Book of Concord - Formula of Concord - Concordia本書的康科德-公式康科德-協和

General Information 一般資料

The Book of Concord is a collection of confessions of faith published in 1580, which generally are accepted by the Lutheran church.本書的康科德是一家集自白書的出版信念1580年,一般公認的路德教會。 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.這本書包含三個合一信條:使徒們的信條,阿他那修信經教義,並尼西亞和6個特別的供述中的路德教會:奧格斯堡供述,該道歉的奧格斯堡供認, schmalkald文章外,規模較大和規模較小的catechisms的路德,公式中的和諧,和一個可選的收集教父材料。

The Formula of Concord appeared in 1580, after protracted conferences, and was approved by 86 of the German states.公式的康科德出現了1580年,經過了漫長的會議,並批准了其中86個在德國。 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.它的內容包括對下列神學問題:原罪,自由意志,聖體聖事,宿命,是法治的信仰和教義,理由,好的作品,法律和福音,第三次使用的法律,該人的基督,出身基督到地獄,及海關的教會,以及作為附錄有關的歪理邪說與sectaries 。 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.該書的出版的康科德是企圖醫治分化特性路德運動以來死亡的馬丁路德早在30年前。 Although it was not accepted everywhere as binding, it came to serve as the source book for Lutheran orthodoxy.雖然它不被接受四處約束力,但它來充當源書路德正統。

Book of Concord - 1580本書的康科德-1 580

General Information 一般資料

Sometimes called The Confessions of the Evangelical Lutheran Church (German) or Concordia (Latin), this contains all the generally accepted symbols of the Lutheran Church.有時被稱為自白書的基督教香港信義會(德語)或協和(拉丁語系) ,這包含了所有普遍接受的符號的路德教會。 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.這本書的康科德包括以下信條和自白書: ( 1 )使徒們的信條(約公元186 ) ; ( 2 )尼切諾- constantinopolitan信條( 381 ) ; ( 3 )阿他那修信經信條(約公元350-600 ) ; ( 4 )路德的大國和小catechisms ( 1529 ) ; (五)奧格斯堡供述,寫梅蘭希頓,並提交由選民薩克森州政府和其他路德王子在奧格斯堡,在15時30分, ( 6 )道歉的奧格斯堡自白( 1531 ) ,寫梅蘭希頓對羅馬confutation其中已拒絕奧格斯堡供述; (七) smalcald文章( 1537 ) ,寫的路德和總結了新教的了解主要條款的信仰教會理事會,這是從來沒有所謂, ( 8 )傷寒論權力和至高無上的教宗( 1537 ) ,寫的梅蘭希頓去充實smalcald物品; (九)含有公式的康科德( 1577 ) ,以書面,以解決一些合同而引起的糾紛當中lutherans後路德的死因。

BELIEVE Religious Information Source web-site相信宗教信息來源
Our List of 2,300 Religious Subjects我們所列出的2300名宗教科目
The Book of Concord was subscribed by over eight thousand pastors and by numerous territories and imperial cities of Germany.這本書的康科德超額認購超過8000牧師和許多地區和城市帝國的德國。 It was accepted in Sweden and Hungary, but only the confessions before 1531 were accepted officially in Denmark-Norway (although the later confessions were never rejected).它是在接受瑞典和匈牙利,但只有自白書之前, 1531年被正式接納在丹麥-挪威(雖然後來的供述中均從不拒絕) 。 Since 1580 most Lutheran pastors throughout the world have subscribed, at least formally, the Book of Concord at their ordination.自1580年最路德派牧師在整個世界都認購,至少在形式上,這本書的康科德在他們的協調。 None of the Book of Concord is confined to any national church, but all the confessions are considered ecumenical, ie, orthodox and biblical and to be accepted by any Christian.沒有這本書的康科德是局限於任何國家的教會,但所有自白書被認為是合一,即東正教和聖經,並接受由任何基督徒。 All attempts since 1580 to add confessions to the Book of Concord have failed, although it has never been considered a sort of "closed canon."一切企圖自1580年加入自白書,以該書的康科德已經失敗,但它從未被認為是一種"封閉的佳能" 。

RD Preus路普羅伊斯
(Elwell Evangelical Dictionary) ( Elwell宣布了福音字典)

Bibliography 參考書目
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.樓bente ,歷史,介紹這本書的康科德;每小時法格貝格,新的面貌,在路德自白書( 1529年至1537年) ;傳譯普羅伊斯,進入神學的和諧;四斯卡埃爾,涉足的故事康科德;體育史令克,神學路德招供。

Formula of Concord - 1577公式康科德-1 577

General Information 一般資料

The last symbol, or confession, representing the doctrinal position of the Evangelical Lutheran Church.最後符號,或自白,代表著理論的立場與基督教香港信義會。 It was completed in 1577 and was published in the Book of Concord in 1578.這是完成在1577年和出版這本書的康科德在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.這最終導致了一些三十年的艱苦神學研究和勞動花費數百名忠實路德神學家,因為他們試圖解決一些理論上的爭論,困擾路德教後路德的死因。 Upon his death Lutheranism quickly fell into two parties.當他的逝世路德教很快陷入兩黨。 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.該philippists (有時稱為增效劑或隱calvinists ) ,其次是越調停精神弘梅蘭希頓,因為他調頭朝著協同主義的轉化率和削弱總墮落,並為他制訂了一套學說主的晚餐,雖然路德會,是措辭用語,可以接受悔改的。 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).反對philippists分別gnesio (正宗) lutherans人士指出偏差梅蘭希頓和他的追隨者,尤其是譴責梅蘭希頓接受萊比錫中期,一種妥協和福音派的政治神學聲明的信仰與實踐所施加的皇帝查爾斯五世就lutherans在德意志帝國後,他們的失敗,在smalcald戰爭( 1547 ) 。

When the two parties could not settle their controversies, a third large group of younger theologians arose to heal the division.當兩位當事人不能定居,他們的爭論,第三個大組年輕的神學家出現醫治記名表決。 Chief among these were James Andreae, who spear-headed the effort toward concord, Martin Chemnitz, David Chytraeus, and Nikolaus Selnecker.其中主要被詹姆斯andreae ,誰的矛的頭腦,努力邁向和諧,馬丁chemnitz ,大衛chytraeus , nikolaus selnecker 。 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.這些男子,因為他們已被學生梅蘭希頓和尊重他的高度,也堅定地致力於路德的神學,就點上的問題。 They represented the best scholarship and most respected leadership among the Lutherans of the day.他們所代表的最佳學術研究和最受尊敬的領導人之一lutherans的一天。 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.經過近三十年的理論討論,在整個德國和許多胎死腹中企圖建構理論陳述,將團結lutherans再次在神學的路德和較早的路德會招供,公式中的康科德寫於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.該文件連同一個縮影寫andreae ,被提交給路德派牧師,教會和王子和認購35帝國城市中,選民的薩克森, brandenberg ,以及皇帝行宮遺址,以及約8000牧師。

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.).該公式的康科德涉及下列條款信念: ( 1 )原罪(申明共計墮落) ; ( 2 )枷鎖的意志(申明monergism在轉換和救贖恩典,由單) ; ( 3 )的理由(講法醫大自然的理由) ; ( 4 )具有良好的工程; ( 5 )之間的區別,法律和福音( 6 )第三屆使用的法律(即,有必要鼓吹法在基督教社區) , ( 7 )主的晚餐(供認路德教義的聖事聯盟和真實存在) , ( 8 )該人的基督(強調溝通的屬性的兩個性質) ; ( 9 )後裔到地獄(基督的實際後裔和戰勝的力量邪惡) ; ( 10 ) adiaphora ; ( 11 )宿命(救贖恩惠為基督的緣故,而不是地獄) ; ( 12 )各種異端邪說( anabaptism , schwenckfeldianism ,新arianism等) 。

RD Preus路普羅伊斯
(Elwell Evangelical Dictionary) ( Elwell宣布了福音字典)

Bibliography 參考書目
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.胎心率坦率地說,模具theologie明鏡concordienformel ;英法klug ,涉足一級方程式的和諧;號普羅伊斯與WH松香合編,一個當代看公式的和諧;體育史令克,神學路德招供。

The Smalcald Articles - (1537)該smalcald文章-( 1 537)

General Information 一般資料

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.該smalcald篇文章的信仰,命名為鎮黑塞-拿騷,德國,他們將在那裡向基督教領袖,現在的一部分,這本書的康科德,規範收集路德招供。 The Articles were occasioned by the call of Pope Paul III for a council at Mantua.這些文章是由號召,教皇保羅三,一會在曼圖亞。 Invited to attend, the German Protestants through Elector John Frederick of Saxony asked Luther to prepare a confession for them to submit.應邀出席,德國新教徒通過選民約翰馮薩克森問路德準備招供,他們就範。 Luther wrote them during Christmas, 1536.路德寫道,他們在聖誕期間, 1536 。 Together with his Small and Large catechisms, they comprise his contribution to the Book of Concord.連同他的小型和大型catechisms ,他們構成了他的貢獻,這本書的和諧。 Illness prevented Luther's attendance when the princes and theologians met in February, 1537, at Smalcald.疾病預防路德的出勤時,王子和神學家見了2月, 1537年在smalcald 。 Luther's articles were subscribed by most of the theologians in attendance.路德的文章被認購大部分的神學家參加了會議。 The princes delayed action, declaring their refusal to recognize the council, which never did convene.王公延遲採取行動,宣布他們拒絕承認,它從來沒有召開。

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.該smalcald文章分為三部分: ( 1 )關於"行政物品"的"神陛下" ,在這方面是沒有任何爭議,與羅馬,為三一; ( 2 )那些有關"的文章,指辦公室及工作,耶穌基督或贖買的方式, "這是有爭論與羅馬,並沒有妥協的可能,至於理由,由單獨的恩典透過信仰, ( 3 )涉及雜項事宜,這是有爭論,但其中被公開對於談判,作為寺院的誓言和結婚神父。

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.這些文章的價值,因為"一個大膽的,具有鮮明的證詞路德地位" ,並作為證詞路德的個人信仰,因為他寫了他們在這個時候,他覺得他的逝世是近。 Published by Luther in 1538, a Latin translation appeared in 1541.出版路德在1538年,拉丁語翻譯出現在1541年。 By 1553 they were named the Smalcald Articles in an edition issued at Weimar.由1553年,他們分別被評為smalcald文章,在一個新版本發行,在魏瑪。 Within a generation they won wide approval in Lutheran Germany and were included in the Book of Concord.在一個世代,他們贏得了廣泛的批准,在德國路德會被包含在預定的和諧。 Attached to them was the "Treatise on the Power and Primacy of the Pope" (1537) by Philip Melanchthon.重視他們,是"傷寒論權力和至高無上的教宗" ( 1537 ) ,由菲利普梅蘭希頓。 It was officially adopted at Smalcald and, while intended to supplement the Augsburg Confession, it became associated with the articles.它被正式通過smalcald和,而旨在補充奧格斯堡供認,它成為與文章。

CG Fry南聯盟的CG
(Elwell Evangelical Dictionary) ( Elwell宣布了福音字典)

Bibliography 參考書目
TG Tappert et al., trs.甘油三酯tappert等人,抗彎強度。 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.與EDS ,這本書的康科德;萬泰奧爾貝克,研究在路德的供述;號普羅伊斯,進入神學的和諧;民主黨斯卡埃爾,進入故事的和諧。

Book of Concord - Formula of Concord - 1577本書的康科德-公式康科德- 15 77

General Information 一般資料


Part I: EPITOME第一部分:縮影


(Some of the sections of the text follow:) (部分路段全文如下: )

The Formula of Concord該公式的康科德

Translated by F. Bente and WHT Dau翻譯樓bente及西隧道


OF THE SUMMARY CONTENT, RULE, AND STANDARD according to which all dogmas should be judged, and the erroneous teachings [controversies] that have occurred should be decided and explained in a Christian way.這份摘要的內容,規則和標準,根據所有的教條,要判斷和錯誤的教誨[爭議]對已發生的,應作出決定和解釋,在一個基督教的方式。

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.我們相信,教,並坦白地說,唯一的規則和標準,根據所有的教條,連同[全部]教師應估計和判斷是先知性和使徒經文的舊的和新約聖經單,因為它是書面的PS 。 119, 105: Thy Word is a lamp unto my feet and a light unto my path. 119 , 105 :你的字是一盞燈所不欲,我的腳和輕型不欲,我的路。 And St. Paul: Though an angel from heaven preach any other gospel unto you, let him be accursed, Gal.和聖保羅:雖然是一個天使從天上鼓吹任何其他福音你們,讓他受到譴責的,半乳糖。 1, 8. 1日, 8日。

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.其他的著作,但是,古代的還是現代的教師,以什麼名義,他們的承受能力,絕不能視為等同於聖經,但他們都一起受到壓給他們,不應該收到,否則或進一步比作為證人, [這表明:在採取何種方式後,當時的使徒,以及在什麼地方,這[純]學說的先知和使徒被保存下來。

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.而且因為直接經過時代的使徒,甚至當他們仍生活,假教師和異端出現時,和符號,即簡短,簡潔[直言]供述中,均對組成,他們在早期教會,而被視為一致的,普遍的基督教信仰和懺悔的正統和真正的教會,即使徒們的信條,尼西亞,以及亞他那修信經教義,我們保證給他們,並特此拒絕所有的異端邪說和教條,相反,對他們來說,已被引入神的教會。

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.至於把分裂在信仰方面,但是,已經發生的,在我們這個時代,我們認為,作為一致共識,並聲明我們的基督教信仰和懺悔,尤其是對教皇及其偽崇拜,偶像崇拜,迷信和對其他宗派作為象徵,我們的時間,第一,沒有變更奧格斯堡供述,交付給皇帝查爾斯五世在奧格斯堡,在今年15時30分,在偉大的飲食習慣,再加上其道歉,並在文章組成,在smalcald在今年1537年和認購時,當時由首席神學家。

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.因為這些事情的關注也是俗人和救贖他們的靈魂,我們也承認,小型和大型catechisms博士路德,因為它們會被包括在路德的作品,正如聖經中的俗人,在那裡,一切都組成,是治療在更大的長度,在神聖的經文,並有必要為一個基督教的男人知道他的救贖。

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.向這個方向發展,為上述宣布的,所有的教義都是要符合,是什麼,違反這些是要反對和譴責,因為反對的一致聲明,我們的信仰。

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.在這樣的區分聖經中的舊的和新約聖經和其他所有著作,是保留,而聖經中,僅留唯一的法官,規則和標準,根據該條,作為唯一的試驗石料,所有的教條,應當而且必須加以分辨和判斷,至於他們是否是善或惡,對或錯。

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].但其他符號和著作引用的不是法官,是聖經,但只是證詞和聲明的信仰,對於如何在任何時間聖經已經理解和解釋,在文章中的爭議,在教會的上帝的那些,然後生活,以及如何對面的教條被拒絕,並譴責[什麼論據教條相互矛盾與神聖的經文被拒絕,並譴責] 。

The Formula of Concord該公式的康科德

I. Of Original Sin一原罪

STATUS CONTROVERSIAE.地位controversiae 。

The Principal Question in This Controversy.主要問題,在這方面的爭議。

Whether original sin is properly and without any distinction man's corrupt nature, substance, and essence, or at any rate the principal and best part of his essence [substance], namely, the rational soul itself in its highest state and powers; or whether, even after the Fall, there is a distinction between man's substance, nature, essence, body, soul, and original sin, so that the nature [itself] is one thing, and original sin, which inheres in the corrupt nature and corrupts the nature, another.是否原罪,是正確和沒有任何區別人的腐敗本質,實質內容和精神實質,或在任何率主要和最佳的一部分,其本質[物質] ,即理性靈魂本身在其最高境界和權力;抑或,即使陷落後,有一個區分人的實質內容,性質,本質,身體,靈魂和原罪,使性質[本身] ,是一件事,原罪,其中inheres在腐敗本質和腐化性質另一位。

AFFIRMATIVA. affirmativa 。

The Pure Doctrine, Faith, and Confession according to the Aforesaid Standard and Summary Declaration.純學說,信仰,並供認根據上述標準,並簡要聲明。

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.我們相信,教,並坦白地說,有一個區分人的本質,這不僅是因為他原本是上帝創造的純潔和神聖的,並沒有罪的,而且也因為我們有[自然]現在陷落後,即與性質[本身] ,其中n前夕淪陷後,是仍然是一個受造物的上帝和原罪,並認為這是區分大區別的工作,上帝與魔鬼的工作。

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.我們相信,教,並供認還表示,這一區分應保持以最大的關懷,因為這種學說,沒有任何區別,不能與我們的腐敗人性的原罪,衝突與行政條款,我們的基督教信仰有關創作,贖回,成聖,和復活我們的身體,並不能並存條文。

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.因為上帝創造的不僅是身體與靈魂的亞當和夏娃之前下跌,但也是我們的身體和靈魂陷落後,儘管他們是貪官,其中神,也仍然承認,因為他的工作,因為它是寫在求職10 , 8 :你的雙手,使我和我形成一道一輪。 Deut. deut 。 32, 18; Is. 32 , 18歲; 。 45, 9ff; 54, 5; 64, 8; Acts 17, 28; Job 10, 8; Ps. 45 , 9ff ; 54 , 5 64 ,第8節;行為, 17日, 28日;職位10個, 8 ;聚苯乙烯。 100, 3; 139, 14; Eccl. 100 , 3 ; 139個, 14個; eccl 。 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,上帝的兒子承擔了這個人的本性,但是,沒有罪的,因此,不是外國,但我們自己的血肉,成為團結,他的人,並根據它成為我們真正的兄弟。 Heb.希伯來書。 2, 14: Forasmuch, then, as the children were partakers of flesh and blood, He also Himself likewise took part of the same. 2 , 14 : forasmuch ,那麼,孩子們partakers有血有肉的,他自己也同樣參加了相同的。 Again, 16; 4, 15: He took not on Him the nature of angels, but He took on Him the seed of Abraham.再次, 16歲; 4 , 15 :他沒有對他的性質天使,但他對他的種子是亞伯拉罕。 Wherefore in all things it behooved Him to be made like unto His brethren, yet without sin.人哪,在一切事上,它behooved他作出像祂他的弟兄們,但沒有罪。

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.同樣基督也挽救了它作為他的工作, sanctifies作為他的工作,提高它從死裡復活,並光榮地adorns作為他的工作。 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.但原罪,他沒有創造,假定,贖回,聖潔了,也不會提出這樣既不會修飾,也沒有保存在選出的,但在[祝福]復活,這將完全摧毀。

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,兩者之間的區別腐敗本質和腐敗,感染的性質和其中自然成了腐敗,可以很容易分辨。

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,在另一方面,我們相信,教,並坦白地說,原罪,是不是一個很小的,但是,如此之深,一個廉潔的人的本性沒有任何健康或兩袖清風,一直留在人的身體或靈魂,在他的黨內或離港的權力,但是,正如教堂唱:通過對亞當的秋天,是一切腐敗,自然與人類的本質。

This damage is unspeakable, and cannot be discerned by reason, but only from God's Word.這種損傷是無法形容的,並不能分辨的理由,但只有從神的話語。

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 . [我們申明]沒有人,但只有上帝能分開彼此的性質和這個腐敗的性質,這將充分認識到了通過死刑,在[祝福]復活的,我們在那裡的性質,即我們現在承擔將上升和永存的,沒有原罪,分立和sundered從這個問題,因為是寫求職19 , 26 : 我應compassed再次與我這皮膚,在我的肉體應我看到上帝,我會看看我本人,以及礦山眼睛應看哪

NEGATIVA negativa

Rejection of the False Opposite Dogmas.拒絕虛假對面的教條。

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,我們反對並譴責教授說,原罪只是一個reatus或有債務佔什麼一直致力於另一[改行我們]沒有腐敗我們最基本的天性。

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,這種邪惡的情慾是不是罪惡,但concreated ,基本性能的本質,或者象雖然上面提到的缺陷和損壞沒有真正罪過,是因為這名男子沒有基督[不ingrafted到耶穌,將是一個孩子憤怒的。

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.我們同樣拒絕pelagian誤差,其中,是指人的本性,甚至淪陷後,是廉,尤其是對精神的東西,仍然全是好純潔的,在naturalibus ,即在其自然的權力。

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,原罪只是一個很小的,微不足道的現貨對外部,破滅後的性質,或一個污點已被炸毀後,在下方[然而]性質仍然保留了其良好的權力,即使是在精神上的東西。

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,原罪只是一個外在的障礙,以良好的精神力量,而不是掠奪,或者想的是一樣的,因為當一個磁鐵,是抹黑與大蒜-果汁,其天然的權力不會因此而取消,但只能阻礙;這個污點可以很容易又之所以能夠擦乾身上就像一個當場從面部或顏料從牆上。

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,在人的人性和精神實質,是不完全的腐敗,但是,該名男子仍然有一些很好的他,即使是在精神上的東西,即,能力,技巧,適合性,或有能力在屬靈的事情開始,工作,或幫助工作,為東西[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.在另一方面,我們也拒絕了虛假的教條的摩尼教派時,它告訴我們,原罪,因為一些必要的自我生存,已滲透到撒旦的性質,並交織,有了它,作為毒藥和葡萄酒是好壞參半。

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,這不是天然的男子,但另一回事,外在的人類,捷聯慣導系統,對賬戶的,其中並沒有性質,但只有原罪,在本質上是被告。

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.我們反對和譴責,也作為一個摩尼教錯誤學說認為,原罪是正確,沒有任何區別的實質內容,性質,本質和本身的舞弊男子,使區分腐敗本質,因此,淪陷後,與原單仲偕,甚至不應被設想的,也不是說他們可以加以區分彼此[即使]在思考。

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.現在,這一原罪就是所謂的博士路德自然單人單仲偕,基本單,而不是因為自然,人,還是人的本質是,沒有任何區別,自己的原罪,而是為了表明,這種換句話說區分原罪,其中inheres在人的本性,和其他的罪過,這是所謂的實際罪孽。

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.對於原罪,是不是一種罪過,這是承諾,但它inheres在性質,內容,以人的本質,所以說,雖然沒有邪惡的思想任何時候都應該出現在心臟的腐敗男子,沒有閒置字分別發言後,沒有惡人契約的人做的,但性質卻是敗壞通過的原罪,這是出生在美因該罪孽深重的種子,是一個源泉,所有其他實際捷聯慣導系統,由於邪惡思想,言論,及工務,因為它是寫馬特。 15, 19: Out of the heart proceed evil thoughts. 15 , 19 :出心臟進行邪惡的想法。 Also Gen. 6, 5; 8, 21: The imagination of man's heart is evil from his youth.也上將6 , 5 , 8 , 21 :想像力的人的心是邪惡的,從他的青年。

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,還應該指出的,以及各種不同意義的字,性質,即摩尼教派掩飾他們的錯誤,並導致誤入歧途,許多簡單的男人。 For sometimes it means the essence [the very substance] of man, as when it is said: God created human nature.有時,它是指本質[非常實質性問題]的男子,因為當人們說:上帝創造人類的天性。 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.但在其他時候,它是指配置和惡性質量[處置,條件,缺陷或瑕疵]一個事情,是inheres在性質或本質,因為當人們說:性質的毒蛇是咬,性質和處置的人,是單,並單;這裡這個詞的性質,不等於實質的男子,但一些inheres在性質或內容。

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.但作為向拉美substantia條款和accidens ,因為它們不是的話,聖經,而且不知道在一般人看來,他們不應當被用來在布道前一般, unistructed人,但簡單的人,應不遺餘力。

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.但是,在學校,其中的教訓,這句話是正確地保留在disputations關於原罪,因為他們是眾所周知的,並且用無任何誤解,分清到底之間的本質東西,什麼重視,它在一個偶然的方式。

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.為區分上帝的工作,並指出了魔鬼,從而在指定最明確的方式,因為魔鬼能創造任何物質,但只能在一個偶然的方式,由普羅維登斯的上帝[上帝允許] ,腐敗的實質製造都是神安排的。

The Formula of Concord該公式的康科德

IV.四。 Of Good Works優良工程

STATUS CONTROVERSIAE.地位controversiae 。

The Principal Question In the Controversy Concerning Good Works.主要問題,在爭議的優秀作品。

Concerning the doctrine of good works two divisions have arisen in some churches:關於中庸好的作品兩師出現在一些教堂:

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,有些神學家已經成為劃分由於以下表述中,如果一方寫道:好的作品是必要的救贖。 It is impossible to be saved without good works.這是不可能得到挽救,沒有好的作品。 Also: No one has ever been saved without good works.還:從來沒有人得到挽救,沒有好的作品。 But the other side, on the contrary, wrote: Good works are injurious to salvation.但另一邊,與此相反,寫道:好的作品是有害的救贖。

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.事後裂出現,也與一些神學家與敬意,向兩個詞_necessary_和_free_ ,自一方認為字_necessary_不得僱用關於新的服從性,其中,他們說,不流動,從必要性和脅迫,但從志願精神。 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.對方堅持字_necessary_的,因為,他們說,這種順從是不是我們的選擇,但再生男人有責任使這種服從。

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.從這個爭議有關條款爭議發生後,有關議題本身為一方爭辯說,基督徒法律不應加以敦促所有,但男人應告誡,以好的作品從聖福音單;對方自相矛盾這一點。

AFFIRMATIVA. affirmativa 。

Pure Doctrine of the Christian Churches concerning This Controversy.純教義的基督教教會關於這項爭議。

For the thorough statement and decision of this controversy our doctrine, faith, and confession is:為徹底聲明,並決定對這一爭議我們的教義,信仰,並供認是:

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.認為好的作品肯定,並毫無疑問後續真正的信仰,如果不是死了,而是活生生的信仰,如水果的一個好樹。

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.我們相信,教,並供認還表示,好的作品,應完全被排除在外,正如好,在問及拯救作為該篇文章的理由上帝面前,正如使徒證明具有明確換言之,當他寫道如下:即使是國寶也describeth福,該名男子所不欲,其中神imputeth義無工程,說:有福了,是該名男子的人,耶和華必不推諉單,光盤。 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.再次:由恩典葉救透過信仰,那不是你自己,這是神的恩賜,而不是作品的,否則任何人不應自誇,厄。 2, 8. 2日, 8日。 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.我們相信,教,並供認還表示,所有男人,但那些特別的人再次降生,並再次由聖靈,勢必要切實做好工程。

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.從這個意義上講的話_necessary_ , _shall_ , _must_是受僱於正確,並在一個基督教的方式也與敬意,向再生,而絕不能違背形式的複音詞,並講話。

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.不過,話中提到, necessitasnecessarium , _necessity_和_necessary_ ,如果他們是受僱有關再生,而不是脅迫的,但只是因為順從是可以理解,而真正的信仰,至目前為止,因為他們都是再生,使不從威逼或駕駛該法的,但從小的志願精神,因為他們沒有更多根據法律規定,但根據寬限期,光盤。 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,我們也相信,任教,並坦白地說,當人們說:再生做的好的作品,從一個自由的精神,這是不是可以理解為,雖然是在選擇再生男子或不忍無可忍做好事當他的意願,他可以保留,但信仰,如果他有意perseveres在捷聯慣導系統。

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,這是不被理解的,否則,與其說是上帝基督和他的門徒自己申報,即關於解放精神,即不這樣做就沒有恐懼的處罰,像一個僕人,但從小熱愛正義的,像兒童,光盤。 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.雖然這項自願性[自由的精神] ,在選出的孩子,神是不完美的,但背負很大的弱點,正如聖保祿抱怨有關其本人,光盤。 7, 14-25; Gal. 7日, 14日至25日;加爾。 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.不過,為求上帝基督,天主,並不意指這一弱點,以他的當選,因為它是這樣寫到:有,因此現在並沒有譴責,他們是在基督耶穌裡,光盤。 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.我們相信,教,和懺悔,也沒有工程保持信仰和救贖了我們,但上帝的精神,僅通過信仰,他們的存在和留置好的作品都是證據。

NEGATIVA. negativa 。

False Contrary Doctrine.虛假相反的教義。

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,我們反對並譴責下列方式來說:當它被教導和書面表示,好的作品是要救贖;此外,從沒有人,已節省了,沒有良好的工程;此亦表示,這是不可能得到挽救,沒有良好工程。

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.我們反對並譴責攻擊性,不利於基督教紀律裸露的表達,當人們說:好的作品是有害的救贖。

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.對於特別是在這最後的時候,同樣是需要的,以告誡官兵基督教紀律[生活方式,戒律和神聖]和好的作品,並提醒他們如何必要的,這是他們行使自己的優秀作品作為一項宣言,他們信仰和感謝上帝,比工程不得相互交織,在這篇文章的理由,因為男人,可該死由一個伊壁鳩魯妄想關於信仰,以及通過papistic和pharisaic信心,在他們自己的作品和功績。

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.我們也反對和譴責教條的信仰和留置的聖靈不會丟失所恣意單,但該聖徒,並推選保留聖靈即使他們陷入通姦和其他罪過和堅持。

Also, see:此外,見:
Augsburg Confession 奧格斯堡自白

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