Arminianism亞米紐斯主義

General Information 一般信息

Arminianism, which takes its name from Jacobus Arminius (Jakob Harmensen), is a moderate theological revision of Calvinism that limits the significance of Predestination. Arminius (1560 - 1609) was a Dutch Reformed theologian who studied at Leiden and Geneva.亞米紐斯主義,它接受它的名字從雅各亞米紐斯(雅各布Harmensen),是一個溫和的加爾文神學修訂,限制其意義宿命。亞米紐斯(1560年至1609年)是荷蘭歸正神學家誰曾就讀於萊頓和日內瓦。 He became a professor at Leiden in 1603 and spent the rest of his life defending against strict Calvinists his position that God's sovereignty and human free will are compatible. He sought without success revision of the Dutch Reformed (Belgic) Confession; nevertheless, he was very influential in Dutch Protestantism.他成為一名教授在萊頓在1603年,花了休息,他的生命捍衛反對嚴格的加爾文教派的立場,即上帝的主權與人的自由意志兼容。他要求沒有成功修改了荷蘭改革(比利時)刑訊逼供,然而,他很有影響力的荷蘭新教。

A Remonstrance in 1610 gave the name Remonstrants to the Arminian party.阿諫於1610年給了名稱Remonstrants的arminian黨。 They were condemned by the Synod of Dort (1618 - 19), but later received toleration.他們譴責了主教的dort(1618至1619年),但後來得到容忍。 English revisionist theology of the 17th century was called Arminian, although possibly without direct influence from Holland.英國修正主義神學17世紀被稱為的arminian,雖然沒有直接的影響可能來自荷蘭。 John Wesley accepted the term for his theological position and published The Arminian Magazine. The tension between the Arminian and Calvinist positions in theology became quiescent until Karl Barth sparked its revival in the 20th century.約翰衛斯理接受了他的任期神學的立場,發表該arminian雜誌。之間的緊張和加爾文主義立場的arminian神學成為靜態直到卡爾巴特其復甦引發了20世紀。

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Bibliography 書目
C Bangs, Arminius (1985); C Pinnock, The Grace of God, the Will of Man: A Case for Arminianism (1988); N Tyacke, Anti - Calvinists: The Rise of English Arminianism (1987). ç邦斯,亞米紐斯(1985年);三平諾克,上帝的恩典,人的意志:一個案例亞米紐斯主義(1988)氮亞肯,反-加爾文教派:英語亞米紐斯主義的興起(1987年)。


Arminianism亞米紐斯主義

Advanced Information 先進的信息

Arminianism is the theological stance of James Arminius and the movement which stemmed from him. It views Christian doctrine much as the pre - Augustinian fathers did and as did the later John Wesley .亞米紐斯主義是神學的立場詹姆斯亞米紐斯和運動,起源於他。 它認為基督教教義更多的是因為前-奧古斯丁和父親一樣做後來約翰衛斯理 In several basic ways it differs from the Augustinian fathers did and as did the later John Wesley.在一些基本方面,這不同於奧古斯丁和父親一樣做後來約翰衛斯理。 In several basic ways it differs from the Augustine - Luther - Calvin tradition.在一些基本方面,這不同於奧古斯丁-路德-卡爾文的傳統。

This form of Protestanism arose in the United Netherlands shortly after the "alteration" from Roman Catholicism had occurred in that country.這種形式的新教在美國出現後不久,荷蘭的“改造”從羅馬天主教發生在該國。 It stresses Scripture alone as the highest authority for doctrines. And it teaches that justification is by grace alone, there being no meritoriousness in our faith that occasions justification, since it is only through prevenient grace that fallen humanity can exercise that faith.它強調唯獨聖經為最高權威的學說。它教導我們, 理由是由單獨的恩典,因為沒有瑜在我們的信念場合的理由,因為只有通過前的寬限期,陣亡的人類可以運用自己的信仰。

Arminianism is a distinct kind of Protestant theology for several reasons.亞米紐斯主義是一種獨特的新教神學有幾個原因。 One of its distinctions is its teaching on predestination. It teaches predestination, since the Scripture writers do, but it understands that this predecision on God's part is to save the ones who repent and believe.它的一個區別是它的教學宿命。它教導宿命,因為聖經作家做什麼,但知道這predecision神的一部分,是挽救那些誰懺悔,並相信。 Thus its view is called conditional predestination, since the predetermination of the destiny of individuals is based on God's foreknowledge of the way in which they will either freely reject Christ or freely accept him.因此,其觀點被稱為有條件宿命,因為預先確定的命運是基於個人對上帝的預知的方式,他們將拒絕任何自由基督或自由接受他。

Arminius defended his view most precisely in his commentary on Romans 9, Examination of Perkins' Pamphlet, and Declaration of Sentiments. He argued against supralapsarianism, popularized by John Calvin's son - in - law and Arminius's teacher at Geneva, Theodore Beza, and vigorously defended at the University of Leiden by Francis Gomarus, a colleague of Arminius.亞米紐斯捍衛他認為最正是在他的評論對羅馬9,考試的Perkins的小冊子,並宣言情。 他反對supralapsarianism,推廣由約翰卡爾文的兒子-中-法和亞米紐斯的老師在日內瓦,西奧多貝薩,大力辯護在萊頓大學弗朗西斯戈馬魯斯,一位同事的亞米紐斯。 Their view was that before the fall, indeed before man's creation, God had already determined what the eternal destiny of each person was to be. Arminius also believed that the sublapsarian unconditional predestination view of Augustine and Martin Luther is unscriptural.他們認為,今年秋季之前,確實在人的創造,上帝已經確定什麼永恆的每個人的命運是如此。亞米紐斯還認為,sublapsarian無條件宿命觀奧古斯丁和馬丁路德是unscriptural。

This is the view that Adam's sin was freely chosen but that, after Adam's fall, the eternal destiny of each person was determined by the absolutely sovereign God.這是認為,亞當的罪是自由選擇的,但是,經過亞當的秋天,永恆的命運是取決於每個人的絕對主權的上帝。 In his Declaration of Sentiments (1608) Arminius gave twenty arguments against supralapsarianism, which he said (not quite correctly) applied also to sublapsarianism. These included such arguments as that the view is void of good news; repugnant to God's wise, just, and good nature, and to man's free nature; "highly dishonorable to Jesus Christ"; "hurtful to the salvation of men"; and that it "inverts the order of the gospel of Jesus Christ" (which is that we are justified after we believe, not prior to our believing).在他的宣言情(1608)亞米紐斯了20論據反對supralapsarianism,他說,(不是很正確)也適用於sublapsarianism。其中包括這樣的理據該視圖是無效的好消息;令人厭惡的對上帝的智慧,公正,良好的性質,以及人的自由本質,“高度不光彩的耶穌基督”,“傷害了拯救男性”,並認為它“顛倒順序的福音耶穌基督”(這是我們有理由之後,我們相信,而不是以前我們相信)。 He said the arguments all boil down to one, actually: that unconditional predestination makes God "the author of sin."他說,所有參數可歸結為一,實際上:無條件宿命使上帝“的作者的罪過。”

Connected with Arminius's view of conditional predestination are other significant teachings of "the quiet Dutchman."連接亞米紐斯的觀點是有條件宿命其他重要教義的“寧靜的荷蘭人”。 One is his emphasis on human freedom.一個是他強調人的自由。 Here he was not Pelagian, as some have thought.在這裡,他並沒有伯拉糾,如一些人所想。 He believed profoundly in original sin, understanding that the will of natural fallen man is not only maimed and wounded, but that it is entirely unable, apart from prevenient grace, to do any good thing.他認為深刻的原罪,理解,自然會墮落的人不僅是致殘和受傷,但它是完全不能,除了前的寬限期,做任何一件好事。 Another teaching is that Christ's atonement is unlimited in its benefits.另一個教學是基督的贖罪是無限的種種好處。 He understood that such texts as "he died for all" (2 Cor. 5:15; cf. 2 Cor. 5:14; Titus 2:11; 1 John 2:2) mean what they say, while Puritans such as John Owen and other Calvinists have understood that the "all" means only all of those previously elected to be saved.據他了解,這些文本是“他替眾人死”(2肺心病。5:15,比照。二肺心病。5:14;蒂圖斯2:11,約翰一書2:2)說話是算數的,而清教徒如約翰歐文和其他加爾文教派已經認識到,“一切”僅僅意味著所有這些以前當選為保存。 A third view is that while God is not willing that any should perish, but that all should come to repentance (1 Tim. 2:4; 2 Pet. 3:9; Matt. 18:14), saving grace is not irresistible, as in classical Calvinism.第三個觀點是,雖然上帝不是願意,任何人沉淪,但人人都悔改(1添。2:4; 2寵物。3:9;馬特。18:14),儲蓄的恩典不是不可抗拒的,在古典加爾文。 It can be rejected.它可以被拒絕。

In Arminius's view believers may lose their salvation and be eternally lost.在亞米紐斯的觀點信徒可能會失去他們的救恩,並永遠失去了。 Quoting as support of this position such passages as 1 Pet.報價為支持這一立場等段落為1寵物。 1:10, "Therefore, brethren, be the more zealous to confirm your call and election, for if you do this you will never fall," Arminians still seek to nourish and encourage believers so that they might remain in a saved state. 1:10,“因此,弟兄們,更是熱心,以確認您的電話和選舉,因為如果你這樣做你將永遠不會下跌,”阿敏念派仍然尋求滋養和鼓勵信徒,使他們可以留在已保存的狀態。 While Arminians feel that they have been rather successful in disinclining many Calvinists from such views as unconditional election, limited atonement, and irresistible grace, they realize that they have not widely succeeded in the area of eternal security.雖然阿敏念派認為,他們已經相當成功地disinclining許多加爾文教派的這些意見,作為無條件的選舉,有限的贖罪,和不可抗拒的恩典,他們意識到,他們沒有在該地區廣泛成功的永恆的安全。 RT Shank's Life in the Son and HO Wiley's 3 - volume Christian Theology make a good scriptural case against eternal security from within the Arminian tradition, but the position has been unconvincing to Calvinists generally.逆轉錄小腿的生活和議員的兒子威利的3 -體積基督教神學有一個好的聖經的情況下對永恆的安全來自內部的arminian的傳統,但地位已難以令人信服的加爾文教派普遍。

A spillover from Calvinism into Arminianism has occurred in recent decades.阿蔓延到亞米紐斯主義從加爾文發生在最近十年。 Thus many Arminians whose theology is not very precise say that Christ paid the penalty for our sins.因此,許多阿敏念派的神學不是很精確的說,基督付出了刑罰為我們的罪。 Yet such a view is foreign to Arminianism, which teaches instead that Christ suffered for us. Arminians teach that what Christ did he did for every person; therefore what he did could not have been to pay the penalty, since no one would then ever go into eternal perdition. Arminianism teaches that Christ suffered for everyone so that the Father could forgive the ones who repent and believe; his death is such that all will see that forgiveness is costly and will strive to cease from anarchy in the world God governs. This view is called the governmental theory of the atonement.然而,這種看法是外國對亞米紐斯主義,而不是教導我們,基督受苦。阿敏念派教導基督沒有什麼他沒有為每個人,因此他的所作所為已經無法支付罰款,因為當時沒有人會永遠繼續下去進入永恆的滅亡。 亞米紐斯主義教導我們,基督受苦的父親,讓每個人可以原諒那些誰懺悔,並相信,他的死亡是這樣,所有可以看到,寬恕是昂貴的,並會努力停止從無政府狀態的世界上帝管。這認為所謂的政府理論的贖罪。

Its germinal teachings are in Arminius, but his student, the lawyer - theologian Hugo Grotius, delineated the view.其生髮的教義是亞米紐斯,但他的學生,律師-神學雨果格勞秀斯,劃定的觀點。 Methodism's John Miley best explicated the theory in his The Atonement in Christ (1879).循道的約翰米爾利最好闡述的理論在他的贖罪的基督(1879年)。 Arminians who know their theology have problems in such cooperative ministries with Calvinists as the Billy Graham campaigns because the workers are often taught to counsel people that Christ paid the penalty for their sins.阿敏念派誰知道他們的神學有問題,這種合作與加爾文教派部委作為葛培理的運動,因為工人往往教人的律師說,基督付出了刑罰為他們的罪孽。 But it is an important aspect of the Arminian tradition, from Arminius himself, through John Wesley, to the present, to be of tolerant spirit; so they often cooperate in these ministries without mentioning the matter to the leadership. Arminians feel that the reason Scripture always states that Christ suffered (eg, Acts 17:3; 26:23; 2 Cor. 1:5; Phil. 3:10; Heb. 2:9 - 10; 13:12; 1 Pet. 1:11; 2:21: 3:18; 4:1, 13), and never that he was punished, is because the Christ who was crucified was guiltless because he was sinless.但是,這是一個重要的方面該arminian傳統,從亞米紐斯自己,通過約翰衛斯理,到現在,成為包容精神,所以他們經常合作,這些部委沒有提及此事的領導。阿敏念派認為聖經的原因總是說基督遭受(例如,行為17:3; 26:23; 2肺心病。1:5;菲爾。3:10,希伯來書。2:9 - 10; 13:12; 1寵物。1:11; 2 :21:15:18,4:1,13),從來沒有說他受到懲罰,是因為基督被釘在十字架上誰是無罪,因為他是無罪的。 They also feel that God the Father would not be forgiving us at all if his justice was satisfied by the real thing that justice needs: punishment.他們還認為,上帝的父親不會原諒我們都感到滿意,如果他的司法所真正需要的東西,正義:處罰。

They understand that there can be only punishment or forgiveness, not both, realizing, eg, that a child is either punished or forgiven, not forgiven after the punishment has been meted out. 他們明白,只能有懲罰或寬恕,而不是兩個,實現好,例如,一個孩子是不是懲罰或寬恕,沒有寬恕的處罰後,已經入獄。

A spillover into Arminianism from Baptistic Calvinism is an opposition to infant baptism. Until recently the long Arminian tradition has customarily emphasized infant baptism, as did Arminius and Wesley (Luther and Calvin too, for that matter). 阿蔓延到亞米紐斯主義是從Baptistic加爾文反對嬰兒洗禮。直到最近,長期的傳統習慣的arminian強調嬰兒的洗禮,就像亞米紐斯和威斯利(路德和卡爾文也如此)。 It has been considered as the sacrament which helps prevenient grace to be implemented, restraining the child until such time as he becomes evangelically converted.它一直被視為聖禮,幫助前的寬限期,以得到執行,限制孩子的時間,直到他成為福音書轉換。 Arminians believe that the several household baptisms mentioned in Acts 16 - 17 and 1 Cor.阿敏念派認為,一些家庭中提到洗禮行為16 - 17和1肺心病。 1 imply that infants were baptized, and that this act is the NT counterpart of OT circumcision. 1意味著嬰兒的洗禮,而這種行為是NT對應的加時賽割禮。 But the untutored often feel that they should not baptize infants, because so many Baptist - type evangelicals do not.但稚氣常覺得他們不應該洗禮的嬰兒,因為許多浸信會-型福音派沒有。

Biblical inerrancy is another spillover. The Arminian tradition has been a part of the long Protestant tradition which Fuller Seminary's Jack Rogers discusses in his Confessions of a Conservative Evangelical. 聖經無誤是另一個溢出。該arminian一直是傳統的一部分,長期新教傳統在富勒神學院的傑克羅傑斯在他的論述自白保守福音。 It is interested in the Bible's authority and infallibility, and expresses confidence that Scripture is inerrant on matters of faith and practice, while remaining open on possible mathematical, historical, or geographical errors.它有興趣在聖經的權威和犯錯誤,並表示相信,聖經是無誤的事項的信仰和實踐,而剩下的就可能打開數學,歷史或地理錯誤。 Its scholars in general do not believe that Harold Lindsell correctly interprets the long Christian tradition on Scripture in such works as The Battle for the Bible, when he says that until about 150 years ago Christians in general believed in the total inerrancy of Scripture.在一般的學者不相信哈羅德林德塞爾正確理解長期在基督教傳統對聖經這些工程作為戰役的聖經時,他說,直到約150年前基督徒一般認為在總無誤的經文。

Another spillover is in eschatological matters. Arminianism is not dispensationalist as such, has not committed itself to a given millennial view, and has little interest in specific prophecies (believing God would have us concentrate on what is clear in Scripture: Christ's redemption and a holy life). 另一個溢出是末世論的問題。亞米紐斯主義不是dispensationalist因此,並沒有承諾給定千年的看法,並沒有什麼興趣,具體的預言(相信上帝希望我們集中在什麼是明確的經文:耶穌的贖回和神聖生活)。 But many lay Arminians have succumbed to such popular prophetic books as those of Hal Lindsey, which teach unequivocally that present political events and trends fulfill specific biblical prophecies.但是,許多奠定阿敏念派屈服於這種流行的預言書籍,那些哈爾齊,其中教授明確指出目前的政治事件和趨勢的具體履行聖經的預言。

A considerable problem to Arminians is that they have often been misrepresented.阿敏念派一個相當大的問題是,他們往往被歪曲。 Some scholars have said that Arminianism is Pelagian, is a form of theological liberalism, and is syncretistic. It is true that one wing of Arminianism picked up Arminius's stress on human freedom and tolerance toward differing theologies, becoming latitudinarian and liberal.有學者說,亞米紐斯主義是伯拉糾,是一種形式的神學自由主義,是融。誠然,一翼亞米紐斯主義拿起亞米紐斯的壓力對人的自由和容忍對不同的神學,成為拘泥於教義和自由。 Indeed the two denominations in Holland that issued from Arminius are largely such today.事實上,兩個教派在荷蘭這在很大程度上是亞米紐斯發出這樣的今天。 But Arminians who promote Arminius's actual teachings and those of the great Arminian John Wesley, whose view and movement have sometimes been called "Arminianism of fire," have disclaimed all those theologically left associations.但阿敏念派誰促進亞米紐斯的實際教義和那些偉大的arminian約翰衛斯理,誰的觀點和行動有時被稱為“亞米紐斯主義的火,”已否認了所有這些神學協會。 Such Arminians largely comprise the eight million or so Christians who today constitute the Christian Holiness Association (the Salvation Army, the Church of the Nazarene, the Wesleyan Church, etc.).這種阿敏念派主要包括800萬左右的基督徒今天誰構成了基督教聖潔協會(救世軍,教堂的拿撒勒,在衛斯理教會等)。

This kind of Arminianism strongly defends Christ's virgin birth, miracles, bodily resurrection, and substitutionary atonement (his suffering for the punishment believers would have received); the dynamic inspiration and infallibility of Scripture; justification by grace alone through faith alone; and the final destinies of heaven and hell.這種亞米紐斯主義強烈捍衛基督的處女誕生,創造奇蹟,身體復活,以及替代贖罪(他痛苦的懲罰信徒會收到);動態靈感和犯錯誤的聖經;理由,由恩典僅通過信仰單,以及最後的命運天堂與地獄。 It is therefore evangelical, but an evangelicalism which is at certain important points different from evangelical Calvinism.因此,福音派,而是一個福音,是針對某些重要問題有不同的福音加爾文。

JK Grider jk的格里德

(Elwell Evangelical Dictionary) (埃爾韋爾福音字典)

Bibliography 書目
The Works of James Arminius(1853 ed.); JK Grider, WBE , I, 143 - 48; AW Harrison, Arminianism and The Beginnings of Arminianism; GO McCullough, ed., Man's Faith and Freedom; C Pinnock, Grace Unlimited.工務詹姆斯亞米紐斯(1853年版。); jk的格里德,WBE,我,143 - 48;抗磨哈里森,亞米紐斯主義和對亞米紐斯主義的起源,去麥卡洛,編輯。,人的信仰和自由;三平諾克,格雷斯無限。


Arminianism亞米紐斯主義

Catholic Information 天主教信息

The popular designation of the doctrines held by a party formed in the early days of the seventeenth century among the Calvinists of the Netherlands.流行的學說指定由一黨舉行成立初期的17世紀中,荷蘭的加爾文教派。 The tendency of the human reason to revolt against Calvin's decretum horrible of predestination absolute and salvation and damnation meted out without regard to merit or demerit had aroused opposition in thinking minds from the first promulgation of the dogma; but whilst the fanatical wars of religion engrossed the attention of the masses, thinking minds were few and uninfluential.這一趨勢的人有理由反抗卡爾文的decretum可怕的宿命絕對和拯救和詛咒入獄不顧長處或記過處分,引起了反對派的思想頭腦從第一個頒布的教條,但同時狂熱的戰爭,宗教全神貫注的重視群眾,思想和uninfluential頭腦很少。 Calvin's reckless tenets had banished charity and mercy from the breasts of his followers and had everywhere aroused a fierce spirit of strife and bloodshed.卡爾文不計後果的信條已放逐慈善和憐憫的乳房,他的追隨者和世界各地引起了激烈的精神衝突和流血。 It throve on paradoxes.它throve的悖論。 This unnatural spirit could not survive a period of calm deliberation; a leader was sure to rise from the Calvinistic ranks who should point out the baneful corollaries of the Genevan creed, and be listened to.這種反常的精神,就無法生存下去審議平靜的時期,一個領導者肯定會上升從加爾文隊伍誰應該指出的有害推論的Genevan信條,並聽取。 Such a leader was Jacobus Arminius (Jakob Hermanzoon), professor at the University of Leyden.這樣的領導人雅各亞米紐斯(雅各布Hermanzoon),教授萊頓大學。 He was born at Oudewater, South Holland, in 1560.他出生在奧得瓦特,南荷蘭,在1560年。 While still an infant he lost his father, a cutler by trade, but through the generosity of strangers he was enabled to perfect his education at various universities at home and in foreign parts.雖然仍是一個嬰兒他失去了他的父親,一個卡特勒的貿易,而是通過慷慨的陌生人,他使他的教育,完善各大學在國內和國外的部分。 In his twenty-second year the brilliant youth, whose talents were universally acknowledged, was sent to Geneva at the expense of the merchants' guild of Amsterdam, in order to imbibe genuine Calvinism at the feet of Beza.在他的第二十二年的光輝青年,他們的才華得到普遍承認,被送往日內瓦舉行的犧牲商人公會的阿姆斯特丹,為了吸取真正的加爾文在腳的貝薩。 In 1586 he made a prolonged trip to Italy, which served to widen his mental horizon.在1586年他發表了長時間的旅行到意大利,這有助於擴大他的精神視野。 Rumours beginning to spread that he had fallen under the influence of the Jesuits, Francisco Suárez and Bellarmin, he was recalled to Amsterdam, was pronounced orthodox, and appointed preacher of the reformed congregation.謠言開始蔓延,他的影響下下降了耶穌,弗朗西斯科蘇亞雷斯和Bellarmin,他被召回阿姆斯特丹,是明顯的正統,並任命傳教士的教會改革。 This office he filled with ever increasing renown for fifteen years.該辦公室,他充滿了知名度不斷增加15年。 He had all the qualifications of a great pulpit orator -- a sonorous voice, a magnificent presence, and a thorough knowledge of Scripture, which he expounded in a clear and pleasing manner, dwelling with predilection on its ethical features and avoiding the polemical asperities characteristic of his age and sect.他所有的資格一個偉大的講壇演說家-一個響亮的聲音,一個宏偉的存在,並深入了解聖經,他闡述了一個清晰和美觀的方式,在其居住的偏好特徵,並避免道德爭論的波峰特徵他的年齡和教派。 Yet his later years were fated to be embittered by polemical strife.然而他的晚年是注定要苦的論戰紛爭。 The revolt against predestination absolute was taking shape.絕對的反抗宿命正在形成。 A professor at Leyden had already pronounced Calvin's God "a tyrant and an executioner".一位教授在萊頓已經明顯加爾文的上帝“一個暴君和劊子手”。 The learned layman Koornhert, in spite of ecclesiastical censures, continued to inveigh successfully against the dominant religion of Holland; and he had converted two ministers of Delft who had been chosen to argue him into submission, from the supralapsarian the infralapsarian position (see CALVINISM).博學的門外漢Koornhert,儘管教會指責,漫罵繼續成功地對主要宗教的荷蘭,以及他皈依兩國外長代爾夫特誰被選為辯稱他就範,從supralapsarian的infralapsarian位置(見加爾文) 。 The task of confounding the "heretic" was now entrusted to the disciple of Beza.該任務混淆的“異端”現在委託給弟子貝薩。 Arminius addressed himself to the work; but he soon began to feel that Calvinism was repugnant to all the instincts of his soul.亞米紐斯給自己的工作,但他很快就開始感到加爾文主義是令人厭惡的所有本能,他的靈魂。 More and more clearly, as time went on, his writings and sermons taught the doctrines since associated with his name and after his death embodied by his disciples in the famous five propositions of the "Remonstrants".越來越清晰,隨著時間的推移,他的著作和布道的教義教自相關與他的名字和體現在他死後由他的弟子在著名的5點主張的“Remonstrants”。 For the sake of reference we give the substance of the "Remonstrantie" as condensed by Professor Blok in his "History of the People of the Netherlands" (III, ch. xiv).為了參考起見,我們給予物質的“Remonstrantie”作為凝聚勃洛克教授在他的“歷史的人在荷蘭”(第三通道。十四)。

"They (the Remonstrants) declared themselves opposed to the following doctrines: (1) Predestination in its defined form; as if God by an eternal and irrevocable decision had destined men, some to eternal bliss, others to eternal damnation, without any other law than His own pleasure. On the contrary, they thought that God by the same resolution wished to make all believers in Christ who persisted in their belief to the end blessed in Christ, and for His sake would only condemn the unconverted and unbelieving. (2) The doctrine of election according to which the chosen were counted as necessarily and unavoidably blessed and the outcasts necessarily and unavoidably lost. They urged the milder doctrine that Christ had died for all men, and that believers were only chosen in so far as they enjoyed he forgiveness of sins. “他們(Remonstrants)宣布自己反對以下學說:(1)宿命在其定義的形式,彷彿上帝的一個永恆的和不可改變的決定是注定男性,一些以永恆的幸福,永恆的詛咒別人,沒有任何其他法律比他自己的快樂。相反,他們認為,上帝在同一決議希望讓所有信徒在基督誰堅持自己的信念,最終在基督祝福,並為他而只會譴責未轉換的和不信。(2 )該學說的選舉,根據該算作是必然選擇,並不可避免地祝福和棄兒必然和不可避免地失去了。他們敦促溫和的教義,基督已經死了所有的男人,只選擇了信徒只要他們喜歡寬恕他的罪過。

(3) The doctrine that Christ died for the elect alone to make them blessed and no one else, ordained as mediator; on the contrary, they urged the possibility of salvation for others not elect. (3)理論,基督死了單獨的選舉,使他們祝福,也沒有其他人,祝作為調解人,相反,他們呼籲拯救他人的可能性不選。 (4) The doctrine that the grace of God affects the elect only, while the reprobates cannot participate in this through their conversion, but only through their own strength. (4)該學說的恩典影響只選出,而棄絕不能參加此項目通過他們的轉換,但只能通過自己的力量。 On the other hand, they, the 'Remonstrants', a name they received later from this, their 'Remonstrance', hold that man 'has no saving belief in himself, nor out of the force of his free-will', if he lives in sin, but that it is necessary that 'he be born again from God in Christ by means of His Holy Spirit, and renewed in understanding and affection, or will and all strength', since without grace man cannot resist sin, although he cannot be counted as irresistible to grace.另一方面,他們的'Remonstrants',一個名字後,他們收到來自這一點,他們的'諫',認為人類沒有信仰的拯救自己,也不出他的力量自由意志',如果他生活在罪惡,但它是必要的,'他是重生,從神在基督通過這一手段他的聖靈,並再次在理解和感情,或將和所有力量,距離因為沒有寬限期的人無法抗拒罪惡,儘管他不能算作不可抗拒的恩典。

(5) The doctrine that he who had once attained true saving grace can never lose it and be wholly debased. (5)學說,他誰曾達到真正的可取之處絕不能失去它,並全部被貶低。 They held, on the contrary, that whoever had received Christ's quickening spirit had thereby a strong weapon against Satan, sin, the world, and his own flesh, although they would not decide at the time without further investigation -- later they adopted this too -- whether he could not lose this power 'forsaking the beginning of his being, Christ.'"他們認為,相反,誰收到了基督的精神加快了強大的武器,從而對撒旦,罪惡,世界,和他自己的肉體,但他們不會決定在當時沒有作進一步調查-後來他們也採用了這一-無論他不能失去這個權力'拋棄的開始,他是基督。“

The ultra-Calvinists responded by drafting a "Contra-Remonstrantie" in the following seven articles: (1) God had, after Adam's fall, reserved a certain number of human beings from destruction, and, in His eternal and unchangeable counsel, destined them to salvation through Christ, leaving the others alone in accordance with His righteous judgement.超加爾文教派的反應是起草一份“對應式Remonstrantie”在以下七條:(1)上帝後,亞當的墮落,預留一定數目的人的破壞,並在他的永恆的和不可改變的律師,注定他們通過基督得救,離開他人單獨按照他的正義的判決。 (2) The elect are not only the good Christians who are adult, but also the "children of the covenant as long as they do not prove the contrary by their action". (2)選舉不僅是好基督徒誰是成人,但也是“兒童的公約,只要他們不能證明他們的行動,相反”。 (3) In this election God does not consider belief or conversion, but acts simply according to His pleasure. (3)在這次選舉中的神的信仰或不考慮轉換,但根據他的行為根本樂趣。 (4) God sent His Son, Christ, for the salvation of the elect, and of them alone. (4)神派他的兒子,基督,為拯救的選舉,其中單。 (5) The Holy Ghost in the Scriptures and in preaching speaks to them alone, to instruct and to convert them. (5)聖靈在聖經和說教對他們講,僅指示和轉換他們。 (6) The elect can never lose the true belief, but they obtain power of resistance through the Holy Ghost active in them. (6)選舉絕不能失去真正的信仰,但他們獲得權力,通過聖靈抵抗活躍在其中。 (7) This would not lead them to follow the dictates of the flesh carelessly, but, on the contrary, they would go God's way, considering that thereby alone could they be saved. (7)這不會導致他們遵照支配肉體的不小心,但是,相反,他們會去上帝的方式,從而能夠單獨考慮到他們得救。

The defection of the popular and gifted divine was a severe blow to the rigid Calvinists and started a quarrel which eventually threatened the existence of the United Netherlands.在叛逃的流行和神聖的天賦是一個嚴重的打擊,開始了嚴格的加爾文教派和爭吵,最終威脅到美國荷蘭存在。 His reputation was greatly enhanced by his heroic fidelity to pastoral duty during the plague of 1602, and the following year, through the influence of admirers like Grotius, he was, notwithstanding fierce opposition, appointed professor of theology at the University of Leyden.他的名聲大大提高了他的英勇忠誠牧區稅在1602瘟疫,和次年通過的影響如格勞秀斯的崇拜者,他是,儘管激烈的反對,任命教授神學在萊頓大學。 His life as professor was an unintermittent quarrel with his stern Calvinistic colleague, Francis Gomarus, which divided the university and the country into two hostile camps.他的一生是一個無間教授與他吵架的同事船尾加爾文,弗朗西斯戈馬魯斯,其中分為大學和國家分成兩個敵對陣營。

Arminius did not live to see the ultimate results of the controversy, as he died of consumption in his forty-ninth Year, October, 1609. Although the principles of Arminius were solemnly condemned in the great Calvinist Synod held at Dordrecht, or Dort, in 1618-19, and the "Remonstrant heresy" was rigorously suppressed during the lifetime of Maurice of Orange, nevertheless the Leyden professor had given to ultra-Calvinism a blow from which it never recovered.亞米紐斯沒有活著看到最終結果的爭議,因為他死在他的消費第四十九年10月,1609年。雖然原則亞米紐斯譴責了莊嚴偉大的加爾文主教舉行多德雷赫特,或者多特,在1618年至1619年,與“善諫的異端”的嚴厲鎮壓,在一生中莫里斯的橙色,但在萊頓教授給予了超加爾文打擊從它再也沒有恢復過來。 The controversy was soon transplanted to England where it roused the same dissensions as in Holland.這場爭論很快就被移植到英格蘭,它激起了同樣的糾紛在荷蘭。 In the following century it divided the early Methodists into two parties, the followers of John Wesley adhering to the Arminian view, those of George Whitefield professing the strict Calvinistic tenets.在下面的世紀,它分為早期衛成兩方,約翰衛斯理的追隨者堅持該arminian認為,這些自稱喬治Whitefield的嚴格的加爾文派。

Publication information Written by James F. Loughlin.出版信息撰稿:詹姆斯F勞克林。 Transcribed by Robert H. Sarkissian. The Catholic Encyclopedia, Volume I. Published 1907.轉錄由羅伯特H薩爾基相。天主教百科全書,體積一發布1907年。 New York: Robert Appleton Company.紐約:羅伯特Appleton還公司。 Nihil Obstat, March 1, 1907. Nihil Obstat,1907年3月1日。 Remy Lafort, STD, Censor.人頭馬 lafort,性病,檢查員。 Imprimatur. +John Cardinal Farley, Archbishop of New York認可。+約翰法利樞機主教,大主教紐約

Bibliography書目

Brant, Historia Vitae Arminii (Amsterdam, 1724); revised and enlarged by Mosheim (Brunswick, 1725); Nichols, Life of Arminius (London, 1843); Arminii opera theologica (incomplete-Frankfurt, 1635) tr.布蘭特,史記簡歷Arminii(阿姆斯特丹,1724);修訂和擴大了莫斯海姆(不倫瑞克,1725);尼科爾斯,生活亞米紐斯(倫敦,1843年); Arminii歌劇神學(不完整,法蘭克福,1635年)文。 Nichols (London, 1825-28, Buffalo, 1853); Blok, History of the People of the Netherlands; Cambridge Modern History, III, xix; Rogge in Realencyclop die für protestantische Theologie und Kirche; Grube in Kirchenlex.; Brandt, Historia reformationis Belgicae (La Haye, 1726); Graf, Beitrag zur Gesch.尼科爾斯(倫敦,1825年至1828年,布法羅,1853年);勃洛克,歷史上的人民,荷蘭;劍橋近代史,三,十九;羅格在Realencyclop死獻給新教神學與Kirche;格魯貝在Kirchenlex。;勃蘭特,史記reformationis Belgicae(海牙,1726),格拉夫,Beitrag祖爾格希。 der Syn.德突觸。 von Dortrecht (Basle, 1825).馮 Dortrecht(巴塞爾,1825年)。


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