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State in contrast the main distinguishing positions of the Augustinian and Pelagian systems.
请对比陈述奥古斯丁体系和伯拉纠体系的主要区别立场。
“1st. As to ORIGINAL SIN.
“第一，关于原罪。”
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“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.
“奥古斯丁主义。因亚当的罪（全人类都在祂里面一同犯了罪），罪以及亚当犯罪所带来的所有其他实在的刑罚便进入了世界。
By it human nature has been both physically and morally corrupted.
因此，人性在身体和道德上都败坏了。
Every man brings into the world with him a nature already so corrupt, that it can do nothing but sin.
每个人生来就带有一种已经败坏到只能犯罪的本性。
The propagation of this quality of his nature is by concupiscence.
其本性中这种特质的传递是通过私欲。
Pelagianism. By his transgression, Adam injured only himself, not his posterity.
伯拉纠主义。亚当因其过犯，只伤害了他自己，并未伤害其后裔。
In respect to his moral nature, every man is born in precisely the same condition in which Adam was created.
就其道德本性而言，每个人出生时的状况与亚当被造时的状况完全相同。
There is therefore no original sin.”
因此，没有原罪。”
“2nd. As to FREE WILL.”
“第二，关于自由意志。”
“Augustinianism. By Adam’s transgression the Freedom of the human Will has been entirely lost.
“奥古斯丁主义。因亚当的过犯，人类意志的自由已完全丧失。
In his present corrupt state man can will and do only evil.
在人目前败坏的状态下，人只能意愿并行出邪恶。
Pelagianism. Man’s will is free.
伯拉纠主义。人的意志是自由的。
Every man has the power to will and to do good as well as the opposite.
每个人都有能力意愿并行出良善，也能行出相反的事。
Hence it depends upon himself whether he be good or evil.”
因此，他是善是恶取决于他自己。”
“3rd. As to GRACE.”
“第三，关于恩典。”
“Augustinianism. If nevertheless man in his present state, wills and does good, it is merely the work of grace.
“奥古斯丁主义。尽管如此，如果人在目前的状态下意愿并行出良善，这仅仅是恩典的工作。
It s a an inward, secret, and wonderful operation of God upon man.
这是上帝（祂）在人身上一种内在、隐秘且奇妙的作为。
It s a preceding as well as an accompanying work.
这是一种先行的工作，也是一种伴随的工作。
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.
藉着先行的恩典，人获得信心，由此洞察良善，并获得意愿行善的力量。
He needs cooperating grace for the performance of every individual good act.
祂需要合作的恩典来完成每一个良善的行为。
As man can do nothing without grace, so he can do nothing against it.
正如人没有恩典就一无所能，祂也无法抗拒恩典。
It is irresistible.
它是不可抗拒的。
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.
而且，由于人本性上毫无功德可言，在赐予恩典时，根本无需考虑人的道德倾向，上帝（祂）乃是按照祂自己自由的旨意行事。
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.
伯拉纠主义。虽然藉着自由意志（这是上帝（祂）的恩赐），人有能力在没有上帝（祂）特别帮助的情况下意愿并行出良善，但为了更容易地行出来，上帝（祂）启示了律法；为了更容易地行出来，基督的教导和榜样帮助祂；为了更容易地行出来，甚至恩典的超自然运作也赐给了祂。
Grace, in the most limited sense (gracious influence) is given to those”
恩典，在最狭义的意义上（恩惠的影响），是赐给那些”
only who deserve it by the faithful employment of their own powers.
唯独那些藉着忠心运用自身能力而配得的人。
But man can resist it.
但人可以抗拒它。
“4th. As to PREDESTINATION AND REDEMPTION.”
“第四，关于预定与救赎。”
“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。从永恒开始，上帝（祂）就作了一个自由且无条件的谕令，要从那败坏且注定受咒诅的群体中拯救少数人2 [2 奥古斯丁的教义绝不意味着被拣选者是“少数”或“一小部分人”。]。
To those whom he predestinated to this salvation, he gives the requisite means for the purpose.
对于那些祂预定得此救恩的人，祂赐予他们达到此目的所必需的途径。
But on the rest, who do not belong to this small number of the elect, the merited ruin falls.
但其余不属于这少数被拣选者的人，则承受他们应得的毁灭。
Christ came into the world and died for the elect only.
基督来到世上，只为被拣选的人而死。
Pelagianism. God’s decree of election and reprobation is founded on prescience.
伯拉纠主义。上帝（祂）拣选和遗弃的谕令是建立在预知之上的。
Those of whom God foresaw that they would keep his commands, he predestinated to salvation; the others to damnation.
那些上帝（祂）预知会遵守祂命令的人，祂预定他们得救；其余的人则被预定受咒诅。
Christ’s redemption is general.
基督的救赎是普世的。
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，所有人都可以藉着祂的教导和榜样，被引向更高的完全和德行。”
A. A. Hodge
A. A. 贺智
Table of Contents
目录
Augustine’s Doctrine of the Bondage of the Will
奥古斯丁关于意志为奴的教义
Contrasting Augustine and the Council of Orange (529 AD) with The Council of Trent (1563)
奥古斯丁与奥兰治会议（公元529年）对照特伦托会议（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 – 奥古斯丁与伯拉纠之争
The Leaven of Synergism by Arthur Custance
阿瑟·卡斯坦斯论神人合作说的酵
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，驳伯拉纠
Augustine – A Treatiuse On Rebuke and Grace
奥古斯丁 – 论斥责与恩典
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 – 论坚忍的恩赐 – 428年或429年
Augustine – A Work On the Proceedings of Pelagius – 417
奥古斯丁 – 论伯拉纠的行径 – 417年
Jerome – Against the Pelagians (Book 1)
耶利米 – 驳伯拉纠派（卷一）
Jerome – Against the Pelagians (Book 2)
耶利米 – 驳伯拉纠派（卷二）
Jerome – Against the Pelagians (Book 3)
耶利米 – 驳伯拉纠派（卷三）
Canons of the Council of Orange – 529
奥兰治会议教规 – 529年
Select Quotes from Augustine on Grace and Free Will
奥古斯丁论恩典与自由意志选粹