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State in contrast the main distinguishing positions of the Augustinian and Pelagian systems.
对比说明奥古斯丁体系与伯拉纠体系的主要区别立场。
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1st. As to ORIGINAL SIN.
Augustinianism. By the sin of Adam, in whom all men together sinned, sin and all the other positive punishments of Adam’s sin came into the world. By it human nature has been both physically and morally corrupted. Every man brings into the world with him a nature already so corrupt, that it can do nothing but sin. The propagation of this quality of his nature is by concupiscence.
奥古斯丁主义：因亚当的罪，在他里面所有人一同犯了罪，罪和亚当之罪的所有其他实际惩罚都进入了世界。通过这罪，人性在身体和道德上都已经被败坏了。每个人生来就带有一种已经如此败坏的本性，以至于他只能犯罪而不能行善。这种本性特质的传递是通过情欲实现的。
Pelagianism. By his transgression, Adam injured only himself, not his posterity. In respect to his moral nature, every man is born in precisely the same condition in which Adam was created. There is therefore no original sin.
伯拉纠主义：通过他的过犯，亚当只伤害了他自己，而非他的后裔。就道德本性而言，每个人生来都与亚当被造时完全处于相同的状态。因此，没有原罪。
2nd. As to FREE WILL.
Augustinianism. By Adam’s transgression the Freedom of the human Will has been entirely lost. In his present corrupt state man can will and do only evil.
奥古斯丁主义：通过亚当的过犯，人类意志的自由已经完全丧失。在当前败坏的状态下，人只能立志行恶而不能行善。
Pelagianism. Man’s will is free. Every man has the power to will and to do good as well as the opposite. Hence it depends upon himself whether he be good or evil.
伯拉纠主义：人的意志是自由的。每个人都有立志行善或行恶的能力。因此，一个人是善是恶，完全取决于他自己。
3rd. As to GRACE.
Augustinianism. If nevertheless man in his present state, wills and does good, it is merely the work of grace. It is an inward, secret, and wonderful operation of God upon man. It is a preceding as well as an accompanying work. By preceding grace, man attains faith, by which he comes to an insight of good, and by which power is given him to will the good. He needs cooperating grace for the performance of every individual good act. As man can do nothing without grace, so he can do nothing against it. It is irresistible. And as man by nature has no merit at all, no respect at all can be had to man’s moral disposition, in imparting grace, but God acts according to His own free will.
奥古斯丁主义：如果人在当前状态下仍能立志行善，那纯粹是恩典的工作。这是神在人身上内在的、隐秘的、奇妙的运作。它既是先行的工作，也是伴随的工作。通过先行的恩典，人获得信心，借此他能洞察善，并获得立志行善的能力。他需要合作的恩典来完成每一个具体的善行。正如人没有恩典就不能做任何事，他也不能抵挡恩典。恩典是不可抗拒的。由于人本性上毫无功德可言，在赐予恩典时，神完全不考虑人的道德倾向，而是按照祂自己的自由意志行事。
Pelagianism. Although by free will, which is a gift of God, man has the capacity of willing and doing good without God’s special aid, yet for the easier performance of it, God revealed the law; for the easier performance, the instruction and example of Christ aid him; and for the easier performance, even the supernatural operations of grace are imparted to him. Grace, in the most limited sense (gracious influence) is given to those only who deserve it by the faithful employment of their own powers. But man can resist it.
伯拉纠主义：虽然通过自由意志（这是神的恩赐），人有能力在没有神特别帮助的情况下立志行善，但为了更容易地行善，神启示了律法；为了更容易地行善，基督的教导和榜样帮助他；为了更容易地行善，甚至超自然的恩典运作也被赐给他。恩典，在最狭义的意义上（恩惠的影响），只赐给那些通过忠实运用自己能力而配得的人。但人可以抵抗恩典。
“4th. As to PREDESTINATION AND REDEMPTION.”
“第四，关于预定和救赎。”
“Augustinianism. From eternity, God made a free and unconditional decree to save a few 2 [2 The doctrine of Augustine does not by any means involve the conclusion that the elect are ” few ” or ” a small number.”] from the mass that was corrupted and subjected to damnation.”
“奥古斯丁主义。从永恒中，祂做出了自由且无条件的旨意，要从那堕落且应受咒诅的众人中拯救一些人 2 [2 奥古斯丁的教义绝不意味着被拣选的人是”少数”或”小数目”。]”
“To those whom he predestinated to this salvation, he gives the requisite means for the purpose.”
“对于那些祂预定得救的人，祂赐给他们所需的方法来达成此目的。”
“But on the rest, who do not belong to this small number of the elect, the merited ruin falls.”
“但对于其余不属于这些被拣选之人的人，应得的灭亡就临到他们。”
“Christ came into the world and died for the elect only.”
“基督来到世界，仅为被拣选的人死。”
“Pelagianism. God’s decree of election and reprobation is founded on prescience.”
“伯拉纠主义。神的拣选和弃绝的旨意是基于预知。”
“Those of whom God foresaw that they would keep his commands, he predestinated to salvation; the others to damnation.”
“那些神预见会遵守祂诫命的人，祂预定他们得救；其他人则预定灭亡。”
“Christ’s redemption is general.”
“基督的救赎是普遍的。”
“But those only need his atoning death who have actually sinned.”
“但只有那些实际犯了罪的人才需要祂的赎罪之死。”
“All, however, by his instruction and example, may be led to higher perfection and virtue.”
“然而，所有人都可以通过祂的教导和榜样，被引导至更高的完美和美德。”
“A. A. Hodge”
“A. A. 贺智”
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“Table of Contents”
“目录”
“Augustine’s Doctrine of the Bondage of the Will”
“奥古斯丁论意志的捆绑”
“Contrasting Augustine and the Council of Orange (529 AD) with The Council of Trent (1563)”
“对比奥古斯丁和奥兰治会议（公元529年）与特伦特会议（1563年）”
“A.A. Hodge – Pelagianism, Semi-Pelagianism & Augustinianism”
“A.A. 贺智 – 伯拉纠主义、半伯拉纠主义与奥古斯丁主义”
“B. B. Warfield – Augustine & the Pelagian Controversy”
“B. B. 华菲德 – 奥古斯丁与伯拉纠争议”
“The Leaven of Synergism by Arthur Custance”
“阿瑟·卡斯坦斯著《协同主义的酵》”
“Historic Documents on Grace Alone”
“唯独恩典的历史文献”
“Augustine – A Treatise On Grace and Free Will”
“奥古斯丁 – 《论恩典与自由意志》”
“Augustine – A Treatise On Nature and Grace, Against Pelagius”
“奥古斯丁 – 《论本性与恩典，反对伯拉纠》”
“Augustine – A Treatiuse On Rebuke and Grace”
“奥古斯丁 – 《论责备与恩典》”
“Augustine – A Treatise On the Grace of Christ and Original Sin”
“奥古斯丁 – 《论基督的恩典与原罪》”
“Augustine – A Treatise On the Predestination of the Saints”
“奥古斯丁 – 《论圣徒的预定》”
“Augustine – A Treatise On the Gift of Perseverance – 428 or 429.”
“奥古斯丁 – 《论恒忍的恩赐》- 428或429年。”
“Augustine – A Work On the Proceedings of Pelagius – 417”
“奥古斯丁 – 《论伯拉纠的言行》- 417年”
“Jerome – Against the Pelagians (Book 1)”
“杰罗姆 – 《反对伯拉纠派》（第一卷）”
“Jerome – Against the Pelagians (Book 2)”
“杰罗姆 – 《反对伯拉纠派》（第二卷）”
“Jerome – Against the Pelagians (Book 3)”
“杰罗姆 – 《反对伯拉纠派》（第三卷）”
“Canons of the Council of Orange – 529”
“奥兰治会议教令 – 529年”
“Select Quotes from Augustine on Grace and Free Will”
“奥古斯丁关于恩典与自由意志的精选引言”