Microsoft Word - 04 Athanasius and the Nicene Creed _with Chinese_.doc

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1 Devotion: The Gospel as Tradition 福音傳統 1 Corinthians 15:1-7 What is tradition 什麼是傳統? Athanasius and the Nicene Creed 亞他那修及尼西亞信經» human messages past down within a community 什麼是傳統» trādere (Latin 拉丁文 ) = to hand over or deliver = 遞交或傳遞» similarities 相似之處 human words 人類的語言 spoken by God s people 經由屬神的人講出來 passed down within God s people 在神的子民當中代代相傳» how Scripture is different 聖經有何不同 uniquely inspired by the Holy Spirit 有聖靈的默示 norming norm (norma normans) 聖經是檢驗信仰與生活的唯一準則 Implications 涵義» our theology is organically connected to Scripture through the history of the Christian tradition 我們的神學源自聖經, 通過歷史中的基督教傳統, 形成有機體一般的連結» our theology is itself part of the Christian tradition 我們的神學是基督教傳統的一部分 Outline 大綱 II. Paul of Samosata 撒摩撒他的保羅 III. Arius 亞流 IV. Athanasius 亞他那修 V. Creeds and Scripture 信經和聖經 VI. 尼西亞信經 (The Nicene Creed) A. Importance 重要性 the most important early debates in Christianity 基督教早期最重要的辯論 the leading subjects of the ecumenical creeds 基督教信經最重要的主題 Brian D. Asbill, Lesson 04: Athanasius and the Nicene Creed 2013 pg. 1

2 therefore, the most defining doctrines for Christians 對基督徒而言是最重要的教義 B. Christological Questions 基督論的議題 Was Jesus fully human 耶穌是完全的人嗎?» Could Jesus save us and relate to our weakness if he had been less than fully human? 如果耶穌不是完全的人, 他能夠認同我們的弱點, 成就救贖嗎? Is Jesus fully divine 耶穌是完全的神嗎?» Could Jesus save us and receive worship if he had been less than fully divine? 如果耶穌不是完全的神, 他能夠拯救我們, 並接受敬拜嗎? C. Trinitarian Questions 三位一體的議題 Is God still truly one as in the Old Testament? 神仍然是舊約中的獨一真神嗎? Are the Son and Spirit distinct from the Father? 聖子和聖靈與聖父不同嗎?» Is the Spirit an independent person or merely the agency of the Father? Are the Son and Spirit equal to or lesser than the Father? 聖靈是一個獨立的位格, 還是僅僅是落實聖父工作的代理人?» Is the Son created or eternally divine? 聖子是被造的, 還是永遠為神? II. Paul of Samosata 撒摩撒他的保羅 A. Life 生平 (c ) bishop in Antioch 安提阿主教 (c ) questionable character 品格令人質疑 the most influential Dynamic Monarchianism 其機能神格唯一論極具影響力 succeeded by Lucian of Antioch who discipled Arius 繼任者為栽培亞流的安提阿的陸西安 B. 機能神格唯一論 Dynamic Monarchianism key emphasis: the unity of God 強調神的合一性 the Logos is not a distinct divine person 基督具神性, 但在神格中沒有獨立的位格 the Logos is God s rationality or mind 基督是神的理性» i.e., an inseparable faculty of God s being 基督與神的本體不可分割 Brian D. Asbill, Lesson 04: Athanasius and the Nicene Creed 2013 pg. 2

3 嗣子論 Adoptionism» Jesus was a mere human in whom God s rationality (the Logos) was specially operative 耶穌不過是一個普通的人, 但神的理性特別明顯的彰顯在他的身上» Jesus is not fully and eternally divine like the Father, but relatively divine 耶穌是完全的神, 也不是永遠為神, 其神性為相對的» The human Jesus was adopted into God s life by virtue of his relation to the Logos 耶穌與神的道有很密切的關係, 因此神就收納他爲兒子 therefore there is only one divine monarch (ruler) in whom Jesus participates 只有一位獨一的神, 惟聖父獨尊, 耶穌參與在祂的裡面 III. Arius 亞流 A. Life 生平 (c ) a bishop in Alexandria 亞歷山大的主教 studied with Lucian of Antioch, the successor of Paul of Samosata 得到撒摩撒他保羅繼任者安提阿陸西安的栽培 pious and ascetic 敬虔, 禁慾 debated with bishop Alexander of Alexandria 和亞歷山大教會的主教亞歷山大辯論 developed and popularized heresies of the previous generations 將上一代的異端教義發揚光大 B. Relation to Dynamic Monarchianism 與機能神格唯一論的關係 Continuity 承繼前人的教導» the emphasis on God s unity 強調神的合一» Logos still refers to an impersonal faculty 仍然聲稱基督 ( 道 ) 不具位格 Development 發展» wanted to more fully account for Jesus independent existence 希望強調耶穌的獨立存在性 C. Arianism 亞流主義 Two Rationalities (Logoi) 兩種理性» Immanent Logos = God s faculty of reason» 臨在的道 = 神的理性» Son Logos = a divine but created rationality 聖子的道 = 被造的理性, 沒有絕對的神性 The incarnation 道成為肉身» normal human = human flesh + rational human soul 凡人 = 人身 + 有理智的人的靈魂» Christ = human flesh + Son Logos 基督 = 人身 + 聖子的道 Theological Results 神學結果» Christ human, but not fully human Brian D. Asbill, Lesson 04: Athanasius and the Nicene Creed 2013 pg. 3

4 基督是人, 但不是完全的人 not Docetism: Jesus does have a real body 並非幻影說 : 耶穌有一個真實的身體 but Jesus is missing a rational human soul 但耶穌缺少一個有理智的人的靈魂» Christ divine, but not fully divine 基督是神, 但不是完全的神 Subordinationism 次位論 the Son Logos is created by God 聖子的道是被神所創造的 Arian slogan: There was once when he was not 亞流的名言 : 他 ( 基督 ) 曾經有不存在的時候» Key text: Proverbs 8:22» avoided some popular heresies of that time 避免一些當時流行的異端 Modalistic Monarchianism 形態神格唯一論 (Sabellianism 撒伯流主義 ) emanationism 智慧派的外流論» was nonetheless condemned by Alexander of Alexandria (320) 被亞歷山大教會的主教亞歷山大譴責為異端 IV. Athanasius 亞他那修 A. Life 生平 (c ) discipled by Alexander of Alexandria 受到亞歷山大教會主教亞歷山大的栽培 exemplary character and intellect 品學兼優 very influential on the council of Nicea 對尼西亞會議有很大的影響 exiled and recalled by the emperor five times in relation to the Arian controversy ( ) 因為亞流之爭被皇帝放逐五次, 後均被召回 B. Trinity 三位一體 (contra Arianism 反亞流主義 ) the Son is of one substance (homoousios 本體相同 ; o(moou/sioj) with the Father 基督與父一體, 本質相同» only God can save and receive worship 惟獨父能拯救並接受敬拜 Brian D. Asbill, Lesson 04: Athanasius and the Nicene Creed 2013 pg. 4

5 the Son is eternally begotten by the Father s nature 從父的本質永恒受生 C. Christology 基督論 (contra Arianism 反亞流主義 ) Christ is fully human 基督是完全的人 Christ is fully divine 基督是完全的神 Christ is unified in his acts 基督的行為是統一的 V. Creeds and Scripture 信經和聖經 The Authority of Scripture and Tradition 經文和傳統的權威 the ecumenical creeds do not have authority over Scripture 大公教會信經的權柄不能凌駕於聖經之上» these creeds are the whole Church s most basic interpretation of the Christian message 信經是整個教會對基督教信息最基本的解釋 however, creeds have authority over the individual Christian s interpretation of Scripture 信經的權柄超越個人對基督教聖經的解釋» they define mere Christianity (cf. C. S. Lewis) 信經為純正的基督教作出定義 ( 魯益師 ) VI. The Nicene Creed 尼西亞信經 The First Ecumenical Council 第一次大公會議 325 Nicea: near Constantinople (in modern Turkey) 尼西亞 : 靠近君士坦丁堡 ( 現代土耳其 ) an ecumenical agreement on the basic Christian message, especially the Trinity 就基督教的基本信息達成共識, 尤其是三位一體的教義» note the trinitarian structure 強調三位一體的結構 Brian D. Asbill, Lesson 04: Athanasius and the Nicene Creed 2013 pg. 5

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