伯克富《基督教教义史》03 异端的扭曲
主讲：林慈信牧师_校对：刘加立弟兄_文字：Cherry姐妹
The History of Christ ian Doctrines. Section 3 基督教教义史第3讲。Chapter 2第二部分的第二章，Perversions of the Gospel对福音的扭曲。中文翻译成：异端的福音。引言：外在的危险。
In the second century the Christ ian religion as a new force in the world， revealing itself in the organization of the Church， had to engage in a struggle for existence. 在第二世纪，基督宗教周围在世界上一股新的势力呢，也有型有组织的教会出现的基督宗教，需要挣扎求存的。It had to guard against dangers from without and from within，教会需要提防从外和从内来的危险， had to justify its existence，需要为祂自己的存在提供辩护，and to maintain the purity of doctrine in the face of subtle error.在面对一些很微妙的错误教导的时候，维持着纯正的教义。The very existence of the Church was threatened by State persecutions.政府的逼迫威胁着教会的存在。The first persecutions were entirely Jewish，初期的逼迫完全是来自犹太人，due to the fact that the Church was largely limited to Palestine，原因是因为当时的教会大体上限制于巴勒斯坦地带，and that the Roman Government for some time considered the followers of Christ as a Jewish sect而有一段时期内，罗马政府认为跟随基督的人是犹太教的一派，and therefore regarded their religion as a religio licita.因此认为他们的宗教是一个合法的宗教。But when it became apparent that Christ ianity laid claim to a universal character，但是后来越来越明显的是，基督教宣称自己有着一种普世性的特质，thus endangering the State religion这就为官方的国教带来威胁，and that the Christ ians largely disregarded the affairs of the State 而基督徒大体上都忽略国家的事务，and refuse to join in the idolatrous worship of the Romans，也拒绝参与罗马人的偶像敬拜，and particularly in their emperor worship，特别是拒绝参加敬拜皇帝，the Roman government inaugurated a series of persecutions那么到那个时候，罗马政府就展开了一系列的逼迫，which threatens the very existence of the Christ ian Church. 这些逼迫威胁着基督教会的生存的。At the same time 与此同时，Christ ianity had to suffer a great deal from the written attacks基督教需要忍受很多的书面上的攻击，来自 of the keenest minds of the age，来自当时最聪明的一些的思想家，such as譬如说Lcian，陆嘉诺，Porphyry，颇费雷，and Celsus，色勒苏， men of a philosophical bend of mind，这些人都很有哲学方面的思维，who hurled their invectives against the Christ ian religion.他们脱口大骂基督宗教。Their arguments are typical of the philosophical opposition to Christ ianity throughout the centuries 他们的论点很典型的就是历史历代来哲学反对基督教的一些的论调，and frequently remind one of those employed by rationalistic philosophers and higher critics in the present day.往往他们这些论调让我们想起今天（伯克富写书的时候是1929-30年代）就让我们想起20世纪初的理性主义的哲学家和批判圣经的高等批判学者所用的论调。But however great these dangers from without were，但是无论从外来的危险有多大，there were even greater dangers which threatened the Church from within.从里面威胁教会的危险是远远更大。These consisted in different types of perversions of the Gospel.这个就是各种不同对福音的扭曲。
1.第一段number one–Jewish Perversions犹太人对福音的扭曲
There were three groups of Jewish Christ ians which revealed a Judaistic tendency.有三派的犹太人基督徒，他们显露出一种犹太教的取向。Trace of them are found even in the New Testament.在新约圣经已经可以看到他们一起的痕迹。
[a]第一派The Nazarenes.拿撒勒派。These were Jewish Christ ians who adopted the tenets of the Christ ian religion.这些是犹太人基督徒，他们接纳基督宗教的教义的。They used only the Hebrew Gospel of Matthew，他们只用马太福音的希伯来版本（请注意不是用希伯来文写的马太福音，马太福音不是用希伯来文写的；可能是后来再翻成希伯来文的）but at the same recognized Paul as a true apostle. 但是同时承认保罗作为真使徒的身份。In distinction from other Jewish sect与其祂的犹太教派不一样的是they believed in the divinity and the virgin birth of Jesus. 他们相信耶稣的神性，也相信祂是从童贞女所生的。And while they bound themselves in practice to a strict observance of the law， they did not demand this of Gentile Christ ians.他们虽然自己约束自己，在生活上严谨的守住律法，他们并没有要求外邦人基督徒如此做。’They were’， as Seeberg says，正如西波尔这样说，‘really Jewish Christ ians，他们真的是犹太人基督徒，whereas the two following groups were only Christ ian Jews.’而下面要讲的两派呢只不过是所谓基督教的犹太人而已。
[b]第二派。The Ebionites.艾宾派。This sect really constituted the continuation of the Judaistic opponents of the Apostle Paul这一派就实实在在的就承继了使徒保罗的那些犹太教的反对者and was of a Pharisaic type.他们是属法利赛人的类型的。Its adherents refused to recognize the apostleship of Paul， 跟随这一派的人拒绝承认使徒保罗作使徒的身份，whom they regarded as an apostate from the law，他们认为使徒保罗是从律法离经背道的，and demanded that all Christ ian should submit to the rite of circumcision.他们要求所有基督徒都必须顺服受割礼的。（我加一句，那当然就包括外邦人的基督)。They had a Cerinthian view of Christ， 他们持守一种科林托主义的基督论，这里中文的注脚说：耶稣是普通人，耶稣之所以特别是因为他的智慧，和公义，他们有一种的科林托主义的基督观，which was probably due to their desire to maintain the Old Testament monotheism. 可能是因为他们有这种心愿去维持旧约的一神论。Both the divinity of Christ and His virgin birth were denied.他们否认基督的神性，也否认基督是由童真女所生。In their opinion Jesus distinguished Himself from others only by a strict observance of the law，耶稣与众不同，只是因为祂严谨地遵守律法，and was chosen to be the Messiah on account of His legal piety. 因为祂守律法的敬虔，被选做弥赛亚的。He became conscious of this at time of His baptism，祂受洗的时候就意识到这一点，when He received the Spirit，当时祂领受了灵，which enabled Him to perform His task， the work， of a prophet and teacher.圣灵就给祂能力去完成做先知和教师的任务和工作。They were reluctant to think of Him as subject to sufferings and death.他们不愿意相信一位要受苦受死的耶稣基督的。
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[c]第三派。The Elkesaites.爱尔克赛派。This group represented a type of Jewish Christianity marked by theosophic speculations 这一组是一种的犹太基督教，他们的特点是宗教哲学上的猜测and strict asceticism. 和禁欲主义。While they rejected the virgin birth of Christ 他们一方面拒绝了基督是从童真女所生and claimed that He was born as other men，而坚持耶稣出生就好像其他凡人一样，
They also spoke of Him as a higher spirit or angel.他们论道基督的时候，也说到祂是一个更高的灵，或者是一个天使。They regarded Him as an incarnation of the ideal Adam，他们认为基督就是那个理想中的亚当的再生，或者道成肉身，或者化身，and also called Him the highest archangel.他们也称基督是最高的天使长。Circumcision and the sabbath were held in honor;他们非常尊重割礼和守安息日;there were repeated washings，他们有一些不断举行的洗涤礼，to which a magic cleansing and reconciling meaning was ascribed;他们认为这些洗涤礼的意义是一种魔术般的洗涤和和好;and magic and astrology were practiced among them.那么中间有人行魔术和占星术。They had their secret doctrines respecting the observance of the law. 关于遵守律法，他们有着他们自己秘密的教义的。Their movement was probably in attempt to gain general recognition for Jewish Christianity 下面这句话完全改了中文翻译版：他们的运动可能是一种的努力，试图为犹太人的基督教采得一般人的认可，by adapting it to the syncretistic tendencies of the age.做法是，把犹太教的基督教与当时的混杂宗教的倾向来协调。就是说：他们为了让他们的犹太人基督教得到承认，所以他们把他们的犹太人基督教与当时的混合的、混杂的宗教哲学结合起来。In all probability the Epistle to the Colossians and First Timothy refer to this heresy.s最有可能的是，歌罗西书跟提摩太前书提到这个异端。
那我再温习一下前面讲的：拿撒勒派：他们相信耶稣是神，又是从童装女所生，也严谨守住律法，也没有要求外邦人这样做。第二种是艾宾派：他们就像法利赛人，他们要求所有基督都要受割礼，耶稣基督是人，因为祂有智慧公义，所以祂是特别的，他们不信耶稣是神，不信耶稣是童贞女所生，耶稣之所以特别是因为他特别遵守律法，所以上帝选祂，因为祂的敬虔，上帝选祂做弥赛亚。祂在受洗的时候意识到上帝选祂做弥赛亚，那圣灵就给祂能力去做一个先知的教师的工作；耶稣不会受苦受死的。第三种是艾尔克赛派：他们有着各种的很玄妙的宗教哲学猜测，不信耶稣是童贞女所生的，耶稣是凡人，但是又是天使，又是亚当的化身；又可能是天使长；他们遵守割礼、安息日，有各种的常常做的洗涤礼，这些有魔术性的意义，甚至乎他们会行魔术和占星术，他们大概是因为希望别人承认他们这种人犹太派基督教，所以与当时的混杂的宗教结合起来，把他们的犹太基督教迁就当时的混杂宗教。那这个是犹太异端。
- 第二段Gentile Perversions:Gentile-Christian Gnosis外邦人对福音的扭曲，外邦基督教的诺斯底，外邦的对基督教的扭曲，外邦人基督徒的诺斯底。
首先，诺斯底这个字希腊文的意思就是智慧，或者知识知knowledge。
In Gnosticism we meet with a second perversion of Christianity.我们在诺斯底主义里就看到第二种对基督教的扭曲。It had this in common with the Judaistic sects，他们与犹太教的教派有这方面的共通处，that is conceived of the relationship between the Old Testament and the New， and between their respective religion， as one of opposition.他们都认为旧约与新约是对立的，旧约的宗教和新约的宗教也是对立的。Its original form was rooted in Judaism，诺斯底主义原来的起源是植根于犹太教，but it ultimately developed into a strange mixture of Jewish elements， Christian doctrines， and heathen speculative thought.至终它发展成为一个奇怪的混杂、混合品，包括了犹太教的因素，基督教的教义，和异教猜测的思想，犹太教、基督教、异教的哲学跟宗教。
[a] Origin of Gnosticism .诺斯底主义的起源。There are indications the New Testament that an incipient Gnosticism was already making its appearance in the days of the Apostles.新约圣经有足够的证据指出，那个雏形的诺斯底主义在使徒时期已经出现了。There were heretical teachers even then就算在那个时代已经有异端的教师们，who drew their immediate impulse from Judaism，他们当时是从犹太教得到启迪的，engaged in speculations respecting angels and spirits，他们对天使们和灵体做出一些的猜测，and were characterized by a false dualism， 他们的特点是一个错误的二元论，（我们下面再解释什么叫二元论，）leading on to asceticism on the one hand， and to an immoral libertinism on the other hand，这种二元论一方面导致禁欲主义，另外一方面就导致道德上的放纵情欲，who spiritualized the resurrection 他们认为复活只是灵性的，and made the Church’s hope the object of derisive mockery;他们把教会所认为的身体复活的盼望，作为他们藐视的笑柄，（下面呢是一些经文，就是说圣经里面已经提过这种的异端的;歌罗西书2:18开始一段，提摩太前书1:3-7，4：1-2，6:3-4；提摩太后书2:14-18，提多书1:10-16，彼得后书1:1-4；犹大书4，16；启示录2:6，15，20-21.There was also a tendency to religious philosophical speculation， 他们也有着一种宗教哲学的猜测的倾向，which appeared especially in the heresy of Cerinthus， 特别是在科林托的异端中能够看到， who distinguished between the human Jesus and Christ as a higher spirit科林托认为有耶稣其人，另外有基督一个更高的灵，两者是不同的，which descended on him at the time of his baptism这位更高的灵–基督，在耶稣受洗的时候降临在祂身上，and left him again before the crucifixion .在基督钉十字架之前，这个更高的灵–基督就离开了祂，所以不是基督的灵，是更高的灵基督。John indirectly combats this heresy in his writings，使徒约翰在他的著作里面间接地反驳这个异端的，约翰福音1:14，20:31；约翰一书2:22；4:2，15；5:1，5-6；最后约翰二书7。
Gnosticism in the second century下面要讲的是诺斯底主义在第二世纪的发展
这里我们首先要温习一下注意：耶稣其人跟基督其灵是分开的。基督这个灵，在耶稣受洗的时候降临在耶稣身上，钉十字架之前就离开了；耶稣和基督是分开的。
什么叫二元论啊？二元论不是三元论的相反词。二元论的意思就是，宇宙里面有两个最高的能力:光与暗，神与魔鬼等等，善与恶。所以宇宙的历史就是两股势力之间的争战直到永远的。那这个不是基督教，不是我们纯正基督教的看法！我们纯正基督教的看法是上帝坐在宝座上，魔鬼是一条狗这样子的被锁在一条链子上，不过这个链子很长，上帝让牠到处去捣乱。宇宙不是上帝与魔鬼的争战，错！宇宙是上帝来救人，魔鬼藏在这里捣乱。不是上帝与魔鬼，错！是上帝来救人。魔鬼是被咒诅定罪的堕落的天使而已。今天不论在中国和韩国，都有一些的错误的教导：把整个福音讲成就是上帝胜过魔鬼。不对的！这叫二元论。那二元论还有很多复杂的内容，我们慢慢读下去，就看到诺斯底是多么的繁琐、错误、迷人的美而危险。我们下一讲继续。
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