Socinianism is the name given to the specific form of anti - trinitarianism or Unitarianism stated by the Italian theologian Socinus (Fausto Paolo Sozzini, 1539 - 1604) and developed during the early 17th century, particularly in Poland. socinianism的名称是考虑到具体形式的反-t rinitarianism或u nitarianism说明，由意大利神学家索齐尼（福斯托保罗索奇尼， 1 539- 16 04）和发达国家在1 7世纪初，特别是在波兰。 Socinus grew up in Italy under the influence of his uncle Laelius Socinus.索齐尼长大，在意大利的影响下，他的叔叔拉埃柳斯索齐尼。 When he raised doubts about the divinity of Christ, he came into conflict with the teachings of both Roman Catholicism and the Reformation.当他提出质疑的神基督的，他来到陷入冲突与教诲，双方的罗马天主教和改革。 After a short period in Transylvania, Socinus took refuge in Poland, where he spent the rest of his life in leadership of the antitrinitarian movement there.后在短期内特兰西瓦尼亚，索齐尼避难，在波兰，他在那里度过余生，在领导的antitrinitarian运动。 In 1598 he was forced to flee from Krakow, and he spent the rest of his life in the village of Luclawice.在1598年，他被迫逃亡，由Krakow ，和他度过余生，在村luclawice 。
Socinus prepared drafts for the Racovian Catechism , the first formal statement of Socinian beliefs, which was published at Rakow, in southern Poland, in 1605.索齐尼准备草稿为racovian问答 ，第一次正式的声明socinian的信念，这是发表在rakow ，在波兰南部，在1605年。 It set forth a moderate form of unitarianism that stated that Christ was a man who received divine power as a result of his blameless life and miraculous resurrection.它提出了一个温和的形式，即unitarianism指出，基督被一名男子谁收到的神圣权力，由于他的无辜的生命和神奇的复活。 The movement was suppressed in Poland after 1658, but Socinian groups survived in Transylvania, England, and elsewhere.运动压制在波兰后， 1658年，但socinian团体存活在特兰西瓦尼亚，英格兰，和其他地方。 John Biddle, the founder of English unitarianism, was influenced by Socinianism.约翰德勒，创始人英语unitarianism ，影响socinianism 。
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Bibliography
参考书目
S Kot,
Socinianism in Poland (1957); EM Wilbur, A History of Unitarianism: Socinianism
and Its Antecedents (1945); GH Williams, The Radical Reformation (1962).
s kot ， socinianism在波兰（ 1957年） ;预订威尔伯，历史unitarianism ： socinianism及其前置（ 1945年）
;生长激素威廉斯，激进的改革（ 1962年） 。
The body of doctrine held by one of the numerous Antitrinitarian sects to which the Reformation gave birth.该机构举行的学说之一，众多的教派antitrinitarian哪些改革诞生了。 The Socinians derive their name from two natives of Siena, Lelio Sozzini (1525-62) and his nephew Fausto Sozzini (1539-1604).该苏西尼得出他们的名字从两个土生土长的锡耶纳， lelio索奇尼（ 1525年至1562年）和他的侄儿福斯托索奇尼（ 1539年至1604年） 。 The surname is variously given, but its Latin form, Socinus, is that currently used.姓氏是不同的考虑，但其拉丁美洲的形式，索齐尼，是目前使用的。 It is to Fausto, or Faustus Socinus, that the sect owes its individuality, but it arose before he came into contact with it.它是福斯托，或浮士德索齐尼，该教派欠其个性，但它出现之前，他接触到它。 In 1546 a secret society held meetings at Vicenza in the Diocese of Venice to discuss, among other points, the doctrine of the Trinity.在1546年秘密社会举行会议，在维琴察在教区威尼斯讨论，除其他外点，教义的三位一体。 Among the members of this society were Blandrata, a well-known physician, Alciatus, Gentilis, and Lelio, or Laelius Socinus.各成员之间的这个社会blandrata ，一位著名的医生， alciatus ， gentilis ， lelio ，或拉埃柳斯索齐尼。 The last-named, a priest of Siena, was the intimate friend of Bullinger, Calvin, and Melanchthon.最后命名，一名牧师锡耶纳，是亲密的朋友，布林格，卡尔文，和梅兰希顿。 The object of the society was the advocacy not precisely of what were afterwards known as Socinian principles, but of Antitrinitarianism.对象的社会是宣传不正是什么样的人之后，被称为socinian原则，但antitrinitarianism 。 The Nominalists, represented by Abelard, were the real progenitors of the Antitrinitarians of the Reformation period, but while many of the Nominalists ultimately became Tritheists, the term Antitrinitarian means expressly one who denies the distinction of persons in the Godhead.该nominalists ，所代表的阿贝拉尔，真正progenitors的antitrinitarians的改革时期，但同时，很多的nominalists最终成为tritheists ，任期antitrinitarian的手段之一，明确谁否认区别的人在神的源头。 The Antitrinitarians are thus the later representatives of the Sabellians, Macedonians, and Arians of an earlier period.该antitrinitarians因此，后期的代表组成sabellians ，马其顿，和arians一个同期。 The secret society which met at Vicenza was broken up, and most of its members fled to Poland.秘密的社会，会见了在维琴察被打破，和它的大多数成员逃往波兰。 Laelius, indeed, seems to have lived most at Zurich, but he was the mainspring of the society, which continued to hold meetings at Cracow for the discussion of religious questions.拉埃柳斯，事实上，似乎已住了大部分在苏黎世，但他的主要动力，社会，继续举行会议，在克拉科夫为讨论宗教问题。 He died in 1562 and a stormy period began for the members of the party.他死于1562年，在和风浪期开始为成员的党。
The inevitable effect of the principles of the Reformation was soon felt, and schism made its appearance in the ranks of the Antitrinitarians--for so we must call them all indiscriminately at this time.必然的效果的原则，改革是尽快认为，和分裂作出的，它的出现在队伍的antitrinitarians -因此，我们必须呼吁他们的所有不分青红皂白地在这个时候。 In 1570 the Socinians separated, and, through the influence of the Antitrinitarian John Sigismund, established themselves at Racow.在1570年该苏西尼分离，并通过影响该antitrinitarian约翰sigismund ，建立了自己在racow 。 Meanwhile, Faustus Socinus had obtained possession of his uncle's papers and in 1579 came to Poland.与此同时，浮士德索齐尼已取得藏有他的叔叔的文件和在1579年来到波兰。 He found the various bodies of the sect divided, and he was at first refused admission because he refused to submit to a second baptism.他发现各机构的教派分裂，他是在第一次拒绝入场，因为他拒绝向第二次的洗礼。 In 1574 the Socinians had issued a "Catechism of the Unitarians", in which, while much was said about the nature and perfection of the Godhead, silence was observed regarding those Divine attributes which are mysterious.在1574年该苏西尼已发出一份“讲授的unitarians ” ，其中，尽管有人说约的性质和完善的神的源头，沉默观察对于那些神的属性，这是神秘的。 Christ was the Promised Man; He was the Mediator of Creation, ie, of Regeneration.基督所承诺的男子，他是调解人的创作，即再生能力。 It was shortly after the appearance of this catechism that Faustus arrived on the scene and, in spite of initial opposition, he succeeded in attaching all parties to himself and thus securing for them a degree of unity which they had not hitherto enjoyed.这是不久后的外观，这问答说，浮士德抵达现场，并在尽管初步反对，他成功地重视各方自己，从而确保他们有一定程度的团结，他们没有迄今所享有的。 Once in possession of power, his action was high-handed.一旦在拥有权力，他的行动被大石压死蟹。 He had been invited to Siebenburg in order to counteract the influence of the Antitrinitarian bishop Francis David (1510-79).他已邀请siebenburg ，以便抵制的影响，该antitrinitarian主教弗朗西斯大卫（ 1510至1579年） 。 David, having refused to accept the peculiarly Socinian tenet that Christ, though not God, was to be adored, was thrown into prison, where he died.大卫后，拒绝接受peculiarly socinian特尼特说，基督的，虽然不是上帝，是为了崇拜，被扔进监狱，他在那里死亡。 Budnaeus, who adhered to David's views, was degraded and excommunicated in 1584. budnaeus ，谁坚持以大卫的意见，是退化和excommunicated在1584年。 The old catechism was not suppressed and a new one published under the title of the "Catechism of Racow".旧的讲授不是打压和一个新出版的标题下的“讲授的racow ” 。 Though drawn up by Socinus, it was not published until 1605, a year after his death; it first appeared in Polish, then in Latin in 1609.虽然制定了由索齐尼，这是没有公布，直到1605年， 1年后，他的逝世，它最早出现在波兰，然后在拉丁美洲在1609年。
Meanwhile the Socinians had flourished; they had established colleges, they held synods, and they had a printing press whence they issued an immense amount of religious literature in support of their views; this was collected, under the title "Bibliotheca Antitrinitarianorum", by Sandius.与此同时，苏西尼了蓬勃发展;它们已建立了高校，他们举行的主教会议，和他们进行了印刷机whence他们发出了一个巨大的数额宗教文献，支持他们的意见，这是收集，标题下的“图书馆antitrinitarianorum ” ，由sandius 。 In 1638 the Catholics in Poland insisted on the banishment of the Socinians, who were in consequence dispersed.在1638天主教徒，在波兰坚持认为流放的苏西尼，谁都是在分散的后果。 It is evident from the pages of Bayle that the sect was dreaded in Europe; many of the princes were said to favour it secretly, and it was predicted that Socinianism would overrun Europe.很显然，从网页bayle说，该教派是可怕的在欧洲;很多的王子，据说它赞成秘密，据预测， socinianism将超支的欧洲。 Bayle, however, endeavours to dispel these fears by dwelling upon the vigorous measures taken to prevent its spread in Holland. bayle ，不过，努力消除这些恐惧住家后，积极采取措施，以防止其蔓延，在荷兰。 Thus, in 1639, at the suggestion of the British Ambassador, all the states of Holland were advised of the probable arrival of the Socinians after their expulsion from Poland; while in 1653 very stringent decrees were passed against them.因此，在1639年，在建议的英国驻华大使，所有国家的荷兰被告知可能到来的苏西尼后，将他们驱逐出波兰，而在1653年有非常严格的法令获得通过，对他们的。 The sect never had a great vogue in England; it was distasteful to Protestants who, less logical, perhaps, but more conservative in their views, were not prepared to go to the lengths of the Continental Reformers.该教派从未有过的伟大时尚在英格兰，这是distasteful ，以新教徒谁，少逻辑，也许，但较为保守，在他们的意见，不准备去的长度大陆改革者。 In 1612 we find the names of Leggatt and Wightman mentioned as condemned to death for denying the Divinity of Christ.在1612年我们寻找的名字和父怀特曼leggatt提到谴责死刑否认神的基督。 Under the Commonwealth, John Biddle was prominent as an upholder of Socinian principles; Cromwell banished him to the Scilly Isles, but he returned under a writ of habeas corpus and became minister of an Independent church in London.根据英联邦，约翰德勒是作为一个突出的维护者socinian原则;克伦威尔被流放他到scilly岛，但他返回下，令状的人身保护令和部长，成为一个独立的教会在伦敦。 After the Restoration, however, Biddle was cast again into prison, where he died in 1662.后恢复，不过，德勒铸造再次进入监狱，在那里他在1662年去世。 The Unitarians are frequently identified with the Socinians, but there are fundamental differences between their doctrines.该unitarians经常发现与苏西尼，但也存在根本分歧，他们的教义。
Fundamental Doctrines基本理论
These may be gathered from the "Catechism of Racow", mentioned above and from the writings of Socinus himself, which are collected in the "Bibliotheca Fratrum Polonorum".这些可能搜集到的“讲授的racow ”的，如上所述，从著作的索齐尼自己，这是收集在“图书馆fratrum polonorum ” 。 The basis was, of course, private judgment; the Socinians rejected authority and insisted on the free use of reason, but they did not reject revelation.的基础上，当然是私人的判断;苏西尼拒绝的权力，并坚持对免费使用的原因，但是他们没有拒绝的启示。 Socinus, in his work "De Auctoritate Scripturae Sacrae", went so far as to reject all purely natural religion.索齐尼，在他的工作“时点auctoritate scripturae sacrae ” ，竟然就拒绝所有的纯粹的自然宗教。 Thus for him the Bible was everything, but it had to be interpreted by the light of reason.因此，他圣经是一切，但它来加以解释，根据的理由。 Hence he and his followers thrust aside all mysteries; as the Socinian John Crell (d. 1633) says in his "De Deo et ejus Attributis", "Mysteries are indeed exalted above reason, but they do not overturn it; they by no means extinguish its light, but only perfect it".因此，他和他的追随者的主旨除了所有的奥秘;作为socinian约翰克雷尔（四1633年）说，在他的“德教育署各分区办事处等ejus attributis ” ， “之谜的确是崇高的基于上述原因，但他们并没有推翻它，他们绝不弄熄其轻，但只有完美的“ 。 This would be quite true for a Catholic, but in the mouth of Socinian it meant that only those mysteries which reason can grasp are to be accepted.这将是相当真实，为天主教，但在口socinian这意味着，只有那些奥秘，其中的原因可以把握，是被接纳。 Thus both in the Racovian Catechism and in Socinus's "Institutiones Religionis Christianae", only the unity, eternity, omnipotence, justice, and wisdom of God are insisted on, since we could be convinced of these; His immensity, infinity, and omnipresence are regarded as beyond human comprehension, and therefore unnecessary for salvation.因此，无论是在racovian讲授和在索齐尼的“ institutiones religionis christianae ” ，只有团结，永恒，全能，正义和上帝的智慧是，坚持，因为我们可以确信，这些，他的巨大，至无限远，和无处不在的人士，可算是作为超越人类理解的，因此不必要的救赎。 Original justice meant for Socinus merely that Adam was free from sin as a fact, not that he was endowed with peculiar gifts; hence Socinus denied the doctrine of original sin entirely.原司法的意思为索齐尼只是亚当是免费的，从单作为一个事实，而不是说，他赋予特殊的礼物;因此，索齐尼否认学说的原罪完全。 Since, too, faith was for him but trust in God, he was obliged to deny the doctrine of justification in the Catholic sense; it was nothing but a judicial act on the part of God.因为，过于，信仰是对他的信任，但在上帝，他不得不否认学说的理由，在天主教意义，它只不过是一个司法行为，对部分上帝。 There were only two sacraments, and, as these were held to be mere incentives to faith, they had no intrinsic efficacy.当时只有两个圣礼，并作为这些举行了仅仅是诱因，信念，他们没有内在的疗效。 Infant baptism was of course rejected.婴儿的洗礼，是当然拒绝。 There was no hell; the wicked were annihilated.有没有地狱;恶人被歼灭。
Christology christology
This point was particularly interesting, as on it the whole of Socinianism turns.这一点尤其有趣的，因为这对整个socinianism轮流。 God, the Socinians maintained, and rightly, is absolutely simple; but distinction of persons is destructive of such simplicity; therefore, they concluded the doctrine of the Trinity is unsound.上帝，苏西尼保持，这是正确的，是绝对简单，但区分的人是破坏性的这种简单;因此，他们得出结论，中庸三位一体，是不健全的。 Further, there can be no proportion between the finite and the infinite, hence there can be no incarnation, of the Deity, since that would demand some such proportion.此外，不能有任何的比例之间的有限和无限，因此，不能有任何的化身，神，因为这将要求一些这样的比例。 But if, by an impossibility, there were distinction of persons in the Deity, no Divine person could be united to a human person, since there can by no unity between two individualities.但是，如果由一个不可能的，有区别的人在神，没有神的人可以团结的一个人，既然是绝对不能团结，两国的个性。 These arguments are of course puerile and nothing but ignorance of Catholic teaching can explain the hold which such views obtained in the sixteenth and seventeenth centuries.这些论点当然是幼稚和无知，只不过是天主教教学可以解释持这种意见得到，在第十六和第十七世纪。 As against the first argument, see St. Thomas, (Summa I:12:1, ad 4); for the solution of the others see Petavius.对第一个论点，见圣托马斯， （总结： 12时01分，广告4 ） ;为解决其他见petavius 。 But the Socinians did not become Arians, as did Campanus and Gentilis.但索西没有成为arians ，像campanus和gentilis 。 The latter was one of the original society which held its meetings at Vicenza; he was beheaded at Berne in 1566.后者是一个原始的社会，举行会议在维琴察;他被斩首在伯尔尼在1566年。 They did not become Tritheists, as Gentilis himself was supposed by some to be.他们没有成为tritheists ，作为gentilis自己是假定由一些。 Nor did they become Unitarians, as might have been expected.他们也没有成为unitarians ，可能已预期。 Socinus had indeed many affinities with Paul of Samosata and Sabellius; with them he regarded the Holy Spirit as merely an operation of God, a power for sanctification.索齐尼确实有很多的亲缘关系与保罗的萨莫萨塔和撒伯流;与他们他把圣灵作为只是一个运作的上帝，电源为成圣。 But his teaching concerning the person of Christ differed in some respects from theirs.但他的教学有关的人基督的不同，在某些方面，从他们的。 For Socinus, Christ was the Logos, but he denied His pre-existence; He was the Word of God as being His interpreter (interpres divinae voluntatis).为索齐尼，基督是标志，但他否认他以前的存在，他是上帝的话作为他的口译（ interpres divinae voluntatis ） 。 The passages from St. John which present the Word as the medium of creation were explained by Socinus of regeneration only.通道从圣约翰这本字作为授课的创作解释了索齐尼再生只。 At the same time Christ was miraculously begotten: He was a perfect man, He was the appointed mediator, but He was not God, only deified man.在同一时间，基督被奇迹般地begotten ：他是一个完美的男子，他被委任调停，但他不是上帝，只有神化的人。 In this sense He was to be adored; and it is here precisely that we have the dividing line between Socinianism and Unitarianism, for the latter system denied the miraculous birth of Christ and refused Him adoration.在这个意义上，他是为了崇拜;正是在这里，正是我们之间的分界线socinianism和unitarianism ，对于后者系统否认神奇的基督诞生，并拒绝他的崇拜。 It must be confessed that, on their principles, the Unitarians were much more logical.它必须承认，他们的原则， unitarians更为合乎逻辑的。
Redemption and Sacraments赎回及圣礼
Socinus's views regarding the person of Christ necessarily affected his teaching on the office of Christ as Redeemer, and consequently on the efficacy of the sacraments.索齐尼的意见，关于基督的人一定影响他的教学对办公室以基督为救主，并因此对疗效的圣礼。 Being purely man, Christ did not work out our redemption in the sense of satisfying for our sins; and consequently we cannot regard the sacraments as instruments whereby the fruits of that redemption are applied to man.作为纯粹的男子，基督没有工作，我们在赎回的意识，满足我们的捷联惯导系统;因此，我们不能把圣礼作为文书，让成果认为，赎回适用于男子。 Hence Socinus taught that the Passion of Christ was merely an example to us and a pledge of our forgiveness.因此，索齐尼教授认为，激情的基督只是一个例子，我们承诺我们的宽恕。 All this teaching is syncretized in the Socinian doctrine regarding the Last Supper; it was not even commemorative of Christ's Passion, it was rather an act of thanksgiving for it.这一切，教学是融合，在socinian学说关于最后的晚餐，它甚至没有纪念基督的激情，这是一法，而不是感恩它。
The Church and Socianism教会和socianism
Needless to say, the tenets of the Socinians have been repeatedly condemned by the Church.不用说，原理的苏西尼已一再谴责由教会。 As antitrinitarianists, they are opposed to the express teaching of the first six councils; their view of the person of Christ is in contradiction to the same councils, especially that of Chalcedon and the famous "Tome" (Ep. xxviii) of St. Leo the Great (cf. Denzinger, no. 143).作为antitrinitarianists ，他们反对明示教学上半年议会;他们认为，该人的基督是矛盾的，以相同的议会，特别是对迦克墩和著名的“圣多美和普林西比” （ ep. XXVIII ）号决议圣利奥伟大的（参见登青格，没有143段） 。 For its peculiar views regarding the adoration of Christ, cf.其独特的意见，关于崇拜基督的，比照。 can.可以。 ix of the fifth Ecumenical Synod (Denz., 221).第九第五合一主教（ denz. ， 221 ） 。 It is opposed, too, to the various creeds, more especially to that of St. Athanasius.这是反对，也以各种教义，尤其是该圣亚他那修。 It has also many affinities with the Adoptionist heresy condemned in the Plenary Council of Frankfort, in 794, and in the second letter of Pope Hadrian I to the bishops of Spain (cf. Denz., 309-314).它也有很多的亲缘关系与adoptionist异端谴责在全体会议上会法兰克福，在794 ，并在第二封信，教皇哈德良一至主教西班牙（参见denz ， 309-314 ） 。 Its denial of the Atonement is in opposition to the decrees against Gotteschalk promulgated in 849 (cf. Denz., 319), and also to the definition of the Fourth Lateran Council against the Albigensians (Denz., 428; cf. also Conc. Trid., Sess. xxii., cap. i. de Sacrificio Missae, in Denz., 938).其拒绝赎罪是在反对法令对gotteschalk颁布的849 （参见denz ， 319 ） ，也定义的第四次拉特兰安理会对albigensians （ denz. ， 428 ;比照也浓度。 trid ， sess 。二十二。章一德sacrificio “弥撒程序” ，在denz ， 938 ） 。 The condemned propositions of Abelard (1140) might equally well stand for those of the Socinians (cf. Denz., 368 sqq.).该谴责的主张，阿贝拉尔（ 1140 ）可能同样的立场，对于该苏西尼（参见denz ， 368 sqq ） 。 The same must be said of the Waldensian heresy: the Profession of Faith drawn up against them by Innocent III might be taken as a summary of Socinian errors.同时必须指出的waldensian异端：专业的信念制定了对他们的诺森三世可能采取的作为一个摘要socinian错误。 The formal condemnation of Socinianism appeared first in the Constitution of Paul IV, "Cum quorundam:, 1555 (Denz., 993); this was confirmed in 1603 by Clement VIII, or "Dominici gregis", but it is to be noted that both of these condemnations appeared before the publication of the "Catechism of Racow" in 1605, hence they do not adequately reflect the formal doctrines of Socinianism. At the same time it is to be remarked, that according to many, this catechism itself does not reflect the doctrines really held by the leaders of the party; it was intended for the laity alone. From the decree it would appear that in 1555 and again in 1603 the Socinians held:正式谴责socinianism首次出现在宪法中的保罗四， “暨quorundam ： ， 1555 （ denz. ， 993 ） ;证实了这一点，在1603年由克莱门特八，或” dominici gregis “ ，但它是要指出的是，无论这些谴责，出现了前出版“讲授的racow ”在1605年，因此，他们没有充分反映在正式的教义socinianism 。在同一时间，这是必须的话，根据很多，这问答本身并不反映教条真的举行的领导人，党，它的用意是为俗人，单从法令，这样看来，在1555年和1603年再次在该苏西尼举行：
that there was no Trinity,有没有三位一体，
that Christ was not consubstantial with the Father and Holy Spirit,基督不是consubstantial与父亲和圣灵，
that He was not conceived of the Holy Spirit, but begotten by St. Joseph, that His Death and Passion were not undergone to bring about our redemption,他不是构想圣灵，但begotten由圣若瑟，他的死亡和激情，没有经历，使我们的赎回，
that finally the Blessed Virgin was not the Mother of God, neither did she retain her virginity.这最后的祝福美属维尔京是不是上帝之母，也没有她保留她的童贞。
It would seem from the Catechism that the Socinians of 1605 held that Christ was at least miraculously conceived, though in what sense they held this is not clear.这似乎从问答说，索西的1605年举行的基督是至少奇迹般的构思，虽然在何种意义上，他们举行，这是不明确。
Publication information Written by Hugh T. Pope.出版的资料，写休汤匙，教宗。 Transcribed by Janet Grayson.转录由珍妮特格雷森。 The Catholic Encyclopedia, Volume XIV.天主教百科全书，货量十四。 Published 1912. 1912年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, July 1, 1912. nihil obstat ， 1912年7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
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