Amyraldianism

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Amyraldianism is the system of Reformed theology propounded by the French theologian Moise Amyraut and associates at the Saumur Academy in the seventeenth century. Its distinctive teachings vis-a-vis other systems (eg, orthodox Calvinism, Arminianism, Lutheranism) focused on the doctrines of grace, predestination, and the intent of the atonement. Amyraldianism是制度的改革所提出的神學法國神學莫伊茲Amyraut和同夥在索米爾學院在17世紀。 及其獨特的教義相對於其他系統(例如,正統的加爾文主義,亞米紐斯主義,路德教)側重於理論寬限期,預定,並意圖贖罪。

Fundamentally Amyraut took issue with contemporary Calvinists who shaped their system of theology around the decree of predestination. The entire body of divinity in much of seventeenth century Reformed theology was subsumed under the doctrines of sovereign election and reprobation.從根本上Amyraut了問題,誰當代加爾文教派形成的系統神學各地的法令命。整個身體的神在許多17世紀歸正神學被歸入理論的主權選舉和非難。 Amyraut insisted that the chief doctrine of Christian theology is not predestination but the faith which justifies. Commitment to justification by faith as the overarching theme denoted a theology as truly reformational. Amyraut堅持認為,主要學說基督教神學不是運氣,但信仰的理由。承諾的理由的信念作為首要的主題是指神學的真正reformational 。 Moreover, Amyraut rightly argued that Calvin discussed predestination not under the doctrine of God but following the mediation of salvation blessings by the Holy Spirit.此外, Amyraut正確主張,卡爾文討論命不屬於上帝的學說,但調解後,拯救祝福的聖靈。 For Amyraut predestination is an inscrutable mystery, which offers an explanation of the fact that some accept Christ whereas others reject him.對於Amyraut命是一個不可思議的謎,它提供的解釋是,一些接受基督而另一些拒絕他。

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Amyraut also developed a system of covenant theology alternative to the twofold covenant of works, covenant of grace schema propounded by much of Reformed orthodoxy. Amyraut還制定了系統的契約替代神學的雙重契約的作品,契諾的寬限期架構提出的許多改革的正統。 The Saumur school postulated a threefold covenant, viewed as three successive steps in God's saving program unfolded in history.學校的索米爾假定三倍契諾,視為連續三年步驟上帝的拯救計劃展開的歷史。 First, the covenant of nature established between God and Adam involved obedience to the divine law disclosed in the natural order.首先,該公約的性質之間建立上帝和亞當參與服從法律的神聖披露的自然秩序。 Second, the covenant of law between God and Israel focused on adherence to the written law of Moses.其次,契約關係的法律和以色列上帝集中在堅持書面摩西律法。 And finally the covenant of grace established between God and all mankind requires faith in the finished work of Christ.最後,該公約的寬限期上帝之間建立和全人類的信仰,需要在完成工作的基督。 In Amyraldianism the covenant of grace was further divided into two parts: a conditional covenant of particular grace.在Amyraldianism該公約的寬限期進一步分為兩個部分:有條件的契約特別寬限期。 For actualization the former required fulfillment of the condition of faith.為實現前需要完成的誠信狀況。 The latter, grounded in God's good pleasure, does not call for the condition of faith; rather it creates faith in the elect.後者植根於上帝的好高興,並不要求條件的信仰,而是建立信任選舉。

Amyraut's covenant theology, particularly his division of the covenant of grace into a universal conditional covenant and particularly undiconditional covenant, provided the basis for the unique feature of Amyraldianism, namely, the doctrine of hypothetical universal predestination. Amyraut的盟約神學,尤其是他的分工公約的寬限期成一個普遍有條件的契約,尤其是undiconditional公約,提供了基礎的獨特功能Amyraldianism ,即理論假設的普遍命。 According to Amyraut there exists a twofold will of God in predestination, a universal and conditional will, and a particular and unconditional will. Concerning the first, Amyraut taught that God wills the salvation of all people on the condition that they believe.據Amyraut存在著雙重上帝的意志的命,一個普遍的和有條件的意願,特別和無條件的意願。關於第一, Amyraut告訴我們,上帝的意志拯救所有的人,條件是他們認為。 This universal, conditional will of God is revealed dimly in nature but clearly in the gospel of Christ.這種普遍的,有條件的上帝的意志是發現昏暗的性質,但顯然在基督福音。 Implicit in this first will is the claim that if a person does not believe, God has not, in fact, willed his or her salvation.這意味著首次將是聲稱,如果一個人不相信,上帝還沒有,事實上,意志他或她的救贖。 Without the accomplishment of the condition (ie, faith) the salvation procured by Christ is of no avail. Amyraut based his doctrine of hypothetical universal predestination on such biblical texts as Ezek.沒有完成的條件(即信仰)拯救採購的基督是徒勞的。 Amyraut根據他的理論假設預定普遍對這種聖經文本Ezek 。 18:23; John 3:16; and 2 Pet. 18:23 ;約翰三時16分;和2個寵物。 3:9. 3點09分。

Amyraut contended that although man possesses the natural faculties (ie, intellect and will) by which to respond to God's universal offer of grace, he in fact suffers from moral inability due to the corrupting effects of sin upon the mind. Amyraut爭辯說,雖然人類擁有的自然資源學院(即智慧和會) ,其中回應上帝的普遍提供的寬限期,他實際上受到道德不能因腐敗罪的影響時考慮到。 Thus unless renewed by the Holy Spirit the sinner is unable to come to faith.因此,除非延長了聖靈的罪人是不能來的信念。 Precisely at this point God's particular, unconditional will, which is hidden in the councils of the Godhead, comes to bear.正是在這一點上上帝的特別的,無條件的意願,這是隱藏在議會的神體,來承擔。 Since no sinner is capable of coming to Christ on his own, God in grace wills to create faith and to save some while in justice he wills to reprobate others.由於沒有罪人有能力來基督自己,上帝的恩典意志創造信仰,並節省一些,而在他的遺囑正義,以墮落的人。 Amyraut underscored the fact that God's particular, unconditional will to save is hidden and inscrutable. Amyraut強調一個事實,即上帝的特別的,無條件的將節省是隱藏和高深莫測。 Finite man cannot know it.有限的人無法知道這一點。 Hence the creature must not engage in vain speculation about God's secret purposes of election and reprobation. In practice the Christian preacher must not ask the question whether a given individual is elect or reprobate.因此,動物不得從事徒勞的猜測上帝的秘密選舉的目的和非難。在實踐中的基督教傳教士絕不能問某一個人的選舉或墮落。

Rather he must preach Christ as the Savior of the world and call for faith in his sufficient work.相反,他必須宣揚基督為救主的世界,並呼籲他的信念足夠的工作。 Only the universal, conditional will of God is the legitimate object of religious contemplation. Amyraldianism thus involves a purely ideal universalism together with a real particularism.只有普遍的,有條件的上帝的意志是合法的宗教對象的沉思。 Amyraldianism因此,涉及到一個純粹的理想的普遍性同一個真正的特殊。

The issue of the intent or extent of Christ's atonement is implicit in the foregoing discussion.這個問題的意圖或程度的基督的贖罪是隱含在上述討論。 Amyraldianism postulated a universalist design in the atonement and a particular application of its benefits. Amyraldianism假設一普遍性設計的贖罪和特定應用它的好處。 The salvation wrought by Christ was destined for all persons equally.拯救基督所造成的目的地為所有的人一視同仁。 Christ legitimately died for all.基督合法所有死亡。 Nevertheless only the elect actually come into the enjoyment of salvation blessings. Amyraldianism thus upheld the formula: "Jesus Christ died for all men sufficiently, but only for the elect efficiently."但是只有選出真正開始享受救恩祝福。 Amyraldianism從而維護了公式: “耶穌基督死亡的所有男人足夠的,但只為選舉有效。 ”

Amyraut believed that his teachings on the twofold will of God and twofold intent of the atonement were derived from Calvin himself. Amyraut認為,他的教誨的雙重上帝的意志和雙重意圖贖罪來自卡爾文本人。 He viewed his theology as a corrective to much of seventeenth century Calvinism, which denied the universal, conditional will of God in its preoccupation with the unconditional decree.他認為,他的神學作為糾正許多十七世紀加爾文主義,這剝奪了普遍的,有條件的上帝的意志在其關注無條件法令。 And he disputed with Arminianism, which failed to see that a person's salvation was effectively grounded in the absolute purpose of God conceived on the basis of his own sovereign pleasure.他有爭議的亞米紐斯主義,這是沒有看到:一個人的得救是立足於有效的絕對目的,上帝的設想的基礎上,他很高興自己的主權。 And finally Amyraldianism provided a rapprochement with Lutheranism and its interest in justification by faith and the universality of Christ's atoning work.最後Amyraldianism提供了一個和睦與路德教和興趣理由的信念和普遍性的基督的贖罪工作。 Some later Reformed theologians such as Charles Hodge, WGT Shedd, and BB Warfield insisted that Amyraldianism was an inconsistent synthesis of Arminianism and Calvinism.改制後的一些神學家,如查爾斯霍奇, WGT謝德,和BB沃菲爾德堅持Amyraldianism是不一致的合成亞米紐斯主義和加爾文主義。 Others, however, such as H Heppe, R Baxter, S Hopkins, AH Strong, and LS Chafer maintained that it represents a return to the true spirit of Holy Scripture.但是,另一些人,如H Heppe ,研究巴克斯特,西霍普金斯,歷強,和LS查非堅持認為,它代表了返回的真正精神聖經。

BA Demarest廣管局德馬雷斯特
(Elwell Evangelical Dictionary) (規矩福音字典)

Bibliography 目錄
BG Armstrong, Calvinism and the Amyraut Heresy; RB Kuyper, For Whom Did Christ Die?; BB Warfield, The Plan of Salvation; Encylopedia of Christianity, I.血糖阿姆斯特朗,加爾文主義和Amyraut異端;包Kuyper ,他們難道基督死的? ;體沃菲爾德,該拯救計劃; Encylopedia基督教,一


Amyraldianism

Additional Information 附加信息

(We received the following two texts from Dr. Alan C. Clifford, an author who has published works on Amyraldianism. These two texts are letters in response to inquiries on Amyraldianism, which we feel are enlightening.) (我們收到了以下兩個文本博士阿蘭角克利福,誰的作者已出版作品Amyraldianism 。這兩個文本具有信件答复詢問Amyraldianism ,我們認為是富有啟發性。 )

ANGLICANISM, AMYRAUT AND AUTHENTIC CALVINISM ANGLICANISM , AMYRAUT和真正的加爾文主義

The Editor, English Churchman編輯,英文丘奇曼
6 June 2000 2000年6月6

Sir, - In an otherwise valuable sermon (parts of which I thank him for), the Revd Edward J. Malcolm has supplied some highly flawed information ('The Death of Christ', The Journal, May 2000, pp. 23-8). I refer to his dubious assessment of Amyraldianism.主席先生, -在其他有價值的講道(部分,我感謝他) ,在R evd愛德華馬爾科姆提供了一些非常錯誤的信息( '死基督' ,華爾街日報, 2 000年5月,頁。 2 3-8) 。我指的是他的可疑評估Amyraldianism 。 Concerned to reaffirm John Calvin's authentic teaching in the face of ultra-orthodox 'high' Calvinism', the French Reformed theologian, Moïse Amyraut (1596-1664) also distanced himself from semi-Pelagian Arminianism.有關方面重申約翰凱爾文的真實的教學中,面對極端正統派'高'加爾文主義' ,法國的歸正神學,莫伊茲Amyraut ( 1596年至1664年)也距離半Pelagian亞米紐斯主義。 His concern was to avoid unbiblical extremism.他所關心的是避免unbiblical極端主義。 Had his teaching been as compatible with Rome's as is suggested, the Edict of Nantes (1598) might possibly have stood.他的教學已成為符合羅馬的作為是建議,南特敕令( 1598 )可能經受住。 It was revoked by Louis XIV (in 1685) precisely because of the continuing incompatibilities between the Reformed churches and Rome!這是撤銷路易十四(在1685年) ,正是因為持續的抵觸之處歸正教會和羅馬! The internal Reformed debates over the extent of the atonement had nothing to do with it (for further information, see my book Calvinus: Authentic Calvinism, A Clarification).內部的改革爭論的程度贖罪無關,與它(進一步的信息,請參閱我的書Calvinus :正宗加爾文主義,澄清) 。

As for the Huguenot refugees who settled in this country [England], those who agreed with Amyraut simply reinforced the original sixteenth-century 'Anglican Calvinism' of the Prayer Book and the Thirty-nine Articles (see Arts. 2, 15 and 31).至於胡格諾派誰難民定居在這個國家[英格蘭] ,這些誰同意Amyraut只是加強了原來的16世紀,英國聖公會加爾文主義'的祈禱書和39條(見藝術。 2日, 15日和31日) 。 Notwithstanding clear teaching on predestination (see Art. 17), the doctrine of limited atonement is as alien to Reformation Anglicanism as it is to the teaching of Amyraut and Calvin.儘管有明確的教學預定(見藝術。 17 ) ,理論的有限贖罪是格格不入的改革Anglicanism ,因為它是教學中的Amyraut和卡爾文。 In the seventeenth century, scholastic influences in Reformed theology affected this country as well as France. Thus the 'over-orthodox' distorted Calvinism of Dr John Owen and many (but not all) of the Westminster divines was rejected by Richard Baxter and others.在十七世紀,學術影響的改革神學影響這個國家以及法國。因此, '過正統的'扭曲的加爾文主義的博士歐文和許多(但不是全部)的威斯敏斯特divines被否決理查德巴克斯特和其他人。 In the eighteenth and nineteenth centuries, the balanced biblicism of Calvin, the other Reformers, Amyraut and Baxter was maintained by the Nonconformists Matthew Henry, Isaac Watts and Philip Doddridge, and the Anglicans John Newton, Charles Simeon and Bishop Ryle. While I regret Ryle's espousal of episcopacy, his authentic Calvinism is unquestionably on target!在十八和十九世紀,平衡biblicism的卡爾文,其他改革者, Amyraut和巴克斯特是保持Nonconformists馬修亨利,艾薩克瓦和菲利普多德里奇,以及聖公會約翰牛頓,查爾斯西蒙和主教賴爾。雖然我很遺憾賴爾的袒護的主教,他的真實無疑是加爾文主義的目標! According to this view of the New Testament, while ultimately only the elect effectually partake of salvation, the universally designed and sufficient atonement of Christ makes the gospel available to the whole world.根據這一觀點的新約,而最終只有有效地參加選舉的救星,普遍設計和足夠的贖罪基督福音使提供給整個世界。 This is true Christianity and true Calvinism!這是真正的基督教和真正的加爾文主義!

AC Clifford克利福德交流

ANGLICANISM, AMYRAUT AND THE ATONEMENT ANGLICANISM , AMYRAUT和贖罪

The Editor, English Churchman編輯,英文丘奇曼
3 July 2000 2000年7月3

Sir, - Dr George Ella asks me, "Which Anglican reformer did not believe in limited atonement?"主席先生, -喬治艾拉醫生問我, “哪個聖公會的改革者並不認為在有限的贖罪? ” Apart from John Bradford who clearly did, several may be listed.除了約翰布拉德福德誰顯然,一些可能上市。

Archbishop Thomas Cranmer stated that Christ 'by His own oblation...satisfied His Father for all men's sins and reconciled mankind unto His grace and favour...'大主教托馬斯克蘭麥指出,基督他自己的祭品...感到滿意,他的父親對所有男人的罪孽和你們人類核對他的風度和贊成... ' Bishop John Hooper affirmed that Christ died 'for the love of us poor and miserable sinners, whose place he occupied upon the cross, as a pledge, or one that represented the person of all the sinners that ever were, be now, or shall be unto the world's end.'主教約翰胡珀申明,基督死亡'的愛,我們窮人和悲慘的罪人,其佔領的地方,他呼籲兩岸,作為質押,或一人代表所有的罪人是以往,現在,或須你們在世界的結束。 Bishop Nicholas Ridley declared that the sacrifice of Christ 'was, is, and shall be forever the propitiation for the sins of the whole world.'主教尼古拉雷德利宣布,犧牲的基督過去是,現在是,並應永遠和解的罪孽整個世界。 Bishop Hugh Latimer preached that 'Christ shed as much blood for Judas, as he did for Peter: Peter believed it, and therefore he was saved; Judas would not believe, and therefore he was condemned.'休主教拉蒂默鼓吹'基督跌多血猶大,像他那樣為彼得:彼得認為,因此他被保存;猶大不相信,因此他被譴責。 Even Bradford admitted that 'Christ's death is sufficient for all, but effectual for the elect only.' The Elizabethan Anglicans were no different in their understanding. Bishop John Jewel wrote that, on the cross, Christ declared "It is finished" to signify 'that the price and ransom was now full paid for the sin of all mankind.'即使布拉德福德承認, '基督的死亡是足夠的,但有效的選舉只。伊麗莎白聖公會沒有不同的理解。主教約翰寫道,寶石,在十字架上,耶穌宣布“這是完成”意味著'價格和勒索贖金,現在全部支付的罪惡全人類。 Elsewhere, he made clear that 'The death of Christ is available for the redemption of all the world...'此外,他明確指出, '人死亡,基督可贖回所有的世界... ' Richard Hooker stated an identical view when he said that Christ's 'precious and propitiatory sacrifice' was 'offered for the sins of all the world...'理查德胡克表示相同的看法時,他說,基督的'寶石和和解的犧牲'是'提供了罪孽的世界上所有... ' (Parker Society details witheld to save space). (帕克學會細節witheld ,以節省空間) 。

As for Amyraut's supposed semi-Pelagian denial of the Canons of Dordt, Dr Ella is simply misinformed.至於Amyraut假定半Pelagian剝奪規的Dordt博士,艾拉僅僅是誤導。 The French Reformed professor specifically affirmed the teaching of Dordt at the National Synod of Alençon (1637), his orthodoxy being confirmed in his 'Defensio doctrinae J. Calvini' (1641).法國歸正教授確認具體的教學Dordt在全國主教會議阿朗松( 1637 ) ,他的正統被證實在他的' Defensio doctrinae學者Calvini ' ( 1641 ) 。 As for the canons themselves, they are more moderate than many realise.至於自己的信條,他們更溫和許多明白。 Indeed, the word 'limited' nowhere appears, thus making the mnemonic TULIP rather doubtful!事實上,這個詞'有限'沒有出現,從而使記憶鬱金香而不是懷疑! They state that 'death of the Son of God is...abundantly sufficient to expiate the sins of the whole world...many perish in unbelief [not] because of any defect or insufficiency in the sacrifice of Christ...but through their own fault...the saving efficacy of the most precious death of [God's] Son...extend[s] to all the elect' (Second Canon, Arts. 3, 6, 8).他們指出,死亡的上帝之子是...非常足夠的罪孽贖罪整個世界...許多在不信教亡[不] ,因為任何缺陷或不足在基督的犧牲... ,而是通過他們自己的過錯...節約效果最寶貴的死亡[上帝]兒子...延長[西]的所有選舉' (第二佳能,藝術。 3 , 6 , 8 ) 。

The Revd Edward Malcolm virtually concedes that Articles XV and XXXI are universalist when he admits that the compilers 'are merely quoting Scripture'.愛德華的Revd馬爾科姆幾乎承認,第十五條和第三十一條的普遍性時,他承認,編譯器'只是引用聖經' 。 He then charges with having a 'preconception' those who take them in their natural sense!然後,他指控有一個'成見'那些誰採取它們的自然感! If he thinks this is an Arminian view, the Anglican Clement Barksdale objected in 1653 that 'You are mistaken when you think the doctrine of Universal Redemption Arminianism.如果他認為這是一個Arminian認為,英國聖公會反對克萊門特巴克斯代爾在1653年的'你錯了當你想理論世界贖回亞米紐斯主義。 It was the doctrine of the Church of England before Arminius was born.這是理論,英格蘭教會前亞米紐斯誕生了。 We learn it out of the old Church Catechism: 'I believe in Jesus Christ, who hath redeemed me and all mankind.' And the Church hath learned it out of the plain scripture, where Christ is the Lamb of God that taketh away the sins of the world.' Richard Baxter surely hit the nail on the head when he wrote, 'When God saith so expressly that Christ died for all [2 Cor.我們學習它的老教會問答: '我相信耶穌基督,上帝贖回誰我和全人類。 '和教會上帝的教訓是出於經文的平原,那裡是基督的羔羊上帝, taketh以外的罪孽世界。理查德巴克斯特肯定一針見血的頭時,他寫道, '當上帝必做明確指出基督死亡的所有[ 2肺心病。 5:14-15], and tasted death for every man [Heb. 5:14-15 ] ,並嚐到死亡的每一個男人[河北。 2:9], and is the ransom for all [1 Tim. 2時09 ] ,是為所有贖金[ 1蒂姆。 2:6], and the propitiation for the sins of the whole world [1 Jn. 2:2], it beseems every Christian rather to explain in what sense Christ died for all, than flatly to deny it.' 2點06 ] ,以及和解的罪孽整個世界[ 1若。二點零二] ,它beseems每一名基督信徒,而解釋什麼意義基督死亡的所有,而不是斷然否認。 As for Mr Malcolm's citation of Calvin's seeming support for limited atonement, his partial quotation of this isolated statement ignores the fact that the reformer is discussing the implications of the Lutheran theory of consubstantiation rather than the extent of the atonement.至於議員馬爾科姆的引用卡爾文的表面上支持有限的贖罪,他的部分引用這個孤立的聲明中無視事實,即改革是討論問題的信義理論,而不是consubstantiation程度的贖罪。 Numerous other statements are consistently universalist (see my 'Calvinus').許多其他報表是一貫的普遍性(見我的' Calvinus ' ) 。

Before the Revd Peter Howe gets too excited by Carl Trueman's 'The Claims of Truth', he should know that the author - apart from resorting to the kind of triviality mentioned - misunderstands and misrepresents my case against Dr John Owen's scholastic high Calvinism (as my forthcoming reply will make clear).在彼得豪Revd獲得過於興奮的卡爾楚門的'索賠的真理' ,他應該知道,作者-除了訴諸的那種雞毛蒜皮提到-誤解和歪曲我的案件博士歐文的學年高加爾文主義(如我即將舉行的答复將明確) 。 Dr Trueman actually admits that Owen did not rely on the sola scriptura principle in his theological polemics, a point which rightly disturbed Ewan Wilson (see his EC review, June 4, 1999).楚門博士實際上也承認,歐文並沒有依靠唯獨聖經原則在他的神學論戰,這一點正確的不安伊万麥威爾遜(見教統會檢討自己, 1999年6月4號) 。 Since he disclaims any attempt to decide whether Owen is right or wrong, the title of Dr Trueman's book is a misnomer. It should be 'The Claims of Scholasticism.'由於他不承擔任何企圖,以決定是否歐文是正確或錯誤,標題博士楚門的書是用詞不當。應該'索賠的士林。 Owen's Aristotelian rationalism also ruins the exegesis of John 3:16.歐文的亞里斯多德的理性主義還廢墟的註釋約翰3點16 。 He tampers with the text in a manner Calvin would anathematise.他干預與文字的方式將anathematise卡爾文。 As for CH Spurgeon's sermon 'Particular Redemption', the same doubtful exegesis emerges.至於甲烷貞的講道'特別救贖' ,同樣的疑問出現註釋。 On the other hand, Bishop Ryle - rightly described by Spurgeon as 'the best man in the Church of England' - handled Scripture with greater integrity.另一方面,主教賴爾-正確地描述了貞為'最好的男子在英格蘭教會' -處理聖經有更大的完整性。 Having little sympathy for Arminianism, Ryle was equally aware of the threat posed by high Calvinism.很少同情亞米紐斯主義,賴爾也同樣意識到所構成的威脅高加爾文主義。 Commenting on John 1:29, he wrote that 'Christ's death is profitable to none but to the elect who believe on His name...But...I dare not say that no atonement has been made, in any sense, except for the elect...When I read that the wicked who are lost, "deny the Lord that bought them," (2 Pet. 2:1) and that "God was in Christ, reconciling the world unto himself," (2 Cor. 5:19), I dare not confine the intention of redemption to the saints alone.評論約翰1時29分,他寫道, '基督的死亡是有利可圖的,零票反對,而且對選舉誰相信,在他的名字... ...但我不敢說沒有贖罪了,在任何意義上說,除了在選舉...當我讀到的邪惡是誰失去了“上帝否認收購他們, ” ( 2寵物。 2:1 )和“上帝在基督裡,調和你們自己的世界, ” ( 2肺心病。 5時19 ) ,我不敢談打算贖回的聖人就有。 Christ is for every man.'基督是每一個男人。 Commenting on John 3:16 and appealing to Bishop Davenant, Calvin and others, he concludes: 'Those who confine God's love exclusively to the elect appear to me to take a narrow and contracted view of God's character and attributes....I have long come to the conclusion that men may be more systematic in their statements than the Bible, and may be led into grave error by idolatrous veneration of a system' (Expository Thoughts on John's Gospel, Vol. 1).評論約翰3時16分,並呼籲主教達文南特,卡爾文和其他人,他的結論是: '誰限於這些上帝的愛完全的選舉在我看來採取一種狹隘的看法和合同上帝的性質和屬性....我長期得出的結論是,男性可能會更系統在其發言中比聖經,並且可能會導致嚴重錯誤的盲目崇拜崇拜系統' (說明性思考約翰的福音,第二卷。 1 ) 。 In short, all that Christ is and did was for all mankind conditionally though for the elect effectually.總之,所有基督,並為全人類但有條件的選舉有效。 Mr Howe will be pleased to know that this truly biblical Calvinism motivates Norwich Reformed Church to reach out to the people of the city every Saturday through its all-weather, all-season, city-centre evangelistic bookstall.豪先生將高興地知道,這確實聖經加爾文主義激勵諾里奇歸正會接觸到市人民逢星期六通過其全天候,全季節,城市中心的福音書攤。

AC Clifford克利福德交流

Bibliography 目錄
AC Clifford, Atonement and Justification: English Evangelical Theology 1640-1790 - An Evaluation (Clarendon Press: Oxford, 1990); AC Clifford, Calvinus: Authentic Calvinism, A Clarification (Charenton Reformed Publishing, 1996); AC Clifford, Sons of Calvin: Three Huguenot Pastors (Charenton Reformed Publishing, 1999)克利福德交流,贖罪和理由:英文基督教神學一六四〇年至1790年-評價( C larendon出版社:牛津, 1 990年) ;交流克利福, C alvinus:正宗加爾文主義,澄清(夏朗改革出版社, 1 996年) ;交流克利福,兒子的卡爾文:三胡格諾派牧師(夏朗改革出版社, 1999 )

See also:另見:
Writings of John Calvin Which Support Amyraldianism 寫作約翰凱爾文支持Amyraldianism


Also, see:此外,見:
Sanctification 成聖
Justification 理由
Conversion 轉換
Confession 自白
Salvation 救世軍
Various Attitudes 不同的態度
Supralapsarianism Supralapsarianism
Infralapsarianism Infralapsarianism
Arminianism 亞米紐斯主義

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