好的，欢迎回到我们的最后一堂课。在第一个小时里，我们将讨论东西方教会的分裂。 Okay, so welcome back to our last night of class, and in our first hour we're talking about the split between the East and West.
换句话说，我们要讨论最终导致分裂的原因。你们已经知道这个词了， 但值得写在黑板上，因为它的拼写中有个H。这次分裂发生在东方教会 （现在被称为东正教会）和西方教会或公教会或罗马公教会之间。 In other words, what finally led to the schism, you know that word already, but it bears putting on the board because it's spelled with an H. The schism between the Eastern Church, that's come to be called the Eastern Orthodox Church or churches, and the Western or Catholic or Roman Catholic Church.
现在，你们已经知道这并不是教会的第一次永久性分裂，因为在451年迦克墩会议之后， 我们就已经经历了科普特教会和亚述教会的分离。你们知道，那次分裂直到今天仍然存在。 Now, you already know that this is not the first permanent split of the Church, because in 451, after the Council of Chalcedon, we had the departure of the Coptic Church and the Assyrian Church, which, you know, that split is still in effect today as well.
但今晚我们要讨论的是可能更为人所知的东西方教会之间的重大分裂。 But tonight we're going to be talking about the probably more well-known major split between East and West.
我们首先要讨论几个导致分裂的主题或概念。 A couple of things we have to talk about first in terms of topics or concepts that contribute to the split.
我的意思是，其中一个我们上周讨论过的，就是 罗马主教作为西方教宗权威的日益增长，对吧？ I mean, one of which we talked about last week, and that was the emergence of the increasing authority of the Bishop of Rome as the Western Pope, right?
所以我们讨论过这个问题，我们已经涵盖了这一点。 And so we talked about that, we covered that.
另一个我提到过几次的问题，现在我要更详细地讨论一下 ，让你们看到全局，那就是关于「和子」条款的争议。 Another issue that I've touched on A few times that I'm going to talk about in a little bit more detail now, that you see the big picture, is the controversy over the filioque clause.
这个拉丁词「filioque」实际上是一个复合词。 This Latin word, filioque, is actually a compound word.
后缀「que」是拉丁语中表示「和」的一种方式。 The suffixque is one of the ways that you can say and in Latin.
「Filion」是「子」的意思。 Enfilion is the word for son.
这里不需要「the」这个词，但它的意思是「和子」。 You don't need the word the here, but it means and the son.
正如你们所知，这被添加到信经中关于圣灵的那一行。 And as you know, that got tacked onto the line in the Creed, the line about the Holy Spirit.
「圣灵出于父」，这是东方信经的说法。 The Holy Spirit proceeds from the Father, that's where the Eastern Creed stops.
「圣灵出于父和子。」 The Holy Spirit proceeds from the Father and the Son.
这是西方信经的说法。 That's how the Western Creed says it.
虽然表面上看这似乎与圣灵有关，事实上确实如此。 And while this may on the surface seem like it's It's having to do with the Holy Spirit, and it is.
但实际上，这更多是关于基督论而非圣灵论，因为这个条款虽然被 添加到关于圣灵的短语中，但目的是为了对圣子说些具体的事。 It's really more about Christology than pneumatology, in the sense that the clause is added to the phrase about the Spirit, but in order to say something specific about the Son.
所以你们记得，尼西亚信经甚至君士坦丁堡信经最初只说圣灵出于父。 So you remember that the Creed, as it came out of Nicaea and even Constantinople, originally only said that the Holy Spirit proceeds from the Father.
加帕多家教父在他们的著作中说过，圣灵出于父，藉由子。 The Cappadocians had said in their writings that the Spirit proceeds from the Father through the Son.
所以这个观点在东方教会也是可以接受的。 So that idea is acceptable in the East as well.
但有一些神学家谈论我们所称的圣灵双重出发说。 But there were various theologians who talked about what we call the double procession of the Spirit.
所以双重出发说指的是圣灵同等地出于父和子。 So double procession is the Spirit proceeding from the Father and the Son equally.
我们看到这种观点早在三世纪就已出现，甚至在 诺瓦提安的时代就有了不可分离运作的概念。 And we see that even as early as the third century, even as early as Novation, where we have this idea of inseparable operation.
不可分离运作说认为所有神圣活动都是三位一体中三个位格共同作用的结果。 Inseparable operation says that all divine activity is a product of all three persons of the Trinity.
如果圣灵的出发是神圣活动，那么圣灵就不仅出于父，也出于子。 If the procession of the Spirit is divine activity, then the Spirit proceeds from the Son as well as the Father.
这个观点导致神学家，尤其是西方的神学家，开始相信双重出发说是必要的。 This idea results in theologians, especially in the West, coming to believe that double procession is required.
他们认为圣灵必须同时出于父和子，否则就会在父与子之间造 成某种不可接受的区别，这部分是基于不可分离运作的概念。 that the Spirit must proceed both from the Father and the Son, because otherwise that would be a distinction between the Father and the Son that would be somehow unacceptable, in part based on inseparable operation.
你们也已经知道，在东方的亚略主义争议之后，实际上 在某种程度上争议仍在继续时，亚略主义向西方传播。 You also already know that after the Arian controversy in the East, and well really in some ways while it was still going on, Arianism moves west.
在那种争议平息之后。 And after That kind of subsided.
西方神学家希望确保亚略主义不会再在西方抬头的方法之一，就是强调父与子的平等。 One of the ways the Western theologians had hoped to make sure that Arianism never reared its ugly head again in the West was to emphasize the equality of the Father and Son.
因此，强调父与子的平等以及圣灵同时出于父和子 的双重出发说，被视为防范亚略主义的必要措施。 So this emphasis on the equality of the Father and Son and on the double procession of the Spirit as from both the Father and Son became an emphasis that was seen as necessary to safeguard against Arianism.
为了强调父与子的同质性，这一点被特别强调。 In order to emphasize the consubstantiality of the Father and the Son, this gets emphasized.
如果你思考新约罗马书第8章，基督的灵就是神的灵。 If you think about, in terms of the New Testament, Romans chapter 8, the Spirit of Christ is the Spirit of God.
从保罗使用这些短语的方式中，你可以看到圣灵既被 描述为神的灵（即父的灵），也被描述为基督的灵。 The way Paul is using those phrases, you can see that the Holy Spirit is described both as the Spirit of God, i.e. the Father, and also as the Spirit of Christ.
因此，似乎没有任何理由认为圣灵作为基督的灵会比作为父的灵有任何不足。 So there seems to be no sense in which the Holy Spirit is any less the Spirit of Christ than he is the Spirit of the Father.
在哥林多前书中，我们也感受到圣灵的恩赐同时来自父和子。 Also in 1 Corinthians, we get the sense that the gifts of the Spirit come from both the Father and the Son.
在约翰福音中，圣灵的降临以几种不同的方式表述。 In the Gospel of John, the coming of the Spirit is stated in a couple of different ways.
其中一种方式描述圣灵的降临是子求父差遣圣灵。 In one way, the coming of the Spirit is described as the Son asking the Father to send the Spirit.
我想，你可以将这与加帕多家教父所说的联系起来，即圣灵出于父，藉由子。 You can sort of, I suppose, relate that to what the Cappadocians were saying, that the Spirit comes from the Father through the Son.
但在约翰福音的其他地方，圣灵被描述为由子所赐。 But in other places in the Gospel of John, the Spirit is described as being given by the Son.
因此，这些再次成为理解圣灵双重出发说的圣经基础，即圣灵同时出于父和子。 And so, again, these are biblical A biblical basis for understanding the procession of the Spirit as a double procession from both the Father and the Son.
你记得在尼西亚会议之后，一些亚略派或半亚略 派最终接受了尼西亚信经和子与父同质的观点。 After the Council of Nicaea, you remember that some of the Arians or semi-Arians eventually got on board with the Nicene Creed and with the idea of the consubstantiality of the Son.
但他们中的一些人对将这一观点延伸到圣灵感到不安。 But some of them were uncomfortable with extrapolating that to the Holy Spirit.
换句话说，他们说：「好吧，我们接受子的神性，接受 子与父同等的神性，但我们不能接受圣灵也是如此。」 In other words, saying that, well, you know, okay, we'll give you the divinity of the Son, the equal divinity of the Son and the Father, but we can't accept the same about the Spirit.
因此，一些在亚略主义争议中关于子的论点现在被应用 到了圣灵上。我们讨论过这个，但重复一下会有帮助。 And so, some of the same arguments over the Son that were part of the Arian controversy now get applied And, you know, we've talked about this, but it helps, it's worth repeating.
被认为反对圣灵的群体被称为圣灵斗士派，这个词字面意 思是「灵的战士」，但实际上暗示他们是在反对圣灵。 The group that is perceived as fighting against the Spirit, called the Numatomachians, the word literally means spirit fighters, but it implies that they were fighting against the Spirit.
换句话说，这些人反对圣灵完全的神性。 In other words, these are the people that argued against the full divinity of the Holy Spirit.
有时也被称为马其顿派。 Sometimes also called Macedonian.
但关键是这些人反对圣灵完全的神性。 But the point is that these folks argued against the full divinity of the Spirit.
所以这种情况在东西方教会都在发生。 So you have this going on in both the East and the West.
我们从米兰的安布罗修那里得到了对圣灵的清晰描述。 And we get a clear description of the Holy Spirit from Ambrose of Milan.
现在你可能记得安布罗修是奥古斯丁的导师。 Now you may remember that Ambrose The Holy Spirit was the mentor of Augustine.
安布罗修告诉我们，圣灵是神圣的，值得敬拜。 And Ambrose tells us that the Holy Spirit is divine and worthy of worship.
这与我们从加帕多家教父那里得到的观点是一样的。 Same kind of thing that we get from the Cappadocians.
东西方教会都得出了关于圣灵神性的相同结论。 Both East and West are coming to the same conclusions about the divinity of the Spirit.
圣灵完全是神圣的，与父和子同质，因此值得敬拜。 The Spirit is fully divine, consubstantial with the Father and Son, and therefore worthy of worship.
在旧英语翻译中经常使用的词是「可爱慕的」。 The word that's often used in the Old English translations is adorable.
圣灵是可爱慕的。 The Holy Spirit is adorable.
换句话说，爱慕或敬拜圣灵是恰当的。 In other words, it's appropriate to adore or worship the Holy Spirit.
再次强调，就像东方的加帕多家教父一样，安布罗修也必须澄清，三位一体并不是三个神。 Again, just like in the East with the Cappadocians, Ambrose will then have to clarify, but the Trinity is not three gods.
所以即使我们支持圣灵的神性，这并不意味着圣灵是一个独立的神，我们 并没有走向多神教的道路，我们仍然是一神论者，三位一体是一位神。 So even though we argue in favor of the divinity of the Holy Spirit, that does not make the Holy Spirit a separate God, we're not going down the path of polytheism, we're still monotheists, the Trinity is one God.
因此，在381年，也就是君士坦丁堡会议召开 的同一年，安布罗修写了一篇关于圣灵的文献。 And so, in the year 381, same year as the Council of Constantinople, Ambrose is writing a document on the Holy Spirit.
在那篇文献中，他说圣灵是恩赐，是父和子共同的恩赐。 And in that document he says that the Holy Spirit is the gift, the gift of both the Father and the Son.
再次强调，这里的指导原则是不可分离运作。 And again, the guiding principle here is inseparable operation.
因为如果你说圣灵只出于父而不出于子，那么你就让父和子做了两件不同的工作。 Because if you say that the Holy Spirit comes from the Father but not the Son, then you've got the Father and Son doing two different works.
这样你就违背了不可分离运作的理念。 And so you compromise the idea of inseparable operation.
所以请记住，不可分离运作与同质性的概念密切相关，对吧？ So remember, inseparable operation is intimately tied to the concept of consubstantiality, right?
因为如果三位一体的三个位格是同质的，而事实上它们确实是 同一本质，那么三位一体的三个位格也必须不可分离地运作。 because if the three persons of the Trinity are consubstantial, and they are, one in substance, then the three persons of the Trinity must also be operating inseparably.
于是，奥古斯丁出现了，他制定了我们可能称之为真正的「和子」教义。 So, along comes Augustine then, and he formulates what we might call as the real doctrine of filioquy.
至少他通常因此而受到赞誉。 At least he usually gets credit with it.
但这似乎只是时间问题。 But it seems like it was just a matter of time.
甚至有一些东方作者似乎也走上了这条道路，说 最终我们只能得出结论：圣灵同时出于父和子。 And there are even some Eastern authors who seem to go down this path, saying that ultimately we can only conclude that the Holy Spirit proceeds from both the Father and the Son.
所以，正如我所说，奥古斯丁通常因此而受到赞誉。 And so, as I said, Augustine is usually given credit for this.
这是因为亚略主义争议正在向西方蔓延，亚略主义正在向西方传播。 And because The Arian controversy was moving west, because Arianism was moving west.
记住，东方的亚略派主教，如尼科米底亚的优西比乌，派遣传教士进入 北欧和东欧，将蛮族部落改信亚略派基督教，然后这些蛮族进入欧洲。 Remember that the Arian bishops of the east, like Eusebius of Nicomedia, were the ones to commission missionaries who went into northern and eastern Europe, converted the barbarian tribes to Arian Christianity, and then the barbarians move into Europe.
因此存在着双重威胁。 And so there's this double threat.
他们是亚略派，他们是蛮族，而且现在，在某些时期，我们甚至有倾向于亚略主 义的东方皇帝，他们试图在西方安插亚略派主教，试图在西方建立亚略派教会。 They're Arians, they're barbarians, and And now, at certain times, we even have emperors in the East who lean toward Arianism and who are trying to install Arian bishops in the West, trying to create Arian churches in the West.
所以这一切给西方神学家带来了一种压力和紧迫感 ，促使他们强调父与子的平等，以防范亚略主义。 So all of this creates a kind of a pressure and an urgency in the theologians of the West to emphasize the equality of the Father and Son to guard against Arianism.
因此，他们认为最好的方法是强调双重出发说，即圣 灵同等地出于父和子，子与父一样同等地差遣圣灵。 And so the best way they felt they could do this was by emphasizing the double procession, that the Spirit proceeds equally from the Father and the Son, that the Son is equally the sender of the Spirit along with the Father.
所以显然有人开始将这个观点加入信经，可能早在4世纪末就开始了。 And so apparently some started adding this idea into the creed, maybe as early as the late 4th century.
即圣灵出于父和子。 that the Holy Spirit proceeds from the Father and the Son.
在6世纪的西班牙，当亚略主义最终被克服时，你知 道，蛮族部落迁入，他们是亚略派，但他们是少数。 In the 6th century, in Spain, when Arianism is finally sort of overcome by, you know, the barbarian tribes move in and they're Arian, but they're the minority.
所以他们征服了一个地区，征服者是亚略派，但大多数人口是正统派。 So they conquer an area, And the conquering tribe is Aryan, but the majority of the population is Orthodox.
最终，多数派转化了少数派。 And so eventually, the majority converts the minority.
最终，亚略主义在西方逐渐消失。 And eventually, Aryanism kind of phases out in the West.
但是再次强调，会有一种态度：好吧，让我们不要让这种情况再次发生。 But again, there's going to be an attitude of, well, let's not let that happen again.
在589年，托莱多会议强制要求将「和子」条款添加到信经中，使其成为必须。 In year 589, at a council in Toledo, The council mandated the filioque clause to be added to the creed, made it mandatory.
现在，这是一个地区性会议，不被视为大公会议或其他什么，所以它是一 个地区性会议，因此其权威仅限于该地区范围，但它从那里开始传播。 Now, this is a regional council, it's not considered an ecumenical council or anything, so it's a regional council, so the idea is that its authority is limited to the sphere of that region, but it spreads from there.
格里高利一世，也就是格里高利大帝，记得我们上次谈到过他 ，他是罗马主教，在6世纪末7世纪初，他认可了这一条款。 Gregory I, Gregory the Great, remember we talked about him last time, who was Bishop of Rome, At the end of the 6th turn of the 7th century, he endorsed it.
他没有使其成为官方或强制性的，可能出于对东方 教会的尊重，他没有强制要求将其添加到信经中。 He didn't make it official or mandatory, and possibly in deference to the East, he did not make it mandatory to add to the creed.
不过，信经当时还不是罗马弥撒的常规部分。 But the creed wasn't even a regular part of the Roman mass yet anyway.
但他确实认可了它，支持了它。 But he did endorse it, he did support it.
从西班牙开始，这个传统传播到欧洲其他地方，如爱尔兰和英格兰。 From Spain, the tradition moved to other parts of Europe, like Ireland and England.
在679年的英格兰，在哈特菲尔德主教会议上（拼写就像声音一样 ，Hatfield），「和子」条款被确认在那里的信经中使用。 And in England in 679, the synod of Hatfield, spelled just like a sound, Hatfield, there the filioploy clause was affirmed to be used in the creed there.
因此它在整个欧洲传播开来。 And so it spread throughout Europe.
最终，查理大帝本人将其作为旗帜，作为他在西方统一礼仪的计划的一部分。 And eventually, Charlemagne himself took it up as a banner, as part of his program to standardize the liturgy in the West.
不过，另一件事是，查理大帝想把它作为一面旗帜，在东方教会的信仰面前挥舞。 Now, the other thing, though, is that Charlemagne wanted to use it as a banner to sort of wave it in the faith of the Eastern Church.
记得我告诉过你，当神圣罗马帝国建立时，东罗马帝国将其视为一种冒犯。 Remember I told you that when the Holy Roman Empire was created, the Eastern Empire saw that as a bit of an affront.
西方教宗在西方创建了一个神圣罗马帝国，而东方的拜占庭帝国仍然存在。 Here is the Western Pope creating a Holy Roman Empire in the West, and the Eastern Byzantine Empire still exists.
所以这被他们视为一种冒犯。 So that was considered a bit of an offense to them.
东方基督徒开始注意到西方基督徒在信经中添加了这个短语。 And Eastern Christians started to notice that the Western Christians had added this phrase to the creed.
然后，你知道，我们讨论过关于圣像的争议。 And then, you know, we talked about the controversy over icons.
我们已经讨论过这个了。 We've talked about that already.
所以这大约是在同一时期发生的。 So this is about the same time that that's going on.
所以这只会使问题变得更糟。 So it only makes the problem worse.
所以记住，在787年的第二次尼西亚会议上，我们在讨论圣像争议的背景下提到 ，在那次会议上澄清了圣像的适当使用。罗马主教实际上同意最好坚持东方信经。 So remember at the Second Council of Nicaea in 787, where we talked about, in the context of the controversy over icons, where the appropriate use of icons was clarified at that council in 787. The Bishop of Rome actually agreed that it was better to stick with the Eastern Creed.
而查理大帝因此批评了他。 And Charlemagne Criticized him for it.
批评他接受了单一出发说的「异端」。 Criticized him for accepting the heresy of single procession.
如果你没看到，我在「异端」这个词上加了引号。 If you didn't see that, I put the word heresy in air quotes.
因为，我的意思是，暂时跳出历史叙述，给你我自己的观点，这两种说法都没有异端之处。 Because, I mean, just stepping out of the historical story for a second, giving you my own opinion, there is nothing heretical about either one of these.
无论是单一出发说还是双重出发说。 Single procession or double procession.
你可以说单一出发说质疑了不可分离运作，但实际上，说圣灵出 于父，就像东方基督徒在他们的信经中所说的那样，并没有错。 You could argue that single procession questions inseparable operation, but in reality, there's nothing wrong with saying the Holy Spirit proceeds from the Father, as the Eastern Christians do in their creeds.
说圣灵出于父，藉由子，没有错，我也不认为像我们 在西方信经中所说的，圣灵出于父和子，有什么错。 There's nothing wrong with saying the Holy Spirit proceeds from the Father through the Son, and I don't think there's anything wrong with saying, as we do in the Western creed, the Holy Spirit proceeds from the Father and the Son.
但查理大帝批评教宗对东方版本太宽容，他称之为异端。 But Charlemagne criticized the Pope for being too easy on the Eastern version which he called heresy.
教宗回应说，东方信经不是异端，事实上，我们所相信的一切并不是都必须写在信经里。 The Pope responded by saying the Eastern creed is not a heresy and in fact it's not as though everything we believe has to be in the creed.
但在8世纪末的西班牙，一种形式的收养说再次兴起。这最终导致西方版本的信经得 到更广泛的接受，其中包括「和子」条款的添加，以及信经在礼仪中的更广泛使用。 But then at the end of the 8th century in Spain, there's a resurgence of a form of adoptionism that looks And so, this eventually led to an even wider acceptance of the western version of the creed, with the addition of filioque in it, and the wider use of the creed in the liturgy.
与此同时，东方教会开始意识到这一点，并抱怨西 方基督徒无权更改在东方大公会议上制定的信经。 Now meanwhile, the East is becoming aware of this and is complaining that the Western Christians had no right to change the creed that was written at ecumenical councils in the East.
从某种程度上说，他们的观点是有道理的。 And, in a way, they kind of have a point.
东方神学家会争辩说，他们只是在做君士坦丁堡会议所做的事。随着 时间的推移，越来越多的东方基督徒意识到西方基督徒改变了信经。 Eastern theologians would argue that they were only doing what the Council of Constantinople did As time goes on, more and more Easterners become aware that the Western Christians have changed the creed.
耶路撒冷是一座城市，无论是过去还是现在，都被不同类型的基督徒分割和共享。 Jerusalem is a city, back then as it is now, that was divided and shared by different kinds of Christians.
因此在9世纪，耶路撒冷的东方修士注意到西方修士在他 们的信经中有这个额外的条款，查理大帝也参与其中。 And so in the 9th century, the Eastern monks in Jerusalem noticed that the Western monks have this additional clause in their creed, and Charlemagne got involved in that as well.
你可能会问，查理大帝有什么权力介入耶路撒冷发生的事情？ Now what authority does Charlemagne have to get involved in what's going on in Jerusalem, you might ask?
嗯，因为他自称是圣地基督徒的保护者，查理大帝声称是圣地基督徒的保护者，但通过参 与这场关于「和子」条款的辩论，他似乎是在试图保护基督徒免受其他基督徒的影响。 Well, because he is the self-proclaimed protector of Christians in the Holy Land, Charlemagne claims to be the protector of Christians in the Holy Land, But by entering into this debate over the filioque clause, he seems to be trying to protect Christians from other Christians.
他似乎是在试图保护西方基督徒对抗东方的立场。 He seems to be trying to protect the position of the Western Christians against the East.
所以在查理大帝的宫廷城市亚琛的主教会议上，记住这个地方，809年的亚琛主教会议， 「和子」条款被确认为信经的附加内容，并将成为教会必须使用这个版本信经的强制要求。 So at a synod in Charlemagne's court city of Aachen, remember this place, the synod of Aachen in 809, The Filioque Clause was affirmed as an addition to the Creed, and it would become mandatory for churches to use this version of the Creed.
第二年，查理大帝派代表去见罗马主教，当时是教宗利奥三世，他们试图说服他在罗马的 礼仪中使用这个版本的信经，利奥三世就是为查理大帝加冕为神圣罗马帝国皇帝的那位。 The next year, Charlemagne sent delegates to the Bishop of Rome, who was Pope Leo III at this time, and they tried to convince him to To use this version of the creed in liturgy at Rome, Leo III, same one that crowned Charlemagne, Holy Roman Emperor.
但利奥拒绝将信经添加到礼仪中，再次表示我们所相信的并非所有 内容都必须写在信经里，所以不想在这个意义上使其成为官方的。 But Leo refused to add the creed to the liturgy, again saying not everything we believe has to be in the creed, and so didn't want to make it official in that sense.
罗马教会可能直到11世纪才将信经作为礼仪的常规部分。 The Roman Church doesn't have a creed as a regular part of the liturgy until the 11th century, probably.
因此在11世纪，当一位神圣罗马帝国皇帝来罗马加冕时，他惊讶地发现礼仪中没有信经。 And so in the 11th century, when one of the Holy Roman Emperors came to Rome for his coronation, he was surprised to find that there's no creed in the liturgy.
当时的罗马主教说，嗯，这是因为罗马从未有过需要驳斥的异端。 And the Bishop of Rome at that time says, well, it's because Rome has never had a heresy to refute.
有问题吗？ Question?
只是说罗马教会在其礼仪中没有使用信经。 Just saying that the Roman Church didn't use the Creed in its liturgy.
东方教会是否在其礼仪中经常使用信经？ Was the Eastern Church using the Creed in its liturgy regularly?
东方教会确实在使用信经，尽管再次强调，这并不一定在所有地方都发生。 The Eastern Church is using the Creed, although, again, it's not necessarily happening everywhere.
因为从技术上讲，任何教会做或不做什么都取决于其主教。 Because, technically speaking, what any church does or doesn't do is up to its bishop.
所以，你知道，当你说，你知道，我已经在冒险说东方教会做这个 ，西方教会做那个，但是，你知道，你在某些时候必须要概括。 So, you know, when you say, you know, and I'm already going on a limb by saying the Eastern Church does this and the Western Church does that, but, you know, you've got to generalize at some point.
但事实上，我的意思是，你知道，有些教会在使用，有些可能没有，因为这取决于主教。 But in truth, I mean, you know, some were and some probably were not because this is up to the bishop.
所以当我说罗马教会具体没有使用信经时，我指的是罗马城及其周边的教会。 So when I say the Roman Church specifically was not using the creed in that, I mean the church in and around the city of Rome.
而西方许多教会、许多城市都在使用信经，罗马直到11世纪才开始使用。 Whereas many churches, many cities in the West were using the creed, Rome simply was not until the 11th century.
当我们来到11世纪，我们正接近东西方的最终分裂，所以这 成为两者之间主要差异之一的问题，先是这里，然后是那里。 When we get to the 11th century, we're coming up to the final split between East and West, and so this becomes an issue of one of the major differences between the two, first here and then there.
我只是想为自己澄清一下，当你说在礼仪中使用它时，你指 的是在每次弥撒中常规使用，而不仅仅是在坚信礼中使用。 I just want to clarify for myself, when you say using it in a liturgy, you're talking about at a regular, every time you have a Mass, rather than just a confirmation.
对的。 Right.
嗯，我的意思是，它也会在其他礼仪中使用，但我说的是常规弥撒。 Well, I mean, it would be used in other liturgies too, but I'm talking about regular Mass.
让我给你一个例子。 Let me give you an example.
我们在这里经常谈论尼西亚信经，但我们很少谈论使徒信经。 We talk a lot about the Nineteen Creed in here, and we don't talk much about the Apostles' Creed.
有时人们会问，那使徒信经呢？ Sometimes people ask, but what about that?
我们不太谈论它的部分原因是因为它的历史更加模糊。 And part of the reason why we don't talk much about it is because its history is much more obscure.
但随着时间的推移，最终发生的是使徒信经更多地与洗礼联系在一起。 But as it played out, eventually what happened was the Apostles' Creed was the one that would come to be associated more with baptism.
我说的是罗马西方教会，而尼西亚信经则更多地与主日弥撒相关。 And I'm talking about the Roman Western Church, and the 19th Creed would be the one more associated with Sunday Mass.
所以事情就是这样发展的。 So that's just kind of how it fell out.
这边有个问题。 Question over here.
是的，我想我漏掉了什么。 Yeah, I think I missed something.
那么在亚琛，那是一个议会成员吗？ So in Adonai and Aachen, is that a councilman or not?
是的，亚琛主教会议。 Synod of Aachen, yeah.
那么后来就成了... So then that was then made...
嗯，不，我的意思是，它不是大公会议，而且我们正到达这种会议不再发生的时期。 Well, no, I mean, it's not an ecumenical council, and we're getting to the point where that's not going to happen anymore.
但你在这里看到的，很好你澄清了这一点，因为亚琛主教会议很有 趣，因为从教会标准来看，它在技术上是一个地区性的主教会议。 But what you have here, and it's good that you clarify this, because the Synod of Aachen is interesting because it's technically, by church standards, a regional synod.
但这里有查理大帝，试图将其影响力扩展到整个欧洲。 But here's Charlemagne, trying to extend its reach throughout all of Europe.
所以每当我谈到查理大帝时，他试图做的就是在我们 现在所知的整个欧洲范围内统一和标准化教会实践。 So whenever I'm talking about Charlemagne, what he's trying to do is try to standardize and unify church practice across what we now know of as Europe, basically.
嗯，是的，或者他正在发布公告并分发文件。 Well, yeah, or he's issuing proclamations and sending the documents around.
查理大帝的整个议程是创建一个教会和国家之间没有区别的帝国。 Charlemagne's whole agenda is to create an empire where there's no difference between church and state.
公民和受洗的教会成员之间没有区别。 There's no difference between citizen and baptized church member.
这就是他真正想要做的。 That's what he's really trying to do.
所有这些都是为了说明，除了这个「和子」条款的添加 引起的争议之外，还有其他一些事情已经在分裂教会。 All of that is to say that this controversy over the addition of this filioque clause In addition to that, there are other things that already divide the church.
我将列举一系列事项，如果你想让我重复，就告诉我，但其中很多你已经知道了。 And I'm going to run down a list of things, so tell me to repeat myself if you want me to, but a lot of these things you already know.
我们已经讨论过它们了。 We've covered them.
但作为复习，显然教宗制度作为单一权威点的兴起。 But just as a review, obviously The rise of the papacy as a singular point of authority.
罗马主教权威的增长，甚至超过了其他大都市主教的权威。 The increasing authority of the Bishop of Rome, even over against the bishops of other metropolitan cities.
显然，现在东西方教会的语言是不同的。 Obviously, the language of the Church is different now in the East and the West.
曾经，教会的语言普遍是希腊语。 Once upon a time, the language of the Church was Greek across the board.
但到了三、四世纪，西方教会转向拉丁语，正如我们从圣诞歌曲中所知，这是历代的语言。 But by the third, fourth century, the Western Church shifts to Latin, which, as we all know from the Christmas song, is the language of the ages.
但东方从未改变，对吧？ But the East never changes, right?
东方一直是希腊语，所以现在我们有了严重的语言差异，你已经看到这在翻 译「本质」这样的词时造成了问题。所以，西方是拉丁语，东方是希腊语。 The East is always Greek, and so by now we have a serious language difference, which you've already seen has created problems in translating words like substance, So, West is Latin, East is Greek.
有人认为，东西方在理解或至少在谈论三位一体时存在一些差异。 Some have argued that there are some differences in the way the East and the West understand or at least speak about the Trinity.
在一些书中你会读到，西方教会倾向于在三位一体中强调一体 性而非三位性，而东方教会倾向于强调三位性而非一体性。 In some books you will read that The Western Church tends to emphasize the oneness over the threeness in the Trinity, and the Eastern Church tends to emphasize the threeness over the oneness.
但这并不完全正确。 And that really isn't entirely true.
这有点夸张，因为我认为东方教会会完全同意特土良的观 点，即一体性在某种程度上优先于三位性，毕竟神是一。 It's a bit of a caricature, because the Eastern Church, I think, would agree completely with Tertullian that there is a certain precedence of the oneness over the threeness, because after all, God is one.
如果说有什么不同的话，东方教会更倾向于采取否定神学的方法。 And if anything, The Eastern Church would prefer to take an apophatic approach.
你知道「否定神学」这个词，意思是说我们知道神不是什么，比说我们认为神是什么要好。 You know that word, apophatic, meaning it's better to say what we know God isn't than what we think God is.
所以确实存在一些差异，从神学角度来看，我认为在某些方面，如果 你把亚历山大归类为西方，在某些方面你可以说，西方可能会犯错。 So there are some differences, and theologically I think that in some respects, if you lump Alexandria in with the West, in some respects you can say, The West is going to err.
它可能会在过分强调统一性方面犯错，可能更倾向于 撒伯流主义的三位一体观或单性论的基督观之类的。 It's going to err on the side of too much unity and maybe lean more towards a Sabellian Trinity or a Monophysite Christ or something like that.
而如果东方，不包括亚历山大，如果东方要犯错的话，他们 可能更倾向于收养说的三位一体观或聂斯托利派的基督观。 And if the East, excluding Alexandria, if the East were going to err, they might be more inclined to lean towards an Adoptionist Trinity or an Nestorian Christ.
但是，你知道，我再次犹豫是否要过于肯定地说这一点，因为我不想在这方面走得太远。 But, you know, again, I hesitate to say that with too much certainty because I don't want to go too far with it.
但在谈论神的时候确实存在一些特定的强调。 But there are certain emphases in terms of talking about God.
另一个大的差异可以追溯到君士坦丁将首都从罗马迁到新罗马，也就是君士坦丁堡，对吧？ Another big difference is, this goes all the way back to Constantine moving the capital out of Rome to New Rome, Constantinople, right?
因为这样做，他不仅在罗马留下了权力真空，罗马主教填补了这个 真空并成为罗马城最重要的人物，而且通过将皇帝迁往东方，现在 东方没有哪个主教能成为那个最重要的人物，因为皇帝在那里。 Because in doing that, not only does he leave this power vacuum in Rome, where the bishop of Rome steps into that vacuum and becomes the most important man in the city of Rome, but by transporting the emperor to the east, now there is no bishop in the east who can be that one most important man because the emperor is there.
这就导致了以下结果。 And what that amounts to is this.
在东方，国家将始终统治教会。 In the east, the state will always rule over the church.
在西方，情况恰恰相反，至少在罗马主教能够执行的范围内是如此。 In the West, it's the other way around, at least as much as the bishop of Rome can enforce it.
在西方，教会对国家有权威。 In the West, the church has an authority over the state.
这是很大的不同。 It's very different.
在西方，神职人员应该保持独身。 In the West, clergy are supposed to be celibate.
在东方，主教通常是独身的，但长老和神父不一定如此。 In the East, The bishops are generally celibate, but not necessarily the presbyters, the priests.
在东方，他们可以结婚并有家庭。 In the East, they can be married and have families.
他们不一定要这样，他们也可以成为修道士。 They don't have to be, and they could be monastic.
实际情况是，如果他们希望成为主教，他们就会 成为修道士，因为主教是从修道院中产生的。 And the way it plays out is that if they ever hoped to be a bishop, they would be monastic because the bishops come out of the monastic order.
但你明白这个意思。 But you get the idea.
你知道这种情况直到今天仍然存在。 And you know this is true to this day.
东正教神父可以结婚。在主教授予神父多少权力方面也存在一些差异。 Eastern Orthodox priests can be married There were also some differences as far as how much authority was given by the bishops to the priests.
最初，从理论上讲，主持圣事的权力属于主教。 Originally, and theoretically, it is the bishop who has the authority to preside over the sacraments.
这对任何有主教制度的教派都是如此。 And this is true of any denomination that has bishops.
主教拥有这种权力，如果任何长老有权主持圣事，那是因为这种权力是由主教授予的。 The bishop who has this authority, and if any presbyter has the authority to preside over the sacraments, it's because that authority is granted by the bishop.
在东西方，关于神父相对于主教被允许多频繁地举行圣餐礼，这一点的演变速度是不同的。 Well, in the East and the West, it sort of evolves at different rates in terms of how often the priests are allowed to celebrate the Eucharist as opposed to the bishops.
它根据人口情况的不同而有不同的演变。 It evolves differently based on population.
换句话说，一位主教能为城市里的每个人主持圣餐礼 的可能性有多大，等等。当然，另一个方面是面包。 In other words, how likely is it that one bishop can serve the Eucharist to everybody in the city, etc. Another aspect, of course, is the bread.
用于圣餐礼的面包。 The bread that's used for the Eucharist.
西方使用无酵饼。 The West uses unleavened bread.
东方使用有酵饼。 The East uses leavened bread.
你可能可以想象两者都有很好的神学理由。 You can probably imagine good theological reasons for both.
使用无酵饼是因为耶稣使用的就是这种，而且它将圣餐与逾越节联系起来。 Use unleavened bread because that's what Jesus used and it connects it to the Passover.
这听起来很有道理。 That sounds good.
或者使用有酵饼，因为关于酵和面包发起的比喻让我们想起耶稣从死里复活。 Or use leavened bread because of the parables about the leaven and about rising bread reminds us of Jesus rising from the dead.
所以这些都是很好的神学理由，只是它们的发展方向不同。 So also good theological reasons, it's just that they develop differently.
我相信你也知道，东西方通常在不同的日期庆祝复活节。 I'm sure you also know that the East and West celebrate Easter on a different date, usually.
我的意思是，如果恰好在同一天，那只是巧合。 I mean, if it comes up on the same day, it's a coincidence.
而且这种情况并不经常发生。 And that doesn't happen very often.
我们没有过多讨论这个问题。 We haven't talked too much about this issue.
我稍微提到过复活节日期的计算方式。 I've touched on it a little bit in terms of the way that the dates for Easter are calculated.
但你可能记得，在尼西亚会议上，尼西亚的一条教规说，这是东方世界范围内的大公会 议，尼西亚的一条教规基本上说每个人都应该在与罗马教会相同的日期庆祝复活节。 But you may remember that at the Council of Nicaea, one of the canons of Nicaea says, and this is ecumenical council in the East worldwide, one of the canons of Nicaea basically says everyone should celebrate Easter on the same date that the Church of Rome does.
但没有人赞同这一点。 But nobody got on board with that.
或者说，无论如何东方没有人赞同。 Or, you know, nobody in the East, anyway.
所以直到今天，东方教会以不同的方式计算复活节的日期，最终在不同的日子庆祝复活节。 And so to this day, the Eastern Church calculates the date for Easter differently and ends up with Easter on a different day.
关于洗礼，有一些不同的传统。 There are some different traditions with regard to baptism.
在西方教会，坚信礼从洗礼中分离出来成为一个独立的仪式。 In the Western Church, confirmation got separated from baptism as a separate rite.
我们稍微讨论过这个。 We talked a little bit about this.
但还有初次圣餐。 But also First Eucharist.
所以比如说，在今天的罗马公教会，你会在婴儿时期受洗，大约在二 年级左右领受初次圣餐，然后可能在初中或那个时候接受坚信礼。 So like for example today in the Roman Catholic Church, you'd be baptized as an infant, You would have your first Eucharist somewhere around second grade, and you would be confirmed maybe in junior high or something like that.
在东方教会，这些都是一次性完成的。 In the Eastern Church, all that happens at once.
在许多传统中，婴儿受洗、接受坚信礼，并立即尝一小口圣餐。 And in many traditions, a baby is baptized, confirmed, and given a little taste of the Eucharist right then.
所以这是不同的传统。 So different traditions.
在西方，我们讨论过这个。 In the West, we talked about this.
记得我们讨论圣餐时，说到对基督在圣餐中真实临在的敏感度提高导致 了对亵渎的恐惧，这导致西方教会有一段时间停止向平信徒提供圣杯。 Remember when we were talking about the Eucharist and how the heightened sensitivity to the real presence of Christ in the Eucharist led to a fear of desecrating it, which led to the fact that in the West they stopped offering the cup to the laity for a while.
我的意思是，这在20世纪又恢复了，但在很长一段时间里，平信徒只领受圣饼。 I mean, it came back in the 20th century, but for a long time Lay people only got the host, the breath.
从神学上讲，这不是问题，因为有教义说两种元素在每一种元素中都在灵性上 存在，但这是东西方的另一个差异，东方会对西方的这些传统持怀疑态度。 Now, theologically this is not a problem because of the doctrine that both elements are present in each element spiritually, but that's another difference between East and West, that the East would look at the West with skepticism about their traditions.
我们还讨论过圣像争议。 We also talked about the icon controversy.
这给每个人都留下了不好的印象，并导致了相互不信任 ，尽管理论上这场争议以双方都能接受的方式结束了。 That left a bad taste in everyone's mouth and a mutual distrust, even though the controversy was theoretically concluded in a way that both sides could agree on.
你仍然会看到这个问题，西方有雕像，而东方回避三维表现。 You still have this issue that the West has statues and the East shies away from three-dimensional representation.
这些差异仍然存在。 You still have those differences.
我还提到，神圣罗马帝国的建立被视为对东方拜占庭帝国的拒绝。 I also mentioned that the creation of the Holy Roman Empire was taken as a rejection of the Eastern Byzantine Empire.
所以，所有这些事情都在11世纪的绞肉机中搅拌。 So, all of this stuff is feeding into the sausage grinder of the 11th century.
除此之外，东方教会还注意到并批评西方神职人员中的某些做法，某些滥用职权的行为。 And on top of all of that, the Eastern Church is noticing and criticizing certain practices, certain abusive practices among the clergy of the West.
现在，我并不是说东方神职人员没有自己的问题，但西方出现了一些特殊的神职人员滥 用职权的行为，我认为这些与你们有关，因为这些也将成为新教改革者的一些批评点。 Now, I'm not saying that the Eastern clergy didn't have their own issues, but there are particular clergy abuses that emerged in the West that I think are relevant for you because these are also going to be some of the criticisms of the Protestant Reformers.
例如，西门，谁知道西门尼是什么？ For example, Simon, Simony, who knows what simony is?
谁喜欢那个意味着「沉默的小生命」的词？ Who likes the word that means silent little life?
还记得使徒行传中的西门魔术师吗？ Remember silent magus in the book of Acts?
他做了什么？ What does he do?
他看到使徒们的治愈能力，然后他说什么？ He sees the healing power of the Apostles and he says what?
是啊，那个酷炫的能力要多少钱，对吧？ Yeah, how much for that cool power, right?
当然，这完全误解了重点。 And of course that's missing the point.
西门尼是指买卖教会职位。 Simony is the buying and selling of ecclesiastical offices.
你知道，这也与俗人授职的概念有关。 This is, you know, also connected to the concept of lay investiture.
记得俗人授职吗，就是俗人，比如世俗的王室，选择谁来担任他们领地的主教。 Remember lay investiture, where lay people, like secular royalties, were choosing who the bishops would be in their realms.
嗯，你可以选择谁来担任你领地主教的一种方式就是将这个职位拍卖给出价最高的人。 Well, one of the ways you could choose who the bishop was going to be in your realm was by putting the office up for sale with the highest bidder.
另一个被称为尼哥拉党。 Another one is known as Nicolaitanism.
现在，这个真的很晦涩。 Now, this is really obscure.
但在启示录中提到了这个。 But there's a mention of this in the book of Revelation.
在那个背景下，没有人真正知道启示录的作者在说什么。 And in that context, nobody really knows what the author of Revelation is talking about.
但在启示录中提到的几个教会里，有一些关于尼哥拉党的事情正在发生。 But there's something about Nicolaitanism going on in a couple of the churches mentioned in the book of Revelation.
随着时间的推移，这个名字与一种特殊的做法联系在一起，那就是 神职人员保留，我不知道，我是该用「妾」还是「情妇」这个词？ As time goes on, though, the name gets associated with a particular practice, and that is the practice of clergy keeping, I don't know, do I want to use the word concubines or mistresses?
我不确定。 I'm not sure.
但这个想法是，在西方，神职人员应该保持独身 ，但他们开始有了管家，同住的管家，对吧？ But the idea is that in the West, clergy are supposed to be celibate, but they start having housekeepers, live-in housekeepers, right?
现在，你可以看到，你知道，从外部看，人们可能会认为这有点虚伪。 Now, you can see how, you know, looking at that from the outside, one might consider that a bit of a hypocrisy.
嗯，你应该保持独身，但你实际上只是没有结婚而已。 Well, you're supposed to be celibate, but what you really are is just not married.
你知道，就是这样。 You know, so there's that.
另一个被称为缺席主义。 Another one is known as absenteeism.
现在，想象一下如果你能买到。 Now, imagine if you can Buy.
假设你可以买到一个主教席位。 Let's say you can buy an Episcopal seat.
你想成为一名主教。 You want to be a bishop.
不是因为你有任何灵性或关心神的子民，而是因为当主教有钱可赚。 Not because you have any spirituality to yourself or care about God's people, but you want to be a bishop because there's money in it.
而且你想控制随之而来的土地和军队等。那么你会怎么做？ And you want to control the land and the army that goes with it, etc. So what do you do?
你从国王那里买下那个职位，然后你就可以自由地从奉献中抽取好处或做其他事情。 You buy that office from the king of the realm, and then you have the freedom to skim the offerings or whatever.
嗯，如果拥有一个主教区很有利可图，为什么不要两个呢？ Well, gee, if it's lucrative to have one Episcopal see, why not two?
所以我们有这样的情况，同一个人在多个地方担任主教，却从不费心去任何一个地方露面。 So we have situations where the same person is bishop in multiple places and doesn't bother to ever show up in any of them.
这就是缺席主义。 That's absenteeism.
在某个地方担任神职人员却从不实际去那里。 Being clergy someplace and never actually going there.
缺席主义就是从不在那里露面。 Ascenteeism is not ever showing up there.
具体来说，缺席主义指的是神职人员不去他们应该在的教会。 So specifically, ascenteeism is clergy who don't go to where their church is supposed to be.
所以显然他们并不是在服务人民，他们持有那个教会职位是出于其他原因。 So obviously they're not serving the people, they're holding that church office for some other reason.
好的，你明白这个概念了。 Okay, so you get the idea.
东西方之间存在着相互批评。 There's mutual criticisms going on back and forth between East and West.
除此之外，到了11世纪，伊斯兰教正在压迫基督教东方，伊斯 兰教威胁着拜占庭帝国的边界，就像蛮族曾经威胁西方一样。 In addition to that, by the 11th century, Islam is pressing in on the Christian East, and Islam is threatening the borders of the Byzantine Empire the way the barbarians had in the West.
因此在东方，伊斯兰教被视为一个巨大的威胁。 And so in the East, Islam is considered a great threat.
所以当我们进入11世纪时，这就是我们发现的情况。 And so when we come into the 11th century, that's the situation we find.
还有一件事你必须记住，那就是，你知道，东西方并不是完全分离的。 And one other thing you have to keep in mind, and that is that, you know, the East and West are not all that separate.
我的意思是，我刚才还在谈论在耶路撒冷相互认识的东方修士和西方修士。 I mean, I was talking a minute ago about Eastern monks and Western monks who know each other in Jerusalem.
请记住，在东方有说拉丁语的西方教会，在西方有说希腊语的东方教会，因为人们迁移。 Keep in mind that there are Western Latin-speaking churches in the East, and there are Eastern Greek-speaking churches in the West because people moved.
所以你有这些社区。 And so you have these communities.
你有这些生活在西方的东方社区，生活在东方的西方社区。 You have these Eastern communities living in the West, Western communities living in the East.
你有生活在君士坦丁堡的西方拉丁基督徒。 You have Western Latin Christians living in Constantinople.
你有生活在罗马的说希腊语的东方基督徒。 You have Eastern Greek-speaking Christians living in Rome.
事实上，我可能提到过，当我们讨论圣像争议时，在罗马有一座教堂，你知道，在8世 纪的时候，教宗把那座教堂给了说希腊语的东方基督徒，这样他们就有了礼拜的地方。 In fact, I may have mentioned that when we were talking about the Eitan controversy, that there's a church in Rome that, you know, at that time in the 8th century, The Pope gave that church to the Greek-speaking Eastern Christians so that they'd have a place to worship.
所以这就是我们进入11世纪时的情况。 So that's the situation, then, as we come into the 11th century.
在这一点上，东方皇帝想要与西方建立联盟，巩固或重新统 一两个帝国，部分原因是为了帮助保护东方抵御伊斯兰教。 And at this point, the Eastern emperor wants to create an alliance with the West, solidify or reunify the two empires in part to help protect the East against Islam.
因此，一个联盟开始形成。 And so an alliance begins to form.
所以让我们把参与者放在棋盘上。 And so let's put the players on the board here.
西方和东方。 West and East.
所以在东方，你有东罗马拜占庭皇帝，顺便说一下，他的名字是君士坦丁。 So in the East you have the Eastern Byzantine Emperor, whose name is Constantine, by the way.
这是君士坦丁九世。 This is Constantine the Ninth.
在他之下是君士坦丁堡的主教，也就是宗主教米迦勒。 And under him you have the Bishop of Constantinople, who is the Patriarch Michael.
他是君士坦丁堡的主教，但我这样排列是为了向你展示在东方，皇帝拥有更高的权威。 He's the Bishop of Constantinople, but I put them this way to show you that in the East, it's the Emperor who has the higher authority.
在西方，罗马主教拥有更高的权威。 In the West, the Bishop of Rome has the higher authority.
这是利奥九世。所以，我们称他为教宗利奥九世，我们还有西方皇帝，神圣罗 马帝国皇帝亨利三世。再次强调，神圣罗马帝国的亨利与英格兰的亨利不是同 一批人，所以如果你熟悉莎士比亚或其他相关内容，请把那些抛在脑后。 This is Leo IX. So, we'll say Pope Leo IX, and we have the Western Emperor, the Holy Roman Emperor, Henry III. Now, again, the Holy Roman Emperor Henrys are not the same as the England Henrys, so if you're familiar with Shakespeare or any of that, put that out of your mind.
这是一群完全不同的亨利。 It's a whole different bunch of Henrys.
神圣罗马帝国皇帝，H.R.E.，抱歉。 Holy Roman Emperor, H.R.E., sorry.
所以这些就是参与者。 So these are the players.
问题是宗主教似乎担心这个联盟只会损害他和他的权威，他的权力。 And the problem is that the Patriarch seems to fear that this alliance could only hurt him and his authority, his power.
他想在两个方向上加强他的权力。 He wanted to strengthen his power in two directions.
他想加强他的权力，东方教会对国家的权力，他还想加强君士坦丁堡对罗马的权力。 He wanted to strengthen his power, the power of the Eastern Church over the state, and he wanted to strengthen the power of Constantinople over Rome.
因此，他认为这个联盟只会伤害他。 And so, he believed that the alliance could only hurt him.
所以，由于我今晚到目前为止所讨论的所有事情，我们发现自 己处于分裂的边缘，不需要太多就能把教会推过那个边缘。 And so, because of all the things I've been talking about tonight so far, we find ourselves on the edge of the split, and it isn't going to take very much to push the Church over that edge.
因此，宗主教米迦勒开始了相当于对罗马和西方的宣传战。 And so, the patriarch, Michael, began what amounts to a propaganda war against Rome and the West.
并使用他能找到的任何不利证据来诋毁西方教会。 and used any incriminating evidence he could find to discredit the Western Church.
你知道，我们有神职人员滥用职权的问题，还有一些其他问题，但正 如我之前所说，他的王牌，或者说最后一根稻草，是「和子」条款。 And, you know, we have the clergy abuse, and we have some of these other things, but as I said earlier, his sort of trump card, or the last straw, was the filioquia.
东方教会认为，直到今天许多东方人仍然认为，「和子」条款 是一种异端，因为在东方人听来，它听起来像是撒伯流主义。 The Eastern Church felt, and many Easterners to this day still feel, that filioque is a heresy, because to the Eastern ear, it sounded like Sibelianism.
它听起来像是三位一体中过于强调统一性。 It sounded like too much unity in the Trinity.
它听起来像是混淆了三位一体中的位格。 It sounded like confusing the persons of the Trinity.
除此之外，它被视为对东方大公会议的不尊重行为。 On top of that, it was taken as an act of disrespect toward the Eastern ecumenical council.
再次强调，你知道，好像在说，你们西方教会有什 么权利改变在尼西亚和君士坦丁堡制定的信经。 Again, you know, as if to say, what right do you, Western Church, have To change the creed that was created at Nicaea and Constantinople.
所以，我们称之为「和子」争议，但东方教会会用不同的词，对吧？ So, we're calling it filioque controversy, but the Eastern Church would have used a different word, right?
他们根本不会用任何词。 They would have used no word at all.
换句话说，他们的信经以「圣灵出于父」结束，就这样。 In other words, their creed ends with the Holy Spirit proceeds From the Father, period.
所以「和子」条款只是西方教会添加的内容。 So the filioque is just the addition that the Western church puts in.
但它是拉丁语对希腊语这个事实，是问题的一部分吗？ But the fact that it's Latin versus Greek, is that part of the issue?
并不是。 Not really.
我的意思是，即使西方教会用希腊语写，也无关紧要。 I mean, it wouldn't have mattered if the Western church had written it in Greek.
真正的问题是添加了额外的词或词语这个事实。 It's the fact that the extra word or words was added that's really it.
因此，在1054年，这是每个人都应该记住的年份之一，1 054年，宗主教米迦勒下令关闭君士坦丁堡的拉丁教会。 And so, In the year 1054, and this is one of those years everyone really should have memorized, 1054, the patriarch Michael orders the closing of the Latin churches in Constantinople.
所以教宗利奥得知此事后派遣一位使者到君士坦丁 堡，红衣主教翁贝托，或在一些书中称为洪贝尔。 So Pope Leo gets wind of this and sends a an ambassador to Constantinople, Cardinal Umberto, or in some books, Humbert.
他派翁贝托到君士坦丁堡试图协商解决这个问题。 And he sends Umberto to Constantinople to try and negotiate a solution to this problem.
但当翁贝托到达那里时，他受到宗主教和他的人民 的冷遇，因此他以言语攻击希腊教会作为回应。 But when Umberto gets there, he gets the cold shoulder from the patriarch and his people, And so he responds by verbally attacking the Greek church.
宗主教以牙还牙，用言语攻击西方教会。 The patriarch returns the favor and verbally attacks the Western church.
于是翁贝托决定解决这个问题，在一次礼拜仪式中，他走进圣索菲亚大教 堂，即君士坦丁堡的旗舰教堂，走上过道，将一份教宗诏书放在祭坛上。 And so Umberto decides to settle the matter, and during a worship service, he walks into Hagia Sophia, Holy Wisdom, the flagship church of Constantinople, walks up the aisle and places on the altar a papal bull.
记住，教宗诏书就像是一个宣告。 Remember, a papal bull is like a pronouncement.
这就像皇帝颁布的诏书，诏书来自皇帝，而诏书来自教宗。 It's like you have an imperial edict, the edict comes from the emperor, the bull comes from the pope.
我不知道我是否解释过，但它只是来自拉丁语中表示文件上盖章的词。 I don't know if I explained it, but it just comes from the Latin word for the seal that's placed on the document.
但无论如何，教宗诏书是罗马主教的正式宣告，翁贝托走进去 ，利奥已经去世一段时间了，所以这实际上不是来自利奥。 But anyway, so a papal bull is an official pronouncement from the bishop of Rome, and Umberto walks in Leo's been dead for a while, so this is not really from Leo.
这是翁贝托自作主张，代表教宗写的。 It's from Umberto taking matters into his own hands and writing on behalf of the Pope.
但这份诏书是一份开除教籍的诏书，开除宗主教米迦勒的教籍。 But the bull is a bull of excommunication, excommunicating Patriarch Michael.
因此，当宗主教和皇帝读到这份诏书时，它被解释或理解为开除整个东方教会的教籍。 And so, when the bull is read by the patriarch and the emperor, it's interpreted or taken as if it excommunicates the whole Eastern Church.
于是希腊人当然以牙还牙，开除整个西方教会的教籍。 And so the Greeks, of course, return the favor and excommunicate the whole Western Church.
当然，这就是联盟的终结。 And of course, that's the end of the alliance.
所以注意教会两半之间的分裂如何导致政治分裂，或至少阻止了帝国的任何重新统一。 So notice how the split between the two halves of the church causes a political split, or at least prevents any reunification of the empire.
这种相互开除教籍的状态一直持续到20世纪。 That mutual excommunication remained in effect until the 20th century.
双方最终在1964年相互承认对方的有效性。1964年，双方取消了相互开除 教籍的决定，并承认对方是基督教的有效表达。东西方之间仍然没有圣餐的统一。 Each side finally recognized each other as valid in 1964. The mutual excommunications were dropped and each side recognized the other as a valid expression of Christianity in 1964. There is still no Eucharistic unity between East and West.
根据你问的对象不同，在紧急情况下可能有一些情况下一 方可以从另一方接受圣餐，但从技术上讲，是不行的。 Depending on who you ask, there may be some cases in emergency situations where one could receive the Eucharist from the other, but technically speaking, no.
所以，这种情况仍然存在。 And so, there's still that.
谈判仍在继续，时不时你会听到关于可能召开包括东西方在内的另一次大公会议的传言。 And talks continue, and every once in a while, you hear rumors about another possible ecumenical council that would include East and West.
但问题是，阻碍这一进程的是，讽刺的是，没有东正教的中央权威。 But the problem is, and the thing that holds that back is that, ironically, is that there is no Orthodox cult.
换句话说，你可能会批评西方权力金字塔顶端只有 一个人的想法，所有权力都集中在一个人身上。 In other words, you might criticize the idea of one person at the top of a pyramid of authority in the West, that all of the authority rests in one person.
但东方不存在这种情况的事实使得很多谈话变得 典型，因为东方人彼此之间不一定都意见一致。 But the fact that that doesn't exist in the East is making a lot of the talk typical, because the Easterners aren't necessarily all on the same page among themselves.
因此，没有一个人可以走进与西方教宗的会议， 并以代表整个东方教会的权威谈论任何事情。 And so there is no one person who can walk into a meeting with the Western Pope and talk about anything with the authority of speaking for the whole Eastern Church.
这是一个问题吗？ Is that a question?
是的，我以为在1964年，当他们放弃分裂时， 或者无论你怎么说，教宗就开始管理东方教会了。 Yeah, I thought in 1964, though, when they gave up the split, or however you want to say it, that the Pope then went and was over the Eastern Church as well.
不，东方教会并没有承认罗马主教对他们的权威。 No, the Eastern Church has not recognized the authority of the Bishop of Rome as being over them.
事实上，在一些大公会谈中，有人会说这是可以使教会重新统一的 一件事，但东方的一些人会说这是他们永远不会同意的一件事。 In fact, in some ecumenical talks, some people would say that that's the one thing that could reunite the Church, but then some in the East will say that's the one thing they'll never agree to.
讽刺的是，最初导致分裂的原因之一也是修复分裂所需要的原因之一。 The irony here is that one of the things that caused the schism in the first place is also one of the things that would be needed to repair it.
是的，后面有个问题。 Yeah, question back here.
我只是想知道，七大宗主教最终何时形成了一种传统？ I was just wondering, when did the seven main patriarchs finally kind of crystallize into a tradition?
嗯，你是指七大都主教的权威方面吗？ Well, you mean in terms of the authority of the seven metropolitans?
是的。 Yes.
是的，我的意思是，这是随着时间的推移发生的，在某些会议 上，对某些都主教的确认和他们的等级顺序被明确规定了。 Yeah, well, I mean, that happens over time, and at certain councils, the affirmation of certain metropolitans and their pecking order is kind of spelled out.
所以我们看到在4世纪，你知道，君士坦丁堡被宣布为第二重要的 都主教区，但在这样做的同时，东方不得不承认罗马是最重要的。 So we saw how in the 4th century, you know, Constantinople becomes declared as the second most powerful metropolitan, but in doing that, the East has to admit Rome is the most important.
所以事情就这样发展了。 And so that plays out.
但在5世纪的分裂之后，情况变得更加复杂。科普特教会离开了，对吧？ But after the split in the 5th century, it becomes more difficult The Coptic Church leaves, right?
嗯，大多数科普特人都在埃及，所以亚历山大成为科普特教会的总部。 Well, most of the Coptics are in Egypt, so Alexandria becomes the headquarters of the Coptic Church.
但当然在亚历山大也还有迦克墩派信徒，所以现在 你有了一个分裂的城市，那里有两个不同的主教。 But of course there's still Chalcedonians in Alexandria too, and so now you have a split city, where you've got two different bishops.
在同一个城市里，一个为迦克墩派，一个为非迦克墩派。 In the same city, one for the Chalcedonians, one for the non-Chalcedonians.
所以我猜，要以任何直接的方式谈论权力变得非常困难。 So it becomes very difficult to talk about power in the sense of any straightforward way, I guess.
这里有个问题？ Question here?
你说讽刺的是，最初导致种族主义的那件事恰恰是他们需要修复的东西。 You said the irony is that the one thing that causes racism in the first place would be the one thing they would need to repair.
你能多说一些吗？ Can you say more about that?
嗯，那只是指我之前说的，如果东方也有一个教宗，东西方坐 下来会更容易，因为两个教宗可以坐在同一个房间里交谈。 Well, that was just a reference to what I was saying earlier in the sense that If there was a pope in the East, it would be easier for the East and West to sit down, because the two popes could sit down in the same room and talk.
所以东方对一个人不应该拥有那么大权力的批评，这是导致教会分裂的部分原因。 So the Eastern critique that there shouldn't be one person with that much power, that was part of what split the Church.
这也是为什么更困难的原因，因为没有一个人有权力代表整个一方发言。 That's also why it's more difficult, because there is no one person with the authority to speak for a whole side of the issue.
所以基本上，现在还有其他问题吗？ So basically, any other questions at this point?
那么我们这里有什么，到11世纪末，我看到一个了吗？ What we have here then, by the end of the 11th, did I see one?
是的，请说。 Yeah, go ahead.
是的，抱歉，就刚才那个评论，如果东方也设立一个教宗，这在某种意义上会是高尚的吗 ，或者会在哪里，我的意思是，我不能替他们回答，我的意思是，这似乎是有道理的。 Yeah, I'm sorry, just going off of that last comment, so if the East would put in a Pope as such, would it be in some sense noble, or where would, I mean, I can't answer that for them, I mean, that would seem to make sense.
如果他们问我的意见，我会说，让我们在君士坦丁堡设立一个东方教宗，在 亚历山大设立一个非迦克墩派教宗，这样我们就有了三个教宗的三头政治。 If they asked me my opinion, I would say, let's get us an Eastern pope in Constantinople, let's get us a non-Chalcedonian pope in Alexandria, and we'd have a triumvirate of popes.
请为我们擦掉那部分。 Erase that part for us.
这似乎是有道理的，但我不知道，因为问题因为国家的原因变得更加复杂，我们称 之为自主教会，意味着他们...西方停止向平信徒提供圣杯时，这被称为什么？ That would seem to make sense, but I don't know, because the problem becomes more complicated by the national, what we call autocephalous churches, meaning they What was it called when the West stopped offering the cup to the ladies?
什么教义？ Doctrine of what?
这实际上没有一个特定的名称。 That doesn't really have a name.
只是他们出于担心有人可能会洒出来而停止向平信徒提供圣杯。 It's just that they stopped offering the cup to the lady out of fear that someone might spill it.
好的。 Okay.
翁贝托走进了哪里？ And Humberto walked in where?
哦，是的。 Oh, yes.
他把教宗诏书放在祭坛上的君士坦丁堡教堂是圣索菲亚大教堂。 The church in Constantinople, where he put the papal bull on the altar, is Padre Sofia.
这是希腊语，意思是「圣智慧」。 It's Greek for holy wisdom.
这将成为东方基督教的主要教堂，而现在这座建筑是一座清真寺。 And this would become the The main church of Eastern Christianity, and now the building is a mosque.
它是什么？ It is the what?
有人帮帮我。 Somebody help me out.
它有一个名字。 There's a name for it.
它现在是一座清真寺。 It's a mosque now.
我甚至不知道他们是否把它当作清真寺使用，它基本上是一个博物馆。 And I don't even know if they use it as a mosque, it's basically a museum.
它是在使用的，好的。 It is used, okay.
但无论如何，它仍然在那里，但那就是你所说的东方的旗舰教堂。 But anyway, so it's still there, but that was what you call the flagship church of the East.
它曾是君士坦丁堡的大教堂。 It was the cathedral of Constantinople.
好的，那么情况就是这样，我们将在这门课程中大部分时间都这样 讨论它，休息后我们还有一次讲座，但这就是当你离开这门课程去 上第二门教会历史课程时的情况，那就是基督教有四个主要分支。 Okay, so the situation is then, as we have it, and as we are going to leave it, for the most part, with this course, we have one more lecture after a break, but this is the situation as it is when you leave this course and go to your second Church History course, and that is there are four main branches of Christianity.
有西方教会，我们这里的大多数人以某种方式都是西方教会的产物。 There is the Western Church, which most of us here are a product of the Western Church in one way or another.
不是所有人，但是大多数人。 Not all of us, but most of us.
所以西方教会是总部现在在罗马的教会，正如你所知道的。 And so the Western Church is the church whose headquarters is in Rome at this point, as you know.
所以我们称之为罗马教会。 So we call this the Roman Church.
但显然我们不仅仅指罗马城，我们指的是整个西方。 But obviously we don't mean just the city of Rome, we mean the West.
罗马教会采用「公教会」这个名称最初是作为排除其他教会的一种方式。 And the Roman Church takes the name Catholic as initially as a way of excluding the others.
所以，你知道，分裂之后，罗马人会说，你知道，我们是公教会，而你们不是。 So, you know, after the schism, the Romans would say, you know, we're Catholic and you're not.
我们有东方教会，它采用「正统」这个名称作为表示我们是正统的方式。 We have the Eastern Church, which takes the name Orthodox as a way of saying we're Orthodox.
当然，你知道，你已经知道这最终将由几个不同的群体组成 ，包括各国的教会，但为了方便起见，我现在就说东正教。 Of course, you know, you already know that this eventually will be made up of several different groups, including the national churches, But for ease right now, I'm just going to say Eastern Orthodox.
但是再次，你看到这些术语，我们在整个课程中一直在研究这些术语的使用。 But again, you see how these terms, we've been looking at the use of these terms throughout the course.
「正统」意味着正确的教义。 Orthodox means correct doctrine.
「公教会」意味着普世的。 Catholic means universal.
当你现在使用这些术语时，想想你使用这些术语的意思，并想想你如 何大写它们，因为小写的「catholic」指的是普世教会。 When you use them now, think about what you mean if you use these terms, and think about how you capitalize them, because the word Catholic, with a small c, refers to the universal church.
这就是为什么，例如，在联合卫理公会赞美诗中，「catho lic」这个词仍然在信经中，只是用小写的c和一个小星号。 That's why, for example, in the United Methodist Hymnal, the word Catholic is still in there in the Creed, it's just got a small c and a little asterisk.
它是普世的，你们都知道这一点。 It's universal, you all know that.
现在大写的「Catholic」通常指罗马公教会。 Catholic with a capital C now usually refers to the Roman Catholic Church.
「orthodox」这个词也是一样，小写的o指的是与传统正统一致的东西。 The word Orthodox, same kind of thing, with a small o, It refers to that which is consistent with traditional orthodoxy.
而大写的O，这个大写的O通常指希腊或东正教会。 Whereas with a big O, this capital O usually means the Greek or Eastern Orthodox Church.
有时你会去参加会议或其他活动，你会听到人们用大写的C和大写的O来称呼自己 ，你知道，就像如果有人是罗马公教会的，他们会认为自己在神学上是正统的。 And every once in a while you'll go to a conference or something and you'll hear people refer to themselves by big C, all O, you know, so like if someone is Roman Catholics would consider themselves theologically Orthodox.
那个人可能会说，我是大写C，小写o。那么，除了这两个之外，我们 还有两个非迦克墩派教会，这两个群体是在迦克墩会议之后分裂的。 That person might say, I'm big C, small O. So then, in addition to those two, we have the two non-Chalcedonian churches, the two groups that split after the Council of Chalcedon.
我们有科普特教会，其专业术语是东方正统教会。 We have the Coptic Church, Which technical term is the Oriental Orthodox.
我们还有东方亚述教会。 And we have the Assyrian Church of the East.
所以公教会最初是单性论运动的产物。 So the Catholic Church was originally the product of the Monasticite movement.
尽管如此，他们今天不会称自己为一神论者。 Although, again, they would not call themselves monotheistic today.
亚述教会是聂斯托利派运动的产物，但他们可能也不愿意承认聂斯托利为他们的创始人。 The Assyrian church was the product of the Nestorian movement, but they also probably would not want to claim Nestorius as their founder.
正如我们在讨论那个主题时所说的，那些教会，这些教会也被认 为是基督教的有效表达，对这些发现的开除教籍也已经取消了。 And as we talked about it back when we were on that subject, those churches, these churches also have been recognized as valid expressions of Christianity, and these excommunications have been dropped against those finds as well.
但再次强调，这些都是20世纪的事情，所以相当近期。 But again, that's all 20th century stuff, so pretty recent.
但这就是11世纪之后教会的样子。 But this is the way the church looked then after the 11th century.
还有最后的问题吗？ Any final questions?
我想是的，但我从未真正问过这个问题。 I think so, but I've never actually asked that question.
有人知道吗？ Anybody know?
问题是，不同的东正教会之间是否有圣餐的统一？ The question was, is there Eucharistic unity between the different Eastern Orthodox churches?
我相信是的，但我不完全确定。 I believe so, but I'm not entirely sure.
但我确实知道，例如，东正教和非巴勒斯坦教会之间是没有的。 But I do know that there is not, for example, between, you know, the Eastern Orthodox and the non-Palestinian churches.
还有一些可能来自埃塞俄比亚教会的人，我的意思是，我知道这一点是因为 一位希腊东正教神父告诉我，你知道，有时埃塞俄比亚的人会来他的教堂， 他们不太能，他们不应该，你知道，在那里领受圣餐，他必须向他们解释。 And some folks who maybe, you know, are from the Aetherian church, I mean, I know this because a Greek Orthodox priest has told me that, you know, sometimes the Aetherian folks will come to his church and they don't quite get to, they're not supposed to, you know, get communion there and he has to explain it to them.
所以再次强调，这四个群体之间没有圣餐的统一。 So again, between these four groups there is not Eucharistic unity.
还有其他问题吗？ Any other questions?
好的，那么让我们休息一下。 Okay, well then let's take a break.