Arminianism, which takes its name from Jacobus Arminius (Jakob Harmensen), is a moderate theological revision of Calvinism that limits the significance of Predestination. Arminius (1560 - 1609) was a Dutch Reformed theologian who studied at Leiden and Geneva.亚米纽斯主义，这需要它的名字从雅各布亚米纽斯（雅各布harmensen ） ，是一个温和的神学修订加尔文限制的意义predestination 。亚米纽斯（ 1560 -1 609）是荷兰改革神学研究谁在莱顿和日内瓦。 He became a professor at Leiden in 1603 and spent the rest of his life defending against strict Calvinists his position that God's sovereignty and human free will are compatible. He sought without success revision of the Dutch Reformed (Belgic) Confession; nevertheless, he was very influential in Dutch Protestantism.他成为教授莱顿在1603年花了余生防严格calvinists他的立场，即上帝的主权和人类的自由意志是相容的。他要求没有成功的修订，荷兰改革（ belgic ）供认;不过，他很有影响力的在荷兰新教。
A Remonstrance in 1610 gave the name Remonstrants to the Arminian party. 1 remonstrance在1610年发表的名称remonstrants向arminian党。 They were condemned by the Synod of Dort (1618 - 19), but later received toleration.他们谴责主教的dort （ 1618 -1 9） ，但后来收到的耐受性。 English revisionist theology of the 17th century was called Arminian, although possibly without direct influence from Holland.英语修正主义神学的17世纪被称为arminian ，虽然可能没有直接影响，从荷兰。 John Wesley accepted the term for his theological position and published The Arminian Magazine.约翰卫斯理接受的任期为他的神学立场，并公布了arminian杂志。 The tension between the Arminian and Calvinist positions in theology became quiescent until Karl Barth sparked its revival in the 20th century.之间的紧张关系arminian和calvinist立场，在神学成为静止，直到卡尔巴特引发了其复苏在20世纪。
| BELIEVE 相信 Religious 宗教 Information 信息 Source 来源 web-site 网址： |
| Our List of 1,000 Religious Subjects 我们所列出的1000名宗教科目 |
| E-mail 电子邮箱 |
Bibliography
参考书目
C Bangs, Arminius
(1985); C Pinnock, The Grace of God, the Will of Man: A Case for Arminianism
(1988); N Tyacke, Anti - Calvinists: The Rise of English Arminianism
(1987). c邦斯，亚米纽斯（ 1985条） ， c pinnock ，上帝的恩典，将男子：一病例为亚米纽斯主义（ 1988年） ; n
tyacke ，反-c alvinists：崛起的英语亚米纽斯主义（ 1 987年） 。
Arminianism is the theological stance of James Arminius and the movement which stemmed from him. It views Christian doctrine much as the pre - Augustinian fathers did and as did the later John Wesley .亚米纽斯主义是神学的立场，詹姆斯亚米纽斯和运动源于他。 它的意见，基督教教义多前-奥古斯丁的父亲没有和像后来约翰卫斯理。 In several basic ways it differs from the Augustinian fathers did and as did the later John Wesley.在几个基本的方法，它不同于从奥古斯丁的父亲没有和像后来约翰卫斯理。 In several basic ways it differs from the Augustine - Luther - Calvin tradition.在几个基本的方法，它不同于从奥古斯丁-路德-卡尔文传统。
This form of Protestanism arose in the United Netherlands shortly after the "alteration" from Roman Catholicism had occurred in that country.这种形式的protestanism出现在美国，荷兰后不久， “改建”从罗马天主教发生在该国。 It stresses Scripture alone as the highest authority for doctrines. And it teaches that justification is by grace alone, there being no meritoriousness in our faith that occasions justification, since it is only through prevenient grace that fallen humanity can exercise that faith.它强调， 唯独圣经作为最高权力机构为理论，并且教导我们， 理由是由单独的恩典，有没有meritoriousness在我们的信仰场合的理由，因为它是只有通过prevenient的宽限期，阵亡的人类可以行使信仰。
Arminianism is a distinct kind of Protestant theology for several reasons.亚米纽斯主义是一个独特的种新教神学有几个原因。 One of its distinctions is its teaching on predestination. It teaches predestination, since the Scripture writers do, but it understands that this predecision on God's part is to save the ones who repent and believe.它的一个区别是它的教学对predestination 。它教导predestination ，由于经文作家这样做，但它明白这predecision对上帝的一部分，是挽救那些谁悔改，并相信。 Thus its view is called conditional predestination, since the predetermination of the destiny of individuals is based on God's foreknowledge of the way in which they will either freely reject Christ or freely accept him.因此，其看法是，所谓有条件的predestination ，由于先前的命运，个人是基于上帝的foreknowledge的方式，自己将在其中自由要么拒绝基督或自由接受他。
Arminius defended his view most precisely in his commentary on Romans 9, Examination of Perkins' Pamphlet, and Declaration of Sentiments. He argued against supralapsarianism, popularized by John Calvin's son - in - law and Arminius's teacher at Geneva, Theodore Beza, and vigorously defended at the University of Leiden by Francis Gomarus, a colleague of Arminius.亚米纽斯辩护，他认为最正是在他的评论对罗马9月，考试的帕金斯'的小册子，和宣言的情绪， 他反对supralapsarianism ，推广由约翰卡尔文的儿子-在-法律和亚米纽斯的老师在日内瓦，西奥多be za，大力辩护在莱顿大学由弗朗西斯霍马勒斯，一位同事亚米纽斯。 Their view was that before the fall, indeed before man's creation, God had already determined what the eternal destiny of each person was to be.他们的看法是，垮台前，确实之前，人的创造，上帝已经决定什么永恒的命运，每个人要。 Arminius also believed that the sublapsarian unconditional predestination view of Augustine and Martin Luther is unscriptural.亚米纽斯还认为， sublapsarian无条件predestination鉴于奥古斯丁和马丁路德是unscriptural 。
This is the view that Adam's sin was freely chosen but that, after Adam's fall, the eternal destiny of each person was determined by the absolutely sovereign God.这是认为，亚当的单自由选择，但是，之后，亚当的秋天，永恒的命运，每个人的决心所绝对主权的上帝。 In his Declaration of Sentiments (1608) Arminius gave twenty arguments against supralapsarianism, which he said (not quite correctly) applied also to sublapsarianism.在他的宣言情绪（ 1608 ）亚米纽斯了20的论据，反对supralapsarianism ，他说， （不太正确）也适用于sublapsarianism 。 These included such arguments as that the view is void of good news; repugnant to God's wise, just, and good nature, and to man's free nature; "highly dishonorable to Jesus Christ"; "hurtful to the salvation of men"; and that it "inverts the order of the gospel of Jesus Christ" (which is that we are justified after we believe, not prior to our believing).这些措施包括这些论点，因为这看法是无效的好消息;反感上帝的明智，公正和良好的性质，以及人的自由的性质“ ;不光彩的高度，以耶稣基督” ， “伤害拯救男人” ;及它“颠倒顺序福音的耶稣基督” （就是我们有理由后，我们相信，而不是之前，我们以为） 。 He said the arguments all boil down to one, actually: that unconditional predestination makes God "the author of sin."他说，所有的论据归结为一个，其实是：无条件predestination ，使神“的作者单” 。
Connected with Arminius's view of conditional predestination are other significant teachings of "the quiet Dutchman."与亚米纽斯的意见， 有条件的predestination其他重大的教诲， “寂静的荷兰人” 。 One is his emphasis on human freedom.一个是他强调人的自由。 Here he was not Pelagian, as some have thought.在这里，他并不pelagian ，正如一些有思想。 He believed profoundly in original sin, understanding that the will of natural fallen man is not only maimed and wounded, but that it is entirely unable, apart from prevenient grace, to do any good thing.他表示相信，在深刻的原罪，谅解，即会自然下降，男子不仅是致残和受伤，但认为这是完全不能，除了prevenient的宽限期，做任何一件好事。 Another teaching is that Christ's atonement is unlimited in its benefits.另一个教学是基督的赎罪是无限的，在它的好处。 He understood that such texts as "he died for all" (2 Cor. 5:15; cf. 2 Cor. 5:14; Titus 2:11; 1 John 2:2) mean what they say, while Puritans such as John Owen and other Calvinists have understood that the "all" means only all of those previously elected to be saved.据他了解，这些文本作为“ ，他为所有死亡” （ 2肺心病。 5时15分;比照二肺心病。 5时14分;提图斯2时11分;约翰一2时02分）说话是算数的，而清教徒，如约翰欧文和其他calvinists认识到“所有”是指只有所有这些以前当选为保存。 A third view is that while God is not willing that any should perish, but that all should come to repentance (1 Tim. 2:4; 2 Pet. 3:9; Matt. 18:14), saving grace is not irresistible, as in classical Calvinism.第三个看法是，虽然上帝是不是愿意，任何应亡，但都应该来悔过（ 1添。 2:4 ; 2宠物。 3时09分;马特。 18时14分） ，节省的宽限期，是不是不可抗拒的，作为在古典加尔文。 It can be rejected.它可以被拒绝。
In Arminius's view believers may lose their salvation and be eternally lost.在亚米纽斯的看法，信徒可能会失去他们的救恩和永远失去。 Quoting as support of this position such passages as 1 Pet.引用作为支持这一立场，如通道1的宠物。 1:10, "Therefore, brethren, be the more zealous to confirm your call and election, for if you do this you will never fall," Arminians still seek to nourish and encourage believers so that they might remain in a saved state. 1时10分， “因此，兄弟，更热心，以确认您的电话和选举，因为如果你这样做，你绝不会下降， ”阿敏念派仍然寻求，培育和鼓励信徒，使他们有可能继续留在已保存的状态。 While Arminians feel that they have been rather successful in disinclining many Calvinists from such views as unconditional election, limited atonement, and irresistible grace, they realize that they have not widely succeeded in the area of eternal security.而阿敏念派认为，他们已经相当成功的在disinclining许多calvinists从这些意见作为无条件的选举，有限的赎罪，不可抗拒的恩典，他们认识到他们有没有得到广泛的成功在该地区的永恒的安全。 RT Shank's Life in the Son and HO Wiley's 3 - volume Christian Theology make a good scriptural case against eternal security from within the Arminian tradition, but the position has been unconvincing to Calvinists generally.逆转录小腿的生活中的儿子和何出版社的三-量基督教神学的一个良好的圣经的情况下对永恒的安全从内部a rminian传统，但地位已难以令人信服，以c alvinists普遍。
A spillover from Calvinism into Arminianism has occurred in recent decades. 1溢出从加尔文到亚米纽斯主义已发生近数十年来。 Thus many Arminians whose theology is not very precise say that Christ paid the penalty for our sins.因此，许多阿敏念派的神学是没有非常确切的说，基督缴交罚款，为我们的罪孽。 Yet such a view is foreign to Arminianism, which teaches instead that Christ suffered for us. Arminians teach that what Christ did he did for every person; therefore what he did could not have been to pay the penalty, since no one would then ever go into eternal perdition. Arminianism teaches that Christ suffered for everyone so that the Father could forgive the ones who repent and believe; his death is such that all will see that forgiveness is costly and will strive to cease from anarchy in the world God governs. This view is called the governmental theory of the atonement.然而，这种看法是外国向亚米纽斯主义，教导，而是基督的苦难我们。阿敏念派教导说，基督是什么，他没有为每个人;因此，他的所作所为不能已缴付罚款，因为没有人会那么以往任何时候都转到到永恒的灭亡。 亚米纽斯主义教导我们，基督的苦难，使每个人的父亲可以原谅那些谁悔改，并相信他的死亡是这样，所有都会看到，宽恕是昂贵的，并会努力停止从无政府状态，在世界上上帝执政，这的看法是，所谓的政府理论的赎罪。
Its germinal teachings are in Arminius, but his student, the lawyer - theologian Hugo Grotius, delineated the view.其生发的教诲，是在亚米纽斯，但他的学生，律师-神学家格劳秀斯，划定的看法。 Methodism's John Miley best explicated the theory in his The Atonement in Christ (1879).卫理宗的约翰miley最好的阐述理论，在他的赎罪在基督里（ 1879 ） 。 Arminians who know their theology have problems in such cooperative ministries with Calvinists as the Billy Graham campaigns because the workers are often taught to counsel people that Christ paid the penalty for their sins.阿敏念派谁知道他们的神学有问题，在这种合作部与calvinists作为比利格雷厄姆运动，因为工人的往往是教导律师人民基督缴交罚款，为他们的罪孽。 But it is an important aspect of the Arminian tradition, from Arminius himself, through John Wesley, to the present, to be of tolerant spirit; so they often cooperate in these ministries without mentioning the matter to the leadership.但它是一个重要的方面的arminian传统，从亚米纽斯自己，通过约翰卫斯理，到目前，被宽容的精神，所以他们经常合作，在这些部委没有提及此事向领导。 Arminians feel that the reason Scripture always states that Christ suffered (eg, Acts 17:3; 26:23; 2 Cor. 1:5; Phil. 3:10; Heb. 2:9 - 10; 13:12; 1 Pet. 1:11; 2:21: 3:18; 4:1, 13), and never that he was punished, is because the Christ who was crucified was guiltless because he was sinless.阿敏念派认为，原因经文始终国基督遭受的（例如，行为17时03分; 26:23 ; 2 ，肺心病。 1时05分;菲尔。 3时10分; heb 。 2时09 -1 0; 1 3时1 2分; 1宠物。 1时11分; 2时21分： 3时18分; 4点01 ， 13 ） ，和从来没有，他的惩罚，是因为基督谁被钉在十字架上是无罪，因为他是sinless 。 They also feel that God the Father would not be forgiving us at all if his justice was satisfied by the real thing that justice needs: punishment.他们还认为，上帝的父亲不会原谅我们在所有，如果他的公义是满意的真正的东西，正义的需要：处罚。
They understand that there can be only punishment or forgiveness, not both, realizing, eg, that a child is either punished or forgiven, not forgiven after the punishment has been meted out. 他们知道，有可只处罚或宽恕，而不能两者都，实现好，例如，一个孩子是不是从重或者是情有可原的，而不是原谅后，处罚一直在平时。
A spillover into Arminianism from Baptistic Calvinism is an opposition to infant baptism. Until recently the long Arminian tradition has customarily emphasized infant baptism, as did Arminius and Wesley (Luther and Calvin too, for that matter). 1蔓延到亚米纽斯主义从baptistic加尔文是一个反对婴儿的洗礼。直到最近，长期arminian传统习惯上强调，婴儿的洗礼，像亚米纽斯和韦斯利（路德和卡尔文太多，因为这件事） 。 It has been considered as the sacrament which helps prevenient grace to be implemented, restraining the child until such time as he becomes evangelically converted.它已被视为圣有助于prevenient宽限期即将实施，限制儿童的时间，直到他成为evangelically转换。 Arminians believe that the several household baptisms mentioned in Acts 16 - 17 and 1 Cor.阿敏念派认为，几个家庭的洗礼中提到的行为16 -1 7和1肺心病。 1 imply that infants were baptized, and that this act is the NT counterpart of OT circumcision. 1暗示婴儿的洗礼，并认为这行为是新台币对口职能治疗割礼。 But the untutored often feel that they should not baptize infants, because so many Baptist - type evangelicals do not.但untutored往往觉得他们不应该baptize婴儿，因为这么多浸会-类型福音派不。
Biblical inerrancy is another spillover. The Arminian tradition has been a part of the long Protestant tradition which Fuller Seminary's Jack Rogers discusses in his Confessions of a Conservative Evangelical. 圣经的inerrancy是另一个外溢。 arminian的传统，一直是一部分长期新教传统详尽的神学院的杰克罗杰斯讨论了在他的供词是一个保守的福音事工促进会。 It is interested in the Bible's authority and infallibility, and expresses confidence that Scripture is inerrant on matters of faith and practice, while remaining open on possible mathematical, historical, or geographical errors.这是有兴趣在圣经中的权威和infallibility ，并表示有信心的经文是inerrant事项的信仰与实践，而其余的开放就可能数学，历史，地理或错误。 Its scholars in general do not believe that Harold Lindsell correctly interprets the long Christian tradition on Scripture in such works as The Battle for the Bible, when he says that until about 150 years ago Christians in general believed in the total inerrancy of Scripture.它的学者，一般不相信哈罗德林塞尔正确的解释，只要基督教传统对圣经在这些工程作为争夺战圣经，当他说，直到约150年前的基督徒在一般相信，在总inerrancy的经文。
Another spillover is in eschatological matters. Arminianism is not dispensationalist as such, has not committed itself to a given millennial view, and has little interest in specific prophecies (believing God would have us concentrate on what is clear in Scripture: Christ's redemption and a holy life). 另一外溢是在eschatological事宜。亚米纽斯主义是不dispensationalist等，却没有致力于某一特定千年的看法，并已兴趣不大，在具体的预言（相信上帝希望我们专注于什么是清晰的经文：基督的救赎和神圣的生活） 。 But many lay Arminians have succumbed to such popular prophetic books as those of Hal Lindsey, which teach unequivocally that present political events and trends fulfill specific biblical prophecies.但许多业外人士阿敏念派有屈服于这种流行的预言书，这些HAL的林赛，其中教授明确指出，目前的政治事件和趋势的具体履行圣经的预言。
A considerable problem to Arminians is that they have often been misrepresented.一相当大的问题，以阿敏念派的是，他们往往被曲解。 Some scholars have said that Arminianism is Pelagian, is a form of theological liberalism, and is syncretistic.有学者说，亚米纽斯主义是pelagian ，是一种形式的神学自由主义，是融。 It is true that one wing of Arminianism picked up Arminius's stress on human freedom and tolerance toward differing theologies, becoming latitudinarian and liberal.这是事实的一翼的亚米纽斯主义拿起亚米纽斯的应激对人类自由和容忍，对不同的theologies ，成为latitudinarian和自由。 Indeed the two denominations in Holland that issued from Arminius are largely such today.事实上，这两个教派在荷兰发行由亚米纽斯，主要是这样的今天。 But Arminians who promote Arminius's actual teachings and those of the great Arminian John Wesley, whose view and movement have sometimes been called "Arminianism of fire," have disclaimed all those theologically left associations.但阿敏念派谁促进亚米纽斯的实际教诲和那些伟大的arminian约翰卫斯理，他们的看法和运动，有时被称为“亚米纽斯主义的火灾， ”有disclaimed所有这些theologically离开协会。 Such Arminians largely comprise the eight million or so Christians who today constitute the Christian Holiness Association (the Salvation Army, the Church of the Nazarene, the Wesleyan Church, etc.).如阿敏念派主要包括： 8000000或基督徒，所以今天谁构成了基督教的神圣协会（救世军，教会的拿撒勒，卫斯理教会等） 。
This kind of Arminianism strongly defends Christ's virgin birth, miracles, bodily resurrection, and substitutionary atonement (his suffering for the punishment believers would have received); the dynamic inspiration and infallibility of Scripture; justification by grace alone through faith alone; and the final destinies of heaven and hell.这种亚米纽斯主义强烈辩护，基督的美属维尔京的诞生，创造奇迹，身体复活，并substitutionary赎罪（他的痛苦的惩罚信徒会已收到） ;动态的启示和infallibility的经文;理由，宽限期，仅通过信仰单;和最后的命运对天堂与地狱。 It is therefore evangelical, but an evangelicalism which is at certain important points different from evangelical Calvinism.因此，这是福音事工促进会，而是一个福音神学这是在某些重要的点，不同的福音事工促进会，加尔文。
JK Grider jk grider
(Elwell Evangelical Dictionary) （ elwell福音事工促进会，字典）
Bibliography
参考书目
The Works of
James Arminius(1853 ed.); JK Grider, WBE , I, 143 - 48; AW Harrison, Arminianism
and The Beginnings of Arminianism; GO McCullough, ed., Man's Faith and Freedom;
C Pinnock, Grace Unlimited.工程詹姆斯亚米纽斯（ 1853版） ; jk grider ， wbe ，我143 -第4
8条;胡哈里森，亚米纽斯主义，并开始亚米纽斯主义;前往m ccullough，教育署，人的信仰和言论自由; c p innock，宽限期是无限的。
The popular designation of the doctrines held by a party formed in the early days of the seventeenth century among the Calvinists of the Netherlands.热门指定教条举行，由党的成立，在成立之初十七世纪之间的calvinists的荷兰。 The tendency of the human reason to revolt against Calvin's decretum horrible of predestination absolute and salvation and damnation meted out without regard to merit or demerit had aroused opposition in thinking minds from the first promulgation of the dogma; but whilst the fanatical wars of religion engrossed the attention of the masses, thinking minds were few and uninfluential.的倾向，人类有理由反抗卡尔文的decretum可怕的predestination绝对与救亡和damnation平时没有关于优异或记过处分，已引起在野党的思维头脑，从第一次颁布了教条，但虽然狂热的宗教战争engrossed该注意群众，思想的头脑，很少和uninfluential 。 Calvin's reckless tenets had banished charity and mercy from the breasts of his followers and had everywhere aroused a fierce spirit of strife and bloodshed.卡尔文的鲁莽原理已被流放的慈善和怜悯，从乳房的他的追随者，并已无处不在，引起了激烈的精神冲突和流血事件。 It throve on paradoxes.它throve上的悖论。 This unnatural spirit could not survive a period of calm deliberation; a leader was sure to rise from the Calvinistic ranks who should point out the baneful corollaries of the Genevan creed, and be listened to.这非自然的精神，无法生存一个时期的平静审议;领导人肯定上升，从calvinistic队伍谁应该指出的有害的推论该genevan信条，并听取了。 Such a leader was Jacobus Arminius (Jakob Hermanzoon), professor at the University of Leyden.这样一个领导人雅各布亚米纽斯（雅各布hermanzoon ） ，大学教授雷登。 He was born at Oudewater, South Holland, in 1560.他出生于oudewater ，南非，荷兰，在1560年。 While still an infant he lost his father, a cutler by trade, but through the generosity of strangers he was enabled to perfect his education at various universities at home and in foreign parts.虽然仍是一个婴儿，他失去了他的父亲，卡特勒由贸易，而是透过慷慨的陌生人，他能够完美的教育，他在各大学在国内和国外部分。 In his twenty-second year the brilliant youth, whose talents were universally acknowledged, was sent to Geneva at the expense of the merchants' guild of Amsterdam, in order to imbibe genuine Calvinism at the feet of Beza.在他20个年头的辉煌的青年，他们的才华举世公认，被送往日内瓦不惜牺牲商人协会阿姆斯特丹，在以imbibe真正的加尔文在脚下beza 。 In 1586 he made a prolonged trip to Italy, which served to widen his mental horizon.在1586年他发表了长时间的意大利旅行，服务，以扩大他的精神视野。 Rumours beginning to spread that he had fallen under the influence of the Jesuits, Francisco Suárez and Bellarmin, he was recalled to Amsterdam, was pronounced orthodox, and appointed preacher of the reformed congregation.谣言开始蔓延，他曾下跌的影响下，耶稣会士，旧金山苏亚雷斯和bellarmin ，他被召回阿姆斯特丹，是明显的东正教，并任命布道者改革的聚集。 This office he filled with ever increasing renown for fifteen years.这个办公室的他充满了不断增加的名声为十五年。 He had all the qualifications of a great pulpit orator -- a sonorous voice, a magnificent presence, and a thorough knowledge of Scripture, which he expounded in a clear and pleasing manner, dwelling with predilection on its ethical features and avoiding the polemical asperities characteristic of his age and sect.他所有的资历是一个伟大的讲坛演说-铿锵的声音，一个宏伟的存在，并充分了解经文，这是他所阐述的一个明确的和感到欣慰的方式，住家与偏好就其道德的特点和避免p olemical粗糙的特点他的年龄和节。 Yet his later years were fated to be embittered by polemical strife.但他稍后年被注定要苦由polemical内乱。 The revolt against predestination absolute was taking shape.该反抗predestination绝对正在形成。 A professor at Leyden had already pronounced Calvin's God "a tyrant and an executioner".一位教授在莱登已明显卡尔文的神之名“这一个暴君和刽子手” 。 The learned layman Koornhert, in spite of ecclesiastical censures, continued to inveigh successfully against the dominant religion of Holland; and he had converted two ministers of Delft who had been chosen to argue him into submission, from the supralapsarian the infralapsarian position (see CALVINISM).据悉，该是门外汉， koornhert ，尽管有教会的指责，继续inveigh成功地对占主导地位的宗教荷兰;和他转换两位部长的代尔夫特谁已被选定辩称他就范，从supralapsarian该infralapsarian立场（见加尔文） 。 The task of confounding the "heretic" was now entrusted to the disciple of Beza.任务混淆“邪教”是现在委托给弟子的beza 。 Arminius addressed himself to the work; but he soon began to feel that Calvinism was repugnant to all the instincts of his soul.亚米纽斯处理自己的工作，但他很快开始觉得加尔文是令人厌恶的所有本能他的灵魂。 More and more clearly, as time went on, his writings and sermons taught the doctrines since associated with his name and after his death embodied by his disciples in the famous five propositions of the "Remonstrants".更多和更清楚，随着时间的推移，他的著作和布道教的教义，因为与他相关的名称和逝世后，体现了由他的弟子在著名的五主张“ remonstrants ” 。 For the sake of reference we give the substance of the "Remonstrantie" as condensed by Professor Blok in his "History of the People of the Netherlands" (III, ch. xiv).为参考，让我们的实质内容“ remonstrantie ”简明教授blok在他的“历史的人民的荷兰” （三，社区会堂。十四） 。
"They (the Remonstrants) declared themselves opposed to the following doctrines: (1) Predestination in its defined form; as if God by an eternal and irrevocable decision had destined men, some to eternal bliss, others to eternal damnation, without any other law than His own pleasure. On the contrary, they thought that God by the same resolution wished to make all believers in Christ who persisted in their belief to the end blessed in Christ, and for His sake would only condemn the unconverted and unbelieving. (2) The doctrine of election according to which the chosen were counted as necessarily and unavoidably blessed and the outcasts necessarily and unavoidably lost. They urged the milder doctrine that Christ had died for all men, and that believers were only chosen in so far as they enjoyed he forgiveness of sins. (3) The doctrine that Christ died for the elect alone to make them blessed and no one else, ordained as mediator; on the contrary, they urged the possibility of salvation for others not elect. (4) The doctrine that the grace of God affects the elect only, while the reprobates cannot participate in this through their conversion, but only through their own strength. On the other hand, they, the 'Remonstrants', a name they received later from this, their 'Remonstrance', hold that man 'has no saving belief in himself, nor out of the force of his free-will', if he lives in sin, but that it is necessary that 'he be born again from God in Christ by means of His Holy Spirit, and renewed in understanding and affection, or will and all strength', since without grace man cannot resist sin, although he cannot be counted as irresistible to grace. (5) The doctrine that he who had once attained true saving grace can never lose it and be wholly debased. They held, on the contrary, that whoever had received Christ's quickening spirit had thereby a strong weapon against Satan, sin, the world, and his own flesh, although they would not decide at the time without further investigation -- later they adopted this too -- whether he could not lose this power 'forsaking the beginning of his being, Christ.'" “他们（ remonstrants ）宣布自己反对以下学说： （ 1 ） predestination在其界定的形式;犹如上帝的一个永恒的和不可改变的决定，已注定的男子，一些人永恒的幸福，别人永恒的damnation ，没有任何其他法律另有规定比他自己的高兴。相反，他们认为上帝在同一决议中希望，使所有信徒在基督里谁，坚持自己的信仰到去年底的祝福在基督里，和他为了只会谴责和未信。 （ 2 ）的教义的选举，根据该所选择的被算作一定不可避免地祝福和弃儿一定不可避免地失去了他们敦促较温和的学说认为，基督已死去的所有男性，信徒只选择在这么远，因为他们所享有的他宽恕的罪孽。 （ 3 ）理论，基督死亡，为选出单，使他们的祝福，并没有其他人，祝圣作为调解人;相反，他们敦促可能性救亡为他人不当选。 （ 4 ）学说即上帝的恩典影响选举只，而reprobates不能参加本次通过其转换，但只有通过自己的力量。另一方面，他们' remonstrants ' ，一个名称，他们收到后，从这个，他们的' remonstrance ' ，认为男子'并没有节省自己的信仰，也不出来的力量，他的自由会' ，如果他生活在罪恶，但它是必要的' ，他出生的，再从上帝在基督里的手段他的圣灵，并再次在了解和感情，还是会和所有的力量' ，因为没有宽限期，人不能抗拒单，虽然他不能算为不可阻挡的，以宽限期。 （ 5 ）学说，他谁曾一度达到真正的节水宽限期绝不能失去它，并完全debased ，他们举行，与此相反，无论谁收到了基督的精神，加快了，从而强有力的武器，对撒旦，单仲偕，面向世界，和他自己的肉体，虽然他们不会决定在时间无进一步的调查-后来他们通过这也是-他是否可以不要失去这项权力，'放弃开始，他正，基督“。
The ultra-Calvinists responded by drafting a "Contra-Remonstrantie" in the following seven articles: (1) God had, after Adam's fall, reserved a certain number of human beings from destruction, and, in His eternal and unchangeable counsel, destined them to salvation through Christ, leaving the others alone in accordance with His righteous judgement.超calvinists回应，草拟了“魂斗罗- remonstrantie ”在以下七个文章： （ 1 ）上帝后，亚当的秋天，保留一定数量的人类免于毁灭，并在他的永恒的和不可改变的律师，注定他们救赎透过基督，离开别人独自在按照他的正义的判决。 (2) The elect are not only the good Christians who are adult, but also the "children of the covenant as long as they do not prove the contrary by their action". （ 2 ）选举不仅是良好的基督徒谁是成人，而且还“儿童的公约，只要他们不证明，相反他们的行动” 。 (3) In this election God does not consider belief or conversion, but acts simply according to His pleasure. （ 3 ）在这次选举中上帝不考虑信仰或转换，但简单的行为，根据他的乐趣。 (4) God sent His Son, Christ, for the salvation of the elect, and of them alone. （ 4 ）上帝派他的儿子，基督，为救赎的选举，和他们单独。 (5) The Holy Ghost in the Scriptures and in preaching speaks to them alone, to instruct and to convert them. （ 5 ）圣灵在圣经和在说教，讲他们的单，指示和转换。 (6) The elect can never lose the true belief, but they obtain power of resistance through the Holy Ghost active in them. （六）选举绝不能失去真正的信仰，但他们获得的权力的阻力，通过圣灵活跃于他们。 (7) This would not lead them to follow the dictates of the flesh carelessly, but, on the contrary, they would go God's way, considering that thereby alone could they be saved. （ 7 ） ，这会不会导致他们后续的支配肉体的不小心，但是，与此相反，他们会去上帝的方式，考虑到，从而能够单独，他们被保存。
The defection of the popular and gifted divine was a severe blow to the rigid Calvinists and started a quarrel which eventually threatened the existence of the United Netherlands.叛逃受欢迎的天才和神是一个严重的打击，僵化的calvinists ，并开始争吵，最终威胁的存在，美国的荷兰。 His reputation was greatly enhanced by his heroic fidelity to pastoral duty during the plague of 1602, and the following year, through the influence of admirers like Grotius, he was, notwithstanding fierce opposition, appointed professor of theology at the University of Leyden.他的声誉大大提高，由他的英勇忠诚牧区期间当值的瘟疫1602年，次年，通过影响仰慕者一样，格劳秀斯，他是，尽管激烈反对，任命教授神学大学的雷登。 His life as professor was an unintermittent quarrel with his stern Calvinistic colleague, Francis Gomarus, which divided the university and the country into two hostile camps.他的生命作为教授是一个unintermittent吵架，他严正calvinistic的同事，弗朗西斯霍马勒斯，分为大学及国家分成两个敌对的营地。 Arminius did not live to see the ultimate results of the controversy, as he died of consumption in his forty-ninth Year, October, 1609.亚米纽斯没能活着看到最终结果的争议，因为他去世的消费在其第四十九年10月， 1609年。 Although the principles of Arminius were solemnly condemned in the great Calvinist Synod held at Dordrecht, or Dort, in 1618-19, and the "Remonstrant heresy" was rigorously suppressed during the lifetime of Maurice of Orange, nevertheless the Leyden professor had given to ultra-Calvinism a blow from which it never recovered.虽然原则亚米纽斯被郑重谴责在伟大的calvinist主教举行的多德雷赫特，或dort ，在1618年至1619年，和“ remonstrant邪”是严格压制在一生的莫里斯的橙色，不过，雷登教授给予超-加尔文打击从它再也没有恢复过来。 The controversy was soon transplanted to England where it roused the same dissensions as in Holland.争议很快移植到英格兰的地方，激起了同样的纠纷，因为在荷兰。 In the following century it divided the early Methodists into two parties, the followers of John Wesley adhering to the Arminian view, those of George Whitefield professing the strict Calvinistic tenets.在以下几个世纪，它分为初，卫成两党，追随者约翰卫斯理坚持以arminian认为，这些乔治怀特菲尔德自称严格calvinistic原理。
Publication information Written by James F. Loughlin.出版的资料，书面，由James楼loughlin 。 Transcribed by Robert H. Sarkissian.转录由Robert每小时萨尔基相。 The Catholic Encyclopedia, Volume I. Published 1907.天主教百科全书，量一出版的1907年。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, March 1, 1907. nihil obstat ， 1907年3月1日。 Remy Lafort, STD, Censor.的Remy lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教，纽约
Bibliography参考书目
Brant, Historia Vitae Arminii (Amsterdam, 1724); revised and enlarged by Mosheim (Brunswick, 1725); Nichols, Life of Arminius (London, 1843); Arminii opera theologica (incomplete-Frankfurt, 1635) tr.布兰特，历史的简历arminii （阿姆斯特丹， 1724 ） ;订正和扩大mosheim （不伦瑞克， 1725 ） ;尼科尔斯，生活亚米纽斯（伦敦， 1843 ） ; arminii歌剧theologica （不完全统计-法兰克福， 1635年）的TR 。 Nichols (London, 1825-28, Buffalo, 1853); Blok, History of the People of the Netherlands; Cambridge Modern History, III, xix; Rogge in Realencyclop die für protestantische Theologie und Kirche; Grube in Kirchenlex.; Brandt, Historia reformationis Belgicae (La Haye, 1726); Graf, Beitrag zur Gesch.尼科尔斯（伦敦， 1825年至1828年，水牛， 1853 ） ; blok ，历史，人民群众的荷兰;剑桥大学现代历史上，三，十九;罗格在realencyclop模具f黵protestantische theologie und kirche ;顾儒伯在kirchenlex 。 ;勃兰特，历史reformationis belgicae （香格里拉海牙， 1726 ） ;格拉夫， beitrag zur gesch 。 der Syn.明镜的SYN 。 von Dortrecht (Basle, 1825).冯dortrecht （巴塞尔， 1825年） 。
Sanctification
成圣
Justification
理由
Conversion
转换
Confession
自白
Salvation
救赎
Various
Attitudes 不同的态度
Supralapsarianism
supralapsarianism
Infralapsarianism
infralapsarianism
Amyraldianism
amyraldianism
This subject presentation in the original English language这个课题介绍，在原有的英语语言
Send an e-mail question or comment to us: E-mail邮件发送问题或意见给我们： 电子邮箱
The main BELIEVE web-page (and the index to subjects) is at http://mb-soft.com/believe/beliecha.html主要相信网页（和索引科目） ，是在http://mb-soft.com/believe/beliecha.html