让我简单谈谈当前的情况。 So let me just talk a little bit about the situation.
我们正处于经济衰退期，对吧？ We're in an economic recession, right?
对财政的信心处于历史最低点。 Confidence in the finances are at an all-time low.
在中东战争上花费了太多的钱。 Way too much money has been spent on wars in the Middle East.
外国人以越来越快的速度跨越边境。 Foreigners are crossing the borders at an increasing rate.
而且进步派和那些想要推广更多传统价值观的人之间正在进行意识形态的斗争。 And you have an ideological battle going on between progressives and those who want to promote more traditional values.
我刚才描述的是三世纪的罗马帝国。 I've just described the Roman Empire in the 3rd century.
那就是当时发生的情况。 That's what was going on.
这就是三世纪的情况。 That's the situation in the 3rd century.
事实上，经济衰退如此严重是因为罗马皇帝一直承诺给 士兵们各种奖金，但无法支付，所以他们贬值了货币。 In fact, the economic recession is so bad because the Roman emperors have been promising all these bonuses to the soldiers and haven't been able to pay them that they've devalued the coins.
所以，不是拥有一枚字面意义上价值等同于其重量的金币，而是 拥有一枚金被不太贵重的金属掺杂但货币价值保持不变的硬币。 So instead of having a gold coin that's worth its weight in gold, literally, you have a coin where the gold is cut with a less precious metal but the monetary value remains the same.
那么人们对此有何反应？ So how do people react to that?
所以在三世纪，在三世纪中叶，罗马城刚刚庆祝了它的一千周年。 So the third century, In the middle of the 3rd century, the city of Rome had just celebrated its 1,000 year anniversary.
根据传统，罗马建城的传统日期是公元前753年。公元前753 年后的1000年是公元247年。因此，人们对传统充满热情。 According to tradition, the traditional date of the founding of Rome is 753 BCE. 753 BCE, 1,000 years later is 247 CE. So there's all this enthusiasm for tradition.
对传统价值观的热情，这当然意味着异教信仰，希腊罗马神话。 for traditional values, which of course means paganism, Greco-Roman mythologies.
你还有与波斯人的持续战争，有蛮族在每个边境施压。 And you've got the ongoing wars with the Persians, you've got the barbarians pressing on every frontier.
在公元249年，一位新皇帝登上王位，他的名字是德修。 And a new emperor comes to the throne in the year 249, and his name is Decius.
德修的纲领，如果你愿意这么说的话，他作为皇帝统治 的愿景就是要恢复罗马的辉煌岁月，带回黄金时代。 And Decius' platform, if you will, His vision for his reigning as emperor is all about restoring Rome to its glory days, bringing back the golden age.
这意味着要恢复旧的宗教。 And that would mean restoring the old religion.
所以，老忒修斯在那里说，给我那古老的宗教。 So, old Theseus is up there saying, give me that old-time religion.
但对他来说，古老的宗教就是希腊罗马万神殿的神话。 But for him, the old-time religion is the mythologies of the Greco-Roman pantheon.
为此，德修颁布了一道敕令。 And so to that end, Decius issued an edict.
你知道敕令是什么，它是一种皇帝的宣告。 You know what an edict is, it's an imperial pronouncement.
他颁布了一道敕令，要求帝国的每个公民，帝国的每个居民，都必须向朱庇特神献祭。 He issued an edict mandating that every citizen of the empire, every inhabitant of the empire, must sacrifice to the god Jupiter.
拒绝献祭将被视为叛国行为。 Refusal to make the sacrifice would be taken as an act of treason.
这始于公元249年末。这开始了第一次真正的全帝国范围内对教会的强制迫害。 And this began late in the year 249 B.E. This began the first real empire-wide enforced persecution of the church.
为什么？ Why?
因为基督徒不应该向朱庇特神献祭。 Because Christians aren't supposed to make sacrifices to the god Jupiter.
我们是如何走到这一步的？ How did we get here?
我想稍微回顾一下，简单浏览一下迫害的历史。 I want to back up a little bit and just sort of skim over the history of persecution.
所以，我要稍微回顾一下。 So, I'm going to rewind just a little bit.
我们已经谈到了其中的一些内容。 Some of this we've touched on already.
其中一些内容你要么已经读过，要么会在本周阅读。 And some of this you either have read or you will read this week.
但是，你知道，我想稍微回溯一下，向你展示我们是如何到达这一点的。 But, you know, I want to just sort of back up and show you how we get to this point.
因为迫害在三世纪中叶并不是新鲜事，对吧？ Because persecution is not new in the middle of the third century, is it?
事实上，它可以追溯到耶稣被钉十字架，以及用来迫使彼拉多钉死耶稣的那种勒索。 In fact, it goes all the way back to Jesus' crucifixion, and to the sort of blackmail that's used to get Pilate to crucify Jesus.
他们对彼拉多说了什么？ What do they say to Pilate?
「如果你不这样做，你就不是凯撒的朋友。」 If you don't do this, you are no friend of Caesar.
所以这归结为一个选择，基督还是凯撒。 And so it comes down to a choice, Christ or Caesar.
支持凯撒就是反对基督，支持基督就是反对凯撒。 and to be for Caesar is to be against Christ, and to be for Christ is to be against Caesar.
耶稣宣讲所谓的神的国度并非巧合，你也可以将其翻 译为神的帝国，而这被视为与罗马帝国对立的东西。 And it's not a coincidence that Jesus preached something called the Kingdom of God, which you could just as easily translate the Empire of God, and that that was seen as something opposed to the Empire of the Romans.
你可能也知道，从早期开始，皇帝们就开始把自己当作神一样对待。 And you may also know that from early on the emperors started treating themselves as though they were divine.
我忘了打开麦克风。 I forgot to turn on my microphone.
开始把自己当作神一样对待。 Started treating themselves as though they were divine.
好了。 There we go.
我现在不用使用我的剧场声音了。 I don't have to use my theater voice now.
我是说，想想看。 I mean, think about it.
当尤利乌斯·凯撒被刺杀时，元老院在他死后仍然将他神化。 When Julius Caesar was assassinated, the Senate still deified him after his death.
尽管他们试图压制一个为纪念他而兴起的崇拜，但最终还是发展起来了。 And even though they tried to suppress a cult Growing up in his honor, it eventually did.
然后凯撒的侄子屋大维成为第一位皇帝奥古斯都，他被收养 ，你知道，所以从法律上讲，他作为继承人是凯撒的儿子。 And then Caesar's nephew, Octavian, becomes the first emperor, Augustus, and he's adopted, you know, so kind of legally he's Caesar's son in the sense of heir.
但想想看，你知道，如果凯撒是神，那奥古斯都不就是神的儿子吗，对吧？ But think about it, you know, if Caesar's a god, what is Augustus but the son of a god, right?
再次，福音书中将耶稣描述为神的儿子，而不是罗马的那个人，这并非巧合。 And again, it's not a coincidence that Jesus is presented in the Gospels as The Son of God, as opposed to the guy in Rome.
下一位皇帝提比略要求被称为拉丁语的Dominus，意思是主。 The next emperor, Tiberius, demanded to be called Dominus in Latin, which means Lord.
再次，你知道，耶稣被称为主。 Again, you know, Jesus is called Lord.
到了第一世纪末，多米田皇帝统治时期，这就是启示录写作时的皇帝。 By the time you get to the end of the first century, and the reign of the emperor Domitian, This is the guy who was emperor when the book of Revelation was written.
所以，那个指代一个人名字的兽的数字，就是指这个人。 So, the number of the beast that refers to a man's name, this is the man.
多米田要求被称为Domitus et Deus，意思是主和神。 Domitian demanded to be called Domitus et Deus, Lord and God.
多马怎么称呼耶稣？ And what does Thomas call Jesus?
「我的主，我的神。」 My Lord and my God.
所以，我们看到这种日益增长的基督与凯撒之间的竞争或对立。 So, we have this growing It's a sort of competition or dichotomy between Christ and Caesar.
问题？ Question?
我知道我跳过了尼禄直接讲到多米田，因为我在讲称号的事，但你说得对。 I know I skipped Nero to get to Domitian, because I was doing the titles thing, but you're right.
我们必须回到尼禄，因为对基督徒的第一次真正迫害发生在尼禄统治期间。 We've got to go back to Nero, because the first real persecution of Christians It happens during the reign of Nero.
尼禄是一世纪50年代末和60年代初的皇帝。 Nero is emperor in the late 50s and early 60s of the first century.
想想使徒行传。 Think Book of Acts.
尼禄是这个时期的皇帝。 Nero is the emperor at this time.
64年7月，确切地说是64年7月18日，罗马发生大火，烧毁了罗马的一大片区域。 In July of the year 64, in fact it was the 18th of July in the year 64, fire breaks out in Rome and burns down a major section of Rome.
不知是否巧合，尼禄计划在他死后在罗马的那个确切地方建造一座新的宫殿，称为金宫。 Coincidentally or not, Nero has plans on his death to build a new palace in that exact part of Rome called the Golden House.
人们开始议论纷纷，嘿，也许是尼禄放火为他的新宫殿清理土地。 And people started talking, hey, maybe Nero started the fire to clear land for his new palace.
现在，我们不确定他是否真的这样做了。 Now, we don't know for sure whether he did or not.
这似乎是有可能的。 It seems likely.
但无论如何，他需要一个替罪羊来避免被指责放火。 But either way, he needed a scapegoat to avoid the blame for the fire.
恰好在这个时候，罗马人开始注意到基督徒是与犹太教不同的群体。 And it's just right at that point that the Christians are starting to be Noticed by the Romans as something separate from Judaism.
于是基督徒成为64年大火的替罪羊。尼禄迫害基督徒，但不仅仅因为他们是基督徒。 And so the Christians become the scapegoat for the fire of 64. And so Nero persecuted the Christians, but not only because they were Christians.
基本上，它的运作方式是，如果你承认自己是基督徒，你就自动被认定犯有纵火罪。 Basically, the way it works is if you admit to being a Christian, you are automatically guilty of arson.
因此，尼禄以纵火罪的罪名迫害基督徒。 And so Nero persecuted the Christians on the charge of arson.
基督徒被处决，不是在罗马斗兽场，罗马斗兽场还没 建成，而是在尼禄竞技场，你知道那在哪里，对吧？ And Christians were executed, not in the Colosseum, the Colosseum wasn't built yet, but in the Circus of Nero, which, you know where that is, right?
尼禄竞技场在哪里，现在那里是什么？ The Circus of Nero was where, what's there now?
它在一个叫梵蒂冈山的小山上，对吧？ It was on a little hill called the Vatican Hill, right?
圣彼得大教堂就在那个地方，或者就在旁边。 St. Peter's Basilica is on that spot, or right next to it.
但无论如何，好吧。 But anyway, so, okay.
但尼禄的迫害持续时间很短，仅限于罗马本身。 But Nero's persecution was very short-lived and localized to Rome itself.
但它开创了一个先例。 But it set a precedent.
基督徒被视为某种反社会的人。 that Christians were seen as somehow anti-social.
所以你已经知道，我们已经谈过一点，因为基督徒被视为反社会，或者甚至是自以为是的 ，在批评罗马社会的意义上，他们不参加游戏或某些活动，因为他们被视为排他的，他们 只有一位神，不崇拜其他神，罗马人实际上称基督徒为无神论者，因为他们只有一位神。 And so you already know, we've talked about this a little bit, that because Christians were seen as anti-social, or maybe even holier-than-thou, in the sense of critical of Roman society, they didn't participate in the games or certain things, because they were seen as exclusivistic, they had their one God and they didn't worship any of the others, The Romans actually called the Christians atheists, because they only had one God.
这是怎么回事？ What's up with that?
因为教会具有传教性，他们使人皈依，而且因为出现了许多关于基督徒的谣言，包括 对圣餐的误解导致了食人的谣言，某人的肉和血之类的事情，我们从第一世纪就已经 在罗马文化中有一种感觉，认为基督教是一种颠覆性的、反社会的和危险的东西。 Because the church was evangelistic, they made converts, and because a lot of rumors emerged about Christians, including a misunderstanding of the Eucharist leading to rumors of cannibalism, some guy's flesh and blood, things like that, what we have from Already in the first century is a sense within Roman culture that Christianity is something subversive, antisocial, and dangerous.
所以你会在一些著作中读到罗马作家的片段，比如塔西佗称基督教 为破坏性的迷信，苏埃托尼乌斯称基督教为新的和恶作剧的迷信。 And so you'll read in some of your writings bits from the Roman writers like Tacitus, who calls Christianity a destructive superstition, and Suetonius, who calls Christianity a new and mischievous superstition.
于是人们开始害怕教会。 And so people began to fear the church.
帝国的权力机构害怕教会，因为他们认为它可能是颠覆性的，某种程度上是反罗马的。 The powers of the empire feared the church because they thought it might be subversive, somehow anti-Roman.
普通民众害怕教会，因为他们认为如果太多人停 止崇拜罗马诸神，罗马诸神就会停止保护帝国。 The general population feared the church because they thought if too many people stop worshipping the Roman gods, the Roman gods will stop protecting the empire.
最终，甚至自然灾害也被归咎于基督徒，因为看到了吗？ And eventually things like even natural disasters get blamed on the Christians because See?
你们这些人不崇拜诸神，诸神对我们生气了，所以我们才会有这些地震或其他灾害。 You people aren't worshipping the gods, and the gods are mad at us, and so we have these earthquakes or whatever.
甚至特土良也抱怨过这一点，每次发生地震或洪水之类的事情，基督徒就会被推到前线。 And even Tertullian complained about that, how every time there's an earthquake or a flood or something, the Christians are thrown to the line.
所以，我们越来越感觉教会有些反社会。 So, we have this growing sense that there's something antisocial about the church.
到了二世纪初，实际上就在伊格那丢的时代，还记得安提阿的伊格那丢 吗？还记得他写的那些信吗？他当时正在前往罗马殉道的路上，对吧？ By the time we get to the early 2nd century, in fact right around the same time that Ignatius, remember Ignatius of Antioch, remember he wrote those letters, he was on his way to Rome to be martyred, right?
大约在同一时期，皇帝图拉真和东方的一位总督之间有一次书信 往来，图拉真和普林尼，这是小普林尼，以防你在记录，普林尼 写信给图拉真说，我不太确定该如何处置我省的这些基督徒。 About that same time, there's an exchange of letters between the Emperor Trajan and a governor in the East, Trajan and Pliny, this is Pliny the Younger, in case you're keeping track, Pliny writes to Trajan and says, I'm not quite sure what to do with these Christians in my province.
让我告诉你我是怎么做的，你告诉我是否正确。 Let me tell you what I do, and you tell me if it's right.
你会读到的。 You're going to read it.
他说，基本上，我们不一定相信每一个指控，但如果有人承认自己是基督 徒，我们同意他们...基本上，图拉真说，是的，差不多就是这样。 He says, basically, we don't necessarily believe every accusation, but if someone admits to being a Christian, we agree that they And basically, Trajan says, yeah, that's about right.
现在，这其中重要的是，到了二世纪初，你可以看到从尼禄 到图拉真的轨迹，你知道，在尼禄时代，你需要一个罪行。 Now, what's significant about that, though, is that by the time we get to the early second century here, you see the trajectory from Nero to Trajan is that, you know, in Nero's time, you need a crime.
你处决基督徒是因为他们显然是纵火犯。 You execute the Christians because they're arsonists, apparently.
但到了图拉真时代，你不再需要一个罪行了。 But by the time of Trajan, you don't need a crime anymore.
仅仅作为一个基督徒就是非法的，不需要附加任何其他罪行。 It is simply illegal to be a Christian on the basis of being a Christian with no other crime attached.
当然，有趣的是，只有当你承认时，你才会被定罪。 The interesting thing, of course, though, is that you're only convicted of the crime if you confess.
即使你承认并说，好吧，我到现在一直是基督徒 ，但我愿意不再做基督徒，你就可以获得自由。 And even if you confess and say, well, I've been a Christian up until now, but I'm willing to stop being one, you get to go free.
所以，基本上，如果你只是放弃信仰，你就会被释放。 And so, basically, you would be released if you simply renounce the faith.
现在，虽然放弃信仰通常需要某种证明，比如向某个异教神明献祭或者向皇帝致敬。 Now, often renouncing the faith, though, would require some sort of proof, like making a sacrifice to one of the pagan gods and or in honor of the emperor.
有时如果他们真的想确定，他们会要求你咒骂基督。 Sometimes if they really wanted to be sure, they'd ask you to curse Christ.
但如果你放弃信仰，你就可以获得自由。 But if you renounce the faith, you go free.
如果你拒绝放弃信仰，你可能会被折磨或流放， 被判在矿井中工作直到死亡，或者直接被处决。 If you refuse to renounce the faith, you could be tortured or exiled condemned to work in the mines until you drop dead, or simply executed.
如果你幸运的话，处决可能意味着斩首，如果你是 罗马公民，他们想给你一个快速而简单的死亡。 Execution might mean beheading if you're lucky, if you're a Roman citizen and they want to give you the quick and easy death.
如果不是，那可能意味着被钉十字架、被烧死，或被扔到竞技场的野兽中供公众娱乐。 If not, then it could mean crucifixion, burning, or being thrown to the wild beasts in the arena for the entertainment of the public.
所以你看到这里发生的是，在二世纪初我们已经 有了一种感觉，仅仅作为基督徒就是违法的。 So you see what's happening here is that already in the early second century we've got a sense in which it's simply against the law to be a Christian.
在整个二世纪的剩余时间里，我们在法律中得到了这些渐进的先例。 And throughout the rest of the second century we get these incremental precedents in the law.
皇帝安东尼·庇护制定了一项法律，使皈依犹太教成为非法。 The emperor Antoninus Pius instituted a law that made it illegal to convert to Judaism.
所以犹太教的传教是非法的。 So Jewish proselytism is illegal.
作为犹太人仍然是合法的，但传教是非法的。 It was still legal to be Jewish, but it's illegal to proselytize.
这将成为后来制定法律使皈依基督教成为非法的先例。 That will be the precedent for a later law making it illegal to convert to Christianity.
皇帝马可·奥勒留颁布了一项敕令，要求进行祭祀作为对皇帝忠诚的标志。 The emperor Marcus Aurelius issued an edict where sacrifices were required as a sign of loyalty to the emperor.
但他并不是真的想迫害教会，因为他不理解基督徒不应该进行这些祭祀。 But he wasn't really trying to persecute the church because he didn't understand that Christians weren't supposed to make these sacrifices.
对他来说，一个基督徒应该能够向朱庇特、基督和其他任何神祭祀。 To him, a Christian should be able to sacrifice to Jupiter and to Christ and whoever else.
在安东尼·庇护和马可·奥勒留统治期间，我们有了一些最著名的早期殉道事件。 During the reigns of Antoninus Pius and Marcus Aurelius, we get some of our most famous early martyrdoms.
波利卡普的殉道，记得他是那个在异象中看到自己 的枕头着火，知道自己将被烧死在火刑柱上的人。 The martyrdom of Polycarp, remember he's the one where he has a vision that his pillow is on fire and he knows that he's going to be burned at the stake.
殉道者游斯丁，「殉道者」是他的绰号。 Justin Martyr, burns his nickname.
这些殉道事件被记录在所谓的殉道文献或殉道行传中。 These martyrdoms are recorded in the so-called Martyr Documents, or the Martyr Acts.
基本上，殉道文献有两个部分。 Basically, the Martyr Documents have two parts.
有殉道者审判或审讯的记录，其中一些可能相当具有历史性。 There's the record of the trial or the interrogation of the martyr, and some of those might be quite historical.
然后是殉道者在竞技场或其他地方实际死亡的故事。 Then there's the story of the martyr's actual death in the arena or whatever it is.
其中一些是历史事实，其他的则添加了一些传奇色彩。 Some of those are historical, others are embellished with some legendary material.
下周你们将阅读佩尔佩图阿的殉道，下周3月7日是佩尔佩图阿的纪念日。 And you're going to read the Martyrdom of Perpetua for next week, and next week is the Feast of Perpetua on March 7th.
关于这个的事情是，这不是后来为了美化殉道者而写的记述。 The thing about that is, This is not an account written later to glorify the martyr.
这是她在监狱里等待殉道时所写的日记。 This is from her own diary that she kept while she was in prison waiting to be martyred.
所以这是一份引人入胜的文件。 So it's a fascinating document.
希望我们下周有机会讨论这个。 Hopefully we'll get a chance to talk about that next week.
但基本上，到二世纪末，教会发展到罗马社会各个阶层都有基督徒的程度，包括贵族 ，基督徒可以在各种工作中找到，包括军队，甚至在一些皇帝的家庭中也有基督徒。 But basically, by the end of the second century, the church is growing to the point where there are Christians at all levels of Roman society, including the aristocracy, Christians could be found in all kinds of jobs, including the military, and there are Christians even within the households of some of the emperors.
据一些人认为，有些皇帝的女朋友是基督徒。 There are, according to some thought, some of the emperors had girlfriends who were Christians.
所以，你有这样一种情况，教会正在成长，因此越来越被视为对罗马人的威胁。 And so, you have this situation where the church is growing, so it's being seen more and more as a threat to the Romans.
同时，在212年，皇帝制定了一项法律，帝国的所有居民现 在都是公民，所以对公民的期望扩大到了帝国内的每个人。 At the same time, in 212, the emperor made a law that all inhabitants of the empire are now citizens, so that the expectation of citizens is expanded to everyone within the empire.
所以如果期望公民为了尊敬皇帝而进行祭祀，那意味着每个人都 要这样做，但同时我们也失去了罗马公民由皇帝审判的权利。 So if citizens are expected to make sacrifices in the honor of the emperor, that means everybody is, But then we also lose the right of Roman citizens to a trial by the emperor.
你可能记得在使徒行传中，保罗声称自己是罗马公民，所以他们不得不把他送到罗马。 You may remember from reading the book of Acts that Paul claims to be a Roman citizen, so they have to ship him off to Rome.
同样的事情也发生在安提阿的伊格那丢和其他人身上。 The same thing happened to Ignatius of Antioch and others.
好吧，到这个时候，那种权利已经消失了。 Well, by this time, that's gone.
所以很多人在各省殉道，皇帝甚至都没有注意到。 So many people were martyred out in the provinces without it ever coming to the attention of the emperor.
所以你有这样一种情况，一些皇帝可能鼓励迫害，但即使他们没有， 迫害也可能在各省进行，而不需要皇帝的许可甚至不需要皇帝知道。 So you have a situation where some emperors may have encouraged persecution, but even if they didn't, persecution could be going on out in the provinces without the permission or even the knowledge of the emperor.
在一些地方，基督徒出现在公共场合是危险的，因为愤怒的暴民 可能会聚集起来，起来杀死一群基督徒，这种情况也发生过。 And in some places, it's dangerous for Christians just to go out in public because an angry mob can form and just rise up and kill a bunch of Christians, and that happened as well.
在三世纪之交，皇帝是塞普蒂米乌斯·塞维鲁。 Around the turn of the 3rd century, the emperor was Septimius Severus.
塞普蒂米乌斯·塞维鲁成为皇帝，并决定要看看他的帝国。 Septimius Severus becomes emperor and decides he wants to see his empire.
所以他游历东方，来到亚历山大，在那里他遇到了一个正在成长的教 会和一所吸引了很多人的教理学校。其中一些人可能打算皈依基督教 ，一些人可能把它当作一所哲学学校，他们只是作为探询者在那里。 So he travels the east and he comes to Alexandria where he is confronted with a growing church in Alexandria and a catechetical school that is drawing a lot of Some of them are maybe intending to convert to Christianity, some of them are maybe treating it as a philosophical school, and they're there just sort of as inquirers.
但皇帝意识到亚历山大这个正在成长、蓬勃发展的教会，他把它视为一种威胁。 But the emperor was made aware of this growing, thriving church in Alexandria, and he saw that as a threat.
因此在公元202年，他颁布了一项敕令，显然我们现在已经没有这 项敕令的文本了，但显然这是第一个明确提到基督教的皇帝敕令。 And so in the year 202 CE, he issued an edict that apparently, we don't have the text of the edict anymore, but apparently this is the first imperial edict to specifically mention Christianity.
所以基于安东尼·庇护的先例，这项敕令使皈依基督教成为非法，并要求关闭教理学校。 So based on the precedent of Antoninus Pius, this edict made conversion to Christianity illegal and demanded the closing of the catechetical schools.
我们现在有了进展的另一件事是，回到图拉真时代，在图拉 真和普林尼的通信中，他们同意没有必要去寻找基督徒。 The other thing that we now have an advance on is back in Trajan's day, in the correspondence between Trajan and Pliny, They agreed that there was no need to go seeking out Christians.
没有必要去寻找基督徒。 There was no need to go looking for the Christians.
如果有人被指控，如果他们被质问并承认是基督徒，好吧，那么他们就会被处决。 If someone was accused and if they were confronted and they admitted to being Christian, okay, then they were executed.
但他们不必去寻找他们。 But they didn't have to go looking for them.
但显然，随着塞普蒂米乌斯·塞维鲁的敕令，他们现在开始出去寻找基督徒了。 But apparently, with Septimius Severus' edict now, they did start going out and looking for the Christians.
这就是最终发生在佩尔佩图阿身上的事，因为她和 她的教理班一起准备受洗，他们被一起逮捕了。 And this is what ends up happening to Perpetua, because she's with her Apparently with her catechesis class preparing for baptism and they were arrested all together.
所以他们是作为一个群体被逮捕的。 So they were arrested as a group.
所以当你读佩尔佩图阿的故事时，你会看到这发生在基督徒现 在可以被搜寻和围捕的时候，她在203年3月7日殉道。 So when you read Perpetua's story, you'll see how that comes at a point where Christians now can be sought out and rounded up and she's martyred in 203 on March 7th.
所以这一切都导致了，抱歉我不得不快速讲述，但我们今晚有很多内容要讲。 So all that leads up, sorry I had to do that fast, but we got a lot to cover tonight.
所有这些都导致了，现在我们回到德修皇帝统治时期，249年。在249年末，德修 颁布了他的敕令，要求帝国所有公民进行祭祀，可能是向朱庇特，并以此来尊敬皇帝。 All that leads up then to, now we're back to the reign of the emperor Decius, 249. And late 249, Decius issues his edict, demanding that all citizens of the empire make the sacrifice, probably to Jupiter, and in the honor of the emperor.
但再次，现在因为公民身份已经扩展到帝国的所有居民，这意味着每个人。 But again, now because citizenship has been extended to all inhabitants of the empire, that means everybody.
任何拒绝进行祭祀的人都可能被处决。 And anyone who refuses to make the sacrifice could be executed.
而且，除此之外，你在进行祭祀时还必须获得一张收据。 And, on top of that, you had to get a receipt when you made the sacrifice.
这个收据被称为libellus，这只是拉丁语，意思是小册子或小册子。 The receipt was called a libellus, which is just Latin for, like, little book or pamphlet.
但如果你想象一张纸莎草纸，大约8.5乘11英寸的纸，上面会写着类似这 样的内容：我（填空），一直尊敬诸神，云云云云，现在说，在（某某某）面 前进行这次祭祀，有这些证人签名，折成四折，塞进你的长袍里，对吧？ But if you imagine a piece of papyrus, like about an 8 1⁄2 by 11 sheet, that would be written on, and it would say something like, you know, I fill in the blank, having always honored the gods, yadda yadda yadda, do now say, make this sacrifice, in the presence of, you know, blah blah blah, with these witnesses signed, folded in quarters, stick it in your toga, right?
你可能会被要求出示这个，以证明你是个好公民，证明你已经进行了祭祀。 And you might be asked to produce this, to show proof of good citizenship, that you've made the sacrifice.
事实上，你... In fact, you...
可能被要求出示它来在市场上销售你的商品，或参与商业活动。 may be required to produce it to sell your wares in the market, or to participate in commerce.
听起来熟悉吗？ Sound familiar?
听起来像启示录中的任何内容，对吧？ Sound like anything from the book of Revelation, right?
好的，所以这个libellus是必需的。 Okay, so this labellus then was required.
再次强调，任何不能出示libellus的人都可能被指控叛国。 Anyone who couldn't produce a labellus, again, could be accused of treason.
所以，这个敕令来了。 So, here comes this edict.
每个人都必须进行祭祀。 Everybody's got to make the sacrifice.
你认为基督徒会怎么做？ What do you think the Christians did?
有人想猜猜吗？ Anyone want to take a guess?
嗯，他们基本上排队进行了祭祀。 Well, they pretty much lined up and made the sacrifices.
许多许多基督徒说，你知道，无所谓，我就交叉手指进行祭祀吧。 Many, many Christians said, you know, whatever, I'll just cross my fingers and make the sacrifice.
神知道我心里的想法。 God knows what's in my heart.
现在，把这个记在心里，因为这将成为一个问题。 Now, tuck that in the back of your mind for later because that's going to be an issue.
但其他人没有进行祭祀。 But others didn't make the sacrifice.
但他们贿赂罗马官员，在不进行祭祀的情况下获得libellus。 But they bribed the Roman officials to get the labellus without making the sacrifice.
或者他们让他们的异教邻居代他们去进行祭祀并获得libellus。 Or they got their pagan neighbor to go make the sacrifice for them and get the labellus.
所以有各种各样的情况。 So there are all kinds of scenarios.
有很多殉道者。 There were a lot of martyrs.
但在这一点上，很多人找到了试图遵守法律的方法。 But at this point, a lot of people found a way to try and comply with the law.
然而，最早的殉道者之一是罗马的主教。 One of the first martyrs, though, was the Bishop of Rome.
他的名字是法比安。 His name was Fabian.
法比安在250年1月殉道。当罗马主教殉道时，罗马教会 意识到它不能立即选举新的主教，因为很难保守这个秘密。 And Fabian was martyred in January of 250. And when the bishop of Rome was martyred, the Roman church recognized that it couldn't really elect a new bishop right away because it would be very difficult to keep that a secret.
所以罗马教会正式没有主教长达一年半，大约14个月。 So the church of Rome was officially without a bishop for almost a year and a half, about 14 months.
除了一位神父作为神父委员会主席或代理主教的角色 ，这个人我们已经见过了，我们的老朋友诺瓦天。 Except that one of the priests filled in as the kind of chair of the council of priests, or the acting bishop, someone we've met already, our old friend Novation.
因为他是我们三世纪中叶最重要的神学家，对吧？ Because he's our foremost theologian in the middle of the third century, right?
我们讨论过这个，现在你应该已经读过他的一些作品了。 We talked about that, and by now you should have read some of his stuff.
所以在罗马没有主教的时期，他成为了罗马的代理主教。 So he became the acting bishop of Rome during the time when there was no bishop of Rome.
所以许多基督徒只是排队进行祭祀，但其他人殉道了，还有一些人成为了认信者。 So many Christians just lined up and made the sacrifices, but others were martyred, and some became confessors.
所以有一些基督徒拒绝进行祭祀，面对罗马官员说，是的，我是基督徒，也许他们被折 磨，也许他们被关进监狱，但他们活了下来，至少活了一段时间，他们被称为认信者。 So there were some Christians who refused to make the sacrifice, confronted the Roman officials and said, yes, I am a Christian, and maybe they were tortured, maybe they were thrown in jail, But they lived, at least for a while, and they came to be called the confessors.
还记得这些人吗？ Remember these guys?
他们承认自己的信仰，即使冒着生命危险，但他们活着讲述了这件事，至少活了一段时间。 They confessed to their faith, even at the risk of their lives, but they lived to tell about it, at least for a while.
当然，最终发生的事情是，再次基于耶稣的话，你知 道，不要担心你要说什么，因为圣灵会给你话语。 And what ends up happening, of course, is, again, based on the words of Jesus, you know, don't worry about what you're going to say, because the Holy Spirit will give you the words to say.
他们被视为具有这种超凡魅力的权威，就好像他们是先知一样。 they're seen as having this charismatic authority, like as if they're prophets.
所以，尽管教会压制了孟他努派，但这里超凡魅力的权威又会在认信者身上再次出现。 So, even though the Church has suppressed the Montanists, here charismatic authority is going to pop up again in the person of the confessors.
现在，一些进行过祭祀的人后来对此感到内疚。 Now, some of the people who had made the sacrifices later felt guilty about it.
但你要怎么办，特别是在罗马，你要怎么办？主教已经死了。 But what are you going to do, especially in Rome, what are you going to do The bishop's dead.
你要去找谁？ Who do you go to?
那些坐在监狱里没有屈服进行祭祀的人怎么样？ How about the people who are sitting in prison who didn't give in to make the sacrifice?
所以一些进行过祭祀的人对此感到内疚，就去找认信者。 So some of these people who made the sacrifice felt guilty about it and went to the confessors.
因此，认信者的概念从冒着生命危险承认自己信仰的人 ，变成了其他人去向其忏悔背教或偶像崇拜罪的人。 And so the idea of the confessor sort of morphs from someone who confessed their faith, at the risk of their own lives, to someone to whom others would go to confess the sin of apostasy or idolatry.
我们在这里看到了后来成为忏悔圣事的开端。 And we're seeing here the beginnings of what will become the sacrament of confession.
他们向其他人忏悔。 They're confessing to someone else.
但在这种情况下，是向一个没有使徒或等级权威的人，而是一个具有超凡魅力权威的人。 But in this case, someone who has not apostolic or hierarchical authority, someone who has charismatic authority.
在迫害之后，出现了这些不同的类别。 In the aftermath of the persecution, You have these different categories that emerge.
所以显然，你可能已经知道这一点，但殉道者这个词是希腊语，意思是见证人。 So obviously, you probably already know this, but the word martyr is a Greek word that means witness.
所以最初它只是意味着一个见证人。 So originally it just means a witness.
但它在这里成为一个专业术语，因为殉道者是那些见证并因此被杀的人。 But it comes to be a technical term here because the martyrs then are the ones who witnessed and then were killed for it.
殉道者是为基督作见证而死的人。 A martyr is someone who dies as a witness to Christ.
所以你有殉道者，也有认信者。 So you have the martyrs, and you have the confessors.
这些人也为他们的信仰作见证。 These are the ones who also witness to their faith.
他们愿意成为殉道者，但他们活了下来，至少活了一段时间。 They're willing to be a martyr, but they live, at least for a while.
那些既不是殉道者也不是认信者的人，那些以某 种方式屈服于当局要求的人，被称为懈怠者。 The ones who were neither martyrs nor confessors, the ones who in one way or another gave in to the demands of the authorities, come to be called the lax.
因为他们被认为在信仰上有所动摇。 Because they're seen as having lapsed in their faith.
基本上，这个想法是他们以某种方式否认了信仰。 Basically, the idea is that they've denied the faith in one way or another.
懈怠者是那些在决定性时刻未能承认基督的人。 The lapsed are those who failed to confess Christ in their moment of decision.
懈怠者有不同的类型。 There are different kinds of lapsed.
你有三种不同的类型。 You have three different kinds.
有背教者。 There are the apostates.
背教者是实际进行了祭祀，进行了要求的祭祀，参与 了某些异教仪式的人，因此他们犯了偶像崇拜的罪。 To be an apostate is one who actually made the sacrifice, made the required sacrifice, participated in some pagan ritual, and so they are guilty of idolatry.
但不是每个人都这样做了。 But not everybody did that.
有些人购买了libellus，或贿赂罗马官员获得libel lus，或让异教邻居去进行祭祀并给他们libellus。 There are those who bought a labellus or bribed a Roman official to get a labellus or got a pagan neighbor to go make a sacrifice and give them the labellus.
这些人被称为... These come to be called...
等等，是两个L吗？我没有两个L。好吧，labellatechi。 Wait, is there two L's? I don't have two L's. All right, labellatechi.
这个词在英语中没有好的翻译。 There's no good translation for this in English.
它类似于libellus的获得者，你知道，或者我不知道。 It's something like labella's getters, you know, or I don't know.
但无论如何，我想你可以说是小册子获得者。 But anyway, I guess you could say pamphleteers.
但你明白这个意思。 But you get the idea.
这些人设法获得了libellus，你知道，虚假地能 够说他们进行了祭祀，即使他们实际上没有进行祭祀。 These are the people who got their hands on a labella to, you know, fictitiously be able to say they made the sacrifice even if they didn't make the sacrifice.
确实是两个L。确实是两个L。谢谢。 It is a double L. It is a double L. Thank you.
La Bella Tecchi。 La Bella Tecchi.
好的。 Alright.
第三类是叛徒。 The third category is traitors.
换句话说，就是教会的叛徒。 Traitors to the church, in other words.
所以，这些人可能没有进行祭祀或没有获得libel lus，但他们在某种程度上与罗马人合作或勾结。 So, these are people who maybe, you know, didn't make a sacrifice or didn't get a La Bella, But they cooperated or collaborated with the Romans in some sense.
通常这意味着他们将圣经交给罗马官员，或者交出教会财产，如 圣杯和盘子等，罗马官员拿走这些礼仪用品以试图压制崇拜。 Usually it would mean that they handed over scriptures to the Roman officials or they handed over church property, chalices and plates or whatever, and the Roman officials took liturgical elements in trying to suppress worship.
现在，有些人如果认为他们能蒙混过关，当罗马人来到他们门前说，交出你们 的圣经时，他们给了他们韦氏词典之类的东西，认为罗马人不会知道区别。 Now, there were some people who If they figured they could get away with it when the Romans came to their door and said, hand over your scriptures, they gave them Webster's Dictionary or something and figured the Romans wouldn't know the difference.
有时这种方法确实奏效。 And sometimes that worked.
但无论如何，叛徒是那些交出圣经或礼仪用品或类似东西的人。 But anyway, the traitors were the ones who handed over the scriptures or liturgical elements or something like that.
所以我们现在面临这个问题。 So we have this problem now.
因为问题是，如果你没有看到即将发生的事，问题 是当这些懈怠者想要回到教会时，你该怎么办？ Because the problem is, in case you don't see what's coming, the problem is What do you do when these folks, the lapsed, want to come back to church?
对吧？ Right?
现在，因为你有那些献出生命的殉道者，他们已经死了，而他们的亲属仍在教会里。 Now, because you've got the martyrs who gave their lives and they're dead, and their relatives are still in the church.
你还有那些可能经历过折磨或可能仍在监狱中的认信者，他们 的亲属在教会里，现在懈怠者来了，他们想要回到圣餐桌前。 And you've got the confessors who maybe went through torture, or who maybe are still in prison, their relatives are in the church, and now here come the lapsed and they want to come back to the table.
你该怎么办？ What do you do?
这就是问题所在。 And that's the problem.
在这个时候，北非迦太基的主教是西普里安。 At this time, the bishop of Carthage in North Africa is Cyprian.
实际上，他通过逃跑解决了这个问题。 And actually, he solved the problem by running.
他躲藏起来。 He went into hiding.
在迫害最严重的时期，他逃到山里躲藏起来。 He headed for the hills and went into hiding during the worst part of the persecution.
但他写了一份文件，名为《论懈怠者》。 But he wrote a document called, On the Last.
该如何处理懈怠者。 What to do about the last.
现在，从西普里安的观点来看，记住，他是一位主教。 Now, from Cyprian's point of view, remember, he's a bishop.
那么你认为他此时的主要关切是什么？ So what do you think his primary concern is at this point?
嗯，绝对是合一。 Well, absolutely, unity.
顺便说一下，西普里安是那个说「凡不以教会为母的人就不能指望以神为父」的人。 Cyprian is the guy, by the way, who says whoever doesn't have the church for a mother cannot hope to have God for a father.
所以这里有一个观念，就是教会之外没有救恩，教会必须合一， 在纪律上必须合一，因为这里的假设是懈怠者已被逐出教会。 So there's this idea where there's no salvation outside the church, the church must be one, must be one in terms of its discipline, Because the assumption here is the last are excommunicated.
他们因背教或其他行为而自我逐出了教会。 They have excommunicated themselves by their act of apostasy or whatever it is.
所以懈怠者被逐出了教会。 So the last are excommunicated.
所以问题是，他们如何才能重新和解？ So the question is, how are they to be reconciled?
如何欢迎他们回到圣餐桌前？ How are they to be welcomed back to the table?
或者他们根本就不能回来？ Or are they at all?
他们是否应该被欢迎回来？ Should they be welcomed back at all?
然而，西普里安最大的担忧是这个。 Cyprian's biggest concern, though, is this.
认信者。 The confessors.
因为认信者基于他们被认为的超凡魅力权威，正在给予人们和解。 Because the confessors on the basis of their perceived charismatic authority, are granting people reconciliation.
所以懈怠者去找认信者，你知道，倾诉他们的心声，表达他们 因犯了偶像崇拜而感到的悲伤，而认信者宣布他们被宽恕了。 So the laps are going to the confessors and saying, you know, pouring out their hearts, you know, the grief for having committed idolatry, and the confessors are proclaiming them forgiven.
一些认信者甚至给他们一张重返教会的便条。 And some of the confessors are even giving them a get-back-in-the-church note.
这些便条中有些甚至说，「你和你的全家」。 Some of these notes even say, You and your whole family.
所以，这涵盖了一群人，其中大多数人甚至懒得去忏悔。 So, covering a group of people, most of whom didn't even bother to go and confess.
所以西普里安感到非常恐慌，因为这行不通。 So Cyprian's like freaking out because this isn't going to work.
主教必须是和解的权威。 The bishops have to be the authority over reconciliation.
别管他不在那里的事实，他在躲藏。 Never mind the fact that he's not there, he's in hiding.
但在他的《论懈怠者》文件中，他说宽恕和和解 的权力在于教会，而不在于脱离教会的个人。 But in his document on the left, what he says is that the power to forgive and reconcile Lies with the church, not with individuals apart from the church.
所以看看这里发生了什么。 So see what's happening here.
这是等级权威与超凡魅力权威的冲突。 It's the hierarchical authority in conflict with the charismatic authority.
耶稣赐予了捆绑和释放的权柄，钥匙的权柄。 Jesus gave the power of loosing and binding, the power of the keys.
这是宽恕和和解的权柄。 This is the power of forgiveness and reconciliation.
耶稣将捆绑和释放的权柄赐给了彼得和使徒们， 他们又将其传给了他们的继承者，即主教们。 Jesus gave the power of binding and loosing to Peter and the apostles, who transferred it to their successors, the bishops.
所以是主教们拥有和解的权威。 So it's the bishops who have authority over reconciliation.
这就是西普里安的观点。 This is Cyprian's point.
除此之外，他不想说太多。 Beyond that, he doesn't want to say too much.
起初他好像在说，我甚至不确定该如何评论这件事。 At first he's like, I'm not even sure what to say about this.
他不愿意说太多关于和解的事，因为在他的想法中，在当时许多 人的想法中，如果你犯了背教的罪，这可能是不可饶恕的罪。 And he is reluctant to say too much about reconciling because in his mind, in a lot of people's minds at this time, if you've committed apostasy, this might be the unforgivable sin.
而你能绝对确定背教罪得到宽恕的唯一方法就是成为殉道者。 And the only way that you can be absolutely sure of being forgiven of apostasy is by becoming a martyr.
所以在迫害仍在继续的时候，这些人非常不愿意与任何人和解，因为 他们真正想要的是让背教者，特别是懈怠者，普遍地成为殉道者。 So while the persecution is still going on, these guys are real reluctant to reconcile anyone because what they really want is for the apostates, especially, for the last, in general, to get martyred.
换句话说，再次为他们的信仰面对考验，第二次坚持立场，坚守信仰，成为认信者或 殉道者，因为这真的是你能确定背教之罪得到宽恕的唯一方法，通过殉道来弥补。 Like, in other words, to be confronted again for their faith, and the second time, state, hold fast, Confess their faith and either become confessors or martyrs, because that's really the only way that you could be sure that the sin of apostasy would be forgiven, by undoing it with martyrdom.
然而，诺瓦天最终将成为严格主义者的代表人物，他们会说，不。 Novation, though, is eventually going to become the one who will be the poster child for the rigorists, the ones who are going to say, no.
如果我们让懈怠者回到教会，这将是对殉道者和认信者的侮辱。 If we let the laps back into the church, it's going to be a slap in the face for the martyrs and the confessors.
所以他们根本不应该被和解。 So they should not be reconciled at all.
所以在这种情况下，严格主义者将是那些主张对懈怠者实行几乎永久性逐出教会的人。 So the rigorous, in this case, are going to be the ones who advocate pretty much permanent excommunication for the laps.
现在最终，西普里安将回到迦太基，并将召开一次会议。 Now eventually, Cyprian is going to come back to Carthage and there will be a council.
在迦太基有一次会议，然后在罗马又有一次。 There's a council in Carthage and then another one in Rome.
基本上，他们将不得不制定出如何处理懈怠者的方案。 And basically, they're going to have to work out what to do about the last.
最终，问题将是必须根据具体情况逐案决定，因为他们不能有一个适用于所有人的规则。 And ultimately, the issue is going to be that it's got to be decided on a case-by-case basis, because they can't have one rule that covers everybody.
我的意思是，你至少有这三个不同的类别，但即使在这些类别中，你也有不同的情况。 I mean, you've got at least these three different categories, but even within that, you've got different scenarios.
所以总的来说，简单地说，会议决定任何自愿献祭的背教者，任何只是排队进 行祭祀的人，他们都被逐出教会，可能无法和解，除非可能是在他们临终时。 So the councils decide, in general, to put it quickly, the councils decide that anyone who is an apostate who voluntarily sacrificed Anyone who just lined up and made the sacrifice, they're excommunicated and they probably cannot be reconciled except maybe like on their deathbed.
任何付钱让别人为他们献祭以获得libellu s的人，这同样糟糕，因为你导致了别人犯罪。 Anyone who paid someone else to make a sacrifice for them just to get the libellus, that's just as bad because you've caused somebody else to sin.
也许这甚至更糟。 Maybe it's even worse.
但他们被逐出教会。 But they're excommunicated.
也许可能在他们生命的尽头得到和解。 Maybe possibly to be reconciled at the end of their lives.
如果你在被折磨后献祭，顺便说一下，必须是真正的折磨，仅仅是威胁折磨是不够的 ，但如果有真正的折磨，然后这个人最终屈服并献祭，他们可以在七年后得到和解。 If you sacrifice after being tortured, and by the way, there has to be real torture, just the threat of torture is not good enough, but if there was real torture, and then the person finally gave in and sacrificed, they could be reconciled after seven years.
所以，有七年的时间让人们表现出他们悔改的诚意。 So, there's a time of seven years during which the people are supposed to demonstrate the sincerity of their repentance.
现在，也许你看到这要去向何方了。 Now, maybe you see where this is going.
但要证明你悔改的诚意，悔改是一种难以看到的内在现实 ，要证明你悔改的诚意最终意味着要做外在的忏悔行为。 But to demonstrate the sincerity of your repentance, repentance being an inward reality that's difficult to see, to demonstrate the sincerity of your repentance ultimately means to do outward acts of penance.
它变成了忏悔。 It becomes penance.
忏悔是内在现实的外在、无形的标志。 The penance being the outward, invisible sign of the inward reality.
所以如果你在被折磨后献祭，你被期望在七年内进行忏悔，然后才能得到和解。 So if you sacrificed after torture, you were expected to do penance for seven years before you could be reconciled.
现在，除非你是神职人员，那么再次，终身忏悔，可能在临终时得到和解。 Now, except if you were clergy, then again, penance for life, with possible reconciliation on your deathbed.
我想让你们看到的重点是什么？ What's the point here that I want you to see?
我想让你们看到的重点是，教会必然要走出迫害，而迫害还没有结束 ，但在这种情况下，走出迫害并从那次迫害中创造出某种教会学。 The point that I want you to see is that the church is, by necessity, coming out of the persecution, and the persecution is not over yet, but in this instance, coming out of the persecution and creating a certain ecclesiology out of that persecution.
教会学就是，你知道，我们对教会有什么看法？ The ecclesiology being, you know, what do we believe about the church?
这就是问题所在。 And this is the question.
教会是什么？ What is the church?
教会是圣徒的团体吗？ Is the church a community of saints?
还是教会是罪人的学校？ Or is the church a school for sinners?
教会是一个无尘室吗？ Is the church a clean room?
你知道无尘室是什么，就是你必须穿全套白色衣服之类的地方。 You know what a clean room is, where you gotta wear the whole white suit and all that.
还是教会是一家医院？ Or is the church a hospital?
教会是完美者的乡村俱乐部吗？ Is the church a country club for the perfected?
还是教会是需要治愈者的医院？ Or is the church a hospital for Those who need healing.
教会是什么？ What is the church?
它是一群想要保持纯洁的人的飞地吗？因为他们是纯洁的，他们不想要任何不纯洁的东西？ Is it an enclave of people who want to keep themselves pure because they're pure and they don't want to have anything impure?
还是教会是一个不纯洁的人可以变得更纯洁的地方？ Or is the church a place where the impure can become more pure?
你看到区别了。 You see the difference.
如果你的新观点和严格主义者认为教会是这个无尘室，圣徒的团体，完美者的飞地。 If your novation and the rigorous The church is this clean room, the community of saints, the enclave of the perfected.
你不想让不完美的人进入那里，因为不完美的人会以某种方式玷污完美。 You don't want the imperfect in there, because the imperfect will somehow taint the perfect.
现在，当罗马教会终于能够选举新主教时，所有这些都到了一个决定点。 Now, all of this comes to a decision point when the Roman church is finally able to elect a new bishop.
按理说，诺瓦天应该成为下一任主教。 By all rights, an ovation should be in the next bishop.
你知道，他基本上写了三世纪中叶正统信仰的定义性文件。 He wrote, you know, basically the defining document of orthodoxy for the mid-third century.
他是罗马的代理主教，神父委员会的主席。 He's the acting bishop of Rome, the chair of the council of priests.
现在是选举时间了。 Now it's election time.
这应该是显而易见的。 It should be a no-brainer.
猜猜怎么着？ Guess what?
他输了。 He loses.
另一个人被选上了，一个叫科尼利的人。 Another guy is elected instead, a guy named Cornelius.
为什么？ Why?
因为科尼利是一位牧师。 Because Cornelius is a pastor.
神学家是严格的。 The theologian is the rigorous.
牧师是认识到，嗯，我们不能就这样把所有懈怠者都踢出去的人。 The pastor is the one who recognizes that, well, We can't just kick out all the lapsed.
首先，这会使教会人数大减。 First of all, that's going to decimate the church.
但其次，这说明我们，你知道，我的意思是，在某种程度上这说明了你对教会的信念。 But secondly, what does that say that we, you know, I mean, on some level that says something about what you believe about the church.
所以诺瓦天，你知道，尽管他是一位优秀的神学家，但他的教会学走上了严格主义的道路 ，最终他让自己被祝圣为与科尼利对抗的罗马对立主教，成为教会第一次真正的分裂，教 会分裂了，他开始了自己的运动，很能说明问题的是，当然，他们被称为诺瓦天派，但在 东方，在希腊语中，他们被称为Katheroids，纯粹主义者，或纯洁者，对吧？ And so Novation, while he, you know, as good a theologian as he was, his ecclesiology went down this road of rigorism and ultimately he gets himself consecrated as a Rival bishop of Rome against Cornelius, and becomes really the church's first real schism, where the church splits, he starts his own movement, and it's very telling that, of course, they're called Novatianists, but in the East, in Greek, they're called the Katheroids, the purists, or the pure ones, right?
这准确地告诉你他们认为教会是什么。 So that tells you exactly what they think the church is.
这是一个纯洁者的地方，我们不想包括任何不纯洁的人。 It's a place for the pure, where we don't want to include anyone who's not pure.
这里有一个基本问题。 There's a basic issue here.
你相信不纯洁会玷污纯洁吗？ Do you believe that impurity taints purity?
还是你相信纯洁会影响不纯洁，使其变得更纯洁？ Or do you believe that purity will rub off on impurity, making it more pure?
什么更有力量，纯洁还是不纯洁？ What's more powerful, purity or impurity?
严格主义者担心不纯洁的人会玷污他们纯洁的教会，所以它是排他的。 The rigorists are worried that the impure will taint their pure church, and so it's exclusive.
你排斥不纯洁的人。 You exclude the impure.
主流教会将走一条不同的道路。 The mainstream church is going to go a different way.
主流教会会说，不，教会是罪人的学校。 The mainstream church is going to say, no, the church is a school for sinners.
它是灵魂病患的医院。 It's a hospital for the sick of soul.
它是人们获得治愈的地方。 It's the place where people get healing.
它不是一个把所有需要治愈的人都踢出去的地方。 It's not a place where you kick out everybody who needs healing.
教会将是包容的。 The church is going to be inclusive.
所以主流教会由科尼利和罗马代表。 So the mainstream church then is represented by Cornelius and Rome.
现在西普里安将更加主流，但再次，他关心的是谁有权力进行和解。 Now Cyprian is going to be more mainstream, but again, he is concerned about who has the authority to reconcile.
他在某些方面关心教会的合一，因为我们想控制我们让谁回来。 He's concerned in some ways about the unity of the church because We want to control who we let back in.
我们不是排斥所有人，但同时我们也不会走向另一个极端，包容所有人。 We're not excluding everyone, but at the same time we're not going to the other extreme and including everyone either.
我们要控制我们让谁回来，以及通过什么过程， 我们要控制谁对此有权威，谁对和解有权威。 We're going to control who we let back in and under what process, and we're going to control who has authority over that, who has authority over reconciliation.
现在，随着时间的推移，问题就会出现，如果有 人被诺瓦天派从异教转变为基督教会怎么样。 Now, the question will then come up over time, well, what happens if someone is converted to Christianity from paganism by the Novatians.
诺瓦天派使某人皈依，他们加入这个运动，并接受这些人的洗礼，然后他们意 识到，等一下，你们不是主流教会，你们只是一个小派系，我想加入大教会。 The Novatians convert somebody, they join this movement, and get baptized by these guys, and then they realize, wait a second, you guys aren't the mainstream church, you guys are just this little faction, I want to be in the big church.
所以他们想加入主流教会。 So then they want to come over to the main church.
我得退后一步说几件事。 A couple of things I'll have to back up in a second.
问题将是，他们需要再次受洗吗？ The question is going to be, do they need to be baptized again?
他们是由诺瓦天派施洗的。 They were baptized by the Novationists.
这个人需要再次受洗才能进入主流教会吗？ Does the person need to be baptized again to come into the mainstream church?
这就是我们必须开始使用C字，公教会的地方，因为对于诺瓦天派，顺便说一 下，我们还没有到达尼西亚会议，但当诺瓦天派去参加尼西亚会议时，他们被 宣布为正统，这最终意味着教会将认识到可能成为基督徒而不是公教徒。 And here's where we have to start using the C word, the Catholic Church, because With the Novationists, by the way, we haven't gotten to the Council of Nicaea yet, but when the Novationists go to the Council of Nicaea, they're declared Orthodox, which ultimately means that the Church is going to recognize that it's possible to be Christian and not Catholic.
所以，对于诺瓦天派来说，我们第一次有了类似现代教派的感觉。 So, for the first time with the Novationists, we have this sense of something like a modern denomination almost.
最终会有一个承认，即可能成为基督徒，但却在一个分离的教会团体中。 There will eventually be an acknowledgement that it's possible to be Christian and yet be In a separated ecclesial body.
现在，一开始不是这样。 Now, not at first.
诺瓦天的大多数敌人会称他们为异端，尽管从神学上讲他们不是异端。 Most of Novatian's enemies will call them heretics, even though theologically they're not heretics.
从这个意义上说，他们有点像孟他努派。 In that sense, they're kind of like the Montanists.
他们很严格，但并不真的是异端。 They're rigorous, but not really heretics.
但诺瓦天派教会将传播并持续几个世纪。 But the Novatianist church will spread and last for a couple of centuries.
在东方比在西方持续的时间更长。 Longer in the East than in the West.
但当人们想重新加入公教会时，我用的是小写的 公教会，但在某种意义上，它有了现在的含义。 But when people want to rejoin the Catholic Church, and I'm using Catholic with a small c, but in a sense, it sort of has the meaning of, it's coming to have the meaning that it has now.
所以西普里安对此的回应是，如果你受洗，为你 施洗的人必须在正统教会内，否则洗礼无效。 So Cyprian responds to this by saying that if you're baptized, the person who performed your baptism It has to be within the Orthodox Church, or the baptism is not valid.
所以，西普里安开始为那些从诺瓦天派或任何其他运动加入公教会的人重新施洗。 So, Cyprian starts re-baptizing people who come into the Catholic Church from the Novatianists or any other movement.
现在，罗马的主教已经不再是科尼利了。 Now, by now the Bishop of Rome is no longer Cornelius.
现在罗马的主教是一个叫斯蒂芬的人。 By now the Bishop of Rome is a guy named Stephen.
斯蒂芬和西普里安现在要发生冲突了。 And Stephen and Cyprian are now going to butt heads.
所以这很有趣，因为当是诺瓦天和西普里安时，西普里安代表更接近主流。 So it's interesting because when it's Novation and Cyprian, Cyprian represents more closer to the mainstream.
当是斯蒂芬对西普里安时，西普里安不一定代表主流。 When it's Stephen versus Cyprian, Cyprian will not necessarily represent the mainstream.
斯蒂芬是罗马的主教。 Stephen is Bishop of Rome.
我想让你们看到的是迫害如何引发了关于和解的争议。 And what I want you to see here is how the persecution brought on the controversy over Reconciliation.
这必然会引发关于洗礼的争议。 And that will necessarily bring on a controversy over baptism.
因为问题将变成... Because the question is going to become...
问题是这样的。 The question is this.
为了使洗礼有效，主持洗礼的人必须是什么，正 统的，不是罪人，你知道，诸如此类，对吧？ For a baptism to be valid, does the presider who administered the baptism have to be, what, orthodox, not a sinner, you know, whatever, right?
换句话说，主持洗礼的人对洗礼的有效性重要吗？ In other words, does the presider over the baptism matter to the validity of the baptism?
从某种意义上说，通过重新施洗，西普里安是在说这确实重要。 And in a sense, by re-baptizing, Cyprian is saying it does matter.
所以如果你是由诺瓦天派或其他人施洗的，而你想加入主流或公教会，你需要重新受洗。 So if you were baptized by an ovationist, or whatever, and you want to come into the mainstream or the Catholic Church, you would need to be re-baptized.
现在，斯蒂芬得知了这件事。 Now, Stephen gets wind of this.
他从254年到257年担任罗马主教。斯蒂芬得知西普里 安在重新施洗，他说，等一下，西普里安，停止这样做。 He's Bishop of Rome from 254 to 257. Stephen gets wind of this, that Cyprian is re-baptizing, and he says, wait a minute, Cyprian, stop doing that.
诺瓦天派不需要重新受洗，因为主持洗礼的人是否分裂主义者或甚至是否异端都无关紧要。 Novationists do not need to be re-baptized, because it doesn't matter whether the presider who administered a baptism is schismatic or not, or even a heretic or not.
因为最终是神在施洗，而不是人。 Because ultimately it's God who does the baptizing, not a human being.
所以如果我们相信神是信实的，那么无论谁施洗，洗礼都是有效的。 And so if we believe God is faithful, then the baptism is valid no matter who did it.
现在，这将成为斯蒂芬和西普里安之间的一种冲突，因为西普里安，他在理论上可能 同意每个人都应该在教义问题上与罗马教会一致，但他不想屈服于罗马主教的权威。 Now, this is going to be, you know, kind of a conflict between Stephen and Cyprian because Cyprian, he might theoretically agree that everybody should agree with the Church of Rome on doctrinal issues, but he does not want to submit to the authority of the Bishop of Rome.
所以问题将是，什么使洗礼有效？ And so the question is going to be, what makes a valid baptism?
斯蒂芬，一开始斯蒂芬说，只要一个人受洗归入基督，这就是有效的洗礼。 And Stephen, at first Stephen says, as long as a person is baptized into Christ, it's a valid baptism.
但后来他的对手在这一点上追问他说，等一下，哪个基督？ But then his opponents press him on that and say, wait a minute, which Christ?
如果马吉安给某人施洗归入幻影说的基督怎么办？ What if Marcion baptized somebody into the docetic Christ?
然后斯蒂芬有点退缩，说，好吧，我同意你的观点。 And then Stephen kind of backpedals a little bit and says, okay, well, I'll give you that.
只要洗礼是奉三位一体的名义进行的，那就是有效的。 As long as a baptism is done in the name of the Trinity, then it's valid.
这成为了教会的官方立场。 And that becomes the official position of the Church.
只要洗礼是奉三位一体的名义进行的，就是有效的。 That a baptism, as long as it's done in the name of the Trinity, is valid.
事实上，在许多教会，包括罗马公教会，直到今天，从 技术上讲，特别是在紧急情况下，任何人都可以施洗。 And in fact, in many churches, Roman Catholic included, to this day, technically speaking, especially in an emergency, anyone can do a baptism.
如果一个佛教徒来了，奉三位一体的名义给某人施洗，如果他们的意 图是做教会施洗时所做的事，这就是说法，那洗礼是有效的，对吧？ If a Buddhist comes along, and baptizes someone in the name of the Trinity, and if they intend to do what the church does when it baptizes, that's the language, that baptism is valid, right?
所以一个人甚至不必是，他们不仅不必是神职人员，他们甚 至不必是基督徒就可以进行有效的洗礼，因为是神在施洗。 So a person doesn't even have to be, not only do they not have to be clergy, they don't even have to be Christian to effect a valid baptism because it's God who does the baptism.
但请注意，这里有两种不同的看待教会的方式。 But notice, notice the two different ways of looking at the church here.
再次，对斯蒂芬来说，我谈论这个的方式是，他有一个罗马式的洗礼观。 Again, for Stephen, and the way I talk about this, He has a Roman view of baptism.
这成为了官方观点。 That becomes the official view.
但在罗马的洗礼观中，是神在施洗。 But in the Roman view of baptism, God does the baptizing.
是神影响圣事的有效性。 It's God who affects the validity of the sacrament.
所以主持人的信仰或正统性并不重要。 So the faith or orthodoxy of the presider doesn't matter.
现在看，这很重要。 Now look, this is important.
这就是今晚的关键时刻。 Here's the so what moment for tonight.
如果你... What if you...
我的意思是，这不仅仅与公教会有关。 I mean, this is not just relevant to the Catholic Church.
这可能与任何教会都有关。 This could be relevant to any church.
但如果你发现给你施洗的人后来被发现是恋童癖或做了一些可怕的事情怎么办。 But what if you found out that the guy who baptized you later turned out to be a pedophile or have done some horrible stuff.
那是我的故事。 That's my story.
好吧，我并不是想太个人化，但这很重要，因为，你知道，这会使你的洗礼无效吗？ Okay, well, I wasn't trying to get too personal, but it's important because, you know, does that invalidate your baptism?
教会说，不，它不会。 And the church says, no, it does not.
主持人的信仰或，你知道，纯洁或其他什么并不影响洗礼的有效性，因为是神进行了洗礼。 The faith or, you know, purity or whatever of the presider doesn't affect the validity of the baptism because it's God who did the baptism.
现在西普里安，尽管他有我所说的北非洗礼观，他说这确实重要，在某种程度 上，按照北非洗礼观，恩典是通过主持人这个管道传递的，就像恩典从神通过 主持人流向接受者，如果主持人是个罪人，你知道，它会阻止恩典的流动。 Now Cyprian, though, who has this what I call a North African view of baptism, is saying that it does matter, that in a way, with the North African view of baptism, the grace is kind of like coming through the conduit of the presider, like the grace flows from God through the presider to the recipient, and if the presider is a king-toes, you know, it's going to stop that flow of grace.
所以北非的洗礼观，实际上是对圣事的普遍看法，有这样一种假设， 如果主持人不忠实，或是异端，或其他什么，那么圣事就是无效的。 So the North African view of baptism, in fact the sacraments in general, sort of has this assumption that if the presider is unfaithful, or a heretic, or whatever, that the sacraments are invalid.
最终，罗马教会、斯蒂芬，然后成为教会官方观点的 说法是，不，它不是那样运作的，因为神是信实的。 And ultimately, the Roman church, Stephen, and then what becomes the official view of the church says, no, it doesn't work that way, because God is faithful.
所以即使你是由像诺瓦天这样的分裂者施洗的也无关紧要， 只要洗礼是奉三位一体的名义进行的，洗礼就是有效的。 And so it doesn't matter if you were baptized by a schismatic-like novation, As long as the baptism is done in the name of the Trinity, the baptism is valid.
但再次，这告诉你他们如何看待教会及其与圣灵的关系，例如。 But again, this tells you how they view the church and its relationship to the Holy Spirit, for example.
对西普里安来说，再次，圣灵是通过主持人传递的。 For Cyprian, again, the Holy Spirit passes through the presider.
后来的按立也可能是同样的情况，因为按立成为一种圣事，对吧？ Could be the same thing with ordination later, as ordination becomes a sacrament, right?
当我们到达四世纪奥古斯丁和多纳徒派之间的冲突时，我们会看到这一点。 We're going to see this when we get to the fourth century in the conflict between Augustine and the Donatists.
我们将会看到这一点。 We're going to see this.
如果你发现你的主教是由另一个在上次迫害中曾背教的主教祝圣的，会发生什么？ What happens if you find out your bishop was consecrated by another bishop who lapsed during the last persecution?
你的主教是否不是一个有效的主教？ Is your bishop not a valid bishop?
这个问题将会出现。 That issue will come up.
所以关于圣事的这个问题是，主持人是否是可以阻挡恩典的恩 典管道，还是恩典不通过主持人而是直接从神流向接受者。 So this question with the sacraments is, whether the presider is a conduit of grace that can block grace, or whether grace doesn't flow through the presider but directly from God to the recipient.
所以罗马观点成为官方观点，即圣事是... So the Roman view becomes the official view that sacraments are...
顺便说一下，事实上，拉丁语中的圣事一词sacramentum，简单地说就是奥秘。 By the way, in fact, the word sacrament in Latin, sacramentum, simply means mystery.
如果你想翻译它，圣事就是教会的奥秘。 If you want to translate it, The sacraments are the mysteries of the church.
为什么它们是奥秘？ Why are they mysteries?
因为神在工作。 Because God is at work.
这不是魔术，也不仅仅是某个人在进行交易，我要得到一些恩典并给你，但你需要我给你。 It's not a magic trick and it's not simply some person who is making a transaction where I'm going to get some grace and give it to you, but you need me to give it to you.
并不完全是那样的。 It's not quite like that.
所以有趣的是，主流教会尽管强调等级权威、使徒权威和使徒继承， 但当涉及到圣事的实际操作时，使其有效的只是它被正确地执行。 So it's interesting that The mainstream church, for all of its emphasis on a hierarchical authority and an apostolic authority and an apostolic succession, yet when the rubber meets the road with the sacraments, what makes it valid is simply that it's done correctly.
如果不是奉三位一体的名施洗，洗礼可能是无效 的，但假设它被正确执行，谁做的并不重要。 It's possible to have an invalid baptism by not baptizing in the name of the Trinity, but assuming it's done correctly, it doesn't matter who did it.
我们在洗礼中看到的另一件事，只是想指出这一点，特别是 在罗马，我们开始看到洗礼和坚信礼开始成为分开的仪式。 Another thing that we're seeing here in baptism, just to point this out, is that, especially in Rome, we're beginning to see this is where baptism and confirmation start to become separate rites.
记得我一开始告诉你洗礼和坚信礼是一回事。 Remember I told you at the beginning that baptism and confirmation were one thing.
但是你给婴儿施洗越多，他们确实在这样做，你给 婴儿施洗越多，你就越需要把坚信礼推迟到以后。 But the more you baptize infants, which they absolutely were doing, The more you baptize infants, the more you have to postpone the confirmation until later.
让我在这里停下来，看看是否有基于和解或洗礼争议的问题或讨论。 Let me stop there and see if there are questions or discussion based on the controversies over reconciliation or baptism.
那是一个问题吗？ Is that a question?
使徒传统，它与我们现在讨论的内容有什么关系？ The apostolic tradition, how does that relate to what we're talking about now?
你说的是那份文件，使徒传统吗？ Are you talking about the document, the apostolic tradition?
基本上我在想的是那份职业列表，有些事情你不能以此为生。 Basically what I'm thinking about is that listing of occupations There were certain things that you couldn't do for a living.
但再次，有人觉得有必要制定那份清单这一事实意味着可能有音 乐家，有魔术师想加入教会或其他什么，所以这是一个问题。 But again, the very fact that somebody felt the need to make that list meant that there were probably musicians There were magicians who wanted to join the church or whatever, and so it was an issue.
对于这些文件，像《使徒传统》，还有其他的，我之前称它们为教会秩序文件。 With these documents, like the Apostolic Tradition, and there are others, I referred to them earlier as the Church Order documents.
在大多数情况下，《使徒传统》是一个很好的例子。 For the most part, the Apostolic Tradition is a good example.
它传统上被认为是希波吕托斯所写。 It's traditionally attributed to Hippolytus.
也许希波吕托斯确实写了一份叫《使徒传统》的文件。 And maybe Hippolytus wrote a document called the Apostolic Tradition.
但我们现在拥有的文件已经添加了各种层次。 But the document that we have now has all kinds of layers added to it.
所以当你阅读这些文件时，你不能将它们固定在教会历史的某一点上。 So when you read these documents, you can't pin them down to one point in the church's history.
事实上，学者们现在正在做的是看这些文件说，哦，这 部分是早期的，这部分是晚期的，你在寻找这些层次。 In fact, what scholars are doing now is they're looking at the documents saying, oh, this chunk is from early, and this chunk is from late, and you're looking for the layers.
但这些文件最终发生的是，有人写了一份教会秩序文件，说这就是我 们应该如何做事，但随着该文件被复制和传下去，他们会添加内容。 But these are documents that what ends up happening is somebody writes a church order document, say this is how we should do things, But as that document gets copied and passed down, they add to it.
他们会对其进行修饰，哦，这就是我们现在的做法，所以我把它加进去。 And they embellish on it, oh well this is what we do now, so I'll throw that in there.
所以我们现在拥有的文件不是它们最初的形式。 So the documents as we have them now are not in the form that they were in originally.
所以当你阅读那些文件时，你实际上也在看四世纪的东西。 So when you read those documents, you're really looking at fourth century stuff in there too.
所以很多内容是后来添加的。 So a lot of that stuff is coming later.
特别是当你看到那些讲述如何进行按立的内容时，因为你看他们如何进行按立仪式或仪式 ，很明显这是君士坦丁后期的，因为其中有一些元素看起来像加冕国王的仪式之类的。 Especially when you get into the ones that talk about how ordination is done because You look at how they would do their rite or their rituals of ordination, and it's clear that it's post-Constantinian because there are elements in there that look like the rituals from crowning a king and stuff like that.
所以有所有这些类型的修饰被加入进来。 So there's all this sort of embellishment that comes in.
还有什么？ What else?
有问题吗？ Questions?
在这一点上有什么评论吗？ Comments at this point?
好吧，让我回到原点，简单谈谈迫害的结束，我大约五分钟就讲完。 Well, let me come full circle then and just talk a little bit about the end of the persecution and I'll be done in maybe five minutes or so.
当我之前提到尼禄时，我指的是666，我以为那据说是指尼禄。 Back when I mentioned Nero, I meant like the 666, I thought that was supposedly Nero.
哦，是的，不，不是的。 Oh yeah, no, it's not.
一些书是这么说的，但不是因为尼禄的迫害太短暂且仅限于罗马城。我 认为大多数人将启示录的写作时间定在多米田统治时期，大约公元95 年。666这个数字是那种你几乎可以用任何人的名字来解释的东西。 Some books say that, but it's not because Nero's persecution was too short and too limited to the city of Rome I think most people date the book of Revelation to the reign of Domitian in about the year 95. The number 666 is one of those things that you could make it anybody's name almost.
对此进行计算，然后说，哦看，罗纳德·里根。 Do the math on that and say, oh look, Ronald Reagan.
你可以让它指几乎任何人，但最符合帝国头衔和所有那些的人应该是多米田。 You can make it say almost anybody, but the one that fits the best with the imperial titles and all that would have been Domitian.
对我来说，很明显，当约翰在文本中写下这个时，那是指写书时的当前皇帝。 To me, that is clearly, when that's written in the text and John writes that, that's a reference to the current emperor at the time the book was written.
在德修统治下，他的帝国中有人皈依基督教吗？ Under Decius, were there people who were converting to Christianity under his empire?
直接为他工作的人？ People who were working directly for him?
如果他们决定的话，他们会让人们进入教会吗？ And were they letting people into the church if they decided to?
嗯，我不知道德修自己家中有任何特定的基督徒。 Well, I don't know of anyone particular in Decius' own household who was Christian.
可能有过。 There may have been.
但肯定一直有人在皈依。 But certainly there would have been people converting all the time.
甚至在上层阶级中也是如此。 Even within the upper classes.
随着时间的推移，我们看到越来越多的上层阶级，甚至元老院阶级的人在皈依。 The more time goes on, the more we see people in the upper classes, even in the senatorial class, converting.
但是，你知道，在最高社会经济阶层，主要是女性。 But then, you know, in the highest socioeconomic classes, it's going to be mostly women.
因为男性仍在努力在罗马政府中追求向上流动的事业。 Because the men are still trying to pursue an upwardly mobile career in the Roman, you know, government.
所以这会与成为受洗基督徒的期望相冲突。 And so that would conflict with, you know, the expectations of being baptized Christians.
这种情况一直在发生。 It's happening all the way through this.
当我们讲到4世纪初所谓的大迫害时，我们会看到一些皇帝的妻子可能是基督徒。 When we get to the so-called great persecution of the early 4th century, we'll see how the wives of a couple of the emperors may have been Christian.
那么就简单总结一下。 Just a little bit of wrap-up then.
正如我所说，罗马看待圣事和教会的方式将成为教会的官方观点，并在某种程度上战胜 北非的方式，除了当我们讲到奥古斯丁并看他与多纳徒派的冲突时，那都发生在北非， 但奥古斯丁代表罗马的观点，而多纳徒派是北非人，所以我们到那里时会看到这一点。 As I said, the Roman way of looking at the sacraments and the church will become the official point of view of the church and will sort of win out over the North African way, except that, again, when we get to Augustine and we look at his conflict with the Donatists, that was all taking place in North Africa, but Augustine represents the Roman outlook and the Donatists are the North Africans, so we'll see that when we get there.
德修的迫害并没有持续很长时间，因为几年后他在战斗中被杀。 Decius' persecution didn't last all that long because after a couple of years he's killed in battle.
最终，瓦勒良皇帝登上王位。 Eventually, the emperor Valerian comes to the throne.
瓦勒良在253年成为皇帝，在257年他重新开始迫害。 Valerian becomes emperor in 253, and in 257 he renews the persecution.
所以，再次认为教会变得太强大，太富有，渗透到上层阶级太深。 And so, again, thinking that the church is getting too powerful, too wealthy, Penetrating too far into the upper classes.
因此，瓦勒良的迫害特别针对教会领袖、教师、传教士和神职人员。 And so Valerian's persecution targeted specifically church leaders, teachers, evangelists, clergy.
所以在258年，罗马合法选出的主教科尼利和他的对手诺瓦天都殉道了。 And so it was in 258, both the duly elected bishop of Rome, Cornelius, and Novatian, his rival, were martyred.
这是一种情况，我们在希波吕托身上也看到了，教会 内部有这些对手，但他们最终并肩作为殉道者死去。 It's one of these situations, we saw it with Hippolytus too, where there are these rivals within the church, but they end up dying side by side as martyrs.
但无论如何，瓦勒良在257年和258年颁布了两项 敕令。再次针对教会领袖，要求所有主教进行祭祀。 But anyway, Valerian issued two edicts in 257 and 258. Again, targeting the church leaders, all bishops required to make the sacrifice.
基督徒集会被禁止，违者处死。 Christian assembly outlawed on pain of death.
然后在258年，他一定决定了，你知道，我在瞎折腾什么？ And then in 258, he must have decided, you know, what am I messing around for?
所有神职人员都被判处死刑。 All clergy are condemned to death.
所以，他实际上在260年的战斗中被俘虏，他的儿子成为下一任皇帝，他的儿子决 定放松迫害，基本上将教会恢复到德修之前的状态，这并不完全合法，但被容忍。 And so, he actually was captured in battle in 260, and his son became the next emperor, and his son decided to ease up on the persecution and basically restore the church to its former status before Decius, which is not exactly legal, but tolerated.
所以，260年之后，我快讲完了，我发誓。 So, after 260, I'm almost done, I swear.
260年之后，教会能够放松了。 After 260, the church is able to relax.
迫害结束了。 Persecution is over.
人们认为迫害永远结束了。 And people think persecution is over for good.
现在，40年后它又回来了，而教会在那40年里会变得自满。 Now, in 40 years it's coming back, and the church will get complacent in that 40 years.
但就在那40年的时间里，当基督教还不合法，但迫害缓解了，就在那40年的时 间里，教会开始作为一个团体拥有财产，教会从简单地在家中崇拜转变为改造房屋 ，重新装修房屋以专门用于崇拜，所以我们开始有了指定的崇拜空间，也许一些富 人会捐赠一个房子或公寓空间，这些空间会被清空和重新装修，只用于崇拜。 But it's within that 40-year span, when Christianity is not legal yet, but the persecution eased up, it's within that 40-year span of time that the church begins to own property as a corporate entity, and the church goes from simply worshipping in homes to modifying homes, to remodel homes so that they're specifically used for worship, so we start to have Designated worship space where maybe some wealthy person will donate a home or an apartment space that will be gutted and remodeled and used only for worship.
也许还会加上一个洗礼池。 And maybe a baptistry added on to it.
我们还没有专门建造教堂的建筑，但那即将到来。 We're not getting buildings built specifically as churches yet, but that's coming.
但我们现在已经到了有指定崇拜空间的地步。 But we're getting to the point now where there is designated worship space.
在这段时间里，也许你现在可以在街上走走看到一个教会， 尽管它看起来不像什么，因为它最初是为其他目的而建的。 Within this time, maybe now you could walk down the street and see a church, although it wouldn't look like anything because it was originally built for some other purpose.
但最终，到了4世纪初，东方的皇帝可以从窗户往外看，看到教会。 But eventually, by the turn of the 4th century, it's going to get to the point where the emperor in the East Can look out his window and see the church.
而他不会喜欢这样。 And he's not going to like it.
所以，这是下周的内容。 So, that's coming next week.
现在，在这一点上有什么问题或评论吗？ Now, questions or comments at this point?
没有吗？大家都累了？ No? Everybody tired?
是的，我也是。 Yeah, me too.
最后一次机会。 Last chance.
我知道没人想成为那个提问的人。 I know nobody wants to be that person who asks the question.
我想回家，但我再给你们一次机会。 I want to go home, but I'll give you one more chance.
时间滴答滴答。 Tickety-tock.
好的。 Okay.
好的，那么我们下周一佩尔佩图阿纪念日再见。 Good, well then we'll see you next Monday for the Feast of Perpetua.
如果你想带食物来分享，欢迎你这样做。 And if you want to bring food to share, you're welcome.
这不是义务，但欢迎你这样做。 It's not an obligation, but you're welcome to do that.
那么我们到时候见。 So we'll see you then.