上帝就是正典﹕新约圣经的正典上课笔记

葛理齐讲授， 1970年代初

“GOD IS CANON”: NOTES ON NEW TESTAMENT CANON

(Richard B. Gaffin, Jr., early 1970s

THE HISTORY AND THEOLOGY OF THE NEW TESTAMENT CANON (1)

《新约圣经》的正典﹕历史发展与正统的信仰立场 (一)

Part One. HISTORY OF THE CANON

第一部分﹕正典的历史

170-220 A.D.

主后170-220年

Factors which were instrumental in forcing the church, in a formal way, to reflect and decide upon what is Scripture for the church.

背景因素﹕催使教会正式地反省/决定教会的<<圣经>>究竟包括哪些书卷。

1. Marcionism. Marcion went to Rome in 140 AD.

马吉安。140年到罗马。

Marcion taught that the Old Testament God is not the same as the New Testament God.

马吉安的教导﹕<<旧约>>的神与<<新约>>的神﹐是不同的神。

The Old Testament God is fickle, cruel, a despot.

<<旧约>>的神是残酷的独裁者﹐脾气古怪。

The New Testament God is a God of mercy and love.

<<新约>>的神是一个慈爱﹐怜悯的神。

Marcion rejected the Old Testament entirely.

马吉安完全拒绝<<旧约>>的神。

The Evangelists (authors of the gospels) and the apostles were blinded by Jewish influence.

他认为四福音的作者们与使徒们﹐都被他们的犹太教背景所影响﹐眼睛瞎了。

Marcion’s own Canon included: 10 of Paul’s letters (not including the Pastoral Letters), and a drastically edited Gospel of Luke.

马吉安的 “正典” 包括﹕保罗的十封信 (不包括<<提摩太前后书>>﹐

<<提多书>>) ﹐与一本删除很多部份的<<路加福音>>。

1. Gnosticism.

诺斯底主义。

Gnosis – secret knowledge of God.

诺斯底 = 这个希腊名字﹐是秘密知识的意思。

The Gnostics produced a body of literature with equal authority and revelatory importance as the orthodox New Testament canon.

诺斯底派的领袖们﹐编了一套文献﹐与<<新约圣经>>有同样的权威﹐和同样地有启示性。

1. Montanism.

孟他努主义。

Montanus and his followers taught that a new and copious outpouring of the Holy Spirit began with Montanus himself.

蒙他努和他的跟随者教导说﹐圣灵在当今(当时) 有一次新的浇灌﹐由

孟他努开始。

Similar to a “second blessing.”

像二十世纪灵恩派的“第二次祝福” 。

A widespread movement in the late 2^nd century, and early 3^rd century.

孟他努派在第二世纪末与第三世纪初增长得很快。

Montanists received new revelation, and wrote them down.

孟他努派者宣称他们收到新的启示﹐然后笔之于书。

Response by the Church.

教会如何回应这些异端。

1. The view of Adolf Von Harnack (a liberal view). Marcion and the New Testament, John Knox Press 1942.

十九世纪新派神学家哈纳克 (Harnack) 的看法。他写的书﹐

<<马吉安与新约>>﹐于 1942 年出版。

Primitive Christianity is a religion of the spirit, not of the letter.

原始的基督教是灵的宗教﹐不是字句的宗教(听起来很属灵﹗)。

Primitive Christianity thrived on oral tradition.

原始的基督教有很多的口头传统(口传) ﹐因这些口传而增长。

Heretics took up the idea of a collection of authoritative writings.

异端者就想出要收集一套有权威性的文献这个观念来。

Marcion created the New Testament canon!

意思是说﹐是马吉安想出/搞出新约的正典来的﹗

The church then borrowed from Marcion the idea of a canon, but with different results.

后来﹐教会模仿了马吉安的做法﹐也想收集一套正典 — 当然﹐教会

正典所包括的书卷是不同的。

Oral tradition became confused.

当时的情况是﹐口头传统非常混乱。

Written tradition increased in number, and the quality is different.

而书写的传统越来越多﹐可是素质参差不齐。

Therefore the church must distinguish between true and false.

因此﹐教会必须辨别真假。

It is lamentable that Christianity became bound by a book – it became a religion of the book. (Harnack’s view)

所以﹐结果教会 (基督教) 成为一个被一本书“绑着” 的宗教 — 而不是活的﹐属灵的宗教。(这是哈纳克的说法﹐是福音派不能接受

的观点。)

1. The orthodox view.

正统 (福音派) 的看法。

(e.g. Ned Stonehouse, Herman Ridderbos)

(二十世纪中期﹐费城威敏斯特神学院教授 Ned Stonehouse, 与荷兰神学家 Herman Ridderbos 是代表者)

The origin or existence of the New Testament canon is not identical with the recognition of the New Testament by the church.

<<新约圣经>>的起源﹐<<新约圣经>>的存在是一回事﹔而教会承认<<新约圣经>>﹐是另外一回事。

From the very beginning – in the Apostolic Age – the church had a New Testament. The church had the Word of God!

从起初开始﹐就是﹐从使徒时期﹐教会就拥有一本<<圣经>>。教会从来就有神的话﹗

Sources for 170-220 AD.

170-220年这个阶段﹐我们目前有的文献。

1. The Muratorian canon.

<<穆拉多利正典残篇>>。

Muratori, an 18^th century Italian, discovered this canon.

穆拉多利是一位拾捌世纪的意大利人。他发现这分文献。

180 AD, written in Latin.

约180年写的﹐拉丁文。

It is the earliest list of canonical documents by someone on behalf of the church.

这是教会人士代表教会承认<<新约圣经>>书卷的最早文献。

It listed: all of the New Testament except: Hebrews, James, 2 Peter.

这分正典残篇列出了所有新约的书卷﹐除了﹕<<希伯来书>>﹐<<雅各布书>>﹐<<彼得后书>>。

Not sure whether I Peter is mentioned or not.

<<彼得前书>>有没有被列出﹐我们不清楚。

1. Irenaeus, 130-200. He is a prominent spokesman for both the Eastern church and the Western church (the Greek church and the Latin church).

爱任纽﹐130-200。
他是东方教会﹐与西方教会的代言人。(东方教会用希腊文﹐

包括﹕亚细亚﹐希腊﹐埃及等。西方教会用拉丁文﹐包括﹕意大利﹐北非洲﹐法国等。)

Wrote Against the Heresies, against Gnosticism and Montanism.

爱任纽写书反驳异端 — 反驳诺斯底主义﹐蒙他努主义。

1. Tertullian, 160-220 AD. Represented the Western church. Lived in North Africa.

特土良﹐160-220。西方教会的代表。住在北非洲。

1. Clement of Alexandria, 150-215 AD.

亚历山大的革利免﹐150-215。

1. Origen, 185-254 AD. Clement’s student – became dominant church theologian in the 3^rd century. Profoundly influenced the Eastern church.

俄利根﹐185-254。革利免的学生与继承人。他们两位都是第三世纪

重要的神学家。对于东方教会的影响非常大。

The Attestation to the New Testament, 170-220 AD.

这些文献对<<新约圣经>>的见证﹐170-220 年。

1. The Gospels

文献对福音书的见证。

Irenaeus – contrasted with Marcion (single gospel). With Gnostics (5^th Gospel of Truth). With those who rejected the Gospel of John.

爱任纽 – 反驳马吉安 (马氏只有一本福音书) 。也反驳诺斯底派 (后者有一本<<真理福音>>﹐是他们的第五本福音书。)

The Logos, who created the world, has given the church the perfect gospel in its 4-fold form.

爱任纽﹕道﹐就是创造世界的道﹐赐给了教会福音 — 是

四重的福音。

Standard practice during this period to refer to the gospel as “the gospel” (to euaggelion), then “according to” (kata).

在这段时期﹐一般的作者都称福音书为“福音”( 单数) ﹐ 然后说明是谁写的 (按照谁 – according to, 希腊文 kata) 。

Tertullian, Muratorian canon mentioned forgeries (attributed to Paul). No mention of other gospels competing for a place in the canon.

特土良与<<穆拉多利正典残篇>>提到一些伪经﹐冒充保罗写的。没有提到有哪本福音书与四福音 “竞争” ﹐ 在正典里争

地位。

Clement of Alexandria – broad minded. But distinguished the 4 gospels “entrusted to the church.”

亚历山大的革利免 – 立场比较没有那么严谨。虽然如此﹐

可是他也分辨出四本“交托给教会” 的福音书。

Others who wrote or used apocryphal Gospel transformed the gospel.

其他的人写了旁经﹐或用旁经﹐就把福音改头换面了。

Irenaeus knew of no time when another gospel, other than the 4, were used in worship. Nor when one of the four was disputed regarding its rightful place in worship.

爱任纽说当时在崇拜时用的 (诵读的)﹐只有四福音﹐没有其他

福音书。而四福音书任何一卷﹐从来没有人怀疑是否应在敬拜时诵读。

Irenaeus used Revelation 4:6-9 – the four living beings, 4 covenants, the four directions (E, W, S, N) and the 4 winds to explain why there are 4 gospels. A 4-fold collection.

爱任纽用灵意解经法﹐解释启示录4﹕6-9四活物﹐还有四个

约﹐四个方向 (东﹐南﹐西北) ﹐四风等等来解释﹐为什么

福音是四卷的。

Syrian church. Diatessaron – “through four” – document at the end of the 2^nd century. To replace 4 gospels with one. Four – no others – were to be the source of proposed product.

他提安。叙利亚教会领袖。“四位所写的” – 是第二世纪末

的文件﹐想要以这本取代四福音。可是这本“福音” 所用上的材料﹐都出自四福音﹐没有用其他文献的材料。

“The church of God recognizes only 4 gospels.”

俄利根说﹕“神的教会只承认四本福音。”

1. Paul’s Epistles

文献对保罗书信的见证。

All 13 were universally received. As a unit.

拾三卷都被所有教会领袖承认。被视为一套整全的书卷。

Pseudo-Pauline literature existed, but never posed threat to the church.

当然﹐当时也有冒充保罗写的书信﹔但是没有一本威胁到教会 (意思﹕教会没有相信这些是保罗写的﹐或以神的话来对待这些。)

1. Acts was universally acknowledged as the work of Luke. On the list after the Gospels, before Paul.

<<使徒行传>>被所有教会领袖承认是路加所写的。列在四福音之后﹐保罗书信之前。

1. Indisputable books:

没有疑问(被所有教会领袖接纳﹐承认)的书信﹕

4 Gospels 四福音

13 Pauline letters 拾三卷保罗书信

Acts <<使徒行传>>

Revelation <<启示录>>

1 Peter <<彼得前书>>

1 John (2 & 3 John <<约翰壹书>> (通常<<约翰二书>>﹐

were associated with <<约翰三书>>与<<约翰一书>>并列﹐或

1 John) 联在一起被提到)

Jude <<犹大书>>

Challenged:

有疑问/被挑战的书卷﹕

Hebrews <<希伯来书>>

James <<雅各布书>>

2 Peter <<彼得后书>>

Shepherd <<牧人书>>

Didache <<使徒遗训>>

1 Clement <<革利免一书>>

2 Clement <<革利免二书>>

1. Summary: There was central agreement, with some disagreement.

总的来说﹐基本上大家同意大部份的书信﹐有少部份有异议。

The boundaries were fluid – this disproves the theory of the church responding to Marcion.

教会所承认的新约正典﹐其“边界” (定义) 不是硬性的﹐有弹性。

这个弹性刚好反驳哈纳克( Harnack )的理论。

Free, organic development; idea was not coerced by ecclesiastical decision or authority.

正典的被承认﹐是一个活的﹐有机的发展过程。正典这个观念﹐

不是教会开会决定﹐从上压下来的。

Therefore: the church was conscious of a collection of documents. It was not thrust upon the church 150-170.

THE HISTORY AND THEOLOGY OF THE NEW TESTAMENT CANON (2)

《新约圣经》的正典﹕历史发展与正统 的信仰立场 (二)

140-170 AD. 主后140-170年

The young church was struggling for its existence.

教会还年轻﹐挣扎求存。

There were two directions in the writings of this period:

这时候的写作﹐针对两方面﹕

Inward – against heresies.

教会内部﹐要面对异端。

Outward – apologetic writings, aimed at heathen authorities and the masses.

而向外又要护教﹐面对异教与大众对基督教的疑问。

No extant evidence of canon.

这时﹐没有“正典” 这方面的文献。

With apologetic concern, there was naturally little reason or opportunity to reflect upon the canon.

教会要面对不信的﹐攻击基督教的人士来从事护教﹐当然没有精力﹐或机会﹐来反省正典这个问题了。

The most helpful writings for our study of this period, are those from the heretics.

所以﹐这个时期的文献﹐对我们研究正典这个题目最有帮助的﹐乃是异端的作品。

The Gospel of Truth.<<真理的福音>>。

Gnostic writing. Author was Valentinus (Rome). In Latin.

是一本诺斯底派的作品。作者是华伦提奴 (罗马) ﹐用拉丁文写的。

Used the 4 gospels, Paul, Hebrews, Revelation.

这本书引用了四福音﹐保罗书信﹐<<希伯来书>>﹐<<启示录>>。

Acts? I John? I Peter?

(不确定有没有引用﹕) <<使徒行传>>﹐<<约翰壹书>>﹐<<彼得前书>>。

No use of extra-canonical writings.

重要的是﹕这本异端的书﹐没有引用正典以外的书卷﹗

Documents convey “Good News” which Valentinus sought to reproduce.

这些书卷述说“福音-好消息﹐”华伦提奴尝试从新解说。

Even Hebrews and Revelation were included.

连<<希伯来书>>和<<启示录>。都用上了﹗

Therefore: 140-150 Canon was used in Rome.

因此我们可以推论说﹕在140-150时期﹐新约正典的书卷﹐在罗马被使用。

Written well before Marcion was condemned.

这本书是在马吉安被定为异端之前好长时间。

Marcion’s Canon.马吉安的正典。

Marcion worked on the Canon – trimmed it down for his own interests.

马吉安处理正典这问题﹐他为了自己的原因﹐把<<新约圣经>>削减了。

He used the same structure as New Testament Canon.

不过﹐他的正典的结构 (次序) 还是与<<新约圣经>>的一样。

Gospel (Luke) – he incorporated elements from the other 3 gospels.

Pauline corpus.

福音书 (路加) – 他引用了其他三福音书的材料。

保罗的所有书信。

No evidence of incorporation of apocryphal materials.

没有引用旁经的迹象。

He rejected the General Epistles – also rejected all of the Old Testament.

马吉安不承认普遍书信 – 同时拒绝了全部<<旧约圣经>>。

Therefore: Existence and structure of canon can be seen from Marcion。

因此﹕我们可以从马吉安的正典中﹐看出当时新约圣经的轮廓。

Justin Martyr, 100-165 AD. Apologist.

殉道者游斯丁。100-165。是一位护教者。

Described Christian worship. “Remembrances of the apostles and writings of the prophets were read.”

游斯丁描述了当时敬拜的情况。他说﹐“使徒们的回忆﹐和先知们的著作都被诵读。”

He quoted Matthew, Mark, Luke – recognized them as the apostles’ writings.

游斯丁引用了<<马太福音>>﹐<<马可福音>>﹐<<路加福音>>﹐也承认是使徒们所写的。

Also quoted extra-canonical writings.

游斯丁也引用了正典以外的书卷。

Prophets = Old Testament.

所谓先知 – 是指<<旧约圣经>>。

Apostles = on a par with prophets. (synecdochic reference)

因此﹐使徒们的作品﹐与先知们 (旧约) 平排并列。

Gospels = included.

这包括福音书。

By use and indirect inference, these included (Zahn):

所用上了的﹐或间接提到的﹐包括﹕

Romans <<罗马书>>

I Corinthians <<哥林多前书>>

Galatians <<加拉太书>>

Ephesians <<以弗所书>>

Colossians <<歌罗西书>>

2 Thessalonians <<帖撒罗尼迦后书>>

Hebrews <<希伯来书>>

1 Peter <<彼得前书>>

Acts <<使徒行传>>

Didache <<使徒遗训>>

THE HISTORY AND THEOLOGY OF THE NEW TESTAMENT CANON (3)

<<新约圣经>>的正典﹕历史发展与正统 的信仰的立场 (三)

Before 140 AD.

主后140年之前

By 140 AD, the 4 gospels and 13 Pauline letters were seen as equally authoritative as the Old Testament.

到了140年时﹐四福音和保罗的13书信﹐已经被视为与旧约圣经同样的有权威。

Sources before 140 AD.

140年前的文献

1. 1^st Clement. Bishop of Rome, 95-100 AD .

革利免 – 罗马的主教﹐主后95-100。

1. 7 Letters of Ignatius (church at Antioch) ca. 115 AD to churches in Asia Minor.

安提阿的主教﹐Ignatius﹐约115年写的七封信﹔写给亚细亚的教会。

1. Letters of Polycarp (Smyrna) to Philippi. Ca. 110 AD.

波理甲 – 士每那教会 – 写给腓立比教会的信。约主后110。

1. Papias, 60-130 AD. More confident about oral tradition.

Papias﹐主后60-130。对于口传传统比较有信心。

1. The New Testament itself.

新约圣经本身。

Attestation.

这些文献对正典的见证。

a、Attestation to Paul’s Letters. Clement, Ignatius and Polycarp – all 13 Pauline letters existed as authoritative, ca. 90-100. The New Testament – 2 Peter 3:14ff. v. 15 – a letter. 16 – all letters – put on the same level as the other Scriptures, i.e., the Old Testament.

对保罗书信的见证。革利免﹐Ignatius﹐和波理甲﹕都承认﹐保罗的13卷书信是带有权威的﹕时为主后90-100年。新约圣经﹕彼得后书3﹕14-16。 15节 – 保罗的一封信。

16节﹕保罗所有的信。彼得把这些信﹐

与旧约圣经视为等同。

A、Attestation to the Gospels. Clement – the words of Jesus were at least equal (if not more) in authority as Old Testament prophets. “The gospel” (to euaggelion) – used before 140 AD to refer to the Gospels with authority. Quotes of the gospels were introduced by the formula: “legei ho kurios” (the Lord says), “he graphe” (it is written), “gegraptai” (it is written). Silent agreement as to what makes up the Gospel.

对四福音的见证。革利免﹕耶稣的话﹐与旧约先知们的话﹐同样的带有权威﹐或更加有权威。“福音” – 英文﹕the Gospel – 希腊文﹕to euaggelion – 单数。这个观念 (只有一个福音) 在140前已使用﹐用来指四福音的权威。当作者引用福音书时﹐往往说﹕“主说” – The Lord says – legei ho kurios﹔或“经上记着说” – it is written – he graphe. 或﹕“记着说” – it is written – gegraptai. 默默的承认了﹐福音乃以四福音书组成。

Conclusion. There were two collections recognized in this period.

结论﹕在这时期﹐教会已承认两套书卷(旧约﹐新约) 。

THE HISTORY AND THEOLOGY OF THE NEW TESTAMENT CANON (4)

<<新约圣经>>的正典﹕历史发展与正统 的信仰的立场 (四)

3^rd and 4^th Centuries 第三﹐第四世纪

The basic contour of the New Testament canon was clearly seen by the church, 180-220.

<<新约圣经>>的基本素描﹐在180-220时期已经蛮清楚。

After this, there were two processes:

220年之后﹐有两方面的发展﹕

Fixing of limiting lines of the canon, with increasing exclusiveness;

and (based on this),widespread recognition toward universal recognition.

第一﹐正典的内容 (哪些书卷) 越来越清楚﹐明确﹔

第二﹐越来多(差不多所有) 教会领袖接受<<新约圣经>>的正典。

Origen. 185-254 AD. He is an overlap figure.

俄利根﹐185-254。他是一位过渡时期人物。

He traveled widely, and was well respected.

他周游列国﹐非常被敬重。

He made a distinction between the “homologoumena” – those confessed, agreed upon, and the “antilegomena” – those disputed, spoke against.

他分辨出那些被承认﹐同意的书﹐与那些被怀疑﹐反对的书卷。

The homolegoumena were: 4 gospels, 13 letters of Paul, 1 Peter, 1 John, Acts, Revelation.

前者包括﹕四福音书﹐保罗13卷书信﹐<<彼得前书>>﹐ <<约翰壹

书>>﹐<<使徒行传>>﹐<<启示录>>。

The antilegoumena were: Hebrews, 2 Peter, 2 John, 3 John, James, Jude; Letter of Barnabas, Shepherd of Hermas, Didache (The Teachings of the Apostles), Gospel of the Hebrews.

后者包括﹕<<希伯来书>>﹐<<彼得后书>>﹐<<约翰二书>>﹐<<约翰三书>>﹐<<雅各布书>>﹐<<犹大书>>﹔还有﹕<<巴拿巴书>>﹐<<黑马牧人书>>﹐<<使徒遗训>>﹐<<希伯来人的福音>>。

Eusebius. 260-340 AD.

优西比乌﹐260-340。

Bishop of Caesarea. Made the same distinction as Origen.

该撒利亚的主教。与俄利根一样区分两种书信。

Homolegoumena – 4 gospels, Acts, 14 letters of Paul (including Hebrews), 1 Peter, 1 John (perhaps Revelation).

前者﹕四福音书﹐<<使徒行传>>﹐保罗114卷书信 (包括<<希伯来书>>)﹐

<<彼得前书>>﹐<<约翰壹书>> (也可能<<启示录>>)。

Antilegomena – (a) to be accepted – James, Jude, 2 Peter, 2 John, 3 John. (b) to be rejected: Shepherd, Barnabas, Didache, Apocalypse of Peter (perhaps Revelation).

后者包括 (一) 应被接纳的﹕<<雅各布书>>﹐<<犹大书>>﹐<<彼得后书>>﹐

<<约翰二书>>﹐<<约翰三书>>。(二) 应被拒绝的﹕<<牧人书>>﹐

<<巴拿巴书>>﹐<<使徒遗训>>﹐<<彼得的启示录>>(=<<启示录>>﹖)。

Homolegoumena and antilegomena (to be accepted) together = 27 of our New Testament canon.

前者﹐与后者中应被接纳的书信﹐加起来 = 27本我们的新约书信。

Athanasius. 296-373 AD. Bishop of Alexandria.

阿他那修﹐296-373﹐亚历山大主教。

Athanasian Creed – stated clearly the doctrine of the Trinity endorsed by the council of Nicea.

阿他那修的信经 – 清楚地说出尼西亚大公会议所订下地三位一体教义。

Easter Letter of 367. Pastoral-official open communication to the church.

367年复活节教牧书信。是主教写给教区的公开信。

There is a section on the problem of the continued use of the apocrypha in his district.

信里有一段处理在教区里有人还用旁经的问题。

What makes up Scripture? Canonical – the 27 books of the New Testament.

那么﹐<<新约圣经>>包括哪些书卷呢﹖就是27卷。

This is the first instance of maintaining only the 27 as the New Testament canon. First formal ecclesiastical decree.

这是教会历史上﹐第一次教会正式的宣布﹐<<新约圣经>>就是指这27卷。

There is a sharp line here, then:

27卷之后有清楚的界限﹐然后﹕

Books worthy of reading: Old Testament apocrypha, Shepherd, Didache.

有些值得读的书﹕旧约旁经﹐牧人书﹐使徒遗训。

Then, a line not as sharp here, then:

之后又有一个界限(不过没有前面的界限那么清楚﹐严重) ﹕

Books to be fully rejected.

应被拒绝的书卷。

Athanasius’ letter took the status of a decree in the Eastern church.

在东方教会中﹐阿他拿修的这封信﹐有教会官方决定的权威。

Council Decisions.

教会会议的决定。

Church councils in the western church: Synod of Rome, 382. 27 NT books.

西方教会的会议﹕罗马会议﹐382。27卷书。

Church councils in the eastern church: Synod of Hippo, 393; Synod of Carthage, 397.

东方教会的会议﹕希坡会议﹐393。迦太基会议﹐397。

THE HISTORY AND THEOLOGY OF THE NEW TESTAMENT CANON (5)

<<新约圣经>>的正典﹕ 历史发展与正统的信仰立场 (五)

Part Two. WHAT WE BELIEVE CONCERNING THE CANON

第二部份﹕ 我们对正典的信仰

The Bible’s inspiration is necessary for canonicity and its authority.

<<圣经>>是神所默示的﹔神的默示是<<圣经>>正典和<<圣经>>权威的大前提 (基础) ﹐是必须条件。

But: 不过﹕

The church has not been able to establish criteria of canonicity.

教会不曾(从未) 建立过能决定<<圣经>>正典的准则。

The church cannot establish criteria for canonicity.

教会不可能建立能决定<<圣经>>正典的准则﹗

God is canon.

神乃正典。

The Structure of the Office of the Apostle.

使徒这个职位的结构。

Redemptive history and the history of revelation.

救赎历史与启示的历史。

The church has not been able to establish criteria of canonicity.

教会不曾(从未) 建立过能决定<<圣经>>正典的准则。

1. Apostolicity – as a criterion for canonicity.

可以用“使徒性” 来决定正典吗﹖

(意思是说﹕一本书只要是使徒写的﹐就应在正典里。)

Difficulties – Mark, Luke, Acts; Hebrews?, Jude, James?.

这个准则有它的问题﹕

马可﹐路加﹐使徒行传﹔(可能) 希伯来书﹐犹大书﹐(可能) 雅各布书 —

These books were not (may not have been) written by apostles.

这些都不是(或可能不是) 使徒亲笔写的。

The idea of “apostolic men” weakens the criterion of apostolicity for canonicity.

假如我们说﹐是使徒 “布道团” 团队里的人写就可以了 — 那么﹐ “使徒性” 这准则就削弱了。

I Corinthians 5:9 – Paul’s letter to Corinthians;

林前 5 ﹕9 – 保罗还有 (一封﹖) 信写了给哥林多教会的﹔

Colossians 4:16 – Paul’s letter to Laodicea –

西4 ﹕ 16 – 保罗写信给老底嘉教会。

These were apostolic, but not in the canon.

这些都是使徒写的﹐但是没有列在正典 (新约) 里。

1. Antiquity. This criterion cannot stand.

最古旧的书卷就应该列在正典里。这准则不成立。

1. Public lection (Zahn).

一本书有没有被公开诵读 -这是 Zahn 提出的准则。

Difficulty – Didache, Shepherd … were used in the church; read publicly.

这个准则也有困难。比方说﹐<<使徒遗训>>﹐<<牧人书>>在教会里被使用﹐被公开的诵读﹗

2 Peter, 3 John, Jude were used before they were recognized.

而<<彼得后书>>﹐<<约翰三书>>在没有被承认之前﹐就被使用了。

1. Inspiration.

默示的准则。

Inspiration is necessary to canonicity, but the two ideas do not coincide.

是的﹐默示对于正典是必须的。可是默示与正典是两个不同的观念。

Inspiration is necessary. But just inspiration is not sufficient.

默示是必须的。可是光是默示还不够。

I Corinthians 5:9 – apostolic communications were inspired; but some are not extant in the canon.

林前 5 ﹕9 -使徒们有一些被圣灵灵感而写的﹐没有在正典里。

The church cannot establish criteria for canonicity.

教会不可能建立能决定<<圣经>>正典的准则。

Attempts to establish criteria must fail.

若尝试订下这种准则﹐必然失败。

They threaten to undermine the authority of Scripture.

因为这样作﹐就威胁﹐削弱<<圣经>>的权威。

They destroy the New Testament as canon.

这样作﹐就破坏了<<新约圣经>>的正典。

They subject canon to the relativity of historical study.

因为这样作时﹐我们将<<圣经>>放在/服在人的﹐相对的历史学的研究下。

They attempt to control the canon by fallible human insight.

这样一来﹐正典 (<<圣经>>)就被有限的﹐可犯错的人为思维控制了。

It is rationalization: we generalize upon a unique historical entity.

是理性的绝对化﹕我们把一个历史上空前绝后的现象 (<<圣经>>这本书) ﹐

用一个更高低观念含盖它。

We try to get at the canon from above it.

我们尝试从正典 (<<圣经>>)的上面看下来。必然失败﹗

The canon is self-establishing.

<<圣经>>的正典是自我建立的。

The canon is self-attesting.

<<圣经>>的正典是自我见证的。

The canon is self-validating.

< <圣经>>的正典是自我合法化的。

God is canon.

神乃正典。

God is the origin and author of the New Testament.

<<新约圣经>>源自神﹔神是<<新约圣经>>的作者﹗

The canon is not some impersonal process.

正典不是一个无情的历史过程。

God is personally involved in the process.

神直接地参与﹐介入这过程。

[ We must guard against some abstract view of history, as if God is not involved. ]

我们必须提防﹐不能效法世俗的历史观﹕世俗的历史观的假设是﹕神没有参与历史。

Abstract view of history:

不承认<<圣经>>权威的历史观﹐必然是抽象的历史观﹐列表如下﹕

A priori idea of canon 一个抽象的 (没有神介入) 的“正典” 观念

^ ^ ^ ^ ^

| | | | |

Apostolic church history 使徒时期历史

X X X X X X X X

(historical phenomenon) (个别历史事件﹐现象)

Canon is not just some brute fact, hanging on the horizon of our past, i.e., on just pure contingency.

正典不是某个赤裸的历史事实﹐在我们过去的水平线上﹔意思是说﹐正点不是偶然的。

Biblical view of history:

合乎<<圣经>>的历史观是﹕

History is the realization and expression of God’s eternal, predetermined plan.

人类/宇宙历史﹐乃是神永恒的﹐预定的计划的实现与表达。

The Bible is not a human anthology (collection).

<<圣经>>并不是一套人为的作品。
Therefore the Bible does not need to be verified.

因此﹐<<圣经>>并不须要由人 (教会) 来断定/使它合法化。

The canon is closed – it is closed for our times, from the Apostolic Age to the Second Coming of Christ.

正典已经关闭(意思是﹕<<圣经>>已经写成了) ﹐从使徒时代知道主再来。

Canon is not some abstract, timeless idea/process.

正典(教会承认<<圣经>>)不是抽象的概念﹐不是抽离时间的概念/过程。

Therefore: GOD IS CANON.

因此我们说﹕神就是正典。(正典这个字﹐是指标准。原文是指一支棍。)

But – we must do justice to the fact that the New Testament is a historical phenomenon, with a historical origin.

可是﹐我们当然应该正视一个事实﹐就是﹕<<新约圣经>>的写成﹐是一个

历史的事实。<<圣经>>有它在历史中的起源。

(See above diagram: abstract view of history.)

Apostolicity is not a (sufficient) criterion for canonicity.

使徒性这个准则﹐对正典来说是不足够的。

But canonicity cannot be asserted without apostolicity.

可是﹐没有使徒性﹐我们也不能宣认正典。

The Structure of the Office of the Apostle.

使徒的职位的结构。

Apostolos – Hebrew shaliach.

使徒 (希腊文) – 相对与希伯来文的 shaliach 这个字。

A technical term in intertestamental Judaism.

是在新旧约圣经之间的时期﹐犹太人用的一个专用名词。

It is a legal term. A representative, with legally empowered authority.

是一个法律上帝用词﹐知一个作法律上承认的﹐ 有权力的“代表人” 。

In carrying out his commission, a shaliach is identified with his commission.

一个 shaliach 执行他的任务时﹐他与他的任务同为一。

Talmud (5^th – 4^th century, BC) – a man’s shaliach = man himself.

他勒目 (犹太遗传法典﹐主前4﹐5世纪) -一个人的 shaliach 等于他自己。

John 13:12ff, esp. v. 16 – Authority is derived. Identification with the sender.

约翰福音13﹕12等﹐尤其16节﹕权威是被授予的。被授权的那位﹐

与授权的那位认同了。

Apostolic authority is unique and full authority.

使徒弟权威﹐是独特的权威。

使徒弟权威﹐是完全 (充份) 的权威。

The apostles were the foundation of the church.

使徒们是教会的基础。

Apostolic gifts did not operate in isolation.

使徒使用他们的属灵恩赐并不是在1真空里使用的。

The church is the result of God’s house-building activity in the exalted Christ.

教会的被建立﹐是因神自己在建造圣殿 – 都因主耶稣复活﹐被荣耀。

The church is realized between Christ’s resurrection and Christ’s return.

教会的实现﹐是在主耶稣复活之后﹐再来之前。

Apostles were the foundation of the church.

使徒们是教会的根基。

Ephesians 2:19, 20.

以弗所书2﹕19-20。

The ultimate foundation is Christ, but the foundation involves others (apostles and prophets).

教会至终的根基是耶稣基督。不过根基包括其他人﹕使徒们﹐和先知们。

Prophets were mentioned with the apostles, as the foundation of the church.

先知们与使徒们并提﹐为教会的根基。

There were New Testament prophets.

新约时期也有显知的。

There was variety of offices and functions –

新约时期有不同的职位﹐不同的职位用不同的功能﹐

But the apostles were primary.

可是使徒是最重要的职位。

Apostles had a specific function within the context of redemptive history.

在神的救赎计划﹐救赎历史中﹐使徒的功能是独特的。

见证基督的复活﹔作基督的代表﹐有权威﹔口传﹐笔传﹐行神迹。

The office of the apostle was not perpetuated.

而使徒的职位没有传下去。

Apostolic witness = witness to the resurrection of Jesus Christ.

使徒的见证就是﹕耶稣已复活了﹗

Acts 1:21; 2:32; 3:15; 4:33; etc.

徒1﹕21﹐ 2﹕32﹐ 3﹕15﹐ 4﹕33 等等。

1 Thess. 2:13 Apostolic proclamation is equated with the Word of God.

帖前2﹕13 使徒所宣讲的﹐与神的话等同。教会就这样接受使徒所讲的。

1 Cor. 11:23 Christ himself is the bearer of apostolic tradition.

林前11﹕23 基督就是使徒传统的主人与内容。

John 15:26, 27 The Spirit’s coming is for the purpose of apostolic witness.

约翰15﹕26﹐ 27 圣灵要来﹐目的就是使使徒们能作见证。

Therefore from the apostolic matrix, new revelation is given.

因此﹐透过使徒的职位(和他们周围的同工们) ﹐神赐下了新的 (新约时期) 启示。

Apostolic witness = the foundation of the church.

使徒们所作的见证 = 教会的根基。

Apostolic witness = preserved in the church, by the church.

使徒们所作的见证 = 在教会里被保存﹐被教会保存。

Apostolic concern for preservation:

使徒们本身关切保存传统这件事﹕

Apostolic witness = viewed as tradition, paradosis.

使徒们视他们的见证为传统﹐希腊文﹕paradosis。

2 Thess. 2:15

帖后2﹕15 – 教训﹐ 原文是传统。

2 Thess. 3:6

帖后3﹕6

1 Cor. 11:2

林前11﹕2

Apostolic tradition = both oral and written

使徒弟传统乃是口传递﹐也是笔传递。

2 Thess.2 :15

帖后2﹕15

2 Thess. 2:2

帖后2﹕2

Paul to Timothy: Guard the paratheke – the thing entrusted.

保罗嘱咐提摩太﹕要护卫 “所交托给他的” – 希腊文﹕paratheke.

1 Tim. 6:20

提前6﹕20

2 Tim. 1:14

提后1﹕14

2 Tim. 2:2

提后2﹕2

A more technical, stereotyped term – a specific entity.

这个是一个专用名词。所交托的事﹐有一定的内容。

There was clear anticipation that:

我们可以说﹕使徒时期的教会关切到﹐预先看到﹐

As the apostles die off, as oral witnesses cease,

当使徒们去世后﹐当口传停止时﹐

As apostolic control of oral tradition is no longer available,

当使徒们再不能控制口传这个过程时﹐

The written apostolic witness will come into prominence,

使徒弟笔传传统就会显为重要。

It will function as the foundation of the continuing church.

这个笔之于书的传统就成为教会的根基/权威。

Complementary fact: Foundational significance of written apostolic witness = recognized.

与此同时的﹐相辅相成的事实是﹕教会承认﹐看见﹐使徒的写作﹐在教会里占有“根基性” 的重要性/权威。

Redemptive History and the History of Revelation.

救赎历史与启示历史。

Redemptive revelation = verbal revelation.

神救赎的启示﹐是话语的启示。

Correlation between redemptive deed and revelatory word.

神救赎的作为﹐与塌启示的话语 (晓谕) 之间有密切的关系。

Focus of verbal on the act.

神的话语的重点﹐放在他的救赎作为上。

Verbal revelation = parallel of, part of redemptive history.

神话语的启示 = 与救赎历史平衡﹐是救赎历史的一部份。

Highpoints of redemptive history = associated with full outpouring of verbal revelation.

因此﹐当救赎历史达到高潮的时候﹐神话语的启示也会达到高潮。

(Exodus; rebuilding of Temple – Haggai, Zephaniah, Malachi)

(例如﹕出埃及﹔重建圣殿 – 哈该﹐西番雅﹐马拉基)

The history of revelation is closed for us, until the Second Coming of Christ.

神启示的历史在目前是结束了﹔知道主再来。

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Part One. HISTORY OF THE CANON

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神学导论_阅读_019-20A_上帝就是正典Gaffin_God_Is_Canon

Part One. HISTORY OF THE CANON

THE HISTORY AND THEOLOGY OF THE NEW TESTAMENT CANON (5)

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