The Augsburg Confession is a Lutheran Confession of Faith that was issued (1530) during the Reformation at the Diet of Augsburg.该奥格斯堡供认是一个路德会招供的信仰，这是发出的（ 1530年）期间，改革在国会的奥格斯堡。 In 1530, Emperor Charles V convoked the diet as part of his effort to bring religious peace to Europe.在1530年，皇帝查理五世召集国会的一部分，他的努力使宗教和平的欧洲。 He failed in his efforts, however, because he underestimated the fervor with which the followers of Martin Luther had already formulated a distinctive position.他未能在他的努力，不过，因为他低估了热情与追随者马丁路德已制定了鲜明的立场。 Philipp Melanchthon, one of the authors of the Confession, designed it to be relatively open to the Roman Catholic church on the right and to other reformed but non-Lutheran parties on the left.菲利普梅兰希顿，作者之一供认，设计还是把它相对开放给罗马天主教会在右边和其他改革，但非信义各方就离开。 It affirmed inherited classic Christian doctrines.它继承了经典肯定基督教的教义。 Its particular stress on Grace, as Luther had interpreted it in the writings of St. Paul, and its rejection of any righteousness based on human works and merits made it unacceptable to many other Western Christians.其特别强调的宽限期，正如路德曾解释，它在著作圣保禄，它拒绝任何正义的基础上人类工程和优点作出这是不可接受的许多其他西方基督徒。 The Confession remains the primary statement of faith among Lutherans, who to this day expect their ministers at ordination to express fidelity to the way it interprets the biblical teachings.供认仍然是首要的声明信仰之间的lutherans ，谁到这一天，期望他们的部长们在统筹表达忠诚的方式解释圣经的教义。
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Bibliography
参考书目
Grane, Leif, ed.,
The Augsburg Confession: A Commentary, trans. grane ，莱夫帕格，教育署。
，奥格斯堡供认：一评，跨。 by John H.
Rasmussen (1987).由约翰每小时拉斯穆森（ 1987年） 。
The Augsburg Confession (1530) is the most widely accepted specifically Lutheran confession, or statement of faith.该奥格斯堡自白（ 1530 ）是最广泛接受的具体路德会招供，或声明的信仰。 It was prepared by the German religious reformer Melanchthon, with Martin Luther's approval, as a summary document for the German nobility, who were called to a diet at Augsburg on June 25, 1530, by the Holy Roman emperor Charles V to present their "Lutheran" views.它是由德国宗教改革者梅兰希顿，与马丁路德的批准，作为一个概要文件为德国贵族，谁被称为一个饮食在奥格斯堡对1530年6月25日，由罗马皇帝查理五世，介绍他们的“路德会“的意见。
Rejected there, and later amended, the confession - together with the Nicene, Apostles', and Athanasian creeds and Luther's Small Catechism and Large Catechism - constitutes the creedal basis for almost 80 million Lutheran Christians. The Augsburg Confession has been translated into most major languages and many dialects and in its original form is part of the constitution of most Lutheran churches. 有拒绝，后来修改，供认-同尼西亚，使徒' ，和亚他那修信经教义和路德的小问答和大型问答-构成cr eedal的基础，几乎80 000000路德会的基督徒。奥格斯堡供认已被翻译成最重要的语文和许多方言，并在其原来的形式是宪法部分内容的最路德会教堂。 Lutheran clergy are frequently required to subscribe to it prior to ordination.路德会的神职人员常常要求订阅它之前协调。
In its modern form the Augsburg Confession consists of 28 articles.在其现代形式奥格斯堡供认构成28条。 The first 21 summarize Lutheran doctrine with special emphasis on justification.头21总结信义学说特别强调的理由。 The second part of the Augsburg Confession reviews the "abuses" for which remedy was demanded, such as withholding the cup from the laity in Holy Communion and forbidding priests to marry.第二部分的奥格斯堡供认评语“滥用”为补救的要求，如隐瞒杯从俗人在神圣的共融与禁止神职人员结婚。
Because of its conciliatory tone and brevity, the Augsburg Confession affected the entire Reformation movement, especially in such manifestations as the Anglican Thirty-nine Articles and the theology of the French religious reformer John Calvin, who signed a later version in 1540.由于其和解的语调和简洁，奥格斯堡供认影响到整个改革的运动，尤其是在这样的表现，作为圣公会39条和神学，法国宗教改革者约翰卡尔文，谁签署了一项更新的版本在1540年。 In more recent times it has been the basis of fruitful ecumenical dialogue between Roman Catholics and Lutherans.在较近期的时代，它一直是富有成果的基础上合一之间的对话，罗马天主教徒和lutherans 。
George Wolfgang Forell乔治沃尔夫冈forell
(1530) （ 1530 ）
The Augsburg Confession is the basic Lutheran confession of faith or statement of what is believed in loyalty to Christ and his Word.该奥格斯堡供认是基本的信义供认的信仰或声明是什么，相信在忠诚于基督和他的字。 It was presented at the Diet of Augsburg in 1530.据介绍，在国会的奥格斯堡，在1530年。 Philip Melanchthon was its author, but its teachings are clearly those of Martin Luther.弘梅兰希顿是它的作者，但其教义显然是那些马丁路德。
Charles V called a diet, or convention, of the rulers of the Holy Roman Empire to meet in Augsburg in 1530.查理五世所谓的饮食，或公约，对统治者的神圣罗马帝国，以满足在奥格斯堡，在1530年。 The emperor was staunchly Roman Catholic and wanted the empire to be loyal to Romanism.皇帝是坚定的罗马天主教和通缉的帝国，以忠于romanism 。 He directed those rulers supporting different teachings to present statements of what they believed.他针对当权者的支持不同的教诲，以目前的报表是什么，他们相信。 Charles wanted religious unity so that the empire could present a united front against foreign enemies, especially the Turks.查尔斯希望宗教团结，使帝国可以提出一个统一战线的外国敌人，尤其是土耳其人。
Lutheran theologians drafted various preliminary documents, including the Marburg, Schwabach, and Torgau Articles.路德神学的初步草拟各种文件，包括马尔堡出血热，施瓦巴赫，托尔高的文章。 Luther had a hand in their preparation, but he could not attend the diet.路德了，一方面在其准备，但他却无法出席的饮食习惯。 He had been outlawed by the Edict of Worms (1521), and the Elector of Saxony could not protect him at Augsburg.他已被取缔的该法令的蠕虫（ 1521 ） ，和萨克森州的选民无法保护他，在奥格斯堡。 Since he had been declared a heretic, his presence would have shifted the focus away from doctrinal issues.因为他已被宣布为一邪教，他的存在将重点转向远离理论问题。 His martyrdom would have served no purpose.他的殉难将没有用处。 Luther remained at the Coburg but was in constant correspondence with those in Augsburg.路德停留在科堡，但在不断的书信与那些在奥格斯堡。
Luther's co-worker, Philip Melanchthon, produced the final draft of the Augsburg Confession.路德的合作，工人，菲利普梅兰希顿，产生的最后草案的奥格斯堡招供。 At that time he was in doctrinal agreement with Luther, who approved of the confession wholeheartedly.在那个时间，他在理论上的协议，与路德，谁批准的供认，全心全意。 Luther did note that it might have dealt with a few more errors and abuses, and that he would not have used such a mild tone.路德也指出，它可能已处理了数错误和弊端，并表示，他不会用这种温和的语调。 The doctrine of the confession is clearly that of the Reformer himself.该学说的供认是清楚的改革者自己。
The Augsburg Confession was read publicly at the diet in German on the afternoon of June 25, 1530, by Chancellor Christian Beyer of Electoral Saxony.该奥格斯堡供认宣读了公开在国会在德国当天下午， 1530年6月25日，由校长基督教beyer选举萨克森。 Both the German and the Latin copies were handed in as official.无论是德国和拉丁美洲的副本交给在官方。 Melanchton altered later editions, partly to render it ambiguous on points such as the real presence of Christ's body and blood in the Lord's Supper.朗希通改变了后来的版本，部分使其暧昧点，就如真实的基督的身体和血在上帝的晚餐。 He was inclined to compromise on doctrinal issues.他倾向妥协的理论问题。 That is why Gnesio-Lutherans have often referred to the Unaltered Augsburg Confession.这就是为什么gnesio - lutherans经常转介至不变，奥格斯堡招供。 The Augsburg Confession was included in the Book of Concord (1580) as the basic Lutheran confession.在奥格斯堡的供词，包括在这本书中的康科德（ 1580 ）作为基本的信义招供。
The Augsburg Confession was signed by seven princes and representatives of two independent cities.该奥格斯堡供认签署了7王子和代表两个独立的城市。 They believed that the doctrine it taught was biblical and true.他们认为，学说，它是圣经的教导和正确的。 They were the ones to sign it because the diet was precisely a convention of the rulers of the empire.他们自己签署，因为饮食正是公约统治者的帝国。 But the confession was not intended to present the teachings of some governmental authority.但供词不打算出席的教诲，一些政府权力。 It stated what was being taught in the churches in those parts of Germany.它是什么教，在教会中的那些部分德国。 The first article begins: "The churches among us teach with great consensus..."(Latin text).第一条开始： “教会我们当中教导与伟大的共识， ..."(拉丁美洲文本） 。
In addition to a preface and a brief conclusion the Augsburg Confession has twenty-eight articles.另外还有一个序言和简短的结论奥格斯堡供认了2008年的文章。 The first twenty-one present the Lutheran teaching and reject contrary doctrines.首先2001年，目前信义教学和拒绝，相反的教义。 The last seven reject abuses in Christian life.过去七年拒绝滥用在基督徒的生活。 The confession is too brief fully to present the biblical proof or the testimony of previous theologians.供认是过于简略，完全以目前的圣经证明或证词前神学家。 In response to a Roman Catholic answer, the Confutation, Melanchthon published in 1531 the Apology of the Augsburg Confession, which deals with the controverted issues at greater length.在回应一名罗马天主教的答案， confutation ，梅兰希顿在1531年出版的道歉，该奥格斯堡供认，其中涉及与controverted问题，在更大的长度。
To discuss the teachings of the Augsburg Confession at length would constitute a theology textbook.讨论的教诲，该奥格斯堡供认在长度将构成对神学的教科书。 We can at best give some idea of what it says.我们可以在最佳提供一些构思，说话是算数的。 It teaches the Trinity; original sin as true sin that would condemn if not forgiven; the deity and humanity of Jesus; his sacrifice for all human sin; justification by grace through faith without our works; the gospel, baptism, and the Lord's Supper as actual tools of the Holy Spirit to create and sustain faith; good works as a result, not a cause, of salvation, motivated by the good news that salvation has been earned for us by Christ.它教导三位一体;原罪作为真正的单仲偕认为，将谴责，如果不原谅;神和人类的耶稣;他的牺牲为所有人类单;理由，宽限期，通过信仰，没有我们的工程;福音的洗礼，和上帝的晚餐作为实际的工具圣灵的创造和维持的信念;好的作品作为一个结果，不是原因，救恩，动机是好消息，救亡已赚取我们的基督。 Much more could be said, but this indicates that the Augsburg Confession simply teaches the position which Lutherans consider biblical.更可以说，但是这表明该奥格斯堡供认只是教的立场lutherans考虑圣经。
The abuses corrected include various false ideas and practices in the Lord's Supper; clerical celibacy; the misuse of confession and absolution; the dietary laws of medieval Romanism; and the idea of a hierarchy in visible Christendom having divine authority in matters of conscience.滥用纠正包括各种虚假的思想和做法，在上帝的晚餐;文书独身;滥用认罪和赦免;膳食的法律中世纪romanism ;和构思的等级，可见基督教有神圣的权力事项的良心。
JM
Drickamer jm drickamer
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
F. Bente,
Historical Introduction to the Symbolical Books of the Evangelical Lutheran
Church; H. Fagerberg, A New Look at the Lutheran Confessions 1529-1537; CP
Krauth, The Conservative Reformation and Its Theology; JM Reu, The Augsburg
Confession.楼bente
，历史，介绍了这一象征性的书籍的福音路德派教会;每小时法格贝格，新的面貌在路德会招供1529年至1537年;警务处处长krauth ，保守的改革及其神学; jm
reu ，奥格斯堡招供。 The text is
available in English in Concordia Triglotta, ed.案文可在英语，在康科迪亚triglotta
，教育署。 F. Bente, and The
Book of Concord, ed.楼bente ，和这本书的和谐，教育署。 TG Tappert.的TG tappert 。
Which Was
Submitted to His Imperial Majesty Charles V这是提交给他的皇陛下查理五世
At the Diet of
Augsburg in the Year 1530在国会的奥格斯堡，在1530年
by Philip Melanchthon,
1497-1560由菲利普梅兰希顿， 1497年至1560年
Translated by F. Bente and WHT Dau翻译楼bente及西隧道
And inasmuch as we, the undersigned Elector and Princes, with others joined with us, have been called to the aforesaid Diet the same as the other Electors, Princes, and Estates, in obedient compliance with the Imperial mandate, we have promptly come to Augsburg, and -- what we do not mean to say as boasting -- we were among the first to be here.和，因为我们，以下的选民和王子，与其他人加入我们的，被称为以上述的饮食一样，其他的选民，王子，及屋苑，在听话的遵守帝国的任务，我们已及时来奥格斯堡，和-我们做什么并不是说，作为吹嘘-我们之间的第一次来这里。
Accordingly, since even here at Augsburg at the very beginning of the Diet, Your Imperial Majesty caused to be proposed to the Electors, Princes, and other Estates of the Empire, amongst other things, that the several Estates of the Empire, on the strength of the Imperial edict, should set forth and submit their opinions and judgments in the German and the Latin language, and since on the ensuing Wednesday, answer was given to Your Imperial Majesty, after due deliberation, that we would submit the Articles of our Confession for our side on next Wednesday, therefore, in obedience to Your Imperial Majesty's wishes, we offer, in this matter of religion, the Confession of our preachers and of ourselves, showing what manner of doctrine from the Holy Scriptures and the pure Word of God has been up to this time set forth in our lands, dukedoms, dominions, and cities, and taught in our churches.因此，在这里，因为即使在奥格斯堡在开始时的饮食，您的帝国国王陛下所造成的拟建议选民，王子，和其他的遗产，帝国，除其他事项外，这几个屋的帝国，就实力该帝国的法令，应阐明并提交他们的意见和判断，在德国和拉美语言，并且由于对随后的周三，答案是给您的皇陛下，经过适当的审议，我们会提交的文章我们的自白为我方就下周三，因此，在服从你的皇陛下的愿望，我们提供的，在这个问题上的宗教，供认我们的传教士和自己，表现出何种方式的学说，从圣经和纯上帝的话一直到这个时候提出，在我们的土地， dukedoms ， dominions ，和城市，和教授在我们的教堂。
And if the other Electors, Princes, and Estates.如果其他选民，王子，和屋。 of the Empire will, according to the said Imperial proposition, present similar writings, to wit, in Latin and German, giving their opinions in this matter of religion, we, with the Princes and friends aforesaid, here before Your Imperial Majesty, our most clement Lord are prepared to confer amicably concerning all possible ways and means, in order that we may come together, as far as this may be honorably done, and, the matter between us on both sides being peacefully discussed without offensive strife, the dissension, by God's help, may be done away and brought back to one true accordant religion; for as we all are under one Christ and do battle under Him, we ought to confess the one Christ, after the tenor of Your Imperial Majesty's edict, and everything ought to be conducted according to the truth of God; and this it is what, with most fervent prayers, we entreat of God.该帝国的意愿，根据该帝国的主张，目前类似的著作，束手无策，在拉丁美洲和德语，让他们的意见，在这个问题上的宗教，我们与王子和朋友上述，在此之前，您的皇陛下，我们最克莱门特勋爵准备赋予友好涉及所有可能的方式和手段，为了使我们可能走到一起，据这可能是非常严重所做的，和，之间的事，我们就双方正在讨论和平，没有进攻性纷争，纠纷，由上帝的帮助，可能会取消，并带回一个真正的accordant宗教;因为我们都是根据一基督做战下他，我们应该承认一个基督后，男高音您的皇陛下的法令，一切必须进行的根据的真相，上帝，这是什么，最热切的祈祷，我们恳求上帝。
However, as regards the rest of the Electors, Princes, and Estates, who constitute the other part, if no progress should be made, nor some result be attained by this treatment of the cause of religion after the manner in which Your Imperial Majesty has wisely held that it should be dealt with and treated namely, by such mutual presentation of writings and calm conferring together among ourselves, we at least leave with you a clear testimony, that we here in no wise are holding back from anything that could bring about Christian concord, -- such as could be effected with God and a good conscience, -- as also Your Imperial Majesty and, next, the other Electors and Estates of the Empire, and all who are moved by sincere love and zeal for religion, and who will give an impartial hearing to this matter, will graciously deign to take notice and to understand this from this Confession of ours and of our associates.不过，至于其余的选民，王子，和屋，谁构成的另一部分，如果没有进展，应作出，也没有一些结果达到了这一待遇的事业的宗教后，以何种方式您的帝国国王陛下明智认为，应处理和治疗，即是由这种相互介绍的著作和冷静，共同赋予我们之间，我们至少离开你一个明确的证词，我们在这里没有明智的持有回到从任何可带来约基督教康科德， -如可影响与上帝和良好的良心， -这也是您的皇陛下和，接下来，其他选民及屋苑的帝国，以及所有谁是所提出的真诚的爱和热情，为宗教，和谁会给一个公正的听证会这件事，会宽宏大量的设计采取公告，并明白这一点从这个自白，我们和我们的联营公司。
Your Imperial Majesty also, not only once but often, graciously signified to the Electors Princes, and Estates of the Empire, and at the Diet of Spires held AD 1526, according to the form of Your Imperial instruction and commission given and prescribed, caused it to be stated and publicly proclaimed that Your Majesty, in dealing with this matter of religion, for certain reasons which were alleged in Your Majesty's name, was not willing to decide and could not determine anything, but that Your Majesty would diligently use Your Majesty's office with the Roman Pontiff for the convening of a General Council.您的皇陛下还，而不是只有一次，但很多时候，宽宏大量，标志着向选民王子，及屋苑的帝国，并在国会举行的尖塔广告1526年，根据形式，您的帝国和委员会的指示，给予和明，它造成的必须说明，并公开宣布说，女王陛下，在处理这件事的宗教，因某些原因而被指称在国王陛下的名字，是不是愿意来决定，不能确定什么，但国王陛下将努力使用您的国王陛下的办公室与罗马教宗为召开一次总理事会。 The same matter was thus publicly set forth at greater length a year ago at the last Diet which met at Spires.同一件事，因此，公开提出了在更大的长度，一年前在上次国会召开的尖塔。 There Your Imperial Majesty, through His Highness Ferdinand, King of Bohemia and Hungary, our friend and clement Lord, as well as through the Orator and Imperial Commissioners caused this, among other things, to be submitted: that Your Imperial Majesty had taken notice of; and pondered, the resolution of Your Majesty's Representative in the Empire, and of the President and Imperial Counselors, and the Legates from other Estates convened at Ratisbon, concerning the calling of a Council, and that your Imperial Majesty also judged it to be expedient to convene a Council; and that Your Imperial Majesty did not doubt the Roman Pontiff could be induced to hold a General Council, because the matters to be adjusted between Your Imperial Majesty and the Roman Pontiff were nearing agreement and Christian reconciliation; therefore Your Imperial Majesty himself signified that he would endeavor to secure the said Chief Pontiff's consent for convening, together with your Imperial Majesty such General Council, to be published as soon as possible by letters that were to be sent out.有您的皇陛下，通过殿下费迪南国王波西米亚和匈牙利，我们的朋友和克莱门特勋爵，以及通过演说和帝国专员造成的，这除其他事项外，须提交：您的皇陛下已采取的通知;和思考，解决您的国王陛下的代表在帝国，以及总统和帝国的辅导员，和legates从其他屋召开拉蒂斯邦，有关要求一个会，以及您的皇陛下也判断它是权宜之计召开一次理事会;和您的皇陛下并不怀疑，罗马教皇可诱导举行的总理事会，因为事项加以调整之间的皇陛下和罗马教宗接近协议和基督教和解;所以你的皇陛下自己的标志，他将努力确保行政说，教宗的同意下召开，连同您的皇陛下，例如总理事会，即将出版的尽快由信件被寄出。
If the outcome, therefore, should be such that the differences between us and the other parties in the matter of religion should not be amicably and in charity settled, then here, before Your Imperial Majesty we make the offer in all obedience, in addition to what we have already done, that we will all appear and defend our cause in such a general, free Christian Council, for the convening of which there has always been accordant action and agreement of votes in all the Imperial Diets held during Your Majesty's reign, on the part of the Electors, Princes, and other Estates of the Empire.如果结果，因此，应等之间的分歧，我们和其他各方在这一问题上的宗教不应该在友好和慈善机构解决，那么在这里，您的帝国之前，国王陛下，我们作出要约在所有的顺从中，除了什么我们已经做了，我们都将出现和捍卫我们的事业在这种一般性，免费基督教协进会，为召开，其中有一直accordant行动和协定的票数在所有帝国饮食期间举行的女王陛下的统治地位，对部分选民，王子，和其他屋的帝国。 To the assembly of this General Council, and at the same time to Your Imperial Majesty, we have, even before this, in due manner and form of law, addressed ourselves and made appeal in this matter, by far the greatest and gravest.向大会提出这项总理事会，并在同一时间，到您的皇陛下，我们有，甚至在此之前，在适当的方式，并以法律的形式，解决自己和作出的上诉，这件事，直至目前为止最大的和最严重。 To this appeal, both to Your Imperial Majesty and to a Council, we still adhere; neither do we intend nor would it be possible for us, to relinquish it by this or any other document, unless the matter between us and the other side, according to the tenor of the latest Imperial citation should be amicably and charitably settled, allayed, and brought to Christian concord; and regarding this we even here solemnly and publicly testify.这一呼吁，无论是到您的皇陛下和一个会，我们仍然坚持;我们也没有打算也不会，才有可能对我们来说，放弃它的这个或任何其他文件，除非之间的事，我们和其他方面，根据该男高音的最新帝国引文应温和charitably解决，消除了，带来的基督教和谐;和在这方面我们甚至在这里郑重公开作证。
They condemn all heresies which have sprung up against this article, as the Manichaeans, who assumed two principles, one Good and the other Evil- also the Valentinians, Arians, Eunomians, Mohammedans, and all such.他们谴责所有的歪理邪说，其中涌现出针对此文章，由于摩尼教派，谁承担的两个原则，一个很好的和其他邪教，也是华伦提努， arians ， eunomians ， mohammedans ，所有这些。 They condemn also the Samosatenes, old and new, who, contending that there is but one Person, sophistically and impiously argue that the Word and the Holy Ghost are not distinct Persons, but that "Word" signifies a spoken word, and "Spirit" signifies motion created in things.他们谴责，也samosatenes ，旧的和新的，谁，认为有，但一个人， sophistically和impiously认为， Word和圣灵没有鲜明的人，但“字”标志着一个口语词，和“精神”标志着议案创造的东西。
They Condemn the Pelagians and others who deny that original depravity is sin, and who, to obscure the glory of Christ's merit and benefits, argue that man can be justified before God by his own strength and reason.他们谴责pelagians和其他谁否认原来的堕落是单仲偕，以及谁，模糊的荣耀，基督的优点和好处，认为男人可以是合理的上帝面前，由他自己的实力和理由。
He also descended into hell, and truly rose again the third day; afterward He ascended into heaven that He might sit on the right hand of the Father, and forever reign and have dominion over all creatures, and sanctify them that believe in Him, by sending the Holy Ghost into their hearts, to rule, comfort, and quicken them, and to defend them against the devil and the power of sin.他还下降到地狱，和真正的再次上升，第三天;随后他登上了天堂，他可能坐于右手的父亲，永远在位，并已统治所有的动物，和圣他们说，相信在他身上，派遣圣灵到他们的心，议事规则性，舒适性，加快他们，并捍卫他们对魔鬼和权力，单仲偕。
The same Christ shall openly come again to judge the quick and the dead, etc., according to the Apostles' Creed.同时，基督应公开再来判断快速和死亡等，根据使徒'的信条。
They condemn the Anabaptists and others who think that the Holy Ghost comes to men without the external Word, through their own preparations and works.他们谴责anabaptists和其他谁认为圣灵来的男子没有外部总之，通过自己的准备和工程。
And to the true unity of the Church it is enough to agree concerning the doctrine of the Gospel and the administration of the Sacraments.和真正的团结，教会，这是不够的同意，有关的教义福音及政府当局的圣礼。 Nor is it necessary that human traditions, that is, rites or ceremonies, instituted by men, should be everywhere alike.也不是必要的，人类的传统，那就是仪式或典礼，由男子，应该是到处一样。 As Paul says: One faith, one Baptism, one God and Father of all, etc. Eph.正如保罗说：一个信念，一个洗礼，一个上帝和所有的父亲，等弗。 4, 5. 4 ， 5 。 6. 6 。
They condemn the Donatists, and such like, who denied it to be lawful to use the ministry of evil men in the Church, and who thought the ministry of evil men to be unprofitable and of none effect.他们谴责多纳徒，而这种想，谁否认它是合法的使用该部的邪恶的人在教会里，谁的思想部的邪恶的人将无利可图的和没有效果。
They condemn the Anabaptists, who reject the baptism of children, and say that children are saved without Baptism.他们谴责anabaptists ，谁拒绝接受洗礼的儿童，并说，儿童是保存的洗礼。
They condemn the Anabaptists, who deny that those once justified can lose the Holy Ghost.他们谴责anabaptists ，谁否认这些理由，可一旦失去了圣灵。 Also those who contend that some may attain to such perfection in this life that they cannot sin.这些谁也争辩说，有些人可能达到这样的完美在这生活，他们不能单仲偕。
The Novatians also are condemned, who would not absolve such as had fallen after Baptism, though they returned to repentance.该novatians也受到谴责，谁不想开脱，如已下降后的洗礼，虽然他们返回悔改之意。
They also are rejected who do not teach that remission of sins comes through faith but command us to merit grace through satisfactions of our own.他们也被拒绝谁不教导减免捷联惯导系统来通过信仰，但指挥我们值得满意的宽限期，通过我们自己。
They therefore condemn those who teach that the Sacraments justify by the outward act, and who do not teach that, in the use of the Sacraments, faith which believes that sins are forgiven, is required.因此，他们谴责那些谁教导圣礼的理由，由外向行为，以及谁不教，在使用圣礼，信仰认为，捷联惯导系统，是情有可原的，是必需的。
Nevertheless, concerning such things men are admonished that consciences are not to be burdened, as though such observance was necessary to salvation.然而，关于这些事男人告诫说，良心，不被沉重的负担，尽管这种遵守是必要的救赎。
They are admonished also that human traditions instituted to propitiate God, to merit grace, and to make satisfaction for sins, are opposed to the Gospel and the doctrine of faith.他们还告诫说，人类的传统，为了propitiate上帝，以优异的宽限期，并作出满意的捷联惯导系统，是反对福音的教义和信仰。 Wherefore vows and traditions concerning meats and days, etc., instituted to merit grace and to make satisfaction for sins, are useless and contrary to the Gospel. wherefore誓言和传统的关于肉类和天等，建立了以优异的宽限期，并作出满意的捷联惯导系统，是无用的和违反了福音。
They condemn the Anabaptists who forbid these civil offices to Christians.他们谴责anabaptists谁禁止这些民间办事处的基督徒。
They condemn also those who do not place evangelical perfection in the fear of God and in faith, but in forsaking civil offices, for the Gospel teaches an eternal righteousness of the heart.他们还谴责那些谁不完美的地方，福音事工促进会，在恐惧和上帝的信仰，但在放弃公务员办事处，为福音教的一个永恒正义的心。 Meanwhile, it does not destroy the State or the family, but very much requires that they be preserved as ordinances of God, and that charity be practiced in such ordinances.同时，不破坏该国或该家庭，但很需要它们被保存下来，作为条例的上帝，和慈善实行在等法例的影响。 Therefore, Christians are necessarily bound to obey their own magistrates and laws save only when commanded to sin; for then they ought to obey God rather than men.因此，基督徒一定约束，服从他们自己的裁判和法律的保存只有当指挥，以单;然后，他们应该听从上帝，而不是高于男性。 Acts 5, 29.行为五， 29 。
They condemn the Anabaptists, who think that there will be an end to the punishments of condemned men and devils.他们谴责anabaptists ，谁认为会有结束了处分谴责男人和魔鬼。
They condemn also others who are now spreading certain Jewish opinions, that before the resurrection of the dead the godly shall take possession of the kingdom of the world, the ungodly being everywhere suppressed.他们还谴责别人谁，现在蔓延，一些犹太人的意见，之前，复活的死亡正直应采取藏王国世界， ungodly正在到处打压。
They condemn the Pelagians and others, who teach that without the Holy Ghost, by the power of nature alone, we are able to love God above all things; also to do the commandments of God as touching "the substance of the act."他们谴责pelagians和其他人，谁教导，没有圣灵，由权力的性质，仅我们能够爱上帝高于一切的东西，也这样做的诫命，上帝的作为触摸“的实质内容的行为” 。 For, although nature is able in a manner to do the outward work, (for it is able to keep the hands from theft and murder,) yet it cannot produce the inward motions, such as the fear of God, trust in God, chastity, patience, etc.为，虽然性质是能够在一个地做离港工作， （因为这是能够保持手中，从盗窃和谋杀， ） ，但它不能出示外来的议案，如恐惧上帝，在上帝的信任，贞节，耐心，等等。
Forasmuch, therefore, as the doctrine concerning faith, which ought to be the chief one in the Church, has lain so long unknown, as all must needs grant that there was the deepest silence in their sermons concerning the righteousness of faith, while only the doctrine of works was treated in the churches, our teachers have instructed the churches concerning faith as follows: -- forasmuch ，因此，作为理论关于信仰，这应是行政一在教会里，其它只要未知的，因为所有必须的需要给予有最深的沉默，在他们的说教有关正义的信仰，而只学说的工程处理，在教会，我们的教师已指示有关教会的信仰，详情如下： -
First, that our works cannot reconcile God or merit forgiveness of sins, grace, and justification, but that we obtain this only by faith when we believe that we are received into favor for Christs sake, who alone has been set forth the Mediator and Propitiation, 1 Tim.第一，我们的工作不能调和上帝或优异罪的赦免，宽限期和理由，但我们取得这个只有信仰，当我们认为我们是收到到有利于为基督起见，谁就有被提出调停和propitiation ，一添。 2, 6, in order that the Father may be reconciled through Him. 2 ， 6 ，为了使父亲可能调和通过他。 Whoever, therefore, trusts that by works he merits grace, despises the merit and grace of Christ, and seeks a way to God without Christ, by human strength, although Christ has said of Himself: I am the Way, the Truth, and the Life.谁，因此，相信由他作品的优点的宽限期，蔑视的优点和基督的恩典，并谋求的方式向上帝没有基督，人类的力量，虽然基督说自己：我是道路，真理，和生命。 John 14, 6.约翰14日， 6 。
This doctrine concerning faith is everywhere treated by Paul, Eph.这一学说有关的信仰是到处治疗，郑明训，弗。 2, 8: By grace are ye saved through faith; and that not of yourselves; it is the gift of God, not of works, etc. 2 ， 8 ：宽限期是叶保存，透过信仰，并没有自己，这是神的恩赐，而不是工程，等等。
And lest any one should craftily say that a new interpretation of Paul has been devised by us, this entire matter is supported by the testimonies of the Fathers.和以免任何人都不应craftily说，一个新的解释，保罗已制定的我们来说，这整个问题是支持的证词的父亲。 For Augustine, in many volumes, defends grace and the righteousness of faith, over against the merits of works.为奥古斯丁，在许多卷，辩护的恩典和正义的信仰，对超过的优点工程。 And Ambrose, in his De Vocatione Gentium, and elsewhere, teaches to like effect.和刘汉铨，在他的德vocatione gentium ，和其他地方，教喜欢的效果。 For in his De Vocatione Gentium he says as follows: Redemption by the blood of Christ would become of little value, neither would the preeminence of man's works be superseded by the mercy of God, if justification, which is wrought through grace, were due to the merits going before, so as to be, not the free gift of a donor, but the reward due to the laborer.为在他的德vocatione gentium他说，如下：赎回由基督的血将成为价值不大，亦不会卓越人的工程，取代由上帝的怜悯，如果理由，这是造成通过的宽限期，因的优点，去之前，以便能够，而不是免费的礼物一个捐助者，但悬赏由于劳动者。
But, although this doctrine is despised by the inexperienced, nevertheless God-fearing and anxious consciences find by experience that it brings the greatest consolation, because consciences cannot be set at rest through any works, but only by faith, when they take the sure ground that for Christ's sake they have a reconciled God.但是，尽管这一学说是鄙视由经验不足，不过，敬畏上帝和焦虑的良心找到的经验，它带来最大的安慰，因为良心，不能设置在休息通过的任何工程，但只有通过信仰，当他们采取确保地面为基督的缘故而他们有一个和解的上帝。 As Paul teaches Rom.正如保罗教导光盘。 5, 1: Being justified by faith, we have peace with God. 5 ， 1 ：正在合理的信念，我们有和平与上帝。 This whole doctrine is to be referred to that conflict of the terrified conscience, neither can it be understood apart from that conflict.这整个学说是被称为冲突的惊恐万状的良知，亦不能被理解，除了这一冲突。 Therefore inexperienced and profane men judge ill concerning this matter, who dream that Christian righteousness is nothing but civil and philosophical righteousness.因此，经验和亵渎男子法官生病关于这件事，谁的梦想基督教义只不过是民间的哲学和正义。
Heretofore consciences were plagued with the doctrine of works, they did not hear the consolation from the Gospel.在此之前的良心被困扰与教义的作品，他们没有听到安慰，从福音。 Some persons were driven by conscience into the desert, into monasteries hoping there to merit grace by a monastic life.一些人的良知驱使下进入沙漠，到寺庙，希望有优异的宽限期，由寺院的生活。 Some also devised other works whereby to merit grace and make satisfaction for sins.有些还设计了其他工程，即以优异的宽限期，并作出满意的捷联惯导系统。 Hence there was very great need to treat of, and renew, this doctrine of faith in Christ, to the end that anxious consciences should not be without consolation but that they might know that grace and forgiveness of sins and justification are apprehended by faith in Christ.因此，有非常大的需要治疗，并续约，这一学说的信仰在基督里，到去年底表示，急欲良心，不应该无的安慰，但他们可能知道的恩典和宽恕的捷联惯导系统和理由是逮捕，在基督信仰。
Men are also admonished that here the term "faith" does not signify merely the knowledge of the history, such as is in the ungodly and in the devil, but signifies a faith which believes, not merely the history, but also the effect of the history -- namely, this Article: the forgiveness of sins, to wit, that we have grace, righteousness, and forgiveness of sins through Christ.男性也告诫说，这里的“信仰”并不意味着只是知识的历史，例如是在ungodly和在魔鬼，但标志着一个信仰认为，不只是历史，而且也影响了历史-即，这篇文章的看法：该罪的赦免，束手无策，我们的宽限期，义，和宽恕的捷联惯导系统，透过基督。
Now he that knows that he has a Father gracious to him through Christ, truly knows God; he knows also that God cares for him, and calls upon God; in a word, he is not without God, as the heathen.现在，他说，知道他有一个父亲的殷勤向他透过基督，真正知道上帝，他也知道，上帝关心他，并吁请上帝在一个字，他也不是没有上帝，作为heathen 。 For devils and the ungodly are not able to believe this Article: the forgiveness of sins.为魔鬼和ungodly无法相信这条：宽恕的罪孽。 Hence, they hate God as an enemy, call not upon Him, and expect no good from Him.因此，他们恨上帝视为敌人，呼吁后，没有他，并没有预期的好，从他的。 Augustine also admonishes his readers concerning the word "faith," and teaches that the term "faith" is accepted in the Scriptures not for knowledge such as is in the ungodly but for confidence which consoles and encourages the terrified mind.奥古斯丁也admonishes他的读者关于“信仰” ，教导我们而言， “诚信”是接受在圣经中没有的知识，例如是在ungodly ，但信心控制台，并鼓励吓坏了主意。
Furthermore, it is taught on our part that it is necessary to do good works, not that we should trust to merit grace by them, but because it is the will of God.此外，这是教我们的一部分，这是必要做的好的作品，并不表示我们应该相信，以优异的宽限期，由他们，而是因为它是上帝的意志。 It is only by faith that forgiveness of sins is apprehended, and that, for nothing.这是只有信仰罪的赦免是逮捕，并认为，一无所获。 And because through faith the Holy Ghost is received, hearts are renewed and endowed with new affections, so as to be able to bring forth good works.因为通过信仰圣灵是收到的，心是重新赋予新的情感，以便能够使提出的优秀作品。 For Ambrose says: Faith is the mother of a good will and right doing.为刘汉铨说：信仰是母亲，一个良好的意愿和权利这样做。 For man's powers without the Holy Ghost are full of ungodly affections, and are too weak to do works which are good in God's sight.人的权力，没有圣灵充满ungodly的情感，是太过薄弱，这样做的工程是好的，在上帝的视线。 Besides, they are in the power of the devil who impels men to divers sins, to ungodly opinions, to open crimes.此外，他们是在权力的魔鬼谁促使官兵的潜水员捷联惯导系统， ungodly意见，以开放的罪行。 This we may see in the philosophers, who, although they endeavored to live an honest life could not succeed, but were defiled with many open crimes.这是我们可能会看到在哲学家，谁，虽然他们努力把活一个诚实的生活可能是不会得逞的，但defiled与许多开放的罪行。 Such is the feebleness of man when he is without faith and without the Holy Ghost, and governs himself only by human strength.这是微弱的男子时，他是没有信仰和没有圣灵，执政自己，只有人类的力量。
Hence it may be readily seen that this doctrine is not to be charged with prohibiting good works, but rather the more to be commended, because it shows how we are enabled to do good works.因此，可能会容易看到，这一理论是不被落案控以禁止好的作品，而是更应受到赞扬，因为它表明我们如何能够做的好的作品。 For without faith human nature can in no wise do the works of the First or of the Second Commandment.因为如果没有信仰的人性可以在任何明智的做工程的第一或第二的诫命。 Without faith it does not call upon God, nor expect anything from God, nor bear the cross, but seeks, and trusts in, man's help.没有信仰并不呼吁上帝，也不指望什么上帝，也不承担交叉，但目的是，和信任在人的帮助。 And thus, when there is no faith and trust in God all manner of lusts and human devices rule in the heart.因此，当我们有没有信心和信任，在上帝的各种形式的lusts和人力设备统治的心脏。 Wherefore Christ said, John 16,6: Without Me ye can do nothing; and the Church sings: wherefore基督说，约翰16,6 ：没有我叶可以什么也不做;和教会唱：
Lacking Thy
divine favor,缺乏你神圣的青睐，
There is nothing found in
man,有没有发现在人，
Naught in him is
harmless.化为乌有，在他是无害的。
This is about the Sum of our Doctrine, in which, as can be seen, there is nothing that varies from the Scriptures, or from the Church Catholic, or from the Church of Rome as known from its writers.这是约的总和，我们的学说，在其中，可以看出，有没有什么不同，从经文，或从教会的天主教徒，或由罗马教会，众所周知，从它的作家。 This being the case, they judge harshly who insist that our teachers be regarded as heretics.在这种情况下，他们的法官，严厉谁坚持认为，我们的教师被视为异端。 There is, however, disagreement on certain Abuses, which have crept into the Church without rightful authority.有，不过，分歧就某些弊端，已逐步进入教堂，没有应有的权威。 And even in these, if there were some difference, there should be proper lenity on the part of bishops to bear with us by reason of the Confession which we have now reviewed; because even the Canons are not so severe as to demand the same rites everywhere, neither, at any time, have the rites of all churches been the same; although, among us, in large part, the ancient rites are diligently observed.甚至在这些，如果有一些差异，应该有适当的lenity对部分主教承担，与我们的理由供认，我们现在检讨;因为即使是大炮是没有那么严重，以需求，同时礼记无处不在，无论是，在任何时间，有礼仪的所有教堂一直是相同的;虽然，在我们中间，在很大一部分，古代的仪式，认真观察。 For it is a false and malicious charge that all the ceremonies, all the things instituted of old, are abolished in our churches.因为这是虚假和恶意收费，所有的仪式，所有的东西，提起旧，取消在我们的教堂。 But it has been a common complaint that some abuses were connected with the ordinary rites.但它已被一个共同的投诉，指一些滥用涉嫌与普通的仪式。 These, inasmuch as they could not be approved with a good conscience, have been to some extent corrected.这些，因为它们不可能获得批准了良好的良心，已在一定程度上纠正。
ARTICLES IN WHICH ARE REVIEWED THE ABUSES WHICH HAVE BEEN CORRECTED.文章中，检讨虐待已被纠正。
Inasmuch, then, as our churches dissent in no article of the faith from the Church Catholic, but only omit some abuses which are new, and which have been erroneously accepted by the corruption of the times, contrary to the intent of the Canons, we pray that Your Imperial Majesty would graciously hear both what has been changed, and what were the reasons why the people were not compelled to observe those abuses against their conscience.因为，那么，正如我们的教堂，在没有异议的文章的信念，从教会的天主教，但只有省略一些弊端，这是新的，并已被错误地接受了由腐败的时代，相反的意图，该大炮，我们祈求您的皇陛下会慷慨地听到什么都已经改变，原因何在，为何没有人被强迫遵守这些侵害自己的良心。 Nor should Your Imperial Majesty believe those who, in order to excite the hatred of men against our part, disseminate strange slanders among the people.也不应您的皇陛下相信那些谁，在以激发仇恨的男子对我们的一部分，传播奇怪的污蔑在人民中间。 Having thus excited the minds of good men, they have first given occasion to this controversy, and now endeavor, by the same arts, to increase the discord.因此，有兴奋的头脑好男人，他们首先考虑的场合，这争议，而现在的努力，由同一艺术，以增加不和谐。 For Your Imperial Majesty will undoubtedly find that the form of doctrine and of ceremonies with us is not so intolerable as these ungodly and malicious men represent.为您的皇陛下，无疑会发觉的形式理论和仪式，与我们并非如此不能容忍的，因为这些ungodly和恶意官兵代表。 Besides, the truth cannot be gathered from common rumors or the revilings of enemies.此外，真理不能聚集，从共同的谣言，或revilings的敌人。 But it can readily be judged that nothing would serve better to maintain the dignity of ceremonies, and to nourish reverence and pious devotion among the people than if the ceremonies were observed rightly in the churches.但它可以轻易的判断是没有将更好地服务于保持尊严的仪式，并滋养的敬畏与虔诚奉献的人民内部比，如果仪式观察是正确的，在教会。
And lest any man should craftily say that this refers only to priests, Paul in 1 Cor.和任何人，否则应craftily说，这只是指牧师，保罗在一肺心病。 11,27 recites an example from which it appears that the whole congregation did use both kinds. 11,27 recites一个例子，从它看来，整个聚集，并使用两种。 And this usage has long remained in the Church, nor is it known when, or by whose authority, it was changed; although Cardinal Cusanus mentions the time when it was approved.这和使用已久仍留在教会，也不是已知时，或由他们的权威，这是改变;虽然枢机主教cusanus提到的时候，它获得通过。 Cyprian in some places testifies that the blood was given to the people.塞浦路斯在一些地方，证明血液是考虑到人。 The same is testified by Jerome, who says: The priests administer the Eucharist, and distribute the blood of Christ to the people.同时作证是由Jerome ，谁说：祭司圣体圣事的管理和分发的血，基督向人民负责。 Indeed, Pope Gelasius commands that the Sacrament be not divided (dist. II., De Consecratione, cap. Comperimus).事实上，教宗格拉西命令圣不除以（ dist.二，德consecratione ，上限。 comperimus ） 。 Only custom, not so ancient, has it otherwise.只有习俗，并非如此古老，否则。 But it is evident that any custom introduced against the commandments of God is not to be allowed, as the Canons witness (dist. III., cap. Veritate, and the following chapters).但很显然，任何习俗介绍了对上帝的诫命，是不被容许，由于炮，证人（ dist.三，上限。 veritate ，以下各章） 。 But this custom has been received, not only against the Scripture, but also against the old Canons and the example of the Church.但是，这一习俗已收到，不仅是对经文，而且是对旧的大炮和的例子教会。 Therefore, if any preferred to use both kinds of the Sacrament, they ought not to have been compelled with offense to their consciences to do otherwise.因此，如果任何推荐使用这两种圣事，他们不应该被强迫与进攻，以他们的良心，这样做，否则。 And because the division of the Sacrament does not agree with the ordinance of Christ, we are accustomed to omit the procession, which hitherto has been in use.由于分工圣并不同意该条例的基督，我们习惯于以省略游行，迄今已在使用中。