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古教父看圣经权威

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古教父看圣经权威

帖子 由 timmy 于 周二 九月 13, 2011 7:21 pm

古教父看圣经权威
Authority of the Scriptures, According to the Fathers
鱼咖啡 fishcafe.3322.org 2011-9-1



1Clement 45:1-5
其利门,一书,约公元100年
Trans: Lightfoot

弟兄姐妹,你们若对救恩的事有争议。你们也寻查过这些书卷,内容是真实的,是透过圣灵所传授的;你们知道其中没有不仁义和伪劣的内容。
Be ye contentious, brethren, and jealous about the things that pertain unto salvation. Ye have searched the scriptures, which are true, which were given through the Holy Ghost; and ye know that nothing unrighteous or counterfeit is written in them. Ye will not find that righteous persons have been thrust out by holy men. Righteous men were persecuted, but it was by the lawless; they were imprisoned, but it was by the unholy. They were stoned by transgressors: they were slain by those who had conceived a detestable and unrighteous jealousy. Suffering these things, they endured nobly.



Origen, Homily on Luke 1:1
俄利根,路加福音讲辞,约公元254年
Trans: Joseph T. Lienhard, 1996

这意味着,路加透过坚固的信仰和小心的考量,没有犹豫不定,以为可以这样或那样写。透过忠诚的信仰,便得到了这种把握,正如先知祈祷说:“求你照你的话使我坚立!”诗篇119:28
It means that Luke know by firm faith and by careful consideration, and did not waver on any point, wondering whether it should be this way or that. This certitude comes to those who have faithfully believed and have attained what the prophet prays for. They say, “confirm me in your words”. Ps119:28



Irenaeus, Against Heresies II:28
艾任纽,抵挡异端,约公元195年

假若,对于某些事情,我们从这些书卷中无法找到解释,我们也不能寻找其它神明。那会是极大的不忠。我们该把事情交托造我们的上帝。我们当知道这些书卷是完善的,因为是透过上帝的话语(基督)和圣灵所传授的。对于上帝奥秘的知识,我们固然比不上上帝的话语(基督)和圣灵。
If, however, we cannot discover explanations of all those things in Scripture which are made the subject of investigation, yet let us not on that account seek after any other God besides Him who really exists. For this is the very greatest impiety. We should leave things of that nature to God who created us, being most properly assured that the Scriptures are indeed perfect, since they were spoken by the Word of God and His Spirit; but we, inasmuch as we are inferior to, and later in existence than, the Word of God and His Spirit, are on that very account destitute of the knowledge of His mysteries. And there is no cause for wonder if this is the case with us as respects things spiritual and heavenly, and such as require to be made known to us by revelation, since many even of those things which lie at our very feet (I mean such as belong to this world, which we handle, and see, and are in close contact with) transcend our knowledge, so that even these we must leave to God. For it is fitting that He should excel all [in knowledge].




Irenaeus, Against Heresies III:11:8
艾任纽,抵挡异端,约公元195年

而马可,像怀着先知的灵,是从上头赐予人的。他指着自己所交代的福音书,说:“耶稣基督福音的起头,正如先知以赛亚书上记着说”。马可扼要精简的交代了福音的故事,这是他先知性的特点。上帝的话语(基督)自己曾对摩西以前的父老说话,乃是按照祂自己的神性和荣耀。但对于律法下的人,祂给予的乃是献祭的仪式。后来,既为我们成为了人,他就赐下属天的灵到地上,以祂的翅膀保守我们。这是神儿子的方法,他取了受造之物的样式,受造之物跟着祂,这也是福音的特点。正如活物共有四种,福音书也有四卷,这是主的方法。
Mark, on the other hand, commences with [a reference to] the prophetical spirit coming down from on high to men, saying, The beginning of the Gospel of Jesus Christ, as it is written in Esaias the prophet,— pointing to the winged aspect of the Gospel; and on this account he made a compendious and cursory narrative, for such is the prophetical character. And the Word of God Himself used to converse with the ante-Mosaic patriarchs, in accordance with His divinity and glory; but for those under the law he instituted a sacerdotal and liturgical service. Afterwards, being made man for us, He sent the gift of the celestial Spirit over all the earth, protecting us with His wings. Such, then, as was the course followed by the Son of God, so was also the form of the living creatures; and such as was the form of the living creatures, so was also the character of the Gospel. For the living creatures are quadriform, and the Gospel is quadriform, as is also the course followed by the Lord. For this reason were four principal (καθολικαί) covenants given to the human race: one, prior to the deluge, under Adam; the second, that after the deluge, under Noah; the third, the giving of the law, under Moses; the fourth, that which renovates man, and sums up all things in itself by means of the Gospel, raising and bearing men upon its wings into the heavenly kingdom.




Tertullian, Against Marcion 4:2
特土良,抵挡马慈安,约公元220年

我们第一个立场是,福音书的作者是使徒,是主自己安排他们发布福音的。而之后,也有些使徒性的人,但他们不是独自写作的,他们是与使徒一起,又承传了使徒的教导。因为学生宣讲的,可能受虚荣的影响;需要带着他老师的威信——因承传了基督而有的威信,所以他们以使徒为老师。

在使徒方面,是约翰和马太先把信仰传授我们的。而在使徒性的人,路加和马可又更新(整理)了其信息。这些都按照了同样的信仰原则:独一的造物主上帝、上帝的基督、童真女的孕产、基督来成全律法和先知。

在记录次序上的不同,并不要紧,但中心的信仰都是一致的。而马慈安的信仰却是不同的。

We lay it down as our first position, that the evangelical Testament has apostles for its authors, to whom was assigned by the Lord Himself this office of publishing the gospel. Since, however, there are apostolic men also, they are yet not alone, but appear with apostles and after apostles; because the preaching of disciples might be open to the suspicion of an affectation of glory, if there did not accompany it the authority of the masters, which means that of Christ, for it was that which made the apostles their masters. Of the apostles, therefore, John and Matthew first instil faith into us; while of apostolic men, Luke and Mark renew it afterwards. These all start with the same principles of the faith, so far as relates to the one only God the Creator and His Christ, how that He was born of the Virgin, and came to fulfil the law and the prophets. Never mind if there does occur some variation in the order of their narratives, provided that there be agreement in the essential matter of the faith, in which there is disagreement with Marcion.

《完》

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