Antinomianism is the belief that Christians are liberated from the observance of moral laws when God's grace is active. The belief was first attributed to St. Paul, who declared that his opponents "slanderously" had charged him with saying, "And why not do evil that good may come?" antinomianism是信仰，基督信徒是从解放遵守道德法则时，上帝的恩典是积极的。信念，首先归因于圣保禄，谁宣称他的对手“污蔑” ，已落案控告他的话说： “为什么不这样做的罪恶良好的五月来“ ？ (Rom. 3:8). （罗马书3点08分） 。
Some proponents of early Gnosticism adopted a form of antinomianism in sexual matters, holding that people are accountable only in matters of the spirit.一些支持者的早期诺斯底主义通过某种形式的antinomianism在性问题，认为人交代，只有在事情的精神。 At the time of the Reformation, a few followers of Martin Luther took his concept of justification by faith alone to mean that the law had no bearing on the life of a Christian.在时间的改革，有几个信徒马丁路德了他的概念是由信仰的理由，仅表示，法律并没有影响到生活的一个基督徒。 In colonial America, charges of antinomianism were brought against Anne Hutchinson, who was banished from Massachusetts because of her beliefs.在殖民地美国，收费antinomianism被提起安妮哈钦森，谁是被流放，从马萨诸塞州因为她的信仰。
| BELIEVE 相信 Religious 宗教 Information 信息 Source 来源 web-site 网址： |
| Our List of 1,000 Religious Subjects 我们所列出的1000名宗教科目 |
| E-mail 电子邮箱 |
Bibliography
参考书目
E Battis, Saints
and Sectaries: Anne Hutchinson and the Antinomian Controversy (1962); DD Hall,
ed., Antinomian Controversy, 1936 - 1938: A Documented History (1968); WK
Stoever, A Faire and Easie Way to Heaven (1978). e battis ，圣人和sectaries
：安妮哈钦森和antinomian争议（ 1962年） ;房屋署副署长大厅，海关， antinomian争议的1936年-1 938：记录历史（ 1 968年）
;周施特弗尔， f aire和e asie方式天堂（ 1 978） 。
Antinomianism (Greek anti,"against"; nomos,"law") is the doctrine that faith in Christ frees the Christian from obligation to observe the moral law as set forth in the Old Testament. antinomianism （希腊反， “反对” ; nomos ， “法” ）是学说，信仰在基督里释放基督教从有义务遵守道德的法律为依据，提出了在旧约。 The insistence in the Epistles of St. Paul upon the inadequacy of the law to save, and upon salvation by faith without "works of the law" or "deeds of righteousness" (see Romans 3:20, 28; Ephesians 2:9; 2 Timothy 2:9; Titus 3:5) could easily be interpreted as a claim of freedom from all obligation to obey the moral law.坚持，在书信的圣保禄后，不足之处，依法保存，后由救国信念无“工程，该法”或“的先进事迹，正义” （见罗马3时20分， 28日;以弗所书2时09分;二提摩太2时09分;提图斯3时05分） ，很容易被解释为要求免于所有的义务，遵守道德律。 Thus, righteous persons might well hold such a doctrine and behave in an exemplary way, not from compulsion but from a devotion higher than the law.因此，正义的人可能持有这种学说和行为，模范地，而不是由强制但是从奉献高于法律。 Gross and vicious persons, however, might well interpret the exemption from obligation as positive permission to disregard the moral law in determining their conduct.毛额和恶毒的人，不过，可能的解释豁免的义务，作为积极的许可，无视道德法律，在决定他们的行为。
Such concepts had evidently begun in the apostles' own day, as appears from the arguments and warnings in the epistles of the New Testament (see Romans 6, 8; 1 Peter 3:5).这种观念已明显开始在使徒自己的一天，似乎从论点和警告，在书信的新约圣经（见罗马6 ， 8 ， 1彼得3时05分） 。 The term was first used during theReformation by Martin Luther to describe the opinions of the German preacher Johann Agricola.任期首次使用了在thereformation由马丁路德来形容的意见，德国传教士约翰阿格里科拉。 The Antinomian Controversy of this time, in which Luther took a very active part, terminated in 1540 in a retraction by Agricola.该antinomian争议的这个时候，在其中路德了一个非常活跃的一部分，终止在1540年在收回由阿格里科拉。 Views more extreme than his were afterward advocated by some of the English nonconformists and by the Anabaptists.更极端的意见，比他被事后所提倡的一些中英文nonconformists和由anabaptists 。
The word comes from the Greek anti (against) and nomos (law), and refers to the doctrine that it is not necessary for Christians to preach and / or obey the moral law of the OT.这个词来自希腊的反（对）和nomos （法律） ，是指以学说，这是没有必要的基督信徒传教和/或服从道德律的酒店。 There have been several different justifications for this view down through the centuries.有几个不同的理由，这种看法透过世纪。
Some have taught that once persons are justified by faith in Christ, they no longer have any obligation toward the moral law because Jesus has freed them from it.有些人告诉我们，一旦人是合理的信念，在基督里，他们不再有任何义务，对道德律，因为耶稣释放了他们。 A variant of this first position is that since Christ has raised believers above the positive precepts of the law, they need to be obedient only to the immediate guidance of the Holy Spirit, who will keep them from sin.的一个变种，这个第一的地位是因为基督信徒提出了上述的积极戒律的法律，他们必须听话，只立即为指导，圣灵，谁，让他们从单仲偕。
A second view has been that since the law came from the Demiurge (as in Gnosticism) and not from the true, loving Father, it was a Christian's duty to disobey it.第二个观点一直认为，既然法律来自demiurge （如在诺斯替教） ，而不是从真，爱的父亲，这是一个基督教的职责，不遵守它。
Third, others have said that since sin is inevitable anyway, there is no need to resist it.第三，其他人表示，由于单是不可避免的，无论如何，有没有必要抵制。 An extension of this view is the contention of some that since God, in his eternal decree, willed sin, it would be presumptuous to resist it.延长，这种观点是争论的一些人认为，既然上帝，在他的永恒的法令，意志单仲偕，便冒昧的抵制。 Finally, still others have opposed the preaching of the law on the grounds that it is unnecessary and, indeed, contrary to the gospel of Jesus Christ.最后，还有一些反对宣扬法律上的理由，这是不必要的，而事实上，相反的福音耶稣基督。
It was the first of these views that the apostle Paul had to address in various letters to Christian churches in the first century.这是第一次，这些意见认为，使徒保罗不得不处理在各个封信给基督教教会在第一世纪。 For example, there were those in the Corinth church who taught that once people were justified by faith, they could engage in immorality since there was no longer any obligation to obey the moral law (1 Cor. 5 - 6).举例来说，有那些，在科林斯教会谁告诉我们，一旦人被合理的信念，他们可以从事不道德的，既然已不再是任何义务遵守道德律（ 1肺心病。 5 -6 ） 。 Paul also had to correct others who obviously had drawn wrong conclusions from his teachings on justification and grace (eg, Rom. 3:8, 31).保罗也不得不正确别人谁，显然已引起错误的结论来自他的教导对的理由和宽限期（例如，光盘。 3时08分， 31条） 。 Paul himself agonized over his own inability to meet the law's demands, but also exalted it as holy, spiritual, and good (Rom. 7).保罗自己agonized超过他自己无法满足法律的要求，但也它作为崇高的圣地，精神，和良好的（罗马书7 ） 。 Elsewhere he taught that the law was the schoolmaster who brings sinners to a knowledge of their sin and therefore to Christ (Gal. 3:24).在其他地方，他告诉我们，法律的校长是谁带来的罪人，以知识他们的单仲偕，因此，基督（ gal. 3时24分） 。 He concluded that the proper relationship was that of the stipulated works of the law flowing from the experience of saving grace rather than vice versa (Rom. 6 - 8).他的结论是，适当的关系是该工程的规定，该法的流动从经验中节省的宽限期，而非反之亦然（罗马书6 -8 ） 。
Perhaps the most extreme form of antinomianism in early Christianity found expression in the Adamite sect in North Africa.也许是最极端形式的antinomianism在早期基督教的发现，体现在adamite节在北非。 The Adamites flourished in the second and third centuries, called their church "Paradise," condemned marriage because Adam had not observed it, and worshiped in the nude.该adamites蓬勃发展在第二和第三世纪以来，教会他们所谓的“天国”的谴责，婚姻，因为亚当没有观察到它，和崇拜，在裸鼠。
Many Gnostics in the first centuries of the Christian era held the second of these variations of antinomianism, that the Demiurage, not the true God, gave the moral law; therefore it should not be kept.许多gnostics在第一世纪的基督教时代，举行了第二次的这些变化antinomianism ，即demiurage ，而不是真神，给了道德律;因此，不应保留。 Some forms of antinomian Gnosticism survived well into the Middle Ages.某些形式的antinomian诺斯替教存活到中世纪。 Moreover, various medieval heretical groups preached Corinthian - style freedom from the law, some going so far as to claim that even prostitution was not sinful for the spiritual person.此外，各种中世纪的邪教团体鼓吹科林斯-风格的自由从法律，有些去，所以就声称，甚至卖淫不是罪孽深重，为精神的人。
The two most famous antinomian controversies in Christian history occurred in the sixteenth and seventeenth centuries, and involved Martin Luther and Anne Hutchinson, respectively.两个最有名的antinomian争议，在基督教历史事件发生在第十六和第十七世纪，和所涉及的马丁路德和安妮哈钦森，分别。 In fact, it was Luther who actually coined the word "antinomianism" in his theological struggle with his former student, Johann Agricola.事实上，这是路德究竟是谁创造了这个词“ antinomianism ， ”在他的神学思想的斗争，与他的前学生，约翰阿格里科拉。 In the early days of the Reformation, Luther had taught that, after NT times, the moral law had only the negative value of preparing sinners for grace by making them aware of their sin.在成立之初的改革，路德任教，后新台币的时候，道德律只有负面价值准备的罪人，为宽限期，使他们意识到自己的罪孽。 Agricola denied even this function of the law, believing that repentance should be induced only through the preaching of the gospel of salvation by grace through faith in Christ.阿格里科拉，甚至否认这一职能的法律，以为悔改，应诱导，只有通过宣扬福音的救恩，由宽限期通过信仰在基督里。
This first major theological controversy in Protestant history lasted intermittently from 1537 to 1540.这第一次重大的神学思想建设的争议，在新教历史上持续间歇性，从1537年至1540年。 During this time Luther began to stress the role of the law in Christian life and to preach that it was needed to discipline Christians.在这段时间路德开始强调法律的作用，在基督徒的生活和传教，这是需要纪律的基督徒。 He also wrote an important theological treatise to refute antinomianism once and for all: Against the Antinomians (1539).他还写道一个重要的神学论文来反驳antinomianism一旦和所有：对antinomians （ 1539 ） 。 The whole matter was finally settled for Lutheranism by the Formula of Concord in 1577, which recognized a threefold use of the law: (1) to reveal sin, (2) to establish general decency in society at large, and (3) to provide a rule of life for those who have been regenerated through faith in Christ.整件事情终于被解决的路德教由公式康科德在1577年，其中确认了三倍，使用的法律： （ 1 ）揭示了单， （ 2 ）建立一般礼仪在社会上，以及（ 3 ）提供法治的生活对于谁已通过再生的信仰基督。
There were several outbreaks of antinomianism in the Puritan movement in seventeenth century England.有几个爆发antinomianism在清教徒运动在十七世纪英格兰。 However, the major controversy over this teaching among Puritans came in New England in the 1630s in connection with an outspoken woman named Anne Marbury Hutchinson, who emigrated to Massachusetts Bay Colony in 1634.然而，主要的争论，这个教学当中来清教徒在新英格兰，在1630s他涉嫌与一敢言的女子名为安妮马布里哈钦森，谁移居马萨诸塞湾殖民地，在1634年。 At the time, the New England Puritans were attempting to clarify the place of "preparation for conversion" in covenant (or federal) theology.在时间，新英格兰清教徒试图澄清的地方“准备转换”在公约（或联邦）神学。 They had come to the conclusion that salvation lay in fulfilling the conditions of God's covenant with humankind, including preparation for justification and a conscious effort toward sancitification.他们得出的结论是，救国奠定在履行的条件，上帝的盟约，与人类，包括准备为理由，并有意识地努力对sancitification 。 To some, including Hutchinson, this seemed like an overemphasis on the observance of the law, and she condemned it as a "covenant of works."对一些人来说，包括哈钦森，这好像过分强调遵守法律，她谴责它作为一个“公约的工程” 。 Instead, she stressed the "covenant of grace," which she said was apart from the works of the law.相反，她强调，该“公约的宽限期， ”她说，当时除了从工程的法律。 She began to hold informal meetings in her home to expound her views and to denounce those of the preachers in Massachusetts.她开始举行非正式会议，在她的家中阐述了她的看法，并谴责这些的传教士在马萨诸塞州。
In the context of the great stress of the times, it was only a few years before the civil war erupted in England and the colony lived in tense frontier circumstances, the New England clergy probably misunderstood her main concerns and overreacted to what they perceived to be a threat to the unity and internal security of the Puritan community.语境中的伟大应力的时代，这只是一个数年前内战爆发，在英格兰和殖民地住在边境紧张的情况下，新英格兰的神职人员可能误以为是她关注的主要问题和过度什么，他们觉察到被威胁到团结和内部保安清教徒社会。 At a synod of Congregational churches in 1637 Hutchinson was condemned as an antinomian, enthusiast, and heretic, and banished from the colony.在主教的教会堂会在1637年哈钦森被谴责为一antinomian ，发烧友，和邪教，并放逐从殖民地。 In 1638 she moved to Rhode Island.在1638年，她搬到罗得岛。
In the twentieth century some have viewed existentialist ethics, situation ethics, and moral relativism as forms of antinomianism because these either reject or diminish the normative force of moral law.在二十世纪里，有的看存在伦理，道德的情况，和道义上的相对论作为形式的antinomianism ，因为这些要么拒绝或削弱规范力的道德律。 Certainly most orthodox Christians today agree that the law served the twin purposes of establishing the fact of human sin and of providing moral guidelines for Christian living.当然，最东正教基督徒今天同意，法律服务的双重目的，建立一个事实，人类的罪恶和提供的道德准则，基督教的生活。 In general the various antinomian controversies in history have clarified the legitimate distinctions between law and gospel and between justification and sanctification.在一般的各种antinomian争议，在历史上，有澄清的合法区分法律和福音之间的理由和成圣。
The Christian community as a whole has rejected antinomianism over the years for several reasons.基督教社会作为一个整体已拒绝antinomianism多年来为以下几个原因。 It has regarded the view as damaging to the unity of the Bible, which demands that one part of the divine revelation must not contradict another.它认为，鉴于作为损害的团结，圣经，要求一部份的神的启示，必须没有矛盾。 Even more important, it has argued that antinomians misunderstood the nature of justification by faith, which, though granted apart from the works of the law, is not sanctification.更重要的是，它辩称， antinomians误解的性质，理由是由信仰，这虽然给予除了从工程的法律，不是成圣。 In general, orthodoxy teaches that the moral principles of the law are still valid, not as objective strivings but as fruits of the Holy Spirit at work in the life of the believer.在一般的，正统教导我们的道德原则的法律仍然有效，而不是作为目的strivings ，但作为水果的圣灵的工作在学校的生活信仰。 This disposes of the objection that since the law is too demanding to be kept, it can be completely thrust aside as irrelevant to the individual living under grace.这作主的反对，既然法律要求太保存，它可以完全推力，预留无关的个人生活下的宽限期。
RD
Linder路林德
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
E Battis, Saints
and Sectaries: Anne Hutchinson and the Antinomian Controversy in the
Massachusetts Bay Colony; R Bertram, "The Radical Dialectic Between Faith and
Works in Luther's Lectures on Galatians (1535)," in CS Meyer, ed., Luther for an
Ecumenical Age; DD Hall, ed., The Antinomian Controversy, 1636 - 1638: A
Documentary History; FF Bruce, New Testament History; MU Edwards, Luther and the
False Brethren. e battis ，圣人和sectaries ：安妮哈钦森和antinomian争议，在马萨诸塞州湾殖民地; r
bertram ， “激进的辩证关系的信仰和工程在路德的讲座，加拉太书（ 1535 ） ”
，在政务司司长梅耶，教育署，路德，为一合一年龄;房屋署副署长馆，教育署。 ， antinomian争议， 1636 -1
638：一部纪录片的历史;法郎布鲁斯，新约圣经的历史;万亩，爱德华兹，路德和虚假的兄弟。
(anti, against, and nomos, law) （反，反，和nomos ，法）
The heretical doctrine that Christians are exempt from the obligations of moral law.邪教学说的基督徒免受义务道德律。 The term first came into use at the Protestant Reformation, when it was employed by Martin Luther to designate the teachings of Johannes Agricola and his secretaries, who, pushing a mistaken and perverted interpretation of the Reformer's doctrine of justification by faith alone to a far-reaching but logical conclusion, asserted that, as good works do not promote salvation, so neither do evil works hinder it; and, as all Christians are necessarily sanctified by their very vocation and profession, so as justified Christians, they are incapable of losing their spiritual holiness, justification, and final salvation by any act of disobedience to, or even by any direct violation of the law of God.任期首次投入使用，在新教改革，当它被雇用的马丁路德指定的教诲，约翰内斯阿格里科拉和他的秘书，谁，推动了错误和扭曲的解释，改革者的学说的理由，信仰，仅对于一个遥远的深远的，但合乎逻辑的结论，断言，作为良好的工程并没有促进救亡，所以也没有邪恶的工程阻碍;而且，正如所有基督徒的必然是神圣的，他们非常职业和专业，以便合理的基督徒，他们是不能失去精神成圣，理由，最后由救国的任何行为抗命，或什至任何直接违反了该法的上帝。 This theory - for it was not, and is not necessarily, anything more than a purely theoretical doctrine, and many professors of Antinomianism, as a matter of fact, led, and lead, lives quite as moral as those of their opponents - was not only a more or less natural outgrowth from the distinctively Protestant principle of justification by faith, but probably also the result of an erroneous view taken with regard to the relation between the Jewish and Christian dispensations and the Scriptures of the Old and New Testaments.这一理论-这是不是，是不一定，什么都多于一个纯粹的理论学说，和许多教授a ntinomianism，作为一个问题，事实上，领导和带头作用，生活相当道德的那些他们的对手-是不是只有更多或更少的自然产物，从鲜明的新教原则的理由，信仰，但也可能造成一种错误的看法方面所采取的之间的关系，犹太教和基督教dispensations和圣经的新旧约。 Doubtless a confused understanding of the Mosaic ceremonial precepts and the fundamental moral law embodied in the Mosaic code was to no small extent operative in allowing the conception of true Christian liberty to grow beyond all reasonable bounds, and to take the form of a theoretical doctrine of unlimited licentiousness.毫无疑问，糊涂的认识，镶嵌典礼戒律和基本道德律，体现在花叶代码是不小的程度，手术在允许的概念，真正的基督徒自由的成长超出了所有合理范围内，并且采取的形式的理论学说无限licentiousness 。
Although the term designating this error came into use only in the sixteenth century, the doctrine itself can be traced in the teaching of the earlier heresies.虽然任期指定此错误的生效只使用在十六世纪，理论本身可以追溯到在教学中较早的异端邪说。 Certain of the Gnostic sect - possibly, for example, Marcion and his followers, in their antithesis of the Old and New Testament, or the Carpoeratians, in their doctrine of the indifference of good works and their contempt for all human laws - held Antinomian or quasi-Antinomian views.一定的gnostic节-可能，例如，马西和他的追随者，在他们的对立面，旧的和新约圣经，或c arpoeratians，他们的学说的冷漠态度好的作品和他们的蔑视，所有人类的法律-举行an tinomian或准antinomian的意见。 In any case, it is generally understood that Antinomianism was professed by more than one of the Gnostic schools.在任何情况下，这是普遍的理解是antinomianism是professed由一个以上的gnostic学校。 Several passages of the New Testament writings are quoted in support of the contention that even as early as Apostolic times it was found necessary to single out and combat this heresy in its theoretical or dogmatic as well as in its grosser and practical form.几个通道的新约圣经的著作被引用在支持争论，即使早在使徒时代，它被发现，要挑出和打击这一邪教，它有与时俱进的理论或教条，以及在其grosser和实践形式。 The indignant words of St. Paul in his Epistles to the Romans and to the Ephesians (Romans 3:8, 31; 6:1; Ephesians 5:6), as well as those of St. Peter, the Second Epistle (2 Peter 2:18, 19), seem to lend direct evidence in favour of this view.愤怒的话，圣保禄在他的书信向罗马和向以弗所书（罗马3时08分， 31日; 6时01分;以弗所书5时06分） ，以及那些圣彼得，第二书信（ 2彼得2点18 ， 19 ） ，似乎借给直接证据，在赞成这个观点。 Forced into a somewhat doubtful prominence by the "slanderers" against whom the Apostle found it necessary to warn the faithful, persisting spasmodically in several of the Gnostic bodies, and possibly also colouring some of the tenets of the Abigenses, Antinomianism reappeared definitely, as a variant of the Protestant doctrine of faith, early in the history of the German Reformation.被迫成为一个突出有点怀疑由“ slanderers ”所针对的使徒发现有必要发出警告，忠实，坚持spasmodically在若干的gnostic机构，也可能填色的一些原则，该abigenses ， antinomianism出现肯定，作为一个变异的新教教义的信仰，早在历史上，德国的改革。 At this point it is of interest to note the sharp controversy that it provoked between the leader of the reforming movement in Germany and his disciple and fellow townsman, Johannes Agricola.在这一点上是有兴趣地注意到，尖锐的争议，它挑起之间的领导人对改革运动在德国和他的弟子和老乡，约翰内斯阿格里科拉。 Scnitter, or Schneider, sometimes known as the Magister Islebius, was born at Eisleben in 1492, nine years after the birth of Luther. scnitter ，或施耐德，有时也被称为该magister islebius ，出生于德国的艾斯勒本在1492年，九年出生后，路德。 He studied and afterwards, taught, at Wittenberg, whence, in 1525, he went to Frankfort with the intention of teaching and establishing the Protestant religion there.他的研究和之后，教授，在维滕贝格， whence ，在1525年，他前往法兰克福与意向的教学和建立新教的宗教存在。 But shortly afterwards, he returned to his native town, where he remained until 1536, teaching in the school of St. Andrew, and drawing considerable attention to himself as a preacher of the new religion by the courses of sermons that he delivered in the Nicolai Church.但不久之后，他回到他的本土城市，在那里他仍然是直到1536年，教学在学校的圣安德鲁，并制定了相当注意自己作为一个布道者新的宗教课程的说教，他发表在该尼古拉教会。 In 1536 he was recalled to Wittenberg and given a chair at the University.在1536年他被召回维滕贝格，并给予一张椅子在大学。 Then the Antinomian controversy, which had really begun some ten years previously, broke out afresh, with renewed vigour and bitterness.然后antinomian争论，真的开始有些十年以前，重新爆发，以重新焕发的活力和痛苦。 Agricola, who was undoubtedly anxious to defend and justify the novel doctrine of his leader upon the subject of grace and justification, and who wished to separate the new Protestant view more clearly and distinctly from the old Catholic doctrine of faith and good works, taught that only the unregenerate were under the obligation of the law, whereas regenerate Christians were entirely absolved and altogether free from any such obligation.阿格里科拉，谁无疑是急欲捍卫和证明小说的教义，他的领袖后，受到的宽限期和理由，以及谁愿意单独的新新教的看法更清楚和明显的从旧的天主教教义的信仰和良好的工程，教导只有unregenerate下的义务，法律，而再生基督信徒被完全免除，并完全，不受任何这种义务。 Though it is highly probable that he made Agricola responsible for opinions which the latter never really held, Luther attacked him vigorously is six dissertations, showing that "the law gives man the consciousness of sin, and that the fear of the law is both wholesome and necessary for the preservation of morality and of divine, as well as human, institutions"; and on several occasions Agricola found himself obliged to retract or modify his Antinomian teaching.虽然这是极有可能，他所作的阿格里科拉，负责的意见，后者从来就没有真正举行，路德大力抨击他是6论文，显示出“法赋予人的意识，单仲偕，并担心该法是既有益健康和有必要为维护道德和神圣的，以及人力，机构“ ;及在若干场合阿格里科拉发现自己不得不收回或修改他的antinomian教学。 In 1540 Agricola, forced to this step by Luther, who had secured to this end the assistance of the Elector of Brandenburg, definitely recanted.在1540年阿格里科拉，强迫这一步是由路德，谁曾担保为此，协助选民的勃兰登堡，一定recanted 。 But it was not long before the wearisome controversy was reopened by Poach of Erfurt (1556).但它不是很久之前疲倦的争议，重开后由挖走的爱尔福特（ 1556 ） 。 This led ultimately to an authoritative and complete statement, on the part of the Lutheran, of the teaching upon the subject by the German Protestant leaders, in the fifth and sixth articles of the "Formula Concordiae".这导致最终的权威和完整的声明，对部分路德会，教学后，受到由德国基督教领袖，在第五和第六条的规定“的公式concordiae ” 。 St. Alphonsus Liguori states that after Luther's death Agricola went to Berlin, commenced teaching his blasphemies again, and died there, at the age of seventy-four, without any sign of repentance; also, that Florinundus calls the Antinomians "Atheists who believe in neither God nor the devil."圣阿方郭利国后，路德的死亡阿格里科拉前往柏林，展开教学，他再次blasphemies ，并在那里死亡，在年满74 ，没有任何悔改的迹象;此外， florinundus调用antinomians “无神论者谁相信在既不是神，也不是魔鬼“ 。 So much for the origin and growth of the Antinomian heresy in the Lutheran body.这么多的起源和生产总值的增长率相antinomian异端，在信义机构。 Among the high Calvinists also the doctrine was to be found in the teaching that the elect do not sin by the commission of actions that in themselves are contrary to the precepts of the moral law, which the Anabaptists of Munster had no scruple in putting these theories into actual practice.其中高calvinists还学说是要发现在教学中说，选举并不单由委员会的行动，本身是违反戒律的道德法，其中anabaptists的明斯特没有不惜在把这些理论转化为实际的做法。
From Germany Antinomianism soon travelled to England, where it was publicly taught, and in some cases even acted upon, by many of the sectaries during the Protectorate of Oliver Cromwell.由德国antinomianism尽快前往英格兰，它被公开教授，并在某些情况下甚至采取行动，是由很多的sectaries期间的保护奥利弗克伦威尔。 The state of religion in England, as well as in the Colonies, immediately preceding and during this troublesome period of history was an extraordinary one, and when the independents obtained the upper hand there was no limit to the vagaries of the doctrines, imported or invented, that found so congenial a soil in which to take root and spread.国家宗教在英格兰，以及在殖民地，立即之前和在此麻烦的历史时期是不平凡的一年，当独立获得占了上风有没有限制变幻无常的学说，进口或发明，即发现先天性土壤中，采取根和蔓延。 Many of the religious controversies that then arose turned naturally upon the doctrines of faith, grace, and justification which occupied so prominent a place in contemporary thought, and in these controversies Antinomianism frequently figured.许多的宗教争议，然后把自然出现后，学说，信仰，宽限期和理由，其中被占领，使突出的地方，在当代思想，在这些争议antinomianism经常揣摩。 A large number of works, tracts, and sermons of this period are extant in which the fierce and intolerant doctrines of the sectaries are but thinly veiled under the copious quotation from the Scriptures that lend so peculiar an effect to their general style.大量的作品，大片，和布道的这一时期是现存在这激烈的和不能容忍的教条的sectaries是含蓄，但薄下，大量引用圣经贷款，使奇特的效果，他们一般的风格。 In the earlier part of the seventeenth century, Dr. Tobias Crisp, Rector of Brinkwater (b. 1600), was accused, in the company of others, of holding and teaching similar views.在较早前的一部分，十七世纪，博士托比亚斯脆，校长brinkwater （乙1600 ） ，被指控，在该公司的其他人，持有和教学类似的看法。 His most notable work is "Christ Alone Exalted" (1643).他的最显着的工作是“基督单崇高的” （ 1643 ） 。 His opinions were controverted with some ability by Dr. Daniel Williams, the founder of the Dissenters' Library.他的意见被controverted与一些能力博士丹尼尔威廉斯，创始人之一，持不同政见者'的图书馆。 Indeed, to such an extent were extreme Antinomian doctrines held, and even practised, as early as the reign of Charles I, that, after Cudworth's sermon against the Antinomians (on John, ii, 3, 4) was preached before the Commons of England (1647), the Parliament was obliged to pass severe enactments against them (1648).事实上，这种程度上是极端antinomian学说举行，甚至实行，早在统治查尔斯一世，即后， cudworth的讲道中对antinomians （约翰对第一，二，三，四）宣扬之前，商品的英格兰（ 1647年） ，议会不得不通过严厉的成文法对他们（ 1648 ） 。 Anyone convicted on the oaths of two witnesses of maintaining that the moral law of the Ten Commandments was no rule for Christians, or that a believer need not repent or pray for pardon of sin, was bound publicly to retract, or, if he refused, be imprisoned until he found sureties that he would no more maintain the same.任何人定罪，就宣誓的两名证人维持指出，道德律的十诫命，是没有任何规则为基督徒，或一个信徒不必悔改或祈求原谅的罪过，被捆绑公开收回，或者，如果他拒绝，而被监禁，直到他发现担保人，他将没有更多的保持相同。 Shortly before this date, the heresy made its appearance in America, where, at Boston, the Antinomian opinions of Anne Hutchinson were formally condemned by the Newton Synod (1636).不久，在此日期之前，异端邪说所作的，它的出现在美国，凡在波士顿， antinomian的意见，安妮哈钦森被正式谴责牛顿主教会议（ 1636年） 。
Although from the seventeenth century onward Antinomianism does not appear to be an official doctrine of any of the more important Protestant sects, at least it has undoubtedly been held from time to time either by individual members of sections, and taught, both by implication and actually, by the religious leaders of several of these bodies.虽然从十七世纪起， antinomianism ，似乎没有一个官方学说的任何更重要的新教教派，至少它无疑已经举行的时间，时间不是由个别议员的部分，和教导，双方的含义和实际，由宗教领袖的几个这些机构的工作。 Certain forms of Calvinism may seem capable of bearing an Antinomian construction.某些形式的加尔文可能似乎能轴承一antinomian建设。 Indeed it has been said that the heresy is in reality nothing more than "Calvinism run to the seed".事实上，它已指出，邪教是在现实中没有什么比“加尔文运行，以种子” 。 Mosheim regarded the Antinomians as a rigid kind of Calvinists who, distorting the doctrines of absolute decrees, drew from it conclusions dangerous to religion and morals. mosheim把antinomians作为一个刚性种calvinists谁，歪曲的教义绝对法令，提请从它的结论有危险的宗教和道德。 Count Zinzendorf (1700-60), the founder of the Herrnhuters, or Moravians, was accused of Antinomianism by Bengal, as was William Huntingdon, who, however, took pains to disclaim the imputation.计数亲岑多夫（ 1700年至1760年） ，创始人之一， herrnhuters ，或摩拉维亚，被指控antinomianism由孟加拉，正如威廉亨廷顿，谁，不过，采取了不厌其烦地声明归责。
But possibly the most noteworthy instance is that of the Plymouth Brethren, of whom some are quite frankly Antinomian in their doctrine of justification and sanctification.但可能是最值得注意的实例是，该普利茅斯弟兄们，其中有些是非常坦率地antinomian在其学说的理由和成圣。 It is their constant assertion that the law is not the rule or standard of the life of the Christian.这是他们不断断言，法律是不是规则或标准的生活基督教。 Here again, as in the case of Agricola, it is a theoretical and not a practical Antinomianism that in inculcated.在这里再次，如在案件阿格里科拉，这是一个理论，而不是一个实际antinomianism ，在灌输。 Much of the teaching of the members of this sect recalls "the wildest, vagaries of the Antinomian heresy, which at the same time their earnest protests against such a construction being put upon their words, and the evident desire of their writers to enforce a high standard of practical holiness, forbid us to follow out some of their statements to what seems to be their logical conclusion."大部分的教学中的成员，这节回顾“疯狂的，变幻无常的antinomian异端，在同一时间，他们的认真，抗议这种建设正在落实后，他们的言论，以及明显的愿望，他们的作家，以执行高标准的实际成圣，不让我们遵循了他们的一些报表，以什么似乎是他们合乎逻辑的结论“ 。 Indeed, the doctrine generally is held theoretically, where held at all, and has seldom been advocated to be put in practice and acted upon.事实上，学说通常是举行理论上，那里举行的所有，并已很少被主张要付诸表决，在实践中付诸实施。 Except, as has already been noted, in the case of the Anabaptists of Munster and of some of the more fanatical sections of the Commonwealth, as well as in a small number of other isolated and sporadic cases, it is highly doubtful if it has ever been directly put forward as an excuse for licentiousness; although, as can easily be seen, it offers the gravest possible incentive to, and even justification of, both private and public immorality in its worst and most insidious form.除外，如已经指出，在该案件的anabaptists的明斯特和一些较狂热的部分英联邦国家，以及在其他少数孤立和零星的个案，这是非常令人怀疑，如果它以往任何时候都直接提出为借口， licentiousness ;虽然，可以很容易看出，它提供了最严重的可能诱因，甚至理由，无论是私人和公共不道德在其最坏的和最阴险的形式。 As the doctrine of Antinomianism, or legal irresponsibility, is an extreme type of the heretical doctrine of justification by faith alone as taught by the Reformers, it is only natural to find it condemned by the Catholic Church in company with its fundamentally Protestant tenet.作为学说antinomianism ，或法律上不负责任，是一种极端类型的邪教教义信仰的理由，仅作为老师改革者，这是很自然的找到它的谴责天主教教会的公司其根本新教特尼特。 The sixth session of the Ecumenical Council of Trent was occupied with this subject and published its famous decree on Justification.第六届会议的基督教会，特伦特被占领，与这一主题发表了其著名的法令的理由。 The fifteenth chapter of this decree is directly concerned with Antinomian heresy, and condemns it in the following terms: "In opposition also to the cunning wits of certain men who, by good works and fair speeches, deceive the hearts of the innocent, it is to be maintained that the received grace of justification is lost not only by the infidelity, in which even faith itself if lost, but also by any other mortal sin soever, though faith be not lost; thereby defending the doctrine of the Divine law, which excludes from the King of God not only the unbelieving, but also the faithful who are fornicators, adulterers, effeminate, abusers of themselves with mankind, thieves, covetouss, drunkards, revilers, extortioners, and all others who commit deadly sins; from which, with the help of Divine grace, they are able to refrain and on account of which they are separate from the grace of Christ" (Cap. xv, cf. also Cap. xii).第十五章的这项法令是直接涉及antinomian异端，并谴责它在以下条款： “在反对，也狡猾的斗智斗勇，某些男性谁，好的作品和公平的发言，欺骗的心，无辜的，这是要维持该收到的恩典，理由是不仅失去由不忠，在其中，甚至信仰本身，如果失去了，而且还由任何其他致命的单仲偕soever ，虽然信仰不失去;从而捍卫教义神圣的法律，不包括从国王的上帝，不但不信，但也忠实谁是fornicators ，奸淫， effeminate ，滥用自己与人类，小偷， covetouss ， drunkards ， revilers ， extortioners ，和所有其他谁犯下致命的捷联惯导系统;从哪个，借助神圣的恩典，他们能不和就交代他们是分开的恩典，基督“ （第十五章，比照也上限。十二） 。 Also, among the canons anathematizing the various erroneous doctrines advanced by the Reformers as to the meaning and nature of justification are to be found in the following:此外，各炮anathematizing的各种错误的理论先进，由以改革者的含义和性质的理由是要发现在以下方面：
Canon 19: "If anyone shall say that nothing besides faith is commanded in the Gospel; that other things are indifferent, neither commanded nor prohibited, but free; or that the Ten Commandments in no wise appertain to Christians; let him be anathema."佳能19条： “任何人如应说什么，除了信仰是在指挥的福音;其他的事情漠不关心，也没有指挥，也不禁止，但免费;或认为，十诫命，在没有明智的appertain基督徒;让他被诅咒” 。
Canon 20: "If anyone shall say that a man who is justified and how perfect soever is not bound to the observance of the commandments of God and the Church, but only to believe; as if forsooth. the Gospel were a bare and absolute promise of eternal life, without the condition of observation of the commandments; let him be anathema."佳能20条： “任何人如应说，一名男子谁是合理和如何完善soever是不是必然遵守诫命上帝和教会，但只有相信;如果forsooth 。福音的是一个裸露和绝对承诺永生的，如果没有条件观察诫命;让他被诅咒“ 。
Canon 21: "If anyone shall say that Christ Jesus was given of God unto men as a Redeemer in whom they should trust, and not also as a legislator whom they should obey; let him be an anathema."佳能21条： “任何人如应说，基督耶稣是上帝给予的男子所不欲，作为一个救赎的人，他们应该信任，而不是也作为一个立法者他们应当服从;让他一个诅咒” 。
Canon 27: "If anyone shall say that there is no deadly sin but that of infidelity; or that grace once received is not lost by any other sin, however grievous and enormous, save only by that infidelity; let him be anathema."佳能27条： “任何人如应说是没有致命，但单仲偕指出，不忠; ，或宽限期，一旦收到的是并没有失去任何其他单，但是严重和巨大的，仅保存在该不忠;让他被诅咒” 。
The minute care with which the thirty-three canons of this sixth session of the Council were drawn up is evidence of the grave importance of the question of justification, as well as of the conflicting doctrine advanced by the Reformers themselves upon this subject.一分钟护理与其中33炮，这第六届理事会会议制订的证据严重问题的重要性的理由，以及作为矛盾的学说，由先进的改革者自己后，这个课题。 The four canons quoted above leave no doubt as to the distinctly Antinomian theory of justification that falls under the anathema of the Church.四炮，上面引述的离开，毫无疑问，以明显antinomian理论的理由，属于下诅咒的教会。 That the moral law persists in the Gospel dispensation, and that the justified Christian is still under the whole obligation of the laws of God and of the Church, is clearly asserted and defined under the solemn anathema of an Ecumenical Council.认为道德律，坚持在福音中免除，并认为合理的基督教仍然是根据整个义务的法律，上帝和教会，显然是断言，并确定了下庄严的诅咒一个大公会议。 The character of Christ as a lawgiver to be obeyed is insisted upon, as well as His character as a Redeemer to be trusted; and the fact that there is grievous transgression, other than that of infidelity, is taught without the slightest ambiguity - thus far, the most authoritative possible utterance of the teaching of the Church.性格基督作为一个lawgiver必须遵守的是坚持，以及他的性格作为一个救赎，以不可信，和事实有严重侵，比其他的不忠，教授没有丝毫含糊之处-迄今为止，最权威的可能话语的教学教会。 In connection with the Tridentine decrees and canons may be cited the controversial writings and direct teaching of Cardinal Bellarmine, the ablest upholder of orthodoxy against the various heretical tenets of the Protestant Reformation.他涉嫌与德律但丁法令和大炮可引具争议性的著作和直接教学的枢机主教贝拉明， ablest维护者的正统打击各种邪教的原理，新教改革。
But so grossly and so palpably contrary to the whole spirit and teaching of the Christian revelation, so utterly discordant with the doctrines inculcated in the New Testament Scriptures, and so thoroughly opposed to the interpretation and tradition from which even the Reformers were unable to cut themselves entirely adrift, was the heresy of Antinomianism that, which we are able to find a few sectaries, as Agricola, Crisp, Richardson, Saltmarsh, and Hutchinson, defending the doctrine, the principle Reformers and their followers were instant in condemning and reprobating it.但这么严重，因此明显违反了整个的精神和教学基督教的启示，所以完全不和谐与理论灌输，在新约圣经经文，因此，彻底反对释义及传统，甚至从哪个改革者无法削减自己完全漂浮，是大逆不道的antinomianism认为，这是我们能找到几个sectaries ，阿格里科拉，脆，理查森，盐沼，哈钦森，捍卫教义，原则改革者及其追随者被即时在谴责和reprobating 。 Luther himself, Rutherford, Schluffleburgh, Sedgewick, Gataker, Witsius, Bull, and Williams have written careful refutations of a doctrine that is quite as revolting in theory as it would ultimately have proved fatally dangerous in its practical consequences and inimical to the propagation of the other principles of the Reformers.路德本人，胡达辉， schluffleburgh ，塞奇威克， gataker ， witsius ，牛，和威廉姆斯曾致函小心驳斥一个理论，是相当厌恶，因为在理论上，因为它最终会证明，致命的危险在其实际后果和不利于繁殖的其他原则的改革者。 In Nelson's "Review and Analysis of Bishop Bull's Exposition. . .of Justification" the advertisement of the Bishop of Salisbury has the following strong recommendation of works against the "Antinomian folly":在纳尔逊的“审查和分析主教牛市的论述。 。 。的理由”的广告主教梳士巴利有以下强烈建议工程对“ antinomian蠢事” ：
. 。 . 。 . 。 To the censure of tampering with the Strictness of the Divine law may be opposed Bishop Horsley's recommendation of the Harmonia Apostolica as 'a preservative from the contagion of Antinomian folly.'以谴责篡改严格的神圣的法律可能会反对主教horsley的建议，该摩尼亚apostolica作为'防腐剂从蔓延的antinomian蠢事。 As a powerful antidote to the Antinomian principles opposed by Bishop Bull, Cudworth's incomparable sermon preached before the House of Commons in 1647.作为一个强大的解毒剂给antinomian的原则，反对主教牛市， cudworth的无与伦比的讲道中所宣扬的前众议院的商品，在1647年。 . 。 . 。 . 。 cannot be too strongly recommended.不能太强烈建议。
This was the general attitude of the Anglican, as well as of the Lutheran, body.这是一般的态度，圣公会，以及作为路德，身体。 And where, as was upon several occasions the case, the ascendency of religious leaders, at a time when religion played an extraordinarily strong part in the civil and political life of the individual, was not in itself sufficient to stamp out the heresy, or keep it within due bounds, the aid of the secular arm was promptly invoked, as in the case of the intervention of the Elector of Brandenburg and the enactments of the English Parliament in 1648.而，由于是经多次情况下， ascendency的宗教领袖，在的时候，宗教方面发挥了非常强烈的一部分，在公民和政治生活的个人，是不是本身并不足以杜绝邪教，或继续由于它内部的范围内，借助世俗的手臂被迅速引用，如在案件的干预选民的勃兰登堡州和颁布的英语议会在1648年。 Indeed, at the time, and under the peculiar circumstances obtaining in New England in 1637, the synodical condemnation of Mrs. Hutchinson did not fall short of a civil judgement.事实上，在时间，并根据特殊情况下，获得在新英格兰在1637年， synodical谴责夫人哈钦森不属于短期的民事判决。
Impugned alike by the authoritative teaching of the Catholic Church and by the disavowals and solemn declarations of the greater Protestant leaders and confessions or fomularies, verging, as it does, to the discredit of the teaching of Christ and of the Apostles, inimical to common morality and to the established social and political order, it is not surprising to find the Antinomian heresy a comparatively rare one in ecclesiastical history, and, as a rule, where taught at all, one that is carefully kept in the background or practically explained away.非难一样，由权威教学的天主教会和由disavowals和庄严的声明更大的基督教领袖和招供或fomularies ，濒临，因为这是向抹黑的教学是耶稣和使徒，不利于共同的道德和既定的社会和政治秩序，这是不足为奇的找到antinomian异端一个比较罕见的一在教会的历史，并作为一项规则，凡任教于一切，是一个仔细保存在背景或几乎解释。 There are few who would care to assert the doctrine in so uncompromising a form as that which Robert Browning, in "Johannes Agricola in Meditation", with undoubted accuracy, ascribed to the Lutheran originator of the heresy: -有几个会照顾谁断言学说在这样的不妥协的一种形式，因为这其中罗伯特褐变，在“约翰内斯阿格里科拉在冥想” ，毫无疑问的准确性，归因于路德发端的异端： -
I have God's warrant, could I blend我有上帝的手令，我共混
All hideous sins, as in a cup,所有的丑恶捷联惯导系统，由于在一个杯，
To drink the mingled venoms up;喝交织毒液;
Secure my nature would convert我的安全性质的转换
The draught too blossoming gladness fast;该吃水太开花欢喜快速;
While sweet dews turn to the gourd's hurt,而甜dews谈谈瓠瓜的伤害，
And bloat, and while they bloat it, blast,和膨胀，而在他们膨胀，爆炸，
As from the first its lot was cast.作为从第一，其地段的演员。
For this reason it is not always an easy matter to determine with any degree of precision how far certain forms and offshoots of Calvinism, Socinianism, or even Lutheranism, may not be susceptible of Antinomian interpretations; while at the same time it must be remembered that many sects and individuals holding opinions dubiously, or even indubitably, of an Antinomian nature, would indignantly repudiate any direct charge of teaching that evil works and immoral actions are no sins in the case of justified Christians.为此，它并不总是一件容易的事，以确定任何程度的精确度有多远某些形式和分支加尔文， socinianism ，或什至路德教，可能不容易antinomian解释;而在同一时间，我们必须紧记许多教派和个人持有的意见， dubiously ，或什至indubitably ，一antinomian的性质，会愤怒地驳斥任何直接负责的教学邪恶工程和不道德的行动是没有捷联惯导系统，在案件合理的基督徒。 The shades and gradations of heresy here merge insensibly the one into the other.该色调和层次的异端在这里合并insensibly一个成其他。 To say that a man cannot sin because he is justified is very much the same thing as to state that no action.说一个人不能单仲偕，因为他是合理的，是十分同样的事情，以国家采取任何行动。 whether sinful in itself or not, can be imputed to the justified Christian as a sin.是否罪孽深重，在本身或没有，可以归咎于合理的基督教作为一种罪过。 Nor is the doctrine that good works do not help in promoting the sanctification of an individual far removed from the teaching that evil deed do not interfere with it.也不是理论的优秀作品，不利于在促进成圣某个人的远离教学这一邪恶的契约，不干预它。 There is a certain logical nexus between these three forms of the Protestant doctrine of justification that would seem, to have its natural outcome in the assertion of Antinomianism.是有一定的逻辑之间的联系，这三个形式的新教教义的理由，这似乎，有其自然的结果，在断言antinomianism 。 The only doctrine that is conclusively and officially opposed to this heresy, as well as to those forms of the doctrine of justification by faith alone that are so closely connected with it both doctrinally and historically, is to be found in the Catholic dogma of Faith, Justification, and Sanctification.唯一的学说是确凿并正式反对这项异端，以及为这些形式的教义信仰的理由，仅是使密切联系，既doctrinally和在历史上，是要发现在天主教教条的信仰，理由，并成圣。
Publication information Written by Francis Aveling.出版的资料，撰写的弗朗西斯aveling 。 Transcribed by Heather Hartel.转录由希瑟海特尔。 The Catholic Encyclopedia, Volume I. Published 1907.天主教百科全书，量一出版的1907年。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, March 1, 1907. nihil obstat ， 1907年3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
Decreta Dogmatica Councilii Tridentini: Sess VI; Bellarmine, De Justificatione; Judicium de Libro Concordantia Lutheranorum; Alzog, Church History III; Liguori, The History of Heresies (tr. Mulloch); Formula Concordiae; Elwert, De Antinomia J. Agricolae Islebii; Hagenbach, A Text Book of the History of Doctrines; Bell, The Wanderings of the Human Intellect; Bull, Opera; Hall, Remaine; Sanders, Sermons; Rutherford, A Survey of the Spiritual Antichirstʯpening the secrets of Familisme and Antinomianisme in the Anti-christian Doctrine of J. Saltmarsh; Gataker, An Antidote Againt the Error Concerning Justification; Antinomianism Discovered and Unmasked; Baxter, The Scripture Gospel Defended . decreta dogmatica councilii tridentini ： sess六;贝拉明，德justificatione ; judicium德libro concordantia lutheranorum ;阿尔措格，教会历史第三;郭利，历史的歪理邪说（ tr. mulloch ） ;公式concordiae ; elwert ，德antinomia j. agricolae islebii ;哈根巴赫，文字书的历史，理论;钟， wanderings的人类智力;牛市，歌剧;大厅， remaine ;桑德斯，布道;卢瑟福，调查的精神antichirst ʯ pening的秘密familisme和antinomianisme在反基督教学说律政司盐沼; gataker ，一解毒剂againt错误有关的理由; antinomianism发现和揭露;巴克斯特，圣经福音辩护。 . 。 . 。 In Two Books .在两本书。 . 。 . 。 The second upon the sudden reviving of Antinomianism; Fletcher, Four Checks to Antinomianism; Cottle, An Accent of Plymouth Antinomians; Teulon, History and Teaching of the Plymouth Brethren; Nelson, A Review and Analysis of Bishop Bull's Exposition .第二次后，突然恢复的antinomianism ;弗莱彻， 4检查，以antinomianism ; cottle ，口音普利茅斯antinomians ; teulon ，历史和教学的普利茅斯兄弟;纳尔逊，审查和分析主教牛市的论述。 . 。 . 。 of Justification.的理由。
This subject presentation in the original English language这个课题介绍，在原有的英语语言
Send an e-mail question or comment to us: E-mail邮件发送问题或意见给我们： 电子邮箱
The main BELIEVE web-page (and the index to subjects) is at http://mb-soft.com/believe/beliecha.html主要相信网页（和索引科目） ，是在http://mb-soft.com/believe/beliecha.html