The History of Christian Doctrines–Section 15 伯克富基督教教义史–第15讲。
主讲：林慈信牧师_校对：刘加立弟兄_文字：Cherry姐妹
爱任纽和特土良这些反对诺斯底主义的教父的第四部分
4.THEIR DOCTRINE OF SALVATION， OF THE Church， AND OF THE LAST THINGS 他们的救恩论、教会论、和末世论
Irenaus’ doctrine of salvation 爱任纽的救恩论
Irenaus is not altogether clear in his soteriology，爱任纽的救赎论不是完全清楚说出的， he emphasizes the necessity of faith as a prerequisite for baptism.他强调信心是必须的，是洗礼的先决条件。This faith is not only an intellectual acceptance of the truth，这信心不单单是在理性上接受真理，but also includes a self-surrender of the soul乃是包含了灵魂自己的降服which issues in a holy life.结果就是活出一个圣洁的生活。By baptism man is regenerated;借着洗礼，人重生了。这个是我们福音派非常不能接受的；By baptism man is regenerated;借着洗礼，人被重生了，his sins are washed away 他的罪被洗清了，and a new life is born within him.在他里面一个新的生命诞生了。He evidently has no clear conception of the Pauline doctrine of justification by faith， 爱任纽很明显得对保罗的因信称义的教义没有清楚的概念，for his representation of the and relation between faith and justification is different.因为他对信心和称义之间的关系的表述是不同的。Faith necessarily leads on to the observance of the commandments of Christ， and is therefore sufficient to make a man righteous before God.信心就必然导致遵行基督的诫命，因此这信心就足够使人在上帝面前称为义。The Spirit of God endows the Christian with new life，神的灵，赐给基督徒新的生命，and the fundamental characteristic of the new life is that而这个新生命的最基本的特点是it brings forth the fruits of righteousness in good works.这个特点就是借着好行为会结出义的果子。假如爱任纽讲得太多行为的话，我们福音派可能讲得太少。
Tertullian’s doctrine of salvation特土良的救恩论
The work of Tertullian marks no particular advance in the doctrine of the application of the work of Christ.在特土良的著作里面，对基督的大工如何施行这方面的教义没有特别的进展。Moralism again appears in the view that the sinner by repentance earns for himself salvation in baptism.特土良再一次显出他的道德主义，他的观点是：一个罪人借着他的悔改，在洗礼中就为自己赚得救恩了。His representation of the doctrine of penance is of special interest， however，但是他对忏悔论的表述是我们必须特别关注的，since he introduces legal terms here which were in later theology applied to the redemptive work of Christ.因为他这里记录了一些法律上的词汇，在后来的神学上是用在基督救赎大工上的。He regards God as a Lawgiver and Judge，特土良看上帝是一位颁布律法者和审判官，who looks upon sin as transgression and guilty，上帝看罪是过犯，也是罪孽，或者罪名， and therefore demands satisfaction，因此上帝要求人补罪或者满足，and in lieu of satisfaction inflicts punishment.而若没有补罪，上帝施行惩罚。Sins committed after baptism require satisfaction by penance.在受洗之后所犯的罪就需要借助忏悔来补罪。If this is rendered，人要做到这一点，the punishment is warded off.就消除了惩罚。In this representation we find the foundation for the Roman Catholic sacrament of penance.在这方面论述，我们找到后来罗马天主教的忏悔的圣礼这方面教导的根基。
The legal terms employed， such as ‘Judge’， ‘guilt’， ‘punishment’，and ‘satisfaction’， 通常所使用的律法词汇，例如’审判官’、 ‘罪孽’、 ‘惩罚’和 ‘补罪’，were transfer to the work of Christ in the theology of Church.在教会的神学上就转移用在基督的救赎大工上了。
Doctrine of the Church教会论
In their teachings respecting the Church these Fathers reveal a tendency to yield to Judaism in substituting 这些教父们对教会论的教导就显示出一种降服在犹太教之下的倾向the idea of an external community for that of a spiritual fellowship.因为他们用一个教会作为外在的群体取代了教会是属灵团契的概念。They sowed seeds which bore fruit in the Cyprianic or Roman Catholic conception of the Church.他们种下了一些的种子，或者祸根后来在区土良或者是罗马天主教的教会概念中结出果子了来，开花结果了。They do indeed still retain the idea that the Church is a spiritual community of believers， 诚然的，他们仍然保持了教会是信徒们的一个属灵群体的概念， but represent this as coinciding with an external fellowship.但是他们认为这个属灵的群体与一个外在的能见的群体是同时存在的，同时并存的。In fact they represent the visible organization as the channel of divine grace，事实上他们说，这个能见的组织就是教会是上帝施恩典的管道，and make participation in the blessings of salvation dependent on membership in the visible Church .因此人若要在救恩的福分上有份，那就取决于他是否是一个能见的外在的教会的会友，或者会员。They who separated themselves from the external communion of the Church， which was of Apostolic Origen and had as its head the sedes apostolicae，若有人从教会外在的团契隔绝，而教会是源自于使徒们的，教会的元首是承继的使徒的权位–就是教皇，他们若是拒绝教会的话呢，thereby also renounced Christ.就等于弃绝了基督了，不是被基督弃绝，是弃绝了基督了。Due to the influence of the Old Testament 因为受到旧约的影响，the idea of a special mediating priesthood also came to the foreground.因此就逐渐的突出一个概念就是，一个特别的、作为中保的祭司职分。
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Doctrine of the future末世论
The Anti-gnostic Fathers in general championed the doctrine of the resurrection of the flesh，反对诺斯底主义的教父们一般来说都拥护着肉身复活的教义，and based it on the resurrection of Christ and on the indwelling of the Spirit.这个复活的教义的根据是基督的复活和圣灵的内住。The end will come when the devil has succeeded in giving the entire apostate throng a new head in Antichrist.当魔鬼成功的给全部的离经背道的人类一个新的元首，就是敌基督的时候，末日就会临到。我再说一次：当魔鬼成功的把敌基督给了全部离经背道的人类作为新的头的时候，末日就会临到了。Then Christ will appear，那时基督会显现，and six thousand years of the world will be followed by the first resurrection and the sabbatic rest of the millennium.世界6000年的历史之后，就有第一次的复活和千禧年的安息日的安息。In Palestine believers will enjoy the riches of the land.信徒们会在巴勒斯坦享受大地的丰收。After the millennium千禧年过了之后，there will be a new heaven and a new earth，就会有新天和新地，and the blessed will live in graded order in the mansion prepared for them.蒙福的人就会在为他们预备的住处里，就按照层次生活，就是在天堂里永远生活了。
VI: THE ALEXANDRIAN FATHERS亚历山大派教父们
Just as in a former century Jewish religious learning and Hellenistic philosophy combined to produce the type of thought represented by Philo，正如在先前的一个世纪，犹太人的宗教学问和希腊的哲学结合了，来产生了肥罗所代表的那种的思想，就好像这样子一样， so in the second and third centuries同样的，第二世纪和第三世纪Hellenistic learning and the truth of the Gospel were combined in a rather astonishing way to give birth to be Alexandrian type of theology .在第二世纪和第三世纪，希腊的学问和福音的真理结合，就很令人惊讶的就产生了亚历山大型的神学，亚历山大是在埃及。The attempt was made by some of the leading theologians to utilize the profoundest speculations of the Gnostics in the construction of the Church’s faith.有一些最重要的神学家，他们尝试使用诺斯底主义的最深奥的猜测，不是思想，猜测来建构教会的信仰。In doing this they resorted to the allegorical interpretation of the Bible.他们这样做的同时，就用上了灵意或者寓意解经的方法来解释圣经。The truths of the Christian religion were turned into a science couched in a literary form.基督宗教的真理，就变成一种用文学的手法来建构的学问。The most important representative of this form of Christian learning were Clement of Alexandria and Origen.这种的基督徒或者基督教学问的最重要的代表人物就是亚历山大的革利免和俄利根，或者奥利金。
- The Alexandrian Father第一部分：亚历山大的教父们
Clement of Alexandria亚历山大的革利免
Clement and Origen represent the theology of the East， which was more speculative than that of the West .going to meet her old1革利免、俄利根代表着东方教会的神学，东方是指意大利以东，不论是希腊、土耳其、巴勒斯坦或者是埃及，革利免和俄利根代表着东方的神学，这是比西方的神学更加的猜测性的，这个翻译员就把这个“猜测”降低到“人的思考”。Both were influential teachers of the school of the catechetes at Alexandria.两位都是在亚历山大城的教义学校里的教师们。Clement was not an orthodox Christian in the same measure as Irenaeus and Tertullian.革利免相对于爱任纽跟特土良，就不是一个正统的基督徒。He did not adhere to the Rule of Faith as much as they did，他并不像这两位教父们遵守信仰的准则，but followed in the path of the Apologetes in seeking to wed the philosophy of the day， as he understood it， to the Christian tradition， and sometimes practically substituted the former for the latter.反之，革利免所跟的是护教士们的道路，他们尝试把当时的哲学，就是按照他所理解的当时的哲学与基督教传统结合，甚至乎用了前者，就是当时的哲学来取代了后者，取代了基督教的传统。In distinction from Tertullian he was friendly to philosophy，革利免与特土良恶之不同之处，就是他对哲学采取很友善的态度，and insisted on it that the Christian theologian should build a bridge between the Gospel and Gentile learning.而非常坚持基督教的神学家必须在福音和外邦人的学问之间建立桥梁。He found the sources of the knowledge of divine things in Scripture and reason，他认为对神的知识的来源在圣经，也在理性， exalted the latter unduly，他也不正当的高举理性，或者后者，and by his allegorical interpretation也借着他的寓意的解经法，opened wide the door for all kind of human speculation.就为各种人类的猜测开了一扇门。His estimate of Greek philosophy is not altogether consistent.他对希腊哲学的评估也不是全都一致的。Sometimes he ascribes it to a partial revelation，有的时候，他认为西方的哲学是上帝部分的启示，and sometimes he stigmatizes it as plagiarism from the Hebrew prophets.又有的时候他谴责希腊的哲学简直是偷窃了希伯来的先知们的著作。
Origen 俄利根 Origen was born of Christian parents and received a Christian education. 俄利根的父母是基督徒，他也接受了一个基督教的教育，没有说是小的时候。He was precocious child， 他是各非常聪明早熟的孩子，and from early childhood practised a rigorous asceticism.从幼年就实践一种严谨的禁欲主义。He succeeded his teacher， Clement， as catechist at Alexandria.他继承了他的老师革利免，做亚历山大的教义教师。To fit himself with work为了装备他自己从事这方面的工作，he made a thorough study of Neo-Platonism， which was then coming into favor，他就很彻底的研究的当时开始流行的新柏拉图主义，请注意新柏拉图主义跟诺斯底主义差不多是同义词，and of the leading heretical systems， especially Gnosticism.也研究了当时最重要的异端的思想系统，特别是诺斯底主义。His fame soon spread不久，他的名声就名扬四海，and large numbers attended his lectures.很多人来听他的讲座。He was the most learned and one of the profoundest thinkers of the early Church. 俄利根是在早期教会里面最有学问的，而且是最有深度的思想家之一。His teachings were of a very speculative nature，俄利根的教导有着一种很重的猜测性的性质，and in later life he was condemned for heresy.在他的老年时期被定为是异端的。He battled against the Gnostics他驳斥诺斯底主义者，and also struck a decisive blow against Monarchianism.他也向神格为一说打了致命的一击。But this was all incidental to his main purpose， 这些都是在他的主要的目的所顺便发生的事，that of constructing a systematic body of Christian doctrine.他的目的就是要建构，或者是建立一个有系统的，基督教教义的整体，或者他要建立一个整体性的基督教教义系统。His principal work， De Principiis， 他的主要的著作原道，is the first example of a positive and well-round system of theology. 就是最早的一个正面的、完整的神学系统一个典范。Part of his teachings were afterwards declared heretical，他的教导的一部分后来被定为异端，but he had an enormous influence on the development of doctrine. is it today，但是他对后来的教义的发展有着重大的影响，或者深远的影响。It seems that he desired to be an orthodox Christian:他似乎愿意做一个正统的基督徒，不是“成为”，他做一个正统的基督徒: he took his stand squarely on the Word of God and the Rule of Faith as a standard of interpretation; 他坚持站立在上帝的话跟信仰的准则上，作为解释的、或者诠释的标准;and maintained that nothing should be received that was contrary to Scripture or to a legitimate deduction from Scripture.他也坚持，我们不应该接受任何违背圣经，或者不是按照从圣经的合理的推论出来的结论。Yet his theology bore the earmarks of Neo-Platonism，但是他的神学带着新柏拉图主义哲学的标志，and his allegorical interpretation opened the way for all kinds of speculation and arbitrary interpretation.而他的寓意解经就打开一扇门，让各种的猜测和随意的诠释被带进来。
- Their Doctrine of God and of Man 他们的神论和人论
首先是神论，然后是人论，然后是圣灵论，最后是俄利根的人论。我们下一讲继续。
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