伯克富基督教教义史16讲
History of the Christian doctrines session 16伯克富基督教教义史16讲
主讲：林慈信牧师_校对：刘加立弟兄_文字：Cherry姐妹
我们来到第六章:亚历山大派的教父们，他们的神论、道论、圣灵论和人论
the doctrine of God，and so on.
首先是神论the doctrine of God，英文71页，中的60几页
Like the Apologetes，Origen speaks of God in absolute terms， 俄利根和护教士们一样，他用绝对性的一些的词汇，来论述上帝的， as the incompreHensible， inestimable， and impassible One， 上帝是不可透知的、不可测度的、也无情欲的，就是没有那种变化无常的激情的，无情欲的那一位， who is beyond want of anything;祂是没有任何的缺乏的，祂是超越缺乏这个境界的; and like the Anti-gnostic Fathers， He rejects the Gnostic distinction between the good God and the Demiurge or Creator of the world.正如，反对诺斯底主义的教父们一样，俄利根是拒绝接受诺斯底主义把善神和造物工匠，或者世界的创造神分为两位神的。God is One，神是一位， the same in the Old and in the New Testament.在旧约或者新约都是同一个神的。He ascribes absolute causality to God，他认为上帝就是宇宙万物的绝对的成因，and since He can conceive of such attributes as omnipotence and justice only as eternally in action， He teacHes the doctrine of eternal creation.而俄利根既然想到上帝的无所不能和公义，唯有是在永恒里活动的、活跃的。再讲一次，即然俄利根一想到上帝这些的属性，就是无所不能跟公义，都是在永恒里动性的属性。He teacHes the doctrine of eternal creation.他的教导一种永恒创造论，就是上帝在永恒里创造，或者上帝不断的创造。
the doctrine of Logos道论
Clement of Alexandria is by no means clear in his representation of the Logos.亚历山大的革利免在他论述道的逻各斯的时候非常的不清楚。His stresses the personal subsistence of the Logos，他强调逻各斯–道是有位格性的存在的，His oneness with the Father，逻各斯是与父统一的， and His eternal generation;道是在永恒里受生的;but also represents Him as the divine reason，但是同时也认为道是上帝的理性，and as subordinate to the Father.是比父低的，是低于父的。He distinguisHes between the real Logos of God and the Son-Logos who appeared in a flesh.革利免区分出第一、真实的上帝的道，上帝的逻各斯和二、那位道，神的儿子逻各斯，子逻各斯。后者是在肉身显现的。From the beginning the Logos mediate the divine revelation by stamping divine wisdom on the work of creation，从一开始，逻各斯就做上帝启示的中介，祂把上帝的智慧印记在创造大工，就在宇宙中by imparting to men the light of reason，祂赐给人理性之光，by making special disclosures of the truth，祂给予一些特别的真理的启示，and by His incarnation in Jesus Christ.最后借着祂在耶稣基督里道成肉身了。
the light of the Logos serves the Gentiles as a stepping-stone to the fuller light of the Gospel.逻各斯，道之光作为踏脚石，领外邦人进入到福音的更完整的光中。Origen says that 俄利根说the one God is primarily the Father，唯一真神主要是父， but He reveals himself and works through the Logos，但是祂借着道–逻各斯启示祂自己，也借着道行事，who is personal and co-eternal with the Father，逻各斯是有位格的，也是与父共永的，就是共同的是永恒的， begotten of Him by one eternal act.是由一个永恒的动作，或者作为，由父或者由祂–由神所生的。这个是错误的！由父神一个动作而生的。In connection with the generation of the Son every idea of emanation and division is rejected.关于子的受生，他们完全拒绝任何放射，或者分隔、分裂的概念。But though He recognizes the full divinity of the Son， 但是虽然他–俄利根承认子是完全有神性，或者承认子完全的神性，He uses some expressions that points to subordination.他用一些的表述的方法，是指出一种从属主义的，就是子是低过父的。While He speaks of eternal generation，虽然，俄利根说到永恒的受生，在永恒里子受生，He defines the phrase in such way as to teach not merely an economic but as essential subordination of the Son to the Father.他的表示的方法，他的造句的方法，就是护教的，不单是在救赎计划里，而不是在世界里，不但是在救赎计划里，子低过父；而且在本质上，子也是低过父的。He sometimes calls the Son theos Deuteros.有时候，他称子为第二个神。In the incarnation the Logos united himself with a human soul，逻各斯或者道，在道成肉身的时候，将自己与一个人的灵魂联合了，which in its pre-existence remained pure.而这个人的灵魂在他的先存的状态完全是，或者是不断的是纯洁的。这个这个很奇怪的概念，就是耶稣基督人性的灵魂是先存的，是在时间，六日的创造之前就有了。the natures in Christ are kept distinct，基督的二性是区分的，but it is Held that the Logos by His resurrection and ascension deified His human nature.但是，他也坚称，逻各斯借着祂的复活跟升天，就使祂的人性神化了，祂的人性变成神的神性了。
Doctrine of the Holy Spirit圣灵论
Clement does not try to explain the relation of the Holy Spirit of the other persons of the Trinity，革利免并没有尝试去解释，圣灵与三位一体另外两个位格之间的关系，and Origen’s view of the third Person is further removed from the Catholic doctrine than his conception of the Second Person.而俄利根对第三个位格的看法就比起他对第二个位格–道的概念更加的离开大公教会的教义了。He speaks of the Holy Spirit as the first creature made by the Father through the Son.他论到圣灵的时候说： 圣灵是父神，藉着子所创造的第一个受造物。the Spirit’s relation to the Father is not as close as that of the Son.圣灵与父的关系没有子与父的关系那么的密切。Moreover ，不但如此，the Spirit does not operate in creation as a whole，圣灵并不是在整个被造宇宙中运行，but only in the saints.所只有在圣徒里面运行的。He possesses goodness by nature，圣灵本质上就有至善，renews and sanctifies sinners， 祂使罪人成为新人，也使他们成圣，and is an object of divine worship.是敬拜神的人的敬拜的对象。
Origen’s doctrine of man俄利根的人论
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Origen’s teachings respecting man are somewhat out of the ordinary.俄利根的人论是比较特殊的。the pre-existence of man is involved in his theory of eternal creation，他的永恒创造论就牵扯到人是先存的，since the original creation consisted exclusively of rational spirits， co-equal as well as co-eternal.因为上帝原本的创造大工只是创造了有理性的灵魂的，他们是共同等的co-equal，也是同永的，他们是同等的是永恒的，就是人啊、天使都是同等的，永恒的。the present condition of man presupposes a pre-existent fall from holiness into sin， 目前人的状态背后的前提是：有一次的先存的堕落，从圣洁堕落进入到罪，which was the occasion for the creation of the present material world. 那个的堕落就是上帝创造这个现今物质世界的场所。the fallen spirits now became souls 那些堕落的灵体现在就成为灵魂了，and were clothed with bodies.就穿上了身体。Matter was called into being for the very purpose of supplying an abode and a means of discipline and purgation for these fallen spirits.上帝呼召，物质开始存在的目的就是要作为一个居所，也是作为一个纪律和炼净的方法，给这些堕落的灵体。换言之，人的身体是给堕落的天使做监狱，做炼狱的 。
- their Doctrine of the Person and Work of Christ 第三. 他们的基督位格论和基督救赎大工论
Doctrine of the incarnation道成肉身
Both of these Fathers teach that in the incarnation the Logos assumed human nature in its entirety， body and soul，两位教父都教导说，道在道成肉身的时候，取了全部的人性，包括身体和灵魂，最好不要用“有”这个词，最好用“包括”人的身体与灵魂，and thus became a real man，因此成为一个真实的人，the God-man，就是神人， though Clement did not entirely succeed in avoiding Docetism. 可是革利免却没有脱出幻影说。幻影说的意思就是耶稣基督只不过是一个影子，不是真实的人。He says that 革利免说，Christ used food， not because He needed it，基督使用食物，不是因为祂需要吃东西，but simply to guard against a denial of his humanity，只是要防止人不承认祂的人性，and that He was incapable of emotions of joy and grief.耶稣基督不能够经历到喜乐跟忧伤这些的感情的。就是祂不是真的吃饭，或者真的有喜乐跟悲哀这些的情感的。Origen maintains that 俄利根坚称说the soul of Christ pre-existed， like all other souls，基督的灵魂，正如所有其他人的一样，是先存的。就是在上帝创造这个世界之前就存在的，and was even in its pre-existence united with Logos.基督的灵魂就算在祂的先存的状态，是与逻各斯、与道联合的。In fact， even before the incarnation a complete interpenetration had taken place between the Logos and this soul.就算是在道成肉身之前，道–逻各斯就完全渗透了这个基督这个人的灵魂，基督这个人的灵魂也完全渗透了道。the Logos-filled soul assumed a body，这个被逻各斯所充满的灵魂娶了一个身体，and then even this body was penetrated and divinized by the Logos.甚至这个身体也是由逻各斯所渗透，由逻各斯使之神化。there was such a mingling of the divine and the human in Christ 基督里的属神的，跟属人的，就是神性跟人性，是这样子的混杂、混合that by his glorification He became virtually ubiquitous. 因此，当基督被荣耀的时候，祂简直就成为无所不在的，就是按照人性来看，现代基督也是无所不在了。Origen hardly succeeded in maintaining the integrity of the two natures in Christ.俄利根在维持基督两性每一性的完整是失败的。
Doctrine of the work of Christ 基督的大工
there are different representations of the work of Christ， which are not properly integrated.他们对基督对大工有不同的论述，这些都没有正确地整合起来。Clement speaks of the self-surrender of Christ as a ransom，革利免说基督自我降服是做一个赎金，but does not stress the idea that He was a propitiation for the sin of mankind.可是革利免并没有强调基督为是为了人类的罪作为挽回祭的。He places far greater emphasis on Christ as the Lawgiver and Teacher他更强调基督是颁布律法者和教师，and as the way to immortality.基督是达到永生，或者不朽之路。Redemption does not such a consist in undoing the past救赎的意义，并不在于除去过去的状态as in the elevation of man to a state even higher than that of unfallen man.救赎更加是使人提升到一个甚至乎比没有堕落的人更高的一个层次。The dominant thought in Origen is that 俄利根最重要的概念是Christ was physician，基督是医生，teacher教师，lawgiver律法的颁布者，and example和榜样。He was a physician for sinners，祂对罪人来说是医师，a teacher of those who had been purified， 那些已经被洗净的人，祂是教师，the lawgiver of His people，对他的子民来说，祂是颁布律法者，requiring obedience to God and faith in Christ，祂要求祂的子民顺服上帝，信靠基督，and perfect example of a virtuous life for his followers.对祂的跟随者来说，祂是一个道德生活的完美的典范。In all this capacities He makes sinners， as much as possible， partakers of the divine nature.在祂这么多不同的身份，或者是这么多种不同的职分上，祂尽量使罪人享有，或者在上帝的神性上有份，罪人，在上帝的神性上有份。At the same time Origen recognizes the fact that，与此同时，俄利根承认一件事就是the salvation of believers is dependent on the sufferings and death of Christ.信徒们的救恩是依靠基督的受苦和死的。Christ delivers them from the power of the devil，基督搭救他们脱离魔鬼的权利，and does this by practising deceit on Satan.如何做成呢？是基督欺骗撒旦。He offers Himself to Satan as a ransom，祂把自己献给撒旦作为赎金，and Satan excepts the ransom without realizing that 而撒旦接收赎金，但是没有意识到he would not be able to retain his hold on Christ， 没有意识到牠（撒旦）不能够抓住基督， the Sinless One.无罪对那一位的。The death of Christ is represented as vicarious， as an offering for sin，基督的死是替代性的，是为罪所献上的祭， and as a necessary atonement.这个必须的赎罪的。The redemptive influence of the Logos extends beyond this life.逻各斯，或者道的救赎大工的影响是不仅仅在今生的。Not only men who have lived on earth and died， 不单单是曾经活在地上的人，或者曾经死了的人，but all fallen spirits，乃是所有堕落过的灵体，not excluding Satan and his evil angels，没有排除就是包括撒旦和他的邪灵天使们，are brought under redemptive influences.都在救赎大工的影响之下。There will be a restitution of all things.万物都要复原了。
- 第四部分，Their Doctrine of the salvation， of the church， and of the last things
他们的救恩论、教会论和末世论
Doctrine of Salvation救恩论
The Alexandrian Fathers recognize the free will of man，亚历山大派的教父们承认人的自由意志，which enables him to turn to the good and to accept the salvation that is offered in Jesus Christ.人的自由意志使他能够转向善，也接受在基督里所提供的救恩。God offered salvation， and man has the power to accept it.上帝提供了救恩的邀请，人有能力去接纳它。But while Origen represented faith as an act of man， he also speaks of it as an effect of divine grace.但是虽然俄利根认为信心是人的动作，他同时也说他是一个上帝恩典的效果。It is a necessary preliminary step to salvation，信心，是一个必须的达到救恩的起初的一步，and therefore salvation may be said to depend on it.所以我们可以说，人可以说救恩是在乎信心。However， it is only an initial acceptance of God’s revelation，但是信心只不过是初步的接受上帝的启示，must be elevated to knowledge and understanding，信心必须提升到知识和理解，and must lead on to the performance of good words.然后再进一步进入到活出好行为。Faith saves because it ever has works in view.信心能够拯救，因为他不断的看着行为。These are the real important things.这些才是最重要的事。Origen speaks of two ways of salvation ，俄利根论道两种得救的方法，one by faith(exoteric)一个是借着信心，and another by knowledge(esoteric).另外一个是借着知识。These Fathers certainly did not have the Pauline conception of faith and justification.这些教父们，肯定没有保罗的因信称义的理解。Moreover， 不但如此，Origen stresses the fact that 俄利根强调一件事实就是， faith is not the only condition of the salvation.信心并不是得救的唯一的条件。Repentance is even more necessary，悔改是更加的必须的， which consists in the confession of our sins before God.悔改就是在上帝面前承认我们的罪。He ascribes to it a more inward， and less legal ， character than the West Fathers， and particularly Tertullian. 他比教育西方的教父特别是特土良，认为悔改是更加的内在的，没有那种的律法取向的性质。那这个悔改跟好行为就不可分隔了。
我们下一讲继续讲他们的教会论、末世论。然后我们来讨论，这个亚历山大的教父们他们有这么聪明的才干跟对哲学这么多的研究，留下来给我们的教义是一个非常、非常严重的祸根。直到亚流派出现的时候，教会需要开一个大大的尼西亚信经，才勉强压住他们留下来的，或者他们传下去的异端。
好，我们祷告结束：感谢天父给我们一个星期来五天你的保守，求主你继续复苏我们的身体、体力、我们的精神，我们爱你的心，在你里面，我们可以有安息、有食物、有睡眠。都是你的恩典，感谢主！让我们继续有一个感恩的心来事奉、来学习。都是耶稣基督的圣名求，阿们！
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