欢迎回到「基督教思想与实践史1」。我们现在进入了第二世纪，今晚的第 一堂课，大约一个小时左右，我们将讨论第二世纪的神学和基督论辩论。 And welcome back to History of Christian Thought and Practice 1. We're in the second century now, and for the first class tonight, for the first hour or so, we're going to talk about the theological and Christological debate as it was in the second century.
现在，在黑板上和你们的补充阅读材料中都有一 份讲义，我正在再次确认那份讲义的确切标题。 Now, there is a handout, both on Blackboard and in your supplemental readings book, and I'm just double checking exactly what the title of that handout is.
我想它的标题是「第二世纪基督论」。 I think it's Second Century Christology.
在我看来，基督论是对基督的理解，好的，这很公平，但它也涉及神学 ，即对神作为三位一体的理解，这两个问题，神学和基督论，是如此相 互依存，以至于很难将它们分开看待，好像它们是两件不同的事。 The way I see it, Christology is the understanding of Christ, okay, fair enough, but it's also about theology, the understanding of God as a trinity, and those two issues, theology and Christology, are so interdependent that it's very difficult to separate them as if they're two different things.
就我们的目的而言，你是从基督论还是三位一体 神学的角度来思考这个问题对我来说并不重要。 For our purposes in here, it doesn't matter to me whether you think of it in terms of Christology or Trinitarian theology.
这两者是同时演变和发展的。 The two are evolving and developing simultaneously.
在第二世纪，你将看到的是，再次强调，如果你想把那份讲义放在面前，那也很好 ，你将看到的是我们上周开始讨论第一世纪时所谈到的内容之后的下一个演变。 In the second century, what you're going to see, and again, if you want to have that handout in front of you, that's fine, what you're going to see is the next evolution after what we talked about when we started last week with the first century.
我将从一个被称为依比昂派的群体开始。 I'm going to start here with a group called the Ebionites.
现在，「依比昂」这个词的意思是，或者来源于一个意为「贫穷者」的词。 Now, The word Ebionite means, or comes from a word meaning the poor one.
所以这就是你如何翻译它的方式，「贫穷者」。 So that's sort of how you translate it, the poor one.
在早期教会中有一个群体称自己为这个名字。 And there was a group within the early church who called themselves this.
这是他们为自己选择的名字。 This is a name they chose for themselves.
现在，你要知道，我们所谓的大多数异端群体并没有为自己命名的奢侈。 Now, just so you realize, most of our so-called heretical groups don't get the luxury of naming themselves.
他们中的大多数都是被主流贴上标签的。 Most of them get labeled by the mainstream.
但在这种情况下，这是他们为自己选择的名字，因 为他们认为自己是跟随耶稣的脚步，自愿贫穷。 But in this case, this is the name that they chose for themselves because they saw themselves as following in Jesus' footsteps as voluntarily poor.
现在，在教会内部，在你所看的著作中，「依比 昂派」这个词被用作所有早期采纳论者的总称。 Now, within the church, though, within the writings that you're looking at, The term Ebionite comes to be applied as sort of an umbrella term for all early adoptionists.
因此，我们无法知道谁会称自己为依比昂派，谁可能不会。 And so we have no way of knowing who would have called themselves an Ebionite and who might not have.
就像我们谈论这些异端群体时总是这样，我们把许多彼此并不完全认同的人归为一类。 And just as is always the case when we talk about these heretical groups, we're lumping a lot of people together who would not have all agreed with each other.
所以再次强调，即使在我们讨论的群体内部，你也不能假设他们在神学上是同质的。 So again, even within the groups that we talk about, you can't assume that they're sort of theologically homogenous.
但我们在头脑中创造这些概念性的群体，以便我们或多或少地理解他们的来源。 But we create these conceptual groups in our heads so that we can understand where they're coming from, more or less.
但你会注意到，根据你将要阅读的一些文件，一些主流 或所谓的正统作家甚至不知道这些人自称为这个名字。 But you'll notice, depending on some of the documents you'll read, some of the mainstream or so-called orthodox writers don't even get that these folks called themselves this.
过了一段时间后，有一种传统认为他们一定是以一个叫依比昂 的人命名的，就好像有一个叫依比昂的人开始了这个运动。 There's a tradition after a while that they must have been named after somebody named Evian, like as if there was a guy named Evian who started this movement.
但这并不是真的。 And that's not true.
没有一个叫依比昂的人。 There was no guy named Evian.
所以关于这是如何开始的，有不同的看法。 So there are different ideas about how this started.
现在，你可能在阅读伊格那丢的书信时注意到，他把依比昂派称为犹太化者的遗产。 Now, you may have noticed when you were reading Ignatius' letters that he refers to the Evianites as the legacy of the Judaizers.
所以记住我们上周讨论过犹太化者。如果你注意到， 他们在图表上与第一世纪的犹太化者处于同一侧。 So remember we talked about the Judaizers last week If you'll notice, they're on the same side of the chart as the Judaizers in the first century.
虽然我们对犹太化者知之甚少，但他们似乎是一个强 调耶稣人性的群体，可能会削弱他神性的任何观念。 While we don't know a lot about the Judaizers, they seem to have been a group that would have emphasized the humanity of Jesus, probably diminishing any idea of his divinity.
当我们进入第二世纪时，这个问题真正成为了焦点。 When we get into the second century, that really comes to the forefront.
依比昂派将成为那些接受耶稣人性但否认耶稣任何神性或神圣本质的人。 The Ebionites are going to be the ones who accept the humanity of Jesus, but deny any divinity or divine nature of Jesus.
根据早期基督教作家的说法，他们的起源可以追溯到耶路撒冷教会。 Now, according to the early Christian writers, their origins go back to the Jerusalem church.
但再次强调，我们并没有任何具体的证据证明这一点。 But again, we don't really have any concrete evidence of that.
这可能仅仅基于这样一个事实：在保罗的书信中，犹太 化者据说来自耶路撒冷教会，是雅各派来的某些人。 That may be simply based on the fact that Within the letters of Paul, the Judaizers are said to have come from the Jerusalem church, certain men from James.
根据这个说法，依比昂派是在耶路撒冷陷落后才作为一个真正的教派出现的。 According to the story, the Ebionites emerged as a true sect after the fall of Jerusalem.
因此，公元70年，耶路撒冷陷落，我们面临这样一种情况： 当耶路撒冷在70年陷落，圣殿被毁，祭祀制度就消失了。 And so, 70 CE, Jerusalem falls, and we have a situation When Jerusalem falls in 70 and the Temple is destroyed, the sacrificial system goes away.
犹太教作为一种宗教，在某种程度上陷入困境，试图弄清楚如何向前发展。 Judaism, as a religion, is kind of stuck trying to figure out how to move forward.
如果它宗教的核心部分之一，即祭祀，现在消失了，那么什么将取而代之？ If one of the central parts of its religion is now gone, sacrifices, what is going to replace it?
对大多数犹太人来说，取代祭祀的是妥拉，即神的成文道。 And for most Jews, what replaces the sacrifices is the Torah, the written word of God.
当然，对于最终被称为基督徒的少数犹太人来说，取代祭祀和圣殿的是耶稣这个人。 And for a minority of Jews, of course, who become known as Christians eventually, what replaces the sacrifices and the temple is the person of Jesus.
事实上，在新约中甚至更广泛的范围内，都有一种 观点基本上说耶稣，耶稣这个人，取代了圣殿。 In fact, there's a strain within the New Testament even and beyond that basically says that Jesus, the person of Jesus, replaces the temple.
你可以在福音书中看到这一点，你知道，整个关于「拆毁这殿， 三日内我要再建立起来」的说法，是指他自己的死亡和复活。 And you can see that in the Gospels, you know, the whole thing about, you know, tear this temple down and rebuild it in three days as a reference to his own death and resurrection.
但他们想用石头打死他，因为他们认为他在谈论毁坏圣殿。 But they want to stone him because they think he's, you know, talking about the destruction of the temple.
尽管他预见到这一点，他知道这将要发生。 Even though he sees that coming, he knows that it's coming.
好的，所以依比昂派会接受耶稣某种程度上是弥赛亚或先知的观念。 Alright, so the Ebionites then would have accepted the idea of Jesus as somehow Messiah or a prophet.
但在他们看来，他只是一个普通人，而不是在任何意义上真正具有神性。 But in the sense that he's really a mere human and not in any sense really divine.
因此，他们会拒绝我们在马太福音和路加福音开头找到的那 些描述耶稣诞生的神奇叙述，你知道，就是童贞女生子。 And so they would have rejected the birth narratives that we find at the beginning of Matthew and Luke's Gospels that describe the birth of Jesus in miraculous terms as, you know, a virgin birth.
或者如果他们有自己关于耶稣诞生的故事，也会淡化其中的神迹。 Or if they had their own stories of Jesus' birth, it would have downplayed the miraculous.
甚至将以赛亚书中「童女怀孕」的概念联系起来，但 将那个童女解释为一个以通常方式怀孕的年轻女子。 even connecting the idea of a virgin will conceive from the Isaiah passage, but interpreting that virgin as simply a young woman who nevertheless conceived in the usual way.
因此，依比昂派会使用他们自己版本的使徒文献。 And so, the Ebionites would have used their own versions of the apostolic documents.
显然他们使用马太福音，但是经过编辑的版本，没有 诞生叙述，可能是用希伯来语或亚兰语写的版本。 Apparently they used Matthew's Gospel, but an edited version, no birth narrative, possibly a version written in Hebrew or Aramaic.
实际上，在早期的资料中，有一些讨论关于马太福音是否最初是 用希伯来语或亚兰语写成，然后翻译成希腊语，尽管很难确定。 And actually, in the early sources, there's some discussion about whether Matthew's Gospel might have been written originally in Hebrew or Aramaic and then translated into Greek, although it's hard to say.
依比昂派会拒绝保罗的书信，因为他反对犹太化 者，而犹太化者某种程度上是他们的创始人。 The Ebionites would have rejected Paul's letters because he opposed the Judaizers, who are sort of their founders.
他们会教导说耶稣只是一个人，可能是像旧约先知那样的先知，但既然他只是一个 普通人，他是被造的，因此不是先存的，这与我们在约翰福音开头所读到的不同。 They would have taught that Jesus was only a man, maybe a prophet like the Old Testament prophets, But since he's a mere human, he is created, and therefore not pre-existent, as we get at the beginning of John's Gospel.
所以，与其说是先存的道成为人，如我们在约翰福音中所读到的，依比昂派理 解基督只是一个以通常方式出生的普通人，但他得到了奖赏，基本上达到了一 种完美，通过个人修行和抵抗诱惑，达到了对神和神的律法的完全顺服。 So rather than being the pre-existent Logos, who then becomes human, as we read in John's Gospel, the Ebionites understood Christ as being a mere human who was born in the usual way, but was rewarded, but basically achieved a kind of perfection, Perfection of obedience to God and to God's law by personal discipline and by resisting temptation.
因此，由于他能够达到这种完美，他被赐予成为神的儿子的地位作为奖赏。 And so, because he was able to achieve this perfection, he was rewarded with the adoption as God's son.
所以，他被称为神的儿子，但是通过收养的方式。 So, he is called a son of God, but by adoption.
这种收养会发生在他受洗时，你知道，正如你在福 音书中读到的，圣灵降临在他身上，他被膏立。 And this adoption would have taken place at his baptism, when, you know, as you read in the Gospels, The Holy Spirit comes to him and he's anointed.
因此，依比昂派会这样理解：这是耶稣第一次接受圣灵。 And so the way the Evianites would have read that is that this is the first time Jesus receives the Holy Spirit.
他接受了圣灵。 He receives the Holy Spirit.
他不是圣灵的赐予者。 He's not a giver of the Spirit.
他是圣灵的接受者。 He's a receiver of the Spirit.
他被膏立是指圣灵膏立了他，但他在受洗时成为神的儿子或神的一个 儿子。对依比昂派来说，在他受洗之前称他为神的儿子是不恰当的。 He's anointed in the sense that the Spirit has anointed him, but he becomes the Son of God or a son of God at his baptism And for the Ebionites, it would not be appropriate to call him a son of God before his baptism.
因此，他某种程度上获得了与神的儿子关系的地位，但这不是他天生就有的地位。 And so, he sort of achieves a status of sonship in relationship to God, but it's not a status that was his by nature.
现在，这种观点有几种变体。 Now, there are a couple of variations on this.
有一种被称为「圣灵基督论」，还有一种被称为「天使基督论」。 There's one called Spirit Christology, And there's another one called Angel Christology.
你不必太过担心或了解这些细微差别。 And you don't really necessarily need to know or worry about the nuances here too much.
但这与圣灵是否... But it has to do with whether the Holy Spirit is...
对于圣灵基督论来说，圣灵是一个神圣的元素或神圣的灵，在耶稣受洗时降临在他身上。 For the Spirit Christology, the Holy Spirit is a divine element or a divine spirit who descends on Jesus at his baptism.
因此... And so...
对于圣灵基督论的支持者来说，他们可能会说耶稣是一 个人，但基督的灵是在他受洗时降临在他身上的圣灵。 For the proponents of Spirit Christology, they might say that Jesus was a man, but the Christ Spirit was the Holy Spirit who came to him at his baptism.
但关键是，圣灵在十字架上离开了他。 But the catch is that the Spirit leaves him at the cross.
所以他的膏立只是从受洗到被钉十字架这段暂时的时期。 So his anointing is just for this temporary period of time from his baptism to his crucifixion.
但当耶稣在十字架上呼喊「我的神，我的神，为什么离弃我」时？ But when Jesus cries from the cross, my God, my God, why have you forsaken me?
那就是圣灵离开他的时刻。 That's the moment at which the Holy Spirit left him.
因此，对于圣灵基督论的支持者来说，基督确实有神 圣的元素，但那是充满他或内住在他里面的圣灵。 And so, for proponents of spirit Christology, there is a divine element to Christ, but it's the Holy Spirit who fills him or indwells him.
对于天使基督论，他们可能会将圣灵描述为一个天使，或者将耶稣描 述为一个天使，但从某种意义上说，天使仍然是一个被造的存在。 For angel Christology, they might talk about the Holy Spirit as an angel, or they might talk about Jesus as an angel, but in a sense, an angel is still a created being.
所以，我们仍然在削弱基督的神性，强调他是被造的。 So, we're still diminishing the divinity of Christ and emphasizing that he's created.
天使基督论的支持者可能接受基督神奇或童贞诞生的观念，但 他们仍然会否认基督有任何真正的先存性和任何真正的复活。 Proponents of angel Christology may have accepted the idea of a miraculous or virginal birth of Christ, but again, they would have denied any real pre-existence to Christ and any real resurrection.
对依比昂派来说，复活既不是身体的复活，也不是任何意义上的真实复活。 For the Nebionites in general, the resurrection is not a bodily resurrection or a real resurrection in any sense.
它实际上只是永生的一个比喻。 It's really just a metaphor for eternal life.
所以说耶稣复活就等同于说耶稣升天，他在生命结束时获得了永生。 So to say that Jesus was raised is to say the same thing as to say that Jesus went to heaven, that he received eternal life at the end of his life.
不过，这里最终发生的是，对依比昂派来说，耶稣和其他人类之间的差异被缩小了。 Ultimately what's happening here though is that for the Ebionites, the difference between Jesus and the rest of humanity is diminished.
换句话说，耶稣真的只是我们中的一员。 So, in other words, Jesus is really just one of us.
耶稣和神之间的差异被扩大了。 The difference between Jesus and God is increased.
耶稣和神之间的距离和差异被扩大了。 The distance and the difference between Jesus and God is increased.
他不是神。 He's not God.
他真的是我们中的一员。 He's really one of us.
再次强调，有几种方式来做到这一点。 And again, a couple of ways to do this.
他们中的一些人可能将耶稣的概念与基督的概念分开。 Some of them might have separated the idea of Jesus from the concept of Christ.
作为某种神圣或天使般的存在。 As some divine or angelic being.
但最终的要点是，这并不是真正的道成肉身，而是一种内住。 But ultimately the point here is that this is not really an incarnation, this is an indwelling.
无论你认为耶稣基督这个人身上的神圣或准神圣元素是什么，是天使还是圣灵或 其他什么，对依比昂派来说，耶稣最终是一个被这个灵或这个元素内住的人。 Whatever you think the divine or quasi-divine element in the person of Jesus Christ is, whether it's an angel or the Holy Spirit or whatever it is, ultimately for the Evianites, Jesus is a human being who is indwelt by this spirit or this element.
就像人们可以说先知们被圣灵充满一样。 In the same way that the prophets could have been said to have been filled with the Holy Spirit.
所以耶稣变得与先知们并没有太大的不同。 So Jesus becomes not really much different than one of the prophets.
他们被默示，他也被默示。 They were inspired, and he was inspired.
但这是内住，而不是道成肉身。 But it's an indwelling, not an incarnation.
所以他只是一个普通人，被赐予了这种崇高的地位作为奖赏。 So he is a mere human who is rewarded with this Elevated status.
他被提升到一个被收养的儿子的崇高地位。 He's raised to an elevated status of adopted sonship.
现在，注意这里发生的事。 Now, so notice what's happening here.
他是一个获得崇高地位的人。 He's a human who receives an elevated status.
这就是我们所称的「上升基督论」。 This is what we call a Christology of ascent.
一种上升的基督论。 A Christology of ascent.
这与我们在约翰福音中看到的「下降基督论」不同。 This is different from a Christology of descent, which we see in the Gospel of John, for example.
道成了肉身。 the Word became flesh.
在代表主流的约翰福音中，我们看到一个成为人的神圣存在。 In the Gospel of John, which represents the mainstream, in the Gospel of John we see a divine being who becomes human.
下降。 Descent.
开始是神圣的，获得了人性。 Starts out divine, acquires humanity.
我们这里所看到的是上升基督论，因为它从普通人开始，获得了某种崇高的地位。 What we've got here is the Christology of ascent, because it starts out mere human and acquires some elevated status.
还不完全是神性，我们会达到那个程度，但现在还没有。 Not quite divinity, we'll get there, but we're not there yet.
但在第二世纪，实际上它只是获得了作为神的养子的崇高地位。 But in the second century, really, it's simply acquiring an elevated status as the adopted Son of God.
但这个「神的儿子」的称号，不是耶稣天生就有的。 But this title, Son of God, is not something that Jesus has by nature.
这是他通过完全遵守律法而赢得的。 It's something that he earned by perfectly obeying the law.
事实上，关键是任何人都可以赢得它。 And in fact, the point is that anyone could have earned it.
因此，依比昂派认为自己正在成为基督。 And so the Ebionites saw themselves as Christ in the making.
他们正在朝着完美前进，他们期望达到基督所达到的程度。 They were moving on toward perfection and they expected to arrive at the point at which Christ had arrived.
他是某种先驱。 He is kind of the pioneer.
他是开路先锋。 He's the trailblazer.
他是第一个做到的人，但他们期望跟随他的脚步。 He's the one who did it first, but they expect to follow in his footsteps.
这就是为什么他们称自己为依比昂派，「贫穷的人」。 That's why they call themselves the Ebionites, the poor ones.
他们通过效法他的榜样来跟随他的脚步。 They're following in his footsteps by following his example.
对他们来说，这意味着遵行律法的行为。 Which, to them, means doing the works of the law.
就像犹太化者一样，这里会强调遵循犹太律法和行律法的行为。 Just like the Judaizers, there would be an emphasis here on following the Jewish law and doing the works of the law.
这几乎就像在说，你知道，耶稣拯救了自己，你也可以。 It's almost like saying, you know, Jesus saved himself and you can too.
他是第一个做到的，你获得救恩的方式就是效法他的榜样。 He did it first and the way you achieve salvation is by following his example.
这意味着，对依比昂派来说，他的死在任何意义上 都不是真正的赎罪，而是一个需要效法的榜样。 Which means, his death for the Ebionites is not really an atonement in any sense, but it's an example to follow.
因此，救恩不是通过神的干预，而是通过人的努力和意志力的运用。 So, salvation is not by divine intervention, but by human effort, and by the application of willpower.
所以最终，如果你看讲义，它总结说依比昂派肯定基督的人性，但否认任何真正的神性。 So ultimately, if you look at your handout, it summarizes that the Ebionites affirmed Christ's humanity, but denied any real divinity.
这意味着在实践中，他们会拒绝敬拜耶稣的做法。 Which means that in practice, they would have rejected the practice of worshipping Jesus.
有一些证据表明，他们也拒绝在圣餐中使用酒。如果耶稣的血在任何赎罪祭的意 义上都不具有救赎性，那么他们中的一些人似乎在圣餐中只使用水而不是酒。 And there's some evidence that they also rejected the use of wine in the Eucharist, so that if Jesus' blood isn't salvific in any sense of an atoning sacrifice, then some of them seem to have used just water in their Eucharist instead of wine.
现在，关于依比昂派的问题。 Now, questions about the Ebionites.
恩典的概念怎么样？ What about the idea of grace?
这就是为什么他们不喜欢保罗的书信。 This is why they didn't like Paul's letters.
保罗反对这种立场。 Paul argues against this very position.
他说，如果我们是靠律法的行为得救，耶稣为什么要死？ He says, if we are saved by the works of the law, why did Jesus die?
十字架的意义是什么？ What's the point of the cross?
这就是为什么持这种观点实际上更多地停留在犹太教而 不是基督教的阵营中，但仍称耶稣为弥赛亚或先知。 This is why to take this point of view is really to stay more in the camp of Judaism than Christianity, but to call Jesus Messiah or prophet.
不过，这是个好问题。 Good question though.
是的，艾琳。 Yeah, Erin.
他们如何认同自己？ How do they identify themselves?
我们是否还能找到他们崇拜场所的证据？ Do we still find evidence of places that they worshipped?
不，因为要记住你必须牢记的一点是，在大多数情 况下，许多这些所谓的异端群体都在教会内部。 No, because remember one of the things you have to keep in mind is that for the most part, a lot of these so-called heretical groups were in the church.
我的意思是，这就是为什么他们是异端，因为他们在教会内部。 I mean, that's why they're heretics, because they're in the church.
如果他们完全在教会之外，他们就会是其他宗教。 If they were completely outside the church, they'd be some other religion.
所以他们认为自己是基督徒。 So they consider themselves Christians.
就教会结构而言，他们在教会内部崇拜。 They're worshiping in the church, in terms of within the church structure.
我们真的不知道，因为他们似乎没有留下任何文件，或者如果他们留下了，我们也没有。 What we don't really know, because they don't seem to have left us any documents, or if they did, we don't have them.
有一些暗示他们可能使用了其他福音书，但我们真的没有任何这样的文献。 There are hints about these other gospels they might have used, but we really don't have any of that.
我们不太确定它会是什么样子，但也许如果一个城市 有五个家庭教会，也许其中一个倾向于这个方向。 We're not really sure what it would have looked like, but maybe if you have five house churches in a city, maybe one of them leaned in this direction.
也许他们倾向于那个方向是因为那个家庭教会的领袖 倾向于那个方向，而每个人都只是跟随他们的牧师。 Maybe they leaned in that direction because the leader of that house church leaned in that direction and everyone just sort of went along with their pastor.
可能整个城镇都是这样。 It might have been that there were whole towns.
也许有一个整个城镇有五个家庭教会，而这五个家 庭教会，包括他们的主教，都倾向于这个方向。 Maybe there was a whole town that had five house churches, and all five of those house churches, including their bishop, leaned in this direction.
但这就是为什么当这种情况被人知晓，当像伊格那丢这样的作家 意识到这种情况正在发生时，他们开始写文章反对它并试图澄清 ，好吧，听着各位，我听说你们在这样做，但那是不对的。 But this is why when it becomes known, when writers like Ignatius become aware that this is going on, they start writing against it and trying to clarify, okay, well look folks, I hear you're doing this, but that's not right.
让我们试着澄清教会的立场应该是什么。 Let's try to clarify what the What the position of the church should be.
所以，再次强调，这种异端迫使正统信仰定义自己的想法正在发生，因为 人们正在提出这些替代的基督论，而主流也在不断发展，对此作出反应。 And so, again, this idea of heresy forcing orthodoxy to define itself is happening because people are out there coming up with these alternative Christologies and there's a mainstream that's also evolving that responds in reaction to that.
是的？ Yes?
你认为殉道的整个概念...我明白你的意思。 Do you think the whole idea of martyrdom I see what you're saying.
这是个好问题。 That's a good question.
他们不会那样看待它。 They wouldn't see it that way.
我认为普遍的观点是，如果你作为殉道者而死， 这并不是你在通过一种善行来赚取你的救恩。 I think across the board the idea was that if you die as a martyr, it's not that you're Dying as a good work to earn your salvation.
而是你拒绝否认你的信仰，否认信仰会导致你失去救恩。 It's that you're refusing to deny your faith, which would cause you to lose your salvation.
如果你否认你的信仰，你就失去了救恩。 If you deny your faith, you lose your salvation.
现在，就你的观点而言，他们也说如果你为信仰而死，这就像在你自己的血中受 洗，它洗去了你所有的罪，因为最终，这一切都回到耶稣关于迫害所说的话。 Now, to your point, they also said that if you die for the faith, it's like a baptism in your own blood, and it washes away all your sins, because ultimately, It all goes back to the stuff Jesus said about persecution.
他说，你知道，如果你在人面前否认我，我也要在我天父面前否认你。 He said, you know, if you deny me before people, I will deny you before my Father in Heaven.
但如果你在人面前承认我，我也要在我天父面前承认你。 But if you acknowledge me before people, I will acknowledge you before my Father in Heaven.
所以这就像是耶稣的一个应许。 So it's like a promise from Jesus.
如果你作为殉道者而死，你知道，那是某种程度上的保证。 If you die as a martyr, you know, that's kind of guaranteed.
他们并不真的把它看作是一种行为，而且在主流教会中 ，大多数情况下，他们并不鼓励人们在殉道后说话。 They didn't really see it as a work, and within the mainstream church, for the most part, they were not encouraging people to speak after martyrdom.
并不是每个人都... It wasn't like everyone...
有些人确实这样做了。 Some people did.
一些可能感觉自己良心上有太多罪而无法忏悔的人，实际上在寻求殉道以试图进入天堂。 Some people who maybe felt like they had so much sin on their conscience they couldn't confess at all, were actually seeking martyrdom to try and get into heaven.
但主教们说，不，不要那样做。 But the bishops were saying, no, don't do that.
不要试图让自己殉道。 Don't try to get yourself martyred.
所以，是的，我的意思是，可能有些人是沿着这些思路 在思考，但这并不是他们官方描述或看待它的方式。 So, yeah, I mean, it could be that some people were thinking along those lines, but it wasn't really the official way that they were describing it or looking at it.
现在，正如我常说的，日光之下无新事。 Now, as I always say, there's nothing new under the sun.
实际上，这不是我编的。 Actually, I didn't make that up.
这是来自传道书。 That's from Ecclesiastes.
但这是真的。 But it's true.
日光之下无新事。 There's nothing new under the sun.
曾经有的，现在还是；将来有的，早已有了。 What was still is, and what is always was.
我的意思是... And what I mean by that is...
这种对基督的思考方式并不仅限于早期教会，对吧？ This way of thinking about Christ isn't something limited to the early church, right?
而且这种思想今天仍然存在。 And this is still around today.
所以如果你要思考这个问题，当我这样做时，我并不是想批评 任何人，我只是想指出这些理解基督的替代方式仍然存在。 So if you were to think about it, and when I do this I'm not trying to criticize anyone, but I'm just trying to point out how these alternative ways of understanding Christ are still around.
所以如果你要思考，那么，谁是现代的依比昂派？ So if you were to think about, well, who are these modern-day Ebionites?
今天的依比昂派是谁？ Who are the Ebionites today?
有什么想法吗？ Any ideas?
嗯，从定义上来说，很多人会认为他们处于基督教的边缘。 Well, by definition, a lot of people would consider them on the fringe of Christianity.
但这样想一想。 But think about it this way.
在主流中，我们看到这里演变的是三位一体的教义，对吧？ Within the mainstream, what we're seeing evolve here is a doctrine of the Trinity, right?
其中耶稣基督是三位一体中的第二位格，是神圣的。 Where Jesus Christ is the second person of a Trinity, which is divine.
依比昂派不会真的接受这个概念，对吧？ Ebionites wouldn't really accept that concept, would they?
对依比昂派来说，耶稣不是三位一体中的第二位格。 For the Evianites, Jesus isn't the second person of a Trinity.
所以他们并不真的是三位一体论者，对吧？ So they're not really Trinitarian, are they?
如果你不是三位一体论者... And if you're not Trinitarian...
一位论者，没错！ Unitarian, exactly!
所以一位论者可以说是现代依比昂派的一个例子，他们将耶稣视为一个 好人，而不是在任何意义上天生就是神的儿子，他对人类的贡献更多的 是作为一个树立了好榜样和好老师的人，而不是任何形式的救主。 So the Unitarians would be one example of modern day Evianites in the sense of seeing Jesus as a good man, not really the son of God in any sense of being divine by nature, and his Contribution to humanity is really more as someone who set a good example and was a good teacher than any kind of savior.
现在，我知道我过于简化了一位论者的思想，但你明白我的意思。 Now, I know I've oversimplified Unitarian thought there, but you get the idea.
他们之所以是一位论者，恰恰是因为他们不是三位一体论者。 They're Unitarians precisely because they're not Trinitarian.
他们也是第一个承认这一点的。 And they've been first to admit that.
好的。 Okay.
让我们继续，如果你现在有任何迫切的问题的话。 Let's move on, once you've got any burning questions at this point.
因为你知道，这个故事还有另一面。 Because as you know, there's going to be Another side to this story.
在另一边，我们有幻影说派，我们在第一世纪已经遇到过他们。 And on the other side here, we have the Docetics, whom we've already met in the first century.
如果你记得幻影说派，记住「幻影说」或「幻影的」这个词来 自希腊动词「doceo」，意思是「显现」或「似乎」。 And if you remember the Docetics, remember the word Docetism, or Docetic, comes from that Greek verb, doceo, meaning to appear or to seem.
因为幻影说派最终说的是耶稣看起来是人，或似乎是人，但实际上并 不是。你希望能记住，这是基于一种极端的二元论，它说，你知道， 凡是来自灵界的都是好的，但凡是属于物质界的本质上都是邪恶的。 Because ultimately what the Docetics said was that Jesus appeared to be human, or seemed to be human, but really wasn't. And you hopefully will remember that this is based on an extreme dualism, which says, you know, whatever comes from the spiritual realm is good, but whatever is of the material realm is inherently evil.
因此，道不能成为肉身，因为神圣的不能与真实的肉身接触。 And so, therefore, the word can't become flesh because the divine cannot come in contact with real flesh.
所以，最终，这将与依比昂派相反，对吧？ So, ultimately, This is going to be the opposite of the Ebionites, right?
幻影说派会肯定耶稣的神性，这没问题，但会否认他的 人性，因为他们不能接受一个成为人的基督、道或神。 The Docetics would affirm Jesus' divinity, no problem with that, but would deny his humanity, because they couldn't agree to a Christ, a Logos, a God who becomes human.
因此，对他们来说，他实际上是一个幻影。 And so, to them, he is really a phantom.
因为他是幻影，所以没有真正的基督受难，也没有真正的复活。 And because he's a phantom, there's no real passion of Christ, and there's no real resurrection.
对他们来说，复活是耶稣真正非人性自我的标志。 For them, the resurrection is a sign of Jesus' true non-human self.
在复活时，他被揭示为他真正的自我。 That at the resurrection, he was revealed as his true self.
你得到的结果是，当然，两个极端都否认福音书中所呈现的基督诞生等事情。 What you get is, of course, both extremes denying things like the birth of Christ as presented in the Gospels.
依比昂派否认童贞女生子，因为它是神奇的。 Evianites denied the virgin birth because it was miraculous.
幻影说派否认诞生，因为它是一个人的诞生。 The docetics denied the birth because it was a birth of a human being.
两个极端都否认复活，或至少否认大多数教会似乎理解的身体复活。 Both extremes denying the resurrection, or at least the bodily resurrection as the majority of the church seems to understand it.
所以你在这里看到的幻影说派的观点正是我们在我提到的约翰文献中已经看到的。 So what you have here with the docetics then is exactly what we've already seen in I mentioned the Johannine literature.
还记得约翰一书吗？ Remember 1 John?
凡说耶稣基督没有在肉身来的，就是敌基督的。 Whoever says that Jesus Christ did not come in the flesh is an antichrist.
当然，你在伊格那丢的著作中也看到了这一点。 And then of course you saw it in Ignatius as well.
因此，幻影说派或幻影说在第二世纪演变了。 And so the docetics or docetism evolves now in the second century.
我可能已经稍微谈到了这一点，但为了确保，我冒着重复自己的风险再说一遍。 And I may have gone into this a little bit already, but at the risk of repeating myself, I'll say it just to make sure.
这里有一个推理，如果创造是邪恶的，如果物质世界是邪恶的，那么创造就是邪恶的。 There's a reasoning here that if creation is evil, if the material world is evil, then creation is evil.
如果创造是邪恶的，那么创造它的创造者也一定是邪恶的，或者至少是无能的。 And if creation is evil, then the Creator who created it must also be evil, or at least incompetent.
所以根据故事的不同版本，旧约的创造者神要么是出于恶意或恶作剧创造物质世界 的邪恶神，要么是一个试图创造好东西但搞砸了的无能的、某种程度上无能的神。 And so depending on what version of the story, the Creator God of the Old Testament It's either an evil God who created the material world out of spite or mischief, or is an inept, sort of incompetent God who tried to create something good but screwed it up.
无论哪种方式，你得到的结论是，旧约的创造者神不是真正的神，不是耶稣来谈论的神 ，而是一个次要的或低等的神，一个半神或造物主，而耶稣来谈论的神才是真正的神。 Either way, what you get then is that the Creator God of the Old Testament is not the real God, not the God that Jesus came to talk about, but is a secondary or inferior God a demigod, or a demiurge, and that the God Jesus came to talk about is the real God.
所以你在旧约和新约中看到的，是关于两个不同神的书。 So what you have in the Old Testament and the New Testament, then, are books about two different gods.
旧约是一本关于公义之神的书，这个神是刻薄和恶劣的，而新 约是一本关于爱、怜悯和良善之神的书，这个神是耶稣的父。 The Old Testament is a book about a God of justice, who is mean and nasty, and the New Testament is a book about a God of love and mercy and goodness, who is the Father of Jesus.
最终，许多幻影说派基于这一点所做的，就是直接拒绝旧约，要么认为它不值得任何人 关注，要么认为它完全是虚构的，并否认任何形式的审判或律法或其他东西的现实性。 And, ultimately, what many Docetics did, based on that, is simply reject the Old Testament out of hand, either as not worthy of anyone's attention, or as completely fictitious, and deny the reality of any kind of judgment or law or whatever.
事实上，讽刺的是，对幻影说又有两种可能的回应。 In fact, ironically, again, there are two possible responses to Docetism.
要么可以说，因为物质世界是邪恶的，我将拒绝它， 远离它，过苦行者的生活，拒绝所有身体的快乐。 Either one can say, that because the material world is evil, I will reject it and I'll distance myself from it and I'll live the life of an ascetic and deny myself all physical pleasures.
或者，另一种可能更受欢迎的选择是说，你知道，因为物质世界和精神世界之间 存在巨大的脱节，我可以用我的身体做任何我想做的事，它不会影响我的灵魂。 Or, the other option, which was probably more popular, is the one that says, you know, because there's this great disconnect between the material world and the spiritual world, I can do whatever I want with my body and it won't affect my soul.
这有时被称为反律主义，意味着没有规则，或放纵主义，或类似的东西。 And this is sometimes called antinomianism, which means no rules, or libertinism, or something like that.
但你明白了这个概念。 But you get the idea.
从同样的假设出发，在生活方式上有两种极端的反应。 There's two extreme responses, in terms of lifestyle, from the same assumptions.
但最终你得到的结果是，这是一种对人类对邪恶负有任何责任的否定。 But ultimately what you end up with is that it's a kind of a denial of any human responsibility for evil.
这实际上是对邪恶问题的一种可能回答，对吧？ It's really one possible answer to the question of evil, right?
邪恶的问题是，如果神是伟大的，神是善良的，为什么世界上还有邪恶？ The problem with evil is, if God is great and God is good, why is there evil in the world?
现在，很多人可能会说，嗯，世界上有邪恶是因为人们滥用了他们的自由意志。 Now, many people might say, well, there's evil in the world because people misuse their free will.
这是一种可能的回答。 That's one possible answer.
神没有创造邪恶。 God didn't create evil.
是人创造了邪恶。 People do.
这个答案说世界上存在邪恶的原因是因为创造世界的神创造了邪恶。 This answer says the reason there's evil in the world is because the God that created the world created evil.
这不是我们的错。 It's not our fault.
这是旧约创造者神的错。 It's that Old Testament Creator God's fault.
耶稣来是为了告诉我们关于真正的神，他将拯救我们脱离这种邪恶。 And Jesus came to tell us about the real God who's going to save us from it.
现在，最著名的幻影说派是一个叫马吉安的人。 Now, the most famous docetic is a guy named Marcion.
马吉安是一位来到罗马的教师，他教导这种基督论和神学。 Marcion was a teacher who came to Rome and who taught this sort of Christology and theology.
根据一个故事，主教坡旅甲曾经遇到马吉安，马吉安说，你知道我是谁吗？ According to one story, Polycarp, the bishop Polycarp, once met Marcion, and Marcion says, you know, do you know who I am?
坡旅甲说，我知道你是谁。 And Polycarp says, I know who you are.
你是撒但的长子。 You're the firstborn of Satan.
总之，这是一个故事。 So anyway, that's one story.
但无论如何，马吉安可能最出名的是写了一份应该包含在圣经中的书目清单。 But anyway, Marcion is probably most famous for having written a list of what books ought to be in the Bible.
一个正典，一个规范的清单。 A canon, a canonical list.
他在公元140年左右写了这个清单，基本上这个清 单说，这些是你应该认为具有权威性的书，对吧？ He wrote this list about 140 CE, and basically the list says, these are the books that you should consider authoritative, right?
当然，他的清单上没有旧约的书，因为他把那些都扔掉了，但他也大大编辑了 我们认为的新约，因为，你知道，他删除了任何将旧约的神称为耶稣的父或以 任何方式与耶稣有关的内容，删除了所有将耶稣视为旧约预言实现的内容。 Well, of course, there's no Old Testament books on his list, because he throws that out, but he greatly edited what we would consider the New Testament, too, because, you know, taking out any references to the Old Testament God as Jesus' Father, or in any way connected to Jesus, taking out all references to Jesus as any kind of fulfillment of Old Testament prophecies.
他说，你知道，耶稣不是旧约中应许的弥赛亚。 And he said, you know, Jesus isn't the Messiah promised in the Old Testament.
那整件事是个错误。 That whole thing is a mistake.
当然，他删除了耶稣诞生的故事，因为你知道，对他来说耶稣不是人，所以他不可能出生。 Of course, taking out the story of Jesus' birth because, you know, Jesus isn't human to him, so he can't be born.
对马吉安来说，他会使用路加福音，但它会从我想是第3章开始，第3章 的开头，在提比略执政第十五年，耶稣作为一个成年人出现在地球上。 For Martian, he would have used the Gospel of Luke, but it would have begun with I think it's chapter 3, beginning of chapter 3, that in the 15th year of the reign of Tiberius, Jesus appears on the earth as a full grown adult.
所以他不是作为婴儿出生的，也没有被裹在襁褓中或类似的事情。 So he wasn't born as a baby or wrapped in swaddling clothes or anything like that.
现在，马吉安拒绝旧约的理由基本上是因为他字面上解释它。 Now, Marcion justified rejecting the Old Testament basically because he interpreted it literally.
我们下周会更深入地讨论早期教会的解经时再谈这个问题。 And we're going to talk about this next week when we get more into early church exegesis.
如果你字面上解释旧约，你会看到所有这些神的拟人化，对吧？ If you interpret the Old Testament literally, you have all these anthropomorphisms of God, right?
神在园中行走。 Where God walks through the garden.
什么，神有脚？ What, God has feet?
诸如此类的事情。 And things like that.
所以通过字面上解释旧约，他推理说，好吧，如果这就是这 个文件，这本书所说的那种神，这个神不值得我们崇拜。 And so by interpreting the Old Testament literally, he reasons, well, if that's the kind of God that this document, that this book talks about, this God isn't worthy of our worship.
所以他拒绝它。 And so he rejects it.
而且在他相信那个神的程度上，他把那个神变成了邪恶的创造者。 And to whatever extent he believes in that God, He makes that God the creator of evil.
造物主，是好神还是坏神？ The demiurge, the good God or the bad God?
哦，抱歉，是坏的那个。 Oh, sorry, the bad one.
造物主，想想「demi」，你知道，就像一半或更少或更小，你明白吗。 The demiurge, think demi, like, you know, half or less or smaller, you know.
所以，是的，在马吉安派的术语中，造物主就是旧约的神。 So, yes, the demiurge would be, in Marcionite terms, the Old Testament God.
所以，马吉安的追随者被称为马吉安派。 So, Marcion's followers become known as the Marcionites.
你预料到了，对吧？ You saw that coming, right?
现在，有趣或者说令人不安的是，幻影说派，这将演变成诺斯替主义，你可能 也预料到了，但诺斯替派严重倾向于一种反犹太主义，因为看，如果旧约的神 是邪恶的、低等的，并创造了邪恶，那么相信那个神的人就会被看不起。 Now, it's interesting slash disturbing how the Docetics, and this is going to evolve into Gnosticism, you probably saw that coming too, but the Gnostics lean heavily towards a kind of anti-Semitism that, because look, if the God of the Old Testament is evil and inferior and created evil, then the people who believe in that God are going to be looked down upon.
我认为，无论你在主流教会中看到什么反犹太主义，在幻影说派和诺斯替派中都更糟。 I would argue that whatever anti-Semitism you see in the mainstream church is worse within the Docetics and the Gnostics.
但要记住，就在这个时期，公元135年，发生 了最后一次犹太人起义，耶路撒冷再次被洗劫。 But keep in mind that right around this time, in 135 CE, was the last Jewish revolt in which Jerusalem was sacked again.
罗马人literally将所有犹太人赶出耶 路撒冷，并将耶路撒冷变成了一个异教城市。 The Romans literally kicked all the Jews out of Jerusalem and turned Jerusalem into a pagan city.
在罗马帝国内部发生的事情是，一些罗马人开始将犹太人视为叛逆和煽动性的。 What's going on there within the Roman Empire is that Jews are coming to be seen by some Romans as rebellious and seditious.
你在早期教会中看到的许多反犹太主义来自于想要将教会与犹太教区分开来的愿望。 A lot of the anti-Semitism that you see in the early church comes from a desire to distance the church from Judaism.
尽管基督教源自犹太教，但现在基督徒面临一个问题，因为他们试图论证基督教对 帝国有益，但帝国刚刚经历了这些犹太人起义，所以这是一个真正棘手的问题。 Even though Christianity has come out of Judaism, now the Christians have a problem because they're trying to argue that Christianity is good for the empire, but the empire has just gone through these Jewish revolts and so it's a real dicey problem.
所以，你知道，马吉安拒绝旧约可能也与此有关。 So part of, you know, Marcion's rejection of the Old Testament might have something to do with that as well.
值得记住这一点。 Just worth keeping that in mind.
现在，在144年，他被罗马主教开除教籍，并开始了一个独立的运动， 就像创建了自己的学校，有点像哲学学校，最终成为一个独立的群体。 Now, in 144, he was excommunicated by the bishop of Rome and started a separate movement, like created his own school, kind of like a philosophical school, which eventually became a separate group.
马吉安派是苦行主义者，这意味着他们不结婚也不生孩子。 The Marcionites were ascetic, so that means they did not marry or have children.
所以，你知道，可以说这可能是他们最终消亡的原因之一，但他们坚持了一段时间。 So, you know, arguably that could be one of the reasons why they died out eventually, but they stuck around for a while.
他们还接受了某些与基督教普遍观点相悖的哲学观点，比如他们相信轮回。 They also accepted certain aspects of philosophy that put them at odds with Christianity in general, like they believed in reincarnation.
他们似乎在圣餐中使用水而不是酒，再次强调，因为你知道，从幻 影说的角度来看，耶稣没有血，所以为什么要有象征性的血呢？ They seem to have used the water instead of wine in the Eucharist, again, because, you know, in a docetic sense, Jesus had no blood, so why have a symbolic blood?
所以再次，你注意到有趣的是，两个极端，如果他们有圣 餐的话，都倾向于这种水族主义，他们使用水而不是酒。 And so again, you notice how it's interesting that both extremes, if they had a Eucharist at all, tended toward this Aquarianism where they use the water instead of the wine.
现在，马吉安派可能也有或继续有女性担任领导职务，这是主流教会不再做的事。 Now the Marcionites may also have had or continue to have women in leadership in ways that the mainstream church was no longer doing.
所以显然，马吉安派可能允许女性主持洗礼。 And so apparently the Marcionites may have allowed women to preside over baptism.
现在，你知道，你可能认为这很好，但实际上这在主流教会中会起反作用， 因为在主流中，人们会说，好吧，我们不这样做，因为那是异端所做的。 Now that's, you know, you might think that's good, but it's actually going to work against that in the mainstream church because within the mainstream then people are going to say, well we don't do that because that's what the heretics do.
所以无论如何都会成为问题。 So it becomes problematic either way.
但这可能一直在发生。 But that may have been going on.
但马吉安派作为一个独立的教派至少又持续了一个世纪。 But the Marcionites continued as a separate sect, at least for another century.
现在，我想指出的是，马吉安不是诺斯替派。 Now, what I want to point out though is Marcion was not a Gnostic.
一些教科书会告诉你马吉安是诺斯替派，但他不是，这就是原因。 Some textbooks will tell you that Marcion was a Gnostic, but he was not, and here's why.
诺斯替主义是从幻影说演变而来的。 Gnosticism evolved out of Gnosticism.
但诺斯替主义是以希腊词「gnosis」命名的，意思是知识。事实上，你可以 看到在希腊语中的GN（G不发音）在英语中变成了KN（K不发音），对吧？ But Gnosticism is named after this Greek word gnosis, which means knowledge, In fact, you can see in Greece the GN with the silent G becomes the KN in English with the silent K, right?
所以Gnosis就是知识。 So Gnosis is knowledge.
诺斯替主义的标志是相信秘密知识。 And the hallmark of Gnosticism is a belief in secret knowledge.
而马吉安似乎没有这一点。 And Marcion doesn't seem to have had that.
所以他是幻影说派，但他并不真正是诺斯替派。 So he's Docetic, but he's not really Gnostic.
一般来说，所有的诺斯替派都是幻影说派，但并非所有的幻影说派都是诺斯替派。 And in general, in general, All Gnostics are Docetic, but not all Docetics are Gnostic.
你明白我的意思吗？ You know what I'm saying?
所以诺斯替主义某种程度上是从幻影说演变而来的，但并不是说幻影说变成了诺 斯替主义，因为即使有诺斯替派存在，你仍然有不是诺斯替派的幻影说派存在。 So Gnosticism sort of evolves out of Docetism, but not in the sense that Docetism turns into Gnosticism, because even when you have Gnostics around, you've still got Docetics around who are not Gnostic.
现在，我知道这很复杂。 Now, I know that's very complicated.
你不需要太担心所有的细节。 You don't need to worry too much about all the minute details of this.
我会给你我认为需要的细节，然后当你写论文的 时候，你会把它们整合起来，并在那时理解它。 I'm going to give you as much detail as I think I want to, and then when it comes time to write your papers, you'll put it together and make sense of it at that time.
好消息是，这些论文都是开卷、开放笔记的论文， 所以你不会被要求背诵任何东西来测试这些内容。 The good news is, those papers are all open book, open note essays, so you're not going to be tested on this with any kind of memorization thing.
但基本上，如果你仔细想想，你看到这个词，融合主义？ But basically, if you think about it, you see this word, syncretism?
我可能已经谈过这个。 I may have talked about this.
在当代世界，融合主义有时用于不同的含义。 Syncretism, in the contemporary world, sometimes it's used in a different sense.
但当我们在早期教会中谈论它时，我们所说的融合主义是指将 不同信仰体系或宗教的元素结合在一起，创造出新的东西。 But when we talk about it in the early church, what we mean by syncretism is the Adding together of elements of different systems of belief or faiths or religions to create something new.
如果你想把它看作是一种宗教的沙拉吧方法，那就去吧。 If you want to think about it as a sort of salad bar method of religion, go ahead.
这个想法是你选择你想要的，把其余的留下。 The idea is that you pick what you want and leave the rest behind.
事实上，在很多情况下，对融合主义的批评之一是，如果每个人都可以做出这 些选择，那么每个人就是自己的宗教，最终是自己的神，因为每个人都把自己 置于更高的权力地位，或者可以选择什么是包括在内的，什么是排除在外的。 In fact, in a lot of cases, one of the critiques of syncretism is that if Each individual gets to make those choices, then every individual is his or her own religion and ultimately his or her own god because each person puts him or herself as the higher power or gets to choose what's in and what's out.
我在这里要说的重点是，幻影说经历了一个融合过程，融合了哲 学和希腊罗马神话的元素，这就是你得到诺斯替主义的方式。 The point I'm making here though is this, that Docetism goes through a syncretism which incorporates elements of philosophy and Greco-Roman mythology, and that's how you get Gnosticism.
所以在某种意义上，你得到了这样一个等式。 So in a sense, you've got this sort of equation.
幻影说加上融合主义等于诺斯替主义。 Docetism plus syncretism equals Gnosticism.
这就是诺斯替主义如何演变的。 And that's how Gnosticism evolves.
我们谈到的关于幻影说的几乎所有内容都是诺斯替主义的一 部分，但诺斯替主义将整个事情提升到了一个新的水平。 And pretty much everything that we've talked about in terms of Docetism is part of Gnosticism, but Gnosticism takes the whole thing to the next level.
如果旧约的神是邪恶或无能的创造者，创造了邪恶和邪恶的物 质世界，那么从某种意义上说，人类也是由那个神创造的。 If the Old Testament God is the evil or incompetent creator of evil and the evil material world, then in one sense, Humans are also created by that God.
所以在某种意义上，我们是这个无能或邪恶的旧约神的创造物。 So we are, in a sense, the creation of this incompetent or evil Old Testament God.
但从另一种意义上说，我们也是那个神的受害者。 But in another sense, we're also the victims of that God.
所以现在我们需要的是从那个神那里被拯救出来。 And so now what we need is to be rescued from that God.
我们需要从我们自己的创造者那里被拯救出来。 We need to be rescued from our own Creator.
诺斯替派会指出洪水的故事作为这个旧约神有多邪恶的例子，试图杀死 他创造的所有人，但然后新约的神突然出现，用方舟拯救了一群人。 And the Gnostics would point to the story of the flood as an example of just how evil this Old Testament God is, trying to kill all the people he created, But then the New Testament God swoops in and saves a bunch with the Ark.
看，这就是他们解释那个的方式。 See, that's kind of how they would interpret that.
所以，对诺斯替派来说，尊崇真正的神，耶稣基督的父，就是要反对旧约的神。 So, for the Gnostics then, the way to honor the real God, the Father of Jesus Christ, is by opposing the Old Testament God.
因此，这变成了这两个神之间的战斗。 And so it becomes a battle between these two gods.
实际上，由于融合主义的因素，取决于你看的是哪种诺斯替主义的变体，可能有 许多许多神或许多许多神圣的天使存在，因为正如我所说，融合主义融合了希腊 罗马神话以及其他各种东西，如哲学、占星术、数字学、魔法，所有这些东西。 And actually, because of the element of syncretism, depending on which variation of Gnosticism you're looking at, There can be many, many gods or many, many divine angelic beings because, as I said, the Sagratism incorporates Greco-Roman mythologies as well as all kinds of other things like philosophy, astrology, numerology, magic, all of this stuff.
希波吕托斯，你们一两周后会读到他，希波吕托 斯将诺斯替派比作鞋匠，从碎片中拼凑东西。 Hippolytus, whom you will read in a week or two, Hippolytus It refers to the Gnostics as like cobblers patching something together out of pieces.
所以那就是这里的形象。 So that's the image there.
这意味着没有所谓的诺斯替主义这回事。 What that means then is that there is no such thing as Gnosticism.
只有许多诺斯替主义的变体，或者说许多诺斯替主义，许多诺斯替教派。 There are just many variations of Gnosticism, or many Gnosticisms, many Gnostic sects.
再次强调，不要把诺斯替主义看作是一件事，或者一群人，他们 都同意某些东西，街角有第一个诺斯替教会，他们都聚在一起。 Again, don't think of Gnosticism as one thing, or as a group of people, and they all agreed on stuff, and there was the first Gnostic church on the corner, and they all met together.
完全不是那样的。 It wasn't like that at all.
你有不同的诺斯替教师。 You have different Gnostic teachers.
还有另一份讲义，我实际上把它放在下周的教学大纲中，但你可以这周看看。 There's another handout, which I actually put it on the syllabus for next week, but you can look at it this week.
它被称为诺斯替家族树。 It's called the Gnostic Family Tree.
大部分来自爱任纽，它只是展示了...你永远不会被测试这个，只是为了好玩。 Most of that comes from Irenaeus, and it just sort of shows You'll never be tested on that, just for fun.
但它展示了不同的诺斯替群体或教师据说是如何受到先前者的影响的。 But it shows how the different Gnostic groups or teachers are said to have been influenced by prior ones.
但它只是向你展示了诺斯替主义有多么多样化。 But it just shows you how diverse Gnosticism was.
诺斯替主义内部没有制度上的统一。 There's no institutional unity within Gnosticism.
没有联系主义，没有类似的东西。 There's no connectionalism, nothing like that.
他们是诺斯替教师，像经营哲学学校一样获得追随者，就是这样。 They're Gnostic teachers who gain followers like they're running a philosophical school, and that's about it.
但他们似乎有共同点的是这种秘密知识的观念。 But the thing that they seem to have in common is this idea of secret knowledge.
这是通过知识获得救赎。 It's a salvation by knowledge.
这个想法是，耶稣在地上时，有他的门徒和聚集的人群。 And the idea is that Jesus, when he was on the earth, had his disciples and had crowds gather.
他会向他们传道，给他们一些漂亮的小套话让他们高兴。 He would preach to them and give them nice little platitudes to make them happy.
然后在课后，他会把他最喜欢的门徒拉到一边，你知道，取决于你听的是哪个诺 斯替教师，可能是多马或马提亚或其他人，在他们耳边低语真相，秘密知识，然 后他们将这些传给他们的门徒，你知道，诺斯替派声称自己就是这些门徒。 And then after hours, He would take aside his favorite disciples, you know, depending on which Gnostic teacher you're listening to, it could be Thomas or Matthias or whoever, and whisper in their ears the real deal, the secret knowledge, that they then pass down to their disciples who, you know, the Gnostics claim to be.
现在，问题是，你知道，我知道你的下一个问题会是，那么，这个秘密知识是什么？ Now, the problem is that, you know, I know your next question is going to be, well, what is this secret knowledge?
告诉我们，好吗？ Tell us, won't you?
我不知道，因为没有人把它写下来。 I don't know, because nobody wrote it down.
在多马福音中，我最喜欢的段落是多马去和耶稣交谈，然后 他回到其他门徒那里，他们说，告诉我们，他告诉你什么？ In the Gospel of Thomas, My favorite passage there is where Thomas is off talking to Jesus, and he comes back to the other disciples, and they say, tell us, what did he tell you?
基本上多马说，好吧，我可以告诉你，但然后我就得杀了你。 And basically Thomas says, well, I can tell you, but then I have to kill you.
他没有用这些词说，但大意是，你知道，如果我告诉你，你会 试图用石头打我，但然后石头会把你的头炸飞或类似的事情。 He doesn't say it in those words, but it's something to the effect that, you know, if I told you, you'd try to stone me, but then the rocks would blow your heads off or something.
我不记得确切的话，但你明白意思。 I don't remember exactly, but you get the idea.
他们从未把它写下来。 They never wrote it down.
现在，我有一个猜测。 Now, I have a guess.
如果我必须猜测这个秘密知识是什么，它可能与几件事有关。 If I had to guess what the secret knowledge is, it probably has something to do with a couple of things.
首先，神圣火花的概念。 First of all, the concept of the divine spark.
我们在爱任纽和希波吕托斯告诉我们的一些关于诺斯替派信仰的内容中看到了这一点。 We see this in some of what Irenaeus and Hippolytus tell us about what the Gnostics believed.
但归根结底是这样的。 But it boils down to this.
我们都是被困在物质身体中的神圣火花。 We are all divine sparks trapped in material bodies.
我们被困在身体中这个事实某种程度上是一种惩罚。 And the fact that we're trapped in a body is kind of a punishment.
我们被困在这个肉体的监狱里。 We're stuck in this fleshy prison.
我们的目标是逃离它。 And our goal is to escape from it.
但最终，如果你想象一个篝火，你知道你如何在外面生篝火，小火花 会从中飞出，然后当它们冷却时，它们停止发光，但它们落到地上？ But ultimately, if you imagine a bonfire, you know how you make a bonfire outside, and little sparks will fly off of it, and then as they cool, they stop glowing, but they fall to the ground?
好吧，想象神是这个宇宙篝火，你曾经是从中飞出的那些小火 花之一，但后来你冷却了，你坠落了，你落在了物质领域。 Well, imagine God is this cosmic bonfire, and you were once one of those little sparks that flew off of it, but then you cooled off, and you fell, and you landed in the material realm.
现在你被困在一个身体里。 And now you're stuck in a body.
但你的目标是回到神圣的篝火。 But your goal is to get back to the divine bonfire.
根据你谈论的是哪个诺斯替体系，其中一些，更高级 的那些，有这样一个想法，即天堂有不同的层次。 And depending on which Gnostic system you're talking about, some of them, the more advanced ones, had this idea that there were levels of the heavens.
最终你会到达，你知道，有三层，然后有七层，然后有十层，然后有十二层。 And eventually you get to where, you know, there's three, then there's seven, then there's ten, then there's twelve.
最终你会到达365层天堂。 Eventually you get to 365 levels of heaven.
每一层都是由365个天使中的一个创造的。 Each one created by one of 365 angelic beings.
基督是这些天使中的一个。 Christ being one of those angelic beings.
这个想法是，当你死后，你想通过这些层次上升回到最高的天堂，重新与神圣的篝火结合。 And the idea is that when you die, you want to ascend through the levels back to the highest heaven and reunite with the divine bonfire.
但要做到这一点，你需要知道秘密密码来通过神圣的天使守门人。 But to do that, you need to know the secret passwords to get past the divine angelic gatekeepers.
我的猜测是，这完全是一个有根据的猜测，但我猜这些密码就是那些天使的名字， 因为在诺斯替体系中，他们似乎花了很大力气给所有这些神圣或天使存在命名。 And my guess is, and this is just completely an educated guess, But my guess is that the passwords are the names of those angels, because in the Gnostic systems they seem to have gone to great lengths to name all of these divine or angelic beings.
通常它们以神学或哲学概念命名，或者实际上它 们是某种神化的、人格化的神学或哲学概念。 And usually they're named for theological or philosophical concepts, or really what they are is sort of divinized, personified theological or philosophical concepts.
比如，你知道，一个叫心智，一个叫真理，一个叫圣灵，一个叫基督，一个叫智慧。 Like, you know, one is called mind, one is called truth, one is called Spirit, one is called Christ, one is called Wisdom.
你明白我的意思，对吧？ You get what I'm saying, right?
所以，换句话说，如果你知道他们的名字，因为在古代世界 ，知道某人的名字某种程度上给了你对他们的某种力量。 So, in other words, if you know their name, because in the ancient world, knowing someone's name sort of gives you some kind of power over them.
所以，如果你知道这些名字，你就可以上升回到最高层。 So, if you know the names, then you can ascend back to the highest level.
所有这些都只是猜测。 All of this is just a guess.
但关键是，这是通过知识获得救赎。 But the point is that this is a salvation by knowledge.
如果你知道正确的东西，你就会得救。 You will be saved if you know the right stuff.
a 你是一个神圣的火花，所以要知道你自己的神性，b 这些密码或无论它们是什么。 a that you're a divine spark, so knowing about your own divinity, and b these passwords or whatever they are.
这最终导致了一种精神阶级制度，许多诺斯替派认为他们属于精神精英，而其他人则不是。 What this leads to is, ultimately it leads to a kind of a spiritual caste system where a lot of the Gnostics believed that they were among the spiritual elite and others were not.
他们注定要回到最高的天堂，而其他人则不是。 They were destined to return to the highest heaven And others were not.
所以诺斯替派，他们并不称自己为诺斯替派。 And so the Gnostics, they didn't call themselves Gnostics.
他们中的一些人简单地称自己为灵性者。 Some of them called themselves simply spirituals.
他们是灵性者。 They were the spirituals.
而其他人是肉体的，或者随便什么。 And the other people were the carnals, or whatever.
所以他们，你知道，很多这些诺斯替派，他们认为自己是最高的受启迪的精神精 英，然后他们把其他非诺斯替派基督徒看作是某种中间层次，而其他所有人，你 知道，将永远被困在这种轮回中，永远循环，这就是他们所能希望的全部。 And so they, you know, a lot of these Gnostics, they saw themselves as the highest illuminated spiritual elite, and then they saw the other non-Gnostic Christians as sort of a middle level, and everyone else was, you know, going to be just stuck in this reincarnation, go around for eternity, and that's all they could ever hope for.
所以，你知道，最终，这些灵性者会声称他们已经在过着复活的生活。 And so, you know, so ultimately, the spiritual then would claim to already be living the resurrected life.
这就是已实现末世论的观念，我们在提摩太后书第2章看 到，那封信的作者实际上提到了两个教导这种观点的人。 This is this idea of the realized eschatology, and we saw in 2 Timothy chapter 2, where the author of that letter actually names two people who were teaching this.
我记不得他们的名字了，但它在提摩太后书2章17-18节。好的，现在让我在 这里停一下，看看到目前为止关于幻影说、马吉安派或诺斯替主义有什么问题。 And I can't remember their names, but it's 2 Timothy 2, 17 and 18. Alright, now, let me stop there for a second and see if there are any questions about Docetism, the Marcionites, or Gnosticism so far.
好的。 Alright.
你还跟得上吗？ You still with me?
好的。 Alright.
好吧，就像有两种类型的依比昂派一样，也有两种类型的诺斯替派。 Well, just like there were two types of Evianites, there's two types of Gnostics.
你的资料中某处有一份讲义。 And you've got a handout somewhere in your stuff.
这份讲义的名称是「基督论连续体」。 The name of the handout is Christology Continuum.
它试图以图表的形式展示这里的一些细微差别。 It kind of tries to show in a chart form some of the nuances here.
但再次强调，这更多是为了提供信息。 But again, this is more for information.
我不一定期望你深入这种细节。 I don't necessarily expect you to go into this kind of detail.
但在基督论方面，有几种类型的诺斯替派。 But there were a couple types of Gnostics when it came to Christology.
换句话说，就是他们对基督的看法。 In other words, when it came to what they thought about Christ.
所以，例如，一种类型是纯粹的幻影说派。 So, for example, One type would be the pure docetics.
持幻影说基督论就是相信耶稣只是一个幻影。 To have a docetic Christology would be to believe that Jesus was just a phantom.
让我这样说。 Let me do this.
所以，幻影说基督论认为，耶稣是一个幻影，这意味着他完全不是有形的。 So, a docetic Christology, Jesus is a phantom, which means he is not tangible at all.
如果你试图触摸他，你做不到。他只是一个幽灵。 If you tried to touch him, you couldn't. He's just a ghost.
但是，还有另一支诺斯替派看到正典福音书中有 关耶稣被触摸、进食以及人们触摸他等的段落。 But, there was another branch of Gnostics that saw passages in the Canonical Gospels about Jesus being touched and eating and people touching and such.
所以，他们想要，或者可能感到被迫给予耶稣某种有形性。 So, they wanted to, or maybe felt compelled to give Jesus some sort of tangibility.
现在，我没有一个好的名称来称呼这个，除了说这只是一种混合的基督论。 Now, I don't have a good name for this other than this is just sort of a hybrid Christology.
但这种混合基督论仍然是幻影说的，只是在这种看待耶稣的方式中，耶稣是可触摸的。 But the hybrid Christology is still Docetic, but in this way of looking at Jesus, Jesus is tangible.
你可以触摸他。 You could touch him.
他可以吃东西。 He could eat.
不过，他不需要上厕所。 He didn't have to go to the bathroom, though.
所以，他仍然不是真正的人，但在某种程度上是可触摸的。 And so, he's still not really human, but in some way tangible.
他们会说耶稣有一个发光的身体，或一个虚无缥缈的身体。 They would talk about Jesus having a luminous body, or an ethereal body.
所以，仍然不是真正的人。 So, still not really human.
有趣的是，人们倾向于哪种基督论在某种程度上决定了他们的生活方式选择。 The interesting thing about this is that Depending on which one of these Christologies people gravitated toward would sort of determine what their lifestyle choice was going to be.
换句话说，幻影说基督论导致禁欲主义。 In other words, a docetic Christology leads to asceticism.
而混合基督论导致放纵的生活方式。 Whereas a hybrid Christology leads to a libertine lifestyle.
这说得通吗？ Does that make sense?
所以如果你持幻影说基督论，你可能会成为禁欲主义者，意味着拒绝自己的身体快乐。 So if you had a docetic Christology, you're probably going to be ascetic, meaning deny yourself physical pleasure.
如果你持混合基督论，你可能最终会成为放纵主义者 ，也就是说，我对身体做什么不会影响我的灵魂。 If you have a hybrid Christology, you're probably going to end up as libertine, which is, what I do with my body won't affect my soul.
再次强调，在名为「诺斯替家族树」的讲义上，我指出了哪些群体持有哪种基督论。 And again, on the handout called Gnostic Family Tree, I indicate which groups had which kind of Christology.
现在，对于混合基督论，如果耶稣是可触摸的，他有某种发 光的或虚无缥缈的身体，那么就允许某种形式的钉十字架。 Now, with the hybrid Christology, if Jesus is tangible, he has a luminous or an ethereal body of some kind, Then there is an allowance for some sort of crucifixion.
除了在某些版本中，最后发生的是，耶稣正在背十字架，然后你记得古利奈人西门 被征召来背十字架，所以这些故事，诺斯替的故事，让耶稣奇迹般地与西门交换了 形体，所以西门代替耶稣被钉十字架，而耶稣站在那里笑，好像这是一个大笑话。 Except in some versions of this, what ends up happening is, Jesus is carrying the cross, and then you remember Simon of Cyrene is conscripted to carry the cross, and so the stories, the Gnostic stories, have Jesus miraculously switching forms with Simon, So that Simon gets crucified instead of Jesus, and Jesus stands there laughing, like it's a whole big joke.
实际上，这有点像《布莱恩的一生》的结局。 It's sort of like the ending of Life of Brian, actually.
总之，只是早了2000年。 Anyway, except 2,000 years earlier.
所以，再次强调，你知道，这都是一种嘲笑主流教会对耶稣 作为人的理解，以及他有一个人的、真实的死亡的方式。 And so, again, you know, it's all a way of sort of mocking the mainstream church's understanding of Jesus as human, and as having a human, a real death.
所以诺斯替派会说，你知道，殉道者是愚蠢的，因为他们不 是在跟随耶稣的脚步，他们是在跟随古利奈人西门的脚步。 And so the Gnostics would say, you know, martyrs are fools because they're not following the footsteps of Jesus, they're following the footsteps of Simon of Cyrene.
而他们只是不知道这一点。 And they just don't know it.
最著名的诺斯替教师，有很多这样的人，所以我们不会在这里 过多详述，但最著名的诺斯替教师是一个叫瓦伦提努斯的人。 The most famous Gnostic teacher, and there's a lot of them, so we're not going to go into too much detail here, but the most famous Gnostic teacher is a guy named Valentinus.
他也来到罗马并在罗马教学，因为那是当时的潮流。 Also came to Rome and taught in Rome because that was the thing to do.
如果你想成为一个教师并获得追随者，你就去罗马。 If you wanted to be a teacher and gain followers, you went to Rome.
所以在二世纪中叶，瓦伦提努斯在罗马。 So the middle of the second century, Valentinus was in Rome.
到这个时候，诺斯替主义正在从教会分裂出去。 And by this time, Gnosticism is splitting from the church.
它正在离开教会。 It's moving out of the church.
所以它不再是教会内部的异端，而是正在成为一个完全独立的宗教。 So it's becoming no longer a heresy within the church, but it's becoming a completely separate religion.
当这种情况发生时，诺斯替派开始写自己的文献，比如他们自己的福音书。 And when that happens, The Gnostics start to write their own documents, like their own Gospels.
在这种情况下，我们确实有一些这样的文献。 And in this case, we do have some of these documents.
你可以阅读它们，它们在互联网上，它们被收集在书中。 You can read them, they're on the internet, they're collected in books.
唯一的问题是，在大多数情况下，我们拥有的这些文献的 版本是后来的，比如来自4世纪，所以它们有多层编辑。 The only problem is that, in most cases, the versions that we have of their documents are from later, from like the 4th century, so they've got layers of edits on them.
所以我们真的不知道在2世纪它们会说什么。 So we really don't know what it would have said in the 2nd century.
所以如果你读它们，请记住这一点。 So if you read them, just keep that in mind.
但例如，在多马福音中，这是一部诺斯替福音。 But for example, in the Gospel of Thomas, Which is a Gnostic Gospel.
你已经可以看到主流主教和诺斯替领袖之间的竞争。 You can see already a rivalry between the mainstream bishops and the Gnostic leaders.
因为在多马福音中，多马被奉为使徒，而彼得和其他人则是次要的。 Because in the Gospel of Thomas, Thomas is held up as the apostle, and Peter and the others are like, you know, secondary.
甚至还有一种暗示，你知道，你们的领袖不好。 And there's even sort of a dig at, you know, your leaders are no good.
所以，我们已经可以看到这一点。 And so, we can already see that.
这意味着，我们下周会更多地讨论这个，当教会在确定哪 些文献应该进入正典时，他们从未考虑过诺斯替福音。 Which means, and we'll talk about this a little bit more next week, it means that when the church was figuring out what documents ought to be in the canon, they never considered the Gnostic Gospels.
如果有人告诉你诺斯替福音几乎进入了圣经，或者它们somehow是圣经的失落 之书，或者教会somehow可耻地将这些排除在圣经之外，这些都不是真的。 If anybody tells you that the Gnostic Gospels almost made it in the Bible, or that they're somehow the lost books of the Bible, or that the church somehow scandalously excluded these from the Bible, none of that's true.
诺斯替福音是专门因为诺斯替派正在离开而写的， 它们是为了将自己与主流教会区分开来而写的。 The Gnostic Gospels were written specifically because the Gnostics were leaving, and they were written to differentiate themselves from the mainstream church.
因此，这些文献从未被考虑纳入圣经。 And so, those documents were never considered for inclusion in the scriptures.
是的？ Yes?
我以为多马福音直到最近才被发现。 I thought the Gospel of Thomas wasn't found until pretty recently.
如果我没记错的话，多马福音是所谓的纳格·哈马迪文 集的一部分，这些文集是在20世纪在埃及被发现的。 If I remember right, the Gospel of Thomas is part of the so-called Nag Hammadi collection that was found in Egypt In the 20th century it was found.
我想那是在我出生之前。 I think it was before I was born.
那些文献实际上是来自4世纪的。 Those documents are really from the 4th century.
所以我们拥有的那个版本不是原始版本。 So the version of that that we have is not the original version.
它会有编辑和额外材料的层次。 It would have had edits and layers of additional material.
我们假设它们是诺斯替的。 We assume they're Gnostic.
我们对它们的确定程度不如对保罗的书信或早期教会的书信那样肯定。 We're not as positive as we are as far as Paul's letters or the early church letters.
嗯，我的意思是，是的，这是一个好问题。 Well, I mean, yeah, that's a good question.
在某些情况下，取决于文献，在某些情况下，我们知道这是诺斯替的。 In some cases, depending on the document, in some cases, we know this is Gnostic.
事实上，有一个叫做「真理福音」的，我们认为甚至可能是瓦伦提努斯本人写的。 In fact, there's one called the Gospel of Truth, which we think may have even been written by Valentinus himself.
在其他情况下，就像，嗯，我们不知道这来自哪里，但当你读它时，它听起 来像诺斯替的，听起来像幻影说的，你知道，所以我们根据内容做出假设。 In other cases, it's like, well, we don't know where this comes from, but when you read it, it sounds Gnostic, sounds docetic, you know, so we make an assumption based on the content.
所以，这是一个好问题。 So, that's a good question.
好的，还有其他问题吗？ Okay, were there other questions?
所以，对诺斯替派来说，既然没有真正的人类对邪恶 的责任，你不是从罪中得救，而是从无知中得救。 So, for the Gnostic then, since there is no real human responsibility for evil, you're not saved from sin, you're saved from ignorance.
所以，如果你认为你注定要存在于那种物质形态中，那么你只是还没 有开悟，你需要了解你真正的神性等。因此，就没有赎罪这回事。 So, you think that you're that you're meant to be in that physical form, then you're just not enlightened and you need to know about your true divinity, etc. And so therefore there's no atonement.
十字架要么是个笑话，要么是耶稣给我们的一个实物教训，向我们展 示如何拒绝肉体并脱离我们的肉体等。真正使我们接近神的是知识。 The cross is either a joke or it's an object lesson by Jesus to show us how to reject the flesh and strip off our flesh, etc. What really brings us close to God is knowledge.
特别是在某些情况下，对我们自身神性的认知。 Specifically, knowledge of our own divinity, in some cases.
我们获得那种知识的方式是因为救主，救赎者，也就是基 督，带来了那种秘密知识来帮助我们上升到最高的天堂。 And the way we get that knowledge is because the Savior, the Redeemer, who is Christ, brings that secret knowledge to help us ascend to the highest heaven.
请记住，我在这里说的一切都是一种概括，因为要记住 ，没有两个诺斯替派会在所有事情上都必然达成一致。 Keep in mind, everything I'm saying here is kind of a generalization, because remember, no two Gnostics would necessarily agree on everything.
所以，我在某种程度上把事情结合成一个看似连贯的故事，但它并不那么连贯。 So, I'm kind of combining things into a What seems like a coherent story, but it wasn't that coherent.
那么，如果日光之下无新事是真的，那么幻影说或诺斯替主义的现代版本会是什么或谁？ So, if it's true, then, that there's nothing new under the sun, what or who would be the modern versions of Docetism or Gnosticism?
有人想猜猜看吗？ Anyone want to take a guess at this?
我认为是滑稽的摩门教。 I think Hilarious Mormonism.
先别说。 Hold that thought.
实际上，我现在会稍微透露一点。 And actually, I'll sort of give it away a little bit now.
摩门教徒更多地属于板子的这一边。 Mormons are more on this side of the board.
但先把这个想法留着以后再说。 But hold that thought for the future.
还有其他想法吗？ Any other ideas?
我的意思是，特别要从融合主义的角度思考。 I mean, think in terms of the syncretism, especially.
我的意思是，如果我对你说「新时代」，这对你意味着什么？ I mean, If I said to you, new age, what does that mean to you?
我的意思是，也许不是，那是什么？ I mean, it's maybe not, what's that?
是的，基督教科学会。 Yes, Christian science.
我会说那属于这个阵营。 I would say that would fall in that camp.
我想新时代运动的概念真的是几十年前才出现的，但你知道，诺斯替派实 际上是古代世界的某种新时代主义者，而新时代运动是现代诺斯替主义。 The concept of the new age movement really comes from a few decades ago, I suppose, but it's, you know, the Gnostics were really the sort of new agers of the ancient world, and the new age movement is Modern Gnosticism.
事实上，当新时代运动有一本杂志时，它被称为「诺斯替」。 In fact, when the New Age movement had a magazine, it was called Gnosis.
但当然，就像诺斯替主义一样，新时代运动没有任何制度上的联系或其他什么。 But of course, like Gnosticism, there was no institutional connection or anything to the New Age movement.
艾琳，你要说些什么吗？ Erin, were you going to throw something out there?
哦，不，我只是在... Oh, no, I was just kind of...
你知道，我认为新时代灵性，比如埃克哈特·托勒，或者类似的人。 You know, I think the New Age spiritual, like Eckhart Tolle, or people like that.
对，对。 Right, right.
任何形式的精神胜于物质，或任何告诉你你是神圣火花的人... Any sort of mind over matter, or anyone who tells you that you're a divine spark...
这种东西，这种认为你真正需要的是认识自己的想法。 This sort of thing, this idea that what you really need is to know yourself.
事实上，其中一个诺斯替文献就叫做「认识你自己」。 In fact, one of the Gnostic documents is called Know Yourself.
任何让你可以选择并在选择不同方面时扮演自己的更高力量角色的东西。 Anything where you sort of get to choose and take the role of your own higher power in terms of picking and choosing different aspects.
还有什么吗？ Anything else?
那么，山达基教呢？ Well, what about Scientology?
诸如此类的东西。 Things like that.
山达基教很有趣，因为如果你加入，你必须通过不同的等级来学习不同的信息。 Scientology is interesting because if you join, you sort of have to move up through the ranks to learn the different information.
我想让你们看到的是，从本质上讲，诺斯替主义 说，加入我们，我们就会告诉你我们相信什么。 And what I want you to see here is that, at its essence, Gnosticism says, join us and we'll tell you what we believe.
而其他人都说，这就是我们所相信的，你决定是否要加入我们。 And everybody else says, here's what we believe, you decide if you want to join us.
看到区别了吗？ See the difference?
你们稍后会读到的特土良批评诺斯替主义，说诺斯替主义的吸 引力在于你可以称自己为寻求者，而永远不必找到任何东西。 Tertullian, whom you'll read later, criticized Gnosticism and said the attraction of Gnosticism was that you could call yourself a seeker and you'd never have to find anything.
现在，这听起来熟悉吗？ Now, does that sound familiar?
这听起来像今天正在发生的任何事情吗？ Does that sound like anything going on today?
所以，总结一下，注意两个极端，一边是依比昂 派，另一边是诺斯替派、幻影说派和马吉安派。 So, just to wrap up here, Notice how, in terms of both extremes, you have the Ebionites on one side, you have the Gnostics, Docetics, and Marcionites on the other side.
在这两个极端中，耶稣都不是独特的。 In both extremes, Jesus is not unique.
对依比昂派来说，他不是神圣的，我们也不是。 To the Ebionites, he's not divine and neither are we.
对诺斯替派来说，他是神圣的，我们也是。 To the Gnostics, he's divine and so are we.
所以，我们有这种主流教会在说，你知道，是的， 他是我们中的一员，但他在我们中间也是独特的。 So, we have this sort of mainstream church that's saying, you know, Yeah, he's one of us, but he's also unique among us.
所以这里有一个悖论。 And so there's this paradox there.
两个极端都拒绝身体复活的概念。 Both extremes rejected the concept of a bodily resurrection.
两个极端，如果他们有圣餐，都拒绝在圣餐中使用酒。 Both extremes, if they had a Eucharist, rejected the use of wine in the Eucharist.
两个极端都可能导致或最终采取苦行的生活方式，尽管诺斯替派还有其他选择。 Both extremes could lend themselves or end up with an ascetic lifestyle, although the Gnostics had their other option as well.
你们要读的其中一本书是海伦·里德关于伪经使徒行传文献的书。 One of the things you're going to read is the Helen Reed book about the Apocryphal Acts documents.
我不知道我们在课堂上会有多少时间讨论这个，但那是一本很好的书。 And I don't know how much time we're going to have to talk about that in class, but that's an excellent book.
你知道，你会注意到的一件事是，我们无法确定谁写了那些文献或它们来自哪里。 And, you know, one of the things you're going to notice is that we can't quite pinpoint who wrote those documents or where they come from.
但伪经使徒行传，如保罗行传和亵渎行传，与一些苦行团体有亲和力，比如一些诺斯 替派，也包括依比昂派，因为在那些文献中，使徒们被描述为宣讲他们所谓的自制福 音，好像得救的方式是通过独身，所以某种程度上独身成了所有基督徒的呼召。 But the Apocryphal Acts, like the Acts of Paul and the Sacrileges, have affinities With some of these ascetic groups, like some of the Gnostics and also the Ebionites, because in those documents, the apostles in those documents are made to preach what they call the gospel of self-control, as if the way to be saved is by being celibate, so that somehow celibacy is the calling of all Christians.
所以再次注意，我们有这些来自教会边缘的文献，在某些情况下我们 不太确定它们属于哪一方，但要注意这一点，那是一本很好的书。 So again, notice how we have these documents that come from the fringes of the church, and we're not quite sure which side in some cases, but look for that, and that's an excellent book.
在我们结束之前，我还想说什么？ What else do I want to say before we quit here?
是的，我想我基本上已经涵盖了所有内容。 Yeah, I think I pretty much covered everything.
那么在我们休息之前，还有什么最后的问题吗？ So any last minute questions before we take a break?
好的，请关掉摄像机。 Okay, go ahead and stop the camera.