让我们从这个事实开始：纽曼枢机谈到神的启示。 Let's start with this fact: Cardinal Newman said about God's revelation.
他是这样说的：「若没有权柄来判定所赐下的是什么，那就不存在启示。」 He said this: A revelation is not given if there be no authority to decide what it is that is given.
让我重复一遍：「若没有权柄来判定所赐下的是什么，那就不存在启示。」 Let me do that again: A revelation is not given if there is no authority to decide what it is that is given.
你明白这个道理吗？ Do you see that?
是的，这就是权柄的问题。 Yes, that problem of authority.
我们如何确切地知道神启示了什么？ How do we know for certain what God has revealed?
这是所有基督教分裂的根本原因。 That underlies all Christian divisions.
从根本上说，正是这个权柄的问题把我们带入了公教会。 It really, at the root, is what brings us all into the Catholic Church: the issue of authority.
但这从来就不仅仅是权柄本身的问题，而是谁拥有权柄的问题。 But it's never just an issue of authority as such; it's always the issue of whose authority.
谁的权柄？ Whose authority?
你知道基督徒在权柄问题上的四个主要分歧。 You know the four main divisions amongst Christians on the issue of authority.
新教徒说，唯独圣经。 The Protestants really say, Well, it's Scripture alone.
英国圣公会说，是圣经和传统。 The Anglicans say, Well, it's Scripture and tradition.
东正教说，是圣经、传统和主教制，但仅限于前八次大公会议，或 说七次会议、八个世纪；而英国圣公会则是四次会议、五个世纪。 The Orthodox say, Well, it's Scripture, tradition, and the episcopate, but only, let's say, the first eight councils, seven councils, eight centuries in the case of the Orthodox; four councils, five centuries in the case of the Anglicans.
公教会说，这些都很好，但还是缺少了一样东西。 The Catholic Church says, Well, all of that's good as far as it goes, but there's one thing which is lacking.
因此公教会说，我们知道神已经提供了一条道路，使我们能够知道祂所启 示的，能够真实地知道，确实无误地知道，这是因为有圣经，因为圣经是 在教会全部传统的光照下被解释的——不仅仅是四五个世纪，不仅仅是七 八个世纪，而是二十个世纪，由训导权、教宗和与他共融的主教们解释。 And so it says that we know God has provided the way by which we can know what He has revealed, can know authentically, can know indeed infallibly, because of Sacred Scripture, because it has been interpreted in the light of the Church's whole tradition—not just four or five centuries, not just seven or eight centuries, but twenty centuries interpreted by the Magisterium, the Pope, and the bishops in communion with him.
现在，非公教徒反对教宗权柄的标准论点是说这是 后来才发展出来的，他们称之为偶然的历史发展。 Now, the standard non-Catholic argument against papal authority is that it was a later development, what they call a fortuitous historical development.
我们将仔细考察那些早期世纪，看看从一开始，教宗们的行事方式以及人们对 待他们的方式，都表明他们是作为教会在世上的首领，受到神的默示和引导。 And we're going to take a closer look at those early centuries and see that from the very beginning, the popes acted like and were regarded as though they were divinely inspired and guided as earthly heads of the Church.
现在，让我们稍微回顾一下大家熟悉的内容：基督赐给祂教会的架构。 Now, we take just a moment to glance again at familiar territory: the structure given by Christ to His Church.
马太福音第16章我们已经提到过了。 Matthew 16 has been touched on already.
他们受托于彼得。 They commissioned to Peter.
耶稣给了彼得三重使命：从人的角度来说，就是作为基督教会的根基。 Jesus gave Peter a threefold commission: the commission to be the foundation, humanly speaking, of Christ's Church.
「你是彼得，我要把我的教会建造在这磐石上。」 You are Peter, and on this rock, I'll build my Church.
祂把天国的钥匙交给他，并赐给彼得捆绑和释放的权柄。 He entrusted to him the keys of the Kingdom of Heaven, and He gave Peter authority to bind and loose.
我们知道，这种捆绑和释放的权柄也赐给了其他 使徒，正如我们在马太福音后面几章所读到的。 Now, we know that that authority to bind and loose was also given to the other apostles, as we read in a couple of chapters later in Matthew.
现在，让我们看看非公教徒反对教宗制度的一些论点。 Now, let's look at some of the arguments that non-Catholics make against the papacy.
我想这些对你来说都不陌生，但让我们总结一下。 None of these, I think, will be new to you, but let's summarize some of them.
现在要注意这些论点的一个特点：它们都是后来才出现的。 Now, be aware of this about these arguments: they all date from a later time.
一位杰出的俄罗斯东正教神学家和护教学者梅延多夫神父—— 我多年来一直在读他的著作，几乎读遍了他所有的作品——就 东正教反对教宗制度的护教论点做出了一个令人惊讶的承认。 A distinguished Russian Orthodox theologian and apologist, Father John Meyendorff, whom I've been reading for years—I’ve read almost everything the man has written—has made an astonishing admission with regard to Eastern Orthodox apologetics against the papacy.
他说，虽然他自己并未意识到这是一种让步，他所说的东西 方关于教宗制度和权柄的辩论实际上直到13世纪才开始。 He stated, without recognizing it as a concession, that what he calls a debate between East and West about papacy and authority actually started not until the 13th century.
现在想想这个问题。 Now think about that.
换句话说，东正教反对教宗制度的论点，是在彼得的继承 人开始行使基督所赐的权柄一千多年后才首次提出的。 In other words, the Eastern Orthodox arguments against the papacy were first raised well over a thousand years after the succession of Peter began exercising that authority given to them by Christ.
这些论点在早期世纪并未出现。 Those arguments were not raised in the early centuries.
这些论点，就像许多年后、许多世纪后新教徒的论点一样 ，都是为了证明他们脱离罗马共融和管辖权是正当的。 Those arguments, like those of Protestants many years, many centuries later, are attempts to justify their separation from Roman communion and jurisdiction.
事实上，这些都是事后的合理化。 They are, in fact, rationalizations after the fact.
现在，让我们快速看看这些论点。 Now, let's have a quick look at those arguments.
比如，当耶稣说彼得是磐石，是教会的根基时， 祂实际上指的不是彼得本人，而是彼得的信心。 For example, when Jesus spoke of Peter as the rock, as the foundation of the Church, He really meant not Peter but Peter's faith.
听过这种说法吗？ Heard that one before?
是的。 Yes.
他们说耶稣用亚兰语对彼得说：「你是矶法，我要把我的教会建造在这矶法上。」 They say Jesus, speaking Aramaic, said to Peter, You are Kepha, and on this Kepha, I will build my Church.
矶法——第一个矶法显然是第二个矶法的先行词。 Kepha—the first reference to Kepha is surely the antecedent to the second reference.
在两节经文之前，彼得作出了他的信仰宣认。 It's two verses back that Peter made his affirmation of faith.
而且，不可能仅仅在一个信仰宣认上建立根基，这个信仰宣认必须有一个解释者。 Furthermore, it's impossible to establish a foundation on a statement of faith; that statement of faith has to have an interpreter.
还有一种论点说，钥匙的权柄和捆绑释放的权柄只是 表达同一件事的两种方式——它们是完全一样的。 Or the argument that the power of the keys and the power of binding and loosing were simply two ways of saying the same thing—they were identical.
因此这个论点——这是东正教的论点，经常被重复——认为，无 论耶稣给了彼得什么权柄，祂都以同样的方式给了所有使徒。 And the argument goes, therefore—and this is the Eastern Orthodox argument; it's constantly repeated—therefore the argument goes, whatever authority Jesus gave to Peter, He gave to all the apostles on the same basis.
因此，进一步说，给彼得的使命只是给所有使徒的一般性使命。 And therefore, further, the commission to Peter was only kind of a generic commission to all of the apostles.
对此的回应是，我还没有发现任何非公教的反对教宗制 度的论点愿意去看或者思考钥匙的权柄真正的含义。 Well, the response to this is that I have yet to find a non-Catholic argument against the papacy which is willing to look at or even think about what the power of the keys really means.
他们肯定都读过旧约，所以我认为他们是选择忽视新约教导我们关于钥匙权柄的内容。 They all must have read their Old Testaments, and so I assume they choose to ignore what the New Testament teaches us about the power of the keys.
钥匙的权柄是一种团体性的权柄。 The power of the keys is a corporate authority.
这是一种定义非常明确的权柄。 It's a power which is very clearly defined.
例如，你读以赛亚书第22章，就能看到关于钥匙权柄的非常清晰的陈述。 For example, you read in the 22nd chapter of Isaiah, you see a very clear statement of what the power of the keys was.
持有钥匙的人是王宫的总管，可以说，他就是宰相。 The holder of the keys was the master of the palace; he was, so to speak, the prime minister.
他在国王之下管理整个王国。 He was in charge of the kingdom under the king himself.
你在创世记中也能看到同样的事。 You see the same thing in Genesis.
在创世记第40和42章，我们看到约瑟在埃及的故事。 In Genesis 40 and 42, we see the story of Joseph in Egypt.
约瑟是王宫的总管，掌管钥匙的人，他是仅次于法老的第二把手。 Joseph was master of the palace, a keeper of the keys; he was second in command to Pharaoh himself.
试图把这两种权柄等同起来完全误解了要点。 And that business of trying to equate these two simply misses the whole point.
钥匙是用来开关的。 Keys are to open and shut.
正如马太福音第18章清楚表明的，捆绑和释放的权柄是关乎个别案例和个别问题的。 Powers of binding and loosing, as Matthew 18 makes quite clear, have to do with individual cases and individual problems.
现在，另一个常用的论点是说，当耶稣说「我的教会」时，祂并不是指整个教会。 Now, another argument which is used is that when Jesus said My Church, He was not referring to the Church as a whole.
梅延多夫神父提出这个论点，他说耶稣指的是地方教会。 Father Meyendorff makes this argument; he said He meant the local Church.
他说耶稣指的是耶路撒冷的教会。 He meant the Church in Jerusalem.
他说耶稣是在对彼得说：「我让你负责耶路撒冷的教会。」 He says Jesus was saying to Peter, I'm putting you in charge of the Church of Jerusalem.
现在，首先要回答的是，我们从记载中知道，雅各而不是彼得是耶路撒冷教会的领袖。 Now, the answer is, first of all, we know from the record that James, and not Peter, was head of the Church in Jerusalem.
此外，新约中超过60次提到普世教会，超过40次提到地方教会。 Furthermore, over 60 times the New Testament refers to the universal Church, and over 40 times refers to a local Church.
每当新约提到地方教会时，都会非常清楚地说明那 个教会的位置，明确指出他们在谈论哪个教会。 In every single instance when the New Testament was referring to a local Church, it makes perfectly clear where that Church was located, exactly what Church they were talking about.
在这种情况下，耶稣说的是普世教会。 Jesus was talking, in this case, about the universal Church.
这没有任何限定。 There's no qualification.
而且，如果这只是耶路撒冷的地方教会，那么耶稣就只是应许那 一个教会永不衰败，至于其他教会，我想就只能自生自灭了。 Besides, if this is only the local Church in Jerusalem, then Jesus is promising indefectibility only to that one Church, and the rest of them, I guess, could just go hang.
不，不，这说不通。 No, no, it doesn't work.
这完全说不通。 It doesn't work.
还有另一个论点——这个我特别喜欢——让我引用一下：罗马教会享 有崇高威望，是因为「罗马在基督论争议中一贯站在正确的一方」。 Or another argument—and this one I love—let me quote this: The Church in Rome had great prestige because, quote, Rome had rather consistently taken the right side on the area of the Christological controversies.
他们有威望是因为他们碰巧站在了获胜的一方。 They had prestige because they happened to be on the winning side.
现在，当我们审视梅延多夫神父提到的那些争议 时，我们会发现正确的一方就是罗马的立场。 Now, when we examine those controversies Father Meyendorff mentions, we'll discover that the right side was Rome's side.
我们会发现正确的一方之所以是正确的，正是因为那是罗马的立场。 We'll discover that the right side turned out to be the right side, and only because it was Rome's side.
还有一个反对教宗制度的错误三段论——梅延多夫神父就用过这个：如果教宗在 教义问题上拥有最终权柄，他就会主张这一点，并使教会免于发生教义之争。 Or there's a faulty syllogism sometimes used in arguments against the papacy, and it goes like this—and Father Meyendorff makes this one: If the Pope had had final authority in matters of doctrine, he would have asserted it and would have spared the Church from the dogmatic battles which took place.
这是第一个论点。 That's the first thesis.
这些争战还是发生了，因此，他在早期世纪一定没有教宗的训导权。 The battles did not take place; therefore, he must not have had a papal magisterium in the early centuries.
你看到这个论点是怎么展开的吗？ You see how it goes?
好，我们会在这个讲座的第四部分给出答案。 Well, we'll give that answer in the fourth section of this lecture.
还有两个论点我们要快速过一下。 And there are two more arguments which we'll pass quickly.
一个是说直到6世纪之后，教宗们才开始认为自己是基督教世界的最高权柄。 One is that only after the 6th century did the popes consider themselves as the ultimate authority in Christendom.
第二个论点是说在教会早期世纪——我现在在引用— —东方的主教们并不认为他们有义务服从罗马教宗。 The second argument is that in the early centuries of the Church—I'm quoting now—the bishops of the East did not consider they were under an obligation to obey the Pope of Rome.
我现在引用的是另一位希腊东正教主教，卡利斯图斯·韦尔主教的话。 I'm quoting now from another Greek Orthodox bishop, Bishop Callistus Ware.
我希望我们的下一部分能够驳斥这两个说法。 Our next section, I hope, will refute those two claims.
让我们看看教宗权柄行使的一些例子——仅仅是早期世纪的一些例子。 Let's take a few samplings of the exercise of papal authority—just a few samplings from the early centuries.
马施纳博士带我们看过其中一个例子：克莱孟在公元96年写给哥林多教会的信。 Dr. Marschner took us through one of those samplings: the letter of Clement in 96 AD to the Church at Corinth.
他医治了分裂。 He healed the schism.
他提到他们本可以向耶路撒冷的牧首求助，也可以向亚历山大的牧首求助。 He mentioned the fact that they could have appealed to the Patriarch of Jerusalem; they could have appealed to the Patriarch of Alexandria.
根据亚历山大的克莱孟和特土良的说法，他们也本可以向当时还在世的使徒约翰本人求助。 They also could have appealed to the Apostle John himself, who was still alive, according to Clement of Alexandria and Tertullian.
他当时还活着，而且地理位置上比罗马更靠近哥林多。 He was still alive then, and he was much closer geographically to Corinth than was Rome.
他们本可以让一位使徒——那位蒙爱的使徒——来解决他们的问题。 They could have had an apostle—the beloved apostle—settle their problems.
他们向谁求助？ To whom did they appeal?
他们向彼得的继承人求助。 They appealed to the successor of Peter.
让我给你们读读他写给他们的内容，读一段他写给他们的话。 Let me read to you what he wrote to them, a section of what he wrote to them.
我对时辰祈祷的一个不满是，虽然我们在日课诵读中有几段经文 ，但从来没有给我们克莱孟那些关键的、非常简单的段落来读。 One of my complaints about the Liturgy of the Hours is that we have several passages in there which we read in the Office of Readings, but none of them ever gives the crucial, the really simple passages from Clement for us to read.
当克莱孟写信给他们时，他说：「因此，你们——他是在对那些叛乱者说—— 你们这些分裂的主谋，要顺服长老，要在心里屈膝，接受纠正，改变心意。」 When Clement wrote to them, he said, You, therefore,—he's talking to the insurgents—you, therefore, the prime movers of the schism, submit to the presbyters, and bending the knees of your hearts, accept correction and change your minds.
他呼吁他们要顺服我们藉着圣灵所写的。 And he called on them to be obedient to what we have written through the Holy Spirit.
看到这里面清楚的含义了吗？ See how the clear implication is there?
然后他谈到耶稣基督，圣克莱孟对叛乱者说：「但如果有 人不服从基督藉着我们所说的话——明白吗？——基督 Then he spoke of Jesus Christ, and St. Clement said to the insurgents, But should any disobey what has been said to him by Christ through us—get that?—Christ
藉着我们——让他们明白他们会陷入过犯和重大的危险中。」 through us—let them understand they will entangle themselves in transgression and no small danger.
很明显，他认为自己是带着基督的权柄说话。 Very clearly, he perceives himself as speaking with the authority of Christ.
在二世纪，圣维克多教宗遇到了一个问题。 In the second century, Pope St. Victor encountered a problem.
他在189年到199年间担任教宗。在东方，一些犹太教皈依者带来了犹太习俗， 其中之一就是在逾越节那天，也就是尼散月十四日庆祝复活节，即使这一天在周中。 His papacy went from 189 to 199. In the East, a number of Jewish converts had brought with them Jewish customs, one of which was to observe Easter on the day of Passover, the 14th of the month of Nisan, even though it fell during the week.
这个过程中还涉及一些异端因素——错误的复活节庆祝方式。 And there were some heretical elements involved in this process—wrongful celebration of Easter.
因此维克多教宗在召开了一些会议并确认了实际情况后，发布命令说东方的主教们、东 方的教会和东方的大部分地区必须遵守教会关于复活节的规定，否则就要被逐出教会。 So Pope Victor, after having called some synods and ascertained what was actually going on there, issued an order saying that the bishops of the East, the churches of the East, and the great portions of the East had to come under the Church's rule for following Easter; otherwise, they would be excommunicated.
如果是其他任何主教发出这样的威胁，他都会被嘲笑，这样的威胁也毫无意义。 Now, if any other bishop had made that threat, he would have been ridiculed; it would have been pointless.
这一点很重要：在这个威胁下，那些东方主教中没有一 个——一个都没有——对教宗的权柄提出异议或质疑。 And this is very significant: not one—not even one of those Eastern bishops, under the threat—did not dispute or question the Pope's authority.
他们为此烦恼，为此喊叫，但他们没有说「你不能这样做」。 They fussed about it; they screamed about it, but they didn't say, You can't do that.
你不能这样做。 You can't do that.
据我们所知，这个威胁并未执行，最终整个教会都遵循了同样的复活节礼仪规定。 And so far as we know, that threat was not carried out, and eventually, the whole Church came under the same rule of the service of Easter.
再说到三世纪中叶的狄尼修教宗，你还记得卡利斯图斯·韦 尔主教声称在早期世纪，东方的主教们没有义务服从教宗。 Or to skip down to Pope Dionysius in the middle of the third century, you recall Bishop Callistus Ware's claim that in the early centuries, the bishops of the East were under no obligation to obey the Pope.
亚历山大的牧首，名叫狄尼修——与当时的教宗同名——写 信给他的两位主教，谴责撒伯流主义，也就是形态君主论。 Well, the Patriarch of Alexandria, named Dionysius—the same name as the Pope of that time—wrote a letter to two of his bishops condemning Sabellianism, also known as modalistic monarchy.
这种说法认为神性位格只是一位神的表现形式或展现方式。 That's the title in which it held that the persons of the Godhead are only appearances or modes of presenting God, the one God.
现在，那些收到牧首信件的主教们认为他过分强 调了我们主的人性，因此他们写信向教宗投诉。 Now, the bishops to whom the Patriarch wrote thought that he had overemphasized the humanity of our Lord, and so they complained in the letter to the Pope.
这个投诉本身就是对教宗权柄的承认。 Now, that complaint itself is a recognition of papal authority.
教宗回复了那些主教，阐明了教会的真实信仰，并使用了一个术语「同质」 ，即同一本质，这个术语在75年后被尼西亚大公会议用来驳斥亚略主义。 The Pope answered those bishops, setting forth the Church's true faith, and made use of a term, homoousion, namely of one substance, which 75 years later would be taken up by the Council of Nicaea in rejecting Arianism.
他还写信给狄尼修说，让我们对此作出解释。 He also wrote to Dionysius and said, Let's have an explanation about this.
牧首狄尼修立即很恭敬地回信说：「当然，当然。」并作出了解释，使教宗满意。 Dionysius, the Patriarch, wrote right back, very graciously, saying, Of course, of course, and he gave the explanation and satisfied the Pope.
他明确承认在教义问题上教宗对他的权柄。 He clearly acknowledged the Pope's authority over him in matters of doctrine.
还有另一个例子——依纳爵神父，我没有看到他在外面，但这是关于安提阿的——三世 纪的西斯都二世教宗与安提阿的一个人有麻烦，就是那个著名的异端撒摩撒他的保罗。 Or another case—and Father Ignatius, I don't see him out there, but this is about Antioch—Pope Sixtus II, also in the 3rd century, had trouble with a man in Antioch, Paul of Samosata, who was a known heretic.
东方的三个主教会议都试图除掉他，但都没有成功。 Three synods of bishops in the East had tried to get rid of him, and they couldn't get rid of him.
最后，皇帝请求教宗介入。 Finally, the emperor asked the Pope to intervene.
教宗介入后，他就被除掉了，事情就这样解决了。 The Pope intervened, and he was out of there, and that settled the matter.
再说到四世纪，尤利乌教宗——正是尤利乌教宗真正救了亚他拿修。 Or again, in the 4th century, Pope Julius—Pope Julius is the one who really rescued Athanasius.
在我作为新教徒读教会历史时，总是听说亚他拿修如何把教会 从亚略主义中拯救出来，他是真信仰的虔诚而坚强的捍卫者。 In my readings of Church history as a Protestant, I always was told about how Athanasius had saved the Church from Arianism, and he was a devout and strong advocate of the true faith.
但如果没有教宗的支持，他就会倒下，而且会一直倒下。 But without the support of the Pope, he would have gone down and had to stay down.
东方的两个会议——两个异端会议——谴责亚他 拿修，并把他从亚历山大牧首的位置上赶走。 Two councils in the East—two heretical councils—condemned Athanasius and evicted him from his seat as Patriarch of Alexandria.
当他向教宗上诉时，尤利乌一世教宗谴责了这两个会议，并恢复了亚他拿修的职位。 When he appealed to the Pope, Pope Julius I condemned both councils and reinstated Athanasius in his seat.
他要求知道为什么事先没有咨询他，并提醒他们要遵守教会的规则。 He demanded to know why he had not been consulted beforehand and reminded him of the Church's rule.
这是他说的话：「难道你们不知道惯例是先写信给我们，然后由这里作出公正的判决吗？」 And this is what he said: Are you ignorant that this is customary for word to be written to us first and then for a just sentence to be passed from this place?
如果对主教有任何怀疑，就应该先通知这里的教会——也就是罗马。 If any suspicion rested upon the bishop, there ought to have been notice sent to the Church of this place—that is, Rome.
这种做法，就是会议自行其是，是另一种程序，是一种新做法。 This, that is the council acting on their way, is another form of procedure, a novel practice.
我向你们表明的，就是我们从蒙福的使徒彼得所领受的。 What we have received from the blessed Apostle Peter, that I signify to you.
在我们继续之前再举一个例子：六世纪后期的赫尔米斯达教宗。 Or one more illustration before we move on: Pope Hormisdas, farther down in the 6th century.
从大约418年到518年，东西方之间有35年的分裂。 There had been, for 35 years, from about 418 to about 518, a schism between the East and the West.
皇帝们坚持拒绝迦克墩大公会议关于我们的主的本性的声明—— 两性，完全的人性，完全的神性——并且他们一直在鼓励异端。 The emperors had insisted on rejecting the Council of Chalcedon's statement about the nature of our Lord—two natures, fully human, fully divine—and they kept encouraging the heretics.
因此罗马与他们断绝了共融，而这种单性论——这就是它 的名字，即一性论——在皇帝的鼓励下在东方蓬勃发展。 So Rome broke off communion with them, and this Monophysitism—that's what it was called, that is, one nature-ism—flourished in the East, encouraged by the emperors.
在那段时期，一系列的教宗反复告诉皇后这些事情。 During that time, a succession of popes repeatedly told the empress these things.
这些都来自他们的通信。 This comes out of their correspondence.
他们反复告诉皇后，教宗的职位高于皇帝的职位。 They repeatedly told the empress that the papal office was higher than the emperor's office.
教宗的裁决不能上诉；任何会议都不能修改或违背他 们的决定，所有会议都要经过教宗的批准和确认。 There can be no appeal from the Pope's rulings; no council can revise or contradict their decisions, and that all councils are subject to approval and confirmation by the Pope.
我们将看到这一点是如何得到证实的。 We'll see how this was, in fact, borne out.
皇后不肯让步，分裂一直持续到519年左右。但后来一 位新皇帝想要与西方和解，于是他请求教宗让双方和好。 Now, the empress would not relent, and the schism went on until about 519. But then a new emperor came along who wanted to reconcile with the West, and so he asked the Pope for them to be reconciled.
教宗发出一份声明，要所有希望与基督保持共融的东方主教签署，他们都签了。 The Pope sent a statement to be signed by all the Eastern bishops who wanted to be received in communion with Christ, and they all signed it.
让我读一部分，就读第一部分。 Let me read just a part of that, just the first part.
它说：「得救的第一个条件是持守真信仰的准则，决不偏离教父所确立 的教义，因为我们主耶稣基督的话是不可能落空的，他说：『你是彼得 ，我要把我的教会建造在这磐石上。』这些话不可能不得到验证。」 It says, The first condition of salvation is to keep the norm of the true faith and in no way to deviate from the established doctrine of the fathers, for it is impossible that the words of our Lord Jesus Christ, who said, 'Thou art Peter, and upon this rock I will build my Church,' it’s impossible those words should not be verified.
历史进程已经证明了这些话的真实性，因为在宗座中，大 公信仰一直保持纯净，我们决不愿与这盼望和信仰分离。 Their truth has been proved by the course of history, for in the Apostolic See, the Catholic religion has always been kept unsullied, and from this hope and faith, we by no means desire to be separated.
遵循教父的教导，我们宣布咒诅所有异端。 Following the doctrine of the fathers, we declare anathema all heresies.
他们列举了一大堆已经被罗马定罪的异端，这在很长一段时间内都是东方正统信仰的标准。 They named a whole bunch of heresies already condemned by Rome, and for a long time, that was a standard of orthodoxy in the East.
你看，主教们完全有义务服从教宗。 The bishops were under total obligation, you see, to obey the Pope.
让我们谈谈教宗在前七次大公会议中的角色。 Let's talk about the Pope's role in the first seven ecumenical councils.
记住，东正教声称大公会议是教会的最高权柄。 Remember that the Eastern Orthodox claim is that ecumenical councils are the ultimate authority in the Church.
梅延多夫神父说东方教会一直坚持所有教义问题都必 须通过大公会议的辩论来解决，这简直不是事实。 Father Meyendorff says the churches of the East have always insisted that all doctrinal problems must be settled by debate in ecumenical councils, and this is simply untrue.
我们已经注意到梅延多夫神父承认，东西方之间的「辩论」——这 标志着东正教护教学的开始——实际上是从13世纪才开始的。 We've noted already that Father Meyendorff admitted that the debate, quote-unquote, between East and West, which marks the beginning of Eastern Orthodox apologetics, really dates from the 13th century.
只是在13世纪之后，东正教护教者才坚持大公会议是教会的最终权柄。 Only after the 13th century did Eastern Orthodox apologists insist that ecumenical councils were to be the final authority of the Church.
这并不是任何大公会议的决定。 That is not a decision of any ecumenical council.
正如我所说，这一切都是为了证明拒绝罗马主教权柄的合理性。 Now, this is all, as I said, an attempt to justify rejecting the authority of the Bishop of Rome.
这些法令中没有任何内容支持这种说法。 Nothing in any of those decrees in any way supports this claim.
如果你研究历史就会发现，没有一个大公会议能够 解释自己的法令，没有一个能够执行自己的法令。 Not one of the ecumenical councils—if you study the history of it—not one was able to interpret its own decrees; not one was able to enforce its own decrees.
在每一个案例中，这些法令的最终执行者和解释者都是罗马主教。 In every single case, the final enforcer, the final interpreter of those decrees, turned out to be the Bishop of Rome.
现在，梅延多夫神父在某处说——我觉得相当令人困惑——他说会议不是 简单地通过举手表决来达成真理，会议的辩论不是由多数规则支配的。 Now, Father Meyendorff says in one place—and I find it rather puzzling—he says that councils did not arrive at truth simply by show of hands, but that conciliar debates were not governed by majority rule.
他说，并解释说，少数派要么同意决定，要么就被逐出教会。 He said, and he explains, The minority simply either had to agree with the decision or be excommunicated.
这说不通。 And that does not compute.
谁告诉少数派他们必须同意否则就被逐出教会？ And who told the minority they had to agree or be excommunicated?
少数派吗？ The minority?
显然是多数派。 Well, the majority did.
这难道不是多数统治吗？ And that's not majority rule?
嗯，听起来就是。 Well, it sounds like it.
如果闻起来像，听起来像，那就一定是多数统治。 If it smells like it and sounds like it, it must be majority.
现在，你还记得我们刚才提出但没有回答的论点：如果教宗在教义 问题上拥有最终权柄，他就会在那些早期教义之争中解决问题。 Now, you recall the argument that we raised a while ago but didn't answer: if the Pope had final authority in matters of doctrine, he would have settled it at those early dogmatic battles.
这些争战还是发生了，因此，他一定没有教宗的训导权。 The battles took place; therefore, he must not have had papal magisterium.
证毕。当然，答案是这个论点完全误解了教宗的教义权柄。 Q.E.D. The answer, of course, is that the argument is based on a complete misunderstanding of papal doctrinal authority.
教宗无误性并不意味着教宗脑子里对每个可能出现的神学问题都有现成的定义。 Papal infallibility does not mean that the Pope carries around in his head ready-made definitions to every theological problem which can be raised.
它只意味着当教宗作出决定时，他会受到神的保守而不犯错。 It only means that when the Pope does make a decision, he will be divinely preserved from error.
尽管他受到神的保护和引导，教宗仍然需要用人的方式来辨明要宣告的真理。 Even though he is divinely protected and guided, the Pope has to use human means to discern the truth to be proclaimed.
讨论可能是必要的——讨论某事是否真的属于信仰宝库，或者之前是否以及如何处理过。 Discussion may be necessary—discussion about whether something is really in the deposit of faith, or how it has been previously dealt with, if at all.
有时，召开或同意召开大公会议可能是发现基督代理人最终必须宣告的真理的一种方式。 Sometimes, convoking or consenting to a general council may be a means of discovering the truth which Christ's Vicar must finally proclaim.
但事实是，即使他们没有拿出现成的解决方案，他们的权柄还是占了上风。 But the fact is that even though they didn't step in with ready-made solutions, their authority did prevail.
让我们快速回顾这前七次会议，看看教宗在每一次会议中发挥的决定性作用。 Let's run through these first seven councils very quickly and see the decisive role the Pope played in each one of them.
在每一个例子中，我们都会发现有一位或多位教宗在此 之前已经谴责了会议被召集来对抗的异端或异端分子。 In each instance, we're going to find that one of the popes—one or more—had previously condemned the heresy or heretics which the councils were summoned to combat.
在每一个案例中，会议的决定都已经由彼得的继承人作出。 In every single case, the decision of the council had already been made by a successor of Peter.
我们从尼西亚开始，重点是亚略主义异端。 We start with Nicaea, focused on the heresy of Arianism.
亚略派认为圣子是圣父从无中造出来作为世界的创造者，因此圣子本质上 不是神；他是一个会改变的受造物，既不是完全的人，也不是完全的神。 The Arians believed that the Son of God had been created ex nihilo by the Father to serve as creator of the world, and so the Son was not God by nature; he was a creature subject to change, neither fully human nor fully divine.
他是某种第三物，一个介于两者之间的存在。 He was something of a tertium quid, a third something.
这个异端的先驱在二世纪就被维克多教宗谴责，在三世纪又被狄尼修教宗谴责。 Forerunners of this heresy had been condemned in the second century by Pope Victor and in the third century by Pope Dionysius.
事实上，正如我们刚才所见，狄尼修教宗提出了那个在尼西亚会议决议中的关键词。 Indeed, as we saw a while ago, Pope Dionysius brought up that term which is a key word in the Council of Nicaea's decision.
尽管有这些谴责，亚略主义仍在整个东方如野火般蔓延，而且因为 教宗们之前已经就这个问题发表过意见，来到尼西亚的主教们不是 来考虑一个开放性问题，他们是来对教宗的教导作出一致的判断。 Despite these condemnations, Arianism was spreading like wildfire throughout the East, and because the popes had previously spoken on this issue, the bishops who came to Nicaea did not come to consider an open question; they came to render a concurrent judgment on the Pope's teaching.
西尔维斯特教宗通过他的特使，科尔多瓦的奥西乌主教 主持了会议，他们只是强调并接受了教宗之前的裁决。 Pope Sylvester presided at the council in the person of his legate, Bishop Hosius of Cordova, and they simply underlined and accepted what the Pope had previously ruled.
在会议后的半个世纪里，一直是教宗反复捍卫和维护会议的决定，而不是会议本身。 In the half-century after the council, it was the Pope who repeatedly defended and upheld the decision of the council, not the council itself.
再说到381年的君士坦丁堡会议，第二次大公会议。 Or we go on to the Council of Constantinople in 381, the second one.
他们在那里面对的异端被称为马其顿派异端；他们被称为攻击圣灵派，即圣灵的杀害者。 The heresy they faced there was called the Macedonian heretics; they were called the Pneumatomachians, the killers of the Holy Spirit.
他们否认圣灵是完全的神。 They denied that the Holy Spirit was fully divine.
他们在东方有各种神学试图捍卫他们的信仰，但 每次他们得到一个新神学，就产生一个新异端。 They had various theologies in the East to try to defend their faith, but every time they got a new theology, they got a new heresy.
在最初的五、六、七或八个世纪里，几乎每一个主要异端都是在东方滋生和引发的。 The East fostered and provoked almost every single major heresy in the first five, six, seven, or eight centuries.
几乎每一个都是，而且这些异端无一不是靠着教宗制度的力量才得以对抗和克服。 Almost every single one, and not one of those heresies was combated and overcome except by the power of the papacy.
第二次会议召集在一起，他们确认了圣灵的神性，正如先前的教宗们所做的那样。 The second council was called together, and they affirmed the divinity of the Holy Spirit, just as the previous popes had done.
会议完全由东方主教组成，但因为他们赞同达玛稣 教宗所教导的信仰，这个事实使它具有了大公性。 It was composed entirely of Eastern bishops, but because they concurred in the faith taught by Pope Damasus, that fact gave it ecumenical status.
再说到以弗所会议，它被召集来处理聂斯托利的异端。 Or the Council of Ephesus, which was called to deal with the heresy of Nestorius.
他拒绝「上帝之母」这个称号，他说在道成肉身的基督里有两个分开的位格。 He rejected the term Theotokos; he said there were two separate persons in the incarnate Christ.
他说马利亚是耶稣这个人的母亲，但不是神的母亲。 He said Mary would be the mother of Jesus, the human being, but not the mother of God.
他通过这种努力在我们的主的位格中制造了分裂。 He made a split in our Lord's person by that effort.
于是亚历山大的区利罗写信给则肋斯定教宗说：「我们要怎么处理这件事？」 And so Cyril of Alexandria wrote to Pope Celestine, What are we going to do about this?
他说，对于废除一个异端大主教这样重要的事情，按照古老的惯例要诉诸罗马。 He said, It's an ancient custom for such important matters as the deposition of a heretical archbishop—he referred to Rome.
聂斯托利是君士坦丁堡的大主教或牧首，这件事必须处理。 Nestorius was the archbishop or patriarch of Constantinople; it had to be dealt with.
于是区利罗写信给亚历山大的牧首，授权他代表自己行事。 And so Cyril wrote back to the Patriarch of Alexandria and gave him authority to act in his behalf.
他说：「你这样做：给聂斯托利一个最后通牒。」 He said, Do this: you give Nestorius an ultimatum.
从他收到这个通知开始，他有十天时间收回言论，拒绝他的 异端，确认教会的完整信仰，否则就被废黜并逐出教会。 From the time he receives this notice, he has ten days in which to recant, to reject his heresy, and to affirm the full faith of the Church, or he's deposed and excommunicated.
这个消息传达给了聂斯托利，但他坚持他的异端。 Well, this was communicated to Nestorius, and he remained firm in his heresy.
于是皇帝在得到教宗的同意后，召集了一次大会议，他们作出了判决。 So the emperor, with the Pope's consent, summoned a general synod, and they gave sentence.
他们执行了则肋斯定教宗的谴责，确认了他对信仰的重申，事情就这样结束了。 They carried out Pope Celestine's condemnation, his reaffirmation of the faith, and that was the end of it.
是教宗的决定起了决定性作用。 It was the Pope's decision which was decisive.
第四次迦克墩会议：这里我们遇到了一个人的问题，优提克，又一位君士坦丁堡的牧首。 The Fourth Council of Chalcedon: here we have the problem of a man, Eutyches, another patriarch of Constantinople.
梅延多夫神父经常提到一个理论，他称之为五牧首理论。 There's a theory which Father Meyendorff often refers to; he calls it the Pentarchy theory.
五牧首，来自「五」这个词。 Pentarchy, from the word five.
他说早期教会的权柄实际上是由罗马、安提阿、亚历山大、 耶路撒冷的牧首执行的，我还漏了一个——依纳爵神父？ He says really authority in the early Church was carried out by the patriarchs of Rome, Antioch, Alexandria, Jerusalem, and I'm missing one—Father Ignatius?
亚历山大、安提阿、耶路撒冷和君士坦丁堡。 Alexandria, Antioch, Jerusalem, and Constantinople.
是的，我提到过它们。 Yeah, and I mentioned them.
他们是后来才加入的。 They were a late comrade.
事实是，在几个世纪的时期里，这些牧首中总是有一个或多个陷入异端。 The fact of the matter is that over a period of centuries, one or more of those patriarchs was always in heresy.
异端怎么可能处理他们自己的异端并维护教会的真实信仰呢？ How in the world could heretics deal with their own heresy and uphold the authentic faith of the Church?
除了历史上从未记载过这五位牧首作为最终权柄一致 同意解决任何事情的事实之外，这纯粹是一个理论。 Apart from the fact that there is not one recorded instance in history of any time when those five patriarchs agreed as final authority to solve anything, it's a pure theory.
这是从一个护教者的头脑中产生的。 It comes out of the head of an apologist.
这完全没有历史依据。 It's not based in history at all.
教宗良一世，即大良，写了一封信给君士坦丁堡的大主教。 Pope Leo I, Leo the Great, wrote a letter to the archbishop of Constantinople.
优提克是一个修士，不是牧首。 Eutyches was a monk; he was not the patriarch.
他是君士坦丁堡牧首区的一个修士。 He was a monk in the patriarchate of Constantinople.
教宗写了一封信阐述真实的信仰，这封信要在那里的会议上宣读，以使他们都明白过来。 The Pope wrote a letter and set forth the authentic faith, and this letter was to be read at a council there to get them all straightened out.
然而，皇帝召集了一个会议，他让会议充满了异端分子，他们拒绝了教宗的信。 Well, the emperor convoked a council; he loaded it with heretics, and they rejected the Pope's letter.
那是在449年。当会议的消息传到教宗那里时，他谴责了这个会议。 That was in 449. Well, when news of the council reached the Pope, he condemned it.
他说，这是强盗会议，拉特罗奇尼乌姆。 He said, It's a robber's council, the Latrocinium.
从那时起它就一直被称为强盗会议。 It's been known by that ever since—a robber's council.
它被谴责了，被废除了。 It was condemned; it was out.
于是皇帝又试了一次。 So the emperor tried again.
这一次他在教宗的指导下召开了会议，即迦克墩会议。 This time he got a council with the Pope's guidance, the Council of Chalcedon.
迦克墩会议接受并赞同了教宗所教导的内容，这再次解决了问题。 The Council of Chalcedon accepted and concurred in what the Pope had taught, and that settled the issue again.
教宗的决定是决定性的。 The Pope's decision was decisive.
再说到553年的第二次君士坦丁堡会议。现在我们说到第五次会议。 Or the Second Council of Constantinople in 553. Now we're down to number five.
聂斯托利的异端仍然存在，所以他们召开了第五次大公会议，重申了 良教宗关于基督二性的教导，并谴责了那些教导与此信仰相反的人。 The heresy of Nestorius persisted, so they called a fifth ecumenical council, and it reaffirmed what Pope Leo had taught on the two natures of Christ and condemned the persons who were teaching contrary to that faith.
再一次，是教宗的教导起了决定性作用。 Again, it was the teaching of the Pope which was decisive.
再说到第三次君士坦丁堡会议，一直到680-681年。又一次 东方会议——他们很擅长制造这些问题，却无法解决任何一个。 Or come down to the Third Council of Constantinople, way down in 680-681. Another Eastern council—they were so good at devising these; they just couldn't settle any of them.
这被称为单意志论，又一个东方异端，它声称在道成肉身 中，虽然他完全是神也完全是人，但他只有一个意志。 It was called Monothelitism, one-will-ism, another Eastern heresy which claimed that in the Incarnation, though He was fully divine and fully human, still He only had one will.
他的神性意志某种程度上吞没了他的人性意志，当然，这与教会的教导相违背。 His divine will sort of swallowed up His human will, and of course, this is contrary to the Church's teaching.
于是皇帝在君士坦丁堡召集了部分会议。 So the emperor fined some of the council at Constantinople.
当时的教宗阿加托效法良教宗的榜样，向会议发 送了一封长篇的教义信函，阐述了正统教义。 And the Pope at that time, Pope Agatho, following Pope Leo's example, sent a lengthy dogmatic letter to the council, setting forth the orthodox doctrine.
他的信多次提醒会议，他是以彼得的权柄说话，罗马教会从未接受任何错误，必须服从她。 His letter several times reminded the council that he spoke with the authority of Peter, that the Church of Rome had never embraced any error, and that she must be obeyed.
会议接受了这封信，并赞同信中的内容。 The council received the letter and concurred with the contents of the letter.
在致教宗的一封信中，由整个会议签署——这是680-681年的君 士坦丁堡会议——会议这样对教宗说：「基督，我们的真神，已显明你 的圣德如同明智的医生，用正统信仰的良药有力地驱除异端的疾病。」 In a letter to the Pope, signed by the whole council—this is the Council of Constantinople, 680-681—this is what the council said to the Pope: Christ, our true God, has revealed your holiness as a wise physician, mightily driving away the disease of heresy by the medicine of orthodoxy.
「我们把如何处置异端者的事交给你，因为你坐在普世教会的首位。」 We leave to you what is to be done with the heretics, since you occupy the first seat of the universal Church.
「通过你这位慈父的真实信仰告白写给最虔诚的 君王的信，我们认出这是使徒之首所宣告的。」 By the writing of the true confession from your paternal blessedness to the most pious king, we recognize as pronounced by the chiefest head of the apostles.
根据记录，会议恳请教宗确认他们的决定。 And the council, we have it in the record, begged the Pope to give his confirmation to their decisions.
那时教宗已经去世，但他的继任者良二世教宗确实确认 了这个谴责，从而确立了罗马公教信仰的不可侵犯性。 By that time, the Pope had died, but his successor, Pope Leo II, did confirm the condemnation and thereby asserted the inviolability of the Roman Catholic faith.
最后一个会议——是的，最后一个会议，787年的第 二次尼西亚会议——这是处理圣像破坏运动的会议。 And the last council—yes, the last council, the Second Council of Nicaea in 787—this was the council dealing with iconoclasm.
726年，伊索里亚的利奥皇帝颁布法令，命令移除所有教堂中的圣像。 In 726, the Emperor Leo the Isaurian issued an edict ordering all images in all the churches to be removed.
现在，他可能是在效仿穆斯林的做法，他们的哈里发 刚刚在其控制的领土内摧毁了所有教堂中的圣像。 Now, he may have been following the example of the Muslims, whose caliph had just recently destroyed all images in the churches in the territory which he controlled.
君士坦丁堡的牧首，圣日耳曼写信给额我略二世教宗，请求帮助。 The Patriarch of Constantinople, St. Germanus, wrote to Pope Gregory II, appealing for help.
教宗立即在罗马的一次会议中谴责了这个异端。 The Pope condemned the heresy immediately in a council in Rome.
不久之后，亚历山大、安提阿和耶路撒冷的牧首——你看到其 他四个都发声了——他们也恳求教宗介入并终止这个异端。 A little bit later, the patriarchs of Alexandria, Antioch, and Jerusalem—you see all the other four being heard from—they also begged the Pope to intervene and put an end to the heresy.
但皇帝正在使用帝国的军事力量——我可以说是军事威 力——来维持那个异端，所以教宗一时无法拯救东方。 But the emperor was using the military force—the military might, I might say—of the empire to maintain that heresy, so the Pope was unable to rescue the East for a while.
但在780年，在其母亲的监护下，一位新皇帝登上了拜占庭的王位 ，他的母亲不是圣像破坏者，一位新的正统牧首请求召开大公会议。 But in 780, a new emperor ascended to the Byzantine throne under the guardianship of his mother, who was not an iconoclast, and a new orthodox patriarch asked for a general council.
教宗同意了，350位主教聚集在尼西亚。 The Pope consented, and 350 bishops gathered at Nicaea.
会议宣读了教宗的一封信，这是一份阐述会议应持守教义的长篇文件。 A letter from the Pope was read, a long document setting forth the doctrine to be held by the council.
会议的回应是：「我们跟随，我们接受，我们认可。」 The council's response was, We follow, we receive, we accept.
教宗最终确认了会议的法令。 The Pope eventually confirmed the decree of the council.
在每一个案例中，大公会议只是确认了教宗已经决定的事。 In every single case, the ecumenical council simply confirmed what the popes had decided.
在每一个案例中，大公会议之所以是大公的，恰 恰是而且仅仅是因为教宗确认和批准了它们。 In every single case, the ecumenical councils were ecumenical precisely and only because the Pope had confirmed and approved them.
现在让我说说东方那些非教宗主导的会议。 Now let me say just a word about non-papal councils in the East.
在最初的八个世纪里，在东方举行了许多完全不受教宗监督或批准的会议——数量相当多。 In the first eight centuries, there were many councils held in the East quite apart from the Pope's supervision or approval—quite a number.
这些会议中没有一个解决过任何教义争议。 Not one of those councils ever solved one doctrinal controversy.
几乎所有的，如果不是全部的会议，实际上都是由异端推动的。 Almost all, if not all, were in fact motivated by heresy.
它们每一个都被彼得的继承人要么忽视要么拒绝。 Every single one of them was either ignored or rejected by the successors of Peter.
现在，根据这些事实，想想希腊正教主教卡利斯图斯·韦尔的这个说法。 Now, in light of these facts, think about this statement by Bishop Callistus Ware, the Greek Orthodox bishop.
他写道整个教会团体都是无误性的承载者。 He has written that the whole body of the Church is a bearer of infallibility.
从某种意义上说，当然，一个公教徒会同意这一点。 In a sense, of course, a Catholic would agree with that.
从某种意义上说，他接着说主教会议是教会的口。 In a sense, he goes on to say that the councils of bishops are the mouth of the Church.
主教会议是教会的口。 The councils of bishops are the mouth of the Church.
如果这是真的，那么我要说，按照他的比喻，从历史的角度来看，如 果会议是教会的口，那么教宗制度就是教会的舌头、牙齿和嘴唇。 And if that's true, then I would say, following his metaphor, in the light of history, we'd have to say that if the councils are the mouth of the Church, then the papacy is the tongue and the teeth and the lips of the Church.
现在试试不用舌头、牙齿或嘴唇说话。 Now try talking without using your tongue or your teeth or your lips.
现在，就像亨利八世对他的妻子们说的那样，我不会再耽误你们太久了。 And now, as Henry VIII said to his wives, I won't keep you much longer.
让我们花几分钟想想一些杰出的东方见证人。 Let's think for just a few moments about some eminent witnesses of the East.
东方的见证人——再次说到，依纳爵神父，这是你敬爱的圣若望屈 梭多模，这位伟大的神学家、牧首和教会圣师，一位安提阿人。 Witnesses of the East—and again, Father Ignatius, here’s your beloved St. John Chrysostom, the great theologian and patriarch and doctor of the Church, an Antiochian man.
在注释马太福音第16章时，四世纪的圣若望屈梭多模说：「哪些是更大 的恩赐：圣父赐给彼得的，说到向彼得启示信仰，还是圣子赐给他的？」 Commenting on Matthew 16, St. John Chrysostom, in the 4th century, said, Which are the greater gifts: those which the Father gave to Peter, speaking about revealing the faith to Peter, or those which the Son gave him?
「圣父给了彼得关于圣子的启示，但圣子让他在 全世界传播关于圣父和他自己信仰的启示。」 The Father gave to Peter the revelation of the Son, but the Son gave him to spread that of the Father and His faith Himself throughout the world.
「他把天上一切的权柄托付给一个凡人，把钥匙给了他， 使他把教会扩展到全世界，并显明教会比世界更强大。」 And to a mortal man, He entrusted the power over all that is in heaven in giving the keys to him who extended the Church throughout the world and showed it stronger than the world.
这位伟大的东方圣人圣若望屈梭多模在安提阿出生 和成长，他的大多数著名讲道都是在那里宣讲的。 St. John Chrysostom, the great Eastern saint, was born and raised in Antioch, and he preached most of his famous homilies there.
在其中一篇讲道中，他说：「神非常看重这座安提阿城。」 In one of the homilies, he said, God has had great account of this city of Antioch.
他确实显明了这一点，特别是当他命令彼得，这位全世界的统治者 ，就是他托付天国钥匙的那位，委托他带领所有人进入的那位。 He has shown indeed, especially when He ordered Peter, the ruler of the whole world, to whom He entrusted the keys of heaven, to whom He committed the office of bringing all in.
神也命令彼得在这里停留很长时间，所以他们也有一些地位。 God ordered Peter to pass a long time here too, so they had some claims.
但注意他是怎么说彼得的。 But notice what he says about Peter.
让我们快速看看圣马克西姆忏悔者，也被称为圣马 克西姆神学家，他生活在六世纪后期到七世纪。 Or let's take a quick look at St. Maximus the Confessor, also known as St. Maximus the Theologian, dating from the latter part of the 6th and into the 7th century.
他是道成肉身教义的主要神学家之一，一位伟大的苦修神秘主义 神学家，一位因顺服信仰和教宗教导而受迫害和折磨的修士。 He was one of the chief theologians of the Incarnation, a great theologian of ascetic mysticism, a monk persecuted and tortured for obedience to the faith and to the papal teaching.
事实上，按照皇帝的命令，他的舌头被割掉，右手被砍断。 He was, in fact, by order of the emperor, his tongue was cut out and his right hand was severed.
这就是——我猜这是在他的右手被砍断之前——他写的。 This is what—I guess this was before his right hand was severed—he wrote this.
但不是要轻视他的苦难，一个异端曾试图获得圣马克西姆对他教导的认可。 But not to make light of his suffering, a heretic had tried to gain St. Maximus' approval for his teaching.
他想，我要让他站在我这边，这样当我去罗马时就有些分量了，试图让他们站在我这边。 He thought, I'll get him on my side; that will give me some weight when I go to Rome, try to get them on my side.
他们总是去罗马，如果可能的话就试图争取教宗站在他们这边。 They always went to Rome trying to enlist the Pope's side if they could.
写到这个人时，圣马克西姆说：「如果罗马海认定皮鲁不仅是一 个弃绝者而且是一个异端，那么很明显，任何咒诅那些拒绝他的 人的人就是在咒诅彼得的海，也就是说，他在咒诅大公教会。」 Writing about this man, St. Maximus said, If the Roman Sea recognizes Pyrrhus to be not only a reprobate but a heretic, it is certainly plain that everyone else who anathematizes those who have rejected him anathematizes the Sea of Peter; that is, he anathematizes the Catholic Church.
我只需要补充说他也把自己逐出教会了。 I need only add that he excommunicates himself also.
如果他确实要与罗马海和神的教会共融，那么他说：「让他首先赶快满足罗马海」，也 就是宗徒海，它从道成肉身的神子本身以及所有神圣会议，按照神圣教规和定义，已经 接受了对全世界所有神圣教会的普世和最高统治权、权柄，以及捆绑和释放的权力。 If indeed he’d be in communion with the Roman Sea and the Church of God, then he says, 'Let him hasten first of all to satisfy the Roman Sea,' that is, the Apostolic Sea, which from the incarnate Son of God Himself and also by all holy synods, according to the holy canons and definitions, has received universal and supreme dominion, authority, and power of binding and loosing over all the holy churches of God which are in the whole world.
因为藉着它，那超越天上权柄的道，也在天上捆绑和释放。 For with it, the Word, who is above the celestial powers, binds and looses in heaven also.
再也没有比这更强烈的声明了，而这来自于那些主教中的一位 ，现在的东正教护教者说他们不认为自己有义务服从教宗。 No stronger statement is possible, and this is from one of those bishops about whom the present Eastern Orthodox apologists say they do not regard themselves as bound to obey the Pope.
这里最后一位圣人：斯图迪特的圣德奥多，一位以最非凡的方式组织他修道院的修士。 One final saint here: St. Theodore of Studium, a monk who organized his monastery in the most remarkable way.
事实上，他的修道院规则长期以来都是拜占庭世界的典范，至今仍在阿索斯山上沿用。 In fact, his monastic rule was the model for the Byzantine world for a long time, and it still exists on Mount Athos.
当然，他因正统信仰和对教宗教导的忠诚而受到迫害和流放。 He was persecuted, of course, and exiled for his orthodoxy and fidelity to papal teaching.
他写信给良三世教宗反对被称为莫阿西派的异端——我们不详述这个——他 说：「既然对伟大的彼得，我们的神基督在托付他天国的钥匙后给了他首席 牧者的职分，教会中的每一个新事物都必须提交给彼得或他的继承人。」 Writing to Pope Leo III against heretics known as the Moacians—we won't go into that one—he said, Since to great Peter, Christ our God gave the office of chief shepherd after entrusting him with the keys of the Kingdom of Heaven, to Peter or his successors must of necessity every novelty in the Church be referred.
「拯救我们，至高的众首领之首领，天下教会的首席牧者。」 Save us, most divine head of all heads, chief shepherd of the Church under heaven.
写到会议时，圣德奥多说——他指的是教宗——他说：「大公会议的权柄赐给了谁？」 Writing about councils, St. Theodore said—he referred to the Pope—he said, To whom is given the authority over an ecumenical synod?
他在向帕斯卡教宗求助的上诉中写道，最后，当他收到教宗对他信件的回复时 ，他回信说：「事实上，我们已经看到使徒的明显继承人主持着罗马教会。」 The authority in an appeal for help from Pope Pascal, he wrote, and finally, when he received the Pope's reply to his letter, he wrote back, In truth, we have seen that a manifest successor of the apostles presides over the Roman Church.
「我们真诚地相信基督并未抛弃这里的教会——就是他在君士坦丁堡的教 会——因为从古时候从一开始，来自你的帮助就是我们唯一的援助。」 We truly believe that Christ has not deserted the Church here—that is, His Church in Constantinople—for assistance from you has been our one and our only aid from of old and from the beginning.
「藉着神的眷顾，在关键时刻，你确实从一开始就是正统信仰不受干扰的纯净源泉。」 By the providence of God, in the critical times, you are indeed the untroubled and pure font of orthodoxy from the beginning.
「你是整个教会的平静港湾，远离异端的波浪。」 You are the calm harbor of the whole Church, far removed from the waves of heresy.
「你，神所拣选的避难城。」 You, the God-chosen city of refuge.
鉴于此，当你听到这种说法，说教宗只是因为必须站在胜利的一方才有荣誉 首席地位，当你听到护教者说教宗的权威实际上是在六世纪或七世纪因为偶 然的历史环境才开始的，那么你就必须请说这种话的人回去阅读历史事实。 In light of that, when you hear this business of, Well, the Pope only had a primacy of honor because he had to be on the winning side, when you hear apologists say that papal authority really began in the 6th or 7th century because of fortuitous historical circumstances, then you have to ask the person who says that to please go back and read the facts of history.
这完全是错误的。 It's simply wrong.
他不仅仅是主教中的第一位，他根本不是那样。 He's not only the first of bishops; he's not that at all.
他远不止于此。 He's much more than that.
感谢神，他不仅仅是同等中的首位。 Thanks be to God, he's not just the first among equals.
从我们的主耶稣基督升天的那一刻起，彼得和他的每一位继承人都是一个活 的圣事——耶稣基督唯一真实教会的合一性、永存性和无误性的活的圣事。 From the moment our Lord Jesus Christ ascended, Peter and each of his successors have been a living sacrament—a living sacrament of the unity and the indefectibility and the infallibility of Jesus Christ's one true Church.
为此我们感谢神。 And thanks be to God for that.