大家好，欢迎回到历史课程一，基督教思想与实践史一。 Hi folks, welcome back to history one, the history of Christian thought and practice one.
这是第三单元的重点内容。 This is highlights from unit three.
别忘了这门课程的教科书是《阅读教父》。 And don't forget the textbook for this course is Reading the Church Fathers.
这是索菲亚学院出版社2022年版本。 This is the 2022 version from Sophia Institute Press.
我还有一本较早的书，标题略有不同。 There is an older book out there by me with a slightly different title.
不要选那本，它已经过时了。 Don't get that one, it is outdated.
这是修订版，《阅读教父：早期教会历史和教义发展》。 This is the revised edition, Reading the Church Fathers, A History of the Early Church and the Development of Doctrine.
如果你偶然看到这个视频而不是我的学生，也没关系。 Now, if you've stumbled on this video and you're not in my class, that's fine.
欢迎你观看。 You are welcome to watch.
我希望你会看。 I hope you do.
视频结尾的片尾曲是为你准备的，不是为我的学生。 The outro at the end of the video is for you, not for my students.
但我接下来要说的内容是针对正在上课和阅读材料的学生。 But the rest of what I will say is geared toward the students who are taking the class and who are doing the readings.
今天我们有两个主要话题要讨论。 Now, we've got two main topics to cover today.
第一个是护教士的话题。 The first is the topic of the apologists.
护教士是下一代，我们可能称他们为早期教会的第三代领袖、神学家和教理讲授者。 And the apologists are kind of that next generation, maybe we might call them the third generation of leaders and theologians and catechists in the early church.
第一代是使徒。 The first generation would be the apostles.
第二代是他们的门徒，我们有时称之为使徒教父或长老。 And then the second generation would be their disciples, whom we sometimes refer to as the apostolic fathers or the elders.
然后我们有了护教士。 And then we've got the apologists.
这些人生活在二世纪中后期，他们通常是哲学家，认定基督教是最 好的哲学，他们将基督教作为一种哲学来教导，并撰写护教文章， 不是道歉，而是护教学，这些护教文章是为非基督徒读者而写的。 And these folks are in the mid to late second century, and they are generally philosophers who have made the decision that Christianity is the best philosophy, and they are teaching Christianity as a philosophy, and they are writing apologies, not to say they're sorry, but apologetics, and they're meant to be written, these apologies are written for a non-Christian audience.
这些文章是为了告诉教会外的人教会是什么样的，事实上教会并不是反政府的，也不危 险，他们没有密谋反对皇帝，没有这样的事，同时也解释基督徒是谁，他们做什么。 They're written to tell people outside the church what the church is like, the fact that the church is not subversive against the government, it's not dangerous, They're not plotting against the emperor, nothing like that, but also to explain who the Christians are and what they do.
我们要研究的主要护教士，也是你们将要阅读的，如果你还没读过的话，是殉道者游斯丁。 The main apologist that we're going to look at and the one that you're going to read, if you haven't already, is Justin Martyr.
你可能猜到了，殉道者不是他的姓，对吧？ Now, as you might guess, Martyr is not his last name, right?
但这是因为他殉道而给予他的称号。 But it is a title given to him because he was martyred.
他为信仰而被处决。 He was executed for the faith.
当然，还有很多其他人也是如此。我真的不知道为什么他得到殉道者这个 称号而其他人没有，但无论如何，请记住我们讨论过的庇护人-客户制度 ，这种罗马文化中的人际网络系统，是如何以某种方式影响教会的。 And of course, so were a lot of other people And I don't honestly know why he gets the last name martyr and they don't, but at any rate, remember our conversation about how the patron-client system, that networking system within Roman culture, how that kind of influences the church in a certain way.
记住，家庭教会的主人会被视为那个会众的庇护人。 Remember that the host of a house church would be seen as the patron of that congregation.
如果那个人殉道了，或者实际上，如果某个特定会众中的任何人殉道了，而你 正在与另一个基督徒交谈，但他不是来自那个家庭教会或会众，你可能会将你 的会众称为圣殉道者游斯丁教会，例如，这最终变成了圣殉道者游斯丁教会。 Well, if that person was martyred, Or, in fact, if anyone in a particular congregation was martyred and you were talking to somebody who was also Christian but not from that house church or that congregation, you might refer to your congregation as the Church of the Holy Martyr Justin, for example, which eventually sort of becomes St. Justin Martyr's Church.
这就是我们得到以圣徒命名教会的想法的由来。 And this is how we get the idea of churches dedicated to the saints.
因为最初圣徒都是殉道者，对吧？ Because originally the saints are all martyrs, right?
但更进一步，这些殉道者被视为并未真正死去的人。 But even beyond that, these martyrs who are seen as someone who they're not dead.
他们比以往任何时候都更加活着。 They're more alive than ever.
他们与基督同在。 And they're with Christ.
他们能得到耶稣的垂听。 They have Jesus's ear.
所以还有谁比那些确定在天堂与神同在的殉道者更适合为我们祷告呢。 And so who better to pray for us than those martyrs who are in heaven for sure with God.
因此，圣徒们通过代祷成为了庇护人。 And so the saints themselves become patrons through their intercession.
这就是圣徒代祷概念的起源。 And so this is the origin of the concept of the intercession of the saints.
圣徒们在天上为我们祷告，成为我们的庇护人。 The saints become our patrons in heaven as they pray for us.
我们知道这从教会一开始就存在，因为我们在涂鸦和文献中都能看到。 And we know this was going on from the very beginning of the church because we have it in graffiti as well as in documents.
在地下墓穴中，我们看到写着「彼得和保罗，为我祷告」之类的涂鸦。 In the catacombs, we have graffiti that say things like, Peter and Paul, pray for me.
「马利亚，为我祷告。」 Mary, pray for me.
我们还有文献证明这种做法的存在。 And then we have documents as well that show that this was going on.
我们实际上有一个来自三世纪的对马利亚的祷告，称她为神的母亲和我们的庇护人。 We actually have a prayer to Mary from the third century that refers to her as the mother of God and as our patron.
所以这种做法一直在持续。 And so this is going on.
因此，殉道者游斯丁得到了这个殉道者的称号，尽管他显然不是唯一一个。 And so Justin Martyr gets this title of martyr, even though he's clearly not the only one.
现在，当你阅读殉道者游斯丁的第一篇护教文时，我希望你真正看到的一件事，而且 你不可能看不到，它会立即跃然纸上，那就是我们所拥有的最早的崇拜仪式的雏形。 Now, when you read Justin Martyr's first apology, One of the things I want you to really see, and it's impossible not to see it, it's going to jump right off the page, is what looks like the earliest sort of order of worship that we have.
首先要说的是，这不是一个崇拜仪式，因为这不是一本教会仪式手册。 Now, first thing to say is this is not an order of worship because this is not a church order manual.
游斯丁并不是在写一本如何进行礼拜的手册。 Justin is not writing a manual for how to do liturgy.
所以这不是一个崇拜仪式，对吧？ So this is not an order of worship, right?
但我们没有任何更早的资料来展示基督教崇拜的样子。 But we don't really have anything earlier that shows us what Christian worship looked like.
所以在殉道者游斯丁的护教文中，他实际上是在给皇帝写 一封公开信，说「这就是我们聚集崇拜时所做的事」。 And so in Justin Martyr's Apology, he is writing, he's actually writing an open letter to the emperor to say, here's what we do when we gather for worship.
现在，我假设这是一个晨间礼拜。 Now, I assume that this is a morning liturgy.
他并没有明确说这一点，但一定是这样，因为两代人之前，我们有总 督普林尼写给皇帝图拉真的信，普林尼基本上说，由于图拉真的一项 禁止秘密社团集会的法律，他已经压制了教会的晚间聚会，对吧？ He doesn't actually say that, but it must be because Two generations earlier, we have that letter from the governor Pliny to the emperor Trajan, and Pliny basically says that because of one of Trajan's laws against the meeting of secret societies, he has suppressed the evening meetings of the church, right?
因此在许多地方，基督徒根本无法在晚上聚集礼拜，也许在一些地方他们 仍然能够聚集共进晚餐，我们知道在一些地方爱宴继续进行，但没有圣餐 ，有时他们在墓地举行这些聚会，在其他地方和时间，则在人们的家中。 And so in many places, Christians simply are not able to meet in the evenings for liturgy, Maybe in some places they're still getting away with meeting for the evening meal, and we know that the agape meal continues on without the Eucharist in it for a while in some places, and sometimes they're having those meetings out in the cemeteries, in other places and times, in people's homes.
但在某个时候，圣餐本身已从晚间的爱宴中分离出来，成为一个晨间礼拜，主要集中 在星期日早晨，正如游斯丁告诉我们的，但这并不一定意味着只在星期日早晨举行。 But at some point, the Eucharist itself has been removed from the evening agape meal, and it has become a morning liturgy, focusing primarily on Sunday morning, as Justin tells us, but that doesn't necessarily mean it was only on Sunday morning.
而且看起来，在大多数情况下，人们认为如果可能的话，圣餐应该每天举行。 And it seems like, for the most part, the assumption is that if you can, the Eucharist should be offered every day, if at all possible.
我们还有圣保罗对人们滥用爱宴的批评。 The other thing we have is St. Paul's critique of the way people were abusing the agape meal.
这在哥林多前书11章中提到，那里说到加入教会的前异教徒现 在把带有圣餐的爱宴当作罗马宴会，富人在工作了一整天的穷人 到达之前就吃掉了所有好食物，到圣餐时间时他们已经醉了。 This is in 1 Corinthians 11, where former pagans coming into the church are now treating the agape meal with the Eucharist like it's some Roman banquet, and the wealthy people are eating all the good food before the poor people who work all day get there, and they're drunk by the time the Eucharist comes around.
所以保罗批评了这一点，这可能也是圣餐从晚餐中分离出来，成为晨间礼拜的原因之一。 So Paul critiques this, And this may also be one of the reasons why the Eucharist was taken out of the evening meal and it becomes a morning liturgy.
所以我们看到实际上发生了两件事。 And so what we see is really two things happening.
我们看到圣餐主要成为星期日早晨的礼拜，然后我们也 看到它继续在墓地、公墓、罗马的地下墓穴中进行。 We see the Eucharist become a liturgy primarily on Sunday mornings, and then we see it also continuing Out at the tombs, in the cemeteries, in Rome, at the catacombs.
基督徒延续了罗马人在埋葬地举行纪念餐的传统，特 别是为殉道者，但也包括所有他们所爱的基督徒。 And the Christians continued the Roman tradition of the memorial meal at the burial sites of especially the martyrs, but all of their Christian loved ones.
当他们能请到神父来举行圣餐时，有时圣餐就直接在死者的石棺顶部举行。 And when they could have a priest come out to celebrate the Eucharist, sometimes the Eucharist was literally celebrated on the top of the person's sarcophagus.
在陵墓或地下墓穴中。 in a mausoleum or in the catacombs.
石棺盖就成了圣餐桌。 And the sarcophagus lid became the Eucharistic table.
提前透露一下，当教会最终能够专门建造教堂用于崇拜时，这种做法还会继续。 And spoiler alert, that is going to continue when the church is finally able to build church buildings specifically for worship.
这些教堂的祭坛，主祭坛桌仍然会直接建在殉道者的坟墓上。 The altar, the main altar table of those churches is going to be constructed still directly over the tombs of the martyrs.
有时坟墓会从下面被带上来，仍然直接位于原来的位置上，但石棺本身或坟墓 本身就成为祭坛，顶部成为桌面，圣餐就直接在殉道者的坟墓上举行，这展示 了死亡与永生、复活的希望以及圣餐中发生的事情之间的密切联系，当然，这 是一个奇迹，是基督身体和血的另一种化身，在圣事中代表基督的受难。 And sometimes The tomb is brought up from below, still directly over the site where it was, but then the sarcophagus itself or the tomb itself becomes the altar and the top is the table and the Eucharist is celebrated right there on the tomb of a martyr, which which demonstrates this really intimate connection between death and eternal life and the hope of resurrection and what's going on in the Eucharist, which is, of course, a miracle that is another incarnation of the body and blood of Christ, representing the passion of Christ in the sacrament.
所以这一切都在进行，同时基督徒也满怀期待地盼望着天上的盛宴。 So all of this is going on while the Christians are also looking forward in anticipation to the great heavenly banquet.
所以这一切都在圣餐中进行，而殉道者游斯丁和其他人的坟墓会受到崇敬，他 们的遗物（这个词来自拉丁语中的「遗骸」）会使他们所在的地方成为圣地。 So all of that is going on in the Eucharist and it's all sort of And so Justin Martyr and others would be someone whose tomb would be revered, whose relics, which that word relic is just from the Latin word for remains, whose remains would make the place where they are to be holy ground.
因为早期基督徒相信，即使人的身体和灵魂分离，它们之间仍然存在永恒的联系。 And because the early Christians Believed in this eternal connection between a person's body and soul even when they're separated.
通过肉体的死亡，在死亡和复活之间的时期，它们仍然保持联系。 Through physical death, between the time of death and the resurrection, they're still connected.
所以，在圣徒或殉道者的遗骸埋葬的地方，靠近殉道者的遗骸就是靠近神 ，因为殉道者与神同在，那殉道者成为我们天上的庇护人，为我们祷告。 And so to be at the site where the remains of a saint, of a martyr are buried, to be close to the martyr's remains is to be close to God because the martyr is with God and that martyr becomes our heavenly patron who prays for us.
所以这一切都是早期基督徒所实践的。 And so all of this was practiced by the early Christians.
所有这些都是为了说明，当你阅读殉道者游斯丁的文献时， 他对圣餐和如何庆祝圣餐有一些说法，我希望你注意这些。 All of that is to say that when you read Justin Martyr's document, he has some things to say about the Eucharist and about how it's celebrated that I want you to pay attention to.
你不禁会注意到，他对礼拜仪式的描述与我们现在所做的是多么相似。 And you can't help but notice just how much his description of liturgy looks like what we still do.
对于我们这些遵循更多礼仪传统的人来说，它看起来和我们现在做的完全一样。 Those of us who are in more liturgical traditions, it looks exactly like what we still do.
他把所有内容都包括在里面了。 He's got it all in there.
他有讲道。 He's got a sermon.
他们收奉献，所有这些。 They take the offering, all of it.
殉道者游斯丁唯一没有提到的是唱诗，但我们从其他文献中知道他们确实在唱诗。 The only thing Justin Martyr doesn't mention is singing, but we know that they were singing from other documents.
事实上，即使是异教徒总督普林尼写给皇帝图拉真的信中也提到基督徒 如何唱赞美诗，所以我们知道唱赞美诗当然也是早期礼拜的一部分。 In fact, even that letter from the pagan governor Pliny to the emperor Trajan talks about how the Christians were singing hymns So we know that hymn singing was, of course, part of early liturgy as well.
但是，你知道，假设这也包括在内，看看游斯丁给我们的关于基督徒如何崇拜的描述。 But, you know, assuming that's in there too, take a look at what Justin gives us as a description of how Christians worship.
记住，这来自二世纪中期。 And remember that this is coming from the middle of the second century.
好的，现在游斯丁还谈到基督徒对神的信仰。 Okay, now Justin also talks about what Christians believe about God.
换句话说，神是三位一体的。 In other words, that God is a Trinity.
我们之前稍微提到过这一点，但再次注意，人们总是假设三位一体中存在某种等级制度。 And we've touched on this a little bit before, but again, notice that it is always assumed that there is some kind of hierarchy in the Trinity.
在教义发展的这个阶段，这被称为三位一体中的经纶。 And this is referred to at this stage in the development of doctrine, this is referred to as the economy in the Trinity.
这来自一个希腊词，与家庭结构的概念有关。 It comes from a Greek word that related to the idea of a household structure.
但你会注意到，殉道者游斯丁会说类似这样的话 ：圣父居首位，圣子居次位，圣灵居第三位。 But you'll notice that Justin Martyr will say things like, the Father takes the first place, the Son takes the second place, the Holy Spirit takes the third place.
所以我们不仅有三位一体的神，而且三位一体中还有一个等级制度。 So not only do we have God as a Trinity, but there is a hierarchy in the Trinity.
现在请记住，这不是本体论的等级制度。 Now, keep in mind, this is not an ontological hierarchy.
这不是存在的等级制度。 It is not a hierarchy of being.
三位一体的三个位格不仅同等神圣，而且就是一个神性，对吧？ All three persons of the Trinity are not only equally divine, but simply one divinity, right?
他们甚至不是三个平等的神性，而是一个神性。 They're not even three equal divinities, they are one divinity.
所以那里是绝对平等的。 So absolute equality there.
事实上，我们讨论过的所有神圣属性，神圣的能力、全能、无 所不在、全知、全善、不变性、不受感性、完美性、简单性。 And in fact, all of the divine attributes that we've talked about, divine power, omnipotence, omnipresence, omniscience, omnibenevolence, immutability, impassibility, perfection, simplicity.
所有这些神圣属性，都是描述神性本身的属性。 All of these divine attributes, these are attributes that describe divinity itself.
因此，这些并不是以三个位格的等级制度存在的东西。 And so therefore, these are not things that exist kind of in a hierarchy of the three persons.
三个位格绝对平等地分享所有这些属性，因为这些属性实 际上只有一个，而三位一体的三个位格就是那一个神性。 The three persons share all of these attributes absolutely equally, Because there is really only one of all of these attributes and the three persons of the Trinity are that one divinity.
所以如果这不是本体论的等级制度，如果这不是神性或能 力或类似的等级制度，那么这是什么样的等级制度呢？ So if it's not an ontological hierarchy, if it's not a hierarchy of divinity or power or anything like that, and it's not, then what kind of hierarchy is it?
嗯，这是一种权威的等级制度，只要我们将权威视为与原始力量不同的东西。 Well, it's a kind of hierarchy of authority as long as we separate authority as something different from raw power.
这是圣经中呈现给我们的权威等级制度，表现为差遣者和使者之间的区别。 It's the hierarchy of authority that is presented to us in Scripture as a distinction between sender and messenger.
圣父是差遣者，圣子是使者，然后后来圣子成为差遣者而圣 灵是使者，或者圣父和圣子一起是差遣者而圣灵是使者。 The Father is the sender, the Son is the messenger, and then later the Son becomes sender and the Spirit is messenger, or the Father and Son together are sender and the Spirit is messenger.
但关键是这是一种权威的等级制度。 But the point is that this is a hierarchy of authority.
圣子带来的是圣父的信息。 It is the Father's message that the Son brings.
因此在任何差遣者和使者的等级制度中，差遣者在等级上高于使者。 And so in any hierarchy of sender and messenger, the sender is higher in the hierarchy than the messenger.
使者带来的是差遣者的信息，而不是他自己的。 The messenger brings the sender's message, not his own.
现在，对于耶稣来说，这有点矛盾，因为在某种意义上他也带着自己的权威而来。 Now, with Jesus, it's a bit of a paradox because there is a sense in which he comes with his own authority as well.
他偶尔会这么说。 He'll say that on occasion.
他不需要引用以前的拉比或类似的话。 He doesn't have to quote previous rabbis or anything like that.
但最终，他是带着圣父的权威而来。 But ultimately, he comes with the Father's authority.
他带来的是圣父的信息，对吧？ He brings the Father's message, right?
所以这是一种差遣者和使者的等级制度。 And so this is a hierarchy of sender and messenger.
但不要认为这种等级制度只存在于道成肉身的时期，或者可能只从我们的角度来看存在。 But don't get the idea that this hierarchy only exists During the time of the Incarnation, or only exists perhaps from our perspective.
事实并非如此。 That's not the case.
这种等级制度是神圣三位一体的永恒和内在方面，因为在某种意义上，圣子 和圣灵依赖于圣父，甚至为了他们的存在，而这种方式是不互惠的，对吧？ The hierarchy is an eternal and internal aspect of the Divine Trinity, because there's a sense in which the Son and the Spirit are dependent on the Father, for their very existence even, in a way that is not reciprocal, right?
圣父不依赖于圣子或圣灵。 The Father is not dependent on the Son or the Spirit.
我们说只有圣父是第一因。 We say that the Father alone is the first cause.
这是一个哲学术语，但意味着一切存在的最终源头。 It's a philosophical term, but meaning the ultimate source of all existence.
圣子是存在的一个源头。 The Son is a source of existence.
圣子是创造者。 The Son is creator.
万物是藉着他造的，约翰福音第1章。但圣子是以创造的代理人的方式。 All things were created through him, John 1. But in a way that the Son is the agent of creation.
圣父是创造的最终源头。 The Father is the ultimate source of creation.
圣子是创造的代理人。 The Son is the agent of creation.
此外，只有圣父在其存在中是非受生的。 Also, the Father alone is Unbegotten in his existence.
他的存在没有原因。 He has no cause to his existence.
而圣子和圣灵，圣子是受生的，圣灵是发出的。 And yet the Son and the Spirit, the Son is begotten and the Spirit proceeds.
所以再次强调，他们的存在在某种程度上是被造成的，在某种程度上是依赖于圣父的。 So again, their existence is in a certain way caused and in a certain way contingent on the Father.
不是在时间顺序的意义上。 Not in a chronological sense.
这并不意味着圣父先来，圣子后来。 It does not mean that the Father came first and the Son came later.
完全不是那样。 Nothing like that.
三者同样永恒，因为三者同样神圣。 All three are equally eternal because all three are equally divine.
然而，圣子和圣灵对圣父有一种永恒的依赖，这种依赖是不互惠的。 And yet there is an eternal dependency of the Son and the Spirit on the Father in a way that's not reciprocal.
因此，我们在这里看到了三位一体关系中差遣者和使者等级制度的基础， 即圣子是由圣父所生，但圣父不是由任何人所生，因为圣父是非受生的。 And so here we have the foundation of this hierarchy of sender and messenger in the relationships of the Trinity that the Son is begotten of the Father, but the Father is not begotten of anybody because the Father is unbegotten.
圣灵是发出的，对吧？ The Spirit proceeds, right?
所以你看到圣父、圣子和圣灵之间的差异主要与他们之间的关系有关。 So you see how the differences between the Father, Son, and Holy Spirit have to do primarily with the relationships between them.
但除此之外，我们在课程开始时讨论的所有神的属性都是绝对平等的。 But beyond that, then all of those attributes of God that we've talked about at the beginning of the course are absolutely equal.
所以这不是本体论的等级制度。 And so this is not an ontological hierarchy.
这不是神性或能力的等级制度，而是基于三位一体内部关系的权威等级制度。 It is not a hierarchy of divinity or of power, but it is a hierarchy of authority based on the relationships within the Trinity.
现在，我需要指出，仅仅因为我在谈论殉道者游斯 丁及其对三位一体的评论，我希望你注意这一点。 Now, I need to point out that Just because I'm talking about this stuff with regard to Justin Martyr and his comments on the Trinity, I want you to pay attention to that.
但请记住，三位一体的概念并不新。 But remember, the idea of the Trinity is not new.
它从一开始就存在，你知道，耶稣自己说过，我们在马太 福音28章读到，所以耶稣自己理解神是三位一体的。 It's been around since the beginning, since, you know, Jesus himself said, we read it in Matthew 28, So Jesus himself understood God as a Trinity.
他知道圣父是谁。 He knew who the Father is.
他理解自己在那种关系中是圣子，他也知道圣灵是谁。 He understood Himself to be the Son in that relationship, and He knew who the Holy Spirit is.
所以，神从一开始就是三位一体的。 So, God has been a Trinity from the beginning.
这不是后来的发展。 This is not a later development.
我们还没有「三位一体」这个词，因为我们的英语词「Trinity」来自 拉丁语「Trinitas」，而我们还没有遇到我们的第一位拉丁神学家。 We don't quite have the word Trinity yet, because our English word Trinity comes from the Latin word Trinitas, and we haven't met our first Latin theologian yet.
每个人仍在用希腊语写作，但在希腊语中，他们表示三 位一体的词是「triados」，意为「三合一」。 Everybody's still writing in Greek, but in Greek, Their word for Trinity is triados, triad.
所以即使他们还没有「三位一体」这个词，他们也称神为神圣的三合一。 So even though they don't quite have the word Trinity yet, they are calling God the divine triad.
因此，三位一体的教义，三位一体的概念并不新，但在 教义的发展过程中，它正在随着时间的推移逐渐明确。 And so the doctrine of the Trinity, the concept of the Trinity is not new, but in the development of doctrine, it is becoming clarified little by little over time.
好的，现在我想提一下另一位护教士。 Okay, now I just want to mention one of the other apologists.
他在某种程度上填补了殉道者游斯丁和我们的第一 批神学家之间的空白，我们将讨论里昂的爱任纽。 who kind of bridges the gap between Justin Martyr and our first theologians who are, well, we'll talk about Irenaeus of Lyon.
这位其他的护教士就是雅典的阿特纳戈拉。 And so this other apologist is this guy, Athenagoras of Athens.
我现在想提到他是因为在他的文献《为基督徒辩护》中，这是 另一份护教文献，旨在为基督教辩护，对抗教会外的敌人和敌 对的皇帝等。在这份文献中，阿特纳戈拉也提到了三位一体。 And I just want to mention him right now because In his document called A Plea for the Christians, another apologetic document sort of defending Christianity against enemies outside the church and against antagonistic emperors, etc. So in this document, A Plea for the Christians, Athenagoras too mentions the Trinity.
他有一个评论，他就这样随意地说出来。 And he has this comment that he just kind of throws out there.
顺便说一下，重要的是他可以随意说出这个评论，而不觉得需要解释、证明或辩护。 And by the way, it's important That he just can throw out this comment without feeling like he has to explain it, justify it, or defend it.
因为这意味着他预料不会有人对此提出异议。 Because what that means is that he doesn't anticipate there's going to be any objection to it.
这种观点已经存在了。 It's just kind of already out there.
但这是我们第一次看到有人实际上这样说的地方之一。 But it's one of the first places where we get anyone actually saying this.
他说，我们承认一位神，他指的是三位一体中的第一位格，圣父，和一个儿子，他 的道。现在，如果你只听到这些，你可能会想，等一下，这听起来不像是三位一体 ，他似乎只是在谈论作为圣父的神，而圣子是别的什么，圣灵又是别的什么。 He says, we acknowledge a God, and by that he means the first person of the Trinity, the Father, and a son, his Logos, Now, if you just had that, you might think, well, wait a minute, it sounds like this is not a Trinity, that he's talking about God only in reference to the Father, and the Son is something else, and the Holy Spirit is something else.
因为他在这里关于三位一体的语言还不够精炼，对吧？ Because his language here isn't quite that refined with regard to the Trinity, right?
但看看他接下来说的。 But watch what he says next.
他说，他说，「圣父、圣子、圣灵在本质上是合一的。」 He says, He says, United in essence, the Father, the Son, the Spirit.
这个小短语「在本质上合一」非常重要，因为他在这里触及的，而且再 次强调，他不觉得需要为此辩护、解释或证明，就是三位一体的三个位 格是相同的。我知道你们有些人可能会想，等一下，本质是什么意思？ And that little phrase, united in essence, is extremely important because what he's hit on here, and again, without feeling like he has to defend it or explain it or justify it, is that all three persons of the Trinity are the same And I know some of you might be wondering, well, wait a minute, what does essence mean?
我马上就会解释这一点。 And I'm going to get to that in a minute.
但我现在想提出这一点的原因是，当我们讲到里昂的爱任纽时，他会进一步澄清这一点。 But the reason why I want to bring this up now is because when we get to Irenaeus of Lyon, he is going to clarify this even further.
他将在这个想法的基础上进一步发展。 He's going to build on this idea.
我认为，爱任纽真的是第一个真正澄清这个概念的人。好的 ，所以阿特纳戈拉说圣父、圣子和圣灵在本质上是合一的。 And Irenaeus is really, I think, the first person to really clarify this concept Okay, so Athenagoras says that the Father, Son, and Holy Spirit are united in essence.
他所说的本质是什么意思？ What does he mean by essence?
这来自希腊词「ousia」，某物的本质正是你所想的那样。 Now, this comes from a Greek word, ousia, and the essence of something is exactly what you'd think.
它是事物的核心。 It is the core of a thing.
某物的本质就是使它成为它自己的东西。 The essence of something is What makes it what it is.
因此，事物的本质是没有它就不成其为该事物的东西。 And so the essence of a thing is that without which it would not be that thing.
所以，你知道，无论我从一天到下一天穿什么衬衫，我是谁的本质都保持不变。 So, you know, the essence of who I am remains the same no matter what shirt I'm wearing from one day to the next.
衬衫不是我的本质，但我的本质是我的核心。 The shirt is not the essence of me, but the essence of me is the core of me.
这就是使我成为我的东西。 It's what makes me, me.
现在，当你再次回想我们学过的所有神性属性时，全能、全知、无 所不在、全善、不变性、不受感性、简单性、完美性、永恒性。 Now, when you, again, when you think back to all of the attributes of divinity that we've studied, omnipotence, omniscience, omnipresence, omnibenevolence, immutability, impassibility, simplicity, perfection, eternality.
所有这些都是描述神性本质的特征，是神的本质。 All of those things are descriptors of the essence of divinity, the very essence of God.
使神成为神的就是这些东西。 What makes God, God is those things.
事实上，教父们会说，这甚至不是说神有不变性或不受感性，而是说神就是不变性、不受 感性、简单性等。所以神性的本质，神性的本质，使神成为神的，就是所有这些东西。 And in fact, the church fathers would say it's not even that God has immutability or impassibility, it's that God simply is immutability, impassibility, simplicity, etc. So the essence of divinity, the essence of godness, what makes God, God, is all of that stuff.
当我们谈论神性是什么时，那就是神性的本质。 And when we talk about what divinity is, that is what is the essence of divinity.
现在，当你把这个本质的概念翻译成拉丁语时，我们得到一个词「substa ntia」，我们然后将其翻译成英语的「substance」（实质）。 Now, when you take that concept of essence, And translated into Latin, we get a word, substantia, which we then translate into English as substance.
所以在英语中，本质的另一个词是实质。 So another word in English for essence is substance.
但要小心。 But be careful.
它并不意味着有形的物质。 It doesn't mean a tangible substance.
我们这里讨论的是无形的东西。 We're talking about intangibles here.
我们谈论的是精神实质，如果你愿意这么说的话 ，正如教父们所说，这只能用信仰的眼睛看到。 We're talking about spiritual substances, if you will, that can only be seen with the eyes of faith, as the church fathers would say.
实质是本质的另一个词，但它不意味着物质实质或有形实质。 Substance is another word for essence, but it does not mean material substance or tangible substance.
所以神性的实质与神性的本质是同一回事。 So the substance of divinity is the same thing as the essence of divinity.
现在我想为你定义两个更多的术语。 Now I want to define two more terms for you.
一个是本性。 One is nature.
事物的本性是什么？ What is the nature of a thing?
实际上，这个词也与本质和实质同义。 And actually, this word is also synonymous with essence and substance.
所以神的本性再次是所有那些属性。 So the nature of God is all those attributes again.
神性的本质就是神的实质，就是神的本性。 The essence of divinity is the substance of God, is God's nature.
我们通常不用本性这个词来指三位一体本身。 We don't usually use the word nature for the Trinity per se.
我们通常保留本性这个词用于三位一体的第二位格，耶稣基督，他有两种本性。 We usually reserve the word nature for the second person of the Trinity, Jesus Christ, who has two natures.
他有神性，这是同一个神性。这不是不同的神性，而是同一个神性。 He has a divine nature, which is the same divinity It's not a different divinity, it's the same divinity.
但耶稣也有人性，这与我们其他人的人性是一样的。 But Jesus also has a human nature, which is the same humanity as the rest of us.
我们稍后肯定会更多地讨论这一点。 And we'll definitely talk more about that later.
但重点是，当我们说耶稣有两种本性时，我们是说耶稣有两种实质或本质。 But the point is that when we say Jesus has two natures, we are saying Jesus has two substances or essences.
当然，我们稍后会详细讨论这一点，我们必须小心不要把他变成一个有多重人格的人。 And, of course, we're going to unpack this later where we have to be careful we don't turn him into somebody with multiple personalities.
但重点是在耶稣基督这一个位格中，有两种本性。 But the point is that in the one person of Jesus Christ, there are two natures.
最后，是形式这个词。 Finally, the word form.
在某些语境中，形式这个词也可以意味着与本质、实质或本性相同的东西。 In some context, the word form can also mean the same thing as essence, substance, or nature.
例如，当圣保罗在腓立比书2章说「他本有神的形像」时。 So, for example, when St. Paul says in Philippians 2, He was in the form of God.
这是保罗在说三位一体的第二位格，神圣的道，一开始就与圣父神有同样的神性。 That is Paul saying that the second person of the Trinity, the divine Logos, starts out with the same divinity as God the Father.
同样的神性。 Same divinity.
所以腓立比书2章的全部要点是耶稣一开始是神，然后成为人，而不是相反。 So the whole point of Philippians 2 is Jesus starts out as God and becomes human, not the other way around.
所以在那个语境中，形式也可以意味着与本质、实质或本性相同的东西。 So in that context, Form can also mean the same thing as essence or substance or nature.
但通常当我们谈论三位一体的神时，我们说三位一体的三个位 格，顺便说一下，我们使用「位格」这个词作为专业术语。 But usually when we talk about God as Trinity, we say that the three persons of the Trinity, and by the way, we use the word persons as a technical term.
让我们尽量保留「位格」这个词用于三位一体的位格。 Let's try to reserve persons for the persons of the Trinity.
当我们谈论一群普通人时，让我们使用「人们」这个词。 And when we talk about a bunch of regular humans, let's use the word people.
让我们不要说，你知道，这个房间里有10个位格，因为 这是糟糕的语法，而且因为我们想保留「位格」这个词。 Let's not say, you know, there are 10 persons in this room because, well, that's terrible grammar, but also because, you know, we want to reserve the word persons.
至少在我的课上，我们想保留「位格」这个词用于三位一体的三个位格。 At least for my class, we want to reserve the word persons for the three persons of the Trinity.
这是一个专业术语。 It's a technical term.
当房间里有一群人时，我们只说房间里有10个人，就说「人」。 When there's a bunch of humans in a room, we just say, there are 10 people in the room, just say people.
这是一个每个人都知道的普通词。 It's a regular word that everybody knows.
好的，所以当我们谈论三位一体时，我们说神是三个位格在一个实质中， 或者在历史的这个时点上，一个本质，因为我们仍在使用希腊语，对吧？ Okay, so when we talk about the Trinity, we say that God is three persons In one substance, or at this point in the history, one essence, because we're still in Greek, right?
本质是希腊语，实质是拉丁语。 Essence is Greek, substance is Latin.
神是三个位格，一个本质或实质。 God is three persons with one essence or substance.
三位一体的第二位格，耶稣基督，是一个位格有两种本性。 The second person of the Trinity, Jesus Christ, is one person with two natures.
我们肯定会随着课程的进行进一步解释这一点，但现在这样就足够了。 We're definitely going to unpack that more as we go, but that's good for now.
好的，现在我们来到我们的第二个话题，就是里昂的爱任纽。 Okay, now we come to our second topic, which is Irenaeus of Lyon.
你们将要阅读他的较短的文献。 And you're going to read his shorter document.
我们有他的两份主要文献反对异端，这真的很长。 We have two primary documents from him against heresies, which is really very long.
如果你对不同诺斯替思想学派的详细描述感兴趣，那就是你应该去看的地方。 And if you're interested in detailed descriptions of the different Gnostic schools of thought, that's where you go for that.
但我不会让你们读那个。 But I'm not going to make you read that.
你们要读的文献叫做《使徒宣讲的证明》或《使徒 教导的证明》，或者英语中这些词的某种组合。 You're reading a document that's called Demonstration of the Apostolic Preaching or proof of the apostolic teaching or some combination of those words in English.
我认为，爱任纽真的是我们的第一位真正的神学家。 Irenaeus is really our first, I think, real theologian.
你知道，一定要看看教科书中我讨论的内容，你知道，护教士和神学家之间有什么区别？ And, you know, definitely look in the textbook where I talk about, you know, well, what is the difference between an apologist and a theologian?
但现在，只需提醒你，护教士通常是为教会外的受 众写作，向非基督徒解释、证明或辩护基督教。 But for right now, just remind you that an apologist is usually writing for an audience outside the church to explain or justify or defend Christianity to non-Christians.
神学家是写给基督徒的，教导信仰，但也警告他们防范错误的解释或异端，对吧？ A theologian is writing to Christians to teach the faith, but also to warn them against incorrect interpretations or heresies, right?
我认为，在二世纪末，二世纪的最后几十年，发生了一些事情。 And there's something that happens, I think, at about the end of the second century, last couple decades of the second century.
我们实际上有两份文献，为我们提供了直到那时基督教神学发展状况的精彩总结。 We actually have two documents that provide us with beautiful summaries of the sort of state of the art of Christian theology up until that point.
如果你想一想，我们已经到了新约最后一份文献之后大约一个世纪的时候。 If you think about it, we're getting to the point where it's about a century after the, you know, the last of the documents of the New Testament.
现在100年过去了，我们得到了这两份精彩的文献，一份是爱任纽的 ，一份是亚历山大的克莱门特的，它们真正给了我们一个很好的总结， 说明在教会历史的这个时点，基督徒相信什么以及他们如何解释。 Now 100 years have gone by, and now we get these two beautiful documents, one by Irenaeus and one by Clement of Alexandria, that really give us a great summary of what Christians believe and how they explain it at this point in the church's history.
亚历山大的克莱门特的文献是，我得看一下，《劝勉希腊人》。 The document by Clement of Alexandria is, I have to look here, Exhortation to the Greeks.
再说一遍，我没有给你们布置这个，但如果你想要除了爱任纽的文献之 外，在这个时点上关于基督教教义的一个很好的总结，你可以去看看。 Again, I'm not assigning that to you, but if you wanted a great summary in addition to Irenaeus' document of Christian doctrine at this point, you can check it out.
我要求你们阅读的是爱任纽的文献，我认为这个更好，但它们都很棒。 The one I've asked you to read is Irenaeus' document, which is, I think, better, but they're both great.
再次强调，爱任纽在这份较短的文献中为我们提供了一 个美妙的总结，概括了到这个时点为止的基督教教导。 And again, Irenaeus gives us in this shorter of his documents a beautiful summary of Christian teaching up to this point.
正如我在书中所说，爱任纽在这个时点对教义发展的最大贡献可能是，他能够充 实并可能更进一步解释和发展我们在阿特纳戈拉那里已经看到的内容，对吧？ And as I say in the book, perhaps Irenaeus' greatest contribution to the development of doctrine at this point is that he is able to flesh out and maybe explain a little bit more and build on what we already saw in Athenagoras, right?
三位一体的三个位格，圣父、圣子和圣灵，都是一个本质，或用拉丁语说，一个实质。 That the three persons of the Trinity, Father, Son, and Holy Spirit, are all one essence, or in Latin, one substance.
现在我们有了一个教义，我们称之为同质性。 And we have a doctrine now, we call it consubstantiality.
同质性是指三位一体的三个位格都是同质的教义。 Consubstantiality is the doctrine that all three persons of the Trinity are consubstantial.
如果你在礼拜仪式中使用与我们相同的尼西亚信 经译本，你知道你每周都会说那个词，同质。 And if you say the same translation of the Nicene Creed in your liturgy as we do, you know you say that word, consubstantial, every week.
在信经中，它指的是圣子与圣父的同质性，即圣父和圣子是同一实质或同一本质。 In the Creed, it's a reference to the consubstantiality of the Son with the Father, that the Father and the Son are the same substance or the same essence.
但当然，这也适用于圣灵。 But of course it applies to the Holy Spirit too.
信经中并没有明确说这一点，但在后来添加的信经第三 段中，虽然没有用那么多词，但确实表达了这个意思。 It just doesn't quite say that in the Creed, but it does, not in so many words, in the third paragraph of the Creed that was added a little while later.
所以它在那里，但重点是我们有这个教义，并且我们有一个名称来称呼它。 So it's in there, but the point is that we have this doctrine and we have a name for it.
这就是同质性的教义，但教父们并没有完全这样称呼它。 It is the doctrine of consubstantiality, but the Church Fathers didn't quite call it that.
但他们有这个概念，他们知道它，他们理解它，在这里我们将看到爱任纽将要澄清它。 But they had it, they knew it, they understood it, and here we're going to see Irenaeus who is going to clarify it.
所以我实际上要读一小段爱任纽的《使徒宣讲的证明》 或《使徒教导的证明》，具体名称取决于你的翻译。 And so I'm going to read actually just a short paragraph from Irenaeus' proof of the apostolic preaching or demonstration of the apostolic teaching, depending on your translation.
这是第47段，他是这样说的。 But this is paragraph 47, and this is what he says.
他说，「因此圣父是主，圣子是主，圣父是神，圣子是神。」 He says, Therefore the Father is Lord, and the Son is Lord, And the Father is God, and the Son is God.
「因为从神生的就是神。」 For he who is born of God is God.
「因此，神在其存在和能力的本质上被显示为一。」 And thus God is shown to be one according to the essence of his being and power.
「但同时，作为我们救赎经纶的管理者，他既是圣父又是圣子。」 But at the same time, as the administrator of the economy of our redemption, he is both Father and Son.
「由于万有的父对受造物是不可见和不可接近的， 那些要接近神的人必须通过圣子才能接近圣父。」 Since the Father of all is invisible and inaccessible to creatures, it is through the Son that those who are to approach God must have access to the Father.
所以你看到爱任纽在这里说的是什么吗？ So you see what Irenaeus is saying here?
圣父、圣子和圣灵都是一个本质，一个神圣实质，一个单一的神性。 Father, Son, and Holy Spirit are all of one essence, one divine substance, one single divinity.
然而仍然存在这种等级制度，他描述的方式是，这是一种可接近性的等级制度。 And yet there is still this hierarchy, and the way he describes it is, it's a kind of a hierarchy of accessibility.
对我们人类来说，圣父比圣子更难接近，所以如果我们想接近圣父，我们必 须通过圣子接近圣父，这当然正是使徒约翰在第四福音书中告诉我们的。 The Father is less accessible to us as humans than the Son, so if we want to get to the Father, we have to get to the Father through the Son, which is of course exactly what the Apostle John tells us in the Fourth Gospel anyway.
但我希望你注意，爱任纽对同质性教义的某种证 明或解释是这个短语：「从神生的就是神」？ But I want you to notice that Irenaeus' sort of justification or explanation of the doctrine of consubstantiality is this phrase, he who is born of God Is God?
那个短语「从神生的」，再次强调，这是英语翻译，用来表达「 受生」的概念，受生的含义，即圣子是圣父的独生子，对吧？ And that phrase, born of God, there, that's, again, an English translation to sort of render the concept of being begotten, what it means to be begotten, that the Son is the only begotten of the Father, right?
嗯，他是受生的这个事实意味着他的存在某种程度上是圣父 存在的延伸，这使得他的存在依赖于圣父并以圣父为条件。 Well, the fact that he is begotten means that his very existence is kind of an extension of the existence of the Father in a way that makes his existence dependent upon the Father and contingent upon the Father.
这使得圣父成为他存在的某种原因。 and that makes the father sort of the cause of his existence.
再次强调，不是在时间顺序的意义上，不是说圣父先来圣子 后来，不是那样，而是在一种不互惠的依赖关系的意义上。 Again, not in a chronological sense, not in the sense that the father came first and the son came later, not like that, but in the sense of a kind of dependency that is not reciprocal.
圣父不像圣子依赖圣父那样依赖圣子。 The father is not dependent on the son in the way that the son is dependent on the father.
圣父也从不像圣子是圣父的使者那样成为圣子的使者。 And the Father is never the messenger of the Son in the way that the Son is the messenger of the Father.
因此，从神受生的就是神。 And so, he who is begotten of God is God.
你知道，有时我喜欢这样解释，就像你知道的，从狗生的就是狗。 And, you know, sometimes I like to explain this, like, you know, whatever is born of a dog is a dog.
从猫生的就是猫。 Whatever is born of a cat is a cat.
狗不会生小猫，猫也不会生小狗。 Dogs don't have kittens and cats don't have puppies.
所以在存在的实质上有一致性。 So there's a consistency in the substance of being.
我知道这是一个糟糕的类比，请原谅我，但你明白了这个意思，就是 从神受生的必定是神性的一部分，也必定是神，而不是次等的神。 And I know that's a terrible analogy, and so forgive me, but you get the idea that whoever is begotten of God must be a chip off the old divine block, must be also God, not less God.
所以再说一遍，「神性的一部分」这个比喻并不是很好。 So again, chip off the block, not a great analogy.
但正如我常说的，只要你意识到没有一个类比是完美的，类比就是可以的。 But as I always say, analogies are fine as long as you realize none of them are perfect.
好的，现在我们要讨论的是爱任纽给我们提供的二世纪末基督教神学的最新发展状况。 Okay, so now what we're going to do is we're going to talk about what Irenaeus gives us as the sort of state of the art of Christian theology at the end of the second century.
好的，为此，我希望你们看一下这本书第194页的图表 ，有一个标题类似「二世纪的神学和基督论」的图表。 Okay, now for this, I want to make sure that you look at the chart On page 194 of this book, you've got a chart that's titled something like Theology and Christology in the Second Century.
这本书的第194页。 Page 194 of this book.
看看那个图表。 Check out that chart.
它采用了我一贯使用的三列格式。 It does what I always do with the kind of three columns.
这是基于三个法则的，对吧？ And this is based on the three laws, right?
异端迫使正统信仰定义自己。 Heresy forces orthodoxy to define itself.
然后是第二条法则，正统信仰是极端选择之间的中庸之道。 And then law two, orthodoxy is the middle way between the extreme alternatives.
所以你看到外侧的两列给出了极端选择或异端，中间是正统信仰。 And so you see the two columns on the outer side give you the extreme alternatives or the heresies with orthodoxy in the middle.
所以一定要看看那个图表。 So make sure you check out that chart.
你知道，在二世纪的这个阶段，我们遇到的异端 主要是关于耶稣基督的位格和他的两种本性。 And, you know, at this stage in the second century, We've got heresies that mostly are about the person of Jesus Christ and about his two natures.
具体来说，这些异端否认基督的两种本性中的一种或另一种。 Specifically, the heresies deny one or the other of Christ's two natures.
所以当我们谈论基督有两种本性，神性和人性时，异端试图选择一种而 抛弃另一种，而正统信仰总是对这个问题给出「两者兼有」的答案。 So when we talk about Christ having two natures, divine and human, heresy is trying to choose one and leave the other behind, whereas orthodoxy is going to be always the sort of both-and answer to the question.
这显然对三位一体有影响。 This obviously has implications for the Trinity.
我们将看到非常相似的异端，它们更多地适用于三位一体。 And we're going to see very similar heresies that apply more to the Trinity.
但在这个阶段，主要是关于基督论，主要是关于基督的两种本性。 But at this stage, it's mostly about Christology and it's mostly about the two natures of Christ.
好的。 All right.
例如，在一个极端，你有犹太主义者和依比昂派。 So, for example, on one extreme, you have the Judaizers and the Ebionites.
公平地说，这些人试图保护一神论。 Now, to be fair, these guys are trying to protect monotheism.
他们正确地知道，基督教必须忠于犹太教的一神论根源。 They know, rightly so, that Christianity must remain true to the monotheistic roots of Judaism.
换句话说，只能有一位神。 In other words, there can be only one God.
对他们来说，崇拜耶稣的想法感觉像是两个神，所以他们 解决这个问题的方法是说神是一位，因为耶稣不是神。 Now, to them, the idea of worshiping Jesus feels like two gods, and so their solution to the problem is to say that God is one, Because Jesus is not God.
因此，耶稣是我们中的一员，但在我们中并不独特，他完全不是神。 And so, Jesus is one of us, but not unique among us, and he's not divine at all.
你知道，这种解决问题的方法现在仍然存在。 And, you know, this solution to the problem is still around.
例如，我们仍然可以在现代的一些团体中看到这种观点，比如一神论者。 We can still see this in modern groups like the Unitarians, for example.
我并不是在贬低一神论者。 And I'm not, you know, trash-talking Unitarians.
他们会首先承认他们被称为一神论者是因为他们不是三位一体论者，对吧？ They'd be the first to admit that they are called Unitarians because they're not Trinitarian, right?
所以他们的解决方法是削弱或否认耶稣的神性，以试图保护神的唯一性。 And so the solution there is to diminish or deny the divinity of Jesus in order to try to protect the oneness of God.
这不是主流教会采取的解决方案，也不是我们定义为正统或正确教义的解决方案。 That is not the solution that the mainstream church took, and that is not the solution that we define as orthodoxy or correct doctrine.
现在，在另一个极端，你有幻影说和诺斯替主义者。 Now, on the other extreme, you have the Docetics and the Gnostics.
所以，如果犹太主义者和依比昂派是从犹太教进入基督教的人 ，他们皈依了基督教，但无法完全放下所有的犹太教，对吧？ So, if the Judaizers and the Ebionites are folks who came in from Judaism, converted to Christianity, but couldn't quite let go of all of the Judaism, right?
幻影说和诺斯替主义者是从多神教进入基督教的人，他们可 能皈依了基督教，但无法完全放下他们所有的多神教信仰。 The Docetics and the Gnostics are folks who came in from polytheism and maybe converted to Christianity, but couldn't quite let go of all their polytheism.
所以，对他们来说，一神论并不是那么重要。 And so, to them, Monotheism is not that much of a priority.
他们不担心自己是否会成为一神论者。 They're not worried about whether or not they're going to be monotheists.
他们只是愿意把耶稣看作众多神中的一位。 They are simply willing to see Jesus as one of many gods.
不仅仅是两个神，而是许多神。 Not even just two gods, but many gods.
随着诺斯替主义的发展，神的数量越来越多，直到达到顶峰时，我想有365个神。 And as Gnosticism develops, it's more and more and more gods until, at its peak, I think you have 365 gods.
但幻影说和诺斯替主义的要点是，对于耶稣是神性的 还是人性的或两者兼有的问题，他们没有解决方案。 But the point of that is the Docetic and Gnostic There is no solution to the question of whether or not Jesus is divine or human or both.
他们的解决方案是说他是神性的，但不是真正的人，因为他们对神性有 一种感性认识，他们无法相信神性可以成为肉身，神性可以成为人。 Their solution is to say that he's divine but not really human because they have a sensibility about divinity that they couldn't believe that divinity could become incarnate, that divinity could become human.
说「道成了肉身」对幻影说或诺斯替主义者来说，听起来就像你在说善变成了恶，对吧？ To say the word became flesh Sounds to a docetic or a gnostic like you're saying the good became evil, right?
他们无法相信这一点。 And they couldn't believe it.
所以他们基本上保留了多神教的许多方面，认为有许多神，神性有程度之分， 有些神比其他神更神圣，甚至认为神不一定是永恒的，他们可以有一个开始。 And so they basically held on to a lot of aspects of their polytheism, that there are many gods, that there are degrees of divinity, some gods are more divine than others, and even that gods are not necessarily eternal, that they can have a beginning to them.
所以两个神，一个男神和一个女神，可以在一起生一个小神，神可以繁衍后代，诸如此类。 So two gods, a god and a goddess, can get together and have a baby god and gods can procreate and all of this.
有趣的是，虽然犹太主义者和依比昂派说耶稣在我们中间并不真正独 特，他只是我们中的一员，但幻影说和诺斯替主义者也会说耶稣在我 们中间并不真正独特，但这不是因为他们认为耶稣只是一个普通人。 And the interesting thing about this is that while the Judaizers and the Ebionites had said that Jesus is not really unique among us, he's just one of us, the Docetics and Gnostics would say that Also, Jesus is not really unique among us, but it wasn't because they believed Jesus was a mere human.
这是因为他们相信耶稣是一位神，他们会说，我们也都是神 ，或者至少他们中的精英会声称自己是被困在肉体中的神。 It was because they believed Jesus was a God, and they would say, we are all gods too, or at least the elites among them would claim to be gods trapped in a body of flesh.
所以对他们来说，身体是坏的。 And so for them, the body is bad.
救赎的目标是逃离肉体的监狱。 And the goal of salvation is to escape the prison of the flesh.
所以这里有一种真正的二元论。 And so there's this real dualism.
一切被造的都是坏的。 Everything created is bad.
一切属灵的都是好的，对吧？ Everything spiritual is good, right?
事实上，这种幻影说或诺斯替主义的信仰现在仍然存在。 And in fact, this kind of docetic or gnostic belief is also still around.
日光之下无新事。 There's nothing new under the sun.
所以每当你看到一种精神胜于物质的灵性观念时。 And so anytime you see a kind of mind over matter spirituality.
每当你看到一种灵性观念，它有这种二元论假设，认 为只有属灵的才是好的，而物质的本质上是邪恶的。 Anytime you see a spirituality that has this dualistic assumption that only what is spiritual is good and what is material is inherently evil.
每当你看到类似这样的东西，你就是在看到诺斯替主义的一种形式。 Anytime you see something like this, you're seeing a form of Gnosticism.
我认为我们在传统的基督教科学中看到了这一点。 And I think we see this in old school Christian science.
我认为我们在新时代运动中看到了这一点。 I think we see it in the New Age movement.
目前在山达基教中也是如此。 and currently in Scientology.
我的意思是，这些东西与早期教会边缘存在的幻影说和诺斯替主义有真正的亲和力。 I mean, these are the kinds of things that have real affinities with what existed on the fringes of the early church, this Docetism and this Gnosticism.
好的，所以正统信仰就是这种中庸之道，是对问题的「两者兼有」的回答。 Okay, so orthodoxy, then, is this middle way, the both-and answer to the question.
耶稣基督是且必须是既人性又神性的。 Jesus Christ is and must be both human and divine.
好的，所以在教义发展的这个阶段，我们这里所说的是我们称之为道基督论的东西。 Okay, so at this stage in the development of doctrine, what we have here is what we call Logos Christology.
这种基督论认为耶稣基督是神圣的道，这是希腊语中「道」的意思。 The Christology that Jesus Christ is the divine Logos, which is that Greek word for word.
他是成为人的神圣之道？ He is the divine word Who became human?
谁成为肉身？ Who became incarnate?
正如我之前提到的，我们从腓立比书第2章知道 ，他并不是开始是人然后以某种方式成为神。 And as I mentioned earlier, we know from Philippians 2 that he didn't start out human and become divine somehow.
他开始是神性的，然后成为人。 He starts out divine and becomes human.
我们称这为降世基督论，这是极其重要的，因为这就是道成肉身的含义。 We refer to this as a Christology of descent, and this is extremely important because that's what the Incarnation is.
这是一种降世基督论。 It is a Christology of descent.
耶稣从神性领域降到人性领域，但并没有放弃他的神性。 Jesus descends from the divine realm to the human realm, not giving up his divinity.
他始终保持完全的神性，但他在这神性之外还获得了人性，一个人的本性。 He remains fully divine at all times, but he acquires alongside that divinity a humanity, a human nature as well.
所以我将在这里大致讲述我们到目前为止所知道的主要要点。 So I'm going to go through here sort of the main points of What we know so far.
我会讲得快一点，但你随时可以停止视频并回看。 And I'm going to do it a little bit quickly, but you can always stop the video and go back.
但这就是我们到目前为止所知道的。 But here's what we know so far.
首先，耶稣基督不仅仅是先存的。 First of all, Jesus Christ is not simply pre-existent.
换句话说，他不仅仅是在成为人之前就存在的神圣之道。 In other words, he's not just the divine logos who existed before he became human.
这是真的。 That is true.
但他也是永恒的。 But he's also eternal.
他是永恒先存的。 He is eternally pre-existent.
事实上，教父们在阅读旧约时会看到那些神显，那些神圣的显现，当旧约先祖看 到神时，我在这里想到的是亚伯拉罕，他有三位神秘的访客，其中一位被描述为 像神一样，他受到敬拜，他以神的名义做出承诺，他就是这种神圣的存在。 And in fact, the church fathers would read the Old Testament and they would see those theophanies, those appearances of the divine, when Old Testament patriarchs See God, and I'm thinking here of Abraham, and he has those three mysterious visitors, and one of those three visitors is described as being like God, and he is worshiped, and he makes promises in the name of God, and he's this divine presence.
早期教父们读到这些就说，是的，那就是未成肉身的道，神 的道在旧约中的某些时刻出现，甚至在他道成肉身之前。 And the early church fathers read that and said, yes, that is the pre-incarnate logos, the word of God showing up at points in the Old Testament Even before his incarnation.
所以耶稣基督，作为神圣之道，是先存的。 So Jesus Christ, as the divine word, is preexistent.
他在道成肉身之前就存在，但甚至是永恒先存的。 He existed before his incarnation, but even eternally preexistent.
也就是说，他和圣父一样永恒，因为如果他们是同一 神性，同一实质，他们也必须是同一永恒，对吧？ That is, he is as eternal as the Father, because if they are the same divinity, same substance, they must also be the same eternity, right?
顺便说一下，我想是创世记18章，亚伯拉罕有三位访客的那段经文，说那 三位访客是三位一体的圣父、圣子和圣灵，这是一个非常非常晚期的解释。 And by the way, that That passage in, I think it's Genesis 18, where Abraham has these three visitors, it's a much, much later interpretation of that to say that those three visitors are the Trinity, Father, Son, and Holy Spirit.
最初的解释是其中两位是天使。 The original interpretation of that was that two of them are angels.
事实上，在下一章中，它确实说其中两位是天使。 And in fact, in the next chapter, it actually says two of them are angels.
但第三位，没有被描述为天使的那位，就是三位一体的第二位格。 But the third one, who is not described as an angel, that is the second person of the Trinity.
这就是教父们对此的解释。 And that's how the church fathers interpreted that.
好的，所以在道成肉身中，耶稣基督获得了人性。 Okay, so in the Incarnation, Jesus Christ acquires a human nature.
现在，我想提几点关于人性是什么的看法。 Now, I want to mention a couple things about what a human nature is.
一方面，人性正是我们所有人都具有的东西。 On the one hand, a human nature is exactly that which we all have.
而我们现在常常根据使我们彼此分离或使我们彼此不同的事物来定义或识别自己。 And we do a lot of sort of defining ourselves or identifying ourselves these days according to things that separate us or make us different from each other.
但要思考人性是什么，我希望你们从我所说的「统一人类学」的角度来思考。 But to think of what a human nature is, I want you to think in terms of what I call an anthropology of unity.
人性正是我们所有人共有的，使我们作为人类都相似的东西，这就是耶稣所成为的。 What a human nature is is exactly what we all share, what makes us all alike as humans, and that's what Jesus became.
这才是重要的。 That's what's important.
耶稣成为了与我们所有人完全一样的存在，对吧？ Jesus became exactly what is to be like all of us, right?
另一方面，你知道，我们所有人，所有听这个的人，包括我，我们都是罪人。 Now, on the other hand, you know, we are all, all of us, all of you listening to this, me, we're all sinners.
但要小心。 But be careful.
罪不是人性本质的一部分。 Sin is not a part of the essence of human nature.
所以当我们说耶稣，你知道，可能在所有事上都 像我们一样受到试探，但他没有犯罪，对吧？ So when we say Jesus, you know, perhaps was tempted in all things like us, but he didn't sin, right?
我在这里引用希伯来书的不太准确，但重点是当我说耶稣在各方 面都像我们一样时，他确实面对试探，但他从未屈服于试探。 And I'm badly quoting Hebrews there, but the point is that when I say Jesus became like us in every way, he certainly did face temptations, but he never gave into them.
他从未犯罪。 He never sinned.
我知道对一些人来说，这里有一个试探，就是说，嗯 ，你知道，如果耶稣没有犯罪，他就不是真正的人。 And I know that for some people, there's a temptation there, which is to say, well, you know, if Jesus didn't sin, he wasn't really human.
这是不正确的。 That's not correct.
耶稣确实是人，事实上，通过不犯罪，他比我们其他任何人都更好地实现了他完全的人性。 Jesus was really human, and in fact, by not sinning, he realized his full humanity better than any of the rest of us.
因为犯罪不是人性本质的一部分。 Because to sin is not part of the essence of humanity.
犯罪是达不到真正的人性应该是什么样子。 To sin is to fall short of what real humanity ought to be.
所以耶稣真的...他来成为人的方式与我们所有人完全一样，但 罪不是人性本质的一部分，所以他没有罪，但他仍然是完全的人。 So Jesus really So, he came to be a human in a way that is exactly like all of us, but sin is not a part of the essence of human nature, and so he had no sin, and yet he was still fully human.
关于道成肉身，我们还必须记住的另一件事是，它是完全自愿的。 The other thing we have to remember about the Incarnation is that it is absolutely voluntary.
腓立比书2章中关于他如何倒空自己成为人的那段话。 that language in Philippians 2 about how he emptied himself to become human.
那是一种自我限制。 That is a self-limiting.
现在，请记住，他并没有倒空自己的神性或类似的东西，但他倒空自己的方式是愿意自 我限制，在他地上事工的时期搁置某些神圣属性，这些属性会使他难以体验人的处境。 Now, keep in mind, he did not empty himself of divinity or anything like that, but he emptied himself in a way that he was willing to self-limit and set aside for the time of his earthly ministry, set aside certain divine attributes, which would make it difficult for him to experience the human condition.
比如说，如果你是无所不在的，对吧，就很难体验作为人的感觉。 Like, for example, if you're omnipresent, right, it's hard to experience what it's like to be a human.
如果你是全知的，也很难体验作为人的感觉。 And so if you're omniscient, it's hard to experience what it's like to be a human.
所以即使耶稣自己在被问到「你什么时候回来」时也说： And so even Jesus himself says when they ask him, you know, when are you going to return?
他说，嗯，圣父知道，但此刻我不知道。 He's like, well, the Father knows, but at this moment, I don't know.
所以他愿意自我限制。 And so he's willing to self-limit.
现在，只有神圣的存在才能以这种方式自我限制，因为我们其他人都受到限制。 Now, only a divine being can self-limit in these ways because the rest of us are constrained.
我们没有选择不受人性限制的权利。 We don't have the choice to not be limited by our human nature.
但耶稣，因为他一开始就是神性的，对他来说，受限制是一种选择，是自愿的。 But Jesus, because he started out divine, for him to be limited was a choice and it was voluntary.
所以正是因为他是神性的，自我限制才是自愿的，因为没有人能强迫他做任何事。 And so it's because he's divine that the self-limiting is voluntary because nobody can force him to do anything.
他是神。 He's God.
但同时，因为他是神性的，矛盾的是，他有能力以这种方式自我限制。 But at the same time, because he's divine, he, paradoxically, had the power to self-limit in this way.
所以这就是我们听到教父们说的话，比如「不受感性的为我们的缘故成为可受感性的」。 And so this is where we get the Church Fathers saying things like, the impassable became passable for our sake.
在道成肉身中，无所不在的变得局限、受限、被包含在时间 和空间中，为了我们的缘故，这是道成肉身的一个方面。 In the Incarnation, the omnipresent became localized, circumscribed, contained within time and space for our sake as an aspect of the Incarnation.
然而，在这整个过程中，耶稣基督保留了他的两种本性。 And yet, all of this time, Jesus Christ retains his two natures.
他始终完全是神性的，从未放弃任何神性，他的神性从未减少，而他获得了这个人性。 He is always fully divine, never gives up any divinity, his divinity is never diminished, and he acquires this human nature.
所以在道成肉身之前，在他受孕的那一刻之前，他只是神性的。 So before the Incarnation, before the moment of his conception, he was only divine.
他只有神性。 He had only the divine nature.
在他受孕的那一刻，他获得了人性，而这永远不会消失。 At the moment of his conception, he acquires a human nature, and that never goes away.
他在升天时并没有停止成为人。 He does not Stop being human at his ascension.
他没有摆脱他的人性，回到只是神性的状态。 He doesn't shed his humanity and go back to being divine only.
他没有这样做。 He does not do that.
他的人性是不朽的或永恒的，所以他现在和永远都以两种本性存在， 因为正如我们将在学习中发现的，他的两种本性都是救赎所必需的。 His human nature is immortal or eternal into the future, and so he exists even now and forever in both of his natures because, as we're going to find out as we go through this, both of his natures are required for salvation.
在这里，我们将看到我们赎罪理论的种子被播下。但重 点是，即使现在，教父们也知道耶稣基督必须是人。 Here we're going to see the seeds being planted of our theories of atonement But the point is that even now, the Church Fathers know that Jesus Christ must be human.
他必须是我们中的一员，才能为我们而死，才能拯救我们。 He must be one of us in order to die for us, in order to save us.
但当然，他必须是神性的，才能拯救任何人，才能进行任何拯救。 But of course, he must be divine in order to be able to save anybody, to be able to save at all.
所以他必须既是我们中的一员，又在我们中间是独特的。 So he must be both one of us and also unique among us.
他必须是我们中的一员，才能在十字架上代表我们，但他在我们中间 必须是独特的，因为他必须无罪，这样他就不需要克服自己的罪。 He must be one of us in order to represent us on the cross, but he has to be unique among us because he has to be without sin so that he doesn't have his own sins to overcome.
他还必须具有这种神性，才能有战胜死亡的力量。 And he also has to have this divine nature in order to have the power to overcome death.
所以他必须具有两种本性，否则救赎就无法实现。 And so he has to have both natures or salvation doesn't work.
所以先把这个记下来，因为当我们讨论到救恩时，我们会回到这个 话题，第三条法则是基督论影响救恩论，以及我们的赎罪教义。 So tuck that away for later because we're going to be circling back to that when we get to salvation, the third law, Christology informs soteriology, and our doctrines of atonement.
好的，我们已经讨论了同质性的教义，即三位一体的三个 位格是同一神性，这意味着敬拜圣子和圣灵是恰当的。 Okay, we've talked about the doctrine of consubstantiality, that all three persons of the Trinity are the one divinity, which means that it is appropriate to worship the Son and the Spirit.
请求他们以神圣的力量为我们代求也是恰当的。 And it is appropriate to ask them to intervene with divine power on our behalf.
诵读以三位一体的三个位格为中心的信经或信仰宣言是恰当的。 It is appropriate to recite creeds or statements of faith that center on all three persons of the Trinity.
以耶稣基督的名义举行圣事是恰当的，三位一体的三个位格都参与这些圣事。 And it is appropriate to conduct sacraments in the name of Jesus Christ and all three persons of the Trinity are involved in those sacraments.
唱赞美诗也是恰当的。现在，关于赞美诗，你可以唱关于 非神圣人物的歌曲，这不一定是崇拜或偶像崇拜的行为。 And it's appropriate to sing hymns Now, with the thing about hymns, you can sing songs about people who aren't divine, and it's not necessarily an act of worship or idolatry.
我的意思是，你知道，没有人认为《戴维·克罗克特之歌》是在崇拜戴维·克罗克特。 I mean, you know, nobody thought that the Ballad of Davy Crockett was worshiping Davy Crockett.
同样，我们可以唱关于其他重要人物如马利亚的赞美诗，而不赋予她任何神性。但当我们赋 予神性，当我们赋予神圣力量时，以这种方式向三位一体的三个位格唱诗和祈祷是恰当的。 And so in the same way, we can sing hymns about other important figures like Mary without ascribing any divinity to her or without But when we ascribe divinity, when we ascribe divine power, it is appropriate to sing and pray to all three persons of the Trinity in that way.
所以这样，圣父、圣子和圣灵都是同质的，都是 同一位神，但我们不能模糊他们之间的区别。 So in this way, the Father, Son, and Holy Spirit are all consubstantial, are all the one God, and yet We can't blur the distinction between them.
圣父不是圣子，圣子不是圣灵，圣灵不是圣父，等等。所以我们必须澄清他们之间的区别。 The Father is not the Son, the Son is not the Spirit, the Spirit is not the Father, etc. So we are going to have to clarify the distinctions between them.
圣父有什么不同于圣子的地方？ What is it about the Father that's not the Son?
圣子又有什么不同于圣父的地方？ And what is it about the Son that's not the Father?
我们会讨论到这一点。 And we'll get to that.
但当我们澄清这些事情时，我们会看到我们总是在追求一种平衡 ，既有统一性又有区别性，这既存在于三位一体中，三位一体的 三个位格之间，也存在于基督的位格中，在他的两种本性之间。 But what we're going to see when we clarify these things is that we're always after a kind of balance of both unity and distinction, both in the Trinity, between the three persons of the Trinity, and within the person of Christ, between the two natures.
所以关于三位一体的三个位格，我们总是想要平衡三位一体的一体性和三个位格的三位性。 So with regard to the three persons of the Trinity, we always want to balance the oneness of the Trinity with the threeness of the three persons.
对于基督的位格，我们总是想要平衡位格的一体性和他具 有两种本性的事实，而不模糊这两种本性之间的区别。 With the person of Christ, we are always going to want to balance the oneness of the person with the fact that he has two natures and not blur the distinction between the two natures.
所以这将一直是我们的目标。 So that's always going to be our goal.
永远不是对问题的非此即彼的回答，而总是对问题的两者兼有的回答。 Never the either-or answer to the question, but always the both-and answer to the question.
始终保持三个位格之间或两种本性之间区别的完整性，同时始终 保持基督位格的统一性和一体性，以及整个三位一体的统一性。 Always maintaining the integrity of the distinction between the three persons or between the two natures, yet while always maintaining the unity and the oneness of the person of Christ, and of the Trinity overall.
这就是我们目前所知道的，这是我对那两份非常重要的文献的总结 ，一份是爱任纽的《使徒宣讲的证明》或《使徒教导的证明》，另 一份是亚历山大的克莱门特的文献，基本上说了很多相同的内容。 So this is what we know so far, and this is kind of my summary of those two really important documents, one by Irenaeus, Proof of the Apostolic Preaching or Demonstration of the Apostolic Teaching, and then the other one by Clement of Alexandria, which basically says a lot of the same stuff.
好的，我将以几个想法作为结束。 Okay, I'm just going to close with a couple of thoughts.
首先，我们可以看到，随着教义发展到二世纪末，我们可以看到它展现了 我在介绍三条法则时所说的内容，这些法则是对教义如何发展的观察。 The first is that we can see as doctrine develops here into the late second century, we can see it playing out what I said when I introduced my three laws, that these laws are observations of how doctrine develops.
第一条法则是异端迫使正统信仰定义自己。 And the first law is that heresy forces orthodoxy to define itself.
我们首先看到这发生在使徒教父或使徒之后的第一代领袖、主教和神学家身上。 And we see this happening first with the Apostolic Fathers or that first generation of leaders, bishops, and theologians after the apostles.
然后我们在护教士身上看到这一点，这些哲学家 将基督教作为一种哲学来教导，并向外人辩护。 Then we see it in the apologists, those philosophers who are teaching Christianity as a philosophy and defending it to outsiders.
现在我们在第一批神学家身上看到这一点。 And now we're seeing it with the first theologians.
亚历山大的克莱门特是一个过渡性人物。 Clement of Alexandria is kind of a transitional figure.
他既是护教士又是神学家。 He's both an apologist and a theologian.
我喜欢把爱任纽看作第一位真正的神学家，然后我们将讨论特土良和拉丁神学。 I like to think of Irenaeus as the first true theologian, and then later we're going to get into Tertullian and Latin theology.
但这只是为了给你一个提示，说明我并不是凭空捏造这些东西。 But just to kind of give you an indication of how I didn't make this stuff up.
这是教父们也看到的一个观察，尽管这三条法则是用我自己的语言表述的。 This is an observation that The Church Fathers saw as well, even though the three laws are sort of given in language that I came up with.
这里有圣奥古斯丁的一段话。 Here's just a bit from St. Augustine.
这段话出自《上帝之城》，这是他说的，这是尼西亚教父的英文翻译，所以不是我的翻译。 This is from the City of God, and this is what he says, and this is an English translation from the Nicene Fathers, so this is not my translation.
这直接来自书中，但这是他在《上帝之城》中说的。 It's just right out of the book, but this is what he says in City of God.
奥古斯丁说，「因为异端分子的躁动不安引发了关于公教会信仰许多条款的质疑，为了 辩护的必要性迫使我们更准确地研究它们，更清晰地理解它们，更热切地宣扬它们。」 Augustine says, For while the hot restlessness of heretics stirs questions about many articles of the Catholic faith, The necessity of defending them forces us both to investigate them more accurately and to understand them more clearly and to proclaim them more earnestly.
「而对手提出的问题，成为了教导的机会。」 And the question, mooted by an adversary, becomes the occasion of instruction.
这是奥古斯丁的《上帝之城》16.2。所以要点是，异端迫使正统信仰定义自 己，通过必须澄清正统信仰，这就是教义随时间发展并变得越来越清晰的方式。 That's Augustine, City of God, 16.2. So the point is that heresy forces orthodoxy to define itself And by having to clarify orthodoxy, that's how doctrine develops over time and how it becomes more and more clear.
现在，最后，如果你在想，等一下，让我们退一步。 Now, finally, if you're thinking, well, wait a minute, let's back up a second.
为什么正统信仰和异端之间必须有这些界限？ Why do there even have to be these boundaries between orthodoxy and heresy?
为什么不能每个人都相信他们想相信的，然后称自己为基督徒？ Why can't everyone just believe whatever they want and call themselves Christians?
我会给你两个答案，一个简短的答案和一个长答案。 And I'm going to give you two answers, a short answer and a long answer.
我认为，简短的答案是因为灵魂处于危险之中。 The short answer, I think, is because souls are at stake.
因为在早期教会和教父们的理解中，正统信仰是通向救赎的道路。 Because in the understanding of the early church and the church fathers, orthodoxy is the path to salvation.
异端就是偏离这条道路。 Heresy is to veer off the path.
跟随异端教师就是被引离救赎的道路。 And to follow a heretical teacher is to be led away from the path to salvation.
所以通过打击异端、澄清异端、谴责异端并澄清正统信仰，这些早期 主教、神学家和教理讲授者试图让每个人都走在通向救赎的道路上。 So by cracking down on heresy and clarifying it and And condemning it and clarifying orthodoxy, these early bishops and theologians and catechists are trying to keep everyone on the path towards salvation.
这就是简短的答案。 So that's the short answer.
不能让每个人都相信他们想相信的，因为那样人们就会开始教导 他们想教导的，然后人们就会被误导，灵魂就会处于危险之中。 Can't just let everyone believe whatever they want, because then people start teaching whatever they want, and then people are led astray and souls are at stake.
好的。 Okay.
现在，长一点的答案，不会太长，但我想让你们想象一个俱乐部，一个 我无法加入的俱乐部，他们的会员要求不包括我，我们可以这么说。 Now, the longer answer, not too long, but I want you to think about a club A club that I am not able to join, their membership requirements do not, don't include me, let's say.
有时被称为红帽子俱乐部。 And sometimes referred to as the Red Hat Club.
现在，如果有人在看，而你是红帽子俱乐部的成员，我并不是要不尊重这个俱乐部。 Now, if anyone is watching and you're a member of the Red Hat Club, I mean no disrespect to this club.
我使用这个，我用你们的俱乐部作为例子是出于尊 重，因为我认为它很准确地描绘了事情应该如何。 I am using this, I'm using your club as an example out of respect because I think it paints a very accurate picture of how things do need to be.
所以，据我所知，红帽子俱乐部是一个面向特定年龄女性的社交俱乐部。 So, the Red Hat Club, as I understand it, is a social club for women of a certain age.
这是他们的定义，他们的描述。 That's their definition, their description.
作为一种识别自己的方式，特别是在公共场合，他们戴红帽子。 And as a way of identifying themselves, especially when they're out in public, they wear red hats.
现在，想象一下如果有人来到红帽子俱乐部说，嗯，我想成为你们俱乐部的成员。 Now, imagine if someone were to come to the Red Hat Club And say, well, I would like to be a member of your club.
他们可能会说，嗯，那太好了。 And they might say, well, that's great.
我们很乐意接纳你。 We would love to have you.
然后那个人可能会说，除了我不喜欢红帽子，我想戴绿帽子。 And then that person might say, except that I don't like red hats, I want to wear a green hat.
现在在这一点上，现有的成员，红帽子俱乐部的原有成员有完全的权利说，嗯，你知道吗？ Now at that point, the existing members, the previous members of the red hat club have every right to say, well, you know what?
我们的身份与红帽子密不可分。 Our very identity is bound up in the red hat.
如果我们开始让人们戴其他颜色的帽子，那将会降低我们身份的完整性。 And if we start wearing people, if we start letting people wear hats of other colors, then that's going to degrade the integrity of our very identity.
所以我们不得不对你说，不，你不能戴着绿帽子进来。 And so therefore we're going to have to say to you, no, you can't come in here and wear a green hat.
如果你愿意，也许有一个绿帽子俱乐部你可以加入， 或者其他什么的，但我们很抱歉，这是我们的界限。 If you'd like, maybe there's a green hat club you can join or whatever, but we're sorry, but that's our boundary.
你不能戴着绿帽子进来。 You can't come in here and wear a green hat.
现在，我不知道他们是否真的会这么说，但为了这个比喻，就这样吧。 Now, I don't know if they would actually say that, but go with it for the analogy.
但这有点像早期教会发生的事情，因为在早期教会，教父们，那些早 期的主教、神学家和教理讲授者，他们实际上定义了基督教是什么。 But this is kind of like what's happening in the early church, because in the early church, the church fathers, those early bishops, theologians, and catechists, they literally defined what Christianity is.
他们根据三位一体教义和基督论来定义它。 They defined it according to Trinitarian doctrine and Christology.
所以说一些与基督教历史定义方式互相排斥的东西，就是在侵蚀基 督教的本质，因此，围绕基督教身份和三位一体信仰划定了界限。 So to say something else that is mutually exclusive from the way in which Christianity was historically defined is to erode the very identity of what Christianity is, and therefore the boundaries are drawn around the Christian identity and in terms of Trinitarian faith.
现在，剧透警告，对吧？ Now, spoiler alert, right?
真正划定这些界限的具体文件将是尼西亚信经。 The concrete document that really draws those boundaries is going to be the Nicene Creed.
所以如果你想知道，嗯，基督教的确切定义是什么？ So if you want to know, well, what is the very definition of Christianity?
就是尼西亚信经。 It is the Nicene Creed.
所以如果有人来到教会说，嗯，我想加入你们的 教会，但我不相信尼西亚信经中的内容，对吧？ And so if a person came to a church and said, well, I'd like to join your church, but I don't believe in the things in the Nicene Creed, right?
那个教会的牧师有完全的权利说，嗯，你知道，我们很乐 意接纳你，但那尼西亚信经是我们作为基督徒的身份。 The pastor of that church would have every right to say, well, you know, we'd love to have you, but that Nicene Creed is our very identity as Christians.
所以如果我们让你进来，称自己为基督徒，但不坚 持尼西亚信经中的信仰，这会削弱我们的身份。 And so it would diminish Our identity, if we let you come in here, call yourself a Christian, but not hold to the beliefs in the Nicene Creed.
这实际上会淡化基督教的本质定义。 That would, in effect, sort of water down the very definition of what Christianity is.
而基督教的本质定义是我们从前人那里接受的历史定义，今天没有人有权改变它。 And the very definition of what Christianity is, is a historic definition that we have received from those who came before us, and there is no one alive today who has the right to change it.
所以，就像红帽子俱乐部一样，我们必须相信教会作为一个有 机体有权围绕其身份划定界限，并要求其成员在这些界限内。 And so, like the Red Hat Club, We have to believe that the church as an organism has the right to draw boundaries around its very identity and demand that its members stay within those boundaries.
这就是我对这个问题的较长回答，为什么不能每个 人都相信他们想相信的，然后称自己为基督徒？ So that's my longer answer to the question, why can't everyone just believe whatever they want and call themselves Christians?
至少，我是以我认为教父们会说的方式在说话。 At least, I'm speaking as I think the Church Fathers would.
好的，感谢你加入我的第三单元重点视频，希望你会回来看下一个。 Alright, thanks for joining me for this Unit 3 Highlights video, and hopefully you'll come back for the next one.
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，并请在Locals.com上加入我的原始教会社区。 Please share this video with your friends, and please join me in the original church community on Locals.com.
别忘了，如果你加入Locals.com上的原始教会社区， Don't forget that if you join the original church community on Locals.com,
你可以每周加入我的实时、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.
每周六都有直播，但如果你没空，你可以稍后观看，所以加入我吧，我会在那里见到你。 It's livestreamed every Saturday, but you can watch it later if you're not available, 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.
我会在那里见到你。 And I'll see you there.