大家好，欢迎回到历史课程一。这是第七单元的重点内容，也是本学期最后一个重点视频。 Hi folks, welcome back to History 1. This is highlights from Unit 7 and this is our last highlights video for the semester.
现在我要从一些破除迷思开始。 Now I'm going to begin with a little bit of myth busting.
今天我们要讨论的内容之一是圣奥古斯丁，因此我想要破除的第一个 迷思是奥古斯丁somehow要为原罪的观念、概念或教义负责。 We're talking about Saint Augustine today, among other things, and so The first myth I want to bust is the myth that Augustine is somehow responsible for the idea or concept or doctrine of original sin.
不要因原罪而责怪圣奥古斯丁。 Don't blame St. Augustine for original sin.
如果你想为原罪教义找人负责，那就责怪使徒保罗吧。 If you want someone to blame for the doctrine of original sin, blame the Apostle Paul.
正如他在罗马书第5章所说，这是罗马书5章12节，然后是17至19节，他说：「这 就如罪是从一人入了世界，死又是从罪来的，于是死就临到众人，因为众人都犯了罪。」 And as he says in Romans 5, this is Romans 5, 12 and then 17 through 19, he says, Just as through one person sin entered the world, and through sin death, and thus death came to all inasmuch as all sinned.
然后跳过几节到第17节：「若因一人的过犯，死就因这一人作了王，何况 那些受洪恩又蒙所赐之义的，岂不更要因耶稣基督一人在生命中作王吗？」 And then skipping a couple of verses here to verse 17. For if by the transgression of one person death came to reign through that one, how much more will those who receive the abundance of grace and of the gift of justification come to reign in life through the one person Jesus Christ?
总之，「如此说来，因一次的过犯，众人都被定罪； 照样，因一次的义行，众人也就被称义得生命了。」 In conclusion, Just as through one transgression condemnation came upon all, so through one righteous act acquittal and life came to all.
「因一人的悖逆，众人成为罪人；照样，因一人的顺从，众人也成为义了。」 For just as through the disobedience of one person the many were made sinners, so through the obedience of one the many will be made righteous.
这就是使徒保罗关于原罪的论述，当然他在这里运用了预表论。 And so that is the Apostle Paul on original sin and of course he is doing the typology thing.
其中亚当是第一个亚当，基督是第二个亚当，基督修复了亚当所破坏的。 where Adam is the first Adam, and Christ is the second Adam, and Christ fixes what Adam broke.
好的，所以你不能因原罪教义而责怪圣奥古斯丁，但你可以说他把它提升到了11，他 真的加强了它，如果你想为完全堕落的教义找人负责，那就是奥古斯丁，因为正如我所 论证的，在他与伯拉纠派的辩论中，他把自己逼到了一个角落，基本上到了生命的尽头 ，他拥有加尔文主义的全部五点或几乎全部，我有同事在这一点上与我有一些争论，即 他是否真的有坚持到底的教义，但他拥有其他一切，他当然有完全堕落的这个观念。 Okay, so you can't blame St. Augustine for the doctrine of original sin, but you can say that he turned it up to 11, that he really amped it up, and that if you want someone to blame for the doctrine of total depravity, that would be Augustine, because as I've argued, In his debate with the Pelagians he painted himself into a corner where he basically ended up by the end of his life with all five points of Calvinism or perhaps almost all and I've got colleagues who debate with me on this a little bit as to whether he actually had the doctrine of perseverance but he has everything else and he certainly has this idea of Total depravity.
因此，圣奥古斯丁在某些方面确实走得太远了。 And so there are ways in which St. Augustine went too far.
我们知道，在他去世后约99年的奥兰治会议上，该会议澄清了教会关于自由 意志、堕落、原罪、恩典以及神的恩典与人的自由意志之间相互作用等问题的 教义。因此，奥兰治会议最终达成了我们现在称之为半奥古斯丁主义的立场。 And we know that at the Council of Orange, some 99 years after his death, that council clarified the church's doctrines around the questions of free will and depravity and original sin and grace and the interplay between God's grace and human free will, etc. So the Council of Arange ends up at a place that we now call semi-Augustinian.
所以我们稍后会再多说几句。 So we'll say a few more words about that in a couple of minutes.
我想要破除的另一个迷思是，你不能因为将性与罪联系在一起而责怪奥古斯丁。 The other myth I want to bust is that you can't blame Augustine for associating sex with sin.
在奥古斯丁的时代，教会已经在教导，性行为，即使在婚 姻中，在某种程度上也是inherently有罪的。 The church was already teaching, by the time of Augustine, that sexuality, even within marriage, was somehow, on some level, inherently sinful.
我认为你想要为此责怪的人是亚历山大的克莱门特。 And I think the guy you want to blame for that is Clement of Alexandria.
记住，亚历山大的克莱门特在二世纪末写作时，是在回应诺斯底主义。 Remember that Clement of Alexandria, writing towards the end of the second century, was writing in response to Gnosticism.
有些诺斯底教派说，过一种非常享乐主义的生活方式是好的和可取的。 And there were certain Gnostic sects who were saying that it's fine and desirable to live a very hedonistic lifestyle.
换句话说，尽可能地发生性行为，但无论如何都不要生育。 In other words, have all the sex you can, but whatever you do, don't procreate.
也就是说，不要生孩子，因为这样做你就会参与创 造，参与那位旧约神的创造，而你不想这样做。 In other words, don't have children because in doing that you would be participating in creation, the creation of that Old Testament God, and you don't want to do that.
所以诺斯底派说，尽可能地发生性行为，但不要生孩子，而 亚历山大的克莱门特则持相反观点，说性只是为了生育。 So the Gnostics are saying, have all the sex you can, but don't have children, and Clement of Alexandria comes at it the opposite and says that sex is only for procreation.
教会内部有一种倾向接受了这一观点。 And there's a strain within the church that picks up on that.
所以奥古斯丁并不是「性在某种程度上inherently有罪」这一观念的始作俑者。 So Augustine is not the originator of the idea that sex is somehow inherently sinful.
但奥古斯丁在这一点上是对的。 But Augustine was right about this.
他通过自己的经历意识到，内心的平静和精神的平静也需要身体某种程度的平静，而对他 来说，要获得平静就需要保持独身，因为他意识到性是他的克星，情欲是他最大的诱惑。 He realized throughout his own experience that peace of mind and peace of spirit Requires some kind of peace in your body as well and for him to have peace for him is He needed to be celibate because he realized that sex was his kryptonite, that lust was his big temptation.
他最终意识到这必须是全有或全无的选择。 And he just came to the point where he knew that it had to be all or nothing.
为了与神建立关系，他必须保持独身。 And in order for him to have a relationship with God, he had to be celibate.
这里的要点是，你我都需要知道什么是我们的克 星，并找出如何不让它阻碍我们与神的关系。 And the point there is that you and I, we all need to know what our kryptonite is and figure out how not to let that come between us and God.
好的，我们现在要谈一谈圣奥古斯丁，或者如果你愿意的话，就叫奥古斯丁。 Okay, so we're going to talk a little bit about St. Augustine or Augustine, if you will.
你可以用任何一种方式发音。 You can pronounce it either way.
我觉得都可以。 It's fine with me.
我们将简单讨论一下圣奥古斯丁和伯拉纠主义争议。 We're going to talk a little bit about St. Augustine and the Pelagian controversy.
既然我们在讨论原罪的话题，我想就此多说几句。 So while we're on the subject of original sin, I want to say a few words about that.
请记住，这只是冰山一角。 Just remember that this is just the tip of the iceberg.
详细内容都在《阅读教父》这本书中。 The detail is all in the book, Reading the Church Fathers.
所以你需要阅读书中的相关章节。 So you need to read the chapters in there.
现在，我希望你从同质性教义的角度来思考原罪，对吧？ Now, I want you to think of original sin in terms of the doctrine of consubstantiality, right?
我们都知道，我们也讨论过，在整个亚略主义争议 中，圣父和圣子是同质的这一点已经被澄清了。 We all know and we've talked about the fact that, you know, throughout the Aryan controversy, it was clarified that the father and son are consubstantial.
圣子与圣父是同质的。 The son is consubstantial with the father.
因为他的神性与三位一体的神性是同一本质。 Because his divine nature is the same divine substance as the Trinity.
所以圣父、圣子和圣灵都是同质的。 So Father, Son, and Spirit are all consubstantial.
但我们也知道，耶稣基督与我们同质，因为我们与他共享同一人性。 But we also know that Jesus Christ is consubstantial with us because we share a common human nature with him.
好吧，你必须考虑到我们也与亚当同质这一事实。 Well, you have to think about the fact that we are also consubstantial with Adam.
因此，我们与第一个人亚当的同质性，以及与他的罪的同质性，导致了原罪。 And so our consubstantiality with the first human, with Adam, and with his sin, that results in original sin.
所以原罪传递给我们的方式是通过我们与最初人类的同质性。 So the way original sin comes to us is through our consubstantiality with the first humans.
事实上，一些教父会说，罪之所以渗透到全人类，是 因为曾有一个时刻，地球上的每一个人都犯了罪。 And in fact, some of the church fathers would say that the reason why Sin permeates to all of humanity is because there was a moment in time when every single human on the planet sinned.
当然，他们指的是亚当和夏娃，但你明白这个意思。 Of course, they're thinking of Adam and Eve, but you get the idea.
我们与亚当的同质性导致了我们的原罪。 Our consubstantiality with Adam results in our original sin.
但当然，基督与我们的同质性又导致了我们的救赎。 But of course, then Christ's consubstantiality with us results in our atonement.
这是一种更华丽的方式来表达保罗在罗马书第5章所说的内容。原罪作为 一种教义在奥古斯丁之前就已存在，但与人类自由意志的现实保持平衡。 And that's a little fancier way of saying what Paul was saying in Romans 5. Original sin did exist as a doctrine before Augustine, but in a balance with the reality of human free will.
所以在奥古斯丁之前，在原罪和人类堕落与真正的意志自由 之间存在一种中庸之道，尽管这种自由可能被视为有限的。 And so before Augustine, There was a kind of middle way between original sin and human fallenness and a real freedom of the will, even though it may be seen as limited.
我认为，在529年的奥兰治会议之后，教会回归到这种中庸之道，你知道，有些人 会说东方教会从未真正失去这种平衡，但西方教会一度倾向于奥古斯丁的观点，然后 在宗教改革时期，新教徒也倾向于奥古斯丁的观点，当然这最终导致了加尔文主义。 And I would argue that after the Council of Arange in 529, the church goes back to this kind of middle way, which, you know, to some people would say that the East Never really lost that, but the West kind of leaned into Augustine for a while, and then later in the Reformation, the Protestants will lean into Augustine as well, and of course that will lead to Calvinism.
但教会所追求的是在对人性过于乐观（即伯拉纠主义）和对人性过于悲观（即一种完 全堕落的观念，这实际上是奥古斯丁在概念上所走的道路的终点）之间找到平衡。 But what the Church is after is this place of balance between too much optimism about human nature, which is Pelagianism, and too much pessimism about human nature, on the other hand, which is a kind of total depravity, which is really, you know, where the road that Augustine was on conceptually leads.
现在，公平地说，奥古斯丁在阅读保罗的著作时 ，他在保罗的思想中看到人有两种意志，对吧？ Now, to be fair, Augustine was reading Paul, and he saw in Paul that there are two kinds of will in the human, right?
一种是想要做某事的意志，另一种是实际去做的意志。 There is the will that is wanting to do something And then there is the will that is actually doing it.
你知道，即使保罗也指出，有时我知道什么是对的，但我实际上并没有去做。 And, you know, even Paul points out, you know, there are times when I know what's right to do, but I don't actually do it.
我无法让自己去做正确的事。 I can't bring myself to do the right thing.
因此，人的意志可以自由地想要做正确的事，但有时 却不能真正自由地去做，或者至少看起来是这样。 And so the human will is free to want to do the right thing, but sometimes not really free to do it, or at least it seems that way.
因此奥古斯丁抓住了这一点，在某些方面试图两全其美，因为特别是 在他早期的著作中，他对自由意志表面上给予认可，但随后他真的加 倍强调人的意志因原罪而受到如此限制，以至于不再真正自由了。 And so Augustine was picking up on that and in some ways trying to have his cake and eat it too, because especially in his earlier writings, He gives a kind of lip service to free will, but then he really sort of doubles down on the idea that human will is so limited by original sin that it's not really free anymore.
好的，当你审视这场争议时，你会看到出现的不 同派系，或者至少是我们事后定义的固定类别。 Okay, well when you're looking at the controversy, And you're looking at the different sort of factions that emerge, or at least the pigeonholes that we define in hindsight.
你一定要记住书中第367页的图表。 You definitely want to remember the chart on page 367 of the book.
那个图表有四列，其中有奥古斯丁的一列，你知道，我们的救恩完全依赖于神。 And so there's that chart with four columns, and you have the column for Augustine where, you know, Our salvation is all on God.
这完全是恩典。 It's all grace.
另一端是极端对立的一列，当然是伯拉纠，然后是 朱利安，在那里基本上一切都取决于我们自己。 And you have the opposite extreme column, which is of course Pelagius and then Julian, where it's basically all on us.
这完全是自由意志。 It's all free will.
然后你有两个中间列。 And then you have these two middle columns.
一个是半伯拉纠主义的方法，即认为人的意志和恩典之间存在合作，但半伯拉纠主义 者似乎想保留人的自由意志可以主动采取行动的可能性，而恩典将与人的意志合作。 One, the semi-Pelagian approach, which is to say that there is a cooperation between the human will and grace, but the semi-Pelagians seem to want to hold out the possibility that human free will can take the initiative and that grace will cooperate with the human will.
最后是半奥古斯丁主义的结论，这是奥兰治会议采取的立场，也成为教会的官方立场，半 奥古斯丁主义的立场再次假定恩典和人的意志之间存在协同作用，但恩典必须始终先行。 And then finally, the semi-Augustinian conclusion, which is the position taken at the Council of Orange, and this becomes the official position of the Church, the semi-Augustinian position which again assumes a synergy between grace and human will, but grace must always move first.
人的意志不能主动采取行动。 The human will cannot take the initiative.
恩典先行。 Grace moves first.
恩典邀请，人的意志回应。 Grace invites, and the human will responds.
这就是协同作用。 And this is synergy.
人的意志与恩典合作。 The human will cooperating with grace.
我再次想到保罗在腓立比书2:12中所说的，「要恐惧战兢地作成你们得救的工夫」。 And I'm thinking here of, again, Paul in Philippians 2.12, working out our salvation with fear and trembling.
所以我们与恩典合作。 So we cooperate with grace.
甚至奥古斯丁也承认，这是他的一篇讲道中说的，他说： 「神创造我们时不需要我们，但拯救我们时需要我们。」 And even Augustine admits, and this is from one of his sermons, even Augustine admits, he says, God created us without us, but does not save us without us.
因此，即使奥古斯丁也承认人的意志必须与神的恩典有某种程度的合作。 And so even Augustine admits that there must be some cooperation of the human will with God's grace.
但最终，当然，他最后落脚于一种本质上是双重预 定论的拣选观念，而教会无法跟随他到那一步。 But ultimately, of course, he eventually lands on a kind of election that is essentially a double predestination and the church just can't go there with him.
顺便说一下，无原罪怀孕的教义解释了为什么马利亚可以被认为是没有原罪的。 Now, incidentally, the doctrine of the Immaculate Conception is an explanation of why Mary could be thought of as being without original sin.
自堕落以来，除了耶稣，她是唯一一个拥有完全自由意志的人。 She is the only human since the Fall, other than Jesus, with a totally free will.
她在受胎告知时的「愿意」是一个自由的选择，就像耶稣在客西马尼园中的「愿意」一样。 And her fiat at the Annunciation was a free choice Just as Jesus' fiat in the Garden of Gethsemane.
所以，就像耶稣在客西马尼园中自由地说「不要成就我的意思，只要成就你的意思」 一样，马利亚的意志也是那样自由，完全自由地在受胎告知时对神的计划说「是」。 So, as free as Jesus' will was to say in the Garden of Gethsemane, not my will be done, but yours, Mary's will was that free, absolutely free, to say yes to God's plan at the Annunciation.
因此，尽管在早期教会中他们不一定有「无原罪怀孕」这个名称，或者他们没有这样称呼它 ，他们没有这个词组，但教父们一致认为马利亚是无罪的，对此的解释是，通过无原罪怀孕 ，她在受孕时就没有原罪，所以她的自由意志实际上是完全自由的，不像我们其他人。 And so, even though in the early church they didn't necessarily have the name Immaculate Conception, or they didn't call it that, they didn't have that phrase, The Church Fathers were in agreement that Mary was without sin, and the explanation for that is that by the Immaculate Conception, she was conceived without original sin, and so that her free will is actually totally free, unlike the rest of us.
好的，现在当你看书中第367页的那个图表时，重要的是要超 越图表本身，看看这个图表如何映射到中世纪的经院哲学家们。 Okay, now when you're looking at that chart on page 367 in the book, it's important to sort of look beyond the chart and see how that chart maps onto the medieval scholastics.
所以，例如，如果你从伯拉纠主义开始，它在图表的最右列。 And so, for example, if you start with Pelagianism which is on the far right-hand column of the chart.
顺便说一下，不要对右边和左边的内容做任何解读。 And by the way, don't read anything into what's on the right versus the left.
这些与任何政治或甚至神学上的保守派与自由派的光谱都没有关系。 Those have nothing to do with any political or even sort of theological conservative versus liberal spectrum.
这与那些无关。 It has nothing to do with that.
所以图表中某项是在右边还是左边并不重要，请忽略这一点。 So whether something is on the right or the left of the charts is not the point, so ignore that.
但重点是这个。 But the point is this.
如果你从伯拉纠主义开始，它是一个极端，对吧，那种非常乐观的人类学和与之相 应的基督论会导致你得出一种基本上是亚略主义或某种形式的嗣子论的救赎论。 If you start with Pelagianism, which is on one extreme, right, That very optimistic anthropology and the Christology that goes with it will lead you to a soteriology that's basically Aryan or some form of adoptionism.
因此，这种极端乐观主义总是会削弱基督的神性，因为对人类能够通过善行拯救自 己的极度乐观实际上消除了救赎成为神圣拯救使命的必要性，因此它总会导致一种 削弱基督神性的基督论，以及一种不是真正赎罪而更多是效法耶稣榜样的救赎观。 And so that extreme optimism is always going to diminish the divinity of Christ because an extreme optimism about humans being able to save themselves through good works really It eliminates the necessity for salvation to be a divine rescue mission and therefore it will always end up with a Christology that diminishes the divinity of Christ and with a salvation that isn't really an atonement so much as following Jesus' example.
现在，如果你从另一个极端开始，也就是最左边的列，即奥古斯丁主义，那 么从那里你可以走向两个方向，这取决于你想在多大程度上走向那个极端。 Now, if you start with the other extreme, the far left side column, which is Augustine, Augustinianism, well, from there you can go in two directions, and it depends how far you want to go towards that extreme.
如果你坚定地走向奥古斯丁，你就会得到加尔文主义。 If you go hard toward Augustine, you get Calvinism.
稍微不那么极端，你就会得到路德。 A little less hard and you get Luther.
但如果你走向温和的奥古斯丁主义，那么你就会得到坎特伯 雷的安瑟伦，你将会读到他的文献《道成肉身的原因》。 But if you go kind of moderate Augustinianism, Well, you get Anselm of Canterbury, and you're going to read his document, Cur Deus Homo, Why the God-Man.
顺便说一下，它不应该被翻译为「为什么神成为人」。 And by the way, it shouldn't be translated, Why God Became Man.
它应该简单地翻译为「为什么是神人」。 It should simply be translated, Why the God-Man.
换句话说，为什么救主耶稣基督必须是神人？ In other words, why did the Savior, Jesus Christ, have to be a God-slash-human?
为什么他必须具有...这是安瑟伦的观点，这是一个极其重要的观点。 Why did he have to have That's Anselm's point, and it's an extremely important point.
因此，安瑟伦对赎罪的理解最好被描述为满足论赎罪理论。 And so Anselm's understanding of the atonement is best described as the satisfaction theory of atonement.
但它也可以被称为债务偿还理论，因为他解释了赎罪如何是债务的偿还，用更现代的说法 就是，你知道，耶稣基督偿还了他不欠的债务，因为我们欠了一笔我们无法偿还的债务。 But it could also be called the debt payment theory, because he explains how the atonement is The payment of a debt, and this is expressed in more modern terms as, you know, Jesus Christ paid a debt he didn't owe because we owed a debt we couldn't pay.
好的，这就是满足论。 Okay, so that's the satisfaction theory.
但如果将满足论赎罪理论理解为满足神的愤怒，那就是误解了。 But the satisfaction theory of the atonement is misunderstood if it's understood to mean something about satisfying God's anger.
它不是关于满足神的愤怒。 It's not about satisfying God's anger.
它是关于偿还债务。 It's about satisfying a debt.
它与后来的、可以称为刑罚替代论赎罪理论的观点非常不同，后者是随宗教改革而来的。 And it is very different from the later, what can be called the penal substitutionary theory of atonement that comes later with the Reformation.
那更多是关于神的愤怒、血祭、公义，所有那些东西。 That's more about God's anger, blood sacrifice, justice, all that stuff.
这不是安瑟伦的观点。 That's not where Anselm goes.
所以当你阅读安瑟伦的著作时要注意，看看他如何描述赎罪。 So pay attention when you read Anselm and look at how he describes the atonement.
它是以偿还债务的方式来描述的。 It's described in terms of the payment of a debt.
现在，让我们看看图表中的那两个内部列。 Now, let's take a look at those two inner columns on the chart.
如果你从半伯拉纠主义的人类学开始，你最终会得到类似彼得·阿伯拉尔的观点。 If you start with a semi-Pelagian anthropology, you're going to end up with something like Peter Abelard.
如果你不小心，你知道，过分倾向于那种观点也可能导致亚略主义，就像伯拉纠主义一样。 And if you're not careful, you know, leaning too hard into that can also lean can also lead to Arianism, much like Pelagianism does.
所以你越接近伯拉纠主义，你就越有可能最终得到一种亚略主 义或嗣子论，或者用现代术语来说，一种一神论的救赎论。 So the closer you are to Pelagianism, the more you're likely to end up with a kind of Arian or adoptionist, or perhaps in modern terms, Unitarian soteriology.
但如果你从半奥古斯丁主义开始，那种平衡的人类学方法既考虑 到人类意志的自由，也考虑到它的限制，考虑到对恩典的需要， 考虑到恩典需要主动作为，但也有对参与恩典的真实期望。 But if you start with that semi-Augustinianism, that balanced approach to an anthropology that takes into account both the freedom of the human will Also, it's limitation, the need for grace, the need for grace to take the initiative, but the very real expectation of a participation in grace.
如果你从这个角度出发，那么你最终会得出与托马斯·阿奎那相同的结论。 If you start with that, well, then you're going to end up right where Thomas Aquinas ended up.
也就是说，你知道，基督的两性对我们的救赎是必要的，但同时也健康地 认识到我们需要参与其中。这将把我们带到赎罪的话题，实际上它让我们 回到了这门课程的起点，即基督必须具有两性才能使救赎发挥作用。 That is, you know, the necessity of Christ's two natures for our salvation, but also with a healthy recognition of the need for our participation So that's going to bring us to the topic of atonement, and it actually brings us full circle back to where we started this course, which is that Christ must have two natures in order for salvation to work.
好的，现在我想谈谈赎罪。 Okay, so now I want to talk about the atonement.
顺便说一下，赎罪并不意味着「合一」。 And by the way, Atonement does not mean at-one-ment.
这只是在英语中偶然发生的巧合。 That is just a coincidence that only happens in English.
不过，它确实与与神和好有关。 It does have to do with reconciliation with God, though.
赎罪假定我们与神疏远，而作为人类，我们最终需要的是与神和好。 Atonement assumes that we are estranged from God and ultimately what we as human beings need is reconciliation with God.
它也包含了可以追溯到旧约原初约定的牺牲元素。 It does also have elements of sacrifice that go back to the original covenant in the Old Testament.
因此，在某种意义上，耶稣基督是一次而永远的牺 牲，他取代了逾越节的羔羊和赎罪日的替罪羊。 And so there is a sense in which Jesus Christ is the once and for all sacrifice, who replaces both the lamb of the Passover and the scapegoat of the Day of Atonement.
所以它包含了所有这些元素。 And so it has all of these elements built in.
当然，正如安瑟伦告诉我们的，它也包含了偿还债务的元素。 And of course, as Anselm tells us, it also has the elements of the payment of a debt.
但归根结底，它是一种恩典。 But at the end of the day, it is a grace.
它是神之爱的表达。 It is an expression of God's love.
怜悯、同情和宽恕。 mercy, compassion, and forgiveness.
实际上，当我们读约翰一书时，当约翰简单地说 「神就是爱」时，所有这些词都包含在其中。 And really, all of those words are built into when we read in 1 John, when John simply says, God is love.
换句话说，就好像在说描述神性本质的一种方式就是爱。 In other words, as if to say that one way to describe the very substance of divinity is love.
所有其他的概念都包含在其中。 All of those other concepts are built into that.
怜悯、同情、宽恕、恩典，所有这些。 Mercy, compassion, forgiveness, grace, All of that.
事实上，圣法乌斯蒂纳著名地说过，神性本质的主要神圣属性是怜悯。 In fact, Saint Faustina famously said that the main divine attribute of the substance of divinity is mercy.
所以你明白了。 So there you have it.
现在，当我们谈到赎罪理论，当我们看救赎如何运作时，这不是正统与异端的问题。 Now, when we get to the theories of atonement, when we look at how salvation works, This is not a matter of orthodoxy versus heresy.
我们并不是说这些赎罪理论中有些是正统的，而其他的是异端的。 We're not saying some of these theories of atonement are orthodox and others are heretical.
可能有一两个理论，如果它们是孤立的，如果你只有这些，那么它们就是不充分的。 There are maybe one or two that if If they were by themselves, if that's all you had, they would be inadequate.
但在大多数情况下，你必须像看钻石的不同切面一样看待这些赎罪理论。 But for the most part, you have to look at the theories of atonement like you're looking at different facets of a diamond.
它是一颗有不同切面的钻石，你从不同角度看它 ，所以你以这种方式看到这些不同的赎罪理论。 It's a single diamond with different facets, you look at it from different angles, and so you see these different theories of atonement that way.
也许「理论」甚至不是描述它们的最佳词语。 Maybe even theories is not the best word for them.
也许我们想说这些是赎罪的类比。 Maybe we want to say these are analogies for the atonement.
就像任何类比一样，我们讨论过这个，类比很好，但它们都有不足之处。 And just like any analogies, we've talked about this, Analogies are great, but they all fall short.
所以你必须能够知道类比是如何运作的，类比如何像赎罪 ，但也要知道类比如何不起作用，以及它如何不像赎罪。 So you have to be able to know how the analogy works, how the analogy is like the atonement, but also how the analogy doesn't work and how it's not like the atonement.
你必须能够教授类比的两个方面。 And you have to be able to teach both sides of the analogy.
无论如何，我们现在不会讨论所有的赎罪理论。 And so at any rate, we're not gonna go through all the theories of atonement right now.
它们都在书中。 They're all in the book.
所以，你知道，它们都在这一章里，当你写论文时 ，请不要觉得你必须列出或定义所有这些理论。 So, you know, They're all in the chapter and when you write your essays, please do not feel like you have to list them all or define them all.
那不是重点。 That's not the point.
但我确实希望你记住这一点。 But I do want you to remember this.
所以这是所有内容的重点。 So here's the highlight of it all.
对罪真的有两个很好的类比。 There are really two good analogies for sin.
第一个，对罪的第一个类比是将罪比作奴役。 And so the first one, the first analogy for sin is sin as slavery.
这绝对是符合圣经的。 And this is absolutely biblical.
这直接来自保罗。 It's right out of Paul.
奥古斯丁自己会提醒我们，因为两件事，因为原罪和习惯 的力量，我们被罪奴役，我们无法靠自己逃脱这种奴役。 Augustine himself would remind us that because of two things, because of original sin and because of the power of habit, We are enslaved to sin and we are incapable of escaping that slavery on our own.
所以我们需要被解放。 And so we need to be manumitted.
如果你不知道这个词，解放就是买下奴隶的自由，对吧？ And if you don't know this word, manumission is the buying of a slave's freedom, right?
所以我们需要被解放。 So we need to be manumitted.
我们无法靠自己逃脱这种奴役。 We cannot escape this slavery on our own.
我们无法买到自己的自由。 We cannot buy our own freedom.
在罗马世界，在那个时代，如果你是奴隶，你可以买到自己的自由。 In the Roman world, Back in the day, you could buy your own freedom if you were a slave.
但这是一种你无法自己摆脱的奴役。 But this is the kind of slavery where you can't get out of it yourself.
必须有其他人把你赎出来。 Someone else has to buy you out of it.
我们从罪中得到的自由必须被买下。 Our freedom from sin has to be bought.
这就是耶稣基督所做的。 And that's what Jesus Christ does.
他买下了我们的自由。 He buys our freedom.
所以当你在新约中读到赎金时，对吧？ And so when you read in the New Testament about ransom, right?
在那里，当保罗使用被翻译成英语「赎金」的词时，他实际上是在谈论解放。 There, when Paul uses the word that's translated in English as ransom, he's really talking about manumission.
这不完全是一个人质情况。 It's not quite a hostage situation.
这是一种奴役的情况。 It is a slavery situation.
魔鬼以某种方式合法地获得了我们，因为我们把自 己卖入了那种奴役，所以我们的自由必须被买下。 There's a certain sort of way in which the devil has legally acquired us because we've sold ourselves into that slavery, and so our freedom has to be bought.
所以罪就像奴役，而救赎就是解放。 So sin is like slavery, and salvation is Manumission.
这是对罪的一个类比。 So that's one analogy for sin.
对罪的另一个类比是将罪比作债务。 The other analogy for sin is sin as debt.
现在债务仍然是一种束缚，因为我们负债累累，对吧？ Now debt is still also a form of bondage because we are in debt over our heads, right?
我们欠神顺服，但我们在偿还上落后了，我们的不顺服使我们陷入赤字，可以说， 使我们负债。它使我们陷入如此深重的债务中，以至于我们永远无法靠自己摆脱。 We owed God our obedience but we fell behind in the payments and our disobedience puts us in the red, so to speak, puts us in debt It puts us so far in debt that we could never get out of it on our own.
我们无法偿还债务，但债务必须被偿还，而且按理说，它 必须由我们中的一员，我们的亲属，我们的同胞来偿还。 We can't pay the debt, but the debt has to be paid, and by rights it has to be paid by someone who is one of us, our kin, one of our people.
它必须由我们中的一员为我们偿还，对吧？ It has to be paid for us by someone who is one of us, right?
所以，再次强调，罪就像债务，而救赎就是偿还债务。 And so, again, sin is like debt, and salvation is the payment of the debt.
所以从这两个方面来思考罪，然后看看所有不同的赎罪类比， 以及它们如何以不同的方式理解耶稣基督如何为我们克服罪。 So think of sin in those two ways and then look at all the different analogies for atonement and how they are different ways to understand how Jesus Christ overcomes sin for us.
因此，我们最终得到的是坎特伯雷的安瑟伦和托马斯·阿奎那的观点，教会的救赎 论就是我所说的一种三脚架，或者说它有三个支柱，前两个与基督的两性有关。 And so what we end up with then with Anselm of Canterbury and then Thomas Aquinas, the soteriology of the church is what I refer to as a kind of a tripod or it has these three legs and the first two relate to the two natures of Christ.
再次表达了基督的两性对我们的救赎都是必要的这一事实。 Again, expressing the fact that the two natures of Christ are both necessary for our salvation.
他的人性是必要的，因为赎罪三脚架的一个支柱是人类的代表性。 His human nature is necessary because one of the legs of the tripod of the atonement is human representation.
再次强调，如果债务要被偿还，它必须由我们中的一 员来偿还，由能够代表我们偿还债务的人来偿还。 Again, if the debt is going to be paid, it's got to be paid by someone who is one of us, someone who can represent us in paying the debt.
因此，基督代表我们，因为他是我们中的一员。 And so Christ represents us because he's one of us.
他的人性满足了偿还债务的公义。 His human nature is what satisfies the justice of the payment of the debt.
因此，他是我们的冠军。 And so he is our champion.
他是代表我们的那位，也是代表我们偿还债务的那位。 He's the one who represents us and he's the one who pays the debt on our behalf.
所以三脚架的第一个支柱是...三脚架的第二个支柱是神的干预。 So the first leg of the tripod is The second leg of the tripod is divine intervention.
这些没有特定的顺序，但正是基督的神性满足了对神的干预的需要。 And these are in no particular order, but it is Christ's divine nature that satisfies the need for divine intervention.
因为归根结底，救赎必须是一个神圣的拯救使命。 Because at the end of the day, salvation must be a divine rescue mission.
它不能是我们自己努力或赚取的东西。 It cannot be something that we work toward or earn for ourselves.
它必须是神主动伸出手，向我们伸出援手。因此，基督的神性满足 了对神干预的需要，它表达了硬币的另一面，即神的怜悯和爱。 It's gotta be God reaching out, reaching down to us And so Christ's divine nature satisfies the need for divine intervention, and it expresses the other side of the coin, which is God's mercy and love.
当我说硬币的另一面时，神性格的两面是公义和怜悯，对吧？ And when I say the other side of the coin, the two sides of the coin of God's character are justice and mercy, right?
神不会简单地宽恕债务，因为那将是对公义的嘲弄，神的公义就会化为乌有。 God doesn't simply forgive the debt because that would be a mockery of justice and then God's justice would be brought to nothing.
另一方面，神也不会简单地把我们都送到地狱，因为那样神的怜悯就无法表达。 On the other hand, God doesn't simply send us all to hell because then God's mercy would go unexpressed.
所以，换句话说，硬币的两面，两面都必须表达出来。 And so, in other words, the two sides of the coin, both sides must be expressed.
一面是公义，另一面是怜悯。 The one is justice, the other is mercy.
基督的人性...因此，三脚架的第三个支柱是个人参与。 Christ's human nature And so the third leg of the tripod is individual participation.
这是我们在自己的救赎中所扮演的角色。 This is the part we play in our own salvation.
这是我们的责任，这也是允许协同作用的原因，我们自己 参与我们的成圣。这样我们就完成了一个完整的循环。 This is our responsibility, and this is what allows for synergy, our own participation in our sanctification And so we've come full circle.
我们的三条法则中的第三条说，基督论影响救赎论。 The third of our three laws says that Christology informs soteriology.
但实际上，它比这更大。 But really, it's bigger than that.
正如我的一个前学生常说的，这是一种「学说」的循环。 It's a kind of circle of ologies, as one of my former students used to say.
人类学，即我们如何理解人，影响了基督论，因为当我们谈论我 们生活中缺少什么或在与神和好方面需要什么时，这影响了我们 如何理解救主，以及他如何填补这些空白并满足这些需求。 It's that anthropology, how we Understand the human person informs Christology because when we talk about what's missing in our lives or what's needed in terms of reconciliation with God, that informs how we understand the Savior and what it is about Him that fills in those gaps and meets those needs.
然后基督论影响救赎论，因为，再次强调，你对救主 的任何信念都会影响你对救赎的信念，反之亦然。 And then Christology informs soteriology because, again, whatever you believe about the Savior is going to inform what you believe about salvation or vice versa.
救赎论影响教会论，因为你对救赎的任何信念也会影响你对教会 的看法，以及救赎如何通过教会，特别是通过圣事传递给信徒。 And soteriology informs ecclesiology because whatever you believe about salvation will also inform what you believe about the church and how salvation comes to believers through the church and especially through the sacraments.
所以我想以谈论教会和教会论来结束今天的内容， 特别是从奥古斯丁与多纳徒派的争议角度来看。 And so I just want to end up today by saying a couple things about the church and about ecclesiology in light of Augustine's controversy with the Donatists.
因为当你看这场争议时，你最终看到的是，除其他外 ，一种不同的理解教会的方式，一种不同的教会论。 Because when you look at that controversy, what you ultimately see is, among other things, a different way of understanding the church, a different ecclesiology.
多纳徒派将教会理解为诺亚方舟。 The Donatists understood the church like it's Noah's Ark.
你知道，让少数义人进来，然后锁上门，其他人都在暴风雨中，对吧？ You know, let the few righteous in and then lock the door and everyone else is outside in the storm, right?
教会变成了一种，你知道，为完美的人设立的封闭社区，对吧？ The church becomes a kind of, you know, gated community for the perfect people, right?
所以多纳徒派，顺便说一下，你知道，今天也有这样的基督徒，他们想把 教会看作是一种需要保护圣洁的人免受不圣洁的人影响的飞地，对吧？ And so the Donatists, And by the way, you know, there are Christians like this today who want to see the church as a sort of enclave for holy people that needs to be protected from the unholy people, right?
多纳徒派试图保护教会免受罪人的影响，而奥古斯丁对教会有着非常不同的理解。 The Donatists were trying to protect the church from the sinners, whereas Augustine, He took a very different understanding of the church.
当然，他对教会的理解是罗马的教会论，这种教会论 一直是教会的一部分，也将成为教会对自身的理解。 And of course, his understanding of the church was the Roman ecclesiology and the ecclesiology that had been a part of the church and would be the church's understanding of itself.
那就是说，教会并不像诺亚方舟。 And that is that the church is not so much like Noah's Ark.
它更像是一家医院。 It's more like a hospital.
它是向所有想要得到医治的人开放的地方。 It's the place that is open to all who want to be healed.
你不需要保护医院免受病人的影响。 You don't need to protect a hospital from sick people.
你也不需要保护教会免受罪人的影响。 And you don't need to protect the church from sinners.
教会正是罪人应该在的地方。 The church is where the sinners should be.
所以对奥古斯丁来说，教会就像一家医院。 And so for Augustine, the church is like a hospital.
神职人员是医生，圣事是药物。 The clergy are the doctors and the sacraments are the medicine.
我认为这是一种更健康、更包容的理解教会的方式。 And I think that's a much healthier and much more inclusive way of understanding the church.
所以我们今天就到这里。 And so that's where we'll end today.
感谢你观看这些重点视频。 Thanks for watching these highlight videos.
请随意与课外的朋友分享这个视频，感谢你们度过了一个精彩的学期。 So feel free to share this video with your friends outside the class, and thanks for a great semester.
嘿，感谢你看完整个视频。 Hey, thanks for watching this video all the way to the end.
我真的很感激。 I really appreciate that.
请与你的朋友分享这个视频，也请在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,
你可以每周参加我的现场、深入、按时间顺序进行的圣经研究。它每周六 直播，但如果你没空，也可以稍后观看，所以加入我吧，我们那里见。 you can join me each week for a live, in-depth, chronological Bible study 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.
我们那里见。 And I'll see you there.