034B 早期教会教义真伪辨﹕
尼西亚会议 (325 AD) 前的上帝论，基督论
TRUTH AND ERRORS IN THE EARLY CHURCH:
THE DOCTRINE OF GOD AND THE DOCTRINE OF CHRIST
BEFORE THE COUNCIL OF NICEA (325 A.D.)
基督是上帝
CHRIST IS GOD
- 误﹕有两个「道」。
F: There are two Logos’es. (Origen.)
正﹕「道」，基督是一位。
T: There is only one Logos, only one Christ.
- 误﹕有两个「道」﹕上帝里面的能力，和道成肉身的道（亚利乌）。
F﹕There are two Logos’es: (1) the “divine reason” or energy which is immanent in God (inside the Godhead); and (2) the incarnate Logos (Arius).
正﹕三位一体里的第二位（圣子）是一个位格；道成肉身并不改变这事实。
T: The 2nd person of the Trinity is one person; the incarnation doesn’t alter this fact.
- 误﹕基督（上帝的「道」，上帝的儿子）= 从属父上帝，本质上低于父（奥利金）。
F: Christ/the Logos/the Son of God = subordinate to the Father in being. (Origen)
正﹕基督（上帝的儿子）= 与父上帝同等，同是上帝，同有尊荣，同是永恒，拥有所有上帝的属性。但是，在永恒救赎计划中，子甘愿顺服父.，因此，在救赎计划中，子从属父。
本质上的 (ontological) 三位一体﹕父，子，灵同等；父是上帝，子是上帝，灵是上帝。
救赎计划上 (Economy) 的三位一体﹕子，灵顺服父。
T: Christ/the Son of God = equal with the Father in deity, glory, eternity, and in all their attributes.
However in the plan of salvation, which the Father, Son and Spirit planned together in eternity, the Son decided to obey/submit to the Father. Thus in the plan of salvation the Son is subordinate to the Father.
Ontological Trinity: the 3 persons are equally God. The Father is God, the Son is God, the Spirit is God.
Economic Trinity: in the plan of salvation, the Son and Spirit submit to the Father.
- 误﹕父生子不是必须的行动(necessary act)，而是自由的行动 (free act)（奥利金）。
F: The Son’s eternal generation (the Father begetting the Son) is not a necessary act, but a free and sovereign act of the Father. (Origen)
正﹕父生子是三位一体在永恒里必须的存在模式；是必须的，不是自由（主权）的决定、计划、行动。
T: The Father begetting the Son (eternal generation) is the very mode of existence and relationship of the 3 persons of the Trinity; it is necessary, not a free, sovereign plan/decision/act.
- 错误﹕圣子是能变的（亚利乌）。
F: The Son is mutable (changeable) (Arius).
正﹕圣子与圣父，圣灵一样，是不变的神。
T: The Son, like the Father and the Spirit, is God. He is unchangeable.
- 误﹕「道」与耶稣（人）的灵魂在永恒里结合（奥利金）。
F: The Logos and the human soul of Jesus = united in eternity (Origen).
正﹕「道」（耶稣基督的神性，三位一体的第二位）与耶稣基督的整个人性（身体，灵魂）在道成肉身的时联合﹕圣灵感孕马里亚的时候。
T: The Logos/divine nature of Christ (the second person of the Trinity) united with the entire human nature of Christ (soul and body) at the Incarnation – when the Holy Spirit came upon the Virgin Mary.
- 误﹕基督的神性与人性混合，祂是混合品，两性并没有融合。
F: The divine nature and human nature of Christ was composite. There is no union, no fusion between the two natures.
正﹕基督的神性与人性是完全地联合 (union)。
T: The divine and human nature of Christ united in perfect union.
基督是位格；子是父在永恒里生的
CHRIST IS PERSON; THE SON IS ETERNALLY BEGOTTEN OF FATHER
- 误﹕基督与父同质，可是祂不是位格。只有一个位格，就是父。祂只是神圣的理性、能力（特土良，动力神格唯一说﹕撒摩撒他之保罗）。
F: Christ is of the same substance as the Father, but he is not a person. God is only one person, i.e., the Father. He is divine power or divine reason (Tertullian, Dynamic Monarchianism: Paul of Samosata).
正﹕基督与父上帝同质。祂是位格，正如父是位格。（不要把「位格」当作属性来看待！）子的生存形态与父不同（特土良）。
T: Christ is of the same substance as the Father. But he is a person just like the Father is a person. But the Son has a mode of existence which is different from the Father’s (Tertullian). (But don’t treat “person,” “personhood” as attributes.)
- 误﹕「道」是神里的理性，到创造等时候才有位格。
F: Logos is impersonal divine reason; only becomes personal at creation.
正﹕「道」（子）在永恒里就是位格。
T: Logos (Son) is person in eternity, from eternity.
- 误﹕子与父同质，可是只有父有全部的本质（特土良）。
F: The Son and the Father have the same substance, but only God the Father has all the substance (Tertullian).
正﹕子与父同质，子与父同有所有上帝的本性。
T: The Son and the Father are of the same substance. Each has full divine nature (complete divine substance).
- 误﹕父创造子（亚利乌）。子是父从无有创造出来的（亚利乌派，在尼西亚会议）。
F: The Son is created (Arius). The Father created the Son. The Father created the Son out of nothing (Arians, at Council of Nicea).
正﹕子与父同创造宇宙。父生子，不是创造子。
T: The Son is Co-Creator with the father of the universe. The Father begets the Son, the Father did not create the Son.
- 误﹕父生子，是永恒里的作为（奥利金）。子有开始存在的时刻；有一段时间子并不存在（特土良）。
F: The Father begets the Son as an eternal act (Origen). The Son has a beginning; there was a time when the Son/Logos was not (Tertullian).
正﹕父在永恒里生子；子没有开始存在的时刻。所有上帝所「计划」，所作的「作为」，都是三位一体一起作的「计划」与「作为」。
T: The Father begets the Son in eternity; the Son has no beginning. Every “plan” and “act” of God, is the plan/act of the three persons in the Trinity together.
从来没有一刻，子不是（不存在）的。
There was never a moment when the Son was not.
三位一体
THE TRINITY
- 误﹕三位一体的三位，好像戏剧里的演员，角色，甚至像面具。（形体上的神格唯一说，即﹕撒伯流主义；参﹕周联华，《信徒神学》。）
F: The three persons of the Godhead are like three actors/roles in a drama, or one actor wearing three masks. (Modalism, or Modalistic Monarchianism, i.e., Sabellius; cf.: Rev. Chow Lien-hwa.)
正﹕三位一体的三位，每一位都是位格，有别与其他两位；每位都是上帝。
T: There are three distinct persons in the Trinity, but there is only one God.
- 误﹕圣父道成肉身，被钉在十字架上。（圣父受苦说。）
F: The Father became Incarnate, hung on the cross. (Patripassianism.)
正﹕圣子道成肉身。
T: The Son became Incarnate.
- 误﹕上帝是三位一体，「一体」或「同质」就像泥土，金，银，木头一样。
F: God is three persons in one substance: substance is like clay, gold, silver, wood.
正﹕三个位格的「位格」，和一体的「体 / 质」，这两个观念都是广泛的。我们可以说﹕上帝是三个位格，同时是一个位格。不过很少人这样说，只有范泰尔 (Cornelius Van Til, 20世纪最伟大的护教家) 这样说。
T: “Person” (persona, hypostatis) and “substance” (ousia) mean “something” – God is “three of something” and “one of something.” We can say God is three persons and one person. Very few people say it this way, only Cornelius Van Til, the greatest apologist in the 20th century, says it this way.
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