History of Christian doctrine session 21，基督教教义史第21讲，
The aftermath尼西亚会议之后的后续发展，(English page 87，中文第85页)
主讲：林慈信牧师_校对：刘加立弟兄_文字：Cherry姐妹
[a] Unsatisfactory nature of the decision.第一小段：尼西亚会议的不圆满的决定。The decision of the Council did not to terminate the controversy， 尼西亚会议的决定并没有让争辩停止， but was rather only the beginning of it.反而是争端的开始。A settlement forced upon the Church by the strong hand of the emperor could not satisfy有皇帝施压力在教会上，强迫教会做出的一个决定是不可能令人满意的and was of uncertain duration.也不知道这个决定可以维持多久。It made the termination of the Christian faith dependent on imperial caprice这个就让基督教的信仰由皇帝随意性的来决定，and even on court intrigues.甚至乎由宫廷里的权力斗争来决定。Athanasius himself， though victorious， was dissatisfied with such a method of settling ecclesiastical disputes.虽然阿他拿修他获胜了，但是他自己并不满于这种解决教会争辩的方法。He would rather have convinced the opposing party by the strength of his arguments.他宁愿用他的论点来说服反对他的一方。The sequel clearly proved that，后续的过程很明显的证明，as it was， a change in emperor， an altered mood， or even a bribe， might alter the whole aspect of the controversy.就证明，换了一个皇帝，或者皇帝的心情改变，甚至贿赂都能够改变整个争辩的色彩。The party in the ascendancy might all at once if suffer eclipse.获胜的，得到皇上的恩宠的那一派可能很快就被忽视，或者可能忽然之间就成为被忽视的一派。This is exactly what happened repeatedly in subsequent history.后来的历史就恰恰是这样子前进了。
【b】第二小段Temporary ascendancy of Semi-Arianism in the East Church.在东方教会，半亚流主义暂时的崛起。The great central figure in the Post-Nicene trinitarian controversy was Athanasius .在尼西亚会议之后，三一论的争辩中，最伟大的人物就是阿他拿修。He was by far the greatest man of the age，他远远超过当时的，同代人物，是最伟大的一位，an acute scholar，是一位很精准的学者，a strong character，有着坚强的品格，and a man who had the courage of his convictions而且，他勇于坚守他的信念，and was ready to suffer for the truth.也随时愿意为真理受苦。The Church gradually became partly Arian，教会逐渐的成为部分的亚流主义，but predominantly semin-Arian，但是大多数是半亚流派的， and the emperors usually sided with the majority，而皇帝一般都站在多数派那一方， so that is was said:因此有人这样说: ‘Unus Athanasius contra orbem’ (one Athanasius against the world).阿他拿修一人敌对全世界。Five times this worthy servant of God was driven into exit五次，这位尊贵的神的仆人被放逐，and succeeded in office by unworthy sycophants，而由一些不配的牧师或者神父，败类所取代，who were a disgrace to the Church.他们简直是教会的耻辱。
Opposition to decision of Nicaea对尼西亚会议决定的反对
The opposition to the Nicaea Creed was divided into different parties.有不同的派别反对尼西亚信经。
Says Cunningham:甘宁汉，一位改革宗的教会历史家这样说: ‘the more bold and honest Arians said that the Son was heteroousios，“比较勇敢的，坦率的亚流主义者说，神子是意志的，of a different substance from the Father;与圣父的本质不同; others said that He was anomoios， unlike the Father;又有另外一派说，祂是与父神不相似; 第3，and some， who were usually reckoned semi-Aieiana，第三派一般被称为半亚流派，admitted that He was homoiousios， of a like substance with the Father;承认基督是与圣父似质的，祂的本质是相似的;but they all unanimously refused to admit the Nicene phraseology，但是，他们同样的拒绝承认尼西亚信经的用词，就是homoiousios同质这个用词，because they were opposed to the Nicene doctrine of the true and proper divinity of the Son因为他们都反对尼西亚会议的教义，就是圣子真实的、正确的神性，and saw and felt that that phraseology accurately and unequivocally expressed it，他们也知道，也感觉到尼西亚信经的用词很准确的、毫无含糊地表达了圣子的神性， though they sometimes professed to adduce other objections against the use of it.’虽然他们有时候会提出一些其他的反对理由，不接受尼西亚信经的用词。”Historical Theology I，p 290.甘宁汉的历史神学卷一第290页。Semi-Arianism prevailed in the Eastern section of the Church.半亚流主义在教会的东方是获胜的，东方的意思就是希腊、土耳其、巴勒斯坦、埃及这边。The West， however， took a different view of the matter，但是西方的教会对整件事情的看法不同，and was loyal to the Council of Nicaea.他们向尼西亚会议是尽忠的。This finds its explanation primarily in the fact that，怎么解释这个现像呢？主要是下列的事实，while the East was dominated by the subordinationism of Oirigen， 东方的教会由俄利根的从属主义，就是圣子低过圣父所主导，the West was largely influenced by Tertullian可是西方的教会主要受到特土良的影响，and developed a type of theology that was more in harmony with the views of Athanasius.因此发展出一种比较符合阿阿他拿修观点的神学。In addition to that， however， 除了这个以外呢，the rivalry between Rome and Constantinople must also be taken into account .我们也必须考虑到罗马教会与君士坦丁堡的教会之间的竞争。When Athanasius was banished from the East，当啦阿他拿修从东方教会被放逐，he was received with open arms in the West;西方的教会尽情欢迎他;and the Councils of Rome (341) and Sardica (343) unconditionally endorsed his doctrine.而罗马的会议（341年）和沙迪克会议（313年）都无条件的而认同他的教义。来这里提一提这个罗马跟沙迪克的会议就不是好像尼西亚的大公会议，是地区上的会议。
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Marcellus of Ancyra 安吉拉的马赛路
His cause in the West was weakened， however， by the accession of Marcellus of Ancyre to the ranks of the champions of the Nicene theology.可是阿他拿修在西方教会的信仰因为安吉亚的马塞路成为支持尼西亚神学健将这件事情而消弱了。He fell back on the old distinction，马赛路又回到老路去做出一个分辨between the eternal and imperSonal Logos immanent in God， which revealed itself as divine energy in the work of creation， and the Logos become perSonal at the incarnation; 这个老路就是区别出，第1、一个永恒的逻各斯，他是没有位格的，他是在神里面的，而在创造大工的时候就显示出是上帝的能量；二、有在道成肉身的时候成为位置的逻各斯，所以这个马赛路分别出有两个不同的逻各斯，两个不同的道; denied that the term ‘generation’ could be applied to the pre-existent Logos， 他也否认在先存的逻各斯可以用受生这个词来形容他，就是说圣子在永恒里不是受生的，and therefore restricted the name ‘Son of God’ to the incarnate life，因此神的儿子的名字只限于用在道成肉身的逻各斯的身上， the Logos returned to his premundane relation to the Father.马赛路又坚称说：在逻各斯道成肉身的生涯的结束之后，又回到祂来到世界上之前与父神的关系。His theology apparently justified the Origenists or Eusebians in bringing the charge of Sabellianism against their opponents，马赛路的理论大概是支持着俄利根派，或者是尤西比乌派，他们控告他们的敌方有着撒伯流主义的倾向，就是说那些半亚流派就控告阿他拿修这边，说他们是撒伯流主义派，and was thus instrumental in widening the breach between the East and West.因此，马赛路所作的就令西方跟东方的教会之间的嫌隙就更大。
Reconciling efforts试图让双方和好的努力
Various efforts were made to heal the breach.有各种人用各种方法来挽回分裂。Councils were convened as Antioch 在安提阿召开过几次会议which accepted the Nicene definitions，这些会议接受尼西亚会议的定义，though with two important exceptions.但是有两个重要的例外。They asserted the homoiousios，他们接受似质，就是圣子与圣父的本质相似，and the generation of the Son by an actions of the Father’s will.还有圣子是因为圣父的旨意而受生的。This ，of course， could not satisfy the West.当然这个，不能使西方教会满足的。Other Synods and Councils followed，之后有着不同的会议召开，in which the Eusebians vainly sought a western recognition of the deposition of Athanasius， and drew up other Creeds of a mediating type.在这些会议中，尤西比乌派希望西方一方面接受阿他拿修的被放逐，同时草写出一些中间派的信经。But it was all in vain这些都是徒然的，until Constantius became sole emperor， 直到君士坦丁皇帝其中一个儿子content to us，君士但丁一人当皇帝，and bay cunning management and force借着狡猾的操纵和施加压力，succeeded in bring the western bishops into line with the Eusebians at the Synods of Arles and Milan (355).以至于在Arles雅乐儿和米兰的会议上，使西方的主教们顺服这些会议的决定。也就是说顺服尤西比乌派的立场。
Disruption of the opposition反对派所受到的干扰
[c] The turning of the tide. 形式的翻转。Victory again proved a dangerous thing for a bad cause.为了不正当的事而获胜是危险的。It was， in fact， the signal for the disruption of the anti-Nicene party.事实上，这个是反尼西亚信经那一派的分裂的一个记号。The heterogeneous elements of which it was composed were united in their opposition to the Nicene party.反对尼西亚信经的那一派里面有着各种不同的派别的，不过他们同心反对尼西亚信经那一派，就是阿他拿修那一派。But as soon as it was relieved of external pressure， 但是当外来的压力不再存在的时候，its lack of internal unity became ever increasingly evident.他们内部缺乏合一这件事事实就越来越明显了。The Arians and seni-Arians did not agree，亚流派和半亚流派彼此并不同意，and the latter themselves did not form a unity.而半亚流派也没有同心合一。At the Council of Sirmium (357)在色蒙会议上(357年)， an attempt was made to unite all parties有人努力试图把所有的派别都连接起来，by setting aside the use of such terms as ousia， homoousios， and homoiousios， 他们建议把所有这些名词，质、同质、似质都除掉，as pertaining to matters far beyond human knowledge.因为这些都是超越人类所能够知道的事。Bus things had gone too far for any such settlement.但是呢，这样子的决议是不可能的，事情已经发展得太远了。The real Arians now showed their true colors，现在真正的亚流派暴露出他们的真面目，and thus drove the most conservative semi-Arians into Nicene camp.因此就逼半亚流派里面保守派进到尼西亚派的阵容。
The three Cappadosians 迦帕多家三教父
Meanwhile a younger Nicene party arose，与此同时，有一派年轻的支持尼西亚信经的一派兴起，composed of men who were disciples of the Origenist School，他们本来是俄利根派的门徒们，but were indebted to Athanasius and the Nicene Creed for a more perfect interpretation of the truth.但是，他们从阿他拿修和尼西亚信经学到对真理更完美的诠释。Chief among them were the three Cappadocians，他们最重要的人物就是三位的迦帕多家的教父，Basil the Great， 大巴色流，Gregory of Nyssa，尼撒的贵格力， and Gregory of Nazianzus.还有拿先斯的贵格力。They saw a source of misunderstanding in the use of the term hypostasis as synonymous with both ousia (essence) and prosopon (person)，因为他们看到一个误会的来源，就是有人用hypostasis 就是位格与本质和位格作为同义词， and therefore restricted its use to the designation of the personal subsistence of the Father and the Son. 因此这三教父就把这个字，hypostasis 限制于用来指圣父和圣子这两个位格的生存形态。Instead of taking their starting-point in the one ousia of God，他们不再从上帝一个本质作为出发点，as Athanasius had done，好像阿他拿修一样，they took their point of departure in the three hypostases(persons) in the divine Being，他们的起点是在神的存有里面的三个位格hypostases， and attempted to bring these under the conception of the divine ousia. 试图把这三个不同的位格在同一个神的本质的概念之下来理解。The Gregories compared the relation of the Persons in the Godhead to the divine Being with the relation of three men to their common humanity.两个贵格力这样来比较神格的三个位格和神的存有的关系，他说就好像三个人与他们共同是人类之间的关系一样，就是圣父、圣子、圣灵都是神，就好像三个人都是人类一样。And it was exactly by their emphasis on the three hypostases in the divine Being that they freed the Nicene doctrine from the taints of Sabellianism in the eye of the Eusebians，就是因为他们强调在上帝存有里面的三个位格，因此就让尼西亚派的教义就脱离了在尤西比乌派眼中的撒伯流主义，and that the personality of the Logos appeared to be sufficiently safeguarded. 同时，又足够的保存着逻各斯是位格。At the same time与此同时they strenuously maintained the unity of the three Persons in the Godhead and illustrated this in various ways.同时他们努力的坚持神格里三个位格的合一性，用各种的方法来做出比喻。所以这个三教父是在尼西亚信经中很重要很重要的一步，就让尼西亚这一派能够稳定下来。虽然在东方的教会里，也就是今天的东正教，他们都是半亚流派的，但西方的教会经过了阿他拿修之后，又有这三教父，让圣子和圣父同质这个教义被保存下来。
我们下一讲继续来讲关于圣灵的争辩。
好，我们祷告结束：天父感谢你给我们一个下午又讲又听到一些教义史的复杂，那也看到主你自己永恒的计划跟基督的工作，求主你让我们知道在哪些教义上我们要反复思想，存在心里；帮助我们身体灵魂都复苏。谢谢主你不变的恩典！奉耶稣基督圣名求，阿们。
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