History of the Christian doctrines session20伯克富基督教教义史第20讲
主讲：林慈信牧师_校对：刘加立弟兄_文字：Cherry姐妹
- The Nature of The Trinitarian Controversy三位一体论战的性质
[a] Arius and Arianism.亚流和亚流主义。(page 84，中文第81页) The great Trinitarian strife is usually called the Arian controversy，三位一体这个争辩，一般称为亚流主义的争辩， because it was occasioned by the anti-trinitarian views of Arius，因为是由这个反对三位一体的亚流的观点而发生的，a presbyter of Alexandria，亚流是埃及亚历山大城的一个的长老，长老就是牧师的意思，a rather skillful disputant，他善于辩论，though not a profound spirit.但是，不是一个很有深度的一个的灵魂，就是说他的心灵、他的思想不是很深奥。His dominant idea was the monotheistic principle of the Monarchians， 他最重要的概念是神格唯一论者的一神论原则，that there is only one unbegotten God， one unoriginated Being ，without any beginning of existence.这个神格唯一论的一神论原则就是唯有一位不受生的神，唯有一个没有起源的存有者，祂的存在没有起点的，没有开始的。He distinguished just between the Logos that is immanent in God， which is simply a divine energy， and the Son or Logos that finally became incarnate.他区分出两个逻各斯，第一个是在神里面临在的，immanent ，这个临在有两个相反的意义，这里是指在神格里面，另外一个是指世界里面，这里immanent 是指在神格里面的。他区分出；两个逻各斯，一个是在神，神格的里面的，它仅仅是一个神的能量，energy；第二个逻各斯，是圣子，或者逻各斯，是至终道成肉身的那一个逻各斯。
The latter had a beginning:而后者是有开始的: He was generated by the Father祂是由父所生，which in the parlance of Arius was simply equivalent is saying that He was created.就是他最后道成肉身的那个逻各斯是由父所生这个根据亚流的用字法，就等于说这个逻各斯是被造的。He was created out of nothing before the world was called into being，所以在世界被创造出来之前，这个逻各斯就从无有被创造了，and for that very reaSon was not eternal nor of the divine essence.因此，为了这个缘故，逻各斯并不是永恒的，也没有神的本质。The greatest and first of all created beings，它是所有上帝创造的万物的最伟大的、居首位的被造者， He was brought into being that through Him the world might be created.上帝使祂生出，好叫世界借着他被创造。He is therefore also mutable，因此，这个逻各斯也是能变的，but is chosen of God on account of His foreseen merits.但是因为上帝遇见看到祂功劳或者美德，因此上帝拣选他，and is called the Son of God in view of His future glory.而又是因为他将来的荣耀，所以呢被称为上帝的儿子。And in virtues of His adoption as Son He is entitled to the veneration of men.而因为上帝收养祂作为子，因此祂配受人的尊崇。Arius sought Scripture support for his view in those passage which seem to represent the Son as inferior to the Father，亚流引用一些好像似乎支持圣子低过圣父的经文来支持他的观点的，such as，例如，Pro. 8:22(Sept)；箴言8:22，(七十士翻译本)；Matt 28:18；马太福音28:18； Mark 13:32；马可福音13：32；Luke 18:19；路加福音18：19；John 5:19；14:28；约翰福音5:19，14：28；I Cor 15:28最后哥林多多前书15:28。
[b] The opposition to Arianism.对亚流主义的反抗。Strength of Athanasius首先，阿他拿修的卓越的品格 。Arius was opposed first of all by his own bishop Alexander首先，亚流他自己的主教亚历山大，就是亚历山大城的亚历山大，首先就反对他了，who contented for the true and proper deity of the Son and at the same time maintained the doctrine of an eternal sonship by generation.亚历山大争辩说，圣子真正的有神性，同时坚持上帝在永恒里生出圣子，所以圣子是借着圣父所生，甚至有一个永恒的子的地位的。In course of time ， however，但是随着时间，his real opponent proved to be the archdeacon of Alexandria， 他真正的对手是亚历山大城的副主教，the great Athanasius，伟大的阿他拿修，who stands out on the pages of history as a strong， inflexible， and unwavering champion of the truth.阿他拿修在教会历史，在历史上非常的突出，是一个强而有力、不屈不挠的真理的辩护者，或者是维护者。Seeberg ascribes his great strength of three things，西伯尔认为，他那么强而有力因为有三个因素， namely，也就是，(1)第一the great stability and genuineness of his character； 他的品格有着那么伟大的稳定和真诚，(2)第二因素the sure foundation on which he stood in his firm grasp on the conception of the unity of God， which preserved him from the subordinationism that was so common in this day； and他坚定地站在上帝是一位上帝的这个稳固的根基上，他清楚地掌握到上帝的一，因此就避免了当时很普遍的从属主义，就是避免了认为圣子低过圣父，(3)第三的因素，the unerring tact with which he taught men to recognize the nature and significance of the Person of Christ.他有精准的能力，分辨的能力，也无误的教导人认清基督的位格是什么。然后基督的位格为什么这么重要。He felt that to regard Christ as a creature 他认为：假如认为基督是受造的，was to deny the faith in Him brings man into saving union with God.就等于否认相信基督就使人得救与上帝联合。
Athanasius on the relation of the Son and the Father 阿他拿修论圣子和圣父之间的关系，
He strongly emphasized the unity of God，阿他拿修强调上帝是一，and insisted on a construction of the doctrine of the Trinity that would not endanger this unity.他坚持三位一体教义的建构不可以妥协，或者威胁这个上帝的一。While the Father and the Son are all the same divine essence，不错，圣父圣子都属有同一个神的本质，there is no division or separation in the essential Being of God，可是在上帝本质上的存有是没有分隔、没有分开的，and it is wrong to speak of a if Teos Deuteros.所以，不能说圣子是第二个神，好像俄利根这样讲。But while stressing the unity of God， he also recognized three distinct hypostases in God.但是虽然他强调上帝是一，他同时也看到在上帝里面有三个不同的位格。
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He refused to believe in the pre-temporally created Son of the Arians，他拒绝相信亚流派的那个在时间之前，圣子被创造这个这个论点，and maintained the independent and eternal a personal existence of the Son.他坚持圣子是独立的，在永恒里就是位格，有着位格性的存在。At the same time，与此同时， he bore in mind that the three hypostases in God were not to be regarded as separated in any way ，他也记得上帝神的里面三个位格没有在任何方面只有分隔的，since this would lead to polytheism. 因为这样子就等于相信多神论。According to him根据阿他拿修the unity of God as well as the distinctions in His Being are best expressed in the term ‘oneness of essence’.最妥当表达上帝是一，但是祂在存有里面有区分的表达方法就是 “同一个本质”，同质essence这个名词。This clearly and unequivocally expresses the idea that the Son is of the same substance as the Father，这个就很清楚的，毫无保留地表达出圣子与圣父是同一个本质的，but also implies that the two may differ in other respects， 但是也同时暗示着两者之间在其他方面可能有所不同，as， for instance， in personal subsistence.比如说，在位格的生存形态上是不一样的。我解释一下什么叫生存形态，圣子与圣父有同样有神的本质，同质，但是怎么不一样呢？不一样就是圣子是子，圣父是父，圣子是受生的，圣父是不受生的，圣子是子，父的子，圣父是父，是子之父。Like Origen he thought that the Son is begotten by generation，与俄利根一样，阿他拿修教导说圣子是由父所生的，but in distinction from the former但是与俄利根不一样的是，he described this generation as an internal and therefore necessary and eternal act of God，他描述父生子是一个在神格里面的，因此是必然的，上帝的永恒的一个作为，and not as an act that was simply dependent of His sovereign will.而不是靠上帝的主权的旨意的一个的动作，是必然的。不是自由的。
It was not merely the demand of logical eagle consistency that inspired Athanasius and determined his theological views.阿他拿修不单单因为要逻辑上一致，所以这个启迪他持这些观点，不是的，不是只是因为逻辑上的一致性。The controlling factor in his construction of the true 他建构真理的最重要的，左右的他的建构真理的因素，was of a religious nature.是宗教性的。His soteriological convictions naturally gave birth to his theological tenets.他在救赎论方面的信念，就让他的神学的教条产生。His fundamental position was that他基本的立场是union with God is necessary unto salvation，与上帝联合在得救上是必须的，and that no creature， but only one who Himself God can unite us with God.所以没有一个受造物能够使我们与上帝联合，唯有那一位本身是神的，才能够使我们与上帝联合。Hence as Seeberg says， 因此，就正如西伯尔说 ‘Only if Christ is God， in the full sense of the word and without qualification， has God entered humanity， “唯独假如基督完完全全是神，没有任何的保留，这样子才可以说，神进入到人类，and only then have fellowship with God， the forgiveness if sin， the truth of God，and immortality been certainly brought to mam.’唯有如此，就是假如基督完全是神，这样子与上帝的交通、罪得赦免，上帝的真理，永生才能够说是很确定的传达给人了。就是耶稣基督是神在救赎上是必须的，必须的。”
- The council of Nicaea尼西亚会议(这个是论战的结果)
The council of Nicaea was convened in AD 325 to settle the dispute.为了要解决这个争端，在主后325年就召开了尼西亚会议。The issue was clear-cut， as the brief statement will show.争论的题目是非常清楚的，正如下面我们会说出。The Arians rejected the idea of a timeless or eternal generation，亚流派拒绝说：圣父生圣子是永恒的，不在时间中的，while Athanasius reasserted this.而阿他拿修再次强调坚持说：是的，圣父生圣子是在永恒里的。The Arians said that the Son was created from the non -existent，亚流派说圣父是从无有创造圣子的，while Athanasius maintained that He was generated from the essence of the Father.阿他拿修坚持说，圣子是从圣父的本质所生的。The Arians held that the Son was not of the same substance as the Father，亚流派坚持说：圣子与圣父是不同性质的，异质的， while Athanasius affirmed that he was homoousios with the Father .而阿他拿修坚持说：圣子是与圣父同质homoousios 。
Besides the contending parties 除了这两个争辩的阵容以外，there was a great middle party，还有一中间的阵容，which really constituted the majority，而他们是占大多数的， under the leadership of the Church historian， Eusebius of Caesarea，而这一派的领袖就是凯撒利亚的优西比乌这位教会历史家，and which is also known as the Origenistic party，这一派也被称为是俄利根派，since it found itsimpetus in the principles the Origen.因为他们的概念来俄利根的观念。This party had Arian leanings 这一派倾向于亚流派，and was opposed to the doctrine that the Son is of the same substance with the Father.这一派反对说圣父与圣子同质。It proposed a statement， previously drawn up by Eusebius，他们提出一个尤西比乌事先就写好的一个的宣言， which conceded everything to the party of Alexandria and Athanasius ， with the single exception of the above-named doctrine；他们与亚历山大和阿他拿修所有的立场都同意，除了一点，就是上面所讲的，圣子与圣父同质； and suggested that the word of homoiousios be substituted for homoousios ， 所以他们就建议说：似质–就是圣子与圣父有类似的性质，取代圣父与圣子同质，只差一个字母啊，多加了一个字母i，so as to teach that the Son is of similar substance with the Father.这样子他们教导说：圣子与圣父是似质的，类似的。After considerable debate经过很长的辩论之后，the emperor finally threw the weight of his authority into the balance皇帝，就是君士坦丁，他就终于施压力and thus secured the victory for the party of Athanasius .因此就让阿他拿修那一派胜利了。The council adopted the following statement on the point in question:尼西亚会议在我们在讨论三位一体的这个事情上是通过了下面这个宣言: ‘We believe in one God， the Father Almighty， Maker of things visible and invisible.我信我们信独一上帝，全能的父，创造天地和有形无形万物的主。And in one Lord Jesus Christ，我们信独一主耶稣基督，begotten not made，是受生而不是受造，being of one substance with the Father，与圣父同质et cetera.等等。This was an unequivocal statement.这样的表达是没有任何的含糊的。The term home homoousios could not be twisted to mean anything else than that the essence of the Son is identical with that of the Father. 同质这个字不能够被扭曲，它唯一的意义就是圣子的本质与圣父的本质完全一样的。It placed Him on a level with the Father它把圣子与圣父放在同一个层次，as an uncreated Being圣子是一个非受造的存有者and recognized Him as autotheos.同时承认圣子就是上帝自己，祂自己就是上帝，就是祂的神性是祂自己的神性。
- THE AFTERMATH第四:尼西亚会议的后续发展
[a] Unsatisfactory nature of the decision.第一不圆满的会议的决定。The decision of the Council did not terminate the controversy， but was rather only the beginning of it.尼西亚会议的决定并没有使争论终止，只不过是一个争论的开始而已。
那下面，我们就看到尼西亚信经是写好了，但是后面还有很长的一段的争辩的。我们下次从这里开始。
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