打圣经卷名：

1. 有刀放库边，无木无草叶，好像说自己，列为第一篇。（创世记） 2. 山重仍有路，土小矣是尘，无水岂可汲，不忘存在心。（出埃及记） 3. 有益于将来，现在要等待，诅咒变祝福，事奉理应该。(利未记)

4. 农夫所耕露头尾，人一口耳有权威，千万不忘切勿忘，遵行得福不可违。(申命记) 5. 有多少人丁，都要计算清，录在案卷上，让人看分明。(民数记)

6. 好像列为第二名，实际忠勇为精兵，整理记录为历史，继往开来攻大城。(约书亚记) 7. 既可连武又连文，象将又算教书人，多人都可写小传，有胜有败乱纷纷。(士师记) 8. 途中有收获，有再想摩押，信心真坚定，岂可不写她。(路得记)

9. 一手撒不开，无人无心悔，耸言从莫出，一卡分开来。(撒母耳记上下) 10. 皇帝来排队，用丝半缚自，左右虽不计，有早也有迟。(列王记上下)

厂多种稻无地址，袋下无衣亦稀奇，有言无言都一样，一一记录有次序。(历代志上下) 无水不算泥，缺禾岂为稀，谷粒去了壳，不忘堪称奇。(尼希米记)

似可称父兄，当地一富翁，经炼守纯正，加倍得宠。(约伯记)

说写一尺一，竹下偏无人，共有一百五，诵唱到如今。(诗篇)

竹下减去水，语不可有己，愚妄空争闹，有它才算是。(箴言)

专有人站立，首先走一边，开卷都有益，劝人听他言。(传道书)

高洁毫不俗，优美声嘹亮，佳良无可比，令你常思念。(雅歌)

携带不少读物。(提多书)

盼望父兄寄回信。(希伯来书) 11. 12. 13. 14. 15. 16. 17. 18. 19.

打圣经地名：

1. 兄有树木无数。（哥林多）

2. 站着的人白，稻刀二相连，一旦心在右，此城美名扬。（伯利恒）

3. 二耳并排列，足各走一边，一手散不掉，令水少一点。（耶路撒冷）

4. 赤橙黄绿青蓝紫，先后安排有次序，驱散将近二千年，现今兴旺真稀奇。（以色列） 5. 期待冬天来到。（希腊）

6. 公平行善多多有益。（义大利）

7. 粮食多赚钱。（米利大）

8. 年长的很好。（老底嘉）

9. 此地位置在海边，坟中有人发疯癫，主赶污鬼入猪群，猪投深海约二千。（格拉森）各打一物：

1. 空中侦察他为先，又为超级通讯员，所传信息众人乐，温良柔顺主喜欢。（鸽子）2. 身虽不胖两翅大，目光锐利颈不长，高处搭窝云里游，力上加力不困倦。（鹰）3. 远看瓜里两头狗，近看只有四脚走，毁坏田园极诡诈，靠主擒它它发抖。（狐狸）4. 病入膏肓不可救。（没药）

5. 此物小小不寻常，用爪就能抓住墙，虽然软弱住王宫，它叫什么你猜想。（守宫）6. 虽有两翅不能飞，头小颈长身体肥，缺少悟性还自高，一跑就笑骑马人。（鸵鸟）7. 正直坚硬，稳固不移，支撑配搭，装饰圣殿。（柱石）

8. 料出森山，造法简单，奇妙非凡，名闻中外。（方舟）

打四个字：

1. 有耳有嘴任无人，话语延续义日生，泥上加泥人旁立，同心合意可发声。（圣诞佳音）2. 旁人算相似，伴女称母亲，加一在乙后，有牛可耕田。（以马内利）

打一字：

1. 十字架下三个人。（来）

2. 不忠不孝不仁不义。（罪）

3. 站立是人说话，写起远近皆知，能力移山倒海，本身在心中。（信） 打圣经人物：

1. 蒙王宠爱在王宫，心意却与百姓同，违例冒死见王面，机智借故建奇功。（以斯帖） 2. 救王性命功劳大，昂首不向人跪拜，险遭灭族蒙拯救，大得尊荣后人赞。（末底改） 3. 祷告动唇不出声，倾心向神诉苦情，所求蒙允得儿子，此子终身事奉神。（哈拿） 4. 祭司之子二少年，藐视祭物不应该，贪心行淫罪恶重，一日都死在父前。（何弗尼，非尼哈）

5. 仅是十二份之一，还可以算为不小，蹲卧都如小狮子，王由他出握圭权。（犹大） 6. 大江东去浪滔滔，本有尊荣权位高，滚沸如水纵情欲，不居首位是自讨。（流便） 7. 人站黎明边，算民行不明，必作道上蛇，伤害骑马人。（但）

8. 诱话英雄力何来，拉入随落把口开，近她无利似大利，她绳索更厉害。（大利拉） 9. 生得面貌俊美，嫁给表兄为妻，迟迟才能生子，对姐也会嫉妒。（拉结）

10. 有位学生上神学，没有先生没同学，教室黑暗无凳桌，若想毕业学顺服。（约瑟） 虽像言出不逊，还是直爽真诚，无花果树底下，主已知道他心。（拿但业） 跟主即找哥作伴，刚强英勇男子汉，引领小孩献所有，谦卑平易又近人。（安得烈） 有一少年跟保罗，遇见苦难他就溜，后来伴随巴拿巴，为道热心得造就。（马可） 前称有益并无益，偷窃逃跑主人急，坐牢遇见主使徒，名符其实真有益。（阿尼西母） 有位仆人希腊人，亏欠主人逃出门，巧遇一位传道人，听劝悔改恩有份。（阿尼西母） 称为雷子最爱主，跟到十架不怕死，流放海岛见异像，离世归父他最迟。（使徒约翰） 11. 12. 13. 14. 15. 16.

17. 名为赞美很好听，专靠嘴唇亲近神，魔鬼入心卖先生，至今臭名不可闻。（叛徒犹大）

听道留心坐主前，主的话语比密甜，愿把身价三十块，拿瓶香膏做奉献。（马利亚） 做客谦卑读圣经，经句不懂虚心问，二人同下水受浸，水中上来是何人。（埃提阿伯18. 19.

太监）

20. 看来像呆人，智慧胜众人，有金可发声，四夕不能分。（保罗）

21. 拔河比赛，东队失败。（西拉）

22. 自称高于众百姓，结邦拉派罪非轻，主所恨恶真可恶，他的话语不可听。（尼哥拉）23. 有一少年不儆醒，神仆讲道他不听，三楼掉下虽不死，以后切切要留心。（犹推古）24. 期望有法自违法，娶嫂为妻当受罚，先知责他他不改，反杀先知不应该。（希律）25. 走了一程又一程，详细考察写封信，这信原来写给官，传到后来叫福音。（路加）26. 百骏还算太少，疑问却是很多，能够直爽提出，列为十二门徒。（多马）

27. 益处十倍十倍增。（利百加）

28. 有心作恶，无口不分。（亚哈）

29. 皮件用久要抛掉。（革老丢）

30. 他拖走不少。（彼拉多）

31. 拔河比赛。（彼拉多）

32. 他有收获。（使徒彼得）

33. 笑出声是理所当然的。（哈该）

34. 哼！只剩二个？（拿八）

35. 既合口，又合手。（哈拿）

36. 吞吞吐吐。（含）

37. 嘿！还不小嘛。（犹大）

38. 红橙黄绿蓝青紫。（以色列）

39. 人家要你走一里，你要陪他走二里路。（路加）

大力士打水。（提多）

高利贷。（利百加）

电光火石。（闪）

可用这请柬。（以斯帖） 40. 41. 42. 43.

44. 想望摆列穹苍。（希罗天）

第二篇：圣经历史语言阐释

An Introduction to Judaism and Christianity as Contextually Relevant

to the Bible

全球化是一个技术的、经济的，同时也是文化的融合过程，中西文化的交流和沟通是其中的一个重要主题。 其间，对异质文化的了解，无论对于世界和平，还是对于本民族文化的再认识，乃至个人修养素质的提高都是十分必要的功课。犹太教与基督教先后均发端于欧亚交汇地区，后者对前者有继承，有扬弃，有偏离甚至颠覆。脱胎于犹太教的基督教西渐欧陆，与古西腊文明一道构成了欧洲文明传统的重要基石，对西方文明的影响普遍而深远。

本课程利用权威的英文教材和专著、国际互联网及其他相关的英文数据库所提供的图文资料整理和简化成讲义材料，用英语为主，中文为注为辅的形式进行讲解，同时鼓励修课者大胆提问，并布置一定的重要概念术语让修课者在课外查阅，训练其信息检索和积极思维的能力。本课程所设想的效果将使学生在西方国家学习、生活或与西方人交流的环境中除了具备一般的英语语言和风俗习惯知识外，还对其主流文化的内核有一定的把握，进而具备跨文化交流的身份感、方向感和判断力。

Lecture One：Key Words To Begin With ?

I．Questions to ask before you take the course ?

1．What do you want to get from this course ?

( Satisfaction of curiosity, more extensive knowledge of the English language and its cultural aspect, something important to your spiritual life. )

2. What is your interpretation of such things as Judaism, Jews, Christianity, and Christians ?

3. What is your opinion on religion ?

(Believer, non-believer, or undetermined)

II. Basic concepts concerning religions

△宗教 religion ~ World Religions: Past and Present P14-15; “宗”sectarian or

denominational

△ 有神论 ( theism, deism ) Monotheistic，scriptural (Judaism, Christianity, Islam). The Universe Next Door P43

?theism assumes that we can know something about God from nature. But it also holds that there is much more to know than can be known that way and that there are other ways to come to know.

th “The 17 –century doctrine of the necessity of reason was slowly giving way

to a belief in the sufficiency of reason.” Deism thus sees God only in “Nature” by which was meant the system of the universe.( Peter Medawar )

△ 无神论 ( atheism ) materialism or naturalism ?

△ 不可知论 ( agnosticism )

△ 虚无主义（nihilism）

△ 崇拜 sects and cults ~ World Religions: Past and Present P246-267,P249-251 △ 超越 transcendence ( transcend: to go or be above or beyond a limit, something

within limits, etc. )

△ 内在 immanence（ existing or remaining within ）

△ 启示真理 revelation ( a manifestation of divine will or truth )

△ 神圣的 sacred ~ World Religions: Past and Present P18-19 the sacred cow △ 神秘主义 mysticism ~ World Religions: Past and Present P55-57( the attempt to gain,

or practice of gaining , a knowledge of real truth and union with God by

prayer and meditation . Longman )

△ 超自然的 supernatural

△ 迷信 superstition

The Dark Ages ( 500-1000 ) The Middle Ages ( 500-1500 )

Trial by ordeal

The Enlightenment (1700 - )

The age of reason and rationalization

The Modern Age (Post-modern ? )

God is dead. F. Nietzsche Is technology our salvation ?

III. The Center of the World ? : Atlas of the Bible

Near East and middle East ? Where is the center ?

Geography and history of the Eastern Mediterranean and the Western Asia. Date palm , fig, olive, grape?

Lecture Two: The Scriptures

I. Websites of the Scriptures （English NIV and Chinese ）available：

E:\NIV Bible New International Version Official Site.htm

E:\BibleGateway_com Passage?Lookup [NIV Search - Enter Passage].htm

E:\Read the Chinese Union GB Encoding Genesis Chapter 11-31 Online.htm

Films: Ten Commandments

Ben Hur

Jesus

II. Three positions to hold and the attitudes of the holders

1. The Bible is a collection of documents written by people at different times to describe their experience of God.

Notorious “contradictions”: the God of justice (OT) and the God of Mercy (NT); salvation by faith (Paul) and salvation by works (James); Emphasis on mercy in the Gospels and emphasis on sin by Paul.

Liberalism, critical biblical study

2. The Bible is a record made by people who heard God speaking to them and who recorded what they understood.

Interpreters of the early church, esp. Origen and his followers,

This position was abandoned by the Protestant Reformers, who believed that the literal, grammatical sense of the text was God’s inspired Word.

3. The Bible is a Word from God given through human agents.

The orthodox Protestant (and to a large extent pan-Christian) view, “fundamentalist”

What the bible says about itself: “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work.” 2 Timothy 3:16,17 Positions 1 and 2 are widely represented in the world of academic scholarship, where holders of position 2 are generally regarded as “conservatives”. Within the church, on the other hand, it is position 2 and 3 which tend to be more widely represented, and in this context holders of position 2 are more easily regarded as “liberals”. It is in this way that we can best appreciate how position 2 acts as a bridge between 1 and 3, which often appear to be polemical opposites, as the over-use of prejudicial terms like “liberal” and “fundamentalist” indicates. III. How the Bible was written and became one book?

1. The Bible / The Holy Bible/ The Scriptures (the book of 66 books) contains history, poetry, philosophy, hymns, letters and sermons.

2. The Hebrew Old Testament (the first 39 books):

The Jewish people and their religion, Judaism

First written down in Hebrew (希伯来语) and Aramaic （阿拉米语）.

The Pentateuch, the first 5 books, the books of Moses/Torah（摩西五经/托拉）. Ezra arranged and collected the books of the Old Testament.

Three groupings: the Law, the Prophets, and the Writings（圣录）.

3. The New Testament (27 books)

Originally written in Greek, Jesus and his followers were familiar with the Old Testament as we know today.

2. Some of the most important versions

* The Dead Sea Scrolls（死海古卷）, 1947.(OT, Hebrew, Jews & Judaism ) ( 一本P9) * The Septuagint （七十士译本）, 1st c. ( OT, Greek, early Christians )

* The Vulgate （通俗拉丁语译本），4th c. (OT&NT, Latin, the Roman Catholic Church) * The King James Version （詹姆斯王译本/钦定译本） ( OT&NT, the Authorized Version ),

1611 ( Modern English, the Anglican Church & the Puritans )

*The New International Version （新国际译本） ( 1972,1979, Contemporary English ) “神”和“上帝”中译本，新旧约全书（和合本）

“简释”，“串珠（cross notes）附简介”

串珠：“Pearl stringing”,i.e. collecting passages from different portions of Scripture in support of a particular argument, and thereby demonstrating the essential unity of the biblical text. ( midrashic exegesis, pesher exegesis )

3. Samples to illustrate the differences

The Ten Commandments (Exodus 20:3-17 NIVp78, Avp121-122, CCNp104-105 ).

1．Thou shalt have no other gods before me.

You shall have no other gods before me.

2．Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth:

You shall not make for yourself an idol in the form of anything in heaven above or on the earth beneath or in the waters below.

3．Thou shalt not take the name of the LORD thy God in vain; for the LORD will not

hold him guiltless that taketh his name in vain.

You shall not misuse the name of the LORD your God, for the LORD your God will not hold anyone guiltless who misuses his name.

4. Remember the Sabbath day, to keep it holy.

Remember the Sabbath day by keeping it holy.

5. Hounor thy father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee.

Honour your father and your mother, so that you may live long in the land the LORD your God is giving you.

6. Thou shalt not kill.

You shall not murder.

7. Thou shalt not commit adultery.

You shall not commit adultery.

8. Thou shalt not steal.

You shall not steal.

9. Thou shalt not bear false witness against thy neighbour.

You shall not give false testimony against your neighbour.

10. Thou shalt not covet thy neighbour’s house, thou shalt not covet thy neighbour’s wife, nor his manservant, nor his maidsevant, not his ox, nor his ass, nor any thing that is thy neighbour’s.

You shall not covet your neighbour’s house. You shall not covet your neighbour’s wife, or his manservant or maidservant, his ox or donkey, or anything that belongs to your neighbour.

John 3:16-17 ( NIVp1066, AvpNT148, CCNp1265)

For God so loved the world , that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved.

For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. For God did not send his Son into the world to condemn the world, but to save the world through him.

Lecture Three: The Nature of God as understood by Jews

Name: Yhwh/Yahweh/G-d/God (亚卫/上帝)

Adonai/The LORD （主） ? Jehovah （耶和华）/Halleluyah

The nature of God is one of the few areas of abstract Jewish belief where there are a number of clear-cut ideas about which there is little dispute or disagreement. God Exists

The fact of God's existence is accepted almost without question. Proof is not needed, and is rarely offered. The Torah begins by stating "In the beginning, God created..." It does not tell who God is or how He was created.

In general, Judaism views the existence of God as a necessary prerequisite for the existence of the universe. The existence of the universe is sufficient proof of the existence of God.

God is One

One of the primary expressions of Jewish faith, recited twice daily in, which begins "Hear, Israel: The Lord is our God, The Lord is one." This simple statement encompasses several different ideas:

1. There is only one God. No other being participated in the work of creation.

2. God is a unity. He is a single, whole, complete indivisible entity. He cannot be divided into parts or described by attributes. Any attempt to ascribe attributes to God is merely man's imperfect attempt to understand the infinite.

3. God is the only being to whom we should offer praise. The Shema can also be translated as

"The Lord is our God, The Lord alone," meaning that no other is our God, and we should not pray to any other.

God is the Creator of Everything

Everything in the universe was created by God and only by God. Judaism completely rejects the dualistic notion that evil was created by Satan or some other deity. All comes from God. As Isaiah said, "I am the Lord, and there is none else. I form the light and create darkness, I make peace and create evil. I am the Lord, that does all these things." (Is. 45:6-7).

The question of the world as formation at random or as designed on purpose? The questions of sufferings and evil ?

God is Incorporeal （ 无形体的 ）

Although many places in scripture and Talmud speak of various parts of God's body (the Hand of God, God's wings, etc.) or speak of God in anthropomorphic terms (God walking in the garden of Eden, God laying tefillin, etc.), Judaism firmly maintains that God has no body. Any reference to God's body is simply a figure of speech, a means of making God's actions more comprehensible to beings living in a material world. Much of Rambam's Guide for the Perplexed is devoted to explaining each of these anthropomorphic references and proving that they should be understood figuratively.

We are forbidden to represent God in a physical form. That is considered idolatry. The sin of the Golden Calf incident was not that the people chose another deity, but that they tried to represent God in a physical form.

God is Neither Male nor Female

This followed directly from the fact that God has no physical form. As one rabbi explained it to me, God has no body, no genitalia, therefore the very idea that God is male or female is patently absurd. We refer to God using masculine terms simply for convenience's sake, because Hebrew has no neutral gender; God is no more male than a table is.

Although we usually speak of God in masculine terms, there are times when we refer to God using feminine terms. The Shechinah, the manifestation of God's presence that fills the universe, is conceived of in feminine terms, and the word Shechinah is a feminine word.

What does the image of the Buddha look like ?

God is Omnipresent （ 无处不在 ）

God is in all places at all times. He fills the universe and exceeds its scope. He is always near for us to call upon in need, and He sees all that we do. Closely tied in with this idea is the fact that God is universal. He is not just the God of the Jews; He is the God of all nations.

God is Omnipotent （无所不能）

God can do anything. It is said that the only thing that is beyond His power is the fear of Him; that is, we have free will , and He cannot compel us to do His will. This belief in God's omnipotence has been sorely tested during the many persecutions of Jews, but we have always maintained that God has a reason for allowing these things, even if we in our limited perception and understanding cannot see the reason. The question of being free? or freedom as the theme of the drama of history? God is Omniscient （无所不知）

God knows all things, past, present and future. He knows our thoughts.

The question of being honest ?

God is Eternal

God transcends time. He has no beginning and no end. He will always be there to fulfill his promises. When Moses asked for God's name, He replied, "Ehyeh asher ehyeh." That phrase is generally translated as, "I am that I am," but the word "ehyeh" can be present or future tense, meaning "I am what I will be" or "I will be what I will be." The ambiguity of the phrase is often interpreted as a reference to God's eternal nature. The search for eternal life?

Human beings exist in three dimensions plus a very limited dimension of time. Alpha and omega of the fourth dimension are concealed from them. But God is alpha and omega and transcends time.

God is Both Just and Merciful

I have often heard Christians speak of Judaism as the religion of the strict Law, which no human being is good enough to fulfill (hence the need for the sacrifice of Jesus).

This is a gross mischaracterization of Jewish belief. Judaism has always maintained that God's justice is tempered by mercy, the two qualities perfectly balanced. Of the two Names of God most commonly used in scripture, one refers to his quality of justice and the other to his quality of mercy. The two names were used together in the story of Creation, showing that the world was created with both justice and mercy.

“The Lord, the Lord, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin.”

Exodus 34:6,7 “The Lord is not slow in keeping his promise, as some understand slowness. He is patient with you, not wanting anyone to perish, but everyone to come to repentance.” 2 Peter 3:9 The question of theodicy ( 神义论 )?( Job and process theology 基/许p63-65) God is Holy and Perfect

One of the most common names applied to God in the post-Biblical period is "Ha-Kadosh, Barukh Hu," The Holy One, Blessed be He.

Avinu Malkeinu: God is our Father and our King

Judaism maintains that we are all God's children. A well-known piece of Jewish liturge repeatedly describes God as "Avinu Malkeinu," our Father, our King. The Talmud teaches that there are three participants in the formation of every human being: the mother and father, who provide the physical form, and God, who provides the soul, the personality, and the intelligence. It is said that one of God's greatest gifts to humanity is the knowledge that we are His children and created in his image. Does confidence in God result in confidence in humanity ?

Lecture Four

The Covenant as the Foundation of a Nation

( 以神人之约为立国之本的民族 )

1. Is Judaism the religion of the Old Testament ?

Judaism begins in the Hebrew Scriptures, called by Christianity “ the Old

Testament ,”but Judaism is not the religion of the Old Testament, any more than

Christianity is. Judaism, as we shall see, is the religion of the dual Torah, written and oral, of Sinai: that other, oral Torah teaches the meaning of the written one. Compare the following part of oral Torah with the creation-narrative of Scripture: In the beginning, two thousand years before the heaven and the earth, seven things were created: the Torah, written with black fire on white fire and lying in the lap of God; the Divine throne, erected in the heavens?; Paradise on the right side of God; Hell on the left side; the Celestial Sanctuary directed in front of God, having a jewel on its altar graven with the name of the Messiah, and a Voice that cries aloud, Return, Oh you children of men.

~~~~~ ~~~~~~ ~~~~~~~

In the beginning God created the heavens and the earth. The earth was without form and void, and darkness was upon the face of the deep. The spirit of God was moving over the face of the waters. And God said, Let there be light, and there was light. __Genesis 1:1-4

Genesis says nothing about what happened before creation. God alone is responsible for the works of creation, and what he made was heaven and earth. The talmudic creation-legend, by contrast, begins with the creation of the Torah and concludes with the powerful “Voice that cries?.”

Clearly, Judaism conceives of creation not solely within the biblical account, known to Christianity as well, but also within the rabbinic account cited here. Judaism is not the religion of the Old Testament; rather, it is a development out of the ancient Hebrew Scriptures as much as Christianity is.

Torah 托拉：全部希伯来圣经；旧约的首五卷，摩西五经。1)The entire body of Jewish religious law and learning including both sacred literature and oral tradition. 2)

A scroll or scrolls of parchment containing the Pentateuch, used in a synagogue during services.( The American Heritage Dictionary )

创世纪(Genesis)、 出埃及记(Exodus)、 利未记(Leviticus) 、 民数记(Numbers) 申命记(Deuteronomy)

注：托拉5卷加上《先知书》（Navin）８卷《圣录》（Ketuvin）11卷，共计24卷，构成由该三部著作的首字母组成的《塔纳赫》，为犹太教的最重要典籍。

Talmud 《塔木德经》，关于犹太人生活，宗教，道德的口传律法集，为托拉中的613条诫律做详解，为犹太教仅次于《圣经》的主要经典。

Rabbi 拉比：犹太教会众领袖；负责解释犹太律法的人员。 1) The ordained spiritual leader of a Jewish congregation. 2) A person formerly authorized to interpret Jewish law.

2. From Israel to Monotheism :

Adam-Noah-Abraham ( Ur-Mesopotamia )- Isaac

Jacob/Israel-Joseph-Egypt-Moses

Notes:

1) Abram – Abraham,a father of many nations. ( Genesis 17 ) 2) Israel- the man who has wrestled with God.( Genesis 32:22-32 )

The beginning of Israel-the-people marked the appearance not only of a new group but also of an entirely new religious ideal, monotheism. Biblical writers invariably misinterpreted paganism, calling it the worship of wood and stone, of dumb idols—that is, fetishism. What was actually central to paganism was the deification of worldly phenomena ( not the simple carving of idols ), the view that all manifestations of nature are aspects of a “mysterious supernatural vitality.” Israel began with the affirmation that God is transcendent over creation. God created the world and is wholly different from it. He has no myth, no birth.

He is not subject to nature, to anything above himself, to any primordial reality. He is sovereign, and there is no realm beyond him.

Moses transformed the liberation of slaves into the birth of a nation and made the birth of a nation into the creation of a new faith. He did so by pronouncing the redemption to be the work of the supreme God, who revealed his will through the liberation from Egyptian slavery. The Lord further made a covenant at Sinai, a contract, that Israel should do his will and he should protect and defend them.

3. God’s Chosen People through the Covenant.

What is a covenant ( as compared with a testament or contract ) ? a. God and Noah ( Genesis 9:8-7 )

b. God and Abraham ( Genesis 12:1-7, Genesis 17/串珠，p27)

c. The Ten Commandments at Mt Sinai （西奈山）( Exodus 19-20 ) d.Still more covenant with David and his descendants ( 1 Chronicles 17:7,28:4/串珠p528,541 ) (Ark of the Covenant：抬约柜渡约旦河；耶弗他Jephthah的献祭 士师记11章)

● the prologue reminds David that it was God who turned him from being a shepherd into a victorious king;

● the outlining of conditions indicates that God’s blessing is not automatically guaranteed ( 1 Chronicles 22:11/串珠p534 )

● the promise tells of God’s commitment to establish David’s descendants upon the throne forever.

?It was only after the exile had shattered Israel’s confidence that the later prophets were less reticent about the covenant ( Zechariah 9:11; Malachi 2:4 )

e. A renewed covenant: The promise of a new covenant to replace the broken one for which Israel had been punished ( Jeremiah 31; Ezekiel 16 ). The difference: the new covenant will have its obligations inscribed on the wills of the people rather than existing merely as external obligations which the people must seek to observe. (串

珠 :p935;p893-894,p967;CD:Lamentations; )

对“契约观”的看法：

历史上有两种看法。一种认为：它是一种责任，而不是权利。圣洁和荣耀只能被看成是对忠实守约的一种报答，而不是无条件地赐予犹太人的一项特权。另一种认为：它是犹太人独特性的表示， 说明犹太人具有较高的智慧和品行。

近代的一些犹太学者认为：“契约观”除了暗示犹太人肩负上帝委托的特殊使命，要在全世界传播上帝的旨意，人类应通过他们学习认识上帝和遵守诫律的信念外，已不具有其他任何特殊的含义。

关于契约文化的讨论：助长契约文化发达的要素可能有商业，可能有宗教，特别是一神论宗教。地理条件和气候条件差异变化大的地区可能有商业发展的动力，而农业对商业有一定抑制作用。古代法律没有现在细密，又缺乏监督的技术手段，一神论宗教的信仰有利于契约的履行。中国儒家讲“信”，可是及至近现代却没有培养出非常有效的契约精神，这是为什么？

A Biblical Hermeneutic：The Development of Covenant Theology Elements of covenant theology are present in Calvin. Later on there was a new systematization, based on the events of Scripture itself, which tied together the different parts of the Bible under the heading of the one covenant which God had made with his people Israel. The full flowering of covenant theology can be seen in the writings of Johannes Cocceius,whose principles can be outlined as follows.

① The Bible is the story of God’s relationship to

humankind. The word is often used in the Bible,

but especially in the Pentateuch, to refer to the

special alliance which God made with Abraham, and

the promises which he gave to him and to his

descendants. The‘Old’and ‘New’Testaments

are not separate, but merely two aspects of the

same thing. There is in reality only one covenant

between God and humankind, the covenant of grace.

② God’s first covenant was with Adam in the Garden of Eden. It was a covenant of works. God intended that Adam should earn his salvation by exercising his dominion over creation, and working to keep the commandments which had been given to him. ③ Adam disobeyed God, and his covenant was broken. However, God spoke to fallen humankind as a second time, in the covenant made with Noah. ④ The covenants made with Adam and Noah were inadequate for salvation. At a later time, God chose Abraham to be the father of all who believe. The sign of this covenant was circumcision. This covenant was renewed in his son Isaac, and his Jacob(Israel). These patriarchs were the

ancestors of the prophets, who maintained an awareness of Israel’s special calling in later centuries.

⑤ The covenant made with Abraham was preserved in the law of Moses. By this law, the sacrificial priesthood was established, and the principles of atonement, which would eventually determined Christ’s sacrifice on the cross, were laid down.

⑥ God renewed his covenant with Israel a second

time, in David. The covenant with David was the

charter of the kings, who would be specially

anointed to preserve the nation from harm, and

bring glory through their rule to the name of the

God of Israel.

⑦ Christ came to be the fulfillment of the covenant

promise made to Abraham, and also of those made

to Adam. The previous covenant promises were all

temporary in character. They contained within

them the promise of a future fulfillment, when

God would send his anointed one, the Messiah, to

restore Israel once and for all. The New

Testament makes it plain that Jesus of Nazareth

was this Messiah.

Covenant theology was the strongest Christian affirmation of the special place which belonged to ancient Israel. Where it took root, attitudes towards Jews changed dramatically.

Covenant theology led to a reappropriation of the Old Testament. Old Testament names were frequently given to places of worship ( Bethel, Ebenezer ), and children were often given the names of prophets rather than of Christian saints (Abraham, Joshua,

etc.).The Psalms became a staple of Protestant worship, and later hymnwriters also relied heavily on Old Testament imagery. --Gerald Bray, Biblical Interpretation: Past & Present , Apollos ,1996

补充：犹太教与基督教的主要分歧

1） 神论

Monotheism and the Triune God （ Trinity ）.

2） 选民说

“上帝拣选的子民” “信仰因基督的牺牲而得救”

的各族人。

3） 伦理说

《妥拉》的诫命、实际行动。基督教：如何信仰。

4）原罪说

世上无完人，灵魂在道德上的中立，无中介；亚当和夏娃的原罪，有中介，耶酥基

督被钉死在十字架上的救赎。

5） 弥赛亚观

耶酥基督就是弥赛亚。

6） 来世说

“世上所有的民族在来世也会有一份”；“依靠耶酥拯救的排他性

原则”。

7） 经典

基督教接受了犹太经典《塔纳赫》，但认为它只是一种更早的一神

教，缺乏其演进形式。

犹太教不承认《圣经·新约》。

8） 宗教制度

犹太教没有基督教那种神圣宣誓的圣礼。基督教承袭了犹太教教会

组织形式、会堂建制与风格及其祈祷、唱诗 读经布道、焚香等礼拜

仪式，和浸礼、餐前餐后的谢恩等习俗。

Lecture Five

Prophets and Prophecy（先知与预言）

What is a Prophet?

A prophet is basically a spokesman for God, a person chosen by God to speak to people on God's behalf and convey a message or teaching. Prophets were role models of holiness, scholarship and closeness to

God. They set the standards for the entire community. The work of the priests continued throughout the history of Israel. But the great prophets whose messages we have in the Old Testament appeared on the scene only at times of crisis in the nation’s history. They were God’s men for the moment and their messages were generally concerned with particular times and places. They remain valid and helpful because the same kind of situations have recurred again and again in history

The Talmud teaches that there were hundreds of thousands of prophets: twice as many as the number of people who left Egypt, which was 600,000. Scripture identifies only 55 prophets of Israel.

A prophet is not necessarily a man. Scripture records the stories of seven female prophets, listed below, and the Talmud reports that Sarah's prophetic ability was superior to Abraham's.

A prophet is not necessarily a Jew. The Talmud reports that there were prophets among the gentiles (most notably Balaam, whose story is told in Numbers 22), although they were not as elevated as the prophets of Israel (as the story of Balaam demonstrates). And some of the prophets, such as Jonah, were sent on missions to speak to the gentiles. According to some views, prophecy is not a gift that is arbitrarily conferred upon people; rather, it is the culmination of a person's spiritual and ethical development. When a person reaches a sufficient level of spiritual and ethical achievement, the Shechinah (Divine Spirit) comes to rest upon him or her. Likewise, the gift of prophecy leaves the person if that person lapses from his or her spiritual and ethical perfection.

The greatest of the prophets was Moses. It is said that Moses saw all that all of the other prophets combined saw, and more. Moses saw the whole of the Torah, including the Prophets and the Writings that were written hundreds of years later. All subsequent prophecy was merely an expression of what Moses had already seen. Thus, it is taught that nothing in the Prophets or the Writings can be in conflict with Moses's writings, because Moses saw it all in advance.

The Talmud states that the writings of the prophets will not be necessary in the world to come, because in that day, all people will be mentally, spiritually and ethically perfect, and all will have the gift of prophecy.

The early prophets

Samuel, the last of the judges and the first of the prophets in Israel. He anointed Saul,

and later David, as God‘s chosen rulers.

Nathan, Elijah and Elisha.

1 Samuel 7:3—17; 9—10;

2 Samuel 7; 1 Kings 1: 11—40; 17—19 ; 2 Kings 1—9

Later prophets

From the 11th to the 5th centuries BC, many of the prophets‘ messages were written down and compiled into the Old Testament books: Isaiah, Jeremiah, Ezekiel, and the minor prophets—Hosea to Malachi, plus the Book of Daniel. The messages of these prophets centers on the exile.

Before the exile

The prophets warned that judgment was inevitable. Different prophets exposed different aspects of Israel‘s sin. Amos attacked social injustice; Hosea Israel‘s unfaithfulness to God; Micah the sins of Israel‘s rulers; Jeremiah the false gods and the unchecked corruption in Judah.

Amos 9:1—4 ; Hosea 11:5—7

Jeremiah 25:8—11; Amos 5:14—15; 4:6—12

The Exile and after

Once Judah as well as Israel had gone into exile , some began to realize that they had deserved this punishment. The return from the exile…

Ezekiel 37; 40—48; Isaiah 40:1,9—10

The role of the prophets

The prophets are best understood as messengers. Their speeches( or ?oracles‘) often begin with the words ?God says‘ or ?God spoke‘. They were called by God to hear his

plans and his messages. Then they were sent by him to bring this message to Israel and the nations. Sometimes they saw visions; sometimes they preached sermons; sometimes they used parable or poetry or drama to speak to the people. They tell us little about how they actually received their messages. But they were completely convinced that what they said came from God.

The prophets were usually against the mainstream of opinion. When all seemed well, they attacked the evils of their society and predicted its doom. When their people were pessimistic, they prophesied hope. They brought these disturbing, challenging words from God because God‘s call had broken into their own lives and changed them drastically.

They prophets were also teachers calling Israel back to obey God‘s laws. They were not preaching a new religion, but applying the word of God to their own day. The Old Testament owes a great deal to the prophets.

Jeremiah 23:18, 21—22; Amos 7:1—2; Zechariah 1:7—21;

Jeremiah 7; 18; 19; Isaiah 1; Ezekiel 5:17; 1 Kings 18;19;

Amos 7:14—16; Isaiah 6; Jeremiah 1

Note: The Diversity of Judaism in the First Christian Century:

Sadducees ( 撒都该人)

主要由祭司，贵族和富商组成，尊奉《妥拉》，但与法利赛人不同，他们不信口传律法，也不信灵魂永生和肉体复活。

Pharisees （法利赛人）

主要由犹太教文士和律法师组成，在政治上代表在野，保守的宗教集团，寄希望于弥赛亚的到来，最关心的是宗教，而不是政治。他们强调维护犹太传统和

犹太人生活规范，主张于异己者严格分离；相信灵魂不死，肉身复活。他们既尊重成文律法，也强调口传律法。重律法轻信仰；唯民族主义的排他性。Rabbinic Judaism.（The emphasis on law and the objection to the conversion of the gentiles.）

Zealots （奋锐党人）社会下层，在宗教上与法力赛人一致，在政治上左翼激进，主张对罗马统治进行武装斗争。

Essenes （艾赛尼人）成员为以农牧民为主的社会下层的犹太教苦修派别。 Lecture Six

Eschatology and Messiah（末世观与弥赛亚观）

1．What is eschatology ？

Theological doctrine of the "last things," or the end of the

world. Mythological eschatologies depict an eternal struggle

between order and chaos, and celebrate the eternity of order

and the repeatability of the origin of the world. Historical

eschatologies are grounded in datable events that are

perceived as fundamental to the progress of history. Judaism,

Christianity, and Islam have historical eschatologies. Old

Testament eschatology sees the catastrophes that beset the

people of Israel as due to their disobedience to the laws and

will of God, and holds that conformity to God's will result in

renewal and the fulfillment of God's purpose. In Christianity,

the end times are thought to have begun with the life and

ministry of Jesus, the messiah who will return to establish the

Kingdom of God. Millennialism（千禧年论） focuses especially

on Christ's second coming and the reign of the righteous on

earth. In Shiite Islam, the mahdi, or restorer of the faith, will

come to inaugurate the last judgment, in which the good will

enter heaven and the evil will fall into hell.

特点：1）末世是现世而非来世的；2）末世强调犹太民族和世界的最终命运，而非个人死后的命运；3）末世是公正和正义的胜利；4）最后审判，上帝成为世界的主。（启示录21：3-4；）

And I heard a loud voice from the throne saying, “Now the dwelling of God is with men, and he will live with them. They will be his people, and God himself will be with them and be their God. He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away.” ( 我听见有大声音从宝座出来说：看啦！神的帐幕在人间。他要与人同住。他要与人同在， 他们要作他的子民；神要亲自与他们同在，作他们的神。神要擦去他们一切的眼泪；不再有死亡，也不再有悲哀、哭号、疼痛，因为以前的事都过去了。” Millenarianism (千禧年论 )

1）The historic premillenarians.（历史千禧年派） They stick to the ―natural‖ reading of Revelation 20:1—6, according to which Christ‘s second coming precedes his thousand-year reign. At the end of the millennium there will be the final consummation and judgment. During the millennium, Satan will be bound and his power will be curtailed. The saints will rise from the dead, in what is known as the first resurrection. There will then follow the second resurrection

and the final judgment.

2) The dispensational premillenarians. （时代论千禧年派） They believe that the destinies of Israel and the church are separate, because each belongs to a different dispensation. For this reason, the promises made to Israel in the Old Testament must still be fulfilled, including the return of the Jews to Palestine and the re-establishment of the state of Israel. It is because of this view that dispensational premillenarians strongly support modern Zionism. Most significant for dispensationalists is the question of the great tribulation in Revelation 7. According to the standard view, the saints will be taken up into heaven before the tribulation, and thus escape the suffering which is due to follow. This event is known as the rapture. At a later stage there will be a resurrection of those saints who endure the tribulation, and still later, another resurrection of those who die during the millennium. Dispensationalism of this kind has penetrated a very wide circle of conservative evangelicals in the USA, and is regarded as an essential component of ―orthodoxy‖ by many of them.

3) The post-millenarians.（后千禧年派） These are now a minority group, but they were once quite powerful and articulate, and may one day be so again. Post-millenarians believe with Augustine that the present age must be equated with the thousand-year reign of Christ. The kingdom of God is not a future hope but a present reality, which is daily being extended by the preaching of the gospel. According to this theory, the world will be fully Christianized before Christ comes again after a long period of peace and prosperity. Many post-millenarians reject the crisis mentality of the dispensationalists in favor of

what is sometimes known as a ―prosperity gospel‖.

4) The amillenarians.（无千禧年派） These are the people who believe that the millennium is a spiritual symbol which has no direct historical reference point. To some extent they agree with the post-millenarians, in that they tend to identify the blessings of this age with the current life of the church.

2. MESSIANIC JEWISH ESCHATOLOGY(弥赛亚犹太末世论) The Important Chronology of the Coming of Messiah: OUTLINE（弥赛亚来临的时间顺序）

“弥赛亚”：希伯来语音译，原意为“受膏者”。自公元前586年犹大王国被巴比伦灭亡后，“弥赛亚”一词被赋予一种特定的含义，同国家的复兴联系起来。此时，这个词相当于希腊文的“基督”（“救世主”）。Gr khristos (the) anointed (one)

犹太教还在等待弥赛亚的到来,而基督教认为弥撒亚就是耶酥,他就是基督。基督教的《圣经》在耶酥被钉十字架后这样谈论耶酥的再次来临：

Now, brothers, about times and dates we do not need to write to you, for you know very well that the day of the Lord will come like a thief in the night. While people are saying, “Peace and safety”, destruction well come on them suddenly, as labour pains on a pregnant woman, and they will not escape. (1 Thessalonians 5:1-3 )

But you, brothers, are not in darkness so that this day should surprise you like a thief. You are all sons of the light and sons of the day. We do not

belong to the night or to the darkness. So then, let us not be like others, who are asleep, but let us be alert and self-controlled. For those who sleep, sleep at night, and those who get drunk, get drunk at night. But since we belong to the day, let us be self-controlled, putting on faith and love as a breastplate, and the hope of salvation as a helmet. For God did not appoint us to suffer wrath but to receive salvation through our Lord Jesus Christ. He died for us so that, whether we are awake or asleep, we may live together with him. (1 Thessalonians 5:4-10 )

Lecture Seven

Resurrection of the Dead or Immortality of the Soul?

A) Resurrection of the Dead( The Afterlife )（死后复活）

1.Life Here and Now（现世生活）

Traditional Judaism firmly believes that death is not the end of human existence. However, because Judaism is primarily focused on life here and now rather than on the afterlife, Judaism does not have much dogma about the afterlife, and leaves a great deal of room for personal opinion.

2.Biblical References to the Afterlife

The Torah indicates in several places that the righteous will be reunited with their loved ones after death, while the wicked will be excluded from this reunion.

The Torah speaks of several noteworthy people being "gathered to their people." See, for example, Gen. 25:8 (Abraham), 25:17 (Ishmael), 35:29 (Isaac), 49:33 (Jacob), Deut. 32:50

(Moses and Aaron) II Kings 22:20 (King Josiah). This gathering is described as a separate event from the physical death of the body or the burial. Certain sins are punished by the sinner being "cut off from his people." See, for example, Gen. 17:14 and Ex. 31:14.

Later portions of the Tanakh speak more clearly of life after death and the World to Come. See Dan. 12:2, Neh. 9:5.

3.Resurrection and Reincarnation

（复活与重生）

Belief in the eventual resurrection of the dead is a fundamental belief of traditional Judaism. It was a belief that distinguished the Pharisees (intellectual ancestors of Rabbinical Judaism) from the Sadducees. The Sadducees rejected the concept, because it is not

explicitly mentioned in the Torah. The Pharisees found the concept implied in certain verses.

The resurrection of the dead will occur in the messianic age, a time referred to in Hebrew as the Olam Ha-Ba, the World to Come, but that term is also used to refer to the spiritual afterlife. When the messiah comes to initiate the perfect world of peace and prosperity, the righteous dead will be brought back to life and given the opportunity to experience the perfected world that their

righteousness helped to create. The wicked dead will not be resurrected.

4.Olam Ha-Ba: The World to Come

（未来世界）

It is important to remember that unlike some religions, Judaism is not focused on the question of how to get into heaven. Judaism is focused on life and how to live it.Ethical advice: "Be not like servants who serve their master for the sake of receiving a reward; instead, be like servants who serve their master not for the sake of receiving a reward, and let the awe of Heaven be upon you." The predominant view of Judaism is that the righteous of all nations have a share in the Olam Ha-Ba.

B) Immortality of the Soul

True Origin of Immortal-soul Teaching

Bible teaches no such concept. The idea filtered into Western thought through Greek philosophy. Its origins are older than Athens, in fact as old as man.

The concept of the immortal soul was introduced into man's thinking at the earliest beginnings of human history. God told the first human beings, Adam and Eve, that if they sinned they would die and return to the dust from which He had created them (Genesis 2:17; 3:19). Satan, the

embodiment of evil, the powerful entity who opposes God, assured them they wouldn't die (verses 1-5).

Belief in the immortality of the soul was an important aspect of ancient thought espoused by the Greek philosophers Socrates, Plato and Aristotle. Plato, in Phaedo, presents Socrates' explanation of death: "Is it not the separation of soul and body? And to be dead is the completion of this; when the soul exists in herself, and is released from the body and body is released from the soul, what is this but death?" (Five Great Dialogues, Classics Club edition, 1969, p. 93).

Socrates explained that the immortal soul, once freed from the body, is rewarded according to good deeds or punished for evil. Socrates lived ca. 470-399 B.C., so his view of the soul predated Christianity. Plato (ca. 428-348 B.C.) saw man's existence as divided into the

material and spiritual, or "Ideal," realms. "Plato reasoned that the soul, being eternal, must have had a pre-existence in the ideal world where it learned about the eternal Ideals" (William S. Sahakian, History of Philosophy, 1968, p. 56). In Plato's reasoning, man is meant to attain goodness and return to the Ideal through the experiences of the transmigration of the soul. Thus secular philosophies sanction the idea of the immortal soul, even though the Bible does not. Believe it or not, God's Word teaches something entirely different.

Lecture Eight

The Dual Nature ( the Devine Nature and the Human Nature ) of Christ （ 基督的神人二性）

认识上帝而不认识自己的可悲，便形成骄傲。认识自己的可悲而不认识上帝，便形成绝望。认识耶酥基督则形成中道，因为我们在其中发现既有上帝又有我们的可悲。

帕斯卡尔《思想录》（527）

只有两种人：一种是义人，他们相信自己是罪人；另一种是罪人，他们相信自己是义人。

帕斯卡尔《思想录》（534）

Your attitude should be the same as that of Christ Jesus：Who， being in very nature God，did not consider equality with God something to be

grasped，but made himself nothing，taking the very nature of a servant，being made in human likeness.

And being found in appearance as a man, he humbled himself and became obedient to death—even death on a cross!

Philippians 2:5-8

1. Alternative Interpretations in the

Church

There are three strands of historical

understandings of Christ. The first category

consists of those who deny Christ’s genuine

deity. The second denies Christ’s genuine

humanity. The third category consists of those

who confess Jesus’ genuine deity and humanity

（二性）.

2．Critique （评解）

The hypostatic union （位格合一）demands that we

understand Christ’s humanity and deity as being

mutually interdependent, i.e. Christ’s person

was dependent on His deity for His personal

existence. God fathered a child. He did not

merely indwell a human being, but He became a human being. The Word was made flesh (John 1:14)（道成肉身）. According to the Scriptures, Jesus was divine from His birth (Micah 5:2; Luke 1:32-35). There was never a time when Jesus was not God.

Scripture also teaches that Christ

suffered (Romans 8:17; Philippians 3:10; Hebrews 2:9; 5:8-9; I Peter 2:19; 3:14),

If Jesus did not have a human mind it would make His temptations meaningless. Jesus also grew in wisdom (Luke 2:52). He learned obedience through suffering (Hebrews 5:8). He had His own will, not just the will of God (Luke 22:42).

As the Cappadocian maxim says, "What He did not assume （承担） He can not heal." What this means is that Jesus can only redeem the aspects of humanity which He Himself took upon Himself in the incarnation. If Jesus did not have

a human mind and spirit, then He cannot redeem mankind in their totality because we have a human mind and spirit. Jesus could only redeem that which He became. If He did not have a human spirit/mind, then He cannot redeem this aspect of man.

Paul’s argument in Romans is that just as sin entered the world through one man, causing all men to die a spiritual death because of God’s condemnation on sin, righteousness was gained for mankind through the one righteous act of Jesus Christ. Jesus came to reverse the effects of Adam’s sin. Whereas Adam brought death and condemnation to man, Jesus brought life and righteousness.

It is by virtue that God became a man, identifying with the human race as a whole, that Jesus can be a mediator between God and men. What makes Jesus' death of infinite value is not merely His sinlessness, but the fact that He was God manifest in the flesh. If Jesus was not metaphysically God Himself, then His death could

not save us.（发酵的比喻：因他而让所有人得救） The infinite God became a man to die for us.（仿效与感染，如 Beauty and Beast 的故事）

Question: What will happen if we

overemphasize either the humanity or the divinity of Jesus ?

3． Conclusion

Jesus was both God and man. That

this is so, is known from the

revelation of the Scripture. How

exactly this is so, is a mystery.

Mystery, however, is not the same as contradiction! To stop too soon in the effort to understand and to interpret leaves the believer facing a

contradiction or an absurdity; to go too far often leads him into a logical impossibility. One of the greatest

challenges to the Christian witness is to explain as much as can be explained,

and thus not to leave believers in

ignorance where clarification is

possible, but to stop when the limits of understanding have been reached,

and thus not trespass the mystery of God.

Do not under-explain or over-explain it. We can box in the truth to a smaller dimension of understanding by affirming certain things and negating other things about Christ, but we can never pinpoint the exact nature of the hypostatic union.

Questions: Why is Christianity a religion whose only God is hurt?

Why human beings are said to be created while Jesus is said to be begotten by God ?

If so, can human beings call God their father in heaven ?

Lecture Nine The Trinity/The Triune God

------A PROFOUND MYSTER

1. The Mystery Revealed in Scripture

In the divine Trinity, while there are three distinct Persons (位格), there is only one divine nature. The inner life of God is that of infinite knowledge and love. God knows infinitely, and loves infinitely; but all three divine Persons know and love with one and the same divine mind and divine will. And, as we shall see, from that infinite inner life of knowing and loving there issues the relationships on which the distinction between the divine Persons is based.

NOTE: Lest this be a source of confusion as regards Christ, the Redeemer, He is a divine Person having two natures, one divine and one human. It was His human will submitting to the divine will when He said: "Father, not my will, but yours be done" (父啊, 不要成就我的意思,只要成就你的意思)(Lk. 22:42).

A) Old Testament: The Old Testament does contain allusions to the Trinity, but they are so vague that before the coming of Christ no one was aware of their meaning. For example, the plurality of persons is implied in Genesis: "Let Us make man in Our image and likeness" (我们要照着我们的形象,按我们的样式造人)(Genesis 1:26). "Let Us then go down and there confuse their language" (我们下去,在那里变

乱他们的口音)(Genesis 11:7). And in the triple invocation Isaiah heard the Seraphim cry: "Holy, Holy, Holy, the Lord God of Hosts, all the earth is full of His glory"(圣哉!圣哉!圣哉!万军之耶和华,他的荣光充满全地) (Isaiah 6:3).

B) New Testament:

1 ) Message of Archangel Gabriel: "The Holy Spirit will come upon you and the power of the Most High will overshadow you; hence, the holy offspring to be born will be called Son of God (圣灵要临到你的身上,至高者的能力要荫蔽你;因此所要生的圣者,必称为神的儿子)" (Lk.1:35).

2) At the baptism of Jesus: "After Jesus was baptized, he came directly out of the water. Suddenly the sky opened and he saw the Spirit of God descend like a dove and hover over him. With that, a voice from heaven (the Father's) said: 'This is my beloved Son. My favor rests on him' "(这是我的爱子,我所喜悦的) (Mt.3:16).

3) At the Last Supper: "The Counselor, the Holy Spirit whom the Father will send in my name, will instruct you in everything, and remind you of all that I told you" (但保惠师, 就是父因我的名所要差来的圣灵,他要将一切的事指教你们, 并且要叫你们想起我对你们所说的一切话) (Jn. 14:26).

4) Before the Ascension: "Go, therefore, and make disciples of all nations. Baptize them in the name of the Father, and of the Son,

and of the Holy Spirit"(所以,你们要去使万民作我的门徒, 奉父子圣灵的名,给他们施洗) (Mt. 28:19)+(2 Corinthians 13:14) ( May the grace of the Lord Jesus Christ， and the love of God， and the fellowship of the Holy Spirit be with you all. 愿主耶酥基督的恩惠,神的慈爱,圣灵的感动,常与你们众人同在。)

2. The Church Doctrine of the Trinity

（Christian Theology：An Introduction，p298）

A) THE INNER LIFE OF GOD

Since our faith tells us that there are three divine Persons in God, and since God had no beginning, the question comes to mind: why precisely three Persons, and what is the relationship between them? The Scriptures speak of the Father as the creator and source of all things. But he could not have created the Son and the Holy Spirit, otherwise they would be creatures, and not God. We know from our faith that they are divine Persons co-equal and co-eternal with the Father(与父同等同永生的神圣位格).

We find the answer to the origin of the Son and the Holy Spirit in the Church's teaching that in God there are two internal divine processions. The word procession（流出） is used here to mean the origin of one from another . . . one proceeding from another. And we speak of "internal" processions - referring to the inner life of

God, as opposed to "external" procession, which refers to God's action in regard to creatures. Both the SON and the HOLY SPIRIT proceed from an imminent act of the Holy Trinity, i.e. from an internal divine procession by which one divine Person originates from another communicating totally one and the same divine essence. We shall see, however, that the manner of origin of the SON differs from that of the HOLY SPIRIT, because of the two diverse internal Processions in God. For example:

1. )The origin of the SON is by way of generation. The Father begetting （生发） the Son by an eternal act of contemplating his own divine essence.

2. )The origin of the HOLY SPIRIT is by way of inspiration (灵感). From the mutual and infinitely ardent mutual love of the Father and the Son there issues forth as from a single source a living FLAME OF LOVE which is a divine Person, the Holy Spirit, sharing perfectly in every way the divine nature of the Father and the Son. We will consider a bit more in detail these two internal processions that constitute the inner life of God.

B)THE ORIGIN OF THE SON

When we speak of Father and Son in God, we have to keep in mind that God is a pure spirit, having no body. Consequently we must be careful not to confuse generation in God with the use of that term in regard

to human generation. But even in human language we speak of conception as a mental process as well as physical. A woman conceives a child . . . and any adult can conceive an idea. "Who conceived that brilliant idea?" someone might ask.

It is in this spiritual sense that we speak of begetting in God. God the Father, whose knowledge and capacity of knowing is infinite, contemplates eternally His own divine being, His own divine essence. The IDEA or IMAGE or MENTAL WORD conceived of Himself in His own divine mind is an absolutely perfect living representation of the Father. This living image of Himself which the Father has been begetting from all eternity is a divine Person distinct from the Father. Sharing one and the same divine nature as the Father, He is the Father's only-begotten Son. As St. Paul expressed it: "This Son is the reflection of the Father's glory, the exact representation of the Father's being" (他是神荣耀所发的光辉,是神本体的真象)(Heb.1:3).

C)THE ORIGIN OF THE HOLY SPIRIT

We have no problem forming a mental image of the SON who became man, for many details of His life have been recorded for us. And we can in a vague way have a mental image in our imagination of the Father of whom our Blessed Lord spoke many times, and whose voice was heard at the baptism and transfiguration of His divine Son. But the images that the Scriptures give us of the Holy Spirit are only that of a

dove at the baptism of our Lord, and of tongues of fire at Pentecost. Yet, the Holy Spirit is a divine Person distinct from the Father and Son, and sharing perfectly their divine nature.（我的，p88，105） The inner life of God is not only one of infinite knowledge from which comes forth the WORD BEGOTTEN, but one of infinite love from which comes forth the HOLY SPIRIT. Because the SON possesses the infinite perfection of goodness, knowledge, holiness, beauty and power of the Father, both divine Persons behold the infinite lovableness of each other. Yet, it is the function of love to reach out for what is lovable, and to give oneself without reserve to the one loved. There is a reflection of this in human love. However, the love of the FATHER for the SON, and of the SON for the FATHER is so perfect, and so complete is their giving of self, that there issues forth an infinite expression of this love in a living Person, co-eternal and co-equal with the Father and the Son. The Scriptures call this third divine Person the Holy Spirit because He is "breathed forth" by the love of the Father and the Son. As the Roman Catechism expresses it, the Holy-Spirit "proceeds from the divine will inflamed, as it were, with love." (位格化在西方文化中的表现)

D)THE EXTERNAL ACTIVITIES OF THE TRINITY

So far we have been considering the interior activities, or the inner life, of the three divine Persons. The exterior activities of the

Trinity are those, the term of which is outside of God, i.e. those that affect creatures. It is the teaching of the Church that all exterior activities of God are common to the three divine Persons. Any act of God on the created world is an act of the three divine Persons acting as a single principle. As St. Thomas explains, "to produce any effect in creatures is common to the whole Trinity, by reason of the oneness of their nature; since where there is one nature there must be one power and one operation" (III,23,3).

The external works of the Blessed Trinity are usually classified under three categories: the work of creation, of redemption and of sanctification.(旧约在创世-新约在救赎-十字架事件之后在成圣 ) And even though, as we have just seen, all three divine Persons share in all of these external works, the Scriptures attribute the work of creation to the Father, of redemption to the Son, and of sanctification to the Holy Spirit.

THE FATHER

Since the Father does not proceed from any other source, we think of Him as the origin of all things, as one of great power in producing all that exists. So the quality of omnipotence is attributed to Him (全能者创造者). Thus the Church refers to Him in the Apostles' Creed as "the Father almighty, Creator of heaven and earth."

To the Father is attributed the wonderful Providence with which God cares for all that He has created, and especially for man made to His image and likeness. "Your Providence, Father, pilots all things" (Wis. 14:3). "Do not be anxious . . . your Father knows that you need all these things" (Mt.7:32). "Our Father who art in heaven. . . . Give us this day. . ." (Mt. 6:9).

THE SON

Since the Son proceeds from the Father by way of knowledge as the perfect Image of the Father, there is attributed to the Son truth, wisdom and the order of the universe. Both His life and teaching are an expression of divine wisdom which, to the world, often appears as foolishness（大智若愚，神眼中的智慧貌似人眼中的愚笨）. "I am the Way, the Truth and the Life" (Jn. 14:6)

The second Person of the Trinity did assume human nature, and the Father and the Holy Spirit did not. Yet every act of the God-man, who is a divine Person, proceeds from divine omnipotence under the direction of divine wisdom and inspired by divine love, all of which are common to the three divine Persons acting as a single principle.

THE HOLY SPIRIT

Because the Holy Spirit proceeds from the mutual love of the Father and the Son, works that are an expression of God's love are attributed

to the Holy Spirit. Thus everything that contributes to our

sanctification(神恩化圣洁化), every outpouring of divine grace, is attributed to the Holy Spirit. "The charity of God is poured forth into our hearts by the Holy Spirit who has been given to us" (Rom. 5:5).

It is clear from the Scriptures that God wishes us to use the appropriation of certain works to individual Persons of the Trinity to help clarify the distinctive characteristics of each of the three divine Persons. Our Lord Himself frequently spoke in such terms. Yet, as we have pointed out, although we attribute works of power, wisdom and love to different divine Persons, everything that happens in the world does so by the power, wisdom and love of all three divine Persons. Even the evil that befalls us is permitted by God's love, because in His infinite wisdom He can bring good out of evil.

A REASON FOR HOPE

In God's care for the world His infinite power, wisdom and love are inseparable. Nothing happens in this world that is not brought about or allowed by the will of God, i.e. of the three divine Persons. If we live by our faith and trust in the Holy Trinity, we will remember that God permits only what is for our ultimate good. How could it be otherwise when infinite wisdom directs and infinite love inspires all that is brought about or permitted by God's almighty power?

Our life is so intimately bound up with this greatest of mysteries, that it is of great importance that we realize its impact on our whole existence. God has made known this great mystery to us that we might have unfailing hope throughout life. No matter what befalls us, God can bring good out of every situation because His power, directed by His wisdom and love, is ordering the course of our life.

What a comfort it should be in times of distress, when the future looks bleak, when temptation increases, when sickness or injury is our lot, to know that we are sustained by the wisdom, love and power of God Himself. But this peace of mind and heart presupposes a deep faith that makes us aware of these truths, a trust that never doubts that God knows best, and a love that always says "yes" to God's dealing with us.

3．三一教义之实践意义

Lecture Ten·

The Doctrine of Human Nature and Sin

A． Human Nature

Good Evil Tabula rasa

1．Genesis 1:27

Humanity is made in God‘s image and likeness.

Tertullian（德尔图良）:

Humanity retained the image of God after sinning; it could only be restored to the likeness of God through the renewing activity of the Holy Spirit.

Augustine of Hippo (:希波的奥古斯丁，其《忏悔录》是一部关于皈依基督教的经典作品)

The image of God is understood to be the human rational faculty, which here mirrors the wisdom of God. Although human reason has been corrupted by the Fall, it may be renewed by grace: ― For after original sin , humanity is renewed in the knowledge of God according to the image of its creator.‖

The fact that humanity is created in the image of God is widely regarded as establishing the original uprightness and dignity of human nature, leading directly to a series of political doctrines concerning human rights and responsibilities.

2．The Freedom of the Will

Augustine:

The total sovereignty of God and genuine human responsibility and freedom must be upheld at one and the same time. Christians have two natures at work in their being -- one is the old sin nature, and the other is a new nature controlled by the Spirit. These two natures are constantly at war with each other. Paul explains that, despite his best intentions, he is still influenced by his sin nature: "I have the desire to do what is good, but I cannot carry it out. For what I do is not the good I want to do; no, the evil I do not want to do -- this I keep on doing" (Romans 7:18-19). 捆绑中的自由意志：“我所愿意的善，我反而不作。我所不愿意的恶，我倒去作”（罗马书：7：19） The Latin term liberum arbitrium ― free will‖ is not biblical, but derives from Stoicism. It was introduced into western Christianity by the second-century theologian Tertullian. Augustine retained the term, but attempted to restore a more Pauline meaning to it by emphasizing the limitations placed upon the human free will by sin.

Augustine‘s basic ideas can be summarized as follows. First, natural human freedom is affirmed: we do not do things out of any necessity, but as a matter of freedom. Second, human free will has been weakened and incapacitated-but not eliminated or destroyed –through sin. In order for that free will to be restored and healed, it requires the operation of divine grace. Free will really does exist; it is, however, distorted by sin. ( a pair of scales, biased toward making evil decisions )

Pelagius（裴拉鸠）:

Upheld the total freedom of the human will while denying the sovereignty of God.

For Pelagius, humanity possessed total freedom of the will, and was totally responsible for its own sins. Human nature was essentially free and well created, and was not compromised or incapacitated by some mysterious weakness. According to Pelagius, any imperfection in man would reflect negatively upon the goodness of God. For God to intervene in any direct way to influence human decisions was equivalent to compromising human integrity. There was no need for divine grace in the sense understood by Augustine.( a pair of balance pans in perfect equilibrium )

3．比较：中国哲学~孟子~性善论~应然判断与实然判断

西方哲学~柏拉图、马克思和斯金纳：社会作用的规范改变人性。基督教、弗洛伊德：人的内在有限性难以改变。

以卢梭为代表的激进主义：人的可完善性和无止境的社会进步。

B. Sin

1． What is sin ？ Why are we sinners ？

A condition of estrangement from God as a result of breaking God‘s law.

Surely I was sinful at birth, sinful from the time my mother conceived me" (Psalm 51:5).

Every human being sins. Sin is often defined as missing the mark. It is a failure to live up to God's requirements.

We sin because we have a sin nature. Every human being possesses a sin nature -- a corrupt nature inherited from Adam. Our sin nature separates us from God: "The result of one trespass was condemnation for all men" (Romans 5:18).

# 何为原罪？

“从出生开始，我便将自己放在上帝的位置。这就是我的原罪。”（William Temple, Xu,p145-146） #罪的定义：

上帝荣耀的亏缺（fall short of the glory of God）；“基督教神学中论说罪的主要目的不是要解释人性，而是要引发人通过基督而为自身忏悔。”（Xu，p146-148）。

#罪的本质：

“首先，罪是触犯了上帝的诫命。其二，罪是人故意偏离神。其三，罪基本上是一种对上帝悖逆的倾向。”（Xu，p151）

罪的核心：

“罪的核心是人的灵，在其自我超越和自由中，不朝向他人，而以自我为中心；这种自我中心的状态又是通过某种拜偶像的伪装来达成的。拜偶像的第一个特征是一种无意识的自我主义。拜偶像的第二个特征是将某种有限之物绝对化?这种罪的核心一般表现在四个层次上。在身体的层次上，罪的表现是纵欲；在心智，是知识的骄傲；在善行与美德，是德行的骄傲与自义；在财产、地位与人际关系，是能力的骄傲与占有欲。基督教伦理认为越是精神的罪越是严重。”“?偶像崇拜的第三个特征是人的自欺，?拜偶像以为着人将自我压底到意识之下，而将某些服务人的善提升到上帝的地位。“（Xu，p152-154）。

2．What can Christians do about sin ？

While our two natures (the old sin nature and the new nature controlled by the Spirit ) are constantly in conflict, it is not the sin nature that will ultimately control the Christian. Part of the sanctification process involves dying to the old nature. The Christian will sin, but the Christian will not continue in unrestrained sin: "You, however, are controlled not by the sinful nature but by the Spirit, if the Spirit of God lives in you" (Romans 8:9). Sin in the Christian's life will be followed by remorse and repentance.

At Christ's second coming, when the believer's body is glorified, the sin nature will be destroyed once and for all. Until then, we are told to resist the sin nature's temptations. God is faithful; He will not let you be tempted beyond what you can bear. But when you are tempted, He will also provide a way out so that you can stand up under it" (1 Corinthians 10:13).

现代人的原罪观（Xu，165）

施莱尔马赫提出原罪传播通过社会因素的学说。

3．比较：法治与人治在人性论上的分歧是什么？

The rule of law/ the rule of man

近现代资本主义经济思想的基础 （Capitalist economics）？

保守主义（conservatism）/自由主义（liberalism） 激进主义（radicalism）

Lecture Eleven Grace or Merit ?

1. The Nature of Grace

Augustine’s view of human nature is that it is frail, weak, and lost, and needs divine assistance and care if it is to be restored and renewed. Grace ,according to Augustine, is God’s generous and quite unmerited attention to humanity, by which this process of healing may begin. Human nature requires transformation through the grace of God, so generously given.

“Apart from me you can do nothing.”( John15:5)

For Augustine, humanity was created good by God, and then fell away from him – and God, in an act of grace, came to rescue fallen humanity from its predicament. God assists us by healing us, enlightening us, strengthening us, and continually working within us in order to restore us. For Pelagius, humanity merely needed to be shown what to do, and could then be left to achieve it unaided; for Augustine, humanity needed to be shown what to do, and then gently aided at every point, if this objective was even to be approached, let alone fulfilled.

2. The Basis of Salvation救赎的基础

The parable of the laborers in the vineyard葡萄园工人的比喻 ( Matthew 20:1-10)

For Pelagius, however, humanity is justified on the basis of its merits: Human good works are the result of the exercise of the totally autonomous human free will, in fulfillment of an obligation laid down by God. If Pelagius can speak of “salvation in Christ,” it is only in the sense of “salvation through imitating the example of Christ.”

4．The Concepts of Grace and Merit

(恩典与应得/积德善报)

“Grace”, as a term, has a connection with the idea of “a gift.” This suggests the tension between the ideas of “grace” and “merit,” the former referring to a gift and the latter to a reward.

Augustine developed three main notions as follows.

1) Prevenient grace (先在的恩典)

2) Operative grace (施行的恩典)

3) Cooperative grace (合作的恩典) （An Introduction，p433-434）

Merit

By the time of Thomas Aquinas， the following points had been generally agreed.

1) There is no way in which human beings can claim salvation as a “reward,” on the basis of

strict justice.

2) Sinners cannot earn salvation, in that there is nothing which they can achieve or perform which

obliges God to reward them with faith or justification.

3) A distinction is drawn between two kinds of merit: congruous (全等的)and condign (应得

的)merit.(An Introduction,p435-436 )

Lecture Twelve The Doctrine of Justification by Faith

--Martin Luther’s Theological Breakthrough

因信称义：马丁·路得的神学突破

马丁·路得在1517年发表《九十五条论纲》，表达了他与罗马天主教会的不同观点。

A：根据路得的理解

对路得而言，因信称义有三个特征：1）相信基督耶酥为某一特定的人死而复活的真理与事实，此间个人与基督的关系为最根本的基础。2）信是信靠。“amen”第一是表示相信某事的真实性；第二是指依赖上帝的权柄与信实。3）信使人与基督结合为一，复活的基督真实地临在于信靠他的人的生命中。

路得进一步指出，“称义”完全是上帝的恩典作为，人被称为义的一切条件都来自上帝，是上帝馈赠的礼物。

B：讨论

路得将称义归为上帝的恩典本意是避免人的骄傲，因为“异己的一”可以解释人何以称义称为基督徒之后仍会犯罪。但是过分强调人的被动性又面临决定论（determinism）和预定论 （Predestination）的道德废弃论（antinomianism）的陷阱。

C：要旨所在

好行为仅是“得义”的结果，不是“得义”的“因”，路得并不主张“信”便全部涵盖了基督门徒的新生命，而是强调“信”是“得义”的唯一的起点。

D：路得跟罗马教廷的分歧何在？

教阶 赎罪卷 礼仪的问题。

Lecture Thirteen

Universalism and Predestination

普救论与预定论

A：Universalism

不论人是否听到古福音,或虽然接触了福音，但没有对它作出接受与否的回应，人都蒙救赎。永罚是不可能的。

阿米尼派（ Arminianism. Jakob Arminius (1560-1609) reacted against the Reformed doctrine of particular redemption of Calvinism ）

18世纪兴起的福音派(evangelicalism )

18世纪的卫理公会 (Methodism)

卫理公会的创始人是约翰·卫斯理。

Would Jesus have a Sinner Die ?

--Charles Wesley (1701-88)

O let thy love my heart constrain,

Thy love for every sinner free,

That every fallen soul of man,

May taste the grace that found out me;

That all mankind with me may prove

Thy sovereign, everlasting love.

B: Predestination

萌芽:葡萄园工人的比喻和奥古斯丁的恩典观

约翰·加尔文（John Calvin）对预定论的肯定(《罗马书》9:20-21)

瑞士宗教改革领袖，著有《基督教原理》

不是所有听了福音的人都会对福音作出一个正面的回应，即有接受上帝恩典的，也有不接受的。加氏从这个事实出发去查考圣经经文和思考，肯定了预定论。因此，预定论并非信仰类容的一部分，它的作用是为了解释，人对上帝的恩典有不同的反应的事实。

Limited atonement/particular redemption：

Christ died for everyone; yet although his death has the potential to redeem all, it is only effective for those who choose to allow it to have this effect.

Five Point Calvinism (加尔文主义五要点)：

TULIP

T （全然败坏）total depravity of sinful human nature；

U （无条件入选）unconditional election， in that humans are not predestined on the basis of any foreseen merit， quality， or achievement.

L （有限救赎）Limited atonement, in that Christ died only for the elect;

I （不可抵挡的恩典）Irresistible grace, by which the elect are infallibly called and redeemed; P （圣者的持续蒙恩）perseverance of the saints, in that those who are truly predestined by God cannot in any way defect from that calling.

阿米尼派对预定论中潜在的“道德废弃论”（antinomianism）极为关注，并引以为戒，在18世纪更得到约翰·卫斯理的支持。当代保守派神学家依然认为，视人人类接受救恩的自由意志为一种“先在恩典”（prevenient grace）与圣经传统认为人是全然败坏的（total depravity）观点有冲突。（罗马书3：9-18） C：讨论

也许可以这样理解，基督的救赎具有普遍意义，而上帝也愿所有的人接受救恩。但因为人拥有有限的自由，人对恩典的回应因人而异。从上帝的角度看，由于他不受时空限制，他已然预知某人对他的恩典会作出接受或拒绝的回应。但从人的角度看，他的蒙恩或沉沦却不是预定的。人不是全知的，无从预见未来，人可以用自由意志去选择。因此，上帝的预定亦是人自己的选择，这一看似矛盾的说法成立。(许志伟：《基督教神学思想导论》，中国社会科学出版社，20xx年，p245)

D．Predestination and Economics: The Weber Thesis

预定论与经济学:韦伯命题

Although Calvin stressed that works are not the grounds of salvation, he nevertheless allowed it to be understood that they are, in some vague way, the grounds of assurance. Works may be regarded as ―the testimonies of God dwelling and ruling within us.‖ This tendency to regard works as evidence of election may be seen as the first stage in the articulation of a work ethic with significant pastoral overtones.

The popular version of the Weber thesis declares that capitalism is a direct result of the Protestant Reformation.

Protestantism, Weber argued, generated the psychological preconditions essential to the development of modern capitalism. The pressure to prove one‘s election led to the active pursuit of worldly success. ( Alister E. Mcgrath, Christianity: An Introduction, Blackwell Publishers,1997,p457-458)

Lecture Fourteen

Christian Festivals

1. Lent （ 大斋节），复活节前为期40天的斋戒及忏悔，以纪念耶酥在荒野禁食。

A 40-day preparation for Easter. This represents the 40 days Jesus spent fasting and praying before he began God‘s work.

2. Good Friday （受难节）A day of remembrance and meditation on the death by crucifixion of Jesus Christ.

3. Easter Day （复活节）The greatest Christian festival of all, celebrating the resurrection of Jesus. It is celebrated

on the first Sunday after the calendar full moon which happens on or after 21 March.(春分后第一个满月后的第一个星期日)—referring to Passover.

4. Ascension Day （耶酥升天节）The celebration of Jesus‘ ascension to heaven 40 days after Easter.

5. Pentecost （五旬节）Ten days after the Ascension and 50 days after Easter. This is the day Christians celebrate

the coming of the Holy Spirit to the apostles. It marks the birth of the Christian church.

6. Advent （ 降临节 ）The Christian year begins with this time of preparation for Christmas.

7. Christmas （圣诞节）The joyful celebration of Jesus‘ birth. ( a. Orthodox Christians celebrate on 7th January. b.

The word comes from ?Christ‘s Mass‘. c. The date was chosen by the Emperor Constantine to coincide with the Roman sun festival ).

? Saints and Saints Days ( 圣人及圣人节 )

The Roman Catholic church declares some very holy people to be saints after a process called ―canonisation‘（封圣）.

Lecture Fifteen

Different Branches of Christianity （基督教的不同分支）

Judaism

Jesus---the early Church---the Great Divide 1054

The Eastern Orthodox The Roman Catholic （罗马天主教会） Greek （希腊教会）

Russian （俄罗斯）

Syrian （叙利亚教会）

Armenian （亚美尼亚教会）

Coptic （科普特教会）

The Reformation

Protestant （新教）

Lutheran （路得教会/信义宗）

Reformed/Presbyterian （归正宗/长老会）

Pentecostal （五旬节派教会）

Anglican/Episcopal （安立甘宗/圣公会）

Baptist （浸礼会）

Methodist （卫理公会/卫斯理宗）

Free Church （自由教会）

Congregationalist （公理会）

Quaker （贵格会/教友派） ……

Nonconformists

Mormons （摩门教）

Jehovah‘s Witnesses （耶和华见证人）

Christian Scientists （基督教科学派）

《基督教史》，p79-80，p399，p400，p401，p402.

复习思考题:

1.神正论或神义论所涉及的是关于什么问题的争论？

2.犹太教和基督教的末世论有什么特点？

3.在犹太教和基督教中，承认上帝的什么性质可能对人的诚实有正面意义？

4.复活说与灵魂不朽说指的是怎么一回事，二者的矛盾何在？

5.基督二性说是什么意思？

6.在基督教中，如果一味强调耶酥的神性或一味强调耶酥的人性分别有什么后果？

7.三位一体是《圣经》里的提法还是后来的教父根据《圣经》所做的推论？它的基本特征是什么？

8. 基督教为什么说人是由上帝创造的，而耶酥是由上帝生发的？

9.在纵欲与德行的骄傲之间，基督教认为哪一个是更严重的罪？为什么？

10. 基督教讲的罪指的是什么意思？

11. 基督教讲的恩典指的是什么意思？

12.为什么基督教的正统教义既讲原罪又讲人的自由意志？这样平衡有何意义？

13. 基督教讲的“因信称义”指的是什么意思？

14. 新教与罗马天主教在组织发展上有什么不同的特征？为什么？

思考要点:

1. ~ 涉及对上帝创世的正义性的肯定。~ 的难点在于世界上的恶的问题，解答一说恶仅仅是善的缺失或否定，解答二说恶导源于人的自由意志所做的选择。

2. 1）末世是现世而非来世的；2）救世主弥赛亚（基督教相信即耶酥）的来临；3）末世强调犹太民族和世界的最终命运，而非个人死后的命运；4）末世是公正和正义的胜利；5）最后审判，上帝成为世界的主。5）基督教中，也有人认为，上帝的王国在耶酥的精神胜利中已然真实地临在了。

3．上帝无处不在，无所不知，无所不能。

4．复活说是根据圣经上讲的，是希伯来人的一种信念，属一元论；灵魂不朽说是古希腊哲学或有其他更早

的来源，属二元论。

5．~ 是一种位格合一，指基督同时具有充分的人性和神性，两者相互依存，

基督来到世界是“道成肉身”（The Word was made flesh ）。

6．根据基督教教义，耶酥具有完全的神性，因此他才能够拯救人类。耶酥

又具有完全的人性，因此能够承担人类的痛苦和罪过，并为人类去死。这样

作为上帝儿子的耶酥就能在上帝与人类之间做中保（mediator）。

7．三位一体的提法是后来的教父根据《圣经》所做的推论。圣子与圣灵是与圣父同等同永生的神圣位格，三位一体是位格合一。圣父是全能的创造者，圣子是“道成肉身”，是人类的救赎者，圣灵是十字架事件之后使人成圣的作用者。

8．创造者与被造者是不同质的，“生发”或“流出”的关系则意味着二者的同质性。

9．德行的骄傲更严重。越是精神方面的罪越严重，骄傲是第一罪。

14．新教发散分离的趋势越来越明显，因为其特色是思想的多元化、组织上的自由化和民主化。天主教则

因袭传统的教阶制、僧侣的守身制、封圣制和严密的组织形式，变革与调整基本上是自上而下发生的，因此它目前仍是世界上最大的基督教团体。