The History of Christian Doctrines–Section 8 伯克富基督教教义史–第8讲。
主讲：林慈信牧师_校对：刘加立弟兄_文字：Cherry姐妹
THE MONTANIST REFORMATION孟他努主义者的改革运动，这个是在reform movement in the Church在第三章的教会里的改革运动的第二部分。
- THE MONTANIST REFORMATION孟他努派的改革运动
[a] Its origin. 孟他努主义的起源。While Montanism may be regarded as a reaction against the innovation of the Gnostics， 一方面我们可以认为孟他努主义是对诺斯底主义者的创新的一个的反动，或者说对诺斯底主义的具有创意的思想反对而兴起的，it was itself also characterized by innovation tendencies.但是孟他努主义本身就有着一种创新的趋向，这种的性质。Montanus appeared in Phrygia about the year AD 150， 孟他努在主后150年左右，左右很重要哈，在弗吕家出现，或者兴起，出现，那个左右这些字啊，我们写历史的很重要的，它不是精准，是左右，你就说明是左右。在主后150年左右，孟他努在弗吕家出现，and therefore his teaching is often called the Phrygian heresy.所以呢，他的教导往往被称为是弗吕家的异端。He and two women， Prisca and Maximilla， 他和另外两位妇人就是百居拉，麦吉米拉，announced themselves as prophets.宣称他们自己是先知。On the basis of the Gospel of John they held他们根据约翰福音声称说that the last and highest stage of revelation has been reached.声称最后最高启示的阶段已经临到，最后、最高启示的阶段已经临到。The age of the Paraclete had come， 安慰师Paraclete的时期已经来到，and the Paraclete spoke through Montanus now that the end of the world was at hand.那现在，保惠师透过孟他努的口说，世界末期，或者末日很快就到。The revelation given through Montanus were chiefly concerned with those things in which it seemed that the Scripture were not sufficiently ascetic.孟他努所得到的所谓启示，一般来说都是与一些圣经里的事，就是说不够禁欲主义，他说圣经不够强调禁欲，或者苦修主义。From this it would seem that the most essential element in Montanism was its legalistic asceticism.从这点来看孟他努主义的最基本的元素，就是它的禁欲的律法主义，或者律法主义的禁欲主义，而不是严守律法，是律法主义的禁欲主义。
[b] Its main teachings.[第二]孟他努主义主要的教导。According to Montanism the last period of revelation has opened with the coming of the Paraclete.根据孟他努主义，上帝启示的最后的阶段，就是借着保惠师的来到就展开了，开始了。Hence the present age is one of spiritual gifts and especially of prophecy.因此，现今的时代是一个圣灵恩赐，特别是先知说预言的一个的时代。Montanus and his co-labourers are regarded as the last of the prophets， bringing new revelations.孟他努和他的同工们被认为是最后的先知，带来新的启示，带来新的启示。On the whole the Montanists were orthodox and accepted the rule of faith.总的来说，孟他努主义的信仰算是正统的，接受信仰的准则。这里他已经把这句话再解释过，是教义的信条。原文不是这样说的，孟他努主义者接受rule of faith信仰的准则，就是众教会所相信的圣经的真理.rule of faith信仰的准则。They strongly emphasized the nearness of the end of the world，他们非常的强调世界的末日临近了，and in view of this 根据这个呢insisted on strict moral requirements，坚持要有严谨的道德的要求，such as celibacy (or at most a single marriage)，例如，不要结婚，守童身，而加入已经结婚，就只可以结婚一次，fasting禁食，and rigid moral discipline.和一些严谨的道德的操守，或者操练，或者纪律。They unduly exalted martyrdom 他们不正确的高举殉道an absolutely forbade flight from persecution.绝对禁止逃离逼迫。Moreover ， they revealed a tendency to exalt the special charisms in the Church and the expense of the regular offices and officers.不但如此，他们显出一种的趋势，高举圣教会里面的特别的灵恩，忽视了教会正常的职分和认知者。也就是说，忽略了教会里正常的职分，就是长老、执事等等，和他们的职务，就是教导啊、管教啊、牧养啊等等。While Marcion appealed especially to the writing of Paul，我们看到马吉安特别诉诸于保罗的书信，Montanus sought support more particularly in the Gospel and Epistles of John.那么孟他努特别在约翰福音跟约翰书信里面找到他的支持。
[c] Its reception in the Church .[第三]教会对孟他努主义的接纳。The Church was placed in a somewhat embarrassing position by Montamism.孟他努主义让教会进入到一种满尴尬的情况。On the one hand一方面it represented the orthodox position over against the speculations of Gnostics， and such deserved appreciation.一方面，孟他努主义代表着一种正统的立场，相对于诺斯底主义一些的猜测，从这点来看是值得欣赏的。And in view of the Scripture emphasis on the nearness of the end of the world，而圣经既然强调世界末日临近，on the great importance of the charismatic gifts， particularly prophecy， 圣经也强调圣灵的恩赐的重要性，特别是先知的预言，and the necessity of keeping oneself unspotted from the world–圣经也坚持我们必须要不受到世界的玷污–it is not difficult to understand that many regarded it with favour.我们就不难理解很多人对孟他努产生好感。On the other hand但是反过来说，the Church follow a true instinct in rejecting it，但是教会出于一种正确的，一种正确的，“正确”要加上去啊，出于一种正确的直觉，拒绝了孟他努主义，especially because of the fanaticism it involved 特别因为孟他努主义所牵扯到的狂热主义，and its claim to a higher revelation than that contained in the New Testament.和他宣称他们按着新约圣经里启示来说，他们宣称有更高的启示，换言之，他们是第二世纪的灵恩派。
IV: 第四章:THE APOLOGISTS AND THE BEGINNING OF THE CHURCH’S THEOLOGY
护教士们和教会的神学的萌芽
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1.第一部分的THE TASK OF THE APOLOGISTS护教士们的任务
Pressure from without and from within called for a clear statement and for defense of the truth，从教会外面而来的，和从教会里面产生的压力，就催逼教会要清楚地说出和辩护真理，因此神学就这样诞生了， and thus gave birth to theology. The earliest Fathers who took up the defense of the truth are for that very reason called Apologists.所以，最早时期维护真理的任务的教父们，因为这个缘故被称为护教士们Apologists 。The most important of these 最重要的包含了Justin，游斯丁，Tatian他提安，Athenagoras，雅典拿歌拉，and the Theophilus of Antioch.还有安提阿的提阿非罗。They addressed their apologies partly to the rulers and partly to the intelligence public. 他们所写的护教的书或者文章，一部分是向当权者，一部分是向大众的知识份子。Their immediate object他们眼前的目标was to mollify the temper of the authorities and of the people in general towards Christianity;就是要缓和当权者和一般人们对基督教的那种的情怀; and they sought to do this by setting forth its true character借着指出基督教真正的性质and by refuting the charges proffered against Christians.同时要反驳一些对基督徒的控告。They were particularly solicitous to make the Christian religion is acceptable to the educated classes他们特别强调基督教对知识分子的可接纳程度，by stressing its rationality.借着则强调基督教是合理的，他们接着强调基督教是合理的，就特别要让知识分子们能够接纳基督教。With that in view they represented wit as the highest and surest philosophy，有了这个目标，他们就把基督教说成是最高的、最确定的哲学，gave special emphasis to the great truths of natural religion:同时特别强调自然宗教一些的伟大的真理:God，自然宗教就是一般人用自然，从理性可以想出来的宗教真理God神，virtue道德上的美德，and immortality ，不朽，就是将来有永生，and spoke of it as the fulfilment of all the truth found in both Judaism and Hellenism.他们说基督教这个最高的哲学就是成就了，或者实现了所有的在犹太教跟希腊宗教里面的真理，fulfilment of all the truth成全了犹太教跟希腊宗教的文化里面的真理，基督教成全了。
Three task of Apologist护教士三方面的任务
Their task assumed a threefold character，他们的工作带有三方面的特质，defensive维护性的，offensive反击的，就是反攻的，and constructive .还有建构的。They defended Christianity by showing that there was no evidence for the charges brought against its adherents，他们用三方面来维护基督教，第一方面指出，对于那些人们控告基督教徒的事情是毫无证据的，第二that the offensive conduct ascribed to them was altogether inconsistent with the spirit and precepts of the Gospel， 人们声称基督徒一些的令人反感的行为，完全不符合福音的精神，和规矩的， 第三，and that the character and lives of those who professed the Christian faith were marked by moral purity.第三，指出那些承认相信基督徒信仰的人，他们的品格和生活呢是有着道德纯洁的特点，所以他们这样子来维护基督教，这个是维护defense方面。现在来讲到反击、反攻的方面。
Not satisfied with a mere defence， 他们并不以维护为满足，they also attacked their opponents.更进一步的攻击他们的反对者。They charged the Jews with a legalism that lost sight of the shadowy and typical character of much that was found in the law他们控告犹太人守住一整个律法主义，这个律法主义就令他们看不到律法里面作为影子、作为预表的性质，and represented its temporal elements as permanent，这些犹太人，犹太教徒认为，律法里面一些的今生的一些的要素是永久性的，and with a blindness 比如说割礼等等，这个是我自己加上去的，and with a blindness that prevented them from seeing that Jesus was the Messiah ， promised by the prophets， 犹太教徒们也有一种的盲目，他们也是盲目的，以致他们看不到耶稣基督就是弥赛亚，就是先知们所应许的，and as such the fulfilment of the law.耶稣身为弥赛亚，就是成全律法的那一位。Moreover ，不但如此，in their assault on paganism， they exposed the unworthy， absurd， and immoral character of the heathen religion，当他们攻击当时希腊罗马的异教教的时候，他们就揭露出那些异教里的、卑贱的、荒谬的、和不道德的成分，and particularly of the doctrine of the gods，特别是那些，那个多神论，as compared with the doctrines of the unity of God，相对于一神论，His universal providence，上帝的护理是管理整个宇宙的，His moral government，上帝有着一种对宇宙的道德的统治，and the future life.还有来生。他说，基督教有这些，有上帝是一，唯一的真神，祂是的统管万有的，祂是用道德来统管世界的，将来还有来生。Tatian saw little or no good in Greek philosophy ，他提安认为，希腊哲学则一无可取之处，while Justin recognized a true element in it，但是，殉道者游斯丁就看到哲学里面有一些真实的元素，which he ascribed to the logos.而这些这哲学里面凡是真的，都是来自罗格斯，就是“道”，约翰福音第一章里的“道”。A common feature in their writings is a blending of general and special revelation.这些护教士们的著作一个共同的特点就是，融合了普遍启示跟特殊启示。
Finally，第三方面是建构、建设性的
Finally， they also felt it incumbent on them to establish the character of Christianity as a positive revelation of God.他们也感觉到自己有一个任务，去设立基督教是一个上帝正面的启示，这样子一个基督教的性质。In demonstrating the reality of this revelation， they relied mainly on the argument from prophecy，为了要证明这个启示上帝的启示是真实的，他们往往大部分靠从寓言来做论证，but also， though in a lesser degree， on that from miracles.但是有的时候也会用神奇来证明，不过用得比较少。They appealed repeatedly to the remarkable spread of the Christian religion in spite of all resistance，他们多次地诉诸于基督教这个宗教虽然有各方面的抗拒、反对。仍然是在蔓延发展中，是非常奇妙的，and to the changed character and lives of its professors.还有诉诸于那些承认基督信仰的那些人的生活跟品格的改变，那这个是他们为自己定的三方面的任务：维护的，反攻的，还有建设新的神学。
- THEIR POSITIVE CONSTRUCTION OF THE TRUTH 第二，他们正面的建构的真理
Their view of philosophy and revelation第一，护教士对哲学跟启示的看法
In stating the doctrine contents of the divine revelation，当护教士要说明上帝，不是“神圣”，神的启示的教义内容的时候the Apologists did not always clearly distinguish between general and special revelation，他们不是每一次都很清楚区别出普遍启示跟特殊启示的，and often failed to discriminate carefully between that which is the product of human mind and that which is supernaturally revealed.往往没有谨慎地区分出什么是人类思想的产品，什么是上帝超自然所启示的。This is due to the fact that they conceived of Christianity too much as a philosophy，背后的原因是，因为他们太过认为基督教是一种的哲学， albeit the only true philosophy，虽然是唯一正确的、真实的哲学，superior to all other philosophies in that was based on revelation.是超越所有其他哲学的哲学，因为它是根据启示的哲学。Says Hanack:哈纳克说: ‘Christianity is philosophy and revelation.基督教是哲学也是启示。This is the thesis of every Apologist from Aristides to Minucius Felix.’这个是每一位护教士从Aristides到Minucius Felix他们的看法。They regarded it as a philosophy， because it contains a rational element他们认为基督教是哲学，因为基督信仰里面有一种理性的成分，and satisfactorily answers the questions that have engaged all true philosophers;同时基督教也令人满意的回答了所有真正哲学家所处理的问题; but as the direct antithesis of philosophy，但是基本上也是绝对与哲学对立的，since it is free from all mere notions and opinions，因为基督教里面完全没有任何只不过人的概念和意见，and originate from s supernatural revelation.因为它源自一个超自然的启示的。
Their conception of God and logos.下面，就是护教士对神和对逻各斯，或者道的观念。中文是第51页，英文57页底。我们下一次就要开始来讲这个道的教义，The Logos Theology他们关于道的这个教义是一个导火线，从游斯丁到俄利根，一直下去。下次我们讲这个。
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