Syncretism is the process by which elements of one religion are assimilated into another religion resulting in a change in the fundamental tenets or nature of those religions . 融合的过程是由哪些要素之一，宗教是被同化到另一种宗教所造成的在改变，在基本原理或性质的那些宗教 。 It is the union of two or more opposite beliefs, so that the synthesized form is a new thing.这是联盟的两个或两个以上相反的信念，使合成的形式是一个新生事物。 It is not always a total fusion, but may be a combination of separate segments that remain identifiable compartments.它并不总是一个总的融合，但可能是一个组合，单独的区段仍是可识别的隔间。 Originally a political term, "syncretism" was used to describe the joining together of rival Greek forces on the Isle of Crete in opposition to a common enemy.本来是一个政治而言， “融合”是用来形容携手竞争对手希腊部队对克里特岛在反对共同的敌人。
Syncretism is usually associated with the process of communication.融合通常是相关的过程中的沟通。 It can originate with either the sender or the receptor of the message.它可以源于无论是寄件人或受体的讯息。 The sender may introduce syncretistic elements in a conscious attempt for relevance or by the presentation of a limited and distorted part of the message.发件人可能会引入元素融在一种有意识的尝试相关性或所介绍的有限和歪曲的一部分，该邮件。 It may happen unconsciously as the result of an inadequate or faulty grasp of the message.它可能发生在不知不觉中作为的结果，不足或错误的掌握的讯息。 The receptor will interpret the message within the framework of his world view.该受体将解释讯息的框架内与他的世界的看法。 This may distort the data but fit his values.这可能是扭曲的数据，但适合他的价值观。
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Syncretism of the Christian gospel occurs when critical or basic elements of the gospel are replaced by religious elements from the host culture. It often results from a tendency or attempt to undermine the uniqueness of the gospel as found in the Scriptures or the incarnate Son of God. 融合基督教福音时发生的关键或基本要素福音所取代宗教分子从东道国文化，它的结果往往是从一种倾向或企图破坏的独特福音，因为发现在圣经或道成肉身的上帝之子。 The communication of the gospel involves the transmission of a message with supra - cultural elements between a variety of cultures.沟通的福音涉及传输的讯息与跨-文化要素之间的各种文化。 This includes the disembodiment of the message from one cultural context and the reembodiment of it in a different cultural context.这包括disembodiment的讯息，从一个文化背景和reembodiment它在不同的文化背景。
Cross - cultural communication of the gospel always involves at least three cultural contexts. The gospel message was originally given in a specific context. 两岸关系-文化交际的福音总是涉及至少有三个文化背景。福音讯息，原本是鉴于在一个特定的背景。 The receiver / sender assigns meaning to that message in terms of his own context.接收器/发件人指定的含义该邮件，在条款他自己的背景。 The receptor seeks to understand the message within a third context.受体，旨在了解的信息，一个第三。 The problem of syncretism will be encountered with each new outreach of the church and also as the culture changes around an established church.问题的融合将遇到的每一个新的外展的教会，也为文化的变化，围绕着建立了教会。
The Bible reveals syncretism as a long - standing tool of Satan to separate God from his people. It strikes at the heart of the first commandment. 圣经揭示了融合作为一项长期的-常委会的工具，撒旦分开，上帝从他的人民，它在罢工的心脏，第一戒律。 Beyerhaus notes a threefold answer in the OT to the challenge of external syncretism: segregation, eradication, and adaptation. beyerhaus注意到了三倍的答案，在职能治疗，以挑战的外部合一：隔离，消除和适应。 Pressures from early Canaanite practices with Baal and Asherah were followed by the demands of the national gods of Assur and Babylon.压力从早期canaanite做法与巴力和亚舍拉其次是要求全国神杆和巴比伦。 Internally the prophets of Israel sought to enforce the obligatory nature of Israel's holy traditions, to apply the revealed will of God to actual situations, and to forcefully present the eschatological vision of God's continuing control, justice, and promises.国内先知以色列的要求执行的强制性质以色列的神圣传统，适用透露，将上帝的实际情况，并有力地目前eschatological的远景上帝的继续控制，正义和承诺。
The NT was born in a melee as rulers sought to blend cultures through syncretistic monotheism, all forms of the same God. All the gods of Egypt, Persia, and Babylon became Greek. 新台币出生在一个混战，作为统治者的要求，融入文化，通过融神，一切形式的同时，上帝，所有的神，埃及，波斯，巴比伦，成为希腊。 The influence of Mani spread from Africa to China.影响摩尼蔓延，从非洲到中国。 Esoteric knowledge vied with unique, historical revelation.深奥的知识争相独特的，历史的启示。 Rome harbored all cults and mystery religions.罗马包藏一切邪教和神秘的宗教。 Antioch, Ephesus, and Corinth each boasted syncretistic gods seeking to absorb the church.安提阿，以弗所，科林斯每个吹嘘融神，寻求吸纳教会。 NT confrontations include Simon Magus, the Jerusalem Council, the Epistle to the Colossians, combating Jewish thought mixed with early Gnosticism, and the rebuke of the church at Pergamum.新台币对抗包括西蒙magus ，耶路撒冷会，书信向歌罗西书，打击犹太人的思想混合早期诺斯底主义，并指责该教会在pergamum 。 Against these forces the church developed its creeds, canon, and celebrations.打击这些势力，教会的发展，其教义，佳能，和庆祝活动。 The Christmas celebration date was set over against the festival of the birth of the sun god, Sol Invictus, in protest against a major attempt to create a syncretistic imperial religion.圣诞节庆祝活动的日期定在超过对艺术节的诞生，太阳神，溶胶invictus ，在抗议的一大尝试建立融帝国的宗教。
Visser't Hooft discusses the many syncretistic pressures of the NT times exerted by Judaism, Gnosticism, emperor worship, and the mystery cults. visser't胡夫特讨论了许多融的压力，新台币的时代施加的犹太教，诺斯替教，天皇崇拜，和神秘的邪教。 It is helpful to study the books of Hebrews, 1 John, and the Revelation from the perspective of defending against syncretism. The NT canon and the recognized creed became the church's two greatest weapons against the growth and transmission of syncretism. Church history is filled with the struggle against syncretism from political, social, religious, and economic sources.这是有帮助的研究书籍的希伯来书，约翰一，和启示的角度来看，防合一。新台币佳能和公认的信仰，成为教会的两个最大的武器来对付增长和传输融合。教会历史，是充满斗争的融合，从政治，社会，宗教和经济来源。 Syncretistic pressure can be seen today.融的压力，可以看出今天。 In our global - village context secular humanism seems to be the common ground for solving shared problems.在我们的全球-村的背景下世俗人文主义似乎是共同点，为解决共同的问题。 The values of this world view strive for a place in the church's response to both the demands for conformity and the cries for liberation confronting it.价值观这个世界的看法，争取在一个地方教会的回应，双方的需求，整合和呼声，争取解放的对抗。
In the striving by missionaries for an indigenous national church with a contextualized gospel, the danger of syncretism is ever present in attempts at accommodation, adjustment, and adaptation. Tippett reminds us that while striving for relevance we must remember that in communication only message is transmitted, not meaning. 在争取由传教士一个土著民族教会与contextualized福音，危险合一，是以往任何时候都目前在企图在住宿，调整和适应。 tippett提醒我们，而争取的相关性，我们必须记得，在沟通的唯一讯息传送，而不是意义。 Beyerhaus points out three steps in biblical adaptation: beyerhaus指出，三个步骤，在圣经适应：
In the history of theology the term "syncretism" is used specifically to define two movements aimed at unification.在历史神学而言， “融合”是专门用于定义两个动作，旨在统一。 In the Lutheran tradition, George Calixtus (1586 - 1656) attempted to reconcile Lutheran thought with Roman Catholicism on the basis of the Apostles' Creed.在路德会的传统，乔治卡利克斯特斯（ 1586 -1 656）试图调和信义思想与罗马天主教的基础上使徒'的信条。 This precipitated a syncretistic controversy that was to last for many years.这沉淀一融的争议，这是持续了很多年。 In Roman Catholicism "syncretism" refers to the attempt to reconcile Molinist and Thomist theology.在罗马天主教的“融合”是指试图调和molinist和thomist神学。
SR
Imbach简imbach
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
WA Visser't
Hooft, No Other Name; H Kraemer, Religion and the Christian Faith; T Yamamori
and CR Taber, eds., Christopaganism or Indigenous Christianity; H Lietzmann, The
Beginnings of the Church Universal.华visser't胡夫特，没有其他名称;
h克雷默，宗教和基督教信仰;吨yamamori和Cr taber编， christopaganism或土著基督教; h利茨曼，开始教会普遍。
From sygkretizein (not from sygkerannynai.)从sygkretizein （而不是从sygkerannynai ） 。
An explanation is given by Plutarch in a small work on brotherly love ("Opera Moralia", ed. Reiske, VII, 910).一的解释是，所给予的普鲁塔克在一个很小的工作，对兄弟的爱（ “歌剧moralia ” ，教育署。赖斯克，七， 910 ） 。 He there tells how the Cretans were often engaged in quarrels among themselves, but became immediately reconciled when an external enemy approached.他有告诉如何cretans往往从事在争吵之间，但立即成为调和时，一个外部敌人接触。 "And that is their so-called Syncretism." “这就是他们所谓的融合” 。 In the sixteenth century the term became known through the "Adagia" of Erasmus, and came into use to designate the coherence of dissenters in spite of their difference of opinions, especially with reference to theological divisions.在十六世纪的任期，成为众所周知的通过“ adagia ”伊拉斯谟斯，并投入使用指定的连贯性，持不同政见者，尽管他们的意见差异，特别是参考神学分歧。 Later, when the term came to be referred to sygkerannynai, it was inaccurately employed to designate the mixture of dissimilar or incompatible things or ideas.后来，当任期来被转介至sygkerannynai ，这是不正确雇用指定的混合物异种或不相容的东西，或想法。 This inexact use continues to some extent even today.这不精确继续使用在一定程度上即使到了今天。
(1) Syncretism is sometimes used to designate the fusion of pagan religions. （ 1 ）合一，有时是用来指定的融合，异教的宗教。 In the East the intermixture of the civilizations of different nations began at a very early period.在东部intermixture的文明不同的国家开始在非常早的时期。 When the East was hellenized under Alexander the Great and the Diadochi in the fourth century BC, the Grecian and Oriental civilizations were brought into contact, and a compromise to a large extent effected.当东hellenized下，亚历山大大帝和diadochi ，在公元前四世纪，希腊和东方文明带入联系，以及妥协，在很大程度上影响。 The foreign deities were identified with the native (eg Serapis = Zeus, Dionysus) and a fusion of the cults succeeded.外国神确定了与本土（如serapis =宙斯，酒神）和融合了邪教的成功。 After the Romans had conquered the Greeks, the victors, as is known, succumbed to the culture of the vanquished, and the ancient Roman religion became completely hellenized.之后，罗马征服了希腊人，胜利者，众所周知，屈服于文化的战败国，和古罗马的宗教，成为完全hellenized 。 Later the Romans gradually received all the religions of the peoples whom they subdued, so that Rome became the "temple of the whole world".后来，罗马人逐渐收到的所有宗教的人民他们制服，使罗马成为“庙整个世界” 。 Syncretism reached its culmination in the third century AD under the emperors Caracalla, Heliogabalus, and Alexander Severus (211-35).融合达到了高潮，在第三世纪的广告下，皇帝卡拉卡拉， heliogabalus ，和亚历山大塞维鲁（ 211-35 ） 。 The countless cults of the Roman Empire were regarded as unessential forms of the same thing-a view which doubtless strengthened the tendency towards Monotheism.无数邪教的罗马帝国被视为unessential形式的同一件事-这种看法毫无疑问，加强倾向神。 Heliogabalus even sought to combine Christianity and Judaism with his religion, the cult of the sun-god. heliogabalus ，甚至要求结合起来，基督教和犹太教与他的宗教，崇拜太阳神。 Julia Mamæa, the mother of Alexander Severus, attended in Alexandria the lectures of Origen, and Alexander placed in his lararium the images of Abraham and Christ.朱莉娅mamæa ，母亲亚历山大塞维鲁，出席了在亚历山德里亚讲座的奥利，和亚历山大放置在他的lararium图像亚伯拉罕和基督。
(2) A modern tendency in the history of religions sees in the Biblical revealed religion a product of syncretism, the fusion of various religious forms and views. （ 2 ）一个现代化的倾向，在宗教史认为，在圣经启示宗教的产物，融合，融合各种不同的宗教形式和意见。 As regards the Old Testament, the Chanaanite myth, the Egyptian, Old Babylonian, and Persian religions are regarded as the sources of Israelitic religion, the latter itself having developed from Fetichism and Animism into Henotheism and Monotheism.至于旧约， chanaanite神话，埃及，巴比伦岁，和波斯宗教被视为来源israelitic宗教，后者本身具有发展从fetichism和万物有灵论到henotheism和一神教。 It is sought to explain the origin of Christianity from the continuation and development of Jewish ideas and the influx of Brahmanistic, Buddhist, Græco-Roman, and Egyptian religious notions, and from the Stoic and Philonic philosophy; it is held to have received its development and explanation especially.这是寻求解释的起源，基督教从延续和发展的思路和犹太人涌入brahmanistic ，佛教， græco罗马，埃及和沙特阿拉伯的宗教观念，并从stoic和philonic哲学，它是举行已收到其发展和解释，尤其是。 from the neo-Platonic philosophy.由新柏拉图哲学。 That Judaism and Christianity agree with other religions in many of their external forms and ideas, is true ; many religious ideas are common to all mankind.认为，犹太教和基督教同意与其他宗教在他们的许多外在形式和思想，是真实的;许多宗教思想是共同的所有人类。 The points of agreement between the Babylonian religions and the Jewish.点之间的协议，巴比伦的宗教和犹太人。 faith, which provoked a lively discussion some years ago after the appearance of Friedrich Delitzsch's "Babel und Bibel", maybe explained in so far as they exist (eg) as due to an original revelation, of which traces, albeit tainted with Polytheism, appear among the Babylonians.信仰，挑起了热烈的讨论了一些年前，后的外观弗里德里希delitzsch的“巴别塔und bibel ” ，可能的解释而言，它们存在的（例如）由于原始的启示，其中的痕迹，尽管带有多神教，出现其中巴比伦人。 In many cases the agreement can be shown to be merely in form, not in content; in others it is doubtful which religion contained the original and which borrowed.在许多情况下，该协议能证明只是在形式上，而不是在内容，在另是值得怀疑的宗教所载原和借来的。 As to the special doctrines of the Bible search has been vainly made for sources from which they might have been derived.以特别的教义圣经搜索一直妄图作出来源，他们可能已产生的。 Catholic theology holds firmly to revelation and to the foundation of Christianity by Jesus of Nazareth.天主教神学举行牢牢把握的启示与该基金会的基督教由纳匝肋的耶稣。
(3) The Syncretistic Strife is the name given to the theological quarrel provoked by the efforts of Georg Calixt and his supporters to secure a basis on which the Lutherans could make overtures to the Catholic and the Reformed Churches. （ 3 ）融内乱的名称是考虑到神学争吵挑起的努力，格奥尔格calixt和他的支持者，以确保基础上，该lutherans可以序曲，以天主教和改革教会。 It lasted from 1640 to 1686.它持续了从1640年至1686年。 Calixt, a professor in Helmstedt, had through his travels in England, Holland, Italy, and France, through his acquaintance with the different Churches and their representatives, and through his extensiVe study, acquired a more friendly attitude towards the different religious bodies than was then usual among the majority of Lutheran theologians. calixt ，一位教授在helmstedt ，已通过他的旅行在英格兰，荷兰，意大利，法国，通过他的熟人，与不同的教会和他们的代表，并通过其广泛的研究，获得了更友好的态度对待不同的宗教团体，比然后如常，其中大多数路德神学家。 While the latter firmly adhered to the "pure doctrine", Calixt was not disposed to regard doctrine as the one thing necessary in order to be a Christian, while in doctrine itself he did not regard everything as equally certain and important.而后者则坚决，坚持以“纯理论” ， calixt没有处置，把理论作为一件事是必要的，以便成为一个基督徒，而在学说本身，他没有把一切同样可以肯定和重要的。 Consequently, he advocated unity between those who were in agreement concerning the fundamental minimum, with liberty as to all less fundamental points.因此，他主张的统一，这些都是谁在协定有关的根本最低，与自由作为所有少的基本点。 In regard to Catholicism, he was prepared (as Melanchthon once was) to concede to the pope a primacy human in origin, and he also admitted that the Mass might be called a sacrifice.在天主教方面，他准备（梅兰希顿曾经是）让步，向教宗的首要人类的起源，他也承认，群众可称为牺牲。 On the side of Calixt stood the theological faculties of Helmstedt, Rinteln, and Königsberg; opposed to him were those of Leipzig, Jena, Strasburg, Giessen, Marburg, and Greifswald.对一侧calixt经受住了神学系helmstedt ， rinteln ， königsberg ;反对他的那些莱比锡，耶拿， strasburg ，吉森，马尔堡，和格赖夫斯瓦尔德。 His chief opponent was Abraham Calov.他的主要对手是石礼谦卡洛夫。 The Elector of Saxony was for political reasons an opponent of the Reformed Church, because the other two secular electors (Palatine and Brandenburg) were "reformed", and were getting more and more the advantage of him.选民萨克森州是出于政治原因的对手的改革教会，因为其他两个世俗的选民（腭和勃兰登堡州） ， “改革” ，被越来越多的优势，他的。 In 1649 he sent to the three dukes of Brunswick, who maintained Helmstedt as their common university, a communication in which he voices all the objections of his Lutheran professors, and complains that Calixt wished to extract the elements of truth from all religions, fuse all into an entirely new religion, and so provoke a violent schism.在1649年他发送到3杜克斯的不伦瑞克，谁保持helmstedt作为他们的共同大学，沟通他在其中的声音，所有反对他的信义教授，并抱怨说， calixt希望提取的要素，实事求是，所有宗教，所有的导火索成为一个完全新的宗教，所以挑起暴力分裂。 In 1650 Calov was called to Wittenberg as professor, and he signalized his entrance into office with a vehement attack on the Syncretists in Helmstedt.在1650卡洛夫被称为向维滕贝格作为教授，他有灯号控制，他进入办公室与强烈的攻击，该syncretists在helmstedt 。 An outburst of polemical writings followed.一个突出的polemical著作之后。 In 1650 the dukes of Brunswick answered the Elector of Saxony that the discord should not be allowed to increase, and proposed a meeting of the political councillors.在1650年该杜克斯的布伦瑞克回答选民的萨克森州，该不和谐不应该允许增加，并提出了会议的政治会议。 Saxony, however, did not favour this suggestion.萨克森，不过，并不赞成这项建议。 An attempt to convene a meeting of theologians was not more successful.一，企图召开一次神学家是不是更成功。 The theologians of Wittenberg and Leipzig now elaborated a new formula, in which ninety-eight heresies of the Helmstedt theologians were condemned.该神学的维滕贝格和莱比锡现在制定了一个新的计算公式，在这98异端邪说的helmstedt神学家被谴责。 This formula (consensus) was to be signed by everyone who wished to remain in the Lutheran Church.这个公式（共识）是将要签署的，大家谁愿意留在路德教会。 Outside Wittenberg and Leipzig, however, it was not accepted, and Calixt's death in 1656 was followed by five years of almost undisturbed peace.外维滕贝格和莱比锡，不过，它不被接受，并calixt的死亡在1656年之后五年，几乎不受干扰的和平。 The strife was renewed in Hesse-Cassel, where Landgrave Wilhelm VI sought to effect a union between his Lutheran and Reformed subjects, or at least to lessen their mutual hatred.争斗是重新在黑塞-卡塞尔，其中landgrave威廉六，力求效果联盟之间的信义，他和改革的科目，或至少以减轻他们彼此间的仇恨。 In 1661 he had a colloquy held in Cassel between the Lutheran theologians of the University of Rinteln and the Reformed theologians of the University of Marburg.在1661年，他有一个座谈会举行的卡塞尔之间的路德神学的大学的rinteln和改革的神学家的马尔堡大学。 Enraged at this revival of the Syncretism of Calixt, the Wittenberg theologians in vehement terms called on the Rimteln professors to make their submission, whereupon the latter answered with a detailed defence.被激怒在此复苏的融合calixt ，维滕贝格的神学家，在激烈的条款，呼吁有关rimteln教授，使他们的意见书，在这种情况下，后者回答了一份详细的辩护。 Another long series of polemical treatises followed.另一个长期的一系列polemical论文之后。 In Brandenburg-Prussia the Great Elector (Frederick William I) forbade (1663) preachers to speak of the disputes between the Evangelical bodies.在勃兰登堡州-普鲁士伟大的选民（冯检威廉一世）禁止（ 1663年）传教士发言的之间的纷争福音机构。 A long colloquy in Berlin (Sept., 1662-May, 1663) led only to fresh discord.长期座谈会在柏林（ 9月， 1662年5月， 1663年）率领，只有新鲜的不和谐。 In 1664 the elector repeated his command that preachers of both parties should abstain from mutual abuse, and should attribute to the other party no doctrine which was not actually held by such party.在1664年的选民重复他的命令传教士的，双方应该投弃权票，从相互滥用，并应属性向另一方没有学说，这实际上并没有举行这样的党。 Whoever refused to sign the form declaring his intention to observe this regulation, was deprived of his position (eg Paul Gerhardt, writer of religious songs).谁拒绝签字的形式宣布，他打算遵守本规例，被剥夺了他的立场（例如保罗戈哈德，作家的宗教歌曲） 。 This arrangement was later modified, in that the forms were withdrawn, and action was taken only against those who disturbed the peace.这项安排，后来又修改了，在这方面的形式被撤回，并已采取行动，只对那些谁干扰了和平。 The attempts of the Wittenberg theologians to declare Calixt and his school un-Lutheran and heretical were now met by Calixt's son, Friedrich Ulrich Calixt, The latter defended the theology of his father, but also tried to show that his doctrine did not so very much differ from that of his opponents.企图维滕贝格神学家申报calixt和他的学校联合国路德会和异端邪说，现在会见了由calixt的儿子，弗里德里希乌尔里希calixt ，后者捍卫神学他的父亲，但还试图表明，他的学说并没有因此十分不同的是他的对手。 Wittenberg found its new champion in Ægidius Strauch, who attacked Calixt with all the resources of learning, polemics, sophistry, wit, cynicism, and abuse.维滕贝格发现其新的冠军，在ægidius strauch ，谁攻击calixt与所有的资源，学习，争论，诡辩，束手无策，犬儒主义，和性虐待。 The Helmnstedt side was defended by the celebrated scholar and statesman, Hermann Conring.该helmnstedt方辩护，由著名的学者和政治家，赫尔曼conring 。 The Saxon princes now recognized the danger that the attempt to carry through the "Consensus" as a formula of belief might lead to a fresh schism in the Lutheran Church, and might thus render its position difficult in the face of the Catholics.该撒克逊王子现在认识到的危险，即企图进行的“共识” ，作为一个公式的信仰可能导致一场新的分裂，在路德教会，并可能因此导致其立场，很难在面对天主教徒。 The proposals of Calov and his party to continue the refutation and to compel the Brunswick theologians to bind themselves under obligation to the old Lutheran confession, were therefore not carried into effect.建议卡洛夫和他的党继续驳斥，并迫使布伦瑞克神学约束自己下的义务，旧信义供述，因此不进行生效。 On the contrary the Saxon theologians were forbidden to continue the strife in writing.与此相反的撒克逊神学家被禁止继续争斗以书面形式提出。 Negotiations for peace then resulted, Duke Ernst the Pious of Saxe-Gotha being especially active towards this end, and the project of establishing a permanent college of theologians to decide theological disputes was entertained.和平谈判，然后结果，杜克大学恩斯特该虔诚的萨克森-哥达尤其是正在积极实现这一目标，该项目设立一个常设学院的神学家来决定的神学纠纷受理。 However, the negotiations with the courts of Brunswick, Mecklenburg, Denmark, and Sweden were as fruitless as those with the theological faculties, except that peace was maintained until 1675.不过，谈判与法院的不伦瑞克，梅克伦堡，丹麦和瑞典分别为徒劳无功，因为那些与神学系，除和平是保持到1675年。 Calov then renewed hostilities.卡洛夫，然后战火重燃。 Besides Calixt, his attack was now directed particularly against the moderate John Musæus of Jena.此外calixt ，他的攻击是针对现在特别是针对温和的约翰musæus的耶拿。 Calov succeeded in having the whole University of Jena (and after a long resistance Musæus himself) compelled to renounce Syncretism.卡洛夫，成功后，整个大学的耶拿（和经过长期的抵抗musæus自己） ，迫使放弃融合。 But this was his last victory.但，这是他最后的胜利。 The elector renewed his prohibition against polemical writings.选民再次禁止polemical著作。 Calov seemed to give way, since in 1683 he asked whether, in the view of the danger which France then constituted for Germany, a Calixtinic Syncretism with "Papists" and the Reformed were still condemnable, and whether in deference to the Elector of Brandenburg and the dukes of Brunswick, the strife should not be buried by an amnesty, or whether, on the contrary, the war against Syncretism should be continued.卡洛夫似乎给的方式，因为在1683年他询问是否认为，在危险，其中法国，然后构成了对德国， calixtinic合一“ papists ”和改革，仍是应受谴责的，以及是否在听从了选民的勃兰登堡州和该杜克斯的布伦瑞克，纷争不应该被安葬由大赦，或是否，相反，战争的融合，应继续下去。 He later returned to his attack on the Syncretists, but died in 1686, and with his death the strife ended.他后来返回他的攻击就syncretists ，但在1686年去世，与他的逝世争斗结束。 The result of the Syncretist Strife was that it lessened religious hatred and promoted mutual forbearance.结果该syncretist内乱是，它减少了宗教仇恨和促进了相互忍耐。 Catholicism was thus benefited, as it came to be better understood and appreciated by Protestants.天主教因此受益，因为它来得到更好的理解和赞赏新教徒。 In Protestant theology it prepared the way for the sentimental theology of Pietism as the successor of fossilized orthodoxy.在新教神学，准备的方式为感性的神学和虔诚主义作为继承化石的正统。
(4) Concerning Syncretism in the doctrine of grace, see CONTROVERSIES ON GRACE, VI, 713. （ 4 ）关于融合在中庸的宽限期，看到的争论的宽限期，六， 713 。
Publication information Written by Klemens Löffler.出版的资料，撰写klemens löffler 。 Transcribed by Douglas J. Potter.转录由道格拉斯j.波特。 Dedicated to the Sacred Heart of Jesus Christ The Catholic Encyclopedia, Volume XIV.专为圣心耶稣基督的天主教百科全书，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
Bibliography参考书目
(1) FRIEDLÄNDER, Darstellungen aus der Sittengesch. （ 1 ） friedländer ， darstellungen澳元明镜sittengesch 。 Roms, IV (8th ed., Leipzig, 1910), 119-281; CUMONT, Les religions orientales dans le paganisme romain (Paris, 1907) ; WENDLAND, Die hellenistisch-römische Kultur in ihren Beziehungen zu Judentum u.唯读光碟，第四章（第八版，莱比锡， 1910 ） ， 119-281 ;库蒙，本港就业辅导组宗教orientales dans乐paganisme罗曼（巴黎， 1907 ） ; wendland ，模具hellenistisch - römische kultur在ihren beziehungen祖judentum美国 Christentum (Tübingen, 1907); REVILLE, La religion à Rome sous les Sévères (Paris, 1886). christentum （蒂宾根大学， 1907 ） ; Reville ） ，香格里拉宗教à罗马sous本港就业辅导组sévères （巴黎， 1886年） 。
(2) SCHANZ, Apologie des Christentums, II (3rd ed., Freiburg, 1905); WEBER, Christl, Apologetik (Freiburg, 1907), 163-71; REISCHLE, Theologie u. （ 2 ） schanz ，辩护万christentums ，第二章（第三教育署，弗赖堡， 1905 ） ;韦伯， christl ， apologetik （弗赖堡， 1907年） ， 163-71 ; reischle ， theologie美国 Religionsgesch. religionsgesch 。 (Tübingen, 1904). （蒂宾根大学， 1904年） 。
(3) DORNER, Gesch. （ 3 ） dorner ， gesch 。 der protest.明镜抗议。 Theol. theol 。 (Munich, 1867), 606-24; HENKE, Georg. （慕尼黑， 1867 ） ， 606-24 ; henke ，格奥尔格。 Calixtus u.卡利克斯特斯美国 seine seit, I-II (Halle, 1853-60).塞纳河seit ，我-二（哈莱， 1853年至1860年） 。
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