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我是吉姆·帕潘德里亚。 I'm Jim Papandrea.
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今天我们继续异端系列的第十七集，破坏圣像运动。 Today we continue our series on the heresies with episode 17, Iconoclasm.
你可能已经熟悉教会历史上关于圣像的争议。 Now you may already be familiar with the controversy over icons in the church's history.
这争议出现在八、九世纪，实际上是在早期教会时期的末尾，或者可以说是中世纪的开始。 It comes up in the 8th and 9th centuries, so really at the very end of the early church period, or you might even say the beginning of the Middle Ages.
在宗教改革期间，这问题再次出现。 And it comes up again during the Protestant Reformation.
但要真正理解它，我们必须回到教会最初的几十年。 But to really understand it, we have to go all the way back, back to the earliest decades of the church.
在那里我们会看到，圣像的概念与圣物和早期基督教艺术密切相关。 And there we will see that the concept of an icon is intimately tied up with the concept of relics and early Christian art.
基督教一直是道成肉身的宗教。 Christianity has always been an incarnational religion.
当然，我们信仰的核心是神亲自以他的儿子耶稣基督的位格来到我们中间，道成肉身。 Of course, the central aspect of our faith is that God himself has come to us in the person of his son, Jesus Christ, in the incarnation.
「道成肉身」这个词只是指神性的体现。 And the word incarnation is just a fancy word for the embodiment of the divine.
这意味着神并不害怕「弄脏双手」。 And this means that God is not afraid to get his hands dirty, so to speak.
与幻影说和诺斯底派的教导相反，神使用物质来介入物质领域。 Contrary to what the Docetics and Gnostics taught, God uses material things to intervene into the physical realm.
人的最终目标不是脱离肉体，而是肉体的复活和物质世界的救赎。 And the ultimate goal of the human person is not freedom from the physical, but the resurrection of the physical and the redemption of the material world.
我们不期望逃离身体，而是期望身体的洁净。 We don't look forward to escaping our bodies, but to their purification.
所以这一切意味着物质可以是圣洁的。 So all of this means that physical things can be holy.
圣物可以使一个地方成圣，并成为信徒蒙恩的管道。 And holy things can sanctify a place and be a channel of grace to believers.
这包括圣徒成圣的身体或遗骸，使他们安息并等待复活的地方成为圣地。 And this includes the sanctified bodies or mortal remains of the saints, which makes the place where they rest and await the resurrection holy ground.
不仅是遗骸，接触过的圣物也可以是圣洁的。 And not only bodily remains, but also contact relics can be holy.
我们在新约中已经看到这一点，在《使徒行传》十九章，保罗所摸的手巾医治了人。 And we see this already in the New Testament, in Acts chapter 19, when a handkerchief that Paul touched heals people.
从信仰一开始，基督徒就会去探访殉道者和其他圣徒的墓，因为这是圣地。 And from the very beginning of our faith, Christians would visit the tombs of the martyrs and other saints because this is holy ground.
靠近圣徒的遗骸就是靠近圣徒。 To be closer to the physical remains of a saint is to be closer to the saint.
靠近与神同在乐园中的圣徒，就是靠近神。 And to be closer to the saint who is with God in paradise in spirit is to be closer to God.
早期基督徒带着手巾去墓地，将它们触碰墓穴和圣物。 And the early Christians took their handkerchiefs with them and brought them to the tombs to touch them to the tombs and the relics.
在墓地，尤其是在地下墓穴，早期基督徒用艺术装饰墙壁。 And at the tombs, and especially in the catacombs, the early Christians decorated the walls with art.
有些是为了安慰失去亲人的人，或鼓励经历迫害的人。 Some of it was meant to comfort people mourning the loss of a loved one, or to encourage people going through times of persecution.
但也为了激励对复活和永生的盼望。 But it was also meant to encourage hope in the resurrection and in eternal life.
因此，早期基督徒定期去墓地，不仅是为了葬礼， 还有一种叫做refrigerium的活动。 And so the early Christians went to the tombs regularly, not just for funerals, but for something called the refrigerium.
这是一种纪念餐，实际上是一种野餐，在亲人或圣徒去世周年时举行。 This is the memorial meal, a kind of picnic really, on the anniversary of the death of a loved one or a saint.
这就是庆祝圣徒节日的开始。 And this is the beginning of the celebration of the Feasts of the Saints.
在我们拥有的最早的殉道记载中，二世纪中期的《坡旅甲殉道记》，在主 教坡旅甲殉道后，士每拿的基督徒收集了他们主教的骨头，放在一个特别 的地方，以便他们可以探访并庆祝他战胜死亡、进入永生的周年纪念。 In the earliest martyr account that we have, the Martyrdom of Polycarp from the mid-2nd century, after the bishop Polycarp was martyred, the Christians of Smyrna gathered up the bones of their bishop and put them in a special place where they could visit them and celebrate the anniversary of his victory over death and birth into eternal life.
不久，在圣徒墓前举行弥撒的庆祝活动导致了这样 的期望：要奉献任何祭坛，必须在圣徒的圣物上。 Before long, the celebration of Mass at the tomb of a saint led to the expectation that to consecrate any altar, it had to be over the relics of a saint.
正如《启示录》所说，殉道者在祭坛下等待复活，甚至接触过的圣物也被视为圣洁。 Just as the book of Revelation says, the martyrs await the resurrection under the altar, and even contact relics were considered holy.
在《佩尔佩图亚日记》中，讲述了她被捕和处决的故事，我 们看到一个沾染殉道者血的戒指被基督徒团体保存和尊敬。 In the Diary of Perpetua that tells the story of her arrest and execution, we see that a ring that touched the blood of a martyr was kept and honored by the Christian community.
最终，对圣物的同样敬意也被赋予了耶稣和圣徒的艺术表现。 Well, eventually, the same kind of reverence with which relics were treated also came to be invested in the artistic representations of Jesus and the saints.
我们称这些受尊敬的艺术表现为圣像，因为「圣像」这个词来自希腊语的「形象」。 And we call these honored artistic representations icons, because the word icon comes from the Greek word for image.
那么，什么是圣像呢？ So what is an icon?
圣像并不是所谓的穷人的圣经。 Well, icons are not the so-called poor man's Bible.
仅仅看圣像，你无法学到什么。 You can't learn anything just from looking at an icon.
圣像不是讲故事的漫画，而是提醒你已经知道的事。 Icons are not cartoons that tell a story, but they are reminders of what you already know.
你必须已经知道其背后的故事和神学。 You already have to know the story and the theology behind it.
但圣像提醒你这一切，并在其中鼓励你。 But the icon reminds you of all that and encourages you in it.
实际上，圣像可以是多种形式，包括符号、场景或肖像。 Now, in reality, an icon can be a wide range of things, including symbols, scenes, or portraits.
如果你脖子上戴着十字架，那就是圣像。 If you wear a cross around your neck, that's an icon.
如果你车的保险杠上有鱼的标志，那就是圣像。 If you have a fish on the bumper of your car, that's an icon.
如果你在圣诞节时在家中壁炉上放置耶稣诞生的场景，那就是圣像。 If you put a nativity scene on the mantle of your home at Christmastime, that's an icon.
但无论它们以何种形式存在，圣像都是通向灵界的窗口。 But whatever form they take, an icon is a window into the spiritual realm.
它是一个让人想起属灵真理或现实的形象。 It's an image that brings to mind a spiritual truth or reality.
但神不是在十诫中禁止偶像吗？ But didn't God forbid images in the Ten Commandments?
其实，图像有两种：偶像和非偶像。 Well, there are two kinds of images, those that are idols and those that are not.
区别在于你是否敬拜它。 And what makes the difference between the two is whether you worship it.
神在诫命中禁止的是对偶像的敬拜，而不是所有图像的使用。 What God prohibited in the commandment was the worship of images, not all use of images.
我们知道这一点，因为在旧约中，神实际上命令他的子民制作一些圣像。 And we know this because right there in the Old Testament, God actually commanded his people to make some icons.
我们在《出埃及记》二十五章看到约柜上的金基路伯，在《列 王纪上》六章看到为圣殿制作的基路伯雕像，在《民数记》二 十一章看到著名的铜蛇。所以圣像只是那些不被敬拜的图像。 We see the icons of the golden cherubim on the Ark of the Covenant in Exodus 25. We see statues of cherubim for the temple in 1 Kings 6. And we see the famous bronze serpent in Numbers chapter 21. So icons are simply those images that are not worshipped.
也就是说，它们不是作为目的本身，而是作为达到目的的手段。 That is, they are not treated as an end in themselves, but as a means to an end.
我们的教父特土良就是一个很好的例子，他理解这种区 别，将铜蛇视为不是目的本身，而是达到目的的手段。 And our church father, Tertullian, is a great example of how the church fathers understood this difference and saw the bronze serpent as not an end in itself, but a means to an end.
因此，特土良说，首先，铜蛇是十字架的预表。 And so Tertullian says that, first, the bronze serpent is a type or a foreshadowing of the cross.
正如他说的，它是救恩的标记，凡仰望它的就得救。 As he says, it is the sign of salvation, and whoever turns toward it is saved.
但请注意，他很快就澄清了。 But notice, then, he quickly makes it clear.
医治的能力不在圣像本身，而在于神的能力。所以他说，它是救恩 的标记，凡仰望它的就得救，不是因这标记，而是因它所代表的。 The power of healing is not in the icon itself, but the power is God's. And so he says, it is the sign of salvation, and whoever turns toward it is saved, not by the sign, but by what it represents.
特土良可能想到旧约《智慧篇》中的一段话。 Now, Tertullian himself probably has in mind a passage from the Old Testament Book of Wisdom.
《智慧篇》明确指出，医治的能力不在圣像本身。 The Book of Wisdom clarifies that the healing power is not in the icon itself.
《智慧篇》说：「仰望它的不是因所见的得救，乃是因你这万人的救主。」 The Book of Wisdom says, for the one who turned toward it was saved, not by what was seen, but by you, the Savior of all.
这是《智慧篇》十六章，当然是直接对神说的。 That's Wisdom chapter 16, addressed, of course, directly to God.
所以大家都明白，能力不在圣像，而在于神。 So everyone understood that the power is not in the icon, but the power belongs to God.
因此，圣奥古斯丁写道，如果你尊敬或敬奉圣像，你实际上 尊敬和敬奉的不是圣像本身，而是它所指向的人或实在。 And so St. Augustine wrote that if you honor or show reverence toward an icon, you are really honoring and reverencing not the icon itself, but the person or reality to which it points.
所以，对于那些代表耶稣基督或神的教义的圣像 ，圣像是一个标记，引导人心向着它所指的。 So for those icons that are representations of Jesus Christ or of doctrines of God, well then an icon is a sign which directs the human heart to that which it signifies.
对于那些代表圣徒的圣像，圣像引导我们效法圣徒，像他们一样专注于神。 For those other icons that are representations of saints, well then the icon directs us to imitate the saint by focusing on God as they did.
那么问题出在哪里呢？ So then what's the problem?
在八世纪，东罗马或拜占庭帝国的皇帝是一个叫叙利亚的利奥的人。 Well, in the 8th century, the emperor of the Eastern or Byzantine Empire was a guy named Leo the Syrian.
他决定立法禁止基督教圣像。 And he decided to make a law prohibiting Christian icons.
许多人认为他受到了与伊斯兰教接触的影响，那些不断威胁他 边界的穆斯林指责东部基督徒因热爱基督教艺术而拜偶像。 Many people think that he was influenced by contact with Islam, that the Muslims who kept threatening his borders were accusing the Eastern Christians of idolatry because of their love for Christian art.
因此，出于对基督徒被指责无视禁偶像诫命的尴尬，皇帝禁止了圣像。 And so out of embarrassment that the Christians were being accused of ignoring the commandment against idolatry, the emperor outlawed icons.
这可能有些道理，但主要原因是这样的。 And there may be some truth to that, though the primary reason was this.
东方的修道院从朝圣者那里获得免税收入，部分原因是人们去看修道院中的圣像。 The monasteries in the East were taking in tax-free money from the pilgrimages people were making in part to see the icons in the monasteries.
在这时，君士坦丁堡宫殿的门口有一个非常著名的基督圣像。 And, at this time, there was a very famous icon of Christ at the gate of the palace in Constantinople.
公元726年，皇帝下令毁掉那圣像，君士坦丁堡的人民因此暴动。 And in 726 A.D., the emperor had that icon destroyed, and the people of Constantinople responded by rioting.
于是利奥加倍努力，派士兵去摧毁所有圣像，实际上是所有基督教艺术。 Well, then Leo doubled down, and he sent his soldiers out to destroy all the icons, in fact, all the Christian art.
当君士坦丁堡的主教反对时，皇帝将他罢免并替换了他。 And when the bishop of Constantinople objected, the emperor gave him the boot and replaced him.
有时有人说一些教父反对使用圣像。 Now, it is sometimes said that some of the church fathers were against the use of icons.
但事实上，所有引用的教父言论都是断章取义。 But the truth is that all of the passages from the church fathers that are quoted as if they say this are taken out of context.
它们实际上都是关于偶像崇拜，而不是关于圣像的传统使用。 And they're all really about idolatry, not about the traditional use of icons.
有几个小型地方会议试图遏制对圣像的迷信或滥用。 There were a couple of minor local synods that tried to rein in superstition or abuse of icons.
约公元305年，在西班牙的埃尔维拉召开了一次会议，该会议确 实说教会不应有图像，但这从未真正执行，尤其是在西班牙以外。 There was a synod in Elvira in Spain in about the year 305 A.D., and that synod actually said that churches should not have pictures in them, but that was never really enforced, especially not outside of Spain.
还有一次会议叫做692年的特鲁洛会议，该会议 制定了一项规则，禁止以神的羔羊为耶稣的象征。 There was also a synod called the Council in Trullo in 692, and that council made a rule prohibiting images of the Lamb of God as a symbol for Jesus.
但教宗拒绝了这一点，他特意在罗马的马赛克中加入了神的羔羊的形象。 But the Pope rejected this, and he went out of his way to include images of the Lamb of God in the mosaics in Rome.
关键是，虽然可能有少数人担心滥用，但实际上， 反对圣像的人大多是政治家，而且主要在东方。 The point is that while there may have been a few people who worried about abuses, in reality, the iconoclasts, those who were against icons, they were for the most part politicians, and even then, mostly in the East.
他们不是主教或神学家，他们的动机是政治性的。 They were not bishops or theologians, and their motivations were political.
他们受贪婪驱使。 They were motivated by greed.
所以当叙利亚的利奥禁止圣像时，当时的教宗是 格列高利三世。教宗格列高利公开批评皇帝。 So when Leo the Syrian outlawed icons, the Pope at the time was Gregory III. Pope Gregory openly criticized the Emperor.
于是这成为罗马的教宗与君士坦丁堡的皇帝之间的争 斗，教宗说圣像是圣洁的形象，皇帝说圣像是偶像。 And so then it became a fight between the Pope in Rome, saying icons are holy images, and the Emperor in Constantinople, saying icons are idols.
皇帝对责备的回应是入侵西西里，教宗将他和整个君士坦丁堡逐出教会。 The Emperor responded to the rebuke by invading Sicily, and the Pope excommunicated him and all of Constantinople with him.
那时，意大利南部有许多希腊移民。 Now, at this time, southern Italy had a lot of Greek immigrants.
事实上，如果你曾想过为什么我的姓听起来像希腊语，尽管它是意大利的，这就是原因。 In fact, if you've ever wondered why my last name sounds Greek even though it's Italian, this is why.
但希腊裔意大利人该怎么办呢？ But what's a Greek Italian to do?
是顺从皇帝还是教宗？ Obey the emperor or the pope?
事实上，这场争议导致更多人从希腊迁移到意大利南部，甚至到罗马 ，以至于罗马靠近河流的一个地区被称为希腊城的拉丁语等同物。 In fact, the whole controversy led to more migration from Greece to southern Italy and even into Rome, to the point where a part of Rome near the river came to be known as the Latin equivalent of Greektown.
如果你去过罗马，这就是科斯梅丁圣母教堂周围的地区。 If you've ever been to Rome, this is the area around the church of Santa Maria in Cosmedin.
我们早期教父中较晚的一位是大马士革的约翰，他写了阐明教会圣像教义的权威文件。 Well, one of our latest of the early church fathers was John of Damascus, and he wrote the definitive document that outlined the church's doctrine of icons.
它被称为《反对反对圣像者的辩护》，或类似的名称，取决于英文翻译。 It's called Apologetic Against Those Who Oppose Holy Images, or something like that, depending on the English translation.
他在那文件中最重要的一点是： The most important point he makes in that document is this.
否认圣像的有效性和价值，就是否认神的恩典能通过物质临到，否认神能通过物质工作。 To deny the validity and the value of icons is to deny that God's grace can come through the physical and that God can work through material things.
否认这一点就是否认圣餐和道成肉身本身。 And to deny that is to deny the sacrament of the Eucharist and the incarnation itself.
最终，另一位皇帝上台。 Eventually, another emperor came into power.
他名叫君士坦丁六世，但他只是个孩子，所以由他母亲掌权。 His name was Constantine VI, but he was just a kid, and so his mother ran things.
她是皇后伊琳娜，她得到当时教宗亚德一世的许可，于公元787年召 开第七次大公会议，也称第二次尼西亚会议。关于会议本身及其前因后 果的详细信息，请务必收听迈克·阿奎利纳关于那次会议的节目。 She was the Empress Irene, and she got permission from the Pope, who was now Pope Adrian I, to convene the Seventh Ecumenical Council, also known as the Second Council of Nicaea, in the year 787 AD. And as always, for all the details on the council itself, as well as the events leading up to it, make sure to listen to Mike Aquilina's episode on that council.
在那次会议上，主教们澄清了圣像与偶像的区别，这完全取决于人如何使用它。 Well, at that council, the bishops clarified the difference between an icon and an idol, and it has everything to do with how one uses it.
但这需要澄清某些希腊词的定义。 But this required clarifying the definition of certain Greek words.
正如五世纪时所发生的，教义的发展或澄清很大程度上涉及正确术语的整理。 Just as it had happened back in the 5th century, a big part of the development or the clarification of doctrine entails the sorting out of the proper technical terms.
但重要的是要注意，这些问题直到八世纪才出现。 But it's important to notice here that none of this was an issue until the 8th century.
在此之前，这不是问题。 Before that, there was no question about it.
这就是为什么他们直到这时才澄清希腊词语。 And that's why they hadn't clarified the Greek terms until this time.
就我们的目的而言，我们不必担心具体的希腊词。 And for our purposes, we won't worry about the specific Greek words here.
我将使用英文等同词。 I'll use the English equivalents.
会议澄清，敬拜或崇拜图像就是偶像崇拜。 The council clarified that to worship or adore an image would be idolatry.
所以敬拜图像就使其成为偶像。 So to worship an image makes it into an idol.
但我们可以敬奉或尊敬一个形象，这就意味着它是圣像。 But we may venerate or reverence an image, and that means it's an icon.
记住，敬奉或尊敬圣像不是将其作为目的本身，而是作 为达到目的的手段，最终目标是敬拜三位一体的神。 Remember, to venerate or reverence an icon is not to make of it an end in itself, but rather to use it as a means to an end, the end goal being the worship of God, the Trinity.
我们不敬拜圣像、圣物、符号或圣徒，但我们敬奉 或尊敬它们，作为通过它们敬拜神的一种方式。 We do not worship icons, relics, symbols, or saints, but we do venerate or reverence them as a way to worship God through them.
还要记住，敬拜神不仅仅是鞠躬、跪拜或礼仪。 Also keep in mind that to worship God is not just about bowing or kneeling or even liturgy.
敬拜神就是事奉神，顺服神，尽力遵行神的旨意，使在基 督里的神成为我们信仰的对象和我们圣事与信经的中心。 To worship God is to serve God, to submit to God, and to try our best to do God's will, and to make God in Christ the object of our faith and the center of our sacraments and our creeds.
我们对圣像不做这些事情。 And we do none of these things with icons.
如果有人这样做，那他们就越过了偶像崇拜的界限。 Or if someone does, then they would cross the line into idolatry.
我们只用圣像来集中我们对在基督里的神的敬虔，常常通过圣徒的 肖像作为信仰的榜样，正因为他们专注于并献身于在基督里的神。 We only use icons to focus our devotion to God in Christ, often through the portraits of the saints as examples in the faith, precisely because of their focus on and their devotion to God in Christ.
现在，如果你知道旧约中铜蛇的故事，你可能记得当 人们开始专注于铜蛇本身而不是神时发生了什么。 Now, if you know the story of the bronze serpent in the Old Testament, you may remember what happened when the people started focusing on the bronze serpent itself rather than on God.
他们开始认为医治的能力在于圣像，并开始将其作为目的本身。 They started thinking that the power to heal was in the icon, and they started making it an end in itself.
换句话说，他们将其变成了偶像，那时它就必须被毁掉。 In other words, they made of it an idol, and that's when it had to be destroyed.
但使其成为圣像或偶像的区别在于人们如何对待它，如何使用它。 But what made the difference between it being an icon and an idol was how the people treated it, how they used it.
当它成为目的本身，人们未能透过它看到神，当他们将信心和 信任放在图像而不是神时，那时它就成为偶像，必须被除去。 And when it became an end in itself, and the people failed to see through it to God, when they put their faith and their trust in the image rather than in God, that's when it became an idol, and it had to go.
因此，公元787年的会议确认了教会关于圣像的教导。 So, the Council of 787 AD had confirmed the Church's teaching on the subject of icons.
会议还确认奉献祭坛需要圣物，重申了物质与圣地之间的联系。 The council also confirmed that you need a relic to consecrate an altar, reaffirming that connection between the physical and holy ground.
但争议在东方持续到九世纪，直到另一位皇后狄奥多拉，即皇帝狄奥斐 卢斯一世的妻子介入，那是在公元843年左右，之后争议才平息。 But the controversy continued in the East into the 9th century until another empress, Theodora, the wife of the emperor Theophilus I, stepped in, and that was in about 843 AD, and after that, the controversy subsided.
但直到今天，东方基督徒倾向于避免三维雕像，而更喜欢二维圣像，以求稳妥。 But to this day, Eastern Christians tend to shy away from three-dimensional statues and prefer two-dimensional icons just to be on the safe side.
我不是制作圣像的专家，所以不会深入探讨，但关于颜色、象征和 制作圣像的方法有一整套美丽的神学，如果你感兴趣，值得研究。 Now, I'm not an expert on the making of icons, so I won't be getting into that, but there is a whole beautiful theology of colors and symbolism and the way of making an icon that's worth looking into if you're interested in that.
关键是，敬奉圣像不仅仅是单向的。 The point is that the veneration of icons is not a one-way street only.
我们将它们作为通向神界的窗口，但它们也向我们传达神的恩典。 We use them as windows into the divine realm, but they also communicate to us God's grace.
它们是圣物，意味着它们可以成为我们蒙恩的途径，帮助促进我们的成圣。 They are sacramentals in the sense that they can be a means of grace for us and help facilitate our sanctification.
综观全局，教会很早就对圣物表示敬意。 So in the big picture, we have the very early reverence of relics in the church.
随着时间的推移，早期对圣物的敬意转移到圣像上，因为神通过物质在物质领域工作。 And over time, the reverence paid to relics from very early on transfers to icons because God works in the physical realm through material things.
但你必须明白，圣像争议是一个政治举动。 But what you have to understand about the icon controversy is that it was a political move.
这不是一个有双方主教参与的神学辩论。 This was not a theological debate where there were bishops on both sides.
反对圣像的一方完全由皇帝和他们的士兵组成。 The iconoclast side was entirely made up of the emperors and their soldiers.
这完全是为了控制修道院的企图。 It was 100% an attempt to gain control of the monasteries.
皇帝们想要土地，想要修道院本身，这些修道院被从僧侣手中夺走并重新利用。 The emperors wanted the land, wanted the monasteries themselves, which were taken away from the monks and repurposed.
他们还想要来自朝圣的收入。 And they wanted the money that was coming in from pilgrimages.
如果没有这些政治原因，这就不会成为争议。 It would never have been a controversy if not for these political reasons.
敬奉圣像是一个长期确立的传统。 The reverence of icons was a long established tradition.
反对圣像的立场，顺便说一下，iconocl ast意为打碎圣像者，这个立场才是新的。 The iconoclast position, and by the way, iconoclast means the icon smashers, that position was what was new.
证明这一点的是，意大利南部和君士坦丁堡本身的人们因失去这珍贵的敬虔实践而暴动。 And the proof of this is that the people in both southern Italy and in Constantinople itself rioted over their loss of this treasured devotional practice.
当然，还有教宗在这个问题上反对东方皇帝的事实。 And of course, the fact that the popes opposed the eastern emperors on this issue.
所以会议必须就使用正确的词语达成共识，以区分我们对圣像的做法与对偶像的做法。 So what the council had to do was to come to a consensus on the right words to use to distinguish what we do with icons versus what is done with idols.
正因为在那之前这不是问题，教会没有澄清语言， 但在会议上澄清了，明确了敬奉和敬拜的区别。 Precisely because it had not been an issue before that time, the church had not clarified the language, but at the council it did, and clarified the difference between veneration and worship.
以下是787年会议对混淆两者者的咒诅中的一句话。 And here's a quote from the anathemas from the Council of 787 against those who confuse the two.
它说：「如果你将禁止偶像崇拜的禁令应用于圣像，那么大公会议已宣布你为异端。」 It says, So in other words, if you take the prohibitions against idol worship and say that applies to icons, well then, an ecumenical council has declared you a heretic.
总之，我们敬奉或尊敬圣像。 The bottom line is, we venerate or reverence icons.
我们不敬拜圣像。 We do not worship icons.
这种语言被澄清了，但这种区别并不新鲜。 This language was clarified, but the distinction was not new.
因此，咒诅继续。 And so the anathemas continue.
不尊敬圣像的，当受咒诅。 Anathema to those who do not show respect for holy icons.
称圣像为偶像的，当受咒诅。 Anathema to those who call holy icons idols.
说敬奉圣像是偶像崇拜的，当受咒诅。 Anathema to those who say that the veneration of icons is a form of idolatry.
那么，现代还有破坏圣像者吗？ So, are there modern iconoclasts?
在宗教改革期间，一些新教分支确实做了叙利亚的利奥所做的事。 Well, during the Protestant Reformation, some branches of the Protestants did exactly what Leo the Syrian had done.
他们摧毁了所有能找到的基督教艺术。 They destroyed all the Christian art they could.
他们认为教会应该简朴，没有装饰。 They believed that churches should be plain, with no decoration.
因此，显然是出于对人们可能陷入偶像崇拜的恐惧，或者仅仅是基于他 们认为所有图像自动成为偶像的原则，认为没有圣洁的形象或圣像。 And so, apparently out of a fear that people might lapse into idolatry, or perhaps even just idolatry on the principle that they believed all images are automatically idols, thinking there's no such thing as a holy image or holy icon.
他们粉刷了画作，摧毁了其他形式的基督教艺术，如雕像，甚至破坏了彩色玻璃窗。 They whitewashed over paintings, they destroyed other forms of Christian art like statues, and they even destroyed stained glass windows.
为什么一些新教徒如此担心圣像？ Why were some of the Protestants so worried about icons?
因为在某种程度上，宗教改革改变了归信这个概念的定义。 Because, in a way, the Protestant Reformation had changed the very definition of the concept of conversion.
归信基督教一直意味着生活方式的彻底改变。 Conversion to Christianity had always meant a radical change in lifestyle.
但在试图让天主教徒加入他们的改革运动时，改革者常常将归信简化为一种理智的决定。 But in trying to get Catholics to join their Reform movements, the Reformers often reduced conversion to an intellectual decision.
毕竟，他们要求基督徒成为另一种基督徒。 After all, they were asking Christians to become just another kind of Christian.
当你加入诸如唯独信心的教义，将其解释为仅仅信仰时，对 一些新教徒来说，基督徒生活变得更倾向于理智而非体现。 And when you add in things like the doctrine of sola fide, faith alone, interpreted as belief alone, well, the Christian life became, for some of these Protestants, something more intellectual than embodied.
许多新教徒也去除了其他将身体和感官带入敬拜的方式，如跪拜、画十字或焚香。 And many of the Protestants also got rid of other ways to bring the body and the senses into worship, like kneeling or making the sign of the cross or incense.
在他们对感官事物的厌恶中，信仰变得无形化。 And in their aversion to anything sensory, the faith became disembodied.
在某种程度上，它变得诺斯底化。 In a way, it became Gnostic.
但这从来不是基督教应有的样子。 But that was never the way Christianity was meant to be.
道成肉身本身证明神通过物质和肉体传递恩典。 The Incarnation itself proves that God mediates grace through the material and physical.
但回避物质就是陷入诺斯底派的一个错误。 But avoiding the physical is to fall into one of the errors of the Gnostics.
然而，教会一直知道并教导神确实通过物质传递恩典。 The Church, however, has always known and taught that God does mediate grace through material things.
因此，在787年的第二次尼西亚第七次大公会议上，会议的教父明确表示他们遵 循传统，并说代表性艺术的目的是强调道成肉身，以对抗幻影说和诺斯底主义。 And so, at the Seventh Ecumenical Council of Second Nicaea in the year 787, the Council Fathers specifically said that they were keeping with the tradition and they said that the purpose of representative art is to emphasize the Incarnation against Docetism and Gnosticism.
因此，教会有其圣物，当然包括圣像。 And so the church has its holy objects, which of course includes icons.
破坏圣像运动是异端，因为它否认神通过受造物在创造中工作的方式。 Iconoclasm is a heresy because it denies the way that God works within creation through created things.
归根结底，它是诺斯底的，并质疑复活和道成肉身本身 ，因为正如圣经告诉我们的，耶稣自己就是父的形象。 At the end of the day, it's Gnostic, and it calls into question the resurrection and the incarnation itself, because, as Scripture tells us, Jesus himself is an icon of the Father.
下次在《教父的道路》中，我们将结束异端系列。 Next time on The Way of the Fathers, the conclusion to our series on the heresies.
感谢收听。 Thanks for listening.
《教父的道路》由CatholicCulture.org制作。 Way of the Fathers is a production of CatholicCulture.org.
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