你好，欢迎来到历史1课程。这个视频是第一单元的重点内容。我想再次强 调，如果你偶然看到这个视频，而你并不是我课程的注册学员，也没关系。 Hello and welcome to History 1. This video is highlights from Unit 1. And I just want to say again up front that if you've stumbled on this video and you are not a registered participant in one of my classes, that's okay.
欢迎你观看这个视频，视频结尾的小结语是为你准备的。 You are welcome to watch the video and the little outro at the end is for you.
所以请留下来观看那部分。 So hang around and watch that.
那个结语不是为注册了这门课的学生准备的。 That outro is not for my students registered for the class.
还有一个提醒，历史1课程的主要教科书是这本书，《阅读 教父》，索菲亚学院出版社2022年版。不要买旧版。 Also a reminder, the primary textbook for History 1 is this book, Reading the Church Fathers, from Sophia Institute Press, 2022. Don't get the old one.
请确保你买到的是这个版本。 Make sure you get this edition.
这门课的第二本教科书是我的《三位一体101》。好，现在，在约翰 福音第18章第38节中，本丢彼拉多问了一个问题，「真理是什么」 And the secondary textbook for this class is my Trinity 101. Okay, so now, in John's Gospel, in chapter 18, verse 38, Pontius Pilate asks the question, what is truth?
所以当我们开始这门课时，我们实际上要解答这个问题。 And so when we begin in this class, we are actually going to be tackling that question.
究竟什么是真理 What is truth after all?
用大写的T。我们将为这门课程后面的所有内容奠定基础。 With a capital T. And we're going to be laying the groundwork for everything that comes after in this class.
像往常一样，我会破除一些谬误。 And as always, I'm going to be doing some myth busting.
例如，一个长期存在的谬误是认为原始基督教更接近 犹太教而不那么希腊化，但后来被希腊哲学破坏了。 For example, one of the myths that The myth that has held on for a long time is the myth that original Christianity was something more Jewish and less Greek but then it was ruined by Greek philosophy.
这就是基督教希腊化的谬误。 This is the myth of the Hellenization of Christianity.
希腊化意味着变得希腊化，对吧 Hellenization means to become Greekified, right?
所以有这样一个谬误，认为基督教本来是一回事，然后变 得希腊化了，这种变化破坏了它，使教会偏离了正轨。 And so there's this myth that somehow Christianity was one thing and then it became Hellenized and that kind of ruined it and put the church off track.
这是不正确的。 That's not true.
这是一个谬误。 That is a myth.
事实是，基督教是希伯来思想和希腊思想的一种结合。 The truth is that Christianity is a kind of a marriage of Hebrew and Greek thought.
但早期基督徒绝不是不加批判地接受希腊哲学思想。 But in no sense did the early Christians take Greek philosophical thought uncritically.
实际上，他们只接受那些已经与希伯来思想一致的希腊思想方面。 The reality is that they only accepted those aspects of Greek thought that were already consistent with Hebrew thought.
所以，那些在希腊哲学中发现的神的属性，例如，神是不变的，也 就是说，不会改变，神是不受感性的，也就是说，神不会受苦，这 些不仅在希腊哲学中是既定的，在希伯来智慧中也是如此，对吧 So all of those attributes of God that are found in Greek philosophy So, the conviction, for example, that God is immutable, that is, unchanging, and that God is impassable, that is, that God doesn't suffer, These are simply a given, not only in Greek philosophy, but also in Hebrew wisdom, right?
所以这些东西你可以在旧约中以这样或那样的方式找到。 And so these are things you can find in the Old Testament in one way or another.
当早期基督徒在希腊哲学中也看到这些时，他们意识到存在一致性。 And then when the early Christians also saw them in Greek philosophy, they realized that there was a consistency.
所以我们在早期基督教中看到的是这种重叠，同时在希伯来智慧和希腊哲学中发现真理。 And so what we have in early Christianity is this overlap of finding the truth that exists in both Hebrew wisdom and Greek philosophy simultaneously.
现在我想谈谈神的不变性，因为这很重要，这些都在《阅读教父》的开篇章节中。 Now I want to say a few things about the immutability of God because this is important and it's all in the beginning chapters of Reading the Church Fathers.
但神是不变的，这一点很重要。 But this is important that God is immutable.
神不会改变。 God does not change.
在旧约中，这通常表现为神的信实或神坚定不移的爱。 In the Old Testament this is usually expressed as God's faithfulness or God's steadfast love.
当然，这取决于你所看的英文翻译。 This depends, of course, on the translation that you get into English.
但这些都与异教神明，希腊罗马诸神形成对比，后者有时被认为是骗子。 But this is all in contrast to the pagan gods, the Greco-Roman gods, which were considered to be sometimes tricksters.
他们可能反复无常。 They could be fickle.
他们可能喜怒无常。 They could be capricious.
他们可能调皮捣蛋。 They could be mischievous.
他们可能做出不道德的行为。 They could engage in immoral behavior.
所以归根结底，他们是不可信赖的。 So at the end of the day, they were not trustworthy.
但希伯来智慧，以及我们从这些哲学概念中得到的，是对神可信赖性的肯定。 But what Hebrew wisdom, and then what we get in these philosophical concepts as well, is the affirmation that God is trustworthy.
正是因为神不会改变。 precisely because God does not change.
神不会改变主意。 God doesn't change his mind.
神不会重新谈判约。 God doesn't renegotiate covenants.
神不会改变。 God does not change.
所以这是犹太基督教神学假设的一个方面，因为 一个会改变的神是不能被信赖会遵守承诺的。 And so this is one of those things that Judeo-Christian theology assumes, because a God who can change is a God who cannot be trusted to keep his promises.
所以当我们说神是不变的时候，我们的意思是神是信实的。 And so when we say that God is unchanging, What we mean is that God is faithful.
再次强调，这在旧约中表现为神信实的爱，神持久的爱这些概念。 And again, this is expressed in the Old Testament in these concepts of God's faithful love, God's enduring love.
诗篇中的叠句「他的慈爱永远长存」。 The refrain in the Psalms, His mercy endures forever.
现在，在七十士译本中，也就是旧约的希腊文译本，当然这也是 耶稣和使徒们使用的圣经，有时这也被翻译成真理这样的概念。 Now, sometimes in the Septuagint, which is the Greek translation of the Old Testament, which was, of course, the Bible of Jesus and the Apostles, sometimes this also gets translated using concepts like truth.
所以我们又回到了什么是真理这个问题，对吧 And so again, we're back to this idea of what is truth, right?
神的不变性与真理相连，因为既然神不改变，神就是不变的、永恒的真理。 The immutability of God is connected to truth because Since God doesn't change, God is unchangeably, eternally true.
神是大写的真理，而会改变的真理就不是真理。 God is Truth with a capital T, and truth that changes isn't truth.
所以，为了让真理成为大写的真理，它在某种程度上也必须是不变的。 And so, in order for truth to be Truth with a capital T, it also has to be unchanging in a certain way.
神的不变性与这种真理的概念相连，这也与神的 完美有关，因为神的完美也要求神是不变的。 The immutability of God is connected to this idea of truth, which is also related to God's perfection, because God's perfection also requires that God be unchanging.
如果神会随时间改变，那么神就不可能是完美的，因为要么神是完美 的然后变成不那么完美的东西，要么神不完美但正在变得更加完美。 If God could change over time, Then God could not be perfect, because either God would be perfect and then change into something less than perfect, or God would be less than perfect and changing into something more perfect.
但所有这些都是说，无论是在希伯来思想中，还是在借鉴了希腊哲学的 早期基督教思想中，一个存在，即神，如果会改变就不可能是完美的。 But all that is to say that both in Hebrew thought and then in early Christian thought that borrows from Greek philosophy too, a being, God, cannot be perfect if God changes.
一个会改变的神，嗯，那种改变会否定完美。 A God who changes, well, that change would negate perfection.
但因为神是完美的，神也是不变的。 But because God is perfect, God is also unchanging.
这就是原则，真理不会改变。 And this is the principle, that truth does not change.
真理是被接受的，你不能自己编造，它也不会随 时间改变，因为改变会否定它作为真理的本质。 Truth is received, you don't make it up for yourself, and it doesn't change over time, because change would negate it as truth.
所以，再次强调，在书中，我讨论了神的不变性的所有这些方面是如何相互关联的。 And so, again, in the book, I talk about how all of these These aspects of God's immutability are interrelated.
你可以在书中看到更多细节。 And so you can see that in more detail in the book.
但让我给你举个例子，在旧约中有一处我们开始听到关于神的这些属性。 But just to give you an example of one place in the Old Testament where we start to hear about these attributes of God.
神是什么样的 What is God like?
这是诗篇89篇14和15节。诗人直接对神说话。 This is Psalm 89, 14, and 15. And the psalmist is speaking directly to God.
你有大能的膀臂。 You have a mighty arm.
你的手大有能力。 Your hand is strong.
你的右手高举。 Your right hand is ever exalted.
这些都是比喻。 These are metaphors.
右手是神能力的比喻。 The right hand is a metaphor for God's power.
神是全能的。 God is omnipotent.
这是神性的一个属性，神是全能的。 This is an attribute of divinity, that God is all-powerful.
公义和公平是你宝座的根基。 Justice and judgment are the foundation of your throne.
神总是公正的，总是公义的。 God is always just, always righteous.
慈爱和诚实行在你前面。 Mercy and faithfulness march before you.
神总是仁慈的。 God is always merciful.
神总是信实的。 God is always faithful.
再次强调，神的信实这个概念依赖于神的不变性，因为一个 不是不变的神，一个可以改变的神，就不是一个信实的神。 And again, that concept of God's faithfulness depends on God's immutability, because a God who is not immutable, a God who can change, is not a God who is faithful.
信实取决于我们能够依靠神作为一个守约的神。 Faithfulness depends on us being able to rely on God as a God who keeps his promises.
我们在希伯来智慧中看到这些神的属性，然后在希腊 哲学与希伯来智慧重叠的地方得到希腊哲学的确认。 We get these attributes of God expressed in Hebrew wisdom and then confirmed by Greek philosophy in those places where Greek philosophy and Hebrew wisdom overlap.
当我们进入新约时，我们也看到这些相同的神性属性被 表达出来，甚至在约翰一书中说「神就是爱」，对吧 And then when we get into the New Testament, we see these same attributes of divinity expressed as well, even to the point of, in 1 John, God is love, right?
所以再次强调，爱是神的神性本身的一个属性。 So again, love is an attribute of God's very divinity.
这不仅仅意味着神是有爱的或爱是神所做的事，而是爱描述了神在本质上是谁。 It doesn't simply mean that God is loving or that love is something God does, but that love describes who God is in God's very essence.
好的，现在我想谈谈我们在讨论神时使用的一些语言。 Okay, now I want to talk for a minute about some of the language that we use when we talk about God.
在某些方面，这有点超前，因为我们将会看到这种语言是如何在早期教会中出现的。 And in some ways this is getting a little bit ahead of ourselves because we're going to be seeing sort of how this language emerges in the early church.
但为了让我们一开始就走上正确的道路，不养成任何坏习惯，我现在想稍微谈谈这个。 But just so that we get ourselves starting on the right foot and that we don't create any bad habits, I want to talk about this a little bit right now.
我刚才提到，当我们谈论神性的属性或神的属性时，我们是在谈论 神的本质，是什么使神成为神，是什么使神与其他一切区别开来。 I mentioned a second ago that when we talk about the attributes of divinity or attributes of God, we are speaking about the essence of God, what it is that makes God, God, and what it is about God that sets God apart from everything else.
因为宇宙中只有两个类别，创造者和被造物。 Because there's only two categories in the universe, creator and creation.
神是创造者，其他一切都是被造物。 God is creator and everything else is creation.
所以如果你这样看，是什么使神成为大写的创造者，使 神与其他一切，即被造物，即被创造的东西区别开来 So if you look at it that way, what is it that makes God creator, capital C, and sets God apart from everything else, which is creation, which is created?
这些就是神性的属性。 These are the attributes of divinity.
这些是我们用来谈论神是谁，以及在某种程度上神是什么的东西。 These are the things that we use to talk about not only who God is, but in a way, what God is.
所以我用本质这个词。 And so I use the word essence.
神的本质是什么 What is the essence of God?
神性的本质是什么 What is the essence of divinity?
现在，本质这个词，你本能地知道它的意思。 Now, that word, essence, you kind of instinctively know what that means.
它与定义某物本质的东西有很大关系。 It has a lot to do with what defines something as being what it is.
本质这个词是希腊概念，但有一个拉丁概念与之等同，那就是实体这个词。 And the word essence is a Greek concept, but there's a Latin concept that's the equivalent, and that's the word substance.
现在，实体这个词很棘手。 Now, it's tricky with the word substance.
当然，实体是拉丁词substantia的英文翻译。 Of course, substance is the English translation of the Latin word substantia.
当你听到实体时，你可能会倾向于想到物质或有形的东西，但它完全不是这个意思。 When you hear substance, you might be tempted to think of material or tangible substance, but it doesn't mean that at all.
一个事物的实体就是使那个事物成为它本身的东西，对吧 The substance of a thing is what makes that thing what it is, right?
它是我们用本质这个词所表达的事物的本质。 It is the essence of a thing in the way we would use the word essence.
所以神性的实体正是我们用来描述神的这些神性属性。 And so the substance of divinity is precisely these attributes of divinity that we use to describe God.
神是无所不在的，同时存在于每个地方。 God is omnipresent, everywhere at once.
神是全能的，无所不能。 God is omnipotent, all powerful.
神是全知的，无所不知。 God is omniscient, all knowing.
神是全善的，完全良善。 God is omnibenevolent, all good.
然后我们从那里继续。 And then we go from there.
神是不变的，永恒不变。 God is immutable, unchanging.
神是不受感性的，这意味着神不能受苦。现在，这并不意味着神不能有同 情心，而是意味着神不能被外部力量影响，以至于被迫做任何事，对吧 God is impassable, which means that God is unable to suffer Now, that doesn't mean that God is unable to have compassion, but it means that God cannot be acted upon by an outside force that affects God in a way that forces God to do anything, right?
所以神不能成为受害者。 So God cannot be a victim.
所以当我们说神是不受感性的时候，意味着神不能成为任 何外部力量，宇宙中任何其他力量或存在的受害者，对吧 So when we say God is impassable, it means God cannot be the victim of any outside force, any other force or being in the universe, right?
所以神是不受感性的。 So God is impassable.
所以所有这些以及我在书中描述的所有其他内容，都是描述神是谁 的神的属性，告诉我们关于神的实质，神性的实质的一些东西。 And so all of these things and all the others that I describe in the book, these are all attributes of God that describe who God is and that tell us something about the very substance of God, the substance of divinity.
也就是说，神性本身，用大写的D。现在，当我们谈论神性的实质时，我 们谈论的是三位一体的三个位格，圣父、圣子和圣灵共同拥有的东西。 That is, divinity itself, with a capital D. Now, when we talk about the substance of divinity, we are talking about something that is shared and owned in common by all three persons of the Trinity, Father, Son, and Holy Spirit.
只有一个神性的实质，因为只有一位神。 There is only one substance of divinity because there is only one God.
这一位神就是圣父、圣子和圣灵一起。 The one God is the Father, Son, and Holy Spirit together.
但是，圣父、圣子和圣灵并不完全相同。 But, The Father, Son, and Holy Spirit are not identical.
圣父不是圣子，圣子不是圣灵。 The Father is not the Son, the Son is not the Spirit.
所以三个位格之间有区别。 So there are distinctions between the three persons.
我们用位格这个词来描述三位一体的三个，可以说是显现，圣父、圣子和圣灵。 And we use the word persons to describe the three, let's say, manifestations of the Trinity, Father, Son, and Holy Spirit.
我现在在开始就提出这个，尽管我们稍后会详细讨论。 And I bring this up now at the beginning, even though we're going to cover it later.
我现在提出这个是为了避免养成一些坏习惯，例如， 我们不想把三位一体的三个位格称为神的三个部分。 I bring it up now so that we don't get into some bad habits like, for example, we do not want to call the three persons of the Trinity Three parts of God.
因为那会暗示神可以被分割或分开。 Because that would imply that God can be divvied up or divided.
三位一体的位格不是神的部分。 The persons of the Trinity are not parts of God.
神根本没有部分，因为神是单一的，意味着神从始至终是一个整体。 God doesn't have parts at all because God is simplex, meaning God is one thing through and through.
所以你不能像三个人分享一个披萨那样分割神。 And so you can't divvy up God like three people sharing a pizza.
它不是那样运作的。 It doesn't work that way.
所以我们不用语言的精确性来指代三位一体的位格。 So we don't refer to the persons of the Trinity Precision of language.
我们希望我们的语言总是准确地传达正确的教义。 We want our language to always Precisely convey doctrine correctly.
也有不正确的表达方式。 There are ways to be incorrect as well.
我们想要避免那些。 We want to avoid those.
这将让我们开始。 This is going to get us started.
我想提一下关于神的不变性和不受感性。 I want to mention something about God's immutability and impassibility.
再次强调，这些都在书中有所涉及。 Again, all of this is covered in the book.
但现在，让我重申一些内容。 But for now, let me just reiterate something.
神是不变的，永恒不变的事实，以及神是不受感性的，神不受苦的事实。 The fact that God is immutable, unchanging, and the fact that God is impassable, that God does not suffer.
这些并不意味着神是静止的或冷漠的，或者神缺乏同情心。 These do not mean that God is static or aloof or that God lacks compassion.
这些都是对这个概念的误解。 These are all misunderstandings of the concept.
神的不变性意味着神不变地、永恒地处于最大的爱、最大的同情心，以及 最大的创造活动中，神从不休息，因为神总是处于最大的创造活动中。 The immutability of God means that God is immutably, unchangeably, and eternally at maximum love, maximum compassion, And at maximum creative activity, God never rests because God is always at maximum creative activity.
所以神不会在某一天更积极地为我们行动，而在另一天不那么积极。 So God is not more active on our behalf on one day and less active on our behalf on another day.
神不会在某一天更爱我们，而在另一天不那么爱我们。 God is not more loving to us on one day and less loving to us on another day.
神始终以最大程度地爱我们并保持创造性活动。 God is loving and creatively active To the maximum at all times.
如果是其他方式，那就会有问题，因为这要么意味着神曾经不那么有爱然 后变得更有爱，要么曾经更有爱然后变得不那么有爱，或类似的情况。 And if it were any other way, then that would be a problem because it would either mean that God was less loving and then became more loving or was more loving and then became less loving or something like that.
而所有这些都会削弱神的完美。 And all of that would just chip away at God's perfection.
所以早期基督徒的理解是，神是不变的，正是因为或为了让你可以相信神是 绝对信实的，绝对有爱的，对你绝对富有同情心的，而且丝毫不会减少。 And so the understanding of the early Christians is that God is immutable precisely because or so that you can trust that God is absolutely faithful Absolutely loving and absolutely compassionate toward you without any decrease at all.
好的，现在让我们谈谈方法论，以及我们如何看待早期教会的历史和我们所称的教义发展。 Okay, now let's talk a little bit about methodology and about how we are looking at the history of the early church and what we call the development of doctrine.
首先，让我稍微定义一下我说教义发展时是什么意思 So first of all, just a little bit of definition of what do I mean when I say that doctrine develops?
因为我不是刚说过真理不会改变吗 Because didn't I just say that truth doesn't change?
而现在我又说教义会发展。 And now I'm saying that doctrine develops.
这是怎么回事 So what's up with that?
嗯，当我们谈论教义的发展时，我们的意思是每一代 都有一个正统信仰，它成为下一代正统信仰的基础。 Well, when we talk about the development of doctrine, what we mean is that in each generation there is an orthodoxy that becomes the foundation for the orthodoxy of the next generation.
所以在每一代中，教义的发展意味着教义得到澄清，得到充实，得到阐述，随着时间的推移 变得越来越清晰，因为细节被解决了，或者以前没人想到的问题最终被提出来了，等等。 And so that in each generation The development of doctrine means that doctrine is clarified, it gets fleshed out, it gets elaborated upon, and it becomes clearer and clearer over time as details are worked out or questions that nobody thought of before are finally asked or whatever it is.
但教义的发展并不意味着在一代或一个世纪中被认为是正 统的东西在下一个世纪可能不再正统或可能成为异端。 But the development of doctrine does not mean that what was orthodoxy in one generation or in one century could be no longer orthodox in the next century or could be heresy in the next century.
它不是那样运作的。 It doesn't work like that.
它也不会反过来。 It also doesn't go the other way.
在一个世纪被视为异端的东西不会在后来成为正统。 Something that's heresy in one century does not become orthodoxy later on.
它只意味着正统信仰本身随着时间的推移会有所扩展，并变得越来越清晰。 It only means that Orthodoxy itself is kind of expansive over time and it becomes more and more clarified.
所以你会看到这是如何展开的。 And so you'll see how this plays out as we go.
为了稍微细化一下，你知道，有一些事情人们在某个时候可以 侥幸过关，但一旦事情进一步澄清，这些就不会再被接受了。 And to nuance it a little bit, you know, there are a few things that people sort of get away with at one point that aren't going to fly later once things become further clarified.
你知道，这方面的一个例子是，到第二世纪末或第三世纪初，我们有教父特土良。 And, you know, an example of this would be, you know, by the end of the second century or so, beginning of the third century, we have the church father Tertullian.
他实际上确实把三位一体的三个位格称为神的三个部分。 He actually does call the three persons of the Trinity three parts of God.
但很快，共识就是，不，这是不行的，因为神是单一的，神没有 部分，所以你不能用部分这个词来谈论三位一体的三个位格。 But very quickly, the consensus is, no, that's not going to fly because God is simplex, God doesn't have parts, so you can't use the word parts to talk about the three persons of the Trinity.
所以即使你会，当我们讲到那里时，你会在特土良的著作中读到他 侥幸使用了这种说法，但它并没有持续，所以你自己不要这样做。 So even though you will, when we get there, you'll read in Tertullian where he sort of gets away with that, but it doesn't last, so don't do it yourself.
有一些类似的小事。 There are a few little things like that.
但在大多数情况下，一代人的正统信仰从不会在后来成为异端。 But for the most part, what is orthodoxy in one generation never becomes heresy later.
它成为后来正统信仰的基础。 It becomes the foundation for later orthodoxy.
所以每一代都有一个正统信仰。 And so there is an orthodoxy in every generation.
所以这里有另一个我需要为你破除的谬误，因为在早期基督教研究中长期 存在的一个谬误，你有时仍能看到，一些人在他们写的书中仍坚持这一点 ，就是这个谬误或这个想法，即早期教会中不只有一种基督教，而是有许 多基督教，或者有时被称为基督论，指理解基督的许多不同方式。 And so here's another myth that I need to bust for you because one of the myths that was around for a long time in the study of early Christianity, and you still see it sometimes, some people still insist on this in the books that they write, is this myth or this idea that there was not just one Christianity in the early church, but there were many Christianities, or sometimes referred to as Christologies in terms of many different ways of understanding Christ.
现在，别误会我的意思，确实有不同的理解基督的方 式，我们会看看它们，但只有一种方式是正确的。 Now, don't get me wrong, there are different ways of understanding Christ, and we're going to look at them, but there's only one way that's correct.
只有一个正统信仰，在每一代中，你看到的教义 发展都是建立在前一代正统信仰的基础之上。 There's one orthodoxy, and in every generation, what you see is the development of doctrine is Building on the foundation of the previous generation's orthodoxy.
所以不存在一些人所谓的原始正统这种东西，好像 有一个基督教存在但正统信仰还不存在的世界。 So there's no such thing as a kind of what some people will call proto-orthodoxy, as if there was a world where Christianity existed, but orthodoxy didn't exist yet.
这种事是不存在的。 There's no such thing.
没有正统信仰之前的时期。 There's no time before orthodoxy.
有时这个谬误被表达得如此极端，以至于有人声称正统信仰是 在君士坦丁大帝将基督教合法化之后的四世纪才被发明的。 Sometimes this myth gets expressed to such an extreme that people will claim that orthodoxy was invented in the fourth century after the Emperor Constantine legalized Christianity.
这些都不是真的。 None of that is true.
这全是谬误。 It's all a myth.
在教会的每一代中，都有那一代的正统信仰，而那个正统信仰将成为扩展的基础。记住，总 有一个主流教会，即大多数基督徒坚持当时的正统信仰，这就是从一代传到下一代的传统。 There is, in every generation of the church, an orthodoxy for that generation, and that orthodoxy will become the foundation for an expanded Remember that there is always a mainstream church, which is the majority of Christians who are holding on to the Orthodoxy of that time, and that is the tradition that is passed down from one generation to the next.
当然，在每一代中，都有更多的研究，更多的祷告 ，更多的人写作，所以它得到扩展，进一步澄清。 And of course, in each generation, there's more study, there's more prayer, there's more people writing about it, and so it becomes expanded upon, it becomes further clarified.
但永远不要忘记这一点，宗教，每一种宗教，尤其是我们的宗教，宗教就是传统。 But never forget this, religion, every religion, but especially ours, religion is tradition.
如果没有传统，就没有宗教。 If there's no tradition, there's no religion.
事实上，你甚至可以说宗教在定义上是保守的， 因为宗教保存或维护了一代代传下来的传统。 In fact, you could go so far as to say that religion is conservative by definition because religion Conserves or preserves a tradition that's handed down from one generation to the next.
通过时间保存某些东西，就像功夫从师傅传给弟子一样。 Preserving something down through time, just like the way Kung Fu is transmitted from teacher to disciple.
因此，早期和中世纪教会的假设总是认为传统是 有价值的，任何偏离传统的东西都会受到怀疑。 And so the assumption of the early and medieval church is always that the tradition is valuable And anything that deviates from the tradition is going to be suspect.
所以，任何偏离传统的东西都有责任证明它应该与之前的东西并存或取而代之。 And so the burden of proof is on whatever deviates from the tradition to prove that it deserves to exist alongside or in replacement of something that came before it.
所以当我们研究教会、早期教会历史和教义发展时，我有所谓的三个法则。 So as we study the church and the history of the early church and the development of doctrine, I have what I call three laws.
现在，这些法则并不是真正的法则。 Now, these laws are not really laws.
它们更像是观察结果，因为早期基督徒并没有把这些法则写下来然后遵守它们。 They're more like observations because it's not as though the early Christians wrote these laws down and then obeyed them.
这些只是我对历史上事情如何发展的观察。 These are just my observations of how it always worked out throughout history.
所以这里是早期教会和教义发展的三个法则。 So here are the three laws of the early church and the development of doctrine.
这些内容都在教科书里。 And this stuff is all in the textbooks.
现在，第一条法则。 Now, law number one.
异端迫使正统信仰定义自己。 Heresy forces Orthodoxy to define itself.
这意味着正统信仰是一种被假定的东西，直到出现另一种 选择，直到有人提出与正统信仰相矛盾或对立的东西。 That means that Orthodoxy is something that is just sort of assumed until an alternative comes along, until someone proposes something else that either contradicts or opposes Orthodoxy.
那个异端被提出，这就是迫使教义发展的原因，因为这迫使 那些捍卫正统信仰的人进一步定义正统信仰以对抗异端。 That heresy It is proposed and that is what forces the development of doctrine because that is what forces those who defend orthodoxy to further define orthodoxy in opposition to the heresy.
所以很多时候，我们实际上并没有得到对正统教义的大 量澄清，直到它们受到其他选择，即异端教义的挑战。 So very often we actually don't get a lot of clarification on the orthodox doctrines until they are challenged by alternatives, by heretical doctrines.
所以我们在教父著作中经常读到的是在前一代传下来的东西和其他东西之间进行的辩论。 And so what we read a lot of times in the Church Fathers is the debate that is going on between what has been received from the previous generation and something else.
所以异端迫使正统信仰定义自己。 So heresy forces orthodoxy to define itself.
第二条法则，正统信仰是各种选择之间的中庸之道。 The second law, Orthodoxy is the middle way between the alternatives.
我们发现，我在介绍视频中谈到了这个整体的钟摆概念，我们发现， 再次强调，这只是一个观察，这总是事情发展的方式，我们发现那些 选择，后来被称为异端的东西，存在于概念的边缘，在极端处。 And what we find, and I talked about this in the intro video with the whole concept of the pendulum, what we find, and again, this is simply an observation, this is always the way it plays out, what we find is that the alternatives, what will come to be called heresies, exist kind of on the conceptual fringes, on the extremes.
它们是极端的观点，在一个方向上走得太远，或者过分强调一件事以至于削弱了其他东西。 They are extreme views that go too far in one direction or that emphasize one thing so much that they diminish something else.
所以正统信仰就是在这些极端之间的平衡点。 And so orthodoxy then is this place of balance between the extremes.
让我给你一个简单的例子。 So let me give you a quick example.
早期教会中有人提出耶稣是人但不是神。 There were those in the early church who proposed that Jesus was a human but not divine.
这是一个极端。 That's one extreme.
是人，完全不是神。 Human, not at all divine.
早期教会中也有人提出耶稣是神，但完全不是人。 There were also those in the early church who proposed that Jesus was divine, but not at all human.
这是另一个相反的极端。 And that's the other opposite extreme.
完全是神，不是人。 All divine, not human.
正统的中庸之道是什么 What's the orthodox middle way?
它是对这个问题的「既是...又是...」的回答。 It's the both-and answer to the question.
它是一个平衡点，既保持他的神性又保持他的人 性，并拒绝过分强调一个以至于削弱另一个。 It's that place of balance that holds both his divinity and his humanity in tension, and which refuses to emphasize one so much that it diminishes the other.
正统的中庸之道是耶稣基督既是人又是神。 The orthodox middle is that Jesus Christ is both human and divine.
好的，这就是给你一个概念，说明这是如何展开的。 Okay, so that's kind of to give you an idea of how this plays out.
再次强调，你会在课文中读到所有这些，所以你会看到的。 And again, you'll read it all in the text, so you'll see it.
第三条法则是基督论影响救恩论。 The third law is that Christology informs soteriology.
基督论是我们关于基督的信仰，即他既是人又是神。 Christology is what we believe about Christ, that he is both human and divine.
这就是一切的开始。 That's where it all starts.
而救恩论是我们关于救恩的信仰以及救恩如何运作。 And soteriology is what we believe about salvation and how salvation works.
另一个词是赎罪。 The other word for this is atonement.
赎罪是救恩如何运作的具体细节，对吧 Atonement is kind of the nuts and bolts of how salvation works, right?
所以这一切的要点是，我们对基督的信仰影响我们对救恩的信仰。 And so the point of all this is that what we believe about Christ influences what we believe about salvation.
我们对救主的信仰会驱使我们对救恩产生这样或那样的信仰。 What we believe about the Savior will drive us to one belief or another about salvation.
反过来也是如此。 And it works the other way too.
如果你从某种关于救恩的信仰开始，那会驱使你对救主产生这样或那样的信仰。 If you start with a certain belief about salvation, That will drive you to one belief or another about the Savior.
所以这个想法是，基督论、救恩论和赎罪论都是相互关联的。 And so the idea is that Christology, soteriology, and atonement are all interrelated.
你也会看到这是如何展开的。 And you will see how that plays out as well.
这就把我们带回到真理的概念。 And so that kind of brings us full circle back to the concept of truth.
什么是真理 What is truth?
本丢彼拉多的问题，对吧 Pontius Pilate's question, right?
真理是你自己编造的东西吗一个人的真理可以与另一个人的真理不同甚至矛盾吗 Is truth something that you make up for yourself and one person's truth can be different or even contradictory to another person's truth?
真理是随时间演变的东西吗 Is truth something that evolves over time?
真理会改变吗今天是真的东西明天可能是假的，反之亦然 Does truth change and something that was true today can be false tomorrow or vice versa?
或者真理是我们不编造而是接受的东西，是随时间不变的东西，只需要被保存并代代相传 Or is truth something that we don't make up but we receive and something that is unchanging over time but simply needs to be preserved and handed down from one generation to another?
嗯，我们信仰中的先辈们的答案和早期及中世纪基督徒的普遍假设 是，真理不会演变，我们不能自己编造真理是我们接受的东西。 Well, the answer of our ancestors in the faith and the universal assumption of the early and medieval Christians is that truth does not evolve and we do not get to make it up for ourselves Truth is something that we receive.
它主要通过启示、圣经等来到我们这里。它是我 们必须接受、拥抱、保存并传给下一代的东西。 It comes to us primarily through revelation, the scriptures, etc. And it is something we must receive and embrace and preserve and hand down to the next generation.
这就是他们理解真理的方式。 And that's how they understood truth.
实际上，这就是直到今天大多数基督徒理解真理的方式。 And that is actually how most Christians to this day understand truth.
所以这就是那种世界观，你可以说是认识论，好的，现在你为这门 课阅读的第一个主要原始文献是一封叫做《克莱门特一书》的信。 And so that's the sort of worldview, the epistemology, you might say, Okay, now the first primary source document that you're reading for this class is a letter called First Clement.
《克莱门特一书》是由罗马的克莱门特写的。 First Clement is written by Clement of Rome.
克莱门特是第一世纪末罗马的主教，这是他在公元95年左右写给 哥林多基督徒的一封信。所以这意味着这封信写于大约同一时期。 Now Clement was the Bishop of Rome towards the end of the first century and this is a letter that he wrote to the Christians of Corinth In about the year 95 AD or CE. And so that means that this letter was written at about the same time.
嗯，我会说在同一年内，在启示录写作的一年之内，对吧 Well, I would say within the same year, within a year of the writing of the book of Revelation, right?
所以它仍然在我们新约的时期内。 So it's still within the time period of our New Testament.
所以你正在阅读，如果你还没有读过的话，你将要阅读《克莱门特一书》。 And so you're reading, if you haven't read it already, you're going to be reading first Clement.
这是罗马主教在圣保罗写给哥林多人的信大约40年后写给哥林多基督徒的一封信。 A letter that the Bishop of Rome writes to the Christians in Corinth now some 40 years after St. Paul has written his letters to the Corinthians.
注意，在这40年的时间里，到了公元95年，他们已经在阅读保罗的书信， 包括写给哥林多人的信，也包括希伯来书，因为很多人认为那是保罗写的。 And notice that in that span of 40 years now, by the year 95, They are already reading Paul's letters, including the letters to the Corinthians, and also including the Hebrews, the letter to the Hebrews, because a lot of people assumed that Paul wrote that.
但他们把这些当作圣经来阅读。 But they are reading these as Scripture.
他们阅读这些，并将它们与旧约并列，视为同样受神启示的神圣启示，对吧 They are reading these and holding them up next to the Old Testament as equally inspired divine revelation, right?
事实上，克莱门特自己的写作方式让我们看到，他假定自己是在神的启示影响下写作的。 And in fact, Clement himself writes In such a way that we can see that he assumes that he is writing under the influence of divine inspiration.
现在，这更多与他作为罗马主教的职位有关，而不是与他个人有关。 Now, this has more to do with his office as the Bishop of Rome than with him as a person.
克莱门特并不声称自己是无误的。 Clement is not claiming to be infallible himself.
但作为罗马主教的身份写作时，他认为自己有权代表神写作，并 以某种方式以他在这个角色中的前任圣彼得的名义，他有权告诉 哥林多的基督徒，一个完全不同城市的基督徒，该做什么。 But writing in his role as the Bishop of Rome, he assumes that he has the authority to write on behalf of God And sort of in the name of St. Peter, his predecessor in that role, he has the right to tell the Corinthian Christians what to do, the Christians in a completely different city.
所以，你知道，我们看到这一点，我们在这封信中看到 ，已经有一种假设，认为罗马对哥林多有某种权威。 And so, you know, we see this and we see in this letter that there's already an assumption that Rome has some sense of authority over Corinth.
好的，所以你要读《克莱门特一书》，我不会花太多时间逐点讲解。 Okay, so you're going to read 1 Clement, and so I'm not going to spend a lot of time going through it point by point.
你会注意到我在课程资料中的注释，确保你先阅读《阅读教父》中关 于克莱门特和《克莱门特一书》的部分，这样你就能了解所有背景。 You'll notice my annotations in the course pack, and make sure that you read the section on Clement and 1 Clement in reading the Church Fathers first, so you get all the background.
现在，我只想指出一件事，我想确保你注意到。 Right now, I just want to point out one thing that I want to make sure you notice.
注意克莱门特作为罗马主教，如何称自己为大祭司，对吧 Notice how Clement, as the Bishop of Rome, refers to himself as the High Priest, right?
我们在这里处于第一世纪末的一个过渡点。 We are in a transition point here toward the end of the first century.
在这封信中，就像在新约中一样，也像在你稍后会读到的被称为《十二使徒遗 训》的文献中一样，有两个词被用来指牧师或主持崇拜、礼仪和圣事的人。 In this letter, as in the New Testament, as also in the document known as the Didache, which you will read later, there are two words that are used for pastors or presiders over the worship, the liturgy, and the sacraments.
这些希腊词是presbyteros，通常被翻译为长老或祭司 ，有时是长老，还有episkopos，被翻译为监督或主教。 These Greek words are presbyteros, which is usually translated elder or priest, or presbyter sometimes, and episkopos, which is translated either overseer or bishop.
这是主教的希腊词。 That's the Greek word for bishop.
问题是在新约和《十二使徒遗训》中，这些词基本上是同义的。 The problem is that in the New Testament, And in the Didache, these words are basically synonymous.
所以我们还没有出现episkopos这个词意味着更高级别权威的情况。 And so we don't yet have a situation where the word episkopos has come to mean that higher level of authority.
更高级别的权威存在是因为第一批主教是使徒的继承人，但他们还没有被称为主教。 The higher level of authority exists because the first bishops are the successors to the apostles, but they aren't actually called bishops yet.
你可以在克莱门特的这个时刻看到，他们正在尝试如何称呼这些使徒的继承人。 And you can see in this moment with Clement, They are experimenting with what are we going to call these guys who are the successors to the Apostles.
似乎随着等级制度的出现，他们尝试使用圣殿宗教中的词来描述这种等级制度。 It seems as the hierarchy is emerging that they tried out the idea of using words from the temple religion to describe the hierarchy.
有一段时间，他们尝试将神职人员称为大祭司、祭司和利未人。 For a while, they tried out the possibility of calling the clergy high priest, priest, and Levite.
所以主教会被称为大祭司，祭司会被称为祭司，执事会被称为利未人。 So a bishop would have been called high priest, a priest would be called priest, and a deacon would be called a Levite.
他们尝试过这种方式，但没有坚持下来。 They experimented with that, but it didn't stick.
但在这个时刻，我们可以看到克莱门特称自己为大祭司。 But here in this moment, we can see Clement referring to himself as the high priest.
现在公平地说，不太清楚他是否将自己称为大祭司，意味着我是一个主教，其他主教也会 被称为大祭司，还是因为他特别是罗马的主教和彼得的继承人，所以称自己为大祭司。 Now to be fair, It's not really clear whether he refers to himself as the high priest, meaning I'm a bishop and other bishops would also be called high priest, or whether he's referring to himself as high priest because he's the bishop of Rome specifically and the successor of Peter.
我们不太确定。 We're not quite sure.
但重点是，那种称呼神职人员为大祭司、祭司和利未人的方式并没有保留下来。 But the point is that that way of designating the clergy, high priest, priest, and Levite, did not stick.
他们最终采用了主教、神父和执事的称呼，这样那些曾经基本同义的希腊词，pr esbyteros和episkopos，现在被区分开来，episkopo s成为了继承使徒的地区权威的称呼，他对那个城市或地区的多个教会有权威。 And they eventually went with bishop, priest, and deacon so that these Greek words that were once basically synonymous, presbyteros and episkopos, now get separated out so that episkopos becomes the word for the regional authority who is in succession from the apostles who has authority over multiple churches, either in that city or in that region.
我们在更仔细地研究等级制度时会更多地讨论这个问题。 And we're going to talk about this more as we look more closely at the hierarchy.
但我想让你在《克莱门特一书》中就看到这一点。 But I wanted you to see that right here in First Clement.
重点是按立，即选择和委任神职人员，这是从一代人到下一代人的权威传递，对吧 And the point is that ordination, the choosing and commissioning of clergy, This is the conferral of authority from one generation on the next, right?
所以你已经可以看到了。 And so you can see it already.
你可以在使徒行传第6章看到，执事是通过按手礼按立的。 You can see in Acts chapter 6, deacons are ordained by the laying on of hands.
在教牧书信中，神父也是通过按手礼按立的。 And in the pastoral epistles, priests are also ordained by the laying on of hands.
看，没有人可以自己按立自己。 And look, no one can be self-ordained.
你不能自己按立自己。 You can't ordain yourself.
你只能接受权威，这被理解为圣灵的恩赐，有点 类似于洗礼的坚振礼，在那里一个人接受圣灵。 You can only receive the authority And it's understood to be the gift of the Holy Spirit, kind of analogous to the confirmation of a baptism where a person receives the Holy Spirit.
按立是为了事工任务而接受圣灵。 Ordination is the reception of the Holy Spirit for the task of ministry.
所以这就是在第一世纪已经在发生的事情。 And so this is what is already going on in the first century.
这种等级制度正在发展，通过按手礼进行按立，这是从一代人到下一代人的权威传递。 This hierarchy is developing with this ordination by the imposition of hands, which is the conferral of authority from one generation to the next.
现在，如果你想了解更多关于等级制度早期发展的细节，以及我们将如何称呼这个 主教职位的概念，可以看看我的原始教会视频，第四集，「原始教会有主教吗」 Now, for more on that, if you want to see a little bit more detail on the early development of the hierarchy and this concept of what are we going to call this office of bishop, check out my original church video, episode number four, Did the Original Church Have Bishops?
我会在那里更详细地讨论这个问题。 I'll go into it in a little bit more detail in that.
但重点是在哥林多，大约在公元95年，发生了一些事情，有人引起了一 些争端，促使罗马主教给他们写了一封信，试图平息事态并解决问题。 But the point is that in Corinth, In about the year 95, something is going on, somebody is causing some drama that prompt the Bishop of Rome to write them a letter to try and settle things down and sort it out.
现在，罗马的克莱门特说他将派一些谈判代表到哥林多，所以他在信中没有告诉我们我 们希望知道的那么多，因为他将亲自解决问题，不是他自己，而是通过他的谈判代表。 Now, Clement of Rome says that he's going to be sending some negotiators to Corinth, and so he doesn't tell us nearly as much as we wish we knew in the letters because he's going to sort things out in person, not himself, but by his negotiators.
所以我们并不真正知道事情是如何发展的。 And so we don't really know how things played out.
我们甚至不太清楚问题到底是什么。 We don't really even know exactly what the problem was.
虽然我怀疑，这只是我的推测，但我怀疑这是关于按立是否终身的问题，因为在哥林多似乎 存在教会老成员和年轻成员之间的冲突，也许，我在想，那里发生的事情是否有年轻成员在 说，嘿，那些人当神职人员已经够久了，让我们把他们换下来，给一些新人一个机会。 Although I suspect, and this is speculation on my part, but I suspect that it was a question of whether ordination would be for life, because there seems to be conflict in Corinth between older members of the church and younger members of the church, and perhaps, I wonder, whether what's going on there is there are younger members saying, hey, those guys have been clergy long enough, Let's get them out and give some new people a chance.
但当然，正如你所知，事情的发展是，最终确定按立是终身的。 But of course, as you know, as things played out, it was determined that no ordination was for life.
这不是那种你知道的选举职位，你服务一定时间然后就下台。 It's not kind of, you know, an elected position where you serve for a certain amount of time and then step down.
如果你被按立了，你就永远不能被取消按立。 If you're ordained, you can never be unordained.
所以按立是终身的。 And so ordination was for life.
所以教会中通过主持而服务的职位是终身的，或者至少应该是这样。 And so that position in the church of servant through presiding, that is for life, or at least it's supposed to be.
所以事情就是这样发展的。 And so that's kind of how it plays out.
但再次强调，我们对哥林多的情况了解得远不如我们希望的那么多。 But again, we don't know nearly as much as we wish we did about the situation in Corinth.
但我们从这封信中知道，罗马的主教...这就是我想说的关于第一单元的重 点。我们将在第二单元中从我们停下的地方继续。感谢你的参与，下次再见。 But what we do know from this letter is that the Bishop of Rome So, that is what I wanted to say as far as highlights from Unit 1. We'll pick this up right where we left off when we look at Unit 2. Thanks for joining me, and I'll see you next time.
嘿，感谢你看完这个视频。 Hey, thanks for watching this video all the way to the end.
我真的很感谢。 I really appreciate that.
请与你的朋友分享这个视频。 Please share this video with your friends.
请在Locals.com上加入我的原始教会社区。 And please join me in the original church community on Locals.com.
别忘了，如果你在Locals.com上加入原始教会社区， Don't forget that if you join the original church community on Locals.com,
你可以每周参加我的实时、深入、按时间顺序的圣经研究。 you can join me each week for a live, in-depth, chronological Bible study.
每周六都会直播，但如果你没空，也可以之后观看。 It's livestreamed every Saturday, but you can watch it later if you're not available.
所以加入我吧，我们那里见。 So join me for that, and I'll see you there.
我希望在那里见到你。 I hope to see you there.
我们那里见。 And I'll see you there.