好的，欢迎来到「基督教思想与实践历史 1」。这是一门基础课程。 Okay, so welcome to History of Christian Thought and Practice 1. This is a foundational course.
事实上，我喜欢说这是你将要上的最重要的课，因为 这门课为你将要学习的许多其他课程奠定了基础。 In fact, I like to say it's the most important class you'll ever take because this course gives you a foundation for a lot of the other courses you're going to take.
从许多方面来说，这门课从新约结束的地方开始。 In many ways, this class picks up where the New Testament leaves off.
我知道你们并非所有人都学过新约，这没关系，因为我们会有一些重叠 。我们将从第一世纪开始，那是构成新约的文献被写成的时期，但我们 会关注同一时期写成的一些其他文献，这些文献没有被收入圣经。 And I know not all of you have had New Testament yet, and that's okay, because we're going to have a little bit of an overlap, because we're going to begin in the first century, which is the time when the documents that make up the New Testament were written, but we'll focus on a couple of other documents that were written during that same time period, but that didn't make it into the Bible.
所以，我们将会研究这些。 So, we'll be looking at that.
当我们学习这门课程涉及的时期时，你会注意到我们进 展得相当快，有时一周会涵盖100年或更长时间。 As we go through the time period of this course, You'll notice we'll be going pretty quickly, sometimes 100 years or more a week.
我们将关注主要主题。 We'll be focusing on major themes.
我们将关注教会历史上某些推动变革或促进教会发展的人物。 We'll be focusing on certain characters in the history of the Church who effect change or advance the development of the Church.
我们将大量关注历史神学，或者说教义的发展。 And we're going to be focusing a lot on historical theology, or the development of doctrine.
你可能已经注意到，例如，尼西亚信经实际上并不在新约中。 You may have noticed, but the 19th Creed, for example, isn't actually in the New Testament.
那么，这是如何发生的？ So, how did that happen?
我们将讨论这个问题。 We're going to talk about that.
我们将讨论教义的发展，特别是在早期教会中。 We're going to talk about the development of doctrine, especially in the early church.
我们将讨论教会本身的发展，或者说教会论。 We'll talk about the development of the church itself, or ecclesiology.
我们对教会的信念是什么？ What is it that we believe about the church?
早期基督徒对教会的信念是什么？ What is it that the early Christians believed about the church?
是什么使他们…… And what made them...
什么是教会？ What is a church?
教会到底是什么？ What in fact is a church?
你不能在街上走就看到一个教会，那么教会是什么？ You couldn't walk down the street and see a church, so what is the church?
我们将讨论这个问题。 We're going to talk about that.
我们将以多种方式专注于阅读那些原始资料。 And in a lot of ways we're going to focus on reading those primary sources.
换句话说，就是早期教会和中世纪教会实际产生的文献。 In other words, the documents actually produced in the early church and in the medieval church.
这些文献是由我们将要阅读和讨论的那些人所写的。 The documents produced by the very people we're going to be reading about and talking about.
我们将尽可能多地了解早期教会和中世纪教会中普通基督徒或普通人是如何生活和敬拜的。 We're going to try and learn as much as we can about how the average Christian or the average person in the early church and in the medieval church lived and worshipped.
但在很多情况下，这些文献并不一定是由普通人写的，对吧？ But in a lot of cases, the documents were not necessarily written by the average person, were they?
它们是由主教或神学家写的。 They were written by the bishops or the theologians.
事实上，许多神学家都是主教。 Many of the theologians were in fact bishops.
但当我说主教时，这又引出了另一个问题。 But when I say bishops, that begs another question.
什么是主教？ What is a bishop?
早期教会中的主教职位与现在的是一样的吗？ Was the office of bishop in the early church the same thing that it is now?
我想你们可能已经知道这个问题的答案了。 I think you probably already know the answer to that question.
从许多方面来说，当我们阅读主教写的东西时，我们也在阅读牧师写的东西。 In many ways, when we read something written by a bishop, we're also reading something written by a pastor.
所以我们也必须考虑到这一点。 And so we have to take that into consideration, too.
现在，正如我之前所说，我尽可能鼓励讨论。 Now, as I said before, I encourage discussion as much as possible.
所以请随时打断我。 And so please feel free to interrupt me.
请提出问题。 Please ask questions.
请发表评论。 Please make comments.
我有时可能会扮演魔鬼代言人的角色，但如果我们能尽可 能地让这成为一场讨论，而不那么像讲座，那就太好了。 I may play devil's advocate at times, but if we can make this as much of a discussion as possible, so it doesn't feel quite so lectury, that would be great.
这门课程的性质决定了有很多信息需要传达，所以实 际上会有很多讲座内容，但不一定非得全是这样。 The nature of the course is that there's a lot of information to get across, and so this is, in fact, going to have a lot of lecture involved, but it doesn't necessarily have to be all that way.
确保你们有最新版本的教学大纲。 Make sure you have the latest version of the syllabus.
我想我们已经讲过这个，但如果对教学大纲有任何问题，请咨询你们的助教。如 果对Moodle或本课程的在线部分有任何问题，请咨询你们的技术助理。 I think we've covered this, but if there are any questions about the syllabus, refer them to your TAs. If there are any questions about Moodle or the online segment of this course, refer them to your tech assistant.
这学期我们首次尝试一些新的东西。 And for the first time, we're experimenting with something this semester.
讨论论坛在Facebook上。 The discussion forum is on Facebook.
所以，如果你还没有加入那个Facebook群组，现在就去加入吧。 So, if you haven't joined that Facebook group already, go ahead and do that.
一些已经在线观看过这个讲座的人已经在Faceb ook上开始讨论了，这很好，我认为这会很有效。 Some of the people who have seen this lecture online already are already generating discussion on Facebook, and that's good to see, and I think that's going to work well.
所以，这也是提出问题的好地方，不要总是等我或助教来回答问题。 So, it's also a good place to pose questions, and don't always wait for me or the TAs to answer the questions.
随时加入讨论，我们也会在Facebook上创建对话或讨论。 Feel free to jump in, and we'll create a dialogue or a discussion on Facebook as well.
这就是我的介绍性评论。 That's what I have by way of introductory comment.
这门课程是关于基督教的历史。 This course is about the history of Christianity.
这门特定的课程大致涵盖了我喜欢称之为「从耶稣到阿奎那」的内容。 This particular course covers roughly what I like to call Jesus to Aquinas.
我们将研究早期教会和中世纪教会。 We're looking at the early church and the medieval church.
在我们深入细节之前，我希望你们从大局上理解， 基督教的历史在很大程度上就是圣经解释的历史。 What I want you to understand in terms of the big picture, before we get into the details, is that the history of Christianity is very much the history of the interpretation of Scripture.
圣经解释的历史。 The history of the interpretation of Scripture.
换句话说，你们可能有过这样的经历，我不知道你们怎么样，但当我以 前住在加利福尼亚时，我经常看到一个车贴，上面写着「圣经说了」。 In other words, you may have had this experience, I don't know about you, but when I used to live in California, there was this bumper sticker that I'd see a lot, and the bumper sticker said, The Bible says it.
「我相信」。 I believe it.
你们知道最后一句是什么吗？ You know the last line?
「这就解决了」。 That settles it.
现在，我尊重这种情感，因为我是圣经的忠实粉丝。 Now, I respect the sentiment, because I'm a huge fan of the Bible.
我真的是。 I really am.
然而，知道圣经说什么并不是问题的终点。 However, knowing what the Bible says is not the end of the question.
因为一旦你知道圣经说了什么，接下来的问题就是圣经的意思是什么。 Because once you know what the Bible says, that then begs the question, what the Bible means.
而它所说的和它的意思之间的差距就是我们称之为解释的小事。 And the gap between what it says and what it means is a little thing we call interpretation.
如果你曾经与其他信徒讨论过对圣经的解释。 And if you've ever had a discussion with a fellow believer over the interpretation of Scripture.
你们两个读的是完全相同的段落，但对它应该表达的意 思有截然不同的理解，那么你就知道我在说什么了。 Where the two of you are reading the exact same passage, but have radically different understandings of what it's supposed to mean, then you know what I'm talking about.
教会的历史，这并不令人惊讶，就是人们对圣经 解释存在分歧，并努力确定正确解释的历史。 And the history of the Church, which should be no surprise, is the history of people disagreeing over the interpretation of Scripture, and sorting out what the interpretation ought to be.
我们生活在一个有正确答案和错误答案的世界里 ，所以我们将讨论这一点以及它是如何发展的。 We are living in a world where there are right answers and there are wrong answers, and so we're going to talk about that and how that plays out.
所以要注意这一点。 And so watch for that.
但有一个内在的假设，即某些答案是互相排斥的，因此其中一些可能是错误的。 But there is an assumption built in that some answers are mutually exclusive, and so therefore some of them may be wrong.
确实存在错误的答案。 There is such a thing as a wrong answer.
这枚硬币的另一面是，确实存在正确的答案。 And the other side of that coin is that there is such a thing as a right answer.
现在可能有多个正确答案，但重点是教会历史的一部分就是寻找权威性答案。 Now there may be multiple right answers, But the point is that part of the history of the Church is the search for authoritative answers.
换句话说，对这些问题的官方正确答案是什么？ In other words, what are the official right answers to some of these questions?
所以这将成为我们讨论的内容。 So that's going to come into our discussion.
教会历史的另一个方面是教义发展的历史。 The other thing that the history of the Church is, is the history of the development of doctrine.
我刚才提到过这一点，我喜欢用的比喻是，想象一下如果你想建造一座房子。 I mentioned this a minute ago, and the image I like to use is, imagine if you wanted to build a house.
于是你买了一块空地，决定在这块地上建造一座房子。 And so you bought an empty lot, and you decided you were going to build a house on this lot.
所以你打电话给使徒建筑公司，说「你好，我想在我的地上建一座房子」。 So you call up the apostolic construction company, and you say, hello, I'd like to have a house built on my lot.
于是使徒们开着一辆装满砖块的自卸卡车来到你的空地，倒车进入你的地 ，拉动操纵杆，把砖块倒在你的空地上，然后开车离开，说「再见」。 And so the apostles pull up to your empty lot with a dump truck full of bricks, they back up on your lot, pull the lever, and dump the bricks onto your empty lot, and then they drive away and say, see you later.
现在由你来建造这座房子。 Now it's up to you to build the house.
从某种程度上说，这就是使徒们所做的。 In a way, that's kind of what the apostles did.
因为教义的所有基本要素都在使徒的教导中。 Because all of the building blocks for doctrine are in the apostolic doctrine.
它们在新约中。 They're in the New Testament.
它们在使徒留给我们的著作中。 They're in the writings that the apostles gave us.
但这里有一块砖，那里有一块砖。 But there's a brick here and a brick there.
然后由早期教会来把这些砖块拼在一起。 And it was up to the early church, then, to put those bricks together.
由早期教会来建造这座房子。 It was up to the early church to build the house.
换句话说，正是在早期教会时期，教义得到澄清和发展。 In other words, it's in the time of the early church when Doctrine is clarified and developed.
所以我们将讨论这个。 So we're going to talk about that.
当你把这两个概念结合起来，即教会的历史是圣经解释的历史，教会的历史是教义发展 的历史，当你把这两个概念结合起来，并随时间追踪它，你开始得到一种钟摆的画面。 And when you put these two concepts together, that the history of the Church is the history of the interpretation of Scripture, and that the history of the Church is the history of the development of doctrine, when you put these two concepts together, and you track it over time, you begin to get a picture of a kind of a pendulum.
你知道钟摆是什么。 You know what a pendulum is.
它是一条线末端的重物，从一边摆到另一边。 It's a weight on the end of a line, and it swings from side to side.
当它摆向一边时，动量会使它越过中心点到达某个位置 ，但最终重力开始拉动它，对吧，使它减速直到停止。 And when it swings to one side, momentum carries it out past center to a certain point, but then eventually gravity starts pulling on it, right, and slows it down until it stops.
然后重力将它拉回中心。 And then gravity pulls it back towards the center.
但动量又使它越过中心到达另一边，直到重力使它停止并拉回。 But the momentum carries it out past the center to the other side until gravity stops it and pulls it back.
这有点像你在早期教会中看到的情况。 And this is a bit like what you see in the early church.
因为当早期基督徒试图解释圣经和澄清教义时，人们提出了一 些答案，而许多人认为这些答案与他们认为正确的相去甚远。 Because as the early Christians attempted to interpret Scripture and clarify doctrine, people proposed answers that many thought were too far afield from what they considered correct.
因此，一些答案代表了一种向极端推进的尝试。 And so some answers represented a kind of pushing of the envelope toward one extreme.
但最终，这种动力被克服，并有一种向中心拉回的力量。 But eventually, that momentum is overcome, And there's a pull back toward the center.
但几乎总是发生的是，在反对一个极端时，有些 人最终会过度反应，将钟摆摆向另一个极端。 But what almost always happens is that in reacting against one extreme, there are those who ultimately overreact and swing the pendulum to the other extreme.
所以你会看到这种来回摆动，时间的重力总是将事物拉回某种中心。 And so you have this back and forth with the gravity of time always pulling things back toward a kind of a center.
这就引出了我想用来开始这门课程的内容，我称之为帕 潘德里欧的早期教会历史三定律，或教义发展三定律。 And so that brings me to what I'd like to begin this course with, And I call this Papandreou's Three Laws of Early Church History, or the Development of Doctrine.
帕潘德里欧的三定律。 Papandreou's Three Laws.
它们如下。 So here they are.
第一定律。 Law number one.
异端迫使正统定义自己。 Heresy forces Orthodoxy to define itself.
我知道我刚刚向你们抛出了几个有争议的词。 Now I know I just threw a couple of loaded words at you.
异端和正统。 Heresy and Orthodoxy.
我们将在课程中逐步解释这些词。 And we're going to unpack these words as we go.
但让我在开始时说这个。 But let me just say this at the beginning.
正统这个词来自希腊语，实际上是一个复合词，由两个希腊词组成，「ort ho」意为直或正确，另一部分来自赞美的词，但大致翻译为正确的教义。 Orthodoxy, that word comes from a Greek word, actually a compound word, two words in Greek, ortho meaning straight or correct, and the other parts from the word for praise, but loosely translated it means correct doctrine.
对吧？ Right?
正统，正确的教义。 Orthodoxy, correct doctrine.
异端也来自希腊语。 Heresy is also from a Greek word.
它意味着一种偏离主题，走自己的路。 It means a kind of going off on a tangent, going off on your own way.
在实践中，它的意思是偏离教会内的主流。 And in practice what it means is deviating from a mainstream within the Church.
正统派是那些持有并教导被认为正确的圣经解释 的人，而异端是那些教导其他替代解释的人。 The Orthodox are those who hold a position and who teach that interpretation of Scripture that is considered correct, and the heretics are those who teach other, alternative interpretations.
尽管你在原始资料中会读到，在原始资料中，正统派并不总是给予异端以宽容。 In spite of what you will read in the primary sources, in the primary sources, the Orthodox don't always give the heretics the benefit of the doubt.
有很多辱骂的内容，我们只能习惯这一点。 There's a lot of name-calling things, we'll just have to get used to that.
在我们的课程中，我们会给予异端以宽容。 In our world, we're going to give the heretics the benefit of the doubt.
我们会假设他们是善意的信徒，有不同的解释， 但这种解释被教会内的多数人认定为不正确。 We're going to assume that they are well-meaning believers who have an alternative interpretation, but that interpretation was determined by a majority within the church to be incorrect.
然而，使他们成为异端的并不是他们有不同的观点。 What makes them a heretic, though, is not really so much that they had a difference of opinion.
使他们成为异端的是，即使在被质疑后，他们仍继续教导被认为不正确的解释。 What makes them a heretic is that they continued to teach the interpretation that was considered incorrect, even after they were confronted.
所以我们在教会内有这些正统和异端的概念，再次强 调，正如我所说，我们将在课程中逐步解释这些。 So we have these concepts, then, of orthodoxy and heresy within the Church, and again, as I said, we're going to unpack these as we go.
但我的第一定律说，异端迫使正统定义自己。 But my first law says that heresy forces orthodoxy to define itself.
我的意思不是说异端先于正统，而是正统立场通常是大多数人持有的 ，但有点被假定，甚至可能未被澄清，直到它被另一种解释挑战。 And what I mean by that is not that heresy precedes orthodoxy, but that the orthodox position is often the one that is held by most people, but kind of assumed, and perhaps even unclarified, until it's challenged by an alternative interpretation.
因此，正是这些替代解释的挑战，迫使后来被称为正统的观点去定义自己，澄清自己。 And so it's the challenge of the alternative interpretations that will force what comes to be called orthodoxy to define itself, to clarify itself.
所以，正统派是那些随着时间的推移，在教会中定义和澄清教义的人。 So the orthodox are those who, over time, define and clarify doctrine in the church.
现在，这些标签只能在争论结束后才能应用，这在某种程度上是正确的。 Now, it is in part true that these are labels that can only be applied after the argument is over.
我的意思是，在某种程度上，只有当你知道谁赢得了争论，你才知道谁是正统派。 I mean, to a certain extent, You only know who the Orthodox are until you know who won the argument.
即便如此，随着时间的推移，谁赢得了争论并不总是清楚的。 And even then, over time, it is not always clear who won the argument.
另一方面，每一代都有其正统观点，这也是事实。 On the other hand, though, it's also true that there is an orthodoxy in every generation.
所以你会听到一些人说，在四世纪之前没有所谓的正统。 So you'll hear some people say, well, there's no such thing as orthodoxy before the fourth century.
这并不真实，因为每一代都有其正统观点。 That's not really true, because every generation has its orthodoxy.
每一代的正统观点都是基于前几代的正统观点。 And the orthodoxy of every generation is based on the orthodoxy of previous generations.
你会发现，每一代的异端很多时候都是基于前几代的异端。 And you'll find out that many times the heresies in every generation are based on the heresies of the previous generations.
所以第一定律是异端迫使正统定义自己。 So law number one was that heresy forces orthodoxy to define itself.
第二定律是正统是极端选择之间的中庸之道。 Law number two is orthodoxy is the middle way between the extreme alternatives.
正统是那个重心，是钟摆最终停止的地方。 Orthodoxy is that center of gravity, the place where the pendulum comes to rest.
我再说一遍，因为我知道你们在记笔记。 I'll say it again, because I know you're writing it down.
但它也在《三位一体101》这本书里，所以你们可以在那里找到。 But it's also in the book Trinity 101, so it's in there.
但第二条规则，第二定律是，正统是极端选择之间的中庸之道。 But rule number two, law number two, Orthodoxy is the middle way between the extreme alternatives.
这实际上是事后的观察。 This is really an observation in hindsight.
这只是事情发展的方式。 This is simply the way it plays out.
随着我们的学习，你会看到这一点。 And you'll see that as we go.
第三定律，我们稍后会详细讨论，但我想先提一下，这 样你们就知道了，然后你们也会看到它是如何运作的。 Law number three, we'll get into a little bit later, but I want to mention it up front so you've got it, and then you'll see how this works too.
第三定律是这样的。 Law number three is this.
基督论影响救赎论。 Christology informs soteriology.
我知道我刚刚又向你们抛出了几个大词，对吧？ I know I just threw another couple of big words at you, right?
所以我们必须定义我们的术语。 So we've got to define our terms.
基督论，你们可能知道，基督论是我们对基督的信仰。 Christology, you probably know this, but Christology is what we believe about Christ.
救赎论，如果你在拼写的话，来自希腊语「sot er」，意为救主，救赎论是我们对救恩的信仰。 Soteriology, and if you're spelling things, From the Greek soter, meaning Savior, soteriology is what we believe about salvation.
你可以看到基督论和救赎论的概念如何必须相互关联，因为你对救主的信 仰必须在某种程度上与你对救恩的信仰，即救恩如何运作，保持一致。 And you can see how the concept of Christology and soteriology would have to be interrelated because what you believe about the Savior has to be consistent in some way with what you believe about salvation, how salvation works.
反过来也是如此，因为如果你从救赎论开始，你最终会被迫回到相应的基督论。 It works the other way, too, because if you start with a soteriology, you end up being forced to back into The corresponding Christology.
换句话说，如果你从救恩如何运作和救恩是什么的假 设开始，那么你就会回过头来理解救主如何拯救。 In other words, if you start with assumptions about how salvation works, and what salvation is, then you back into an understanding of how the Savior saves.
所以第三定律是基督论影响救赎论。 So law three is Christology informs soteriology.
这说得通吗？ Does that make sense?
到目前为止有什么问题吗？ Any questions so far?
是的，阿德里安？ Yes, Adrienne?
我只是在想，你会称它们为共依存还是相互依存？ I was just wondering, would you call them codependent or interdependent?
我会称它们为相互依存。 I would call them interdependent.
共依存在某种程度上有不健康的含义。 Codependent has a connotation of unhealthy somehow.
但我会称它们为相互依存，是的，谢谢。 But I would call them interdependent, yes, thank you.
基督论和救赎论是相互依存的。 Christology and soteriology are interdependent.
剧透警告，猜猜怎么着？ And spoiler alert, guess what?
不仅仅是基督论和救赎论。 It's not just Christology and soteriology.
教会论、人类学和末世论，这些都是相互依存的。 but ecclesiology and anthropology and eschatology, these things are all interdependent.
所以，你知道，你现在开始了一段旅程，从这门课和其他课程开始， 你将进入神学课程，在那里你会将基督论与人类学更深入地整合。 So, you know, you're beginning a journey right now that you'll start with this class and others and you'll go to your theology classes where you'll integrate Christology even more with anthropology.
当你完成神学院的学习经历时，你将编织出一件美丽的「学说」毛衣。 And by the time you're done with your seminary experience, you will have woven a beautiful sweater of ology.
对吧？ Right?
我们将要阅读的主要资料大多来自正统派吗？ Are most of the primary sources that we'll be reading from the Orthodoxy?
好问题。 Good question.
主要资料大多来自正统派一方吗？ Are most of the primary sources from the Orthodox side?
问题是异端的著作或异端者的著作往往没有保存下 来，因为他们没有考虑到21世纪的神学院学生。 The problem is that often the heretical writings or the writings of the heretics don't survive because they didn't think about seminary students in the 21st century.
所以通常，我们对异端教导的了解，只来自正统派的著作。 So often, what we know about what the heretics taught, we only know from the writings of the Orthodox.
换句话说，你会在正统作家的著作中读到，那些异端说这个，这是我们的回答。 In other words, you will read in the writings of an Orthodox writer, well, those heretics say this, and here's our answer to it.
所以，一方面，你会在一份文件中得到双方的观点。 So, on the one hand, you'll be getting both sides of it in one document.
另一方面，你得对此持保留态度。 On the other hand, you sort of have to take it with a grain of salt.
正统派是否公正地表述了异端的教导。 Are the Orthodox fairly representing The teachings of the heretics.
在大多数情况下，当所谓异端的教导后来被发现并比较时 ，大多数情况下发现这是对他们教导的相当好的表述。 In most cases, where the teachings of the so-called heretics were later found and then compared, in most cases it turns out it is a pretty good representation of what they taught.
所以这是值得阅读的。 So it's worth reading.
但再次强调，当他们开始辱骂之类的，你知道，要对此持保留态度。 But again, when they start the name-calling and stuff, you know, take it with a grain of salt.
所以这是一个好问题。 So it's a good question.
好的，在我们进一步深入之前，有几个方法论问题需要解决。 Okay, now there are a couple of methodological issues we need to get out of the way before we can go too much further.
第一个，实际上其中几个与语言有关。 And the first one, a couple of them actually have to do with language.
第一个与「神」这个词有关。 The first one has to do with the word God.
当我们说「神」这个词时，我们是什么意思？ What do we mean when we say the word God?
现在，我们经常使用这个词，通常假设我们知道，每个人都知道我们的意思，特 别是如果你是一个传道人，你站在那里谈论神，你假设每个人都知道你的意思。 Now, we throw this word around a lot, and we usually do so with the assumption that we know, that everybody knows what we mean, especially if you're a preacher, you're up there, You're talking about God, and you assume everybody knows what you mean.
问题是，你不能再这样假设了，特别是随着越来越多的，这么说 吧，与其他宗教的人接触增加，他们甚至可能不是一神论者。 The problem is, you can't assume that anymore, especially with more and more, put it this way, increased contact with people from other religions who may not even be monotheistic.
但撇开这一点不谈，即使在基督教的语境中，你也 不能假设每个人都总是知道你说「神」时的意思。 But that aside, even within a Christian context, you can't assume that everybody always knows what you mean when you say God.
例如，作为基督徒，我们会说耶稣是神。 For example, we will say, as Christians, that Jesus is God.
我们这样说是什么意思？ What do we mean by that?
实际上，我们至少有三种不同的方式使用「神」这个词。 Well, there's actually at least three different ways that we can use the word God.
再次强调，如果你期望成为一个传道人，我希望你注意这一点。 And again, if you ever expect to be a preacher, I want you to pay attention to this.
实际上，我希望你注意我说的每一句话。 Actually, I want you to pay attention to everything I say.
使用「神」这个词至少有三种不同的方式，或者说我们通常使用「神」这个词的方式。 There are at least three different ways you can use the word God, or we generally use the word God.
我们使用「神」的一种方式是谈论神的整体性，神的全面意义。 One way that we use God is to talk about God in the totality of God, God in God's total sense.
我还在试图避免使用那个T开头的词，但我要说了。 I'm trying to avoid the T word yet, but I'm going to say it.
三位一体。 The Trinity.
当我们说「神」这个词时，我们通常指的是三位一体。 When we say the word God, we often mean the Trinity.
然而，有时当我们说「神」这个词时，我们特指三位一体中的第一位格。 Sometimes, however, when we say the word God, we mean specifically the first person of the Trinity.
当然，我们稍后会讨论，你知道，像「位格」这样的术 语和所有这些东西，以及神如何是一，又如何是三？ And of course, we're going to get into later, you know, terms like person and all of this stuff, and, you know, how is God one and how is God three?
我们会讲到这一点。 We'll get to that.
但现在，你知道，当你使用「神」这个词时，你可能用它 来代替传统的「圣父」一词，即三位一体中的第一位格。 But right now, you know, when you use the word God, you might use it as a substitute for the traditional term of the Father, God the Father, the first person of the Trinity.
如果你这样使用，显然它的意思与整个三位一体不同，对吧？ If you use it that way, though, clearly that doesn't mean the same thing as the whole Trinity, right?
我们经常使用「神」这个词的第三种方式是指神性本 身，这在某种程度上可以是形容词，也可以是名词。 The third way that we often use the word God is to speak of divinity itself, which in a way could be as much of an adjective as a noun.
但关键是，当我们谈论神时，我们可能指的是使神成为神的那个东西。 But the point is, when we talk about God, we might mean that which makes God, God.
神性。 Divinity.
神性。 God-ness.
所以你看，我们可以用这三种不同的方式使用「 神」这个词，当我们说耶稣是神时，这是真的。 So you see, there are these three different ways that we can use that word God, and when we say Jesus is God, that's true.
但只有在第三种意义上，这才是正确的。 But it's only true if you mean it in the third sense.
因为耶稣不是整个三位一体，而圣子也不是圣父。 Because Jesus is not the whole Trinity, and the Son is not the Father.
所以，说耶稣是神，假定你是在使用神这个词的特定意义，即神性本身。 So, to say Jesus is God assumes that you're using God in that one specific sense of divinity itself.
因此，我希望在我们谈论神性时尽可能精确。 So, I want to advocate for as much precision as possible when we talk about the divine.
不仅在这门课上，而且在你们的基督徒生活中也要如此。 Not just in this class, but ongoing in your Christian lives.
我希望你们尽可能地思考当你们说「神」时的意思 ，并尽可能具体，尽可能精确，尽可能保持一致。 As much as possible, I want you to think about what you mean when you say God, and try to be as specific as possible, and as precise as possible, and as consistent as possible.
顺便说一句，我假设你们知道这一点，但我还是要说 一下，以防有人不知道，就是第四福音书的第一节。 By the way, as an aside, I'm going to assume you know this, but I'll say it anyway in case anyone doesn't, that you know the first verse of the fourth gospel.
约翰福音1:1。太初有道。 John 1.1. In the beginning was the Word.
我相信你们知道在那个上下文中，「道」的概念是指耶稣基督。 And I'm sure you know that in that context, the concept of the Word there is a reference to Jesus Christ.
所以，英语中的「Word」，我在谈论耶稣时通常会大写，是希腊 词「Logos」，确实意味着「道」，但它还有更广泛的含义。 So, that Word in English, Word, and I'll usually capitalize it when I'm talking about Jesus, the Word, is the Greek word Logos, which does mean Word, But it also has a range of meanings beyond that.
理性、理性原则，从哲学意义上说，是宇宙的理性基础。 Rationality, rational principle, in a philosophical sense, the rational matrix that is the backbone of the universe.
所有这些含义都被包含在这个词中。 All of these kinds of things are sort of packed into that word.
我们将进一步讨论当我们说这描述了耶稣基督时的含义。 And we'll talk more about what we mean when we say that this describes Jesus Christ.
但我只想确保你们都明白，这是一种特指三位一体第二位格的耶稣的说法。 But I just want to make sure that you all get that that is a way of speaking of Jesus or the second person of the Trinity that is specific to the second person of the Trinity.
另外，在这门课上，我同义使用耶稣、基督和耶稣基督这些词。 Also, in this class, I use Jesus and Christ synonymously with Jesus Christ.
所以这三个词，耶稣、基督、耶稣基督，对我来说都是同一个意思。 So all three of those, Jesus, Christ, Jesus Christ, all mean the same thing to me.
这些词都同时指人耶稣拿撒勒人和三位一体的第二位格。 Those terms all refer to both The human being, Jesus of Nazareth, and the second person, the Trinity.
我们不把耶稣和基督分开。 We do not separate Jesus from the Christ.
好像耶稣是人性而基督是神性之类的。 As if Jesus is the humanity and the Christ is the divinity or anything like that.
我们不这样做。 We don't do that.
所以，为了清楚起见，当我说话时，我经常交替使用这些词，但它们都是同一个意思。 And so, just to be clear, when I'm talking, I will often use those terms interchangeably, but they all mean the same thing.
不要试图从我的话中解读出耶稣意味着一回事而基督意味着另一回事。 Don't try to read into what I'm saying that Jesus means one thing and Christ means another.
它们都是同义词。 It's all synonymous.
现在，我还想说，这是三个方法论问题中的第二个，就是在语 言方面，在某些限度内，用什么代词指代神由你们自己决定。 Now, I also want to say, this is the second of the three methodological issues, that when it comes to language, the use of pronouns for God is at your own discretion within certain limits.
因为这是一门基督教历史的课程，而且我们在这门课程中 关注早期和中世纪的教会，所以我们必须使用传统术语。 Because this is a class on the history of Christianity, and because we're focusing on the early and medieval church in this course, we have to deal with traditional terms.
所以我大多数时候会使用传统术语。 And so I will use the traditional terms most of the time.
现在，无论出于什么原因，如果你对这些传统术语不舒服，有 一些替代方案，但替代方案是有限的，我们会讲到这一点。 Now, for whatever reason you're not comfortable with those traditional terms, there are some alternatives, but the alternatives are limited, so we'll get there.
但我也想说，我并不期望你们一定要模仿我的做法。 But I also want to say that I don't expect you to imitate what I do, necessarily.
所以，如果你听到我用某种方式说话，不要认为你在论文中必须模仿那种方式。 So, if you hear me speaking a certain way, don't assume that you have to imitate that in your papers.
我给你们一定的灵活性，用对你们有意义的方式谈论神。 I give you a certain amount of flexibility Speak of God in ways that make sense to you.
但请记住，这门课是关于历史基督教和历史神学的。 But remember, this class is about historical Christianity and historical theology.
这门课不是关于你的信仰的。 This class is not about what you believe.
所以你的论文都不会是信仰声明或你自己的观点。 So none of your papers are going to be faith statements or your own perspective.
你在其他课程中会有大量时间做那些。 You'll have plenty of time for that in other courses.
但这是关于理解基础的，所以你必须先掌握这个，然后才能继续深入。 But this is about understanding the foundation So you gotta get that first before you can go on from there.
所以这就是为什么我说这由你自己决定，但要在某些限度内。 So that's why I say it's at your discretion but within certain limits.
例如，如果你喜欢的话，我不反对把三位一体的第一位格称为母亲。 For example, I have no problem with calling the first person of the Trinity Mother, if you like that.
圣灵可以是「祂」，圣灵也可以是「她」。 Holy Spirit can be He, Holy Spirit can be She.
我不太喜欢用「它」，因为我不喜欢去人格化。 I am not a big fan of It, because I don't like to depersonalize.
所以要注意这一点。 So be careful of that.
无论你做什么，不要去人格化神，把神简化为某种概念，对吧？ Whatever you do, don't depersonalize God and reduce God to some sort of concept, right?
好吧，这样公平吗？ All right, is that fair?
好的，很好。 Okay, good.
关于方法论或大局概览，我想说的最后一件事是这个。 The last thing I want to say in terms of methodology or sort of a big picture overview is this.
早期教会和中世纪教会，我一直在说早期教会，但我们这里也讲中世纪 教会，只是我的主要研究领域是早期教会，所以那是我最兴奋的部分。 The early church and the medieval church, I keep saying the early church, but we do the medieval church in here too, just that my primary field is the early church, so that's what I get the most excited about.
如果你觉得对早期基督教感到兴奋很奇怪，那也没关系。 If you think it's weird to be excited about early Christianity, that's okay.
如果你对早期基督教感到兴奋，可以考虑读博士。早期和中世 纪教会的历史，同时是每个人的传统，又不是任何人的传统。 If you get excited about early Christianity, consider a PhD. The history of the early and medieval church is, at the same time, everyone's tradition and no one's tradition.
这就是我的意思。 Here's what I mean by that.
它是每个人的传统，因为早期和中世纪教会是我们都属于的家族树的主干。 It is everyone's tradition because the early and medieval church is the trunk of the family tree that we are all a part of it.
无论你属于哪个宗派，我们在这门课上学习的一 切都是你的传统，因为这是你的基督教背景。 Regardless of your denomination, everything we're going to study in this class is your tradition, because this is the background of your Christianity.
我的意思是，这不仅仅是东方基督教或天主教。 I mean, this is not just Eastern Christianity or Catholic Christianity.
这就是基督教。 This is Christianity.
所以我们在这门课上学习的内容属于你，作为一个后代，一个属灵的后代，你将要研 究的人，你将要阅读的人，他们是那伟大的见证人云彩，在信仰的赛程中为你加油。 And so what we're going to study in this class belongs to you as a descendant, a spiritual descendant, The people you're going to be studying, the people you're going to be reading, they are that great cloud of witnesses that cheers you on in the race of faith.
另一方面，当我说早期中世纪教会不是任何人的传统时，我的意思是这样的。 On the other hand, when I say the early medieval church is no one's tradition, I mean this.
我们在阅读文献时，经常试图在文献中找到自己。 We often, when we read documents, we often try to find ourselves in the documents.
这是很自然的。 And that's natural.
我的意思是，如果我在写小说，我会创造一个人们能够认同的主角。 I mean, if I was writing fiction, I would create a protagonist that people could identify with.
这是好的写作。 That's good writing.
所以试图在文本中找到自己是很自然的。 And so it's natural to try to find yourself in the text.
但问题是，那个时代没有人像你一样。 But the problem with that is there's no one like you living at that time.
我的意思是，那个世界与我们现在生活的世界非常不同。 And what I mean by that is that the world was so very different from the world we live in.
很难在「哦，这个人和我一样」的层面上与这些人产生共鸣。 that it's difficult to relate to some of these people on a level of, oh, this person is like me.
我能理解这个人。 I can relate to this person.
我能设身处地为他们着想。 I can put myself in their shoes.
这其中的一个方面是种族问题。 One of the aspects of this is the issue of race.
古代世界的种族概念与现在非常不同。 Race in the ancient world was a very different thing from what it is now.
因为我想，当我说到种族这个词时，你立即想到的第一件事就是肤色。 Because I imagine that Immediately when I said the word race, the first thing you thought of was skin color.
这是有很好的理由的，因为在过去几百年里，这个国 家和其他国家有一段悲伤的历史，使我们这样思考。 And there's a very good reason for that, because there's a sad history in this country and others in the last several hundred years that makes us think that way.
但在古代世界，种族与肤色无关。 But in the ancient world, race had nothing to do with skin color.
在古代世界，种族是指你来自哪里。 In the ancient world, race was where you were from.
所以我的种族会是意大利种族。 So my race would be the Italian race.
但当时肤色并不像现在这样是个问题。 But skin color was not nearly the issue back then that it is now.
事实上，即使是奴隶制也与你想象的这个国家历史上的奴隶制不同。 And, in fact, even slavery was different than what you think of when you think about slavery in the history of this country, for example.
你会读到关于奴隶制的内容。 You will read about slavery.
罗马世界有很多奴隶。 There were a lot of slaves in the Roman world.
但当时奴隶制并不是基于肤色来证明其合理性的。 But slavery was not justified on the basis of skin color back then.
奴隶制是基于征服权来证明其合理性的。 Slavery was justified on the basis of the rights of conquest.
所以如果我的国家征服了你的国家，我就可以让你成为奴隶。 So if my country conquers your country, I can make you slave.
如果你的国家征服了我的国家，那么你就可以让我成为奴隶。 If your country conquers my country, then you can make me a slave.
但这与肤色无关，也与假设某一群人比另一群人更不像人类无关。 But it has nothing to do with skin color, and it has nothing to do with assumptions that one group of people are less human than another.
事实上，在罗马世界普遍认为希腊奴隶适合教育你的孩子，因为他们很聪明。 In fact, it was widely acknowledged in the Roman world that Greek slaves were good for teaching your children because they were smart.
这个想法是，你必须尽可能地把这些从你的脑海中清除一点。 The idea is that you sort of have to put that out of your mind a little bit, as much as you can.
这意味着当我们阅读这些文献时，在几乎所有情况下，我们 都无法知道，他们也无法知道这些作者或这些人写了什么。 What that means is that when we read these documents, we have No way of knowing, in virtually all cases, they have no way of knowing what these authors or these people wrote.
即使当你读到某人来自北非，例如。 Even when you read that someone is from North Africa, for example.
北非是一个沿海地区，有点像古代世界的洛杉矶，那里的大多数人都来自其他地方。 North Africa was a coastal area, kind of the Los Angeles of the ancient world, where most people are from somewhere else.
所以，你知道，你不能根据你认为他们在每个世界来自哪里就假设人们看起来是某种样子。 So, you know, you can't assume that people looked a certain way based on where you think they were from in each world.
一个例子是，你将要读到佩尔佩图阿和费利西塔斯殉道的故事。 One example is, you're going to read the story of the martyrdom of Perpetua and Felicitas.
在这个故事中，佩尔佩图阿和费利西塔斯是两位在三世纪初在北非殉道的基督徒。 In the story, Perpetua and Felicitas are two Christians who were martyred in North Africa at the beginning of the third century.
佩尔佩图阿是一位富有的女性，费利西塔斯是她的奴隶。 Perpetua is a wealthy woman, Deliciatas is her slave.
不要仅凭知道这么多就假设你知道她们的肤色。 Do not assume you know what color they were by knowing that much.
可能与你想的恰恰相反。 It might be the opposite of what you think.
所以，再次强调，当你阅读这些文本时，你必须意识到你不能假设你知道人 们的长相，或者因为你认为他们可能看起来像你就能与某些人产生共鸣。 And so, again, you just have to sort of go into this knowing that when you read these texts, you can't assume that You know what people look like, or that you can relate to certain people because you think they might have looked like you.
这引出了另一个重要问题，那就是我们这些白人最终必须习惯这样一个想法 ：在世界大部分地区和世界历史的大部分时期，白人并不是默认的标准。 That brings up another good issue, and that is that those of us who are white eventually have to get used to the idea that In most of the world and for most of the world's history, white is not the default.
我们这些白人长大过程中可能认为白人是衡量一切的标准，但在古代世界并非如此。 Those of us who are white have grown up probably thinking that white is the standard by which everything else is measured, and that's not the case in the ancient world.
所以也要开始习惯这个想法。 So start getting used to that idea as well.
我并不是说古代世界没有种族主义，因为他们确实有。 Now I'm not saying they didn't have racism in the ancient world, because they did.
只是它不是基于肤色的。 It just wasn't based on skin tone.
它是基于语言的。 It was based on language.
古代世界的种族主义不是基于你的外表，而是基于你说话的声音。 Racism in the ancient world wasn't based on how you looked, it was based on how you sounded.
如果你能说希腊语或拉丁语，你就是文明人。 If you could speak Greek or Latin, you were civilized.
如果你不能说希腊语或拉丁语，那你就是野蛮人。 If you could not speak Greek or Latin, then you're a barbarian.
所以这就是古代世界的种族主义，至少是简化的形式。 So that's the racism of the ancient world, at least in simplified form.
这说得通吗？ Does that make sense?
有什么问题吗？ Any questions?
好的，既然没有问题，我将开始讲述我所称的使徒时代，即使徒的时代，或者说第一世纪。 Okay, then, hearing none, I am going to begin talking about what I call the Apostolic Age, the Age of the Apostles, or the First Century.
现在，让我们想一想早期的基督徒。 Now, let's think about the early Christians for a minute.
从一开始，早期的基督徒就遇到了问题。 From the very beginning, the early Christians had problems.
如果你是教会早期几十年的基督徒，很可能你也是犹太人。 If you were a Christian in the early decades of the Church, chances are good you were also Jewish.
而犹太教的基础是一神论，对吧？ And the foundation of Judaism is monotheism, right?
「以色列啊，你要听，耶和华我们的神是独一的主。」 Here, O Israel, the Lord our God is one.
只有一位神。 There is only one God.
这有点像威利·旺卡的永恒神停止器。 It's a little bit like Willy Wonka's Everlasting God-stopper.
你只得到一个，因为你只需要一个。 You only get one because you only need one.
因为这位神涵盖了一切。 Because this God covers it all.
对吧？ Right?
所以，只有一位神。 So, there's only one God.
但想象你是一个基督徒。 But imagine you're a Christian.
你是犹太人，但你是基督徒。 You're Jewish, but you're a Christian.
你开始相信拿撒勒的耶稣实际上就是你的民族所期待的 弥赛亚，你加入了他追随者的团体，并接受了洗礼。 You've come to believe that Jesus of Nazareth was, in fact, the Messiah that your people had hoped for, and you've joined a community of his followers, and you've been baptized.
现在，每个星期天的黎明，你都去鲍勃的家，在那里与基督徒团体聚会。 And now, every Sunday morning at dawn, you go over to Bob's house, and you gather with the Christian community at Bob's house.
但是，当然，如果你是犹太人，你会继续遵循你的犹太传统。 But, of course, if you're Jewish, you continue to follow your Jewish traditions.
所以假设你在一个家庭聚会上，可能有一个不是基督徒的 犹太亲戚问你，你们每个星期天早上在鲍勃家做什么？ And so let's say you're at some family gathering, and maybe one of your Jewish relatives who is not a Christian asks you, well, what do you folks do every Sunday morning at Bob's house?
你会怎么说？ What are you going to say?
嗯，我们敬拜耶稣。 Well, we worship Jesus.
什么？ What?
别开玩笑了！ Come on!
你知道，在那时，你的整个家庭会用问题攻击你，比如，你怎么能这样做？ And, you know, at that point, Your whole family would attack you with questions like, how can you do that?
你怎么能称自己是个好犹太人？ How do you call yourself a good Jew?
你怎么能称自己是亚伯拉罕的子孙却敬拜神？ How can you call yourself a child of Abraham and worship to God?
公平地说，他们的观点是有道理的。 And to be fair, they would have a point.
所以从一开始，基督徒就知道他们应该敬拜基督。 And so from the very beginning, the Christians knew that they were supposed to worship Christ.
但他们无法很好地解释这一点。 But they couldn't quite explain it.
所以，这就是教会的问题。 And so, this is the church's problem.
你们如何称自己为一神论者却仍然敬拜耶稣？ How do you call yourselves monotheists and still worship Jesus?
在开始时，答案是…… And at the beginning, the answer was...
现在，剧透一下，最终，答案将是三位一体的教义。 Now, spoiler alert, eventually, the answer will be the doctrine of the Trinity.
这就是问题的答案。 That's the answer to the question.
但我们需要300年才能达到那里，对吧？ But it's going to take us 300 years to get there, right?
所以，在开始时，你知道，我告诉过你我的第一定律，对吧？ And so, at the beginning, you know, I told you my law number one, right?
异端迫使正统定义自己。 Heresy forces orthodoxy to define itself.
实际上，在最开始，礼仪迫使早期基督徒回答这个问题，定义自己。 At the very beginning, actually, liturgy forced the early Christians to answer for this, to define themselves.
你如何证明敬拜耶稣的合理性，同时还说你只相信一位神？ How do you justify worshipping Jesus and still say you only believe in one God?
但对于这个问题，人们提出了多种答案，替代性答案。 But to that question, people posed multiple answers, alternative answers.
而这些替代性答案的提出又迫使教会提出它真正相信的内容。 And the proposing of alternative answers then forced the Church to come up with what it does believe.
事实上，教会不仅被迫定义它所相信的，而且在 这样做的过程中，教会被迫定义它自身是什么。 In fact, not only was the Church forced to define what it believes, but in doing that, the Church was forced to define what it is.
毕竟，基督教是什么？ What is Christianity, after all?
所以这在开始时成为一个问题。 And so this becomes a problem at the beginning.
教会实际上必须定义自己。 The church actually had to define itself.
这是一个问题吗？ Is that a question?
现在，当你说教会时，你是指基督徒群体吗？ Now, when you say church, do you mean the group of Christians?
嗯，这是个好问题。 Well, that's a good question.
他说，那么，你说的教会是什么意思？ He says, well, what do you mean by church?
是的，记住，你不能在街上走就看到一个教会，对吧？ Yeah, remember, you can't walk down the street and see a church, right?
所以，这意味着基督徒在人们的家中聚会，就像我刚才提到的鲍勃的家。 And so, what that means is that Christians are meeting in people's homes, like Bob's home that I just talked about.
那么，对基督徒来说，成为一个教会意味着什么？ So, what does it mean for the Christians to be a church?
而不是单独的家庭教会。 As opposed to individual house churches.
我们稍后会详细讨论这个，但你可以想象，你知道，在最开 始，整个城市的所有基督徒都可以容纳在一个人的家里。 And we're going to get into this later, but you can imagine that, you know, at the very beginning, all of the Christians in a whole city could fit in one person's house.
这就是它开始的方式。 That's how it starts out.
但最终，情况不再是这样。 But eventually, that's not the case.
当他们都不能再容纳在一个人的家里时，他们会怎么做？ And when they all can't fit in one person's house anymore, what are they going to do?
嗯，他们会分散开来。 Well, they're going to branch out.
城南的人们会开始在贝蒂家聚会。 The people on the south side of town are going to go start meeting at Betty's house.
或者可能说希腊语的基督徒会在一个地方聚会，说拉丁语的基督徒会在另一个地方聚会。 Or perhaps the Greek speaking Christians are going to go meet at one place and the Latin speaking Christians are going to go meet in another place.
或者，遗憾的是，可能富有的基督徒会在一个地方聚 会，而不那么富有的基督徒会在另一个地方聚会。 Or, sadly, perhaps the wealthy Christians are going to meet in one place and the not so wealthy Christians are going to meet in another place.
但关键是，一旦你有了多个教会，家庭教会，有多个 领袖或牧师，这些牧师就必须聚在一起开始会面。 But the point is, once you have multiple church, house churches, with multiple leaders or pastors, those pastors have to get together and start meeting.
这样每个人都能保持一致。 So that everybody stays on the same page.
这种类型的议会开始形成。 And those sort of councils start to form.
议会开始与其他城市的议会沟通。 And councils begin communicating with the councils of other cities.
于是一个网络发展起来。 And so a network develops.
网络必须立即发展的原因是为了保持统一。 And the reason why a network has to develop right away is for the sake of unity.
因为如果不这样做，你就不能，好吧你可以，但你不希望正统的官 方解释在一个城市是一回事，在另一个城市又是完全不同的事。 Because if it doesn't, you can't have, well you could, but you don't want to have the official interpretation Orthodoxy is one thing in one city and something completely different in another city.
因为那样教会就不是一个整体，而是两个不同的东西。 Because then the church isn't one, then it's two different things.
所以为了统一，这个网络开始发展。 So for the sake of unity, this network begins to develop.
我们稍后会更深入地讨论这个。 We'll get into that more.
所以当我谈论教会，大写的C，我说的不仅仅是个别的家 庭教会，我说的是在整个罗马帝国发展的基督徒网络。 So when I talk about the church, capital C, I'm talking about beyond the individual house churches, I'm talking about the network of Christians that is developing across the whole Roman Empire.
所以，从一开始，从最初开始，教会的领袖们根据他们从使徒那 里学到的，以及他们从最近的历史事件如耶稣的生平中所相信的 ，从一开始，无论正统是什么，都确认耶稣基督有两种本性。 So, From the beginning, from the very beginning, the leaders of the church, working from what they had learned from the apostles and what they believed from their experience with recent historical events like the life of Jesus, from the very beginning, orthodoxy, whatever that was, affirmed that Jesus Christ Had two natures.
两种本性。 Two natures.
一种本性是他的人性。 And one nature is his humanity.
他确实是一个真实的人。 He was in fact a real human being.
另一种本性是他的神性。 And the other nature is his divinity.
不知何故，他是神的儿子。 Somehow he is the Son of God.
现在，他们不一定完全弄清楚了这一点，但他们确实做到了这么多。 Now, they didn't necessarily have this all figured out, but they do that much.
除了，正如我所说，当那个最初的问题成为一个议题时，你如何称 自己为一神论者却又敬拜耶稣，人们提出了这个问题的替代答案。 Except that, as I said, when that original question became an issue, how can you call yourself monotheist and worship Jesus, people proposed alternative answers to the question.
所以我们在新约中已经看到，我们可以看到对这个问题的替代答案的开端。 And so we see already in the New Testament, we can see the beginnings of the alternative answers to that question.
你可能记得在加拉太书中，特别是使徒保罗正在面对一群反对他和与他矛盾的人。 You may remember that in the letters to the Galatians, especially the Apostle Paul was confronting a group of people who were opposing him and contradicting him.
我们知道这些人就是犹太教徒。 We know of these as the Judaizers.
这些人到处说，嗯，如果你想成为基督徒，你也需要遵守犹太律法。 And these are the ones who were going around saying, well, if you want to be a Christian, you also need to follow the Jewish law.
当然，你知道这个故事，保罗反对他们。 Of course, you know the story, Paul opposes them.
事实上，他说如果你接受这个，如果你在十字架之外 还接受犹太律法，那么你就使十字架对救恩无效了。 In fact, he says that if you accept this, if you accept the Jewish law in addition to the cross, then you've made the cross ineffective for salvation.
如果称义是通过律法来的，那么基督就白白死了。 If justification comes through the law, then Christ died for nothing.
嗯，这些犹太教徒显然是通过旧约先知的眼光来看耶稣的。 Well, these Judaizers apparently saw Jesus through the eyes of the old prophets.
换句话说，他们把耶稣看作是先知中的一位。 In other words, they saw Jesus as one of the prophets.
虽然新约中并没有真正的证据，但我们从后来的评估中知道，这些犹太教 徒是一种趋势的开始，即把耶稣说成是一个人，并否认或淡化他的神性。 And while the evidence isn't really there in the New Testament, what we know from later assessments is that these Judaizers are the beginning of a trend to talk about Jesus as a human being and to deny or downplay his divine nature.
换句话说，犹太教徒把基督看作是一个人，而不是神。 So in other words, the Judaizers are looking at Christ as a human being, but not as divine.
他是一个先知，仅仅是个人。 He's a prophet, a mere human.
所以他们对这个问题的回答，你如何称自己为一神论者却又敬拜 耶稣，他们对这个问题的回答可能是，你可能不应该敬拜耶稣。 And so their answer to the question, how can you call yourself monotheist and worship Jesus, their answer to the question probably would have been, you probably shouldn't worship Jesus.
你可能应该只把他看作是一个先知，仅此而已。 You probably should see him simply as a prophet and leave it at that.
现在，另一方面，你可能也记得在歌罗西书和哥 林多书这样的书信中，保罗正在面对另一群人。 Now, on the other side, you may also remember that in letters like Colossians and Corinthians, Paul is confronting another group of people.
似乎在敬拜天使的人，以及似乎在练习魔法的人。 People who seem to be worshiping angels, and people who seem to be practicing magic.
在这种情况下，我们看到的是那些可能会回答这个问题的人，你知 道，再次记住，问题是，你如何称自己为一神论者却又敬拜耶稣？ And in this case, what we see are people who probably would have answered the question, you know, again, remember, the question is, How do you call yourself monotheist and still worship Jesus?
他们会回答说，嗯，一神论被高估了。 They would have answered the question, well, monotheism is overrated.
有什么区别？ What's the difference?
敬拜耶稣，敬拜天使，彼此敬拜。 Worship Jesus, worship angels, worship each other.
有什么问题？ What's the problem?
所以你看到的是这两个极端。 And so what you have are these two extremes.
一方面，你有坚持犹太教的犹太基督徒说，嗯，我们接受耶稣的人性。 You have on the one side Jewish Christians who are holding on to their Judaism and saying, well, we accept the humanity of Jesus.
但他们可能会否认耶稣的神性。 But they probably would have denied the divinity of Jesus.
而在另一个极端，你有这些可能是前异教徒的人，他们在教会 里但仍然坚持他们的异教信仰，他们说，嗯，有什么问题？ And on the other extreme, you have these probably former pagans, who are in the church but holding on to their paganism, who are saying, well, what's the problem?
为什么我们不能把耶稣当作另一个神来敬拜？ Why can't we worship Jesus as another god?
或者为什么我们不能敬拜天使？ Or why can't we worship angels?
他们会接受基督的神性。 They would have accepted the divinity of Christ.
他们对此不会有任何问题。 They would have had no problem with that.
有趣的是，他们确实有问题的是非人性。 The interesting thing is, What they did have a problem with was dis-humanity.
因为他们来自一种哲学观点，认为任何神圣的东西都不能与物质世界接触。 Because they came from a philosophical point of view that believed that whatever was divine could not come into contact with the material world.
你们中的一些人可能读过柏拉图。 Some of you may have read Plato.
记得柏拉图吗？ Remember Plato?
柏拉图有这样一个想法，即精神领域的事物更真 实，精神领域的事物比物质领域的事物更真实。 Plato had this idea that the things of the spiritual realm were more real The things in the spiritual realm are more real than the things of the physical realm.
好吧，如果你把这个想法推到极端，一些人认为精神领 域的事物是好的，而物质领域的事物本质上是邪恶的。 Well, if you take that and push it to the extreme, some people believe that the things of the spiritual realm were good, and the things of the material realm were inherently evil.
换句话说，一切有形的东西都是坏的。 In other words, everything that's tangible is bad.
这意味着如果耶稣对他们来说是神圣的，他实际上就不能成为人，因为那 就等于说，如果你想说道成了肉身，对他们来说就是在说善变成了恶。 Which means that if Jesus was divine for them, he could not, in fact, become human, because that would be saying, like, if you want to say the Word became flesh, to them that would be saying the good became evil.
这是说不通的。 Wouldn't make sense.
所以，他们再次会接受基督神性的观念。 And so, they, again, would have been fine with the idea of the divinity of Christ.
但会对他的人性观念有问题。 But would have had a problem with the idea of his humanity.
所以你看，我们一开始就有这两个极端。 So you see we have these two extremes right at the beginning.
我们已经可以看到它们在新约中形成。 We can already see them forming in the New Testament.
教会中的许多人相信耶稣有这两种本性，人性和神性。 Jesus is believed by many in the church to have these two natures, humanity and divinity.
但一方面，你有犹太教徒，他们会接受他的人性，但可能会否认他的神性。 But on the one hand you have the Judaizers who would have accepted his humanity but probably would have denied his divinity.
另一方面，你有另一个我实际上还没有给你们命名的群体。 On the other hand you have the other group which I haven't actually named for you.
我们确实给他们起了一个名字。 We do give them a name.
这不是他们会给自己起的名字。 It's not a name they would have given themselves.
但我们称他们为幻影说者。 But we call them Docetes.
这来自一个希腊动词。 It comes from a Greek verb.
这个动词的意思是似乎或显现。 The verb means to seem or to appear.
这些人显然教导说，耶稣只是看似或显现为人，但实际上并不是人。 And these folks apparently taught that Jesus only seemed or appeared to be human, but was not really human.
所以我们用这个动词来称呼他们，意为似乎或显现。 And so we call them after this verb, to seem or to appear.
对他们来说，耶稣并不是真正的人，如果他看起来像人，那他 就是幻影，或者是幻觉，或者是全息图，或者是别的什么。 To them, Jesus was not really human, and if he appeared to be human, he was a phantom, or it was an illusion, or he was a hologram, or something.
事实上，我们仍然可以看到幻影说者在约翰文献中，在新约的后期文献 中仍然存在，因为在约翰一书中，作者谈到假教师或假先知，取决于你 的翻译，在约翰一书第4章，作者提到了敌基督，那么谁是敌基督？ Now, in fact, we can still see the docetics are still around in the Johannine literature, in the later literature of the New Testament, because in 1 John, where the author is talking about the false teachers, or the false prophets, depending on your translation, and here in 1 John chapter 4, the author mentions the Antichrist, And who are the Antichrists?
那些相信或否认耶稣基督在肉身中来的人。 Those who believe, or those who deny that Jesus Christ came in the flesh.
换句话说，他们否认他真实的人性。 In other words, they deny his real humanity.
当你读安提阿的伊格内修斯的书信时，注意他仍在与这同样的问题作斗争。 When you read the letters of Ignatius of Antioch, look for him to still be battling this same issue.
安提阿的伊格内修斯在大约110年左右写他的书信时，仍在处理幻影说者的问题。 Ignatius of Antioch is still dealing with the docetics when he's writing his letters around 110 or so.
所以对约翰一书的作者来说，任何不相信基督人性的人都是敌基督。 So for the author of 1 John, anyone who doesn't believe in the humanity of Christ is an antichrist.
这就是我们所看到的。 So that's what we're seeing.
所以你明白了这个概念。 So you get the idea.
我们有这两个极端。 We've got these two extremes.
这为我们将在第二世纪和第三世纪看到的情况奠定了基础。 And this is setting the stage for what we're going to see in the second century and the third century.
一个极端是那些接受耶稣的人性但否认他神性的人。 On one extreme, those who accepted Jesus as humanity but denied his divinity.
另一个极端是那些接受耶稣的神性但否认他人性的人。 On the other extreme, those who accepted Jesus as divinity but denied his humanity.
在中间，你所看到的是我所称的，因为缺乏更好的 词，主流，大多数人，他们接受并肯定两种本性。 And in the middle, what you have is what I call, for lack of a better term, the mainstream, the majority, who accepted both natures, affirmed both natures.
随着我们纵观历史，我们将看到早期基督教作家 如何理解救主必须既是人又是神才能成为救主。 And we're going to see, as we go throughout the history, we're going to see how the early Christian writers understood that the Savior had to be both human and divine in order to be the Savior.
这就是基督论与救赎论相交的地方，因为他们相信仅仅 是人的救主不能拯救，因为救赎需要某种神圣的干预。 This is where Christology intersects with soteriology, because they believed that a human-only Savior could not save, because salvation requires some divine intervention.
是的？ Yes?
你想让我回溯到多远？ How far back do you want me to go?
好的。 Okay.
仅仅是人的救主不能拯救，因为救赎需要某种神圣的干预。 A human-only savior could not save, because salvation requires some sort of divine intervention.
一个普通人不能成为救主。 A mere human could not be the savior.
但同时，仅仅是神的救主也不能拯救。 But at the same time, a divine-only savior also could not save.
或者说他可以拯救，但他不能拯救我们，因为我们是人。 Or he could save, he couldn't save us, because we're human.
为了成为人类的救主，他必须成为我们中的一员。 And in order to be the savior of humans, he had to become one of us.
所以，出于这些原因，以及我们将要讨论的更多原 因，早期基督徒大多相信基督必须既是人又是神。 So, for these reasons, and more which we'll get into, the early Christians, for the most part, believed that Christ had to be both human and divine.
现在，再次强调，我在这里给你们一个基础，我们 将随着学习进程细化这一点，但这是开始的地方。 Now, again, I'm giving you a sort of base here, and we're going to nuance this as we go, but this is the place to start.
好的，在我们休息前的最后十分钟，我想简单谈谈《十二使徒遗训》。 Alright, with the last ten minutes before we take a break, I want to just briefly talk about the Didache.
这是你们本周要读的文献之一。 This is one of the documents you're going to read this week.
《十二使徒遗训》可能是我们拥有的主要文献之一，还有《克莱门特一书》。 The D.K. is probably the one main document we have, along with 1st Clement as well.
所以有两个。 So there's two.
但《十二使徒遗训》是其中之一，它写于第一世 纪，与我们新约中的其他文献写作时间相同。 But the D.K. is one of them that was written during the first century, during the same time that other documents were being written that are in our New Testament.
它不是异端，它是一份正统文献，被教会接受，但它没有被收入新约。 It's not heretical, it's an Orthodox document, it was accepted by the Church, but it didn't make it into the New Testament.
所以，我希望你们阅读这个，你们也会在教科书中读到它，但标题《十二使徒 遗训》，希腊语中的「教导」这个词实际上是一个更长的希腊标题的一部分。 So, I want you to read this, and you'll read about it in the textbook as well, but the title, Didache, The Greek word for the teaching is actually part of a longer Greek title.
完整的标题是《十二使徒的教导》，但我们不知道是谁写的。 The full title is The Teaching of the Twelve Apostles, but we don't know who wrote it.
它肯定不是十二使徒写的，但它是由某个认为将其归于十二使徒 是恰当的人写的，因为显然这些教导被认为可以追溯到他们。 It was most certainly not written by the Twelve Apostles, but it was written by someone who believed that it was appropriate to attribute it to the Twelve Apostles because apparently the teaching was thought to go back to them.
所以我们实际上不知道是谁写的。 So we don't really know who wrote it.
如果我们不知道是谁写的，我们也不知道它是什么时候写的 ，尽管这里给出的日期范围从第一世纪末到第二世纪初。 If we don't know who wrote it, we also don't know when it was written, although there's a range of dates given here from the late 1st century to the early 2nd century.
所以这取决于你问哪位学者，这是你最好一开始就知道的事 情，当涉及到文献的年代和作者归属时，总是存在争议。 So depending on which scholars you ask, and this is something you might as well know right up front, when it comes to dating and assigning authorship to documents, there's always debate.
所以，我会告诉你我的看法，但是，你知道，其他 学者会告诉你别的东西，他们也有充分的理由。 So, I will tell you what I think, but, you know, other scholars will tell you something else, and they'll have good reasons for that.
而且，我也不妨直接说，你可能会发现我和这所学 校里的同事在一些事情上意见不一致，这没关系。 And, I might as well say this right up front, too, you may find that my colleagues here within this school and I, they disagree on some of this stuff, and that's okay.
所以，当你在我的课上时，我是对的。 So, when you're in my class, I'm right.
当你在他们的课上时，他们是对的，每个人都可以。 When you're in their class, they're right, and everybody can.
好的。 Okay.
但就《十二使徒遗训》的日期而言，我倾向于较早的时间。 But as far as the date on the DDoc page, I tend to go early.
事实上，我通常倾向于在大多数事情上采用较早的日期。 In fact, I usually tend to go with earlier dating on most things.
所以我要说《十二使徒遗训》可能是在第一世纪70年 代或80年代写的，这使它与马太福音几乎同时代。 So I'm going to say that the Didache was probably written in the 70s or the 80s of the first century, which makes it pretty contemporary with the Gospel of Matthew.
事实上，它甚至可能是马太福音的配套卷，是早期教会的一种纪律手册。 In fact, it may have even been a companion volume to the Gospel of Matthew, sort of a book of discipline for the early church.
这份文献是...它实际上是一份两部分的文献，但它与为人们准备洗礼有很大关系。 The document is a... It's a two-part document, really, but it has a lot to do with preparing people for baptism.
所以其中一些是为准备受洗的人准备的，一些是为要施 洗的人准备的，但它确实是早期教会的一个有趣资源。 So some of it is for the people who are preparing to be baptized, some of it is for the people who are going to do the baptizing, but it really is an interesting resource from the early church.
你会注意到一些有趣的事情，在我们整个过程中你也会看到这一点，那就是 当我们谈论教理问答或教理问答时，也就是你为准备洗礼必须学习的东西。 You'll notice something interesting, and you're going to see this as we go throughout, too, that when we talk about catechesis or catechism, That is, the stuff you have to learn to prepare for baptism.
在早期教会，早期教会的教理问答通常更多是关于道德而不是神学。 In the early church, catechesis in the early church is usually a lot more about morality than it is about theology.
换句话说，为准备洗礼你必须学习的最重要的事情是如何作为一个基督徒生活。 In other words, the most important thing you have to learn to prepare for your baptism is how to live as a Christian.
你以后会学习神学。 You'll learn the theology later.
这通常是这里的假设。 That's usually the assumption here.
所以《十二使徒遗训》也不例外。 So in the Didache is no exception.
《十二使徒遗训》的作者似乎知道马太福音，所以再次说明，这里可能有一些联系。 The author of the DDoc page seems to have known Matthew's Gospel, so again, there may be some connection here.
这里提到的两个圣礼是洗礼和圣餐。 The two sacraments that are mentioned here are Baptism and Eucharist.
对你们大多数人来说，这就是所有的圣礼了。 And for most of you, that's all the sacraments there are.
但你需要知道的是，在早期教会，这两个圣礼中的每一个都有点像二合一。 But what you need to know is that in the early church, each of these two sacraments is kind of two in one.
在早期教会，大多数情况下，洗礼和坚信礼是一起进行的。 In the early church, for the most part, baptism and confirmation are done together.
它们是一个仪式的两个部分。 They're two parts of one ritual.
坚信礼成为一个单独的仪式，主要是因为当越来越多的 婴儿受洗时，将坚信礼推迟到以后就成为一个好主意。 And confirmation becomes a separate rite, primarily because when more and more infants are being baptized, then it becomes a good idea to postpone the confirmation until later.
圣餐也是一样，就是说圣餐可能总是伴随着某种形式的认罪。 Same thing with Eucharist, and that is that Eucharist is probably always done along with some sort of confession of sins.
所以，认罪和圣餐是一起进行的。 So, confession and Eucharist are done together.
你不会在不认罪的情况下领受圣餐，尽管在早期，认罪可能 最有可能意味着某种形式的集体认罪祷告，或类似的东西。 You wouldn't receive the Eucharist without confessing your sins, although in the early days, confession probably meant most likely a communal confessional prayer of some kind, or something like that.
我们实际上会看到并讨论私下忏悔是何时出现的，但那是以后的事。 We will actually see and talk about when private confession comes in, but that's later.
所以，当你阅读《十二使徒遗训》时，你会读到一些关于洗礼的有趣内容。 So, when you read the didactylate, you'll read some interesting stuff about baptism.
你会发现全身浸入是常规做法，但浇水也是可以接受的。 You'll find out that full immersion is the norm, but pouring is acceptable.
事实上，这是我们最早提到浇水洗礼的参考。 In fact, this is our earliest reference to baptism by pouring.
但你需要记住的是，在你认为，哦，这就是那个问题的答案之前，要记住这份文献，就像我 们将要阅读的许多文献一样，如果不是大多数的话，都是特定于某个特定的时间和地点的。 But what you need to remember, though, is before you think, oh, well, there's the answer to that question, remember that this document, like many of the documents we will read, if not most of them, are specific to a particular time and place.
所以当你阅读时，一方面，你可能会读到，嗯，浸入是常规做法。 So when you read, on the one hand, you might read, well, immersion is the norm.
你不能简单地从中假设这适用于所有地方的整个教会。 You cannot simply assume from that that that goes for all of the whole church everywhere.
这是某人在某个时间某个地点写的东西。 This is something that was written by someone at a certain time in a certain place.
所以是的，在那个人看来，在那个特定的地方和特定的时间，浸入可能是常规做法。 So yeah, immersion was the norm in that person's opinion in that particular place at that particular time, maybe.
或者可能这只是作者的一厢情愿。 Or maybe it was just wishful thinking on the part of the author.
所以再次强调，当你阅读这些内容时，要小心不要假设太多。 So again, just be careful that you don't assume too much when you read these things.
洗礼前的禁食对受洗者和神职人员都有要求。 Fasting before baptism is expected of both the initiate and the clergy.
说到圣餐，顺便说一下，我倾向于使用「圣餐」这个词。 When it comes to the Eucharist, and by the way, I will tend to use the word Eucharist.
这是一个希腊词。 It is a Greek term.
它的意思是感恩。 It means Thanksgiving.
在早期教会和中世纪教会中，我们所知道的圣餐或主的晚餐 被称为...你如何定义70年代和80年代的神职人员？ And in the early church and in the medieval church, the sacrament that we know as communion or the Lord's Supper was known as How are you defining clergy in the 70s and 80s?
你会在课文中读到更多关于等级制度演变的内容。 You'll read more in the text about the evolution of the hierarchy.
我们可能会讨论这个，让我看看。 We might get into that, let me see.
让我说这个，然后我们休息回来后，我会多说一些。 Let me say this, and then we come back from break, I'll say some more.
但就目前而言，在《十二使徒遗训》中，它与你在新约中发现的很相似。 But for right now, in the D.K, it's a lot similar to what you find in the New Testament.
换句话说，仍然有一个假设，即使徒职分是存在的。 In other words, there's still an assumption that The apostolic office is a lie.
而任何仍然存在的使徒都作为一种监督者，对当地牧师有权威。 And whatever apostles are still around function as kind of overseers with authority over local pastors.
他们可能是巡回的。 And they're probably itinerant.
他们被称为当时的先知。 And they are referred to as the prophets of the time.
所以，从某种意义上说，使徒是教会的先知。 So, in a sense, the Apostles are the prophets of the Church.
休息之后，你会发现一个不同的情况。 After the break, you're going to find a different situation.
但现在，在《十二使徒遗训》中，我们仍然看到这一点。 But for now, in the Didache, we still see this.
但是，你注意到，我没有称使徒为主教。 But, you notice, I didn't call the Apostles bishops.
因为在《十二使徒遗训》中，我们仍然有与新约文献中相同的情 况，即「主教」这个词与「长老」或「祭司」这个词是同义的。 Because in the Didache, we still have the same situation that we have in the New Testament documents, where the term bishop is synonymous with the term presbyter or priest.
所以在《十二使徒遗训》中，主教和祭司或长老，这些头衔仍然是同义的。 So bishops and priests or presbyters, those titles are still synonymous in the Didache.
顺便说一下，我倾向于使用「神父」这个词而不是「长老」，因为我认为「神父」这个词突 出了主持圣事的功能，但无论如何，神父、长老、牧师、长者，这些在这里都是同义词。 By the way, I will tend to use the word priest as opposed to presbyter because the word priest, I think, highlights the function as Presider over the sacraments, but at any rate, priest, presbyter, pastor, elder, these are all synonymous in here as well.
所以部分回答你的问题，这是你答案的A部分，我们稍后会讲到 B部分，A部分是在《十二使徒遗训》中确实存在一个等级制度 ，即你有使徒，然后你有那种被称为主教或长老的常驻牧师。 So to answer your question in part, so part A to your answer, and we'll get to part B in a minute, part A is that there is a hierarchy here in the D.K that is, you have the apostles, and then you have the sort of Resident pastors who are called either bishops or presbyters.
然后你有执事。 And then you have deacons.
你有这种三部分的等级制度。 You have this sort of three-part hierarchy.
使徒、可能被称为主教或长老的牧师，以及执事。 Apostles, pastors, who may be called bishops or presbyters, and deacons.
这就是我们在《十二使徒遗训》中看到的等级制 度，它实际上与新约文献相比没有任何演变。 That's the hierarchy as we see it in the Didache, and it really has not evolved at all from the New Testament document.
你在后期新约文献中看到的是同样的情况。 The same thing you see in the later New Testament documents.
不过，当我们休息回来后，我们将看到一个演变。 When we come back from the break, though, we're going to see an evolution.
我认为我们将看到一个转变。 We're going to see a shift, I think.
我们将开始看到主教职位的开始。 And we're going to start to see the beginning of the office of bishops.
好的，我想这就是我现在想说的全部内容。 Okay, I think that's all I want to say right now.
在我们休息之前，有什么问题吗？ Are there any questions before we take a break?
是的。 Yes.
好的，那就先记住这个想法。 Well, hold that thought then.
好的，让我们继续结束吧。 Okay, let's go ahead and shut down.