欢迎来到《教父之道》。 Welcome to The Way of the Fathers.
我是吉姆·帕潘德里亚。 I'm Jim Papandrea.
本播客由天主教文化制作。 This podcast is a production of Catholic Culture.
请在catholicculture.org订阅我们的通讯 Sign up for our newsletter at catholicculture.org
/newsletter。 slash newsletter.
今天我们继续异端系列，第十四集：亚波里拿留和单意志基督论。 Today we continue our series on the heresies with episode 14, Apollinarius and Monothelite Christology.
你可能记得，亚略主义的一个问题是，它将圣父和圣子分得如此开，不仅 削弱了圣子的神性，还提出圣父和圣子的唯一真实联合是意志的联合。 You may remember that one of the problems with the heresy of Arianism was that it proposed such a separation of the Father and the Son that it not only diminished the divinity of the Son, but it proposed that the only real union of the Father and the Son was a union of wills.
圣子通过顺服圣父的旨意与圣父联合，只有在他顺服圣父旨意时才如此。 The Son was united to the Father by submitting to the Father's will, and only as long as he submitted to the Father's will.
这就是他与圣父联合的方式，也是我们与圣父联合的方式。 That's how he was united to the Father, and that's how we might be united to the Father.
因此，它也否认了耶稣基督在人类中的独特性，使他与我们没有区别。 And so, it also denied Jesus Christ's uniqueness among humanity, and it made him no different from the rest of us.
也许比我们更好，但并不真正不同。 Maybe better than us, but not really different from us.
这也使耶稣与圣父的联合不再是本质上的联合。 This also made Jesus' unity with the Father no longer a union by nature.
记得，亚略派否认同质性教义，说圣子与圣父不同质。 Remember, the Arians denied the doctrine of consubstantiality, saying that the Son was not consubstantial with the Father.
他与圣父没有相同的神性。 He was not the same divine nature as the Father.
对亚略派来说，他是神的儿子，因为他顺服了圣父的旨意。 He's the Son of God, for the Arians, because he obeyed the will of the Father.
对他们来说，恰好耶稣是唯一做对的人。 For them, it just so happened that Jesus was the one person to get it right.
但如果他没有做到，最终会有其他人做到。 But if he hadn't, someone else would have eventually come along and done that.
这意味着对亚略派的基督论来说，耶稣可能会犯罪，毁掉一切。 This means that for Arian Christology, Jesus might have sinned and ruined everything.
所以你可能记得，一些收养说者实际上说耶稣确实犯罪了。 And so you may remember that some adoptionists had actually said Jesus did sin.
有些人讲述耶稣如何是一个罪人，被转变为顺服者，因此成为神的儿子。 Some told stories of how Jesus was a sinner who was converted to obedience, and that's how he became the Son of God.
显然，对主流基督徒来说，这不仅是错误的，还被视为亵渎。 And obviously, for mainstream Christians, that was not only incorrect, it was considered blasphemous.
早期教会中有人问，如果耶稣犯罪了怎么办？ Well, there were those in the early church who asked the question, what if Jesus had sinned?
所以他们中有些人甚至说，即使耶稣想犯罪也不可能。 So some of them went so far as to say that Jesus could not have sinned even if he had wanted to.
如今，对我们大多数人来说，我们可能会认为耶稣的试探是真实 的，如果他选择，他确实可以犯罪，但我们相信他从未犯罪。 Now, for us today, most of us would probably assume that Jesus' temptation was real and that if he had chosen to, he really could have sinned, but we believe he never did.
他总是完美地成就了圣父的旨意。 He always perfectly fulfilled the Father's will.
但在过去，有人想相信耶稣不能犯罪。 But back in the day, there were those who wanted to believe that Jesus could not sin.
他确实没有能力犯罪。 He was literally incapable of it.
也就是说，他的神性会阻止他的人性犯罪。 That is, that his divine nature would simply prevent his human nature from sinning.
我想，这本身无论如何都不是异端，虽然我们绝不愿意说耶稣的试探不是真实的。 Now, this in itself is not a heresy either way, I suppose, though we would never want to go so far as to say that Jesus' temptation was not real.
但在四世纪，老底嘉的主教亚波里拿留对亚略主义和耶稣可能犯罪的可能性感到如 此不安，以至于他想以一种方式描述耶稣，使人明确耶稣确实被阻止屈服于试探。 But in the 4th century, the bishop of Laodicea, called Apollinarius, was so disturbed by Arianism and by the possibility that Jesus might have sinned, that he wanted to describe Jesus in such a way as to make it clear that Jesus was literally prevented from giving in to temptation.
因此，在亚波里拿留的基督论中，他回到了耶稣基督二性论。 And so, in Apollinarius' Christology, he went back to the doctrine of the two natures of Jesus Christ.
他对神性有正确的理解。 Now, he had a proper understanding of the divine nature.
他认同基督的神性和他与圣父的同质性。 He was on board with the divinity of Christ and his consubstantiality with the Father.
毕竟，亚波里拿留是伟大的亚他拿修的学生。 After all, Apollinarius was a student of the great Athanasius.
但谈到耶稣基督的人性时，亚波里拿留说，神的道 成为肉身，是进入一个人体并取代了人的心思。 But when it came to the human nature of Jesus Christ, Apollinarius said that the divine word had become incarnate by coming into a human body and by taking the place of the human mind.
这意味着亚波里拿留设想了一个没有人类心思的基督。 What this means is that Apollinarius had conceived of a Christ without a human mind.
神的道，即神的理性，取代了基督的人类心思。 The divine word, that is, the divine rationality, had replaced the human mind in Christ.
对亚波里拿留来说，耶稣实际上是一个神性心思在人体中。 Jesus was, in effect, for Apollinarius, a divine mind in a human body.
对亚波里拿留来说，这意味着既然基督里没有人类心思，也就没有人类意志。 And for Apollinarius that meant that since there was no human mind in Christ, there was also no human will in Christ.
换句话说，耶稣基督是一个没有自由意志的人。 In other words, Jesus Christ was a human being without free will.
即使他声称这位耶稣仍然完全神性，他的基督观导致 的耶稣不再完全人性，因为他没有人类心思或意志。 And even though he would claim that this Jesus is still fully divine, his conception of Christ results in a Jesus who is no longer fully human, because he doesn't have a human mind or a human will.
当然，当时大多数主教和其他神学家都批评了这一点。 Now, of course, the majority of bishops and other theologians at the time criticized this.
他们说，这种基督观实际上不再有二性。 They said that this version of Christ doesn't really have two natures anymore.
他有点像一个半性。 He has something like one and a half natures.
他有神性，但人性被削弱了。 He has a divine nature, but his humanity is diminished.
不像幻影说和诺斯底派那样削弱他的人性。 Not in the same way that the Docetics and Gnostics had diminished his humanity.
他们通过削弱他身体的物质性来削弱他的人性。 They had diminished his humanity by diminishing the materiality of his body.
亚波里拿留通过夺去他的人类心思和意志来做到这一点。 Apollinarius did it by taking away his human mind and will.
因此，他的人性被减少到几乎仅仅是一个物质身体。 And so, his humanity was reduced to not much more than a material body.
对亚波里拿留来说，这造就了一个不能犯罪的基督，因为这是 一个完全被神的道驱动的基督，完全没有人类心思或意志。 For Apollinarius, that made a Christ who could not sin because it was a Christ who was completely driven by the divine word with no human mind or will at all.
但对主流教会来说，这使耶稣不再完全人性。 But for the mainstream church, it made Jesus less than fully human.
教会一直知道，自从明确基督位格中必须有二性以来，二性就意味着二意志。 Now, the church had always known, ever since clarifying that there must be two natures in the person of Christ, that two natures means two wills.
如果有人不确定，教父希波吕托在三世纪就澄清了这一点。 And in case anyone wasn't sure, the church father Hippolytus had clarified this in the 3rd century.
如果耶稣基督的位格中有二性，而确实有，那么基督中就必须有二意志。 If there are two natures in the person of Jesus Christ, and there are, then there must be two wills in Christ.
在耶稣基督的位格中，他有人性，有人类意志，也有神性，有神的意志。 Within the person of Jesus Christ, he has a human nature with a human will, and he has a divine nature with a divine will.
明确地说，神的意志与圣父和圣灵的意志相同， 因为在三位一体的单一神性中，只有一个意志。 And to be clear, the divine will is the same divine will as the will of the Father and the Holy Spirit, since in the single divine substance of the Trinity, there is only one will.
记住不可分割的运行教义。 Remember the doctrine of inseparable operation.
三位一体的三个位格都参与所有神的活动，正因为三位一体中只有一个神的意志。 All three persons of the Trinity are involved in all divine activity, precisely because there is only one divine will in the Trinity.
但耶稣的人性是完整的，有人类心思和意志。 But Jesus' human nature is complete and has a human mind and a human will.
所以，在耶稣基督的位格中，有二意志，他神性中的三位一体的神意志和他的人类意志。 So, within the person of Jesus Christ, there are two wills, the divine will of the Trinity in his divine nature and his human will.
顺便说一下，这意味着当耶稣在客西马尼园祷告，对父说：「不要成就 我的意思，只要成就你的意思」时，这是圣子将他的意志顺服于圣父。 And just as an aside, this means that when Jesus prays in the Garden of Gethsemane and he says to the Father, "Not my will be done but yours," this is the Son submitting his will to the Father.
但严格来说，这是圣子将他的人类意志顺服于神的意志。 But technically, it is the Son submitting his human will to the divine will.
所以同样准确地说，耶稣基督是在将他人性中的人类意志顺服于他神性中的神意志。 So it would be just as accurate to say that Jesus Christ is submitting the human will of his human nature within himself to the divine will of his divine nature within himself.
但亚波里拿留提出了一种基督论，其中基督没有二意志，只有一个神的意志。 But Apollinarius had proposed a Christology in which Christ did not have two wills, but only one, and that one divine.
对亚波里拿留来说，基督只能有神的意志，因为有 人类意志就有可能反叛神的意志，他可能犯罪。 For Apollinarius, Christ could only have the divine will because to have a human will would run the risk that the human will might rebel against the divine will and he could sin.
换句话说，亚波里拿留想说基督不能犯罪，因为他没有人类意志，没有人类自由意志。 In other words, Apollinarius wanted to say that Christ could not sin because he had no human will, no human free will.
但你可以看到这其中的问题。 But you can see the problem with this.
教会已经知道基督中必须有二意志。 The church already knew that there had to be two wills in Christ.
说只有一个意志会使他的人性不完整。 To say that there was only one would be to make his human nature incomplete.
现在，你不会惊讶地发现，我们用一个复杂的希腊复 合词来描述一种基督论，其中耶稣只有一个意志。 Now, you won't be surprised to learn that there is a fancy Greek compound word that we use to describe a Christology in which Jesus has only the one will.
这个词是单意志论。 The word is monothelite.
来自希腊语，mono意为「单一」，theli te来自希腊词thelema，意为「意志」。 From the Greek, mono meaning one, and thelite from the Greek word thelema meaning the will.
单意志基督论是一意志基督论，导致一个不具备完整二性的基督。 Monothelite Christology is one-will Christology, which results in a Christ with something less than two full natures.
亚波里拿留，有时称为亚波里纳里，写作于公元325年第一次尼西亚 大公会议和381年第二次君士坦丁堡大公会议之间。这段时期，我们 看到尼西亚会议后，各种亚略主义派别和变种，包括所谓的灵斗士。 Apollinarius, or sometimes called Apollinaris, was writing in that same time period between the first Ecumenical Council of Nicaea in 325 AD and the second Ecumenical Council, the Council of Constantinople, in 381 AD. This is that time period in which we found, in the aftermath of Nicaea, the various factions and variations on Arianism, including the Pneumatomachians, the so-called spirit fighters.
这也是加帕多家教父大巴西流、尼撒的贵格利和拿先 的贵格利为东方教会澄清三位一体教义术语的时期。 And so this is also the time in which the Cappadocian fathers Basil the Great, Gregory of Nyssa, and Gregory of Nazianzus did the Eastern Church such a service by clarifying the terminology around the doctrine of the Trinity.
最终，亚波里拿留的基督论在381年第二次君士坦丁堡大公会议和431 年第三次以弗所大公会议上被宣布为异端。但单意志基督论并未完全消失。 Ultimately, Apollinarius' Christology was declared a heresy at the Second Ecumenical Council of Constantinople in 381 and again at the Third Ecumenical Council of Ephesus in 431 AD. But monothelite Christology did not completely go away.
它在七世纪再次出现，作为对五世纪出现的派别之间妥协的 尝试，我们将在接下来的几集中听到这些派别的详细情况。 It came back around later in the 7th century as an attempt at a compromise between factions that had emerged in the 5th century, and we'll hear all about these factions in the next couple of episodes.
但在七世纪，甚至一些皇帝也参与其中。 But in the 7th century, even some emperors got involved.
他们推动单意志基督论，因为希望它能重新统一教会。 They promoted a monothelite Christology because they hoped it could reunite the church.
但你可能猜到，这种妥协让双方都不满意。 But as you might guess, this was a compromise that made neither side happy.
无论如何，这种妥协本身仍然是异端。 And in any case, the compromise itself is still a heresy.
在七世纪，这种妥协被称为单能论。 In the 7th century, the compromise was presented as something we refer to as monergism.
又是一个希腊复合词，mono意为「单一」，后半部分是「能量」的词根。 Another Greek compound word, mono, again meaning one, and you can hear in the second half the root for the word energy.
单能论是一能基督论，意思是基督的一切活动都来 自单一能量；这单一能量是神性，毫无来自人性。 Monergism is a one-energy Christology, the point being that all activity of Christ comes from a single energy; that single energy is the divine nature, and nothing comes from the human nature.
听起来复杂，但这单能基督论其实就是同样的单意志基督论，只是为七世纪重新包装。 Now, it sounds complicated, but this one-energy Christology is really just the same one-will Christology, but repackaged for the 7th century.
所以我们不会单独讨论单能论，因为它只是单意志基督论的另一种名称。 And so, we won't bother to have a separate episode on monergism because it's just monothelite Christology under another name.
当单能论被提出时，有位教宗名叫挪禄，他在公元625年至6 38年任罗马主教，他试图介入，也希望重新联合分裂的教会。 When this monergism was proposed, there was a pope named Honorius, that's spelled with an H, Honorius, and he was bishop of Rome from 625 to 638 AD, and he attempted to weigh in, also hoping to reunite a church in schism.
但他不是学者，他并不真正理解所提出的内容。 But he was not a scholar, and he didn't really understand what was being proposed.
首先，他不明白单能论只是单意志基督论的另一版本。 First of all, he didn't understand that monergism was just another version of monothelite Christology.
其次，他信任了错误的人，结果支持了一份异端文件，而他并未真正理解。 And second, he trusted the wrong people and ended up supporting a heretical document without really understanding it.
如果你听说过教宗挪禄，他通常是被指控为异端的教宗，但这指控是不公正的。 Now, if you've ever heard of Pope Honorius, he is usually the one pope who gets accused of heresy, but the accusation is unfair.
他从未教导异端。 He never taught heresy.
他只是无意中支持了一份他不理解的文件，然后在能为自己辩护之前就去世了。 He only, accidentally, endorsed a document that he didn't understand, and then he died before he could defend himself from charges of heresy.
所以我们不应视他为异端。 So we should not consider him a heretic.
并不是说从来没有坏教宗。 Not that there were never any bad popes.
有时确实有坏教宗。 There were bad popes at times.
但即使是最坏的教宗，也从未真正教导异端。 But even with the worst popes, no pope has ever actually taught heresy.
我们可以指出君士坦丁堡、亚历山大和安提阿的几位牧首都是异端，但从未有罗马主教。 We can point to several patriarchs of Constantinople and Alexandria and Antioch who were all heretics, but never a bishop of Rome.
那么，亚波里拿留主义或单意志论的异端问题是什么？ So what's at stake with this heresy of Apollinarianism or monothelitism?
关键是亚波里拿留的基督论并不是真正的二性基督论。 The bottom line is that Apollinarius' Christology is not really a two natures Christology.
无论他多么努力想保持在正统范围内，他最终描述的不 是神的道取得人性，而更像是内住，神的道穿上人身。 No matter how hard he tried to stay within the boundaries of orthodoxy, he ended up describing not so much an incarnation in which the divine word acquires a human nature, but something more like an indwelling, in which the divine word puts on a human body.
然而，这样做，他最终遇到了与诺斯底派相同的问题。 However, in doing that, he ended up with the same problem as the Gnostics.
他将耶稣的人性简化为神性心思所穿的伪装。 He reduced the humanity of Jesus to a disguise worn by a divine mind.
亚波里拿留拒绝了亚略乐观的人性观。 Apollinarius had rejected Arius' optimistic anthropology.
换句话说，他不认同认为人类足够好能完全顺服的人性观。 In other words, he was uncomfortable with an anthropology that said humans were good enough to actually be perfectly obedient.
那么他做了什么？ So what did he do?
他将钟摆摆向另一个极端，假设一种极其悲观的 人性观，说：「但这使耶稣不再完全人性。」 He swung the pendulum to the other extreme, assuming an anthropology that was so pessimistic that he said, "But this makes Jesus less than fully human."
记住那格言：「未被取的，未被救。」 And remember the maxim, "What is not assumed is not saved."
换句话说，为了拯救人类，耶稣基督必须成为人。 In other words, in order to save humanity, Jesus Christ had to be a human.
如果他不是我们的一员，即不完全人性，他就不能拯救人类。 He can't save humanity if he's not one of us, that is, fully human.
在四世纪之前，基督教护教者和其他教父曾将道成肉身描述为神的道穿上肉体。 Now, before the fourth century, Christian apologists and other church fathers had spoken of the Incarnation as the divine word putting on flesh.
但现在必须澄清，这不仅仅是一副肉体。 But now it had to be clarified that it's not just a suit of flesh.
而是完整的人性。 It is a complete human nature.
并非仅仅被神的道穿戴。 And it's not just worn by the divine word.
而是被永久取得并活出。 It is permanently acquired and lived.
「道成了肉身」这句话意味着道来活出完整的人生，而不仅仅是穿上肉体。 The phrase, "the Word became flesh," means that the Word came to live in a complete human life, not simply that he put on a suit of flesh.
虽然亚波里拿留在两次大公会议上被宣布为异端，但最终 是七世纪的圣马西穆斯揭露了单意志基督论的所有问题。 Although Apollinarius was declared a heretic at two ecumenical councils, it was finally St. Maximus the Confessor in the 7th century who exposed the problems of monothelite Christology in all its forms.
然而，这最终使他付出了生命的代价。 Eventually, though, it cost him his life.
首先，他被异端皇帝折磨致残，不久后于公元662年因伤去世。但他在第六 次大公会议，即681年的第三次君士坦丁堡会议上得到了平反。亚略派提出 的基督只有一个意志，但那是人类意志，因为他们的基督观没有真正的神性。 First, he was tortured and maimed by a heretical emperor, and not long after that, he died of his wounds in the year 662 AD. But he was vindicated at the Sixth Ecumenical Council, also known as the Third Council of Constantinople, in the year 681. The Arians had proposed a Christ with only one will, but a human will, because their conception of Christ had no true divine nature.
具有讽刺意味的是，亚波里拿留走向另一个极端，最终 也提出一个只有一个意志的基督，但这次是神的意志。 Ironically, Apollinarius went to the other extreme and ended up also proposing a Christ with only one will, but this time divine.
他以为通过强调基督的神性就做对了，但他错在削弱了基督的人性。 He thought he was getting it right by emphasizing the divinity of Christ, but he got it wrong by diminishing the humanity of Christ.
所以，虽然最早的异端是强调一性或另一性的异端，亚波 里拿留也陷入同样的陷阱，提出一个不完全人性的基督。 So, while the earliest heresies were heresies of emphasizing one nature or the other, Apollinarius fell into the same trap and proposed a Christ who was less than fully human.
但从另一个角度看，他试图思考耶稣基督位格中的二性如何彼此联合。 But in another sense, he was trying to think about how the two natures were united to each other within the person of Jesus Christ.
这将引发一系列新的异端，因为必然有人会对亚波里拿留过度反应，钟摆将再次摆动。 And this would spark a whole new set of heresies to come, as someone will inevitably overreact against Apollinarius and the pendulum will swing again.
亚波里拿留实际上试图强调二性的合一，人性与 神性如此联合，以至于耶稣即使想犯罪也不能。 Apollinarius had, in effect, tried to emphasize the unity of the two natures, that the human nature was so united to the divine that Jesus could not have sinned even if he had wanted to.
但亚波里拿留最终使神性掩盖了人性。 But Apollinarius ended up making the divine nature overshadow the human.
在接下来的两集中，我们将看到基督论争议如何成为关于二性联合的辩论。 In our next two episodes, we're going to see how the Christological controversy becomes a debate over the union of the two natures.
关键是正统基督论说必须有两个完整的性。 The point is that Orthodox Christology says there must be two complete natures.
耶稣基督是一个位格有二性，拥有二性意味着他里面必须有二意志，三位 一体的神意志和真实的人类意志，也就是说基督的人性必须有自由意志。 Jesus Christ is one person with two natures, and having two natures means there must be two wills in him, the divine will of the Trinity and a real human will, which is to say that the human nature of Christ must have free will.
所以基督的无罪并不是因为他不能犯罪。 And so the sinlessness of Christ is not a function of his inability to sin.
他的人性有自由意志，通过他的自由意志，他将人类意志顺服于神的意志。 His human nature has free will, and by his free will, he submitted his human will to the divine will.
耶稣基督，神的儿子，必须完全神性和完全人性。 Jesus Christ, the Son of God, must be fully divine and fully human.
但亚波里拿留主义和单意志基督论使他像是神性穿着人性外衣。 But Apollinarianism and monothelite Christology makes him something like divinity wearing a human suit.
至于现代版本的亚波里拿留主义或单意志基督论， 我不知道有任何具体团体说基督没有自由意志。 Now, as far as modern versions of Apollinarianism or monothelite Christology, I don't know of any specific groups that say Christ had no free will.
但确实有些基督徒对基督的理解介于诺斯底派和亚波里拿留之间，削弱了他的人性。 But there are certainly Christians whose understanding of Christ exists on a spectrum somewhere between a Gnostic and an Apollinarian diminishing of his humanity.
我认为，任何想把耶稣看得比人性更神性的基督徒，或如此倾向 耶稣的神性以至于难以相信耶稣的试探是真实的，或他真的经历 了人类状况，这些基督徒可能倾向于亚波里拿留的基督论。 I think any Christian who wants to think of Jesus as more divine than human, or leans into Jesus' divinity so much that they have a hard time believing that Jesus' temptation was real, or that he really experienced the human condition, these Christians might be leaning toward an Apollinarian Christology.
最后，在我的一些写作中，我用流行文化的例子来讨论基督论。 Finally, in some of my writing, I've worked with ways of talking about Christology using examples from popular culture.
我一直是科幻小说和经典漫画的忠实粉丝。 I've always been a big science fiction fan, as well as a fan of the classic comic books.
现在，动作英雄，尤其是超级英雄，毕竟是一种救主。 Now, action heroes, and especially superheroes, are, after all, a kind of savior.
所以在许多类型的小说中，不仅是科幻和奇幻，还有历史上各 种神话小说中，你会发现这些救主形象，基督形象的原型。 And so in many kinds of fiction, not only science fiction and fantasy, but all kinds of mythic fiction throughout all of history, you find these archetypes of Savior figures, Christ figures.
这是因为我们作为人类，被按神的形象造就，天生渴望寻找救主，期待救主的到来。 And that's because we as humans are hardwired by our creation in the image of God to look for a Savior and to anticipate the coming of our Savior.
所以，对那些与此相符的人来说，你可以将各种超级英雄视为描述救主形象的不同尝试。 And so, for those who happen to be in tune with this, you can think of the various superheroes as different kinds or different attempts at describing a savior figure.
其中许多是各种异端的良好比喻。 And many of them are good analogies for the various heresies.
例如，我在早期一集中提到，亚略主义提出一个 基督，起初只是一个普通人，被提升为英雄。 For example, I mentioned in an earlier episode that Arianism proposed a Christ who started out as a mere human and was elevated to hero status.
这种上升的基督论可以比作蝙蝠侠，他通过自我约束提升自己为英雄，而 不是超人，他从我们之上降临成为我们的一员，更像正统的下降基督论。 This Christology of ascent could be compared to Batman, who elevated himself to hero status through personal discipline, as opposed to Superman, who came from above us and came down to be one of us, which is more like the orthodox Christology of descent.
同样，我们可以将亚波里拿留的基督论比作超级英雄钢铁侠。 Well, in the same way, we might compare Apollinarius' Christology to the superhero Iron Man.
对于不知道的人，钢铁侠是一个穿着机械装甲的人。 For those who don't know, Iron Man is a man in a robotic suit.
在这个比喻中，天才发明家托尼·斯塔克代表神性心思，装甲代表人体。 And in this analogy, the genius inventor Tony Stark would represent the divine mind, and the suit represents the human body.
所以亚波里拿留提出一个基督，其中人性被简化为神性心思，神的道所穿的外衣。 And so Apollinarius proposed a Christ in which the human nature is reduced to a suit worn by the divine mind, the divine word.
但我们的救主并非仅仅伪装成我们的一员。 But our Savior is not simply disguised as one of us.
他真正成为我们的一员，以真实的人类自由意志活出我们的人生。 He truly became one of us to live our human life with real human free will.
正如希伯来书的作者所说，他凡事该与他的弟兄相同，为要在 神的事上成为慈悲忠信的大祭司，为百姓的罪献上挽回祭。 And so, as the author of the letter to the Hebrews says, he had to become like his brothers in every way that he might be a merciful and faithful high priest before God to expiate the sins of the people.
他自己既然被试探而受苦，就能搭救被试探的人。 Because he himself was tested through what he suffered, he is able to help those who are being tested.
这出自希伯来书第2章和第4章：「也曾凡事受过试探，与我们一样，只是他没有犯罪。」 That's from Hebrews 2 and then from chapter 4: "But one who has similarly been tested in every way, yet without sin."
下一次，《教父之道》将讨论聂斯托利。 Next time, on the Way of the Fathers, Nestorius.
感谢收听。 Thanks for listening.
《教父之道》由CatholicCulture.org制作。 Way of the Fathers is a production of CatholicCulture.org.
请查看我们的其他播客，包括《天主教文化有声书》，让经典天主教著作栩 栩如生；《标准》，天主教电影播客，从天主教视角深入分析伟大电影；以 及《天主教文化播客》，一个探索天主教艺术、文化和问题的访谈节目。 Check out our other podcasts, including Catholic Culture Audiobooks, bringing to life classic Catholic writings, Criteria, the Catholic Film Podcast, featuring deep analysis of great films from a Catholic perspective, and the Catholic Culture Podcast, an interview show exploring Catholic arts, culture, and issues.
你可以在CatholicCulture.org找到这 些内容，以及天主教新闻、评论、礼仪年资源等更多内容。 You'll find all of this, as well as Catholic news, commentary, liturgical year resources, and much more at CatholicCulture.org.