French theologian John Calvin, b.法国神学家约翰卡尔文，乙 July 10, 1509, d. 1509年7月10日，四 May 27, 1564, was, after Martin Luther, the guiding spirit of the Protestant Reformation. If Luther sounded the trumpet for reform, Calvin orchestrated the score by which the Reformation became a part of Western civilization. Calvin studied in Paris, probably from 1521 to 1526, where he was introduced to humanistic scholarship and to appeals for reform of the church. 1564年5月27日，是后，马丁路德，指导的精神，新教改革， 如果路德吹响了号角，为改革卡尔文策划评分，其中改革的一部分，成为西方文明。卡尔文研究，在巴黎，大概从1521到1526年，他在那里被引入人文学术研究和呼吁改革的教会。 He then studied law at his father's bidding from about 1525 to 1530.然后，他学习法律，在他父亲的出价从大约1525年至1530年。 When his father died in 1531, Calvin turned immediately to his first love - study of the classics and theology.当他的父亲去世，在1531年，卡尔文拒绝立即向他的最爱-学习经典和神学。 Between 1526 and 1531, he experienced a distinctly Protestant conversion. "God," he wrote much later, "at last turned my course in another direction by the secret rein of his providence."之间的1526和1531年， 他经历了一个明显的新教转换。 “上帝” ，他写道晚得多， “在去年把我当然在另一个方向是由秘密悬崖勒马他的普罗维登斯” 。 Calvin's first published work was a commentary on Seneca's De Clementia (1532).卡尔文的首次出版工作是一项述评：塞涅卡的德clementia （ 1532 ） 。 A profusion of influential commentaries on books of the Bible followed. 1 profusion有影响力的评论对书籍的圣经其次。
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After the publication of the Institutes, Calvin fully intended to devote his life to further study.出版后，各研究所，卡尔文充分打算把自己的一生作进一步的研究。 On a trip to Strasbourg in July 1536, however, he was forced to detour through Geneva where he hoped to stay only one night.对前往斯特拉斯堡在1536年7月，不过，他被迫绕道通过日内瓦的地方，他希望留下来，只有一晚。 The fiery Guillaume Farel, who had labored long for the reform of that city, had other plans.火热纪尧姆惹勒，谁曾labored长期为改革这个城市，有其他的计划。
Threatening Calvin with a curse from God, Farel persuaded him to remain.卡尔文威胁与诅咒上帝，惹勒劝他留下来。 The next 2 years were difficult, as Calvin's rigorous plans for reform of church and city clashed with Geneva's long - standing moral indifference.未来2年中分别困难的，因为卡尔文严格的改革计划，教会和城市发生冲突，与设在日内瓦的长期-站在道德的冷漠。 In 1538, Calvin and Farel were expelled from the city.在1538年，卡尔文和惹勒被驱逐出城。 Calvin proceeded to Strasbourg where he spent the most enjoyable years of his life as pastor of the city's French congregation.卡尔文着手斯特拉斯堡，他度过了最愉快的年，他的生活，作为牧师该城市的法语聚集。 While in Strasbourg, Calvin produced an influential commentary on the Book of Romans, oversaw the preparation of a liturgy and a psalm book that he would use later in Geneva, and married the widow Idelette de Bure.而在斯特拉斯堡，卡尔文制作一个有影响力的评论这本书的罗马，主持编写一本礼仪和诗篇的书，他将使用后在日内瓦，和已婚的遗孀idelette德草屋。 When friends of Calvin gained control of the Geneva council in 1541, they asked him to return, and he reluctantly agreed.当朋友卡尔文获得控制在日内瓦会在1541年，他们问他返回，他勉强同意。 During the next 14 years his reforms met stiff resistance. Some Genevans then, and many critics later, considered Calvin's morality absurdly severe, with its banning of plays and its attempt to introduce religious pamphlets and psalm singing into Geneva's taverns.在未来14年的改革，他会见了激烈的抵抗。 genevans一些，然后，和很多批评后，认为是卡尔文的道德荒谬严重的，其禁止的戏剧和其企图引入宗教小册子和诗篇歌唱到日内瓦的酒馆。
Others have admired the courage of his conviction that all of life should glorify God.其他钦佩的勇气，他相信所有的生活应该颂扬上帝。 Finally, the libertines blundered in 1553 by offering backhanded support to the heretic Michael Servetus.最后， libertines失误，在1553年提供backhanded支持邪教迈克尔塞尔维特。 Servetus was condemned to death by burning, and by 1555 the city belonged to Calvin. The Presbyterian church order that he instituted established a principle of lay involvement that had great impact throughout Europe.塞尔维特被谴责死刑的燃烧，和由1555年的城市属于卡尔文。长老教会，以便他提起成立了一个原则，奠定参与了很大的影响，整个欧洲。
During Calvin's last years, Geneva was home to many religious refugees who carried away the desire to implement a Genevan reform in their own countries.在卡尔文的最后几年，日内瓦的家园，许多宗教难民谁运走的愿望，实行genevan改革，他们在自己的国家。 His personal letters and published works reached from the British Isles to the Baltic.他个人的信件和出版工程达成从英伦三岛到波罗的海。 The Geneva Academy, founded in 1559, extended the circle of his influence.在日内瓦的学院，成立于1559年，延长循环他的影响力。 His lucid use of French promoted that language much as Luther's work spread the influence of German.他清晰的使用法语，促进了语文高达路德的工作蔓延的影响，德国。 By the time he died, Calvin, in spite of a reserved personality, had generated profound love among his friends and intense scorn from his enemies. His influence, which spread throughout the Western world, was felt especially in Scotland through the work of John Knox.由时间，他真的死了，卡尔文，尽管有保留的人格，产生了深刻的互爱他的朋友和激烈的蔑视，从他的敌人。 他的影响力，扩散到整个西方世界，有人认为，特别是在苏格兰通过的工作约翰诺克斯。
Mark A Noll马克一精灵
Bibliography
参考书目
WJ Bousma, Calvin
(1987); Q Breen, John Calvin: A Study in French Humanism (1968); J Calvin,
Institutes of the Christian Religion, 1559 ed.; HJ Forstman, Word and Spirit:
Calvin's Doctrine of Biblical Authority (1962); THL Parker, John Calvin: A
Biography (1975); R Stauffer, The Humanness of John Calvin (1971); F Wendel,
Calvin: The Origin and Development of His Religious Thought (1963).
WJ通信公司bousma ，卡尔文（ 1987年） ; q布里恩，约翰卡尔文：研究了在法国的人文主义（ 1968年） ; j卡尔文研究所，基督教，
1559年教育署。 ; hj forstman ， Word和精神：卡尔文的教义圣经管理局（ 1962年） ; thl帕克，约翰卡尔文：传记（ 1975年） ;
r stauffer ，人性化的约翰卡尔文（ 1971年） ，女温德尔，卡尔文：起源和发展他的宗教思想（ 1963年） 。
John Calvin is considered the father of Reformed and Presbyterian doctrine and theology. Calvin was born in Noyon, Picardie. 约翰卡尔文被认为是父亲的改革和长老会教义和神学。卡尔文出生在努瓦永，皮卡。 His father was a notary who served the bishop of Noyon, and as a result Calvin, while still a child, received a canonry in the cathedral which would pay for his education.他的父亲是一名公证人谁服务主教努瓦永，结果卡尔文，而仍然是一个儿童，收到了canonry在大教堂将支付他的教育。 Although he commenced training for the priesthood at the University of Paris, his father, because of a controversy with the bishop and clergy of the Noyon cathedral, now decided that his son should become a lawyer, and sent him to Orleans, where he studied under Pierre de l'Etoile.虽然他展开训练神职人员在巴黎大学，他的父亲，因为一个争议与主教和神职人员的努瓦永大教堂，现已决定，他的儿子应该成为一个律师，并送他到纽奥良，他在那里研究下皮埃尔德l'于Etoile 。 Later he studied at Bourges under the humanist lawyer Andrea Alciati.后来，他就读于布下的人文律师安德列阿尔恰蒂。 It was probably while in Bourges that he became a Protestant.这是可能的同时，在布尔日，他成为新教。
On his father's death Calvin returned to Paris, where he became involved with the Protestants there and as a result had to leave, eventually spending some time in Italy and in Basel, Switzerland.对他父亲的死亡卡尔文返回巴黎，在那里他成为涉及与新教徒和有作为的结果，不得不离开，最终花一些时间在意大利和在瑞士巴塞尔。 In the latter city he published the first edition of the Institutes of the Christian Religion (1536).在后者的城市，他出版了第一版研究所基督教（ 1536 ） 。 After wandering around France, he decided to go to Strasbourg, a Protestant city, but while stopping overnight in Geneva he was approached by William Farel, who had introduced the Protestant movement there.后徘徊法国，他决定去斯特拉斯堡，一个新教徒的城市，但同时停止通宵在日内瓦他接触，威廉惹勒，谁介绍了新教运动。 After considerable argument Calvin was persuaded to stay and help.经过相当的论点卡尔文被说服留和帮助。 Calvin and Farel, however, soon ran into strong opposition and were forced out of the city, Calvin going to Strasbourg, where he stayed for three years (1538 - 41), ministering to a French Protestant refugee congregation.卡尔文和惹勒，不过，很快陷入强烈反对，被迫离开城市，卡尔文前往斯特拉斯堡，他在那里呆了三年（ 1538 -4 1） ，服事一家法国新教徒难民聚集。 Called back to Geneva in 1541, he remained there for the rest of his life as the leader of the Reformed Church.所谓回到日内瓦，在1541年，他仍然有余生作为领导人对改革教会。
While Calvin was the pastor of the Eglise St. Pierre and spent much of his time preaching, his greatest influence came from his writings.而卡尔文是牧师的eglise圣皮埃尔和花了很多时间，他的说教，他最大的影响来自于他的作品。 Both his Latin and his French were clear and his reasoning lucid. He wrote commentaries on twenty - three of the OT books and on all of the NT except the Apocalypse. In addition he produced a large number of pamphlets, devotional, doctrinal, and polemical.他的拉美和他的法国人明确的和他的推理清晰他写的评论twenty -三个城市旅游局有关书籍和对所有的新台币除外的启示。此外，他制作了大量的小册子， d evotional，理论， p olemical 。 But most important of all, his Institutes went through five editions, expanding from a small book of six chapters to a large work of seventy - nine chapters in 1559.但最重要的是，他的机构经历了五个版本，扩大从一个小书，共6章，以大量的工作74 -九章在1 559年。 Calvin also translated the original Latin versions into French.卡尔文还翻译了原来的拉丁语版本翻译成法文。 All these works were widely distributed and read throughout Europe.所有这些作品广为散发，并宣读了整个欧洲。
Not only was Calvin's influence widespread in his own day through his writings, but his impact on the Christian church has continued down to the present day. His works have been translated into many different languages, one of the most recent being the translation of the Institutes into Japanese. 不仅是卡尔文的影响力，广泛在他自己的天通过他的著作，但他的影响，对基督教会继续下降到目前的一天。他的作品已被译成多种不同语言，其中最近期的翻译研究所进入日本。 The result has been that his theological teachings as well as his political and social views have wielded a strong influence on both Christians and non - Christians since the Reformation.结果，一直认为他的神学教义，以及其政治和社会的意见，掌握一个强大的影响力都基督信徒和非-基督徒自改革。
WS
Reid被里德
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
THL Parker, John
Calvin; WS Reid, ed., John Calvin: His Influence on the Western World; GE
Duffield, ed., John Calvin; J Cadier, The Man God Mastered; TB Van Halsema, This
Was John Calvin; G Harkness, John Calvin, the Man and His Ethics; J Moura and P
Louvet, Calvin: A Modern Biography; BB Warfield, Calvin and Augustine; R
Stauffer, The Humanness of John Calvin; F Wendel, Calvin.
thl帕克，约翰卡尔文;是里德，教育署，约翰卡尔文：他的影响力对西方世界;葛杜菲尔德，教育署，约翰卡尔文; j cadier
，该名男子上帝的掌握;结核病车哈尔斯玛，这是约翰卡尔文;克哈克尼斯，约翰卡尔文，该名男子和他的职业道德; j莫拉和P louvet ，卡尔文：一个现代的传记;
BB心跳沃菲尔德，卡尔文和奥古斯丁; r stauffer ，人性化的约翰卡尔文，女温德尔，卡尔文。
This man, undoubtedly the greatest of Protestant divines, and perhaps, after St. Augustine, the most perseveringly followed by his disciples of any Western writer on theology, was born at Noyon in Picardy, France, 10 July, 1509, and died at Geneva, 27 May, 1564.这名男子，无疑是最大的新教divines ，也许后，圣奥古斯丁，最持之以恒，其次是他的弟子任何西方作家对神学，出生于努瓦永在picardy ，法国， 1509年7月10日，在日内瓦去世， 1564年5月27日。
A generation divided him from Luther, whom he never met.一个世代的划分，他从路德，他从未见过的。 By birth, education, and temper these two protagonists of the reforming movement were strongly contrasted.因出生，教育，锻炼这两个主角的改革运动的强烈对比。 Luther was a Saxon peasant, his father a miner; Calvin sprang from the French middle-class, and his father, an attorney, had purchased the freedom of the City of Noyon, where he practised civil and canon law.路德是一个撒克逊的农民，他的父亲矿工;卡尔文兴起从法国的中产阶级，和他的父亲，一个授权书，购买了自由市努瓦永，他在那里实行民事和教会法。 Luther entered the Order of Augustinian Hermits, took a monk's vows, was made a priest and incurred much odium by marrying a nun.路德进入秩序的奥古斯丁隐士，采取了和尚的誓言，是一名牧师和招致很大odium结婚一名修女。 Calvin never was ordained in the Catholic Church; his training was chiefly in law and the humanities; he took no vows.卡尔文从来没有被祝圣，在天主教教会，他的训练主要是在法律和人文，他没有采取任何誓言。 Luther's eloquence made him popular by its force, humour, rudeness, and vulgar style.路德的口才，使他受欢迎的，由它的力量，有幽默感， rudeness ，和庸俗作风。 Calvin spoke to the learned at all times, even when preaching before multitudes.卡尔文以向据悉，在任何时候，甚至当说教之前，众多。 His manner is classical; he reasons on system; he has little humour; instead of striking with a cudgel he uses the weapons of a deadly logic and persuades by a teacher's authority, not by a demagogue's calling of names.他的方式是古典;他的原因，系统;他不大的幽默感;而不是打击与cudgel ，他使用的武器，一种致命的逻辑和怂恿，由一名教师的权威，而不是由demagogue的呼唤的名字。 He writes French as well as Luther writes German, and like him has been reckoned a pioneer in the modern development of his native tongue.他写道，法国以及德国路德写道，和他一样一直忽视的先驱，在现代社会的发展，他的母语。 Lastly, if we term the doctor of Wittenberg a mystic, we may sum up Calvin as a scholastic; he gives articulate expression to the principles which Luther had stormily thrown out upon the world in his vehement pamphleteering; and the "Institutes" as they were left by their author have remained ever since the standard of orthodox Protestant belief in all the Churches known as "Reformed."最后，如果我们来说，医生的维滕贝格一神秘的，我们可以总结卡尔文作为一个学者，他给人的表达，以阐明的原则，路德曾stormily抛出后，世界在他的强烈pamphleteering ;和“研究所” ，因为他们留下他们的作者一直以来的水准，东正教，基督教的信仰，所有的教会被称为“改革” 。 His French disciples called their sect "the religion"; such it has proved to be outside the Roman world.他的法国弟子所谓的他们的教派“宗教” ;例如，它已被证明是以外的罗马世界。
The family name, spelt in many ways, was Cauvin latinized according to the custom of the age as Calvinus.姓氏，说明在许多方面，是cauvin latinized根据的习俗，年龄作为calvinus 。 For some unknown reason the Reformer is commonly called Maître Jean C. His mother, Jeanne Le Franc, born in the Diocese of Cambrai, is mentioned as "beautiful and devout"; she took her little son to various shrines and brought him up a good Catholic.对一些不明原因的改革者是常见的所谓贝耶让长他的母亲，珍妮乐法郎，出生在教区cambrai ，是提到“美丽和虔诚的” ;她带着她小儿子到各神社和他带来了一个好天主教。 On the father's side, his ancestors were seafaring men.对父亲的一面，他的祖先航海的男子。 His grandfather settled at Pont l'Evêque near Paris, and had two sons who became locksmiths; the third was Gerard, who turned procurator at Noyon, and there his four sons and two daughters saw the light.他的祖父，收于杜邦l' evêque在巴黎附近，并有两个儿子，谁成为锁匠;第三是杰拉德，谁把检察机关在努瓦永，并有他的四个儿子和两个女儿看到轻。 He lived in the Place au Blé (Cornmarket).他住在的地方，凹blé （ cornmarket ） 。 Noyon, a bishop's see, had long been a fief of the powerful old family of Hangest, who treated it as their personal property.努瓦永，新辅理主教的看到，长期以来一直采邑的强大的旧家庭的hangest ，谁处理它作为其个人财产。 But an everlasting quarrel, in which the city took part, went on between the bishop and the chapter.但一个永恒的争执，在该城市参加，到对之间的主教和章。 Charles de Hangest, nephew of the too well-known Georges d'Amboise, Archbishop of Rouen, surrendered the bishopric in 1525 to his own nephew John, becoming his vicar-general.查尔斯德hangest ，侄子的太著名的乔治-阿姆博斯，大主教卢昂，交出b ishopric在1 525年，以他自己的侄子约翰，成为他的副主教秘书长。 John kept up the battle with his canons until the Parliament of Paris intervened, upon which he went to Rome, and at last died in Paris in 1577.约翰不断的战斗与他的大炮，直到议会巴黎干预后，他前往罗马，并于去年死亡，在巴黎，在1577年。 This prelate had Protestant kinsfolk; he is charged with having fostered heresy which in those years was beginning to raise its head among the French.这主教已新教亲属;他被控有树立异端，其中在这些年已开始提高其头部之间的法语。 Clerical dissensions, at all events, allowed the new doctrines a promising field; and the Calvins were more or less infected by them before 1530.文书纠纷，在所有的活动，让新学说有前途的领域;和calvins被更多或更少感染他们之前， 1530 。
Gerard's four sons were made clerics and held benefices at a tender age.杰拉德的四个儿子发了言神职人员和举行benefices在投标年龄。 The Reformer was given one when a boy of twelve, he became Curé of Saint-Martin de Marteville in the Vermandois in 1527, and of Pont l'Eveque in 1529.改革者给予1时，一名男童的12 ，他成为curé圣-马丁德马特维尔，在韦尔芒杜瓦在1527年，和杜邦l' eveque在1529年。 Three of the boys attended the local Collège des Capettes, and there John proved himself an apt scholar.三个孩子参加了当地的学院万capettes ，并有约翰证明自己是一个容易的学者。 But his people were intimate with greater folk, the de Montmor, a branch of the line of Hangest, which led to his accompanying some of their children to Paris in 1523, when his mother was probably dead and his father had married again.但他的人，体内有更大的民俗，德montmor ，一个分支线hangest ，从而导致他陪同他们的一些子女在巴黎1523年，当他的母亲是可能死亡，他的父亲再次结婚。 The latter died in 1531, under excommunication from the chapter for not sending in his accounts.后者在1531年去世，绝罚下，从第一章为没有派在他的帐户。 The old man's illness, not his lack of honesty, was, we are told, the cause.老先生的病情，不是他的诚信缺失，是我们被告知，原因。 Yet his son Charles, nettled by the censure, drew towards the Protestant doctrines.然而，他的儿子查尔斯， nettled所谴责，提请对新教教义。 He was accused in 1534 of denying the Catholic dogma of the Eucharist, and died out of the Church in 1536; his body was publicly gibbeted as that of a recusant.他被指控在1534年否认天主教教条的圣体圣事，和死亡驱逐出教会在1536年;他的尸体被公开gibbeted作为一个recusant 。
Meanwhile, young John was going through his own trials at the University of Paris, the dean or syndic of which, Noel Bédier, had stood up against Erasmus and bore hard upon Le Fèvre d'Etaples (Stapulensis), celebrated for his translation of the Bible into French.与此同时，年轻的约翰正经历他自己的审判在巴黎大学，学院院长或理事，其中，诺埃尔bédier ，已站起来，对伊拉斯谟和孔努力后，乐fèvre -e taples（ s tapulensis） ，庆祝他翻译的圣经翻译成法文。 Calvin, a "martinet", or oppidan, in the Collèege de la Marche, made this man's acquaintance (he was from Picardy) and may have glanced into his Latin commentary on St. Paul, dated 1512, which Doumergue considers the first Protestant book emanating from a French pen.卡尔文， “ martinet ” ，或oppidan ，在collèege德拉马什，这名男子的熟人（他是从picardy ） ，并可能glanced到他的拉美述评：圣保禄，过时的1512年，杜梅格认为第一新教图书源自法国的羊圈。 Another influence tending the same way was that of Corderius, Calvin's tutor, to whom he dedicated afterwards his annotation of I Thessalonians, remarking, "if there be any good thing in what I have published, I owe it to you".另一个影响趋于相同的方式是对corderius ，卡尔文的导师，向谁，他专责之后，他诠释的I帖撒罗尼迦， remarking ， “如果有任何一件好事，在我所发表的，我有责任向你” 。 Corderius had an excellent Latin style, his life was austere, and his "Colloquies" earned him enduring fame. corderius有很好的拉美风格，他的生活是艰苦，他的“ colloquies ”为他赢得了持久的名利。 But he fell under suspicion of heresy, and by Calvin's aid took refuge in Geneva, where he died September 1564.但他属于涉嫌异端，由卡尔文的援助避难，在日内瓦，在那里他死于1564年9月。 A third herald of the "New Learning" was George Cop, physician to Francis I, in whose house Calvin found a welcome and gave ear to the religious discussions which Cop favoured.三分之一的先声“新学习”是乔治缔约方会议，医师弗朗西斯，我在其家卡尔文发现一个值得欢迎的了耳朵，以宗教的讨论缔约方会议赞成。 And a fourth was Pierre-Robert d'Olivet of Noyon, who also translated the Scriptures, our youthful man of letters, his nephew, writing (in 1535) a Latin preface to the Old Testament and a French one -- his first appearance as a native author -- to the New Testament.和第四个是皮埃尔-罗伯特-科特的努瓦永，谁也翻译经文，我们的年轻男子的信件，他的侄子，以书面形式（在1 535年）拉美序旧约和法语一-他的第一次亮相，作为土生土长的作者-新约圣经。
By 1527, when no more than eighteen, Calvin's education was complete in its main lines.由1527年时，不超过18 ，卡尔文的教育是在完成其主要线路。 He had learned to be a humanist and a reformer.据悉，他曾是一个人道主义者和改革者。 The "sudden conversion" to a spiritual life in 1529, of which he speaks, must not be taken quite literally. “突然转换”到精神生活，在1529年，其中他讲，绝不能采取相当字面上。 He had never been an ardent Catholic; but the stories told at one time of his ill-regulated conduct have no foundation; and by a very natural process he went over to the side on which his family were taking their stand.他从来没有被一个殷切希望，天主教，但故事告诉在同一时间，他虐待的管制行为有没有基础，并通过一个很自然的过程，他去给方就他的家人被考虑他们的立场。 In 1528 he inscribed himself at Orléans as a law student, made friends with Francis Daniel, and then went for a year to Bourges, where he began preaching in private.在1528年，他题写自己在奥尔良作为一个法律系学生，朋友与弗朗西斯丹尼尔，然后到了一年来布，在那里他开始鼓吹在私人楼宇。 Margaret d'Angoulême, sister of Francis I, and Duchess of Berry, was living there with many heterodox Germans about her.吴-昂古莱姆，姐姐的弗朗西斯，我和公爵夫人的浆果，是生活在那里的许多非正统的德国人对她的。
He is found again at Paris in 1531.他发现，再次在巴黎在1531年。 Wolmar had taught him Greek at Bourges; from Vatable he learned Hebrew; and he entertained some relations with the erudite Budaeus. wolmar曾教他希腊在布;从vatable他得知希伯来语;和他受理的一些关系与博学布多伊斯。 About this date he printed a commentary on Seneca's "De Clementiâ".关于这个日期，他印制了一份述评：塞涅卡的“时点clementiâ ” 。 It was merely an exercise in scholarship, having no political significance.它只是一项工作，在奖学金，没有政治意义。 Francis I was, indeed, handling Protestants severely, and Calvin, now Doctor of Law at Orléans, composed, so the story runs, an oration on Christian philosophy which Nicholas Cop delivered on All Saints' Day, 1532, both writer and speaker having to take instant flight from pursuit by the royal inquisitors.弗朗西斯我，事实上，处理新教徒严重，和Calvin ，现在法学博士在奥尔良，组成的，所以故事背道而驰，一咨讯对基督教哲学，其中尼古拉斯缔约方会议所发表的所有圣人'天， 1532年，无论是作家和一位发言者无须采取即时航班从追求由皇家inquisitors 。 This legend has been rejected by modern critics.这传说已被拒绝现代的批评。 Calvin spent some time, however, with Canon du Tillet at Angoulême under a feigned designation.卡尔文花了一些时间，不过，与佳能杜tillet在昂古莱姆下，假装指定。 In May, 1534, he went to Noyon, gave up his benefice, and, it is said, was imprisoned.今年5月， 1534年，他到努瓦永，放弃了自己的benefice ，和，这是说，被监禁。 But he got away to Nerac in Bearn, the residence of the Duchess Margaret, and there again encountered Le Fèvre, whose French Bible had been condemned by the Sorbonne to the flames.但他得到以外的nerac在bearn ，居住的公爵夫人吴，并有再次遇到乐fèvre ，其法文圣经已谴责索邦大学，以火焰。 His next visit to Paris fell out during a violent campaign of the Lutherans against the Mass, which brought on reprisals, Etienne de la Forge and others were burnt in the Place de Grève; and Calvin accompanied by du Tillet, escaped -- though not without adventures -- to Metz and Strasburg.下次访问巴黎期间，跌出了暴力运动的lutherans对群众，这所带来的报复，艾蒂安德香格里拉开拓和其他被烧死在的地方，德grève ;和Calvin的陪同下，由杜tillet ，逃脱-虽然不无冒险-梅斯和s trasburg。 In the latter city Bucer reigned supreme.在后者的城市布塞珥最高统治地位。 The leading reformers dictated laws from the pulpit to their adherents, and this journey proved a decisive one for the French humanist, who, though by nature timid and shy, committed himself to a war on paper with his own sovereign.领导改革者支配的法律从讲坛，以他们的信徒，这旅程证明了决定性的一为法国的人文，谁，虽然性质胆怯和害羞，致力于战争的纸张上用自己的主权。 The famous letter to Francis I is dated 23 August, 1535.著名的信弗朗西斯I是过时的1535年8月23日。 It served as a prologue to the "Institutes", of which the first edition came out in March, 1536, not in French but in Latin.它作为一个序幕的“机构” ，其中首版出来，在3月， 1536年，而不是在法国，但在拉丁美洲。 Calvin's apology for lecturing the king was, that placards denouncing the Protestants as rebels had been posted up all over the realm.卡尔文的道歉宣讲国王，标语牌，谴责新教徒作为叛军已张贴了所有超过的境界。 Francis I did not read these pages, but if he had done so he would have discovered in them a plea, not for toleration, which the Reformer utterly scorned, but for doing away with Catholicism in favour of the new gospel.弗朗西斯，我并没有看过这些网页，但如果他这样做，他会发现在他们的认罪，而不是容忍，这是改革者，完全鄙视，但这样做的距离与天主教在赞成新的福音。 There could be only one true Church, said the young theologian, therefore kings ought to make an utter end of popery.有可能只有一个真正的教堂，说年轻的神学家，因此，国王应该作出彻底结束popery 。 (For an account of the "Institutes" see CALVINISM.) The second edition belongs to 1539, the first French translation to 1541; the final Latin, as revised by its author, is of 1559; but that in common use, dated 1560, has additions by his disciples. （一个帐户的“研究所”见加尔文）第二版，属于1539年，第一法语翻译到1541年;最后拉丁语，作为修订其作者，是1559年;但在共同使用，过时的1560年，已增补由他的弟子。 "It was more God's work than mine", said Calvin, who took for his motto "Omnia ad Dei gloriam", and in allusion to the change he had undergone in 1529 assumed for his device a hand stretched out from a burning heart. “这是上帝更多的工作比地雷”说，卡尔文，谁上台为他的座右铭“ OMNIA公司的广告dei gloriam ” ，并在提到变化，他经历了在1529年上台为他装置的一只手伸出从燃烧的心。
A much disputed chapter in Calvin's biography is the visit which he was long thought to have paid at Ferraro to the Protestant Duchess Renée, daughter of Louis XII.更有争议的一章在卡尔文的传记是访问，他是长期的思想，以支付在费雷罗以新教renée公爵夫人的女儿，路易十二。 Many stories clustered about his journey, now given up by the best-informed writers.很多的故事，群集对他的征途上，现在放弃，由最好的知情作家。 All we know for certain is that the Reformer, after settling his family affairs and bringing over two of his brothers and sisters to the views he had adopted undertook, in consequence of the war between Charles V and Francis I, to reach Bale by way of Geneva, in July, 1536.所有我们知道可以肯定的是，改革者，后解决他的家庭事务和造就超过他的两个兄弟姐妹的意见，他通过了承诺，在后果之间的战争，查理五世和弗朗西斯，我达到巴莱方式新华社日内瓦7月， 1536年。 At Geneva the Swiss preacher Fare, then looking for help in his propaganda, besought him with such vehemence to stay and teach theology that, as Calvin himself relates, he was terrified into submission.在日内瓦的瑞士传教士的票价，然后寻求帮助，在他的宣传， besought他这样vehemence留下来任教神学，作为卡尔文关乎自己，他惊恐万状就范。 We are not accustomed to fancy the austere prophet so easily frightened.我们不是习惯于花式紧缩先知这么容易害怕。 But as a student and recluse new to public responsibilities, he may well have hesitated before plunging into the troubled waters of Geneva, then at their stormiest period.但作为一名学生，和隐逸新的公共责任，他可能毫不犹豫地前，陷入困境的水域日内瓦，然后在其stormiest时期。 No portrait of him belonging to this time is extant.没有人像他属于这个时候，是现存的。 Later he is represented as of middle height, with bent shoulders, piercing eyes, and a large forehead; his hair was of an auburn tinge.后来，他是派中的高度，与一意孤行的肩膀上，刺耳的眼睛，和一个大型的前额，他的头发是一个奥本色彩。 Study and fasting occasioned the severe headaches from which he suffered continually.研究和空腹occasioned严重头痛，从他遭受不断。 In private life he was cheerful but sensitive, not to say overbearing, his friends treated him with delicate consideration.在私人生活中他是开朗，但敏感的，并不是说，咄咄逼人，他的朋友对待他与微妙的考虑。 His habits were simple; he cared nothing for wealth, and he never allowed himself a holiday.他的习惯，很简单，他关心什么财富，他决不允许自己的假期。 His correspondence, of which 4271 letters remain, turns chiefly on doctrinal subjects.他的书信，其中4271信仍然存在，原来主要是对理论科目。 Yet his strong, reserved character told on all with whom he came in contact; Geneva submitted to his theocratic rule, and the Reformed Churches accepted his teaching as though it were infallible.但他强，预留的性质告诉对所有与他排在接触;日内瓦提交给他的神权统治，改革的教会接受了他的教学，虽然它犯错。
Such was the stranger whom Farel recommended to his fellow Protestants, "this Frenchman", chosen to lecture on the Bible in a city divided against itself.这是陌生的人惹勒建议他的同胞新教徒， “这个法国人” ，所选择的演讲，对圣经的一个城市，除以对本身。 Geneva had about 15,000 inhabitants.日内瓦大约有1.5万居民。 Its bishop had long been its prince limited, however, by popular privileges.它的主教已久的王子，其有限的，但是，受欢迎的特权。 The vidomne, or mayor, was the Count of Savoy, and to his family the bishopric seemed a property which, from 1450, they bestowed on their younger children.该vidomne ，或市长，是计数的萨伏伊，以及他的家人bishopric似乎是财产，从1450年，他们赐予他们的年幼的儿童。 John of Savoy, illegitimate son of the previous bishop, sold his rights to the duke, who was head of the clan, and died in 1519 at Pignerol.约翰萨伏伊，非婚生子女的儿子，前主教，出售他的权利，向杜克大学，谁是负责人氏族，并分别于1519年在皮涅罗尔。 Jean de la Baume, last of its ecclesiastical princes, abandoned the city, which received Protestant teachers from Berne in 1519 and from Fribourg in 1526.让德香格里拉波美，去年其教会的王子，被遗弃的城市，收到了新教的教师从伯尔尼在1519年和由Fribourg在1526年。 In 1527 the arms of Savoy were torn down; in 1530 the Catholic party underwent defeat, and Geneva became independent.在1527年的武器萨伏伊被拆除;在1530年的天主教党经历了失败，和日内瓦，成为独立的。 It had two councils, but the final verdict on public measures rested with the people.它已两局，但最后裁决对公共措施，在于人民。 These appointed Farel, a convert of Le Fevre, as their preacher in 1534.这些委任惹勒，转换勒fevre ，因为他们的布道者在1534年。 A discussion between the two Churches from 30 May to 24 June, 1535 ended in victory for the Protestants.讨论了两国之间的教堂5月30日至1535年6月24日结束在胜利为新教徒。 The altars were desecrated, the sacred images broken, the Mass done away with.该神坛被亵渎，神圣的形象破碎，地下废除。 Bernese troops entered and "the Gospel" was accepted, 21 May, 1536. bernese军队进入和“福音”被接受， 1536年5月21日。 This implied persecution of Catholics by the councils which acted both as Church and State.这意味着迫害的天主教徒，由议会采取行动，既作为教会和国家。 Priests were thrown into prison; citizens were fined for not attending sermons.神父被扔进监狱;公民被罚款不出席布道。 At Zürich, Basle, and Berne the same laws were established.在苏黎世，巴塞尔，伯尔尼同样的法律设立。 Toleration did not enter into the ideas of the time.容忍没有进入思想的时间。
But though Calvin had not introduced this legislation, it was mainly by his influence that in January, 1537 the "articles" were voted which insisted on communion four times a year, set spies on delinquents, established a moral censorship, and punished the unruly with excommunication.不过，虽然卡尔文还没有推出这条法例，这主要是由他的影响力，在1月， 1537年的“文章”投赞成票，其中，坚持共融的4倍，每年订定间谍对拖欠，建立了一个道德检查，并处罚违规与绝罚。 There was to be a children's catechism, which he drew up; it ranks among his best writings.有是一个儿童的问答，这是他制定了它跻身于他的最佳著作。 The city now broke into "jurants" and "nonjurors" for many would not swear to the "articles"; indeed, they never were completely accepted.城市现在闯入“ jurants ”和“ nonjurors ”很多人会不宣誓的“文章” ;事实上，他们从来没有被完全接受。 Questions had arisen with Berne touching points that Calvin judged to be indifferent.问题出现了伯尔尼感人点，卡尔文判定为无动于衷。 He made a figure in the debates at Lausanne defending the freedom of Geneva.他提出的一个数字，在辩论中在洛桑捍卫新闻自由的日内瓦。 But disorders ensued at home, where recusancy was yet rife; in 1538 the council exiled Farel, Calvin, and the blind evangelist, Couraud.但疾病随后在家里，哪里recusancy尚未盛行;在1538安理会流亡惹勒，卡尔文，和盲人传播者， couraud 。 The Reformer went to Strasburg, became the guest of Capito and Bucer, and in 1539 was explaining the New Testament to French refugees at fifty two florins a year.改革者到strasburg ，成为客户的卡皮托和布塞珥，并在1539年被解释新约圣经译成法语难民在52 florins 1年。 Cardinal Sadolet had addressed an open letter to the Genevans, which their exile now answered.枢机主教sadolet已解决了一封公开信，向genevans ，其流亡政府现在回答。 Sadolet urged that schism was a crime; Calvin replied that the Roman Church was corrupt. sadolet敦促裂是一种罪行;卡尔文回答说，罗马教会是腐败。 He gained applause by his keen debating powers at Hagenau, Worms, and Ratisbon.他获得的掌声，他的激烈辩论的权力，在hagenau ，蠕虫和拉蒂斯邦。 But he complains of his poverty and ill-health, which did not prevent him from marrying at this time Idelette de Bure, the widow of an Anabaptist whom he had converted.但他抱怨他的贫困和健康欠佳，这并不妨碍他从结婚在这个时候idelette德草屋，遗孀再洗礼派一人，他曾转换。 Nothing more is known of this lady, except that she brought him a son who died almost at birth in 1542, and that her own death took place in 1549.没有什么更重要的是知道这个夫人，除非她带他的儿子，谁死亡，几乎在出生在1542年，而且她自己的死亡发生在1549年。
After some negotiation Ami Perrin, commissioner for Geneva, persuaded Calvin to return.经过一番谈判，阿美族，佩林，专员，日内瓦游说卡尔文返回。 He did so, not very willingly, on 13 September, 1541.他这样做，不是很愿意，就1541年9月13日。 His entry was modest enough.他的文字是温和不够的。 The church constitution now recognized "pastors, doctors, elders, deacons" but supreme power was given to the magistrate.教会宪法，现在认识到： “牧师，医生，长老，执事” ，但最高权力交给裁判官。 Ministers had the spiritual weapon of God's word; the consistory never, as such, wielded the secular arm Preachers, led by Calvin, and the councils, instigated by his opponents, came frequently into collision.部长们的精神武器，上帝的话语;一致性从来没有，因为这样的，挥舞手臂世俗传教士，为首的卡尔文，和议会，煽动他的对手，来经常到碰撞。 Yet the ordinances of 1541 were maintained; the clergy, assisted by lay elders, governed despotically and in detail the actions of every citizen.然而，条例1541年保持;神职人员，协助奠定长者，治despotically和详细的行动，每一个公民。 A presbyterian Sparta might be seen at Geneva; it set an example to later Puritans, who did all in their power to imitate its discipline.一长老斯巴达可能被认为在日内瓦，它树立了榜样，以后来清教徒，谁也都在其权力范围，以模仿其纪律。 The pattern held up was that of the Old Testament, although Christians were supposed to enjoy Gospel liberty.模式，举行了被认为是旧约，虽然基督信徒被假定享受福音的自由。 In November, 1552, the Council declared that Calvin's "Institutes" were a "holy doctrine which no man might speak against."在11月， 1552年，安理会宣布卡尔文的“机构”是一个“神圣的学说，这名男子可能没有发言反对” 。 Thus the State issued dogmatic decrees, the force of which had been anticipated earlier, as when Jacques Gouet was imprisoned on charges of impiety in June, 1547, and after severe torture was beheaded in July.因此，国务院发出的教条式的法令，部队，其中已预计早些时候，当雅克gouet被监禁，罪名是impiety在6月， 1547年，经过严重的酷刑被斩首在7月。 Some of the accusations brought against the unhappy young man were frivolous, others doubtful.一些指控所带来的对不愉快的青年男子被无聊的，别人的疑问。 What share, if any, Calvin took in this judgment is not easy to ascertain.什么份额，如有的话，卡尔文了在这方面的判断是不容易确定。 The execution of however must be laid at his door; it has given greater offence by far than the banishment of Castellio or the penalties inflicted on Bolsec -- moderate men opposed to extreme views in discipline and doctrine, who fell under suspicion as reactionary.执行，但必须奠定在他的大门，它已获得更大的罪行，远远超过流放的卡斯泰利奥或罚则，对bolsec -温和的男子，反对极端的意见，在纪律和学说，谁属于怀疑的反动。 The Reformer did not shrink from his self-appointed task.改革者没有萎缩，从他的自我任命的任务。 Within five years fifty-eight sentences of death and seventy-six of exile, besides numerous committals of the most eminent citizens to prison, took place in Geneva.五年内58句死亡和76流亡，除了众多的committals的最杰出的公民监狱，在日内瓦举行。 The iron yoke could not be shaken off.铁枷锁，无法摆脱。 In 1555, under Ami Perrin, a sort of revolt was attempted.在1555年，根据阿美族佩林，一种是企图反抗。 No blood was shed, but Perrin lost the day, and Calvin's theocracy triumphed.没有血棚，但佩林失去了天，和Calvin的神权的胜利。
"I am more deeply scandalized", wrote Gibbon "at the single execution of Servetus than at the hecatombs which have blazed in the autos-da-fé of Spain and Portugal". “我更深刻地scandalized ” ，写了长臂猿“在单一的执行塞尔维特比在hecatombs已开辟了在该汽车-大菲的西班牙和葡萄牙的” 。 He ascribes the enmity of Calvin to personal malice and perhaps envy.他赋予敌意卡尔文个人恶意，也许羡慕。 The facts of the case are pretty well ascertained.案件事实是相当好确定。 Born in 1511, perhaps at Tudela, Michael Served y Reves studied at Toulouse and was present in Bologna at the coronation of Charles V. He travelled in Germany and brought out in 1531 at Hagenau his treatise "De Trinitatis Erroribus", a strong Unitarian work which made much commotion among the more orthodox Reformers.出生于1511年，也许在图德拉，迈克尔送达y reves研究在图卢兹和出席了在博洛尼亚举行的加冕礼查尔斯诉他前往在德国和带出了在1531年在hagenau他的论文“德trinitatis erroribus ” ，一个强大统一的工作其中取得了很大的commotion其中较正统的改革者。 He met Calvin and disputed with him at Paris in 1534, became corrector of the press at Lyons; gave attention to medicine, discovered the lesser circulation of the blood, and entered into a fatal correspondence with the dictator of Geneva touching a new volume "Christianismi Restitutio," which he intended to publish.他会见了卡尔文和有争议的与他在巴黎在1534年，成为校正的新闻在里昂;了重视中医药，发现较小的流通的血液，并进入了一个致命的书信与独裁者的日内瓦感人的一个新的量“ christianismi恢复原状“ ，他打算发表。 In 1546 the exchange of letters ceased.在1546年的换函停止。 The Reformer called Servetus arrogant (he had dared to criticize the "Institutes" in marginal glosses), and uttered the significant menace, "If he comes here and I have any authority, I will never let him leave the place alive."所谓的改革者塞尔维特傲慢（他不敢批评“机构”在边际美化） ，并说出了显着的威胁， “如果他来这里和我有任何权力，我不会让他离开的地方活着” 。 The "Restitutio" appeared in 1553. “恢复原状”出现在1553年。 Calvin at once had its author delated to the Dominican inquisitor Ory at Lyons, sending on to him the man's letters of 1545-46 and these glosses.卡尔文在曾经有过其作者delated向多米尼加inquisitor ory在里昂，就发送给他，该名男子的意向书， 1545年至1546年，这些美化。 Hereupon the Spaniards was imprisoned at Vienne, but he escaped by friendly connivance, and was burnt there only in effigy. hereupon西班牙人被囚禁在维埃纳省，但他逃脱友好的纵容，和被烧毁，只有在有effigy 。 Some extraordinary fascination drew him to Geneva, from which he intended to pass the Alps.一些非同寻常的魅力吸引他到日内瓦，从他打算通过阿尔卑斯山。 He arrived on 13 August, 1553.他抵达， 1553年8月13日。 The next day Calvin, who had remarked him at the sermon, got his critic arrested, the preacher's own secretary coming forward to accuse him.第二天卡尔文，谁曾说过，他在讲道中，得到了影评人被捕，布道者自己的秘书来着指责他。 Calvin drew up forty articles of charge under three heads, concerning the nature of God, infant baptism, and the attack which Servetus had ventured on his own teaching.卡尔文制定了40条收费下，三国元首，有关的性质，上帝，婴儿的洗礼，和攻击塞尔维特曾冒险对自己的教学。 The council hesitated before taking a deadly decision, but the dictator, reinforced by Farel, drove them on.安理会犹豫，然后才采取一种致命的决定，但独裁者，增强惹勒，把它们驱逐出境。 In prison the culprit suffered much and loudly complained.在监狱中的罪魁祸首饱受和大声抱怨。 The Bernese and other Swiss voted for some indefinite penalty.该bernese和其他瑞士赞成一些无限期刑罚。 But to Calvin his power in Geneva seemed lost, while the stigma of heresy; as he insisted, would cling to all Protestants if this innovator were not put to death.但卡尔文他的权力在日内瓦似乎失去了，而耻辱的异端;作为他坚持，会抱所有新教徒如果这个创新不向死亡。 "Let the world see" Bullinger counselled him, "that Geneva wills the glory of Christ." “让世界看到”布凌格辅导他， “日内瓦遗嘱的荣耀基督” 。
Accordingly, sentence was pronounced 26 October, 1553, of burning at the stake.因此，一句是突出， 1553年10月26日，燃烧时的股份。 "Tomorrow he dies," wrote Calvin to Farel. “明天他去世，写道： ”卡尔文向惹勒。 When the deed was done, the Reformer alleged that he had been anxious to mitigate the punishment, but of this fact no record appears in the documents.当契约是这样做，改革者声称，他已急于减轻处罚，但这一事实没有记录出现在有关文件。 He disputed with Servetus on the day of execution and saw the end.他有争议的与塞尔维特在当天的执行，并看到结束。 A defence and apology next year received the adhesion of the Genevan ministers.辩护和道歉，明年收到粘附的genevan部长。 Melanchthon, who had taken deep umbrage at the blasphemies of the Spanish Unitarian, strongly approved in well-known words.梅兰希顿，谁采取了深umbrage在blasphemies的西班牙语统一，强烈批准在著名的话。 But a group that included Castellio published at Basle in 1554 a pamphlet with the title, "Should heretics be persecuted?"但一组，其中包括卡斯泰利奥发表在巴塞尔在1554年一本小册子，与标题， “应该受到迫害异端” ？ It is considered the first plea for toleration in modern times.它被认为是第一呼吁容忍在现代的时代。 Beza replied by an argument for the affirmative, couched in violent terms; and Calvin, whose favorite disciple he was, translated it into French in 1559. beza回答的论据是肯定的，措辞在暴力的条款;和Calvin ，其最喜爱的门徒，他，翻译成法文，在1559年。 The dialogue, "Vaticanus", written against the "Pope of Geneva" by Castellio, did not get into print until 1612.对话“ ， vaticanus ” ，书面反对“教宗在日内瓦的”卡斯泰利奥，没有进入打印，直至1612年。 Freedom of opinion, as Gibbon remarks, "was the consequence rather than the design of the Reformation."自由认为，由于长臂猿的言论， “是的后果，而不是设计的改革” 。
Another victim to his fiery zeal was Gentile, one of an Italian sect in Geneva, which also numbered among its adherents Alciati and Gribaldo.另一个受害者，以他强烈的热情是詹蒂莱，其中一节，意大利在日内瓦举行，这也编号，其中其信徒阿尔恰蒂和格里巴尔多。 As more or less Unitarian in their views, they were required to sign a confession drawn up by Calvin in 1558.为更多或更少统一在他们的意见，要求他们签署一份认罪，制定了由卡尔文在1558年。 Gentile subscribed it reluctantly, but in the upshot he was condemned and imprisoned as a perjurer.詹蒂莱订阅它勉强，但在结果他被谴责和监禁作为一个perjurer 。 He escaped only to be twice incarcerated at Berne, where in 1566, he was beheaded.他逃出，只被两次被关押在伯尔尼，凡在1566年，他被斩首。 Calvin's impassioned polemic against these Italians betrays fear of the Socinianism which was to lay waste his vineyard.卡尔文的慷慨激昂的论战对这些意大利出卖恐惧的socinianism这是奠定浪费他的葡萄园。 Politically he leaned on the French refugees, now abounding in the city, and more than equal in energy -- if not in numbers -- to the older native factions.在政治上倾斜，他对法国的难民，现在abounding在这个城市，多平等的能源-如果不是在数字-老一辈的本土派系。 Opposition died out.反对死亡。 His continual preaching, represented by 2300 sermons extant in the manuscripts and a vast correspondence, gave to the Reformer an influence without example in his closing years.他不断的说教，所代表的2300说教，在现存的手稿和广阔的书信，给改革者的影响力，例如没有在他的最后几年。 He wrote to Edward VI, helped in revising the Book of Common Prayer, and intervened between the rival English parties abroad during the Marian period.他写信给何承天六，帮助在修订这本书的共同祈祷，和干预之间的竞争对手英语各方在国外期间，玛丽安时期。 In the Huguenot troubles he sided with the more moderate.在胡格诺麻烦，他片面与较温和的。 His censure of the conspiracy of Amboise in 1560 does him honour.他谴责阴谋阿姆博斯在1560年是否他的荣誉。 One great literary institution founded by him, the College, afterwards the University, of Geneva, flourished exceedingly.一个伟大的文学机构，成立由他，学院，大学教育之后，在日内瓦，蓬勃发展极。 The students were mostly French.学生大多是法国人。 When Beza was rector it had nearly 1500 students of various grades.当beza是校长，它有近1500学生的各个职系。
Geneva now sent out pastors to the French congregations and was looked upon as the Protestant Rome.日内瓦现在发出了牧师，向法国教会和被看作为新教的罗马。 Through Knox, "the Scottish champion of the Swiss Reformation", who had been preacher to the exiles in that city, his native land accepted the discipline of the Presbytery and the doctrine of predestination as expounded in Calvin's "Institutes".通过诺克斯， “苏格兰冠军，瑞士的改革” ，谁已布道者，以流亡者在这个城市，他的乡土接受纪律的presbytery和学说predestination作为阐述了在卡尔文的“研究所” 。 The Puritans in England were also descendants of the French theologian.清教徒在英国也有后裔的法国神学家。 His dislike of theatres, dancing and the amenities of society was fully shared by them.他不喜欢的剧院，舞蹈和市容的社会是完全赞同他们。 The town on Lake Leman was described as without crime and destitute of amusements.镇湖上炯雷曼被形容为没有犯罪和贫困的娱乐。 Calvin declaimed against the "Libertines", but there is no evidence that any such people had a footing inside its walls The cold, hard, but upright disposition characteristic of the Reformed Churches, less genial than that derived from Luther, is due entirely to their founder himself.卡尔文declaimed对“ libertines ” ，但目前并没有证据显示任何这样的人已立足内墙壁冷，硬，但正派处置的特点，改革教会，少和煦的比来自路德，完全是由于他们的创立者本身。 Its essence is a concentrated pride, a love of disputation, a scorn of opponents.其实质是集中的骄傲，爱争论，蔑视对手。 The only art that it tolerates is music, and that not instrumental.唯一的艺术，它容忍的是音乐，不是乐器。 It will have no Christian feasts in its calendar, and it is austere to the verge of Manichaean hatred of the body.它不会有任何的基督教节日在其日历，它是过紧，以边缘的摩尼教仇恨的身体。 When dogma fails the Calvinist, he becomes, as in the instance of Carlyle, almost a pure Stoic.当教条，失败calvinist ，他成为，正如在实例凯雷，几乎是一个纯粹的stoic 。 "At Geneva, as for a time in Scotland," says JA Froude, "moral sins were treated as crimes to be punished by the magistrate." “在日内瓦，作为今后一个时期在苏格兰，说： ”司法机构政务长佛洛德， “道德捷联惯导系统被视为罪行受到惩罚，由裁判官” 。 The Bible was a code of law, administered by the clergy.圣经是一个守则，法律，管理的神职人员。 Down to his dying day Calvin preached and taught.到他死亡的天卡尔文鼓吹和教导。 By no means an aged man, he was worn out in these frequent controversies.绝非一岁的男子，他是精疲力尽在这些频繁的争议。 On 25 April, 1564, he made his will, leaving 225 French crowns, of which he bequeathed ten to his college, ten to the poor, and the remainder to his nephews and nieces.关于1564年4月25日，他作出了他的意愿，留下225法语冠，其中，他留下的10他的学院， 10向穷人，而其余的他的侄子和侄女。 His last letter was addressed to Farel.他的最后一封信是给惹勒。 He was buried without pomp, in a spot which is not now ascertainable.他被安葬在没有轻车简从，在一次抽样这是不是现在确定的。 In the year 1900 a monument of expiation was erected to Servetus in the Place Champel.在1900年的丰碑expiation是竖立塞尔维特在地方champel 。 Geneva has long since ceased to be the head of Calvinism.日内瓦已久以来，不再是元首的加尔文。 It is a rallying point for Free Thought, Socialist propaganda, and Nihilist conspiracies.这是一个凝聚点，思想自由，社会主义的宣传，和nihilist阴谋。 But in history it stands out as the Sparta of the Reformed churches, and Calvin is its Lycurgus.但在历史上它的立场，由于斯巴达的改革教会，和Calvin是其lycurgus 。
Publication information Written by William Barry.出版信息的书面威廉巴里。 Transcribed by Tomas Hancil.转录由托马斯汉奇尔。 The Catholic Encyclopedia, Volume III.天主教百科全书，第三卷。 Published 1908. 1908年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, November 1, 1908. nihil obstat ， 1908年11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
This subject presentation in the original English language这个课题介绍，在原有的英语语言
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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