好，我们准备好了吗？ Okay, are we ready to go?
欢迎回来。 So welcome back.
这是第六讲，如果有人在数的话。 This is Lecture 6, if anybody's counting.
第一个神学家，这里开始有趣了，因为我们要开始谈论早期的神学家。 The first theologian, and this is where it gets fun, because we're going to start talking about the early Theologians.
现在，神学家和护教学者有什么区别？ Now, what's the difference between a theologian and an apologist?
我们已经读过一些护教学者的作品。 We've already read some of the apologists.
护教学者主要是为非基督徒写作，尽管可能更多的基督徒读他们的作品。 Apologists were writing primarily for a non-Christian audience, even though probably more Christians read their stuff than non-Christians.
关键是他们是为非基督徒写作，这意味着他们更多地使用哲学而不是圣经。 The point is that they were writing for a non-Christian audience, which meant they used philosophy more than they used Scripture.
毕竟，如果你是为非基督徒写作，为什么要引用圣经呢？ Because after all, if you're writing for a non-Christian audience, why quote Scripture?
而且，正如我们刚刚学到的，正典还在形成中。 And, as we just learned, The canon was still in process.
所以现在我们到了神学家将使用圣经来支持他们论点的阶段。 So now we're getting to the point where the theologians are going to be using Scripture to support their arguments.
今晚我们要谈论其中的两位。 And we're going to talk about two of them tonight.
我们要谈论的第一个是爱任纽。 The first one we're going to talk about is Irenaeus.
有些人说爱任纽。 Some people say Irenaeus.
没关系。 That's alright.
他的生卒日期是，他大约出生在120年代，大约在120到130年之间，根据传统， 他死于202年。虽然我们不完全确定，但202年这个日期比较固定，因为当时有很多 迫害，根据传统，他殉道了，所以这个日期似乎是他去世的好日期，但我们不完全确定。 And his dates are, he was born somewhere in the 120s, so like 120 to 130, somewhere in there, and died, according to tradition, in 202. Although we don't really exactly know that for sure, but the date 202 kind of sticks because there was a lot of persecution going on, and so according to the tradition, he was martyred, so it seems like a good date for him to die, but we're not exactly sure.
他来自小亚细亚，你们知道的土耳其，可能来自士每拿，现在的伊兹密尔。 He's from Asia Minor, you know it as Turkey, and possibly from the city of Smyrna, or Izmir now.
在我们早期的作者中，有一个叫坡旅甲的人，坡旅甲是士每拿的主教。 And among our earlier authors is a guy named Polycarp, Polycarp was Bishop of Smyrna.
显然，爱任纽可能在他手下学习过，但当时肯定是一位神父，并被派遣。 And apparently it seems that Irenaeus may have studied under him, but was certainly a priest at that time and was sent.
到里昂镇，他被派往传教区。 To the town of Lyon, where he was sent to the mission field.
现在，里昂，这是法国，但那时叫高卢，那时不是度假胜地，而是荒野，是传教区。 Now, Lyon, this is France, but back then it's called Gaul, and it's not a vacation spot back then, it's the wilderness, it's the mission field.
所以他被派去支持里昂的主教，名叫波提努。 And so he's sent there to support the bishop of Lyon, whose name was Pothinus.
所以他是支持那位主教的神父。 And so he's a priest who's supporting that bishop.
爱任纽深受殉道者游斯丁的著作影响。 Irenaeus is heavily influenced by Justin Martyr's writings.
当然，还没有那么多著作可以受到影响。 Of course, there aren't that many writings to be influenced by yet.
但如果他是坡旅甲和游斯丁的学生，你可以把爱任纽看作是使徒之后的第三代，对吧？ But if he's a student of Polycarp and Justin, you can sort of think of Irenaeus as maybe third generation after the Apostles, right?
他搬到高卢，在波提努主教手下服侍。 He moves to Gaul to serve under Bishop Pothinus.
在177年，他从罗马旅行回来，当他回到里昂时，有人告诉他有好消息和坏消息。 And in the year 177, he returns from a trip to Rome And when he gets back to Lyon, he's told there's good news and there's bad news.
你想先听哪个？ Which one do you want first?
你会问，好吧，我不知道，先告诉我坏消息。 You're going to ask, well, I don't know, give me the bad news.
坏消息是发生了一波迫害，很多人在你离开期间殉道了，包括我们敬爱的主教波提努。 The bad news is there's been a wave of persecution, and a lot of people have been martyred while you were gone, including our beloved bishop, Pope Sinus.
天哪，太糟糕了。 Jeez, that's terrible.
那么，好消息是什么？ Well, what's the good news?
你是新主教！ You're the new bishop!
所以，从中学到的教训是不要错过教会会议，因为你会被选为某种责任。 So, the lesson to be learned from this is do not miss a church meeting, because you will be elected to some sort of responsibility.
事实上，我称之为爱任纽综合症，当你在会议后出现时，他们决定你要做某事。 In fact, I refer to that as the Irenaeus Syndrome, when you show up after a meeting and they decide you're going to do something.
所以，他成为了里昂的主教，在这个角色中，他是使徒之后我们的第 一个真正的神学家，因为他想用圣经而不是哲学来支持他的论点。 So, he becomes the Bishop of Lyon, and in that role, he is our first real theologian since the Apostles, because He wants to support his arguments from Scripture, not philosophy.
现在，他的论点主要是反对诺斯替主义。 Now, his arguments are primarily against Gnosticism.
你已经知道了。 You already know about that.
使他成为神学家而不是护教学者的另一点是，他的主要听众不是外人，他不需要说服他 们接受基督教，而是内部人士，他的任务是警告他们异端的危险，特别是诺斯替主义。 The other thing that makes him a theologian as opposed to an apologist is that his primary audience is not outsiders, where he has to convince them to accept Christianity, But his primary audience is insiders, where his agenda is to warn them about the dangers of heresy and specifically Gnosticism.
为什么这对他来说是如此紧迫的任务？ Why is that such an urgent mission for him?
他说，记住，基督论影响救赎论。 He says, remember, Christology informs soteriology.
你对基督的信仰很重要，因为你对基督的信仰会引导你对救赎的某些 信仰，正统信仰很重要，因为只有对基督的正确信仰才能带来救赎。 What you believe about Christ matters because your belief about Christ leads you to certain beliefs about salvation and Orthodoxy is important because only a correct belief in Christ leads to salvation.
这就是背后的全部假设。 That's the whole assumption behind this.
真正的信仰很重要。 True faith matters.
教会不能简单地让每个人相信他们想要的东西，因为错误的信仰不会带来救赎。 The Church cannot simply let everyone believe whatever they want because believing the wrong thing will not lead to salvation.
特别是关于诺斯替主义，记住诺斯替主义，大多数诺斯替主义是幻 影说，这意味着大多数诺斯替主义者和幻影说者否认基督的人性。 With regard specifically to Gnosticism, remember Gnosticism, most Gnosticism is Docetic, meaning that for the most part the Gnostics, along with the Docetics, denied the humanity of Christ.
他们说，当然，他是神圣的，但不是真正的人。 They said that sure, he's divine, but not really human.
所以他的人体要么是幻觉，他是幽灵，要么也许是有 形的，但你知道，仍然有点虚幻，不是真正的人。 So that his human body was either an illusion, and he's a phantom, or that maybe it was tangible, but you know, Still kind of wispy and not really human.
所以爱任纽对此的回应是，在我们身上，需要救赎的是我们的人性。 And so Irenaeus' response to that is that in us, it is our humanity that needs salvation.
毕竟，当我们犯罪时，我们是在肉体中犯罪，对吧？ I mean, after all, when we sin, we sin in the flesh, right?
是我们的肉体在犯罪，所以是我们的人性。如果基 督要成为我们的救主，他必须是我们中的一员。 It's our flesh that sins, so it's our humanity If Christ is going to be our savior, he has to be one of us.
要拯救人类，他必须是人。 To save humanity, he has to be human.
这里有一个原则，虽然隐含在这里，但稍后会更清楚地说明。 There's a principle here behind this that's implied here, but it will be stated later more clearly.
原则是这样的。 The principle is this.
未被承担的就未被拯救。 What is not assumed is not saved.
换句话说，如果耶稣不成为某物，他就不能拯救它。 In other words, if Jesus doesn't become something, he can't save it.
当然，这个某物是人，对吧？ And of course, the something is human, right?
如果他不成为人，真正的人，他就不能拯救人类。 If he doesn't become human, truly human, he can't save humanity.
这就是这里发生的事情，也是为什么爱任纽写得如此紧迫。 So that's what's going on here, and that's why Irenaeus writes with such urgency.
他最大的著作，我不要求你们读，叫做《反异端》。 His biggest document, one that I am not asking you It's called Against Heresies.
实际上，这是简写标题。 Actually, that's the shorthand title.
这块粉笔现在只剩下一分子了。 This piece of chalk is now down to one molecule.
《反异端》的全名是《揭露和驳斥所谓的虚假知识》。 Against Heresies, the actual title is The Detection and Reputation of Knowledge Falsely So Called.
换句话说，就是所谓的虚假知识。 In other words, knowledge falsely so called.
换句话说，就是虚假知识或诺斯替主义。 In other words, false knowledge or gnosticism.
我们再次称之为《反异端》。 And we call it, again, Teresies.
《反异端》大约写于185年。所以你们看到我们现在的位置。 Again, Teresies was written in about the year 185. So you see where we are now.
我们接近第二世纪末。 We're towards the end of the second century.
我们基本上与亚历山大的革利免是同时代的，但记住我说过 ，我认为革利免更像是护教学者，而爱任纽更像是神学家。 We're basically contemporary with Clement of Alexandria, but remember I said I consider Clement more of an apologist and Irenaeus more of a theologian.
但《反异端》再次写成，是因为各种形式的诺斯 替主义，他详细描述了所有不同的诺斯替教师。 But again, Teresies is written, again, because of various forms of Gnosticism, and he goes into great detail about all the different Gnostic teachers.
所以我们知道的关于诺斯替主义的东西，很多都来自爱任纽。 And so the stuff we know about Gnosticism, a lot of it comes from Irenaeus.
你可能会说，等等，我们不是说过我们不能总是相信早期神学家对他们对手的描述吗？ And you might say, well, wait a minute, didn't we say up front that we can't always trust what the early theologians say about their opponents?
一般来说，这是对的。 And in general, that's true.
不过，当我们发现，不是我，我还没出生，但当人们发 现实际的诺斯替文献时，事实证明他实际上相当准确。 Although, when we discovered, not me, I wasn't born yet, but when people discovered actual Gnostic documents, it turns out he's actually pretty accurate.
当他描述诺斯替主义者的信仰和不同诺斯替学派的教义时。 When he describes what the Gnostics believed and what the different Gnostic schools of thought taught.
所有那些诺斯替的东西都在教科书里，所以你可以尽情阅读。 And all that Gnostic stuff is in the textbook, so you can read that to your heart's content.
但这里的意思是爱任纽试图揭露并警告基督徒诺斯替主义的真相。 But the idea is here that Irenaeus is trying to expose and then warn Christians about what Gnosticism really is.
他用使徒继承来反驳诺斯替主义。 And he counters Gnosticism with apostolic succession.
他的部分论点是，嘿，看，我是一个主教。 Part of his argument is, hey, look, I'm a bishop.
如果有秘密知识，我会知道，因为它会通过使徒继承传下来。 If there was secret knowledge, I'd know it, because it would have been passed down through the apostolic succession.
所以，既然没有人告诉我任何秘密知识，那就一定没有。 And so, since nobody told me about any secret knowledge, there must not be any.
现在，诺斯替主义者实际上对此有答案。 Now, the Gnostics actually had the answer to that.
他们的答案是，好吧，我们有自己的使徒继承。 Their answer was, well, we have our own apostolic succession.
所以诺斯替主义者会争辩说，使徒彼得、雅各和约翰实际上对真正的 情况一无所知，耶稣把秘密知识告诉了多马，或他的兄弟雅各，或其 他一些人，他们传下了诺斯替主义者现在教导的真正秘密知识。 And so the Gnostics would argue that the apostles Peter, James, and John were really sort of ignorant as to what the real deal was, and Jesus told the secret knowledge to Thomas, or to his brother James, or one of these other sort of characters, and they passed down the real secret knowledge that the Gnostics now teach.
所以这将是他们的论点。 So that would be their argument.
但无论如何，你明白了。 But anyway, you get the idea.
使徒继承成为反对任何声称知道主教不知道的事情的论据 。爱任纽非常重视的另一件事是将旧约与新约联系起来。 Apostolic succession becomes an argument against anyone who says they know something the bishops don't. The other thing that Irenaeus is very serious about is connecting the Old Testament with the New Testament.
因为诺斯替主义者再次拒绝旧约，认为它是创造 神的产物或关于创造神的书，但创造神并不好。 Because again, the Gnostics reject the Old Testament as the product of, or the book about, Yes, the Creator God, but the Creator God isn't good.
创造神是邪恶的或无能的，创造是一个大错误，这个世界是半成品，这是一个大问题。 The Creator God is evil or inept, and creation was a big mistake, and this whole world is sort of half-baked, and it's a big problem.
这就是为什么世界上有邪恶，因为这个旧约的神创造了邪恶。 And that's why there's evil in the world, because this Old Testament God created evil.
所以，为了反驳这一点，爱任纽展示了旧约和新约之间的连续性，因此他将使用预表 论，我们之前谈过，并说创造不是一个错误，事实上，基督自己是创造的代理人。 So, to argue against that, Irenaeus is showing the continuity between the Old Testament and the New Testament, and so he's going to use typology, we talked about that earlier, and says creation was not a mistake, In fact, Christ himself is the agent of creation.
这正是我们在第四福音开头读到的。 This is exactly what we read at the beginning of the Fourth Gospel.
万物都是借着他造的，没有一样不是借着他造的。 Through him all things were made, and nothing was made without him.
所以旧约的神，实际上就是耶稣称为圣父的那位。 So the Old Testament God is, in fact, the one whom Jesus called Father.
事实上，通过使用预表论，我们不仅可以在旧约中看到基督 的预表，还可以在看到主的使者拜访人们时看到基督自己。 And in fact, by using typology, we can actually see Christ not only foreshadowed in the Old Testament, But we can also see Christ himself in the Old Testament when we see things like the angel of the Lord visiting people.
那是耶稣在他先存状态下出现。 That's Jesus popping up in his pre-existent state.
所以我们有一些情况可以在旧约中看到耶稣自己。 So we have cases where Jesus himself can be seen in the Old Testament.
他说，确实，我明白你可能认为旧约中的神与耶稣所传讲的神看起 来不同，因为诺斯替主义者说旧约的神是刻薄的、审判的、愤怒的 神，而耶稣称为圣父的神是仁慈的、富有同情心的、神圣的神。 It's true, he'll say, you know, I see how you might think that the Old Testament, that God in the Old Testament looks different than the God that Jesus preached, because the Gnostics were saying that Old Testament God is the mean, judgmental, angry God, and the God whom Jesus called Father, he's the nice, compassionate, sacred God.
所以，爱任纽说，不是神随着时间改变，而是我们随着时间改变。 And so, Irenaeus is saying, well, it's not that God has changed over time, but we have changed over time.
人类已经成熟，人类的需求已经改变，因此，在人类 历史的不同阶段，神与人类之间的关系也在变化。 Humanity has matured, the needs of humanity have changed, and so, throughout the different phases of human history, the relationship between God and humans changes.
现在，当你读他的作品时，虽然你不会读这份文件，但当你读其他 文件时，你可能会感觉到这使他陷入一种你可能不舒服的时代论。 Now you may, when you read him, although you won't be reading this document, but when you read the other document, you may sense that this leads him into a kind of dispensationalism that you may be uncomfortable with.
但无论如何，这是他对这个问题的回答。 But at any rate, that's his answer to the question.
最重要的是，爱任纽肯定了基督的两种本性。 Above all, Irenaeus is affirming Both of the two natures of Christ.
耶稣基督既是人又是神。 That Jesus Christ is both human and divine.
当然，诺斯替主义者会否认他的人的本性，所以这是他强调的。 Of course, the Gnostics would have denied his humanity, so that's the one that he stresses.
但他肯定了两种本性。 But he's affirming both natures.
他既是人又是神。 He's both human and divine.
但不仅仅是人和神。 But not simply human and divine.
他是可受感性和不受感性的。 He is passable and impassable.
可受感性和不受感性。 Passable and impassable.
不受感性意味着不变。 To be impassable means unchanging.
这就是关于神的事情，你知道，神不会随着时间改变 ，尽管旧约看起来不同，神不会改变，人类会改变。 This is the thing about, you know, God doesn't change over time, even though the Old Testament seems different, God doesn't change, humanity changes.
为什么神不会改变？ Why doesn't God change?
因为神性的定义之一就是神性是不受感性、不变的。 Because part of the very definition of divinity is that divinity is impassable, unchanging.
好吧，如果你这么说，那么你也必须这么说基督，因 为如果你要说耶稣基督是神，那么他也不受感性吗？ Well, if you say that, then you also have to say that about Christ, because if you're going to say Jesus Christ is divine, Then isn't he impassable too?
但这就产生了一个问题。 But that creates a problem.
等一下，我以为他出生时很小，然后长大，学会了很多东西。 Wait a minute, I thought he was born small and got big and grew up and learned things.
这听起来像是变化。 That sounds like change to me.
所以，主流神学家回答这个问题的方式是说，是的，他的神性是不受感性的， 但他的人性是可受感性的，他在他的人性中出生、成长、学习、受苦和死亡。 So, the way the mainstream theologians are going to answer this question is by saying that yes, his divine nature is impassable, but his human nature is passable, and it is in his human nature that he is born, grows up, learns things, suffers, and dies.
所以，这里的悖论是当道成肉身时，不受感性变得可受感性。 And so, the paradox here is that when the word becomes flesh, the impassable becomes passable.
那位不能受苦的获得了受苦的能力。 The one who could not suffer acquires the ability to suffer.
因为记住，伊便尼派曾说，因为他受苦，所以他不能是神。 Because remember, the Ebionites had said that because he suffered, he can't be divine.
而另一极端的幻影说者和诺斯替主义者说，因为他是神，他不可能受苦。 And the Jothetics and the Gnostics on the other extreme have said, because he's divine, he could not have suffered.
你看，在两个极端上，都假设神性和受苦是完全不相容的。 You see, on both extremes, there's the assumption that divinity and suffering are utterly incompatible.
而这里的主流教会想要说他是神，他也受苦。 And here's the mainstream church who want to be able to say he's divine and he suffered.
所以，问题的答案是，他成为人，以便他能受苦。 And so, the answer to the question is, he became human so that he could suffer.
他变得可受感性。 He became passable.
不受感性变得可受感性。 The impassable becomes passable.
这是一个问题吗？ Is that a question?
嗯，是的，从某种意义上说是的，因为我们一直看到对两种本性的肯定，他既是人又是神。 Well, yes, in a way it is, in the sense that, in the sense that, We've seen all along the affirmation of the two natures, he's human and divine.
现在爱任纽进一步澄清了他如何既是人又是神，如何既可受感性又不受感性，如何既 能受苦又仍然是神，等等。所以是的，他在我们前进的过程中进一步澄清了这些。 Now Irenaeus is further clarifying how he can be human and divine, how he can be passable and impassable, how he can suffer and still be divine, etc. So yes, he's further clarifying those as we go.
但爱任纽迅速指出，虽然我们有两种本性，虽然人性是受苦的而神性不是， 你不能通过说，好吧，我们称这个为耶稣，那个为基督来分开人性和神性。 But Irenaeus is quick to point out that While we have the two natures, and while the human nature is the one that suffers and the divine nature does not, you cannot separate the human and divine by saying, well, we'll call this one Jesus and this one Christ.
你不能那样做。 You don't get to do that.
事实上，是诺斯替主义者和一些伊便尼派在尝试将基督的概念与耶稣这个人分开。 In fact, it was the Gnostics that And some of the Epianites as well, but it was those folks who were experimenting with separating the concept of Christ from the man Jesus.
所以爱任纽迅速指出我们不那样做。 And so Irenaeus is quick to point out that we don't do that.
耶稣基督是一个拥有这两种本性的人。 Jesus Christ is one person who has these two natures.
他们确实有点，你知道，把耶稣的人性称为人子，把耶稣的神性称为神子。 And they did kind of, you know, refer to the humanity of Jesus as the son of man and the divinity of Jesus as the son of God.
他们尝试了一段时间，虽然在第三世纪他们会稍微细化一下，这种二分法会消失。 They experimented with that for a while, although in the third century they're going to nuance that a little bit and that dichotomy is going to go away.
但再次强调，耶稣不是他人性的名字，基督不是他神性的名字。 But again, it's not the case that Jesus is the name of his humanity and Christ is the name of his divinity.
你不能玩这个游戏。 You can't play that game.
人类状态是可以改变的。 The human state being able to change.
那思想呢？ What about the mind?
当我说思想时，我指的是思维。 When I say the mind, the thoughts.
如果我没弄错，我不是圣经学者。 If I'm not mistaken, I'm not no Bible scholar.
你会成为一个的。 You're going to be one.
希望如此。 Hopefully.
耶稣的母亲来找他说婚宴上没有酒了，对吗？ Jesus' mother comes to him and says there's no more wine at the wedding, correct?
他对她说了什么？ What does he say to her?
他对她说，你知道，我的时候还没有到。 He says to her, you know, my time hasn't come.
然后他改变主意说，我还是会做的。 And then he changes his mind and says, I'll do it anyway.
对。 Right.
我的意思是，即使我们说人类状态可以进化并改变神的心意。 I mean, so, even, let's say that the human state can evolve and change the mind of God.
那会改变吗？ Does that change?
这是一个巨大的问题。 That's a huge question.
你知道，像这样的问题，在什么时候，或者他是否越来越意识到自己的身份？ You know, questions like, at what point, you know, or does he become increasingly aware of his identity?
或者是，你知道，我的意思是…… Or is, you know, I mean...
而且这个问题还没有得到太多回答，因为再过几周，我们将开始讨论一些 问题，比如，他是否有人的心思，或者心思的一部分是神性的，等等。 And this is not a question that's being answered much yet, because down the road a bit, in a few weeks we're going to start to talk about questions of, well, does he have a human mind, or is the mind part divine, and all that stuff.
所以我们还没有到那一步。 So we really haven't gotten there yet.
这是一个很好的问题，但现在基本上是这样的。 It's a great question, but right now it basically works like this.
任何随着时间在他身上发生的变化都必须归于人性。 Anything that changes in him over time has to be assigned to the human nature.
任何没有变化的都是神性的一部分。 And anything that doesn't is part of the divine nature.
在这个讨论中会出现的福音经文之一是当他们问他关于末日的事情时， 他说，没有人知道那日子和那时辰，连圣子也不知道，只有圣父知道。 One of the gospel passages that would come up in this discussion is when they ask him about the end, and he says, well, no one knows the day or the hour, not even the Son, but only the Father.
他只是，他合适吗？ Is he just, is he fitting?
我们不能走那条路。 We can't go down that road.
所以，好吧，这里有他不知道的事情。 So, okay, here's something he doesn't know.
他知道这件事，但他承认他不知道。 He knows about it, but he admits he doesn't know it.
那是什么意思？ So what does that mean?
在教会历史上有很多猜测。 There's a lot of speculation that goes on throughout the history of the church.
嗯，他的人性不知道，但他的神性知道。 Well, his human nature didn't know it, but his divine nature did.
你如何分开这两者？ How do you separate the two?
是的，确切地说，这就成了问题。 Yeah, exactly, that becomes the problem.
所以无论如何，人们刚刚开始问这些问题，还没有确切的答案。 So anyway, people are just starting to ask these questions and there's no solid answer yet.
这是一个很好的想法，但在历史的这个阶段，我要请你暂时搁置一下。 It's a great thought, but at this point in history I'm going to ask you to put that on the shelf for a while.
我们会谈到更多那类事情。 We'll get around to more of that kind of stuff.
好的，你们要读的爱任纽的文件叫做《使徒宣讲的证明》。 Okay, so the document that you are going to read by Irenaeus is called Proof of the Apostolic Preaching.
有时它被称为《使徒宣讲的展示》，但我认为在我的资料中它被称为《使徒宣讲的证明》。 Sometimes it's called Demonstration of the Apostolic Preaching, but I think in my stuff it's called Proof of the Apostolic Preaching.
它写于180年代后期，所以如果《反异端》写于185 年左右，这本可能写于之后，但仍然可能在180年代。 And it's written In the late 180s, so if against heresies is written about 185, this one's probably written after that, but still probably in the 180s.
这本书要短得多，虽然当你读它时，它不会显得特别短，但它确实比《反异端》短 得多，相信我，它短得多，而且它可能是为了在基督徒聚会中大声朗读而写的。 Now this one's a lot shorter, although when you read it, it's not going to seem super short, but it's a lot, believe me, it's a lot shorter than against heresies, and it was probably meant to be read out aloud in Christian assembly.
它是以公开信的文学形式写成的，所以它有点像 保罗的一些书信，尽管你可能觉得它有点长。 It's in the literary form of a public letter, so it kind of has the same form as some of Paul's letters, although you may feel like it's a little bit longer than that.
它实际上是护教学和教理讲授的混合体。 And it's actually kind of a hybrid of apologetics and catechesis.
但它是为内部听众写的。 But it's written for an internal audience.
它是为基督徒听众写的，并使用圣经来支持论点。 It's written for a Christian audience, and it uses Scripture to support the arguments.
现在，这里面的大多数圣经引用实际上来自旧约，但这正是重点，因为记 住，爱任纽试图证明基督如何应验旧约的预言，旧约和新约如何连接。 Now, most of the Scripture quotations in this are actually from the Old Testament, But that's the point, because remember, Irenaeus is trying to demonstrate how Christ fulfills the Old Testament prophecies, how the Old Testament and the New are connected.
在这样做的过程中，他试图教导和鼓励基督徒的信仰。 And in doing that, he's trying to teach and encourage the faith of Christians.
这是一个伟大的文件，因为它是到目前为止基督教神学的一个优秀总结。 This is a great document because it's an excellent summary of Christian theology up to this point.
我会说，你知道，第二世纪末，这是基督教神学的最新状态，就在这里。 I would say that, you know, end of the second century, this is the state of the art for Christian theology, right here.
包括，你将看到他如何进行释经。 Including, you're going to get a window into how he does his exegesis.
所以我们刚才在上一小时谈到的一些东西，你会看到，你会注意到他说新约。 So some of the stuff we were just talking about in the last hour, you'll see, you'll notice that he says New Testament.
他在这份文件中称之为新约。 He calls it the New Testament in this document.
另一方面，你还会注意到一些旧思维的回归，比 如他似乎相信七重天或七层天的存在，等等。 Now, on the other hand, you'll also notice some throwbacks to older kinds of thinking, like he seems to believe in the existence of seven heavens, or seven layers of heaven, and stuff like that.
他也有一些历史搞错了。 He also gets some of his history wrong.
他认为克劳狄乌斯是耶稣传道期间的皇帝，所以他大约错了五年左右。 He thinks Claudius was the emperor during Jesus' ministry, so he's off by about five years or so.
他不太清楚耶稣具体是在什么时候做他的事工。 He's not quite clear on when exactly Jesus was doing his thing.
你还会注意到他把《牧人》称为圣经。 And you'll also notice that he refers to the shepherd as Scripture.
事实上，他竟然称它为圣经，这再次让我感到震惊。 And in fact, it again terrifies me that he actually calls it Scripture.
所以这里有一个例子，其中一个没有进入我们新约 的文件在这里被引用，并被称为它应该在正典中。 So here's a case where one of those documents that didn't make it into our New Testament is being quoted here and referred to as though it ought to be in the canon.
现在，我们仍然处于一个我称之为道基督论的时期，基于第四福音的 内容，约翰在开头称耶稣为道，或神的道，并谈论他如何是先存的。 Now, we're still in A time when I would refer to Christology as Logos Christology, the Christology of the Word, based again on what the Fourth Gospel, what John is doing at the beginning, calling Jesus the Logos, or the Word of God, and talking about how He is pre-existent.
所以你会注意到，当我们谈论两种本性时，当然，神性是先存的，存在于人性之前。 So you'll notice when we talk about the two natures, Of course, the divine nature is pre-existing, existing before the human nature.
人性有一个起点。 The human nature has a beginning point.
那就是在天使报喜时，在耶稣受孕时。 It would be at the Annunciation, at the conception of Jesus.
但神性没有起点。 But the divine nature has no beginning point.
神性在人性之前就存在。 The divine nature existed before the human nature.
所以这意味着道，基督的神性，如果你知道在旧约中哪里找，你 可以在我们称之为旧约的神显现中看到他，旧约中的神的显现。 And so that means that the Logos, the divine nature of Christ, If you know where to look in the Old Testament, you can see him in what we call the theophanies of the Old Testament, the manifestations of the divine in the Old Testament.
现在，每当有人在旧约中看到神或神的显现时，他们实际上是在看到耶稣在他先存的状态。 Now, whenever somebody sees God or some appearance of God in the Old Testament, That they're really seeing Jesus in his pre-existent state.
他们看到的是先存的基督，神性。 They're seeing the pre-existent Christ, the divine nature.
因为没有人能见神而存活。 Because no one can see God and live.
这是你在旧约中的几段经文中看到的，并在新约中被引用。 This is a thing you get in a couple of passages in the Old Testament and it gets quoted in the New.
没有人能见神而存活。 No one can see God and live.
你看过电影《教条》吗？ Have you seen the movie Dogma?
当神最终对本·阿弗莱克说话时，他的头爆炸了。 When God finally speaks to Ben Affleck, his head blows up.
所以，没有人能见神而存活。 So, no one can see God and live.
所以如果你认为你在见神，你不是在见圣父，而是在见圣子。 So if you think you're seeing God, you're not seeing God the Father, you're seeing God the Son.
所以他们就是这样解释这些事情的，因为圣父不能被时间和空间限制。 And so that's how they interpret these things, because God the Father cannot be limited in space and time.
圣父不能被限制在一个地方，或者我们说，被时间和空间限制。 God the Father cannot be limited to one place, or as we say, circumscribed by space and time.
所以如果你认为你在一个地方看到神，在时间和 空间中显现，你不是在见圣父，而是在见圣子。 So if you ever think you're seeing God in one place, manifest in place in space and time, again, you're not seeing God the Father, you're seeing God the Son.
因为即使圣子的神性本质上是无所不在的，圣子 如果愿意，可以在一个时间显现在一个地方。 Because even though the divine nature of the Son is by nature omnipresent, The Son can be manifest in one place at a time if He wants to.
即使在旧约中他还没有获得人性，如果他愿意，他甚至可以是有形的。 And even though He has not acquired a human nature yet in the Old Testament, He can even be tangible if He wants to.
在一些早期作家中，有各种各样的解释。 And there's all kinds of, throughout some of the early writers, there's all kinds of explanations for this.
毕竟，他是创造的代理人，所以如果他愿意，你知道， 把一些分子聚在一起，使自己变得有形，他可以做到。 Well, he's the agent of creation after all, so if he wants to, you know, pull some molecules together and make himself tangible, he can do that.
但是，你知道，每当你看到，比如，旧约中主的使者的显现，或者天使拜访亚伯拉罕。 But so, you know, whenever you see, like, the appearance of the angel of the Lord in the Old Testament, Or the visitation of the angels to Abraham.
这三位，当你读这段经文时，被称为三个人，其中一个似乎特别。 The three, as you read through the passage, it's called three men and one seems to be special.
但再次强调，那是基督先存神性的显现。 But again, that's the manifestation of the pre-incarnate divine nature of Christ.
问题？ Question?
那么他们会相信当天使拜访约瑟和马利亚时那是耶稣吗？ So would they have believed that when the angel visited Joseph and Mary that that was Jesus?
有可能。 It could be.
现在再次强调，如果我们看所有早期的基督教解释者，他们可能对此有不同意见。 Now again, if we look at all the early Christian interpreters, they might disagree on that.
有些人可能会说，是的，那是耶稣。 Some might say, yeah, that was Jesus.
有些人可能会说，那只是一个普通的天使。 Some might say, well, that was just an irregular angel.
但在另一段经文中，那是自由和现存的基督。 But in this other passage, that's the free and current Christ.
比如，他们并不都同意在燃烧的荆棘中对摩西说话的是谁。 Like, for example, they don't all agree on who spoke to Moses in the burning bush.
他们中的一些人会说，哦，那是圣父的声音，因为他并没有真正看到神，他只是听到了神。 Some of them will say, oh, well, that was the voice of the Father, because he didn't really see God, he just heard God.
基督的神性是先存的，当神性获得人性或道成肉身时，道成肉身 被呈现为一种降临，从神的领域降到人类领域，以便自愿去死。 The divine nature of Christ is pre-existent, and when the divine nature acquires its humanity or the Word becomes flesh, The incarnation is presented as a descent, coming down from the divine realm to the human realm in order to voluntarily go to his death.
注意基督的死亡必须是自愿的。 Notice that the death of Christ He has to be voluntary.
他不会违背自己的意愿而死。 He doesn't die against his will.
为什么？ Why?
因为最终他是神。 Because ultimately he's divine.
而神性存在不能被迫做任何事情。 And a divine being cannot be forced to do anything.
所以，他必须自愿去死。 So, he has to die voluntarily.
顺便说一下，我之前提到过，以撒的捆绑成为基督受难的预表，对吧？ Incidentally, I mentioned this earlier, the binding of Isaac becomes a type of the crucifixion of Christ, right?
以撒，记得这个故事吗？ Isaac, remember the story?
亚伯拉罕被告知要献祭他的儿子。 Abraham is told to sacrifice his son.
所以他带着他的儿子以撒。 So he brings his son Isaac.
他们要上山，到祭坛那里。 They're going to go up to the mountain, to the altar.
嘿，爸爸，我们有木头、刀和火。 Hey Dad, we got the wood and the knife and the fire.
祭品在哪里，爸爸？ Where's the sacrifice, Dad?
对吧？ Right?
好吧，所以你知道这个故事。 Okay, so you know the story.
但有趣的是，如果你追踪历史上以撒捆绑的艺术表现，以撒变得越来越老。 But the interesting thing about this is that if you track The artistic representations of the binding of Isaac throughout history, Isaac gets older and older and older.
最初，他是个孩子，但那样行不通。 Originally, he's a kid, but that's not going to work.
为什么？ Why?
因为如果他是基督的预表，他必须自愿去祭坛。 Because if he's a type of Christ, he has to go to the altar voluntarily.
再次强调，我想这让亚伯拉罕看起来好一点。 Again, it makes Abraham look a little better, I guess.
但关键是，当这个轨迹达到最高潮时，他已经是一个成年男子。 But the point is that by the time this trajectory comes to its fullest, he's a full-grown man.
我认为他是一个成年男子，自愿去祭坛，因为那是基督所做的。 I think he's a full-grown man, voluntarily going to the altar, because that's what Christ did.
他自愿上了十字架。 He voluntarily went to the cross.
这是一个反类型。 It's an anti-type.
第一次做错了吗？ Wasn't it done wrong the first time?
嗯，是的，问题在于认为神真的想要人祭。 Well, yeah, what was wrong with it is the idea that God would really want human sacrifice.
神并不真的想要人祭。 God doesn't really want human sacrifice.
所以，然后神提供了替代品，在原始背景下是公羊或其他什么，然后耶稣成为 一次性替代品，因为即使有替代品，他们也不得不一遍又一遍地进行献祭。 So, then God, you know, provides the substitute, which in the original context was the ram or whatever it was, and then Jesus becomes the once and for all substitute, because even with the substitute, they had to keep doing sacrifices over and over again.
这都是《希伯来书》的内容，对吧？ It's all book of Hebrews stuff, right?
但对于耶稣来说，这是一次性献祭。 But then with Jesus, it's the once and for all sacrifice.
所以，是的，好问题。 So, yeah, good question.
爱任纽给我们最重要的贡献之一是他第一个说在 圣父和圣子的关系中，圣父和圣子是同一实质。 One of the most important contributions that Irenaeus gives us is that he is the first one to say that in the relationship between the Father and the Son, that the Father and the Son are one essence.
那么，那是什么实质？ Now, what is that essence?
我们从这段对话中知道，那实质是神性，是神性本身。 We know from where this conversation goes that that essence is the divine nature, it's divinity itself.
但关键是我们开始有这种语言，如何谈论圣父和圣子的关系，以免我们最终有两个神。 But the point is that we are beginning to get this language of how do we talk about the relationship between the Father and the Son so that we don't end up with two gods.
因为如果我们要说耶稣是神，那怎么不是两个神呢？ Because if we're going to say Jesus is divine, How is that not two gods?
不是两个神，因为他们是同一实质。 It's not two gods because they are one essence.
有一个神，因为有一个实质。 There's one God because there's one essence.
这背后有一个原则。 And there's a principle behind this.
这个原则是，凡从神生的，就是神。 The principle behind this is, he who is born of God, is God.
现在，从神生的，与被生的意思相同，这是一个表面上 不完全清楚的词，但我们将在接下来的几周内澄清它。 Now, to be born of God, that's the same thing as being begotten, which is A word that's not entirely clear on the surface of it, but we're going to take the next few weeks to clarify it.
但关键是，无论被生是什么，无论起点是什么，我们从圣经中知道基督是神的独生子。 But the point is that whatever begottenness is, whatever beginning is, we know from Scripture that Christ is the only begotten Son of God.
无论那是什么，我们有时称之为生成，这是我更喜欢的词，生成，圣 子是从圣父生成的，无论那是什么，生成产生与生成者相同的实质。 Whatever that is, and we sometimes refer to that as generation, that's a word I prefer, generation, that the Son is generated of the Father, whatever that is, generation produces the same essence as the generator.
所以，生成者和被生者与生者或生成者是同一实质。 So the one generator, the one begotten, is the same essence as the one begetting or generating.
这有道理吗？ Does that make sense?
凡从神生的，就是神。 He who is born of God is God.
所以，记住这一点，因为这很重要。 So, keep that in mind, because that's going to be important.
圣父和圣子是同一实质。 The Father and Son are of one essence.
现在，根据你习惯的《尼西亚信经》的翻译，你可能记得里面有实质的语言 ，有时常被翻译成英文为同一存在，所以实质变成圣父和圣子是同一存在。 Now, depending on which translation of the 19th Creed you may be used to, you may remember that there's essence language in there, sometimes often translated into English as one in being, so essence becomes The Father and Son are one in being.
这就是同一实质的意思。 That's what it means to be one essence.
对于爱任纽和许多早期神学家来说，这也意味着他们在权能上是一体的。 For Irenaeus and a lot of the early theologians, it also means they are one in power.
圣父和圣子共享一个实质和一个权能。 That there is one essence and one power that the Father and Son share.
所以在这个意义上，圣父和圣子是一体的。 So in that sense, Father and Son are one.
记住耶稣的话，圣父和我是一体的。 Remember Jesus' words, the Father and I are one.
但耶稣也在同一文件中说，圣父比我大。所以等一下，三位一体的位格之间也有秩序。 But Jesus also said, in the same document, the Father is greater than I. So wait a minute, there's also order among the persons of the Trinity.
也有等级。 There's also hierarchy.
有时称为经济，但这个词有很多不同的用法，所以我倾向于避免使用它。 Sometimes referred to as economy, but that word is used a lot of different ways and so I tend to avoid it.
但关键是，现在很多人被训练成认为等级自动是坏事。 But the point is that a lot of folks nowadays are trained to think that hierarchy is automatically a bad thing.
但我们在研究这个问题时会发现，如果三位一体中没有 等级，我们就不知道如何区分三位一体的三个位格。 But what we're going to find out as we go through this is that if there were no hierarchy in the Trinity, then we would not know how to make a distinction between the three persons of the Trinity.
换句话说，我们想说圣父和圣子是一体的，但我们不想说圣父和圣子完全相同。 In other words, we want to say the Father and Son are one, but we don't want to go so far as to say the Father and Son are one and the same.
所以，圣父和圣子的区别，他们如何不完全相同，就是因为有这个等级。 So, the distinction between father and son, how are they not exactly identical, is that there is this hierarchy.
所以要注意这一点，注意这个等级。 So look for that, look for the hierarchy.
在爱任纽的著作中，它被呈现为一种接近性或超越性的等级。 It's presented in Irenaeus as kind of a hierarchy of approachability, or transcendence.
圣父更超越，因此更难接近，而圣子似乎更容易接近一些。 The father is more transcendent and therefore less approachable, whereas the son seems to be a little more approachable.
这不是一个……这不是一种描述它是否会坚持下去 或是否会长期有用的方法，但它有点这样开始。 That's not a... It's not a way of describing if it's going to stick or if it's going to be very helpful long term, but it kind of starts out that way.
一种更具体的描述方式是从可见性方面。 A more concrete way that it gets described is in terms of visibility.
圣父最终总是不可见的。 The Father is ultimately always invisible.
没有人能见神而存活。 No one can see God and live.
虽然他因其神性本质上是不可见的，但他想要时可以显现。 While he's invisible by nature of his divinity, he can be visible when he wants to.
显然，在他道成肉身期间，他是不可见的也是有形的。 And obviously, during his incarnation, he's invisible and tangible.
所以，也有这种可见性的等级。 So, there's this hierarchy of visibility as well.
那么，当你开始把圣灵带入其中时，三位一体的 等级是，如果你想接近圣父，你必须通过圣子。 The hierarchy of the Trinity, then, when you start to bring the Spirit into it, is that If you want to get to the Father, you've got to go through the Son.
如果你想接近圣子，你必须通过圣灵。 If you want to get to the Son, you have to go through the Spirit.
但圣灵在教会中，所以最终他们会说，如果你想接近圣父， 你必须通过教会，因为教会是你在圣事中接受圣灵的地方。 But the Spirit is in the Church, so ultimately what they'll say is, if you want to get to the Father, you have to go through the Church, because the Church is where you receive the Spirit in the sacraments.
所以你可以看到这种等级，关于神如何与我们相关，我们如何与神相关。 And so you can see this sort of hierarchy in terms of how God relates to us, how we relate to God.
然后圣子成为圣父的使者。 The Son then becomes the Father's messenger.
有时当你读这些文件时，他们会称圣子为圣父的天使。 And sometimes when you read these documents, they will refer to the Son as the Father's angel.
但那是因为希腊词angelos只是意味着使者。 But that's because the Greek word angelos simply means messenger.
他们并不是暗示圣子是一个被造的灵性存在，像普通的天使。 They're not implying that the Son is a created spiritual being, like a garden variety angel.
他们说圣子是圣父的使者。 They're saying that the Son is the Father's messenger.
所以再次注意这里的等级，因为圣父是差遣者，圣子是使者。 So again, notice the hierarchy here, because the Father is the sender, the Son is the messenger.
在这种关系中，差遣者对使者有权威。 And in that relationship, the sender has an authority over the messenger.
使者带着差遣者的信息来。 The messenger comes with the sender's message.
所以，这些早期神学家试图通过各种方式描述三位一体的三个位格之间的区别。 So, these are all kinds of ways that these early theologians are trying to describe the distinction between the three verses of the Trinity in terms of a hierarchy.
但再次强调，这不是神性的等级，因为此时没有人说圣父比圣子更神圣或类似的事情。 But again, it's not a hierarchy of divinity, because no one is saying at this point that the Father is more divine than the Son or anything like that.
神性是实质，所以他们是同一实质。 The divinity is the essence, so they are the same essence.
这里有个问题。 Question here.
如果圣父是差遣者，然后圣子是被圣父差遣的使者。 If the Father is the sender, And then the Son is the messenger sent by the Father.
那圣灵是什么？ What is the Spirit?
嗯，他们并没有真的说。 Well, they don't really say.
暗示是圣灵是使者。 The implication is that the Spirit is the messenger.
嗯，我不知道有谁这样说。 Well, I don't know of anyone who says it that way.
这有点暗示圣灵是…… It sort of implies that the Spirit is...
圣灵是下一代使者，意思是圣父差遣圣子，圣子在他的事工期间来。 The Spirit is the next generation messenger in the sense that the Father sends the Son, the Son comes during His ministry.
当他在地上的事工结束时，在有形的意义上，他就差遣圣灵。 When His ministry on earth is over, in a tangible sense, then He sends the Spirit.
所以圣灵是教会时代的使者。 And so the Spirit is the messenger for the age of the Church.
但我可能说得太多了，因为这并不那么清楚。 But I may be saying too much because it's not that clear.
记住，在这个时期，争论的是耶稣是谁以及他与神，即圣父的关系是什么。 Remember that during this time, The argument is over who is Jesus and what is his relationship to God, i.e. the Father.
所以，还没有那么多关于圣灵的讨论。 So, there isn't as much talk about the Holy Spirit yet.
有一些，但不多。 There is some, but not as much.
这里有问题吗？ Question here?
是的，我也正是基于此。 Yeah, I'm just going off of that, too.
我不记得了…… I don't remember...
谁可能说过这个，但不是有一个早期的非利士人认为圣灵本身可能是《 使徒行传》中的信息，当整个五旬节，随机的火降临在他们身上时？ Who might have said this, but didn't one of the early Philistines think that the spirit itself might have been a message from the Acts of the Apostles when the whole Pentecost, the random fire came down upon them?
是的，你知道，这是一个好点子。 Yeah, you know, that's a good point.
你确实会得到一些，我不知道你们中是否有人具体说 过圣灵是信息，但你确实会得到一些类似的类比。 You do get some, I don't know if any of you specifically said that the Holy Spirit was the message, but you do get some analogies along those lines.
比如，爱任纽使用了这个膏抹的类比，他说圣父是膏抹者，圣子是被膏者，圣灵是膏 油，这使得圣灵看起来不像是一个神性位格，而更像是将他们粘合在一起的胶水。 Like, Irenaeus, for example, uses this analogy of anointing, where he says the Father is the one who anoints, the Son is the anointed one, and the Spirit is the oil of anointment, which sort of makes the Spirit seem Less of a divine person and more of the glue that holds them together.
甚至奥古斯丁也尝试过类似的东西，比如圣父是爱者 ，圣子是被爱者，圣灵是将他们联系在一起的爱。 Even Augustine experimented with stuff like the Father is the lover, the Son is the beloved, and the Spirit is the love that binds them.
但所有这些东西都有问题，因为它们使得圣灵在 某种程度上不像是一个位格，一个神性位格。 But all those things are problematic in the sense that it sort of leaves the Spirit somehow less of a person, of a divine person.
至少可以这样解释。 At least that's how it could be interpreted.
无论如何，是的，你会看到这些。 Anyway, yeah, you will see that.
现在，我要说的关于爱任纽的最后一件事，然后我们会继续下一 个，但你知道，当你读到《使徒宣讲的证明》的结尾时，他进入 了关于洗礼的讨论，谈论洗礼是使我们成为神的儿女的重生。 Now, one last thing I'll say about Irenaeus, and then we'll go on to our next one, but, you know, when you get to the end of Proof of the Apostolic Preaching, he goes into a discussion of baptism, and talking about baptism is the rebirth that makes us children of God.
我们可能习惯于认为所有人类都是神的儿女，但如果你看，比如，第四福 音，作者再次说，使我们成为神的儿女的是接受神的儿子为我们的兄弟。 We may be used to thinking that all humans are children of God, but if you look at, for example, the Fourth Gospel, again, the author says that what makes us children of God is the acceptance of the Son of God as our brother.
所以，我们成为神的儿女，对于爱任纽来说，我们通过洗礼成为神的儿女。 So, we become children of God, and for Irenaeus, we become children of God through baptism.
洗礼，他称之为印记，这是一个重要的概念。 Baptism, he calls the seal, This is an important concept.
洗礼作为印记。 Baptism as a seal.
这甚至在《启示录》中出现。 This comes up even in the book of Revelation.
被神印记是指洗礼。 To be sealed for God is a reference to baptism.
所以在《启示录》中，你可以被兽印记，你可以有兽的印记，或者你可以被神印记。 And so in the book of Revelation, you can be marked for the beast, you can have the mark of the beast, or you can be sealed for God.
这两件事是对立的，你不能同时拥有。 Those two things are opposite, and you don't get both.
如果你被神印记，然后你接受兽的印记，你就放弃了被神印记。 And if you are sealed for God and then you accept the mark of the beast, you're giving up being sealed for God.
所以洗礼是永生的印记。 So baptism is the seal of eternal life.
但印记可以被破坏。 But the seal can be broken.
记住，在早期教会，洗礼不是免费的通行证。 Remember, in the early church, baptism is not a free ride.
它是一个干净的起点，但不是免费的通行证。 It's a clean slate, but it's not a free ride.
它洗净你直到洗礼时的罪，但不洗净洗礼后的罪。 It washes away your sins up until the time of the baptism, but it does not wash away the sins after the baptism.
所以洗礼让你进入，但是什么让你保持，什么让你保持圣灵，是正统信仰和道德。 So baptism gets you in, but what keeps you in, and what What allows you to maintain the Holy Spirit is orthodoxy and morality.
你可以在洗礼时接受圣灵，但你可以通过不道德的行为或异端将圣灵赶出你的生活。 You may receive the Holy Spirit as baptism, but you can kick the Holy Spirit out of your life by immoral behavior or by heresy.
所以，你通过洗礼接受救恩，但正统信仰和道德，三位一体的公式，即圣 父、圣子和圣灵的三位一体公式，是爱任纽所称的我们印记的三条款。 So, you receive salvation by baptism, but orthodox faith and morality The Trinity, in terms of the formula, the Trinitarian formula of Father, Son, and Holy Spirit, is what Irenaeus called the three articles of our seal.
换句话说，我们被三位一体的名字印记，因为那会在洗礼中使用。 In other words, we are sealed by the Trinitarian name, because that would be used in baptism.
好吧，有关于爱任纽的问题吗？ Alright, so any questions about Irenaeus?
好吧，那么我继续。 Alright then, I'm going to go on.
今晚我们要谈论另一位神学家。 We're going to talk about one more theologian tonight.
我最喜欢的之一，特土良。 One of my favorites, Tertullian.
现在，注意我没有写某地的特土良。 Now, notice I am not writing Tertullian of some place.
那是因为他不是主教。 That is because he is not a bishop.
他大约出生于145或150年，可能活到了220年代，但他写作的最深刻的时期 ，我们说他繁荣的时期，如果你曾经看到这个日期前的FL，这是他繁荣的时期，这 就像是他最伟大创作的时期，可能是第二世纪末，但肯定是第三世纪的头几十年。 He is born somewhere around 145 or 150 and probably lived into the 220s, but the time of his The most profound production in terms of his writing, the time that we would say he flourished, if you ever see this before date, FL, this is when he flourished, this is like the time of his greatest production, is probably the The end of the second century, but for sure the first couple decades of the third century.
所以我们说大约200到220年左右，但大概在那个范围内。 So let's say 200-ish to maybe 220, whatever, but somewhere in there.
所以这就是我们在谈论的。 So that's what we're talking about.
所以我们已经从第二世纪过渡到第三世纪。 So we have made the transition from the second century into the third century.
记住第三世纪的200年代。 Remember the 200s of the third century.
我们还将从希腊语过渡到拉丁语，尽管这并不意味着 从现在开始每个人都用拉丁语写作，但他确实是。 We're also going to make a bit of a transition from Greek to Latin, although that doesn't mean everybody from now on writes in Latin, but he did.
特土良被称为拉丁神学之父，因为他是最早用拉丁语写 作的人之一，是第一个用拉丁语写作的重要神学家。 Tertullian is known as the father of Latin theology because he was one of the first to write in Latin, the first important theologian to write in Latin.
他来自迦太基，这是北非的主要城市，是西方仅次于罗马的第二重要城市。 He's from Carthage, which is the main city in North Africa and the second most important city in the West after Rome.
他可能是个律师，尽管对此有些疑问。 He may have been a lawyer although there is some question about that.
他可能住在罗马，尽管对此有些疑问。 He may have lived in Rome although there is some question about that.
他可能是个神父，尽管对此有些疑问。 He may have been a priest although there is some question about that.
但他似乎在中年、中期事业中大约在185年左右 皈依了基督教，并且他似乎在皈依后不久结婚了。 But he seems to have been converted to Christianity in mid-life, mid-career, somewhere around 185, and he seems to have gotten married shortly after his conversion.
所以很可能是他遇到了一位基督徒女性，然后皈依并结婚了。 So it may very well be that he met a Christian woman and converted and got married.
他可能在190年代初成为神父。 He may have become a priest in the early 190s.
我认为他是，但很难证明，有些学者说他从未是神父。 I think that he was, but it's difficult to prove and some scholars say that he was never a priest.
我认为他可能是罗马的神父，当他与罗马的主教们因一个被称为 孟他努派的团体发生争执时，他离开了罗马，回到了迦太基。 He was probably, I think, a priest in Rome and left Rome and went back to Carthage when he had a falling out with the bishops of Rome over a group known as the Montanists.
你们会读到这个，所以我现在不会详细讨论，尽管我可能会在我们谈论发展中的等级 制度时谈到它，但似乎这个被称为孟他努派的团体，有一些关于他们正统性的疑问， 以及他们是否应该被允许存在于教会内，教会的朱利安支持他们并为他们的正统性辩 护，显然在罗马的某个时候，有一个人出现并说服罗马的主教谴责一神论者。 And you're going to read about this, so I'm not going to go into it in any detail now, although I may talk about it later when we talk about the developing hierarchy, but it seems that this group known as the Montanists, there was some question about their orthodoxy and whether they should be allowed to exist within the Church, and Church Julian was in favor of them and argued for their orthodoxy, and apparently At some point in Rome, there was a guy who came along and convinced the bishop of Rome to condemn the monotheists.
所以，特土良似乎与罗马的等级制度发生了争执。 So, Tertullian seems to have had a falling out with the hierarchy in Rome.
回到迦太基，事实上在世纪之交开始与那里的孟他努派联系。 went back to Carthage and in fact began to associate with the monotonous there somewhere around the turn of the century.
所以他最重要的著作，他的大部分著作都是在他与孟他努派联系期间完成的，但再次强 调，他们并不是真正的异端，他的著作是完全正统的，实际上有助于定义正统性本身。 And so his most important writings, most of his writings were done during the time that he was associating with the monotonous, but again they're not really heretics and his writings are thoroughly orthodox and in fact help define orthodoxy itself.
如果这一切都是真的，他似乎回到了迦太基，可能 放弃了做神父，他似乎以平信徒教师的身份写作。 If all this is true, it seems like he went back to Carthage and probably gave up being a priest, and he seems to be writing as a lay teacher.
当然，正如我所说，他从未成为主教。 And of course, as I said, he never became a bishop.
现在，作为神学家，他深受爱任纽的影响，这是 有道理的，因为爱任纽是他之前的主要神学家。 Now, as a theologian, he's heavily influenced by Irenaeus, which makes sense, because Irenaeus is the one major theologian before him.
我总是想，生活在一个可以在一个夏天读完所有基督教文献的世界里会有多有趣。 And I always think how interesting it would be to live in a world where you could read every Christian document ever written over a summer.
但你不生活在那个世界里，对不起。 But you don't live in that world, sorry.
所以，正如我所说，特土良是第一个用拉丁语写作的重要神学家，所以他被称为拉丁神学 之父，也因为他是创造了拉丁语中的三位一体这个词的人，拉丁语是Trinitas。 So, as I said, Tertullian is the first important theologian to write in Latin, and so he's called the father of Latin theology, also because he's the one who coined the term Trinity, in Latin, Trinitas.
现在，你知道，我们说他创造了三位一体这个词，但 在他之前的希腊作家有一个词来表示神是三位一体。 Now, you know, we say he coined the term Trinity, but the Greek writers before him had a word for for God as three.
在希腊语中是triados，或三位一体。 In Greek it was triados, or triad.
但三位一体是最终会被接受的。 But Trinity is the one that will eventually stick.
作为神学家，他追随爱任纽的领导，支持用圣经来支持他的论点，而不是哲学。 As a theologian, he follows the lead of Irenaeus in favoring Scripture as support for his arguments over against philosophy.
特土良有点走极端，他真的反对哲学。 Tertullian kind of goes to an extreme where he is really against philosophy.
在某些方面，他也从爱任纽那里得到了这一点，因为这些人，你 知道，记得护教学者，殉道者游斯丁，亚历山大的革利免吗？ And in some ways he gets this from Irenaeus, too, because these guys, you know, remember the apologists, Justin Martyr, Clement of Alexandria?
他们写哲学，因为他们是哲学家。 They wrote philosophy because they were philosophers.
亚历山大的革利免是那个说，哲学会引导希腊人归向 基督，就像旧约应该引导犹太人归向基督一样的人。 And Clement of Alexandria was the one who says, you know, philosophy will lead the Greeks to Christ just like the Old Testament is supposed to lead the Jews to Christ.
嗯，那已经过去了。 Well, that's gone.
因为在爱任纽和特土良看来，哲学是坏的，它只会引导你进入诺斯替主义，它不可信，因为 人类的理性是有缺陷的，圣经说神的愚拙比人类的智慧更聪明，所以，哲学是不可信的。 because with Irenaeus and Tertullian, it's like, philosophy is bad, it will only lead you into Gnosticism, It can't be trusted because human reason is flawed, and the Bible says that the foolishness of God is smarter than human wisdom, and so, you know, philosophy is just not trustworthy.
特土良因说过，雅典与耶路撒冷有什么关系而闻名。 And Tertullian is famous for having said, you know, what does Athens have to do with Jerusalem?
换句话说，哲学与神学有什么关系？ In other words, what does philosophy have to do with theology?
好吧，所以…… Alright, so...
特土良建立在爱任纽所说的一切之上，包括等级制度是一种可接近性的等级制度的 观点，即通过圣子接近圣父，通过教会接近圣子，因为圣灵在教会和圣事中找到。 Tertullian builds on everything Irenaeus has said, including the idea that the hierarchy is a kind of a hierarchy of accessibility, in the sense that one gets to the Father through the Son, one gets to the Son through the Church, because the Holy Spirit is found in the Church and through the sacrament.
特土良，像他那个时代的许多人一样，说教会之外没有救恩。 Tertullian, like many of his days, said that there is no salvation outside of the Church.
北非后来的一个主教，一个叫居普良的人，后来 会说，谁没有教会为母亲，谁就没有神为父亲。 One of the later bishops of North Africa, a guy named Cyprian, would later say, whoever does not have the church for a mother does not have God for a father.
所以这个观点是，教会之外没有救恩，因为教会之外没有圣事。 So this idea that there's no salvation outside of the church because there are no sacraments outside the church.
教会之外没有圣餐，所以教会之外没有圣灵。 There's no Eucharist outside the church, so there's no Holy Spirit outside the church.
所以你不能在教会之外接近耶稣，如果你不能接近耶稣，你就不能接近圣父。 So you can't get to Jesus outside of the church, and if you can't get to Jesus, you can't get to the Father.
好吧，我要请你们读的特土良的文件叫做《反对普拉克塞亚》。 Alright, the document that I'm going to ask you to read from Tertullian is called Against Fracteus.
很多这些文件都叫做反对某人。 A lot of these documents are called against somebody.
帮帮我。 Help me out here.
E-A-M？是的。 E-A-M? Yeah.
现在，我们并不真正知道普拉克塞亚是谁，但他 似乎是那个说服罗马主教谴责孟他努派的人。 Now, we don't really know who Praxeus is, but he seems to be the one who convinced the Bishop of Rome to condemn the Montanists.
所以，特土良讨厌他，因为他反对特土良喜欢的孟他努派。 So, Tertullian hates him because he's against the Montanists, whom Tertullian likes.
但有一个更大的问题，那就是普拉克塞亚是一个异端。 But there's a bigger problem, and that is that Praxeus is a heretic.
所以，特土良利用他对普拉克塞亚的厌恶作为写一篇关于神学的文件的工具。 So, Tertullian uses his dislike of Praxeus As a vehicle to write a document about theology.
下周我们将讨论普拉克塞亚特有的异端。 And next week we're going to talk about Crassius' particular brand of heresy.
但现在，我只是想让你在阅读这份文件时知道应该注意什么。 But for now, I just want you to set this up in terms of what you should look for when you read this document.
因为在这份文件中，特土良发展了谈论三位一体的语言，这将成为西方教会的标准语言。 Because in this document, Tertullian develops the language to talk about the Trinity that will become the standard language in the Western Church.
这并不意味着它会立即流行，但它将成为标准。 It doesn't mean it catches on right away, but it will become the standard.
他似乎从罗马法律术语中获得了他用来谈论三位一体的语言。 And he appears to get the language that he uses to talk about the Trinity from Roman legal terms.
这就是为什么很多人说他曾经是个律师。 This is why a lot of people say that he was once a lawyer.
但问题是这些法律术语可能非常普遍，你不必是律师也能知道这些词。 But the thing is that these legal terms were probably so common that you wouldn't have to be a lawyer to know these words.
所以，你知道，也许他是律师，也许不是，但关键是他 从罗马法律用语中借用了这些术语并将其应用于神学。 So, you know, maybe he was a lawyer, maybe he wasn't, but the point is that he borrows these terms from Roman legal use and applies them to theology.
所以第一个是…… And so the first one is...
第一个是persona。 The first one is persona.
Persona，或者我们会翻译成，位格。 Persona, or we would translate that, person.
但不仅仅是一个人。 But not simply a person.
在罗马法律用语中，persona是一个法律实体， 一个在法律上有法律地位并且可以拥有财产的个体。 In Roman legal use, persona is a legal entity, a personality in the sense of an individual who has legal standing and who can own things under the law.
所以不是所有人都是personae。 So not all people are personae.
顺便说一下，复数是personae。 And by the way, the plural is personae.
所以，在罗马法律中，不是所有人都是位格。 So, in Roman law, not all people are persons.
但在这个意义上，位格是指可以拥有某物的人。 But, a person, in this sense, is someone who can own something.
正如特土良解释的那样，神是三个位格的三位一体。 And, as Sir Julian explained it, God is a trinity of persons.
换句话说，有三个位格，三个人。 In other words, there are three personae, three persons.
你知道他们是谁。 You know who they are.
圣父，圣子，和圣灵。 God the Father, God the Son, and God the Holy Spirit.
所以这就是三位一体的三个位格。 So those are the three persons of the Trinity.
特土良使用的另一个法律词是substantia，或者我们可以翻译成，实质。 The other legal word that Triturian uses is substantia, or, as we might translate it, substance.
但要小心，它并不意味着物理或有形的物质。 But be careful, it does not mean a physical or tangible substance.
你知道，当我们在英语中听到这个词时，我们会自动 想到，东西，比如，我鞋子上的这种物质是什么？ You know how it works when we hear that word in English, we automatically think, stuff, like, what's this substance on my shoe?
但它并不意味着物理或有形的物质。 But it doesn't mean a physical or a tangible substance.
实质是具有法律地位或财产的东西。 A substance is something with legal status or property.
一个当代的非有形财产的例子是知识产权。 And a contemporary example of property that's non-tangible is intellectual property.
你可以拥有一个概念或其他东西的权利。 You can own the rights to a concept or whatever.
所以它不必是有形的。 So it doesn't have to be tangible.
在这个意义上，当然不是。 In this sense, of course, it is not.
但它是财产，因为它是被拥有的东西。 But it is property in the sense that it is something that is owned.
所以你明白他要表达的意思。 And so you see where he's going with this.
三个位格拥有一个实质。 The three persons own one substance.
那是什么实质？ What is that substance?
神性本身。 Divinity itself.
它是无形的，是不可见的，属灵的，非物质的，但它是神性。 It is intangible, it is invisible, spiritual, non-material, but it is divinity.
所以三个位格拥有或共享一个神性，一个实质。 So the three persons own or share one divinity, one substance.
现在当我说共享时，我不是指分割，而是指三个位格共同拥有一个实质。 Now when I say share, I don't mean share as in divio, it's not dividing, but I mean share as in the three persons own the one substance.
虽然我们相信三个位格，圣父、圣子和圣灵，但我们仍 然可以说我们只相信一个神，因为只有一个神性实质。 While we believe in three divine persons, Father, Son, and Holy Spirit, we can still say we only believe in one God because there is only one divine substance.
这有道理吗？ Does that make sense?
现在，不知为何，我今晚精力充沛，我一直在讲，所以我们不会在这里待太久。 Now, for some reason I have lots of energy tonight and I'm cruising right along, so we're not going to be here too much longer.
我打赌你对此很高兴。 I bet you're happy about that.
有人能见证吗？ Can I get a witness, huh?
好吧，我要做的是给你们一个视觉展示。 Okay, so what I'm going to do here is give you a visual here.
所以有一个实质是神性本身，神性，对不起，这一个实质 是由三个位格拥有或共享的，他们是圣父、圣子和圣灵。 So there is one substance which is divinity itself, divinity, sorry about that, This one substance is owned or shared by three persons who are the Father, the Son, and the Holy Spirit.
我知道我在这里坚持使用传统术语，但我是有原因的。 And I know I'm sticking with traditional terms here, but I'm doing that for a reason.
如果那是你在想的，我们会谈到那个问题。 We'll get around to talking about that issue if that's what you're thinking.
但现在，我们必须坚持使用传统术语。 But for now, we have to stick with the traditional terms.
所以，三个位格是圣父、圣子和圣灵。 So, the three persons are Father, Son, and Holy Spirit.
但记住，第二个位格是一个拥有两种实质的人。 But remember, the second person is one person who has two substances.
其中一种实质是神性，与三位一体的神性相同，但其中一种实质是人性。 One of those substances is divinity, the same divinity as the Trinity, but one of those substances is humanity.
现在，当我们谈论基督时，我们不用实质这个词 ，我们用本性这个词，但它的意思完全相同。 Now, when we talk about Christ, we don't use the word substance, we use the word nature, but it means exactly the same thing.
对于基督，我们会说他有两种本性，但本性就是实质，是同一回事。 For Christ, we would say he has two natures, but nature is substance, it's the same thing.
所以神，作为三位一体，是三个位格拥有或共享一个实质，其中一个位格，三 位一体的第二个位格，他自己有两种实质，神性和人性，我们称之为本性。 So God, as Trinity, is three persons who own or share one substance, and one of those persons, the second person of the Trinity, himself, has two substances, divinity and humanity, that we call natures.
现在，让我停下来看看有没有问题。 Now, let me stop here and see if there are questions.
没关系，没有问题，那很好。 It's alright, there are no questions, that's fine.
我的意思是，有时这些东西需要消化一段时间，直到你提 出一个问题，但我看到这里有一个问题，是的，请说。 I mean, you know, sometimes this stuff needs to sink in for a while, until you come up with a question, but I see one here, yes, go ahead.
顺便说一句，谢谢你穿着包装工队的衬衫。 Thank you for wearing a Packers shirt, by the way.
我想我不知道该怎么说，但基督徒使用哲学，使用当时的风格，他们和神学家有多反对？ I guess I don't know how to wear this, but how opposed were the Christians using philosophy, using the style of a time, how opposed were they and the theologians?
有点参考。 Kind of reference it.
是的，你知道，正如我之前说的，爱任纽和亚历山大的革利免是同时代的人，对吧？ Yeah, well, you know, as I said earlier, Iran and Clement of Alexandria are kind of contemporaries, right?
但他们没有，我不想在东西方之间做太多的二分法。 But they don't I don't want to make too much of a dichotomy between East and West.
我不想过于简化。 I don't want to oversimplify that too much.
随着发展，东部似乎会更接受哲学，而西部会更不接受哲学，所以像爱任纽和特土良这 样的西方神学家会对哲学持怀疑态度，他们会想要在哲学和神学之间做更多的区分。 As it develops, it does appear that the East is going to be more accepting of philosophy, and the West is going to be less accepting of philosophy, so that the Western theologians like Uranus and Tertullian are going to be skeptical of philosophy, and they're going to want to make it more of a distinction between philosophy and theology.
哲学不好，神学好。 Philosophy bad, theology good.
东方神学家会更像是，你知道，如果你正确使用哲学，哲 学是一件好事，也许哲学和神学之间没有那么大的区别。 The Eastern theologians are going to be more like, you know, philosophy is a good thing if you use it right, Maybe there isn't that much of a distinction between philosophy and theology.
但他们都被认为是正统的吗？ But they're both kind of considered orthodox?
是的。 Yes.
我的意思是，如果他们在其他方面是正统的，那么仅此一点并不能决定他们是否正统。 I mean, if they're orthodox in other ways, then that alone doesn't make them orthodox or not.
特别是在这个早期阶段，你几乎可以在所有这些人身上找 到一些没有坚持下来的东西，没有经受住时间的考验。 Especially at this early stage, you can find things in almost all of these guys that didn't stick, that didn't stand the test of time.
像这样的东西，它经受住了时间的考验。 Something like this, it did stand the test of time.
但特土良，跟随爱任纽对《启示录》的时代论解释。 But Tertullian, Followed Irenaeus in his dispensationalist interpretation of the book of Revelation.
再次强调，很多人认为这是有问题的，可能现在仍然如此。 Again, a lot of people thought that was problematic, and probably still do.
让我再告诉你一件事。 Let me throw one more thing at you.
我告诉你爱任纽使用了那个膏抹的类比。 I told you that Irenaeus used that analogy of the anointing.
圣父是膏抹者，圣子是被膏者，圣灵是膏油，或膏抹的油。 The Father is the one who anoints, the Son is the anointed one, and the Holy Spirit is the ointment, or the oil of anointing.
嗯，我们现在稍微超越了这一点，特土良最喜欢的类比似乎是太阳。 Well, we're moving a little bit beyond that now, and Tertullian's favorite analogy seems to be the sun.
嗯，你知道太阳是一颗恒星，你知道，燃烧的气体球，等等。 Well, you know the sun is a star, you know, burning the ball of gas, whatever.
但太阳发出光和热。 But the sun gives off light and heat.
我在这里有点转述特土良的话，但你会明白的。 And I'm kind of paraphrasing Tertullian here, but you'll get the idea.
所以想象一个类比，圣父就像恒星本身，圣子和圣灵就像光和热。 So imagine an analogy where the Father is like the star itself, and the Son and the Spirit are like the light and the heat.
他们一起工作，但他们是不同的。 They work together, yet they're distinct.
但你真的不能把它们分开。 But you really couldn't separate them.
你可以看到他在这里追求的是统一和区别之间的一种平衡。 You can see what he's going for here is a sort of balance between the unity and the distinction.
统一，但不完全是相同的东西。 Unified, but not exactly all the same things.
不同，但不真正分离。 Distinct, but not really separate.
此时使用的另一个类比是泉水的概念，你知道，泉水从地面冒出来，对吧？ Another analogy that gets used at this point is The concept of a spring, you know, a spring of water bubbling up out of the ground, right?
那么，我们的明尼苏达州的人在哪里，对吧？ So, where's our Minnesota people here, right?
你们那里不是密西西比河的起点吗？ Don't you have the, isn't that where the Mississippi starts?
是的，好吧。 Yeah, okay.
所以，明尼苏达州的人，他们可能在家里看。 So, the Minnesota people here, they're probably watching at home.
所以，泉水，从地面冒出来，泉水最终变成小溪，小溪变成河流。 So, the spring, water bubbling up out of the ground, The spring ends up becoming a stream and the stream becomes a river.
但你怎么说泉水结束和小溪开始的地方？ But how do you say where the spring ends and the stream begins?
所以这再次成为圣父和圣子的类比，圣父像泉水，圣子像小溪。 And so this again becomes kind of an analogy for the father and the son, where the father is like the spring and the son is like the stream.
不同但不分离，一个但不完全相同。 Distinct but not separate, one but not one and the same.
有问题吗？ Question there?
那么这就是三位一体的整个概念作为一个三角形，一个等 边三角形，它们都是平等的，但它们都是不同的地方吗？ So is this where the whole concept of the Trinity comes into play as a triangle, as an equal, lateral triangle, where they're all equal, but yet they're all different?
是的，尽管我不知道是否有人实际上使用三角形作为类比本身，但这正在成为问题，因 为，你知道，为了保持神的统一，必须有一个平等，或者相同性，你知道，一个实质。 Yeah, although I don't know if anyone actually used the triangle as an analogy itself, but that is becoming the issue because, you know, in order to maintain the oneness of God, there's got to be An equality there, or a sameness, you know, the one substance.
但为了保持三个位格之间的区别，必须有一些不同。 But in order to maintain the distinction between the three persons, there's got to be some difference.
所以，当我们下周回来时，我们将看看第三世纪，嗯， 第二世纪末和第三世纪的异端，正是关于这个问题的。 So, when we come back next week, we're going to look at the 3rd century, well, late 2nd and 3rd century heresies that are about exactly that.
所以我们会，你知道，我们来做这个。 And so we'll, you know, let's do that.
但这就是我们现在的情况。 But that's kind of where we're at right now.
我实际上还没有说完我计划要说的一切，所以让我看看有没有问题。 I haven't actually said everything I planned to say, so let me see if there are questions.
我们有足够的时间提问。 We've got plenty of time for questions.
你能重复一下爱任纽关于膏抹和油的例子吗？ Can you repeat Aeneas' example of the anointing and the oil?
哦，这是爱任纽。 Oh, this is Irenaeus.
你会读到它。 You're going to read it.
这是使用膏抹的类比，在这个类比中，圣父像膏抹者，圣子是被膏者 ，当然这也是基督这个词的意思，然后圣灵是膏油，或膏抹的油。 This is using the analogy of anointing, where in this analogy the father is like the one who anoints The Son is the anointed one, which of course is what the word Christ means anyway, and then the Holy Spirit is the oil of anointing, or the ointment itself.
我再次说过，这有某些方面是有问题的，因为它似乎使圣灵处于一个较少是 神性位格而更多只是一个东西，或将圣父和圣子联系在一起的胶水的位置。 And again I said, there's a certain aspect of that that's problematic because It seems to leave the Holy Spirit in a position of being less a divine person and more just a thing, or the glue that holds the Father and Son together.
但再次强调，记住，这在教义的发展中是如此早期，他们还没有谈论太多关于圣灵的事情。 But again, remember, this is so early in the development of the doctrine that they're not talking about the Holy Spirit all that much yet.
这实际上更多是关于圣子和他与圣父的关系，以 及你如何敬拜耶稣并仍然声称你只有一个神。 It's really more about the Son and his relationship to the Father, and how do you worship Jesus and still claim to say, you only have one God.
这个澄清，当你在讲帕特里夏做的九个假设时，是的，教父释经的九个假设，是的。 This clarification, when you were giving the nine assumptions that Patricia did, Yes, the nine assumptions of patristic exegesis, yes.
嗯，第八个是新约的那个，新约通常是按字面解释的。 Well, the eighth was the New Testament one, that the New Testament is interpreted generally, literally.
如果你使用的是旧版本的讲义，旧版本的讲义上 只有八个假设，因为其中一个我分成了两个。 If you're using an old version of the handout, there are only eight assumptions on the old version of the handout because one of them I split into two.
按照书中的内容。 Follow what's in the book.
是的，图表在书里。 Yeah, the chart's in the book.
但是，是的，第八个是新约的解释通常是字面的。 But yeah, so number eight was interpretation of the New Testament was generally literal.
好吧，我们继续停止录像。 All right, we'll go ahead and stop the tape.
感谢在家观看的你们。 Thanks for watching, those of you at home.