Peter Martyr Vermigli (Wikipedia featured)
Peter Martyr Vermigli (; 8 September 1499 – 12 November 1562) was an Italian-born Reformed theologian.
彼得·烈士·维米利（Peter Martyr Vermigli）（1499年9月8日－1562年11月12日）是意大利出生的改革宗神学家。
His early work as a reformer in Catholic Italy and his decision to flee for Protestant northern Europe influenced some other Italians to convert and flee as well.
他早期在天主教意大利担任改革家，并决定逃往北欧新教，也影响了其他一些意大利人皈依并逃离。
In England, he influenced the Edwardian Reformation, including the Eucharistic service of the 1552 Book of Common Prayer.
在英国，他影响了爱德华时代的宗教改革，包括 1552 年公祷书的圣体仪式。
He was considered an authority on the Eucharist among the Reformed churches and engaged in controversies on the subject by writing treatises.
他被认为是改革宗教会中圣体圣事的权威，并通过撰写论文参与了有关该主题的争议。
Vermigli's Loci Communes, a compilation of excerpts from his biblical commentaries, became a standard Reformed theological textbook.
韦尔米利的《Loci Communes》是他对圣经注释的摘录汇编，成为标准的改革宗神学教科书。
Born in Florence, Vermigli entered a religious order and was appointed to influential posts as abbot and prior.
韦尔米利出生于佛罗伦萨，加入了宗教团体，并被任命为修道院院长和修道院院长等有影响力的职位。
He came in contact with leaders of the Italian spirituali reform movement, and read Protestant theologians such as Martin Bucer and Ulrich Zwingli.
他接触了意大利精神改革运动的领导人，并阅读了马丁·布塞（Martin Bucer）和乌尔里希·慈运理（Ulrich Zwingli）等新教神学家的著作。
He came to accept Protestant beliefs about salvation and the Eucharist.
他开始接受新教关于救赎和圣体圣事的信仰。
To satisfy his conscience and avoid persecution by the Roman Inquisition, he fled Italy for Protestant northern Europe.
为了满足自己的良心并避免受到罗马宗教裁判所的迫害，他逃离意大利前往信奉新教的北欧。
He ultimately arrived in Strasbourg, where he taught on the Old Testament of the Bible under Bucer.
他最终抵达斯特拉斯堡，在布塞的指导下教授《圣经旧约》。
English reformer Thomas Cranmer invited him to take an influential post at Oxford University where he continued to teach the Bible.
英国改革家托马斯·克兰麦邀请他在牛津大学担任一个有影响力的职位，他继续在那里教授圣经。
He also defended his Eucharistic beliefs against Catholic proponents of transubstantiation in a public disputation.
他还在公开辩论中捍卫了他的圣体圣事信仰，反对天主教的变体论支持者。
Vermigli was forced to leave England on the accession of the Catholic Queen Mary.
天主教玛丽女王即位后，维米利被迫离开英格兰。
As a Marian exile he returned to Strasbourg and his former teaching position.
作为玛丽安流亡者，他回到了斯特拉斯堡并担任了他以前的教职。
Vermigli's beliefs regarding the Eucharist and predestination clashed with those of leading Lutherans in Strasbourg, so he transferred to Reformed Zürich where he taught until his death in 1562.
韦尔米利关于圣体圣事和宿命论的信仰与斯特拉斯堡路德派领袖的信仰发生冲突，因此他转到苏黎世归正会并在那里任教，直至 1562 年去世。
Vermigli's best-known theological contribution was defending the Reformed doctrine of the Eucharist against Catholics and Lutherans.
维米利最著名的神学贡献是捍卫改革宗的圣体圣事教义，反对天主教徒和路德宗。
Contrary to the Catholic doctrine of transubstantiation, Vermigli did not believe that the bread and wine are changed into Christ's body and blood.
与天主教的变体教义相反，维米利不相信面包和酒变成了基督的身体和血。
He also disagreed with the Lutheran view that Christ's body is ubiquitous and so can be present in the Eucharist.
他也不同意路德宗的观点，即基督的身体无处不在，因此可以出现在圣体圣事中。
Instead, Vermigli taught that Christ remains in Heaven even though he is offered to those who partake of the Eucharist and received by believers.
相反，维米利教导说，尽管基督被献给那些参加圣体圣事并被信徒接受的人，但他仍然留在天堂。
Vermigli developed a strong doctrine of predestination independently of John Calvin.
维米利独立于约翰·加尔文，发展了一种强有力的预定论教义。
His interpretation was that God's will determines election and the reprobation of the non-elect.
他的解释是，神的旨意决定了非选民的拣选和弃绝。
Vermigli's belief is similar but not identical to Calvin's.
维米利的信念与加尔文的信念相似但又不相同。
Vermigli's political theology was important in the Elizabethan settlement; he provided theological justification for royal supremacy, the doctrine that the king of a territory, rather than any ecclesiastical authority, rules the church.
维米利的政治神学在伊丽莎白时代的解决过程中发挥了重要作用。他为王室至高无上的地位提供了神学上的理由，即统治教会的是领土的国王，而不是任何教会权威。
Vermigli was born in Florence, the centre of the Florentine Republic, on 8 September 1499 to Stefano di Antonio Vermigli, a wealthy shoemaker, and Maria Fumantina.
维米利于 1499 年 9 月 8 日出生于佛罗伦萨共和国中心的佛罗伦萨，父亲是富有的鞋匠斯特凡诺·迪·安东尼奥·维米利 (Stefano di Antonio Vermigli)，母亲是玛丽亚·福曼蒂娜 (Maria Fumantina)。
He was christened Piero Mariano the following day.
第二天他被命名为皮耶罗·马里亚诺。
He was the eldest of three children; his sister Felicita Antonio was born in 1501, and his brother Antonio Lorenzo Romulo was born in 1504.
他是三个孩子中的老大。他的妹妹费利西塔·安东尼奥 (Felicita Antonio) 出生于 1501 年，弟弟安东尼奥·洛伦佐·罗慕洛 (Antonio Lorenzo Romulo) 出生于 1504 年。
His mother taught him Latin before enrolling him in a school for children of noble Florentines.
他的母亲教他拉丁语，然后让他进入一所为佛罗伦萨贵族子弟开设的学校。
She died in 1511, when Piero was twelve.
她于 1511 年去世，当时皮耶罗 12 岁。
Vermigli was attracted to the Catholic priesthood from an early age.
韦尔米利从小就被天主教神职人员所吸引。
In 1514 he became a novice at the Badia Fiesolana, a monastery of the Canons Regular of the Lateran.
1514年，他成为拉特兰常规修道院巴迪亚菲耶索拉纳修道院的学士。
The Lateran Canons were one of several institutions born out of a fifteenth-century religious reform movement.
拉特兰教规是十五世纪宗教改革运动中诞生的几个机构之一。
They emphasised strict discipline, and could be transferred from house to house rather than being bound to stability in one place, as was the custom of Benedictine monasticism.
他们强调严格的纪律，可以从一家到另一家转移，而不是像本笃会修道院的习俗那样被束缚在一个地方稳定。
They also sought to provide ministry in urban areas.
他们还寻求在城市地区提供事工。
Peter's sister followed him into the monastic life, becoming a nun the same year.
彼得的妹妹跟随他进入修道院生活，同年成为一名修女。
On completing his novitiate in 1518, Vermigli took the name Peter Martyr after the thirteenth-century Dominican Saint Peter of Verona.
1518 年完成见习期后，维米利以 13 世纪多米尼加维罗纳圣彼得的名字命名为彼得殉道者。
The Lateran Congregation had recently decided that promising young ordinands should be sent to the monastery of Saint John of Verdara in Padua to study Aristotle, so Vermigli was sent there.
拉特兰会众最近决定，应将有前途的年轻教士送往帕多瓦的维尔达拉圣约翰修道院学习亚里士多德，因此韦尔米利被派往那里。
The University of Padua, with which Saint John of Verdera was loosely affiliated, was a highly prestigious institution at the time.
帕多瓦大学与贝尔德拉圣约翰有松散的联系，当时是一所享有盛誉的大学。
At Padua, Vermigli received a thorough training in Thomistic scholasticism and an appreciation for Augustine and Christian humanism.
在帕多瓦，维米利接受了托马斯经院哲学的全面训练，并对奥古斯丁和基督教人文主义产生了欣赏。
Vermigli was determined to read Aristotle in his original language despite the lack of Greek teachers, so he taught himself.
尽管缺乏希腊语老师，韦尔米利决心用他的母语阅读亚里士多德，所以他自学了。
He also made the acquaintance of prominent reform-minded theologians Pietro Bembo, Reginald Pole, and Marcantonio Flaminio.
他还结识了具有改革思想的著名神学家彼得罗·本博、雷金纳德·波尔和马坎托尼奥·弗拉米尼奥。
Vermigli was ordained in 1525 and probably received his Doctor of Divinity around that time.
维米利 (Vermigli) 于 1525 年受任命，并可能在那时获得神学博士学位。
The chapter-general of the Congregation elected him to the office of public preacher in 1526.
1526 年，圣公会总会长选举他担任公共传教士。
His first series of sermons was in Brescia later that year.
同年晚些时候，他的第一个系列布道是在布雷西亚进行的。
He then preached for three years, travelling around northern and central Italy.
然后他传教了三年，周游意大利北部和中部。
Unlike the practice of other preaching orders which usually only preached at Lent and Advent, the Augustinians preached year-round.
与其他传道会通常只在四旬期和降临节传道的做法不同，奥古斯丁会全年都传道。
He also gave lectures on the Bible as well as Homer in Lateran Congregation houses.
他还在拉特兰会众讲授《圣经》和《荷马史诗》。
In 1530 Vermigli was appointed vicar of the monastery at San Giovanni in Monte, Bologna.
1530 年，维米利被任命为博洛尼亚蒙特圣乔瓦尼修道院的牧师。
There he learned Hebrew from a local Jewish doctor so he could read the Old Testament scriptures in their original language.
在那里，他向当地的一位犹太医生学习了希伯来语，这样他就可以用原始语言阅读旧约圣经。
Even among those who sought deeper biblical study, it was uncommon for clergy to learn Hebrew, though not unheard of.
即使在那些寻求更深入的圣经研究的人中，神职人员学习希伯来语也是不常见的，尽管并非闻所未闻。
In 1533 the chapter-general elected Vermigli abbot of the two Lateran monasteries in Spoleto.
1533 年，总会长选举韦尔米利为斯波莱托两座拉特兰修道院的院长。
At this post he was also responsible for two convents.
在此职位上，他还负责两座修道院。
The discipline in the monastic houses in Vermigli's care had been lax before his arrival, and they had become a source of scandal in Spoleto.
在韦尔米利到达之前，韦尔米利所管理的修道院里的纪律很松懈，它们已经成为斯波莱托的丑闻根源。
There was also a history of a power struggle between the Bishop of Spoleto, Francesco Eroli, and the Spoletan abbacy, to the point that the bishop had excommunicated Vermigli's predecessor, only to be overturned by Rome.
斯波莱托主教弗朗切斯科·埃罗利和斯波莱托修道院之间也有过权力斗争的历史，以至于主教将韦尔米利的前任逐出教会，结果被罗马推翻。
Vermigli brought order to his houses and mended the relationship with the bishop.
维米利给他的家庭带来了秩序，并修复了与主教的关系。
The chapter general re-elected Vermigli to the Spoletan abbacy in 1534 and again in 1535, but he was not elected to lead any house the following year.
1534 年和 1535 年，总会长再次选举韦尔米利进入斯波莱坦修道院，但第二年他没有被选为任何院院长。
He may have been identified as a promising reformer who could help with reform efforts in higher places.
他可能被认为是一位有前途的改革家，可以帮助高层的改革努力。
Vermigli was in contact with the Catholic leaders working on the Consilium de emendanda ecclesia, an internal report on potential reforms of the Church commissioned by Pope Paul III.
韦尔米利正在与致力于《教会委员会》的天主教领袖保持联系，这是一份由教皇保罗三世委托编写的关于教会潜在改革的内部报告。
He may have even travelled to Rome to assist in writing it.
他甚至可能前往罗马协助撰写该书。
The Congregation elected Vermigli abbot of the monastery at San Pietro ad Aram, Naples in 1537.
1537 年，会众选举 Vermigli 为那不勒斯 San Pietro ad Aram 修道院院长。
There he became acquainted with Juan de Valdés, a leader of the spirituali movement.
在那里，他结识了灵修运动的领导人胡安·德·巴尔德斯。
Valdés introduced Vermigli to the writings of Protestant reformers.
巴尔德斯向韦尔米利介绍了新教改革家的著作。
Toward the end of his time in Naples, he read Martin Bucer's commentaries on the Gospels and the Psalms, and Huldrych Zwingli's De vera et falsa religione.
在那不勒斯的最后时光，他阅读了马丁·布塞（Martin Bucer）对福音书和诗篇的评论，以及胡尔德里奇·慈运理（Huldrych Zwingli）的《论宗教与假宗教》。
Reading these works was an act of ecclesiastical defiance, but not an uncommon one in reformist circles.
阅读这些作品是一种对教会的反抗行为，但在改革派圈子里并不罕见。
Vermigli seems to have slowly moved in a Protestant direction primarily through the study of the Bible and the Church Fathers, especially Augustine.
维米利似乎主要通过研究《圣经》和教父们，尤其是奥古斯丁，慢慢地转向了新教方向。
He probably read Protestant literature critically; it was common for those in reform-minded circles to do so while remaining in the Catholic Church.
他可能批判性地阅读新教文学。对于那些具有改革思想的圈子来说，在保留天主教会的同时这样做是很常见的。
Vermigli embraced the Protestant doctrine of justification by faith alone during this time, and he had probably rejected the traditional Catholic view of the sacraments.
维米利在此期间接受了新教唯信称义的教义，他可能拒绝了传统的天主教对圣礼的看法。
Vermigli also seems to have influenced Valdés.
维米利似乎也影响了巴尔德斯。
Scholars believe that Valdés's strong doctrine of double predestination, that God has chosen some people for salvation and others for damnation, was learned from Vermigli.
学者们认为，巴尔德斯强烈的双重预定论学说，即上帝选择了一些人来拯救，另一些人则受到诅咒，是从韦尔米利那里学到的。
Vermigli in turn had acquired it from his study of either Gregory of Rimini or Thomas Aquinas at Padua.
维米利又从里米尼的格列高利或帕多瓦的托马斯·阿奎那的研究中获得了它。
Vermigli's move away from orthodox Catholic belief became apparent in 1539 when he preached on 1 Corinthians 3:9–17, a passage commonly used as proof of the doctrine of purgatory.
维米利在 1539 年宣讲《哥林多前书》3:9-17 时，他对正统天主教信仰的背离变得显而易见，这段经文通常被用来证明炼狱教义。
Vermigli did not take this view in his preaching, though he did not openly deny the existence of purgatory.
维米利在他的讲道中并没有持这种观点，尽管他没有公开否认炼狱的存在。
Gaetano da Thiene, an opponent of the spirituali, reported his suspicions of Vermigli to the Spanish viceroy of Naples Don Pedro de Toledo, who prohibited Vermigli's preaching.
加埃塔诺·达·蒂耶内（Gaetano da Thiene）是灵修派的反对者，他向西班牙那不勒斯总督唐·佩德罗·德·托莱多（Don Pedro de Toledo）报告了他对韦尔米利的怀疑，后者禁止韦尔米利的传教。
The prohibition was removed on Vermigli's appeal to Rome, with which he received some help from powerful friends he had made in Padua, such as Cardinals Pole and Bembo.
韦尔米利向罗马上诉后，禁令被取消，他得到了他在帕多瓦结交的有权有势的朋友的一些帮助，例如枢机主教波尔和本博。
Despite this controversy, Vermigli continued to rise in the Lateran Congregation.
尽管存在这样的争议，维米利在拉特兰会众中继续崛起。
He was made one of four visitors by the chapter general in 1540.
1540 年，总分会任命他为四名访客之一。
The visitors assisted the rector general by inspecting the Congregation's religious houses.
来访者协助总主教视察了修会的宗教场所。
In 1541 the Congregation elected Vermigli to the important post of prior of Basilica of San Frediano in Lucca.
1541年，会众选举韦尔米利担任卢卡圣弗雷迪亚诺大教堂院长的重要职务。
The prior at San Frediano exercised some episcopal authority over half the city, as well as control of the Lateran's religious houses.
圣弗雷迪亚诺的修道院院长对半个城市行使一些主教权力，并控制拉特兰的宗教场所。
As at his earlier post in Spoleto, the monks of the San Frediano monastery, as well as the clergy of Lucca, were known for moral laxity, which led to an openness to the new Lutheran religion there.
与他早期在斯波莱托的职位一样，圣弗雷迪亚诺修道院的僧侣以及卢卡的神职人员以道德松懈而闻名，这导致了那里对新路德教的开放。
Vermigli saw his task as one of education as well as moral correction.
维米利将他的任务视为教育和道德矫正。
He set up a college based on humanist principles of education and modelled on the newly founded St John's College, Cambridge, and Corpus Christi College, Oxford.
他以人文主义教育原则为基础，仿照新成立的剑桥圣约翰学院和牛津科珀斯克里斯蒂学院，建立了一所学院。
Instruction was in Greek, Latin, and Hebrew.
教学语言为希腊语、拉丁语和希伯来语。
Among the professors were the humanists Immanuel Tremellius, Paolo Lacizi, Celio Secondo Curione, and Girolamo Zanchi, all of whom would later convert to Protestantism.
教授中包括人文主义者伊曼纽尔·特雷梅利乌斯 (Immanuel Tremellius)、保罗·拉西齐 (Paolo Lacizi)、塞利奥·塞多·库里奥内 (Celio Secondo Curione) 和吉罗拉莫·赞奇 (Girolamo Zanchi)，他们后来都皈依了新教。
The Congregation recognised Vermigli's work by appointing him to a disciplinary commission of seven canons in May 1542.
1542 年 5 月，修会认可了韦尔米利的工作，任命他为由七名教士组成的纪律委员会成员。
Vermigli was widely respected and very cautious.
维米利受到广泛尊重并且非常谨慎。
He was able to continue his reform efforts in Lucca without any suspicion of unorthodox views, despite a papal meeting there with Emperor Charles V in 1541.
尽管 1541 年教皇在卢卡与查理五世皇帝会面，但他仍然能够在卢卡继续他的改革努力，而没有任何非正统观点的嫌疑。
His eventual downfall was caused by two of his followers, one of whom openly questioned papal authority and another who celebrated a Protestant form of the Eucharist.
他最终的垮台是由他的两名追随者造成的，其中一名追随者公开质疑教皇的权威，另一名追随者庆祝新教形式的圣体圣事。
The reconstitution of the Roman Inquisition in 1542 may have been in part a response to the fear that Lucca and other cities would defect from the Catholic Church.
1542 年罗马宗教裁判所的重建可能部分是出于对卢卡和其他城市会背叛天主教会的担忧。
The authorities of the Republic of Lucca began to fear that their political independence from the Holy Roman Empire was at stake if their city continued to be viewed as a Protestant haven.
卢卡共和国当局开始担心，如果他们的城市继续被视为新教天堂，他们脱离神圣罗马帝国的政治独立就会受到威胁。
Bans on Protestant books heretofore ignored were enforced, religious feasts which had been dropped were reinstated, and religious processions were scheduled to assure Rome of Lucca's loyalty.
迄今为止被忽视的新教书籍禁令被强制执行，被取消的宗教节日被恢复，宗教游行也被安排在罗马，以确保卢卡的忠诚。
Vermigli was summoned to a Chapter Extraordinary of the Lateran Congregation, and his friends warned him that he had powerful adversaries.
维米利被召集到拉特兰会众的一个非凡战团，他的朋友警告他，他有强大的对手。
These increasingly foreboding events contributed to his decision to ignore the summons and flee, but he was finally persuaded by his conscience against the Masses he was bound to perform.
这些越来越不祥的事件促使他决定无视传票并逃跑，但他最终被良心说服，反对他必须进行的弥撒。
Vermigli fled Lucca for Pisa on 12 August 1542 by horse with three of his canons.
1542 年 8 月 12 日，韦尔米利带着他的三名大炮骑马逃离卢卡前往比萨。
There he celebrated a Protestant form of the Eucharist for the first time.
在那里，他第一次庆祝了新教形式的圣体圣事。
When he stopped in Florence, staying in Badia Fiesolana, where he had entered religious life, Vermigli learned that Bernardino Ochino had arrived there.
当他在佛罗伦萨停留并停留在他开始宗教生活的巴迪亚菲索拉纳时，维米利得知贝尔纳迪诺·奥奇诺已经抵达那里。
Vermigli convinced Ochino, a popular preacher with Protestant leanings, to flee Italy as well.
韦尔米利说服奥奇诺（Ochino），一位颇受欢迎的新教传教士，也逃离了意大利。
On 25 August Vermigli left for Zürich by way of Ferrara and Verona.
8 月 25 日，韦尔米利取道费拉拉和维罗纳前往苏黎世。
Once Vermigli arrived in Zürich he was questioned regarding his theological views by several Protestant leaders, including Heinrich Bullinger, Konrad Pellikan, and Rudolph Gualther.
韦尔米利一抵达苏黎世，就受到几位新教领袖的询问，包括海因里希·布林格（Heinrich Bullinger）、康拉德·佩里坎（Konrad Pellikan）和鲁道夫·瓜尔瑟（Rudolph Gualther）。
They eventually determined that he could be allowed to teach Protestant theology, but there was no position vacant for him to fill there or in Basel, where he went next.
他们最终决定允许他教授新教神学，但那里或他接下来去的巴塞尔都没有空缺职位可供他填补。
In a letter to his former congregation in Lucca, he explained his motives for leaving and also expressed discouragement at not being able to find a post.
在写给卢卡前会众的一封信中，他解释了自己离开的动机，并对找不到职位表示沮丧。
Basler humanist Bonifacius Amerbach assisted him with money, and reformer Oswald Myconius recommended him to Martin Bucer in Strasbourg, with whose writings Vermigli was already familiar.
巴斯勒人文主义者博尼法修斯·阿默巴赫（Bonifacius Amerbach）为他提供了资金援助，改革家奥斯瓦尔德·麦科尼乌斯（Oswald Myconius）将他推荐给斯特拉斯堡的马丁·布塞（Martin Bucer），维米利已经熟悉了他的著作。
Vermigli moved to Strasbourg and became a close personal friend and ally of Bucer, who granted him the chair of Old Testament at the Senior School, succeeding Wolfgang Capito.
维米利搬到斯特拉斯堡，成为布塞的亲密朋友和盟友，布塞授予他接替沃尔夫冈·卡皮托的中学旧约圣经教席。
He began by lecturing on the minor prophets, followed by Lamentations, Genesis, Exodus, and Leviticus.
他首先讲授小先知书，然后讲授《耶利米哀歌》、《创世记》、《出埃及记》和《利未记》。
Vermigli was delighted to be able to teach from the original-language text of the Old Testament, as many of his students could read Hebrew.
维米利很高兴能够用旧约的原文进行教学，因为他的许多学生都可以阅读希伯来语。
He was well-liked by his students and fellow scholars.
他深受学生和学者同行的喜爱。
Vermigli was known for precision, simplicity, and clarity of speech in contrast to Bucer's propensity for digressions which sometimes left his students lost.
维米利以精确、简单和清晰的演讲而闻名，而布塞则喜欢离题，有时会让他的学生迷失方向。
Two of Vermigli's former colleagues in Lucca—Lacizi and Tremellius—would join him in Strasbourg.
韦尔米利在卢卡的两位前同事——拉西齐和特雷梅利乌斯——将前往斯特拉斯堡与他会合。
In 1544 he was elected canon of St. Thomas Church, Strasbourg.
1544年，他被选为斯特拉斯堡圣托马斯教堂的教士。
In 1545 Vermigli married his first wife, Catherine Dammartin, a former nun from Metz.
1545 年，维米利与他的第一任妻子凯瑟琳·达马丁 (Catherine Dammartin) 结婚，凯瑟琳·达马丁 (Catherine Dammartin) 曾是梅斯的修女。
Catherine knew no Italian, and Peter very little German, so it is assumed that they conversed in Latin.
凯瑟琳不懂意大利语，彼得也不懂德语，因此推测他们用拉丁语交谈。
Edward VI acceded to the English throne in 1547, and the Protestant reformers there hoped to take the opportunity to more thoroughly reform the Church of England.
1547年爱德华六世即位英国王位，那里的新教改革者希望借此机会更彻底地改革英国国教。
Archbishop Thomas Cranmer invited Vermigli and Ochino to assist in the effort.
大主教托马斯·克兰麦邀请维米利和奥奇诺协助这项工作。
In addition, the victory of the Catholic Emperor Charles V in the Schmalkaldic War and the resulting Augsburg Interim led to a hostile environment for Protestants in Germany.
此外，天主教皇帝查理五世在施马尔卡尔迪战争中的胜利以及由此产生的奥格斯堡过渡时期导致了德国新教徒的敌对环境。
Vermigli accepted the invitation in November and sailed with Ochino to England.
维米利于 11 月接受邀请，与奥奇诺一起航行至英国。
In 1548, he replaced Richard Smyth, becoming the second Regius Professor of Divinity at Oxford.
1548年，他接替理查德·史密斯，成为牛津大学第二位神学皇家教授。
This was a very influential post at a university which had been slow to accept reform.
在一所接受改革进展缓慢的大学里，这是一个非常有影响力的职位。
On arriving in Oxford, Vermigli began lecturing on 1 Corinthians, denouncing Catholic doctrines of purgatory, clerical celibacy, and lenten fasting.
抵达牛津后，维米利开始讲授《哥林多前书》，谴责天主教的炼狱、教士独身和四旬期禁食的教义。
He then spoke against the Catholic doctrine of the Eucharist, the most sensitive area of disagreement between Protestants and Catholics in England at the time.
然后，他反对天主教的圣体圣事教义，这是当时英国新教徒和天主教徒之间最敏感的分歧领域。
Conservative faculty, led by Smyth, challenged Vermigli to defend his views in a formal disputation.
以史密斯为首的保守派教师要求维米利在正式辩论中捍卫自己的观点。
Smyth fled to St Andrews and finally to Leuven before the disputation could be held, so three Catholic divines, William Tresham, William Chedsey and Morgan Phillips, stepped forward to take his place.
史密斯在辩论举行之前逃到了圣安德鲁斯，最后逃到了鲁汶，因此三位天主教神职人员威廉·特雷沙姆、威廉·切德西和摩根·菲利普斯挺身而出取代了他的位置。
The disputation was held in 1549 before Richard Cox, the University Chancellor and a firm Protestant.
这场辩论于 1549 年在大学校长、坚定的新教徒理查德·考克斯 (Richard Cox) 面前举行。
It focused on the doctrine of transubstantiation, with Vermigli's opponents arguing for it and him against.
它的重点是变体学说，维米利的反对者支持它，而他则反对。
Chancellor Cox made it obvious that he considered Vermigli to have the better argument, but did not formally declare a winner.
考克斯财政大臣明确表示，他认为维米利有更好的论据，但没有正式宣布获胜者。
The disputation put Vermigli at the forefront of debates over the nature of the Eucharist.
这场争论使维米利处于有关圣体圣事性质争论的最前沿。
In 1549, a series of uprisings known as the Prayer Book Rebellion forced Vermigli to leave Oxford and take up residence at Lambeth Palace with Cranmer.
1549 年，一系列被称为“祈祷书叛乱”的起义迫使维米利离开牛津，与克兰麦一起定居在兰贝斯宫。
The rebellion involved conservative opposition to a vernacular liturgy, which was imposed with the Book of Common Prayer at Pentecost in 1549.
这次叛乱涉及保守派反对方言礼拜仪式，这种仪式是在 1549 年五旬节与《公祷书》一起强制实施的。
Rioters in the streets of Oxford threatened Vermigli with death.
牛津街头的骚乱者威胁要杀死韦尔米利。
At Lambeth, Vermigli assisted Cranmer by helping write sermons against the rebellion.
在兰贝斯，维米利协助克兰麦撰写反对叛乱的布道文。
After some time, he returned to Oxford, where he was made first canon of Christ Church in January 1551.
一段时间后，他回到牛津，并于 1551 年 1 月被任命为基督教会第一任教士。
Vermigli, the first married priest at Oxford, caused controversy by bringing his wife into his rooms overlooking Fish Street at the Great Quadrangle.
韦尔米利是牛津大学第一位已婚牧师，他将妻子带进他位于大四合院俯瞰鱼街的房间，引起了争议。
His windows were smashed several times until he moved to a location in the cloisters, where he built a fortified stone study.
他的窗户被砸碎了好几次，直到他搬到回廊的某个位置，在那里建造了一座坚固的石头书房。
Vermigli became deeply involved in English church politics.
维米利深入参与英国教会政治。
In 1550, he and Martin Bucer provided recommendations to Cranmer for additional changes to the Book of Common Prayer's Eucharistic liturgy.
1550 年，他和马丁·布塞 (Martin Bucer) 向克兰麦提出建议，要求对《公祷书》的圣体礼仪进行更多修改。
Vermigli supported the church's position in the vestarian controversy, over whether bishop John Hooper should be forced to wear a surplice.
维米利支持教会在维斯特教争议中的立场，即约翰·胡珀主教是否应该被迫穿法衣。
Vermigli agreed with Hooper's desire to rid the church of elaborate garments, but he did not believe they were strictly prohibited.
维米利同意胡珀希望教堂摆脱精致服装的愿望，但他不认为它们被严格禁止。
He advised Hooper to respect the authority of his superiors.
他建议胡珀尊重上级的权威。
Vermigli was probably instrumental in convincing Hooper to drop his opposition in February 1551.
1551 年 2 月，维米利可能在说服胡珀放弃反对意见方面发挥了重要作用。
In October 1551 he participated in a commission to rewrite the canon law of England.
1551 年 10 月，他参加了重写英格兰教会法的委员会。
In the Winter he assisted in the writing of a draft set of such laws, which was published by John Foxe as Reformatio legum ecclesiasticarum in 1552.
冬天，他协助撰写了一套此类法律的草案，并于 1552 年由约翰·福克斯 (John Foxe) 出版，名为《Reformatio Legum ecclesiasticarum》。
King Edward died in 1553, followed by the accession of Mary I, who opposed the Protestant reformers.
爱德华国王于 1553 年去世，随后反对新教改革者的玛丽一世即位。
Vermigli was placed under house arrest for six months, and his Catholic opponents at Oxford would likely have had him executed, as Cranmer eventually was in 1556.
维米利被软禁了六个月，而他在牛津大学的天主教对手很可能会处决他，就像克兰麦最终在 1556 年所做的那样。
Despite this risk, he agreed to a public disputation with Cranmer against the new Catholic establishment, but this never came to fruition because Cranmer was imprisoned.
尽管存在这种风险，他还是同意与克兰麦进行公开辩论，反对新的天主教机构，但这从未实现，因为克兰麦被监禁了。
Vermigli was able to receive permission from the Privy Council to leave England, and was advised by Cranmer to do so.
维米利在克兰麦的建议下获得了枢密院的许可离开英格兰。
Vermigli's wife, Catherine, had become well known in Oxford for her piety and ministry to expectant mothers.
维米利的妻子凯瑟琳因她的虔诚和对孕妇的事工而在牛津广为人知。
She also enjoyed carving faces into plum stones.
她还喜欢在梅子石上雕刻面孔。
She had died childless in the February before Vermigli left.
她在维米利离开前的二月去世，没有留下孩子。
Soon after Vermigli's departure, Cardinal Pole had her body disinterred and thrown on a dungheap.
维米利离开后不久，波尔红衣主教将她的尸体挖出并扔到粪堆上。
Following the accession of the Protestant Queen Elizabeth I in 1558, she was re-interred with the relics of Saint Frithuswith (Frideswide) in Christ Church Cathedral, Oxford.
1558 年，新教女王伊丽莎白一世继位后，她与圣弗里斯维兹 (Frideswide) 的遗物一起被重新安葬在牛津基督教堂大教堂。
Vermigli arrived in Strasbourg in October 1553, where he was restored to his position at the Senior School and began lecturing on Judges as well as Aristotle's Nicomachean Ethics.
韦尔米利于 1553 年 10 月抵达斯特拉斯堡，在那里他被恢复到高中的职位，并开始讲授法官以及亚里士多德的《尼各马可伦理学》。
Vermigli often gathered with other Marian exiles for study and prayer in his home.
维米利经常与其他玛丽亚流亡者聚集在家里学习和祈祷。
His lectures on Judges often addressed the political issues relevant for the exiles, such as the right to resist a tyrant.
他关于法官的讲座经常讨论与流亡者相关的政治问题，例如抵抗暴君的权利。
Since Vermigli's departure and the death of Bucer in 1551, Lutheranism had gained influence in Strasbourg under the leadership of Johann Marbach.
自从 1551 年韦尔米利离开和布塞去世后，路德教在约翰·马尔巴赫的领导下在斯特拉斯堡获得了影响力。
Vermigli had been asked to sign both the Augsburg Confession and the Wittenberg Concord as a condition of being reinstalled as professor.
韦尔米利被要求签署《奥格斯堡忏悔录》和《维滕贝格协约》，作为重新担任教授的条件。
He was willing to sign the Augsburg Confession, but not the Concordat, which affirmed a bodily presence of Christ in the Eucharist.
他愿意签署《奥格斯堡信条》，但不愿意签署《协约》，该协约确认了基督在圣体圣事中的肉身存在。
He was retained and reappointed anyway, but controversy over the Eucharist, as well as Vermigli's strong doctrine of double predestination, continued with the Lutherans.
无论如何，他被保留并重新任命，但路德派对圣体圣事以及维米利强烈的双重预定论的争议仍在继续。
Another professor in Strasbourg, Girolamo Zanchi, who had converted to Protestantism while under Vermigli in Lucca, shared Vermigli's convictions regarding the Eucharist and predestination.
斯特拉斯堡的另一位教授吉罗拉莫·赞奇（Girolamo Zanchi）在卢卡的韦尔米利手下皈依了新教，他与韦尔米利对圣体圣事和宿命论有着相同的信念。
Zanchi and Vermigli became friends and allies.
赞奇和维米利成为朋友和盟友。
Vermigli's increasing alienation from the Lutheran establishment led him in 1556 to accept an offer from Heinrich Bullinger to teach at the Carolinum school in Zürich.
韦尔米利与路德教会的关系日益疏远，导致他于 1556 年接受海因里希·布林格 (Heinrich Bullinger) 的邀请，在苏黎世的卡罗林学校 (Carolinum school) 任教。
John Jewel, a fellow Marian exile, came along with him.
约翰·朱厄尔（John Jewel）是一位玛丽亚流亡者，也与他同行。
In Zürich, Vermigli succeeded Konrad Pellikan as the chair of Hebrew, a position he would hold until his death.
在苏黎世，韦尔米利接替康拉德·佩里坎 (Konrad Pellikan) 担任希伯来语系主席，他一直担任该职位直至去世。
He married his second wife, Catarina Merenda of Brescia, Italy, in 1559.
1559 年，他与第二任妻子意大利布雷西亚的卡塔琳娜·梅伦达 (Catarina Merenda) 结婚。
Vermigli was able to share his teaching duties with fellow Hebraist Theodor Bibliander, allowing him time to study and prepare the notes from his previous lectures for publication.
维米利能够与希伯来语学者西奥多·比布利安德 (Theodor Bibliander) 分担教学职责，这让他有时间学习和准备之前讲座的笔记以供出版。
He began lecturing on the books of Samuel and Kings.
他开始讲授《撒母耳记》和《列王记》。
While in Zürich, Vermigli declined invitations to desirable positions in Geneva, Heidelberg, and England.
在苏黎世期间，韦尔米利拒绝了日内瓦、海德堡和英国理想职位的邀请。
Vermigli's Eucharistic views were accepted in Zürich, but he ran into controversy over his doctrine of double predestination.
维米利的圣体圣事观点在苏黎世得到了接受，但他的双重预定论学说引起了争议。
Similarly to John Calvin, Vermigli believed that in some way God wills the damnation of those not chosen for salvation.
与约翰·加尔文类似，维米利相信上帝会以某种方式惩罚那些没有被选中获得救赎的人。
Vermigli attempted to avoid confrontation over the issue, but Bibliander began to openly attack him in 1557, at one point allegedly challenging him to a duel with a double-edged axe.
维米利试图避免在这个问题上发生冲突，但比布利安德在 1557 年开始公开攻击他，据称一度挑战他用双刃斧进行决斗。
Bibliander held the Erasmian view that God only predestines that those who believe in him will be saved, not the salvation of any individual.
比布利安德持有伊拉斯谟主义的观点，认为上帝只预定那些相信他的人会得救，而不是任何个人的得救。
Reformed theologians during this time held a variety of beliefs about predestination, and Bullinger's position is ambiguous, but they agreed that God sovereignly and unconditionally chooses whom to save.
这一时期的改革宗神学家对预定论持有多种信仰，布林格的立场是模棱两可的，但他们一致认为上帝有主权且无条件地选择拯救谁。
They believed salvation is not based on any characteristic of a person, including their faith.
他们相信救赎不是基于一个人的任何特征，包括他们的信仰。
Bullinger and the Zürich church did not necessarily agree with Vermigli's double predestinarian view, but Bibliander's view was deemed unallowable.
布林格和苏黎世教会不一定同意韦尔米利的双重预定论观点，但比布利安德的观点被认为是不可接受的。
He was dismissed in 1560, in part to assure other Reformed churches of the Zürich church's orthodoxy.
1560 年，他被解职，部分原因是为了向其他归正会保证苏黎世教会的正统性。
Vermigli was involved in predestinarian controversy again when Zanchi, who had remained in Strasbourg when Vermigli left for Zürich, was accused of heretical teachings on the Eucharist and predestination by the Lutheran Johann Marbach.
当维米利前往苏黎世时，赞奇留在斯特拉斯堡，维米利再次卷入了预定论争论，路德宗约翰·马尔巴赫指责赞奇在圣体圣事和预定论上有异端教义。
Vermigli was selected to write the official judgement of the Zürich church on the matter in a statement signed by Bullinger and other leaders in December 1561.
韦尔米利被选中在布林格和其他领导人于 1561 年 12 月签署的一份声明中撰写苏黎世教会对此事的正式判决。
His affirmation of a strong doctrine of predestination represented the opinion of the Zürich church as a whole.
他对预定论的坚定教义的肯定代表了整个苏黎世教会的意见。
Vermigli attended the abortive Colloquy at Poissy in the summer of 1561 with Theodore Beza, a conference held in France with the intention of reconciling Catholics and Protestants.
1561 年夏天，韦尔米利参加了在普瓦西与西奥多·贝扎 (Theodore Beza) 举行的流产座谈会，这是一次在法国举行的会议，旨在调和天主教徒与新教徒之间的关系。
He was able to converse with queen mother of France Catherine de'Medici in her native Italian.
他能够用法国王后凯瑟琳·德·美第奇的母语意大利语与她交谈。
He contributed a speech on the Eucharist, arguing that Jesus' words "this is my body" at the Last Supper were figurative rather than literal.
他发表了关于圣体圣事的演讲，认为耶稣在最后的晚餐中所说的“这是我的身体”是比喻性的，而不是字面意思。
Vermigli's health was already declining when he succumbed to an epidemic fever in 1562.
1562 年，韦尔米利因流行热病去世时，他的健康状况已经每况愈下。
He died on 12 November 1562 in his Zürich home, attended by the physician Conrad Gesner.
1562 年 11 月 12 日，他在苏黎世的家中去世，由医生康拉德·盖斯纳 (Conrad Gesner) 照顾。
He was buried in the Grossmünster cathedral, where his successor Josias Simler gave a funeral oration, which was published and is an important source for Vermigli's later biographies.
他被埋葬在格罗斯明斯特大教堂，他的继任者约西亚斯·西姆勒在那里发表了葬礼演说，该演说被出版，成为韦尔米利后来传记的重要来源。
Vermigli had two children by his second wife, Caterina, while he was alive, but they did not survive infancy.
维米利在世时与他的第二任妻子卡特琳娜育有两个孩子，但他们都未能活过婴儿期。
Four months after his death she had their third child, Maria.
他去世四个月后，她生下了他们的第三个孩子玛丽亚。
Vermigli is best known for the Loci Communes (Latin for "commonplaces"), a collection of topical discussions scattered throughout his biblical commentaries.
维米利最出名的是《Loci Communes》（拉丁语，意为“常见的地方”），这是一系列散布在他的圣经注释中的主题讨论。
The Loci Communes was compiled by Huguenot minister Robert Masson and first published in 1576, fourteen years after Vermigli's death.
《地点公社》由胡格诺派牧师罗伯特·马森 (Robert Masson) 编撰，于 1576 年首次出版，即维米利去世 14 年后。
Vermigli had apparently expressed a desire to have such a book published, and it was urged along by the suggestion of Theodore Beza.
维米利显然表达了出版这样一本书的愿望，并在西奥多·贝扎的建议下敦促出版。
Masson followed the pattern of John Calvin's Institutes of the Christian Religion to organise it.
马森遵循约翰·加尔文的《基督教宗教要义》的模式来组织它。
Fifteen editions of the Loci Communes between 1576 and 1656 spread Vermigli's influence among Reformed Protestants.
1576 年至 1656 年间，《轨迹公社》的十五个版本在改革宗新教徒中传播了韦尔米利的影响。
Anthony Marten translated the Loci Communes into English in 1583, adding to it considerably.
1583 年，安东尼·马丁 (Anthony Marten) 将《Loci Communes》翻译成英文，大大丰富了它的内容。
Vermigli published commentaries on I Corinthians (1551), Romans (1558), and Judges (1561) during his lifetime.
维米利在世时出版了《哥林多前书》（1551年）、《罗马书》（1558年）和《士师记》（1561年）的注释。
He was criticised by his colleagues in Strasbourg for withholding his lectures on books of the Bible for years rather than sending them to be published.
他在斯特拉斯堡的同事们批评他多年来一直保留有关圣经书籍的讲座，而不是将其出版。
Calling his lecture notes on Genesis, Exodus, Leviticus and the Minor Prophets "brief and hasty annotations", he found it difficult to find time to prepare them for publication.
他称自己关于《创世记》、《出埃及记》、《利未记》和《小先知书》的讲义是“简短而仓促的注释”，他发现很难找到时间准备出版。
His colleagues edited and published some of his remaining works on the Bible after his death: prayers on the Psalms (1564) and commentaries on Kings (1566), Genesis (1569), and Lamentations (1629).
他死后，他的同事们编辑并出版了他剩余的一些圣经著作：《诗篇》祈祷文（1564年）和《列王记》注释（1566年）、《创世记》（1569年）和《哀歌》（1629年）。
Vermigli followed the humanist emphasis on seeking the original meaning of scripture, as opposed to the often fanciful and arbitrary allegorical readings of the medieval exegetical tradition.
维米利遵循人文主义强调寻求圣经的原始含义，而不是对中世纪释经传统的经常充满幻想和武断的寓言解读。
He occasionally adopted an allegorical reading to interpret the Old Testament as having to do with Christ typologically, but he did not utilise the quadriga method of medieval biblical interpretation, where each passage has four levels of meaning.
他偶尔会采用寓言式的解读方式，将《旧约》解释为与基督有关的预表，但他并没有采用中世纪圣经解释的四轮车方法，即每段经文都有四个层次的含义。
Vermigli's command of Hebrew, as well as his knowledge of rabbinic literature, surpassed that of most of his contemporaries, including Calvin, Luther, and Zwingli.
维米利对希伯来语的掌握以及对拉比文学的了解超过了大多数同时代的人，包括加尔文、路德和慈运理。
Vermigli published an account of his disputation with Oxford Catholics over the Eucharist in 1549, along with a treatise further explaining his position.
韦尔米利发表了 1549 年他与牛津天主教徒就圣体圣事争论的记录，并发表了一篇进一步解释他的立场的论文。
The disputation largely dealt with the doctrine of transubstantiation, which Vermigli strongly opposed, but the treatise was able to put forward Vermigli's own Eucharistic theology.
这场争论主要涉及维米利强烈反对的变体教义，但这篇论文能够提出维米利自己的圣体神学。
Vermigli's Eucharistic views, as expressed in the disputation and treatise, were influential in the changes to the Book of Common Prayer of 1552.
维米利在辩论和论文中表达的圣体圣事观点对 1552 年公祷书的修改产生了影响。
Vermigli weighed in again on the Eucharistic controversy in England in 1559.
1559 年，维米利再次介入英国的圣体圣事争议。
His Defense Against Gardiner was in reply to Stephen Gardiner's 1552 and 1554 Confutatio Cavillationum, itself a reply to the late Thomas Cranmer's work.
他对加德纳的辩护是对斯蒂芬·加德纳 1552 年和 1554 年的《Confutatio Cavillationum》的回应，而《Confutatio Cavillationum》本身就是对已故托马斯·克兰麦著作的回应。
At 821 folio pages, it was the longest work on the subject published during the Reformation period.
该书共 821 对开页，是宗教改革时期出版的有关该主题的最长的著作。
Vermigli's Eucharistic polemical writing was initially directed against Catholics, but beginning in 1557 he began to involve himself in debates with Lutherans.
维米利的圣体论战著作最初是针对天主教徒的，但从 1557 年开始，他开始参与与路德教会的辩论。
Many Lutherans during this time argued that Christ's body and blood were physically present in the Eucharist because they are ubiquitous, or everywhere.
当时许多路德教徒认为，基督的身体和血实际存在于圣体圣事中，因为它们无处不在或无处不在。
In 1561, Johannes Brenz published a work defending such a view, and Vermigli's friends convinced him to write a response.
1561 年，约翰内斯·布伦茨 (Johannes Brenz) 出版了一部著作来捍卫这一观点，维米利 (Vermigli) 的朋友说服他写了一篇回应。
The result, the Dialogue on the Two Natures in Christ, was written in the form of a dialogue between Orothetes ("Boundary Setter"), a defender of the Reformed doctrine that Christ's body is physically located in Heaven, and Pantachus ("Everywhere"), whose speeches are largely taken directly from Brenz's work.
结果，《关于基督的两种本性的对话》以奥罗泰特斯（“边界设定者”）和潘塔克斯（“无处不在”）之间对话的形式写成。奥罗特斯是改革宗教义的捍卫者，认为基督的身体实际上位于天堂，而潘塔克斯（“无处不在”）的演讲大部分直接取自布伦茨的作品。
Brenz published a response in 1562, to which Vermigli began to prepare a rebuttal, but he died before he was able to complete it.
布伦茨于 1562 年发表了回应，韦尔米利开始准备反驳，但他还没来得及完成就去世了。
Vermigli was primarily a teacher of scripture rather than a systematic theologian, but his lasting influence is mostly associated with his doctrine of the Eucharist.
维米利主要是一位圣经教师，而不是一位系统神学家，但他持久的影响主要与他的圣体圣事教义有关。
This can be explained by the close relationship he saw between the exegesis of scripture and theological reflection.
这可以通过他所看到的经文解释与神学反思之间的密切关系来解释。
Vermigli's method of biblical commentary, similar to that of Martin Bucer, was to include extended discussions of doctrinal topics treated by the biblical texts.
维米利的圣经注释方法与马丁·布塞的方法类似，包括对圣经文本所处理的教义主题的扩展讨论。
Like other Protestants, he believed scripture alone held supreme authority in establishing truth.
和其他新教徒一样，他相信圣经在确立真理方面拥有至高无上的权威。
Nevertheless, he was familiar with the church fathers to a higher degree than many of his contemporaries, and he constantly referred to them.
尽管如此，他对教父的熟悉程度比许多同时代的人都要高，并且他经常提到他们。
He saw value in the fathers because they had discovered insights into the scriptures that he might not have found, and because many of his Catholic opponents placed great weight on arguments from patristic authority.
他看到了教父们的价值，因为他们发现了他可能找不到的对圣经的见解，而且因为他的许多天主教对手非常重视教父权威的论点。
Often, though, he used the fathers as support for interpretations he had already reached on his own and was not concerned when his interpretation had no patristic precedent.
不过，他经常使用教父们作为他自己已经达成的解释的支持，并且当他的解释没有教父式的先例时，他并不担心。
Vermigli is best known for his polemics against the Catholic doctrine of transubstantiation and for the Reformed doctrine of "sacramental presence".
维米利最著名的是他对天主教变体教义和改革宗“圣礼存在”教义的争论。
He argued that transubstantiation, the belief that the substance of bread and wine are changed into Christ's body and blood, was not based on any argument from scripture.
他认为，变体论，即面包和酒的实质变成了基督的身体和血的信仰，并不是基于任何圣经论证。
He also argued on the basis of Chalcedonian Christology, that because Christ retained his divine nature when he became man (the divine nature was added to the human nature rather than his human nature being made divine), the substance of the bread and wine remain the same rather than being changed into the substance of Christ's body and blood.
他还根据迦克墩基督论论证说，由于基督在成为人时保留了他的神性（神性被添加到人性中，而不是他的人性被神化），所以饼和酒的实质保持不变，而不是变成基督的身体和血的实质。
Finally, he used the analogy of the believer's union with Christ against the idea of transubstantiation.
最后，他用信徒与基督联合的类比来反对变体论的观点。
Because believers retain their human nature even though God has joined them with Christ, it follows that the Eucharistic elements do not need to be transformed to be Christ's body.
因为即使上帝已将信徒与基督结合在一起，信徒仍保留他们的人性，因此圣体圣事的元素不需要转变为基督的身体。
Instead of the substance of the elements changing into Christ's flesh, Vermigli emphasised the action of the sacrament as an instrument through which Christ is offered to the partaker.
维米利强调圣礼作为将基督献给领受者的工具，而不是元素的实质变成基督的肉身。
He also disagreed with the Anabaptist belief that the Eucharist is simply symbolic or figurative, a view called memorialism or tropism.
他也不同意再洗礼派的信仰，即圣体圣事只是象征性或象征性的，这种观点被称为纪念主义或向性。
Vermigli did not see predestination as central to his theological system, but it became associated with him because of controversies in which he became entangled.
维米利并不认为预定论是他神学体系的核心，但由于他卷入了一些争议，预定论与他产生了联系。
Vermigli developed his doctrine independently of John Calvin, and before Calvin published it in his 1559 Institutes of the Christian Religion.
维米利独立于约翰·加尔文发展了他的教义，并且在加尔文于 1559 年在他的《基督教宗教要义》中发表该教义之前。
Vermigli saw God as sovereign over every event, and believed that all things, including evil, were used by him to accomplish his will.
维米利认为上帝掌管一切事件，并相信一切事物，包括邪恶，都被他用来实现他的意志。
Nevertheless, Vermigli did not hold that humans are compelled to good or evil actions.
然而，维米利并不认为人类被迫做出善行或恶行。
Vermigli held that God had chosen some people for salvation on the basis of grace or unmerited favour alone, with no consideration for any good or evil characteristics, a view referred to as "unconditional election".
维米利认为，上帝仅凭恩典或不配得的恩惠而选择了一些人来拯救他们，不考虑任何善恶特征，这种观点被称为“无条件选举”。
Vermigli also believed that God passed over the reprobate, those who were not elected to salvation.
维米利还相信上帝会忽略那些被遗弃的人，即那些没有被拣选得救的人。
He saw this as included in the will of God, but different in character from the decision to choose the elect for salvation.
他认为这包含在上帝的旨意中，但在性质上与选择选民得救的决定不同。
Because all people have fallen into sin, the reprobating will of God treats them as by nature fallen and deserving of damnation.
因为所有人都陷入了罪孽，上帝的谴责性意志将他们视为天生堕落并应受诅咒的人。
Vermigli's formulation of reprobation as within God's decree while distinct from his saving election was slightly different from Calvin's.
维米利对遗弃的表述是在上帝的法令之内，但与他的救赎选举不同，这与加尔文的略有不同。
Calvin saw predestination to salvation and reprobation as two sides of a single decree.
加尔文将救赎和谴责的预定视为同一个法令的两个方面。
Vermigli's doctrine was to prove more influential in the Reformed confessions.
维米利的学说在改革宗信仰中被证明更具影响力。
In his early formulation of predestination (ca.
在他早期对预定论的阐述中（约
1543–1544), Vermigli drew heavily on Aquinas's Summa theologiae.
1543-1544），韦尔米利大量借鉴了阿奎那的《神学大全》。
Vermigli's biblical writings frequently address political matters.
维米利的圣经著作经常涉及政治问题。
He followed the Aristotelian view that political authority is instituted to promote virtue, and that this includes religion as the chief virtue.
他遵循亚里士多德的观点，即政治权威的建立是为了促进美德，这包括作为主要美德的宗教。
Vermigli defended the standard English Protestant doctrine of Royal Supremacy, that kings, so long as they obey God, have the right to rule the church in their land, while Christ is the only head of the universal church.
维米利捍卫英国新教标准的王权至上教义，即国王只要服从上帝，就有权统治自己土地上的教会，而基督是普世教会的唯一元首。
He denied the idea that the pope or any other ecclesiastical authority could exercise authority over a civil ruler such as the king, an important issue at the time given the conflicts between Pope Clement VII and Henry VIII at the beginning of the English Reformation.
他否认教皇或任何其他教会权威可以对国王等文官统治者行使权力，考虑到英国宗教改革初期教皇克莱门特七世和亨利八世之间的冲突，这在当时是一个重要问题。
While Vermigli charged the civil magistrate with enforcing religious duties, he followed Augustine's distinction in the City of God between the spiritual sphere (in Vermigli's words the "inward motions of the mind") and the "outward discipline" of society.
虽然维米利责成民事法官执行宗教义务，但他遵循奥古斯丁在《上帝之城》中对精神领域（用维米利的话说，“心灵的内在运动”）和社会的“外在纪律”之间的区分。
The civil magistrate's authority is only on external matters rather than inward and spiritual religious devotion.
文官的权威只是在外在事务上，而不是内在的、精神上的宗教信仰上。
Vermigli's theological justification for Royal Supremacy was used by the framers of the 1559 Elizabethan Settlement, the imposition of Protestant worship based on the Book of Common Prayer as the state religion.
维米利对皇家至上的神学论证被 1559 年伊丽莎白和解的制定者所采用，该协议将基于《公祷书》的新教崇拜强加为国教。
Vermigli's leadership in Lucca left it arguably the most thoroughly Protestant city in Italy.
韦尔米利在卢卡的领导使其可以说是意大利最彻底的新教城市。
The Inquisition led many of these Protestants to flee, creating a significant population of Protestant refugees in Geneva.
宗教裁判所导致许多新教徒逃离，在日内瓦造成大量新教徒难民。
Several important leaders in the Reformation can also be tied to Vermigli's work in Lucca, including Girolamo Zanchi and Bernardino Ochino.
宗教改革中的几位重要领导人也可以与维米利在卢卡的工作联系起来，包括吉罗拉莫·赞奇和贝尔纳迪诺·奥奇诺。
Scholars have increasingly recognised the importance of figures other than John Calvin and Huldrych Zwingli in the early formation of the Reformed tradition.
学者们越来越认识到约翰·加尔文和赫德里奇·慈运理以外的人物在改革宗传统的早期形成中的重要性。
Richard Muller, a chief authority on the development of this movement, has argued that Vermigli, Wolfgang Musculus, and Heinrich Bullinger were as influential if not more influential than Calvin on the development of Reformed theology in the sixteenth century.
研究这一运动发展的主要权威理查德·穆勒 (Richard Muller) 认为，维米利、沃尔夫冈·穆斯库勒斯和海因里希·布林格对 16 世纪改革宗神学的发展影响力与加尔文一样，甚至更大。
Vermigli was a transitional figure between the Reformation period and the period known as Reformed orthodoxy.
韦尔米利是宗教改革时期和改革宗正统时期之间的过渡人物。
In the Reformed orthodox period, the theology first articulated by Reformation figures was codified and systematised.
在改革宗正统时期，宗教改革人物首先阐述的神学被编纂和系统化。
Theologians increasingly resorted to the methods of scholastic theology and the tradition of Aristotelianism.
神学家越来越多地诉诸经院神学的方法和亚里士多德主义的传统。
Vermigli was the first of the Reformed scholastic theologians, and he influenced later scholastics Theodore Beza and Girolamo Zanchi.
维米利是第一位改革宗经院神学家，他影响了后来的经院哲学家西奥多·贝扎和吉罗拉莫·赞奇。
Vermigli had a profound influence on the English Reformation through his relationship with Thomas Cranmer.
维米利通过与托马斯·克兰麦的关系对英国宗教改革产生了深远的影响。
Before his contact with Vermigli, Cranmer held Lutheran Eucharistic views.
在与维米利接触之前，克兰麦持有路德宗圣体圣事的观点。
Vermigli seems to have convinced Cranmer to adopt a Reformed view, which changed the course of the English Reformation since Cranmer was primarily responsible for revisions to the Book of Common Prayer and writing the Forty-two Articles.
维米利似乎说服了克兰麦采纳改革宗的观点，这改变了英国宗教改革的进程，因为克兰麦主要负责修订《公祷书》和撰写《四十二条》。
Vermigli had a direct role in the modifications of the Book of Common Prayer of 1552.
维米利在 1552 年公祷书的修改中发挥了直接作用。
He is also believed to have contributed to, if not written, the article on predestination found in the Forty-two Articles of Religion of 1553.
据信，他还对 1553 年《宗教四十二条》中有关预定论的文章做出了贡献（即使不是自己写的）。
In Elizabethan Oxford and Cambridge, Vermigli's theology was arguably more influential than that of Calvin.
在伊丽莎白时代的牛津和剑桥，维米利的神学可以说比加尔文的神学更有影响力。
His political theology in particular shaped the Elizabethan religious settlement and his authority was constantly invoked in the controversies of this period.
他的政治神学尤其塑造了伊丽莎白时代的宗教解决方案，他的权威在这一时期的争议中不断被援引。
Various of Vermigli's writings were printed about 110 times between 1550 and 1650.
1550 年至 1650 年间，韦尔米利的各种著作印刷了约 110 次。
The 1562 Loci Communes became a standard textbook in Reformed theological education.
1562 年的《Loci Communes》成为改革宗神学教育的标准教科书。
He was popular especially with English readers of theology in the seventeenth century.
他尤其受到十七世纪英国神学读者的欢迎。
John Milton probably consulted his commentary on Genesis when writing Paradise Lost.
约翰·弥尔顿在撰写《失乐园》时可能参考了他对《创世记》的评论。
The English edition of the Loci Communes was brought to the Massachusetts Bay Colony where it was an important textbook at Harvard College.
英文版的《Loci Communes》被带到马萨诸塞湾殖民地，成为哈佛大学的重要教科书。
More of Vermigli's works were found in the libraries of seventeenth-century Harvard divinity students than those of Calvin.
在 17 世纪哈佛神学院学生的图书馆中发现的维米利的著作比加尔文的著作还要多。
Vermigli's works were highly regarded by New England Puritan theologians such as John Cotton and Cotton Mather.
维米利的著作受到约翰·科顿、科顿·马瑟等新英格兰清教徒神学家的高度评价。
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苏黎世的佩特鲁斯烈士韦尔米利 (Petrus Martyr Vermigli)（1556-1562 年）（德语）。
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(2002) 彼得·烈士·维米利 (Peter Martyr Vermigli)：人文主义、共和主义、宗教改革 = 彼得鲁斯·烈士·维米利 (Petrus Martyr Vermigli)：人道主义、共和主义、宗教改革。
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页数
1024–1025.
1024–1025。
Works by Peter Martyr Vermigli at Project Gutenberg
古腾堡计划中彼得·烈士·维米利的作品
Works by or about Peter Martyr Vermigli at the Internet Archive
互联网档案馆中彼得·烈士·维米利的作品或关于他的作品
Works by Peter Martyr Vermigli at Post-Reformation Digital Library
彼得烈士维米利在后宗教改革数字图书馆的作品
Correspondence of Peter Martyr Vermigli at Early Modern Letters Online
彼得·烈士·维米利 (Peter Martyr Vermigli) 在《早期现代书信在线》上的通讯
Works by Peter Martyr Vermigli at LibriVox (public domain audiobooks)
LibriVox 的 Peter Martyr Vermigli 的作品（公共领域有声读物）