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State in contrast the main distinguishing positions of the Augustinian and Pelagian systems.
对比说明奥古斯丁主义（Augustinian）和伯拉纠主义（Pelagian）体系的主要区别性立场。
“1st. As to ORIGINAL SIN.
“第一，关于原罪（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：因着亚当的罪，在祂里面所有人都一同犯了罪，罪和亚当之罪的所有其他积极的惩罚（positive punishments）都进入了世界。人类本性因此在身体上和道德上都被败坏了。每个人带到世上的本性已经如此败坏，以至于除了犯罪别无所能。祂这种本性的传播（propagation）是通过私欲（concupiscence）进行的。
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：亚当因祂的过犯只伤害了祂自己，而非祂的后代（posterity）。就祂的道德本性而言，每个人出生时的状态与亚当被创造时的状态完全相同。因此，没有原罪。”
“2nd. As to FREE WILL.”
“第二，关于自由意志（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：因着亚当的过犯，人类意志的自由已完全丧失。在祂目前败坏的状态中，人只能意愿和行恶。
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。每个人都有能力意愿和行善，也有能力行相反的事。因此，祂是善是恶取决于祂自己。”
“3rd. As to GRACE.”
“第三，关于恩典（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 s 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：尽管如此，如果人在此刻的状态中意愿并做善事，那仅仅是恩典的工作。这是上帝在人身上一种内在、隐秘而奇妙的运作（operation）。它既是先行的（preceding）工作，也是同在的（accompanying）工作。通过先行的恩典，人获得了信心，借此祂获得了对善的洞察（insight of good），并被赋予了意愿行善的能力。祂需要合作性的恩典（cooperating grace）来完成每一个单独的善行。正如人没有恩典就不能做任何事一样，祂也不能抵挡恩典。它是不可抗拒的（irresistible）。并且由于人本性上完全没有功德（merit），在施予恩典时，就完全不能顾及人的道德性情（moral disposition），而是上帝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”
伯拉纠主义：虽然凭着自由意志，这是上帝的礼物，人有能力在没有上帝特殊帮助的情况下意愿和行善，但为了更容易地行善，上帝启示了律法；为了更容易地行善，基督的教导和榜样帮助祂；为了更容易地行善，甚至连恩典的超自然运作也被赋予了祂。恩典，在最受限制的意义上（恩惠的影响），被赐予那些”
only who deserve it by the faithful employment of their own powers. But man can resist it.
“仅凭忠实运用自己的能力而配得它的人。但人可以抵抗它。
“4th. As to PREDESTINATION AND REDEMPTION.”
“第四，关于预定和救赎（REDEMPTION）。
“Augustinianism. From eternity, God made a free and unconditional decree to save a few [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. To those whom he predestinated to this salvation, he gives the requisite means for the purpose. But on the rest, who do not belong to this small number of the elect, the merited ruin falls. Christ came into the world and died for the elect only.
奥古斯丁主义：从永恒（eternity）开始，上帝就制定了一项自由且无条件的旨意（decree），要从那败坏并受制于定罪（damnation）的团块（mass）中拯救少数人。[2 奥古斯丁的教义绝不包含被拣选者是“少数”或“小部分人”的结论。]对于那些祂预定得此救恩的人，祂赐予他们为此目的所需的手段（means）。但对于其余不属于这少数被拣选者的人，他们应得的毁灭（ruin）就降临在他们身上。基督来到世上，只为被拣选者而死。
Pelagianism. God’s decree of election and reprobation is founded on prescience. Those of whom God foresaw that they would keep his commands, he predestinated to salvation; the others to damnation. Christ’s redemption is general. But those only need his atoning death who have actually sinned. All, however, by his instruction and example, may be led to higher perfection and virtue.”
伯拉纠主义：上帝拣选和弃绝（reprobation）的旨意建立在预知（prescience）之上。上帝预见到他们会遵守祂诫命的人，祂就预定他们得救恩；其余的人则预定受定罪。基督的救赎是普遍的（general）。但只有那些实际犯了罪的人才需要祂的赎罪性死亡（atoning death）。然而，所有人都可以通过祂的教导和榜样，被引导到更高的完全和美德。”
A. A. Hodge
A. A. 霍奇（A. A. Hodge）
Table of Contents
目录
Augustine’s Doctrine of the Bondage of the Will
奥古斯丁关于意志被捆绑的教义
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（Council of Orange，公元529年）与特伦特会议（The Council of Trent，1563年）
A.A. Hodge – Pelagianism, Semi-Pelagianism & Augustinianism
A.A. 霍奇 – 伯拉纠主义、半伯拉纠主义（Semi-Pelagianism）与奥古斯丁主义
B. B. Warfield – Augustine & the Pelagian Controversy
B. B. 华菲德（B. B. Warfield） – 奥古斯丁与伯拉纠争议
The Leaven of Synergism by Arthur Custance
阿瑟·卡斯坦斯（Arthur Custance）论协同主义（Synergism）的酵
Historic Documents on Grace Alone
关于唯独恩典（Grace Alone）的历史文献
Augustine – A Treatise On Grace and Free Will
奥古斯丁 – 论恩典与自由意志的论述
Augustine – A Treatise On Nature and Grace, Against Pelagius
奥古斯丁 – 论本性与恩典，驳伯拉纠的论述
Augustine – A Treatiuse On Rebuke and Grace
奥古斯丁 – 论责备与恩典的论述
Augustine – A Treatise On the Grace of Christ and Original Sin
奥古斯丁 – 论基督的恩典与原罪的论述
Augustine – A Treatise On the Predestination of the Saints
奥古斯丁 – 论圣徒预定的论述
Augustine – A Treatise On the Gift of Perseverance – 428 or 429.
奥古斯丁 – 论坚忍的恩赐的论述 – 428或429年。
Augustine – A Work On the Proceedings of Pelagius – 417
奥古斯丁 – 关于伯拉纠行径的著作 – 417年
Jerome – Against the Pelagians (Book 1)
耶柔米（Jerome） – 驳伯拉纠派（卷一）
Jerome – Against the Pelagians (Book 2)
耶柔米 – 驳伯拉纠派（卷二）
Jerome – Against the Pelagians (Book 3)
耶柔米 – 驳伯拉纠派（卷三）
Canons of the Council of Orange – 529
奥兰治会议法规 – 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文