音乐将被省略。 Music will be omitted.
对非基督徒，或至少以非基督徒的思维。 to non-Christians, or at least with non-Christians' minds.
这并不意味着基督徒没有阅读这些文献，他们显然在读， 在某些情况下，可能比非基督徒阅读这些文献的人还多。 Now, that doesn't mean Christians weren't reading them, they obviously were, and in some cases, probably more Christians were reading these documents than non-Christians.
但我们将看到其中一些实际上是如何作为公开信写给皇帝的。 But we're going to see how some of them were actually written as open letters to the emperors.
但我想让你注意的是，护教者是那些认为自己是哲学家的人。 But what I want you to notice is that the apologists are people who consider themselves philosophers.
因此，由于他们认为自己是哲学家，而且他们主要是为非基督徒读者写作，再加上新约正典 在当时还不确定，这意味着他们不是用圣经来支持他们的论点，而是用哲学和逻辑论证。 And so, because they consider themselves philosophers, and because they're writing for primarily a non-Christian audience, and because the New Testament canon is still kind of up in the air at this point, what that means is that they aren't supporting their arguments so much with Scripture as with philosophical and logical arguments.
因为他们是皈依基督教的哲学家，所以他们认为哲学是件好事。 Because they are philosophers who are converted to Christianity, so they see philosophy as a good thing.
哲学是有价值的。 Philosophy is worthwhile.
现在，在我们讨论具体的护教者之前，我想给你们概述一下护 教者通常用来说服他们异教徒听众基督教是件好事的策略。 Now, before we talk about the specific apologists, I want to give you a kind of rundown of the usual tactics that the apologists use in trying to convince their pagan audience that Christianity is a good thing.
或者在某些情况下，说服他们停止迫害基督徒，对吧？ Or, in some cases, to convince them to stop persecuting the Christians, right?
我们还没有真正谈到太多关于迫害的事，但我们会讲到的。 We haven't really talked about persecution much yet, but we'll get there.
但迫害正在发生，这些护教的要点是，你知道的， 嘿，我们对帝国并不坏，所以停止迫害我们吧。 But it's going on, and the point of some of these apologies is, you know, hey, we're not bad for the umpire, so stop persecuting us.
所以有几种，我不知道该怎么称呼它们，除了策略之外， 护教者通常使用这些，你会看到同样的论点不断出现。 So there's several, I don't know what to call them other than tactics, that the apologists generally use, and you see the same arguments coming up.
其中之一是表明除了基督教之外的其他宗教，通常也除了犹太教之外。 One of them is to show that other religions, besides Christianity, Usually besides Judaism, too.
但要表明这些其他宗教是荒谬的迷信。 But to show that these other religions are ridiculous superstition.
现在，对我们来说，如果你想说服某人你的宗教是可以的，以 说「嘿，你的宗教是荒谬的迷信」开始似乎不是个好主意。 Now, it doesn't seem like a good idea to us, if you're going to try to convince somebody that your religion is okay, to start by saying, hey, your religion is ridiculous superstition.
这看起来不像是个好主意，但他们确实这么做了。 It doesn't seem like a good idea, but yet that's what they did.
特别是在崇拜偶像的希腊罗马神话的情况下，一个 策略是试图证明或证实所崇拜的偶像根本不是神。 And especially in the case of the Greco-Roman mythologies that worship idols, One of the tactics is to try and demonstrate or prove that the idols that are worshipped are not really gods at all.
比如说，嘿，你崇拜那些用金银制成的偶像吗？ Like, for example, hey, you worship those idols made of gold and silver?
那么，为什么你必须守护它们以防被偷呢？ Well, how come you have to guard them so nobody steals them?
因为真正的神是守护人的，而不是相反，对吧？ Because the real god guards people, not the other way around, right?
诸如此类的论点。 And stuff like that.
这就是一种策略。 So that's one tactic.
另一种是表明基督教在道德上优于其他宗教，事实上是通往美好生活的最佳途径。 Another one is to show that Christianity is morally superior than the other religions and in fact the best way to the good life.
现在，哲学在许多方面是关于寻找善和寻找过上美好生活的方法。 Now, philosophy was in many ways about finding the good and finding ways to live the good life.
这并不总是意味着道德上的善。 Now, that didn't always mean morally good.
有时它仅仅意味着能给你和你的家庭带来荣誉之类的好处。 Sometimes it simply meant Good as in what would bring honor to you and your family or whatever.
但基督教护教者喜欢做的是指出在希腊罗马神话中，众神自己的行为是如何不道德的。 But what the Christian apologists like to do is to point out how in the Greco-Roman mythologies, the gods themselves act immorally.
互相欺骗，背后捅刀子，做各种各样的事情。 Cheat on each other, stab each other in the back, and do all kinds of things.
这就像在奥林匹斯山顶上演的宇宙肥皂剧，对吧？ It's like cosmic soap opera going on at the top of Mount Olympus, right?
因此护教者会说，你知道，基督徒不仅比罗马人更有道德，他们甚至比罗马诸神更有道德。 And so the apologists will say, you know, not only are Christians more moral than the Romans, they're more moral than the Roman gods.
那么谁会想要崇拜这样的神呢？ So who would want to worship gods like that?
这一切的要点是为了表明基督教对帝国有益，因为基督徒在道德上是好的。 And the point of all that is to show that Christianity is good for the empire because Christians are morally good.
再说一次，你可能不会认为批评你正在交谈的人会有 帮助，如果你试图说服他们停止迫害你或其他什么。 And, again, you wouldn't think it would be helpful to try and criticize the person that you're talking to if you're trying to convince them to stop persecuting you or whatever.
当然，事实证明，它确实以某种方式起作用。 And, of course, as it turned out, it does sort of work that way.
我们在道德上更优越的论点在异教徒听来并不好听。 The argument that we're morally superior doesn't sound good to the pagan ears.
它听起来就是那样。 It sounds exactly like it sounds.
但是，你知道，基督教护教者试图论证说，嘿，你知道，我们是好人 ，我们为帝国祈祷，甚至为帝国的领导者祈祷，所以这是件好事。 But, you know, the Christian apologists are trying to argue that, hey, you know, we're good people, and we pray for the empire, and even the leaders of the empire, so that's a good thing.
护教者使用的另一个策略是表明基督教比哲学更古老，因此它更好。 Another tactic that the apologists use is to show that Christianity is older than philosophy, and therefore it's better.
现在，记得我们谈到在古代世界，通常，你知道，更古老的东西被认为是更好的。 Now, remember how we talked about in the ancient world, often, you know, the older thing is assumed to be better.
因此，他们将试图论证基督教比哲学更古老。 And so, they're going to try and make the case that Christianity is older than philosophy.
现在你在想，等一下，这怎么可能呢？ Now you're thinking, wait a minute, how does that work?
柏拉图比耶稣早得多。 Plato was around long before Jesus.
好吧，这就是它的运作方式。 Well, here's how it works.
通过展示基督教来自旧约和旧约先知，旧约先知比哲学家更古老。 By showing how Christianity comes from the Old Testament and from the Old Testament prophets, the Old Testament prophets are older than the philosophers.
因此，由于它与犹太教和犹太先知有联系，基督教比哲学更古老。 And so, because it's connected to Judaism, and the Jewish prophets, Christianity is older than philosophy.
事实上，护教者会说，你们哲学家说的任何好东西，都是从我们的先知那里抄袭来的。 In fact, the apologists will say, anything your philosopher says that was good, they plagiarized from our prophets anyway.
当然，这枚硬币的另一面是，同时他们也会试图与犹太教 保持距离，因为他们不想与巴勒斯坦的叛乱联系在一起。 Now, of course, the other side of that coin is that at the same time, they're going to be trying to distance themselves from Judaism because they don't want to be associated with the rebellions in Palestine.
所以，你知道，我们来自犹太教，但我们不像那些犹太人。 So, you know, we come from Judaism, but we're not like those Jews.
所以你会得到这种混合的信息，对吧？ So you're going to get this mixed message, right?
最后，另一个策略是表明基督教是最好的哲学。 Finally, another tactic is to show that Christianity is the best philosophy.
换句话说，就是将基督教呈现为一种哲学。 Or in other words, to present Christianity as a philosophy.
所以如果其他哲学，比如斯多葛主义，是可以接受的，那么基督教也应该是可以接受的。 So if the other philosophies, like Stoicism, are acceptable, Christianity ought to be acceptable too.
事实上，护教者会争辩说，基督教比其他哲学更好。 And in fact, the apologists will argue, Christianity is better than the other philosophies.
它是最理性的。 It's the most rational.
它是所有好哲学的自然结论。 And it's the natural conclusion of all good philosophies.
其他哲学，如果他们有机会真正将自己的思想贯彻到最终结论，他们就会成为基督徒。 The other philosophies, if they had had the chance to really think their own thoughts through to their ultimate conclusions, they would have become Christians.
一些护教者会争辩说，如果他们没有杀死苏格拉底，或者没有让他自杀，他 就会成为一个一神论者，他的门徒也会如此，只是他们害怕自己的生命。 And some of the apologists would argue that if they hadn't killed Socrates, or they hadn't made him commit suicide, he was going to come out as a monotheist and his disciples would have too, except they were afraid for their own lives.
所以，基督教不仅是优越的哲学，而且还有神圣启示的额外优势。 So, Christianity is not only the superior philosophy, But it has the added edge of divine revelation.
因此，由于它不需要完全依赖人类理性，它完全优于所有其他哲学。 So because it does not need to rely entirely on human reason, it's completely superior to all other philosophies.
所以它兼具两个世界的优点。 So it's got the best of both worlds.
最好的哲学和神圣启示。 The best philosophy and also divine revelation.
这些就是你在几乎所有护教者作品中都能看到的一般策略。 So those are kind of the general tactics that you'll see in pretty much all the apologists' works.
现在我想谈谈几位我认为最重要的护教者。 Now I want to talk about a few of the apologists who I think are the most important.
我的粉笔在哪里？ And where's my chalk?
我总是这样。 I always do this.
我放下粉笔就找不到了。 I put the chalk down and I can't find it.
我们要谈谈游斯丁。 We're going to talk about Justin.
现在，你知道他是殉道者游斯丁。 Now, you know him as Justin Martyr.
但是，当然，殉道者不是他的姓。 But, of course, Martyr is not his last name.
那是基于他命运的标签。 That's a label based on his fate.
显然，他不是唯一的殉道者。 Obviously, he's not the only martyr, though.
但无论如何，这只是他传统上被称呼的方式。 But anyway, that's just sort of how he's traditionally called.
他大约出生于110年至114年之间。我们并不确切知道。 He was born somewhere around 110 to 114. We don't really know for sure.
但他活到165年殉道。 But he lived to 165 when he was martyred.
但现在，这是一个人，这在很多护教者中是很典型的，他是一个哲学家，不 是在基督教家庭长大的，他是希腊人，是外邦人，他出发寻找最好的哲学。 But now, here's a guy, and this is kind of typical of a lot of the apologists, but he's a philosopher, he's not raised in a Christian home, he's a Greek, he's a Gentile, and he sets out to find the best philosophy.
所以他探索了各种不同的哲学。 And so he explores all kinds of different philosophies.
记住，这是在一些哲学家开始接受一神论版本，或者希腊罗 马神话的版本，他们在某种程度上将神话寓言化的时期。 And remember, now this is at a time when some of the philosophers are coming around to versions of monotheism, or versions of the Greco-Roman mythologies where they're sort of allegorizing the myth.
并谈论最高的神是真正的神，其他较低级的神是美德或其他事物的人格化。 and talking about the highest god as the real god and the other lower gods as personifications of virtues or whatever.
所以哲学家们都开始接受一神论的各种变体。 So the philosophers are all coming around to variations of monotheism.
所以游斯丁属于那个阵营，他开始学习基督教，就好像它只是众多哲学选择中的一个。 And so Justin is in that camp and he starts learning about Christianity as though it's simply one of the philosophical options out there.
他告诉我们，他被耶稣的生平和事工如何应验旧约预言的方式所打动。 And he was impressed, he tells us, by the way the life and ministry of Jesus fulfilled Old Testament prophecies.
记住，这是一个希腊罗马神话也有他们的预言、神谕和预言应验的世界。 Remember, this is a world where, you know, the Greco-Roman mythologies, they have their prophecies too, their oracles, right, and their prophecy fulfillments.
所以他看到早期基督徒将旧约经文解释为在耶稣身上应验的预言的方式。 And so he saw the way the early Christians were interpreting Old Testament texts as prophecies being fulfilled in Jesus.
他对此印象深刻。 And he was impressed with that.
但他说，真正说服他皈依并成为基督徒的是目睹殉道者的勇气。 But what really convinced him to convert and become Christian, he says, was by witnessing the bravery of the martyrs.
人们不会为他们不真正相信的事物而死。 People don't die for something that they don't really believe in.
如果这些人如此相信以至于愿意为之而死，那么它一定有一些真理。 And if these people believed it so much that they're willing to die for it, there must be some truth to it.
他还提到基督徒的道德，以及再次强调他们过着美好生活的这个观念。 And also he mentions the morality of the Christians as well as, again, this idea that they're living the good life.
因此，他大约在130年或132年左右皈依了基督教。 And so, he was converted to Christianity somewhere around 130, 132, somewhere around there.
他最终搬到罗马，在那里开始将基督教作为一种哲学来教授。 And he eventually moved to Rome where he began teaching Christianity as a philosophy.
所以他有一种哲学学校。 And so he had a kind of a philosophical school.
他将基督教作为一种哲学来教授，因为他有哲学基础，所以他真正抓住了约翰的道的概念。 And he taught Christianity as a philosophy, and so because he's grounded in philosophy, he really latched on to John's concept of the Logos.
耶稣作为道。 Jesus as Logos.
记得我们谈过这个。 Remember we talked about that.
这是希腊语中「道」的词，但它的含义远不止于 此，它是理性原则或是维系宇宙的某种基质。 the Greek word for word, but it means much more than that, the rational principle or the sort of matrix that holds the universe together.
它的含义还远不止于此。 And it means a lot more than that as well.
但这个观念是，未成肉身的基督就是神圣的道。 But this idea that the pre-incarnate Christ is the divine Logos.
所以我们在二世纪看到的是约翰在第四福音书中所做工作的延续，我们通常称 之为道基督论。这是二世纪和三世纪早期的基督论，在某些方面它也是对我们 之前谈到的异端的回应，一边是厄比安派，另一边是幻影说和诺斯替主义。 And so what we're seeing here in the second century is a continuation of what John was doing in the fourth Gospel, and we usually refer to it as Logos Christology, And this is the Christology of the 2nd and early 3rd century, and in some ways it is also the response to the heresies that we were talking about earlier, the Evianites on one side and the Docetics and Gnostics on the other.
所以当你思考主流对此的回应是什么，或者主流的答案是什么时，那就是道基督论。 So when you think about what was the mainstream response to that, or what was the mainstream answer, it's Logos Christology.
现在，游斯丁在罗马教学。据说，罗马的其他哲学家，那些非基 督教哲学家，嫉妒他吸引学生的方式，于是他们密谋反对他。 Now, Justin taught in Rome, According to the story, the other philosophers in Rome, the non-Christian philosophers, became jealous of the way he was attracting students, and they conspired against him.
他最终在公元165年被捕并殉道。他的两篇护教文 写给皇帝可能并没有帮到他，所以皇帝们知道他。 He was eventually arrested and martyred in 165 CE. And it probably didn't help that his two apologies were written to the emperors, and so the emperors are aware of him.
最重要的文献是他的第一篇护教文，或称护教文1。写于150年代，正好是二世纪中期。 The most important document is his first apology, or Apology 1. Written in the 150s, right in the middle of the second century.
写给当时的皇帝安东尼·庇护。 Written to the emperor at the time, Antoninus Pius.
再次，当你读到这篇文章时，你会惊讶于他对皇帝采取的态度。 And again, when you read this, you'll be surprised at how much he takes an attitude with the emperor.
「皇帝，别惹我们。」 Don't mess with us, emperor.
「我们有神站在我们这边。」 We've got God on our side.
「你可以杀死我们，但你不能伤害我们。」 You can kill us, but you can't hurt us.
「如果你伤害我们，如果你杀死我们，你就冒着自己被诅咒的风险。」 And if you do hurt, if you do kill us, you risk your own damnation.
所以他基本上是在告诉皇帝，小心点，否则你会因为对待我们的方式而下地狱。 So he's basically telling the emperor, be careful or you're going to hell for the way you're treating us.
所以你会看到标准的论点，偶像并不是真正的神，真正 的神不需要我们的任何东西，因为神是全然丰足的。 So you'll see the standard arguments, idols aren't really gods, and the real god doesn't need Anything from us, because God is all-sufficient.
所以神，真正的神，给予我们东西。 So God, the real God, gives us things.
真正的神不需要我们献祭，但你们是小雕像，因 为你们给它们献祭，你知道，这是没有道理的。 The real God doesn't need us to give offerings, but you're a little statue because you give them these offerings and, you know, it doesn't make sense.
而且，你知道，当然，基督徒在道德上是优越的。 And, you know, of course, Christians are morally superior.
因此，基督徒不是帝国的威胁。 And so, therefore, Christians are not a threat to the empire.
事实上，基督徒对帝国有益。 In fact, Christians are good for the empire.
所以他阐述了这一点，他说，你知道，一个好皇帝不会迫害教会。 And so he goes through this thing where he says, you know, a good emperor wouldn't persecute the church.
一个好皇帝会希望更多的人像基督徒一样。 A good emperor would want more people to be like the Christians.
而且，你知道，一个好皇帝会认识到人们愿意为之而死的事物中的真理。 And, you know, a good emperor would recognize the truth in what people are willing to die for.
所以这是他为教会所做的一种护教。 So this is his sort of apology for the church.
现在，在这其中，你开始看到他的基督论是什么，他对基督的理解是什么。 Now, within that, You begin to see what his Christology is, what his understanding of Christ is.
你开始看到这种道基督论是如何具体化的。 You begin to see how this Logos Christology is fleshed out.
神的儿子是圣父的使者。 The Son of God is the Father's messenger.
一些护教者会将基督或神的儿子称为天使。 And some of these apologists will talk about Christ, or the Son of God, as the angel.
是的，没错吧？ Yeah, that's right, isn't it?
是的，没错。 Yeah, that's right.
你知道，有天使和天使之分，我在重新考虑自己的说法。 You know, there's an angel and there's an angel, and I'm second guessing myself.
好吧，无论如何，你知道天使是什么。 Okay, anyway, you know what an angel is.
嗯，你知道吗？ Well, do you?
因为要记住，在希腊语中，「angelos」这个词只是意味着使者。 Because remember, that in Greek, the word angelos simply means messenger.
所以，很多时候，你知道，你听到天使，你会想到 ，你知道，长着翅膀的约翰·特拉沃尔塔，对吧？ So, a lot of times, you know, you hear angel, you think, you know, John Travolta with wings, right?
但实际上，你知道，不要把这个和厄比安派的天使基督论混淆，那是完全不同的东西。 But really, you know, don't confuse this with The angel Christology of the Evianites is a totally different thing.
厄比安派的天使基督论是说基督或圣灵是被造的存在，但是属灵的。 The angel Christology of the Evianites is saying that Christ or the Spirit is a created being, but spiritual.
这里的天使是指使者。 This is angel as messenger.
所以说圣子是圣父的天使就是说圣子是圣父的使者。 So to say that the Son is the Father's angel is to say that the Son is the Father's messenger.
我们在这里得到的，我们开始得到的，是对三位 一体的描述，从圣父和圣子之间的关系来看。 And what we're getting here, what we're beginning to get, is a description of the Trinity In terms of the relationship between Father and Son.
现在，在我们开始问关于圣灵的问题之前还需要一段时间。 Now, it's going to take a while before we get around to starting to ask questions about the Holy Spirit.
所以不要因为他们还没有谈到这一点而感到困扰。 So don't be disturbed by the fact that they don't get to that yet.
起初，这真的都是关于圣父、圣子和三位一体之间的 关系，因为毕竟，我们已经在教会中敬拜耶稣了。 At first, it's really going to be all about the relationship between the Father and the Son and the Trinity because, after all, we're already worshiping Jesus in the Church.
所以你必须为此辩护，特别是对犹太弟兄姐妹，对吧？ So you've got to justify that, especially to the Jewish brothers and sisters, right?
第一个问题是描述和定义这个人耶稣基督与圣父神之间的关系。 The first problem is to describe and define the relationship between this human being, Jesus Christ, and God the Father.
我们在这里看到的是圣父和圣子之间作为差遣者和使者的关系。 What we have here then is this relationship between Father and Son as sender and messenger.
这意味着在任何有差遣者和使者的情况下，都存在一个等级制度。 What that implies is that in any situation where there is a sender and a messenger, There is a hierarchy.
这是一个权威的等级制度，其中差遣者的权威级别高于使者。 There's a hierarchy of authority where the sender is a higher level of authority than the messenger.
因为使者去差遣者告诉他去的地方。 Because the messenger goes where the sender tells him to go.
使者带来差遣者的信息。 And the messenger brings the message of the sender.
所以使者执行差遣者的意愿，就像耶稣说的，你知道，他会遵行圣父的旨意。 So the messenger does the will of the sender, just like Jesus said, you know, he would do the Father's will.
所以，游斯丁实际上会说，你知道，在神里面，还没有词来形容这个。 So, Justin will actually say that, you know, in God, and there's no word for this yet.
还没有词来形容那个。 There's no word for that yet.
但他会说，在神里面，圣父居首位，圣子居次位，圣灵居第三位。 But what he will say is that in God, the Father takes the first place, the Son takes the second place, and the Spirit takes the third place.
所以已经有一种感觉，在神里面有这三位，但我们还没有词来形容它。 So there's already a sense that there are these three within God, but we don't have a word for it yet.
但游斯丁知道这里有某种等级制度，即使在三位一体内部。 But Justin knows that there's some sort of hierarchy here, even within the Trinity.
他试图... And he tries to...
他也试图稍微解释圣子和圣灵之间的区别，当他说道， 即神圣的道，通过先知说话，但圣灵通过摩西说话。 He tries a little bit to get at the difference between the Son and the Spirit, too, when he says the Logos, the Divine Word, spoke through the prophets, but the Holy Spirit spoke through Moses.
现在，为什么他做出这种区分，我不知道，但看到他如何试图摸索这一点很有趣。 Now, why he makes that distinction, I don't know, but it's just interesting to see how he's trying to feel his way through this.
圣父、圣子和圣灵之间有什么区别？ What's the difference between Father and Son and Spirit?
当摩西站在燃烧的荆棘前时，是道在燃烧的荆棘中对他说话。 When Moses is standing in front of the burning bush, it's the Logos speaking to him in the burning bush.
为什么？ Why?
因为这是神的道。 Because this is the Word of God.
所以任何时候你听到神说话，那就是神的道。 So anytime you hear God speaking, it's God's Word.
所以无论如何，在护教者时期会有很多推测，谁在什么时 候说话，而且没有太多一致意见，所以不用担心这个。 So anyway, there's going to be a lot of speculation throughout the period of the Apologist who's speaking when, and not a whole lot of agreement, so don't worry about that.
但重点是，注意到护教者如何已经在试图弄清楚神是三位意味着什 么，而他们甚至还没有一个词来表达神是一的含义，这很有趣。 But the point is, it's just interesting to notice how the apologists are already trying to work out what does it mean for God to be three, and they don't even have a word yet for what it means for God to be one.
还没有像三位一体这样的词。 There's no word like trinity yet.
但重点是这三位中的第二位，即圣子，即道，即耶稣，在旧约中是可以辨识的。 But the point is that the second person of this threeness who is the Son, who is the Logos, who is Jesus, who is discernible in the Old Testament.
你可以在旧约中看到他，无论是在燃烧的荆棘中，还是在所谓的耶和华的使者的显现中。 You can see him in the Old Testament, whether it's in the burning bush, or whether it's in the appearances of the so-called angel of the Lord.
记得那些事，对吧？ Remember that stuff, right?
耶和华的使者不是来到亚伯拉罕那里，亚伯拉罕为他洗脚并为他准备食物吗？ Doesn't the angel of the Lord come to Abraham, and Abraham washes his feet and makes food for him?
然后耶和华的使者以第一人称说出神圣的应许，这就像，等一下，这里有一个被称为耶和 华的使者的存在，似乎是神圣的并受到崇拜，你知道，但也是有形的，可以吃东西，可以 洗脚，他们可以看到他，然而，你知道，我们从圣经中知道没有人能看见神还能存活。 Then the angel of the Lord speaks a divine promise in the first person, and it's like, wait a minute, there's this being here called the angel of the Lord who seems to be divine and worshiped, you know, but also tangible and can eat and have his feet washed, and they can see him, and yet, you know, we know from Scripture no one can see God and live.
那到底是怎么回事？ So what's that all about?
对护教者来说很明显，如果你认为你在旧约中看到了神，你看到的不 是第一位格的神，即圣父，你看到的是第二位格的神，即神的道。 Well, clearly for the apologists, If you think you're seeing God in the Old Testament, you're not seeing God the first person, the Father, you're seeing God the second person, the Law of God.
所以，再次强调，他们只是开始弄清楚这一点，并对其中的一些进行推测。 So, again, they're just beginning to figure this out and to speculate on some of this.
好的，让我快速说一下，游斯丁还写了第二篇护教文，很短，有点像附加内容，写给下一 任皇帝马可·奥勒留。他还写了一篇名为《论复活》的文献，我们只拥有其中的片段。 Okay, let me just say real quickly that Justin also wrote a second apology, which is real short, it's kind of like an add-on, written to Marcus Aurelius, the next emperor, And he also wrote a document called On the Resurrection, which we only possess in fragments.
我不记得我是否要求你们读过其中的任何内容，但这些护教者写关于复活的文献，是因为 在哲学界，哲学家要么相信某种形式的转世，要么相信某种形式的灵魂脱离肉体的来世。 And I don't remember if I've asked you to read any of that, but these apologists were writing documents on the resurrection because in the philosophical world, the philosophers either believed in a version of reincarnation or in a version of an afterlife as a disembodied soul.
你知道，身体被抛弃，灵魂上升。 You know, the body is discarded and the soul ascends.
而基督徒在说，不知怎的，那是不够的。 And the Christians were saying, somehow that's not adequate.
不知怎的，有这样一个想法，如果耶稣身体复活了，我们也会如此。 Somehow there's this idea that if Jesus was raised bodily, so will we be.
你看哥林多前书15章，使徒保罗谈到复活的身体。 You look at 1 Corinthians 15, and the Apostle Paul talks about a resurrection body.
那是什么？ What is that?
听起来像是矛盾修辞法，对吧？ Sounds like an oxymoron, right?
巨型虾或其他什么？ Jumbo shrimp or whatever?
但无论它意味着什么，这不是哲学家们所谈论的。 But whatever it means, it's not what the philosophers were talking about.
所以游斯丁和其他护教者会写这些关于复活的文献，他们谈论我 们的复活将如何像耶稣的复活。它将以某种方式是身体的复活。 So Justin and other apologists will write these documents on the resurrection and they talk about how our resurrection will be like Jesus'. It will be somehow a bodily resurrection.
你可以看出他们一直在处理一些反驳，比如，等一下，你死 了，你的身体腐烂了，什么，神要把所有的分子都放回去？ And you can tell that they've been sort of dealing with counter-arguments, like, well wait a minute, you die, your body decays, what, God's going to put back all the molecules?
最后他说，是的。 And ultimately he says, yeah.
把它想象成一幅马赛克，你知道，如果一个艺术家制作了一幅马赛克，如 果拼图被弄乱了，对于最初创造它的人来说，重新拼在一起并不是问题。 Think of it like a mosaic, you know, if an artist makes a mosaic out of If the jigsaw puzzle gets messed up, it's no problem for the one who created it in the first place to put it back together.
无论你的分子分散到哪里，神都会... Wherever your molecules have dispersed, God will...
对我们中的一些人来说，这可能太字面了，但这就是游斯丁的 论点，作为一种反对这种脱离肉体的灵魂的哲学概念的方式。 That may be too literal for some of us, but that's where Justin goes with it, as a way of arguing against the philosophical concept of this disembodied soul.
我现在想指出，或者实际上只是读一点游斯丁的第一篇护教文，你们会 自己阅读这个，但值得指出的是，他给皇帝的信中有一部分是说，看， 你知道，我们不是反罗马的，我们在聚会中没有做任何奇怪的事。 What I want to do right now is point out, or just actually read a little bit of Justin's first apology, and you'll read this on your own, but it's worth pointing out because part of his letter to the Emperor was, look, you know, we're not Anti-Roman, we're not doing anything weird in our meetings.
事实上，我会告诉你我们做什么。 In fact, I'll tell you what we do.
他说，这就是我们在星期天黎明聚集时所做的事。 And he says, here is what we do when we gather at dawn on Sunday.
他直接讲述了整个过程。 And he goes right through it.
所以听听这个，听听它有多像你今天在任何教会可能遇到的崇拜程序。 So listen to this, and listen to how much it sounds like an order of worship you might encounter in any church today.
它没有改变太多，而这是，你知道，二世纪中期。 It hasn't changed that much, and this is, you know, the middle of the second century.
他说，在称为星期天的那一天，所有住在城市或乡村的人都聚集在一个地方。 He says, and on the day called Sunday, all who live in cities or in the country gather together to one place.
使徒的回忆录或先知的著作被宣读，只要时间允许。 And the memoirs of the apostles, or the writings of the prophets, are read, as long as time permits.
然后，当读者停止时，主持人口头指导并劝勉效法这些美好的事。 Then, when the reader has ceased, the presider verbally instructs and exhorts to the imitation of these good things.
然后我们一起起立祷告，如我们之前所说，当我们的祷告结束时， 面包、酒和水被带来，主持人同样根据他的能力献上祷告和感恩。 Then we all rise together and pray, and, as we said before, when our prayer is ended, bread and wine and water are brought, and the presider, in like manner, offers prayers and thanksgivings according to his ability.
人们同意，说「阿们」。 And the people assent, saying, Amen.
每个人都得到分发，并参与那已经感恩过的。 And there is a distribution to each, and a participation of that over which thanks have been given.
对于那些缺席的人，执事会送去一份。 And to those who are absent, a portion is sent by the deacons.
那些富裕且愿意的人会给出他们认为合适的。 And they who are well-to-do and willing give what each thinks fit.
所收集的被交给主持人，他帮助孤儿和寡妇，以及那些因疾病或任何其 他原因而有需要的人，那些被囚禁的人，和寄居在我们中间的陌生人。 And what is collected is deposited with the presider, who helps the orphans and widows, and those who, through sickness or any other cause, are in want, and those who are in bonds, and the strangers sojourning among us.
简而言之，照顾所有有需要的人。 And in a word, takes care of all who are in need.
但星期天是我们所有人举行共同聚会的日子，因 为这是神改变黑暗和物质，创造世界的第一天。 But Sunday is the day on which we all hold our common assembly, because it is the first day on which God, having wrought a change in the darkness and matter, made the world.
我们的救主耶稣基督在同一天从死里复活。 And Jesus Christ, our Savior, on the same day, rose from the dead.
因为他在土星日的前一天被钉十字架，在土星日的后一天，他向他的 使徒和门徒显现，教导他们这些事，我们也已经提交给你们考虑。 For he was crucified on the day before that of Saturn , and on the day after that of Saturn , Having appeared to his apostles and disciples, he taught them these things, which we have submitted to you also for your consideration.
所以注意这听起来有多像崇拜。 So notice how much that sounds like worship.
使徒的回忆录，新约读经，虽然还没有这么称呼。 The memoirs of the apostles, New Testament reading, although it's not called that yet.
先知的著作被宣读，旧约读经，只要时间允许。 The writings of the prophets are read, Old Testament reading, as long as time permits.
显然，你知道，你必须停下来，这样人们可以回家看足球比赛的开球。 Obviously, you know, you have to stop so people can get home for the kickoff of the football game.
然后当读者停止时，主持人口头指导。 Then when the reader has ceased, the presider verbally instructs.
现在，在你将要读的文本中，主持人被翻译成主席，但我不喜欢那个翻译。 Now, in the text you'll read, presider is translated president, but I don't like that translation.
那里的希腊词不是一样的，它不是主持人，它是，我忘了希 腊语，重点是它只是意味着领导者，站在前面的那个人。 The Greek word there is not the same as, it's not presider, it's, I forget the Greek, the point is it just means the leader, the one standing up in front.
但是，好吧，所以主持人口头指导并劝勉邀请这些美好的事。 But, okay, so the presider verbally instructs and exhorts to the invitation of these good things.
好了，这就是你的讲道。 Well, there's your sermon.
然后我们一起起立祷告，代祷。 Then we all rise together and pray, intercessory prayer.
如我们之前所说，当祷告结束时，面包、酒和水被带来，这是为圣餐献上礼物。 As we said before, when the prayer is ended, bread and wine and water are brought, the presentation of the gifts for the Eucharist.
主持人同样献上祷告和感恩。 And the presider, in like manner, offers prayers and thanksgivings.
所以这就是你的圣餐祷告，根据他的能力。 So there's your Eucharistic prayer, according to his ability.
人们应和，说「阿们」。 And the people ascend, saying amen.
这里有回应。 There's responses.
有分发，好的，所以他们有圣餐。 There's a distribution, okay, so they have a Eucharist.
然后有奉献。 And then there's an offering.
现在，他在这里唯一没有特别提到的是唱赞美诗，但我们知道那也在进行。 Now, the only thing he doesn't mention specifically in here is the singing of hymns, but we know that was also going on.
他只是恰好在这个例子中没有说到。 He just doesn't happen to say it in this case.
所以，无论如何，你明白了。 So, anyway, you get the idea.
关于游斯丁有什么问题吗？ Any questions about Justin?
好的，我要在剩下的时间里谈谈另外两位护教者。 Okay, I'm going to talk about two more apologists with the time we have left here.
所以，稍微谈谈雅典那哥拉。 So, a little bit about Athenagoras.
我想我让你们读过他的作品。 I think I've got you reading him.
雅典那哥拉。 Athenagoras.
雅典的雅典那哥拉，但不是主教，所以基本上他是一位雅典哲学家。 Athenagoras of Athens, but not bishop, so basically he's an Athenian philosopher.
你记得使徒行传中保罗去雅典传道，但实际上什么也没有发生吗？ Do you remember in the book of Acts when Paul goes to Athens and preaches and really nothing comes of it?
嗯，根据传统，保罗在雅典的传道间接导致了雅典那哥拉的皈依，因为最后发生的 是雅典那哥拉听说了基督教，认为它很愚蠢或其他什么，并决定要驳斥基督教。 Well, according to tradition, indirectly Paul's preaching in Athens is responsible for Athenagoras, because what ends up happening is Athenagoras hears about Christianity, thinks it's dumb or whatever, and decides he's going to refute Christianity.
他要写一篇论文或文件，你知道，就是要彻底批评基督教。 He's going to write a treatise or a document that just, you know, takes Christianity apart.
特别是他想要驳斥使徒保罗对复活的理解，你知道，就 是在哥林多前书15章中的那些。那么他做了什么？ And especially he wants to refute the Apostle Paul's understanding of resurrection, which, you know, you get in 1 Corinthians 15. So what does he do?
他想，好吧，如果我要驳斥这个保罗，我最好先读读他的东西。 He figures, well, if I'm going to refute this Paul guy, I better read his stuff.
读了这些东西，你知道接下来的故事，他皈依了基督教。 Read the stuff and you know the rest of the story, he's converted to Christianity.
所以他开始写一份文件支持基督教的复活教义，正是他原本打算驳斥的教义。 And so he sets out to write a document supporting the Christian doctrine of resurrection, the very doctrine he was originally going to refute.
因此他写了一篇名为《论死人复活》的文献，这在很大程度上基于游斯丁关于复活的文献。 And so he writes a document called On the Resurrection of the Dead, which is heavily based on Justin's document on resurrection.
再次强调，这是反对来世作为一种哲学概念的。我 认为你们将要读的那篇叫做《为基督徒辩护》。 Again, it's just against the philosophical concept of the afterlife as a sort of The one I think you are going to read is called A Plea for the Christians.
有时它被翻译为《为基督徒请愿》，但它是《为基督徒辩护》。 Sometimes it's translated as A Supplication for the Christians, but it's A Plea for the Christians.
再次强调，这也是写给皇帝的，在这种情况下，是写给马可·奥勒留和他的儿子康茂德。 Again, this is also written to the emperor, in this case, Marcus Aurelius and his son Commodus.
如果你看过罗素·克劳主演的电影《角斗士》，它 开始于马可·奥勒留，康茂德成为下一任皇帝。 If you saw the movie Gladiator with Russell Crowe, it begins with Marcus Aurelius and Commodus becomes the next emperor.
所以，如果你愿意的话，可以想象理查德·哈里斯和华金·菲尼克斯。 So, think Richard Harris and Joaquin Phoenix, if you want to.
可能写于公元177年左右。再次强调，这是标准的护教论证。 Probably written about 177 CE. Again, it's standard sort of apologetic arguments.
关于基督徒，我们在讨论迫害时可能会更多地谈到这一点，但罗马人对基 督徒的一个主要批评是，你们这些人凭什么认为只崇拜一个神就可以了？ The Christians, we'll probably talk more about this when we talk about the persecution, but one of the big criticisms that the Romans had against the Christians is, who do you people think you are for claiming you can get away with only worshipping one god?
这是怎么回事？ What's that all about?
我们有这么多神。 We have all these gods.
当你不崇拜我们所有的神时，你会惹怒他们。 And when you don't worship all of our gods, you make them mad.
我们不希望你惹怒他们。 We don't want you to make them mad.
所以对你们这些只崇拜一个神的人，他们给你们贴上了标签。 So you people who only worship one god, they put a label on that.
他们称基督徒为无神论者，因为他们只崇拜一个神。 They call the Christians atheists, because they only worship one god.
所以，雅典那哥拉在写作反驳无神论的指控，并说，嗯，你知道 ，我们不是无神论者，我们是一神论者，这就是它的运作方式。 So, Athenagoras is writing against the charge of atheism, and saying, well, you know, we're not atheists, we're monotheists, and here's how that works.
但在这个过程中，当然，他会试图解释基督徒认为神是什么。 But in the process, of course, he's going to try and explain what Christians think God is.
再次强调，还没有三位一体这个词。 Again, there's still no word for Trinity yet.
另一位名叫安提阿的提阿非罗的护教者将创造希腊词「triados」，或称三位。 Another apologist named Theophilus of Antioch is going to coin the Greek word triados, or triad.
所以在希腊语中，在我们有三位一体这个词之前，因为三位一体这个词来自拉 丁语，在我们有三位一体这个词之前，神是一个三位，神是一个神圣的三位。 So in Greek, before we have the word Trinity, because the word Trinity comes from Latin, before we have the word Trinity, God is a triad, God is a divine triad.
但雅典那哥拉说的是，他说，你知道，看看你们自己。 But what Athenagoras says is, he says, you know, look at yourselves.
皇帝马可·奥勒留和他的儿子康茂德。 The emperor, Marcus Aurelius, and his son, Commodus.
他们来自同一个家族，所以有一种统一性。 They are from the same family, so there's a unity.
他们拥有相同的权威，所以即使康茂德在技术上还不是皇帝，如果他 出现，人们也会给予他应有的皇帝尊重，因为他带有他父亲的权威。 And they have the same authority, so that even though confidence isn't technically the emperor yet, if he shows up, people are going to give him the respect due an emperor, because he comes with his father's authority.
这有点像神，圣父和圣子，有点像皇帝和继承人， h-e-i-r，对吧，权力和权威的继承人。 And that's kind of like God, the father and the son, kind of like the emperor and the heir, h-e-i-r, right, the heir of the power and the authority.
两个位格，两个人，就皇帝和儿子的意义而言，一个权力或一个权威。 Two persons, two people, in the sense the emperor and the son, one power or one authority.
因此，护教者开始从一个权力或权威和三个，让我们 说，那个权力的个别表现来谈论神作为一个三位。 And so the apologists are beginning to speak of God as a triad in terms of one power or authority and three, let's say, individual manifestations of that power.
所以我们还没有三位一体的语言，但你看我们正在接近。 So we don't have the Trinitarian language yet, but you see we're getting there.
关于雅典那哥拉有什么问题吗？ Are there any questions about Athenagoras?
你们跟上了吗？ Are you with me?
这说得通吗？ Is this making sense?
如果不是这样，请打断我。 Stop me if it's not.
我认为，在很大程度上，护教者的文献是对已经发生的迫害的回应。 I think, in large part, the documents of the apologists are a response to persecution that's already going on.
但是，就个人而言，护教文的作者，比如殉道者游斯丁 ，写了这些信给皇帝，然后他被处决了，这是巧合吗？ But, in the case of individuals, the writers of the apologies, like, for example, Justin Martyr, having written these letters to the Emperor, and then he gets executed, is that a coincidence?
我的意思是，如果其他哲学家试图让他陷入麻烦，皇 帝已经听说过他，这可能导致了他们自己的死亡。 I mean, if the other philosopher is trying to get him in trouble, the Emperor has already heard about him, it probably Contributed to their own deaths.
所以，很难说。 So, it's hard to say.
当我们谈到迫害时，我也会向你们展示早期教会迫害演变的过程。 When we talk about persecution, I'll show you the progress of the way the persecution evolved in the early church, too.
所以，它已经在进行了。 And so, it's already going on.
但是，你知道，在这个时期周围有一些案例，愤怒的暴民会， 你知道，会有这些起义，基督徒会在某些城市被屠杀和杀害。 But so, as you know, there are cases right around this time where angry mobs will, you know, there'll be these uprisings and Christians will be massacred and killed in certain cities.
但这可能不是对这些文献的回应。 But that's probably not the response to these documents.
因为那些愤怒的暴民不是因为读了这些文献而愤怒。 Because those angry mobs are not angry because they read these documents.
那些愤怒的暴民之所以愤怒，是因为他们害怕如果基督徒停止崇 拜希腊和罗马的传统神，那些神会生气并撤回对帝国的保护。 Those angry mobs are angry because they're afraid that if the Christians stop worshipping the traditional gods of Greece and Rome, that those gods will be mad and will remove their protection from the empire.
所以，你知道，在早期教会中有一种感觉，自然灾害可以归咎于基督徒。 And so, you know, there's a sense in the early church that natural disasters can be blamed on the Christian.
哦，发生了地震。 Oh, there's an earthquake.
看看你做了什么？ Well, see what you did?
你停止崇拜我们的神，这就是我们的惩罚。 You stopped worshipping our gods, and this is our punishment.
所以，它大概是这样运作的。 So, it kind of works like that.
兰迪，你有问题吗？ Randy, did you have a question?
是的，我在我们早期的一篇文章中读到，在这个时期，犹太人被豁免于那些崇拜神的准则。 Yeah, I read in one of our earlier texts that during this period, the Jews were exempt from those guidelines for worshipping God.
我只是在想，你已经给了我一些关于为什么基督徒被迫害的图像，但为什么... And I'm just wondering, and you've given me some pictures as to why Christians were persecuted, but why...
为什么不是犹太人？ Why not the Jews?
为什么不是犹太人？ Why weren't the Jews?
是的，这是个好问题。 Yeah, that's a good question.
这有几个原因。 And there's a couple reasons for that.
首先，记住，犹太教是一个古老的宗教。 First of all, remember, Judaism is an ancient religion.
它很古老，所以他们因为古老而得到豁免。 It's old, so they get a pass because they're ancient.
只要基督徒是犹太教内的一个教派，他们就能躲过罗马人的注意。 And as long as the Christians are a sect within Judaism, they fly under the radar of the Romans.
一旦罗马人开始看到基督教是与犹太教分离且不同的东西，那就是 基督徒开始遇到问题的时候，因为它是新的，所以它是可疑的。 Once the Romans start to see that Christianity is something separate and different from Judaism, that's when Christians start having problems, because it's new, so it's suspect.
除此之外，虽然也有犹太人被迫害的情况，有多次犹太人被赶出罗马之类的事情，所 以他们并不是完全自由和清白的，但他们确实在宗教的某些方面得到了某种豁免。 In addition to that, though, there were cases when Jews were persecuted, and there are multiple times when Jews are kicked out of Rome and things like that, and so they're not totally free and clear, but they do get a sort of a pass on those aspects of their religion.
甚至在某些时候，正如你可能知道的，他们被免除 某些税收和其他事物，所以他们得到了一些让步。 Even to the point where at some times, As you probably know, they are exempt from paying certain taxes and things, and so they're given some concessions.
但因为罗马人知道，如果你征服了一个民族或王国，并将其殖民化，使 其成为一个省份，如果你试图剥夺他们的宗教，你就是在自找麻烦。 But because the Romans know, if you conquer a people or a kingdom and you colonize it and you make it a province, if you try to take away their religion, you're just asking for rebellion.
但如果你让他们保留自己的宗教，给他们一种和平的感觉，也 许他们已经有一段时间没有体验到了，因为周围一直有内战。 But if you let them have their religion and you give them a sense of peace, Maybe they haven't known for a while because there's been civil war around.
那么他们就不太可能反抗帝国。 Then they're less likely to rebel against the Empire.
好的，让我们谈谈亚历山大的克莱门特。 Alright, let's talk about Clement of Alexandria.
现在记住，我们上次谈到了罗马的克莱门特。 Now remember, we talked about Clement of Rome last time.
这是另一个人。 And this is a different guy.
所以，亚历山大的克莱门特不是亚历山大的主教。 So, Clement of Alexandria was not the Bishop of Alexandria.
但我们称他为亚历山大的克莱门特，以区别于罗马的克莱门特，所以请将他们区分开来。 But we call him Clement of Alexandria to distinguish him from Carmen of Rome, so just keep them separate.
他出生在世纪中叶，大约150年到160年之间，就在殉 道者游斯丁写他的第一篇护教文的时候，克莱门特出生了。 He was born right around the time, right around the middle of the century, so like 150 to 160, somewhere around there, right around the time that Justin Martyr was writing his first Apology, Clement is born.
他可能在215年左右去世，所以你看我们正在进入第三世纪。 He died probably around 215, so you see we're going to Creeping into the third century here.
我们说某人处于鼎盛时期。 We say someone flourished.
如果你看到这个FL时期，那意味着这是他们的鼎盛时期。 If you see this FL period, that means this is the time when they flourished.
这是他们创作的时期，他们创作了我们现在仍然拥有的文献或其他东西。 This is the time of their production when they created documents that we still have or whatever.
所以我们说他在二世纪的最后几十年处于鼎盛时期。 So we say he flourished in the last couple of decades of the second century.
嗯，202年，因为迫害在201年、202年来到亚历山大 。我们稍后会谈到这个，但实际上是二世纪的最后几十年。 Well, 202, because persecution comes to Alexandria in 201, 202. We'll talk about that later, but really it's the last couple decades of the second century.
所以克莱门特与我们稍后要谈到的爱任纽是同时代的，但因为爱任纽更像是一个神学 家，而克莱门特更像是一个护教者，我们现在讨论克莱门特，稍后再讨论爱任纽。 So Clement is contemporary with a guy we're going to talk about later, Irenaeus, but because Irenaeus is more of a theologian and Clement is more of an apologist, we're dealing with Clement now and we'll deal with Irenaeus later.
克莱门特是另一个像游斯丁那样的哲学家的例子，他 出去探索各种不同的哲学，并选择了最好的一个。 Clement is another example of a philosopher like Justin, who went out to explore the different philosophies that were out there and picked the best one.
在这个过程中，他认为基督教是选项之一，是哲学选项之一。 And in that process, he considered Christianity to be one of the options, one of the philosophical options.
所以他寻找能教他基督教是什么，使徒教导了什么的人。 And so he sought out people who could teach him what Christianity is all about, what the apostles taught.
他找到了一个名叫潘提努的人。 And he found a guy named Pantinus.
你不需要真的记住这个名字。 You don't really need to know this name.
他成为潘提努的学生，跟随他到亚历山大，在那里潘提努是亚历山大基督教学校的领导。 He became a student of Pantinus and followed him to Alexandria where Pantinus was the leader of the Christian school in Alexandria.
这个基督教学校后来变得很有名，通常你会看到它被称为教理学校。 And the Christian school would become famous and usually you'll see it referred to as the catechetical school.
这是一种基于哲学学校模式的基督教学校，但教理学校 的目的是教导人们需要知道什么才能受洗并加入教会。 And this would be kind of a Christian school based on the model of a philosophical school, but the point of a catechetical school is to teach people what they need to know to get baptized and join the church.
潘提努本人就是一位哲学家。 Pantinus was a philosopher himself.
他是一个皈依基督教的斯多葛学派哲学家，所以克莱门特成为他的学生，跟 随他到亚历山大，最终在大约190年成为那里教理学校的下一任负责人。 现在，关于亚历山大的事情是，像罗马一样，它是一个国际化的城市。 He was a Stoic who converted to Christianity, and so Clement became his student, followed him to Alexandria, and would eventually become the next head of the catechetical school there in about 190. Now, the thing about Alexandria is, like Rome, it's a cosmopolitan city.
很多来自其他地方的人去那里。 A lot of people from other places go there.
所以，像罗马一样，亚历山大是一个融合主义、哲学、诺斯替主义的 地方，甚至在教会内部，亚历山大学派的思想也以寓意解释为特征。 And so, like Rome, Alexandria is a place of syncretism, philosophy, Gnosticism, and the Alexandrian school of thought, even within the church, comes to be characterized by allegorical interpretation.
寓意解释而不是字面解释。 allegorical interpretation as opposed to literal.
如果你仔细想想，这正是哲学家们所做的。 And if you think about it, this is what the philosophers were doing.
事实上，你知道，亚历山大的基督徒并没有发明圣经的寓意解释。 In fact, you know, the Christians in Alexandria did not invent the allegorical interpretation of Scripture.
我们下周会讨论这个，但如果你仔细想想，哲学家们推理说，你知道，他们和其他人 一样清楚，希腊罗马神话中的神似乎有点像，你知道，他们的行为不像神圣的存在。 We'll talk about this next week, but if you think about it, the philosophers reasoned that, you know, they knew as well as anybody that the gods of the Greco-Roman myths seemed kind of like, you know, they didn't act like divine beings.
所以哲学家们知道，如果他们要坚持那些古老的神话，他们就必须以 某种方式将它们寓言化，并将它们解释为人类行为和美德等的寓言。 So the philosophers knew that if they were going to hold on to those old mythologies, they had to sort of allegorize them and they had to interpret them as allegories for human behavior and virtue and stuff like that.
所以我们在亚历山大看到的是寓意解释、哲学等的 发源地。因此克莱门特成为那里学校的负责人。 So what we have in Alexandria then is sort of the home of allegorical interpretation, philosophy, etc. So Clemens becomes the head of the school there.
他最终被任命为神父，但他从未成为主教。 He was eventually ordained a priest, but he was never a bishop.
作为一个护教者，克莱门特的基督论属于道基督论的范畴。 As an apologist, Clement's Christology is in that category of Logos Christology.
克莱门特说，道，即神的道，不仅是旧约先知的灵感来源，也是哲学家的灵感来源。 And Clement said that the Logos, the Word of God, was the inspiration for not only the Old Testament prophets, but the philosophers as well.
克莱门特因说哲学之于外邦人就如同旧约之于犹太人而闻名。 And Clement is famous for saying that philosophy is for the Gentiles what the Old Testament is for the Jews.
这就是所谓的训蒙师，想想那个抓你逃学并把你拖回学校的警察，或者校长。 And that is a so-called schoolmaster, think truant officer, the cop who catches you when you're playing hooky and drags you to school, or the headmaster.
它是引导他们归向基督的训蒙师。 It's a schoolmaster to bring them to Christ.
对克莱门特来说，旧约是引导犹太人归向基督的训蒙师。 For Clement, the Old Testament is the schoolmaster that brings the Jews to Christ.
哲学可以为外邦人做同样的事。 Philosophy could do the same thing for the Gentiles.
如果你做得对，哲学会引导你归向基督。 If you're doing it right, philosophy will lead you to Christ.
所以他说哲学是引导希腊思想归向基督的训蒙师。 And so he says philosophy is a schoolmaster to bring the Greek mind to Christ.
现在克莱门特做了一件有趣的事，当我向你们展示 我们的异端是两个极端，而主流教会在中间时。 Now Clement has an interesting thing that he does when I've been showing you our heresies as two extremes with a mainstream church in the middle.
克莱门特似乎是第一个真正注意到这一点的人。 And Clement seems to be the first person to really notice that.
在他的情况下，他把这两个极端称为无神论和迷信。 And in his case, he talks about the two extremes as what he calls atheism and superstition.
他真正的意思是哲学和异教。 And what he really means by that is philosophy and paganism.
但他把这两者描述为两个极端，而真正的宗教是中庸之道。 But he talks about these two as two extremes with true religion as the middle way.
所以他有意识地看到正统信仰，就其本质而言，是 在这些极端选项之间寻找平衡或中庸之道的尝试。 And so he consciously sees that orthodoxy, such as it was, was an attempt at finding this balance or this middle way between these extreme options.
现在，除此之外，克莱门特并没有真正增加太多新的东西。 Now, beyond that, Clement doesn't really add all that much that's new.
但他所做的是总结了道基督论。所以，你们将要读的他的文献，即《劝勉 希腊人》，有时也称为《劝勉异教徒》，是我们对道基督论最好的总结。 But what he does is he summarizes Logos Christology And so, his document that you're going to read, which is Exhortation to the Greeks, or sometimes called Exhortation to the Heathen, is our best summary of Logos Christology.
所以他所做的是对此进行了概括。 And so what he does is he sort of epitomizes that.
他还写了一些神学，所以在某种程度上他是一个过渡性人物， 将我们过渡到神学家。但你要知道，他确实有几部主要作品。 He also writes some theology, and so in a way he's kind of a transitional figure, transitioning us to the theologians But just so you know, he's really got several major works.
《劝勉希腊人》是你们将要读的那一部。 The Exhortation to the Greeks is the one you're going to read.
这是一篇护教文。 And this is an apology.
但他还有一篇名为《教师》的文献。 But then he's also got a document called The Instructor.
剧透警告，耶稣是那位教师。 spoiler alert, Jesus is the instructor.
这更像是一份教理文献。 This is more of a catechetical document.
这是，你知道的，一旦你受洗后如何作为基督徒生活。 This is, you know, how to live as a Christian once you're baptized.
但要记住，在早期教会，教理讲授更多是关于道德而不是神学。 But remember, in the early church, catechesis is more about morality than it is about theology.
然后他有一份文献叫这个。 And then he's got a document called this.
《杂纂》，或杂文，杂项内容，就是一些杂七杂八的收集。 The miscellanies, or miscellanies, the miscellaneous stuff, it's just a collection of stuff.
这里面还有一些神学内容，但它真的很长，我不会让你们读那个的。 There is some more theology in here, but it's really long, and I wouldn't do that to you, make you read that one.
所以，你们要读《劝勉希腊人》，对吧？ So, you're going to read the Exhortation to the Greeks, right?
那在教学大纲里，不是吗？ That's in the syllabus, isn't it?
助教，帮我确认一下？ TA, help me out here?
是的，好的，谢谢。 Yes, okay, thanks.
所以你们在这份文献中将得到的是对道基督论和二世纪对神的理解的一个优秀总结。 And so what you're going to get in this document is an excellent summary of Logos Christology and the understanding of God such as it was in the 2nd century.
他当然是跟随约翰，第四福音书，也跟随殉道者游斯丁和雅典那哥拉等人的脚步。 He's following John, of course, 4th Gospel and also following on the footsteps of the likes of Justin Martyr and Athenagoras.
所以，我们有基督作为道先存在。 So, we have Christ pre-existent as the Logos.
现在，我可能上次说过，但在第四福音书和这里，基督被理 解为先存在的，但他们从未费心澄清他是永恒先存在的。 Now, I might have said this last time, but in the Fourth Gospel and here, Christ is understood as pre-existent, but they never bother to clarify that he's eternally pre-existent.
所以这一点以后需要澄清。 So that's going to need clarification later.
但现在，他是先存在的。 But for now, he's pre-existent.
这一点的要旨是道是创造的代理。 And the point of that is that The Logos is the agent of creation.
再次记住，约翰福音第1章，对吧？ Remember, again, John chapter 1, right?
万物是藉着他造的。 Through him all things were made.
凡被造的，没有一样不是藉着他造的。 Nothing that was made was made without him.
所以，三位一体的第一位格，圣父，是创造者，但同样可以说基督 ，三位一体的第二位格，也是创造者，因为万物是藉着他造的。 So, God, the first person of the Trinity, the Father, is creator, but it is equally acceptable to say that Christ, the second person of the Trinity, is also creator, because it was through him that all things were made.
他是创造的代理，但说他是创造者也是可以接受的。 He is the agent of creation, but It is acceptable to say he is creator.
所以你也会看到这一点。 So you'll see that as well.
此外，你会在这里看到基督的两性，克莱门特会澄清他既是人又是神。 Also, you'll see in here the two natures of Christ, so that Clement will clarify that he is both human and divine.
所以仅仅说他是人，像厄比安派那样，是不够的。 So it's not enough to say he's human only as the Evianites did.
仅仅说他是神，像幻影说和诺斯替主义者那样，也是不够的。 It's not enough to say he's divine only as the Docetics and Gnostics did.
他既是人又是神。 He's human and divine.
在他的神性中，他与圣父同等。 In his divinity, he is equal to the Father.
在他的人性中，他是人类的冠军。 In his humanity, he is the champion of humanity.
那么，这是什么意思？ So, what does that mean?
你们已经知道这个，因为你们读过大卫和歌利亚的故事。 You already know this because you've read the story of David and Goliath.
那是关于什么的？ What's that about?
这被称为代表性战斗，对吧？ It's called representative battle, right?
与其让所有人都被杀，你选择你的冠军，一个为其他所有人战斗 并参与战斗的人，那场一对一的战斗将决定整个战争的结果。 Rather than having everybody killed, you pick your champion, your one person who will fight for everyone else and go into battle, and that One-on-one fight will determine the outcome of the battle.
嗯，基督是我们的冠军。 Well, Christ is our champion.
就像大卫之于以色列军队，耶稣基督之于全人类。 As David was to the Israelite army, Jesus Christ is to all of humanity.
他为我们参与战斗。 He goes into battle for us.
当然，其中的悖论是他通过死亡赢得胜利。 Of course, the paradox there is he wins victory through death.
但你明白这里有一个平衡，一方面是他的神性，在这方面他与圣 父同等，另一方面是他的人性，在这方面他是我们中的一员。 But you get the idea that there's this balance here of His divinity, on one hand, in which he's equal to the Father, and his humanity, on the other hand, in which he is one of us.
他代表我们。 He represents us.
所以有神的干预，但也有人的代表。 So there's divine intervention, but there's also human representation.
他代表其余的人类。 He represents the rest of humanity.
让我看看我还想说什么。 Let's see what else I want to say about this.
好，看看克莱门特如何描述三位一体。 Well, look for the way that Clement describes The Trinity.
再次强调，我们还没有三位一体这个词。 And again, we don't have the word Trinity yet.
这些人正在悲伤中传播，所以神是一个三位，三位一体的不同个体表现当 然是圣父，被描述为永恒的、全知的、不可毁灭的，相对于三位一体的第 二位格，虽然他在神性上与圣父同等，但他并不完全不可毁灭，不是吗？ These guys are spreading in grief, so God is a triad, and the different individual manifestations of the Trinity are, of course, the Father, who is described as eternal, omniscient, indestructible, as opposed to the second person of the Trinity, who, while he's equal in divinity with the Father, He's not quite indestructible, is he?
因为他死在十字架上。 Because he died on the cross.
他并不完全全知，是吗？ He's not quite omniscient, is he?
因为有些事情他不知道。 Because there's some things he doesn't know.
至少，你知道，谁摸我？ At the very least, you know, who touched me?
你可以说他这样做是有原因的。 You could say he did that for a fact.
但至少，有一点是耶稣说，没有人知道那日子，那时辰，说的是他自己的再来。 But at the very least, there's the point in which Jesus says, no one knows the day or the hour, speaking of his own return.
连子也不知道，只有父知道。 Not even the Son, but only the Father.
所以他并不完全全知，是吗？ So he's not quite omniscient, is he?
所以，再次，在尝试如何描述圣父和圣子之间的区别。 So, again, Playing with how to describe the distinctions between Father and Son.
有一位神和一位神的道，但两者都是一位神。 There's the one God and the one Word of God, but both are the one God.
然后是圣灵，如果三位一体的第二位格是神的道，那么圣灵就是神的口。 Then there's the Holy Spirit who is, if the second person of the Trinity is the Word of God, the Holy Spirit is the mouth of God.
诸如此类的东西，所以要注意这类内容。 Things like this, so look for that kind of stuff.
我还想说什么？ What else do I want to say?
让我在这里停一下，看看在我继续之前是否有问题。 Let me stop there for a second and see if there are questions before I go on.
是的。 Yes.
对，他从未成为主教。 Right, he was never a bishop.
嗯... Well...
他从未被选为主教。 He was never elected bishop.
现在部分原因是，我提到了日期，但在201-202年 ，一波迫害来到亚历山大，他离开了，他逃离了城镇。 Now part of the reason was, I raised the date, but in 201-202, a wave of persecution comes to Alexandria and he left, he got out of town.
所以如果他留下来，他可能会殉道，他可能会成为主教，谁知道呢。 So had he stuck around, he might have been martyred, he might have become bishop, who knows.
但这可能是他从未成为主教的部分原因。 But that may be part of the reason why he never became bishop.
嗯，你知道，问题是我们不知道是否有回应或反驳。 Well, you know, the problem is we don't know if there was a response or a rebuttal.
当然，例如厄比安派就不会同意这份文件。 Certainly, the Evianites, for example, would not have agreed with this document.
诺斯替主义者也不会同意这份文件。 The Gnostics would not have agreed with this document.
所以如果是回应或反驳，他们可能会有自己的版本，或者可能完全是独立的。 So they would have had their own versions, if it was a response or a rebuttal, maybe, or maybe it was just totally separate.
我们这里有的是，在这种情况下，这个人是教理学校 的负责人，写这份文件可能是为了在他的学校使用。 What we have here is, in this case, the guy was the head of the catechetical school writing this document, probably for use in his school.
因此，那些加入教会并且没有教会经验的人，那些准备受洗的人，没有理由不接受它。 And so, people who are coming up and joining the church and have no experience with the church, who are preparing for baptism, have no reason not to just accept it.
我的意思是，他们只是读了它，哦，好吧，就是这样。 I mean, they just read it, oh, okay, it is what it is.
现在，其他城市是否有人会不同意它并有自己的版本？ Now, were there people in other cities who would disagree with it and have their own versions of it?
也许吧。 Maybe.
可能吧。 Probably.
我们只是没有它们。 We just don't have them.
所以，我们正在处理的是现存的一批文献，我们不知道什么...所以很难说。 So, what we're working with is a body of literature that exists, and we don't know what So it's hard to say.
在某些情况下，它可能很像写给保罗的信，例如，我们知道有回应，我们只是没有它们。 In some cases it may very well be like the letters to Paul, for example, where we know there were responses, we just don't have them.
在其他情况下，可能只是一个权威人物写了一份文件，每个人都接受它。 In other cases, it may be just simply an authority figure writing a document and everyone takes it.
或者那个城市的每个人，他们在另一个城市做什么，谁知道呢？ Or everyone in that city, what they were doing in another city, who knows?
在我看来，早期神学家们主要使用约翰福音作为理解早期三位一体神学的主要来源。 It seems to me that the early theologians are using John as a predominant source for understanding early Trinitarian theology.
我只是在想为什么会这样。 I was just kind of wondering why that is.
嗯，并不是说他们不使用新约中的其他文献，但如果你 仔细想想，约翰福音对护教者有吸引力有两个原因。 Well, it's not that they aren't using the other documents that will be in the New Testament, but if you think about it, there are two reasons why John is attractive to the apologists.
首先，他们是哲学家。 First of all, they're philosophers.
约翰抓住了一个哲学术语，道的概念。 John has latched on to a philosophical term, the concept of the Logos.
这是你们在他们古老的哲学世界中都听说过的东西。 That's something you guys have all heard of before in their old world of philosophy.
现在，他们赋予它新的含义，但它是熟悉的，因此在写给非基督徒时很有用。 Now, they bring a new meaning to it, but it's familiar, and so therefore it's useful in writing to non-Christians.
另一个因素是，记住，第四福音书很可能是最后写成的，所以它代 表了最新的...它是关于基督和神的基督教思想的一个演变。 The other factor, though, is that remember, most likely the Fourth Gospel was the last one written, so it represents the latest It's an evolution of Christian thought about Christ and God.
它并不是否定早期文献或早期福音书中的内容，而是对它们的一种推进。 It's not like it negates what's in the earlier documents or the earlier Gospels, but it's an advance on them.
我们一直在前进，所以他们抓住了这一点。 We're just advancing all the way, so they pick up on that.
它与神同等。 It was equal with God.
是的，问题是为什么，你知道，这是一个很好的问题。 Yeah, the question is why, you know, it's an excellent question.
我要重复一遍，这样就能录到视频里。 I'm going to repeat so that it's on the video.
如果我理解正确的话，你是在说，我能理解为什么人们 会说耶稣是神圣的，但他们从哪里得出平等的概念？ If I got you right, you're saying, I can understand why people would say Jesus was divine, but where did they get the equality?
他们是如何假设他与圣父同等神圣的？ How is it that they assume he's equally divine with the Father?
这是一个很好的问题。 That's an excellent question.
原因似乎是，在大多数情况下，这些人会假设不存在神性的程度之分。 The reason seems to be that, for the most part, these folks would have assumed that there is no such thing as degrees of divinity.
要么是神圣的，要么就不是。 One is either divine, or one is not.
因此，如果圣父是神圣的，圣子也是神圣的，他们不仅 同等神圣，而且是同一神性，因为不可能有两个神性。 And so, if God the Father is divine, and if God the Son is divine, not only are they equally divine, but they are of one divinity, because there can't be two divinities.
所以这就是它的来源。 So that's where that's coming from.
这是一个完美的过渡，引出我接下来要谈的内容，因为这些护教者，记住，他们是哲学家。 It is a perfect segue into the next thing I was going to talk about, because these apologists, remember, they're philosophers.
所以他们把一些哲学假设带入了基督教。 So they bring to Christianity some of their philosophical assumptions.
你可能在圣经中找到或找不到这些内容，当你在圣经中找到时， 你可能会说，嗯，它被暗示了，但并没有真正明确地写出来。 you may or may not find this stuff in Scripture, and when you do find it in Scripture, you might say, well, it's hinted at, but it's not really explicitly there.
所以我想指出这些护教者都在使用的几个哲学假设，一些异端也在使用这些假设。 And so I want to point out a couple of these philosophical assumptions that all of these apologists are working with, and some of the heretics are also working with.
但其中之一是神是单一的。 But one of them is that God is simplex.
单一的意思是，你也可以说神是简单的，但那听起来像是神很笨，并不是那个意思。 Simplex means, you could also say God is simple, but then it sounds like God is dumb doesn't mean that.
单一意味着不是由部分组成的。 Simplex means not composed of parts.
对吧？ Right?
所以我们在谈论神的统一性或神性本身的统一性。 So we're talking about the unity of God or the unity of divinity itself.
所以神性本身不能被分解成更小的组成部分。 So that divinity itself cannot be broken down into smaller components.
为什么不能？ Why not?
因为如果你能把它分解成更小的组成部分，它就会分解成更小的组成部分，那就是衰败。 Because if you could break it down into smaller components, it would break down into smaller components and that's decay.
而神性是不能衰败的。 And divinity can't decay.
神性不能退化，因为神性也是不朽的。 Divinity can't degenerate, because divinity is also incorruptible.
所以，顺便说一下，这意味着你不能说三位一体的 三个位格，圣父、圣子和圣灵，是神的三个部分。 So, as an aside, one of the things this means is you can't say the three persons of the Trinity, Father, Son, and Holy Spirit, are three parts of God.
你不能称耶稣是神的一部分，因为神没有部分。 You can't call Jesus part of God, because God doesn't have parts.
如果你说神有三个部分，听起来就像圣父是神的百分之三 十三又三分之一，圣子是百分之三十三又三分之一... If you say there are three parts to God, it sounds like the Father is 33 and one-third percent of God, and the Son is 33 and one-third...
你明白我的意思吗？ You know what I'm saying?
不。神是一，神是单一的，因此，只有两类存在。 No. God is one, God is simplex, and therefore, there's only two categories of existence.
现在，记住，并不是每个人都完全同意这一点，但这是护教者们所使用的观点。 Now, remember, not everyone totally agrees with this, but this is what the apologists are working with.
只有两类存在。 There are only two categories of existence.
有被造的... There is created...
被造物和非被造的，但如果是非被造的，那就是创造者。 creation and uncreated, but if uncreated, then creator.
没有中间状态。 There's no in-between.
要么是非被造的，因此是创造者，要么是被造的。 There's either uncreated and therefore creator, or created.
这是仅有的两类存在。 Those are the only two categories of existence.
那么，你把耶稣放在哪里？ So, where do you put Jesus?
如果你把耶稣放在这个类别中，他自动就与圣父在神性上平等，因为没有程度之分。 If you put Jesus into this category, he is automatically equal in divinity with the Father, because there's no degrees.
没有中间状态。 There's no in-between.
现在再次强调，我们稍后会看到有人会对这一点 提出争议，但这就是护教者们所使用的观点。 Now again, we're going to see someone who's going to argue that point later, but this is what the apologists are working with.
神或神性本身是不朽的。 God or divinity itself is incorruptible.
神性本身也是非被造的，而且神性本身必须是不变的，永恒不变的，或者说是无法改变的。 Divinity itself also, and it's uncreated, and divinity itself also must be immutable, unchanging, or unable to change.
我们有几段圣经经文指向这一点，但这是基于神是完美的假设。 We've got a couple of scripture passages that point to this, but this is based on an assumption that God is perfect.
所以，从定义上讲，神性是完美的。 So, divinity is perfect, by definition.
如果神性是完美的，那么神性就不能改变，因为改变会破坏完美。 If divinity is perfect, then divinity cannot change, because change would destroy perfection.
仔细想想。 Think this through.
如果有变化，那么要么神不完美然后变得完美，但这意味着神在某个时候 不完美，或者如果有变化，神是完美的但有变化，那么神就不再完美。 If there's change, then either God wasn't perfect and became perfect, but that means God wasn't perfect at some time, or if there's change, God is perfect and there's change, then God ceases to be perfect.
所以这里的想法，假设是变化会破坏完美。 So the idea, the assumption here is that change would destroy perfection.
完美必须是永恒的完美，否则就根本不是完美。 Perfection has to be eternal perfection or it's not perfection at all.
不变的，永恒不变的完美和永恒。 immutable and immutably perfect and eternal.
它必须是永恒的。 It has to be eternal.
如果神性的存在有开始，那就不是神性。 If divinity has a beginning to its existence, that's not divinity.
如果神性在某个时点停止存在，那也不是神性。 And if divinity ceases to exist at some point, that's not divinity.
所以从定义上讲，神性是永恒的、不变的和不朽的。 So by definition, divinity is eternal and immutable and incorruptible.
你看到的所有这些都是相互依存的。 All of these things you see are interdependent.
我把这称为神圣的毛衣。 I call this the divine sweater.
因为一旦你拉出其中一根线，整个东西就会散开。 Because once you pull one of these threads, the whole thing falls apart.
它们都是相互依存的。 They're all interdependent.
神是永恒的或不朽的，这是他们用来表达同一意思的另一个词。 God is eternal or immortal is another word that they'll use meaning the same thing.
所以神是不朽的、不变的、非被造的、单一的。 So God is immortal, immutable, uncreated, simplex.
到目前为止明白吗？ So far?
到目前为止你们都跟上了吗？ Are you with me so far?
现在，让我再给你们几个。 Now, let me throw a couple others at you.
神是无所不在的。 God is omnipresent.
现在，这一点会给我们带来一些问题。 Now, this one's going to create a bit of a problem for us.
神是无所不在的，从定义上讲，无所不在意味着不可局限的。 God is omnipresent, which means, by definition, omnipresent means not circumscribable.
被局限意味着被包含在某物之内。 To be circumscribed is to be enclosed within something.
所以可局限性意味着能够被限制在时间和空间中。 So circumscribability means to be able to be enclosed in time and space.
你和我，我们都是可局限的，因为我们在这个房间里。 You and I, we're all circumscribable because we're in this room.
现在我们可以说神在某种意义上在这个房间里，但我们真正的意思是神无处不在。 Now we can say God is in this room, in a sense, but really what we mean is that God is everywhere.
所以神不被这个房间局限。 So God is not circumscribed by this room.
神是无所不在的。 God is omnipresent.
这是神性假设的一部分。 That's part of the assumption of divinity.
但问题出现在当你说，等一下，我们称耶稣是神圣的， 他是被局限的，他作为一个人被限制在时间和空间中。 But the problem comes in when you say, well wait a minute, we're calling Jesus divine, he was circumscribed, he was localized in time and space as a human being.
所以这将是我们必须处理的一个问题。 So that's going to be an issue we're going to have to deal with.
最终这将涉及耶稣的神性与他的人性之间的对比。 Ultimately it's going to be about Jesus' divine nature versus his human nature.
我们会讲到这一点，但现在还没到那里。 We'll get to that, we're not there yet.
但这是另一个哲学假设。 But this is another philosophical assumption.
还有什么？ What else?
我想在你们的补充阅读材料中有一份讲义，包含了重要的神学概念和教义。 I think there's a handout in your supplemental readings book that has the important theological concepts and doctrines.
很多这些内容都在那里，以要点的形式定义。 A lot of this stuff is in there, defined in bullet points.
但要注意这些内容。 But look for this stuff.
当你看到这些护教者假设这些概念时，他们假设诸如神性没有程度之分。 When you see that these apologists are assuming these concepts, and they're assuming things like there can be no degrees of divinity.
要么是神圣的，要么就不是。 One is either divine or not.
要么是被造的，要么是创造者。 One is either created or creator.
这里的其他假设是自由意志。 The other assumptions here are free will.
人有自由意志。 People have free will.
因此神不对邪恶负责。 And so God is not responsible for evil.
还有神作为第一因的观念，我们可能稍后会回到这个话题 ，但神作为第一因假设所有存在都是因果链的一部分。 And the idea of God as the first cause, we'll probably come back to this later, but God as first cause assumes that all of existence is part of a chain of cause and effect.
你在这里是因为你的父母在一起，你知道，一直往下追溯这个链条。 You're here because your parents got together and, you know, All on down the chain.
但与所有存在都是因果链一部分的假设相伴的是另一 个假设，即这个链条不能通过无限回溯追溯到过去。 But along with that assumption that all existence is part of a chain of cause and effect is another assumption that that chain cannot go back in time through infinite regression.
它不能无限往回追溯。 It can't go back infinitely.
在某处必须有一个因果链的起点。 That somewhere there has to be a starting point to that chain of cause and effect.
在时间的某个点上必须有一个开始一切的第一因，但这个第一因并不是由其他东西引起的。 Somewhere back in time there has to be a first cause that started it all But that was not in turn caused by something else.
所以第一因本身是无因的。 So the first cause is itself uncaused.
你明白了吗？ You get that?
现在，这个本身无因的第一因，就是神。 Now, the first cause that is itself uncaused, that's God.
但等等，还有更多。 But wait, there's more.
因为护教者们要说的是，他们会说，等一下。 Because what the apologists are going to come to is, they're going to say, well, wait a second.
圣父和圣子之间在因果关系上是什么关系。 What's the relationship between in terms of causality between the Father and the Son.
他们会说圣子在某种意义上将他的存在归因于圣父。 They're going to say the Son owes his existence to the Father in some sense.
我们稍后会更多地讨论这个，所以我们现在还不太清楚。 We're going to talk about this more later, so we don't really know quite yet.
但最终，只有三位一体的第一位格是第一因。 But ultimately, only the first person of the Trinity is the first cause.
并且是无因的。 and is uncaused.
三位一体的第二位格，圣子，在某个时候实际上会被称为 第二因，不管那意味着什么，他自己是由圣父所致的。 The second person of the Trinity, the Son, who will actually be called at some point the second cause, whatever that means, is himself caused by the Father.
所以，他的存在在某种程度上取决于圣父的存在。 So, his existence is somehow contingent upon the existence of the Father.
这说得通吗？ Does that make sense?
现在，这些词，无因的和有因的，将被这样翻译：非受生的和受生的。 Now, These words, uncaused and caused, are going to be translated this way, unbegotten and begotten.
所以圣子是受生的，圣父是非受生的。 So the Son is begotten, the Father is unbegotten.
这说得通吗？ Does that make sense?
把这些记在脑子里，到学期结束前一切都会变得清晰。 Tuck that away in your brains for later and it will all become clear before the end of the semester.
我还有几件事要说，但让我在这里再次停下来，看看是否有任何问题。 I have just a couple more things I want to say, but let me stop there again and see if there are any questions.
我们进展如何？ How are we doing?
如果有什么不清楚的，让我澄清一下。 If anything's not clear, make me clarify it.
我很乐意这样做。 I'm happy to do it.
我很乐意再次复习内容，或者我们需要的任何东西。 I'm happy to go over stuff again, or whatever we need.
那么，你能说这个概念是公教会哲学的结论吗？ So, can you say that the concept of this day is the conclusion of the Catholic philosophy?
在某些方面，我认为它们与其说是结论，不如说是他们的起点。 In some ways, I think they're not really conclusions so much as their starting point.
这些是哲学家带入基督教的假设。 These are the assumptions that the philosophers brought to Christianity.
早期基督徒也分享这些假设。 And the early Christians share these assumptions.
所以，你知道，当我们谈论我们所说的神是什么意思时，围绕神或神性（大写 的D）的定义本身就有一定的假设或一系列假设。因此这些假设是内置的。 So that there's a certain, you know, when we talk about what do we mean by God, there's a certain assumption or a certain set of assumptions around the very definition of God or divinity with a capital D. And so these assumptions are built in.
神是最单一的，神是不朽的，神是不变的，神是永恒完美的。 God is simplest, God is incorruptible, God is immutable, God is eternally perfect.