好了，我们来到了课程的最后一讲，今晚我们在某些方面可以说是回到了起点。 Alright, so here we are, welcome to the last lecture of the course, and in some ways we are kind of coming full circle tonight.
我会向你们指出这一点，但首先要说明的是，在大多数情况下，我们迄今 为止所讨论的内容，直到11世纪左右，进行神学研究意味着引用权威。 And so I'll kind of point that out to you, but just to lead into this, in most of the cases, what we've been talking about so far, up until the 11th century or so, doing theology means quoting the authorities.
你们还记得我们是如何开始这门课程的吗？我们谈到在早期教会中，越古老越好。 So, you remember how we started this course by talking about how in the early church, older is better.
保持与前人一致比尝试创新更为重要。 And it's more important to be consistent with what came before than to try and innovate anything.
事实上，许多人认为创新就是异端，对吧？ In fact, many people thought that innovation was heresy, right?
即使是早期教会的伟大思想家也绝不希望你认为他们在教授任何新的东西。 And even the great thinkers of the early church would never want you to think they were teaching anything new.
他们只希望你认为他们是在进一步阐明耶稣和使徒们给予我们的内容。 They would only want you to think they were further clarifying what Jesus and the Apostles had given us.
然而，在某些方面，当我们进入11世纪及以后，进行神学研究可能意味着 提出新的观点，这基于一种信念，即用人类理性质疑信仰不会伤害信仰。 Now, in some ways, though, when we get to the 11th century and beyond, in some ways, doing theology can mean coming up with something new, based on the conviction that questioning faith with human reason can't hurt the faith.
人类理性是神赐予的礼物，神不会给你一个与传统相矛盾的礼物，反之亦然。 Human reason is a God-given gift, And gods wouldn't give you a gift that would then contradict the tradition or vice versa.
因此，质疑是一件好事。 And so questioning is a good thing.
从11世纪到14世纪，一种渐进的知识复兴正在发生。 And so in the 11th through the 14th centuries, a kind of gradual intellectual renaissance was taking place.
这是文艺复兴的先驱。 A precursor to the Renaissance.
文艺复兴之前的复兴。 Renaissance before the Renaissance.
但我的意思是这样的。 But what I mean by that is this.
哲学正在卷土重来。 Philosophy is making a comeback.
你可能记得我们开始这门课程时讲到的护教学者，他们是哲学家。 You may remember we started this course with the apologists, who were philosophers.
但当我们进入神学家的时期时，神学家们对哲学持怀疑态度。 But by the time we shifted into the period of the theologians, the theologians were skeptical of philosophy.
特别是，你知道，特土良说过这样一句话：「雅典与耶路撒冷有什么关系？」 Especially like, you know, you get Tertullian saying this phrase, what has Athens had to do with Jerusalem?
好像在说，哲学与神学有什么关系？ As if to say, what does philosophy have to do with theology?
但是，认为哲学和神学是两个独立的领域，这并不是最初的想法。 But that very idea, that philosophy and theology were two separate things, That's really not the original idea.
现在我们又回到了一种态度，认为哲学和神学并不一定是完全分开的。 And now we're coming back full circle to an attitude that says, you know what, philosophy and theology are not necessarily that separate.
与此同时，我们发现了对亚里士多德著作的重新发现。 And so along with that, we find a kind of rediscovery of the writings of Aristotle.
这种重新发现促进了人们对哲学的更多兴趣。 And so that rediscovery facilitates more interest in philosophy.
所有这些都基于一种信念或假设，即信心和理性是可以调和的。 And all of this is based on the conviction or the assumption that faith and reason can be reconciled.
它们并不互相排斥。 They are not mutually exclusive.
它们不是敌人。 They are not enemies.
启示，即神默示的道，和哲学，即人类理性和逻辑过程，这些并不矛盾。 Revelation, as in God's divinely inspired revealed word, and philosophy, as in human reason and the process of logic, these things are not at odds.
它们是可以兼容的。 They can be compatible.
因此，这是一个时期，我们可以看到基督教教育的演变达 到了一个高峰，因为你可能还记得我们谈到过教理学校。 And so this is the time period when we see a kind of, you might say, culmination in the evolution of education, in Christian education, because you may remember we talked about the catechetical school.
教理学校在早期教会中发展起来，是为了满足教理讲授的需要，即培训人们准备接受洗礼。 The catechetical school evolved in the early church out of the need for catechesis, the need to train people to be ready to be baptized.
然后，教理学校就成了每个城市主教的一种财产，对吧？ The catechetical school then becomes sort of the property of the bishop of any city, right?
因此，主教就是权威。 And so the bishop is the authority.
即使主教不是主要教师，主教也是教理学校教学内容的权威。 Even if the bishop is not the main teacher, the bishop is the authority over what's taught at the catechetical school.
这种情况逐渐演变，我们讨论过晚期古代或早期中世纪的情况。 This sort of evolves, and we talked about during the The period of late antiquity, or the early Middle Ages.
我们有修道院学校，修道院为平信徒提供教育，但 修道院也成为了最早的神学院，培养神职人员。 We have the monastery school, where monasteries would offer education to lay people, but also the monasteries became sort of first seminaries, educating the clergy.
我们看到了主教座堂学校的发展，在重要城市的主教座堂附属有学校。 We have the development of the cathedral schools, Where there's a school attached to the cathedral in important cities.
主教座堂学校演变成了我们所知的大学。 And the cathedral schools evolved into what we know as the universities.
首先是在博洛尼亚，然后是巴黎和牛津，这样我们就看到了真正意义上的大学的出现。 First in Bologna, then Paris and Oxford, and so we get the emergence of the university, the true university.
所以我们今晚讨论的时期就是我们看到主教座堂学校演变成大学的这个时期。 And so the period that we're talking about tonight is this time period that we see the Cathedral school evolving into the university.
在这个时期，一个非正式的国际学者群体形成了，我们称之为经院哲学家。 And during this time period, a sort of informal, international community of scholars comes into being that we refer to as the scholastics.
经院哲学家，或在旧书中称为学院派。 Scholastics, or in older books, the school men.
但我们在这里讨论的是经院哲学。 But what we're talking about here is scholasticism.
经院哲学是这个时期，但它也是一种知识体系。 Scholasticism is this time period, but it's also a kind of It's a body of knowledge.
它也是一种方法论，因为经院教育是对话式的。 It's also kind of a methodology in the sense that scholastic education was dialogical.
它是综合的。 It was integrated.
它是系统的。 It was systematic.
我们在这个时期真正得到了第一批系统神学家。 We really get the first systematic theologians in this time period.
并且强调逻辑证明而不是引证经文。 And emphasizing logical proofs over proof texting.
所以仅仅引用权威并说「某某人这么说，所以就是这样」已经不够了。 So it's no longer going to be enough just to quote the authorities and say, so and so said so, and so that's it.
在此之前，你可以在车上贴一个标语说「奥古斯丁说了，我相信了，这就解决了」。 Up until this time, you could have a bumper sticker on your car that said, Augustine said it, I believe it, that settles it.
现在，这已经不够了，因为虽然这很有价值，但 经院哲学家想要带你走过达到结论的逻辑过程。 Well, now that's not going to be enough because while that's going to be valuable, the scholastics want to walk you through the logical process of how you get there.
我不想给人一种印象，好像他们都在牛津的酒吧里见面。 I don't want to give the impression that they all met in a pub in Oxford.
因为这些人中有些甚至互不相识。 Because some of these guys didn't even know each other.
他们的生平并不一定都有重叠。 Their lives don't necessarily all overlap.
但他们确实代表了一个时期。 But they do represent a time period.
他们之间有一些相似之处。 And there are certain similarities between them.
今晚我们要讨论其中的三位，我称之为「A队」。 We're going to talk about three of them tonight, what I call the A-Team.
安瑟伦、阿伯拉尔和阿奎那。 Anselm, Abelard, and Aquinas.
但他们有一些相似之处。 But they have certain similarities.
他们来自修道院团体。 They come from the monastic communities.
他们先在主教座堂学校教学，然后在大学教学。 They teach in the schools, first the cathedral schools, then the universities.
他们用拉丁语讲话和写作。 They are speaking and writing in Latin.
你知道，在那个时期，许多人都是文盲，这是从中 世纪或我们可能称之为晚期中世纪走出来的时期。 At a time when many people are illiterate, as you know, coming out of the Middle Ages here, or what we might call the late Middle Ages.
事实上，我不知道我是否说过，但我们英语中的「clergy」（神职 人员）一词与「clerk」（文书）一词有相同的词根，因为在小镇上 ，神职人员常常是唯一能读写的人，所以他就是保管所有记录的人。 In fact, I don't know if I've said this, but our English word clergy has the same root as the word clerk because Often, the clergy person was the only person in town who could read and write in a small town, so that was the person who kept all the records.
你认为为什么会有这样一个传统，当你到一个教 区时，你必须保存出生、洗礼、葬礼等记录？ Why do you think there's a tradition that when you go out into a parish, you will have to keep the records of births, baptisms, funerals, and stuff?
这不仅是因为这是教会的事务，也因为这是社区的事务。 Not only because that's church business, but because that's community business.
总之，特别是在小镇上，神父或牧师常常是能读写的人。 So anyway, often, especially in smaller towns, The priest or the pastor was the person who could read and write.
所以我们在经院哲学家中看到的是学者，他们不仅能读写拉丁语，还能说拉丁语。 So what we have in the scholastics then is the academics, the ones who are not only reading and writing Latin but speaking it.
作为学者，他们想要系统化。 And as academics they want to systematize.
他们不想将神学、基督论、救赎论分隔开来。 They don't want to compartmentalize theology, Christology, soteriology.
他们想要将这一切系统化。 They want to systematize it all.
事实上，这就是我的第三定律发挥作用的地方。 In fact, this is where my third law comes into play a lot.
还记得第三定律吗？基督论影响救赎论。 Remember Law 3? Christology informs soteriology.
要点是基督论和救赎论是相互关联的。 The point being that Christology and soteriology are interrelated.
你对救主的信念会影响你对救赎如何运作的理解。 What you believe about the Savior will have something to say about what you believe about how salvation works.
从这个意义上说，我们今晚也是在回到起点，因为当我谈到 经院哲学家时，我主要关注的是救赎论或他们的赎罪理论。 And so in that sense, we're also coming full circle tonight because when I talk about the scholastics, I'm going to focus primarily on soteriology or their theories of atonement.
所以我们将关注这一点，这会让你对经院哲学有所了解。 So we'll focus on that and it'll give you a taste of scholasticism.
我相信当你学习历史2时，你会继续学习经院哲学，了解更多，然后从那里继续前进。 And I believe when you take History 2, you'll sort of pick up with scholasticism and get more of it and move on from there.
所以这些是第一批系统神学家。 So these are the first systematic theologians.
我将从坎特伯雷的安瑟伦开始。 So I'm going to start with Anselm of Canterbury.
他的生卒年是1033年或1034年至1109年。安瑟伦是一位奥古斯丁主义者。 His dates are 1033 or 1034 to 1109. Now Anselm is an Augustinian.
他深受奥古斯丁的影响。 He is heavily influenced by Augustine.
他也是兰弗朗克的学生，如果你还记得我们讨论圣餐时提到的这个名字。 He's also a student of Lanfrance, if you remember that name from our discussion of the Eucharist.
然而，忠实于经院哲学方法，安瑟伦并不仅仅引用权威。 However, true to the scholastic method, Anselm doesn't just quote the authorities.
他相信你可以用神赐予的理性，通过逻辑推理，得出圣经和使徒所教导的同样的内容。 He believes that You can work out, logically, using God-given reason, the same kinds of things that were taught in the Scriptures and in the Apostles.
如果你还记得我们讨论奥古斯丁时，特别是他对摩尼教的尝试，我告诉 过你奥古斯丁得出的结论是：你不能先理解某事，然后希望相信它。 Augustine, if you remember when we were talking about him, and especially his experimentation with Manichaeism, I told you that Augustine had come to the conclusion that you can't understand something first, and then hope to believe in it.
你必须先承诺相信某事，然后才能希望理解它。 You have to make a commitment to believe in something, and then hopefully you will understand it.
因此，从奥古斯丁那里，我们得出信心导向理解的结论。 And so, with Augustine, we get this conclusion that faith leads to understanding.
安瑟伦继承了这一点，并将其提升到了新的高度。 Well, Anselm picks up on that and takes it to the next level.
事实上，安瑟伦因「信仰寻求理解」这句话而闻名。 And in fact, Anselm is famous for the phrase, Faith seeking understanding.
这就是我们的全部。 This is what we're all about.
信仰寻求理解。 Faith seeking understanding.
信心是好的，也是绝对必要的，但还不够。 Faith is good and absolutely necessary, but it's not enough.
你必须从那里继续前进。 You've got to move on from there.
安瑟伦强调理解信仰。 And Anselm stressed understanding the faith.
安瑟伦认为，至少在原则上，信仰的所有主要教义 都可以通过理性单独确认，即使不能完全达到。 And Anselm argued, on principle at least, that all of the major doctrines of the faith could be confirmed, if not reached, by reason alone.
换句话说，即使你没有圣经，没有来自神的任何启示 ，仅凭神赐予你的人类理性，你也能弄明白这一切。 In other words, if you didn't have the Bible, If you didn't have any revelation from God, the human reason that God gave you, you'd be able to figure all this stuff out.
为了证明这一原则，他通过逻辑和哲学推理，阐述了教会的教义，从神的 存在开始，到三位一体的教义，甚至包括圣灵出自圣父和圣子的教义。 And so in order to prove this principle, he worked out, through logic and through philosophical reasoning, doctrines of the Church, starting with the existence of God, the doctrine of the Trinity, and even the Filioque.
而且他做这一切时并不诉诸圣经。 And he does it without appealing to the Bible.
在他的著作《独语》中，他阐述了他著名的神存在的证明。 In his document, known as the Proslogion, he works out his famous proof for the existence of God.
这被称为本体论证明，或神存在的本体论论证。 It's called the ontological proof, or the ontological argument for the existence of God.
换句话说，这是他试图证明神存在而不仅仅诉诸圣经的尝试。 In other words, his attempt at proving God exists without simply appealing to the Bible.
毕竟，如果你试图说服一个无神论者，诉诸圣经是不会帮到你的，对吧？ Because, after all, if you're trying to convince an atheist, appealing to the Bible isn't going to help you, right?
所以，论证是这样的。 So, the argument goes like this.
神是那个无法想象有比祂更伟大的存在。 God is that being than which nothing greater can be thought to exist.
我再重复一遍。 I'll repeat it.
神就是那个存在。记下这点，我会解释它的含义。 God is that being Just get that down and I'll explain what it means.
这样想一想。 Think about it this way.
你可以想象神。 You can imagine God.
你可以想象一个真实的神。 You can imagine a real and true God.
你也可以想象一个虚构的神，比如说，宙斯。 You can also imagine an imaginary God, like, let's say, Zeus.
虚构的神不如真实的神伟大，因此真实的神必须是真实的神。 The imaginary God is not as great as the real God, so therefore the real God must be the real God.
现在，我知道你坐在那里想，你知道，如果我突然听到这个，我不确定我会被说服。 Now, I know you're sitting there thinking, you know, if I heard this out of the blue I'm not sure I'd be convinced.
但关键是，根据定义，神必须是存在的最伟大的实体。 But the point is that God, by definition, must be the greatest entity to exist.
而且如果神不是真实的，如果神是虚构的，那么神就不会是存在的最伟大的实体。 And If God were not real, if God were imaginary, then God would not be the greatest entity to exist.
你可以想象真实的神必须更伟大，所以那就是真实的神。 And you can imagine that the real God would have to be greater, so then that's the real God.
多年前，史蒂夫·马丁写了一篇文章，他在一本书中写 了这个小段落，标题叫《我脑海中的最后一件事》。 Years ago, Steve Martin wrote a thing where he said, he wrote this little piece in a book, and the thing is called, The Last Thing on My Mind.
你知道，他写道：「当我写这个的时候，我想写 下在书的结尾我脑海中的最后一件事，对吧？」 And, you know, he goes through and he says, As I was writing this, I wanted to write down what was the last thing on my mind at the end of the book, right?
但每次我试图思考我脑海中的最后一件事是什么时 ，我就会问自己，这是我脑海中的最后一件事吗？ But every time I tried to think about what was the last thing on my mind, I would then ask myself, is this the last thing on my mind?
但是，这就不再是我脑海中的最后一件事了。 But then, it wasn't the last thing on my mind anymore.
所以很明显，我脑海中的最后一件事就是「我脑海中的最后一件事」这个词。 So it became clear that the last thing on my mind is the word, the last thing on my mind.
你知道，这有点像那样。 It's kind of like that, you know?
想象神。 Imagine God.
那是你能想象的最伟大的神吗？ Is that the greatest God you can imagine?
那么，那就不是神。 Well, then that's not God.
现在想象你能想象的最伟大的神。 Now imagine the greatest God you can imagine.
你能想象一个比那更伟大的神吗？ Can you imagine a greater God than that?
因为如果你能，那么之前那个就不是神。 Because if you can, then that other one isn't God.
你明白我的意思吗？ You see what I'm saying?
所以，神存在的本体论论证基本上是说神必须存在，因为不可能存在一个不存在的神。 So, the ontological argument for the existence of God is basically that God must exist because there could be no such thing as a non-existent God.
一个不存在的神在概念上是自相矛盾的，甚至不存在 的神的概念本身与真实的神相比也显得苍白无力。 A non-existent God is a contradiction in terms and Even the very concept of a non-existent God pales in comparison to the real God.
好吧，不管怎样，这是安瑟伦著名的观点之一。 Alright, so for what that's worth, that's one of the things Anselm is famous for.
如果你现在不接受这个观点，你知道，那也没关系。 If you don't buy it at the moment, you know, that's okay.
不过，安瑟伦最著名的，或者说更值得称道的，是他的著作《神为何成为人》。 Anselm, though, is best known, or probably more deservedly known, for his document called Kur Deus Homos.
为什么是神人？ Why the God-man?
有时这被翻译为「为什么神成为人」，但这并不是一个很好的翻译，因为 它并不是专门讨论道成肉身，而是关于基督的位格，祂既是神又是人。 Sometimes this is translated as, why God became man, but that's not really a good translation, because it's not about the Incarnation per se, it's about the person of Christ, who is both God and human.
再次，我们是不是又回到了早期教会，那时我们对 基督的位格进行辩论，既完全是神，又完全是人。 And again, aren't we coming full circle to the early church, where we had these debates over the person of Christ, fully divine, fully human.
《神为何成为人》写于1098年，它在你们的阅读清单上。 Cur Dei Otomo was written in 1098, and it's on your reading list.
它将基督论与救赎论结合在一起。 And it combines Christology with soteriology.
《神为何成为人》这篇文献说神有一个问题。 Cur Dei Otomo is the document God has a problem.
神的问题是人类有罪并应当受到审判。 The problem that God has is that humans are sinful and deserve to be judged.
但另一方面，神爱祂所创造的人类。 But on the other hand, God loves humanity whom he has created.
所以，神的问题是神的公义和神的怜悯似乎在这里发生了冲突。 So, God's problem is that God's justice and God's mercy seem to be bumping heads here.
那么，神该怎么办呢？ And so, what is a God to do?
如果神仅仅通过神圣的命令来拯救全人类，只是 说「就这样吧」，那么神的公义就被损害了。 If God simply saves all of humanity by divine fiat, just by saying, let it be so, then God's justice is compromised.
另一方面，如果神让人类得不到拯救，那么神的怜悯就没有表达出来。 If, on the other hand, God leaves humanity unsaved, then God's mercy is unexpressed.
我们有神存在的这两个方面，公义和怜悯，两者都需要表达或保持其完整性。 We have these two aspects of God's being, justice and mercy, both of which need to be expressed or maintain their integrity.
神的公义说只有人才能为人类的罪付出代价。 God's justice says that only a human can pay for the sins of humanity.
神的怜悯是，既然没有人能做到这一点，那么一个神圣的存在就必须介入并做到这一点。 God's mercy is that since no human being can do that, a divine being is going to have to step in and do it.
神圣的干预。 Divine intervention.
你可能听过这样的说法，祂付了祂不欠的代价，因为我们欠了我们无法偿还的代价。 You may have heard it said this way, he paid a price he didn't owe because we owed a price we couldn't pay.
大概就是这样。 Something like that.
这说法很精妙。 That's handsome.
神偿还债务是因为只有神能承担这个代价，但偿还债务 的仍然必须是一个人，否则神的公义就会受到损害。 God pays the debt because only God can afford the price, but it still also has to be a human being who pays the debt because otherwise God's justice would be compromised.
而且，如果不是神，这就是赎罪有效的原因。 Plus, if any being other than God This is why the Atonement works.
为罪而受的痛苦，之所以有效是因为基督有两种本性。 The pain for sin, and it works because Christ has the two natures.
有趣的是，安瑟伦并没有过多地走向血祭的支付路线。 Interestingly, Anselm does not go so much down the road of payment as blood sacrifice.
他更多地谈论的是作为债务的支付，几乎更像是财务上的而不是祭祀的。 He's talking more about payment as a debt, almost more financial than sacrificial.
我们欠神一份荣誉的债，因为我们的罪玷污了神的荣耀。 We owe God a debt of honor, because by our sin we've dishonored God.
这几乎更多地用银行术语来描述，而不是其他任何方式。 It's almost described more in banking terms than anything else.
不管怎样，这就是安瑟伦所做的。 For what that's worth, that's what Anselm is doing.
所以对于他的救赎理论，它必须既有神圣的干预，又有人类的代表。 So for his salvation, It has to be both divine intervention and with human representation.
所以，神圣的干预，那是基督的神性，道成了肉身 ，来到世上，神圣的干预，伴随着人类的代表。 So, divine intervention, that's the divine nature of Christ, the Word became flesh, coming into the world, divine intervention, with human representation.
换句话说，基督的人性，在祂的人性中，代表了其余的人类。 In other words, The human nature of Christ, in his humanity, represents the rest of humanity.
所以，祂不仅为我们而死，不仅是为了我们的利益，祂是代替我们而死。 So, he didn't just die for us, as in for our benefit, he died for us, as in in place of us.
记得亚历山大的克莱门特吗，如果你能回想到学期初的话。 Remember Clement of Alexandria, if you can think back as far as the beginning of the semester.
亚历山大的克莱门特说基督是人类的冠军。 Clement of Alexandria said that Christ is the champion of humanity.
什么是冠军？ What is a champion?
冠军是代表所有其他人战斗的人。 The champion is the one who fights on behalf of all the others.
代表性的战争，对吧？ Representative warfare, right?
大卫和歌利亚。 David and Goliath.
大卫独自一人出去迎战歌利亚，代表了其余的以色列人。 David goes out to meet Goliath all by himself, representing the rest of Israel.
大卫赢了，所有人都赢了。 David wins, everybody wins.
如果大卫输了，所有人都输了。 If David loses, everybody loses.
所以，就像大卫是以色列的代表一样，基督的人性是全人类的代表。 So, in exactly the same way that David was the representative for Israel, the human nature of Christ is the representative for all of humanity.
所以祂代替我们而死，这样做就为我们偿还了债务。 So he dies in our place, and in doing that, pays the debt for us.
所以，安瑟伦的赎罪理论通常被称为替代理论，因为基督是我们的替代。 So, Anselm's theory of atonement is usually referred to as the substitution theory because Christ is the substitute for us.
然而，称之为满足理论可能更准确，因为后来，特别是在新 教改革中，替代理论会比安瑟伦在血祭这条路上走得更远。 However, it's probably more accurate to call it the satisfaction theory because later, especially in the Protestant Reformation, the substitution theory will go farther than That Anselm ever did down this road of blood sacrifice.
所以，将安瑟伦的赎罪理论称为满足理论可能更好。 And so it might be better to refer to Anselm's theory of atonement as the satisfaction theory.
但你明白这个概念了。 But you get the idea.
我们犯了罪，因此我们应当受到惩罚。 We have committed sin, and therefore we deserve to be punished.
为了维护祂的公义，神不能简单地赦免我们，但祂的怜悯使祂想为我们留一条出路。 To preserve his justice, God cannot simply acquit us But his mercy makes him want to leave us a way out.
因此基督承担了我们的惩罚，代替我们付出了代价。 And so Christ takes our punishment on himself, pays the penalty in our place.
祂偿还了债务。 He satisfies the debt.
或者如保罗所说，祂在接受祝福时承担了我们的咒诅。 Or as Paul said, he takes our curse on himself when he receives his blessing.
对吧？ Right?
这就是对安瑟伦的介绍。 So that's intro to Anselm.
关于安瑟伦有什么问题吗？ Any questions about Anselm?
好的，山姆，请说。 Okay, yeah, Sam, go ahead.
你给我们的日期是...是的，那是他的生平。 The dates you gave us were Yes, that's his life.
是的，他是坎特伯雷的主教。 He was the bishop of Canterbury, yes.
当然，这是在新教改革之前，所以坎特伯雷那时是公教会的。 And of course this is before the Protestant Reformation, so Canterbury is Catholic.
我现在要转到另一边，向你们介绍彼得·阿伯拉尔。 I'm going to swing to the other side here and introduce you to Peter Avalard.
彼得·阿伯拉尔，大约生于1079年，卒于1142年。 彼得·阿伯拉尔在他的有生之年被称为世界上最著名的人。 Peter Avalard, born around 1079, died in 1142. Peter Abelard, during his own lifetime, was called the most famous man in the world.
他作为神学家和教师而闻名，但也被称为中世纪的罗密欧。 He was famous as both a theologian and teacher, but also as the Romeo of the Middle Ages.
我会给你们讲一点他的故事，如果你们感兴趣，可以进一步阅读更多。 I'm going to tell you a little bit of the story, and if you're interested, you can read more about it.
他是一个非常有趣的人物。 He's a very interesting character.
有关于他的电影。 Movies have been made about him.
1100年，也就是21岁时，他来到巴黎成为一名教师 ，他的教学风格包括辩论，而不仅仅是对学生进行讲授。 In the year 1100, so at age 21, he came to Paris to be a teacher, and his teaching style He included debate rather than just lecturing of the student.
我知道你们希望我多讲课，但事实就是如此。 I know you wish I would lecture so much, but it is what it is.
但因为他不只是讲课，还包括辩论，而且他并不总是 告诉学生答案，所以他作为教师变得非常受欢迎。 But because he didn't just lecture so much, and because he included debate, and because he didn't always tell the student the answer, he became very popular as a teacher.
对他来说，挑战传统和公认的信念就像一场游戏。 To him, challenging the traditions and the accepted beliefs was like a game.
再次，你可以想象，基于经院哲学的假设，即质疑不会伤害信仰，那还能有什么坏处呢？ And again, you can imagine, based on the scholastic assumption that questioning can't hurt the faith, what could it hurt?
质疑一切。 To question everything.
但这让他与上级发生了麻烦。 But it gets him in trouble with his superiors.
你可以说他并不是真的在质疑信仰，他是在使用质 疑的方法来试图让他的学生提出问题并从中学习。 And you could argue that he really wasn't questioning the faith, he was using the method of questioning to try and get his students to question and learn from it.
兰弗朗克本人曾说过，质疑不会伤害教义。 Lanfranc himself had said that questioning can't hurt doctrine.
到了阿伯拉尔的时代，他是这么说的。 By the time we get to Abelard, he says this.
阿伯拉尔说，通过怀疑我们开始探究，通过探究我们达到真理。 Abelard says, by doubting we come to inquire, by inquiry we come to the truth.
通过怀疑我们开始探究，通过探究我们达到真理。 By doubting we come to inquire, by inquiry we come to the truth.
这几乎暗示着如果你不怀疑，你就找不到正确的答案。 Almost implying that if you don't doubt, you're not going to find the right answers.
所以对他来说，神学的概念就是神和逻辑，宗教和哲学。 And so for him, theologios, the concept of theology, was God and logic, religion and philosophy.
就是这样。 That's what it was.
但对当时的许多人来说，这是危险的。 But to a lot of people at the time, this was dangerous.
人们觉得这甚至可能是亵渎。 People felt this may even be blasphemy.
质疑一切，甚至质疑公认的权威。 To question everything, even questioning the accepted authorities.
因此，阿伯拉尔到处树敌。 And so, Abelard made enemies everywhere he went.
他不得不经常搬家。 And he had to move around a lot.
他被赶出了很多地方。 He got kicked out of a lot of places.
但他在巴黎成为一名受欢迎的教师，在那里的主教座堂学校任教。 But he became a popular teacher in Paris, in the cathedral school there.
就在他成为巴黎最受欢迎的教师时，他坠入了爱河。 And just when he was the most popular teacher in Paris, he fell in love.
这对一个教师来说并不方便，因为在这种情况下，教师应该保持单身。 Now this is not convenient for a teacher because teachers in this context are supposed to remain single.
这就是为什么它被称为学士学位。 This is why it's called a bachelor's degree.
因为那时你获得学士学位是为了成为教师，这就是为什么它被称为学士学位。 Because back then you got a bachelor's degree to be a teacher and that's why it's called a bachelor's degree.
所以他应该保持单身，这意味着理论上如果他结婚，他可能会失业。 So he's supposed to remain single which means theoretically that if he gets married he could be out of a job.
他遇到了一个女人，他被埃洛伊兹吸引，所以他 认为追求她的最好方式就是提出给她当家教。 He met a woman He was attracted to Heloise and so he thought the best way to pursue her would be to offer to tutor her.
他这样做了，他们坠入爱河，后来他承认他如此深爱她以至于他的教学受到了影响。 So he did, and they fell in love, and he would later admit that he was so head over heels in love with her that his teaching suffered.
过了一段时间，他只是敷衍了事，因为他满脑子都是她。 After a while he was just phoning it in, because all he could think about was her.
无论如何，事情一发不可收拾，她的叔叔抓到了他们的行为。 At any rate, one thing led to another, and her uncle caught them in the act.
在行为中，但她怀孕了，所以他们有了一个孩子，她愿意 做他的情人而不是嫁给他，这样就不会妨碍他的事业。 In the act, but she became pregnant, and so they had a child, and she was willing to be his mistress and not marry him so that it wouldn't hinder his career.
但她的叔叔希望他们结婚。 But her uncle wanted them to be married.
阿伯拉尔坚持要结婚，所以他们秘密结婚了。 Abelard insisted that they be married, and so they were married in secret.
问题是，这只会让情况变得更糟，因为他必须保守婚姻的秘密以保住工作，这成 了一个困难的处境，最终叔叔也没能从把他的被监护人嫁给某个富人中获益。 Problem is, that only made it worse, because he has to keep his marriage a secret to keep his job, and it became a difficult situation, and in the end the uncle never got the benefit of marrying off his ward to some rich person.
所以最终叔叔雇了一些暴徒，晚上闯入阿伯拉尔的房间，对他做了一件非常不好的事。 And so eventually the uncle hired some thugs to go in and go into Abelard's room at night and do him a great disservice.
你可以发挥想象力。 And you can use your imagination.
什么？ What?
好吧，他被... Alright, he was...
他被叔叔的暴徒阉割了。 He was castrated by the uncle's thugs.
我几乎说不出口。 I can hardly bring myself to say it.
在那时，阿伯拉尔告诉埃洛伊兹成为修女，加入修道院，她照做了，尽 管这似乎更多是出于对他的爱而不是对神的爱，但他成为了一名修士， 并继续以修士的身份教学，事实上，他们通过书信继续保持关系。 So at that point, Abelard told Heloise to become a nun, join a convent, which she did, although it seems like maybe more out of love for him than love for God, but he became a monk, and he continued teaching as a monk, and in fact, they continued their relationship by a letter.
你今天还可以读到这些信。 And you could read these letters today.
它们是可以获得的。 They're accessible.
这些是你能读到的最早的情书之一，而且它们都是真实的。 And so these are some of the earliest love letters that you could read, and they're all authentic.
他们在修道院和女修道院之间通信。 And they corresponded between the monastery and the convent.
但他在修道院里树敌太多，不得不一直离开。 But he made so many enemies at his monastery that he kept having to leave.
最后他建立了自己的隐修所，他认为这会解决问题。 And he eventually founded his own hermitage, which he thought, well this will solve the problem.
但最终修士们试图毒害他，所以他不得不继续四处迁移。 But eventually the monks tried to poison him, so he kept having to move around.
总之，这确实是一个有趣的故事。 So anyway, it really is an interesting story.
他写了一种自传性的叙述，是一种「我真可怜」式的麻烦记录，读起来也很有趣。 And he wrote a kind of an autobiographical account, which is kind of a woe-is-me account of my troubles, which is also interesting to read.
但我认为他最著名的作品是一份简称为「是与否」的文献。 But his most famous work, I think, is a document known simply as And no.
是与否。 Yes and no.
基本上，他在「是与否」中提出了一个接一个的问题，涉及哲学、神学，甚至科学。 Basically what he does in Yes and No is he poses question after question related to philosophy, theology, even science.
然后他引用圣经、早期教会作家和哲学家的话，这些引用似乎相互矛盾。 And then he gives quotations from scripture and the early church writers and the philosophers which seem to contradict each other.
这是为了引发学生的思考，但他从不回答问题。 And it was meant to be thought-provoking for the student, but he never answers the question.
所以，我的意思是，给你一个假设，就像我对你说，你知道那句谚语，三思而后行。 So, I mean, you know, just to give you a hypothetical, it would be like if I said to you, well, you know the proverb, look before you leap.
但还有一句谚语，犹豫不决者必败。 But then there's the proverb, he who hesitates is lost.
哪一个是对的？ Which one's right?
你们自己讨论吧。 You know, talk amongst yourselves.
但在「是与否」这本书中，问题就是这样的。 But with the book, with Yes and No, it's questions like this.
神是三位一体的。 God is a trinity.
或者不是？ Or is he?
然后他只是并列放置看似相互矛盾的圣经段落和教父引言，说：「你自己想办法弄明白。」 And then just throwing scripture passages and quotations from the church fathers side by side that seem to contradict each other and saying, you figure it out.
所以有趣的是，整本书中几乎没有阿伯拉尔自己的话。 So it's interesting because there's almost nothing in the whole book that's actually Abelard's words.
它只是一个资料集。 It's just a collection of stuff.
但最有趣的是他从不为你回答问题。 But what's most interesting about it is he never answers the questions for you.
他只是期望你自己想明白。 He just expects you to figure it out.
如果你仔细想想，这假设了一种相当乐观的人类学观点，不是吗？ Which, if you think about it, assumes a pretty optimistic anthropology, doesn't it?
它假设人类能够得出这些答案。 It assumes that human beings can come up with these answers.
这又是我们在某些方面回到起点的另一种方式，特别是 在西方教会，因为现在我们可以看到对人性更加乐观。 And this is, again, another way that we're kind of coming full circle in some ways, especially in the Western church, because now we can see more optimism about human nature.
如果我们不必告诉人们所有的答案，他们可能会自己想明白。 If we don't have to tell people all the answers, they might not figure them out for themselves.
那么，安瑟伦和彼得是在同一个城镇吗？ So, were Antrim and Peter kind of in the same town?
因为彼得说他可以弄清楚关于神的任何事情，或者他可以通过阅读罗马书来理解主要教义。 Because Peter says he can figure out anything about God, or he can figure out major doctrines by reading the Romans.
而且看起来阿伯拉尔正试图自己弄清这些问题。 And it seems like Adelaide is trying to figure out these questions for himself.
是的，在某种程度上，他们说的是类似的事情。 Yeah, and in a way, they're saying similar things.
虽然安瑟伦永远不会像阿伯拉尔那样走得那么远。 Although Anselm would never go as far as Abelard did.
所以，不，他们不像是同事。 And so, no, they're not like colleagues.
他在英国的坎特伯雷。 He's in Canterbury, England.
他在巴黎。 He's in Paris.
但你可能会看到这一点。 But you may see this coming.
你会注意到我把他们放在黑板的两端。 You'll notice I put them on opposite ends of the board.
中间会有一个折中点。 There is going to be a middle.
所以，你知道，这是个剧透。 So, you know, spoiler alert.
这是个问题，但我们几分钟后就会讲到。 It's a question, but we'll get there in a few minutes.
现在，真正让阿伯拉尔陷入麻烦的，这都源于那种乐观的人类 学观点，是他在理解人类学和原罪时更倾向于半伯拉纠主义。 Now, what really gets Abelard in trouble, and this all flows out of that optimistic anthropology, is he's really leaning more semi-Pelagian in his understanding of anthropology and original sin.
他拒绝原罪的观念，并强调人类灵魂，似乎在说自由意志可以在恩典之前先行动。 He rejects the idea of original sin, and he plays up the emphasis on the human soul, It seems to be saying that free will can move first before grace.
他说没有原罪。 And he says that there's no original sin.
我们没有从亚当那里继承罪或罪疚。 We have not inherited sin or guilt from Adam.
我们只继承了亚当的惩罚。 We've only inherited Adam's punishment.
但任何人都可以通过自由意志与恩典合作，通过行善来逃避惩罚。 But any person can, by free will, cooperate with grace and escape punishment by doing good works.
所以他似乎在救赎中把行为，通过自由意志，置于恩典之前。 So he seems to be putting works, by free will, a head of grace in salvation.
真正起作用的是你的行为。 It's really your works that make the difference.
因此，阿伯拉尔拒绝了安瑟伦对赎罪的理解。 And so because of that, Abelard rejected Anselm's understanding of atonement.
他拒绝了替代理论或满足理论。 He rejected the substitution or the satisfaction theory.
他说，不，基督不需要作为罪的代价。 He said, no, Christ is not needed as a payment for sin.
在基督来临之前，神就已经赦免罪了。 God forgave sins before Christ ever came along.
所以，阿伯拉尔在争辩说，看，如果恩典是免费的，如 果它是一个免费的礼物，那么它就必须真的是免费的。 So, Abelard is arguing that, look, if grace is free, if it's a free gift, then it's got to really be free.
现在，这里有两种不同的「免费」定义，对吧？ Now, there's two different definitions of free going on here, right?
安瑟伦会说恩典是免费的，因为耶稣为此付出了代价，但对你来说是免费的。 Anselm would say grace is free because Jesus paid for it, but it's free to you.
阿伯拉尔说，不，如果它要是免费的，它必须真 的是免费的，就像没有人需要为它付费一样。 Abelard is saying, no, if it's going to be free, it has to be really free like nobody has to pay for it.
不需要任何付出。 No payment is needed.
这就是他们所说的。 That's what they're saying.
事实上，阿伯拉尔以强调意图而闻名。 In fact, Adelard is known for emphasizing intentions.
如果你不小心犯罪而没有意图这样做，那就不算是真正的罪。 If you sin accidentally and you don't intend to, then it's not really a sin.
事实上，他因为说钉死耶稣的人在做这事时并没有犯 罪而惹上麻烦，因为他们认为他们是在为神做好事。 In fact, he got in trouble for saying that the people who crucified Jesus weren't sinning when they did it, because they thought they were doing God a favor.
他们的意图是好的。 Their intentions were good.
但在拒绝这种赎罪理论的同时，阿伯拉尔提出了一种理解赎罪的不同方式。 But in rejecting this theory of atonement, Abelard promotes a different way of understanding atonement.
这通常被称为道德影响理论。 It's usually referred to as the moral influence theory.
道德影响理论基本上很像伯拉纠试图做的事情，在这个意义上，恩典更加被 动，更多地体现在信息方面，而这些信息就是基督的榜样和基督的教导。 The moral influence theory is Basically, very much like what Pelagius was trying to do in the sense that grace is more passive, it's more in terms of information, and that information is the example of Christ and the teachings of Christ.
基督是自我牺牲的完美榜样，所以要效法他的榜样。 Christ is a perfect example of self-sacrifice, so follow his example.
这就是阿伯拉尔会说的，基督的受难不是为罪付 出的代价，而实际上是一种无私的爱的行为。 And this is what Abelard would say is that Christ's suffering is not a payment for sin, but it is in fact an act of selfless love.
这是一种爱的行为。 It's an act of love.
这是基督为如何不自私树立的完美榜样。 It is Christ setting the perfect example for how not to be selfish.
阿伯拉尔会说，真正拯救你的是你是否悔改并效法他的榜样。 And what really saves you, Abelard would say, is whether or not you repent and follow his example.
所以不是基督的死拯救了我们，而是我们对此的反应拯救了我们。 So it's not Christ's death that saves, But it's our reaction to it that saves.
这意味着，他不仅倾向于伯拉纠主义，也倾向于采纳说。 Which means, not only is he leaning towards Pelagianism, he's leaning towards adoptionism too.
是的，请说。 Yes, go ahead.
这实际上正是我要问的问题。 That was actually going to be my question.
那么对阿伯拉尔来说，基督既是人又是神这一点为什么重要？ So why does, for Abelard then, did it matter that Christ was both human and divine?
这是个好问题，因为我认为阿伯拉尔不会质疑基督的两性。 Well that's a good question because I don't think Abelard would question the two natures of Christ.
但从逻辑上讲，这确实会导致，特别是在当代思想中 ，这确实会导致一种观点，即不认为基督需要神性。 But logically, this does lead to, especially in contemporary thought, this does lead to a point of view that doesn't see the necessity for a divine nature in Christ.
所以你会看到这种观点的现代版本，基本上淡化或否认基督的 神性，因为它不是必要的，因为你不需要这种神圣的干预。 And so you will have modern versions of this that basically downplay or deny the divinity of Christ, because it's not necessary, because you don't need this divine intervention.
你所需要的只是人性的代表，或者一个树立好榜样的人。 All you need is the human representation, or someone to set a good example.
这就是基督所做的。 And that's what Christ did.
但实际上，这很有趣，因为当你读他的神学著作时，他正在突破这个界限。 But in reality, and this is interesting because when you read his theological works, he's pushing this envelope.
当你读他给埃洛伊兹的信时，他听起来完全正统。 When you read his letters to Heloise, he sounds perfectly orthodox.
他会告诉她，基督为你的罪而死，基督的血为你的罪而流。 He'll tell her, Christ died for your sins, the blood of Christ was shed for your sins.
所以他确实以一种非常传统的方式相信这一点。 So he does believe in this in a very traditional sense.
他不愿完全放弃这一点。 He's not willing to completely abandon that.
你知道，你会认为在他给埃洛伊兹的信中，他可能会不那么谨慎，说出他真正的想法。 And, you know, you'd think that in his letters to Heloise he might be less guarded, say what he really thought.
所以，你知道，实际上，他不是亚略派，但他在某些方面确实听起来像是倾向于那个方向。 So, you know, in reality, he's no Arian, but he certainly sounds like he's leaning in that direction in some ways.
但底线是，他有着与亚略和伯拉纠相同的乐观人类学观点。 But the bottom line is that he has the same kind of optimistic anthropology that you see in Arius and in Pelagius.
事实上，他写了一篇伦理论文。 In fact, he wrote an ethical treatise.
他的伦理论文，其标题就已经透露了一些信息。 And his ethical treatise, the title of it kind of gives away.
这篇伦理论文名为《认识你自己》。 The ethical treatise is called, Know Yourself.
不是认识基督，不是认识神，而是认识你自己。 Not know Christ, not know God, but know yourself.
再次，把自我置于赎罪的中心。 Again, making the self sort of the center of the atonement.
你知道，这就是我们可能称之为意图主义的东西，这种认为意图比行为更重要的信念。 And that, you know, this what we might call intentionalism, this conviction that intention matters more than behavior.
这也导致了一种相对主义，因为这意味着同样的行为对 一个人来说可能是罪，而对另一个人来说可能不是罪。 Which kind of leads to a relativism, too, because what that means is that the same behavior can be a sin for one person and not a sin for another person.
如果你做了一些有罪的行为，但你的意图是好的，根据阿伯拉尔的观点，那就不是罪。 If you commit some sinful behavior, but you intended something good out of it, according to Abelard, that's not a sin.
但另一个人可能做同样的事情，却带有恶意的意图，那么对那个人来说就是罪。 But another person can do the same thing with intention of malice, and then it is a sin for that person.
这总是让我想起《宋飞正传》的那一集。 I'm always reminded of that Seinfeld episode.
这里有《宋飞正传》的粉丝吗？ Seinfeld fans in here?
有一集他们在讨论测谎，乔治·科斯坦萨说：「如果你相信它，那就不是谎言。」 There's an episode where they're talking about taking a lie detector test, and George Costanza says, It's not a lie if you believe it.
换句话说，这是关于意图的。 So in other words, it's about intentions.
但再次，我认为这会导致一种有问题的相对主义。 But again, I think that leads to a kind of relativism that's problematic.
总之，阿伯拉尔被指控为异端。 So anyway, Abelard was accused of heresy.
事实上，领导这项指控的是伯纳德·克莱尔沃，就 是那个说「通往地狱的路是用好意铺成的」的人。 In fact, leading that charge was Bernard Clairvaux, the one who said, the road to hell is paved with good intentions.
他最终在两次会议上被定为异端，这两次会议分 别在1121年和1140年，他被逐出教会。 He was eventually condemned as a heretic in two councils, two councils in 1121 and 1140, and he was excommunicated.
但他在一个修道院找到了庇护，这就是位于勃艮第的克吕尼修道院。他在那里得到庇护， 在去世前，他通过克吕尼修道院院长与教会和解，但可能没有得到更高级别的人的授权。 But he found refuge at a monastery, the monastery of Cluny, which is in Burgundy, So he was given refuge there, and before his death he was reconciled to the church by the abbot of Cluny, but probably not on the authority of anybody higher up than that.
我认为可以公平地说他与教会和解了。 I think it's fair to consider him reconciled to the church.
但这就是他的故事。 But that's his story.
他和埃洛伊兹现在一起埋葬在巴黎的一个墓地里。 And he and Heloise are now buried together in a cemetery in Paris.
所以你可以去拜访他们，事实上，去巴黎的恋人们有 一个传统，就是去参观阿伯拉尔和埃洛伊兹的墓。 So you can visit them, and in fact, it is a tradition for lovers who go to Paris to visit the tomb of Abelard and Heloise.
关于彼得·阿伯拉尔还有什么问题吗？ Any questions about Peter Abelard?
好的，让我们来看中间，我会想办法解释这个。 Alright, let's go to the middle, and I'll figure out a way to do this.
我需要一个中间的黑板。 I need a middle chalkboard.
神学（Theologia）是一个复合词，就像神和逻辑，对吧？ Theologia, theology is a compound word, like God and logic, right?
所以对阿伯拉尔来说，神学是信仰和哲学的结合 ，或者说是宗教和哲学的结合，就是这种想法。 So for Avalar, theologia, theology, is the combination of faith and philosophy, or religion and philosophy, that kind of idea.
好的。 Alright.
谁在看时间？ Who's looking at the clock?
我知道我在看。 I know I am.
学期的最后一晚，你能相信吗？ Last night of the semester, can you believe it?
你能相信我们在13周内跨越了1300年吗？ Can you believe we've gone 1,300 years in 13 weeks?
托马斯·阿奎那，或者说他出生时的名字，阿奎诺的托马斯，大约生 于1224-1225年，你可以看到我们在这里跳跃了一段时间。 Thomas Aquinas, or as he was born, Thomas of Aquino, born around 1224-1225, And you can see we're jumping ahead here.
卒于1274年。现在，注意我们有一个主教，一个平信徒，中间是一个将成为 修士的人，但事实上，他会收到多个成为不同地方主教的邀请，但他都拒绝了。 Died in 1274. Now, notice we had a bishop, we had a layperson, and in the middle is a man who's going to be a monk, but And in fact, he'll get multiple offers to be bishops of different places and turn them all down.
他来自一个富裕的家庭。 He's from a wealthy family.
他的父亲是阿奎诺伯爵。 His father was the Count of Aquino.
大约五岁时，他被安置在一个本笃会修道院，他的叔叔是那里的院长，在那里接受教育。 And at about age five, he was placed in a Benedictine monastery, where his uncle was the abbot, to be educated there.
当他被安置在修道院时，他被严格告知，你不允许长大后成为一名修士。 And he was strictly told when he was placed in the monastery, now you are not allowed to grow up to be a monk.
所以他长大后成为了一名修士。 So he grew up to be a monk.
实际上，在14岁时，他去了新建的那不勒斯大学。 And actually, at the age of 14, he went to the new University of Naples.
所以我们再次看到，大学在这个时期开始出现。 And so we have, again, the universities emerging at this time.
不过，他没有成为本笃会修士。 He did not become a Benedictine, though.
他成为了一名多明我会修士。 He became a Dominican.
多明我会以教学修会而闻名。 And the Dominicans are known as a teaching order.
他想成为一名教师。 And he wanted to be a teacher.
所以他去巴黎的新大学学习。 And so he went to Paris to study at TU, the new Paris University.
他得到了一个绰号。 And he earned a nickname.
他得到了一个绰号。 He earned a nickname.
有人知道是什么吗？ Anybody know what it is?
「哑巴牛」。这是他在大学里的绰号。因为他体型大，而且很安静。 The Dumb I. That was his nickname at CU. Because he was a big guy and he was quiet.
但事实证明，他后来成为了最伟大的教师和作家。 But it turned out that he would become known as the greatest teacher and writer.
最终，他被提供修道院院长的职位和其他职位，包括那不勒斯大主教。 And he'd eventually be offered an appointment as the abbot of a monastery and other things, including the Archbishop of Naples.
这些他都拒绝了，因为他想学习，想教书。 all which he turned out because he wanted to learn and he wanted to teach.
他延续了经院哲学结合信仰和理性的传统，因为他说 既然理性和启示都来自神，它们就不能相互矛盾。 And he continues the scholastic tradition of combining faith and reason because he says since both reason and revelation come from God, they can't contradict each other.
然而，他认识到人类理性的局限性，毕竟我们是堕落的人类，这可能就是为什么他 今天是三人中最受尊敬的原因。他想找到平衡，他更多地信任神，而不是人类。 However, he recognized the limits of human reason, we are fallen humans after all, which is probably why he is the most respected of the three today, He wants to find the balance and he wants to place more of his trust in God, let's say, than in humanity.
所以他不会同意安瑟伦的观点，即你可以在没有 任何启示的情况下逻辑地推导出所有信仰教义。 So he would not have agreed with Anselm that you could logically figure out all the doctrines of the faith without any revelation.
他说单凭理性不能带你到信仰。 He said reason alone would not bring you to faith.
你需要启示。 You need revelation.
理性会给你知识，但信仰会带你到真理。 Reason will get you knowledge, but faith will get you to the truth.
是的，理性是通向知识的道路，但信仰是通向真理的道路。 Yeah, reason is the road to knowledge, but faith is the road to the truth.
他写了很多东西。 Now, he wrote a lot.
他最著名的作品是《神学大全》。 His most famous work is the Summa, or Summa Theologiae.
这是他的系统神学，虽然它如此庞大以至于他在完成之前就去世了，留下了未完成的作品。 which is his systematic theology, although it's so huge that he died before finishing it, left it unfinished.
他拒绝安瑟伦的神存在的本体论证明，因为再次强调，你不能仅凭 理性推导出教会的教义，你当然也不能仅凭理性证明神的存在。 He rejects Anselm's ontological proof for God, because again, you can't figure out the doctrines of the Church through reason alone, you certainly can't prove the The existence of God through reason alone.
但他没有走向极端，说你根本无法证明神的存在。 But he didn't go to the extreme of saying that you can't prove the existence of God at all.
他说神的存在可以通过我们从理性和感官获得的知识来证明。 He said that God's existence can be demonstrated through the knowledge that we get from reason and from our senses.
它的原理是这样的。 And it kind of works like this.
你看窗外，树木在摇动。 You look out the window and the trees are moving.
你知道树木为什么在摇动，因为风在吹。 And you know why the trees are moving, because the wind is blowing.
你看不见风，但你能看到风的效果。 You can't see the wind, but you can see the effect of the wind.
所以你看不见风，但你能看到它的效果，然后你就知道风在那里。 So you can't see the wind, you can see its effect, and then you know the wind is there.
对神也是一样。 The same with God.
你看不见神，但你能在世界中看到神的效果。 You can't see God, but you can see the effects of God in the world.
通过观察我们能通过感官收集到的事物，神存在的证据就在创造中。 And by looking at the things that we can gather through our senses, the evidence of God's existence is in creation.
从这些证据中，你知道神存在。 And from that evidence, you know that God exists.
从结果中，你可以知道原因存在。 From the effects, you can know that the cause exists.
当你观察世界时，你看到的是因果关系。 What you see when you observe the world is cause and effect.
神是第一因，祂的存在通过祂的效果得到证明。 God is the first cause and his existence is proven by his effects.
所以，你知道，在我们剩下的时间里显然无法充分讨论阿奎那。 So, you know, we obviously cannot do justice to Aquinas in the time we have remaining.
一个人可以轻松地就这三个人中的任何一个教授一整门课程，但肯定是阿奎那。 A person could easily teach a whole course on really any one of these three, but certainly Aquinas.
但我现在想向你们展示的是，阿奎那是在这两个极端之间找到平衡的人。 But what I want to present to you now is simply that Aquinas is the one who presents, or who finds the balance between these two extremes.
在信仰和理性之间找到一种中庸之道，抱歉，我是 说...是的，这两者实际上都过于强调理性。 Kind of middle way between, you know, heavy on the faith, I'm sorry, heavy on, well, Yeah, both of these are heavy on reason, really.
在信仰和理性之间，在启示和哲学之间，在奥古斯丁式的悲 观人类学和阿伯拉尔式的乐观人类学之间找到中庸之道。 The middle way between faith and reason, between revelation and philosophy, the middle way between sort of an Augustinian pessimistic anthropology and an Abelardian optimistic anthropology.
因此，从这个意义上说，他符合半奥古斯丁主义的传统。 And so, in that sense, he sort of fits in the tradition of the semi-Augustinian.
还记得我们讨论伯拉纠争议时吗？ Remember when we were talking about the Pelagian controversy?
半奥古斯丁主义。 semi-Augustinian.
半奥古斯丁主义的立场是在奥兰治会议上被接受 的，而极端的奥古斯丁主义立场被教会拒绝。 The semi-Augustinian position was the one that was accepted at the Council of Orange, and the extreme Augustinian position was rejected by the Church.
在某些方面，安瑟伦朝着那个方向推进，更加奥古斯丁化。 In some ways, Anselm pushes in that direction, more Augustinian.
显然，伯拉纠的立场被教会拒绝，而在许多方面，彼得·阿伯拉尔倾向于那个方向。 Obviously, the Pelagian position was rejected by the Church, and in many ways, Peter Abelard leans in that direction.
所以我们在这里再次看到的是一种中庸之道。 And so what we have here, again, is this sort of middle way.
很多人会说，阿奎那重新找回了我们在奥古斯丁那里失去 的那种对人性的古典乐观主义，但没有走向异端的极端。 And a lot of people would say, that Aquinas reclaims that sort of classical optimism about human nature that we lost with Augustine, but without going to the extreme of being heretical.
因此，这是一种在正统背景下重新找回对人性的古典乐观主义的方式。 And so it's a way of reclaiming the classical optimism about human nature, but within an orthodox context.
有些人会说，通过这样做，他实际上为启蒙运动和文艺复兴铺平了道路。 And some people would say that in doing that, he really paved the way for the Enlightenment and the Renaissance.
所以，如果说奥古斯丁是古典世界和中世纪之间的一个转折点 ，那么阿奎那将成为中世纪和文艺复兴之间的另一个转折点。 So if Augustine is kind of a turning point between the classical world and then the medieval world, Aquinas is going to be another turning point between the medieval world and the Renaissance.
总之，说完这些，让我总结一下阿奎那对赎罪的理 解，以及它与这两者的关系，然后我们就结束。 So anyway, having said that, let me summarize Aquinas' understanding of atonement as it relates to these two, and then we'll wrap up.
当我们思考赎罪时，在教会历史的很长一段时间里 ，许多人持有我们可能称之为赎罪的赎金理论。 As we think about atonement, for a lot of the Church's history, many people held what we might call the ransom theory of atonement.
赎金理论。 The Ransom Theory.
新约中确实有赎金的说法，但在新约中，当保罗使用赎金的语言时，他实 际上是指解放，意思是我们某种程度上被罪奴役，而我们从中被释放。 Now, there is language of ransom in the New Testament, but in the New Testament, when Paul uses the language of ransom, he really means manumission, in the sense that we are sort of enslaved to sin and we are freed from it.
保罗所说的都是关于自由，从罪中被释放。 Paul is all about freedom, being freed from sin.
但随着时间的推移，在教会中，许多人持有一种我 们可能称之为赎金理论的赎罪理论，它是这样的。 But as time goes on in the church, a lot of people held a theory of atonement that we might call a ransom theory, which goes like this.
我们被撒但俘虏。 We are held captive by Satan.
魔鬼，我们可能已经把自己卖入奴隶制，或者因为我们的罪，我们通过 自由意志选择了它，但无论如何，情况是我们现在被撒但奴役或俘虏。 The devil, we have maybe sold ourselves into slavery, or because of our sin, we've chosen it by free will, but whatever, the situation is, we are now enslaved or held captive by Satan.
所以，撒但是绑架者，我们是人质，为了把我们赎回来，神必须支付赎金。 So, Satan is the hostage-taker, we are the hostage, and in order to get us back, God has to pay a ransom.
神必须付钱给绑架者，所以基督，耶稣这个人，是天父为我们支付的赎金。 God has to pay off the hostage-taker, and so Christ, the person of Jesus, is the Father's payment of ransom for us.
现在，你看到这其中的哲学问题了吗？ Now, do you see a philosophical problem with that?
它把撒但置于凌驾于神之上的权力地位。 It puts Satan in a position of power over God.
经院哲学家和许多早期神学家会说，你不能在任何意义上描述神处于必要性之下。 What the scholastics would say, along with a lot of the early theologians, is that you can't describe God in any sense as being under necessity.
用说神必须做某事或神必须如何的方式来描述神是不准确的。 It would be inaccurate to describe God in a way that says God has to do something, or God must.
所以这种赎金理论使神处于不利地位，从哲学上讲，这会损害神的定义本身。 So this ransom theory puts God at the disadvantage, which philosophically would compromise the very definition of God.
所以这行不通。 So that's not going to work.
所以安瑟伦提出了替代理论或满足理论，不是说他发明了它，但这种 奥古斯丁式的处理问题的方式自然导致了这种满足理论或替代理论。 So Anselm presents the substitution theory or the satisfaction theory, not that he invented it, but this Augustinian way of coming at the problem naturally leads to this satisfaction theory or the substitution theory.
事实上，随着一些改革者更加奥古斯丁化，他们也会更深入地探讨替代理论。 In fact, as some of the reformers go farther Augustinian, they will go farther into the substitution theory as well.
但原因是如果你强调恩典而淡化意志，那么你就是在把所有重点都放在神的干预上。 But the reason is because if you emphasize grace and de-emphasize will, then you're talking about putting the emphasis all on divine intervention.
所以这必须全是关于...现在，安瑟伦确实有人类代表的概念，即耶稣的人性代表我们。 And so it's got to be all about Now, Anselm does have human representation in the sense that the human nature of Jesus represents us.
但他没有的是人类参与的概念，即个人为实现自己的救赎所做的事情，引用保罗的话说。 But what he doesn't have is human participation in the sense of something that the individual does to work out his or her own salvation, to quote Paul.
所以，钟摆摆向了另一边。 So, the pendulum swings to the other side.
对于阿伯拉尔，我们有这个道德影响理论，这又听起来很像亚略派或伯拉 纠派，这也是有道理的，因为如果你强调人的意志，而淡化恩典，把它看 作更被动的东西，或者仅仅是树立好榜样的信息，你就不需要神的干预。 With Abelard, we have this moral influence theory, which again, sounds very Aryan, or Pelagian, and that makes sense too, because if you emphasize the human will, and de-emphasize grace as something that's more passive, or about just information in the sense of setting a good example, you don't need divine intervention.
事实上，对阿伯拉尔来说，基督的死不能使我们与神和好。 And so, In fact, for Abelard, Christ's death cannot reconcile us to God.
阿伯拉尔认为，如果有什么影响的话，它反而使情况变得更糟。 Abelard argues that if anything, it makes the situation worse.
因为看，神派遣了祂的儿子，我们做了什么？ Because look, God sent His Son, what do we do?
我们杀了祂。 We kill Him.
这怎么会有帮助呢？ How's that going to help?
这就是阿伯拉尔的逻辑，对吧？ So that's Abelard's logic, right?
你可以看到这在某种程度上是有道理的。 You can see it kind of makes sense.
但阿伯拉尔接下来做的是去除了神的干预，在很大程度上，我们最终只剩下人的努力。 But what Abelard then does is takes out the divine intervention To a large extent, we end up with human efforts.
它变成了全是关于人的努力。 It becomes all about human efforts.
现在，我甚至不想称之为人的参与，因为如果我们全靠自己做，我们几乎没有参与任何事。 Now, I don't even want to call that human participation because we're hardly participating with anything if we're doing it all ourselves.
所以注意，这与我们在伯拉纠争议中看到的非常相似。 So notice, very similar to what we saw in the Pelagian Controversy.
在这个方向上强调神在做，在那个方向上强调我们在做。 Heavy on the God doing it in this direction, Heavy on the us doing it in this direction.
所以阿奎那所做的是他说是和是，并把它们全部结合在一起。 And so what Aquinas does is he says yes and yes and pulls it all together.
因此他将替代满足的赎罪理论与道德影响理论结合起来，以至于他显然想要的是神的干预。 And so he combines the substitution satisfaction The theory of atonement with the moral influence theory, to the extent that what he wants to have is, obviously, divine intervention.
毕竟，神必须拯救。 God must save, after all.
还有人性的代表，因为基督有两性，是基督的人性在十字架上代表我们，为我们代死。 And human representation, because Christ has two natures, and it is the human nature of Christ that represents us on the cross, that dies for us in our place.
安瑟伦似乎没有那么多的一点是人的参与。 The one thing Anselm doesn't seem to quite have as much is the human participation.
换句话说，我们在这个等式中做什么。 In other words, what we do in the equation.
因为让我们面对现实，这前两个仍然全是神。 Because let's face it, these first two are still all God.
我的意思是，你知道，耶稣的人性，耶稣的神性，但那全是基督。 I mean, you know, the human nature of Jesus, the divine nature of Jesus, but that's all Christ.
但这是我们。 But this is us.
人的意志与神的恩典有一种合作。 There is a cooperation of the human will with God's grace.
我们在我们自己的救赎中与神合作。 We cooperate with God In our own salvation.
正如我所说，神的干预，人性的代表，然后是人的参与。 And as I said, divine intervention, human representation, and then human participation.
我们参与。 We participate.
正如我所说，这与我们在5世纪和6世纪看到的半奥古斯丁主义立场是一致的。 And like I said, this is consistent with the semi-Augustinian position that we saw back in the 5th and 6th centuries.
我认为阿奎那在这里所做的是向我们呈现一个平衡的赎罪理论。 And I would argue that what Aquinas is doing here is presenting us with a balance of the theory of atonement.
人有自由意志，所以不全是神的事，但神必须采取主动。 The human has free will, so it's not all on God, but God has to take the initiative.
意志与恩典合作，所以他有这三者。 The will cooperates with grace, and so he has all three of these.
到目前为止有什么问题吗，或者关于经院哲学的任何问题？ Questions about that so far, or anything with scholasticism?
如果你强调恩典到自由意志被削弱的程度，换句话说， 如果你在这个方向上走得更远，你就强调神的干预。 If you emphasize grace to the extent that free will is diminished, in other words, if you go farther in this direction, you emphasize divine intervention.
你在基督的人性中有人性的代表，但你淡化或失去了人的参与。 And you have human representation in the human nature of Christ, but you de-emphasize or you lose the human participation.
最终，你会得到一个预定论，即在我们出生之前就已经决定了我们是否得救。 Ultimately, you end up with a doctrine of election where it's been decided before we're ever born whether we're saved or not.
但阿奎那会说，等一下，悔改的位置在哪里？ But Aquinas would want to say, wait a minute, where's the place for repentance?
接受基督的位置在哪里？ Where's the place for acceptance of Christ?
我们在这其中的角色在哪里？ Where's the place for our part in this?
但你也不会想走向另一个极端，说一切都是人的努力，因为那样你就失去了神的干预。 But you wouldn't want to go to this other extreme either and say that in all human efforts, Because then you lose the divine intervention.
所以你看到它是如何运作的。 So you see how that works.
所以对阿奎那来说，我是说，你知道，赎罪需要这三个要素。 So for Aquinas, I'm saying, you know, atonement requires these three elements.
神的干预，人性的代表，和人的参与。 Divine intervention, human representation, and human participation.
前两个要素基本上就是基督的两性。 And the first two elements are basically the two natures of Christ.
还有其他问题吗？ Any other questions?
我希望你们在这门课程的大局观上学到了一些东西。 I hope that you have learned a couple of things in terms of the big picture of this course.
我要说的一点是基督论、救赎论、人类学、教会论这些主题的相互关联性。 One of the things I would say is the interconnectedness of these themes of Christology, Soteriology, Anthropology, Ecclesiology.
所有这些都是相互关联的。 All of these things are interconnected.
我喜欢把它们称为神圣的毛衣，因为你拉一根线，所有的都连在一起。 I like to call them the divine sweater because you pull one thread and it's all connected.
我希望你们从这门课程中得到的另一点是，教会的 历史在某些方面是对权威和统一这个悖论的争斗。 The other thing that I hope that you have gathered from this course is that the history of the Church is in some ways the struggle over this paradox of authority and unity.
所以我们从教会的等级结构开始教会历史。音乐将被省略。 And so we begin the history of the Church with a hierarchical structure Music will be omitted.
音乐将被省略。 Music will be omitted.
你知道，我喜欢回到这个比喻，如果你有什么东西不想失去，你就会紧紧抓住它。 And, you know, I like to go back to the analogy of, you know, if you have something and you don't want to lose it, you hold on to it.
但如果你抓得太紧，你会把它弄坏。 But if you hold on to it too tight, you break it.
所以，你知道，问题就变成了，权威应该抓得多紧？ And so, you know, the question becomes, you know, how tight does authority hold on?
你如何找到那个平衡？ How do you find that balance?
你知道，我认为这是你们将要面对的一个问题。 And, you know, I think that is an issue you will face.
如果你们成为教会的领袖，我假设你们大多数人会的，当我说教会时，我指 的是普世教会，这是你们将面对的一个问题，因为你们将面对你们所服事的 人之间的分歧，我希望历史的教训至少能给你们一些关于这方面的视角。 If you become leaders in the church, I'm assuming most of you will, and when I say church, I mean the universal church, this is an issue you will face, because you will face disagreement among the people whom you serve, and I'm hoping that the lessons of history will at least give you some perspective on that.
还有最后的问题吗？ Any last-minute questions?
好的，感谢你们这个学期的表现。 Alright, well thanks for a good semester.
你可以打开那个东西了。 You can turn the thing on.