大家好，这只是一个提醒，如果你喜欢这个内容 ，可以通过点赞、评论，尤其是订阅来支持我。 Howdy folks, this is just a reminder that if you like this content, you can help me out by liking, commenting, and especially by subscribing.
记得点击小铃铛，这样每当我有新视频时，你都会收到通知。 And be sure to hit the bell notification so you always get notified whenever I have a new video.
希望你喜欢这个内容。 Hope you enjoy this.
那么我们来谈谈耶稣吧。 So let's talk about Jesus.
现在会议的主题是「你们说我是谁？」 Now the theme of the conference is, who do you say that I am?
他们希望我为你们提供一个基督徒和公教会对基督 的基本概述，祂是谁，以及如何回答这个问题。 And they wanted me to kind of give you a basic overview of the Christian and Catholic view of Christ, who he is, how to answer this question.
所以这本应是对我们会议主题的一个基本介绍。 So it's meant to be a kind of basic introduction to the subject of our conference.
如果是我安排日程，我会把基本介绍放在会议的开头。 And if I was putting the schedule together, I would put the basic introduction, you know, at the beginning of the conference.
但现在我们几乎到了尾声，你们才得到这些基础内容。 But here we are almost at the end, and now you're being given the basics.
《天主教答疑》直播的主持人赛·凯莱特建议他们 这样安排，好让我纠正其他人所说的任何错误。 Cy Kellett, host of Catholic Answers Live, suggested they did that so that I could correct anything that the others had said.
但我会留给你们自己去判断。 But I'll leave that to you to figure out.
「你们说我是谁？」是耶稣在福音书中问的问题。 Now, who do you say that I am is a question that Jesus asks in the Gospels.
祂在哪本福音书中问了这个问题？ In which Gospel does he ask that?
马太福音。 Matthew.
祂在马太福音的哪一章问了这个问题？ In which chapter of Matthew does he ask that?
第十六章。那么我们要谈论马太福音的哪一章？ 16. So which chapter of Matthew are we about to talk about?
马太福音第十六章。没错。 Matthew 16. That's right.
在马太福音第十六章，当耶稣来到该撒利亚腓立比的境内，祂问门徒：「人说人子是谁？」 So in Matthew 16, now when Jesus came into the district of Caesarea Philippi, he asked his disciples, who do men say that the Son of Man is?
他们说：「有人说是施洗约翰，有人说是以利亚，还有人说是耶利米或先知中的一位。」 And they said, some say John the Baptist, others say Elijah, and others Jeremiah or one of the prophets.
耶稣对他们说：「你们说我是谁？」 He said to them, but who do you say that I am?
西门彼得回答说：「你是基督，是永生神的儿子。」 Simon Peter replied, you are the Christ, the Son of the living God.
这就是彼得所作的关键认信。 So that's the key confession that Peter makes.
「你是基督，是永生神的儿子。」 You are the Christ, the Son of the living God.
记住这句话，因为稍后会有测验。 Remember it because there will be a quiz later.
想到这段经文，我想起了一个叫《赌命》的老游戏节目。 In thinking about this passage, I'm reminded of this old game show that they used to have called You Bet Your Life.
由格劳乔·马克思主持。 And it starred Groucho Marx.
与其说是游戏节目，不如说是格劳乔·马克思讽刺参赛者的机会。 It wasn't so much a game show as an opportunity for Groucho Marx to make snide comments about the contestants.
但在每一集《赌命》中，他们都有一个没人知道的秘密词。 But in every episode of You Bet Your Life, they had a secret word that nobody knew.
没有一个参赛者知道这个词。 None of the contestants knew it.
但如果他们碰巧说出了这个秘密词，就会有一只像格劳乔的鸭子飞下来 ，你就赢得100美元。所以《赌命》的口号之一是「说出秘密词，赢 得100美元」。西门彼得回答说：「你是基督，是永生神的儿子。」 But if they happened to say the secret word by chance, then a duck that looked like Groucho would come down and you'd win $100. And so one of the catchphrases of You Bet Your Life was, say the secret word and win $100. Well Simon Peter replied, you are the Christ, the Son of the living God.
这就像是说出秘密词，赢得100美元的时刻。 That's kind of the say the secret word, win $100 moment.
只是他没有得到100美元，而是得到了天国的钥匙。 Only he didn't get $100. He got the keys to the kingdom.
这些钥匙至少值100美元。所以对他来说，这很划算。 And those have to be, you know, worth at least $100. So it worked out well for him.
他在认信中有两个关键要素。 Now he had two key elements in his confession.
首先他说：「你是基督。」 First one he said, you are the Christ.
其次他说：「你是神的儿子。」 The second he said, you are the Son of God.
所以我们要谈论的就是这些。 So that's what we're going to talk about.
如果你想了解耶稣，你需要明白这两点。 If you want to understand Jesus, you need to understand those two things.
耶稣是基督是什么意思？ What does it mean for Jesus to be the Christ?
基督是一个英文词，但这不是我们唯一用来表达这个概念的英文词。 Well, Christ is an English word, but it's not the only English word that we have for this concept.
还有另一个词。 There's another.
谁能想到另一个表示基督的英文词？ Who can think of the other English word that we have that means Christ?
好吧，我们来试试。 Okay, let's try it.
《哈利路亚大合唱》是亨德尔的《弥赛亚》的一部分。 The Hallelujah Chorus is part of Handel's Messiah.
对，所以这是另一个也表示基督的英文词。 Right, so that's another English word that also means Christ.
我们从哪里得到了这些词？ Where did we get these words?
我们从希腊语、亚拉姆语和希伯来语中得到了这些词。 Well, we got them from Greek, Aramaic, and Hebrew.
这些词都非常有趣。 And they're all really fun to say.
在希腊语中，基督的词是「基督斯」。 In Greek, the word for Christ is Christos.
这个词很有趣，因为它有那个「ch」的发音。 And that's fun to say because it's got that ch sound in it.
在礼貌的英语中，我们通常不会这样发音。 We normally don't get to do that in polite English.
不过，如果你愿意，你可以去苏格兰参观尼斯湖。 However, if you want to, you can go to Scotland and visit Loch Ness.
但通常我们不会发出那个音。 But normally we don't get to say that sound.
如果我们这里没有人感染新冠，我会鼓励大家一起说出来。 If we didn't all have COVID in here, I'd encourage us to all just say it together.
但这可能会产生一些飞沫，所以要注意安全。 But it can generate a little spray, so be safe.
无论如何，希腊语中基督的词是「基督斯」。 In any event, the Greek word for Christ is Christos.
亚拉姆语的词是「弥赛亚」。 The Aramaic word is Mshicha.
所以它也有那个相同的发音。 So it's got that same sound in it.
希伯来语的词是「弥赛亚」。 And the Hebrew word is Mshiach.
所以我们从希腊语中得到了「基督」，从亚拉姆语和希伯来语中得到了「弥赛亚」。 So that's where we get Christ from Greek and Messiah from Aramaic and Hebrew.
这些词都是什么意思？ What do all of these words mean?
受膏者，对。 Anointed, right.
受膏者或被膏立的。 Anointed or anointed one.
但这又引出了一个问题。 But that only raises a question.
什么是膏立？ What is anointing?
我的意思是，我们现在不常膏立什么东西。 I mean, we don't anoint a lot of stuff these days.
你上次膏立什么东西是什么时候？ When was the last time you anointed anything?
这不是一个非基督徒常常会知道的词。 It's not a word that people who aren't raised Christian will frequently even know.
所以我们从在线词源词典中得知它的来源。 So here from the online etymological dictionary, we have where it comes from.
「膏立」这个词在14世纪进入英语。 Anoint entered the English language in the 14th century.
它的意思是倒油或涂抹药膏。 And it meant to pour oil upon or smear with ointment.
你可能会想，为什么要在某物上倒油？ And you might wonder, why would you pour oil on something?
为什么要这样做？ Why would you do this?
在1400年代，他们会为了药用目的在某物上涂抹油脂或油，就像药膏一样。 Well, what they were doing in the 1400s was smear grease or oil on something for medicinal purposes, like ointment.
这就是我们今天所拥有的。 That's what we have today.
它与同一个词有关。 It's related to the same word.
然而，最终「膏立」这个词在科弗代尔圣经中被用来指基督为受膏者。 Eventually, though, the word anoint got used in the Coverdale Bible with reference to Christ as the anointed one.
因此，这个词变得具有了属灵的意义。 And so that's resulted in the word becoming spiritualized.
所以现在英语中，人们会说他们从神那里得到了膏立去做某事。 So now people in English will talk about they have an anointing from God to do something.
但最初在第一世纪，它并不一定具有这种属灵的意义。 But originally, in the first century, it didn't have this spiritualized meaning necessarily.
这里是路加福音第七章的一个场景，耶稣在法利赛 人西门的家中，一位有罪的妇人膏抹了祂的脚。 Here is a scene from Luke 7, where Jesus is at the house of Simon the Pharisee, and a sinful woman anoints his feet.
在祂的脚上涂抹滑溜的东西听起来并不特别属灵，对吗？ Putting slippery stuff on his feet doesn't sound really particularly spiritual, does it?
而且，祂的脚并不是唯一你会期望被膏抹的地方。 Also, his feet weren't the only place that you would expect an anointing.
事实上，还有一个身体部位你更会期望被膏抹。 In fact, there is another part of the body you would expect an anointing even more.
耶稣指出了这一点。 And Jesus points it out.
祂对主人说：「你，法利赛人西门，没有用油膏抹我的头，但她用香膏膏抹了我的脚。」 He talks to his host, and he says, you, Simon the Pharisee, did not anoint my head with oil, but she has anointed my feet with ointment.
你可能会想，为什么有人会想要在头上倒油？ And you might wonder, well, why would anybody want oil poured on their head?
这看起来有点奇怪。 It seems kind of strange.
如果你走进厨房，你的家人拿了一些橄榄油倒在你身上，你会怎么反应？ If you walked into your kitchen, and one of your family members took some olive oil and just dumped it on you, how would you react?
你可能不会对此感到很高兴。 Probably wouldn't be something that you would be very pleased with.
但在这里，耶稣似乎期待着这一点。 But here, Jesus seems to expect it.
这就像主人为尊贵的客人所做的事情。 So it's as something that a host might do for an honored guest.
那么，为什么古代的人会想要在自己身上倒油呢？ So why would someone in the ancient world want oil poured on them?
嗯，有些东西我们今天有，但他们那时没有。 Well, there's something we have today that they didn't have then.
你不能像今天一样上亚马逊买一箱除臭剂。 You couldn't just go on Amazon and buy a case of deodorant.
所以他们会用油，并在其中加入香料和香水。 And so what they would do is they would take oil, and they would put fragrances and perfumes in it.
然后当他们把油倒在你身上时，会散发出非常好的香味。 And so then when they would pour it on you, it would smell really good.
所以这是他们进行个人护理的一种方式。 And so this was an item of personal care that they would do.
这有点像涂抹古龙水或香水之类的东西。 It's kind of like putting on cologne or perfume or something like that.
这是他们所期待的事情。 And it was something they looked forward to.
这被认为是一件非常愉快的事情，正如我们在诗篇 133篇中看到的，诗人用膏抹作了一个比较。 It was considered a very pleasant thing, as we can see here from Psalm 133, where the psalmist is making a comparison involving anointing.
他说：「看哪，弟兄和睦同居是何等的善，何等的美。」 He says, behold, how good and pleasant it is when brothers dwell in unity.
「这好比那贵重的油浇在亚伦的头上，流到胡须，又流到他的衣襟。」 It is like the precious oil upon the head, running down upon the beard, upon the beard of Aaron, running down on the collar of his robes.
亚伦是以色列的大祭司，是以色列最重要的宗教人物。 So Aaron was the high priest in Israel, the most important religious figure in Israel.
因此，他会被倒上这贵重的油，散发出非常好的香味。 And so he would have this precious oil poured on him, and it would smell really good.
诗人将此比作弟兄们不争斗时的美好。 And the psalmist is comparing that to how good it is when brothers are not fighting like siblings.
现在，胡须上的油又重新流行起来了，至少在潮人中是这样。 Now, it turns out this oil on the beard thing, that's come back into style, at least with hipsters.
如今，你也可以买到这种东西。 These days, you can also buy this.
胡须油有各种不同的香味。 And beard oil comes in a bunch of different fragrances.
这一款是烟草香草味。 This one is tobacco vanilla.
他们还有橙子奶油、樱桃和其他许多香味。 They also have orange cream and cherry and a whole bunch of other fragrances.
有时人们会问我，我是否使用胡须油？ Sometimes people have asked me, do I use beard oil?
答案是，我试过，但经常使用会有点贵。 And the answer is, I have tried it, but using it regularly would be kind of expensive.
也许我可以得到批量折扣。 Maybe I could get a bulk discount.
我不知道。 I don't know.
但无论如何，这就是膏抹的意义。 But in any event, that's what anointing is.
但在古代以色列，膏抹不仅仅是个人护理的项目。 But it wasn't just an item of personal care in ancient Israel.
它还有重要的意义。 It also had an important significance.
这是一个故事，这是撒母耳记上的一个场景。 This is a story, this is a scene from 1 Samuel.
在撒母耳记上的这个时候，扫罗正在旷野追杀大卫，因为他想杀死他。 And at this point in 1 Samuel, Saul is hunting David in the wilderness because he wants to kill him.
大卫和他的手下藏在一个洞里，而扫罗不知道。 And David and his men are holed up in a cave, and Saul doesn't know that.
他独自一人，甚至没有带保镖，就进入了一个洞穴。 And by himself, without even a bodyguard there, he goes into a cave.
现在，这是一个适合家庭观看的画面，画家描绘了扫罗在睡觉。 Now, this is a family-friendly picture where the artist has depicted Saul sleeping.
但如果你是国王，你真的会在没有保镖的情况下进入洞穴小睡吗？ But if you're a king, would you really go into a cave without a bodyguard to take a nap?
不会。但有一件事国王可能会在没有保镖的情况下进入洞穴。 No. But there is one thing that a king might go into a cave to do without a bodyguard.
他可能会做的事情就是如厕。 The one thing he might do is a number two.
这实际上就是经文中所发生的事情。 And that's actually what's happening in the text.
所以当他如厕时，正如大多数现代圣经所说的，大卫悄悄地走到他身后，割下了他的衣襟。 And so while he's relieving himself, as most modern Bibles put it, David sneaks up behind him and cuts off the hem of his garment.
然后在扫罗离开洞穴后，大卫走出来，现在他处于安全距离，说 ：「耶和华将你交在我手里，有人叫我杀你，但我饶了你。」 And then after Saul leaves the cave, David comes out, now that he's at a safe distance, and says, the Lord gave you into my hand in the cave, and some bade me kill you, but I spare you.
「我说，我不敢伸手害我的主，因为他是耶和华的受膏者。」 I said, I will not put forth my hand against my Lord, for he is the Lord's anointed.
在希伯来语中，这个词是「弥赛亚」。 And in Hebrew, the word is mashiach.
所以他是耶和华的弥赛亚。 So he's the Lord's Messiah.
然后他举起衣襟说：「记得这个吗？」 And then he holds up the hem of the garment and says, remember this?
「你认得这个吗？」 You recognize this?
「这是我本可以杀你而没有杀的证据。」但我想 从中得出的重点是，扫罗是耶和华的弥赛亚。 It's proof that I could have killed you, and I didn't. But the point I want to draw from this is that you have Saul as the Lord's Messiah.
而且不仅仅是扫罗。 And it's not just Saul.
在其他地方，先知撒母耳膏立大卫为以色列的王。 Elsewhere, the prophet Samuel anoints David to be king over Israel.
所以大卫也是耶和华的受膏者之一，或耶和华的弥赛亚之一。 And so David is also one of the Lord's anointed or one of the Lord's messiahs.
而且你甚至不必是犹太人也可以成为耶和华的弥赛亚之一。 And you don't even have to be a Jew to be one of the Lord's messiahs.
这是居鲁士大帝的雕刻，也被称为波斯的居鲁士。 This is a carving of Cyrus the Great, also known as Cyrus the Persian.
他是公元前500年代的波斯皇帝，也是耶和华的弥赛亚之一。 He was a Persian emperor in the 500s BC. And he was one of the Lord's messiahs.
在以赛亚书第45章中，神这样说。 It says so right in Isaiah 45, where God is talking.
祂说：「耶和华对祂的受膏者居鲁士如此说。」 And he says, thus says the Lord to his anointed, to Cyrus.
这里再次使用了「弥赛亚」这个词。 And again, it uses the word mashiach.
所以居鲁士是耶和华的弥赛亚之一。 So Cyrus is one of the Lord's messiahs.
为什么？ Why?
为什么这个异教徒会成为耶和华的弥赛亚之一？ Why would this pagan be one of the Lord's messiahs?
嗯，这是因为，至少部分原因是，居鲁士是结束巴比伦被掳的人。 Well, it's because, or at least in part, it's because Cyrus is the guy who ends the Babylonian exile.
他让犹太人回到他们的土地，开始重建他们的圣殿。 He's the one that lets the Jews go back to their land and start rebuilding their temple.
所以他是个好人。 So he's a good guy.
因此，以赛亚称他为耶和华的弥赛亚。 And as a result, Isaiah refers to him as the Lord's messiah.
神在历史中兴起他，结束巴比伦被掳，并让圣殿得以重建。 God raised him up in history to end the Babylonian exile and let the temple be rebuilt.
所以你不必是犹太人也可以成为耶和华的弥赛亚之一。 So you don't have to be a Jew to be one of the Lord's messiahs.
随着时间的推移，尽管旧约中有多个弥赛亚，多个基 督，但人们开始期待有一个特别的弥赛亚即将到来。 And over the course of time, even though there were these multiple messiahs in the Old Testament, these multiple Christs, there came to be an expectation that there would be one in particular, that there was this coming messiah.
罗马历史学家苏埃托尼乌斯在他的《凯撒传》中谈到了这一点。 And the Roman historian Suetonius talks about this in his Lives of the Caesars.
他说：「在整个东方，不仅仅是以色列，整个东方，长期以来一直有一种 坚定的信念，即当时世界的帝国注定要传给一个从犹太地出来的人。」 He says, a firm persuasion had long prevailed throughout all the East, not just Israel, all the East, that it was fated for the empire of the world at that time to devolve on someone who should go forth from Judea.
所以将有一个人从犹太地出来，继承世界的帝国。 So someone was going to come forth from Judea and inherit the empire of the world.
但请记住，你不必是犹太人也可以成为弥赛亚。 But remember, you don't have to be a Jew to be a messiah.
因此，苏埃托尼乌斯认为这个预言是指罗马皇帝。 And so Suetonius thought that this prophecy applied to a Roman emperor.
他说：「事实证明，这个预言是指罗马皇帝。」 He said, this prediction referred to a Roman emperor as the event showed.
但犹太人将此预言应用于自己，爆发了叛乱。 But the Jews, applying it to themselves, broke out into rebellion.
所以在公元60年代，犹太人反抗罗马的统治。 So in the AD 60s, the Jews revolted against Roman rule.
罗马派遣将军维斯帕先和他的儿子提图斯来镇压叛乱。 The Romans sent in the general Vespasian and his son Titus to put down the rebellion.
但在他们镇压叛乱时，军团拥立维斯帕先为皇帝。 But while they're doing that, the legions acclaimed Vespasian the emperor.
于是他从犹太地出来，回到罗马，继承了世界的帝国。 So he comes forth from Judea, goes back to Rome, and inherits the empire of the world.
所以苏埃托尼乌斯认为这个预言在维斯帕先身上得到了应验。 So Suetonius thought this prophecy was fulfilled in Vespasian.
犹太历史学家约瑟夫斯也说了同样的话，尽管约瑟夫斯可能在撒谎。 Josephus, the Jewish historian, says the same thing, though Josephus is probably lying about his own view.
约瑟夫斯经常撒谎。 Josephus lies a lot.
但在第一世纪，确实有一种期待，认为会有一位犹太领袖驱逐罗马人，革新世界秩序。 But there was this real expectation in the first century that there would be a Jewish leader who would kick out the Romans and revolutionize the world order.
我们在福音书中看到了这一点。 And we see that in the Gospels.
例如，在约翰福音第六章中，我们被告知耶稣察觉到他们要来强迫祂作王。 In John 6, for example, we're told that Jesus perceives then that they were about to come and take him by force to make him king.
于是祂又独自退到山上。 So he withdrew again to the hills by himself.
所以耶稣不得不避开人们对祂的期望，即祂会成为一个政治弥赛亚，领导反抗罗马的叛乱。 So Jesus was having to evade this expectation that people had that he would be a political messiah that would lead a rebellion against the Romans.
其他人对此也感到担忧。 And other people were concerned about this, too.
犹太公会也感到担忧。 The Jewish ruling council also was.
他们看到了耶稣所做的事情，比如洁净圣殿。 They looked at things that Jesus had done, like clearing the temple.
他们说：「如果我们任由祂这样下去，人人都会信祂。」 And they said, if we let him go on like this, everyone will believe in him.
「罗马人就会来毁灭我们的圣地，也就是我们的圣殿，和我们的国家。」 And the Romans will come and destroy both our holy place, meaning our temple, and our nation.
这就是在公元60年代和70年代发生的事情。 And that's what happened in the AD 60s and 70s.
但耶稣并不打算成为这种类型的弥赛亚。 But Jesus was not planning on being this type of messiah.
当本丢·彼拉多问祂是否是犹太人的王时，耶稣回答说：「我的国不属这世界。」 When Pontius Pilate asked him if he was king of the Jews, Jesus replied by saying, my kingship is not of this world.
「若我的国属这世界，我的臣仆必要争战，使我不至于被交给犹太人。」 If my kingship were of this world, my servants would fight that I might not be handed over to the Jews.
「只是我的国不属这世界。」 But my kingship is not from this world.
所以耶稣并不打算成为一个政治弥赛亚。 So Jesus was not planning on being a political messiah.
祂打算成为这种弥赛亚，这不是大多数人所期望的。 He was planning on being this kind of messiah, which is not what most people were expecting.
但祂给人留下了深刻的印象。 But he made an impression.
正如马可福音告诉我们的，在钉十字架时，有一个罗马士兵对祂印象深刻。 And as Mark's gospel tells us, at the crucifixion, there was a Roman soldier who was very impressed.
他说：「这人真是神的儿子。」 And he said, truly, this man is the Son of God.
说出秘密词，赢得100美元。这是彼得认信的第二部分。 Say the secret word and win $100. That's the second thing that is part of Peter's confession.
所以现在我们需要谈谈成为神的儿子意味着什么。 So now we need to talk about what it means to be the Son of God.
《公教会教理》说，在旧约中，「神的儿子」是一个称 号，赋予天使、选民、以色列的子民和他们的君王。 Well, the Catechism of the Catholic Church says that in the Old Testament, Son of God is a title given to the angels, the chosen people, the children of Israel, and their kings.
它象征着一种被收养的儿子身份，建立了神与祂的受造物之间特别亲密的关系。 It signifies an adoptive sonship that establishes a relationship of particular intimacy between God and his creature.
所以你可以是神的普通受造物，一个被造的存在，但神收养你，使你成为神的儿子。 So you can be an ordinary creature of God, a created being that God nevertheless adopts so that you become a son of God.
《公教会教理》说，旧约将此应用于天使、作为整 体的以色列选民、个别以色列人和以色列的君王。 And the Catechism says that the Old Testament applies this to angels, to Israel as a whole as the chosen people, also to individual Israelites, the children of Israel, and to the Israelite kings.
那么它在哪里这样做呢？ So where does it does that?
它在哪里这样做呢？ Where does it do's that?
是的。 Yeah.
在约伯记第一章中，我们看到一个天上的场景，神在祂的天庭中，圣经 说：「有一天，神的众子来侍立在耶和华面前，撒但也来在其中。」 Well, in Job 1, we have this scene in heaven where God is in his heavenly court, and it says, now there was a day when the sons of God came to present themselves before the Lord, and Satan also came with them.
在希伯来语中，「撒但」的意思是控告者。 In Hebrew, satan means the accuser.
所以撒但基本上是神天庭中的检察官。 And so Satan is basically the prosecuting attorney in God's heavenly court.
他的工作是找到人们做坏事，然后在神面前控告他们。 It's his job to find people doing bad stuff and then accuse them before God.
但我们在这里感兴趣的是在那里出现的神的众子。 But what we're interested here in is the sons of God that are there.
嗯，在这个时候，天上没有圣徒，没有人类的圣徒。 Well, there are no saints, no human saints, in heaven at this point.
那么这些神的儿子是谁呢？ So who are these sons of God?
他们应该是天使，对吧。 They would be the angels, right.
那么你知道什么呢？ So what do you know?
《公教会教理》是对的。 The Catechism was right.
好吧，那么作为选民的以色列呢？ OK, what about Israel as the chosen people?
在何西阿书中，我们发现神说：「以色列年幼的时候，我爱他。」 Well, in Hosea, we find God saying, when Israel was a child, I loved him.
「我从埃及召出我的儿子来。」 And out of Egypt, I called my son.
所以以色列作为一个国家也被理解为神的儿子。 So Israel as a nation is also understood as God's son.
这里我们有一张查尔顿·赫斯顿带领一些演员通过特效的照片。 And here we have a picture of Charlton Heston having led some actors through a special effect.
如果你仔细看，你会看到特效正在倒塌在其他一些演员身上。 And if you look carefully, you'll see the special effect is collapsing on some other actors.
我不知道美国电影演员协会会对查尔顿·赫斯顿杀死他们的许 多成员有什么看法，但我想他们到现在已经解决了这个问题。 I don't know what the Screen Actors Guild would have to say about Charlton Heston killing a lot of their members, but I assume they've worked that out by this point.
那么个别以色列人呢？ What about individual Israelites?
在申命记中，他们被告知：「你们是耶和华你们神的儿女。」 Well, in Deuteronomy, they are told, you are the sons of the Lord your God.
「所以不要做异教的行为。」 And so don't do pagan practices.
「不要为死人割伤自己，也不要为死人在额头上剃光头。」 Don't cut yourself for the dead or make any baldness on your forehead for the dead.
我的意思是，拜托。 I mean, come on.
趁你还有头发的时候好好用吧。 Use it while you got it.
但以色列人是神的儿子。 But the Israelites were sons of God.
那么他们的君王呢？ How about their kings?
好吧，在撒母耳记下，神对大卫谈到他的儿子所罗门。 OK, well, in 2 Samuel, God is talking to David about his son Solomon.
神说：「我要作他的父，他要作我的子。」 And God says, I will be his father, and he, Solomon, shall be my son.
这里我们看到所罗门在一幅圣殿的画中抢镜，他建造了圣殿，所以我猜是这样。 And here we have Solomon photobombing a painting of the temple, which he built it, so I guess.
无论如何，《公教会教理》是对的。 In any event, the catechism was right.
在旧约中，「神的儿子」被应用于天使、作为选 民的以色列、个别以色列人和以色列的君王。 In the Old Testament, sons of God gets applied to angels, to Israel as the chosen people, to individual Israelites, and to Israelite kings.
那么新约呢？ What about the New Testament?
《公教会教理》继续说，当应许的弥赛亚王被称为神的儿子时 ，根据这些经文的字面意思，并不一定意味着他超越了人类。 Well, the catechism goes on to say, when the promised Messiah king is called son of God, it does not necessarily imply that he was more than human, according to the literal meaning of these texts.
那些称耶稣为神的儿子，作为以色列的弥赛亚的人，或许仅仅是这个意思。 Those who called Jesus son of God as the Messiah of Israel perhaps meant nothing more than this.
就像这个人。 Like this guy.
还记得他吗？ Remember him?
嗯，他是个罗马人。 Well, he's a Roman.
他承认耶稣是以色列的王。 He recognizes that Jesus is the king of Israel.
我的意思是，就在他头上写着。 I mean, it says so right above him.
所以他可能会想，也许他像所罗门一样是神的儿子，作 为王是神的儿子，或者像大卫、扫罗，甚至居鲁士。 And so he could think, perhaps, well, maybe he's a son of God like Solomon, as a king was son of God, or David, or Saul, or even Cyrus.
所以他不一定认为耶稣超越了人类，尽管他也可能这么认为。 And so he didn't necessarily think that Jesus was more than human, although he might have also.
《公教会教理》说，西门彼得的情况并非如此。 Well, the catechism says this isn't the case for Simon Peter.
他承认耶稣超越了人类。 He recognizes Jesus is more than human.
当他承认耶稣是基督，是永生神的儿子时，耶稣郑重地回应说 ：「这不是属血肉的指示你的，乃是我在天上的父指示的。」 When he confesses Jesus as the Christ, the son of the living God, Jesus responds solemnly, flesh and blood has not revealed this to you, but my father who is in heaven.
所以圣父向彼得启示，这里发生的事情不仅仅是所罗门或大卫那种儿子身份。 So the father has revealed to Peter that more is going on here than just the kind of sonship that Solomon or David had.
我们在新约的其他地方也找到了确认。 And we find that confirmed elsewhere in the New Testament.
例如，在约翰福音第一章，我们读到：「太初有道，道与神同在，道就是神。」 In John, in the first chapter of John, for example, we read, in the beginning was the word, and the word was with God, and the word was God.
我们还会在几节经文后了解到，耶稣就是约翰所说的道。 And we're also going to learn a few verses later that Jesus is the word John is talking about.
「道成了肉身，住在我们中间，充充满满地有恩典，有真理。」 And the word became flesh and dwelt among us, full of grace and truth.
「我们也见过祂的荣光，正是父独生子的荣光。」 We have beheld his glory, glory as of the only begotten son from the father.
所以耶稣是超越人类的。 So Jesus is superhuman.
耶稣是神。 Jesus is God.
那么，说祂是神的独生子是什么意思呢？ What does it mean to say he's the only begotten son of God, though?
这是一些圣经译本会说的，尤其是一些较旧的译本。 That's what some Bible translations will say, some older ones.
「独生子」是一个有趣的短语。 Only begotten son is kind of an interesting phrase.
它是什么意思？ What does it mean?
嗯，查看希腊文通常会有帮助。 Well, it can often be helpful to look at the Greek.
这是希腊文。 So here's the Greek.
这有帮助吗？ Does that help?
那这个呢？ How about that?
这样好一点吗？ Is that a little better?
在希腊文中，「独生子」的词是「monogenes」。 In Greek, the word for only begotten is monogenes.
你可能会问，「monogenes」是什么意思？ And you might say, well, what does monogenes mean?
一种尝试理解的方法是查看这个词的组成部分或词源，它的来源。 One way to try to figure it out would be to look at the parts of the word or its etymology, where it comes from.
「monogenes」来自希腊文中的两个词。 And monogenes comes from two terms in Greek.
「Monos」的意思是「唯一的」、「孤立的」、「单一的」或「独特的」。 Monos means things like only, isolated, single, or unique.
「Genea」的意思是「种族」、「世代」、「起源」、「出生」等。 Genea means things like race, generation, origin, birth, and some other stuff.
所以你可以选择「唯一的出生」，然后说，好吧，也许「monos」加上「gen ea」或「monogenes」，也许这意味着「唯一出生的」或「独生的」。 So you could pick only in birth and say, OK, maybe monos plus genea or monogenes, maybe that means only born or only begotten.
这会是一个安全的结论，对吗？ That would be a safe conclusion, right?
危险，威尔·罗宾逊，危险。 Danger, Will Robinson, danger.
机器人弹出提醒我们，我们可能正处于犯下所谓「词源谬误」的边缘。 The robot is popping up to alert us to the fact we may be on the verge of committing what's known as the etymological fallacy.
词源谬误涉及将一个词的起源与其意义混淆。 The etymological fallacy involves confusing a word's origin with its meaning.
我给你一个这个谬误的好例子。 I'll give you a nice example of the fallacy.
英文词「nice」来自拉丁文词「nescius」。 The English word nice comes from the Latin word nescius.
在拉丁文中，「nescius」的意思是「无知的」或「愚蠢的」。 In Latin, nescius means ignorant or foolish.
「Nice」并不意味着「无知的」或「愚蠢的」。 Nice does not mean ignorant or foolish.
如果你说「那是一件漂亮的裙子」，这并不意味着那是一件无知或愚蠢的裙子。 If you say that's a nice dress, it does not mean that is an ignorant or foolish dress.
通常是这样。 Usually.
你永远不知道在巴黎时装秀上会看到什么。 You never know what you're going to find on a Paris fashion runway.
顺便说一下，如果有女士想要这件裙子，它是Comme Les Garcons 2017秋冬系列的一部分。 By the way, if any ladies would like to get this dress, it's part of the Comme Les Garcons Fall Winter 2017 collection.
既然每个设计师都应该为自己的错误负责，这位设计师是川久保玲。 And since every designer should take responsibility for his mistakes, the designer was Rei Kawakubo.
但词源谬误涉及将一个词的起源与其意义混淆。 But the etymological fallacy involves confusing a word's origin with its meaning.
那么，如果不是通过起源，你如何找到它的意义呢？ So how do you find out its meaning if it's not its origin?
嗯，是用法，而不是起源，决定了意义。 Well, usage, not origin, determines meaning.
「Nice」这个词的起源可能是「无知的」或「愚蠢的」， 但我们用「nice」来表示「愉快的」或「有吸引力的」。 The origin of the word nice may be ignorant or foolish, but we use nice to mean pleasant or attractive.
所以「nice」的意思是「愉快的」或「有吸引力的」。 So nice means pleasant or attractive.
那么，第一世纪的希腊语使用者是如何使用「monogenes」这个词的呢？ Well then, how did first century Greek speakers use the word monogenes?
你可以通过查阅希腊语词典找到答案。 You'll find the answer by looking in Greek dictionaries.
最著名的新约希腊语词典被称为BDAG。它是编 辑们的昵称，分别是鲍尔、登克、阿特和金里奇。 The most famous dictionary of New Testament Greek is known as BDAG. It's a nickname from the editors Bauer, Denker, Art, and Gingrich.
根据BDAG，「monogenes」的意思 是「独一无二的」、「唯一的」、「独特的」。 And according to BDAG, monogenes means things like the only one of its kind, one and only, only, or unique.
你会在其他希腊语词典中找到相同的解释。 And you'll find the same thing in other Greek dictionaries.
在米利根和莫尔顿的新约希腊语词汇中，它说「monogen es」字面意思是「独一无二的」、「唯一的」、「独特的」。 In Milligan and Moulton's vocabulary of New Testament Greek, it says that monogenes is literally one of a kind, only, or unique.
他们甚至补充说，「独生的」会是另一个希腊词。 And they even add not only begotten, which would be a different Greek word.
而不是「monogenes」，「独生的」应该是「monogenetos」。 Instead of monogenes, only begotten would be monogenetos.
你会在较新的圣经译本中看到这种意识的反映。 And you'll see this awareness reflected in more recent Bible translations.
例如，我不是《新美国圣经》的忠实粉丝，但在修订版中，他们把这一点做对了。 For example, I'm not a huge fan of the New American Bible, but in the revised edition, they get this right.
他们会把约翰的话翻译为：「我们见过祂的荣光，正是父独生子的荣光。」 They'll translate John as saying, we saw his glory, the glory of the Father's only Son.
《英文标准版圣经》同样翻译为「从父而来的独生子」。 The English Standard Version, similarly, has the only Son from the Father.
《莱克瑟姆英文圣经》，这是一个非常新的、非常直译的版本，说 ：「我们见过祂的荣光，正是从父而来的独一无二者的荣光。」 And the Lexham English Bible, which is a very recent, very literal translation, says that we saw his glory, glory as of the one and only from the Father.
这是最直译的，因为希腊文中「儿子」的词「hwios」并不在这段经文中。 And that's the most literal, because the Greek word for son, hwios, is not in this text.
它字面上只是说：「我们见过从父而来的独一无二者的荣光。」 It literally just does say, we saw the glory of the one and only, or the unique one, from the Father.
所以如果耶稣是独一无二的神的儿子，这可能会让你有一个问题。 So if Jesus is uniquely the Son of God, that may leave you with a question.
我们不也是神的儿子吗？ Aren't we sons of God, too?
答案是肯定的，约翰知道这一点。 And the answer is yes, and John knows that.
如果你回看约翰福音第一章，约翰说：「凡接待祂的，就是信祂 名的人，祂就赐他们权柄，作神的儿女。这等人不是从血气生的 ，不是从情欲生的，也不是从人意生的，乃是从神生的。」 If you look back in John 1, John says that to all who did receive Jesus, who believed in his name, he gave the right to become children of God, who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.
接着他说：「道成了肉身，住在我们中间，我们见过祂的荣光，正是父独生子的荣光。」 And then the very next thing he says is, and the word became flesh and dwelt among us, and we have seen his glory, glory as of the only son from the Father.
所以约翰知道，在某种意义上，基督是独一无二的儿子 ，但在另一种意义上，我们所有基督徒都是神的儿女。 So John is aware that there is a sense in which Christ is the one and only son, but there's another sense in which we are all Christians, children of God.
所以我们可以补充《公教会教理》所说的内容。 So we can add to what the catechism said.
除了旧约中被描述为神的儿子的各种人物外，在新约中，耶稣 被公认为独特意义上的神的儿子，但基督徒也是神的儿子。 In addition to the various Old Testament figures that could be described as sons of God, in the New Testament, Jesus is recognized as the son of God in a unique sense, but then Christians are as well.
那么耶稣作为神的儿子有何独特之处？ So how is Jesus unique as God's son?
嗯，回到约翰福音。 Well, back to John.
「道就是神。」 The word was God.
好吧，我们这里有谁是神吗？ OK, are any of us here God?
我再试一次。 I'm going to have another stab at that.
我们这里有谁是神吗？ Are any of us here God?
好，太好了。 OK, good.
很高兴我们对此有了清晰的认识。 Glad we're clear on that.
所以这是耶稣独特的一个方面。 So that's one way in which Jesus is unique.
约翰还说：「祂在太初。」 John also says he was in the beginning.
我们中有谁在太初吗？ Were any of us here in the beginning?
没有，太好了。 No, good.
我喜欢这种热情。 I like the enthusiasm.
「万物是借着祂造的。」 All things were made through him.
你们中有谁造了万物吗？ Did any of y'all make all things?
没有，好吧。所以耶稣的独特之处在于祂是永恒的，因为祂在太初就存在。 No, OK. So Jesus is unique in that he's eternal because he was there in the beginning.
祂是共同创造者，因为祂造了万物。 He's co-creator because he made all things.
祂是神，因为道就是神。 And he is God because the word was God.
所以耶稣在这些方面是独特的。 So Jesus is unique in these respects.
现在，实际上，永恒和共同创造是成为神的一部分。 Now, really, being eternal and being co-creator are part of what it means to be God.
所以这是关键的一个。 So that's the key one.
耶稣是神。 Jesus is God.
但新约还说了别的。 But the New Testament says something else.
保罗告诉我们：「只有一位神，在神和人中间只有一位中保，乃是降世为人的基督耶稣。」 Paul tells us there is one God and there is one mediator between God and men, the man, Jesus Christ.
所以仅仅因为耶稣是神，我们不应该避免说祂也是人。 So just because Jesus is God, we shouldn't refrain from saying that he's also man.
祂确实是。 He is.
保罗这么说。 Paul says so.
所以这就是耶稣作为神的儿子的独特之处。 So this is how Jesus is unique as the Son of God.
我们可能是男人，女人，她们也可以成为神的儿子。 We may be men, women, they get to be men too, and be sons of God.
但耶稣的独特之处在于祂是两者兼具。 But Jesus is unique in that he's both.
祂既是神，也是人。 He's both God and man.
这看起来很简单。 And that seems pretty simple.
你可能会想，怎么会弄错呢？ You might wonder, how could you get that wrong?
嗯，事实证明有很多种方式，这里列出了一些。 Well, it turns out there are a bunch of ways, and here are some of them.
这些是早期几个世纪人们弄错的方式。 These are ways that people got it wrong in the early centuries.
它们是异端。 They're heresies.
它们也伴随着我们穿越了时代。 And they also have been with us down through the ages.
其中第一个被称为二神论或三神论。 The first of them is known as ditheism or tritheism.
如果有人认为有两个神，那他就是二神论者，这两个神就是耶稣和圣父。 Someone's a ditheist if he thinks there's two gods, which would be Jesus and the Father.
或者如果他认为有三个神，那他就是三神论者，这三个神就是圣父、圣子和圣灵。 Or he's a tritheist if he thinks there's three gods, which would be the Father, the Son, and the Holy Spirit.
这种异端误解了神的本质，因为只有一位神，但二神论者或三神论者认为有不止一位。 This heresy misunderstands the nature of God because there's only one, but a ditheist or a tritheist thinks there's more than one.
这是你可能误解耶稣如何既是神又是人的一种方式。 And that's one way you could misunderstand how Jesus is both God and man.
另一种方式被称为收养论。 Another way is called adoptionism.
收养论在最初几个世纪存在，其观点是耶稣是一个人。 Adoptionism was around in the first few centuries, and the idea was that Jesus was a man.
祂不是神。 He wasn't God.
祂只是一个人，但祂被神收养，就像所罗门、大卫、扫罗和居鲁士一样。 He was just a man, but he was adopted by God, just like Solomon and David and Saul and Cyrus were.
他们甚至会说，好吧，祂被收养的时刻是在祂受洗的时候，因为 那时圣灵降临在祂身上，那时神第一次说：「这是我的爱子。」 And they'll even say, OK, the moment when he was adopted was at his baptism because that's when the Holy Spirit descends on him, and that's when God first says, this is my beloved son.
所以他们会说那是收养的时刻。 So they'll say that's the moment of the adoption.
他们错了。 And they were wrong.
与收养论相反的观点是幻影说，收养论说耶稣只是一个人，而幻影说则认为耶稣是神。 At the opposite end of the spectrum from adoptionism, which says Jesus is just a man, you have docetism.
幻影说认为耶稣是神，祂只是看起来像一个人。 Docetism says Jesus is God, and he only appeared to be a man.
所以祂有一个像幽灵一样的身体或临时的身体，就 像天使可以拥有的那样，但祂并不是真正的人。 So he had like a ghost body or a temporary body, like angels can assume or something like that, but he wasn't really a man.
祂只是神，祂看起来像一个人。 He was just really God, and he appeared to be a man.
在第二世纪，出现了一种观点，称为形态论。 In the second century, a view got started called modalism.
形态论是这样推理的。 And modalism reasoned like this.
它说，好吧，我们知道只有一位神。 It said, OK, we know there's only one God.
我们对此很清楚。 We're clear on that.
因此，如果只有一位神，那么就只有一个神圣的位格。 Therefore, if there's only one God, there must be only one divine person.
那么，如果只有一个神圣的位格，我们如何解释圣父、圣子和圣灵呢？ So if there's only one divine person, how do we explain the Father, the Son, and the Holy Spirit?
他们会说，作为形态论者，他们会说这个神圣的位格以不同的形态行动，有点像水。 And they would say, well, being modalists, they would say this one divine person acts in different modes, kind of like water.
如果你有一定量的水，它在某个时候可能是固体，然后在 另一个时候可能是液体，再在另一个时候可能是气体。 If you have a given volume of water, it could be solid at one point, and then it could be a liquid at another point, and then it could be a gas at another point.
他们会说神就是这样的。 And they'll say that's how God is like.
这个神圣的位格有时以圣父的身份行动，有时以圣子的身份行动，有时以圣灵的身份行动。 The one divine person sometimes acts as the Father, sometimes acts as the Son, and sometimes acts as the Holy Spirit.
但实际上，这只是一个神圣的位格扮演不同的角色。 But really, it's just one divine person playing different roles.
所以不幸的是，这与三位一体的实际理解相矛盾，即圣父与圣子是不 同的位格，圣子与圣灵是不同的位格，圣灵与圣父是不同的位格。 So unfortunately, that contradicts the actual understanding of the Trinity, which is that the Father is a different person than the Son, who is a different person than the Spirit, who is a different person than the Father.
所以根据三位一体论，神是三个位格，而不是三种形态。 So God is three persons, not three modes, according to Trinitarianism.
但有些人对此有问题。 But some folks have a problem with that.
怎么会有一位神却是三个位格呢？ How can there be one God who is three persons?
嗯，有些东西可以帮助我们理解这一点，那就是把神看作至高无上的存在。 Well, something that can help us understand it is thinking about God as the supreme being.
存在是指某种存在的东西，某种存在的东西，好吗？那么神，神存在吗？ A being is something that be's, something that exists, OK? And God, does God exist?
是的，好吧，所以神是一个存在。 Yeah, OK, so God is a being.
但神与其他存在不同，因为祂是所有存在的根基。 But God is different from other beings, because he's the ground of all being.
祂使其他一切存在成为可能。 He's what makes it possible for everything else to exist.
祂是创造者。 He's the creator.
但你会在各种教会文件和许多哲学文献中发现神被描述为至高无上的存在。 But you will find God described as supreme being in various church documents and in a lot of philosophical literature.
所以让我们谈谈存在的类别。 So let's talk about the category of being.
任何存在的东西都是存在，很多东西都存在。所以雪花存在，对吗？ Anything that be's is a being, and lots of stuff be's. So snowflakes exist, right?
所以它们是存在。 So they're beings.
我们有一张漂亮的雪花照片。 We've got a nice picture of a snowflake there.
岩石存在。 Rocks exist.
所以它们是存在。 So they're beings.
我们有一张漂亮的岩石照片。 We've got a nice picture of a rock there.
人类，名字中就有点透露了，不是吗？ Human beings, kind of a giveaway in the name, isn't it?
他们是存在。 They're beings.
所以我们有一张雪花、岩石和人类的照片。 And so we've got a photo of a snowflake, a rock, and a human.
然后我们有一些天使加百列的彩色玻璃。 And then we have some stained glass of the angel Gabriel.
天使，他们存在吗？ Angels, do they exist?
是的，所以他们是存在。 Yeah, so they're beings.
抱歉，我没能给你找到天使加百列的真实照片，但谷歌图片上没有。 Sorry I couldn't get you an actual photograph of the angel Gabriel, but Google Images didn't have one.
最后，我们有神作为至高无上的存在。 And then lastly, we've got God as the supreme being.
现在让我们谈谈另一个类别，位格。 Now let's talk about that other category, persons.
如果你手里有一片雪花，你手里有多少位格？ If you have a snowflake in your hand, how many persons do you have in your hand?
零，或者没有，或者我们这里说，你手里没有一个位格。 Zero, or none, or as we'll put it here, you've got less than one person there.
好吧，假设你爬上这块石头。 OK, suppose you climb up on this stone.
你爬上了多少位格？ How many persons have you climbed up on?
零，或者不到一个。 Zero, or less than one.
假设你在商场遇到这个人。 Suppose you meet this guy at the mall.
你遇到了多少位格？ How many persons have you met?
一个，或者在这种情况下，正好一个。 One, or exactly one in this case.
然后如果天使加百列向你显现，告诉你你将要生下 弥赛亚，有多少位格来告诉你你将要生下弥赛亚？ And then if the angel Gabriel appears to you and tells you you're going to give birth to the Messiah, how many persons have come and told you you're going to give birth to the Messiah?
正好一个，完全正确，没错。 Exactly one, exactly right, correct.
所以我们看到这里出现了一个模式，看起来存在和位 格是两个不同的类别，它们并不是一对一对应的。 So we see this pattern emerging here, where it looks like being and person are two different categories that don't match up to each other in a one-to-one fashion.
有些存在少于一个位格。 Some beings are less than one person.
有些存在正好是一个位格。 Some beings are exactly one person.
如果这是真的，那么有些存在可以是多个位格。 And if that's true, then some beings can be more than one person.
而神就是这种情况。 And that's the case with God.
存在和位格只是不同的类别，它们并不是一对一对应的。 Being and person are just different categories that don't match up one-to-one.
而神是一个存在，祂是三个位格。 And God is one being who is three persons.
所以，形态论是错误的。 Now, modalism is therefore wrong.
这是它犯的错误。 That's the mistake it makes.
它将存在的类别与位格的类别混淆了。 It confuses the category of being with the category of person.
但还有更多误解耶稣的方式。 But there are more ways to get Jesus wrong.
你不感到兴奋吗？ Aren't you excited?
下一个被称为亚略主义。 The next one is called Arianism.
亚略是公元300年代初期来自埃及的一位祭司。 Arius was a priest from Egypt in the early 300s.
有时你会听到人们说亚略主义者认为耶稣只是一个人。 And sometimes you'll hear people say that Arians believe that Jesus is only a man.
错了。 Wrong.
这不是亚略所相信的。 That's not what Arius believed.
我们刚才谈到的认为耶稣只是一个人的观点是什么？ What view is it that holds Jesus is only a man, that we talked about a minute ago?
收养论，对。 Adoptionism, right.
所以我们已经知道那叫什么了。 So we already know what that's called.
亚略说耶稣是第一个被造的存在。 What Arius said is that Jesus is the first created being.
然后神用耶稣创造了其他一切。 And then God used Jesus to create everything else.
所以耶稣有点像超级天使。 So Jesus is kind of a super angel.
多年前，他们会谈论超级模特。 Years ago, they would talk about supermodels.
出于某种原因，他们经常是德国人。 And they were frequently German for some reason.
我的一个朋友总是称他们为超级模特。 And a friend of mine would always refer to them as supermodels.
所以在这种观点下，我猜耶稣有点像超级天使。 And so Jesus is, I guess, kind of a super angel on this view.
但今天我们还有亚略主义者。 But we have Arians with us today.
我的意思是，希望不在这个房间里。 I mean, hopefully not in this room.
但耶和华见证人是亚略主义者。 But Jehovah's Witnesses are Arians.
事实上，这是耶和华见证人的一幅艺术作品。 And in fact, this is a piece of Jehovah's Witness art.
你可以看到，在右上角，有神坐在宝座上。 And you can see it's got, up in the right-hand corner, it's got God on the throne there.
然后在前景中有耶稣。 And then it's got Jesus down in the foreground.
你可以看到祂是天使，因为艺术家给祂画上了翅膀。 And you can see he's an angel because the artist has put wings on him.
所以这本质上就是亚略主义。 And so that's essentially Arianism.
耶稣是第一个被造的存在。 Jesus is the first created being.
祂基本上是一种超级天使。 And he's basically a kind of super angel.
但那个来自公元300年代的异端被定罪了。 But that heresy from the 300s got condemned.
到了公元400年代，有另一个人叫聂斯多留。 By the 400s, there was this other guy named Nestorius.
聂斯多留不愿意称马利亚为「神之母」或「神的承载者」。 And Nestorius did not want to call Mary Theotokos, or The God-Bearer, or The Mother of God.
他不愿意说神在马利亚的子宫里。 He didn't want to say that God was in Mary's womb.
于是他们在431年的以弗所会议上召开了会议，并谴责了聂斯多留主义。 And so they held a council at the Council of Ephesus in 431. And they condemned Nestorianism.
他们谴责了他的观点。 They condemned his view.
因为这其实并不完全是关于马利亚的。 Because it's really not so much about Mary.
这是关于耶稣的。 It's about Jesus.
因为如果他说神不在她的子宫里，那他在说什么？ Because if he's saying God wasn't in her womb, what is he saying?
因为显然有东西在马利亚的子宫里。 Because clearly something was in Mary's womb.
而聂斯多留会很乐意说基督在她的子宫里，或者一个人在她的子宫里。 And Nestorius would be happy to say Christ was in her womb or a man was in her womb.
但如果神不在，那你就有问题了。 But if God wasn't, then you've got a problem.
因为这听起来像是你在说耶稣是两个不同的位格，其中一个是神性，另一个是人性。 Because it sounds like you're saying Jesus is two different persons, one of whom is divine and one of whom is human.
所以聂斯多留主义有将耶稣分裂为两个位格的风险。 So Nestorianism runs the risk of splitting Jesus into two persons.
现在，鉴于它在以弗所会议上被谴责，这意味着我们可以安全地说聂斯多留 只是一个异端，他所启发的所有所谓的聂斯多留教会都是一群异端，对吗？ Now, given that it was condemned at the Council of Ephesus, that means we're safe in saying that Nestorius was just a heretic and all of the so-called Nestorian churches that he inspired, they're all a bunch of heretics, right?
危险，威尔·罗宾逊，危险。 Danger, Will Robinson, danger.
这次，机器人提醒我们两件重要的事情。 This time, the robot is alerting us to two important things.
第一件事是，在以弗所会议之后，聂斯多留接受了教会的判决。 The first one is that after the Council of Ephesus, Nestorius accepted the church's judgment.
他说，实际上，不，我不认为耶稣是两个位格。 He said, actually, no, I don't think Jesus is two persons.
让我澄清一下。 Let me clarify.
他确实澄清了。 And he did.
他澄清了他的观点。 He clarified his views.
他不喜欢称马利亚为神之母。 He didn't like calling Mary mother of God.
但他澄清说他不认为耶稣是两个位格。 But he clarified that he didn't think Jesus was two persons.
他接受了教会的判决。 And he accepted the church's judgment.
他在与教会的共融中去世。 And he died in communion with the church.
亚略以忠实的公教会信徒身份去世。 Arius died a faithful Catholic.
我们应该称忠实的公教会信徒为异端吗？ Should we be calling faithful Catholics heretics?
不。希望有些人能在与教宗有关的问题上考虑一下这一点。 No. Wish some people would think about that in connection with the pope.
但除了聂斯多留澄清他以正统的方式表达了他的意思外，如果 他能以正统的方式澄清他的观点，那么聂斯多留教会也可以。 But in addition to Nestorius clarifying that he meant what he said in an orthodox way, if he could clarify his view in an orthodox way, so can the Nestorian churches.
他们确实做到了。 And they did.
在圣若望保禄二世的统治期间，他们与我们签署了一份关于基督论的联合声明， 双方都表示，尽管我们使用不同的语言表达自己，但我们在实质上是一致的。 In the reign of Saint John Paul II, they signed a joint declaration on Christology with us where both they and us said, even though we express ourselves using different language, we agree on the substance.
所以我们不想表现出胜利主义或指责所谓的聂斯多留教会是异端。 So we don't want to be triumphalistic or accusing the so-called Nestorian churches of being heretics.
讽刺的是，这个异端以他的名字命名的人实际上并不是异端。 It's an irony that the guy the heresy is named after wasn't actually a heretic.
聂斯多留主义是异端。 Nestorianism is a heresy.
只是聂斯多留和现代的聂斯多留教会并不以异端的方式理解它。 It's just that Nestorius and modern Nestorian churches don't understand it in a heretical sense.
现在，与聂斯多留主义相反的观点被称为一性论。 Now, kind of at the opposite end of the spectrum from Nestorianism is a view called monophysitism.
「Monos」的意思是「单一的」或「独自的」。 Monos means single or alone.
我们谈过这个。 We talked about that.
「Phusis」的意思是「本性」。 Phusis means nature.
所以一性论的观点是耶稣只有一个本性。 And so monophysitism is the view that Jesus has only one nature.
祂是一个位格。 He is one person.
根据一性论，祂基本上有一个融合了神性和人性的本性。 And according to monophysitism, he's got basically one nature that is a fusion of the divine and the human.
所以在某些版本中，祂会像是50%的神和50%的人。 So in some versions, he would kind of like be 50% God and 50% man.
在其他版本中，人性基本上被消除了。 In other versions, the human nature is basically eliminated.
它被祂的神性吸收了。 It gets absorbed by his divine nature.
这种观点也会被视为异端，因为如果祂没有完整的神 性和完整的人性，祂就不是真正的人或真正的神。 And this view is also going to be heretical because he's not truly man or truly God if he doesn't have a full divine nature and a full human nature.
所以我们指责一性论教会是异端是对的吗？ So we would be right to accuse the monophysite churches of being heretics, right?
危险，威尔·罗宾逊，危险。 Danger, Will Robinson, danger.
这次，机器人提醒我们，圣若望保禄二世统治期间，一性论教会 澄清了他们语言的含义，他们实际上现在与我们达成了一致。 This time, the robot is alerting us to the fact that, again, in the reign of St. John Paul II, the monophysite churches clarified what they meant by their language, and they actually agree with us these days.
所以我们也与他们签署了一份关于基督论的联合声明。 So we have a joint declaration on Christology with them, too.
所以要小心你称谁为异端。 So be careful who you're calling a heretic.
现在，我们要谈论的倒数第二种错误观点被称为亚波里拿留主义。 Now, next to last way of getting it wrong we're going to talk about is called Apollinarianism.
有多少人听说过有人认为人类有三个部分：身体、灵魂和灵？ How many people have heard people suggest that humans have three parts, a body, a soul, and a spirit?
有多少人听说过这种三部分的观点？ How many people have heard that three-part view?
对，古希腊人有这种观点。 Right, well, the ancient Greeks had that.
有一个叫亚波里拿留的人持有这种观点。 And there was this guy named Apollinarius who had that view.
他准备说，好吧，耶稣有一个人的身体。 And he was prepared to say, OK, Jesus, he's got a human body.
祂有一个人的灵魂，意思是让祂感知事物的敏感部分。 He's got a human soul, meaning the sensitive part that lets him feel things.
但他不愿意说耶稣有人的理智。 But he didn't want to say that Jesus had a human intellect.
所以他说神圣的道代替了耶稣的理性思维。 So he said that the divine logos stood in for Jesus's rational mind.
所以祂没有人的灵或人的理智灵。 And so he didn't have a human spirit or a human intellectual spirit.
祂有的是神圣的道。 He had the divine logos instead.
所以亚波里拿留不会说耶稣是一个人。 And so Apollinarius wouldn't say Jesus is a man.
他会说耶稣是一个带有肉体的神，因为祂是神，但祂也有肉体。 He would say Jesus is a flesh-bearing God because he's God, but he's also got flesh.
或者正如我以前的一位老师所说，亚波里拿留的观点是「神在肉体中」。 Or as one of my old instructors put it back in the day, Apollinarius's view is God in a bod.
但再次强调，在这种观点下，祂并不是完全的人。 But again, he's not fully man on this view.
所以这是一个问题。 So that's a problem.
我们要看的最后一个相关观点被称为一志论。 The last one we're going to look at is a related view called monothelitism.
「Monos」是什么意思？ Monos means what?
我们已经说了两次。 We've said it twice.
一个，单一的，独自的，对艾塞尔来说已经足够了。 One, single, alone, good enough for Eisele.
「Thelema」，那是国际英语和礼仪委员会。 Thelema, that's the International Commission on English and Liturgy.
每当你在弥撒中遇到笨拙的翻译时，你可以感谢他们。 You can thank them whenever you have a clunky translation at mass.
但在希腊文中，「Thelema」的意思是「意志」。 But thelema in Greek means will.
所以一志论者推理说，好吧，耶稣可以有一个人的身体，祂可以有一 个人的灵，但如果祂有人的意志，那它如何与祂的神圣意志相关呢？ And so what the monothelites reasoned was, OK, Jesus can have a human body, and he can have a human spirit, but if he's got a human will, how does that relate to his divine will?
我的意思是，如果祂有两个不同的意志，它们可能会彼此冲突。 I mean, if he's got two different wills, they could be in conflict with each other.
我们不想说耶稣与自己冲突，或者你可以说如果祂有两个意志，祂可能是两个不同的人。 And we don't want to say Jesus is in conflict with himself, or you could say if he's got two wills, he might be two different people.
所以为了防止说出那样的话，一志论者得出结论，祂必须只有一个意志，而且是神圣的。 So to prevent saying things like that, the monothelites concluded he must have only one will, and it's divine.
所以他们会说祂有完整的神性和几乎完整的人性，但没有人的意志。 So they'd say he's got a complete divine nature and almost all of a human nature, but not the will.
意志来自神。 The will is coming from God.
意志是神圣的意志。 The will is the divine will.
但再次强调，这剥夺了耶稣作为完全的人的身份，所以这是错误的。 But again, that robs Jesus of being fully a man, so it wrong.
现在，正确的方式是，那些是一些误解耶稣的方式。 Now, the way to get it right, those are some ways to get Jesus wrong.
正确的方式是，正如《公教会教理》所说，承认祂是真神也是真人。 The way to get it right is to recognize, as the catechism says, that he's true God and true man.
这意味着祂是完全的神。 That means he's fully God.
祂有完整的神性。 He has a complete divine nature.
祂也是完全的人。 And he's fully man.
祂有完整的人性。 He has a complete human nature.
如果你想说得更详细一点，你可以说耶稣是一个位格，但祂有两个本性。 If you want to put it a little more elaborately, you could say Jesus is one person, but he has two natures.
一个是神性。 One is a divine nature.
一个是人性。 One is a human nature.
在祂的人性中，它是完整的。 And in his human nature, it's complete.
所以祂有完整的人类灵魂和完整的人类身体。 So he has a complete human spirit and a complete human body.
这是一个相当冗长的方式来说出关于耶稣的真理。 That's a fairly lengthy way to say the truth about Jesus.
但如果你想更简单地说，你可以说「你是基督，是永生神的儿子」。 But if you want to say it more simply, you could say you are the Christ, the son of the living God.
那是你要作的认信。 That's the confession you want to make.
所以如果你上天堂遇到耶稣，祂会说，我告诉过你会有一个测验。 So if you go up to heaven and you meet Jesus, and he's, I told you there's going to be a quiz.
祂会说：「你们说我是谁？」 And he says, who do you say that I am?
你说：「你是基督，是永生神的儿子。」 You say, you are the Christ, the son of the living God.
说出秘密词，赢得100美元。你可能不会得到天 国的钥匙，但至少圣彼得会用钥匙让你进入天国。 Say the secret word, win $100. You may not get the keys to the kingdom, but at least St. Peter will use the keys to let you into the kingdom.
非常感谢你们。 Thank you so much.
在我们离开之前，再次提醒一下，如果你喜欢你所观看的 内容，你可以通过点赞、评论，尤其是订阅来支持我。 And before we go, just one more reminder that if you like what you've watched, you can help me out by liking, commenting, and especially by subscribing.
我正在努力发展我的频道，我非常感谢你的帮助。 I'm trying to grow my channel, and I'd really appreciate your help.
谢谢你，愿神祝福你。 Thank you, and God bless you.