Antinomianism

General Information 一般信息

Antinomianism is the belief that Christians are liberated from the observance of moral laws when God's grace is active. The belief was first attributed to St. Paul, who declared that his opponents "slanderously" had charged him with saying, "And why not do evil that good may come?" (Rom. 3:8). Antinomianism是信仰,基督信徒擺脫遵守道德法則時,上帝的恩典是積極的。堅信首先歸因於聖保羅,誰宣稱他的對手“污衊”已指控他說: “為什麼不這樣做邪惡良好的可能呢? “ (羅馬書3點零八) 。

Some proponents of early Gnosticism adopted a form of antinomianism in sexual matters, holding that people are accountable only in matters of the spirit.一些支持者早期諾斯替主義通過某種形式的antinomianism在性問題,認為人有責任不僅在事項的精神。 At the time of the Reformation, a few followers of Martin Luther took his concept of justification by faith alone to mean that the law had no bearing on the life of a Christian.在時間的改革,一些信徒馬丁路德把他的概念所信仰的理由僅僅意味著法律沒有影響生活的一個基督教。 In colonial America, charges of antinomianism were brought against Anne Hutchinson, who was banished from Massachusetts because of her beliefs.在殖民地美國,指控antinomianism被提起安妮哈欽森,誰被放逐來自馬薩諸塞州,因為她的信仰。

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Bibliography 目錄
E Battis, Saints and Sectaries: Anne Hutchinson and the Antinomian Controversy (1962); DD Hall, ed., Antinomian Controversy, 1936 - 1938: A Documented History (1968); WK Stoever, A Faire and Easie Way to Heaven (1978). é Battis ,聖徒和Sectaries :安妮哈欽森和Antinomian爭議( 1962年) ;差異大廳版。 , Antinomian爭議, 1936年至1938年:有記錄的歷史( 1968年) ;週Stoever ,一個自由放任和Easie天堂之路( 1978 ) 。


Antinomianism

General Information 一般信息

Antinomianism (Greek anti,"against"; nomos,"law") is the doctrine that faith in Christ frees the Christian from obligation to observe the moral law as set forth in the Old Testament. Antinomianism (希臘反“ ,反” ;州, “法律” )是理論,在基督信仰基督教釋放來自有義務遵守的道德法律所規定的舊約。 The insistence in the Epistles of St. Paul upon the inadequacy of the law to save, and upon salvation by faith without "works of the law" or "deeds of righteousness" (see Romans 3:20, 28; Ephesians 2:9; 2 Timothy 2:9; Titus 3:5) could easily be interpreted as a claim of freedom from all obligation to obey the moral law.堅持在書信的聖保祿的不足,依法保存,並呼籲拯救的信仰“的作品法律”或“事蹟正義” (見羅馬3時二十, 28 ;以弗所書2時09分;提摩太后書2時09分;泰特斯3點05 )可以很容易地被解釋為要求免於所有義務,遵守道德法律。 Thus, righteous persons might well hold such a doctrine and behave in an exemplary way, not from compulsion but from a devotion higher than the law.因此,正直的人很可能召開這樣的理論和行為方式的一個典範,而不是強迫而是從一個忠誠高於法律。 Gross and vicious persons, however, might well interpret the exemption from obligation as positive permission to disregard the moral law in determining their conduct.格羅斯和惡毒的人,但是,很可能解釋免除義務,積極許可無視道德法律在確定他們的行為。

Such concepts had evidently begun in the apostles' own day, as appears from the arguments and warnings in the epistles of the New Testament (see Romans 6, 8; 1 Peter 3:5).這種觀念顯然開始在使徒自己的一天,從論點和警告的書信新約(見羅馬6日, 8日;彼得前書3時05分) 。 The term was first used during theReformation by Martin Luther to describe the opinions of the German preacher Johann Agricola.這個詞最初是用在theReformation馬丁路德所描述的意見,德國牧師約翰阿格里。 The Antinomian Controversy of this time, in which Luther took a very active part, terminated in 1540 in a retraction by Agricola.爭論的Antinomian的這個時候,在路德採取了非常積極參與,在1540年終止,在收回的阿格里。 Views more extreme than his were afterward advocated by some of the English nonconformists and by the Anabaptists.更極端的觀點比他的主張是事後的一些英文nonconformists和Anabaptists 。


Antinomianism

Advanced Information 先進的信息

The word comes from the Greek anti (against) and nomos (law), and refers to the doctrine that it is not necessary for Christians to preach and / or obey the moral law of the OT.這個詞來自希臘的反(對)和亞州(法) ,並提到的理論,這是沒有必要的基督教徒宣揚和/或遵守的道德法的加時賽。 There have been several different justifications for this view down through the centuries.已經有若干不同的理由,這一觀點通過了數百年。

Some have taught that once persons are justified by faith in Christ, they no longer have any obligation toward the moral law because Jesus has freed them from it.有些人告訴我們,一旦人有正當理由的信仰基督,他們不再有任何義務對道德的法律,因為耶穌釋放了他們它。 A variant of this first position is that since Christ has raised believers above the positive precepts of the law, they need to be obedient only to the immediate guidance of the Holy Spirit, who will keep them from sin.一個變種,這第一次的立場是,因為基督信徒提出了上述的積極戒律的法律,他們必須服從只有立即指導聖靈,誰可以使他們從罪孽。

A second view has been that since the law came from the Demiurge (as in Gnosticism) and not from the true, loving Father, it was a Christian's duty to disobey it.第二種看法是,因為法律來自造物主(如在諾斯替主義) ,而不是來自真正的,愛爸爸,這是一個基督教的義務服從它。

Third, others have said that since sin is inevitable anyway, there is no need to resist it.第三,其他人說,自罪反正是不可避免的,因此沒有必要抵制它。 An extension of this view is the contention of some that since God, in his eternal decree, willed sin, it would be presumptuous to resist it.延長這一觀點是有爭議的一些,因為上帝,在他的永恆的法令,意志罪孽,這將是放肆抵制它。 Finally, still others have opposed the preaching of the law on the grounds that it is unnecessary and, indeed, contrary to the gospel of Jesus Christ.最後,還有一些反對鼓吹的法律,理由是這是不必要的,甚至相反的福音耶穌基督。

It was the first of these views that the apostle Paul had to address in various letters to Christian churches in the first century.這是第一次這些意見的使徒保羅不得不處理各種信件,基督教教會在第一世紀。 For example, there were those in the Corinth church who taught that once people were justified by faith, they could engage in immorality since there was no longer any obligation to obey the moral law (1 Cor. 5 - 6).例如,有那些在教堂誰科林斯教授,一旦人信仰的理由,他們可以從事不道德的,因為已不再有任何義務,遵守道德律( 1肺心病。 5 -6 ) 。 Paul also had to correct others who obviously had drawn wrong conclusions from his teachings on justification and grace (eg, Rom. 3:8, 31).保羅還必須正確其他誰顯然吸取錯誤的結論來自於他的教誨和優雅的理由(如光盤。 3時08分, 31條) 。 Paul himself agonized over his own inability to meet the law's demands, but also exalted it as holy, spiritual, and good (Rom. 7).保羅自己痛苦,他自己無力滿足法律的要求,而且也為崇高神聖的,精神和良好的(羅馬書7 ) 。 Elsewhere he taught that the law was the schoolmaster who brings sinners to a knowledge of their sin and therefore to Christ (Gal. 3:24).另外,他告訴我們,法律是老師帶來的罪人誰的知識,他們的罪惡,因此,基督( Gal. 3點24分) 。 He concluded that the proper relationship was that of the stipulated works of the law flowing from the experience of saving grace rather than vice versa (Rom. 6 - 8).他得出的結論是正確的關係,在規定的作品的法律產生的經驗可取,而不是反之亦然(羅馬書6 -8 ) 。

Perhaps the most extreme form of antinomianism in early Christianity found expression in the Adamite sect in North Africa.也許最極端形式的antinomianism在早期基督教的表現在裸體節在北非。 The Adamites flourished in the second and third centuries, called their church "Paradise," condemned marriage because Adam had not observed it, and worshiped in the nude.蓬勃發展的Adamites在第二和第三個世紀,所謂的他們的教堂“天堂” ,譴責亞當結婚,因為還沒有看到它,崇拜的裸體。

Many Gnostics in the first centuries of the Christian era held the second of these variations of antinomianism, that the Demiurage, not the true God, gave the moral law; therefore it should not be kept. Some forms of antinomian Gnosticism survived well into the Middle Ages.許多Gnostics在第一世紀的公元舉行了第二次對這些變化的antinomianism ,該Demiurage ,而不是真正的上帝,讓道德的法律,因此不應該保留。某些形式的antinomian諾斯替主義下來到中東時代。 Moreover, various medieval heretical groups preached Corinthian - style freedom from the law, some going so far as to claim that even prostitution was not sinful for the spiritual person.此外,各種中世紀宣揚邪教團體科林斯-風格自由的法律,有些甚至聲稱,即使賣淫不是罪孽深重的精神的人。

The two most famous antinomian controversies in Christian history occurred in the sixteenth and seventeenth centuries, and involved Martin Luther and Anne Hutchinson, respectively.這兩個最有名的antinomian爭議基督教歷史上發生在十六世紀和十七世紀,並參與馬丁路德和安妮哈欽森,分別。 In fact, it was Luther who actually coined the word "antinomianism" in his theological struggle with his former student, Johann Agricola.事實上,這是路德誰實際創造的單詞“ antinomianism ”在他的神學的鬥爭,他的前學生,約翰阿格里。 In the early days of the Reformation, Luther had taught that, after NT times, the moral law had only the negative value of preparing sinners for grace by making them aware of their sin.初期的改革,路德告訴說,在新台幣時代,道德的法律只有負面價值準備罪人的寬限期,使他們意識到自己的罪孽。 Agricola denied even this function of the law, believing that repentance should be induced only through the preaching of the gospel of salvation by grace through faith in Christ.阿格里甚至否認這一職能的法律,認為應該懺悔誘導只有通過宣揚福音拯救的恩典通過信仰基督。

This first major theological controversy in Protestant history lasted intermittently from 1537 to 1540.這是第一個主要的神學爭論新教歷史上持續間歇1537至1540年。 During this time Luther began to stress the role of the law in Christian life and to preach that it was needed to discipline Christians.在這段時間裡路德開始應力的作用,法律的基督徒的生活和傳教,這是需要紀律的基督徒。 He also wrote an important theological treatise to refute antinomianism once and for all: Against the Antinomians (1539).他還寫道一個重要的神學論文駁斥antinomianism一勞永逸:反對Antinomians ( 1539 ) 。 The whole matter was finally settled for Lutheranism by the Formula of Concord in 1577, which recognized a threefold use of the law: (1) to reveal sin, (2) to establish general decency in society at large, and (3) to provide a rule of life for those who have been regenerated through faith in Christ.整個問題的最終解決路德教的公式在1577年協和,承認使用了三倍的法律: ( 1 )揭露罪惡, ( 2 )建立一般禮儀在整個社會中, ( 3 )提供規則生活的人誰再生已通過信仰基督。

There were several outbreaks of antinomianism in the Puritan movement in seventeenth century England.有幾個antinomianism爆發的清教徒運動在十七世紀英格蘭。 However, the major controversy over this teaching among Puritans came in New England in the 1630s in connection with an outspoken woman named Anne Marbury Hutchinson, who emigrated to Massachusetts Bay Colony in 1634.然而,主要爭論這個教學中清教徒來到新英格蘭的1630s與公開女子名為安妮馬布里哈欽森,誰移居馬薩諸塞灣殖民地在1634年。 At the time, the New England Puritans were attempting to clarify the place of "preparation for conversion" in covenant (or federal) theology.當時,新英格蘭的清教徒試圖澄清代替“準備轉換”在聖約(或聯邦)神學。 They had come to the conclusion that salvation lay in fulfilling the conditions of God's covenant with humankind, including preparation for justification and a conscious effort toward sancitification.他們得出的結論是,拯救奠定履行的條件上帝與人類的契約,包括準備的理由和有意識地努力向sancitification 。 To some, including Hutchinson, this seemed like an overemphasis on the observance of the law, and she condemned it as a "covenant of works." Instead, she stressed the "covenant of grace," which she said was apart from the works of the law.對某些人來說,包括哈欽森,這似乎過分強調遵守法律,她譴責這是“公約的作品。 ”相反,她強調, “公約的寬限期, ”她說,除了作品法律。 She began to hold informal meetings in her home to expound her views and to denounce those of the preachers in Massachusetts.她開始舉行非正式會議,在家中闡述她的觀點,並譴責那些傳教士在馬薩諸塞州。

In the context of the great stress of the times, it was only a few years before the civil war erupted in England and the colony lived in tense frontier circumstances, the New England clergy probably misunderstood her main concerns and overreacted to what they perceived to be a threat to the unity and internal security of the Puritan community.在偉大的壓力的時代,它僅在幾年前爆發的內戰在英格蘭和殖民地住在邊境緊張的情況下,新英格蘭的神職人員可能誤以為她的主要問題和過度他們被認為是威脅的團結和內部安全的清教徒社會。 At a synod of Congregational churches in 1637 Hutchinson was condemned as an antinomian, enthusiast, and heretic, and banished from the colony.在主教的公理會教堂的1637哈欽森譴責作為antinomian ,發燒友,和邪教,並放逐的殖民地。 In 1638 she moved to Rhode Island.在1638年,她移居羅德島。

In the twentieth century some have viewed existentialist ethics, situation ethics, and moral relativism as forms of antinomianism because these either reject or diminish the normative force of moral law.在二十世紀有些人認為存在主義道德,形勢道德,道義上的相對論為形式的antinomianism因為這些要么拒絕或削弱規範力的道德法。 Certainly most orthodox Christians today agree that the law served the twin purposes of establishing the fact of human sin and of providing moral guidelines for Christian living.當然,最正統的基督徒今天一致認為,法律服務的雙重目的建立的事實,人類的罪惡和道德準則提供基督教的生活。 In general the various antinomian controversies in history have clarified the legitimate distinctions between law and gospel and between justification and sanctification.在一般的各種antinomian在歷史上的爭論已經澄清了合法的區分法和福音之間的理由和神聖。

The Christian community as a whole has rejected antinomianism over the years for several reasons.基督教社會作為一個整體已拒絕antinomianism多年來有以下幾個原因。 It has regarded the view as damaging to the unity of the Bible, which demands that one part of the divine revelation must not contradict another.它認為,認為有損於團結的聖經,其中要求之一是神聖的啟示絕不能違背另一個。 Even more important, it has argued that antinomians misunderstood the nature of justification by faith, which, though granted apart from the works of the law, is not sanctification.更重要的是,它認為, antinomians誤解的性質所信仰的理由,雖然除了授予工作的法律,是不是成聖。 In general, orthodoxy teaches that the moral principles of the law are still valid, not as objective strivings but as fruits of the Holy Spirit at work in the life of the believer.一般來說,正統理論,道德原則的法律仍然有效,而不是作為奮鬥目標,但水果聖靈在工作生活中的信徒。 This disposes of the objection that since the law is too demanding to be kept, it can be completely thrust aside as irrelevant to the individual living under grace.這種處置的反對,因為法律是過於苛刻保持,它完全可以擱置主旨無關的個人生活在寬限期。

RD Linder路林德
(Elwell Evangelical Dictionary) (規矩福音字典)

Bibliography 目錄
E Battis, Saints and Sectaries: Anne Hutchinson and the Antinomian Controversy in the Massachusetts Bay Colony; R Bertram, "The Radical Dialectic Between Faith and Works in Luther's Lectures on Galatians (1535)," in CS Meyer, ed., Luther for an Ecumenical Age; DD Hall, ed., The Antinomian Controversy, 1636 - 1638: A Documentary History; FF Bruce, New Testament History; MU Edwards, Luther and the False Brethren. é Battis ,聖徒和Sectaries :安妮哈欽森和Antinomian爭議馬薩諸塞灣殖民地; R伯特倫, “辯證法的根本信仰與工程路德的講座加拉太( 1535 ) , ”在CS邁耶,編輯。 ,路德的基督教時代;差異大廳版。 ,該Antinomian爭議, 1636年至1638年:一個紀錄片的歷史;法郎布魯斯,新約聖經的歷史;牟愛德華茲,路德和假弟兄。


Antinomianism

Catholic Information 天主教新聞

(anti, against, and nomos, law) (反,反對,州,法)

The heretical doctrine that Christians are exempt from the obligations of moral law.邪教教義,基督信徒免於承擔的義務的道德法。 The term first came into use at the Protestant Reformation, when it was employed by Martin Luther to designate the teachings of Johannes Agricola and his secretaries, who, pushing a mistaken and perverted interpretation of the Reformer's doctrine of justification by faith alone to a far-reaching but logical conclusion, asserted that, as good works do not promote salvation, so neither do evil works hinder it; and, as all Christians are necessarily sanctified by their very vocation and profession, so as justified Christians, they are incapable of losing their spiritual holiness, justification, and final salvation by any act of disobedience to, or even by any direct violation of the law of God.第一任期開始使用新教改革,當時僱用的馬丁路德指定的教誨,約翰內斯科拉和他的秘書,誰,推動了錯誤和扭曲的解釋,重整的理由學說的信仰獨自深遠達成,但合乎邏輯的結論,斷言,作為優秀作品沒有促進救亡,所以也沒有邪惡的作品阻礙; ,作為所有基督徒的神聖必然是由於其本身的使命和職業,以便合理的基督教徒,他們是不能失去精神的聖潔,理由,最後得救的任何行為,不服從,甚至是任何直接違反法律的上帝。 This theory - for it was not, and is not necessarily, anything more than a purely theoretical doctrine, and many professors of Antinomianism, as a matter of fact, led, and lead, lives quite as moral as those of their opponents - was not only a more or less natural outgrowth from the distinctively Protestant principle of justification by faith, but probably also the result of an erroneous view taken with regard to the relation between the Jewish and Christian dispensations and the Scriptures of the Old and New Testaments. Doubtless a confused understanding of the Mosaic ceremonial precepts and the fundamental moral law embodied in the Mosaic code was to no small extent operative in allowing the conception of true Christian liberty to grow beyond all reasonable bounds, and to take the form of a theoretical doctrine of unlimited licentiousness.這一理論-因為它是不是,不一定是,只不過是一個純粹的理論學說,和許多教授A ntinomianism,事實上,領導和鉛,生活相當道義它們的對手-沒有只有或多或少的自然結果,從獨特的新教原則的理由的信仰,但也可能由於一個錯誤的觀點方面所採取的關係猶太教和基督教特許和聖經的舊約和新約。無疑1混淆理解花葉禮儀戒律和基本道德的法律體現在花葉代碼是不小的程度上允許執行的概念,真正的基督教自由超越一切合理的範圍內,採取的形式,理論學說的無限淫。

Although the term designating this error came into use only in the sixteenth century, the doctrine itself can be traced in the teaching of the earlier heresies.雖然長期指定此錯誤的投入使用不僅在十六世紀,理論本身可以追溯到教學中的早期邪說。 Certain of the Gnostic sect - possibly, for example, Marcion and his followers, in their antithesis of the Old and New Testament, or the Carpoeratians, in their doctrine of the indifference of good works and their contempt for all human laws - held Antinomian or quasi-Antinomian views.某些諾斯底教派-可能,例如,馬吉安和他的追隨者,在其對立面的老和新約,或C arpoeratians,在其學說的冷漠良好的工作和他們的蔑視所有人權法律- An tinomian或舉行準Antinomian意見。 In any case, it is generally understood that Antinomianism was professed by more than one of the Gnostic schools.在任何情況下,人們普遍認為是宣稱Antinomianism由一個以上的諾斯底學校。 Several passages of the New Testament writings are quoted in support of the contention that even as early as Apostolic times it was found necessary to single out and combat this heresy in its theoretical or dogmatic as well as in its grosser and practical form.幾個通道的新約著作被引用,以支持論點,甚至早在使徒時代,發現要挑出和打擊這一邪教在其理論或教條,以及在其大和實際的形式。 The indignant words of St.憤怒的話街 Paul in his Epistles to the Romans and to the Ephesians (Romans 3:8, 31; 6:1; Ephesians 5:6), as well as those of St. Peter, the Second Epistle (2 Peter 2:18, 19), seem to lend direct evidence in favour of this view.保羅在他的書信向羅馬和以弗所書(羅馬書3點08分, 31人; 6:1 ;以弗所書5時06 ) ,以及聖彼得大教堂,第二書信(彼得後書2時18分, 19日)似乎給予直接的證據支持這一觀點。 Forced into a somewhat doubtful prominence by the "slanderers" against whom the Apostle found it necessary to warn the faithful, persisting spasmodically in several of the Gnostic bodies, and possibly also colouring some of the tenets of the Abigenses, Antinomianism reappeared definitely, as a variant of the Protestant doctrine of faith, early in the history of the German Reformation.被迫有點懷疑突出的“ slanderers ”對誰使徒認為有必要提醒信徒,堅持斷續性地在幾個諾斯底機構,也可能染色的一些原則, Abigenses , Antinomianism再次肯定,作為一個不同的新教理論的信仰,早在歷史上的德國改革。 At this point it is of interest to note the sharp controversy that it provoked between the leader of the reforming movement in Germany and his disciple and fellow townsman, Johannes Agricola.在這一點上它是興趣地注意到,尖銳的爭論,它挑起之間的領導人的改革運動在德國和他的弟子和老鄉,約翰內斯阿格里。 Scnitter, or Schneider, sometimes known as the Magister Islebius, was born at Eisleben in 1492, nine years after the birth of Luther. Scnitter ,或施耐德,有時也被稱為Islebius的碩士,出生於艾斯勒本在1492年, 9年之後出生路德。 He studied and afterwards, taught, at Wittenberg, whence, in 1525, he went to Frankfort with the intention of teaching and establishing the Protestant religion there.他研究和之後,教授,在維滕貝格,何處,在1525年,他前往法蘭克福的意圖是建立教學和新教的宗教存在。 But shortly afterwards, he returned to his native town, where he remained until 1536, teaching in the school of St. Andrew, and drawing considerable attention to himself as a preacher of the new religion by the courses of sermons that he delivered in the Nicolai Church.但此後不久,他回到家鄉小鎮,他在那裡直到1536年,教師在學校的聖安德魯,並提請注意自己作為一個牧師的新的宗教課程的說教,他發表的尼古拉教會。 In 1536 he was recalled to Wittenberg and given a chair at the University.在1536年他被召回維滕貝格並給予一張椅子上大學。 Then the Antinomian controversy, which had really begun some ten years previously, broke out afresh, with renewed vigour and bitterness.然後Antinomian爭議,真正開始了大約10年前,重新爆發,以新的活力和痛苦。 Agricola, who was undoubtedly anxious to defend and justify the novel doctrine of his leader upon the subject of grace and justification, and who wished to separate the new Protestant view more clearly and distinctly from the old Catholic doctrine of faith and good works, taught that only the unregenerate were under the obligation of the law, whereas regenerate Christians were entirely absolved and altogether free from any such obligation.阿格里,誰無疑是急欲捍衛和辯護的小說理論,他領導的寬限期的問題和理由,誰願意單獨的新的新教認為更清楚,更明顯的從舊的天主教教義的信念和良好的工作,教導只有unregenerate是義務的法律,而再生的基督徒被完全免除,並完全不受任何這種義務。 Though it is highly probable that he made Agricola responsible for opinions which the latter never really held, Luther attacked him vigorously is six dissertations, showing that "the law gives man the consciousness of sin, and that the fear of the law is both wholesome and necessary for the preservation of morality and of divine, as well as human, institutions"; and on several occasions Agricola found himself obliged to retract or modify his Antinomian teaching.雖然這是極有可能,他提出農業負責的意見,後者從來沒有真正舉行,路德攻擊他大力6論文,顯示出“的法律賦予人的意識的罪孽,並擔心該法是有益的和必要時為維護道德和神聖,以及人力,機構“ ,並多次阿格里發現自己不得不撤消或修改其Antinomian教學。 In 1540 Agricola, forced to this step by Luther, who had secured to this end the assistance of the Elector of Brandenburg, definitely recanted.在1540年阿格里,強迫這一步的路德,誰擔保已為此提供的援助的勃蘭登堡選,肯定recanted 。 But it was not long before the wearisome controversy was reopened by Poach of Erfurt (1556).但不久,累爭議的偷獵開放的埃爾富特( 1556 ) 。 This led ultimately to an authoritative and complete statement, on the part of the Lutheran, of the teaching upon the subject by the German Protestant leaders, in the fifth and sixth articles of the "Formula Concordiae".這最終導致的權威性和完整的聲明,是對信義,教學的主體由德國基督教領袖,在第五和第六條“一級方程式Concordiae ” 。 St. Alphonsus Liguori states that after Luther's death Agricola went to Berlin, commenced teaching his blasphemies again, and died there, at the age of seventy-four, without any sign of repentance; also, that Florinundus calls the Antinomians "Atheists who believe in neither God nor the devil."聖阿方指出,利顧理後,路德逝世阿格里前往柏林,開始教他再次褻瀆,並在那裡死亡的,在年齡74 ,沒有任何悔改的跡象;也,即Florinundus呼叫Antinomians “無神論者相信誰既沒有上帝,也沒有魔鬼。 “ So much for the origin and growth of the Antinomian heresy in the Lutheran body.這麼多的起源和發展的Antinomian異端在信義機構。 Among the high Calvinists also the doctrine was to be found in the teaching that the elect do not sin by the commission of actions that in themselves are contrary to the precepts of the moral law, which the Anabaptists of Munster had no scruple in putting these theories into actual practice.其中還高加爾文教派的理論是要找到教學中的選舉不信,由該委員會的行動,本身是違反戒律的道德法, Anabaptists的穆斯特沒有任何顧忌把這些理論化為實際的做法。

From Germany Antinomianism soon travelled to England, where it was publicly taught, and in some cases even acted upon, by many of the sectaries during the Protectorate of Oliver Cromwell.由德國Antinomianism盡快前往英格蘭,在那裡公開傳授,並在某些情況下甚至採取行動,由許多sectaries在護衛的奧利弗克倫威爾。 The state of religion in England, as well as in the Colonies, immediately preceding and during this troublesome period of history was an extraordinary one, and when the independents obtained the upper hand there was no limit to the vagaries of the doctrines, imported or invented, that found so congenial a soil in which to take root and spread.國家宗教在英格蘭,以及在殖民地,緊接在此麻煩的歷史時期是不平凡的一年,當獨立獲得了上風,沒有限制,變化莫測的理論,進口或發明,發現這樣適宜的土壤中生根和傳播。 Many of the religious controversies that then arose turned naturally upon the doctrines of faith, grace, and justification which occupied so prominent a place in contemporary thought, and in these controversies Antinomianism frequently figured.許多宗教的爭論,然後把自然產生的理論的信仰,寬限期,並說明理由佔領了如此突出的地方在當代的思想,並在這些爭議Antinomianism經常佔有。 A large number of works, tracts, and sermons of this period are extant in which the fierce and intolerant doctrines of the sectaries are but thinly veiled under the copious quotation from the Scriptures that lend so peculiar an effect to their general style.大量的工程,村組,並說教這一時期是現存在激烈的和不容忍理論,但sectaries是暗藏的大量引用聖經的貸款如此奇特的效果一般的風格。 In the earlier part of the seventeenth century, Dr.在先前的一部分,十七世紀,博士 Tobias Crisp, Rector of Brinkwater (b. 1600), was accused, in the company of others, of holding and teaching similar views.托比亞斯鬆脆,校長Brinkwater (灣1600 ) ,被指責,在其他公司,控股和教學相似的看法。 His most notable work is "Christ Alone Exalted" (1643).他最顯著的工作是“基督獨自一上人” ( 1643 ) 。 His opinions were controverted with some ability by Dr. Daniel Williams, the founder of the Dissenters' Library.他的意見controverted與能力的一些丹尼爾威廉斯博士的創始人,在平息圖書館。 Indeed, to such an extent were extreme Antinomian doctrines held, and even practised, as early as the reign of Charles I, that, after Cudworth's sermon against the Antinomians (on John, ii, 3, 4) was preached before the Commons of England (1647), the Parliament was obliged to pass severe enactments against them (1648).事實上,到這樣的程度是極端舉行Antinomian理論,甚至實行,早在統治查爾斯一世,這之後, Cudworth的講道對Antinomians (約翰,二,三,四)被鼓吹的商品,前英格蘭( 1647年) ,議會必須通過立法嚴厲打擊他們( 1648年) 。 Anyone convicted on the oaths of two witnesses of maintaining that the moral law of the Ten Commandments was no rule for Christians, or that a believer need not repent or pray for pardon of sin, was bound publicly to retract, or, if he refused, be imprisoned until he found sureties that he would no more maintain the same. Shortly before this date, the heresy made its appearance in America, where, at Boston, the Antinomian opinions of Anne Hutchinson were formally condemned by the Newton Synod (1636).任何被定罪的監誓員的兩名證人維護的道德法律的十誡,沒有規則的基督徒,或信徒不必後悔或祈求寬恕的罪惡,必將公開收回,或者,如果他拒絕,被監禁,直到他找到擔保人,他將不再保持不變。前不久迄今為止,異端了其在美國,在那裡,在波士頓,在Antinomian意見安妮哈欽森被正式譴責了牛頓主教會議( 1636 ) 。

Although from the seventeenth century onward Antinomianism does not appear to be an official doctrine of any of the more important Protestant sects, at least it has undoubtedly been held from time to time either by individual members of sections, and taught, both by implication and actually, by the religious leaders of several of these bodies.儘管從17世紀起, Antinomianism似乎沒有官方的任何學說更重要的新教教派,至少它無疑已被關押不時由個別成員的部分,教,既蘊涵和實際由宗教領袖的若干這些機構的工作。 Certain forms of Calvinism may seem capable of bearing an Antinomian construction.某些形式的加爾文主義似乎能夠承載一個Antinomian建設。 Indeed it has been said that the heresy is in reality nothing more than "Calvinism run to the seed".事實上,一直說,邪教是在現實中只不過“運行加爾文主義的種子” 。 Mosheim regarded the Antinomians as a rigid kind of Calvinists who, distorting the doctrines of absolute decrees, drew from it conclusions dangerous to religion and morals. Count Zinzendorf (1700-60), the founder of the Herrnhuters, or Moravians, was accused of Antinomianism by Bengal, as was William Huntingdon, who, however, took pains to disclaim the imputation. Mosheim認為Antinomians作為一個剛性的加爾文教派誰,歪曲了理論的絕對命令,並提請它的結論危險的宗教和道德。伯爵親岑多夫(一七〇 〇年至1760年) ,創始人Herrnhuters ,或摩拉維亞,被指控Antinomianism由孟加拉,如威廉亨廷頓,誰然而,在煞費苦心地放棄了估算。

But possibly the most noteworthy instance is that of the Plymouth Brethren, of whom some are quite frankly Antinomian in their doctrine of justification and sanctification.但可能是最值得注意的例子是,在普利茅斯弟兄們,其中有些是非常坦率Antinomian在其學說的理由和神聖。 It is their constant assertion that the law is not the rule or standard of the life of the Christian.這是他們的一貫主張,法律沒有規則或標準,生活的基督徒。 Here again, as in the case of Agricola, it is a theoretical and not a practical Antinomianism that in inculcated.在這裡,如農業,這是一個理論上的,而且沒有一個實際Antinomianism ,在灌輸。 Much of the teaching of the members of this sect recalls "the wildest, vagaries of the Antinomian heresy, which at the same time their earnest protests against such a construction being put upon their words, and the evident desire of their writers to enforce a high standard of practical holiness, forbid us to follow out some of their statements to what seems to be their logical conclusion." Indeed, the doctrine generally is held theoretically, where held at all, and has seldom been advocated to be put in practice and acted upon.大部分教學的成員這一節回顧“的荒涼,變幻無常的Antinomian異端,它在同一時間的認真抗議這樣一個正在實施建設後的話,顯然他們的願望執行作家高標準的實際聖潔,不允許我們跟隨了他們的一些報表什麼似乎是他們的合乎邏輯的結論。 “實際上,一般的理論是理論上舉行,在那裡舉行的所有,並已很少被主張付諸實踐和行動經。 Except, as has already been noted, in the case of the Anabaptists of Munster and of some of the more fanatical sections of the Commonwealth, as well as in a small number of other isolated and sporadic cases, it is highly doubtful if it has ever been directly put forward as an excuse for licentiousness; although, as can easily be seen, it offers the gravest possible incentive to, and even justification of, both private and public immorality in its worst and most insidious form. As the doctrine of Antinomianism, or legal irresponsibility, is an extreme type of the heretical doctrine of justification by faith alone as taught by the Reformers, it is only natural to find it condemned by the Catholic Church in company with its fundamentally Protestant tenet.除外,因為已經指出,在案件Anabaptists的穆斯特和一些更狂熱的部分英聯邦,以及少量的其他孤立和零星的情況下,它是高度懷疑是否從未直接提出為藉口,淫; ,雖然可以很容易地看到,它提供了最嚴重的可能誘因,甚至理由,私人和公共不道德的最嚴重和最陰險的形式。正如教義Antinomianism ,或法律上的不負責任,是一種極端類型的邪教學說的理由僅僅因為信仰所教的改革者,這是很自然的找到它的譴責,天主教會在公司,其根本宗旨新教。 The sixth session of the Ecumenical Council of Trent was occupied with this subject and published its famous decree on Justification.第六屆會議基督教理事會的遄被佔領了這個問題,並發表了其著名的法令的理由。 The fifteenth chapter of this decree is directly concerned with Antinomian heresy, and condemns it in the following terms: "In opposition also to the cunning wits of certain men who, by good works and fair speeches, deceive the hearts of the innocent, it is to be maintained that the received grace of justification is lost not only by the infidelity, in which even faith itself if lost, but also by any other mortal sin soever, though faith be not lost; thereby defending the doctrine of the Divine law, which excludes from the King of God not only the unbelieving, but also the faithful who are fornicators, adulterers, effeminate, abusers of themselves with mankind, thieves, covetouss, drunkards, revilers, extortioners, and all others who commit deadly sins; from which, with the help of Divine grace, they are able to refrain and on account of which they are separate from the grace of Christ" (Cap. xv, cf. also Cap. xii).第十五章的這項法令是直接涉及Antinomian異端,並譴責它在以下條款: “在反對派還狡猾的智慧某些男性誰,良好的工作和公正的演講,欺騙心中的無辜,這是要堅持認為,獲得寬限期的理由是失去不僅是不忠,其中甚至信仰本身,如果失去了,而且還由任何其他soever彌天大罪,但信仰是不會喪失;從而捍衛理論的神聖法律,排除國王上帝不僅不信,但也忠實誰是fornicators , adulterers ,人氣,濫用自己與人類,小偷, covetouss ,醉鬼, revilers , extortioners ,和所有其他誰犯下致命的罪過,從其中,的幫助下,神聖的寬限期,他們能夠避免,並考慮到它們是分開的寬限期基督“ (香港法例第15 ,比照。還章。十二) 。 Also, among the canons anathematizing the various erroneous doctrines advanced by the Reformers as to the meaning and nature of justification are to be found in the following:此外,各炮anathematizing的各種錯誤思想先進的改革者的含義和性質,理由是要找到在以下方面:

Canon 19: "If anyone shall say that nothing besides faith is commanded in the Gospel; that other things are indifferent, neither commanded nor prohibited, but free; or that the Ten Commandments in no wise appertain to Christians; let him be anathema."佳能19 : “如果任何人不得說,沒有信仰是除了指揮的福音; ,其他事情漠不關心,既沒有指揮,也沒有禁止的,但免費;或十誡在任何明智屬於基督徒;讓他被詛咒。 ”

Canon 20: "If anyone shall say that a man who is justified and how perfect soever is not bound to the observance of the commandments of God and the Church, but only to believe; as if forsooth. the Gospel were a bare and absolute promise of eternal life, without the condition of observation of the commandments; let him be anathema."佳能20 : “如果任何人不得說,一名男子誰是有道理的,以及如何完善soever沒有義務遵守誡命上帝和教會,但只相信;猶如forsooth 。福音的是一個裸露和絕對的諾言在永恆的生命,沒有條件的觀察誡命;讓他被詛咒。 “

Canon 21: "If anyone shall say that Christ Jesus was given of God unto men as a Redeemer in whom they should trust, and not also as a legislator whom they should obey; let him be an anathema."佳能21 : “如果任何人不得說,基督耶穌是上帝給你們作為一個男人的救世主他們應該信任,而不是也作為一個立法者他們要服從;讓他是一個詛咒。 ”

Canon 27: "If anyone shall say that there is no deadly sin but that of infidelity; or that grace once received is not lost by any other sin, however grievous and enormous, save only by that infidelity; let him be anathema."佳能27日: “如果任何人不得說,沒有致命的罪過,但對不忠;或寬限期一旦收到沒有失去任何其他罪過,但嚴重和巨大的,唯一保存該不忠;讓他被詛咒。 ”

The minute care with which the thirty-three canons of this sixth session of the Council were drawn up is evidence of the grave importance of the question of justification, as well as of the conflicting doctrine advanced by the Reformers themselves upon this subject.每分鐘照顧的33炮這在理事會第六屆會議,擬定了證據的嚴重問題的重要性的理由,以及先進的矛盾學說的改革者本身對這個問題的。 The four canons quoted above leave no doubt as to the distinctly Antinomian theory of justification that falls under the anathema of the Church.這四個大砲上面引述離開毫無疑問的明顯Antinomian理論的理由屬於詛咒的教會。 That the moral law persists in the Gospel dispensation, and that the justified Christian is still under the whole obligation of the laws of God and of the Church, is clearly asserted and defined under the solemn anathema of an Ecumenical Council.這在道義上堅持依法福音分配,以及合理的基督教仍然是根據整個義務的法律上帝和教會,顯然是主張和界定的莊嚴詛咒的基督教會。 The character of Christ as a lawgiver to be obeyed is insisted upon, as well as His character as a Redeemer to be trusted; and the fact that there is grievous transgression, other than that of infidelity, is taught without the slightest ambiguity - thus far, the most authoritative possible utterance of the teaching of the Church.性質的基督作為一個立法者服從是堅持,以及他的性格作為一個救世主是值得信賴的;和事實,即有嚴重侵,以外的不忠,教授沒有絲毫含糊之處-迄今,最具權威性的話語盡可能教學的教會。 In connection with the Tridentine decrees and canons may be cited the controversial writings and direct teaching of Cardinal Bellarmine, the ablest upholder of orthodoxy against the various heretical tenets of the Protestant Reformation.關於Tridentine法令和大砲可引有爭議的著作和直接教學的樞機貝拉明,能幹維護者的正統打擊各種邪教教義的新教改革。

But so grossly and so palpably contrary to the whole spirit and teaching of the Christian revelation, so utterly discordant with the doctrines inculcated in the New Testament Scriptures, and so thoroughly opposed to the interpretation and tradition from which even the Reformers were unable to cut themselves entirely adrift, was the heresy of Antinomianism that, which we are able to find a few sectaries, as Agricola, Crisp, Richardson, Saltmarsh, and Hutchinson, defending the doctrine, the principle Reformers and their followers were instant in condemning and reprobating it.但是,如此嚴重和明顯違背了整個教學精神和基督教的啟示,所以完全不協調的理論灌輸在新約聖經,所以反對徹底的解釋和傳統的,甚至改革者無法切斷自己完全落後,是異端的Antinomianism的是,我們能夠找到一些sectaries ,如農業,脆,理查德森,鹽沼和哈欽森,捍衛原則,這一原則改革者及其追隨者被即時譴責和reprobating它。 Luther himself, Rutherford, Schluffleburgh, Sedgewick, Gataker, Witsius, Bull, and Williams have written careful refutations of a doctrine that is quite as revolting in theory as it would ultimately have proved fatally dangerous in its practical consequences and inimical to the propagation of the other principles of the Reformers.路德本人,盧瑟福, Schluffleburgh , Sedgewick , Gataker , Witsius ,紅牛和威廉姆斯的書面仔細反駁的理論,是相當的令人作嘔的理論,因為它最終將被證明致命的危險,其實際後果和有害的傳播其他原則的改革者。 In Nelson's "Review and Analysis of Bishop Bull's Exposition. . .of Justification" the advertisement of the Bishop of Salisbury has the following strong recommendation of works against the "Antinomian folly":在老尼爾森的“審查和分析主教車隊的博覽會。 。 。的理由”廣告的索爾茲伯里主教有以下強烈建議的作品對“ Antinomian愚蠢” :

. . . To the censure of tampering with the Strictness of the Divine law may be opposed Bishop Horsley's recommendation of the Harmonia Apostolica as 'a preservative from the contagion of Antinomian folly.'為了譴責篡改嚴神聖的法律可能會反對主教霍斯利的建議,異色Apostolica為'防腐劑的蔓延Antinomian愚蠢的。 As a powerful antidote to the Antinomian principles opposed by Bishop Bull, Cudworth's incomparable sermon preached before the House of Commons in 1647.作為一個功能強大的解毒劑的Antinomian原則主教反對鬥牛, Cudworth的無與倫比的布道宣講前下議院在1647年。 . . . cannot be too strongly recommended.不能太強烈建議。

This was the general attitude of the Anglican, as well as of the Lutheran, body. And where, as was upon several occasions the case, the ascendency of religious leaders, at a time when religion played an extraordinarily strong part in the civil and political life of the individual, was not in itself sufficient to stamp out the heresy, or keep it within due bounds, the aid of the secular arm was promptly invoked, as in the case of the intervention of the Elector of Brandenburg and the enactments of the English Parliament in 1648.這是一般的態度,聖公會,以及信義,身體。哪裡,如經多次的情況下,優越的宗教領袖,當時的宗教發揮了極其強烈的部分公民權利和政治個人生活,本身並不是足以消滅異端邪說,或保持適當的範圍內,借助世俗的手臂迅速調用,如干預的選民的勃蘭登堡和法規的英國議會於1648年。 Indeed, at the time, and under the peculiar circumstances obtaining in New England in 1637, the synodical condemnation of Mrs. Hutchinson did not fall short of a civil judgement.事實上,在時間,並根據特殊情況中獲得新英格蘭在1637年,在synodical譴責夫人哈欽森不屬於短期的民事判決。

Impugned alike by the authoritative teaching of the Catholic Church and by the disavowals and solemn declarations of the greater Protestant leaders and confessions or fomularies, verging, as it does, to the discredit of the teaching of Christ and of the Apostles, inimical to common morality and to the established social and political order, it is not surprising to find the Antinomian heresy a comparatively rare one in ecclesiastical history, and, as a rule, where taught at all, one that is carefully kept in the background or practically explained away.非難一樣的教學權威,天主教教會和disavowals ,並鄭重聲明更大的新教領導人和供詞或fomularies ,瀕臨,因為它的詆毀教學的耶穌和使徒,有損於共同的道德和既定的社會和政治秩序,這並不奇怪,尋找Antinomian異端比較罕見的在教會的歷史,作為一項規則,而在所有教,一個認真保存在背景或幾乎解釋了。 There are few who would care to assert the doctrine in so uncompromising a form as that which Robert Browning, in "Johannes Agricola in Meditation", with undoubted accuracy, ascribed to the Lutheran originator of the heresy: -有幾個會照顧誰主張理論在如此不妥協的一種形式的那種勃朗寧在“約翰內斯阿格里在沉思” ,以不容置疑的準確性,歸因於路德發端的異端邪說: -

I have God's warrant, could I blend我有上帝的需要,我可以混合

All hideous sins, as in a cup,所有駭人聽聞的罪惡,如茶杯,

To drink the mingled venoms up;喝了混合毒液;

Secure my nature would convert我國安全性質的轉換

The draught too blossoming gladness fast;吃水也快開花歡樂;

While sweet dews turn to the gourd's hurt,雖然甜dews轉向葫蘆的傷害,

And bloat, and while they bloat it, blast,和膨脹,而他們膨脹它,爆炸,

As from the first its lot was cast.從第一次的很多是演員。

For this reason it is not always an easy matter to determine with any degree of precision how far certain forms and offshoots of Calvinism, Socinianism, or even Lutheranism, may not be susceptible of Antinomian interpretations; while at the same time it must be remembered that many sects and individuals holding opinions dubiously, or even indubitably, of an Antinomian nature, would indignantly repudiate any direct charge of teaching that evil works and immoral actions are no sins in the case of justified Christians.出於這個原因,並不總是一件容易的事,以確定與任何程度的精度多遠某些形式和分支的加爾文主義, Socinianism ,甚至路德教,可能不是容易的Antinomian解釋;同時必須牢記,許多教派和個人持有懷疑的意見,甚至是無疑,一個Antinomian性質,將氣憤地駁斥任何直接負責的教學工作,邪惡和不道德的行動是沒有罪過的情況下合理的基督徒。 The shades and gradations of heresy here merge insensibly the one into the other.在色彩和層次的異端合併不知不覺在這裡一成其他。 To say that a man cannot sin because he is justified is very much the same thing as to state that no action. whether sinful in itself or not, can be imputed to the justified Christian as a sin.如果說,一個人不能罪惡,因為他是有道理的非常一回事指出,不採取任何行動。是否有罪本身或不是,可以歸罪於基督教的理由作為一種罪過。 Nor is the doctrine that good works do not help in promoting the sanctification of an individual far removed from the teaching that evil deed do not interfere with it.也不是理論,良好的工程無助於促進成聖個人遠離教學邪惡行為不干預它。 There is a certain logical nexus between these three forms of the Protestant doctrine of justification that would seem, to have its natural outcome in the assertion of Antinomianism.有一定的邏輯之間的關係這三個形式的新教理論的理由似乎有它的自然結果主張Antinomianism 。 The only doctrine that is conclusively and officially opposed to this heresy, as well as to those forms of the doctrine of justification by faith alone that are so closely connected with it both doctrinally and historically, is to be found in the Catholic dogma of Faith, Justification, and Sanctification.唯一的理論,是確鑿並正式反對這一邪教,以及這些形式的理論的信仰的理由僅僅是以便緊密聯繫在一起,既doctrinally和歷史,將發現的天主教教義的信仰,理由,成聖。

Publication information Written by Francis Aveling.出版信息撰稿:弗朗西斯Aveling 。 Transcribed by Heather Hartel. The Catholic Encyclopedia, Volume I. Published 1907.轉錄的希瑟海特爾。天主教百科全書,體積一發布1907年。 New York: Robert Appleton Company.紐約:羅伯特阿普爾頓公司。 Nihil Obstat, March 1, 1907. Nihil Obstat , 1907年三月一日。 Remy Lafort, STD, Censor.雷米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目錄

Decreta Dogmatica Councilii Tridentini: Sess VI; Bellarmine, De Justificatione; Judicium de Libro Concordantia Lutheranorum; Alzog, Church History III; Liguori, The History of Heresies (tr. Mulloch); Formula Concordiae; Elwert, De Antinomia J. Decreta Dogmatica Councilii Tridentini : Sess第六;貝拉明,德Justificatione ; Judicium的圖書Concordantia Lutheranorum ; Alzog ,教會歷史第三;利顧理,史異端(編輯部Mulloch ) ;方程式Concordiae ; Elwert ,德Antinomia學者 Agricolae Islebii; Hagenbach, A Text Book of the History of Doctrines; Bell, The Wanderings of the Human Intellect; Bull, Opera; Hall, Remaine; Sanders, Sermons; Rutherford, A Survey of the Spiritual Antichirstʯpening the secrets of Familisme and Antinomianisme in the Anti-christian Doctrine of J. Saltmarsh; Gataker, An Antidote Againt the Error Concerning Justification; Antinomianism Discovered and Unmasked; Baxter, The Scripture Gospel Defended . Agricolae Islebii ;哈根巴赫,文字圖書史的理論;貝爾,在流浪的人類智慧;鬥牛,歌劇;大會堂, Remaine ;桑德斯,講道;盧瑟福的一項調查顯示,精神Antichirst ʯ pening的秘密Familisme和Antinomianisme在反基督教教義的學者鹽沼; Gataker ,一種解毒Againt關於錯誤的理由; Antinomianism發現和揭露;巴克斯特聖經福音辯護。 . . In Two Books .在兩本書。 . . The second upon the sudden reviving of Antinomianism; Fletcher, Four Checks to Antinomianism; Cottle, An Accent of Plymouth Antinomians; Teulon, History and Teaching of the Plymouth Brethren; Nelson, A Review and Analysis of Bishop Bull's Exposition .第二次時突然復活的Antinomianism ;弗萊徹,四檢查Antinomianism ;考特,口音普利茅斯Antinomians ; Teulon ,歷史和教學中的普利茅斯弟兄;尼爾森,審查和分析主教車隊的博覽會。 . . of Justification.的理由。


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