Old School Presbyterians maintained Calvinist orthodoxy from the 1830s to the 1860s.老同学presbyterians保持calvinist正统从19世纪30年代到19世纪60年代。 Princeton theologians Archibald Alexander and Charles Hodge believed that their theology faithfully reflected Reformed beliefs and should be central in American Presbyterianism.普林斯顿神学家阿奇博尔德亚历山大和查尔斯Hodge的认为，他们的神学忠实地反映了改革的信念，并应中央在美国presbyterianism 。 They contended that their Calvinism was historically aligned with the Westminster Confession of Faith, John Calvin, Augustine, and the Bible itself.他们认为，他们的加尔文是历史上的不结盟与西敏寺供认的信念，约翰卡尔文，奥古斯丁，圣经本身。 The very term "Old School theology" indicates that its adherents wanted to retain traditional Reformed doctrines.非常长远的“老学校神学”表明，其信徒要保留传统的改革理论。 They wanted a "consistent Calvinism" and developed distinct views on confessionalism, revivalism, and church polity.他们想要一个“一致的加尔文” ，并制定了不同的意见，忏悔，复兴，和教会的政体。 Because of their stand on these issues, the Old School faction expelled the New School from the church in 1837 for having diverged from them.因为他们的立场，在这些问题上，旧学校派驱逐在新学年开始，由教会在1837年因偏离他们。
Believing that doctrinal orthodoxy was of primary importance in Christian faith, Old School men desired a strict confessionalism or subscription to the Westminster Confession.相信理论的正统是头等重要的，在基督徒的信仰，岁男子理想的学校严格的自白或订阅西敏寺招供。 Several New School leaders such as Albert Barnes and Lyman Beecher were accused of holding sub - Calvinist views related to the New Haven theology of Nathaniel W Taylor.几个新的学校领导，如何俊仁Barnes和赖曼伊丽莎白比被指控持有小组-c alvinist的意见，有关新的避难所神学纳撒尼尔瓦特泰勒。 Alexander and Hodge answered Taylor in seven articles in the Princeton Review (1830 - 31) by stressing Reformed doctrines such as the imputation of Adam's sin (Adam acted as a representative for all men and his sin was counted against them), Christ's substitutionary atonement, and the regenerating work of the Holy Spirit.亚历山大和Hodge的回答泰勒在7文章在普林斯顿检讨（ 1830 -3 1）强调，改革的理论，如归责亚当的单仲偕（亚当作为一个代表所有男人和他的单算对他们的） ，基督的s ubstitutionary赎罪，和再生工作的圣灵。
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The Old School party also strongly supported Presbyterian polity as most consistent with a Reformed view of the church.旧学校党也强烈支持长老会的政体，作为最符合改革的看法教会。 Arguing that church order was a matter of faith, they opposed a plan of union with Congregationalists and claimed that Presbyterian polity provided discipline necessary to prevent errors in doctrine and practice which Congregationalism lacked.认为教会秩序的一个问题是信仰，他们反对的计划，又称为“公理派”联盟，并声称长老政体提供了必要的纪律，以防止错误的理论和实践，其中公理缺乏。 They also repudiated the social activism of voluntary societies, preferring that education and mission activities take place within the institutional church, where it also could be guided by the church's confession.他们还推翻了社会活动的自愿社团，宁愿教育和特派团的活动发生在体制教会，在那里也可为指导，教会的自白。
In 1869 New and Old Schools reunited, primarily because during the schism New School theology had become more orthodox.在1869年新老学校的统一，主要是因为在分裂的新校神学已变得更加正统。
WA
Hoffecker华hoffecker
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
A Alexander,
Evidences of the Authenticity, Inspiration and Authority of the Holy Scriptures;
SJ Baird, A History of the New School; AA Hodge, The Life of Charles Hodge; C
Hodge, Systematic Theology; Princeton Review, 1837 - 69.
1亚历山大，证据的真实性，灵感和权威的圣经;律政司司长贝尔德，历史的新学校;机管局Hodge的，生活的查尔斯Hodge的; c
Hodge的，系统神学;普林斯顿审查， 1837 -6 9。
Lyman Beecher (1775-1863) was an American Presbyterian clergyman, born in New Haven, Connecticut, and educated at Yale College (now Yale University).赖曼伊丽莎白比（ 1775年至1863年）是美国长老会牧师，出生在新的避难所，康涅狄格和教育，在耶鲁学院（现为耶鲁大学） 。 He became pastor of the Presbyterian Church at East Hampton, New York, in 1798.他成为牧师的长老教会在东汉普顿，纽约，在1798年。 At this church, in 1804, he attained national prominence through his brilliant sermon on the death of the American statesman Alexander Hamilton, who was killed in a duel with the American statesman Aaron Burr.在这个教会，于1804年，他取得了突出的国家，通过他的光辉讲道中对死亡的美国政治家亚历山大汉密尔顿，谁被打死在决斗与美国的政治家，亚伦毛刺。 Beecher held pastorates successively at Litchfield, Connecticut, and Boston between 1810 and 1832, and during this period he became known as one of the most eloquent preachers of his time.伊丽莎白比举行pastorates先后在利奇菲尔德，康涅狄格州和波士顿之间的1810年和1832年，并在此期间，他被称为一个最有说服力的传教士，他的时间。 He also was one of the leaders of a Presbyterian faction, called the New School, that opposed the strict doctrine and discipline of the conservative Presbyterians, called the Old School.他还领导者之一的一个长老会派，所谓新的学校，反对严格的教义和纪律，保守presbyterians ，所谓旧的学校。
In 1832 Beecher was appointed first president of Lane Theological Seminary, near Cincinnati, Ohio, and pastor of the Second Presbyterian Church of Cincinnati.在1832年伊丽莎白比被任命为第一任总统里神学院，近俄亥俄州辛辛那提，和牧师的第二长老教会辛辛那提。 His doctrinal liberalism soon brought him into conflict with his regional superiors.他的理论，自由主义，尽快使他陷入冲突的区域与他的上司。 In 1835 he was tried by the presbytery on charges of heresy and hypocrisy, but was acquitted.在1835年，他试图由presbytery对收费异端和虚伪性，但获判无罪。 The Presbyterian Synod, to which the verdict was appealed, sustained his acquittal in the same year.该长老会的主教，而这一判决提出上诉，维持了其无罪释放，在同一年。 When the schism foreshadowed by the Old School - New School controversy finally developed in 1838, Beecher adhered to the New School.当分裂所预示的旧学校-新校的争议，终于在1 838年的发展，伊丽莎白比，坚持以新的学校。 He continued to preach at his Cincinnati church until 1842 and retained the titular presidency of Lane Theological Seminary for the remainder of his life.他继续鼓吹他在辛辛那提的教会，直到1842年，并保留名誉主席的里神学院为余下的他的生命。 He was the father of 13 children, among them the noted American writer Harriet Beecher Stowe.他的父亲， 13名儿童，其中包括著名的美国作家哈里特伊丽莎白比彻斯托。 All seven of his sons became clergymen.所有7 ，他的儿子成为神职人员。 His writings include Collected Works (3 volumes, 1852) and Autobiography and Correspondence (1863).他的作品包括收集工程（ 3卷， 1852 ）和自传和书信往来（ 1863 ） 。
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