有人在讨论”三一论”与”耶稣有神性”与”圣灵有神性”究竟从何而来。 圣经正典与使徒的後人们早就多次说明这个真理了。 西元325年的尼西亚会议再次强调三一论， 西元381年的第二次君士坦丁堡会议,"圣灵被承认为具有神性"都只是再度强调 原始正统基督教的教理而已。 我相信这些决议的原因，不是因为有个皇帝找了很多神学人士来开会， 而是因为使徒与其学生所建立的教会，就已经传承这些教理了。 既然是使徒与其学生所建立的教会的原始正统基督教的教义，我就认为这是值得相信的。 即使有一堆皇帝找很多人开很多会投票很多次否决这些教义，我还是宁愿相信这些教义。 以下是一段类似使徒信经的信仰告白，对後来的使徒信经影响很大。 包含了”我信一神，我信全能的父，我信耶稣基督，我信圣灵”等三一论重要关键句， 西元180-189年左右，爱任纽”反异端”1:10:1 "For the Church, although dispersed throughout the whole world even to the ends of the earth, has received from the Apostles and from their disciples the faith in ONE GOD, Father Almighty, Creator of heaven and earth and sea and all that is in them; and in one Jesus Christ, the Son of God, who became flesh for our salvation; and in the Holy Spirit, who announced through the prophets the dispensations and the comings, and the birth from a Virgin, and the passion, and the resurrection from the dead, and the bodily ascension into heaven of the beloved Christ Jesus our Lord, and his coming from heaven in the glory of the Father to re-establish all things; and the raising up again of all flesh of all humanity, in order that to JESUS CHRIST OUR LORD AND GOD AND SAVIOR AND KING, in accord with the approval of the invisible Father, every knee shall bend of those in heaven and on earth and under the earth, and that every tongue shall confess Him, and that He may make just judgment of them all....but may, in the exercise of His grace, confer immortality on the righteous, and holy, and those who have kept His commandments, and have persevered in His love, some from the beginning [of their Christian course], and othersfrom [the date of] their repentance, and may surround them with everlasting glory. http://en.wikipedia.org/wiki/Trinity_of_the_Church_Fathers#References Trinity of the Church Fathers Contents [hide] 1 Second century 1.1 Late first century: Ignatius of Antioch 1.2 First half of second century (?): Didache 1.3 151: Justin Martyr 1.4 181: Theophilus of Antioch 1.5 189: Irenaeus 2 Third century: Trinity against Arianism 2.1 216: Tertullian 2.2 225: Origen 2.3 228: Hippolytus of Rome 2.4 235: Novatian 2.5 262: Pope Dionysius 2.6 265: Gregory the Wonderworker 3 References [edit] Second century [edit] Late first century: Ignatius of Antioch "Study, therefore, to be established in the doctrines of the Lord and the apostles, that so all things, whatsoever ye do, may prosper both in the flesh and spirit; in faith and love; in the Son, and in the Father, and in the Spirit; in the beginning and in the end; with your most admirable bishop, and the well-compacted spiritual crown of your presbytery, and the deacons who are according to God. Be ye subject to the bishop, and to one another, as Jesus Christ to the Father, according to the flesh, and the apostles to Christ, and to the Father, and to the Spirit; that so there may be a union both fleshly and spiritual." (Epistle to the Magnesians, Chapter 13 [SR]).[1] [edit] First half of second century (?): Didache "After the foregoing instructions, baptize in the name of the Father, and of the Son, and of the Holy Spirit, in living [running] water…. If you have neither, pour water three times on the head, in the name of the Father, and of the Son, and of the Holy Spirit." (Didache 7:1).[2][3] [edit] 151: Justin Martyr "We will prove that we worship him reasonably; for we have learned that he is the Son of the true God himself, that he holds a second place, and the Spirit of prophecy a third. For this they accuse us of madness, saying that we attribute to a crucified man a place second to the unchangeable and eternal God, the Creator of all things; but they are ignorant of the mystery which lies therein." (First Apology 13:5–6).[4] [edit] 181: Theophilus of Antioch "It is the attribute of God, of the most high and almighty and of the living God, not only to be everywhere, but also to see and hear all; for he can in no way be contained in a place.... The three days before the luminaries were created are types of the Trinity, God, his Word, and his Wisdom." (To Autolycus 2:15).[5] [edit] 189: Irenaeus "For the Church, although dispersed throughout the whole world even to the ends of the earth, has received from the apostles and from their disciples the faith in one God, the Father Almighty ...and in one Jesus Christ, the Son of God, who became flesh for our salvation; and in the Holy Spirit." (Against Heresies 1:10:1).[6] [edit] Third century: Trinity against Arianism In the struggle against Arianism the unity of the Trinity was stressed, in defence from accusations of polytheism. Now the theory of multiple personae, or "roles", of the unite God developed. [edit] 216: Tertullian "We do indeed believe that there is only one God, but we believe that under this dispensation, or, as we say, oikonomia, there is also a Son of this one only God, his Word, who proceeded from him and through whom all things were made and without whom nothing was made…. We believe he was sent down by the Father, in accord with his own promise, the Holy Spirit, the Paraclete, the sanctifier of the faith of those who believe in the Father and the Son, and in the Holy Spirit…. This rule of faith has been present since the beginning of the gospel, before even the earlier heretics." (Against Praxeas 2).[7] "And at the same time the mystery of the oikonomia is safeguarded, for the unity is distributed in a Trinity. Placed in order, the three are the Father, Son, and Spirit. They are three, however, not in condition, but in degree; not in being, but in form; not in power, but in kind; of one being, however, and one condition and one power, because he is one God of whom degrees and forms and kinds are taken into account in the name of the Father, and of the Son, and of the Holy Spirit." (ibid).[7] "Keep always in mind the rule of faith which I profess and by which I bear witness that the Father and the Son and the Spirit are inseparable from each other, and then you will understand what is meant by it. Observe now that I say the Father is other [distinct], the Son is other, and the Spirit is other. This statement is wrongly understood by every uneducated or perversely disposed individual, as if it meant diversity and implied by that diversity a separation of Father, Son, and Holy Spirit." (ibid., 9).[7] "Thus the connection of the Father in the Son, and of the Son in the Paraclete, produces three coherent personae, who are yet distinct one from another. These three are, one essence, not one person, as it is said, 'I and my Father are one' [John 10:30], in respect of unity of being not singularity of number." (ibid., 25). (ibid., 9).[7] [edit] 225: Origen "For we do not hold that which the heretics imagine: that some part of the being of God was converted into the Son, or that the Son was procreated by the Father from non-existent substances, that is, from a being outside himself, so that there was a time when he [the Son] did not exist." (The Fundamental Doctrines 4:4:1).[8] "No, rejecting every suggestion of corporeality, we hold that the Word and the Wisdom was begotten out of the invisible and incorporeal God, without anything corporal being acted upon…the expression which we employ, however that there was never a time when he did not exist is to be taken with a certain allowance. For these very words 'when' and 'never' are terms of temporal significance, while whatever is said of the Father, the Son, and the Holy Spirit, is to be understood as transcending all time, all ages." (ibid.).[8] "For it is the Trinity alone which exceeds every sense in which not only temporal but even eternal may be understood. It is all other things, indeed, which are outside the Trinity, which are to be measured by time and ages." (ibid.).[8] "It seems right to inquire into the reason why he who is 'born again through God' to salvation has need of both Father and Son and Holy Spirit and will not obtain salvation apart from the entire Trinity, and why it is impossible to become partaker of the Father or the Son without the Holy Spirit. In discussing these points it will undoubtedly be necessary to describe the activity which is peculiar to the Holy Spirit and that which is peculiar to the Father and Son"[9][10] [edit] 228: Hippolytus of Rome "The Word alone of this God is from God himself, wherefore also the Word is God, being the being of God. Now the world was made from nothing, wherefore it is not God." (Refutation of All Heresies 10:29).[11] [edit] 235: Novatian "For Scripture as much announces Christ as also God, as it announces God himself as man. It has as much described Jesus Christ to be man, as moreover it has also described Christ the Lord to be God. Because it does not set forth him to be the Son of God only, but also the son of man; nor does it only say, the son of man, but it has also been accustomed to speak of him as the Son of God. So that being of both, he is both, lest if he should be one only, he could not be the other. For as nature itself has prescribed that he must be believed to be a man who is of man, so the same nature prescribes also that he must be believed to be God who is of God…. Let them, therefore, who read that Jesus Christ the son of man is man, read also that this same Jesus is called also God and the Son of God." (Treatise on the Trinity 11).[12] [edit] 262: Pope Dionysius "Next, then, I may properly turn to those who divide and cut apart and destroy the most sacred proclamation of the Church of God, making of it [the Trinity], as it were, three powers, distinct substances, and three godheads.... [Some heretics] proclaim that there are in some way three gods, when they divide the sacred unity into three substances foreign to each other and completely separate." (Letter to Dionysius of Alexandria 1).[8] "Therefore, the divine Trinity must be gathered up and brought together in one, a summit, as it were, I mean the omnipotent God of the universe.... It is blasphemy, then, and not a common one but the worst, to say that the Son is in any way a handiwork [creature].... But if the Son came into being [was created], there was a time when these attributes did not exist; and, consequently, there was a time when God was without them, which is utterly absurd." (ibid., 1–2).[8] "Neither, then, may we divide into three godheads the wonderful and divine unity.... Rather, we must believe in God, the Father Almighty; and in Christ Jesus, his Son; and in the Holy Spirit; and that the Word is united to the God of the universe. 'For,' he says, 'The Father and I are one,' and 'I am in the Father, and the Father in me'." (ibid., 3).[8] [edit] 265: Gregory the Wonderworker "There is one God.... There is a perfect Trinity, in glory and eternity and sovereignty, neither divided nor estranged. Wherefore there is nothing either created or in servitude in the Trinity; nor anything super-induced, as if at some former period it was non-existent, and at some later period it was introduced. And thus neither was the Son ever wanting to the Father, nor the Spirit to the Son; but without variation and without change, the same Trinity abides ever." (Declaration of Faith).[13] [edit] References ^ St. Ignatius of Antioch to the Magnesians (Shorter Recension), Roberts-Donaldson translation. ^ Didache ^ Date according to Metzger, Bruce. The Canon of the New Testament. 1997 ^ First Apology ^ To Autolycus ^ Against Heresies 1:10 ^ a b c d Against Praxeas ^ a b c d e f Catholic Answers: The Trinity ^ De Principiis, book 1, chapter 3 ^ The Trinity according to Origen ^ Refutation of All Heresies, book X ^ Treatise on the Trinity, part 11 ^ Declaration of Faith -- 上月球!月球是中国人吴刚不可分割的一部分 抓嫦娥!此女意图分裂中国领土脱离中国掌握 杀玉兔!玉兔为资产阶级之玩物!日帝之玩偶! --

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