Westminster Confession of Faith西敏寺招供的信仰

London Confession of Faith倫敦招供的信仰

1644 1644年

A very slightly modified version is also called the一個非常略加修改版本,也可以稱為

Puritan Confession of Faith清教徒的自白信仰

Outline綱要

Note: In 1677, the Second London Confession of Faith eliminated several chapters near the end that tended to mix Church and state, and those Chapters are noted appropriately in the outline below.注: 1677 ,第二次倫敦供認信仰淘汰幾章是接近尾聲,往往使得組合教會與國家,與這些章節都指出,適當地在概要如下。

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Chapter 1 - Of the Holy Scripture 第1章 -本聖經
Chapter 2 - Of God, and of the Holy Trinity 第2章 -神的,和聖三一
Chapter 3 - Of God's Eternal Decree 第三章 -上帝的永恆法令
Chapter 4 - Of Creation 第四章 -創作
Chapter 5 - Of (Divine) Providence 第五章 -(神) ,普羅維登斯
Chapter 6 - Of the Fall of Man, of Sin, and of the Punishment Thereof 第六章 -秋天的人,罪惡的,該處罰的,因此
Chapter 7 - Of God's Covenant with Man 第七章 -上帝的盟約與男子
Chapter 8 - Of Christ the Mediator 第8章 -基督教調解人
Chapter 9 - Of Free Will 第9章 -自由意志
Chapter 10 - Of Effectual Calling 第10章 -的有效通話
Chapter 11 - Of Justification 第11章 -的理由
Chapter 12 - Of Adoption 第12章 -收養
Chapter 13 - Of Sanctification 第13章 -成聖
Chapter 14 - Of Saving Faith 第14章 -救國信念
Chapter 15 - Of Repentance Unto Life (and Salvation) 第15章 -悔過書所不欲生活(與救贖)
Chapter 16 - Of Good Works 第16章 -優秀作品
Chapter 17 - Of the Perseverance of the Saints 第17章 -鍥而不捨的聖徒
Chapter 18 - Of the Assurance of Grace and Salvation 第18章 -保證恩典和救贖
Chapter 19 - Of the Law of God 第19章 -上帝的法規
Chapter 20 - Of Christian Liberty and Liberty of Conscience 第20章 -基督教的自由和自由的良心
Chapter 21 - Of Religious Worship and the Sabbath Day 第21章 -宗教禮拜和安息日
Chapter 22 - Of Lawful Oaths and Vows 第22章 -合法的宣誓,並誓言
Chapter 23 - Of the Civil Magistrate 第23章 -的民事裁判
Chapter 24 - Of Marriage and Divorce 第24章 -的結婚和離婚
Chapter 25 - Of the Church 第25章 -教會
Chapter 26 - Of the Communion of Saints 第26章 -的共融的聖人
Chapter 27 - Of the Sacraments (Ordinances) 第27章 -聖禮(條例)
Chapter 28 - Of Baptism 第28章 -的洗禮
Chapter 29 - Of the Lord's Supper 第29章 -主的晚餐
Chapter 30 - Of Church Censures (not included in Puritan Confession) 第30章 -教堂的責難(不包括在清教徒的自白)
Chapter 31 - Of Synods and Councils (not included in Puritan Confession) 第31章 -主教會議和議會(不包括在清教徒的自白)
Chapter 32 - Of the State of Man After Death, and of the Resurrection 第32章 -該國的男子死亡後,和復活
Chapter 33 - Of the Last Judgment 第33章 -最後的審判
Chapter 34 - Of the Holy Spirit (not included in Puritan Confession) 第34章 -聖靈(不包括在清教徒的自白)
Chapter 35 - Of the Gospel of the Love of God and Missions (not included in Puritan Confession) 第35章 -福音的上帝的愛與任務(不包括在清教徒的自白)


Westminster Confession of Faith (1647)西敏寺招供的信仰( 1647 )

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The Westminster Assembly (so called because of its meeting place) was summoned by the English Parliament in 1643.西敏寺議會(即所謂的,因為在其會議的地點交代問題)被傳喚年由英國議會於1643年。 Its mission was to advise Parliament in restructing the Church of England along Puritan lines.它的任務是要提醒國會序列重建英國教會沿清教徒線。 To the assembly were invited 121 ministers (the "divines"), 10 members of the House of Lords, 20 of the Commons, plus 8 nonvoting (but influential) representatives of Scotland, which was allied to the English Parliament by a treaty, the "Solemn League and Covenant."向大會共邀請了121部長會議( " divines " ) , 10名成員組成的國會上議院議員, 20日的下議院,加上8列席(但有影響力)的代表,蘇格蘭,這是盟軍向英國議會通過一項條約, "莊嚴聯賽和盟約" 。 Different views of church government were represented, presbyterianism being the dominant position.不同的看法,教會政府派代表出席, presbyterianism作為主導地位。 On theological matters, however, there was virtual unanimity in favor of a strong Calvinistic position, unequivocally rejecting what the assembly saw as the errors of Arminianism, Roman Catholicism, and sectarianism.對神學問題,但是,有虛擬的一致青睞的一個強大calvinistic立場,毫不含糊地拒絕什麼大會看作是錯誤的arminianism ,羅馬天主教和宗派主義。

The assembly's Confession of Faith, completed in December, 1646, is the last of the classic Reformed confessions and by far the most influential in the English-speaking world.大會的自白的信念,於12月完成, 1646年,是最後的經典改革口供,並在目前為止最有影響力的,在講英語的世界。 Though it governed the Church of England only briefly, it has been widely adopted (sometimes with amendments) by British and American Presbyterian bodies as well as by many Congregational and Baptist churches.雖然治英國教會只簡單地說,它已被廣泛採用(有時會修訂) ,由英國和美國長老會團體,以及許多堂會和浸信會教堂。 It is well known for its thoroughness, precision, conciseness, and balance.這是人所共知的,為它的徹底性,精確,簡潔,與平衡。 Notable elements are: (1) The opening chapter on Scripture, called by Warfield the best single chapter in any Protestant confession.引人注目的內容是: ( 1 )開幕章經文,所謂由沃菲爾德最佳單章在任何新教招供。 (2) The mature formulation of the Reformed doctrine of predestination (chs. III, V, IX, XVII). ( 2 )成熟制訂的改革學說的宿命( chs.第三,第五,第九,十七) 。 It is noncommittal on the debate between supra- and infralapsarianism, but teaches clearly that God's will is the ultimate cause of all things, including human salvation.它是中性的就辯論之間跨及infralapsarianism ,但任教明確表示,上帝的意志是最終造成的一切事物,包括人類的救贖。 It teaches the doctrine of reprobation in very guarded terms (III. vii. viii.).它教導學說reprobation在非常森嚴的條款( iii.七,八) 。 It is careful to balance this teaching with a chapter on human freedom (IX).這是謹慎的平衡,這與教學的一章,人類的自由(九) 。 (3) The emphasis on covenants as the way in which God relates to his people through history (VII, esp.). ( 3 )強調了人權公約,以何種方式神關乎他的人,透過歷史(七,電除塵器) 。 (4) Its doctrine of redemption structured according to God's acts (X-XIII) and human response (XIV-XVII), thus underscoring its "covenantal" balance between divine sovereignty and human responsibility. ( 4 ) ,其學說的贖回結構是根據上帝的行為(十-十三)和人的反應( 14 - 17 ) ,從而強調其" covenantal "兩者之間取得平衡的神聖主權和人類的責任。 (5) Its Puritan doctrine of assurance (XVIII), a strong affirmation, yet more sensitive than other Reformed confessions to the subjective difficulties believers have in maintaining a conscious assurance. ( 5 ) ,其清教教義的保證(十八) ,有強烈的肯定,但更敏感,比其他改革的供述中,以主觀的困難,信徒們都在維持一種有意識的保證。 (6) Its strong affirmation of the law of God as perpetually binding the conscience of the believer, even though certain ceremonial and civil statutes are no longer in effect (XIX), balanced by a careful formulation of the nature of Christian liberty of conscience (XX). ( 6 ) ,其強大的肯定上帝的法規作為永久約束力的良心,信仰,即使某些禮儀和民事法規,不再有效, ( 19 ) ,均衡,通過仔細制定的性質,基督教自由的良知(二十) 。 (7) Its Puritan view of the sabbath, regarding the day as a perpetual obligation, contrary to Calvin's Institutes and other Reformed writings. ( 7 ) ,其清教徒的看法安息日,就一天作為一個永恆的義務,相反,以美女的研究所和其他改革的著作。 (8) The first clear confessional distinction between the visible and invisible church (XXV). ( 8 )第一次清晰地自白區分有形及無形堂(二十五) 。

JM Frame jm幀
(Elwell Evangelical Dictionary) ( Elwell宣布了福音字典)

Bibliography 參考書目
D. Laing, ed., The Letters and Journals of Robert Baillie; SW Carruthers, The Westminster Confession for Today; W. Hetherington, History of the Westminster Assembly of Divines; A. Mitchell and J. Struthers, Minutes of the Sessions of the Westminster Assembly; J. Murray, "The Theology of the Westminster Confession of Faith," in Scripture and Confession, ed.四萊恩,版,信件和雜誌的羅伯特baillie ;瑞士法郎carruthers ,西敏寺供認,為今天總統赫瑟林頓,歷史的西敏寺議會divines ;米切爾及J struthers ,紀要屆的西敏寺議會的J.默里, "神學的西敏寺招供的信仰, "聖經和懺悔,教育署。 J. Skilton; BB Warfield, The Westminster Assembly and Its Work; GI Williamson, The Westminster Confession of Faith for Study Classes. j. skilton ; BB心跳沃菲爾德,西敏寺大會及其工作;梁詠琪,周華健,威廉姆森,西敏寺招供的信念,為學習班。


Westminster Catechisms西敏寺catechisms

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After the Westminster Assembly completed its work on the confession, it focused its attention on preparation of a catechism.經過西敏寺議會完成其工作,就招供,它的注意力都集中到編寫一本問答。 Its early attempts were frustrated, and a consensus developed that two catechisms would be needed, "one more exact and comprehensive, another more easier and short for new beginners."其早期的嘗試受挫,並達成共識,即:兩個catechisms ,那就需要"一個更準確和全面的,還有一個更容易和短期新的初學者" 。 The Larger was intended for pulpit exposition, while the Shorter was intended for the instruction of children. 規模較大的用意是為講壇世博會,而更短的用意是為教學語言的兒童。 These were completed, the Shorter in 1647 and the Larger in 1648.這些工程完成後,在較短的1647和更大於1648年。 Both function as official standards of doctrine in many denominations today within the Reformed tradition.這兩個函數作為官方標準的學說,在許多不同面值今天內部改革的傳統。 The Larger has, to a considerable extent, fallen into disuse, while the Shorter has been greatly used and loved, though many have found it too difficult to be an effective teaching aid for children.規模較大的有,在相當程度上陷入落後的,而更短的情況已大為採用學生喜聞樂見的,儘管許多人已經找到,它也難以成為一個有效的輔助教材,為兒童。

The theology of the catechisms is the same as that of the confession.神學的catechisms是一樣的自白。 The catechisms (especially the Shorter) also share the confession's conciseness, precision, balance, and thoroughness.該catechisms (尤其是短) ,也同意認罪的簡明,精確,平衡,徹底性。 Neither breathes the warm, personal spirit of the Heidelberg Catechism, but it may be argued that some of the answers are equally memorable and edifying.既不呼吸溫暖的,個人的精神海德堡講授,但它可能會認為部分答案同樣是令人難忘的和有益的。 Both are structured in two parts: (1) what we are to believe concerning God, and (2) what duty God requires of us.無論是從結構上分為兩個部分: ( 1 )有什麼我們要相信關於上帝,和( 2 )什麼稅上帝需要我們。 The first part recapitulates the basic teaching of the confession on God's nature, his creative and redemptive work.第一部分各項基本教學的供詞對上帝的性質,他的創作和救贖的工作。 The second part contains (a) exposition of the Decalogue, (b) the doctrine of faith and repentance, and (c) the means of grace (word, sacrament, prayer, concluding with an exposition of the Lord's Prayer).第二部分載有(一)世界博覽會的十誡, (二)學說的信仰和悔過書,及(三)手段的恩典(文字,聖餐,祈禱,結束了與世界博覽會的主禱文) 。

The Larger is sometimes thought to be overdetailed, even legalistic, in its exposition of the law.規模較大的是,有時被認為overdetailed ,甚至用法律,在其論述的法律。 One emerges with an enormous list of duties that are difficult to relate to the simple commands of the Decalogue.其中出現了一個巨大的名單,職責,而且是十分難以涉及到簡單的命令的十誡。 There is truth in such criticisms, but those who urge them often fail to realize the importance of applying scriptual principles authoritatively to current ethical questions.有真理,在這樣的批評,但那些敦促他們往往沒有認識到重要的是,適用scriptual權威性的原則,以現行的道德問題。 Whatever we may think of their conclusions, the Westminster divines provide us with a good example of zealousness at that task.無論我們可能會覺得他們的結論,西敏寺divines為我們提供了一個很好的例子,熱情,在執行這項任務。

JM Frame jm幀
(Elwell Evangelical Dictionary) ( Elwell宣布了福音字典)

Bibliography 參考書目
GI Williamson, The Shorter Catechism.梁詠琪,周華健,威廉姆森,短問答。


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Westminster Confession - Text 西敏寺自白-文本


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