The Canons of Dordrecht are often combined with two other Protestant Christian documents, the Heidelberg Catechism and the Belgic Confession of Faith, in forming the basis of Faith for many Churches, especially Reformed Churches.该炮的多德雷赫特往往是结合其他两个新教基督教文件中，德国海德堡讲授和belgic招供的信念，在成形的基础上，切实把许多教堂，特别是经过改革的教会。 Among these three documents, the Canons of Dort are unique in being the only one of the three confessions which was actually composed by an ecclesiastical assembly, the Great Synod of 1618-1619.在这三个文件中，大炮的dort是独一无二的福祉之所在，才是其中的三个自白书，但实际上所组成的一个宗教集会，伟大主教的1618年至1619年。
Internal controversy in the Reformed Churches of the Netherlands which was occasioned by the rise of the Arminian heresy, caused the assembly of the synod.内部争议，在改革教会的荷兰是因崛起的arminian异端，引起大会的主教。 The Canons are the expression of the Synod's judgment concerning the Five Points of the Remonstrance.该炮是表达主教的判断有关五点的谏。 This also explains the fact that the Canons are divided into five chapters, maintaining the truths of sovereign predestination, particular atonement, total depravity, irresistible grace, and perseverance of saints.这也说明了一个事实，就是炮，分为五章，为维护真理的主权宿命，尤其是赎罪，整体沉沦，不可抗拒的恩典，并以锲而不舍的圣人。
Because the Canons are an answer to the Five Points of the Remonstrance, they set forth only certain aspects of the truth rather than the whole body of the truth, as do the other two confessions.因为门炮，是一个答案到五点的谏，他们提出，只有某些方面的真相，而不是整个身体的真相，但正如其他两个招供。 For this reason also the Canons are referred to in a Formula of Subscription as "the explanation of some points" of the doctrine contained in the Heidelberg Catechism and the Belgic Confession of Faith.基于这个原因，也是门炮，是指在一个公式，认购"的解释，有些要点"学说包含在海德堡讲授和belgic供认信念。
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(1618-1619) （ 1618年至1619年）
The Synod of Dort was an international church assembly called by the States General of the Netherlands to settle certain ecclesiastical and doctrinal matters that had been troubling the Reformed Church of the Netherlands.主教的dort是一个国际性的教会大会要求，由国家一般的荷兰定居，某些教会和教义的事情了一直困扰改革教会的荷兰。 It consisted of thirty-five pastors and a number of elders from the Dutch churches, five theological professors from the Netherlands, eighteen deputies from the States General, and twenty-seven foreign delegates.它包括的35牧师和一些长老来自荷兰教堂，五年的神学教授，从荷兰， 18名人大代表从国家一般， 2007年的外国代表。
The problems that faced the synod were complex.这个问题，面对主教被复杂。 First, it had to deal with the ancient problem of Erastianism, the control of the church by the state.首先，它要处理古老的问题erastianism ，控制该教堂由国家定价。 The Dutch church was by confession Calvinistic.荷兰教会所供认calvinistic 。 It was Calvin's conviction that the church should be independent of the state while cooperating with it.这是卡尔文的信念，认为教会应该是独立的国家而进行合作。 By 1554 he had won that battle in Geneva, but until the time of Dort, and later, the Dutch church had in it a strong element, including such leaders as Oldenbarneveldt, Grotius, and Coolhaas, which favored state control over the church.由1554年，他赢得了那场战争，在日内瓦，但在此之前的时候， dort ，后来，荷兰人教会了它一个强有力的因素，其中包括这些领导人作为奥尔登巴内费尔特，格劳秀斯，并coolhaas ，这有利于国家控制教会。 Thus even the Prince of Orange in 1575 gave an order that consistories were to be appointed by local magistrates, a view which had wide support.所以即使王子橙在1575年发表了令consistories被任命的地方法官，以期在其中得到了广泛的支持。
A second problem with which Dort had to wrestle was an anticonfessional humanism that was more hellenistic than biblical in spirit.第二个问题，其中dort不得不角力是一个anticonfessional人文精神，这是更古希腊比圣经的精神。 Erasmus and Coornheert were its heroes.伊拉斯谟和coornheert被自己的英雄。 Although these men lived well before the meeting of the synod, their rejection of the doctrine of human depravity and adulation of free will was accepted by the Arminian party, named after James Arminius, a professor of theology at the University of Leiden.虽然这些男人生活以及前主教会议，他们拒绝接受该学说的人的堕落和奉承的自由意志被接受由arminian党，取名詹姆斯arminius ，教授神学，在莱顿大学。 A major issue before the synod was the status of the creeds.一个重大问题之前，主教是地位的信条。 The Arminian party, while having to admit that the church had a confession, disliked confessional confinement and sought to have the creeds revised.该arminian党，而不必承认，教会已招供，不喜欢的自白隔离，并要求有信条修改。
The third problem with which Dort had to wrestle was one of fundamental Christian doctrine.第三个问题，其中dort不得不角力，是一个根本性的基督教教义。 Predestination was the doctrine most attacked, especially that part of it known as reprobation.宿命是最教条的攻击，尤其是它的一部分称为reprobation 。 The Arminian party was helped in its attack by extreme positions of some of its opponents.该arminian党是帮助其打击的极端立场，它的一些对手。 Furthermore, in their Remonstrance of 1610 and afterward the Arminian party, whose proponents then came to be called "Remonstrants," was unwilling to say that man is totally unable to save himself; it held rather that, while human nature has been impaired by sin, the will is still free and able to respond to the grace of God.此外，在他们的谏的1610年和以后的arminian党的倡议者，后来被称为" remonstrants " ，也不愿说，该名男子是完全无法拯救自己;举行，而不是说，虽然人类的本质已经受损的罪过，将仍是免费的，并能够回应天主的恩典。 It claimed that God determined to save all who believe, and it refused to accept the teaching that election is unto faith.它声称上帝决心挽救所有的人认为，它拒绝接受教学，选举是祂的信仰。 It held that Christ died for all even though only believers benefit from his death; that grace is not irresistible; and that faith may be lost.法院认为，基督的死为所有即使只有信徒得益于他的死因; Grace是不是不可抗拒的，并认为信仰可能会丢失。 Besides publicy challenging the doctrines of predestination, sin, grace, and the perseverance of the saints, the Remonstrants indicated that they were unsure of other doctrine as well; original sin, justification by faith, the atonement, and even the deity of Christ were called into question.除了宣传挑战教条的宿命，单仲偕，宽限期，并以锲而不舍的圣人， remonstrants表示，他们不知道其他学说以及;原罪，因信称义，赎罪，甚至连神的基督，被称为成问题。 That they doubted Christ's deity is not a well-known historical fact, but it contributed to the seriousness and bitterness of the controversy.他们怀疑耶稣的神性，是不是一个众所周知的历史事实，但它有助于严重性和苦味的争议。 It was not until after the death of Arminius in 1609 that the drift toward Socinianism, a version of Unitarianism, became noticeable.但直到去世后， arminius 1609年该走向socinianism ，一个版本unitarianism ，成为引人注目。 The appointment of Conrad Vorstius to the chair of theology at Leiden vacated by Arminius aroused suspicions; in 1622 he made his espousal of Socinianism public.任命康拉德vorstius向主持会议的神学在莱顿腾空由arminius引起猜疑，在1622年他在袒护socinianism市民。
As a result of all this a strong party spirit developed throughout the country which threatened to split the church and provinces of the Netherlands.由于这一切，坚强的党性，制定了整个国家，威胁要分裂教会和省的荷兰。 Arminian leaders got civil authorities to decree that no contested doctrines might be preached, and in some instances succeeded in getting pulpits closed against ministers. arminian领导人得到民事当局的法令，任何有争议的学说，可能鼓吹过，并在某些方面成功地得到了pulpits封闭，对部长。 Reformed classes retaliated, and where the contra-Remonstrants, or orthodox, could not get a majority they sometimes worshiped in houses or barns, only to be punished by civil authorities.改革班级予以反击，并在其对应式remonstrants ，或正统，不能取得多数，他们有时崇拜，在住房或仓库，仅被处以民事当局。 The situation deteriorated until it appeared in 1617 that there might be civil war.形势恶化，直至出现了1617年有可能出现内战。 On November 11 of that year the States General decreed that a synod should be called to settle the questions troubling the country and bring it to peace. 11月11日的正是这一年，国家颁布了一般认为主教应称为解决问题困扰的国家，把它送到和平。 There had been numerous earlier calls for a national synod by classes, by the Remonstrants when they thought they might have a majority if the States General would select delegates, and by provincial synods and civil authorities.出现了许多先前呼吁建立一个全国主教会议，由班，由remonstrants时，他们还以为可能有多数，如果国一般会选择代表，并通过省级主教会议和民事当局。
When the Synod of Dort met in 1618, the Remonstrants expected that they would be recognized as equals and that the synod would be a conference to discuss disputed questions.当主教的dort会见了在1618年， remonstrants预计，他们将被承认为等同，并说，主教将是一个小组会议，讨论有争议的问题。 Instead, the synod summoned the Remonstrants to appear before it as defendants, and in due time their doctrines were condemned.反之，主教召见remonstrants出现之前，它作为被告，并在适当的时间，他们的学说被谴责。 The Canons of Dort set forth: (1) Unconditional election and faith are a gift of God.该炮的dort规定： （ 1 ）无条件的选举和信念，是神的恩赐。 (2) While the death of Christ is abundantly sufficient to expiate the sins of the whole world, its saving efficacy is limited to the elect. （ 2 ） ，而死亡的基督是非常足以expiate罪孽，也符合整个世界的，它的节能功效是有限的，以该选举。 (3,4) All are so corrupted by sin that they cannot effect their salvation; in sovereign grace God calls and regenerates them to newness of life. （ 3,4 ） ，都是如此，败坏了由单仲偕表示，他们不能对他们救赎;主权恩典上帝召唤和再生他们以新颖的生活方式。 (5) Those thus saved he preserves until the end; hence there is assurance of salvation even while believers are troubled by many infirmities. （五） ，从而节省了他保存了，直到结束，因此有保证的，甚至救赎，而信徒所困扰，有很多毛病。
Dort thus preserved the Augustinian, biblical doctrines of sin and grace against the claim that fallen mankind has free will, that the human condition in sin is not as desperate as the orthodox party said it is, and that election is only God's response to man's decision to believe. dort从而保留了augustinian ，圣经教义的罪恶和恩典对声称塌人类的自由意志，即人的条件，在单，是不是因为绝望，因为正统党说，它现在是，而且，选举是唯一的真神的回应男子的决定难以相信。 It was such a prestigious gathering that it served as an example for the Westminister Assembly, which was held in Britain a generation later, and it set the course which the Dutch church was to follow for centuries.它是这样一个有声望的集会上说，它作为一个例子，为westminister大会，它是在英国举行了一个世代之后，它定过程中，其中荷兰教会是后续几百年。
ME
Osterhaven我osterhaven
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
MG Hansen, The
Reformed Church in the Netherlands; P.Schaff, The Creeds of Christendom, I, III;
J. Hale, Golden Remains; PY DeJong, Crisis in the Reformed Churches; L.
Boettner, The Reformed Doctrine of Predestination; HE Dosker, "Barneveldt,
Martyr or Traitor," PRR 9:289-323, 438-71, 637-58; W. Cunningham, Historical
Theology, II, 371-86; AA Hoekema, "A New English Translation of the Canons of
Dort," CTJ 3:133-61.毫克汉森，经过改革的教会在荷兰;页schaff ，教义的基督教，一，三的J.海尔，黄金仍然;坪dejong
，危机中的改革教会;属boettner ，经过改革学说的宿命;他dosker ， " barneveldt ，烈士或汉奸" ， prr 9:289-323 ，
438-71 ， 637-58 ;小坎宁安，历史，神学，二， 371-86 ;机管局赫克玛， "一个新的英语翻译的大炮的dort ， " ctj
3:133-61 。
Rejections I-IX 拒一至九
Rejections I-VII 拒一至七
Rejections I-IX 拒一至九
Rejections I-IX 拒一至九
Belgic
Confession belgic自白
Heidelberg
Confession 海德堡自白
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