上帝就是正典 : 新約聖經的正典上課筆記葛理齊講授,1970 年代初 GOD IS CANON : NOTES ON NEW TESTAMENT CANON (Richard B. Gaffin, Jr., early 1970s THE HISTORY AND THEOLOGY OF THE N

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1 上帝就是正典 : 新約聖經的正典上課筆記葛理齊講授,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 (4) 新約聖經的正典 : 歷史發展與正統的信仰的立場 ( 四 ) 3 rd and 4 th Centuries 第三第四世紀 The basic contour of the New Testament canon was clearly seen by the church, 新約聖經的基本素描, 在時期已經蠻清楚 After this, there were two processes: 220 年之後, 有兩方面的發展 : Fixing of limiting lines of the canon, with increasing exclusiveness; and (based on this),widespread recognition toward universal recognition. 第一, 正典的內容 ( 哪些書卷 ) 越來越清楚, 明確;第二, 越來多 ( 差不多所有 ) 教會領袖接受新約聖經的正典 1. Origen AD. He is an overlap figure. 俄利根, 他是一位過渡時期人物 He traveled widely, and was well respected. 他周遊列國, 非常被敬重 a. He made a distinction between the homologoumena those confessed, agreed upon, and the antilegomena those disputed, spoke against. 他分辨出那些被承認, 同意的書, 與那些被懷疑, 反對的書卷 b. The homolegoumena were: 4 gospels, 13 letters of Paul, 1 Peter, 1 John, Acts, Revelation. 前者包括 : 四福音書,13 卷保羅書信, 彼得前書, 約翰壹書, 使徒行傳, 啟示錄 c. The antilegoumena were: Hebrews, 2 Peter, 2 John, 3 John, James, Jude; Letter of Barnabas, Shepherd of Hermas, Didache (The

2 Teachings of the Apostles), Gospel of the Hebrews. 後者包括 : 希伯來書彼得後書約翰二書約翰三書雅各書猶大書 ;還有 : 巴拿巴書黑馬牧人書使徒遺訓希伯來人的福音 2. Eusebius AD. 優西比烏, Bishop of Caesarea. Made the same distinction as Origen. 該撒利亞的主教與俄利根一樣區分兩種書信 Homolegoumena 4 gospels, Acts, 14 letters of Paul (including Hebrews), 1 Peter, 1 John (perhaps Revelation). 前者 : 四福音書使徒行傳保羅 114 卷書信 ( 包括希伯來書 ) 彼得前書約翰壹書 ( 也可能啟示錄 ) 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). 後者包括 ( 一 ) 應被接納的 : 雅各書猶大書彼得後書約翰二書約翰三書 ( 二 ) 應被拒絕的 : 牧人書巴拿巴書使徒遺訓彼得的啟示錄 (= 啟示錄? ) Homolegoumena and antilegomena (to be accepted)together = 27 of our New Testament canon. 前者, 與後者中應被接納的書信, 加起來 = 27 本我們的新約書信 3. Athanasius AD. Bishop of Alexandria. 亞他那修, , 亞歷山大主教 Athanasian Creed stated clearly the doctrine of the Trinity endorsed by the council of Nicea. 阿他那修的信經 -- 清楚地說出尼西亞大公會議所訂下地三位一體教義 Easter Letter of 367. Pastoral-official open communication to the church. 367 年復活節教牧書信是主教寫給教區的公開信 There is a section on the problem of the continued use of the apocrypha in his district. 信裡有一段處理在教區裡有人還用旁經的問題 What makes up Scripture? Canonical the 27 books of the New Testament. 那麼, 新約聖經包括哪些書卷呢?就是 27 卷

3 This is the first instance of maintaining only the 27 as the New Testament canon. First formal ecclesiastical decree. 這是教會歷史上, 第一次教會正式的宣佈, 新約聖經就是指這 27 卷 There is a sharp line here, then: 27 卷之後有清楚的界限, 然後 : Books worthy of reading: Old Testament apocrypha, Shepherd, Didache. 有些值得讀的書 : 舊約旁經牧人書使徒遺訓 Then, a line not as sharp here, then: 之後又有一個界限 ( 不過沒有前面的界限那麼清楚, 嚴重 ) : Books to be fully rejected. 應被拒絕的書卷 Athanasius letter took the status of a decree in the Eastern church. 在東方教會中, 阿他拿修的這封信, 有教會官方決定的權威 4. Council Decisions. 教會會議的決定 Church councils in the western church: Synod of Rome, NT books. 西方教會的會議 : 羅馬會議, 卷書 Church councils in the eastern church: Synod of Hippo, 393; Synod of Carthage, 397. 東方教會的會議 : 希坡會議,393 迦太基會議,397

4 THE HISTORY AND THEOLOGY OF THE NEW TESTAMENT CANON (5) 新約聖經的正典 : 歷史發展與正統的信仰立場 ( 五 ) Part Two. WHAT WE BELIEVE CONCERNING THE CANON 第二部份 : 我們對正典的信仰 The Bible s inspiration is necessary for canonicity and its authority. 聖經是神所默示的;神的默示是聖經正典和聖經權威的大前提 ( 基礎 ), 是必須條件 But: 不過 : A. The church has not been able to establish criteria of canonicity. 教會不曾 ( 從未 ) 建立過能決定聖經正典的準則 B. The church cannot establish criteria for canonicity. 教會不可能建立能決定聖經正典的準則! C. God is canon. 神乃正典 D. The Structure of the Office of the Apostle. 使徒這個職位的結構 E. Redemptive history and the history of revelation. 救贖歷史與啟示的歷史 A. The church has not been able to establish criteria of canonicity. 教會不曾 ( 從未 ) 建立過能決定聖經正典的準則 1. Apostolicity as a criterion for canonicity. 可以用使徒性來決定正典嗎? ( 意思是說 : 一本書只要是使徒寫的, 就應在正典裡 ) Difficulties Mark, Luke, Acts; Hebrews?, Jude, James?. 這個準則有它的問題 : 馬可, 路加, 使徒行傳; ( 可能 ) 希伯來書, 猶大書,( 可能 ) 雅各書 -- These books were not (may not have been) written by apostles. 這些都不是 ( 或可能不是 ) 使徒親筆寫的 The idea of apostolic men weakens the criterion of apostolicity for canonicity. 假如我們說, 是使徒佈道團團隊裡的人寫就可以了 -- 那麼, 使徒性這準則就削弱了 I Corinthians 5:9 Paul s letter to Corinthians; 林前 5 :9 保羅還有 ( 一封? ) 信寫了給哥林多教會的; Colossians 4:16 Paul s letter to Laodicea 西 4 : 16 保羅寫信給老底嘉教會 These were apostolic, but not in the canon. 這些都是使徒寫的, 但是沒有列在正典 ( 新約 ) 裡

5 2. Antiquity. This criterion cannot stand. 最古舊的書卷就應該列在正典裡這準則不成立 3. Public lection (Zahn). 一本書有沒有被公開誦讀 - 這是 Zahn 提出的準則 Difficulty Didache, Shepherd were used in the church; read publicly. 這個準則也有困難比方說, 使徒遺訓, 牧人書在教會裡被使用, 被公開的誦讀! 2 Peter, 3 John, Jude were used before they were recognized. 而彼得後書, 約翰三書在沒有被承認之前, 就被使用了 4. Inspiration. 默示的準則 Inspiration is necessary to canonicity, but the two ideas do not coincide. 是的, 默示對於正典是必須的可是默示與正典是兩個不同的觀念 Inspiration is necessary. But just inspiration is not sufficient. 默示是必須的可是光是默示還不夠 I Corinthians 5:9 apostolic communications were inspired; but some are not extant in the canon. 林前 5 :9 - 使徒們有一些被聖靈靈感而寫的, 沒有在正典裡 B. The church cannot establish criteria for canonicity. 教會不可能建立能決定聖經正典的準則 Attempts to establish criteria must fail. 若嘗試訂下這種準則, 必然失敗 They threaten to undermine the authority of Scripture. 因為這樣作, 就威脅, 削弱聖經的權威 They destroy the New Testament as canon. 這樣作, 就破壞了新約聖經的正典 They subject canon to the relativity of historical study. 因為這樣作時, 我們將聖經放在 / 服在人的, 相對的歷史學的研究下 They attempt to control the canon by fallible human insight. 這樣一來, 正典 ( 聖經 ) 就被有限的, 可犯錯的人為思維控制了 It is rationalization: we generalize upon a unique historical entity. 是理性的絕對化 : 我們把一個歷史上空前絕後的現象 ( 聖經這本書 ), 用一個更高低觀念含蓋它 We try to get at the canon from above it. 我們嘗試從正典 ( 聖經 ) 的上面看下來必然失敗! The canon is self-establishing.

6 聖經的正典是自我建立的 The canon is self-attesting. 聖經的正典是自我見證的 The canon is self-validating. < < 聖經的正典是自我合法化的 C. God is canon. 神乃正典 God is the origin and author of the New Testament. 新約聖經源自神;神是新約聖經的作者! The canon is not some impersonal process. 正典不是一個無情的歷史過程 God is personally involved in the process. 神直接地參與, 介入這過程 [ We must guard against some abstract view of history, as if God is not involved. ] 我們必須提防, 不能效法世俗的歷史觀 : 世俗的歷史觀的假設是 : 神沒有參與歷史 Abstract view of history: 不承認聖經權威的歷史觀, 必然是抽象的歷史觀, 列表如下 : A priori idea of canon 念一個抽象的 ( 沒有神介入 ) 的正典觀 ^ ^ ^ ^ ^ Apostolic church history 使徒時期歷史 X X X X X X X X (historical phenomenon) ( 個別歷史事件, 現象 ) Canon is not just some brute fact, hanging on the horizon of our past, i.e., on just pure contingency. 正典不是某個赤裸的歷史事實, 在我們過去的水平線上;意思是說, 正點不是偶然的 Biblical view of history: 合乎聖經的歷史觀是 : History is the realization and expression of God s eternal, predetermined plan. 人類 / 宇宙歷史, 乃是神永恆的, 預定的計畫的實現與表達 The Bible is not a human anthology (collection).

7 聖經並不是一套人為的作品 Therefore the Bible does not need to be verified. 因此, 聖經並不須要由人 ( 教會 ) 來斷定 / 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. 正典已經關閉 ( 意思是 : 聖經已經寫成了 ), 從使徒時代知道主再來 Canon is not some abstract, timeless idea/process. 正典 ( 教會承認聖經 ) 不是抽象的概念, 不是抽離時間的概念 / 過程 Therefore: GOD IS CANON. 因此我們說 : 神就是正典 ( 正典這個字, 是指標準原文是指一支棍 ) But we must do justice to the fact that the New Testament is a historical phenomenon, with a historical origin. 可是, 我們當然應該正視一個事實, 就是 : 新約聖經的寫成, 是一個歷史的事實聖經有它在歷史中的起源 (See above diagram: abstract view of history.) Apostolicity is not a (sufficient) criterion for canonicity. 使徒性這個準則, 對正典來說是不足夠的 But canonicity cannot be asserted without apostolicity. 可是, 沒有使徒性, 我們也不能宣認正典 D. The Structure of the Office of the Apostle. 使徒的職位的結構 Apostolos Hebrew shaliach. 使徒 ( 希臘文 ) - 相對與希伯來文的 shaliach 這個字 A technical term in intertestamental Judaism. 是在新舊約聖經之間的時期, 猶太人用的一個專用名詞 It is a legal term. A representative, with legally empowered authority. 是一個法律上帝用詞, 知一個作法律上承認的, 有權力的代表人 In carrying out his commission, a shaliach is identified with his commission. 一個 shaliach 執行他的任務時, 他與他的任務同為一 Talmud (5 th 4 th century, BC) a man s shaliach = man himself. 他勒目 ( 猶太遺傳法典, 主前 4,5 世紀 ) - 一個人的 shaliach 等於他自己 John 13:12ff, esp. v. 16 Authority is derived. the sender. Identification with

8 約翰福音 13:12 等, 尤其 16 節 : 權威是被授予的被授權的那位, 與授權的那位認同了 Apostolic authority is unique and full authority. 使徒弟權威, 是獨特的權威使徒弟權威, 是完全 ( 充份 ) 的權威 The apostles were the foundation of the church. 使徒們是教會的基礎 Apostolic gifts did not operate in isolation. 使徒使用他們的屬靈恩賜並不是在 1 真空裡使用的 The church is the result of God s house-building activity in the exalted Christ. 教會的被建立, 是因神自己在建造聖殿 - 都因主耶穌復活, 被榮耀 The church is realized between Christ s resurrection and Christ s return. 教會的實現, 是在主耶穌復活之後, 再來之前 Apostles were the foundation of the church. 使徒們是教會的根基 Ephesians 2:19, 20. 以弗所書 2:19-20 The ultimate foundation is Christ, but the foundation involves others (apostles and prophets). 教會至終的根基是耶穌基督不過根基包括其它人 : 使徒們, 和先知們 Prophets were mentioned with the apostles, as the foundation of the church. 先知們與使徒們並提, 為教會的根基 There were New Testament prophets. 新約時期也有顯知的 There was variety of offices and functions 新約時期有不同的職位, 不同的職位用不同的功能, But the apostles were primary. 可是使徒是最重要的職位 Apostles had a specific function within the context of redemptive history. 在神的救贖計畫, 救贖歷史中, 使徒的功能是獨特的見證基督的復活;作基督的代表, 有權威;口傳, 筆傳, 行神跡 The office of the apostle was not perpetuated. 而使徒的職位沒有傳下去 Apostolic witness = witness to the resurrection of Jesus Christ. 使徒的見證就是 : 耶穌已復活了! Acts 1:21; 2:32; 3:15; 4:33; etc.

9 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 使徒所宣講的, 與神的話等同教會就這樣接受使徒所講的 1 Cor. 11:23 Christ himself is the bearer of apostolic tradition. 林前 11:23 基督就是使徒傳統的主人與內容 John 15:26, 27 The Spirit s coming is for the purpose of apostolic witness. 約翰 15:26, 27 聖靈要來, 目的就是使使徒們能作見證 Therefore from the apostolic matrix, new revelation is given. 因此, 透過使徒的職位 ( 和他們周圍的同工們 ), 神賜下了新的 ( 新約時期 ) 啟示 Apostolic witness = the foundation of the church. 使徒們所作的見證 = 教會的根基 Apostolic witness = preserved in the church, by the church. 使徒們所作的見證 = 在教會裡被保存, 被教會保存 Apostolic concern for preservation: 使徒們本身關切保存傳統這件事 : Apostolic witness = viewed as tradition, paradosis. 使徒們視他們的見證為傳統, 希臘文 :paradosis 2 Thess. 2:15 帖後 2:15 - 教訓, 原文是傳統 2 Thess. 3:6 帖後 3:6 1 Cor. 11:2 林前 11:2 Apostolic tradition = both oral and written 使徒弟傳統乃是口傳遞, 也是筆傳遞 2 Thess.2 :15 帖後 2:15 2 Thess. 2:2 帖後 2:2 Paul to Timothy: Guard the paratheke the thing entrusted. 保羅囑咐提摩太 : 要護衛所交托給他的希臘文 :paratheke.

10 1 Tim. 6:20 提前 6:20 2 Tim. 1:14 提後 1:14 2 Tim. 2:2 提後 2:2 A more technical, stereotyped term a specific entity. 這個是一個專用名詞所交托的事, 有一定的內容 There was clear anticipation that: 我們可以說 : 使徒時期的教會關切到, 預先看到, As the apostles die off, as oral witnesses cease, 當使徒們去世後, 當口傳停止時, As apostolic control of oral tradition is no longer available, 當使徒們再不能控制口傳這個過程時, The written apostolic witness will come into prominence, 使徒弟筆傳傳統就會顯為重要 It will function as the foundation of the continuing church. 這個筆之于書的傳統就成為教會的根基 / 權威 Complementary fact: Foundational significance of written apostolic witness = recognized. 與此同時的, 相輔相成的事實是 : 教會承認, 看見, 使徒的寫作, 在教會裡佔有根基性的重要性 / 權威 E. Redemptive History and the History of Revelation. 救贖歷史與啟示歷史 Redemptive revelation = verbal revelation. 神救贖的啟示, 是話語的啟示 Correlation between redemptive deed and revelatory word. 神救贖的作為, 與塌啟示的話語 ( 曉諭 ) 之間有密切的關係 Focus of verbal on the act. 神的話語的重點, 放在他的救贖作為上 Verbal revelation = parallel of, part of redemptive history. 神話語的啟示 = 與救贖歷史平衡, 是救贖歷史的一部份 Highpoints of redemptive history = associated with full outpouring of verbal revelation. 因此, 當救贖歷史達到高潮的時候, 神話語的啟示也會達到高潮 (Exodus; rebuilding of Temple Haggai, Zephaniah, Malachi) ( 例如 : 出埃及;重建聖殿 - 哈該, 西番雅, 馬拉基 )

11 The history of revelation is closed for us, until the Second Coming of Christ. 神啟示的歷史在目前是結束了;知道主再來

Microsoft Word - oneyearbiblereadingplan_chinese.docx

Microsoft Word - oneyearbiblereadingplan_chinese.docx 一月 01 創世記 1:1-2:25 02 創世記 3:1-4:26 17 創世記 35:1-36:43 18 創世記 37:1-38:30 馬太福音 1:1-2:12 馬太福音 2:13-3:6 馬太福音 12:1-21 馬太福音 12:22-45 詩篇 1:1-6 詩篇 2:1-12 詩篇 15:1-5 詩篇 16:1-11 箴言 1:1-6 箴言 1:7-9 箴言 3:21-26 箴言 3:27-32

上帝就是正典 : 新約聖經的正典上課筆記 葛理齊講授,1970 年代初 GOD IS CANON : NOTES ON NEW TESTAMENT CANON (Richard B. Gaffin, Jr., early 1970s THE HISTORY AND THEOLOGY OF THE N

上帝就是正典 : 新約聖經的正典上課筆記葛理齊講授,1970 年代初 GOD IS CANON : NOTES ON NEW TESTAMENT CANON (Richard B. Gaffin, Jr., early 1970s THE HISTORY AND THEOLOGY OF THE N