下，他们选择了接受这些现代的摩门教超过“圣经”的矛盾的指导书籍教导。Protestant Christians, specifically, who believe that the Bible ALONE is the final and ultimate source of guidance and knowledge on all matters of religion and Faith, find this utterly unacceptable.基督徒，具体地说，他们认为，仅“圣经”是最后的指导和有关宗教和信仰的一切事宜的知识和最终来源，发现这是完全不能接受的的。
This unquestioning acceptance of Revelations from modern Prophets is considered (by standard Christian Churches) to be a dangerous source of future alteration of Biblical teachings.这毫不怀疑地接受现代先知的启示被认为是标准的基督教的圣经教义的未来改变的危险源。The concern is that, some future Prophet could present a new teaching that completely contradicted some central Christian belief, and that could violently alter the course of the Church and its followers' Salvations.令人担忧的是，一些未来的先知，目前一种新的教学，完全违背一些中央的基督教信仰，并有可能剧烈改变教会和其追随者“Salvations的过程。 For example, if a future Prophet revealed that it was MANDATORY for every believer to pilgrimage to Jerusalem every year, many people might be put in a position of not being financially able to do that, and they might then feel they would be automatically banished from Heaven as a result.例如，如果未来的先知透露，这是每到耶路撒冷朝圣的信徒每年强制性，很多人可能会被放在一个不被经济能够做到这一点的位置，然后，他们可能觉得他们将被自动驱逐出作为结果的天堂。 This is obviously a hypothetical situation, but it represents the sort of concern standard Christian Churches feel about modern Revelation.这显然是一种假想的情况，但它代表关注的排序标准的基督教觉得对现代的启示。
Most Mormons seem to be extremely devout at their beliefs, and many seem to have personal characteristics that Christians strive for!大多数摩门教徒似乎在他们的信仰非常虔诚，很多人似乎有个人特色的基督徒争取！It is interesting to note that most Mormons strongly believe that they are Christians, yet most Christians believe they are not (for the reasons mentioned here).有趣的是，要注意最摩门教强烈认为他们是基督徒，但大多数的基督徒相信他们没有（这里提到的原因）。It would seem that the Mormon Church and standard Christian Churches are destined to continue on separate paths, because it seems beyond possibility that they will ever agree on these points of difference.]这似乎摩门教和标准的基督教是注定要继续在不同的路径，因为它超越的可能性，他们似乎永远不会同意这些差异点。]
The articles begin with an affirmative declaration that the Godhead is composed of three personages: the Father, his Son Jesus Christ, and the Holy Ghost (cf. Acts 7:55-56; 2 Cor. 13:14; 2 Ne. 31:21; JS-H 1:17).文章首先是肯定的，神性的三名人士组成的宣言：父亲，他的儿子耶稣基督，和圣灵（参徒7:55-56;哥林多后书13点14; 2氖31。： 21，JS - H的1:17）。
The second item focuses attention on the beginning of mortal history and affirms that human beings have moral agency and therefore accountability for their own acts: "Men will be punished for their own sins, and not for Adam's transgression" (cf. Deut. 24:16; 2 Ne. 2:27).凡人的历史开始的第二项重点关注和肯定，人类有道德的机构和为自己的行为，因此问责：“男人会受到惩罚自己的罪过，而不是亚当的海侵”（参申24。 16;。尼腓二书2:27）。[Editor's Note: This is different from standard Christian understanding, where all mankind carries the consequence for Adam's Original Sin]. [编者按：这是不同标准的基督教的理解，进行全人类的亚当的原罪的后果]。
The third article directs attention to the centrality of the Atonement of Christ and how mankind benefits in relationship to it: "Through the Atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the Gospel" (Mosiah 3:7-12; D&C 138:4).第三条注意基督的赎罪的中心地位，以及如何在关系到人类的好处：“通过基督的赎罪，全人类可以保存服从福音的法律和条例，”（摩赛亚书3： 7-12; D＆C 138:4）。
The fourth article spells out the foundational principles and ordinances: faith in Jesus Christ, repentance, baptism by immersion for the remission of sins, and the laying on of hands for the gift of the Holy Ghost (cf. Acts 8:14-19; Heb. 6:1-2; 3 Ne. 11:32-37).出的基本原则和条例第四条法术：在基督耶稣里的信心，悔改，浸泡赦罪的洗礼，和手为圣灵的恩赐（参徒8:14-19;希伯来书6:1-2; 3氖11:32-37）。
The next two articles address issues of authority and organization: A man must be called of God, confirmed by divine inspiration and by the laying on of hands by those in authority, in order to preach the gospel and administer its ordinances (cf. 1 Tim. 4:14; D&C 42:11); further, the Church is essentially "the same organization that existed in the Primitive Church, namely, apostles, prophets, pastors, teachers, Evangelists, and so forth" (cf. Eph. 4:11).接下来的两篇文章的权威和组织解决的问题：一个人必须被称为神的，神圣的灵感，并通过铺设当权者手中，以传福音和管理条例（参添证实4时14分，D＆C 42:11）;进一步，教会基本上是“同一个组织，即存在于原始教会，使徒，先知，牧师，教师，传道，等等”（弗4。 ：11）。
The seventh item affirms the LDS belief in the gifts of the spirit, specifically naming several: the gift of tongues, prophecy, revelation, visions, healing, and the interpretation of tongues (cf. 1 Cor. 12:10; D&C 46:10-26).第七项确认的摩门教信仰的精神礼物，特别命名几种：方言，预言，启示，礼品的理想，愈合，和方言的解释（参林前12点10分，D＆C 46:10你们要休息。 -26）。
The place of sacred scripture is addressed in the eighth article: Latter-day Saints "believe the Bible to be the word of God as far as it is translated correctly"; they also "believe the Book of Mormon to be the word of God" (cf. Ezek. 37:16; John 10:16; 2 Tim. 3:16).圣经是解决在第八条：圣徒“相信”圣经“是上帝的话，因为它是正确的翻译”，他们也“相信摩门经是神的话” （参以西结书37:16;约翰10时16分;提后3:16）。[Editor's Note: This is in contradiction with standard Christian belief, in accepting a recent person as being Prophet and source of Revelation.] [编者按：这是标准的基督教信仰的矛盾，在接受最近的人作为先知和启示来源，]
The ninth article states that the restored gospel is not bound up in a closed set of books, but rather declares the principle of continuing revelation, and therefore an open canon.第九条恢复的福音，是不绑定在一个封闭的书籍，而是宣布继续启示的原则，因此，一个开放的佳能。Latter-day Saints affirm belief in all past and present revelation, and they look forward to many future revelations (cf. Amos 3:7; D&C 76:7).圣徒肯定相信所有的过去和现在的启示，他们期待着许多未来的启示（参见阿摩司书3:7; 76:7 D＆C）。[Editor's Note: This is again in contradiction with standard Christian belief, in accepting recent persons as being Prophets and source of Revelation.] [编者按：这又是标准的基督教信仰的矛盾，在接受最近的人作为先知和启示源]
Article ten summarizes four great events of the last days: the literal gathering of Israel and the restoration of the Ten Tribes; the building of Zion, the New Jerusalem, in the Western Hemisphere; Christ's personal reign on earth; and the eventual renewal of the earth itself, when it will receive its paradisiacal glory, the state of purity it had before the Fall of Adam (see 3 Ne. 21- 22).第十条总结的最后几天四大事件：在以色列的文字收集和恢复的十个部落;建设锡安，新耶路撒冷，在西半球;基督的地球上的个人统治;和的的最终重建地球本身，它将接收天堂的荣耀，纯度的状态，它收到的亚当的堕落（3 NE 21 - 22）。[Editor's Note: Standard Christianity sees no Biblical basis for believing that the New Jerusalem would be in the Western Hemisphere, although this is not necessarily a conflict.][编者按：标准基督教认为“圣经”没有理由相信，新耶路撒冷将是在西半球，虽然这并不一定是冲突的基础]
The eleventh article declares the LDS belief in freedom of worship and of conscience for both themselves and all others.第11条宣称的崇拜和信仰的自由，为自己和所有其他的摩门教信仰。It states: "We claim the privilege of worshipping Almighty God according to the dictates of our own conscience, and allow all men the same privilege, let them worship how, where, or what they may."它指出：“我们要求的特权崇拜全能的上帝根据自己的良心使然，并让所有的人同样的特权，让他们崇拜如何，在何处，或他们可能。” And the twelfth article states the political stance of the Latter-day Saints as law-abiding citizens (D&C 134).第十二条国家，成为奉公守法的公民（D＆C 134）的圣徒的政治立场。
The final declaration provides a broad perspective for life and an invitation to the LDS approach to life: "We believe in being honest, true, chaste, benevolent, virtuous, and in doing good to all men; indeed, we may say that we follow the admonition of Paul - We believe all things, we hope all things, we have endured many things, and hope to be able to endure all things. If there is anything virtuous, lovely, or of good report or praiseworthy, we seek after these things" (cf. 1 Cor. 13:7; Philip. 4:8).最后宣言提供了一个广阔的视野生活和邀请摩门教的生活态度：“我们相信，诚实，真实，纯洁，仁慈，贤惠，并做好所有男人，事实上，我们可以说，我们按照保罗的训诫 - 我们相信所有的事情，我们希望所有的事情，我们已经经历了很多事情，并希望能够忍受一切的东西，如果有任何贤惠，可爱，或好报告或值得称道的，我们力求在这些东西“（参林前13点07分;。菲利普4时08分）。
In the first issue of the LDS Messenger and Advocate (Oct. 1834), published in Kirtland, Ohio, Oliver Cowdery enumerated eight "principles," all of which had their parallel in section 20.奥利弗Cowdery摩门教Messenger和辩护人（1834年10月）发表在美国俄亥俄州嘉德兰，，在第一个问题，列举了八个“的原则，”所有这些都在第20平行。
Other early lists that summarized the leading principles of Latter-day Saint beliefs prior to the Wentworth Letter include one prepared by Joseph Young for publication by John Hayward in The Religious Creeds and Statistics of Every Christian Denomination in the United States (Boston, 1836, pp. 139-40).总结前后期圣徒信仰的领导的原则的温特沃斯信的其他早期的名单包括约瑟夫杨约翰海沃德在宗教教义和统计每一个在美国的基督教教派（波士顿，1836年，PP出版准备139-40）。 In five paragraphs, he outlined the doctrines of (1) the Godhead and Atonement of Jesus Christ; (2) the first principles and ordinances of the gospel performed by apostolic authority as in the ancient Church of Christ; (3) the gathering of lost Israel and the restoration of spiritual gifts to her; (4) the Second Coming of Christ; and (5) the resurrection and judgment of all mankind.在五段中，他概述（1）神性和耶稣基督的赎罪的教义;（2）福音的首要原则和条例的执行作为古代教会在基督使徒的权柄;（3）收集丢失以色列和属灵的恩赐给她的恢复;（4）基督再来第二次;（5）复活和全人类的判断。
Another list of eighteen "principles and doctrines" was included by Parley P. Pratt in the introduction to his Late Persecution of the Church of Jesus Christ of Latter-day Saints (New York, 1840, pp. iii-xiii).十八“的原则和学说的另一个”名单包括Parley P。普拉特在介绍他的耶稣基督后期圣徒教会（纽约，1840年，第III - 13）晚迫害。For example, "The first principle of Theology as held by this Church, is Faith in God the eternal Father, and in his Son Jesus Christ, who verily was crucified for the sins of the world . . . and in the Holy Ghost who bears record of them" (pp. iii-iv).例如，“神学的第一原则，作为本教会举行，是在神永恒的父亲的信念，和他的儿子耶稣基督，实实在在是为世人的罪钉在十字架上。。在圣灵谁承担他们记录“（第III - IV）。Many phrases in Pratt's list are similar to those in the Wentworth Letter.普拉特的名单中的许多短语是在温特沃斯的信。
Orson Pratt offers an expansive and eloquent "sketch of the faith and doctrine" of the Church in his Interesting Account of Several Remarkable Visions (Edinburgh, 1840, pp. 24-31).奥森普拉特提供教会在他的几个显着的视觉有趣的帐户的膨胀和雄辩“的信仰和教义的素描”（爱丁堡，1840年，第24-31页）。 The order in which it presents its themes in nineteen paragraphs (many of which begin, "We believe that . . . ") is nearly identical to that of the thirteen points of the Wentworth Letter.为了在它提出它的题材，在十九段（其中许多开始，“我们相信。。”）几乎是相同的13点的温特沃斯的信。Orson Pratt's explanations include biblical references and personal testimony of the truth and divine origins of these teachings.奥森普拉特的解释，包括圣经的真理，这些教义的神圣起源的引用和个人证词。
Orson Hyde published in German a History of the Church that included a chapter of sixteen articles (actually essays) on such topics as the Godhead, the use of scripture, faith, repentance, baptism, confirmation, Sacrament of bread and wine, confession of sins and Church discipline, children, revelations, lay priesthood, baptism for the dead, prayer, holidays, washing of the feet, and patriarchal blessings (A Cry from the Wilderness [Frankfurt, 1842]).奥森海德在德国出版，其中包括一个十六条章等议题，作为神（实际上是散文）教会的历史，使用的圣经，信仰，悔改，洗礼，确认，圣面包和酒，供认的罪孽和教会的纪律，孩子，启示，奠定神职人员为死者，祈祷，洗礼，节假日，洗了脚，并宗法祝福（从旷野的呼声[法兰克福，1842]）。
Even after the Wentworth Letter was published in March 1842, many other lists of LDS beliefs continued to appear for the next generation.即使在温特沃斯信是在1842年3月出版，许多其他列出摩门教信仰为下一代继续出现。In April 1849, James H. Flanigan included a list of fourteen statements in a pamphlet published in England, and this list was quoted and sometimes modified in various publications throughout the nineteenth century.詹姆斯H。弗拉尼根在1849年4月，包括14在英国出版了一本小册子，报表清单，清单报价和整个19世纪，有时在各种出版物中修改。 For example, it was quoted in Charles MacKay's popular book The Mormons; or the Latter-day Saints (London, 1851, pp. 46-47).例如，有人引述查尔斯麦凯的畅销书摩门教或后期圣徒（伦敦，1851年，第46-47页）。This list follows the Wentworth Letter almost verbatim, adding such points as "the Lord's supper" to Article 4; including "wisdom, charity, [and] brotherly love" among the gifts of the spirit in Article 7; and inserting a fourteenth article regarding the literal resurrection of the body.这份清单的几乎是逐字的温特沃斯信加入这样的点作为“主的晚餐”第4条，包括“智慧，慈善机构，[和]兄弟般的爱”的精神礼物之间的第7条，并插入一个第十四次文章有关文字复活的身体。 Other lists (usually composed by missionaries) were published in various parts of the world throughout this era.整个这个时代的其他列表（通常是由传教士组成）在世界各地出版。
The canonization of the Wentworth Letter as part of the Pearl of Great Price in 1880 reflected and assured its undisputed priority.无价珍珠的一部分的温特沃斯信于1880年册封反映，并保证其无可争议的优先。And when James E. Talmage was asked by the First Presidency in 1891 to prepare a work on theology for use as a textbook in Church schools, it was to these Articles of Faith that he turned for the outline of his volume.时，詹姆斯E. Talmage是在1891年的第一总统的要求准备作为一个在教会学校的教科书的使用上神学的工作，它是这些文章的信仰，他打开他的体积轮廓。First published in 1899 and still in use today, Talmage's Articles of Faith greatly elaborate on the themes of Joseph Smith's Wentworth list.首先发表在1899年和今天仍在使用，极大地阐述斯密约瑟的温特沃斯列表主题Talmage信仰的文章。In twenty-four chapters, Talmage provides extensive commentary and scriptural references regarding each of the concepts mentioned in the thirteen articles, plus sections on the Sacrament of the Lord's Supper and resurrection (as in Flanigan's listing), and finally a section on practical religion (benevolence, tithes and offerings, consecration, social order within the Church, eternal marriage, sanctity of the body, and keeping the Sabbath day holy).在二十四章节，Talmage提供了广泛的评论和圣经引用十三文章中提到的概念，圣主的晚餐和复活（弗拉尼根的上市）部分和最后一个实用的宗教节（仁，什一税和产品，奉献社会秩序，在教会的，永恒的婚姻，神圣不可侵犯的身体，并保持安息日为圣）。
As early as the 1850s, LDS missionaries printed broadsides that contained the Articles of Faith.早在19世纪50年代，摩门教传教士印broadsides包含信仰的文章。In time, these missionary placards were reduced to wallet size and are still used by missionaries throughout the world.随着时间的推移，这些传教士的标语牌减少钱包大小，仍然是由世界各地的传教士。In the primary classes of the Church, children memorize the Articles of Faith as a requirement for graduation at age twelve, and adults have also been encouraged to learn and use them for personal study and in missionary work.在教会的初级班，儿童背诵作为毕业要求，在十二岁和成人的信仰“，也被鼓励学习和使用他们为个人学习和宣教工作。
Although not a formal creed, the Articles of Faith are a marvelously abridged summary (less than 400 words) of the basic beliefs of The Church of Jesus Christ of Latter-day Saints.虽然不是正式的信条，信仰的文章是一个奇妙的简略摘要（不少于400字）耶稣基督后期圣徒教会的基本信仰。While there have been many variations published since Joseph Smith's day, a central core of beliefs stated in all these articles comes from the earliest years of the Restoration - a fact that testifies both to its internal consistency and its constancy.虽然已经出现了自斯密约瑟的一天发表了许多变化，所有这些文章中所述的信仰的核心是来自早年的恢复 - 一个事实，证明其内部的一致性，其坚贞。
DJ WhittakerDJ惠特克Bibliography
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This subject presentation in the original English language这在原来的主题演讲， 英语