Protestantism is a movement in Western Christianity whose adherents reject the notion that divine authority is channeled through one particular human institution or person such as the Roman Catholic pope. Protestants look elsewhere for the authority of their faith. Most of them stress the Bible - the Hebrew Scriptures and the New Testament - as the source and the norm of their teaching. Roman Catholic and Eastern Orthodox Christians also stress the authority of the Bible, but they also look to tradition, and, in the case of Catholics, to the pope as a source of authority.基督教是一种运动在西方基督教的信徒拒绝概念，即神圣的权力是通过渠道之一，特别是人类的机构或个人，如罗马天主教教宗。新教徒看看其他地方的权威，他们的信仰， 他们大多强调圣经-希伯来文经文和新约圣经-作为源和规范他们的教学。罗马天主教和东正教基督徒还强调权威，圣经，但他们也期待传统，并在该案件的天主教徒，教宗的作为权力来源。
Within two decades the Reformation had spread through most of northwest Europe.两年内，几十年来的改革已经扩散，通过最西北的欧洲。 In England, King Henry VIII repudiated papal authority over the church, and the Church of England was set on a course of reform that made it essentially a Protestant body (although Anglicans, also called Episcopalians, are often classified separately). In Switzerland, France, parts of Germany, Scotland, and the Netherlands, a second style of non - Lutheran reform, influenced chiefly by the French - turned - Genevan John Calvin and the Swiss leader Ulrich Zwingli, began to take shape.在英格兰， 国王亨利八世推翻了罗马教皇的权力，教会，和英国教会成立了一个改革的过程中，使得它基本上是一个新教团体（虽然英国圣公会教徒，也称为episcopalians ，往往归入另发） 。在瑞士，法国部分德国，苏格兰，荷兰， 第二次的作风，非-信义改革的影响，主要是由法国-拒绝-g en evan约翰卡尔文和瑞士领导人乌尔里希z wi ngli，开始形成。
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The Reformation spread from these bases into Scandinavia and central Europe, but it rarely penetrated Russian and southeastern Europe, where the Orthodox church prevailed, or southern Europe, which remained staunchly Roman Catholic.改革的蔓延，从这些基地成为斯堪的纳维亚和中欧地区，但它很少侵入俄罗斯和欧洲东南部，那里的东正教教堂占了上风，或欧洲南部，这仍然是坚定的罗马天主教。 After a series of religious wars from the mid 16th to the mid 17th century, most Protestants (except the radicals) and Catholics settled for the principle that the rulers of a region should determine the religion of that province or state.经过一系列的宗教战争中从第16到17世纪中期，大多数新教徒（除自由基）和天主教徒解决为原则，即统治者的一个地区应确定宗教的省或州。 Separation of church and state, a principle that other Protestants came to hold late in the 18th century, began to break the purely Protestant hold on northwest Europe.政教分离的国家，一个原则，就是其他新教徒来举行下旬在十八世纪，开始打破，纯粹是新教举行西北的欧洲。 In the latter part of the 18th century and throughout the 19th century into the present, Protestant missionaries spread the movement into most of the world.在后者的一部分， 18世纪和整个十九世纪到现在，基督教的传教士传播运动到世界上大多数。
Protestant beachheads were established on many Asian and African shores but not until recently in Catholic Latin America.新教的滩头阵地建立了对许多亚洲和非洲海岸，但直到最近，在天主教拉丁美洲。 From 1607, when Anglicans arrived in Virginia, until late in the 19th century, after large - scale immigration from southern Europe and Ireland, all of North America except Quebec was thought of as a largely Protestant domain.从1607年，当英国圣公会教徒抵达在维吉尼亚州，直到年底，在19世纪后，大-大规模移民来自南欧和爱尔兰，所有的北美除魁北克是思想作为一个主要的新教的网域。
Protestantism, more than Roman Catholicism and Orthodoxy, has faced two recurrent problems.基督教，超过罗马天主教和东正教，已面临着两个反复出现的问题。 The first relates to the internal unity of the movement.第一个问题涉及到内部的团结运动。 From the Reformation until the present, Protestants have sought concord but more often than not have remained in dispute.从改革，直到目前，新教徒寻求和谐，但更多的往往不是仍留在争端。 In the 20th century, however, the Ecumenical Movement has gathered strength.在20世纪，然而，合一运动已聚集力量。 In addition to the organic mergers of separate bodies that have taken place, movements of federation, councils for cooperation, and coalitions for common tasks have been formed.此外，以有机兼并不同的机构已经发生，变动的联邦，议会合作，并为联盟的共同任务，已形成。
The second problem involves civil authority.第二个问题涉及公务员的权力。 Orthodoxy and Catholicism found alliances with the throne congenial, but Protestants were restless about their early decisions to keep such alliances.东正教和天主教发现联盟与先天性的宝座，但新教徒被不安的他们早日作出决定，以保持这种联盟。 Movements for religious toleration were most aggressive and successful in Protestant countries.运动的宗教容忍，最积极的和成功的在新教国家。 The act of separating church and state (in most countries) has made it difficult for Protestants to produce coherent views of how Christians should live with both spiritual and civil responsibilities.该法分离教会和国家（在大多数国家） ，使得难以为新教徒产生连贯一致的意见，基督徒应如何生活与精神和公民责任。 This problem was presented in its most acute form in the dilemma of the Confessing church in Nazi Germany这个问题已经提出了在其最尖锐的形式，在两难的承认教会在纳粹德国
In music and literature the Protestant contribution has been enormous.在音乐与文学的新教的贡献已非常庞大。 The vernacular versions of the Bible, such as Luther's and the King James Version, played a formative role in the development of modern German and English literature. Emphasis on preaching and lack of strong centers of doctrinal authority contributed to a diversity of opinion and expression, as reflected, for example, in the work of John Milton.白话文版本的圣经，如路德的和国王詹姆斯版本，起到了形成的作用，在发展现代德语和英语的文学作品。 侧重于说教和缺乏强有力的中心理论管理局贡献了不同的见解和言论，作为反映，举例来说，在工作的约翰米尔顿。 A strong musical tradition developed out of the encouragement of hymn singing and the use of the organ and other instruments, reaching its pinnacle in the work of Johann Sebastian Bach.一个强大的音乐传统，发展出鼓励赞美诗的歌唱和使用机关和其他文书，达到了顶峰，在工作的约翰塞巴斯蒂安巴赫。
The lack of central authority and thus the acceptability of divergent views has also borne fruit in a rich theological tradition, which embraces such figures as Karl Barth, Rudolf Bultmann, and Paul Tillich in the 20th century.缺乏中央权威，从而认不同的意见，也见成效，在丰富的神学传统，其中包含了这样的数字作为卡尔巴特，鲁道夫布特曼，保罗田立克在20世纪。
Martin E Marty李柱铭e马蒂
Bibliography
参考书目
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Protestant Theology in the Nineteenth Century (1952) and Protestant Thought
(1959); RM Brown, The Spirit of Protestantism (1961); BA Gerrish, The Old
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Protestant Temperament (1978); WE Hordern, A Layman's Guide to Protestant
Theology (1968); E Leonard, A History of Protestantism (1968); ME Marty,
Protestantism (1972) and Protestantism in the United States: Righteous Empire
(1986); R Mehl, The Sociology of Protestantism (1970); WR Miller, Contemporary
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Reformation (1968); L Spitz, The Protestant Reformation (1985); C Welch,
Protestant Christianity Interpreted through Its Development (1954) and
Protestant Thought in the 19th Century (1972 - 85); JS Whale, The Protestant
Tradition (1955); JF White, Protestant Worship: Traditions in Transition
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1972年）和基督教在美国：正义的帝国（ 1986年） ; r mehl ，社会学的基督教（ 1970年） ;西铁的米勒，当代美国新教思想， 1900 -1
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1954年）和基督教思想在19世纪（ 1972年-8 5） ; j s鲸鱼，新教传统（ 1 955年） ;学家白，新教崇拜：传统转型期（
1989年）
In its broadest sense Protestantism denotes the whole movement within Christianity that originated in the sixteenth century Reformation and later focused in the main traditions of Reformed church life. Lutheran, Reformed (Calvinist / Presbyterian), and Anglican - Episcopalian (although Anglicanism par excellence claims to be both Catholic and Protestant), Baptist, Methodist, Pentecostal, and many others, down to modern African Independent churches.在其最广义的基督教是指整个运动的基督教认为，起源于十六世纪的改革与后来集中在主要的传统，改革教会的生活。 信义，改革（ calvinist /长老会） ，以及英国圣公会-圣公会（虽然圣公宗出类拔萃的索赔既天主教和新教） ，浸信会，循道卫理，五旬节，和许多人一样，下降至现代非洲的独立教会。
The term derives from the "protestation" submitted by a minority of Lutheran and Reformed authorities at the German Imperial Diet at Speyer in 1529 in dissenting from a clampdown on religious renewal.一词来自“抗议”提交由少数信义和改革当局在德国帝国国会在施派尔在1529年在反对从取缔的宗教重建。 The "protestation" was at once objection, appeal, and affirmation. “抗议”是一次反对，提出上诉，和肯定。 It asked urgently, "What is the true and holy Church?"它要求迫切， “什么是真正的和圣教会” ？ and asserted: "There is no sure preaching or doctrine but that which abides by the Word of God. According to God's command no other doctrine should be preached. Each text of the holy and divine Scriptures should be elucidated and explained by other texts. This Holy Book is in all things necessary for the Christian; it shines clearly in its own light, and is found to enlighten the darkness. We are determined by God's grace and aid to abide by God's Word alone, the holy gospel contained in the biblical books of the Old and New Testaments. This Word alone should be preached, and nothing that is contrary to it. It is the only truth. It is the sure rule of all Christian doctrine and conduct. It can never fail or deceive us."并断言： “没有肯定的说教或学说，但那些遵守上帝的话，根据上帝的命令没有其他学说应该鼓吹。每个文字的神圣和神圣的经文，应澄清和解释，其他的文本， 这圣书是在一切事上有必要为基督教，它的光芒显然在自己的光，发现启蒙黑暗， 我们决心通过上帝的恩典和援助要遵守上帝的话语，就有神圣的福音载于圣经的书籍对新旧约。这两个字，仅应鼓吹，并没有什么，是违反它， 它是唯一的真理，这是肯定法治的所有基督教教义和行为，它绝不能失败，或者欺骗我们“ 。
Lutherans and other advocates of reform thus became known as Protestants. lutherans和其他主张改革，因此被称为新教徒。 The English word originally had the force of "resolute confession, solemn declaration," standing for gospel truth against Roman corruption.英文词原本的力量“坚决招供，庄严宣誓， ”站立的福音真理，反对罗马腐败。 "Essentially Protestantism is an appeal to God in Christ, to Holy Scripture and to the primitive Church, against all degeneration and apostasy." “基本上是基督教是呼吁向上帝在基督里，圣经和原始的教会，反对一切豆状核变性和叛教” 。 The narrowing of "Protestant" to mean anti - or non - Roman has led some to prefer "Evangelical" (though in continental Europe this normally designates Lutherans) and "Reformed" (more commonly used of Calvinist Presbyterians).缩小“新教”的意思是反-或者非-罗马已导致有些人宁愿“福音事工促进会”（虽然在欧洲大陆，这通常指定lu therans）和“改革”（较常用的c a lvinistpr esbyterians）。
Nothing has so much promoted the disunity of Protestantism as the inroads of post - Enlightenment rationalism and its offspring in theological liberalism and modernism, which have gravely eroded Protestantism's Reformation and biblical foundations.没有这么多，促进了团结，新教作为进军后-启蒙理性及其后代在神学自由主义和现代主义，这已经严重侵蚀了新教的改革与圣经的基础。
Another pattern of Reformation in the sixteenth century, generally called Anabaptist or Radical despite its diversity, sought to restore the precise shape of apostolic Christianity.另一种模式的改革在十六世纪，一般所谓的再洗礼派或激进，尽管它的多样性，力求还原的精确形状的使徒基督教。 Pentecostalism has a similar aim, along with other movements, including some Baptists and (Plymouth) Brethren.五旬节运动也有类似的目的，连同其他变动，其中包括一些浸信会及（普利茅斯）兄弟。 Some African Independent churches have pursued a restorationist approach even to the OT.一些非洲国家的独立教会奉行restorationist的做法，甚至到了酒店。 Although Anabaptism gave birth to no major Protestant tradition (but note the Mennonites), its rejection of the Constantinian state - church and all its works (endorsed unreservedly by all three primary Protestant traditions) became in time the common property of most of Protestantism, especially outside Europe.虽然anabaptism生下没有大的新教传统（但注意门诺教派） ，其拒绝了constantinian国家-教会和其所有的工程项目（通过毫无保留地所有三个主要的新教传统） ，成为在时间的共同财产大部分的基督教，特别是欧洲以外地区。 (E Troeltsch has stressed the revolutionary significance of later Protestantism's abandonment of its early ideal of all - embracing church - civilization, a reformed Christendom.) The Anabaptist "protestation," though persecuted by the authoritarian Protestants, Lutheran, Reformed, and Anglican, is increasingly regarded as a parallel pattern of pristine Protestantism, with perhaps more to contribute to its future than any other pattern. （五特勒尔奇，强调了革命的意义，后来基督教的放弃其早期的理想，所有-概括性的教会-文明，一个经过改革的基督教），再洗礼派“抗议，”虽然迫害的专制新教徒，信义，改革，圣公会，是越来越被视为一个平行的格局精粹基督教，或许更有助于其未来的，比任何其他的模式。
Despite its divisions the community of Protestantism is still discernible in cross - denominational movements, eg, missionary expansion, Bible translation, biblical criticism and modern theological study, welfare and relief agencies, and the ecumenical movement itself.尽管其告社会基督教仍是可辨，在两岸关系-教会运动，例如，传教士的扩张，圣经翻译，圣经的批评和现代神学研究，福利和救济机构，和普世运动本身。 Protestants are also held together by common convictions, chief among them the acceptance of the Reformation as an indispensable part of their history.新教徒也一并举行，由共同的信念，行政之间，他们接受改造的一个不可或缺的一部分，他们的历史。 For no Protestants does this exclude a lineage going back tothe apostles, but continuity with patristic and medieval Christianity would be variously prized in different Protestant traditions.没有新教徒，这是否排除宗族回到tothe使徒，但连续性与教父和中世纪基督教会的各种珍贵的，在不同的新教传统。
Protestantism's scriptural principle finds expression in the axiom Ecclesia reformata sed semper reformanda, "a church reformed but always open to further reformation."基督教的圣经原则认定，体现在公理教会reformata的SED semper reformanda ， “一所教堂的改革，但始终是开放的进一步改革” 。 Subjection to the word of God means that no traditions or institutions, secular or religious, not even Reformation or Protestant ones, can be absolutized.遭受上帝的话意味着没有传统或机构，世俗或宗教，甚至没有改革或基督教徒，可以绝对化。 Paul Tillich regarded "the Protestant principle" as "the prophetic judgment against religious pride, ecclesiastical arrogance and secular self - sufficiency and their destructive consequences."保罗田立克把“新教”的原则为“先知的判断对宗教的骄傲，教会的傲慢与世俗的自我-充足和其破坏性的后果” 。 This was nobly exemplified in the Barmen Declaration of the Confessing Church in Nazi Germany ("Confessing" here being a good modern synonym of sixteenth century "Protestant").这是高尚的典范，在巴门宣言的承认教会在纳粹德国（ “供认”在这里作为一个良好的现代的代名词第十六世纪“新教” ） 。 Intellectually, "the co - operation of uninhibited inquiry and religious faith, of theology and science, is possible only on Protestant territory where all human traditions and institutions stand open both to man's scrutiny and to God's" (JH Nichols).智力， “合作-的运作，可以不受约束地调查和宗教的信仰，神学和科学事业，是有可能的就只有新教地区所有人类的传统和机构的立场，开放既要男子的审议和上帝的” （家尼科尔斯） 。
Finally, Protestantism seeks to draw its life from the gospel of God's grace in Christ.最后，基督教，旨在借鉴其寿命从福音上帝的恩典在基督里。 True to its heritage it can tolerate no do - it - yourself Christianity, no ground for human self - confidence before God's face.其真正的文物，它可以容忍没有这样做-它-自己的基督教，没有理由为人类的自我-的信心，在上帝面前的面子。 It will ultimately always value the Christ of faith more than the church of history.它最终将始终重视基督信仰的多，教会的历史。
DF Wright基金赖特
(Elwell Evangelical Dictionary) （ elwell福音事工促进会，字典）
Bibliography
参考书目
H Wace,
Principles of the Reformation; EG Leonard, A History of Protestantism; W Pauck,
The Heritage of the Reformation; J Dillenberger and C Welch, Protestant
Christianity Interpreted through Its Development; P Schaff, A History of the
Creeds of Christendom, I, III; RN Flew and RE Davies, eds., The Catholicity of
Protestantism; JH Nichols, Primer for Protestants; W Niesel, Reformed Symbolics:
A Comparison of Catholicism, Orthodoxy and Protestantism; L Bouyer, The Spirit
and Forms of Protestantism; E Troeltsch, Protestantism and Progress; P Tillich,
The Protestant Era; CS Carter and GEA Weeks, eds., The Protestant Dictionary; JS
Whale, The Protestant Tradition. h wace ，原则改革;例如伦纳德，历史的基督教;瓦特pauck
，遗产的改革; j迪伦贝格尔和C韦尔奇，基督教新教的解释，通过其发展;
p沙夫，历史的教义的基督教，我，三;氡飞抵并重新戴维斯，合编，共通性的基督教;尼科尔斯家，引为新教徒;瓦特niesel
，改革的符号比较：天主教，东正教和新教;升bouyer ，精神和各种形式的基督教电子商务特勒尔奇，基督教和进展情况;
p田立克，新教的时代;政务司司长，卡特和全球就业议程周编，新教字典; js鲸鱼，新教的传统。
The subject will be treated under the following heads, viz.:这一主题将治疗根据以下元首，即：
I. Origin of the Name.一，原产地的名称。
II.二。 Characteristic Protestant Principles.新教特点的原则。
III.三。 Discussion of the Three Fundamental Principles of Protestantism:讨论的三个基本原则，基督教：
A. The Supremacy of the Bible;答：至高无上的圣经;
B. Justification by Faith Alone;乙的理由，信仰单;
C. The Universal Priesthood of Believers.三，普遍僧侣信徒。
IV.四。 Private Judgment in Practice.私人的判断，在实践中。
V. "Justification by Faith Alone" in Practice.诉“的理由，信仰，仅”在实践中。
VI.六。 Advent of a New Order: Cæsaropapism.的来临，一种新的秩序： cæsaropapism 。
VII.七。 Rapidity of Protestant Progress Explained.快速新教的进展解释。
VIII.八。 Present-day Protestantism.目前天新教。
IX.九。 Popular Protestantism.受欢迎的基督教。
X. Protestantism and Progress:十，基督教和进展：
A. Prejudices;答：偏见;
B. Progress in Church and Churches;乙的进展，在教会和教堂;
C. Progress in Civil Society;长的进展，在民间社会;
D. Progress in Religious Toleration;四进展，在宗教容忍;
E. The Test of Vitality.五试验的生命力。
XI.十一。 Conclusion.结论。
I. ORIGIN OF THE NAME一，原产地的名称
I. ORIGIN OF THE NAME一，原产地的名称
The Diet of the Holy Roman Empire, assembled at Speyer in April, 1529, resolved that, according to a decree promulgated at the Diet of Worms (1524), communities in which the new religion was so far established that it could not without great trouble be altered should be free to maintain it, but until the meeting of the council they should introduce no further innovations in religion, and should not forbid the Mass, or hinder Catholics from assisting thereat.国会的神圣罗马帝国，聚集在施派尔今年4月， 1529年，解决了，根据一项法令，颁布了在国会的蠕虫（ 1524 ） ，社区，在新的宗教是迄今为止成立的，它不能没有很大的麻烦改变应该是自由，以维持它，但直到理事会会议上，他们应引入没有进一步的创新，在宗教，不应该禁止地下，或妨碍天主教徒，所以从协助。
Against this decree, and especially against the last article, the adherents of the new Evangel - the Elector Frederick of Saxony, the Landgrave of Hesse, the Margrave Albert of Brandenburg, the Dukes of Lüneburg, the Prince of Anhalt, together with the deputies of fourteen of the free and imperial cities - entered a solemn protest as unjust and impious.反对这项法令，特别是对过去的文章，遗民新的播道-选民冯检萨克森州， l andgrave的黑塞， m argrave何俊仁的勃兰登堡州，杜克斯的吕内堡，王子安哈尔特州，连同代表14的自由和帝国城市-进入了一个庄严的抗议不公正和i mpious。 The meaning of the protest was that the dissentients did not intend to tolerate Catholicism within their borders.含义抗议，认为dissentients不打算容忍天主教在其境内。 On that account they were called Protestants.关于该帐户的，他们被称为新教徒。
In course of time the original connotation of "no toleration for Catholics" was lost sight of, and the term is now applied to, and accepted by, members of those Western Churches and sects which, in the sixteenth century, were set up by the Reformers in direct opposition to the Catholic Church.在课程的时间原有的内涵， “没有容忍天主教徒的”抛诸脑后，和长远的是，现在的应用，并接受了由议员，那些西方教会和教派，在十六世纪，成立了由改革者在直接反对天主教教会。 The same man may call himself Protestant or Reformed: the term Protestant lays more stress on antagonism to Rome; the term Reformed emphasizes adherence to any of the Reformers.该名男子可能自称基督教或改革：任期新教的规定，更多地强调对立到罗马;任期改革，强调坚持任何改革者。 Where religious indifference is prevalent, many will say they are Protestants, merely to signify that they are not Catholics.宗教的冷漠是普遍，许多人会说他们是新教徒，只是为了显示他们并非天主教徒。 In some such vague, negative sense, the word stands in the new formula of the Declaration of Faith to be made by the King of England at his coronation; viz.: "I declare that I am a faithful Protestant".在一些这样的含糊，消极的意义上讲， Word中的立场，在新的公式，该宣言的信仰所须作出的国王，英格兰在他的加冕;即： “我宣布我是一个忠实的新教” 。 During the debates in Parliament it was observed that the proposed formula effectively debarred Catholics from the throne, whilst it committed the king to no particular creed, as no man knows what the creed of a faithful Protestant is or should be.在辩论中在议会中有人指出，建议的公式，有效地debarred天主教徒，从宝座，虽然它承诺国王没有特别的信仰，正如没有人知道什么信条的忠实新教是或应。
II.二。 CHARACTERISTIC PROTESTANT PRINCIPLES特点新教原则
However vague and indefinite the creed of individual Protestants may be, it always rests on a few standard rules, or principles, bearing on the Sources of faith, the means of justification, and the constitution of the Church.不过，模糊和无限期的信条个别新教徒可能，它始终在于对数标准规则，或原则，事关来源信念，手段的理由，和宪法教会。 An acknowledged Protestant authority, Philip Schaff (in "The New Schaff-Herzog Encyclopedia of Religious Knowledge", sv Reformation), sums up the principles of Protestantism in the following words: 1承认新教管理局，弘沙夫（在“新沙夫-赫尔佐克的百科全书宗教知识” ， sv改革） ，总结了基督教的原则，在以下文字：
The Protestant goes directly to the Word of God for instruction, and to the throne of grace in his devotions; whilst the pious Roman Catholic consults the teaching of his church, and prefers to offer his prayers through the medium of the Virgin Mary and the saints.新教云直接向上帝的话为指导，并宝座的宽限期，在他的devotions ;而虔诚的罗马天主教谘询教学祂的教会，宁愿提供他祈祷，通过授课圣母玛利亚和圣徒。
From this general principle of Evangelical freedom, and direct individual relationship of the believer to Christ, proceed the three fundamental doctrines of Protestantism - the absolute supremacy of (1) the Word, and of (2) the grace of Christ, and (3) the general priesthood of believers.从这个总的原则福音事工促进会，自由，直接和个人的关系，信仰基督，进行三项基本教义基督教-绝对的优势： （ 1 ）一词，和（ 2 ）基督的恩典，及（ 3 ）一般僧侣信徒。 . 。 . 。 . 。
1. 1 。 Sola Scriptura ("Bible Alone")唯独圣经（ “圣经单” ）
The [first] objective [or formal] principle proclaims the canonical Scriptures, especially the New Testament, to be the only infallible source and rule of faith and practice, and asserts the right of private interpretation of the same, in distinction from the Roman Catholic view, which declares the Bible and tradition to be co-ordinate sources and rule of faith, and makes tradition, especially the decrees of popes and councils, the only legitimate and infallible interpreter of the Bible. [第一]目的[或正式]的原则，宣布典型经文，特别是新约圣经，是唯一犯错的来源和法治的信仰和实践，并断言的权利，私人的解释是一样的，区别在从罗马天主教看来，其中宣布圣经和传统，要统筹来源和法治的信念，使得传统，尤其是法令教皇和议会，唯一合法和犯错的解释圣经。 In its extreme form Chillingworth expressed this principle of the Reformation in the well-known formula, "The Bible, the whole Bible, and nothing but the Bible, is the religion of Protestants."在其极端形式奇林沃思表示，这个原则的改革，在著名的公式， “圣经，整个圣经，只不过是圣经，是宗教的新教徒” 。 Protestantism, however, by no means despises or rejects church authority as such, but only subordinates it to, and measures its value by, the Bible, and believes in a progressive interpretation of the Bible through the expanding and deepening consciousness of Christendom.基督教，不过，绝不是轻视或拒绝教会的权威，这样的，但只有它的下属和措施，它的价值，圣经，并认为在一个渐进的解释圣经，通过扩大和深化意识基督教。 Hence, besides having its own symbols or standards of public doctrine, it retained all the articles of the ancient creeds and a large amount of disciplinary and ritual tradition, and rejected only those doctrines and ceremonies for which no clear warrant was found in the Bible and which seemed to contradict its letter or spirit.因此，除了拥有自己的符号或标准的公共学说，它保留了所有条款的古代信仰和大量的纪律和礼仪的传统，并拒绝只有那些教义和仪式，其中没有明确的手令被发现在圣经中和这似乎违背了它的信件或精神。 The Calvinistic branches of Protestantism went farther in their antagonism to the received traditions than the Lutheran and the Anglican; but all united in rejecting the authority of the pope.该calvinistic分行基督教到更远在其对立收到的传统，比路德会和英国圣公会，但所有美国在拒绝的权威教宗。 [Melanchthon for a while was willing to concede this, but only jure humano, or a limited disciplinary superintendency of the Church], the meritoriousness of good works, indulgences, the worship of the Virgin, saints, and relics, the sacraments (other than baptism and the Eucharist), the dogma of transubstantiation and the Sacrifice of the Mass, purgatory, and prayers for the dead, auricular confession, celibacy of the clergy, the monastic system, and the use of the Latin tongue in public worship, for which the vernacular languages were substituted. [梅兰希顿了一会儿，愿意让步，这一点，但只有在法律上的人类，或有限的纪律监督教会] ， meritoriousness良好的工程， indulgences ，崇拜美属维尔京，圣人，和文物，圣礼（除洗礼和圣体圣事） ，教条的陷于变体说和牺牲群众，炼狱，和祈祷，为死者，耳廓招供，独身的神职人员，寺院系统，并使用该拉丁美洲舌在公共崇拜，而白话的语言取代。
2. 2 。 Sola Fide ("Faith Alone")索拉真正的（ “信仰单” ）
The subjective principle of the Reformation is justification by faith alone, or, rather, by free grace through faith operative in good works.主观的原则，改革是信仰的理由，由单独，或相反，由免费的宽限期，透过信仰的手术在良好的工程。 It has reference to the personal appropriation of the Christian salvation, and aims to give all glory to Christ, by declaring that the sinner is justified before God (ie is acquitted of guilt, and declared righteous) solely on the ground of the all-sufficient merits of Christ as apprehended by a living faith, in opposition to the theory - then prevalent, and substantially sanctioned by the Council of Trent - which makes faith and good works co-ordinate sources of justification, laying the chief stress upon works.它参照个人的拨款基督教救赎，目的是让所有的荣耀基督，宣布说，罪人是合理的上帝面前（即是无罪有罪，并宣布正义）只在地面上的所有足够的优点，以基督为逮捕的生活信念，在反对的理论-那么普遍，并大幅制裁的安理会特伦特-这使得信仰和良好的工程，负责统筹来源的理由，奠定了行政压力工程。 Protestantism does not depreciate good works; but it denies their value as sources or conditions of justification, and insists on them as the necessary fruits of faith, and evidence of justification.基督教不贬值的优秀作品，但它否认其价值，作为来源或条件的理由，并坚持对他们的作为必要的成果，信仰，和证据的理由。
3. 3 。 Priesthood of All Believers神职人员的所有信徒
The universal priesthood of believers implies the right and duty of the Christian laity not only to read the Bible in the vernacular, but also to take part in the government and all the public affairs of the Church.世界僧侣信徒意味着权利和义务基督教俗人，不仅阅读圣经，在白话文，而且也采取的一部分，在政府和所有公共事务的教会。 It is opposed to the hierarchical system, which puts the essence and authority of the Church in an exclusive priesthood, and makes ordained priests the necessary mediators between God and the people". See also Schaff "The Principle of Protestantism, German and English" (1845).这是反对等级制度，这使本质性和权威性，教会在专访神职人员，使祝圣司铎必要的调解员之间的上帝和人民“ 。亦见沙夫”的原则，基督教，德语和英语“ （ 1845年） 。
III.三。 DISCUSSION OF THE THREE FUNDAMENTAL PRINCIPLES OF PROTESTANTISM讨论的三个基本原则的新教
A. Sola Scriptura ("Bible Alone")答：唯独圣经（ “圣经单” ）
The belief in the Bible as the sole source of faith is unhistorical, illogical, fatal to the virtue of faith, and destructive of unity.相信在圣经中作为唯一的信心之源是保，不合逻辑的，致命的美德，信仰，和破坏性的团结。
It is unhistorical.这是保。 No one denies the fact that Christ and the Apostles founded the Church by preaching and exacting faith in their doctrines.没有人否认的事实，耶稣和使徒教会成立由说教和严格的信念，在他们的教义。 No book told as yet of the Divinity of Christ, the redeeming value of His Passion, or of His coming to judge the world; these and all similar revelations had to be believed on the word of the Apostles, who were, as their powers showed, messengers from God.没有书说，由于尚未神基督，挽救的价值，他的激情，或他来判断世界;这些和所有类似的启示不得不相信，对这个词的使徒，谁，正如他们的权力表明， ，来自上帝的使者。 And those who received their word did so solely on authority.和那些谁收到其言这样做完全是权威。 As immediate, implicit submission of the mind was in the lifetime of the Apostles the only necessary token of faith, there was no room whatever for what is now called private judgment.作为即时，隐提交的心是在有生之年使徒的唯一必要的令牌的信念，有没有空间，无论对于什么是现在所谓的私人判断。 This is quite clear from the words of Scripture: "Therefore, we also give thanks to God without ceasing: because, that when you had received of us the word of the hearing of God, you received it not as the word of men, but (as it is indeed) the word of God" (1 Thessalonians 2:13).这是很清楚，从圣经的话： “因此，我们也感谢上帝没有停止：因为，当您收到我们的话，听证会的上帝，您收到不作为的话，男性，但（因为它确实是）上帝的话“ （ 1帖撒罗尼迦2时13分） 。 The word of hearing is received through a human teacher and is believed on the authority of God, who is its first author (cf. Romans 10:17).这个词的听证会是收到通过人类的老师和相信是对权威的上帝，谁是它的第一作者（参见罗马10时17分） 。 But, if in the time of the Apostles, faith consisted in submitting to authorized teaching, it does so now; for the essence of things never changes and the foundation of the Church and of our salvation is immovable.但是，如果在的时候，使徒，信仰构成的，在提交的授权教学，它这样做是现在;的本质，事情是永远都不会改变和基础教会和我们的救恩是不动产。
Again, it is illogical to base faith upon the private interpretation of a book.再次，这是不合逻辑的信仰基地后，私人的解释，一本书。 For faith consists in submitting; private interpretation consists in judging.为信仰构成在提交;私人的解释，在构成来看。 In faith by hearing, the last word rests with the teacher; in private judgment it rests with the reader, who submits the dead text of Scripture to a kind of post-mortem examination and delivers a verdict without appeal: he believes in himself rather than in any higher authority.在信仰中，由听证会，硬道理，在于教师;在私人的判断，它在于读者，谁提交死亡的案文经文，以一种剖尸检验和提供了一个判决，没有上诉：他认为在自己，而非在任何更高的权力。 But such trust in one's own light is not faith.但这种信托在自己的轻，是不信仰。 Private judgment is fatal to the theological virtue of faith.私人的判断是致命的神学美德的信仰。 John Henry Newman says "I think I may assume that this virtue, which was exercised by the first Christians, is not known at all amongst Protestants now; or at least if there are instances of it, it is exercised toward those, I mean their teachers and divines, who expressly disclaim that they are objects of it, and exhort their people to judge for themselves" ("Discourses to Mixed Congregations", Faith and Private Judgment).约翰亨利纽曼说： “我想我可能会假设这美德，这是行使第一基督徒，不知道在所有新教徒之间的现在;或至少如果有实例，这是行使对那些，我的意思是他们的教师和divines ，谁明确声明，他们的对象，并且告诫他们的人民自行判断“ （ ”论述，以混合毕业典礼“ ，信仰和私人的判断） 。 And in proof he advances the instability of Protestant so-called faith: "They are as children tossed to and fro and carried along by every gale of doctrine. If they had faith they would not change. They look upon the simple faith of Catholics as if unworthy the dignity of human nature, as slavish and foolish".并在证明他的进步的不稳定，新教，使所谓的信念： “他们是作为子女的抛出和来来往往，并进行沿每烈风学说，如果他们有信心，他们将不会改变，他们的眼光来看待简单的信念，天主教徒如果不值得的尊严，人性，作为slavish和愚蠢的“ 。 Yet upon that simple, unquestioning faith the Church was built up and is held together to this day.然而，当这么简单，毫不怀疑的信仰教会的建立，并举行了一起在这一天。 Where absolute reliance on God's word, proclaimed by his accredited ambassadors, is wanting, ie where there is not the virtue of faith, there can be no unity of Church.那里的绝对依赖于上帝的话语，宣布由他派驻大使，是希望，即有没有的美德，信仰，不可能有统一的教会。 It stands to reason, and Protestant history confirms it.它合乎道理的，和基督教的历史证实了它。 The "unhappy divisions", not only between sect and sect but within the same sect, have become a byword. “不满告” ，不仅之间的教派和教派，但在同一节，已经成为代名词。 They are due to the pride of private intellect, and they can only be healed by humble submission to a Divine authority.他们是因骄傲私人的智慧，他们只能愈合谦虚提交一项神圣的权力。
B. Sola Fide (Justification by "Faith Alone")乙索拉真正的（理由，由“信仰单” ）
See the separate article JUSTIFICATION.看到另一篇文章的理由。
C. Priesthood of All Believers长神职人员的所有信徒
The "universal priesthood of believers" is a fond fancy which goes well with the other fundamental tenets of Protestantism. “世界僧侣信徒”是一个美好的花式，其中顺利，与其他的基本原理基督教。 For, if every man is his own supreme teacher and is able to justify himself by an easy act of faith, there is no further need of ordained teachers and ministers of sacrifice and sacraments.为，如果每个人是自己的老师和最高法院是能够证明自己一件容易的行为，信仰，有没有进一步的需要，祝圣的教师和部长们的牺牲和圣礼。 The sacraments themselves, in fact, become superfluous.圣礼本身，事实上，成为多余的。 The abolition of priests, sacrifices, and sacraments is the logical consequence of false premises, ie the right of private judgment and justification by faith alone; it is, therefore, as illusory as these.取消神父，牺牲，圣礼是合乎逻辑的后果，虚假的处所，即权利私人的判断和理由，信仰单;因此，这是作为虚幻的，因为这些。 It is moreover contrary to Scripture, to tradition, to reason.此外，这是违背圣经，传统，讲道理。 The Protestant position is that the clergy had originally been representatives of the people, deriving all their power from them, and only doing, for the sake of order and convenience, what laymen might do also.新教的立场是，神职人员原本是人民的代表，所产生的所有权力，从他们的，只有这样做，为了秩序和方便，什么外行可能做的还。 But Scripture speaks of bishops, priests, deacons as invested with spiritual powers not possessed by the community at large, and transmitted by an external sign, the imposition of hands, thus creating a separate order, a hierarchy.但经文谈到主教，神父，执事作为投资与精神的权力，不是所拥有的社会大众，并转交由一个外部标志，实行手中，从而创造一个单独的秩序，等级。 Scripture shows the Church starting with an ordained priesthood as its central element.经文显示，教会开始，一祝圣司铎作为其核心要素。 History likewise shows this priesthood living on in unbroken succession to the present day in East and West, even in Churches separated from Rome.历史同样表明，这僧侣的生活就在不断的继承现今在东方和西方，甚至在教会脱离罗马。 And reason requires such an institution; a society confessedly established to continue the saving work of Christ must possess and perpetuate His saving power; it must have a teaching and ministering order commissioned by Christ, as Christ was commissioned by God; "As the Father has sent me, I also send you" (John 20:21).和原因，需要这样的一个机构;社会confessedly成立继续节省的工作基督必须具备和延续他的节电;它必须有一个教学和服事，以便委托基督，作为基督被委托的上帝; ： “由于父亲有寄给我，我也向您发送“ （约翰20时21分） 。 Sects which are at best shadows of Churches wax and wane with the priestly powers they subconsciously or instinctively attribute to their pastors, elders, ministers, preachers, and other leaders.教派这是最好的阴影教会蜡和衰落与priestly的权力，他们的潜意识本能的属性或其牧师，长老，部长，传教士，和其他领导人。
IV.四。 PRIVATE JUDGMENT IN PRACTICE私人的判断，在实践中
At first sight it seems that private judgment as a rule of faith would at once dissolve all creeds and confessions into individual opinions, thus making impossible any church life based upon a common faith.乍看起来，似乎私人判断，作为一个法治的信念，将在解散后，所有信仰和忏悔到个人的意见，从而使不可能任何教会的生命基于一个共同的信念。 For quot capita tot sensus: no two men think exactly alike on any subject.为quot人均师资培训感觉：没有两名男子，认为完全一样的就任何事项。 Yet we are faced by the fact that Protestant churches have lived through several centuries and have moulded the character not only of individuals but of whole nations; that millions of souls have found and are finding in them the spiritual food which satisfies their spiritual cravings; that their missionary and charitable activity is covering wide fields at home and abroad.然而，我们所面对的事实，即新教教会已经历过了几百年，并已成型的特点，不仅个人，而是整个国家;百万计的灵魂已找到和发现，在他们的精神食粮，满足他们的精神烟瘾;他们的传教和慈善活动，是涵盖广泛的领域，在国内和国外。 The apparent incongruity does not exist in reality, for private judgment is never and nowhere allowed full play in the framing of religions.显然不一致并不存在，在现实中，私人的判断是，从来没有和行不通的允许，充分发挥在制定宗教。 The open Bible and the open mind on its interpretation are rather a lure to entice the masses, by flattering their pride and deceiving their ignorance, than a workable principle of faith.公开圣经和开放的态度，就其解释，而不是诱饵，以吸引群众，通过他们的阿谀奉承的自豪感和欺骗他们的无知，比一个可行的原则的信仰。
The first limitation imposed on the application of private judgment is the incapacity of most men to judge for themselves on matters above their physical needs.第一次的限制上的应用私人的判断是丧失工作能力的大多数男人自行判断上述事项对他们的身体的需要。 How many Christians are made by the tons of Testaments distributed by missionaries to the heathen?有多少基督徒是由吨testaments分发的传教士到heathen ？ What religion could even a well-schooled man extract from the Bible if he had nought but his brain and his book to guide him?什么宗教，甚至可以良好教育的男子摘录自圣经如果他化为乌有，但他的大脑和他的书来指导他？ The second limitation arises from environment and prejudices.第二个限制源自环境和偏见。 The assumed right of private judgment is not exercised until the mind is already stocked with ideas and notions supplied by family and community, foremost among these being the current conceptions of religious dogmas and duties.假设的权利，私人的判断是没有行使，直到心已经储存了的想法和理念，提供家庭和社区，其中最主要的这些作为当前观念，宗教教条和职责。 People are said to be Catholics, Protestants, Mahommedans, Pagans "by birth", because the environment in which they are born invariably endows them with the local religion long before they are able to judge and choose for themselves.人是说是天主教徒，新教徒， mahommedans ，异教徒“出生” ，因为环境，使他们出生的，往往赋予他们与当地宗教之前很久，他们能够判断，并为自己选择。 And the firm hold which this initial training gets on the mind is well illustrated by the fewness of changes in later life.和牢牢把握这初步培训获得对头脑便是很好的证明由fewness的变化，在以后的生活。 Conversions from one belief to another are of comparatively rare occurrence.转换从一个信念，另一个是比较罕见的发生。 The number of converts in any denomination compared to the number of stauncher adherents is a negligible quantity.有多少转换为在任何面额相比，人数stauncher信徒是一个微不足道的数量。 Even where private judgment has led to the conviction that some other form of religion is preferable to the one professed, conversion is not always achieved.甚至在私人的判断，导致信念，即一些其他形式的宗教是最好的一个professed ，转换并不总是实现。 The convert, beside and beyond his knowledge, must have sufficient strength of will to break with old associations, old friendships, old habits, and to face the uncertainties of life in new surroundings.转换，旁边的和超出他的知识，必须有足够的实力，将打破旧商会，旧朋友，旧习惯，并要面对的不明朗因素，生活在新的环境。 His sense of duty, in many eases, must be of heroical temper.他的责任意识，在许多简化，必须对英雄的脾气。
A third limitation put on the exercise of private judgment is the authority of Church and State.第三个限制，把对行使私人的判断是，权威的教会和国家。 The Reformers took full advantage of their emancipation from papal authority, but they showed no inclination to allow their followers the same freedom.改革者充分利用他们的解放，从教宗的权力，但他们表明，没有倾向，让他们的追随者同样的自由。 Luther, Zwingli, Calvin, and Knox were as intolerant of private judgment when it went against their own conceits as any pope in Rome was ever intolerant of heresy.路德， zwingli ，卡尔文，诺克斯被作为不能容忍私人的判断时，它违背了自己的conceits任何教宗在罗马是以往任何时候都不能容忍异端。 Confessions of faith, symbols, and catechism were set up everywhere, and were invariably backed by the secular power.招供的信仰，符号和讲授成立了，到处都是和支持的世俗权力。 In fact, the secular power in the several parts of Germany, England, Scotland, and elsewhere has had more to do with the moulding of religious denominations than private judgment and justification by faith alone.事实上，在世俗的权力，在几个部分德国，英格兰，苏格兰，和其他地方有更多的事情要做，与塑造宗教派别比私人的判断和理由，信仰单。 Rulers were guided by political and material considerations in their adherence to particular forms of faith, and they usurped the right of imposing their own choice on their subjects, regardless of private opinions: cujus regio hujus religio.统治者为指导，政治上和物质上的考虑，在他们的坚持，特别是形式的信仰，他们被剥夺的权利强加自己的选择，对他们的科目，不论私人的意见： cujus regio hujus religio 。
The above considerations show that the first Protestant principle, free judgment, never influenced the Protestant masses at large.基于上述各项因素显示，第一新教的原则，自由裁量权，从来没有影响新教群众在逃。 Its influence is limited to a few leaders of the movement, to the men who by dint of strong character were capable of creating separate sects.其影响力是有限的，以少数领导个人的运动，男人谁凭借强大的性质有能力创建单独的教派。 They indeed spurned the authority of the Old Church, but soon transferred it to their own persons and institutions, if not to secular princes.他们的确唾弃的权威，旧教会，但很快转移到自己的个人和机构，如果不是世俗的王子。 How mercilessly the new authority was exercised is matter of history.如何无情的新权力行使的是此事的历史。 Moreover, in the course of time, private judgment has ripened into unbridled freethought, Rationalism, Modernism, now rampant in most universities, cultured society, and the Press.此外，在这个过程中的时间，私人的判断已成熟到肆无忌惮的freethought ，理性主义，现代主义，现在猖獗，在大多数的大学，培养的社会，和新闻界。 Planted by Luther and other reformers the seed took no root, or soon withered, among the half-educated masses who still clung to authority or were coerced by the secular arm; but it flourished and produced its full fruit chiefly in the schools and among the ranks of society which draw their intellectual life from that source.种植路德和其他改革者的种子并没有生根，或即将枯萎，其中一半教育群众，谁仍然坚持权威，或强迫世俗的手臂，但它生产的蓬勃发展和充分的成果，主要是在学校和各职级的社会汲取他们的智慧生命从这一来源。 The modern Press is at infinite pains to spread free judgment and its latest results to the reading public.现代新闻是在无限的痛苦，传播自由的判断和其最新的研究成果向公众阅读。
It should be remarked that the first Protestants, without exception, pretended to be the true Church founded by Christ, and all retained the Apostles' Creed with the article "I believe in the Catholic Church".应该说，第一新教徒，无例外地，佯称要真正教会创办的基督，并保留所有使徒'的信条与文章： “我相信，在天主教教会” 。 The fact of their Catholic origin and surroundings accounts both for their good intention and for the confessions of faith to which they bound themselves.事实上，他们的天主教原产地及周边地区的帐目都为他们的良好意愿和为信仰的供词使他们约束自己。 Yet such confessions, if there be any truth in the assertion that private judgment and the open Bible are the only sources of Protestant faith, are directly antagonistic to the Protestant spirit.然而，这种交待，如果有任何的真理断言私人的判断和公开圣经是唯一的来源，新教信仰，是直接对立的新教精神。 This is recognized, among others, by JH Blunt, who writes: "The mere existence of such confessions of faith as binding on all or any of the members of the Christian community is inconsistent with the great principles on which the Protestant bodies justified their separation from the Church, the right of private judgment. Has not any member as just a right to criticise and to reject them as his forefathers had a right to reject the Catholic creeds or the canons of general councils? They appear to violate another prominent doctrine of the Reformers, the sufficiency of Holy Scripture to salvation. If the Bible alone is enough, what need is there for adding articles? If it is rejoined that they are not additions to, but merely explanations of, the Word of God, the further question arises, amid the many explanations, more or less at variance with each other given by the different sects of Protestantism, who is to decide which is the true one? Their professed object being to secure uniformity, the experience of three hundred years has proved to us what may not have been foreseen by their originators, that they have had a diametrically opposite result, and have been productive not of union but of variance" (Dict. of Sects, Heresies, etc.", London, 1886, sv Protestant Confessions of Faith). By pinning private judgment to the Bible the Reformers started a book religion, ie a religion of which, theoretically, law of faith and conduct is contained in a written document without method, without authority, without an authorized interpreter. The collection of books called "the Bible" is not a methodical code of faith and morals; if it be separated from the stream of tradition which asserts its Divine inspiration, it has no special authority, and, in the hands of private interpreters, its meaning is easily twisted to suit every private mind. Our modern laws, elaborated by modern minds for modern requirements, are daily obscured and diverted from their object by interested pleaders: judges are an absolute necessity for their right interpretation and application, and unless we say that religion is but a personal concern, that coherent religious bodies or churches are superfluous, we must admit that judges of faith and morals are as necessary to them as judges of civil law are to States. And that is another reason why private judgment, though upheld in theory, has not been carried out in practice. As a matter of fact, all Protestant denominations are under constituted authorities, be they called priest or presbyters, elders or ministers, pastors or presidents. Notwithstanding the contradiction between the freedom they proclaim and the obedience they exact, their rule has often been tyrannical to a degree, especially in Calvinistic communities. Thus in the seventeenth and eighteenth centuries there was no more priest-ridden country in the world than Presbyterian Scotland. A book-religion has, moreover, another drawback. Its devotees can draw devotion from it only as fetish worshippers draw it from their idol, viz. by firmly believing in its hidden spirit. Remove belief in Divine inspiration from the sacred books, and what remains may be regarded as simply a human document of religious illusion or even of fraud. Now, in the course of centuries, private judgment has partly succeeded in taking the spirit out of the Bible, leaving little else than the letter, for critics, high and low, to discuss without any spiritual advantage.这是公认的，除其他外，由家钝，谁写道： “仅仅存在这样的招供，信仰的具约束力的全部或任何成员的基督教社区，是不符合的伟大原则，即新教团体的合理分离由教会，私人的权利的判断。没有任何成员作为只是一个正确的批评和反对他们的祖先，他有权利拒绝接受天主教教义，或炮，一般议会呢？他们似乎违反了另一个突出的教义改革者，有足够的圣经，以救赎。如果圣经，单是不够的，有什么需要的是有添加文章？如果是回到他们不增加，而只是解释，上帝的话，进一步的提问出现之际，许多解释，更多或更少的差异与对方所给予的不同教派的基督教，是谁决定哪些是真正的一？ professed对象，他们正在以确保统一性，经验，三百年，已证明我们究竟有什么可能没有预见到他们的原创，他们已截然相反的结果，并已生产没有工会，但方差“ （ dict.教派，异端邪说等” ，伦敦， 1886年， sv新教招供信仰） 。由寄托在私人的判断，圣经改革者开始一本书，宗教，即一种宗教，其中，从理论上讲，法律信仰和行为是载于一份书面文件，没有方法，未经授权，没有授权的口译员。收集书籍所谓的“圣经”不是一个有条不紊的工作守则的信仰和道德的需要;如果它脱离流的传统声称，其神的启示，它并没有特别的权力，并在手中的私人翻译，其含义是很容易扭曲，以适应每一个私人牢记，我们的现代法律，阐述了现代思想，现代的要求，每天都模糊和偏离其对象有兴趣的pleaders ：法官是绝对有必要为他们的权利，解释和适用，除非我们说宗教只不过是个人的关注，一致认为，宗教团体或教会是多余的，我们必须承认，法官的信仰和道德作为必要向他们作为法官的民法是国家。这是另一个原因，私人的判断，虽然坚持在理论，尚未履行的，在实践中，作为一个问题，事实上，所有新教教派是根据构成当局，无论他们是所谓的牧师或presbyters ，长者或部长，牧师或总统。尽管之间的矛盾，自由，他们宣布和服从他们的确切，他们的统治常常被暴虐到一个程度，尤其是在calvinistic社区。因此，在第十七和第十八世纪有没有更多的神父四起的国家，在世界上比苏格兰长老会。一本书，宗教，此外，另一个缺点其信徒可以借鉴的奉献，从它只是作为恋物癖善信提请它从他们的偶像，即由坚信在其隐藏的精神。移除的信仰神的灵感来自神圣的书籍，和什么仍然可能被视为只是一种人类的文件宗教的幻想，甚至是欺诈行为。现在，在这个过程中数百年，私人的判断已部分成功地以精神走出圣经，离开小，否则比的信，批评，高与低，讨论没有任何精神的优势。
V. "JUSTIFICATION BY FAITH ALONE" IN PRACTICE诉“的理由，信仰，仅”在实践中
This principle bears upon conduct, unlike free judgment, which bears on faith.这个原则，熊后进行，不像自由裁量权，这事关信仰。 It is not subject to the same limitations, for its practical application requires less mental capacity; its working cannot be tested by anyone; it is strictly personal and internal, thus escaping such violent conflicts with community or state as would lead to repression.这是不是受到相同的限制，其实际应用需要较少的心理能力;其工作不能由任何人进行测试，它是严格的个人和内部，从而逃避这种暴力冲突与社会或国家作为将导致镇压。 On the other hand, as it evades coercion, lends itself to practical application at every step in man's life, and favours man's inclination to evil by rendering a so-called "conversion" ludicrously easy, its baneful influence on morals is manifest.在另一方面，因为它回避胁迫，贷款本身的实际应用的每一步，在人类的生活，有利于人的倾向邪恶的，由渲染了所谓的“转换” ludicrously容易，其恶劣影响，是道德的体现。 Add to justification by faith alone the doctrines of predestination to heaven or hell regardless of man's actions, and the slavery of the human will, and it seems inconceivable that any good action at all could result from such beliefs.添加到信仰的理由，由单独的理论predestination天堂或地狱，无论人的行动，和奴隶制的人的意志，而且似乎是不可思议的任何良好的行动都可能导致这样的信念。 As a matter of history, public morality did at once deteriorate to an appalling degree wherever Protestantism was introduced.作为一个历史的，社会道德却在一旦恶化到令人震惊的程度，而基督教介绍。 Not to mention the robberies of Church goods, brutal treatment meted out to the clergy, secular and regular, who remained faithful, and the horrors of so many wars of religion, we have Luther's own testimony as to the evil results of his teaching (see Janssen, "History of the German People", Eng. tr., vol. V, London and St. Louis, 1908, 27-83, where each quotation is documented by a reference to Luther's works as published by de Wette).不提劫案教会货物，粗暴对待在平时，以神职人员，世俗化和经常化，谁仍然忠实，和恐怖如此众多的宗教战争，我们已路德自己的证词，以邪恶的结果，他的教学（见詹森， “历史的德国人” ，英文的TR ，第一卷。五，伦敦和圣路易斯， 1908 ， 27-83 ，每个报价是所记录的一个参考，以路德的作品，作为出版的德wette ） 。
VI.六。 ADVENT OF A NEW ORDER: CÆSAROPAPISM的来临，一种新的秩序： cæsaropapism
A similar picture of religious and moral degradation may easily be drawn from contemporary Protestant writers for all countries after the first introduction of Protestantism.类似图片的宗教和道德退化可以很容易地得出当代新教作家对所有国家后，首先引进基督教。 It could not be otherwise.它不能，否则。 The immense fermentation caused by the introduction of subversive principles into the life of a people naturally brings to the surface and shows in its utmost ugliness all that is brutal in human nature.巨大的发酵所造成的引进颠覆原则转化为生活的一人，自然带来了表面上并显示在其最丑的一切是在残酷的人性。 But only for a time.但只有一个时间。 The ferment exhausts itself, the fermentation subsides, and order reappears, possibly under new forms.发酵排出的废气本身，发酵补贴，和秩序重新出现，可能是根据新的形式。 The new form of social and religious order, which is the residue of the great Protestant upheaval in Europe, is territorial or State Religion - an order based on the religious supremacy of the temporal ruler, in contradistinction to the old order in which the temporal ruler took an oath of obedience to the Church.新形式的社会和宗教秩序，这是残留的伟大新教动荡，在欧洲，是领土宗教或国教-一项命令的基础上，宗教至高无上的统治者的时间，在对比的旧秩序，其中颞统治者上台宣誓服从教会。 For the right understanding of Protestantism it is necessary to describe the genesis of this far-reaching change.为正确的认识，基督教是有必要来形容的成因这一具有深远意义的变化。
Luther's first reformatory attempts were radically democratic.路德的第一劳教所，试图从根本上的民主。 He sought to benefit the people at large by curtailing the powers of both Church and State.他要求，以造福于人民大众所削减的权力，既教会和国家。 The German princes, to him, were "usually the biggest fools or the worst scoundrels on earth".德国的王子，他说， “通常是最大的傻瓜或最坏的流氓地球上” 。 In 1523 he wrote: "The people will not, cannot, shall not endure your tyranny and oppression any longer. The world is not now what it was formerly, when you could chase and drive the people like game".在1523年，他写道： “人民是不会，不能，不得承受您的暴政和压迫的任何更长的时间。世界是不是现在什么，它的前身是，当你可以追逐并驱动人喜欢的游戏” 。 This manifesto, addressed to the poorer masses, was taken up by Franz von Sickingen, a Knight of the Empire, who entered the field in execution of its threats.这个宣言，给较贫穷的群众，采取了由弗朗茨冯济金根，骑士的帝国，谁进入领域，在执行其威胁。 His object was two-fold: to strengthen the political power of the knights - the inferior nobility - against the princes, and to open the road to the new Gospel by overthrowing the bishops.他的对象是2倍：加强对政治权力的骑士-劣势贵族-对王子，并开辟道路的新福音推翻主教。 His enterprise had, however, the opposite result.他的企业有，不过，相反的结果。 The knights were beaten; they lost what influence they had possessed, and the princes were proportionately strengthened.骑士被毒打，他们失去了什么样的影响，他们拥有的，和王子分别按比例加强。 The rising of the peasants likewise turned to the advantage of the princes: the fearful slaughter of Frankenhausen (1525) left the princes without an enemy and the new Gospel without its natural defenders.不断增加的农民同样转向的优势，王子：可怕的屠杀弗兰肯豪森战役（ 1525年）离开王子没有一个敌人和新的福音未经其自然维护者。 The victorious princes used their augmented power entirely for their own advantage in opposition to the authority of the emperor and the freedom of the nation; the new Gospel was also to be made subservient to this end, and this by the help of Luther himself.胜利王子用他们的权力扩大，完全是他们自身的优势，在反对的权威，皇帝和自由的国家;新的福音也必须作出从属为此，这所的帮助下路德自己。
After the failure of the revolution, Luther and Melanchthon began to proclaim the doctrine of the rulers' unlimited power over their subjects.失败后，革命，路德和梅兰希顿开始宣布的原则，统治者权力无限，他们的科目。 Their dissolving principles had, within less than ten years, destroyed the existing order, but were unable to knit together its debris into a new system.他们解散原则，在不到十年，摧毁现有的秩序，但无法结合在一起，其碎片进入了一个新的制度。 So the secular powers were called on for help; the Church was placed at the service of the State, its authority, its wealth, its institutions all passed into the hands of kings, princes, and town magistrates.因此，世俗的权力，被称为上的帮助;教会置于国家服务，它的权威，其财富，其机构所有通过成为手中的国王，王子，和城市裁判官。 The one discarded Pope of Rome was replaced by scores of popes at home.一个被丢弃的教宗在罗马取代分数教皇在家里。 These, "to strengthen themselves by alliances for the promulgation of the Gospel", banded together within the limits of the German Empire and made common cause against the emperor.这些“ ，以加强自身建设，由联盟颁布了福音” ，带状一起的界限，德意志帝国和作出的共同事业，对皇帝。 From this time forward the progress of Protestantism is on political rather than on religious lines; the people are not clamouring for innovations, but the rulers find their advantage in being supreme bishops, and by force, or cunning, or both impose the yoke of the new Gospel on their subjects.从这个时候提出的进度，基督教是对政治，而非宗教界线;人民群众是不是叫嚷创新，但统治者找到自己的优势，被最高法院主教，以及使用武力，或狡诈，或两者强加的枷锁了新福音对他们的科目。 Denmark, Sweden, Norway, England, and all the small principalities and imperial towns in Germany are examples in point.丹麦，瑞典，挪威，英格兰，和所有小principalities和皇城镇在德国的例子，在点。 The supreme heads and governors were well aware that the principles which had brought down the authority of Rome would equally bring down their own; hence the penal laws everywhere enacted against dissenters from the state religion decreed by the temporal ruler.最高元首和省长都清楚知道该原则，带来了下跌的权威，罗马将同样带来了他们自己，因此，刑法，到处制定对持不同政见者从国家宗教颁布的颞统治者