我今天要谈谈加尔文和激进宗教改革。 I'm here to talk about Calvin and the Radical Reformation.
对于那些从未研究过宗教改革历史的人来说，激进宗教改革实际上是 一个用来指代再洗礼派，甚至可能更激进的宗教改革形式的术语。 Now for those of you that have never studied Reformation history, the Radical Reformation is really something that is a term that's used for the Anabaptist and maybe even more radical forms of the Reformation.
蒂格彭博士很好地为你们描述了路德宗教改革所带来的意想不到的后果。 Dr. Thigpen did a wonderful job in describing for you the unintended consequences of what happened in Luther's Reformation.
但是为了给你们举个例子，我们明年讨论英国宗教改革时会更多地关注这一 点，如果你看看1650年左右，也就是所谓的英国清教徒共和国开始的时 候，到那时，宗教改革开始后大约一百年，你会发现数百个，确实是数百个 分裂出来的团体，都声称基于唯独圣经的原则，知道真正的基督教信仰。 But to give you an example of that, which we will focus on more next year when we talk about the English Reformation, if you go to, say, to the year 1650, which is right around the beginning of what's called the Puritan Commonwealth in England, by that time, a hundred or so years after the beginning of the Reformation, you find hundreds, literally hundreds, of break-off groups all claiming On the basis of Sola Scriptura, to know the true Christian faith.
因此，宗教改革的影响是多方面的，而且主要是分裂性的。 And so the effects of the Reformation were just multifarious and mostly divisive.
但我今天决定，为了帮助你们理解约翰加尔文的重要性，我将无法讨论激进宗教改革。 But I've decided today that in order to help you to understand the importance of John Calvin, that I'm not going to be able to discuss the Radical Reformation.
那是一个完全不同的主题，一些宗教改革历史学家终其一生都在研究它。 That's a whole other subject that some Reformation historians focus their entire life on.
今天我想做的是试图帮助你们理解这个名叫约翰加 尔文的人，以及他在宗教改革中所扮演的角色。 Today what I want to do is to try to help you to understand this man named John Calvin and what his part in the Reformation had to do.
然而，关注这一点并非随意或局限，因为我认为 说约翰加尔文可能比路德更有影响力并不夸张。 To focus upon that, however, is not arbitrary and not limited, because I don't think it's an exaggeration to say that John Calvin might have been even more influential than Luther.
自殖民地早期以来，北美大陆的形成，尤其是美国，很大程度上受到加尔文神学的推动。 Much of what took place in the formation of the North American continent, especially in America, since the early days of the colony, was animated by a Calvinist theology.
这个国家的许多创始机构都是由加尔文主义者创立的，或至少由加尔文主义者组成的。 Many of the founding institutions of this country were founded by, or at least populated by, Calvinists.
直到今天，你仍然可以看到这种影响，例如在普林斯顿大学。 And still today you see that influence, for example, at Princeton University.
尽管它已经世俗化，尽管它在许多方面已经改变，但1 9世纪初被称为新泽西学院的创立者是加尔文主义者。 Although it has been secularized, although it has been changed in many ways, the founding of the College of New Jersey, as it was called, in the early 19th century was by Calvinists.
普林斯顿神学院在整个19世纪和20世纪的前二十年一直是一个加尔文主义机构。 Princeton Theological Seminary, in the entirety of the 19th century and up into the first two decades of the 20th century, was a Calvinist institution.
至于今天是否如此，嗯，我就让你们自己判断吧。 Whether it is today, well, I'll leave you to judge that.
那么，这一切从何开始呢？ So where does this all begin?
这一切始于1509年，因为约翰加尔文，或者用他的法语原名让加尔文，于15 09年7月10日出生在法国诺永。加尔文被他的父亲送到巴黎大学学习神职。 It all begins in the year 1509, because John Calvin, or his name was pronounced in his native French, Jean Calvin, was born in Noyon, France in the 10th of July in 1509. Calvin was sent by his father to the University of Paris to study for the priesthood.
但很快，加尔文决定他真的需要学习法律，所以他改 变了学习方向，转到了奥尔良大学和布鲁日大学。 But quickly, Calvin decided that he really needed to study law, and so he changed his studies and moved to the University of Orléans and Bruges.
但加尔文很快就回到了巴黎，并受到了一个名叫雅克勒菲弗 德埃塔的人的影响，他的拉丁名字叫法伯斯塔布伦西斯。 But Calvin soon returned to Paris and came under the influence of a man named Jacques Lefebvre d'Etat, or, as his name was known in Latin, Faber Stabulensis.
雅克勒菲弗长期以来一直影响着法国的许多人，试图以各种方式改革教会。 Jacques Lefebvre had for a long time been influencing many people in France to try to reform the church in various ways.
勒菲弗传道和教导的核心信息之一是，人们需要回归简单的福音，而教 会的仪式和圣事系统变得过于复杂，以至于模糊了基督福音的简单性。 One of the central messages of Lefebvre's preaching and teaching was that the people needed to get back to the simple gospel and that the church had become too elaborate with its rituals and its sacramental system in a way that obscured the simplicity of the gospel of Christ.
现在，他并不是第一个传讲这种观点的人。 Now, he wasn't the first person to preach that.
在某些方面，早期方济会的信息可以从这个角度来看 ，尽管他们后来将这个信息带向了非常不同的方向。 In some ways, the early Franciscan message could be seen in that light, although where they were to take that message later on was in very different directions.
1533年，当加尔文在巴黎时，教会和世俗当局都决定应 该采取某种镇压措施，压制在巴黎城中流行的新教情绪。 In 1533, when Calvin was in Paris, The authorities, both ecclesiastical and civil, decided that there should be some type of a clampdown, a suppressing of the Protestant sentiments that were abroad in the city of Paris.
加尔文认为情况变得有点太紧张了，所以他搬到了瑞士的巴塞尔，离他的祖国更近。 Calvin decided that things were getting a little too hot, and so he moved to Basel, Switzerland, closer to his native country.
在巴塞尔，他花了三年时间自学神学。 In Basel, he spent three years studying theology on his own.
他写下了将成为新教改革最重要声明之一的著作。 And he wrote what was to become the most significant statement, one of the most significant statements of the Protestant Reformation.
「基督教要义」于1536年出版，使加尔文在欧洲新教领袖中声名鹊起。 The Institutes of the Christian Religion, as it was published in 1536, made a name for Calvin among the Protestant leaders in Europe.
许多人开始寻求他的指导。 And many people began to seek after him.
1536年末的一天，加尔文在瑞士日内瓦过夜。 One day, late in the year 1536, Calvin was spending the night in Geneva, Switzerland.
那里一位强有力的新教领袖得知他的存在，便寻找他， 试图说服他留在日内瓦，进一步推动宗教改革的事业。 A strong Protestant leader in the city there learned of his presence and sought him out to try to persuade him to stay in Geneva and to further the cause of the Reformation.
那个人的名字是纪尧姆法雷尔，或威廉法雷尔。 That man's name was Guillaume Ferrel, or William Ferrel.
法雷尔说服了加尔文。 Ferrel prevailed upon Calvin.
试图让他加入宗教改革的事业。 To try to get him to join him in the cause of the Reformation.
显然，与瑞士其他一些城市不同，日内瓦并不是宗教改革深入人心的地方。 Apparently Geneva, unlike some other cities in Switzerland, was not a place where the Reformation had sunk very deeply.
城市内道德败坏现象普遍，教会出席率也无可夸耀。 There was widespread immorality within the city, and church attendance was nothing to brag about.
但更重要的是，加尔文和法雷尔在说服日内瓦市议会支 持那些脱离公教会的人的信仰和做法方面遇到了困难。 But more importantly, Calvin Farrell was having trouble convincing the City Council of Geneva to support the beliefs and practices of those who had departed from the Catholic Church.
我不确定这是否因为他们中的一些人内心是天主教徒，或者他们只是务实主义者，希望保 持事物的运转，只要你可以相信任何你想要的信仰，只要你不制造任何形式的社会动乱。 Now I'm not sure if this was because some of them were Catholic at heart, Or, if they were simply pragmatists and wanted to keep things moving and working as long as you could believe whatever confession you wanted, as long as you did not create any kind of civil unrest.
但无论如何，法雷尔试图让市议会授予城市牧师对他们的教区居民的逐出教会权。 But in any case, Farrell was trying to get the city council to grant to the ministers of the city the right of excommunication over their parishioners.
我们所知道的是，他们断然拒绝了。 All we know is that they flatly refused.
他们想要控制城市的一切，包括其宗教生活。 They wanted everything in the city under their control, including its religious life.
威廉法雷尔与日内瓦市议会之间的这种冲突导致法雷尔去找加尔文。 This conflict between William Farrell and the City Council of Geneva caused Farrell to go to Calvin.
由于他读过加尔文的「基督教要义」，他意识到加尔文可 能是他在说服市议会改革日内瓦教会方面最大的盟友。 Since he had read his Institutes of the Christian Religion, he realized that Calvin may be his greatest ally in trying to convince the City Council to reform the church within Geneva.
于是他去了。 And so he went.
他问加尔文，你愿意加入我们，留在日内瓦和我们在一起吗？ And he asked Calvin, will you join us here, stay here in Geneva with us?
加尔文断然拒绝了。 Calvin flatly refused.
因为加尔文性格安静，学者气质，想找一个偏僻的 地方，远离公众生活的干扰，过安静的学者生活。 Because Calvin, being of a quiet and scholarly disposition, wanted to find an out-of-the-way place where he could lead the quiet life of a scholar away from the distractions of public life.
但据常见的说法，法雷尔对加尔文非常愤怒，开始以神的审判威胁他。 But as the standard story goes, Farrell became quite indignant with Calvin and began to threaten him with divine judgment.
据加尔文讲述，法雷尔告诉他，如果在这个需要的时刻，他选择自己的福祉和 幸福而不是福音事工的呼召和日内瓦人民的属灵需要，神会严厉地审判他。 As Calvin tells the story, Farrell told him that God would judge him severely if in this hour of need he preferred his own welfare and happiness over the call of the gospel ministry and the spiritual needs of the Genevan people.
加尔文再次讲述说，他感觉好像神在对他说话并威胁他。因此，他确信神 确实在呼召他留在这座城市，按照他理解的方式进一步推动福音事业。 Calvin, again, as he tells the story, felt as if God was speaking to him and threatening him to And so he became convinced that God was indeed calling him to remain in the city and to further the cause of the gospel as he understood it.
因此，1536年，约翰加尔文在这座城市定居下来 ，很快成为新教神职人员中最善辞的发言人和牧师。 And so in 1536, John Calvin took up his permanent residence in the city and became easily the most articulate spokesman and pastor among the Protestant clergy.
但从一开始，从一开始，加尔文就面临着市议会的同样反对，这也是法雷尔曾经历过的。 But from the very beginning, from the very beginning, Calvin faced the same opposition from the city council that Farrell had experienced as well.
他每天都要竭尽全力为城市教会事务的进展而奋斗。 He had to fight tooth and nail every day for steps of progress in the affairs of the church within the city.
这场战斗在现在由加尔文领导的城市牧师和市议会之间来回拉锯，三年后 达到了顶点，1539年，日内瓦市议会将法雷尔和加尔文驱逐出城。 And so as this battle went back and forth between the ministers of the city, led now by Calvin, and the city council, It came to a head three years later, and in 1539, the city council of Geneva expelled Farel and Calvin from the city.
加尔文在说德语的斯特拉斯堡寻求庇护，这个城市今天位 于法国东部，他在那里成为一个讲法语的会众的牧师。 Calvin sought refuge in the German-speaking city of Strasbourg, which today is in Eastern France, where he became the pastor of a French-speaking congregation.
现在，这就把我们带到了我想让我们关注和理解的历史时刻。 Now, that brings us to the moment in history that I want to focus on for us to understand.
1539年在新教改革中非常重要，因为正是在那一年， 公教会和加尔文主义者之间的教会改革问题达到了顶点。 The year 1539 is very significant in the Protestant Reformation because it was in that year that the question of church reform between the Catholics and the Calvinists came to a head.
像加尔文和所有文艺复兴人文主义者一样，他就是其 中之一，无论是公教会还是新教，这都无关紧要。 And like Calvin and all Renaissance humanists, of which he was one, Catholic and Protestant, it didn't matter.
他们都接受过人文主义传统的训练。 They were all trained in the humanist tradition.
这不是现代意义上的世俗人文主义，而是文艺复兴时期实践的基督教人文主义。 That's not secular humanism in the modern sense, but Christian humanism, as it was practiced in the Renaissance.
像他们所有人一样，我将尝试遵循他们的座右铭，简洁明了。 Like all of them, I will try to follow their motto, brevitas et claritas, brevity and clarity.
所以我会尽量直奔主题，帮助你们理解这个问题。 So I'll try to get right to the point and help you to understand this issue.
因为我今天的动机是为了提供信息。 Because my motivation here today is to inform.
向你们介绍新教改革期间关于加尔文主义者的情况。 to inform you about what happened during the Protestant Reformation with regard to Calvinists.
但是，当我反思时，我认为我还有一个更深层的动机。 But, as I reflect upon it, I think I have a deeper motivation as well.
作为一个正式的加尔文主义者44年，我内心深处渴望 看到我优秀的基督徒兄弟姐妹们找到基督信仰的丰盛。 Having been a Calvinist officially for 44 years, I have a deep longing and yearning in my heart to see my very fine Christian brothers and sisters Find the fullness of the Christian faith.
我希望他们能体验我所经历的，我所了解的，那些年我实际上知之甚少的圣 事，以及来自领袖、主教，最终来自教宗和教会的训导指引的美好感受。 I want them to experience what I have experienced, what I have come to know, the sacraments of which I knew very little in truth during those years, the sense of the beauty of the magisterial guidance from the leaders, the bishops, and ultimately the Holy Father and the church.
今天有许多善良的基督徒。在1539年，加尔文当时住在斯特拉斯堡 ，远离日内瓦，于是意大利北部有一位枢机主教雅各布萨多莱托抓住这 个机会，给日内瓦的城市父老们写了一封长信，敦促他们回归母教会。 There are many good-hearted Christian people today In that year, 1539, Calvin then was living in Strasbourg, away from Geneva, and so there was an Italian cardinal Jacobo Sadaletto, in northern Italy, who took this opportunity to write a lengthy letter to the city fathers of Geneva and to urge them to return to Mother Church.
萨多莱托枢机主教认为改革者是分裂主义者，他们已经背弃了古老信仰的教导。 Cardinal Sadaletto argued that the reformers were schismatic and that they had forsaken the teachings of the ancient faith.
加尔文，尽管毫无疑问在情感上与日内瓦城市疏远，但他还是不能对这封信置之不理。 Calvin, even though undoubtedly he was alienated emotionally from the city of Geneva, nevertheless could not let this letter pass.
日内瓦市议会将这封信送给了加尔文，就是他们曾 经驱逐的那个人，并询问他是否愿意回复这封信。 And the city council of Geneva sent the letter to Calvin, the very man they had banned, and asked him if he would reply to this letter.
因为即使他们并不特别喜欢加尔文，他们更憎恨萨多莱托。 Because even though they were particularly fond of Calvin, they even hated Saddleto more.
他们一刻也不会考虑回到他们所称的罗马枷锁之下。 And they were not going for a moment to consider returning under that Roman yoke, as they called it.
加尔文思考了。 Calvin reflected.
他想了想。 He thought.
他对自己说，为了福音的缘故，我需要放下个人感受。 And he said to himself, I need to put aside my personal feelings for the cause of the gospel.
因为他认为萨多莱托枢机主教给日内瓦人的信实际上是对福音的攻击。 Because he perceived Cardinal Sadaletto's letter to the Genevans as being, in fact, an assault upon the gospel.
于是，他拿起笔回复了。 And so, he picked up his pen And he replied.
他同意枢机主教的观点，认为离开唯一、神圣、大公、使徒的教会是应受谴责的，但他也 辩称，不是他们新教徒这样做了，而是天主教徒，或者用他的话说是罗马派这样做了。 He agreed with the Cardinal that leaving the One Holy Catholic and Apostolic Church was reprehensible, but he also argued that it was not they, the Protestants, who had done that, but that it was the Catholics who had done that, or the Romanists, as he called them.
他们相信，或者说加尔文相信，日内瓦和瑞士的新教徒普遍相 信，他们只是在复兴和重申古代教会圣父们所教导的内容。 They believed, or Calvin believed, and the Protestants in general in Geneva and in Switzerland believed, that they were only reviving and reaffirming what the Holy Fathers of the ancient church had taught.
对于信中提出的每一个神学问题，加尔文说，引用，现在我们看看加 尔文的信，以了解是什么激发了这种思维，这将是极其有价值的。 On each theological issue that was raised in the letter, Calvin says, quote, Now it would be extremely valuable for us to look at Calvin's letter to understand what animated this kind of thinking.
它清楚地陈述了他的不满，但他主要的不满是罗马教会，或者 用他的话说是罗马派，已经背弃了古代基督教的教导，这些教 导主要由使徒们表达，但也在基督教早期几个世纪得到保存。 It states clearly his grievances But his main grievance was that the Roman church, or the Roman party as he called it, had forsaken the teachings of ancient Christianity, primarily expressed by the apostles, but also preserved in the early centuries of Christianity.
加尔文的目标是更新，或者说更新教会，通过将其带回历史根源。 Calvin's goal was renovatio, or renewing the church, by bringing it back to its historical roots.
在「基督教要义」中，这本书在1536年到1559年最终版之间有多个 版本，加尔文反复试图回应天主教徒的指控，即新教徒在引入新的教义。 In the Institutes of the Christian Religion, which knew numerous editions between 1536 and its final edition in 1559, Calvin repeatedly sought to answer the charge of the Catholics that the Protestants were introducing novel doctrines.
这让加尔文和大多数人文主义者都感到不安。 This did not sit well with Calvin, nor with most humanists.
因为15世纪开始的人文主义运动，例如在佛罗伦萨的马西里奥· 菲奇诺领导下，并传播到欧洲北部，这个人文主义运动是一种回归 他们所称的原始资料的想法，回到原始文献，回到古代的源头。 because the humanist movement that began in the 15th century under, for example, Marsilius Ficino in Florence, and that made its way to the northern part of Europe, the humanist movement was an idea of returning what they called to ad fontes, back to the film, back to the fonts of antiquity.
这是对古希腊和罗马文学的复兴，而加尔文是一位精通拉丁语的学者。 It was a revival of ancient Greek and Roman literature, and Calvin was a consummate Latinist.
但这同样的想法也激励着人文主义者和新教徒回 到圣经，将其视为所有真正基督教教导的源泉。 But that same idea was animating the humanists and the Protestants to go back to the Bible as the source of all true Christian teaching.
嗯，与这种与基督教古代保持一致的愿望相符，加尔文几乎 从不使用「公教会」这个词来指代以教宗为首的教会组织。 Well, consistent with this desire to be in tune with Christian antiquity, Calvin almost never uses the words Catholic Church to refer to that ecclesial body of which the Pope is the head.
据我所知，加尔文总是称之为罗马教宗及其派系， 或者简单地称为罗马教会，或者教宗制度的暴政。 So far as I can tell, Calvin always speaks of it as the Roman Pontiff and his factions, or simply the Roman Church, or the tyranny of the papacy.
他将「公教会」这个词保留给每个时代遵循圣经并正确施行圣事的神的子民。 He reserves the term Catholic Church for the people of God throughout every age who follow the Scriptures and administer their sacraments rightly.
当然，「正确」意味着在「基督教要义」中，加尔文引用了3世纪迦太基主教 圣西普里安的话，说在公教会之外没有人能得救，因为它是所有信徒的母亲。 And of course, rightly means In the institutes of the Christian religion, Calvin quotes St. Cyprian, the 3rd century bishop of Carthage, to say that outside the Catholic Church no one can be saved, because it is the mother of all believers.
加尔文再次引用西普里安的话，带着赞同和自豪，「不以教会为母的人不能以神为父。」 And with approval and pride, Calvin quotes Cyprian again, He cannot have God as his Father who does not have the Church as his Mother.
然而，另一方面，正如加尔文确信每个人都必须是公教会的成员才能得救，他同 样确信罗马教会及其农奴（他用这个词指主教和神父）不是那个古老的公教会。 But, however, on the other hand, just as Calvin is sure that everyone must be a member of the Catholic Church to be saved, he is just as sure that the Roman Church and its serfs, a term he uses for bishops and priests, is not that ancient Catholic Church.
他说罗马教会以基督的名义接受和助长各种虚假和可憎之事。 He speaks of the Roman Church as accepting and fostering all kinds of falsehoods and abominations in the name of Christ.
因此，例如，从1536年「基督教要义」的第一版开始，加尔文就 将除洗礼和圣餐（或圣体圣事）以外的所有圣事归类为虚假的圣事。 And so, for example, from the very first edition of the Institutes in 1536, Calvin categorizes all the sacraments except baptism and the Lord's Supper, or the Eucharist, as false sacraments.
那么，如果加尔文想要改革教会，他的方法是什么？ So, if Calvin wanted to reform the church, what was his method?
这就是萨多莱托的信和加尔文对那封信的回应变得重要的地方。 This is where the letter of Satalato and Calvin's response to that letter becomes important.
因为它向我们展示了他们在改革概念上的分歧。 Because it shows us the concept of reform that they differed on.
它向我们展示了16世纪存在的不同改革愿景。 It shows us how different visions of reform existed during the 16th century.
我想你们可以立即看到它与今天的相关性。 And I think you can see immediately the relevance of it today.
作为忠诚的天主教平信徒和神职人员，你们中有多少人认为今天的教会需要一些改革？ How many of you, as faithful Catholic laypeople and clergy fathers, would believe that the church today needs some reform?
我没有看到你们所有人都举手。 I don't see all your hands.
你的意思是你不认为教会需要改革吗？ You mean you don't think the church needs reform?
当然它需要改革。 Of course it needs reform.
但是我们之间，或者整个教会之间，对于如何进行这种改革有多少共识？ But how much agreement is there among us, or among the church at large, about the ways to go about that reform?
我的兄弟马库斯·格罗迪昨晚概述了人们认为应该如何改革的一些不同方式。 My brother Marcus Grodi outlined last night some of the different ways that people think it should be reformed.
16世纪也存在着关于如何改革教会的同样多样化的愿景。 That same diversity of vision about how to reform the church existed within the 16th century.
当时教会内有一些枢机主教和主教从未离开教会，他们对如何进行改革有不同的看法。 And there were cardinals and bishops within the church at the time who never left the church, who had different visions about how that should be done.
那么加尔文的观点是什么，它与萨多莱托的观点有何不同，我 可能会更广泛地说，至少与公教会内的一大群人有何不同？ So what was Calvin's, and how did it differ from Sadaletto's, and I might say more broadly, at least a large contingent within the Catholic Church?
正如我所说的，现在用其他话说，加尔文说我们所尝试做的一切，关于 日内瓦教会的纪律和教义，加尔文说我们毫不犹豫地诉诸古代教会。 As I have said, and now in other words, Calvin says all that we have attempted to do And with regard to the discipline and doctrine of the Genevan church, Calvin says we do not hesitate to appeal to the ancient church.
加尔文在这封信中一直争论的是，不是新教徒抛弃了公教会，而是罗马教会这样做了。 What Calvin argues throughout this letter is that it was not the Protestants who abandoned the Catholic Church, but it was the Roman Church that did so.
它对教宗卑躬屈膝的暴政制度，它复杂的仪式掩盖了福 音和圣事的简单性，以及它对早期教父教导的曲解。 With its tyrannical system of groveling obeisance to the Pope, its elaborate rituals that had obscured the simplicity of the gospel and the sacraments, and its perversion of the teaching of the early fathers.
因此，加尔文认为最大的过错之一是，他像其他改革者一样 认为，圣经最终应该是我们获得真正基督教信仰的源泉。 So, Calvin believed that one of the greatest faults And so Calvin thought that like other reformers, the scriptures should ultimately be the source from which we drive true Christian belief.
他相信这种真正的基督教信仰或多或少得到了保存。 现在让我们问一个问题，为什么加尔文会这么想？ And he believed that that true Christian belief was more or less preserved Now let's ask the question, why did Calvin think this?
我认为答案是因为他成长的文化环境。 I think the answer is because of the culture in which he grew up.
他在天主教文化中成长，接受天主教教育，这种教 育认为为了改革现在，必须与过去保持连续性。 He grew up in a Catholic culture, and under a Catholic education, which believed that there must be continuity with the past in order to reform the present.
他的人文主义和基督教训练根本不允许他将教父们视为与现在无关。 His humanist and his Christian training would simply not allow him to dismiss the church fathers as if they had no relevance to the present.
因此，问题不是我们是相信圣经还是教父，而是哪个 教会、哪种信仰和秩序代表了古老的公教会信仰？ And so, the question is not whether we believe the scriptures or the church fathers, but which church Which faith and which order represents the ancient Catholic faith?
是加尔文主义的信仰和秩序，还是罗马的，或者我们所称的公教会？ Is it the Calvinist belief and order, or is it the Roman, or what we would call the Catholic Church?
在16世纪，对许多人来说，答案并不那么明确。 In the 16th century, to many people, the answer was not so clear.
许多真诚信仰的人在这个问题上持不同立场。 Many people of sincere faith were on different sides of that question.
为了更深入地理解加尔文，我们首先必须转向萨多莱托枢机主教给日内瓦人的信。 In order to understand Calvin even more deeply, we must turn, first of all, to Cardinal Sadaletto's letter to the Genevans.
现在有趣的是，我记不清当我在加尔文主义神学 院时，我们是否曾读过萨多莱托枢机主教的信。 Now it's interesting, because I can't remember, when I went to a Calvinist seminary, whether we ever read Cardinal Sadaletto's letter.
我完全不记得读过它。 I can't ever remember reading it.
可能是被分配了但我没有读。 I may have been assigned and just didn't read it.
但是，可以理解在加尔文主义神学院里，人们对萨多莱托的信并不特别感兴趣，但我 们确实非常认真地阅读了加尔文对萨多莱托的回答，以理解宗教改革论点的本质。 But nevertheless, one can understand that in a Calvinist seminary, One is not particularly interested in Sadaletto's letter, but we did read very assiduously Calvin's answer to Sadaletto to understand the nature of the Reformation argument.
现在，多年后，我回过头来阅读并翻译了这封信，我查看了萨多 莱托枢机主教说了什么，使得加尔文在他的信中说出了那些话。 Now, many years later, I have gone back and I have read and translated the letter, and I have looked to see what Cardinal Satellato said that made Calvin say what he said in his letters.
这是我的发现。 Here's what I find.
我要和你们分享四件事。 I'm going to share four things with you.
我将与你们分享这封信的语气，基督教合一的呼吁，与古代教会连续性 的呼吁，以及对唯独因信称义（sola fide）问题的关注。 I'm going to share with you something of the tone of the letter, the appeal of Christian unity, the appeal to continuity with the ancient church, and the focus upon the question of by faith alone, sola fide.
首先是信的语气。 First of all, the tone of the letter.
枢机主教以基督徒的亲切用语开始这封信。 The Cardinal begins this letter with terms of Christian affection.
他称日内瓦人为基督里亲爱的弟兄。 He calls the Genevans beloved brothers in Christ.
他祝愿他们从圣父、圣子基督和圣灵那里得到爱与平安。 He wishes them love and peace from God the Father, from Christ the Son, and from the Holy Spirit.
他反复称他们为亲爱的弟兄姐妹。 And repeatedly he calls them beloved brothers and sisters.
他以兄弟对兄弟、朋友对朋友的方式与他们交谈。 He speaks to them as brother to brother and friend to friend.
你可能认为称非天主教基督徒为基督里的弟兄姐妹是梵蒂冈第二次大公会议之后的发展。 Now you may have thought that calling non-Catholic Christians as brothers and sisters in Christ was a post-Vatican II development.
抱歉，这早就已经存在了。 Sorry, it's already there.
因为这是爱的假设。 Because this is the presumption of love.
这是假设我不会在个人意义上判断我的弟兄。 This is the presumption that I'm not going to judge my brothers in a personal sense.
我要做的只是呼吁他们，请他们更接近基督，来到基督所建立的教会。 All I'm going to do is to appeal to them, to ask them to come closer to Christ, to come to the church that Christ has founded.
当我读到这封信的开头几行时，我必须承认，我感觉就像一个儿子 在读一封来自慈爱父亲的信，这位父亲恳求他迷途的儿子回家。 As I read these opening lines of the letter, I must confess I felt much like a son reading a letter from a kind father who is imploring his wayward son to come home.
这封信的第二个特点是关于基督教合一。 The second feature of this letter about Christian unity.
枢机主教毫不含糊地呼吁日内瓦人回到他们曾经享有的信仰和虔诚的合一中。 The Cardinal, in no uncertain terms, calls the people of Geneva back to the unity of faith and piety which they had enjoyed.
他们是否认为自己曾经享有过，嗯，那是另一回事。 Whether they think they enjoyed it or not, well, that's another thing.
但他相信他们确实享有过。 But he believed that they did.
他谈到分歧和分裂如何冒犯真正的基督教精神。 He speaks of how dissension and schism are offensive to a true Christian spirit.
萨多莱托枢机主教叙述了基督福音的基础，他将 圣经语言和典故编织到信中几乎每一个句子中。 Cardinal Satellito recounts the foundations of the gospel of Christ as he weaves together biblical language and allusion into virtually every sentence of the letter.
你们中有多少人花时间阅读过16世纪的基督教作家，无论是新教还是天主教的？ How many of you have ever spent any time reading Christian writers from the 16th century, Protestant and Catholic?
你会注意到这些人实际上是在吸收圣经。 You will notice that these people practically consumed the Bible.
这不仅仅是天主教徒或新教徒，而是两者都是如此。 And this wasn't just Catholics or Protestants, it was both.
圣经充满了他们的思想。 The Bible just filled their thoughts.
当他们写作时，他们自然会做出各种对圣经的暗示。 And when they wrote, they naturally would just make all kinds of allusions to the Bible.
这就是萨多莱托枢机主教在这封信中所做的。 That's what Cardinal Sanaletto does in this letter.
这一切都是为了向他们表明，对基督徒来说，没 有什么比破坏基督教会的合一更令人不快的了。 All in the purpose of showing them that there should be nothing more distasteful to a Christian than destroying the unity of Christ's church.
但你看，这正是问题所在。 But that's exactly the question, you see.
你如何实现那种合一？ How do you have that unity?
你在什么基础上实现那种合一？ On what basis do you have that unity?
如果在我关于语气的第一个陈述中，我们看到萨多莱托枢机主教有一个爱的 假设，那么在这第二个关于基督教合一的陈述中，他有一个真理的假设。 If in my first statements about the tone, we saw that Cardinal Sadaletto has a presumption of love, in this second, about Christian unity, he has a presumption of truth.
这正是若望保禄二世在他关于基督教合一运动的信函「愿他们合而为一」中所说的。 It's exactly what John Paul II said in Ut Unum Set, his letter on Christian ecumenism.
若望保禄说，没有真理就不可能有真正的合一运动或合一。 Where John Paul says, there can be no true ecumenism or unity without truth.
这就是萨多莱托枢机主教提醒日内瓦人的。 That is what Cardinal Sadaletto is reminding the Genevans of.
这就把我们带到了萨多莱托枢机主教信中的第三点。 And so that brings us to the third point of Cardinal Sadaletto's letter.
也就是说，必须与基督教过去保持连续性。 Namely, the continuity that there must be with the Christian past.
他表达了将新教义引入教会的恐惧之心。 He expresses the heart The horror of introducing new doctrines into the church.
对基督徒来说，没有什么比引入基督没有教导过的东西更令人不快的了。 Nothing should be more distasteful to a Christian than introducing something which Christ has not taught.
至关重要的是，那一次交付圣徒的信仰应该代代相传。 And it is essential that that faith, which was once and for all delivered to the saints, should be passed on from generation to generation.
加尔文可能不会反对这一点。 Calvin probably would not have disagreed with that.
但他们的分歧恰恰在于那信仰的具体内容是什么。 But exactly what the content of that faith was is where their divergence occurred.
第四个要素。 The fourth element.
作为新教义的一个例证，萨多莱托枢机主教提出了唯独因信的问题。 As an illustration of a new doctrine, Cardinal Sataletto gives the question of by faith alone.
现在我要给你们，当我讨论萨多莱托枢机主教对 唯独因信的处理时，我将穿插引用他信中的话。 Now I'm going to give you, I'm going to, as I discuss Cardinal Sataletto's treatment of by faith alone, I'm going to weave in and out of quotations from his letter.
他是这样开始那个部分的。 He begins that section this way.
他说，我们通过对神和耶稣基督的信心来追求这种持续和永恒救恩的益处。 He says, We strive for this good of our constant and perpetual salvation by faith in God and in Jesus Christ alone.
这是萨多莱托枢机主教在说话。 This is Cardinal Sadaletto talking.
但当我说唯独因信时，我并不是指仅仅相信或信 任，而排除爱和我们作为基督徒的其他责任。 But when I say by faith alone, I do not understand a mere belief or trust to the exclusion of love and our other duties as a Christian.
在这里，我确信我所有的过错都在基督的十字架和宝血中得到了赦免。 Here I am persuaded that all my faults are forgiven me in the cross and blood of Christ.
这确实是我们所必需的，它是我们进入神的第一步，也许是暗指洗礼的洁净之水。 This indeed is necessary for us, and it is our first entrance into God, perhaps an allusion to the cleansing waters of baptism.
但是，他说，这还不够。 But, he says, this is not enough.
他说，让我们也将我们的心思和虔诚献给至高的神，并有强烈的愿望去做讨神喜悦的事。 Let us also, he says, apply our minds and devotion to the Most High God and have a strong desire to do the things that are pleasing to Him.
这就是圣灵将帮助我们做的。 This is what the Holy Spirit will help us to do.
他说，这种心态，即使没有进展到实际行善的地步，也会 在一个想在各方面讨神喜悦的人内心创造一种内在倾向。 This mindset, he says, even if it doesn't progress to the point of actually doing good works, will create an interior disposition within a person who wants to please God in every respect.
它将使我们在神所要求的一切事上迅速、勤勉地顺服神。 And it will give prompt, diligent obedience to God in everything that God asks of us.
通过在我们内心植入神圣公义的习性。 By placing within us the habitus of divine righteousness.
拉丁语中的habitus一词，显然我们的「习惯」一词就是 由此而来，在中世纪神学中意味着神在灵魂中植入的一种倾向。 The word habitus in Latin, from which obviously we derive our word habit, is a word that in medieval theology meant a disposition by which God places within the soul.
换句话说，枢机主教所说的是，真正的公义是我们生活中的一种内在习 惯。他问道，圣经中的「公义」一词除了指向善行，还能表示什么呢？ In other words, what the Cardinal is saying is that true righteousness is an interior habit of our lives And he asked the question, what else could be signified by the term righteousness in Scripture than that it has good works in view?
提多书2:14不是说神差遣他的儿子到世上来，是要为自己造就一群热心行善的子民吗？ And doesn't Scripture say in Titus 2.14 that God sent His Son into the world to make a people acceptable for Him, zealous for good works?
以弗所书2:10不是说我们在基督里被重造，为要行善吗？ And doesn't Ephesians 2.10 say that we were remade in Christ for good works?
日光之下无新事。 There's nothing new under the sun.
看，他们在16世纪就处理了所有这些问题。 See, they dealt with all these questions in the 16th century.
因此，枢机主教继续说，如果基督被差遣是为了使我们在他里面行善而 蒙神悦纳，那么通过耶稣基督对神的信心肯定不仅仅是对基督的信任。 So, the Cardinal continues, If Christ was sent that we might be made acceptable to God as we do good works that were made for us in Him, Then faith in God through Jesus Christ can certainly not be only trust in Christ.
它还必须包括在他里面行善。 It must also include doing good in Him.
这意味着靠着他的力量，靠着他的灵。 That means in His strength, in His spirit.
因此，信心在圣经中是一个丰富而完整的词。 And so, faith is a full and rich word in sacred scripture.
它不仅包含相信或信任的概念，还包括盼望和勤勉地顺服神。 And it contains not only the idea of belief or trust, But also hope and diligently obeying God.
它还必须包含在基督里向我们显明的爱。 It must also contain love that has been made known to us in Christ.
爱是所有基督徒美德的原则和女王。 Love is the principle and the queen of all Christian virtues.
这是圣灵的创造。 This is a creation of the Holy Spirit.
因为事实上，圣灵就是爱本身。 Because in fact, the Holy Spirit is love itself.
确实，神就是爱。 Indeed, God is love.
加尔文无法反驳这一点。 Calvin couldn't argue with that.
这直接出自约翰一书。 That's right out of 1 John.
神就是爱。 God is love.
没有爱，我们就无法讨神喜悦或被神接纳。 And we can either please or be acceptable to God without love.
所以当我们说我们唯独因信神和耶稣基督而得救时 ，我们接着说爱是包含在这信心中的首要元素。 So when we say that we are saved by faith in God and Jesus Christ alone, we go on to say that love is the first of all that is included in this faith.
这爱是主要原因。当他说爱是我们得救的原因时，这就是让加尔文狂怒的地方。 This love is the principal cause This is something that just sends Calvin into a frenzy when he says that love is the cause of our salvation.
在他的信中，在他对萨多莱托枢机主教的回复中，约 翰加尔文说因信称义的教义太复杂，无法充分处理。 In his letter, in his reply to Cardinal Sadaletto, John Calvin says that the doctrine of justification by faith is much too complex to be able to deal with sufficiently.
但他确实给了我们一个他对因信称义理解的概要或总结。 But he does give us a synopsis or a summary of his understanding of justification by faith.
毫无疑问，加尔文认为这是宗教的最高教义，即因信称义的教义。 And make no mistake about it, Calvin believes that this is the highest doctrine of religion, the doctrine of justification by faith.
他同意路德对教会的看法，并继续告诉尊敬的枢机主教 ，只有在罗马教会中才存在对这一教义的粗鄙无知。 He agrees with Luther that the church, And he goes on to tell the honored cardinal that it is only in the Roman churches where there is crass ignorance of this doctrine.
基督教中最重要的内容，即因信称义，与罗马教会中的无知状态 之间的这种不协调，与马丁路德对罗马教会的评估完全一致。 This dissonance between what is most important in the Christian religion, namely justification by faith, and the state of ignorance in the Roman churches agrees perfectly with Martin Luther's assessment of the Roman church.
因此，加尔文认为罗马教会已经熄灭了基督的荣耀。 And for this reason, Calvin thinks that the Roman church has extinguished the glory of Christ.
这就好像加尔文在公教会上写下了希伯来语「以迦博」，意为荣耀已经离开。 It is as if Calvin wrote across the Catholic church the Hebrew word Ichabod, the glory has departed.
那么，在基督和福音的基础上重建教会的替代方案是什么？ So what is the alternative to reestablish the church on the basis of Christ and the gospel?
加尔文是这么想的。 So Calvin thinks.
因为罗马教会想要将人带回奴役，现在福音将使人从那种暴政中解放出来。 because the Roman church wanted to lend men back to slavery, now the gospel will liberate people from that tyranny.
加尔文急于回应萨多莱托的指控，即加尔文神学使善行变得不必要。 Calvin is anxious to answer Satellito's accusation that the Calvinist theology made good works unnecessary.
这一点极其重要，因为它在今天仍然是真实的。 This is extremely important because it is still true today.
对于有见识的新教基督徒，如果你对他们说，如果他们的神学使行 善变得不重要或不必要，他们会回答说，不，这完全不是真的。 For knowledgeable Protestant Christians, if you say to them, If their theology makes doing good unimportant or unnecessary, they will respond, no, that's not true at all.
他们会反对这种说法，因为他们已经在信心和行为之间达成了一种理解。 They will react against that, because they have worked out an understanding between faith and works.
这就是加尔文想要回答的。 And this is what Calvin wants to answer.
萨多莱托说，他们的神学导致了一个逻辑结论，即对基督徒来说，圣洁的生活是多余的。 Sadaletto said that their theology leads to the logical conclusion that holy living is superfluous for a Christian.
但是，加尔文说，不，根本不是这样的。 But, Calvin says, no, that is not the case at all.
但在这个过程中，他做出了一个区分，这对我们理解天主教（即罗马公教会 ）的因信称义教义和加尔文主义的唯独因信称义教义之间的差异至关重要。 But, in the process, he makes a distinction which is utterly and absolutely crucial for us to understand the difference between the Catholic, that is the Roman Catholic doctrine of justification by faith, and the Calvinist doctrine of justification by faith alone.
实际上，这是他的原话。 In effect, Here are his words.
在这里，我们发现加尔文表达了后来的加尔文主义者会说的话 ，即唯独信心使人称义，但在称义的人里面，信心从不孤单。 Here we find Calvin expressing what language of later Calvinists would say that faith alone justifies But faith is never alone in the one justified.
在加尔文主义的救恩观中，行为作为真实信心的证据发挥作用。 Works function in a Calvinist view of salvation as evidence of true faith.
但仍然是唯独信心使人称义。 But it is still the faith alone that justifies.
在这里，我们开始理解差异的真正本质（插句话说）。 And here we begin to understand the true nature of the differences, parenthetically.
在获得两个博士学位、两个硕士学位，以及一生中各种学习之 后，我终于意识到，一半的关键在于理解真正的问题是什么。 After two doctoral degrees, two master's degrees, and all kinds of study throughout my life, I finally have come to realize that half of the game is understanding what the real questions are.
顺便说一句，在你们试图帮助分离的弟兄姐妹回到公教会的过程中，这 是一个关键的认识，他们必须问正确的问题才能看到答案的重要性。 And incidentally, in your attempts to help separated brothers and sisters to come home to the Catholic Church, that is a crucial realization, that they have to be asking the right questions in order to see the significance of the answers.
我今天的目的是帮助你们更好地理解，对于美国的许多新教基督徒来说，这就是区别。 My intention today is to help you to understand a little bit better, for a lot of Protestant Christians in America, Here's the difference.
在加尔文主义的救恩观念中，称义是神恩典的一个 行为，他宣告罪人为义，而不参考那个人的行为。 In the Calvinist conception of salvation, justification is an act of God's grace whereby he declares the sinner righteous without any reference to that person's works.
但既然是神宣告一个人为义，也是他改变人的心，这就是加尔文主义者所 称的重生，通过圣灵的工作，加尔文坚持认为一个称义的人自然会行善。 But since God is the one who declares a man just, is also the one who changes his heart, that is regeneration as Calvinists call it, Through the work of the Holy Spirit, Calvin insists that a justified man will naturally perform good works.
简而言之，加尔文捍卫善行的必要性，但他将善行与称义分开。 In short, Calvin defends the necessity of good works, but he separates good works from justification.
这就是唯独因信称义教义的关键所在。 And this is the crucial thing about the doctrine of justification by faith alone.
对于加尔文主义者，就像对大多数有见识的新教徒一样， 称义是神恩典的一个行为，而成圣是神恩典的一个过程。 For a Calvinist, as for most knowledgeable Protestants, justification is an act of God's grace, whereas sanctification is a process of God's grace.
称义是唯独神的宣告。 Justification is a declaration by God alone.
成圣，或变得更圣洁的过程，对于称义的人来说是绝对必要 的，但这种圣洁的增加并不会给他的称义增加一丝一毫。 Sanctification, or the process of becoming holier, is an absolute necessity for the justified man, but that increase in holiness doesn't add one iota to his justification.
好吧，我本来还要讨论两个话题，但我看到时间不够了。 Well, there's two more topics I was going to talk about, but I can see time.
我就给你们一个两分钟的总结。 Just to give you a two-minute summary.
他们在信中反复处理的另一个问题与教会会议，特别是古代教会会议的权威有关。 One of the other questions that they deal with in the letter that comes up over and over again had to do with the authority of church councils, of ancient church councils.
总的来说，我们从蒂格彭博士那里听说路德和路德宗拒绝古代会议的权威和无误性。 By and large, we heard from Dr. Thigpen that Luther and Lutherans rejected the authority, the infallibility of ancient councils.
我想，描述加尔文的最好方式是这样的。 Calvin, I guess the best way to characterize it would be this.
加尔文认为古代会议是值得尊敬的，但不是无误的。 Calvin believed that ancient councils were venerable, but not infallible.
顺便说一下，这种观点并没有消失。 By the way, that's not a view that has died out.
这在今天的公教会中仍然存在。 That's still in the Catholic Church today.
但是，教会所说的无误是指那些古代会议的教义 决定不能被修改，它们是信仰宝库的一部分。 But, by infallible, the Church means that those dogmatic decisions of ancient councils cannot be revised, that they are part of the deposit of faith.
然而，加尔文认为，每当他认为圣经和古代会议之间存在冲突时，圣经必须胜出。 Calvin, however, thought that whenever there was a conflict, as he perceived it, between the Scriptures and an ancient council, the Scriptures had to win.
他们在信中处理的第三个话题与我最关心的圣体圣事教义有关。 The third topic that they deal with in the letter has to do with what is most dear to my heart, the doctrine of the Holy Eucharist.
正是从加尔文主义对圣体圣事的理解转变为天主教的理解使我成为了一个天主教徒。 It was the transition from a Calvinist understanding of the Eucharist to a Catholic understanding that made me a Catholic.
或者我应该说，但在这个问题上，加尔文再次非常热 衷于表明他的教义与教会古代教父的观点是一致的。 Or maybe I should say, But in this issue, Calvin again is very zealous to show that his doctrine is consistent with the ancient fathers of the church.
那么他引用了谁呢？ And so who does he quote?
他引用了今天的加尔文主义者甚至认为是古代圣徒中最伟大的圣奥古斯丁。 He quotes what Calvinists today even believe is the greatest of the ancient saints, St. Augustine.
现在，我们必须承认，在圣奥古斯丁的著作中有一些段落 ，如果从某种角度解释，可能会导致加尔文主义的结论。 Now, we must recognize that there are passages in the writings of St. Augustine which, if interpreted in a certain light, could lead to a Calvinist conclusion.
但是，我变得确信，因为你可以看到我在这个问题上投入了很多。 But, I became convinced, because you can see I have a lot of stake in this issue.
我阅读了圣奥古斯丁关于圣体圣事的著作，并查看了他处理的每一段。 I read St. Augustine's writings on the Eucharist and I looked at every single passage that he dealt with.
我得出的结论是这样的。 And the conclusion that I came away with was this.
尽管这里那里有一些孤立的陈述可能被认为支持加尔文主义关于圣餐的信仰，但当你考 虑所有这些陈述时，你不得不得出结论，他的教义更接近天主教而不是加尔文主义。 that even though there are isolated statements here and there that might be taken to support a Calvinist belief about the Lord's Supper, when you took all of those statements into account, you had to walk away with the conclusion that his doctrine was more Catholic than Calvinist.
或者换句话说，他真的相信基督在圣体圣事中以 身体和血、灵魂和神性临在，在祭台上被祝圣。 Or to put it another way, he truly believed that Christ was present, body and blood, soul and divinity, In the Eucharist, consecrated on the altar.
这是加尔文永远无法说的。 That is something that Calvin could never say.
那么加尔文在哪里出错了？ So where did Calvin go wrong?
我不得不问自己。 I had to ask myself.
他在这方面出错了。 He went wrong in this respect.
他开始有选择性地看待教会的教父们。 He began to look at the Fathers of the Church selectively.
我想重复一遍。 I want to repeat that.
这就是人们出错的地方。 That's where people go wrong.
当他们有选择性地阅读教会的教父们时。 When they read the Fathers of the Church selectively.
他们在这里取一句引文，在那里取一句引文来证明他们的观点。 where they take a quotation here and one there to prove their point.
但这忽视了古代教会中发生的整个历史发展。 But it ignores the entire historical development that went on in the ancient church.
这在今天还有相关性吗？ Is this relevant today?
昨天，不，是星期四，我打开了历史频道。 Yesterday, no, Thursday, I turned on the History Channel.
有一个节目叫「基督教的兴起」。 There's a program called The Rise of Christianity.
这个节目的历史顾问不是别人，正是约翰·多米尼克·克罗桑。 The historical consultant for this program was None other than John Dominic Crossan.
给不知情的观众留下的印象是，尼西亚会议是正统派对亚略派的政治胜利。 The impression that was left to the unsuspecting viewer was that the Council of Nicaea was a political victory of the Orthodox over the Arians.
或者说利奥一世是第一个，顺便说一下，利奥一世在五世纪中叶，是第一 个宣称罗马教廷对所有其他教区或教会中其他古代主教区的权威的人。 Or that Leo I was the first one ever to, Leo I by the way, in the mid-fifth century, was the first one to ever assert the authority of the Sea of Rome over all the other seas, or the other ancient bishoprics in the church.
一个接一个的陈述，建立在一个高度可疑的历史理论之上。 Statement after statement, built upon a theory of history that is highly questionable.
你可以读到这些书，它们就在那里，是公开的。 You can read books, and they're out there, they're public.
例如，北卡罗来纳大学的巴特·厄尔曼教授写了一本名为「失落的基督教」的书。 For example, Professor Bart Ehrman from the University of North Carolina has written a book called Lost Christianity.
他在书中主张，古代世界的基督教非常多样化。 In which he contends that Christianity in the ancient world was very diverse.
诺斯替派。 Gnostics.
还有那些被称为正统派的人。 And there were these people called Orthodox.
还有那些被称为这个名字和那个名字的人。 And these others that were called by this name and that name.
这些都是最终被压制的合法基督教形式。 And these were all legitimate forms of Christianity which were suppressed in the end.
我们对历史的概念影响了我们对真正宗教本质的看法。 Our conceptions of history influence what we think about the nature of true religion.
因此，我们处理这个问题至关重要。 And so it is crucial that we deal with this question.
所以我敦促你们，认真对待这段历史。 So I urge you, Take this history seriously.
但我要以此作为结论。 But I'm going to conclude with this.
要理解加尔文主义的真正本质，我们需要稍微拓宽一下我们的视角。 To understand the true nature of Calvinism, we need to broaden our perspectives just a bit.
我们需要问自己一个问题，是什么精神激励了加尔文主义，并且至今仍在激励它？ And we need to ask ourselves the question, what is the spirit which animated Calvinism and still does today?
我可以用一个词来概括，那就是偶像破坏主义。 I can give it to you in one word, iconoclasm.
加尔文主义者是偶像破坏者。 Calvinists are iconoclasts.
偶像破坏主义是一种信仰和实践，旨在摧毁所有神圣的图像。 Iconoclasm is the belief and practice of destroying all images of the divine.
它来自两个希腊词，ikon意为图像，kla o或klon是希腊动词，意为打破或粉碎。 It comes from two Greek words, ikon, which means image, and klao, or klon, the Greek verb that means to break or to smash.
就像8世纪和9世纪拜占庭东部的偶像破坏者一样，16世 纪的加尔文主义者认为罗马公教会助长和鼓励了偶像崇拜。 And like the iconoclasts, in the Byzantine East of the 8th and 9th centuries, The Calvinist in the 16th century believed that the Roman Catholic Church had fostered and encouraged idolatry.
这在1575年，也就是加尔文去世约11年后，在巴 黎城，在圣巴托罗买日前夕的实际生活中得到了体现。 And this was played out in actual life in the year 1575, about 11 years after Calvin died, in the city of Paris, on the eve of St. Bartholomew's Day.
1575年圣巴托罗买日前夕，新教徒进入天主教堂， 摧毁了巴黎教堂中的许多，如果不是大多数的雕像。 On the eve of St. Bartholomew's Day in the year 1575, Protestants entered into the Catholic churches and destroyed many, if not most, of the statues in the churches in Paris.
第二天，天主教徒进行了报复，这就是著名的圣巴托罗买日大屠杀。 The next day, the Catholics retaliated in what has been known as the infamous St. Bartholomew's Day Massacre.
天主教徒试图杀死尽可能多的新教徒。 The Catholics attempted to kill as many Protestants as they could.
当然，我们在神学院的宗教改革历史课程中学习这些。 And we study this, of course, in seminary in Reformation history.
现在请记住，我和一些加尔文主义神学院的同学坐在一起讨论这个问题。 Now remember, Sitting around with some of my fellow Calvinist seminarians and discussing this.
他们和我一样，对天主教徒因教堂中图像被毁而杀害新教徒的行为感到震惊。 They, like me, were horrified at the behavior of the Catholics who killed Protestants over the destruction of images in the churches.
虽然不原谅天主教徒夺取人命的行为，但我公开向我的神学院同学们提出 疑问，如果处于同样的时代和态度下，我们加尔文主义者可能会做什么。 And while not excusing the taking of human life on the part of Catholics, I wondered out loud to my fellow seminarians what we Calvinists might do, given the same times and attitudes.
如果某些当局烧毁了我们的圣经或禁止我们的崇拜仪式会怎样？ Had some authorities burned our Bibles or forbid our worship services?
我记得我的加尔文主义神学院同学们的反应。 I remembered the reaction of my fellow Calvinist seminarians.
他们说，不。 No, they said.
新教徒摧毁那些图像是完全正当的，因为那些圣徒和基督的雕像和图画是偶像崇拜。 The Protestants were fully justified in destroying those images because those statues and pictures of the saints and of Christ were idolatrous.
崇拜那些图像明显违反了第二条诫命。 To worship those images was a clear violation of the second commandment.
也就是说，在加尔文主义的诫命编号中。 That is, in the Calvinist numbering of commandments.
那就是不可制造雕刻偶像的那一条。 That's the one about don't make graven images.
这个回应告诉我们一些关于加尔文主义者思考方式的东西。 And that response tells us something about the way a Calvinist thinks.
现在，呼，如果今天有任何加尔文主义者进入天主教堂并摧毁他们的雕像。 Now, phew, if any Calvinist today would go into Catholic churches and destroy their statues.
虽然，说实话，我从可靠的消息来源听说过天主 教牧师早上起来发现教堂里的雕像被毁坏的事。 Although, to tell you the truth, I have heard from reliable sources about Catholic pastors getting up in the morning and finding statues in their churches destroyed.
但这确实表达了一种重要的情感，在20世纪70年代末仍被加尔文主义者所提倡。 But this does express a sentiment that is important, that was still being advocated by Calvinists in the late 1970s.
你看，加尔文主义者认为，你给予人或物体或被造物 的荣耀和尊崇越多，你给予神的荣耀和尊崇就越少。 You see, a Calvinist believes that the more glory and honor you give to man or to objects or to created things, the less honor and glory you give to God.
所以加尔文主义者认为所有关于神的虚假形象都必须被打破和摧毁。 So a Calvinist thinks that all false images of God have to be broken and destroyed.
这不仅包括物理图像，如雕像和圣像，还包括心理和教义上的形象。 And that is not only physical images, such as statues and icons, that is mental and doctrinal images as well.
因此，对加尔文主义者来说，教导虚假就是偶像崇拜。 So to teach falsehood is idolatry for a Calvinist.
现在，这种潜在的情感就是激发加尔文批评的动机，这就是导 致加尔文谴责天主教强调行为是救恩不可或缺部分的原因。 Now this underlying sentiment is what motivated Calvin's criticisms This is what led Calvin to decry the Catholic emphasis upon works as integral to salvation.
对他来说，就像对路德一样，如果行为在我们的救恩中发挥 积极作用，那将会减损神的荣耀，并会尊崇人这个被造物。 To him, as to Luther, If works played an active role in our salvation, that would be detracting from the glory of God and would be honoring the human creature.
对加尔文来说，相信教会古代会议具有最终权威就是相信人，而不是相信神。 To Calvin, to trust in the ancient councils of the church as having definitive authority would be to trust in man, not in God.
相信道（永恒的神子）将自己局限在一个圣餐饼的尺寸中，就是限制了基督的能力和荣耀。 To believe that the Logos, the eternal Son of God, confined Himself to the dimensions of a communion wafer would be to limit the power and glory of Christ.
实际上，在加尔文的心目中，罗马体系是对神的冒犯。 In effect, the Roman system was an affront to God in Calvin's mind.
加尔文相信，正如所有真正的加尔文主义者所相信的那样，人和神在争夺荣耀。 Calvin believed, as do all true Calvinists, derived from, that man and God are in competition for glory.
如果我们荣耀人，我们就是在夺取神的荣耀。 If we glorify man, we are taking glory away from God.
你知道吗？ And you know what?
加尔文主义者说对了一半。 The Calvinists are half right.
你看，受情欲鞭笞影响的罪人确实想要夺取神的荣耀。 You see, sinful men affected by the scourge of concupiscence are out to take glory away from God.
我们以自己的方式，无论是信徒还是非信徒，无论大小，都试图将自己置于神的位置。 We in our own ways, believer or unbeliever, small or great, we attempt to place ourselves in the place of God.
但加尔文主义者只说对了一半。 But the Calvinists are only half right.
神并不认为自己与我们竞争。 God does not see Himself in competition with us.
神克服我们偶像崇拜倾向的方式是吸引我们进入一种爱的关系， 在这种关系中我们不再想与神竞争，而是想与他的恩典合作。 The way that God overcomes our idolatrous tendencies is to entice us into a love relationship where we no longer want to be in competition with God, but we want to be in cooperation with His grace.
因此，信心和行为，使徒保罗在他的书信中谴责的那些 行为，是我们试图在基督之外获得神的恩宠的行为。 And so faith and works Those works which are decried by the Apostle Paul in his letters are actions by which we attempt to gain God's favor apart from Christ.
这就是保罗在罗马书和加拉太书中谴责的那种行为。 It was these kind of works that Paul was condemning in Romans and Galatians.
但那是不同的。 But that's different.
然后是源于恩典和信心的行为。 Then works which flow from grace and faith.
这些行为是神所喜悦的，因为它们完成了最初就是他赐予的信心。 Those works are pleasing to God because they complete the faith that was His initial gift in the first place.
这些充满信心的行为是神荣耀的彰显。 These faith-filled works are a manifestation of the glory of God.
因此，我们昨天庆祝的圣人，圣查理·博罗梅奥，他在一篇讲道中说得比我能说的更好。 And so the saint whose feast day we celebrated yesterday, Saint Charles Borromeo, He says in one of his homilies better than I could ever say it.
这是他说的。 Here's what he said.
神如此渴望拯救我们，以至于我们能够渴望他。 God desires to save us so much that we are capable of desiring Him.
对不起。 Excuse me.
神渴望拯救我们，远超过我们能够渴望他的程度。 God desires to save us much more than we are capable of desiring Him.
但为什么我们要满足于「渴望」这个词呢？ But why should we content ourselves with the word desire?
他所有的喜悦，所有的欢乐都在于尊重我们，使 我们高贵，提升我们，拯救我们，使我们幸福。 All his pleasure, all his joy consists in honoring us, ennobling us, exalting us, saving us, and making us happy.
现在我必须承认，如果这样的话是由今天的20世纪天主教徒说 出来的，我可能有理由声称这个人对神有一个以自我为中心的形 象，因为今天的人确实认为神的存在只是为了他们的幸福。 Now I must confess, if such words were uttered by a 20th century Catholic today, I might be justified in claiming that this person had a self-centered image of God, because people today do think that God exists only for their happiness.
但这来自一位16世纪的圣人，他无私地献身于神的荣耀和教会的利益，我不得不说 ，这源于一种深刻的意识，这种意识是，在完善我们人性的美善中，神得到了荣耀。 But coming from a 16th century saint who was dedicated in a selfless sacrifice to the glory of God and the good of the church, this, I have to say, derives from a profound awareness It is an awareness that in perfecting the goods of our humanity, God is glorified.
这与昨晚汉恩博士谈到的关于亚他那修、奥古斯丁和阿奎那的信息是一样的。 It's the same message that Dr. Hahn last night spoke about with regard to Athanasius, Augustine, and Aquinas.
这就是圣依勒内所说的，完全活着的人就是神的荣耀。 It is what St. Irenaeus said, that man fully alive is the glory of God.
你看，人可能试图从神那里夺取荣耀，但神并不想从人那里夺取荣耀。 You see, man may be attempting to take glory from God, but God is not interested in taking glory from man.
神想用他的荣耀、他的喜悦，甚至他自己的生命来充满我们。 God wants to fill us with His glory, with His pleasure, and indeed with His very own life.
为什么？ And why?
这样最终，正如礼仪所说，你我可能成为献给圣父的永恒礼物。 So that in the end, you and I, as the liturgy says, may become everlasting gifts to the Father.
这就是天主教的愿景，即神在他的善良中不是一个我们必须以 信心取悦的遥远的神，而是一个赐给我们他自己生命的神。 This is the Catholic vision that God in His goodness is not a distant God whom we must please by faith, but He is a God who gives us His very life.
在他将生命注入我们灵魂的过程中，我们能够开始那个信心的旅程，这个 旅程包括信靠和依赖他，但也包括在我们生活的每一步中实践这一点。 And in instilling His life within our souls, we are able to make that journey of faith that consists of trust and reliance upon Him, but also working that out in every step of our lives.
这就是天主教对救恩的理解。 This is the Catholic understanding of salvation.
那么神是如何做到这一点的？ And how does God do this?
首先，他提醒我们，我们永远无法靠自己做到这一点。 Well, first of all, He reminds us that we could never do this on our own.
这就是靠恩典得救，我们无法靠自己做到。 That is salvation by grace, that we could not do it on our own.
但他是如何做到的？ But how does He do it?
他给予我们最大的恩典，通过圣事的工具赐予我们他神圣生命的礼物。 He gives us the greatest grace of all, the gift of His divine life through the instrumentality of the sacraments.
作为一个出生、成长、受教育并宣讲加尔文主义的人，我可以告诉你，公教会的信 息，基督的福音，如同在公教会信仰的丰满中所教导的，正是这个世界所需要的。 As a Calvinist, born, raised, educated, preaching Calvinism, I can tell you, the message of the Catholic Church, the Gospel of Christ, as taught in the fullness of the Catholic faith, is what the world needs.
而世界正渴望着这个。 And the world is yearning for that.
让我以一个间接的引用来结束，我认为这对你们来说可能很重要。 Let me end with an oblique reference to something that I think might be important for you to know.
去年夏天，我在加拿大参加一个学术会议。 This past summer, I was in Canada for an academic conference.
我在那里做了一个关于圣奥古斯丁对科学和宗教看法的演讲。 I was giving a talk on St. Augustine's view of science and religion.
我碰巧在那里遇到一个路德宗的朋友，我们开始交谈。 I happened to meet a Lutheran friend there, and we struck up a conversation.
他问我，你属于哪个教会？ And he said to me, well, what church do you belong to?
我说，嗯，现在我是天主教徒，但我曾经是加尔文主义者，一个长期的长老会信徒。 And I said, well, today I'm Catholic, but I was a Calvinist, a Presbyterian for many, many years.
他说，哇，这是一个很大的转变。 And he said, well, that's quite a transition.
我说，是的，他说，我想听听这个故事。 And I said, yes, he said, I'd like to hear about that.
所以我们一天晚上喝咖啡时一起谈论了这个。 So we had coffee one evening and we talked together about it.
但在我与他分享我的故事之前，他给了我一封信，这封信 是他的一位路德宗牧师同事写给他们路德宗区主教的。 But before I shared with him my story, he gave me a letter that was written by one of his fellow Lutheran ministers to the bishop of his Lutheran district.
在这封七页长的信的第一页，这位路德宗牧师就列举了十位不同的 路德宗神学家离开路德宗教会，成为天主教徒或东正教徒的例子。 In this letter, just in the first page of seven pages, This Lutheran minister recounted the instances of ten different Lutheran theologians who have left the Lutheran Church to become either Catholic or Orthodox.
在每一位神学家的故事之后，这些都是研究神学的人会 认识的名字，写信的人在每个故事后都问道，为什么？ And after the story of each one of these theologians, and these were names that people that read theology will recognize, after each one, the man who wrote the letter said, Why?
为什么？ Why?
这就是我们希望我们分离的弟兄姐妹们问的问题。 That is the question we want our separated brothers and sisters to ask.
为什么？ Why?
为什么这种情况会发生在新教中？ Why has this happened in Protestantism?
在信仰的丰满中是否有答案？ And is there an answer in the fullness of faith?
你知道，作为天主教徒，作为一个成年皈依者，我们很容易陷 入这样的态度：哦，我希望人们看到天主教徒最终是对的。 You know, it's easy for us as Catholics, and it's easy for me as an adult convert, to sort of fall and slip into the attitude of, oh, I want people to I want people to see that the Catholics were right after all.
但前几天当我在圣体前祈祷时，这总是让人变得谦卑。 But as I was praying the other day in front of the Blessed Sacrament, that always has a way of humbling you.
当我在圣体前祈祷时，我问自己，为什么我如此渴望我的弟兄姐妹们回到公教会？ As I was praying before the Blessed Sacrament, I thought to myself, so why do I yearn so much for my brothers and sisters to come home to the Catholic Church?
让我用星球大战中的一个例子。 Let me use an example from Star Wars.
就像达斯·维德对他儿子说的，你不知道原力的力量。 As Darth Vader said to his son, you don't know the power of the force.
你不知道圣事的力量。 You do not know the power of the sacraments.
你不理解通过这些恩典的制度所传达的神圣生命。 You do not understand the divine life that is being communicated through these institutions of grace.
我的朋友，不要把这些宝藏留给自己。 My friend, do not keep these treasures to yourself.
与你周围的人分享，让他们也能体验到你每天所经历的。 Share them with those around you that they may too experience what you experience every day.
不是为了让我们说，哦，我们终究是对的。 Not so that we can say, oh, we were right after all.
而是让我们说，你难道没有看到一位慈爱的神是多么仁慈吗？ That we can say, don't you see how gracious a loving God is?
你难道没有看到一位神不仅想宣告你为义，还想将他的神 圣生命赐予你的灵魂是多么美妙吗？因为这就是天堂。 Don't you see how wonderful it is that a God would not only want to declare you righteous, We would want to give you his divine life in your very soul, because that is what heaven is.
天堂从现在开始，在基督所建立的教会中，这个教会被称为唯一、神圣、大公和使徒的。 And heaven begins now, in that church which Christ founded, that is called one, holy, Catholic and Apostolic.
音乐将被省略 Music will be omitted