大家好，欢迎回到「原始教会」。 Hi folks, and welcome back to The Original Church.
今天的问题是应要求而来，稍微有点深奥，但如果你 不知道「和子」是什么，它是一个拉丁语复合词。 Today's question is by request, and it's a little bit advanced, but if you don't know what the filioque is, it's a Latin compound word.
它的意思是「和子」。 It means, and the son.
「Filio」是「子」，「que」是表示「和」的后 缀，在这种情况下，拉丁语不需要「the」这个词。 Filio is son, que is a suffix you use to mean and, and in this case, Latin doesn't require the word the.
所以这就是信经中那部分的拉丁语词，在西方我们说圣灵是从圣父和圣子而出。 So this is the Latin word behind that part in the creed when we say, in the West, that the Holy Spirit proceeds from the Father and the Son.
这是有争议的，因为东方传统使用的尼西亚信经与我们的完全相同，只是没有 英语中的「和子」这三个词，因为这些词或其等同词在希腊文中并不存在。 Now this is controversial because the Nicene Creed that is used in the Eastern traditions is exactly the same as ours, except that it does not have those three words in English and the son, because those words, or their equivalent, are not in the Greek.
所以你明白我的意思。 So you understand what I'm saying.
尼西亚信经的原始版本并没有这个。 The original version of the Nicene Creed does not have this.
西方教会后来添加了它。 The Western Church added it later.
所以这里实际上有几个问题。 So there are really several questions here.
第一，「和子」的概念，即双重发出，圣灵从圣 父和圣子而出，这个概念在原始教会中存在吗？ One, did the concept of the filioque, which is double procession, the procession of the Holy Spirit from the Father and the Son, did that concept exist in the original church?
第二，它是正统还是异端？ Number two, is it orthodox or is it a heresy?
第三，西方教会将其添加到信经中是对还是错？ And number three, was it right or was it wrong for the Western Church to add it to the creed?
现在要回答这些问题，我需要澄清一些教义，然后讲述这个故事。 Now to answer these questions, I need to clarify a little bit of doctrine and then tell the story.
首先是教义。 First the doctrine.
这里实际上有两个我们需要理解的教义。 There are actually two doctrines that we need to understand here.
第一个叫做不可分离的运作。 The first is called inseparable operation.
不可分离运作的教义说，三位一体的三个位格都参与并在所有神圣活动中工作。 The doctrine of inseparable operation says that all three persons of the Trinity are involved and at work in all divine activity.
我们没有一个创造的神、一个救赎的神和其他什么神，那将是三个神或其他某种异端。 We don't have a God of creation and a God of salvation and a God of some, that would be three gods or that would be some other heresy.
不，三位一体的三个位格在所有神圣活动中一起工作。 No, all three persons of the Trinity work together in all divine activity.
这就是不可分离的运作。 That's inseparable operation.
因此，还有另一个重要的教义。 Now because of this, there's another doctrine that's important.
它被称为归属。 It's called appropriation.
这说的是，既然三位一体的三个位格都是一个神并一起工作，那么你能说的关于 三位一体中一个位格的任何事，你也可以说到其他两个位格或整个三位一体。 This says that since the three persons of the Trinity are all one God and all working together, then anything you can say about one person of the Trinity, you can also say about the other two persons or about the Trinity in general.
所以因为圣父是创造者，实际上三位一体的三个位格都是创造者。 So because the Father is creator, really all three persons of the Trinity are creator.
三位一体是创造者。 The Trinity is creator.
明白我的意思吗？ See what I'm saying?
三位一体的三个位格是一个神，所以你能说的关于三位一体中任何一个位格 的事，你也必须能说到其他两个位格，但有几个非常重要的例外，因为三位 一体的三个位格不仅仅是一个有三个名字的位格，那将是另一种异端。 The three persons of the Trinity are one God, so anything you can say about any one person of the Trinity, you have to be able to say also about the other two persons of the Trinity with a couple of very important exceptions because the three persons of the Trinity are not just one person with three names, that would be another heresy.
所以归属规则有几个例外。 So there are a few exceptions to the rule of appropriation.
换句话说，有些事情使三位一体的每个位格都是独特的。 In other words, there are things that make each person of the Trinity unique.
例如，只有圣子道成肉身。 For example, only the Son was incarnate.
只有圣子成为人。 Only the Son became human.
圣父没有成为人，圣灵也没有成为人。 The Father did not become human and the Spirit did not become human.
所以从这个意义上说，道成肉身只适用于圣子。 So the incarnation is something that applies in that sense only to the Son.
当需要描述圣灵的独特之处时，教会很难澄清这一点，但他们最终想出了「发出」这个词。 Well, when it came time to describe what was unique about the Holy Spirit, it was really difficult for the church to clarify this, but they finally came up with the word proceeds.
圣灵发出，所有教父都会同意说圣灵从圣父通过圣子而出是正 确的，但当他们写信经时，只说圣灵从圣父而出，就此而已。 The Holy Spirit proceeds and all the church fathers would agree that it is right to say that the Holy Spirit proceeds from the Father through the Son, but when they wrote the creed, it only said that the Holy Spirit proceeds from the Father, period.
现在我想提出一点，稍后我会再回到这个问题。 Now I want to make a point that I will come back to in a minute.
信经从来不是为了说出我们所相信的一切。 Creeds were never meant to say everything we believe.
我的意思是，要做到这一点，它们就得有一套百科全书那么长。 I mean, they would have to be the length of a set of encyclopedias in order to do that.
所以，仅仅因为某些东西不在信经中，并不意味着我们拒绝它。 So just because something is not in a creed does not mean that we reject it.
此外，即使是尼西亚信经也从未打算取代所有其他信经。 Also, even the Nicene Creed was never meant to replace all other creeds.
它旨在成为衡量所有其他信经的标准，所以你不能有一个与尼西 亚信经相矛盾的信经，它旨在成为我们共同信仰的权威定义，所 以尼西亚信经是解释新约中关于三位一体主题的黄金标准。 It is meant to be the standard by which all other creeds are measured, so you can't have a creed that contradicts what's in the Nicene Creed, and it is meant to be the authoritative definition of our common faith, so the Nicene Creed is kind of the gold standard for interpreting the New Testament on the subject of the Trinity.
但从未假设，例如，使徒信经会因为我们有了尼西亚信经就消失。 But it was never assumed that, for example, the Apostles Creed was going to go away just because we had the Nicene Creed.
好的，现在引起信经争议的是关于亚略主义的争议，即亚略派。 Okay, now the controversy that gave rise to the creed was the controversy over Arianism, the Arians.
记住，那些人否认圣子的完全神性，并将圣父和圣子分开，好像圣子不那么神 圣，不那么强大等。即使在四世纪的会议之后，亚略主义也从未真正完全消失 ，最终在君士坦丁的一个儿子的帮助下移到了西方，当他成为皇帝时，他在西 方推行亚略主义，这给四世纪末的西方教会带来了如此大的麻烦，以至于米兰 主教圣安布罗修开始写道，圣灵从圣父和圣子而出，作为强调圣父和圣子平等 以对抗亚略主义的方式，然后安布罗修的明星弟子圣奥古斯丁出现了。 Remember, those were the guys who denied the full divinity of the sun and who separated the father and the son as if the sun was less divine, less powerful, etc. Well, even after the councils of the fourth century, Arianism never really went away completely, and it eventually moved to the west with the help of one of Constantine's sons, who, when he became emperor, was pushing Arianism on the west, and this gave the western church such a hard time in the late fourth century that St. Ambrose, Bishop of Milan, started writing that the Holy Spirit proceeds from the father and the son as a way to emphasize the equality of the father and son against Arianism, and then along comes Ambrose's star disciple, St. Augustine.
奥古斯丁，或奥古斯丁，两种说法都对，奥古斯丁非常明确 地写道，圣灵从圣父和圣子而出，他基于两个教义概念。 Augustine, or Augustine, either one's right, Augustine wrote very definitively that the Holy Spirit proceeds from both the father and the son, and he based this on two doctrinal concepts.
第一个是新约中圣保罗说圣灵是圣父的灵，也是圣子的灵这一事实。 The first is the fact that in the New Testament, St. Paul says that the Holy Spirit is the spirit of the father and also the spirit of the son.
第二个是不可分离运作的教义，即三位一体的三个位格在每一项神圣活动中一起工作。 The second is that doctrine of inseparable operation, that all three persons of the Trinity work together in every divine activity.
所以如果圣父赐予或差遣圣灵，那么圣子也必须赐 予或差遣圣灵，否则圣父和圣子就会分开工作。 So if the father gives or sends the Holy Spirit, then the son must also give or send the Holy Spirit, otherwise the father and the son would be working separately.
现在我必须做一点声明，实际上是两点。 Now here I have to make a bit of a disclaimer, two actually.
首先，圣奥古斯丁说的并不是每件事都自动正确，仅仅因为他说了。 First, not everything that St. Augustine says is automatically correct just because he says it.
我知道他是教会博士，但教会实际上拒绝了圣奥古斯 丁写的和教导的一些东西，我们稍后会详细讨论。 I know he's a doctor of the church, but the church actually rejected some of the things that St. Augustine wrote and taught, we'll have more on that later.
现在我并不是说他关于双重发出的写作是异端， 不是的，但他走得太远了，就像他一贯的做法。 Now I'm not saying that his writing on double procession is a heresy, it's not, but he goes too far, like he always does.
在他的论证中，他夸大了很多事情，在这一点上也是如此，他走得有点太远， 甚至自相矛盾，这就是我知道我可以说他走得太远的原因，因为他自相矛盾。 In his argumentation, he overstates a lot of things, and in this as well, he goes a bit too far, even contradicting himself, and that's how I know that I can say he goes too far, because he contradicts himself.
第二，奥古斯丁实际上处于我们称之为原始教会时期的最末端。 Second, Augustine is really at the very end of the period that we are calling the original church.
事实上，我将在后面的视频中论证，他标志着原始教 会的结束，甚至可能是接下来无论是什么的开始。 In fact, I'm going to argue in a later video that he marks the end of the original church, and perhaps even the beginning of whatever it is that comes next.
但因为双重发出，即「和子」，在他之前就出现在安布罗修那里，我们不会说 奥古斯丁发明了它，但他确实把它提升到了11，如果你愿意这么说的话。 But because double procession, the filioque, is in Ambrose before him, we won't say that Augustine invented it, but he did turn it up to 11, if you will.
但无论如何，西方坚持这种双重发出的观念，因为它成功地驳斥了亚略主义。 But anyway, the West clings to this idea of double procession because it successfully refutes Arianism.
现在他们首先在西班牙将其添加到信经中，然后从那里迁移到英格兰，然后 从那里回到欧洲大陆，然后很久之后它成为了压垮骆驼的最后一根稻草。 Now they first added this to the creed in Spain, then from there it migrated to England, and then from there back to the continent of Europe, and then much later it became the straw that broke the camel's back.
它成为东西方分裂的最后一根稻草，伴随着双方互相指责对方是异端。 It became the last straw in the break between East and West, and there were accusations of heresy going in both directions that went along with that.
但这实际上不是正统与异端的问题。 But this really is not a question of orthodoxy versus heresy.
在11世纪，「和子」被用作东西方分裂背后政治原因的借口。 The filioque was being used as an excuse in the 11th century for political reasons behind the split between East and West.
现在我想澄清一些事情。 Now I want to be clear about something.
这不是关于教宗权威的问题。 This is not about papal authority.
注意，将「和子」添加到信经中始于西班牙，从已知世界西部 边缘向内推进，最后一个将其添加到信经中的地方是罗马。 Notice that the addition of the filioque to the creed started in Spain and worked its way from the outskirts of the Western edge of the known world inward, and the last place to add it to the creed was Rome.
教宗们不想改变信经，事实上教宗们甚至说，看 ，我们相信的并非所有事情都必须在信经中。 The popes did not want to change the creed, and in fact the popes even said, look, not everything we believe has to be in the creed.
所以即使我们相信这一点，我们也不必将其添加到信经中。 So even though we believe this, we don't have to add it to the creed.
改变信经不是教宗的命令。 Changing the creed was not a papal mandate.
它来自9世纪的神圣罗马帝国皇帝查理大帝，他压迫教宗在整个欧洲标准化一切。 It came from Charlemagne, the Holy Roman Emperor in the 9th century, who pressured the popes to standardize everything across Europe.
然后查理大帝将其强加于东方基督徒，以在东方已有皇帝的情况下宣示他作为皇帝的权威。 And then Charlemagne shoved it in the face of the Eastern Christians to assert his authority as emperor when there was already an emperor in the East.
所以我要说的第一件事是，我们必须停止因此互相称对方为异端。 So the first thing I would say is that we have to stop calling each other heretics over this.
我们的教宗和我们的宗主教不再因这个问题互相 称对方为异端，那么我们为什么要这样做呢？ Our popes and our patriarchs no longer call each other heretics over this issue, so why should we?
而且至少有一位教宗在与东方宗主教的大公礼仪中诵读不含「和子」的信经。 And at least one pope has recited the creed without the filioque in ecumenical liturgy with Eastern patriarchs.
所以请让我们停止在脸书上就这个问题进行争论，并互相接纳。 So let's please stop the Facebook wars over this issue and accept each other.
而且尼西亚信经并不强制单一发出。 And the Nicene Creed does not mandate single procession.
它只说圣灵从圣父而出，这是真的。 It only says that the Spirit proceeds from the Father, which is true.
甚至东方教父也会说圣灵从圣父通过圣子而出。 And even the Eastern fathers would say that the Holy Spirit proceeds from the Father through the Son.
所以这不是仅仅单一发出的事情，它也不否定双重发出。 So that's not a single procession only kind of thing, and it doesn't negate double procession.
如果你允许我提出一个前进的方向，这就是我的看法。 If you'll allow me to propose a way forward, here's what I believe.
如果我们仔细看奥古斯丁所说的，并允许他在死后从夸大的部分退缩 ，他说圣灵主要从圣父而出，暗示只是次要地从圣父和圣子而出。 If we look carefully at what Augustine was saying, and allow him to posthumously back away from the overstated parts, he said that the Holy Spirit proceeds from the Father principally, implying that it is only secondarily that the Holy Spirit proceeds from the Father and the Son.
我认为这正是东方教父们所说的圣灵从圣父通过圣子而出的意思。 I think this is exactly what the Eastern fathers were saying when they said that the Spirit proceeds from the Father through the Son.
真正的问题是，当涉及到圣子时，我们有两个词来描述他在三位一体中的独特性。 The real problem is that when it comes to the Son, we have two words to describe his uniqueness among the persons of the Trinity.
圣子是受生的，圣子是道成肉身的。 The Son is begotten, and the Son is incarnate.
只有圣子是受生的，只有圣子是道成肉身的。 Only the Son is begotten, and only the Son is incarnate.
两个词。 Two words.
但当涉及到圣灵时，我们只有一个词，发出。 But when it comes to the Holy Spirit, we have only that one word, proceeds.
所以当我们谈论圣子耶稣基督时，我们会说关于圣子与圣父的关系，圣子是受生的。 So when we talk about the Son, Jesus Christ, we would say that with regard to the relationship of the Son to the Father, the Son is begotten.
他只从圣父受生。 He is begotten from the Father alone.
但当我们谈论他与人类的关系时，圣子是从圣父由圣灵道成肉身的。 But when we talk about his relationship to humanity, the Son is incarnate from the Father by the Holy Spirit.
所以在三位一体内，圣子的存在本身用受生这个词来描述，只从圣父受生。 So within the Trinity, the Son's very existence is described by the word begotten, begotten from the Father alone.
甚至奥古斯丁也说他不可能从圣灵受生，因为那 样会使他成为圣灵的儿子，而我们不这么说。 And even Augustine says he couldn't be begotten from the Spirit because that would make him the Son of the Spirit, and we don't say that.
当涉及到三位一体之外圣子的某种外在表达时，他来到我们中间被描述为道成肉身。 When it comes to the sort of external expression of the Son outside of the Trinity, his coming to us is described by the word incarnate.
从这个意义上说，我们可以应用不可分离运作的教义，即道 成肉身是由圣三位一体的三个位格影响的，圣父通过圣灵。 And in that sense, we can apply the doctrine of inseparable operation, that the incarnation was affected by all three persons of the Holy Trinity, the Father through the Holy Spirit.
但当涉及到圣灵时，我们没有两个词，我们只有一个词。 But when it comes to the Holy Spirit, we don't have two words, we only have the one word.
所以当我们想说圣灵在三位一体内的存在时，他发出。 So when we want to speak of the Holy Spirit's very existence within the Trinity, he proceeds.
当我们想说圣灵作为神给教会的恩赐时，他发出。 When we want to speak of the Holy Spirit as God's gift to the Church, he proceeds.
所以你看，「发出」这个词有两个含义，这意味着 圣灵以两种方式发出，这就是造成混淆的原因。 And so you see, the word proceeds has two meanings, which means the Holy Spirit proceeds in two ways, and that's what's causing the confusion.
因为我认为当东方人坚持圣灵只从圣父而出时，他 们指的是在他的永恒存在和三位一体内部关系中。 Because I think when Easterners insist that the Holy Spirit proceeds from the Father alone, they mean in his eternal existence and the internal relationship within the Trinity.
从这个意义上说，圣灵只从圣父而出，诚然，奥古斯丁的说法比这更进 一步，但我认为当他谈到圣灵主要从圣父而出时，这就是他的意思。 In that sense, the Holy Spirit proceeds from the Father alone, and admittedly, Augustine goes farther than saying this, but I think that when he talks about the Holy Spirit proceeding from the Father alone principally, this is what he's getting at.
另一方面，当西方人坚持圣灵从圣父和圣子而出 时，他们指的是圣灵作为给教会的恩赐的意义。 On the other hand, when Westerners insist that the Holy Spirit proceeds from both the Father and the Son, they mean in the sense that the Holy Spirit is a gift to the Church.
这就是那些耶稣说他要差遣圣灵的经文所涉及的地方。 And this is where those passages come in where Jesus says that he is sending the Holy Spirit.
所以作为神的恩赐，圣灵从圣父和圣子而出。 So as a gift from God, the Holy Spirit proceeds from the Father and the Son.
所以你看，我们对「发出」这个词有两种不同的定义，一种或多或少 是三位一体内部的，我认为在这里说圣灵只从圣父而出是公平的。 So you see, we have two different definitions of the word proceeds, one that is more or less internal to the Trinity, and that's where I think it's fair to say the Holy Spirit proceeds from the Father alone.
我们可以称之为圣灵的永恒发出。 We might call this the Spirit's eternal procession.
然后还有另一个定义，更多是三位一体之外的，这就是我 们说圣灵从圣父和圣子而出时，圣灵在时间中的发出。 And then there's another definition that is more external to the Trinity, which is when we would say that the Holy Spirit proceeds from the Father and the Son, the Holy Spirit's procession in time.
如果我们没有这个，那么我们就会与那些谈论圣灵 是圣子的灵和耶稣自己的恩赐的新约经文相矛盾。 And if we don't have that, then we would be contradicting those New Testament passages that talk about the Holy Spirit as being the Spirit of the Son and a gift from Jesus himself.
关键是，如果正确理解发出的概念，那么东方和西方都是正确的。 The point is, if the concept of procession is properly understood, then there's a way in which both the East and the West are right.
我们不应该为此争论。 We should not be arguing over this.
现在，你可以说西方不应该添加它，但不要责怪教宗们。 Now, you can say that the West should not have added it, but don't blame the popes.
也不要把这变成教宗权威的问题。 And don't make this an issue of papal authority.
责怪查理大帝和帝国政治。 Blame Charlemagne and imperial politics.
确实，这是1054年分裂的一个主要因素。但不要责怪成功驳斥亚略主义的教义。 And it's true that this was a major factor in the split of 1054. But don't blame the doctrine that successfully refutes Arianism.
责怪教宗的使者、宗主教和教会政治。 Blame the pope's ambassador and the patriarch and ecclesiastical politics.
现在，如果教宗曾经说，嘿，我们要把「和子」从信经中删 除，尽管我们相信它，你知道吗，为了团结，我会接受的。 Now, if the pope ever says, hey, we're taking the filioque out of the creed, even though we believe it, you know what, I would be fine with that for the sake of unity.
但只要它还在那里，我就会说它。 But as long as it's in there, I'm going to say it.
因为在会议上写下信经之前，就有地区性的信经。 Because before there were ever creeds written at councils, there were regional creeds.
所以我认为，将包含「和子」的尼西亚信经视为尼西 亚信经的西方版本是公平的，除非教宗另有说明。 And so I think it's fair to consider that the Nicene Creed with the filioque in it is the Western version of the Nicene Creed, until the pope says otherwise.
好了，这就是原始教会如何得到「和子」的简短版本。 Well, that's the short version of the story of how the original church got the filioque.
这是一个让我们分裂的因素，这是非常令人悲伤的事情。 It's a very sad thing that this is a factor in dividing us.
因为我认为它不必如此。 Because I don't think it has to.
如果我们决定不仅仅从表面看待这个问题，我们实际 上可以将其视为双方都拥有部分真理的一种方式。 We can actually look at this, if we decide to see it on more than just a surface level, we can look at this as a way in which both sides have a piece of the truth.
如果你想把它们全部放在一起，你会说圣灵从圣父通 过圣子而出，这正是东方教父在原始教会中所说的。 And to say it all together, if you want to put it all together in one, you would say that the Holy Spirit proceeds from the Father through the Son, which is exactly what the Eastern Fathers did say in the original church.
感谢你的收看。 Thanks for joining me.
下次再见。 See you next time.
嘿，感谢你看完这个视频。 Hey, thanks for watching this video all the way to the end.
我真的很感激。 I really appreciate that.
请与你的朋友分享这个视频，并请在Locals.com上加入我的原始教会社区。 Please share this video with your friends, and please join me in the original church community on Locals.com.
别忘了，如果你加入Locals.com上的原始教会社区， Don't forget that if you join the original church community on Locals.com,
你可以每周参加我的实时、深入、按时间顺序进行的圣经研究。 you can join me each week for a live, in-depth, chronological Bible study.
每周六都有直播，但如果你没空，也可以之后观看。 It's live-streamed every Saturday, but you can watch it later if you're not available.
所以加入我吧，我们那里见。 So join me for that, and I'll see you there.
我希望在那里见到你。 I hope to see you there.
我们那里见。 And I'll see you there.