Protestant
Reformation新教改革
Advanced
Information 先进的信息
A wide - ranging
movement of religious renewal in Europe concentrated in the sixteenth century
but anticipated by earlier reform initiatives, eg, by Waldensians in the Alpine
regions, Wycliffe and Lollardy in England, and Hussites in
Bohemia.广泛-包括运动的宗教重建在欧洲主要集中在十六世纪，但预期由先前改革措施，例如，通过w aldensians，在高山地区， w
ycliffe和l ollardy在英格兰，和胡斯之徒在波西米亚。 Although inseparable from its
historical context, political (the emergent nation - states and the tactical
interplay of forces and interests in Imperial Germany and in the loose Swiss
Confederation), socio - economic (particularly urban growth, with expanding
trade, the transition to a money economy, and new technologies, notably
printing, promoting a new assertive middle class, alongside persistent peasant
discontents), and intellectual (chiefly the Renaissance, especially in the
Christian humanism of northern Europe), it was fundamentally religious in
motivation and
objective.虽然离不开其历史背景，政治（新兴民族-国家和战术的相互作用势力和利益在帝国在德国和瑞士的松散邦联）
，社会-经济（特别是市区的增长，扩大贸易，过渡到钱经济，新技术，尤其是印刷业，促进了新的自信的中产阶级，除了持续农民的不满）和智力（主要是文艺复兴时期，特别是在基督教人文主义北部欧洲）
，这是从根本上宗教的动机和目的。
It was not so
much a trail blazed by Luther's lonely comet, trailing other lesser luminaries,
as the appearance over two or three decades of a whole constellation of varied
color and brightness, Luther no doubt the most sparkling among them, but not all
shining solely with his borrowed
light.它不是那么多了一条走出了由路德的寂寞的彗星，尾随其他较小的灯具，由于外观超过两个或三个十年的整个星座不同的颜色和亮度，路德毫无疑问，最闪亮的，其中，但并非所有的光辉纯粹他借来的轻。
The morning star was Erasmus, for most
Reformers were trained humanists, skilled in the ancient languages, grounded in
biblical and patristic sources, and enlightened by his pioneer Greek NT of
1516.上午明星是伊拉斯谟，对于大多数改革者人文主义者进行了培训，熟练掌握古代语言，根植于圣经和教父的消息人士透露，开明的，他的先驱，希腊新台币的1516年。
Although Luther in Wittenberg's new
university in rural Saxony had a catalytic effect felt throughout Europe, reform
was astir in numerous
centers.虽然路德在维滕贝格的新的大学在农村萨克森起了促进作用认为，在整个欧洲，改革是astir在许多中心。
Probably independent in origin was
Zwingli's radical reform in Zurich, provoking the thoroughgoing Anabaptist
radicalism of the Swiss
Brethren.可能是独立的原产地是zwingli的激进改革在苏黎世，挑衅，深入再洗礼派的激进的瑞士兄弟。 Strasbourg under Bucer's leadership
illustrated a mediating pattern of reform, while Geneva, reformed under Berne's
tutelage, had by midcentury become an influential missionary center, exporting
Calvinism to France, the Netherlands, Scotland, and
elsewhere.斯特拉斯堡下布塞珥的领导，说明了调解模式的改革，而日内瓦，伯尔尼改革下的监护，曾由midcentury成为一个有影响力的传教中心，出口加尔文，以法国，荷兰，苏格兰，和其他地方。
Much of Germany and Scandinavia
followed Luther's or perhaps Melanchthon's Lutheranism, while England welcomed a
welter of continental currents, at first more Lutheran, later more Reformed, to
energize indigenous Lollard
undercurrents.许多德国和斯堪的纳维亚其次是路德的，或者梅兰希顿的路德教，而英格兰表示欢迎，复杂的大陆海流，在第一更信义，后来更多改革，振兴土著罗拉德暗流。
Protestant
Objections新教反对
The Reformers' target may be generally
described as degenerate late medieval Catholicism, over against which they set
the faith of the apostles and the early
fathers.改革者'的目标可能是一般被称作堕落中世纪晚期天主教，对他们定的信念，使徒和早期的父亲。 Some central target areas may be
specified.一些中央的目标地区，可指定。
Papal
Abuses教皇滥用
There was proliferating abuse,
theological and practical, connected with penance, satisfactions, and the
treasury of merit.有增殖性虐待，神学和实际，与penance ，满意度，及库务优异。 These practices were the basis of
indulgences, to which were directed Luther's Ninety - five Theses with their
pivotal affirmation that "the true treasure of the Church is the most holy
gospel of the glory and grace of God."这些做法的基础上indulgences ，这是针对路德的ninety
-f ive论文与他们的举足轻重的肯定， “真正的瑰宝，教会是最神圣的福音的荣耀和上帝的恩典” 。 Luther's anguished quest had taught him
the bankruptcy of an exuberant piety that never lacked exercises for the unquiet
conscience, vows, fasts, pilgrimages, masses, relics, recitations, rosaries,
works, etc. The Reformation answer, to which Luther's new understanding of
Romans 1 brought him through many struggles, was justification by God's grace in
Christ alone received by faith
alone.路德的痛苦的追求已教导他的破产旺盛的虔诚从未缺乏演习为unquiet良心，誓言， fasts ，朝圣，群众，文物，朗读，
rosaries ，工程等改革的答案，其中路德的新认识，罗马1带他经过许多的斗争，理由是由上帝的恩典在基督里，仅收到的信念。
"The
righteousness of God is that righteousness whereby, through grace and sheer
mercy, he justifies us by faith." “正义的上帝是正义的，即，通过纯粹的恩典和怜悯，他的理由我们的信仰”
。 Christ's
righteousness credited to the believer gave him assurance before God, while he
never ceased to be sinful and penitent, for "the whole life of the Christian is
one of
penitence."基督的公义记入信仰给了他保证，在上帝面前，而他从来都没有停止过要罪孽深重和忏悔，因为“整个生命的基督教是一个忏悔”
。 Jesus said "Be
penitent" (Greek), not "Do penance" (Latin Vulgate).耶稣说： “忏悔” （希腊文）
，而不是“做penance ” （拉丁语武加大） 。 Luther's theology of the cross was a
protest against the "cheap grace" of a commercialized, fiscal
religion.路德的神学两岸是一个抗议的“廉价的恩典”的商业化，财政宗教。
The False
Foundations of Papal Authority虚假的基础教皇权威
Lorenzo Valla's exposure of the forged
Donation of Constantine combined with fresh biblical and historical study to
undermine papal
pretensions.洛伦索valla的曝光，伪造捐赠君士坦丁结合新的圣经和历史研究，以破坏教皇伪装。 The rock on which the church was built
was Peter's faith, and in the early centuries the Roman bishop enjoyed no more
than a primacy of honor.岩石上，教堂建于彼得的信仰，在早期的世纪，罗马主教享有不超过1至高无上的荣誉。
While most Reformers professed a
readiness to accept a reformed papacy that served to edify the church, so
resistant did it prove to even moderate reform that Antichrist seemed a deserved
designation.虽然大部分的改革者professed愿意接受一个经过改革的教宗指出，服务，以edify教会，所以没有抗证明，即使温和的改革，
antichrist似乎是当之无愧的称号。
The
Ecclesiastical Captivity of the Word of God教会囚禁的天主的圣言
Whether by papal magisterium, church
dogma, or the sophistries of schoolmen, canonists, and allegorists, this was a
leading target of Luther's "Reformation Treatises" of
1520.是否由教宗magisterium ，教会的教条，或诡辩的schoolmen ， canonists ， allegorists
，这是一个领先的目标，路德的“论文改革” 1520 。 In 1519 he had denied the infallibility
of general councils.在1519年他曾否认infallibility一般议会。 The Reformers liberated the Bible, by
vernacular translation (notably Luther's German Bible), expository preaching
(recommenced by Zwingli), and straighforward grammatichistorical exegesis (best
exemplified in Calvin's commentaries).改革者的解放圣经，由白话文翻译（尤其是路德的德语圣经）
，阐述的说教（重新由zwingli ） ，和straighforward grammatichistorical注释（最佳典范，在卡尔文的评论）
。 Disputations,
often critical in the pacing of reform, operated like communal Bible
studies. disputations ，往往在关键起搏的改革，经营一样，公用圣经研究。 Thus were the Scriptures enthroned as
judge of all ecclesiastical traditions and the sole source of authentic
doctrine, as well as experienced as the living power of God in judgment and
grace.因此，被圣经enthroned作为法官，所有的教会的传统和唯一来源的真确学说，以及经验丰富的生活上帝的力量在判断和宽限期。
The Superiority
of the "Religious" Life的优越性， “宗教”的生活
The Reformers maintained a tireless
polemic against monasticism, one of the most prominent features of Latin
Christianity.改革者保持了不懈的论战对修道，其中最突出的特点，拉美基督教。 They rejected the distinction between
the inferior life of the secular Christian and the higher "religious" world of
monk and nun.他们拒绝之间的区别劣势的生活的世俗基督教和较高的“宗教”的世界，和尚和尼姑。 The Reformation was a strident protest
against this distorted set of values.改革是一个强烈抗议，这扭曲的价值观。 Luther and Calvin both stressed the
Christian dignity of ordinary human callings of artisan, housewife, and
plowman.路德和卡尔文都强调基督教的尊严，普通人类召唤的工匠，家庭主妇，和plowman 。 Reformers almost insisted on clerical
marriage, by their own example elevating the importance of family
life.改革者几乎坚持对婚姻文书，由他们自己的例子，提升的重要性，家庭生活。 From another angle they objected to
clerical intrusion into civil affairs, eg, the administration of marriage and
divorce, and regarded political office as one of the most significant Christian
vocations.从另一个角度来看，他们反对的文书闯入，民政部，例如，政府当局的结婚和离婚，并把政治事务处，作为其中最重要的基督教圣召。
Perverted
Priesthood and Usurped Mediation扭曲的神职人员和篡夺调解
The mediation of Mary (though not
necessarily her perpetual virginity) and the intercession of the saints were
denied alike by the Reformers.调解玛丽（尽管不一定是她永远的处女）和干涉的圣人都被剥夺了由改革者。
Christ alone was exalted as man's
advocate before God and God's appointed priest to bear our sins and minister to
our frailty.基督单是崇高的作为人的主张在上帝面前和上帝的任命神父要承担我们的罪过和部长对我们的弱者。 By rejecting all but two, baptism and
Lord's Supper, of the seven medieval sacraments, the Reformation liberated the
faithful from the power of the priesthood.由拒绝所有，但二，洗礼和上帝的晚餐，
7个中世纪的圣礼，改革解放了忠实从权力神职人员。 The church lost its indispensable role
as sacramental dispenser of salvation.教会失去了不可或缺的作用，作为圣配药的救赎。 Transubstantiation was refuted, along
with the sacrificial character of the Mass except as the response of thankful
hearts and lives.陷于变体说的驳斥，随着祭祀性质的群众，除作为回应，感谢的心和生命。 In accordance with NT usage all
believers were declared to be by baptism a royal priesthood, free to fulfill a
priestly service to others in need of the Word of
life.在按照NT的使用所有信徒被宣布为受的洗礼，一个皇家神职人员，免费，自由，以履行priestly服务，其他有需要的Word的生活。
The Hierarchical
Captivity of the Church等级囚禁的教会
In response to allegations of
innovation and disruption of the church's long - lived unity, the Reformers
claimed to be renovators, restorers of the primitive face of the
church.在回应的指控，创新和扰乱了教会的长-住团结，改革者声称是r enovators，恢复的原始面对教会。 Such a church was not dependent on
communion with the papacy or hierarchical succession but was constituted by its
election and calling in Christ and recognized by faithfulness to the word and
sacraments of the
gospel.这样的一所教堂是不依赖于共融与教皇或层次的继承，但所构成的选举，并呼吁在基督和公认的忠诚向Word和圣礼福音。
Although several Reformers experienced
doubts about infant baptism, and both Luther and Bucer hankered after a closer
congregation of the truly committed, in the end all stood by the baptism of
infants.虽然有几个有经验的改革者怀疑婴儿的洗礼，双方在路德和布塞珥热衷于后，更紧密的聚集真正的承诺，在年底，所有站在洗礼的婴儿。
A major factor was their fear of
dividing the civil community which by common baptism could be regarded as
coterminous with the visible
church.的一个主要因素是他们的恐惧除以民间社会的共同洗礼，可被视为coterminous与有形教会。 Although the distinction between the
church visible (seen by human eyes) and invisible (known only to God) was used
by the Reformers, it was not their customary way of acknowledging the mixed
character of the
church.虽然之间的区别，教会有形（被人眼）和无形（只知道向上帝）所采用的改革者，这不是他们的习惯方式，承认混合性质的教会。
The Confusion of
Divine and Human混乱的神和人类
Reformation theology was strongly
theocentric, and clearly reasserted the distinction between Creator and
creation.改革神学强烈theocentric ，并明确重申了区分的创建者和创造。 Confusion between the two blighted
medieval doctrine in various spheres, Eucharist, church, papacy, and made its
influence felt in other areas, such as mysticism and
anthropology.混乱两国之间的空秕中世纪的学说在各个领域，圣体圣事，教会，教宗，并作出了其影响力认为，在其他领域，例如神秘主义和人类学。
With a starkly Augustinian
understanding of original sin (qualified somewhat by Zwingli), the Reformers
asserted mankind's total spiritual inability apart from the renewal of the
Spirit.与赤裸裸地理解奥古斯丁的原罪（合格有点由zwingli ） ，改革者的断言，人类的总的精神无法除了从重建的精神。
On unconditional election the
Reformation spoke almost as one voice.对无条件的选举改革的发言，几乎一个声音。 If Calvin related predestination more
closely to providence and directed all his theology to the goal of the glory of
God, Luther no less saw God's sovereign Word at work everywhere in his
world.如果卡尔文相关predestination更紧密地普罗维登斯，并指示他的所有神学，以目标神的荣耀，路德不低于看到上帝的主权一词在工作中无处不在，他的世界。
The Legacy of the
Reformation遗产改革
Quite apart from the varying hues and
shades of their theologies, which owe much to different intellectual and
religious formations as well as to temperament, sociopolitical setting, and
conviction, the Reformers were not agreed on all
issues.除了从不同的色调和色调其theologies
，实有赖不同的智力和宗教编队以及作为气质，社会政治设置，信念，改革者不同意就所有问题。
Most notoriously
they parted company on the Lord's Supper.最出名，他们parted公司对上帝的晚餐。
For Luther the solid objectivity of
Christ's presence was created by his word ("This is my body") and could not be
vulnerable to the recipient's unbelief.为路德了坚实的客观性基督的存在是由他的字（ “这是我的身体” ）
，无法受到受援国的unbelief 。 (His position is wrongly called
"consubstantiation," because this implies that it belongs to the same conceptual
order as "transubstantiation.") Others, even the mature Zwingli, stressed
faith's spiritual eating of Christ's body and blood, and Calvin further focused
on communion with the heavenly Christ by the Spirit. （他的立场是错误的所谓“
consubstantiation ” ，因为这意味着它属于同一概念，以便为“陷于变体说” ） 。别人，即使是成熟的zwingli
，强调信仰的精神吃基督的身体和血，卡尔文进一步集中于共融与天上的基督所体现的精神。 In reform of worship and church order
both Lutherans and Reformed adopted respectively conservative and more radical
approaches.在改革的崇拜和教会，以便双方lutherans和改革，通过分别保守和更激进的做法。 A significant difference lay in
attitudes toward the Mosaic law.显着性差异，在于态度，镶嵌法。 Whereas for Luther its primary function
is to abase the sinner and drive him to the gospel, Calvin saw it chiefly as the
guide of the Christian
life.而路德其主要职能是abase的罪人和驱动器，他福音，卡尔文看到它主要是为指导的基督徒生活。 Again, while for Luther Scripture spoke
everywhere of Christ and the gospel, Calvin handled it in a more disciplined and
"modern" manner.再次，而路德的经文，以无处不在的基督和福音，卡尔文处理，它在一个较为纪律和“现代”的方式。
Overall, "careful Calvin orchestrated
Protestant theology most skillfully, but fertile Martin Luther wrote most of the
tunes" (JI Packer).整体而言， “小心卡尔文策划的新教神学最熟练，但肥沃的马丁路德写了大部分的曲调” （姬封隔器）
。
Separate
attention must be paid to the orthodox Anabaptist Radicals whose Reformation was
more sweeping than the "new papalism," as they called it, of the magisterial
Reformers.另要注意再洗礼派正统激进的改革更彻底，比“新papalism ， ”因为他们称它，该地方法院改革者。 Believers' baptism identified and
safeguarded the bounds of the church, the gathered community of the covenanted
band.信徒的洗礼确定和保障的范围，教会，聚集社会对covenanted带。 Discipline was essential to maintain
its purity (a point not lost on influential Reformed
circles).纪律是必不可少的保持其纯度（点并没有失去对改革有影响的各界人士） 。 The church's calling was to suffering
and pilgrimage, and to total separation from the
world.教会的要求，是痛苦和朝圣，并完全分离，从世界。 By its accommodation with the empire of
Constantine the church had fatally "fallen."其住宿与帝国君士坦丁教会了致命的“倒董” 。
The restitution of the apostolic
pattern in all particulars entailed the renunciation of the sword and of
oaths.归还使徒模式，在所有的细节需要放弃剑和宣誓。 By advocating toleration, religious
liberty, and separation of church and state, such Anabaptists were ahead of
their time, and suffered for
it.提倡容忍，宗教信仰自由，政教分离的国家，例如anabaptists领先他们的时间，和受苦受难。 As Christendom dies out in the West,
the attraction of the Radical Reformation option appears in a clearer
light.作为基督教的去世，指出在西方，吸引激进改革的方案似乎是一个较清晰轻。
At times, eg,
c.有时，如长 1540 in Germany,
it seemed as though reform - minded Catholics might prevail.
1540年在德国，好像虽然改革-志同道合的天主教徒可能会占上风。 Rome thought otherwise, and in theology
the Catholic reforms of Trent were in large measure counter - Protestant
reaction.罗马的思想，否则，在神学和天主教的改革特伦特人在很大程度上是反-新教的反应。 If renewal was more evident elsewhere,
in the new Jesuit order, the Spanish mystics, and bishops like Francis of Sales,
not until the twentieth century and Vatican Council II did the Roman Church take
to heart the theological significance of the
Reformation.如果重建更为明显在其他地方，在新的耶稣会一声令下，西班牙神秘主义者，和主教一样，弗朗西斯的销售，直到二十世纪与梵蒂冈理事会第二当时罗马教会采取心脏的神学意义的改革。
DF
Wright基金赖特
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
AC Cochrane,
Reformed Confessions of the Sixteenth Century; BJ Kidd, Documents Illustrative
of the Continental Reformation; HJ Hillerbrand, The Reformation in Its Own
Words; HA Oberman, Forerunners of the Reformation: The Shape of Late Medieval
Thought; W Cunningham, The Reformers and the Theology of the Reformation; BMG
Reardon, Religious Thought in the Reformation; H Strohl, La pensee de la
Reforme; GW Bromiley, Historical Theology: An Introduction; H Cunliffe - Jones,
ed., A History of Christian Doctrine; S Ozment, The Age of Reform, 1250 - 1550;
HJ Grimm, The Reformation Era 1500 - 1650; AG Dickens, The English Reformation;
IB Cowan, The Scottish Reformation; GH Williams, The Radical Reformation; FH
Littell, The Anabaptist View of the Church; GF Hershberger, ed., The Recovery of
the Anabaptist Vision; PE Hughes, The Theology of the English Reformers; PDL
Avis, The Church in the Theology of the Reformers.交流的Cochrane
，改革的供词十六世纪;北京基德的文件，说明了大陆改革; hj hillerbrand ，改革在其自己的话;公顷oberman
，先行者的改革：形状中世纪晚期思想;瓦特坎宁安，改革者和神学的改革; BMG公司里尔顿，宗教思想，在改革; h strohl
，香格里拉pensee德香格里拉reforme ;毛重罗米立，历史神学：导言; h cunliffe -琼斯，教育署，历史的基督教教义; s o zment
，年龄的改革， 1250 -1 550; h j格里姆，改革的时代， 1 500- 16 50;银狄更斯，英语改革;兴业Co
wan先生，苏格兰改造;生长激素威廉斯，激进改革;l i ttell跳频，再洗礼派的看法，教会;绿hershberger
，教育署，经济复苏的再洗礼派的远景;体育休斯，神学的英语改革者;牙周膜使用条款，教会在神学的改革者。
Also, see:此外，见：
Reformation
(general information) 改革（一般信息）
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presentation in the original English
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