|
Getting your Trinity Audio player ready... |
中文下载
THE History of Christian Doctrine here given to the public is the result of several years of investigation, while the author held the professorship of Ecclesiastical History in the Theological Seminary at Andover, Massachusetts.
此处呈献给公众的《基督教教义史》，是作者在马萨诸塞州安多弗神学院（Theological Seminary at Andover）担任教会历史（Ecclesiastical History）教授期间，经过数年研究的成果。
As this is the first attempt of the kind in English literature, to write an account of the gradual construction of all the doctrines of the Christian religion, he had no models before him, and was compelled to originate his own method.
由于这是英语文学中首次尝试撰写一部关于基督教全部教义逐步建构过程的著作，作者之前并无现成范例可循，因此不得不自创其研究方法。
Upon a survey of the vast field, it appeared to be the most simple and perspicuous plan to investigate each of the principal subjects by itself, starting from the first beginnings of scientific reflection upon it, and going down to the latest and most complete forms of statement.
在纵览这一广阔领域之后，作者认为，最为简明而清晰的方案，是分别考察每一个主要教义主题，从对其进行科学反思的最初开端出发，一直追溯到其最新、最完整的表述形式。
This method, though not without some disadvantages, recommends itself by reason of the opportunity it affords for continuous investigation, each part flowing out of the preceding and preparing for what follows, and the whole making a single and strong impression.
这种方法虽并非毫无缺点，但因其为持续性的研究提供了便利条件而显得可取，因为各个部分自然承接前文，又为后文作好准备，整体上形成一种统一而有力的印象。
Such a method is in harmony with the nature of history itself.
这种方法本身就与历史的本质相契合。
The reader follows a single stream from its rise in its head-waters through all its windings, until it discharges itself, immenso ore, into the sea.
读者仿佛沿着一条单一的河流，从源头涓涓细流开始，穿越其一切曲折蜿蜒，直到它以浩大之口（immenso ore，意为“巨大之口”）汇入大海。
The history of Christian doctrine thus conceived and composed is one of the strongest of all defences of the Christian faith.
如此构思并撰写而成的基督教教义史，是基督信仰最有力的辩护之一。
It is a common remark, that a powerful statement is a powerful argument.
人们常说，有力的陈述本身就是有力的论证。
This is true of the dogmas of Christianity.
这一点在基督教的教义（dogmas）上同样成立。
But there is no statement of revealed truth more clear, connected, and convincing, than that which it obtains in the gradual and sequacious constructions of the Church, from century to century.
然而，没有任何一种对启示真理的陈述，能比教会在一世纪又一世纪中逐步而连贯地建构教义时所形成的陈述更加清晰、连贯而令人信服。
Let any one trace the course of thinking by the theological mind, upon the doctrine of the Trinity, e.g., and perceive how link follows link by necessary consequence;
例如，若有人追溯神学思想在三位一体（Trinity）教义上的思考进程，就会看到一个环节如何因必然的结果而紧接另一个环节；
how the objections of the heretic or the latitudinarian only elicit a more exhaustive, and at the same time more guarded, statement, which carries the Church still nearer to the substance of revelation, and the heart of the mystery;
又会看到异端者（heretic）或宽容派（latitudinarian，其指对教义采取宽松立场者）的反对意见，反而促成了更为全面、同时也更为谨慎的表述，使教会更接近启示的实质与奥秘的核心；
how, in short, the trinitarian dogma, like the Christian life itself as described by the apostle, “being fitly joined together, and compacted by that which every joint supplieth, maketh increase unto the edifying of itself” into a grand architectural structure,—
简言之，三位一体的教义，正如使徒所描述的基督徒生命本身一样，“全身都靠祂联络得合式，百节各按各职，照着各体的功用彼此相助，便叫身体渐渐增长，在爱中建立自己”，逐步建构成一座宏伟的属灵建筑；
let this process from beginning to end pass before a thinking and logical mind, and it will be difficult for it to resist the conviction that here is science, here is self-consistent and absolute truth.
让这一从始至终的过程呈现在一个善于思考、合乎逻辑的心智之前，他便难以抗拒这样的确信：这里有科学，这里有自洽而绝对的真理。
It cannot be that the earnest reflection of all the Christian centuries should thus have spent itself upon a fiction and figment.
不可能是历代所有基督教世纪中如此严肃而真诚的反思，竟然耗费在一个虚构与幻想之上。
The symbol in which this thinking embodied itself must be the exponent of a reality.
这种思想所具体化的信条（symbol），必然是真实存在的彰显。
Such is the impression made, and such is the unavoidable inference.
所形成的印象正是如此，而这一推论也是不可避免的。
Christianity is, ultimately, its own best defence.
基督教归根结底，是其自身最好的辩护。
The argument of a holy and beautiful life, it is universally conceded, is unanswerable;
普遍承认，圣洁而美好的生命本身就是无法反驳的论证；
and so is the argument of a profound and homogeneous system.
同样，深刻而一致的教义体系本身，也具有不可辩驳的力量。
At a time when the divine origin and authority of the Christian religion are disputed and combatted with more than ordinary violence, it is seasonable to introduce the opponent to the Christian dogmas themselves, in the very act and process of their scientific construction.
在一个基督教的神圣起源与权威遭受异常激烈质疑与攻击的时代，将反对者引入基督教教义本身，并让他亲眼目睹其科学建构的过程，正当其时。
If he is capable of connected thinking himself, and his mind is at all accustomed to high problems, before he is aware he will be caught in the intellectual process,
如果他本人具备连贯思考的能力，并且他的心智对高深问题并非完全陌生，那么在不知不觉中，他就会被卷入这一思想进程之中；
and whether he accept the conclusions of the ecclesiastical mind or not, he cannot but respect the mental acumen and energy which are exhibited.
无论他是否接受教会心智所得出的结论，他都不得不尊重其中所展现的思想敏锐性与精神力量。
The history of such a mind as that of Ferdinand Christian Baur exemplifies this.
费迪南德·克里斯蒂安·鲍尔（Ferdinand Christian Baur）这一类思想家的历史，正好说明了这一点。
To what degree that remarkable scholar and thinker was practically affected by the studies of many years, in the mines of Christian doctrine, is known only to the Searcher of hearts;
这位杰出的学者与思想家，在多年深入基督教教义矿藏的研究中，其生命实际受到何种程度的影响，唯有鉴察人心者（Searcher of hearts，指上帝）才完全知晓；
but no one can peruse a page of any of his dogmatico-historical works without perceiving, that contempt for that great system which the oecumenical mind has built up out of the living stones of revelation was no feeling of his.
但任何人只要阅读他任何一页教义—历史著作（dogmatico-historical works），就不难察觉，他对那由普世教会心智（oecumenical mind）以启示的活石所建构起来的宏大体系，并无丝毫轻蔑之情。
The system was too vast in its reach, too comprehensive in its scope, too high and too deep in its aims, to provoke either ridicule or scorn.
这一体系在其涵盖范围上过于宏大，在其领域上过于全面，在其目标上又过于崇高而深邃，以致根本不可能引起嘲笑或蔑视。
It might be a failure, but it was a splendid failure.
它或许是一个失败，但却是一个壮丽的失败。
Respecting the sources whence this history is derived, the authors mentioned under the head of “Literature,” at the beginning of each book, will indicate the works that have been most drawn upon.
关于本书历史材料的来源，各卷开头“文献”（Literature）标题下所列举的作者，已表明本书主要取材的著作。
The writings of Athanasius, Augustine, and Anselm, have yielded much solid and germinant material.
亚他那修（Athanasius）、奥古斯丁（Augustine）和安瑟伦（Anselm）的著作，提供了大量坚实而富有生发力的材料。
To the dogmatic historians of Germany of the present century, I am greatly indebted;
对于本世纪德国的教义史学家（dogmatic historians），我深表感激；
and not less so to the great lights of the English Church in the preceding centuries.
而对于前几个世纪英国教会的伟大思想之光，我同样负有深重的学术债务。
These latter have been unduly overlooked, amidst the recent fertility of the Teutonic mind.
在近代日耳曼思想（Teutonic mind）异常繁盛的背景下，这些英国神学家反而被不当地忽视了。
Though comprising no continuous and entire history of Christian doctrine, and even when investigating a particular subject oftentimes doing it incidentally, the labors of Hooker and Bull, of Pearson and Waterland, are every way worthy to be placed beside those of Baur and Dorner.
尽管胡克（Hooker）与布尔（Bull）、皮尔森（Pearson）与沃特兰（Waterland）的著作并未构成一部连续而完整的基督教教义史，甚至在研究某一专题时往往只是附带论及，但他们的学术成果在各方面都完全配得上与鲍尔（Baur）和多尔纳（Dorner）并列。
The learning is as ample and accurate, the logical grasp is as powerful, and the judgment more than equal.
其学识同样渊博而精确，其逻辑把握同样强健，而判断力更是毫不逊色。
To these must be added the two manuals of Baumgarten-Crusius and Hagenbach, which have to some extent furnished the rubric under which the generalizations have been made, as well as considerable material itself.
此外，还必须加上鲍姆加滕—克鲁修斯（Baumgarten-Crusius）和哈根巴赫（Hagenbach）的两本手册，它们在一定程度上为本书的概括性论述提供了分类框架（rubric），并且本身也提供了相当丰富的材料。
But while the leading ancient, mediaeval, and modern authorities have been used, it has been my endeavor to fuse everything in my own mind.
然而，尽管本书使用了古代、中世纪和近代的主要权威著作，我仍努力在自己的心智中将一切材料加以融会贯通。
Perhaps the chief criticism that may be made upon the work is, that it betokens subjective qualities unduly for a historical production.
也许对本书最主要的批评在于，它作为一部历史著作，过多地显露了作者的主观色彩。
That the work pays more attention to the orthodox than to the latitudinarian drift of thought, is plain.
本书更多关注正统信仰，而较少关注宽容派思想的走向，这是显而易见的。
It is impossible for any one author to compose an encyclopaedic history.
任何一位作者都不可能写出一部真正百科全书式的历史。
Every work of this kind must be stronger in some directions, than in others.
此类著作必然在某些方面较为突出，而在其他方面相对薄弱。
I have felt a profound interest in the Nicene trinitarianism, the Augustinian anthropology, and the Anselmic soteriology, and from these centres have taken my departures.
我对尼西亚三位一体论（Nicene trinitarianism）、奥古斯丁的人论（Augustinian anthropology）以及安瑟伦的救赎论（Anselmic soteriology）怀有深切的兴趣，并以这些中心作为论述的出发点。
To what degree I have succeeded in fairly stating the variant or opposing theories, must be left to the judgment of each reader.
至于我在多大程度上公正地陈述了不同或对立的理论，只能留待每一位读者自行判断。
The work has been put to press amidst the pressure of engagements incident to a large pastoral charge.
本书付梓之时，正值作者承担繁重牧会职分（pastoral charge）所带来的诸多事务压力之中。
More leisure would have improved it.
若有更多闲暇时间，本书必能有所改进。
But it is committed, with all its imperfections, to the common current, with the hope, and aspiration, that it may contribute something towards that victory and triumph to which Christian science is destined in the earth.
然而，本书仍带着一切不完善之处，被投入公共的思想洪流之中，怀着盼望与祈愿，愿它能为基督教科学（Christian science，指基督教的系统神学与理性研究）在世上注定要获得的胜利与凯旋，略尽绵薄之力。
NEW YORK, Nov. 4th, 1863.
纽约，1863年11月4日。
“We hold that this is the most important contribution that has been made to our theological literature during the present age.” – Presbyterian Standard
“我们认为，这是当代对我们神学文学所作出的最重要贡献。”——《长老会标准报》（Presbyterian Standard）
“In our judgment, no production of greater moment has been given to the public in a long time.” – Princeton Review
“在我们看来，长期以来还没有哪一部著作具有如此重大的意义呈献给公众。”——《普林斯顿评论》（Princeton Review）
“On its first appearance this work by Dr. Shedd was unanimously recognized as filling with remarkable success a blank that had existed in our English literature on this important subject, and it still holds the foremost place in works of this class.” – Edinburgh Daily Review
“谢德博士（Dr. Shedd）的这部著作一经问世，便一致被公认为极其成功地填补了英语文学在这一重要主题上的空白，并且至今仍在同类著作中占据首要地位。”——《爱丁堡每日评论》（Edinburgh Daily Review）
Commendations from the Present:
当代的赞誉：
“I have often refered to Shedd’s ‘History of Christian Doctrine’ in preparation for class, for personal understanding of difficult issues, and for evangelical encouragement.” – Dr. Tom J. Nettles
“我在备课、个人理解困难问题以及寻求福音性的鼓励时，常常参考谢德的《基督教教义史》。”——汤姆·J·内特尔斯博士（Dr. Tom J. Nettles）
“History is theology lived out in good or contrary examples.
“历史就是神学在良善或相反实例中的具体展现。
The history of theological thought is a missing foundation in our a-historical age.
神学思想的历史，是我们这个反历史（a-historical）时代所缺失的基础。
This is the case in culture and in the church-at-large.
无论在文化领域，还是在普世教会中，情况皆是如此。
Ideas have consequences.
观念会带来后果。
They have tangible effects and then become causes for a new generation as they generate more ideas.
它们产生具体而可感的影响，并在孕育更多观念的同时，成为新一代的原因。
The importance of Shedd’s work cannot be over-stated.
谢德著作的重要性无论如何强调都不为过。
Shedd will help sort out what is gold, what is good, and what is to be left behind.”
谢德将帮助人们分辨什么是金子，什么是美善的，以及什么应当被弃置。”——迈克·雷尼汉博士（Dr. Mike Renihan）
William Greenough Thayer Shedd, Presbyterian; b. at Acton, Mass., June 21, 1820; d. at New York Nov. 17, 1894.
威廉·格林诺·塞耶·谢德（William Greenough Thayer Shedd），长老会（Presbyterian）神学家；1820年6月21日生于马萨诸塞州阿克顿（Acton, Mass.）；1894年11月17日卒于纽约。
He was graduated from the University of Vermont, 1839; and from Andover Theological Seminary, 1843;
他于1839年毕业于佛蒙特大学（University of Vermont），1843年毕业于安多弗神学院（Andover Theological Seminary）；
became Congregational pastor at Brandon, Vt., 1844;
1844年起在佛蒙特州布兰登（Brandon, Vt.）担任公理会（Congregational）牧师；
professor of sacred rhetoric in Auburn (Presbyterian) Theological Seminary, 1852;
1852年任奥本（Auburn）长老会神学院（Presbyterian Theological Seminary）圣修辞学（sacred rhetoric）教授；
of church history in Andover (Congregational) Theological Seminary, 1853;
1853年任安多弗公理会神学院（Congregational Theological Seminary）教会历史教授；
associated pastor of the Brick (Presbyterian) Church, in Union Theological Seminary, New York, 1863-74;
1863至1874年间，在纽约联合神学院（Union Theological Seminary）附属的砖石教会（Brick Presbyterian Church）担任副牧师；
and of systematic theology, 1874-90, where he was known for the rigid logic and close compactness of his system, embodied in his Dogmatic Theology (vols. i-ii., Worcester, 1889; vol. iii., New York, 1894)
并于1874至1890年担任系统神学（systematic theology）教授，他以其体系严密的逻辑性和高度的紧凑性而著称，这些特点集中体现在其《教义神学》（Dogmatic Theology）一书中（第一、二卷，1889年，伍斯特；第三卷，1894年，纽约）；
He translated from the German of Francis Theremin, Eloquence a Virtue (New York, 1850), and H. E. F. Guericke’s Manual of Church History (2 vols., Andover, 1860-70);
他还翻译了弗朗西斯·特雷明（Francis Theremin）的德文著作《雄辩乃美德》（Eloquence a Virtue，1850年，纽约），以及H. E. F. 格里克（H. E. F. Guericke）的《教会历史手册》（Manual of Church History，2卷，1860—1870年，安多弗）；
and wrote A History of Christian Doctrine (2 vols., New York, 1865);
并著有《基督教教义史》（A History of Christian Doctrine，2卷，1865年，纽约）；
Homiletics and Pastoral Theology (1867);
《讲道学与牧会神学》（Homiletics and Pastoral Theology，1867年）；
Sermons to the Natural Man (1871);
《向属血气之人讲的讲道》（Sermons to the Natural Man，1871年）；
Theological Essays (1877);
《神学论文集》（Theological Essays，1877年）；
Commentary on Romans (1879);
《罗马书注释》（Commentary on Romans，1879年）；
Sermons to the Spiritual Man (1884);
《向属灵之人讲的讲道》（Sermons to the Spiritual Man，1884年）；
The Doctrine of Endless Punishment (1886);
《永刑的教义》（The Doctrine of Endless Punishment，1886年）；
and Orthodoxy and Heterodoxy (New York, 1893).
以及《正统与异端》（Orthodoxy and Heterodoxy，1893年，纽约）。
Table of Contents
目录
Preface
序言
INTRODUCTION
引言
BOOK FIRST: INFLUENCE OF PHILOSOPHICAL SYSTEMS UPON THE CONSTRUCTION OF CHRISTIAN DOCTRINE
第一卷：哲学体系对基督教教义建构的影响
CHAPTER I: Philosophical influences in the Ancient Church: A.D. 1–730
第一章：古代教会中的哲学影响：公元1—730年
CHAPTER II: Philosophical Influences in the Mediaeval Church: A.D. 730–1517
第二章：中世纪教会中的哲学影响：公元730—1517年
CHAPTER III: Philosophical Influences in the Modern Church: A.D. 1517–1850
第三章：近代教会中的哲学影响：公元1517—1850年
BOOK SECOND: HISTORY OF APOLOGIES
第二卷：护教史（History of Apologies）
CHAPTER I: Defences of Christianity in the Apologetic Period: A.D. 70–254
第一章：护教时期中的基督教辩护：公元70—254年
CHAPTER II: Defences of Christianity in the Polemic Period: A.D. 254–730
第二章：论战时期中的基督教辩护：公元254—730年
CHAPTER III: Mediaeval Defences of Christianity: A.D. 730–1517
第三章：中世纪的基督教辩护：公元730—1517年
CHAPTER IV: Modern Defences of Christianity: A.D. 1517–1850.
第四章：近代的基督教辩护：公元1517—1850年
BOOK THIRD: HISTORY OF THEOLOGY (TRINITARIANISM) AND CHRISTOLOGY
第三卷：神学史（三位一体论）与基督论（Christology）
CHAPTER I: General Doctrine of the Divine Existence
第一章：神圣存在的一般教义
CHAPTER II: Ante-Nicene Trinitarianism
第二章：尼西亚会议以前的三位一体论
CHAPTER III: Nicene Trinitarianism
第三章：尼西亚三位一体论
CHAPTER IV: Post-Nicene Trinitarianism
第四章：尼西亚会议之后的三位一体论
CHAPTER V: Doctrine of the Person of Christ
第五章：基督位格的教义
BOOK FOURTH: HISTORY OF ANTHROPOLOGY
第四卷：人论史（Anthropology）
CHAPTER I: Theories of the Origin of the Soul
第一章：灵魂起源的诸理论
CHAPTER II: The Greek Anthropology
第二章：希腊人论
CHAPTER III: The Latin Anthropology
第三章：拉丁人论
CHAPTER IV: Pelagianism and Semi-Pelagianism
第四章：伯拉纠主义（Pelagianism）与半伯拉纠主义（Semi-Pelagianism）
CHAPTER V: The Anselmic Anthropology
第五章：安瑟伦的人论
CHAPTER VI: The Papal Anthropology
第六章：教皇制的人论
CHAPTER VII: Anthropology of the Reformers
第七章：宗教改革者的人论
CHAPTER VIII: The Arminian Anthropology
第八章：阿民念主义的人论
CHAPTER IX: Total survey of the history of Anthropology
第九章：人论史的总体综述
BOOK FIFTH: HISTORY OF SOTERIOLOGY
第五卷：救赎论史（Soteriology）
CHAPTER I: Soteriology of the Ancient Church: A.D. 70–730
第一章：古代教会的救赎论：公元70—730年
CHAPTER II: Soteriology of the Mediaeval Church: A.D. 730–1517
第二章：中世纪教会的救赎论：公元730—1517年
CHAPTER III: The Papal Soteriology
第三章：教皇制的救赎论
CHAPTER IV: Soteriology of the Reformers
第四章：宗教改革者的救赎论
CHAPTER V: The Grotian Soteriology
第五章：格劳秀斯式救赎论（Grotian Soteriology）
CHAPTER VI: The Arminian Soteriology
第六章：阿民念主义的救赎论
CHAPTER VII: The Socinian Soteriology
第七章：索西尼主义的救赎论（Socinian Soteriology）
BOOK SIXTH: HISTORY OF ESCHATOLOGY
第六卷：末世论史（Eschatology）
CHAPTER I: Second Advent of Christ
第一章：基督的再临
CHAPTER II: The Resurrection
第二章：复活
CHAPTER III: The Final State
第三章：最终状态
BOOK SEVENTH: HISTORY OF SYMBOLS
第七卷：信经史（History of Symbols）
CHAPTER I: Ancient and Mediaeval Symbols
第一章：古代与中世纪的信经
CHAPTER II: Modern Symbols
第二章：近代信经