Synergism协同作用

Synergism, or synergistic effect, refers to the action of two different effects acting together to create a greater effect than the sum of the actions produced by each acting independently.协同作用，或协同效应，是指以行动两种不同的影响，共同行动，创造一个更大的影响比总和的行动所产生的每一个独立行事。

Synergism (Gr. synergos, working together)协同作用（ gr. synergos一起工作）

Synergism is reference to the doctrine of divine and human cooperation in conversion . 协同作用是参考的原则，神和人类合作的转换 。 Synergism seeks to reconcile two paradoxical truths: the sovereignty of God and man's moral responsibility.协同作用，旨在调和的两个矛盾的真理：主权的上帝和人的道义责任。 Nowhere do these two truths so intersect as in the theology of conversion.没有做这两个真理，使相交，由于在神学的转换。 One tradition within Christianity, the Augustinian, emphasizes the sovereignty of God in conversion (monergism or divine monergism).一传统与基督教，奥古斯丁，强调主权在上帝的转换（ monergism或神monergism ） 。 Calvin and Luther stood within this heritage.卡尔文和路德站在这个遗产。 In the Small Catechism Martin Luther wrote: "I believe that by my own reason or strength I cannot believe in Jesus Christ, my Lord, or come to him. But the Holy Spirit has called me through the Gospel, enlightened me with his gifts, and sanctified and preserved me in true faith."在小问答马丁路德写道： “我相信我自己的原因或力量，我不能相信在耶稣基督，我的主，或来他，但圣灵已打电话给我，透过福音，开明的我与他的礼物，和圣洁和保存，我在真正的信仰“ 。

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The other tradition, the Pelagian, emphasizes man's moral responsibility.其他传统， pelagian ，强调人的道义责任。 Modified by such Roman Catholics as Erasmus of Rotterdam and such Protestants as James Arminius and John Wesley, this position stresses the freedom of the will.改性，如罗马天主教徒，作为鹿特丹的伊拉斯谟等新教徒詹姆斯亚米纽斯和约翰卫斯理，这一立场讲的自由意志。 Erasmus said, "Free will is the power of applying oneself to grace."伊拉斯谟说， “自由意志是权力的运用自己的宽限期” 。 During the Lutheran Reformation the synergistic controversy occurred.在路德会协同改革的争议发生。 Scholars debate whether or not Philip Melanchthon was a synergist.学者辩论是否或不弘梅兰希顿是一个增效剂。 Certainly he wrote that "man is wholly incapable of doing good" and that in "external things" (secular matters) there is free will, but not in "internal things" (spiritual matters).当然，他写道： “人是完全没有能力做好” ，并且在“外部的东西” （世俗的事项）有自由意志，而不是在“内部的事情” （精神文明事项） 。 In the second edition of his Loci, however (published in 1535), Melanchthon wrote that in conversion "Three causes are conjoined: The Word, the Holy Spirit and the Will not wholly inactive, but resisting its own weakness.... God draws, but draws him who is willing. . . and the will is not a statue, and that spiritual emotion is not impressed upon it as though it were a statue."在第二版他的位点，但（在1535年出版） ，梅兰希顿写道，在转换“三个原因是联： Word中，圣灵和意志，并非完全无效，但抵制自己的弱点....上帝提请，但他提请谁是愿意。 。 。和意志，是不是一个雕像，以及精神情感，是不是留下深刻印象后，它就象一个雕像“ 。

His followers were called Philippists.他的追随者被称为philippists 。 His opponents were called Gnesio - or Genuine Lutherans.他的对手，被称为gnesio -或真正的l utherans。 Melanchthon's position was embodied in the Leipzig Interim (1548).梅兰希顿的立场是体现在莱比锡的中期（ 1548年） 。 John Pfeffinger (1493 - 1573), the first Lutheran superintendent of Leipzig, sought to expound the Philippist position in De liberatate voluntaris humanae and De libero arbitrio in 1555, ascribing conversion's active concurrent causes to "the Holy Spirit moving through the Word of God, the mind in the act of thinking, and the will not resisting, but complying whenever moved by the Holy Spirit."约翰pfeffinger （ 1493 -1 573） ，第一信义警莱比锡，旨在阐述p hilippist的立场，在D el iberatatev oluntarish umanae和德的L iberoa rbitrio在1 555年， a scribing转换的积极并行的原因，以“圣灵运动，透过上帝的话，心在该法的思维，以及将不会抗拒，但遵守时，所提出的圣灵“ 。 Nicholas von Amsdorf, friend of Luther, called the "Secret Bishop of the Lutheran Church," attacked Pfeffinger in 1558 for teaching synergism.尼古拉斯冯阿姆斯多夫，朋友，路德，所谓的“秘密主教，路德教会， ”攻击pfeffinger在1558年为教学的增效作用。 Victorinus Strigel (1524 - 69), professor at Jena, and John Stoltz (c. 1514 - 56), court preacher at Weimar, became involved. victorinus strigel （ 1524 -6 9岁） ，教授，耶拿，约翰斯托尔兹（长1 514- 56 ），法院的布道者在魏玛，成为参与。

Matthias Flacius, professor at Jena, became the major adversary of the Philippists.马提亚弗拉齐乌斯，教授，耶拿，成为主要对手的philippists 。 He taught that the "natural man" is comparable to a block of wood or a piece of stone and is hostile toward the work of God.他告诉我们， “自然人”是可媲美块木头或一块石头，是敌视的工作，上帝。 Due to his influence John Frederick II drafted the Weimar Book of Confutations (1558 - 59), causing Strigel to be imprisoned for opposing it.由于他的影响力约翰冯检二，起草了魏玛书confutations （ 1558 -5 9岁） ，造成s trigel而被监禁的反对。 Enforced strictly by the clergy, John Frederick in 1561 deprived ministers the right to uphold it, vesting that power in the consistory at Weimar.严格执行由神职人员，约翰冯检在1561年，剥夺部长有权维护它，赋予权力，在一致性在魏玛。 Flacius opposed this change and was expelled from Jena in 1561, while Strigel was reinstated in his professorship, signing an ambiguous document.弗拉齐乌斯反对这项改变和被开除耶拿在1561年，而strigel恢复在他的教授，签署一项含糊的文件。 John Stossel (1524 - 78), striving to justify Strigel's position, merely fueled the controversy.约翰stossel （ 1524 -7 8） ，努力的理由s trigel的立场，只是助长了争议。 John William succeeded John Frederick in 1567.约翰威廉成功约翰冯检在1567年。 Desiring to resolve the controversy, he issued an edict on January 16, 1568, causing the Philippists to leave Jena, and the Flacianists (but not Flacius) to return.渴望解决的争议，他发出的一法令对1568年1月16日，造成philippists离开耶拿，和flacianists （但不包括弗拉齐乌斯）的回报。

An Altenburg Colloquy (1568 - 69) failed to solve the controversy. 1阿尔腾堡座谈会（ 1568 -6 9）未能解决的争议。 By 1571, however, the Final Report and Declaration of the Theologians of Both Universities, Leipzig and Wittenberg, affirmed "consideration and reception of God's Word and voluntary beginning of obedience in the heart arises out of that which God has begun graciously to work in us."由1571年，不过，最后报告和宣言的神学家的两所大学，莱比锡和维滕贝格，肯定了“审议和接收上帝的话语和自愿的顺从，开始在心脏产生于那些上帝已开始宽宏大量的工作在我们“ 。 The Formula of Concord (1577) rejected synergism, endorsed Augustinianism, avoided the rhetoric of Flacianism and the tendencies of Philippianism, teaching "through... the preaching and the hearing of his Word, God is active, breaks our hearts, and draws man, so that through the preaching of the law man learns to know his sins...and experiences genuine terror, contrition and sorrow. . . and through the preaching of...the holy Gospel...there is kindled in him a spark of faith which accepts the forgiveness of sins for Christ's sake."公式康科德（ 1577 ）拒绝的协同作用，赞同奥古斯丁主义，避免修辞flacianism和倾向philippianism ，教学“ ，通过...的说教和听证会，他一句话，上帝是活跃，休息，我们的心，并提请男子，以便通过说教，该法的男子得知知道他的捷联惯导系统...和经验，真正的恐怖， contrition和悲伤。 。 。并通过宣扬...教廷福音...有点燃了他的星火信仰接受罪的赦免，为基督的缘故而“ 。

CG Fry南联盟的CG
(Elwell Evangelical Dictionary) （ elwell福音事工促进会，字典）

Bibliography 参考书目
TG Tappert, ed., The Book of Concord; C Manschreck, Melanchthon: The Quiet Reformer; HLJ Heppe, Geschichte der lutherischen Concordienformel und Concordie and Geschichte des deutschen Protestantismus in den Jahren 1555 - 1581; GF Schott, The Encyclopedia of the Lutheran Church, III.的TG tappert ，教育署，这本书的和谐; c manschreck ，梅兰希顿：安静的改革者; hlj黑珀，历史馆明镜lutherischen concordienformel und concordie和历史馆万德国protestantismus在Den jahren 1555 -1 581;绿，肖特，百科全书路德教会，三。

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