Canons of Dordt (or Synod of Dort)大砲的dordt (或主教的dort )

General Information 一般資料

The Canons of Dordrecht are often combined with two other Protestant Christian documents, the Heidelberg Catechism and the Belgic Confession of Faith, in forming the basis of Faith for many Churches, especially Reformed Churches.該炮的多德雷赫特往往是結合其他兩個新教基督教文件中,德國海德堡講授和belgic招供的信念,在成形的基礎上,切實把許多教堂,特別是經過改革的教會。 Among these three documents, the Canons of Dort are unique in being the only one of the three confessions which was actually composed by an ecclesiastical assembly, the Great Synod of 1618-1619.在這三個文件中,大砲的dort是獨一無二的福祉之所在,才是其中的三個自白書,但實際上所組成的一個宗教集會,偉大主教的1618年至1619年。

Internal controversy in the Reformed Churches of the Netherlands which was occasioned by the rise of the Arminian heresy, caused the assembly of the synod.內部爭議,在改革教會的荷蘭是因崛起的arminian異端,引起大會的主教。 The Canons are the expression of the Synod's judgment concerning the Five Points of the Remonstrance.該炮是表達主教的判斷有關五點的諫。 This also explains the fact that the Canons are divided into five chapters, maintaining the truths of sovereign predestination, particular atonement, total depravity, irresistible grace, and perseverance of saints.這也說明了一個事實,就是炮,分為五章,為維護真理的主權宿命,尤其是贖罪,整體沉淪,不可抗拒的恩典,並以鍥而不捨的聖人。

Because the Canons are an answer to the Five Points of the Remonstrance, they set forth only certain aspects of the truth rather than the whole body of the truth, as do the other two confessions.因為門炮,是一個答案到五點的諫,他們提出,只有某些方面的真相,而不是整個身體的真相,但正如其他兩個招供。 For this reason also the Canons are referred to in a Formula of Subscription as "the explanation of some points" of the doctrine contained in the Heidelberg Catechism and the Belgic Confession of Faith.基於這個原因,也是門炮,是指在一個公式,認購"的解釋,有些要點"學說包含在海德堡講授和belgic供認信念。

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There is attached to each chapter a Rejection of Errors, which refutes various specific errors taught by the Arminians, and does so on the basis of Scripture, so that in the Canons the truth is defined negatively as well as positively.因此,重視每章拒絕的錯誤,批駁各種具體錯誤教導所arminians ,這樣做是對的基礎上的經文,以便在大砲真相,是指消極以及積極的。 The Canons represent a consensus of all the reformed churches of that day.該炮所代表的共識,所有的改革教會的那一天。 For all the Reformed churches participated in the work of the Synod of Dordrecht; and when the Canons were completed, the foreign delegates as well as the Dutch delegates affirmed them by their signatures.所有改革的教堂參加了工作的主教的多德雷赫特;當門炮完成後,外國代表以及荷蘭的代表們肯定了他們的簽名。 A service of thanksgiving to God followed upon the completion of the Canons, a service at which it was thankfully remembered that the Lord had preserved the Reformed Churches in the midst of a life-and-death conflict, and had preserved for the churches the truth that salvation is of the Lord alone.一個服務的感恩上帝之後完成後,該門炮,一個服務於它是謝天謝地記住,耶和華已保存了改革教會陷入了你死我活的衝突,並保存為教堂真相這是救亡的主單。

Synod of Dort主教的dort

Advanced Information 先進的信息

(1618-1619) ( 1618年至1619年)

The Synod of Dort was an international church assembly called by the States General of the Netherlands to settle certain ecclesiastical and doctrinal matters that had been troubling the Reformed Church of the Netherlands.主教的dort是一個國際性的教會大會要求,由國家一般的荷蘭定居,某些教會和教義的事情了一直困擾改革教會的荷蘭。 It consisted of thirty-five pastors and a number of elders from the Dutch churches, five theological professors from the Netherlands, eighteen deputies from the States General, and twenty-seven foreign delegates.它包括的35牧師和一些長老來自荷蘭教堂,五年的神學教授,從荷蘭, 18名人大代表從國家一般, 2007年的外國代表。

The problems that faced the synod were complex.這個問題,面對主教被複雜。 First, it had to deal with the ancient problem of Erastianism, the control of the church by the state.首先,它要處理古老的問題erastianism ,控制該教堂由國家定價。 The Dutch church was by confession Calvinistic.荷蘭教會所供認calvinistic 。 It was Calvin's conviction that the church should be independent of the state while cooperating with it.這是卡爾文的信念,認為教會應該是獨立的國家而進行合作。 By 1554 he had won that battle in Geneva, but until the time of Dort, and later, the Dutch church had in it a strong element, including such leaders as Oldenbarneveldt, Grotius, and Coolhaas, which favored state control over the church.由1554年,他贏得了那場戰爭,在日內瓦,但在此之前的時候, dort ,後來,荷蘭人教會了它一個強有力的因素,其中包括這些領導人作為奧爾登巴內費爾特,格勞秀斯,並coolhaas ,這有利於國家控制教會。 Thus even the Prince of Orange in 1575 gave an order that consistories were to be appointed by local magistrates, a view which had wide support.所以即使王子橙在1575年發表了令consistories被任命的地方法官,以期在其中得到了廣泛的支持。

A second problem with which Dort had to wrestle was an anticonfessional humanism that was more hellenistic than biblical in spirit.第二個問題,其中dort不得不角力是一個anticonfessional人文精神,這是更古希臘比聖經的精神。 Erasmus and Coornheert were its heroes.伊拉斯謨和coornheert被自己的英雄。 Although these men lived well before the meeting of the synod, their rejection of the doctrine of human depravity and adulation of free will was accepted by the Arminian party, named after James Arminius, a professor of theology at the University of Leiden.雖然這些男人生活以及前主教會議,他們拒絕接受該學說的人的墮落和奉承的自由意志被接受由arminian黨,取名詹姆斯arminius ,教授神學,在萊頓大學。 A major issue before the synod was the status of the creeds.一個重大問題之前,主教是地位的信條。 The Arminian party, while having to admit that the church had a confession, disliked confessional confinement and sought to have the creeds revised.該arminian黨,而不必承認,教會已招供,不喜歡的自白隔離,並要求有信條修改。

The third problem with which Dort had to wrestle was one of fundamental Christian doctrine.第三個問題,其中dort不得不角力,是一個根本性的基督教教義。 Predestination was the doctrine most attacked, especially that part of it known as reprobation.宿命是最教條的攻擊,尤其是它的一部分稱為reprobation 。 The Arminian party was helped in its attack by extreme positions of some of its opponents.該arminian黨是幫助其打擊的極端立場,它的一些對手。 Furthermore, in their Remonstrance of 1610 and afterward the Arminian party, whose proponents then came to be called "Remonstrants," was unwilling to say that man is totally unable to save himself; it held rather that, while human nature has been impaired by sin, the will is still free and able to respond to the grace of God.此外,在他們的諫的1610年和以後的arminian黨的倡議者,後來被稱為" remonstrants " ,也不願說,該名男子是完全無法拯救自己;舉行,而不是說,雖然人類的本質已經受損的罪過,將仍是免費的,並能夠回應天主的恩典。 It claimed that God determined to save all who believe, and it refused to accept the teaching that election is unto faith.它聲稱上帝決心挽救所有的人認為,它拒絕接受教學,選舉是祂的信仰。 It held that Christ died for all even though only believers benefit from his death; that grace is not irresistible; and that faith may be lost.法院認為,基督的死為所有即使只有信徒得益於他的死因; Grace是不是不可抗拒的,並認為信仰可能會丟失。 Besides publicy challenging the doctrines of predestination, sin, grace, and the perseverance of the saints, the Remonstrants indicated that they were unsure of other doctrine as well; original sin, justification by faith, the atonement, and even the deity of Christ were called into question.除了宣傳挑戰教條的宿命,單仲偕,寬限期,並以鍥而不捨的聖人, remonstrants表示,他們不知道其他學說以及;原罪,因信稱義,贖罪,甚至連神的基督,被稱為成問題。 That they doubted Christ's deity is not a well-known historical fact, but it contributed to the seriousness and bitterness of the controversy.他們懷疑耶穌的神性,是不是一個眾所周知的歷史事實,但它有助於嚴重性和苦味的爭議。 It was not until after the death of Arminius in 1609 that the drift toward Socinianism, a version of Unitarianism, became noticeable.但直到去世後, arminius 1609年該走向socinianism ,一個版本unitarianism ,成為引人注目。 The appointment of Conrad Vorstius to the chair of theology at Leiden vacated by Arminius aroused suspicions; in 1622 he made his espousal of Socinianism public.任命康拉德vorstius向主持會議的神學在萊頓騰空由arminius引起猜疑,在1622年他在袒護socinianism市民。

As a result of all this a strong party spirit developed throughout the country which threatened to split the church and provinces of the Netherlands.由於這一切,堅強的黨性,制定了整個國家,威脅要分裂教會和省的荷蘭。 Arminian leaders got civil authorities to decree that no contested doctrines might be preached, and in some instances succeeded in getting pulpits closed against ministers. arminian領導人得到民事當局的法令,任何有爭議的學說,可能鼓吹過,並在某些方面成功地得到了pulpits封閉,對部長。 Reformed classes retaliated, and where the contra-Remonstrants, or orthodox, could not get a majority they sometimes worshiped in houses or barns, only to be punished by civil authorities.改革班級予以反擊,並在其對應式remonstrants ,或正統,不能取得多數,他們有時崇拜,在住房或倉庫,僅被處以民事當局。 The situation deteriorated until it appeared in 1617 that there might be civil war.形勢惡化,直至出現了1617年有可能出現內戰。 On November 11 of that year the States General decreed that a synod should be called to settle the questions troubling the country and bring it to peace. 11月11日的正是這一年,國家頒布了一般認為主教應稱為解決問題困擾的國家,把它送到和平。 There had been numerous earlier calls for a national synod by classes, by the Remonstrants when they thought they might have a majority if the States General would select delegates, and by provincial synods and civil authorities.出現了許多先前呼籲建立一個全國主教會議,由班,由remonstrants時,他們還以為可能有多數,如果國一般會選擇代表,並通過省級主教會議和民事當局。

When the Synod of Dort met in 1618, the Remonstrants expected that they would be recognized as equals and that the synod would be a conference to discuss disputed questions.當主教的dort會見了在1618年, remonstrants預計,他們將被承認為等同,並說,主教將是一個小組會議,討論有爭議的問題。 Instead, the synod summoned the Remonstrants to appear before it as defendants, and in due time their doctrines were condemned.反之,主教召見remonstrants出現之前,它作為被告,並在適當的時間,他們的學說被譴責。 The Canons of Dort set forth: (1) Unconditional election and faith are a gift of God.該炮的dort規定: ( 1 )無條件的選舉和信念,是神的恩賜。 (2) While the death of Christ is abundantly sufficient to expiate the sins of the whole world, its saving efficacy is limited to the elect. ( 2 ) ,而死亡的基督是非常足以expiate罪孽,也符合整個世界的,它的節能功效是有限的,以該選舉。 (3,4) All are so corrupted by sin that they cannot effect their salvation; in sovereign grace God calls and regenerates them to newness of life. ( 3,4 ) ,都是如此,敗壞了由單仲偕表示,他們不能對他們救贖;主權恩典上帝召喚和再生他們以新穎的生活方式。 (5) Those thus saved he preserves until the end; hence there is assurance of salvation even while believers are troubled by many infirmities. (五) ,從而節省了他保存了,直到結束,因此有保證的,甚至救贖,而信徒所困擾,有很多毛病。

Dort thus preserved the Augustinian, biblical doctrines of sin and grace against the claim that fallen mankind has free will, that the human condition in sin is not as desperate as the orthodox party said it is, and that election is only God's response to man's decision to believe. dort從而保留了augustinian ,聖經教義的罪惡和恩典對聲稱塌人類的自由意志,即人的條件,在單,是不是因為絕望,因為正統黨說,它現在是,而且,選舉是唯一的真神的回應男子的決定難以相信。 It was such a prestigious gathering that it served as an example for the Westminister Assembly, which was held in Britain a generation later, and it set the course which the Dutch church was to follow for centuries.它是這樣一個有聲望的集會上說,它作為一個例子,為westminister大會,它是在英國舉行了一個世代之後,它定過程中,其中荷蘭教會是後續幾百年。

ME Osterhaven我osterhaven
(Elwell Evangelical Dictionary) ( Elwell宣布了福音字典)

Bibliography 參考書目
MG Hansen, The Reformed Church in the Netherlands; P.Schaff, The Creeds of Christendom, I, III; J. Hale, Golden Remains; PY DeJong, Crisis in the Reformed Churches; L. Boettner, The Reformed Doctrine of Predestination; HE Dosker, "Barneveldt, Martyr or Traitor," PRR 9:289-323, 438-71, 637-58; W. Cunningham, Historical Theology, II, 371-86; AA Hoekema, "A New English Translation of the Canons of Dort," CTJ 3:133-61.毫克漢森,經過改革的教會在荷蘭;頁schaff ,教義的基督教,一,三的J.海爾,黃金仍然;坪dejong ,危機中的改革教會;屬boettner ,經過改革學說的宿命;他dosker , " barneveldt ,烈士或漢奸" , prr 9:289-323 , 438-71 , 637-58 ;小坎寧安,歷史,神學,二, 371-86 ;機管局赫克瑪, "一個新的英語翻譯的大砲的dort , " ctj 3:133-61 。


FIRST HEAD OF DOCTRINE - Of Divine Predestination 元首首次學說 -神聖的宿命

Articles 1-18 第1-18條

Rejections I-IX 拒一

SECOND HEAD OF DOCTRINE - Of the Death of Christ, and the Redemption of Men Thereby 第二個頭部的學說-執行死刑的基督,與贖回的男子,從而

Articles 1-9 文章1-9

Rejections I-VII 拒一

THIRD AND FOURTH HEADS OF DOCTRINE - Of the Corruption of Man, His Conversion to God, and the Manner Thereof 第三次和第四次元首學說-對腐敗的男子,其轉換為上帝,並由此方式

Articles 1-17 文章1-17

Rejections I-IX 拒一

FIFTH HEAD OF DOCTRINE - Of the Perseverance of the Saints 第五次元首學說 -鍥而不捨的聖徒

Articles 1-15 文章1-15

Rejections I-IX 拒一


Also, see:此外,見:
Canons of Dordt - Text 大砲的dordt -文本

Belgic Confession belgic自白
Heidelberg Confession 海德堡自白

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