嗨，欢迎回到「基督教思想与实践史1」，我们喜欢 称之为「历史1」。这是我的第二单元重点视频。 Hey, welcome back to the History of Christian Thought and Practice 1, or as we like to call it, History 1. This is my Unit 2 highlights video.
当然，这个视频的标题是个玩笑。 The title of the video, of course, is a joke.
它旨在嘲笑和讽刺那些在YouTube上使用与内 容几乎或完全无关的标题来吸引点击的愚蠢视频。 It's meant to mock and ridicule all those stupid videos on YouTube that use clickbait titles that have little or nothing to do with the content.
但如果你偶然看到这个视频，而你不是我「历史1」课的学生，那么欢迎你。 But if you have stumbled on this video and you're not in my History 1 class, You're welcome.
视频结尾的片尾曲是为你准备的。 And the outro at the end of the video, that's for you.
所以请坚持到最后看看那个。 So stick around until the end to see that.
对我的学生们来说，你们可以忽略结尾的那个片尾曲。 For my students, you can ignore that outro at the end.
好了，我们开始吧。 All right, so here we go.
让我们来看看第二单元的重点。 Let's do unit two highlights.
我要从打破一些迷思开始。 And I'm going to start with some myth busting.
当人们来上我的课时，他们期望我说的一件事是教会的等级制 度的发展是为了让有权有钱的人能够保住他们的权力和金钱。 One of the things that people sort of expect me to say when they come into my class is they expect me to say that the hierarchy of the church developed so that powerful, rich people could hold on to their power and their money.
其他人则期望我说教会的等级制度在某种程度上是基于罗马政治或罗马军事的等级制度。 Other people expect me to say that the hierarchy of the church was somehow based on the hierarchies of Roman politics or the Roman military.
当然，这些都不是真的。 And of course, none of that is true.
事实上，在早期教会被选为主教常常意味着你自动成为头号公敌。 In fact, to get elected bishop in the early church often meant that you were automatically public enemy number one.
你不妨把你的照片贴在邮局里，因为这个职位并不与权力或财富有关。 You might as well put your picture up in the post office because there was no power or wealth associated with the job.
事实上，我们知道早期的一位主教，罗马的克莱门特，在担任主教期间实际上是个奴隶。 And in fact, we know that one of the early bishops, Clement of Rome, was in fact a slave While he was bishop.
这是另一个值得日后讲述的完整故事。 And that's another whole story for another day.
但这是真的。 But it is true.
那么，如果教会的等级制度并非基于任何权力争夺或模仿罗马政治或军事而发 展或出现，那么事实上，教会的等级制度是如何以及为什么发展起来的呢？ And so if the hierarchy of the church did not develop or emerge based on any kind of power grab or any kind of imitation of Roman politics or military, then how, in fact, and why did the hierarchy of the church develop?
我们上次简单讨论过这个问题，我还推荐了我原 创的教会视频，名为「早期教会有主教吗？」 We talked about this a little bit last time, and I also recommended my original church video called, Did the Early Church Have Bishops?
所以也请查看那个视频，了解更多关于早期等级制度的背景。 So check that out also for more background on the early hierarchy.
现在，我们确实需要说，在基督教早期，罗马社会结构对教会有一些影响。 Now, we do need to say that there is some influence of Roman social structures on the church in the early days of Christianity.
实际上有两种罗马社会结构。其中一种社会结构被称为庇护人-客户制度。 And there's actually two Roman social structures One of those social structures is something called the patron-client system.
庇护人-客户制度是一个等级网络，其中更有权势的人拥有一些较不富裕和较不强 大的追随者，这些人有时会为他们做一些见不得人的事，但基本上是支持他们。 And the patron-client system is a network of hierarchies in which more powerful people have others who are less wealthy and less powerful who sort of Follow them around and sometimes do their dirty work for them, but basically support them.
当某人必须上法庭时，这就变得重要了，因为在古罗马，如果你必须上法 庭，谁赢得诉讼的裁决往往取决于哪位律师从观众那里得到更多掌声。 This becomes important when someone has to go to court because if you have to go to court in ancient Rome, the verdict of who wins the court case is often going to be determined by which lawyer gets more applause from the audience.
如果你必须上法庭，你需要召集很多人跟你一起去。 If you have to go to court, you need to gather a lot of people to come with you.
所以一个庇护人，一个更富有或更有权势的人，实际上需要客户，这 是一群尽可能多的较不富裕、较不强大的人，但他们支持庇护人。 So a patron, a wealthier or more powerful person, actually needs clients who are a group, as many as possible, of less wealthy, less powerful people, but who support them.
他们可以告诉他们的客户说：「嘿，我需要你在某天到法庭上为我的律师加油。」 And they can tell their clients, hey, I need you in court on a certain day to cheer for my lawyer.
他们可以告诉他们的客户说：「嘿，我需要你在即 将到来的选举中为我的朋友投票」，诸如此类。 They can tell their clients, hey, I need you to vote for my friend in the upcoming elections, all of that.
作为交换，客户从中得到的是庇护人成为他们的一种保险政策。 The trade-off, what the clients get out of that, is that the patron is a kind of insurance policy for them.
如果他们遇到麻烦，庇护人会帮他们脱身。 If they get into trouble, the patron bails them out.
如果他们需要什么，庇护人会帮助他们，他们期望定期收到礼物，通常只是金 钱礼物，或者如果他们真的幸运，会收到庇护人邀请他们参加晚宴的礼物。 If they need something, the patron helps them, and they expect to receive regular gifts, often just simply gifts of money, or if they're really lucky, gifts of invitations to dinner to the banquets from their patrons.
好的，所以这整个庇护人-客户制度存在于整个罗马社会中。 Okay, so this whole system of this patron-client system exists all throughout Roman society.
在顶端，你有理论上是所有人庇护人的皇帝。 At the top, you have the emperor who is theoretically the patron of everyone.
然后你有一个庇护人和他们客户的系统。 And then you have a system of patrons and their clients.
然后在中间，那些客户可能有他们自己的客户。 And then in the middle, those clients may have clients of their own.
而在社会阶梯最底层的人，他们可能没有庇护人。 And the people at the very bottom of the social ladder, they may not have a patron.
他们中的一些人可能有一个行会或某种社团，甚至是殡葬俱乐部作为一种庇护 人，这样至少在他们死后，他们知道有一个团体会确保他们得到体面的埋葬。 Some of them may have a... A guild or some sort of society or even a funeral club as a kind of patron so that at the very least, when they die, they know that there's a group who will make sure they get a decent burial.
所以你有这整个庇护人-客户系统。 So you have this whole patron-client system.
在这个系统中，我们在早期教会看到的一件事是， 教会本身作为一种庇护人为其最贫穷的成员服务。 And within that system, one of the things we see in the early church is that the church itself functions as a kind of a patron for its poorest members.
换句话说，这是收集和分发施舍的整个理念的开始。 In other words, this is the beginning of the whole idea of collecting alms and distributing them.
这些施舍可能是金钱，但也可能是食物或衣物等资源，他们将这些分发给最需要的人。 And the alms might be money, but they might be resources like food or clothing, and they distribute those to those most in need.
当然，教会的施舍和罗马结构中所谓的慈善之间的大区别在于，在罗马结构中，接 受礼物的人...教会也可以有一个庇护人，就是说在任何特定地方聚会的教会， 通常在某人的家中。很多时候，主人，拥有房子或租用公寓空间的人，或者无论是 什么，实际崇拜空间的主人，那个人将被视为那个会众或那个教区的庇护人。 Of course, the big difference between almsgiving in the church and so-called philanthropy in the Roman structure is that in the Roman structure, the people who get the gifts The church also can have a patron, in the sense that the church in any given place which gathers in someone's home Very often, the host, the person who owns the home or who rents the apartment space or whatever it is, the person who is the host of the actual worship space, that person will become seen as the patron of that congregation or that parish.
但我们必须记住的是，成为一个教区或会众的庇护人 ，成为一个家庭教会的主人，与主持圣事是不同的。 But what we have to keep in mind is that to be the patron of a parish or a congregation, to be the host of a house church, is not the same thing as being the presider over the sacraments.
所以当我们听说某人是家庭教会的主人，或者我们听说家庭教会在某某的 家中聚会，这并不意味着那个人就是在那个空间主持礼仪和圣事的人。 And so when we hear that someone is the host of a house church, or that we hear that a house church is meeting in so-and-so's house, that does not imply at all that that person was the presider over the liturgy and the sacraments in that space.
影响教会的另一个罗马社会制度是家庭。 The other Roman social system that influences the church is the family.
你知道，罗马家庭是基于一个非常普遍的古代大家庭概念。 And the Roman family is, you know, based on, you know, a very common ancient concept of an extended family.
换句话说，家庭不仅仅是住在一个小空间里的父母和 孩子，家庭还包括他们的父母，任何还活着的人。 In other words, a family is not simply, you know, the parents and children who live in one small space, but the family includes their parents, anyone who's still alive.
在罗马结构中，仍然在世的最年长的男性父辈是整个大家庭的父亲。 And in the Roman structure, The oldest male parent who's still alive is the father of the whole extended family.
在拉丁语中，称为pater familias，家庭之父，对吧？ In Latin, the pater familias, the family father, right?
所以这种结构也影响了早期教会，因为教会，任何特定的会众，都被视为一个家庭。 And so this structure influenced the early church as well, because the church, any given congregation, was seen as a family.
基督徒互称兄弟姐妹，他们把自己的会众视为家人。 And Christians called each other brothers and sisters, and they saw their congregation as their family.
他们把主持人，他们的牧师，视为那个地方家庭的父亲。 And they saw their presider, their pastor, as the father of that local family.
这就是为什么直到今天神父被称为「父亲」的起源，对吧？ And this is the origin of why priests are called father to this day, right?
所以会众的牧师是那个会众的父亲，然后是主教...但重 要的是要明白，庇护人是主人，主持人是家庭之父，对吧？ And so the pastor of a congregation is the father of that congregation, and then the bishop But it's still important to keep it straight that the patrons are the hosts, the presiders are the house fathers, right?
好的，这就是教会及其等级制度是如何发展的。 Okay, and so this is how the church and its hierarchy developed.
正如我们上次讨论的，教会的等级制度完全基于古代的学徒制度。 And as we talked about last time, the hierarchy of the church is based entirely on the ancient apprenticeship system.
换句话说，有一个有门徒的师傅或有学生的老师，那个老师不仅传 递知识、信息、传统，还传递权威，特别是给特定的学生或某个特 定的学生，然后这个学生成为下一代门徒的下一任师傅，对吧？ In other words, there is a master who has disciples or a teacher who has students, and that teacher passes on not only the knowledge, the information, the tradition, But also the authority, especially to particular students or a particular student who then becomes the next master over the next generation of disciples, right?
所以教会的等级制度是基于这种学徒制的理念，对吧？ And so the hierarchy of the church is based on this idea of apprenticeship, right?
任何特定地方的领袖，至少在理论上，是那个地方前任领袖的门徒。 The leader in any given place is, at least in theory, a disciple of the previous leader in that place.
所以，你知道，这就是从一代到下一代所发生的事。 And so, you know, this is what happens from one generation to the next.
现在，我们可以观察到，随着时间的推移，在某些地 方，前任领袖的直接门徒是谁变得越来越不清楚。 Now, we can observe that as time goes on and it becomes less and less clear who the direct disciples of previous leaders are in certain places.
我们确实看到了选举领袖这种做法的开始发展，这是随着时间的推移而来的。 We do see the beginning of the development of the practice of electing leaders, and that comes in over time.
但最初的制度基本上就像我们在使徒行传中看到的那样 ，使徒们选择、委任或按立他们自己的继承人，对吧？ But the original system was basically just like we see in the book of Acts, where the apostles are choosing and commissioning or ordaining their own successors, right?
现在，当我们看教职人员职位的头衔时，再次，如果你想了 解更多背景，可以观看我的视频「早期教会有主教吗？」 Now, we saw when we looked at the titles for the offices of clergy, and again, if you want more background on this, watch my video, Did the Early Church Have Bishops?
但我们看到在新约和被称为「十二使徒遗训」的文件中，这是你们将为这个单元阅 读的文件之一，在新约和「十二使徒遗训」中，有一个用于指代教职人员的短语。 But we saw that in the New Testament and in the document called the Didache, which is one of the documents you will be reading for this unit, in the New Testament and in the Didache, there is a phrase that is used for clergy.
请记住，希腊语中没有与我们英语中「教职人员」一词相对应的词，所 以当他们谈论谁是教职人员时，这个短语就简单地说是主教和执事。 And remember, there is no Greek equivalent of our English word clergy, so when they talk about who the clergy are, this phrase is simply bishops and deacons.
但再次，这里的「主教」一词，episkopos，仅仅意味着牧 师，因为在新约和「十二使徒遗训」中，我们仍处于早期阶段，那时 「主教」这个词还没有用来指定使徒继承人的特定职位，对吧？ But again, here the word bishop, episkopos, simply means pastor, because in the New Testament and in the Didache, we are still in that earlier phase before the word for bishop has come to designate the specific office of the successors to the apostles, right?
我们看到罗马的克莱门特在他的信中尝试使用「大 祭司」这个头衔来指代后来成为主教职位的角色。 And we saw Clement of Rome in his letter experimenting with the title of high priest for what comes to be the office of bishop.
所以在新约和「十二使徒遗训」中，我们看到教职人员是主教和执事，对吧？ So what we have in the New Testament and in the Didache, we have that the clergy are bishops and deacons, right?
然后，当然，还有一些使徒在周围，所以你仍然有一种三层等级制的使徒。 And then, of course, there are still a few apostles around, so you still have a kind of three-tier hierarchy apostles.
然后是牧师，可以被称为主教或长老，然后是执事，对吧？ And then pastors, which can be called bishops or presbyters, and then deacons, right?
然后门徒，使徒和他们的门徒被称为先知和教师。 And then the disciples, the apostles and their disciples are referred to as prophets and teachers.
所以它有点像先知、主教、执事这样的三层等级制。 So it's sort of like prophet, bishop, deacon is the three-tier hierarchy.
但当我们进入第二世纪，你会在安提阿的伊格那丢那里看到这一点，现在「主教」这个词 ，episkopos，意味着主教的职位，作为三层等级制的最高层，使徒的继承人。 But then when we get into the second century, and you're going to see this in Ignatius of Antioch, now the word bishop, episkopos, means the office of bishop, as in the top tier of a three-tier hierarchy, the successor of the apostles.
它仍然不是一份日常工作。 It's still not a day job.
它不是一个有薪职位。 It's not a paid position.
它不仅限于富人。 It's not limited to wealthy people only.
你知道，它不是一份能让人获得或保持财富的工作。 It's not a job that, you know, allows one to get or keep wealth.
没有钱。 There's no money.
在这个时期，作为教会领袖并没有权力。 There's no power in being a church leader at this time.
但确实存在一个等级制度，所以等级制度从看起来像先知、主教和执事的 结构转变为主教、神父和执事，在这个新阶段，主教不像使徒那样四处游 历，如圣保罗，而是更加本地化，对一个城市或地区有某种区域性权威。 But there is a hierarchy, and so the hierarchy shifts from something that looks sort of like prophets, bishops, and deacons to bishops, priests, and deacons, where now in this new phase, the bishops are not so itinerant as the apostles were traveling around like St. Paul, but they're more localized with a sort of regional authority over a city or a region.
现在你可能会想知道为什么？ Now you might be tempted to wonder why?
为什么教会需要一个等级制度？ Why did the church need a hierarchy?
为什么它的领导结构不能都是平级的呢？ Why couldn't it just be all sort of flat in terms of its leadership?
我会说有五个原因解释为什么等级制度发展起来，以及为什么它是必要的。 And I would say that there are five reasons why the hierarchy developed and why it was necessary.
这就是这五个原因。 And these are the five reasons.
第一，教导。 Number one, teaching.
再次强调，等级制度是基于那种学徒模式。 Again, the hierarchy is based on that apprenticeship model.
所以必须有人忠实地将教会的教导从一代传到下一代。 So someone has to Faithfully hand down the teachings of the church from one generation to the next.
而这种权威正存在于等级制度之中。 And it is within the hierarchy that the authority to do that lies.
那么，谁比使徒更了解耶稣实际教导的内容以及他的教导的含义呢？ So who best to know what Jesus actually taught and what he meant by what he taught than the apostles?
然后，谁比他们的门徒更了解耶稣和使徒实际教导的内容呢？ And then who best to know what Jesus actually taught and the apostles actually taught than their disciples?
你看，就这样一直延续下去。 And you see, on it goes.
所以等级制度发展的第一个原因是为了保存教会的教导并保护它不被腐化。 So the first reason why The hierarchy developed was to preserve the teaching of the church and to protect it from corruption.
等级制度必要的第二个原因是为了管理圣事。 The second reason that a hierarchy was necessary was for the administration of the sacraments.
我们稍后会更多地讨论圣事。 We're going to talk about the sacraments a little bit more later.
但必须有人管理圣事并将其提供给人们。 But someone has to administer the sacraments and offer them to the people.
而有权力这样做的人是那些从前人那里接受了这种权力的人，而前人也拥有这种权力。 And the ones with the authority to do that are the ones who receive that authority from those who came before them who had that authority.
再次强调，这一切都可以追溯到耶稣自己选择、委任和教导他的门徒，然 后门徒将教导、适当的圣事执行方式以及执行圣事的权力传给下一代。 And again, it all goes back to Jesus himself choosing and commissioning and teaching his disciples who then hand on the teachings and the appropriate way to do the sacraments and the authority to do the sacraments on down to the next generation.
然后每一代的教职人员教导并委任下一代的教职人员。 And each generation's clergy then teach and commission the next generation of clergy.
这就是它的运作方式。 That's how it works.
等级制度必要的第三个原因是为了教会的纪律。 The third reason that hierarchy is necessary is for the discipline of the church.
现在你可能记得哥林多前书第5章中那段令人不舒服的经文 ，保罗实际上主张将生活在罪中且拒绝悔改的人逐出教会。 Now you may remember there's that uncomfortable passage in 1 Corinthians 5 where Paul actually advocates excommunicating someone who is living in sin and who refuses to repent.
为什么教会甚至要这样做？ Why is it that the church even does this?
为什么有人有权力把某人赶出去？ Why is it that anyone has the authority to kick someone out?
再次强调，正如我之前所说，记住逐出教会并不真的意味着把他们赶出去。 And again, as I've said before, remember that excommunication doesn't really mean kicking them out.
它不意味着排斥他们。 It doesn't mean shunning them.
它意味着被逐出教会的人被排除在圣餐之外。 It means that the person who is excommunicated is is excluded from communion.
换句话说，那个人必须退后，不接受圣事，直到他们认罪并与教会和好。 In other words, that person must stay back and not receive the sacrament until they have confessed and until they have been reconciled to the church.
但所有这些，逐出教会的概念，某些人可能需要等到他们解决自己 的问题才能接受圣事的想法，人们在严重犯罪后可以通过某个过程 与教会和好的想法，所有这些都属于等级制度的权威范围，对吧？ But all of that, the idea of excommunication, the idea that some people may need to wait until they fix their situation before they can receive the sacraments, the idea that there is a process by which people can be reconciled to the church after serious sin, all of that falls under the authority of the hierarchy, right?
所以这是第三点，教会的纪律。 So that's the third thing, the discipline of the church.
等级制度必要的第四个原因是为了喂养饥饿的人。 The fourth reason that the hierarchy was necessary is to feed the hungry.
它是为了向需要的人分发施舍。 It's to distribute alms to those who need them.
它是为了慈悲的工作，教会纪律，喂养饥饿的人和照顾穷人。 It's for the works of mercy Church discipline and feeding the hungry and taking care of the poor.
等级制度必要的第五个原因，也是它发展的原因，是因为它对教会的合一是必要的。 And the fifth reason that the hierarchy is necessary and the reason that it developed is because It's necessary for the unity of the church.
没有等级制度，就没有教会的合一。 Without the hierarchy, there is no unity of the church.
任何有主教的圣餐团体或宗派中的人，你知道，你们的结构， 我们的主教制度结构，换句话说，一个有主教的教会治理，整 个结构都基于这样的信念：没有主教，教会的合一就会崩溃。 And anyone in a communion or in a denomination that has bishops at all, you know, your structure, our structure of an episcopal polity, in other words, a church government that has bishops, that whole structure is based on the conviction that without bishops, The unity of the church would break down.
这仅仅通过观察就可以证明，因为那些没有主教的宗派，每个会众更加自主。 And this is proven simply by observation, because those denominations that don't have bishops, each congregation is more autonomous.
他们可能选择这样做，但他们必须承认这是一种权衡，那些据说 与他们意见一致的其他人之间的合一，你知道，是不存在的。 And they may choose to be that way, but they have to admit that then that is the trade-off, that unity among Others that supposedly agree with them, you know, isn't there.
他们没有同样的合一。 They don't have the same kind of unity.
所以合一存在于等级制度中。 So the unity is in the hierarchy.
这对许多人来说有点违反直觉，他们可能认为合一需要平等，而平等需要扁平的等级制度。 And this is a little counterintuitive to a lot of folks who might think that unity requires equality and equality requires a flat hierarchy.
但实际上，合一存在于等级制度中。 But actually, unity is in the hierarchy.
现在，关于合一的话题，为什么教会不能让每个人相信他们想相信的呢？ Now, on the subject of unity, Why can't the church just let everyone believe what they want?
这将在你们要阅读的许多文章中得到解答，其中最重要的是安提阿的伊格那丢。 And this is going to be addressed in a lot of the readings that you're going to do, not least of which is Ignatius of Antioch.
在安提阿的伊格那丢的书信中，我们开始看到一些派系，他们的信 仰与主流不同，他们离开并举行自己的聚会，与主流教会分开。 In the letters of Ignatius of Antioch, we're beginning to see factions who have different beliefs than the mainstream, and they're going off and they're having their own meetings separate from the mainstream church.
现在我们已经在新约的页面中看到有异端存在。 Now we've already seen in the pages of the New Testament that there's heresy out there.
你知道，圣保罗在他的书信中提到了不同种类的异端。 You know, St. Paul addresses different kinds of heresy in his letters.
但现在当我们进入第二世纪，我们看到教会边缘有一些边缘群体开始举行单独的聚会。 But now when we get into the second century, we're seeing that there are fringe groups on the edges of the church that are starting to have separate meetings.
伊格那丢正在解决这个问题。 And Ignatius is addressing this.
他基本上说的是，如果你有未经授权的聚会，如果你 有未经主教批准的聚会，那么你就没有有效的圣事。 And basically what he says is, If you have unauthorized meetings, if you have meetings that aren't sanctioned by the bishop, then you don't have a valid sacrament.
在不受主教权威下的聚会中没有有效的圣事。 There are no valid sacraments in meetings that are not under the authority of the bishop.
所以这将成为一个真正的问题，不仅对安提阿的伊格那丢来说是这样，他非常清楚问题所在 ，而且当我们追踪教会历史并研究不同的异端时，这个问题会持续存在，我们将会这样做。 And so this is going to become a real issue, not only for Ignatius of Antioch, who sees very clearly what the problems are, but ongoing as we track through the history of the church and as we look at the different heresies, which we will.
但我现在必须引用安提阿的伊格那丢在他给以弗所人的信中的话。 But I just have to quote Ignatius of Antioch right now in his letter to the Ephesians.
他说，换句话说，在教会认可的聚会之外，举行未 经主教授权的单独聚会，那个聚会缺乏神的饼。 He says, In other words, outside of the sanctioned meetings of the church, To have a separate meeting that's not authorized by the bishop, that meeting lacks the bread of God.
那个聚会不可能有有效的圣餐，对吧？ That meeting cannot possibly have a valid Eucharist, right?
现在，当然，这会引出一个问题，那么，这些界限在哪里呢？ And now, of course, that's going to bring up the question, well, where are those boundaries then?
比如，你如何知道哪些聚会是在主流之内并得到 主教批准的，哪些聚会是在那个界限之外的？ Like, how do you know which meetings are within the mainstream and sanctioned by the bishop and which meetings are outside of that boundary?
而那个界限，我的意思是，这将是我们在整个课程剩余时间里持续进行的讨论。 And that boundary, I mean, that's going to be a conversation that we're going to have ongoing throughout the whole rest of this course.
但那个界限，主流教会和边缘运动之间的界限，正统信仰 和异端之间的界限，就是伊格那丢所称的公教会的界限。 But that boundary, the boundary between the mainstream church and the fringe movements, that boundary between orthodoxy and heresy, that is the boundary of what Ignatius calls the Catholic Church.
现在，你知道，「公教」的意思是普世的，对吧？ Now, Catholic, as you know, means universal, right?
所以我们经常用小写的「catholic」来表示普世教会，这正是它的意思。 And so we often use the word Catholic with a small c to mean the universal Church, and that is exactly what it means.
但它有双重含义，因为在使用「公教会」这个短语来对抗派系时， 伊格那丢实际上是在说主流教会，我们是公教会，而你们不是。 But it has that double meaning, because in using the phrase Catholic Church in opposition to the factions, Ignatius is literally saying that the mainstream Church, we are the Catholic Church and you are not.
这就成了区别。 And that becomes the distinction.
所以当我们更多地讨论异端时，我们会看到越来越多这样的情况。 And so we're going to see more and more of that as we talk more about the heresies.
好的，现在说到异端，让我们回顾一下三个规律。 Okay, now speaking of heresy, let's review the three laws.
正如我在我的书中所写，在早期教会的发展过程和教义的发展中，有三个可观察到的规律。 As I write in my books, there are three observable laws of the way things play out over the course of the early church and in the development of doctrine.
所以这些不是我制定的规则意义上的法则。 So these aren't laws as in I'm making a rule.
这些是法则，你知道，是三种普遍的观察。 These are laws as in, you know, three sort of universal observations.
三个法则的想法有点像是对科幻小说中机器人三定律的致敬，但你不需要担心这个。 And the idea of three laws is kind of an homage to the three laws of robotics from science fiction, but you don't need to worry about that.
这三个法则是什么？ What are the three laws?
第一条法则，异端迫使正统信仰定义自己。 Law number one, heresy forces orthodoxy to define itself.
这意味着正统信仰先于异端。 What that means is that orthodoxy precedes heresy.
正统信仰先出现，因为毕竟，正统信仰始于耶稣教导他的门徒的内容。 Orthodoxy comes first, because after all, orthodoxy begins with what Jesus taught his disciples.
我说的是在基督教的背景下。 And I'm talking about in a Christian context.
显然，这在犹太教中也有背景。 Obviously, there is a background to that in Judaism as well.
但在基督教背景下，正统信仰始于耶稣教导他的门徒 的内容，以及他们传给他们的人民和门徒的内容。 But in the Christian context, Orthodoxy begins with what Jesus taught his disciples and what they pass on to their people and their disciples.
但当这种教导受到挑战，当有人提出另一种解释时， 主流的正统信仰就受到了挑战，它被迫澄清自己。 But when that teaching is challenged, when there is an alternative interpretation proposed, Then the orthodoxy of the mainstream is challenged and it is forced to clarify itself.
所以当我说异端迫使正统信仰定义自己时，我的意思 是替代解释迫使主流解释随着时间的推移而被澄清。 And so when I say that heresy forces orthodoxy to define itself, what I mean is that alternative interpretations force the mainstream interpretation to be clarified over time.
这正是我们所说的教义发展的意思。 And this is exactly what we mean by the development of doctrine.
随着时间的推移，教义发展是因为它在每一代中都在与替代解释的对抗中越来越清晰。 Over time, doctrine develops because it is increasingly clarified in each generation in opposition to the alternatives.
所以，第一条规则，异端迫使正统信仰定义自己。 So, rule number one, heresy forces orthodoxy to define itself.
第二条规则，正统信仰是极端替代方案之间的中庸之道或平衡点。 Rule number two, orthodoxy is the middle way or the place of balance between the extreme alternatives.
正统信仰是一种在总是处于极端的替代方案之间的中庸之道。 Orthodoxy is a kind of middle way between the alternatives Which are always on the extremes.
例如，教会的教导一直是耶稣既是人又是神。 So, for example, the teaching of the church has always been that Jesus is both human and divine.
这是对问题的「既是...又是...」的回答，而不是「非此即彼」。 It's the both-and answer to the question, not either-or.
但这受到了挑战。 But there were challenges to this.
有人提出了替代方案。 There were alternatives proposed.
有些人说，不，耶稣是神但不是人。 Some people said, no, Jesus is divine but not human.
这是一个极端。 That's one extreme.
全是神性，没有人性。 All divinity, no humanity.
其他人说，不，耶稣是人但不是神。 Others said, no, Jesus is human but not divine.
这是另一个极端。 That's the other extreme.
全是人性，没有神性。 All humanity, no divinity.
但正统信仰处于中间的平衡点，这不是一种妥协。 But orthodoxy is in that place of balance in the middle, not as a compromise.
耶稣不是50-50。他完全是神，也完全是人，但这是对问题 的「既是...又是...」的回答，而不是「非此即彼」。 Jesus is not 50-50. He's fully divine and fully human, but it's the both-and answer to the question as opposed to the either-or.
所以第二条规则是正统信仰是中庸之道或平衡点 ，是那种「既是...又是...」的回答。 So rule number two is that orthodoxy is the middle way or that place of balance, that both-and answer.
与极端的替代方案相对。 As opposed to the extreme alternatives.
然后第三条法则简单地说就是基督论影响救赎论，这意味着基督论，即 我们对基督作为救主的信仰，将影响救赎论，即我们对救赎的信仰。 And then law number three is simply that Christology informs soteriology, which means Christology, what we believe about Christ as the Savior, will influence soteriology, which is what we believe about salvation.
所以我们对救主的信仰会驱使我们对救赎如何运作产生某些信念，另一个词是赎罪。 So what we believe about the Savior is going to drive us to certain beliefs about how salvation works, which another word for that is the atonement.
现在，反过来也是如此，因为如果你从救赎如何运作的假设开 始，那么它会迫使你回到关于救主耶稣的某些信念，对吧？ Now, it works the other way too, because if you start with assumptions about how salvation works, then it forces you to back into certain beliefs about the Savior, Jesus, right?
但这些事情是非常相互依存的。 But these things are very interdependent.
你可以暂时把它搁置一边，因为我们稍后会讨论到。 You can kind of put that on the shelf for later, because we'll get there.
但那就是这三个法则。 But those are the three laws.
这告诉你的是，在早期教会中，接受你之前的正统信仰是非常重要的。 And what this tells you is that It is very important in the early church to receive what was orthodoxy before you.
换句话说，在教义的发展中，任何一代的正统信 仰都是建立在前一代正统信仰的基础之上的。 In other words, in the development of doctrine, the orthodoxy of any given generation is built on the foundation of the orthodoxy of the previous generation.
所以你可以发展它，你可以进一步澄清它，但你不能改变它。 So you can develop it, you can further clarify it, but you don't get to change it.
在一代中被认为是正统的东西不能在下一代变成异端，反之亦然。 Something that was orthodox in one generation cannot become Heresy in the next generation or vice versa.
但你所做的是接受前一代的正统信仰，并在此基础上进一步澄清它。 But what you do is you receive the orthodoxy of the previous generation and you build on it and further clarify it.
这就是教义的发展，对吧？ And that is the development of doctrine, right?
所以早期教会从未真正有过唯独圣经的教义。 And so the early church never really had a doctrine of sola scriptura, scripture alone.
正如我在一个保险杠贴纸上看到的那样，仅仅说「圣 经说了，我相信了，这就解决了」是远远不够的。 It was never enough to say, as I've seen on a bumper sticker, the Bible says it, I believe it, that settles it.
教父们知道，知道圣经说什么并不能解决任何问题，因为还有解释的任务。 The church fathers knew that knowing what the Bible says doesn't settle anything because there is still the task of interpretation.
你必须弄清楚它的意思。 You have to figure out what it means.
圣经需要解释的事实证明是，对它的含义存在如此多的分歧。 Proof of the fact that Scripture requires interpretation is that there's so much disagreement over what it means.
所以显然，并非每个人都对圣经的解释达成一致 ，即使我们能够对圣经的实际文字达成一致。 So obviously, not everyone agrees on the interpretation of Scripture, even if we can agree on the actual words of Scripture.
所以，你知道，我经常使用这个类比，自卸卡车的类比。 And so, you know, I use this analogy a lot, the analogy of the dump truck.
新约是启示的圣经。 The New Testament is It's revealed scripture.
它是神圣启示的。 It is divinely revealed.
我对圣经有很高的看法。 I have a very high view of scripture.
但在早期教会中，新约几乎就像是使徒们倒车到你的 草坪上，把一卡车的砖块倾倒在一片开阔的场地上。 But in the early church, it's almost as if the New Testament is a truckload of bricks that the apostles backed up onto your lawn and dumped onto an open field.
然后当他们开车离开时，他们说，好了，现在你来建房子，对吧？ And then as they were driving away, they said, okay, now you build the house, right?
所以基督教教义的所有构建块都在新约中，但早 期教会的教父们必须拿那些砖块来建造房子。 And so all of the building blocks Christian doctrine are in the New Testament, but the church fathers in the early church had to take those bricks and build the house.
与神圣启示的圣经同样重要的是等级制度中的使 徒继承过程，教会的教师，以及教义的发展。 What's as important as divinely revealed scripture is the process of apostolic succession in the hierarchy, in the teachers of the church, and in the development of doctrine.
所以它总是圣经和传统之间的相互作用。 And so it is always the interplay between scripture and tradition.
实际上，传统在新约被写下之前就已经存在了。 Tradition actually comes first before the New Testament is even written.
然后那个传统，其中一些被写入新约成为圣经。 And then that tradition, some of it gets written into the New Testament as scripture.
然后那个圣经成为传统的一部分。 And then that scripture becomes part of the tradition.
但是传统再次强调，这并不意味着我们总是必须完全按照教父和教母的方式解释圣经。 But then the tradition Again, that doesn't mean we always have to interpret Scripture exactly the way the church fathers and mothers did.
这并不意味着我们总是必须完全按照他们的方式将其应用到我们的生活中。 It doesn't mean we always have to apply it to our lives exactly the way they did.
但我们确实需要考虑这里的方法论。 But we do have to take into consideration the methodology here.
所以在早期和中世纪教会的背景下，假设有两种方式真理来到你面前。 So in the context of the early and medieval church, the assumption is that there are two ways that truth comes to you.
有两种方式真理向你揭示。 There are two ways that truth is revealed to you.
一种是传统，一种是启示或圣经。 One is tradition and one is revelation or sacred scripture.
它们一起工作，但在某些方面，传统先于新约，至少在新约的意义上是这样。 And they work together, but in some ways, Tradition comes before, at least in the sense of the New Testament.
但即使你有了新约，传统也帮助解释新约并在此基础上发展。 But then even once you have a New Testament, tradition helps interpret the New Testament and build on it.
你知道，这方面的一个例子就是当你阅读「十二使徒遗训」时，你可能会注意到一些事情。 And, you know, just one example of that is that when you read the Didache, you may notice something.
如果你仔细阅读并比较「十二使徒遗训」中的主祷文或天父经与福音书中的 两个版本，即路加福音和马太福音中的版本，你会注意到天父经的发展。 If you're careful, if you read carefully and you compare the Lord's Prayer or the Our Father in the Didache against The two versions of it in the Gospels, in Luke and in Matthew, what you'll notice is a development in the Our Father.
路加的版本缺少几行，这些行后来被马太添加上了。 Luke's version is missing a couple of lines that are then added in by Matthew.
现在，在我看来，这是因为马太在场并记住了，作为耶稣的门徒 之一，他对天父经有更好的记忆，因为他已经在实践中诵读它。 Now, in my opinion, that's because Matthew was there and remembered, and as one of Jesus' disciples, had a better memory of the Our Father because he was already in the practice of reciting it.
无论如何，当你将它与「十二使徒遗训」比较时，现在我们有了那个标语，就 是结尾的那句话，「因为国度、权柄、荣耀，全是你的，直到永远」，对吧？ Be that as it may, when you then compare it to the Didache, now we have that tagline, that thing at the end, for yours is the power and the glory forever, right?
那个标语根本不在圣经中。 That tagline is not in the Bible at all.
如果你有一本圣经加上了它，那只是因为在那个版本的圣 经中，他们从「十二使徒遗训」中提取出来并插入其中。 And if you have a Bible that adds it, it's only because in that edition of the Bible, they pulled it out of the Didache and stuck it in there.
但那不在圣经中，而是在「十二使徒遗训」中。 But that's not in the Bible, but it is in the Didache.
所以如果你属于一个传统，当你说主祷文时，你会包括那个标语。 So if you belong to a tradition, That when you say the Lord's Prayer, you include that tagline.
嗯，你得到这个不是来自圣经，而是来自传统，这没问题。 Well, you are getting that not from Scripture, but from tradition, and that's okay.
好吧，安提阿的伊格那丢在写完他的信后，被带到罗马并殉道了。 All right, well, Ignatius of Antioch After writing his letters, Ignatius was taken to Rome and he was martyred.
实际上，他死在了罗马斗兽场，顺便说一下，那时斗兽场只有大约30年的历史。 Actually, he died in the Colosseum, which, by the way, was only about 30 years old at that time.
使徒彼得和保罗从未见过罗马斗兽场，因为当他们在罗马时，它还没有建成。 The apostles, Peter and Paul, never saw the Colosseum because it wasn't built yet when they were in Rome.
但伊格那丢在罗马斗兽场殉道了。 But Ignatius was martyred in the Colosseum.
这是在二世纪初期，那时对基督徒的迫害正在升级。 And this is at a time in the early part of the second century when the persecution against Christians is escalating.
在同一时期，我们看到一封非常有趣的信，这是一位名 叫普林尼的异教总督写给名叫图拉真的异教皇帝的信。 And at this exact same time, we see a very interesting, we have a very interesting letter from a pagan governor called Pliny writing to the pagan emperor named Trajan.
他在这封信中问的一个问题是，你知道，我不确定该如何处置这些基督徒。 And one of the questions he asked in this letter is, you know, I'm not sure what to do with these Christians.
你知道，他在信中透露，皇帝制定了一项禁止秘密社团集会的法律。 And, you know, he gives away in the letter that the emperor had made a law against the meeting of secret societies.
在那个时候，基督教被视为一种秘密社团。 And at that time, Christianity counted as a kind of secret society.
这实际上是教会历史上圣餐从晚餐中的晚间聚会 转变为早晨聚会，转变为早晨礼仪的原因之一。 This is actually one of the reasons why the Eucharist in the history of the Church shifts from an evening meeting within a meal to a morning meeting, to a morning liturgy.
由于罗马法律禁止秘密社团集会，他们不能再在晚上举行圣餐聚会了。 Because of the Roman law against the meetings of secret societies, they couldn't have their Eucharistic meetings in the evening anymore.
他们仍然可以进行一些餐会，但他们把圣餐从餐会中分离出来 ，使之成为早晨的礼仪，这样他们就可以在早上上班前进行。 They still got away with some meals, but they took the Eucharist out of the meal and made it a morning liturgy so that they could get away with doing it before going to work in the morning.
当我们到达第三单元时，你们将会阅读殉道者游斯丁的《护教书》， 他在其中谈到早期礼仪，他谈到星期日如何成为圣餐的主要日子。 And when we get to Unit 3, you're going to read the Apology of Justin Martyr, where he talks about early liturgy, and he talks about how Sunday has become the primary day for the Eucharist.
虽然他没有明确说是在星期日早晨进行，但那时一定是这样的，因为殉道者 游斯丁的《护教书》是在普林尼的这封信和图拉真的法律之后大约40年写 的，那时整个以秘密社团为名义或幌子的晚间基督教聚会都被取缔了。 And although he doesn't quite say that it's happening on Sunday mornings, it must be by then because Justin Martyr's Apology is written a good 40 or so years after this letter from Pliny and the Law of Trajan and this whole sort of outlawing of evening Christian meetings under the guise or under the umbrella of secret societies.
好的，这就引出了早期教会崇拜的问题。 Okay, well that brings us to the question of worship in the early church.
不幸的是，关于早期教会的崇拜和礼仪是什么样 子，我们知道的远不如我们希望知道的那么多。 Unfortunately, we don't know nearly as much as we wish we knew about what worship and liturgy looked like in the early church.
我见过有人试图从新约中提取一种对新约教会崇拜的描述，但这是做不到的。 I've seen people try to pull out of the New Testament a kind of description of worship in the New Testament church, but it can't be done.
这是不可能的，所以不要尝试，因为那里simply没有足够的信息。 It's impossible, so don't try because there just is not enough information there.
但当我们看到「十二使徒遗训」时，这是一本教会秩序手册，可能与一些后期福 音书同时写成，或者无论如何，肯定是在与后期新约文献同一时期内写成的。 But when we get to the Didache, which is That church order manual that was written about at the same time as perhaps some of the later Gospels or at any rate, it's within that same time period as the later New Testament documents for sure.
当我们看「十二使徒遗训」时，我们可以看到几件事。 When we look at the Didache, we can see a couple of things.
首先，当我们看早期基督徒如何准备受洗，以及准备受洗的成年人会 接受什么样的教理讲授，因为他们在早期教会确实进行婴儿洗礼。 First of all, when we look at how the early Christians prepared for baptism and what kind of What kind of catechesis the adult people preparing for baptism would have had because they did do infant baptism in the early church.
但就成年人而言，准备受洗的教理讲授实际上更多是关于道德而不是神学，对吧？ But as far as the adults, catechesis for preparing to be baptized is actually more about morality than it is about theology, right?
早期的神职人员认为，一旦你受洗并开始领受圣餐，并且完全参与 礼仪，你就会在那里学习神学，或者至少他们可能会在你受洗后的 另一个课程中教你一些神学，但你主要是在受洗后学习神学。 The early clergy figured that once you were baptized and you started receiving the Eucharist and you were fully participating in the liturgy, you would learn your theology there, or at least they might even teach you some theology in another class after you were baptized, but you would get your theology mostly after you were baptized.
你在受洗前需要知道的是，你通过受洗在道德上做出了多么严肃的承诺，以及作 为一个受洗的基督徒，对你有什么样的期望，因为受洗的基督徒的生活方式包含 了许多期望，这些在罗马人看来似乎侵犯了他们的权利，尤其是罗马男性。 What you needed to know before you got baptized is just how serious a commitment you were making morally by getting baptized, and just what the expectations would be of you as a baptized Christian, because the lifestyle of a baptized Christian included a lot of expectations that would have seemed to the Romans like infringing on their rights, Roman men especially.
他们期望有权与任何他们想要的人发生关系，如果他们不想 抚养孩子，就可以杀死他们的孩子，以及所有这些事情。 Expected to have the right to sleep with whomever they want, and to kill their children if they wanted to, if they didn't want to raise them, and all of these things.
当然，教会对所有这些都说不。 And of course, the church said no to all of that.
所以你会看到，教理讲授实际上更多是关于如何作为一个基督徒生 活，为受洗做准备，因为一旦你受洗，你就被期望遵守那些规则。 And so catechesis, you will see, is actually more about how to live as a Christian in preparation for baptism, because once you get baptized, you're expected to live up to those rules.
比起作为一个基督徒如何思考或相信什么，更重要的是，因 为受洗被认为是如此严肃的生活方式改变和严肃的承诺。 More than, you know, how to think or what to believe as a Christian, because baptism was considered such a serious lifestyle change and a serious commitment.
如果你仔细阅读「十二使徒遗训」，你会注意到，基督徒的身份在很大程度上是由 基督徒不做什么来定义的，就像由他们做什么、思考什么或相信什么来定义一样。 And you will notice, if you read the Didache carefully, you will notice that to the extent that Christian identity is defined as much by what Christians don't do as by what they do or what they think or what they believe.
所以在早期教会中，如果有人问什么是基督徒，谁是基督徒，答 案可能是基督徒是相信耶稣基督是三位一体中第二位格的人。 So very often in the early church what you get is if someone were to say what is a Christian, who is a Christian, the answer might be a Christian is someone who believes in Jesus Christ as the second person of the Trinity.
答案可能是这样，但对于普通基督徒，对大多数人来说，答 案会是基督徒是不会把他们的婴儿丢在垃圾堆里等死的人。 The answer might be that, but for the average Christian, for most people, the answer would be A Christian is someone who doesn't leave their baby out in the garbage pile to die.
基督徒是不乱搞男女关系的人。 A Christian is someone who doesn't sleep around.
基督徒是不去嫖娼的人。 A Christian is someone who doesn't go visit the prostitutes.
所以基督徒的身份本身是基于这些受洗的行为期望来定义的。 So Christian identity itself was defined based on these behavioral expectations of baptism.
所以当你阅读「十二使徒遗训」时，这真的是一件值得注意的有趣事情。 So that's really something interesting to notice as you read the Didache.
关于「十二使徒遗训」的另一件事是，这是我们得到非常清晰观念 的地方之一，你绝不会梦想在没有先认罪的情况下来领受圣餐。 The other thing about the Didache is that this is one of the places where we get the very clear idea that you would never dream of coming to receive the Eucharist without first confessing your sins.
这是理所当然的。 It's just assumed.
你认罪，然后领受圣餐。 You confess your sins and you receive the Eucharist.
这有圣经背景。 And there's biblical background for this.
耶稣谈到在把你的祭物带到祭坛之前要先与人和好。 Jesus talking about reconciling with someone else before taking your sacrifice to the altar.
那是马太福音第5章。保罗在哥林多前书11章谈到在领受圣餐之前要省察自己。 That's Matthew chapter 5. Paul in 1 Corinthians 11 talking about examining yourself before you receive the Eucharist.
所以这在新约中也有，但在「十二使徒遗训」中，这一点非常清楚。 And so this is there in the New Testament as well, but in the Didache, it's very clear.
除非你先认罪，否则你绝不会梦想去领受圣餐。 You would never dream of going up to receive the Eucharist unless you had first confessed your sins.
现在，在教会的最初阶段，认罪是什么样子并不完全清楚。 Now, in the very beginning of the Church, what confessing your sins looked like is not entirely clear.
我的意思是，在大多数情况下，我们知道在礼仪中会有祷告，人们有机会认罪。 I mean, for the most part, we know that there would have been prayers within the liturgy where people are given the opportunity to confess their sins.
比如「求主怜悯」，演变成「忏悔词」，这是一种认罪的祷告，诸如此类。 So things like the Kyrie, Lord have mercy, what evolves into the Confiteor, which is a prayer of confession, and things like that.
但随着教会的发展，我们看到越来越多的人犯下越来越公开 的罪，我们最终会看到公开的罪需要公开的认罪和和好。 But as the church develops and as we see more and more people commit sins that are more and more public, we will eventually see that public sin needs a public confession and reconciliation.
所以我们将看到这种发展一直延续到第三世纪左右 ，那时我们得到了告解圣事的标准化或正式化。 And so we're going to see that develop on through into like the third century, where we get the standardization or formalization of the sacrament of confession.
所以我们已经在朝那个方向发展了。 So we're on our way to there already.
现在，我们中的许多人，你们中的许多人属于只承认两个圣事的圣餐团体 或宗派，而不是像公教会或东正教那样更古老的圣餐团体中的七个圣事。 Now, many of us Many of you belong to communions or denominations that claim only two sacraments as opposed to the seven that you get in the more ancient communions like Catholicism or the Orthodox Church.
通常给出的理由是那两个圣事，洗礼和圣餐，但在早期教会，我们必须理解以下内容。 And usually the reason for that that is stated is that those two sacraments, baptism and the Eucharist, But in the early church, here's what we have to understand.
在早期教会中，这两个圣事中的每一个，洗礼和圣餐，实际上是二合一的。 In the early church, each one of these two sacraments, baptism and the Eucharist, was actually two in one.
所以洗礼包括坚振圣事。 So baptism included the sacrament of confirmation.
或者一些基督徒称之为傅油礼。 or what some Christians call chrismation.
在西方教会，洗礼和坚振直到第三世纪才成为两个独立的仪式。 In the Western church, baptism and confirmation become two separate rites, not until the third century.
所以在教会最早的几个世纪，坚振、按手、傅油，所有这些都 只是一个仪式的一部分，R-I-T-E，一个洗礼仪式。 So in the earliest centuries of the church, confirmation, the laying on of hands, the anointing with oil, all of that is just part of one rite, R-I-T-E, one ritual of baptism.
所以洗礼，它实际上是我们所称的七个圣事中的 两个，二合一的圣事，洗礼和坚振一起完成。 So baptism, It was really two of what we would call the seven sacraments, two sacraments in one, baptism and confirmation done together.
直到今天，即使在东正教中，洗礼、坚振，事实上，初领圣体都是一起完成的。 And to this day, even in Eastern Orthodoxy, it still is baptism, confirmation, and in fact, First Eucharist are all done together.
同样，圣餐也是二合一的圣事。 The Eucharist, likewise, is also Two sacraments in one.
因为，正如我所说，人们绝不会梦想在没有先认罪的情况下去领受圣餐。 Because, as I said, one would never dream of going to receive the Eucharist without first confessing sins.
所以如果我们把认罪看作是一个圣事，对吧，在它正式化之前的程度上 ，它是圣餐的一部分，认罪是整个礼仪祷告的一部分，引导到圣餐。 So if we think of the confession of sins as a sacrament, right, to the extent that it was before it was formalized, It is a part of the Eucharist and the Confession of Sins was part of the whole prayers of the liturgy leading up to the Eucharist.
所以圣餐实际上也是二合一的圣事，告解。直到今天，在公教会 中，教导说通过领受圣餐，你的小罪，你的日常罪都被赦免了。 And so the Eucharist also is really two sacraments in one, confession And to this day, in the Catholic Church, it's taught that by receiving the Eucharist, your venial, your smaller, your everyday sins are forgiven.
大罪需要圣事，单独的告解圣事，但在某种意义上，圣餐仍然 包括罪的赦免，至少是较小的、日常的罪，我们称之为小罪。 Mortal sins require the sacrament, the separate sacrament of confession, but there is still a sense in which the Eucharist includes the forgiveness of sin, at least the smaller, everyday sins, what we call the venial sin.
现在，具体谈到圣餐，当你阅读「十二使徒遗训」时，你会看到 我们所拥有的最早的实际圣餐祷文，你会看到那是什么样子。 Now, on the subject of the Eucharist specifically, when you read the Didache, you will see the earliest actual Eucharistic prayer that we have, and you'll see what that's like.
对于那些在有更正式圣餐祷文的圣餐团体或宗派 中的人，你们可以将它与你们自己的进行比较。 And for those of you in communions or in denominations that have more formal Eucharistic prayers, you can compare it to your own.
我想让你们看到的另一件事是，在早期教会中，对圣餐神学实际上没有争论。 The other thing I want you to see is that In the early church, there is really no debate over Eucharistic theology.
我在这里不会说太多，因为你们将会阅读我为一本名为《传承》的书 写的一章，那一章是「吃就是相信」，它是关于圣餐神学的历史。 And I'm not going to say too much about this here, because you will be reading a chapter I wrote for a book called Handed Down, and that chapter is Eating is Believing, and it's about the history of Eucharistic theology.
所以你们将在一章中大致了解整个历史的概况。 And so you're going to kind of get the whole sweep of history there in one chapter.
所以我现在不需要详细讨论那个，但你们确实需要理解，直到 大约九世纪，对圣餐的意义或圣餐中发生的事情都没有争议。 So I don't need to go into that in a whole lot of detail now, But you do need to understand that there was no controversy over the meaning of the Eucharist or what happens in the Eucharist until about the ninth century.
即使在那时，也只是对「真实」和「真正」这样的词的含义进行哲学辩论。 And even then, it was only a philosophical debate over the meaning of words like real and true.
这仍然不是真正关于圣餐中发生什么的辩论。 It was still not really a debate over what was happening in the Eucharist.
早期和中世纪教会的基督徒都相信并一直相信在圣餐中发生了奇迹，其中饼和酒 在本质上，而不是在外观上，不是在偶然性上，不是在味道和触感上，不是在有 形的方面，而是在它们的本质上，在潜在的实体中，后来，这种理解被描述为「 实体转变」，这确实忠实地描述了早期教会和中世纪教会对圣餐的信仰，但「实 体转变」这个词是中世纪出现的词，它旨在描述教会一直以来所相信的。 Christians in the early and medieval church All believed and always believed that something miraculous was happening in the Eucharist in which the bread and wine in their essences, not in their aspects, not in their accidents, not in the taste and touch, not in the tangible aspects, but in their essences, in the underlying substance, And later, that understanding was described using the word transubstantiation, which does faithfully describe what the early church and medieval church believed about the Eucharist, but the word transubstantiation, that's a medieval word that comes in in the Middle Ages, It's meant to describe what the church has always believed.
这里需要记住的是，真实的东西不一定与可触摸的东西是一回事。 The thing to keep in mind here is that what is real is not necessarily the same thing as what is tangible.
事实上，通常更真实的恰恰是那些无形的东西。 In fact, often what is more real is precisely the thing that's not tangible.
如果你能记住这一点，你就能理解早期的圣餐神学。 If you can keep that in mind, you can get your head around early Eucharistic theology.
但再次强调，你会读到我关于这个的章节，所以你会明白我的意思。 But again, you will read my chapter on that and so you'll see what I'm saying.
只要理解我认为新教改革试图摆脱教会是圣殿及其祭祀的 延续这一观念，但早期中世纪的基督徒对此并无问题。 Just understand that I think the Protestant Reformation tried to get away from the idea of the church being a continuation of the temple with its sacrifices, but the early medieval Christians had no problem with that.
他们确实在某种祭祀的背景下看待圣餐。 They did see the Eucharist in a kind of sacrificial context.
不是说基督在十字架上的牺牲需要重复，而是它被重新呈现，就像在旧约中 他们不需要再次经历出埃及，但他们确实在逾越节中重新呈现它，对吧？ Not as though the sacrifice of Christ on the cross needed to be repeated, but it was being re-presented in the same way that in the Old Testament they didn't need to have the Exodus again, but they did re-present it In the Passover, right?
所以就像出埃及在逾越节中被重现一样，基督的受难在圣餐中被重现。 And so in the same way that the Exodus is represented in the Passover, the Passion of Christ is represented in the Eucharist.
但那里仍然有奇迹发生，这就是他们所相信的。 But there is still something miraculous going on there, and that's what they believed.
好的，现在我想谈谈这份被称为「原始福音」的文件。 Okay, now I want to talk for a moment about this document called the Prothevangelion.
如果你还没有读过，你将要读这份名为「雅各原始福音」的文件。 You're going to read this document, if you haven't already, called the Protevangelion of James.
「原始福音」意味着福音的前传，对吧？ Protevangelion means the prequel to the gospel, right?
它实际上不是由雅各或任何一个雅各写的，有三个雅各，但它是二世纪的产物。 And it's not actually by James or any of the Jameses, there's three of them, but it is a document that is a product of the second century.
这份文件如此引人入胜的原因之一是因为它展示了神学如何可以自下而上产生。 And one of the reasons why this document is so fascinating is because It is a document that demonstrates how theology can come from the bottom up.
它可以从基层兴起，随着时间的推移进入等级制度的最高层。 It can rise up from the grassroots and find its way into the highest levels of the hierarchy over time.
你可能会倾向于认为，因为教会有等级制度，教义是一种强加于群众的自上而下的命令。 You might be tempted to think that because there's a hierarchy in the church that doctrine is a kind of top-down mandate that's enforced on the masses.
但这是我们的一份文件，告诉我们这实际上并不正确，有些教义是 从底层冒出来的，或者是基层信仰的产物，成为传统的一部分。 But this is one of our documents that tells us that that's actually not true, and there are doctrines that bubble up from the bottom or are a product of grassroots belief that become part of the tradition.
现在，关于「原始福音」的一个或几个例子就是特定的马利亚教义，关于马利亚的教义。 Now, an example or several examples of this with regard to the Protoevangelion would be the specific Marian doctrines, doctrines about Mary.
你会在「原始福音」中看到所有马利亚教义的种子，包括马利亚无原罪始胎的教义。 And you'll see the seeds of all of the Marian doctrines here in the Protoevangelion including the doctrine of the Immaculate Conception of Mary.
无原罪始胎与耶稣的童贞受孕无关。 The Immaculate Conception has nothing to do with Jesus's virginal conception.
无原罪始胎是指马利亚自己被无原罪地孕育的教义，不是奇迹般的 童贞受孕的结果，但我猜这是奇迹性的，马利亚的父亲参与其中。 The Immaculate Conception is the doctrine that Mary herself was conceived immaculately, not as the result of a miraculous virginal conception, but that, I guess it is miraculous, but Mary's father was involved.
所以要点是，马利亚通过一个奇迹般的受孕，生来就没有原罪，这使 她的意志比亚当和夏娃以来任何其他人的自由意志都更自由，对吧？ So the point being that Mary, by a miraculous conception, was born without original sin, which made her will Freer than any other human free will has been since Adam and Eve, right?
所以要点是，当天使来到马利亚面前说，这是神对你的计划，而马利亚 对神的计划说是的时候，她是出于完全自由的意志这样做的，对吧？ And so the point being is that when the angel comes to Mary and says, here's God's plan for you, and Mary says yes to God's plan, she's doing that out of absolutely free will, right?
她的意志比我们的意志更自由，因为她生来就没有原罪。 And her will is freer than our will ever could be because she was born without original sin.
所以那个教义的种子就在其中。然后你还会很清楚地看到马利亚永远童贞的教义。 So the seeds of that doctrine are in And then also you'll see pretty clearly the doctrine of the perpetual virginity of Mary.
也就是说，除了耶稣，她没有其他孩子。 That is that she had no other children besides Jesus.
她一生都保持童贞。 She remained a virgin her whole life.
现在，我知道你在想什么。 Now, I know what you're thinking.
你在想，等一下。 You're thinking, well, wait a minute.
如果马利亚永远是童贞的，那么福音书中提到的主的兄弟姐妹是谁？ If Mary is perpetually virgin, who are the brothers and sisters of the Lord that are mentioned in the gospels?
你会注意到，「原始福音」准确地告诉你如何处理主的兄弟姐妹。 And you'll notice that the pro-evangelion tells you exactly what to do with the brothers and sisters of the Lord.
在「原始福音」文件中，他们是耶稣的继兄弟姐妹，是约瑟前一段婚姻中的孩子。 In the document of the pro-evangelion, they are Jesus's step-siblings, children of Joseph from a previous marriage.
约瑟可能是个鳏夫，所以他们的母亲已经去世了。 And Joseph is presumably a widower, and so their mother has passed away.
所以他们是约瑟前一段婚姻的孩子，是耶稣的继兄弟姐妹。 And so they are Joseph's children from previous marriage, and they're Jesus's step-siblings.
这是一种说法，但不是早期教会唯一的理论。 That is one It's not the only theory in the early church, though.
还有另一种理论，认为这些实际上是耶稣同一大家庭中的表兄弟姐妹或其他亲戚。 There is another theory, which is that these are actually cousins or other relatives of Jesus from the same extended family.
因为要记住，你知道，在古代世界，他们是以大家庭的概念来思考的。 Because remember, you know, in the ancient world they were thinking in terms of extended family.
所以用这些希腊词称呼某人为兄弟姐妹，当然可 以包括整个大家庭中大致同一代的任何亲戚。 So to call someone using these Greek words brother and sister certainly could include any relative from roughly the same generation throughout the extended family.
所以一些教父认为这些是耶稣的表兄弟姐妹。 So some of the church fathers believed that these are Jesus's cousins.
但早期或中世纪教会中没有人认为他们是马利亚的孩子。 But no one in the early or medieval church thought they were Mary's children.
所以问题从来不是这些是否是耶稣的亲兄弟姐妹和马利亚的孩子。 So the question was never whether these were Jesus' direct siblings and children of Mary.
问题一直是，好吧，假设他们不是马利亚的孩子，那他们是谁？ The question was always, well, assuming they are not Mary's children, who are they?
然后你就有了这两个选择。 And then you have these two options.
但这里的重点是要注意到，有某些教义，包括马利亚教义，显然是平信徒信仰的一 部分，从教会一开始就有，在它们被教会等级制度正式定义或澄清之前就存在。 But the point here is to notice that there are certain doctrines, including the Marian doctrines, that are clearly a part of the faith of the laity, from the beginning of the church, from before they are ever officially defined or clarified by the hierarchy of the church.
回到那三个法则，这在某种程度上证明了异端迫使正统信仰定 义自己的观点，因为这里有一些教义的例子，只要没有人挑战 它们，就没有人觉得有必要澄清、定义、辩护或为它们争论。 And to circle back to the three laws, this kind of proves the point that heresy forces orthodoxy to define itself, because here are examples of doctrines where, as long as there's no challenge to them, Nobody ever feels like they have to clarify them or define them or defend them or argue for them.
没有人为它们争论，因为没有人反对它们，对吧？ Nobody argues for them because nobody's arguing against them, right?
所以我们也有这种情况。 And so we have that as well.
好的，我将通过一点点破除迷思来结束这个环节，我喜欢这样做。 All right, well, I'm gonna wrap up this session by doing just a little bit of myth busting, which I love to do.
让我们来谈谈这个迷思，即圣诞节和复活节的日期，甚至复 活节的名称somehow是基于异教节日或异教宗教。 Let's talk about the myth that The dates for Christmas and Easter and even the name of Easter are somehow based on pagan holidays or pagan religion.
这是一个迷思，而且不是真的。 That is a myth and it is not true.
让我们先谈谈圣诞节的日期。 Let's talk about the date for Christmas first.
圣诞节是12月25日，至少现在西方教会是这样。 Christmas is on December 25th, at least it is for the Western church now.
有证据表明，这曾经是所有基督徒的日期，但在东方并不完全清楚，东方有自 己的计算方法，我现在不会深入讨论，但这在某种程度上证明了我的观点。 There's evidence that at one time this was the date For all Christians, but it's not entirely clear in the East and the East has their own calculation for it, which I won't go into it now, but it kind of proves the point I'm making.
让我们说圣诞节是12月25日。 Let's say Christmas is December 25th.
好的。 All right.
我们是如何得到12月25日作为耶稣的生日的？ How did we get December 25th as the birthday for Jesus?
人们会告诉你这是基于冬至。 People will tell you it's based on the winter solstice.
它是基于罗马的农神节或其他一些罗马节日。 It's based on the Roman holiday of Saturnalia or some other Roman holiday.
这些都不是真的。 All that is not true.
圣诞节在12月25日，正是因为12月25日恰好是3月25日之后的九个月。 Christmas is on December 25th precisely because December 25th is exactly nine months after March 25th.
而3月25日是圣母领报节。 And March 25th is the Feast of the Annunciation.
圣母领报是天使来到马利亚面前，对吧，说你将怀孕生子。 The Annunciation is when the angel comes to Mary, right, and says, you are going to be with child.
天使并不是说，你将来某一天会怀孕。 And the angel is not saying, you're going to be with child one of these days.
天使是在说，假设你同意，马利亚，你今天就要怀孕了，对吧？ The angel is saying, Assuming you agree to it, Mary, you are going to be with child today, right?
所以圣母领报节是耶稣在马利亚子宫中受孕的日期，3月25日。 And so the Feast of the Annunciation is the date of the conception of Jesus in the womb of Mary, March 25th.
现在，我知道你要问，那么他们是如何得到这个日期的？ Now, I know you're going to ask, well, how did they get that date?
这是基于一个传说，摩西和耶稣在他们的生日那天去世，因此在 犹太教中对这个传说的解释是，在生日那天去世somehow 是一种生活得很好的标志，一种完全按照神的旨意生活的标志。 And it's based on a legend that Moses Jesus died on his birthday and so then the interpretation of that legend within Judaism was that the idea of dying on your birthday was somehow a sign of a life well lived, a life lived sort of perfectly in accordance with God's will.
所以，你知道，从那里的逻辑是，好吧，如果摩西在他的生日去 世，而耶稣比摩西更完美，可能在他受孕的那天去世，对吧？ And so then, you know, the logic from there is that, okay, so if Moses died on his birthday and Jesus is more perfect than Moses, Probably died on the day he was conceived, right?
早期的基督徒相信耶稣在3月25日去世，因为他们计算，无 论对错，他们计算出耶稣去世的原始受难日是3月25日。 And the early Christians believed that Jesus died on March 25th because they calculated, whether they were right or wrong, they calculated that the original Good Friday on which Jesus died was March 25th.
因此，他们推理耶稣一定是在3月25日受孕的，这就是他们得到圣母领报节的方式。 Therefore, they reasoned that Jesus must have been conceived on March 25th And that's how they get the Feast of the Annunciation.
现在，你可能会质疑这个逻辑和数学，你可能会质疑耶稣必须有一个恰 好九个月的孕期的想法，你知道，对吧，才能在12月25日出生。 Now, you may question the logic and the math, and you may question the idea that Jesus must have had an exactly nine-month pregnancy, you know, right, to get to be born on December 25th.
你可能会质疑所有这些。 You may question all of that.
但重点是，这与任何异教节日无关。 But the point is, it has nothing to do with any pagan holidays.
事实上，你知道，我们最近刚刚庆祝了圣母诞辰节，庆祝耶稣的母亲马利亚的生日，对吧？ And in fact, you know, we just recently had the Feast of the Nativity of Mary celebrating Jesus's mother Mary's birthday, right?
情况也是一样的。 And same situation.
这个日期被计算为无原罪始胎日期之后恰好九个月。 That date is calculated as exactly nine months after the date of the Immaculate Conception.
所以9月8日是12月8日之后的九个月，12月8日是无原罪始胎节。 So September 8th is nine months after December 8th, which is the Feast of the Immaculate Conception.
再次强调，你知道，你可能会质疑确定这些日期的方法。 And again, you know, you may question the the methodology for landing on these dates.
但我想让你看到的是，在这两种情况下，生日只是数学计算。 But what I want you to see is that in both cases, the birthday is just math.
重要的是受孕的日期，对吧？ It's the date of the conception that matters, right?
马利亚受孕的日期很重要，因为这是无原罪始胎。 It's the date of Mary's conception that matters because this is the Immaculate Conception.
这是一个奇迹般的受孕，马利亚在没有原罪的情况下被孕育。 It was a miraculous conception in which Mary was conceived without original sin.
圣母领报的日期很重要，因为耶稣的受孕是道成肉身的时刻，是道成了肉身。 The date of the Annunciation matters because Well, the conception of Jesus is the moment of incarnation when the Word became flesh.
那就是道成肉身。 That is the incarnation.
道成肉身不是耶稣的生日。 The incarnation is not Jesus's birthday.
道成肉身是耶稣的受孕。 The incarnation is Jesus's conception.
所以圣诞节的日期与任何罗马节日或异教无关。 So the date for Christmas has nothing to do with any Roman holiday or anything pagan.
现在说到复活节，更明显的是复活节的日期与任何异教节日无关。 Now with Easter, it's even more obvious that the date for Easter has nothing to do with any pagan holiday.
我现在不打算深入讨论，但在早期教会中，关于如何计算复活节日期有一个长期的争议。 And I'm not going to go into it now, but there's a long controversy in the early church over how to calculate the date for Easter.
这与一种争论有关，即是否应该使用阴历还是应该使用阳历。 And it has to do with sort of an argument over whether a lunar calendar should be used or whether a solar calendar should be used.
我不是日历专家，但重点是这从来不是关于这与某些异教节日有什么关系。 And I'm not an expert in calendars, but the point is that it was never about How does this relate to some pagan holiday?
它一直只是关于它与逾越节有什么关系？ It was always only about how does it relate to Passover?
复活节，复活节的日期，将如何根据逾越节来计算？ How will Easter, the date for Easter, be calculated in relation to Passover?
这就是日期的全部意义。 That's what the date is all about.
关于复活节的名称，我知道你听说过它是基于某些异教神祇的迷思。 And the name Easter, I know you've heard the myth that it's based on some pagan deity.
事实并非如此。 It is not.
「复活节」这个名字来自一个古德语词，意为黎明，如面向东方，朝向东方的方向。 The name Easter comes from an old German word for the dawn, as in facing east, facing in an easterly direction.
重点是，在复活日，我们转向东方。 And the point is, is that on Resurrection Day, we turn toward the east.
顺便说一下，这并不意味着面向耶路撒冷，因为 如果你在耶路撒冷的东边，你仍然会面向东方。 Now, by the way, this does not mean facing toward Jerusalem, because if you were east of Jerusalem, you would still face east.
它意味着面向黎明，因为黎明代表复活，它也与等待和期待基督的再来有关，对吧？ It means facing toward the dawn because the dawn represents the resurrection and it has to do also with sort of waiting and looking for the return of Christ, right?
但这就是「复活节」这个词的意义。 But that's the point of the word Easter.
它与任何异教神祇无关。 It has nothing to do with any pagan deities.
所以，迷思被打破了，我感谢你加入我。 So, myths busted and I thank you for joining me.
如果你看完了这个视频，我很感激，希望你觉得它有帮助。 If you've watched this video to the end, I appreciate that and I hope you found it helpful.
嘿，感谢你看完这个视频。 Hey, thanks for watching this video all the way to the end.
我真的很感激。 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现场、深入、按时间顺序进行的圣经研究。 you can join me each week for a live, in-depth, chronological Bible study.
它每周六直播，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.