大家好。 Hi, folks.
欢迎收看我的又一期视频评论。 Welcome to another one of my video rants.
这一期的标题是「宗教改革损害西方文化和基督教信仰的四种方式」。 This one is called Four Ways that the Reformation Damaged Western Culture and the Christian Faith.
这源于我最近做的一系列讲座，我一直在不断碰到这些问题，不得不说出来。 And this came out of a series of talks that I did recently, and I just kept sort of bumping up against these things and having to say them.
我并不是想反对新教或其他什么，但我觉得我们需要在这里进行一次现实检验。 And I'm not trying to be anti-Protestant or anything, but I feel like we need a reality check here.
我还想首先说明，没有人说中世纪的教会不需要改革。 And I also want to begin by saying, no one is saying that the church didn't need reform in the Middle Ages.
改革是有原因的。 There were reasons why reform was needed.
我知道每个人都会提到贩卖赎罪券的事，但事实是，贩卖赎罪券的钱大部分都流向 了当时德国的贵族、地主和国王，他们中的许多人用这些钱为自己购买教会职位， 比如你可以买到主教的职位，这样你就可以通过侵吞奉献等方式赚更多的钱。 And I know everybody brings up the whole sale of indulgences thing, but the truth about that is that the money from the sale of indulgences mostly went to the barons, the landlords and the kings of Germany at the time, and many of them were using that money to buy for themselves offices in the church, like you would buy the office of bishop so that then you could make more money by, you know, skimming off the offerings and stuff like that.
所以虽然贩卖赎罪券是个问题，但更大的问题是贩卖教会职位。 And so while the sale of indulgences was a problem, the bigger problem was the sale of church offices.
这是一种被称为买卖圣职和俗人授职的异端，你知道，它允许 教会等级制度之外的人给他们土地上的人授予主教等职位。 It's a heresy called simony and lay investiture, which, you know, allowed people outside of the church hierarchy to give people on their land the office of bishop and stuff like that.
所以确实存在问题。 And so there were problems.
事实上，这些问题在16世纪之前就已经在教会内部得到解决，公教会内部也有改革者。 And the thing is, is that these problems were already being addressed within the church well before the 16th century, and there were reformers within the Catholic Church.
我想到的是像圣方济各沙雷氏这样的人。 I'm thinking of people like St. Francis de Sales.
公教会的改革者是属灵领袖，不是分裂主义者，他们不容忍以异端作为改革的方式。 The Catholic reformers were spiritual leaders, not schismatics, and they did not tolerate heresy as a way into reform.
但一旦新教改革者与公教会分裂，一切就变成了让人们离开公教会加入他们的改 革运动，然后一切都朝着一个新的方向发展，一个远离原始真实基督教的方向。 But once the Protestant reformers split from the Catholic Church, and it became all about getting people to leave the Catholic Church to join their reform movements, then everything went in a new direction, a direction away from original authentic Christianity.
所以，你知道，对于正在听的新教徒，你知道，我不是想羞辱你们或者改变你 们，但我希望你们会对尝试重新获得宗教改革失去的原始基督教的一些方面感 兴趣，其中最重要的就是完整的圣经，完整的旧约，耶稣和使徒们的圣经。 And so, you know, to the Protestants who are listening, you know, I'm not trying to humiliate you or even to convert you, but I hope you'll be interested in trying to reclaim some of the aspects of original Christianity that the Reformation lost, and not least of which would be the complete Bible, the complete Old Testament, the Bible of Jesus and the Apostles.
那么让我们开始吧。 So let's get into it.
宗教改革损害西方文化和基督教信仰的四种方式。 Four ways that the Reformation damaged Western culture and the Christian faith.
第一，为了让人们离开公教会，宗教改革将归信变成了一 个逻辑问题和个人决定，可以被视为过去的事件，对吧？ Number one, in order to get people to leave the Catholic Church, the Reformation turned conversion into a matter of logic and a personal or individual decision that could then be thought of as a past event, right?
今天有人可能会说，我过去得救了，因为我做了这个决定。 Someone might say today, I got saved in the past because I made this decision.
因为你看，改革者必须说服人们离开公教会加入他们。 Because you see, the reformers had to convince people to leave the Catholic Church and join them.
现在，这些人已经是基督徒了，所以这并不真的 是归信的问题，但他们重新定义了归信，对吧？ Now, these people were already Christian, so it's not really a matter of conversion, but they redefined conversion, right?
不再是，你知道，离开某些异教的东西成为基督徒 ，而是从一个基督教的东西转移到另一个，对吧？ No longer about, you know, leaving some pagan thing and becoming Christian, but now moving from one Christian thing to another, right?
所以他们把这种转移，做出转移决定的行为呈现为归信，他们使用护教学、哲学和逻 辑来试图让人们做出这个决定，它变成了一种销售宣传，一个人要么接受要么拒绝。 And so they presented that move, that decision to make the move as a conversion, and they used apologetics, philosophy, and logic to try to get people to make that decision, and it became all about a kind of a sales pitch that a person either accepted or rejected.
但问题是，在教会的前1500年里，归信从未被认为是一个事件，好 像你做了一个决定，然后你可以回顾那个决定，把它当作过去的事情。 But the problem with this is that conversion, for the first 1,500 years of the church, conversion was never thought of as an event, as if you made a decision and then you could look back on that decision as something in the past.
所以宗教改革所做的是把归信从一个过程，一个成圣的过程， 变成了一个人可以回顾、感觉良好，甚至可以邀功的事情。 So what the Reformation did was turn conversion from a process, a process of sanctification, into something that a person could sort of, you know, look back on, feel good about, and even take credit for.
这很讽刺，因为你知道，尽管有那么多关于唯独 因信和无功的讨论，这个决定却成了一种功德。 And it's ironic because, you know, with all the talk about, you know, sola fide and no works, the decision became a kind of a work.
然后信心本身被简化为你头脑中的东西。 And then faith itself became something reduced to what's in your mind.
它变成了全然关乎头脑的事，变得脱离了身体。 It became all about the head, and it became disembodied.
你知道，改革者们然后一个接一个地拒绝了身体姿势，比如跪拜、站 立或画十字，以及所有感官本应参与崇拜的方式，比如香和基督教艺 术，所有这些东西都在过程中被拒绝，直到信仰变得脱离了身体。 And, you know, the Reformers then rejected, you know, one by one, body positions like, you know, kneeling or standing or crossing yourself, and, you know, the ways that all of the senses are supposed to be involved in worship, like, you know, incense and Christian art, and all of these things sort of got rejected along the way until the faith became disembodied.
我的意思是，你可能会说全是头脑，没有心，但你知道，它变得脱离了身体。 I mean, you might say all head, no heart, but, you know, it became disembodied.
除此之外，信仰变得非常个人化、私人化，甚至私密化。 And beyond that, the faith became very individualized, very personalized, and even privatized.
你知道，你们中有些人年纪大到足以记得我们过去 常说，在礼貌的场合有两件事你永远不应该谈论。 You know, some of you are old enough to remember back when we used to say, you know, there are two things you should never talk about in polite company.
它们是什么，宗教和政治吗？ What were they, religion and politics?
你认为这来自哪里？ Where do you think that came from?
这来自一个因宗教和政治战争而四分五裂的欧洲。 That came from a Europe that was torn apart by wars over religion and politics.
所以，你知道，随着这种认为归信甚至得救可以被视为过去的事件或 已完成的事的整个观念，我们失去了归信实际上是一个过程的现实。 And so, you know, with this whole idea that conversion and even salvation could be thought of as a past event or a done deal, we lost the reality that conversion is actually a process.
然后新教神学家不得不开始分析那些本不应该以这种方式分开的事物。 And then Protestant theologians had to start parsing out things that were never really meant to be separated in this way.
比如归信、称义、得救、成圣这些事。 Things like conversion, justification, salvation, sanctification.
我的意思是，这些一直被认为是一个过程，对吧？ I mean, these were always just thought of as one process, right?
但现在它们必须成为独立的事物，有各自独立的教义和一切。 But now they have to be separate things with their own separate doctrines and everything.
然后一旦你可以回顾你做出这个承诺的决定，洗 礼圣事就被简化为一个纪念你决定的人为仪式。 And then once you can look back on your decision to commit to this, then the sacrament of baptism became reduced to a human ritual that commemorates your decision.
所以你做出决定，我得救了，现在我要站在教会 前面，接受洗礼，作为一种信仰宣言，对吧？ So you make the decision, I got saved, now I'm going to stand up in front of the church, get baptized to sort of proclaim as a statement of faith, right?
但随后洗礼变得有点失去了圣事性质。 But then baptism became sort of desacramentalized.
换句话说，它变成了人做的事，而不是神在那一刻所做的事。 In other words, it became something that people do more than something that God does in the moment.
它变成了人们为纪念他们已经做过的事而做的事，而不是神在那一刻正在做的事。 It became something people do to commemorate something they already did rather than something God is doing in that moment.
然后，当然，如果洗礼取决于一个决定，那么洗礼就 被限制在只有那些年龄足够大能做出逻辑决定的人。 And then, of course, if baptism is dependent on a decision, then baptism came to be limited to only those people old enough to make the logical decision.
所以你就得到了只限成人的洗礼或信徒洗礼，这在早期或中世纪教会中从未有过这种限制。 And so then you get adult-only baptism or believer baptism, which was never a limitation in the early or medieval church.
你知道，从一开始就有无数的婴儿洗礼，我有一整个视频讲这个。 You know, infinite child baptism was being done from the beginning, and I have a whole video on that.
你可以看看那个。 You can look at that.
最后，坚持的教义出现了，也就是你可能称之为一次得救永远得救，对吧？ And then finally, the doctrine of perseverance comes in, which is, you know, what you might call once saved, always saved, right?
因为如果洗礼被简化为一种人为仪式，那么它就 真的没有教会一直教导的那种拯救恩典，对吧？ Because if baptism is sort of reduced to a human ritual, well, then it doesn't really have the kind of saving grace that the church has always taught that it has, right?
或者如果有，那么人们就会担心，你知道，你能在洗礼后犯罪吗，对吧？ Or if it does, then people worried about, well, could you, you know, could you sin after baptism, right?
所以在这种讽刺的转折中，教会一直教导洗礼重生，但你可能失去救恩，对 吧，宗教改革颠覆了这一点，摒弃了洗礼重生，然后说你不能失去救恩。 And so in this sort of ironic twist, right, where the church had always taught baptismal regeneration, but you can lose your salvation, right, the Reformation flipped that, got rid of baptismal regeneration, and then said you can't lose your salvation.
我的意思是，看，读哥林多前书9:27。甚至圣保罗也知道他有可能失去救恩。 I mean, look, read 1 Corinthians 9.27. Even St. Paul knows that it's possible for him to lose his salvation.
在宗教改革之前，没有人教导过你不能失去救恩。 No one before the Reformation ever taught that you can't lose your salvation.
没有人相信这种一次得救永远得救的事，因为救恩不是一锤定音的事。 No one ever believed this once saved, always saved thing, because salvation was not a done deal.
它是一个过程，对吧？ It was a process, right?
但这种新教对洗礼重生的厌恶，你知道，与我一直在谈论的 一切结合在一起，你知道，最终导致了这种坚持的教义。 But this Protestant aversion to baptismal regeneration, you know, combined with everything I've been talking about, you know, ultimately ends up with this doctrine of perseverance.
所以，你知道，现在如果你接受了这一点，你就陷入了这种循环论 证，假设如果有人得救了，他们就不能失去救恩，但如果他们堕落 了，他们一开始就没有得救，你知道，你就陷入了这种循环论证。 And so, you know, now if you buy into that, you're stuck with this circular argument of assuming that if someone gets saved, they can't lose their salvation, but if they fall away, they must not have been saved in the first place, and, you know, you're stuck with that circular argument.
但这都是将救恩视为一个决定点和事件而不是一个过程所带来的问题的一部分。 But this is all part of the problem that comes with looking at salvation as a decision point and an event, as opposed to a process.
好，第二点。 Okay, number two.
为了让人们离开公教会，宗教改革必须说服人们他们不需要告解圣事。 In order to get people to leave the Catholic Church, the Reformation had to convince people that they did not need the sacrament of confession.
换句话说，你要求人们离开天主教，在那里你不仅有洗礼和圣餐圣事，还 有告解圣事，你知道，你需要神职人员来倾听你的忏悔并给予你赦罪。 In other words, you're asking people to leave Catholicism where you have not only the sacrament of baptism and the Eucharist, but you have the sacrament of confession, and, you know, you need the clergy in order to have someone to confess to and to give you absolution.
所以，宗教改革为了让人们离开公教会转向他们 的事物，他们必须说服人们不需要告解圣事。 So, the Reformation, in order to get people out of the Catholic Church and over to their thing, they had to convince people that they don't need the sacrament of confession.
他们这样做的方式是用这种教义，说在神眼中所有罪都是平等的。 And the way they did that was with this doctrine that says that all sins are equal in the eyes of God.
当我在新教世界成长时，我被教导了这一点。 And I was taught this when I was coming up in the Protestant world.
我被告知在神眼中所有罪都是平等的。 I was told all sins are equal in the eyes of God.
所以，这是想说，你知道，小罪和大罪之间其实没有区别。 And so, this is sort of meant to say, well, you know, there's really no such thing between venial sins and mortal sins.
你所有的罪都被洗礼赦免了，这也让我想起我作为新教徒时被教 导的另一件事，就是洗礼洗去你过去、现在和未来的所有罪。 All of your sins are just sort of forgiven by your baptism, which also brings up another thing that I was taught back in the day when I was a Protestant, was that baptism washes away all your sins past, present, and future.
但教会从未相信或教导过这一点。 But the Church never believed or taught that.
洗礼从未被认为能洗去你尚未犯下的未来的罪。 Baptism was never thought to wash away the future sins you haven't committed yet.
对于那些罪，你需要告解圣事，特别是对于大罪。 For those, you need the sacrament of confession, especially for mortal sins.
所以，通过说洗礼洗去未来的罪，并淡化小罪和大罪之间的 区别，对吧，改革运动就能说，你其实不需要向神父告解。 And so, by saying that baptism washes away future sins and by downplaying the difference between venial sins and mortal sins, right, then the Reform movements were able to say, well, you don't really need a priest to confess to.
你真的不需要告解圣事。 You don't really need the sacrament of confession.
你知道，这真的让我们开始走上了这条淡化或最小化个人罪的现实的道路，直到我们发现自 己现在处于一个地方，你知道，所有个人的罪都被大大淡化或轻视，好像它真的不重要。 And, you know, this really started us down this road of diminishing or minimizing the reality of personal sin until we find ourselves in a place now where, you know, all personal sin is pretty much diminished or downplayed as though it's really not important.
唯一重要的罪是系统性的罪，社会不公。 And the only sin that matters is systemic sin, social injustice.
所以，如果你不是一个有很多权力或金钱的人，那么你真的不能，你知道，犯下可怕的罪。 And so, if you're not someone who has a lot of power or money, well, you can't really, you know, commit terrible sin.
其他的事情并不那么糟糕，你现在这样就很好，你真的不需要向神父告解你的罪。 The rest of the stuff is not that bad, and you're pretty good as you are, and you really don't need to confess your sins to a priest.
但再次强调，早期或中世纪教会，或者犹太教中，没有人会说在神眼中所有罪都是平等的。 But again, no one in the early or medieval Church, or in Judaism for that matter, would say that all sins are equal in the eyes of God.
我的意思是，从一开始，教父们就教导说，你知道，任何违反十诫之 一的罪都是，你知道，使徒约翰所说的导致死亡的罪，一个大罪。 I mean, from the very beginning, the Church Fathers taught that, you know, any sin that broke one of the Ten Commandments was, you know, what the Apostle John would call a sin leading to death, a mortal sin.
然后，随着时间的推移，我们得到了传统的七宗罪 清单，这些罪是违反十诫的那些罪背后的动机。 And then, as time goes on, we get the list of the traditional seven deadly sins, which are sort of the motivations behind the kinds of sins that would break the Ten Commandments.
你知道，但所有这些都是为了强调有些罪只需通过领受圣餐和，你知道，过祷告和虔诚的 生活就可以被赦免，但还有一些我们可能犯的罪比这更严重，为此我们需要告解圣事。 You know, but all of this is to emphasize that there are some sins that are forgiven simply by receiving the Eucharist and by, you know, having a prayer and devotional life, but then there are some sins we can commit that are more serious than that, and for that we need the sacrament of confession.
所以，你知道，尽管我们现在生活在一个世界里，你知道，个人的罪被淡化了，取而代 之的是被定义为社会不公的罪，最终人们就被说服了，他们现在这样就足够好了，他们 不需要担心这些事情，人们认为他们不需要圣事的药物来治愈他们灵魂上的罪的疾病。 And so, you know, we now live in a world, though, where, you know, personal sin is diminished in favor of kind of sin defined as social injustice, and eventually people just got convinced that they're really good enough as they are, they don't need to worry about these things, and people think that they don't need the medicine of the sacraments to heal the disease of sin on their soul.
现在我们有了一整个文化，充满了认为自己可以是属灵的但不需要宗教 的人，他们认为弥撒、圣餐，甚至宗教本身就像，你知道，训练轮。 And now we have a whole culture full of people who think that they can be spiritual, but not religious, and who think that the Mass, the Eucharist, and even religion itself is like, you know, training wheels.
你知道，如果你需要它，它就在那里，但如果你自己已经足够好了，你就不需要它。 Well, you know, it's there for you if you need it, but if you're good enough on your own, you don't need it.
不，你知道，基督教不是训练轮，对吧？ No, you know, Christianity is not training wheels, right?
我们需要我们称之为宗教的那部分，特别是我们确实需要告解圣事。 We need the part that we call the religion, and specifically we do need the sacrament of confession.
好，第三点。 Okay, number three.
为了让人们离开公教会，宗教改革必须说服人们，他们不需要传 统、教会的训导权或教导权威，或等级制度来解释圣经，对吧？ In order to get people to leave the Catholic Church, the Reformation had to convince people that they did not need the tradition, the church's magisterium, or teaching authority, or the hierarchy to interpret Scripture, right?
所以现在归信成为了个人决定，接下来出现的观 念是个人的理性被提升到高于传统的最高权威。 So now that conversion is a personal decision, what comes next is the idea that an individual person's reason comes to be elevated over tradition as the ultimate authority.
所以我们都成为了自己的最高权威，随着我们进入人文主义的文艺复兴 时期，然后是启蒙运动，你知道，我们得到了这样的观念：个人是自己 的最高权威，我们得到了相对主义，你知道，我的真理可以与你的不同 ，这没关系，因为，你知道，我是决定什么是我的真理的最终仲裁者。 So we all become our own highest authority, and as we move into the Renaissance with humanism and then the Enlightenment, you know, we get this idea that the individual person is his own highest authority, and we get relativism, you know, my truth can be different from yours, and that's okay, because, you know, I am the final arbiter over what truth is for me.
然后我们还得到了这种现代主义的假设，认为人们随着时间的推移会变得更聪明，所以仅 仅因为我们生活在现在而不是过去，我们自动就比生活在我们之前的人更聪明、更开明。 And then we also get this sort of modernist assumption that people get smarter over time, and so just by the very fact that we live now as opposed to back in the day, we are automatically smarter and more enlightened than people who lived before us.
所以这就带来了一种假设，认为早期基督徒比我们更不开明，可能 更迷信，因此越是古老的东西就越可疑，任何理论或解释越新就越 好，这实际上，讽刺的是，与教父们看待事物的方式正好相反。 And so that just sort of brings in the assumption that the early Christians were less enlightened than we are, and maybe more superstitious, and so the more ancient something is, the more it becomes suspect, and the more recent is any theory or interpretation, the better it is, which is actually, ironically, the opposite of, you know, the way the Church Fathers saw things.
所以然后，你知道，救恩就变成了全部关于接受信息并同意它。 And so then, you know, salvation becomes all about receiving information and agreeing to it.
信心本身被简化为同意一系列命题。 Faith itself becomes reduced to agreeing to a set of propositions.
信心被简化为相信正确的事情，甚至正确的行为也被最小化，以支持 相信正确的事情，所以你得到了唯独因信和唯独恩典的教义，对吧？ Faith is reduced to believing the right things, and even acting the right way is minimized in favor of believing the right things, and so you get the doctrines of sola fide and sola gratia, right?
所以一旦你做出了那个决定，你就真的不再需要神职人员了。 And so once you've made that decision, you don't really need the clergy anymore.
你某种程度上成为了自己的神职人员，你成为了自己阅读和解释圣经的权威。 You sort of become your own clergy, and you become your own authority for reading and interpreting scripture.
现在，别误会我的意思。 Now, don't get me wrong.
在新教世界中，有着悠久而受人尊敬的讲道传统，也有学术研究。 There is a long and honored tradition of preaching within the Protestant world, and also of scholarship.
并非全都好，但在新教世界中确实有一些好的学术研究，但这就是一个奇怪的矛 盾，因为一方面，你有这样的信念，认为任何人都可以自己解释圣经，因为意思 是明显的、表面的，但另一方面，你有，你知道，非常详细的学术研究，有带有 大量注释和脚注的研究版圣经，你有所有这些长期的讲道传统，目的是告诉人们 他们应该如何看到意思是明显的、表面的，而实际上并非如此，对吧？ It's not all good, but there's some good scholarship in the Protestant world, but it's just this odd contradiction, because on the one hand, you have the conviction that anyone can interpret the Bible for themselves, because the meaning is plain and on the surface, but then on the other hand, you have, you know, very detailed scholarship with, you know, study Bibles with copious notes and footnotes, and you have all this long tradition of preaching in order to tell people how they should see that the meaning is plain and on the surface, which it is not, right?
我的意思是，从来没有人认为圣经的意思是明显的、表面的，或者解释圣经是容易的。 I mean, no one ever thought that the meaning of scripture was plain and on the surface, or that interpreting scripture was easy.
在基督教的前1500年里，没有人有其他想法。 For the first 1,500 years of Christianity, no one thought anything other than this.
你需要传统，你需要教会来帮助你理解圣经，但所有这些都被抛弃了，取而 代之的是唯独圣经的教义，唯独圣经，意味着特指圣经而不是传统，对吧？ You need the tradition, and you need the church to help you understand scripture, but all that was thrown away in favor of the doctrine of sola scriptura, and sola scriptura, scripture alone, means specifically scripture and not tradition, right?
我也有一整个视频讲这个，所以你可以去看看，但我现在想强调一些真正重要的事情。 And I have a whole video on this, too, so you can check that out, but I want to emphasize something right now that it's really important.
再次，这是现实检验。 Again, here's the reality check.
在每个人的圣经中都有一样不在圣经中的东西。 There is one thing in everyone's Bible that is not in scripture.
让我再说一遍。 Let me say that again.
在每个人的圣经中都有一样不在圣经中的东西。 There is one thing in everyone's Bible that is not in scripture.
那一样东西是什么？ What is that one thing?
目录，对吧？ The table of contents, right?
圣经中没有任何地方告诉你哪些文件应该在圣经中，所以唯 独圣经的教义立即因其自身的重量而崩溃，有两个原因。 There is nowhere in scripture that tells you what documents should be in the Bible, so the doctrine of sola scriptura falls apart immediately under its own weight for two reasons.
第一，它没有在圣经中教导。 Number one, it's not taught in scripture.
圣经中没有任何地方说唯独圣经，所以你不能说我只听 从圣经，因为只听从圣经的教义并没有在圣经中教导。 Nowhere in scripture does it say scripture alone, so you can't say I only listen to scripture because the doctrine of only listening to scripture is not taught in scripture.
其次，圣经中没有任何地方告诉你哪些文件应该在圣经中。 And then secondly, there is nowhere in scripture that tells you which documents should be in the Bible.
是教父们决定了哪些文件应该在圣经中。 It was the church fathers who decided what documents would be in the Bible.
现在，我们如何得到我们的正典的故事有点复杂，我在我的书《阅读教父》和《像早期 教会那样阅读圣经》中讨论了这个问题，所以如果你对这个话题感兴趣，一定要看看这 两本书，我还有其他关于这个的视频，所以我不会过多赘述，但我只想说几件事。 Now, the story of how we got our canon is a little bit complicated, and I deal with it in my books, Reading the Church Fathers and Reading Scripture Like the Early Church, so definitely if you're interested in this topic, check out those two books, and I have other videos on this, so I won't belabor the point, but I will just say a couple of things.
改革者们声称他们把圣经放在人民手中，但那是一个谎言。 The Reformers claimed that they were putting the Bible in the hands of the people, but that was a lie.
他们并没有把圣经放在人民手中。 They were not putting the Bible in the hands of the people.
他们是在从公教会的等级制度和公教会的解释者那里夺走圣经，把它交到世俗学者手 中，这些学者对德国和其他新教地区的政治家的忠诚超过了对教会的忠诚，对吧？ They were taking the Bible away from the Catholic hierarchy and from the Catholic interpreters, and they were putting it in the hands of secular scholars, scholars who were more loyal to the politicians in Germany and other Protestant lands than they were to the church, right?
为了说唯独圣经，为了做到这一点，他们不得不否认一些圣经书卷的权威，随着时间的 推移，他们不得不从耶稣的圣经中字面上删除七卷书，因为这些书被认为太天主教了。 And in order to say scripture alone, in order to do that, they had to deny the authority of some of the books of scripture, and over time, they had to literally cut out seven books of the Bible that were in Jesus' Bible because they were perceived to be too Catholic.
现在，我也有关于这个的视频。 Now, I have videos on this, too.
查看我关于次经的视频，但注意他们做了什么。 Look up my videos on the Deutero canon, but notice what they did.
随着时间的推移，他们实际上改变了圣经的界限，以强加他们的唯独圣经教义。 Over time, they literally changed the boundaries around what scripture is in order to force their doctrine of sola scriptura.
唯独圣经的教义依赖于编辑掉部分圣经，所以最 终，它并不被圣经支持，而且是自相矛盾的。 The doctrine of sola scriptura depends on editing out parts of scripture, and so at the end of the day, it's just not supported by scripture, and it's self-contradictory.
好的，现在我只再提一件事，那就是受反天主教偏见影响的糟糕翻译。 Okay, now I'll just mention one more thing at this point, and that is bad translations that have been influenced by an anti-Catholic bias.
我不会详细讨论这个，因为我知道这个视频已经有点长了 ，但我确实也有关于翻译等的视频，所以你可以去看看。 I'm not going to go into this in detail because I know this video is already running a tad long, but I do have videos on translations and stuff, too, so you can check those out.
但我想提到这一点。 But I want to mention this.
马太福音6-7章。有一些非常著名的马太福音6- 7章的翻译使用了「空洞的重复」这个短语，对吧？ Matthew 6-7. There are some very sort of well-known translations of Matthew 6-7 that use the phrase, vain repetition, right?
在那段经文中，耶稣批评他认识的人，法利赛人或其他人，他们陷入了异教 和希腊罗马哲学祷告的陷阱，也就是说他们把一切都变成了关于词语，关于 雄辩，耶稣批评他们说，你知道，不要像异教徒那样喋喋不休，对吧？ In that passage, Jesus is criticizing people he knows, Pharisees or whomever, who are sort of falling into the trap of pagan and Greco-Roman philosophical prayer, which is to say that they're making it all about the words, all about the eloquence, and Jesus is criticizing them by saying, you know, don't babble on and on like the pagans do, right?
嗯，有些翻译使用了「空洞的重复」这个短语，好像耶 稣在说，你知道，不要在你的祷告中加入空洞的重复。 Well, there are translations of this that use the word vain repetition, that phrase, as though Jesus is saying, you know, don't incorporate in your prayers vain repetition.
但这些词在希腊文中并不存在。 But those words are not in the Greek.
这是一种反天主教的解释，被塞进了翻译中，并被广泛接受。 That is an anti-Catholic interpretation that got stuck into the translation, and it got accepted by a wide variety of people.
「重复」这个词根本就不在希腊文中，对吧？ The word repetition is not in the Greek at all, right?
但再次强调，重点是为了试图让人们离开公教会，改革者们不得 不诋毁玫瑰经和其他天主教的虔诚行为，所以祷告变成了全是即 兴祷告或者，你知道，预先写好的旨在雄辩的祷告，对吧？ But again, the point is that in order to try to get people out of the Catholic Church, the Reformers had to discredit the rosary and other Catholic devotions, and so prayer became all about sort of extemporaneous prayer or about, you know, pre-written prayers that were meant to be eloquent, right?
但讽刺的是，他们把祷告变成了耶稣真正警告反对的那种异教徒的喋喋不休，对吧？ But ironically, they turned prayer into the very kind of pagan babbling that Jesus was really warning against, right?
因为这有点矛盾，但事实是对耶稣、使徒和早期基督徒来说，在祷告方面， 一方面，少即是多，所以你不需要很多词，但另一方面，重复是可以的。 Because it's a bit of a paradox, but the truth is that for Jesus, the apostles, and the early Christians, when it comes to prayer, on the one hand, less is more, so you don't need a lot of words, but on the other hand, repetition is okay.
耶稣自己也重复祷告。 Jesus himself repeated prayers.
看看耶稣被捕前夜在客西马尼园祷告的圣经段落。 Look at the Bible passages around Jesus' prayer in the Garden of Gethsemane the night before he was arrested.
它就在那里告诉你，他重复同样的祷告好几次，对吧？ It tells you right there that he repeated the same prayer several times, right?
所以重复没有什么错，但另一方面，耶稣批评的是用很多词不停地说下去，对吧？ So there's nothing wrong with repetition, but on the other hand, what Jesus is criticizing is a lot of just going on and on in a lot of words, right?
所以这个马太福音6-7章的翻译，使用「空洞的重复」这个短语，是一个糟糕的翻译。 And so this translation of Matthew 6-7, where it uses the phrase vain repetition, that is a bad translation.
这是一个反天主教的翻译。 It's an anti-Catholic translation.
这是一个试图说服人们不要成为天主教徒的翻译。 It is a translation meant to try to convince people not to be Catholic.
好，最后一点。 Okay, last one.
第四点。 Number four.
为了让人们离开公教会，宗教改革必须说服人们使徒传承，即主教的继承没有价值， 特别是在主持圣事方面，尤其是圣餐圣事，这反过来导致了圣事的某种去圣事化。 In order to get people to leave the Catholic Church, the Reformation had to convince people that there was no value in apostolic succession, the succession of bishops, especially with regard to presiding over the sacraments, and especially the sacrament of the Eucharist, which in turn led to a kind of desacramentalization of the sacraments.
通过加入哲学唯名论的方面，圣餐变成了仅仅是一个象征 ，而不是比那更多的东西，一个奇迹，一种恩典的途径。 And by adding in aspects of philosophical nominalism, the Eucharist becomes only a symbol as opposed to something more than that, a miracle, a means of grace.
宗教改革某种程度上混淆了圣事的世界观和迷信，所有圣事的东西都被贴上了迷信的标签。 And the Reformation kind of confused a sacramental worldview with superstition, and everything that was sacramental was labeled as superstition.
所以基督教信仰中一些非常丰富和强大的方面，比如圣事，圣徒的代祷，甚至对 圣物和圣像的敬奉，以及画十字，所有这些从基督教信仰一开始就存在的东西， 都被贴上了迷信的标签，被换成了一个非常贫瘠和脱离身体的基督教版本。 And so some of these very rich and robust aspects of the Christian faith, like the sacraments, and like the intercession of the saints, even the veneration of relics and icons, and crossing yourself, all these things that were there from the beginning in the Christian faith, these all get labeled superstition, and they get traded in for a very sterile and disembodied version of Christianity.
因此，宗教改革实际上对西方世界造成了伤害。 And so the Reformation really did the Western world a disservice.
通过将归信变成一个事件、一个决定，而不是一 个过程，它把信仰变成了完全在头脑中的东西。 By turning conversion into an event, a decision, rather than a process, it turned faith into something that was all in the head.
如果信仰变得理智化和脱离身体，它就变成了诺斯底主义。 If faith became intellectual and disembodied, it became gnostic.
并不是说信仰不应该是理智的，只是它不应该只是理智的，也不应该如此个人主义，对吧？ Not that faith shouldn't be intellectual, it's just that it shouldn't be only intellectual, and it shouldn't be so individualistic, right?
宗教改革把信仰变成了个人决定，因此它变得不那么共享， 不那么家庭化，不那么关于家庭和社区以及基督的身体。 The Reformation turned faith into a personal decision, and so it became less shared, less familial, less about family and community and the body of Christ.
它变得不那么共同体化了。 It became less communal.
所以通过将信仰简化为个人决定，一个逻辑决定 ，我们失去了救恩和成圣都是一个过程的现实。 And so by reducing faith to a personal decision, a logical decision, we lost the reality that salvation and sanctification is all a process.
我们失去了归信的共同体性质，包括儿童和婴儿在内的共同体归信。 We lost the communal nature of conversion, communal conversion that includes children and infants.
我们失去了洗礼和圣餐的圣事性质，洗礼被加上了本不应该存在的限制。 We lost the sacramental nature of baptism and the Eucharist, and restrictions were put on baptism that were never meant to be there.
比如你必须达到某个年龄，或者你必须以某种方式进行。 Like you have to be a certain age, or you have to do it a certain way.
通过背离不仅对教会，而且对世界的圣事观，新教理性主义扼杀了基督教中的奥秘。 By turning away from a sacramental view of not only of the church, but also of the world, Protestant rationalism killed the mystery in Christianity.
通过扼杀奥秘，宗教变成了可以被驯服的东西。 And by killing the mystery, religion became something that could be tamed.
它变成了可以被学者掌握的东西，甚至是教会之外的学者。 It became something that could be mastered by scholars, even scholars outside of the church.
然后人们被教导要更信任教会之外的学者，而不是教会内的学者。 And then people were taught to trust the scholars outside of the church more than the scholars who were in the church.
作为信仰脱离身体化的一部分，善行被贬低了。 And as part of the disembodying of the faith, good works were diminished.
所以通过推广这些唯独因信和唯独恩典的教义，宗教改 革淡化或否认了我们在自己的救恩中必须扮演的角色。 And so by promoting these doctrines of sola fide and sola gratia, the Reformation downplayed or denied the part that we have to play in our own salvation.
换句话说，你知道，基督教主要变成了相信正确的事情，而不太关于做正确的事情。 In other words, you know, Christianity became primarily about believing the right things, and much less about doing the right things.
但是，你知道，读一读新约。 But, you know, read the New Testament.
我也有一个关于这个的视频，但是，你知道，善行的重要性到处都是。 And I've got a video on this too, but it's, you know, the importance of good works is all over the place.
但正如我所说，你知道，所有这些都导致我们现在处于这样一个 地方，人们可以到处说，我是属灵的，但不是宗教的，对吧？ But as I said, you know, all of this leads us to the place where now people can go around saying, I'm spiritual, but not religious, right?
人们可以声称他们可以在教会之外与神建立关系。 People can claim that they can have a relationship with God outside of the church.
不，你不能，因为教会是你遇见神的地方。 No, you can't, because the church is where you meet God.
人们可以声称不参与基督教圣事也可以成为好基督徒。 People can claim to be a good Christian without participating in the Christian sacraments.
不，你不能，因为圣事是你获得成为好基督徒所需恩典的地方。 No, you can't, because the sacraments are where you get the grace you need to be a good Christian.
但在所有这些中，西方文化失去了这样的现实：来到圣 事前，特别是来领受圣餐，这才是你实践信仰的方式。 But in all this, Western culture lost the reality that coming to the sacraments, and especially coming to receive the Eucharist, that is how you practice the faith.
耶稣说，你们要常在我里面，我也常在你们里面。 Jesus said, remain in me, and I will remain in you.
你认为我们应该如何常在他里面？ How do you think we're supposed to remain in him?
嗯，他告诉我们，通过吃他的肉和喝他的血，通过领受圣餐。 Well, he told us, by eating his flesh and drinking his blood, by receiving the Eucharist.
好吧，我可以继续说下去，但这些只是宗教改革永远改变西方文化的一些方式。 Well, I could go on and on, but these are just some of the ways in which the Reformation forever changed Western culture.
你知道，它甚至在很多方面渗透进了公教会。 And it's, you know, it's found its way even into the Catholic Church in a lot of ways.
它把我们的文化从一个真正的基督教文化变成了一种名义 上的自然神论，几乎是诺斯底主义的，脱离身体的文化。 It changed our culture from a truly Christian culture into a kind of a nominally deist, almost gnostic, disembodied culture.
从那以后就一直在走下坡路。 And it was all downhill from there.
看，我并不是说，你知道，许多个别的新教徒在几个世纪以来不是非常忠诚 的基督徒，但新教分裂对西方文化的影响已经种下了那种个人主义、诺斯底 主义、脱离身体的信仰体系的种子，我们现在才刚刚意识到它的全部影响。 And look, I'm not saying that, you know, many individual Protestants haven't been very faithful Christians throughout the centuries, but the effect that the Protestant schism has had on Western culture has planted the seeds of the kind of individualistic, gnostic, disembodied belief system of which we are now just realizing the full implications.
好了，这就是我今天的视频评论。 Well, that's my video rant for today.
感谢你坚持看到现在。 Thanks for sticking with me this long.
我希望你会回来看另一个视频。 I hope you'll come back for another video.
嘿，感谢观看。 Hey, thanks for watching.
好吧，你知道惯例，订阅，开启通知，等等等等。 Well, you know the drill, subscribe, notifications, blah blah blah.
但是，如果你喜欢这个视频，请分享它。 But, if you liked this video, please share it.
如果你想要更多，考虑购买我的一本或多本书。 And if you want more, consider getting one or more of my books.
或者更好的是，在Locals.com上加入我和原始教会社区。 Or better yet, join me and the Original Church community on Locals.com.
在那里你可以评论并与我们其他人互动。 There you can comment and interact with the rest of us.
我希望在那里见到你。 I hope to see you there.