我先提供教父的语录给大家参考,然後再贴上讨论的内容. 也请务必参考前面亚他那修的<信仰宣言>. 教父语录======================== 亚他那修 《尼西亚信经护文（A DEFENCE OF THE NICENE CREED）》 说子（Son，大写，指神的儿子）是受造的也是正确的，因为这是指祂的成为人。因为受 造是属於人的。。。这个特徵，也是救主的，但这是指当祂取了身体的时候所说的。。。 对於祂的成为人，合适的话是，主造了我。。。（当听见）主创造的，奴仆，和他受苦， 我们应当正确的理解他们，而不能理解成与神（格）有关的，因为这是不合理的，而我们 必须把他们理解为他为我们的缘故所穿上的肉体；。。。道成肉身的目的乃是要为所有的 人所献（为祭），好叫我们，能有份与祂的灵（Spirit，大写，圣灵），能够成为（众） 神（gods，小写复数，指神化後的人）,这是一个除非借由他穿上我们受造的身体，我们 无法得到的恩典。。。。。for it is true to say that the Son was created too, but this took place when He became man; for creation belongs to man。。。but we must interpret it by that flesh which He bore for our sakes; 。。。so on His becoming man, the words befitted Him, The Lord created Me. 。。。The Lord created, and Servant, and He suffered, we shall justly ascribe this, not to the Godhead, for it is irrelevant, but we must interpret it by that flesh which He bore for our sakes; 。。。that the Word was made flesh in order to offer up this body for all, and that we, partaking of His Spirit, might be made gods, a gift which we could not otherwise have gained than by His clothing Himself in our created body. 亚他那修 《CONTRA ARIANOS》 2.14.11. Hence it holds that the Apostle’s expression, ‘He made,’ does not prove that the Word is made, but that body, which He took like ours; and in consequence He is called our brother, as having become man. But if it has been shewn, that, even though the word ‘made’ be referred to the Very Word, it is used for ‘begat,’ what further perverse expedient will they be able to fall upon, now that the present discussion has cleared up the word in every point of view, and shewn that the Son is not a work, but in Essence indeed the Father’s offspring, while in the Economy, according to the good pleasure[271] of the Father, He was on our behalf made, and consists as man? For this reason then it is said by the Apostle, ‘Who was faithful to Him that made Him;’ and in the Proverbs, even creation is spoken of. For so long as we are confessing that He became man, there is no question about saying, as was observed before, whether ‘He became,’ or ‘He has been made,’ or ‘ created,’ or ‘formed,’ or ‘servant,’ or ‘son of an handmaid,’ or ‘son of man,’ or ‘was constituted,’ or ‘took His journey,’ or ‘bridegroom,’ or ‘brother’s son,’ or ‘brother.’ All these terms happen to be proper to man’s constitution; and such as these do not designate the Essence of the Word, but that He has become man. 故此，使徒‘祂造（He made）’的这个表述是正确的，它并不是说道是被造的，而是指 那个祂所取的与我们一样的身体。故此，祂成为人，被称作是我们的兄弟。即使当‘造（ made）’这个字被用来指这位道的时候，它乃是被当作‘生（begat），’现今的讨论已 经从每一个角度陈明了这个字的意义，并指明子（Son）不是一个成品，从素质上就是父 的流出。而根据父的良善旨意，在经纶（Economy）中，祂为了我们的缘故被造、并被组 成为一个人。我要再看看他们还能掰出其他错误的推论？因着这个原因，使徒说，‘祂向 那造祂者尽忠。’在箴言中，甚至称祂为被造之物。只要我们承认祂成为人，不论我们说 ‘祂成为，’或‘祂被造作（has been made），’或‘被造（created），’或‘被塑造 （formed），’或‘奴仆，’或‘使女之子（son of an handmaid），’或‘人子，’或 ‘被构成（was constituted），’或‘走了祂的旅程，’或‘新郎’或‘兄弟的儿子， ’或‘兄弟，’都是没有问题的。这些辞汇都能够合适的别用来描述人的构成。它们都不 代表道的素质，而是祂的成为人。 亚他那修 《CONTRA ARIANOS》 2.20 51 (continued). For the passage in the Proverbs, as I have said before, signifies, not the Essence, but the manhood of the Word; for if He says that He was created ‘for the works,’ He shews His intention of signifying, not His Essence, but the Economy which took place ‘for His works,’ which comes second to being. （继续）如同我前面已经说过的，箴言中的经文并不是指道的素质，而是祂的人性；因为 若祂（父）说祂（子）乃是为了‘作品（works）’被造，祂想要表明祂的动机并不是要 表达祂的素质，而是那个‘为了祂作品的缘故’而随後产生的经纶（Economy）。 安波罗修 <兄弟之死--On the Death of his Brother, Concerning the Faith> (Book 3Chapter 7/第七章 46. Hereby we are brought to understand that the prophecy of the incarnation, "The Lord created me the beginning of his ways for his works," (Prov 8.22) means that the Lord Jesus was created of the Virgin for the redeeming of the Father's works. Truly, we cannot doubt that this is spoken of the mystery of the incarnation, for as much as the Lord took upon him our flesh, in order to save the works of his hands from the slavery of corruption, so that he might, by the sufferings of his own body, overthrow him who had the power of death (Heb 2.14). For Christ's flesh is for the sake of things created, but his Godhead existed before them, seeing that he is before all things, while all things exist together in him (Col 1.17). / “在耶和华造化的起头，在太初创造万 物之先，就有（英文为created，创造）了我。（箴言 8:22）”的意思是主耶稣乃是为了 父救赎的工作而由童女被造。确实，我们不能怀疑这乃是论及道成肉身的奥秘，因为主之 所以亲自穿上了我们的肉体，乃是为了要将祂手的工作从败坏的奴役中拯救出来，如此祂 更能借着祂自己的身体所受之苦难，推翻那掌死权的一位（希伯来2:14）。故此，基督的 肉体乃是为着受造之物，但祂的神格存在於受造物之前，（让我们）看见祂是在万有之先 ，万有也共存於祂之内。（西1:17） On the Death of his Brother, Concerning the Faith (Book 3)，Ambrose http://individual.utoronto.ca/jskira/syllabus-trinity-church-1054-09.html ( -> http://individual.utoronto.ca/jskira/syllabus-trinity-church-1054-09.html) 安波罗修 <论基督教信仰（Exposition of Christian Faith）> Pg 281 59. 既然宇宙被造发生在道成肉身之前，恐怕你会问我在针对基督道成肉身时如何引用这 一处：“耶和华造了我。”但是要考虑圣经用法是把要来的事好像它们已经在过去发生那 样说的，为了要表明两种本性—神性与人性—在基督里联合的亲密性，免得任何人会否认 他的神性或人性。 60. 例如在《以赛亚书》中你会读到：“有一婴孩为我们而生，有一子赐给我们。”这里 （如在《箴言》里）限制也先陈明肉身的被造，由此再连到神性的宣告，使你可以知道基 督不是两位，而是一位，即在世界以前受生於父，又在末後的世代造於童女。所以其意义 就是：在世界之前受生的我就是受造於会死的女人、为一个特定的目标受造的那位。 61. 再有，紧接着“耶和华造了我”这个宣告之前，他说：“我将讲说从亘古就有的事。 ”而在说“他生了”之前他事先解释：“从太初，未有世界以前，没有诸山以前。” Pg 281 64. 我可以论证：这个人（基督耶稣）就他身体预先被知道而言预先存在，尽管他的权能 亘古就有，因为教会与众圣徒都在世界开始以前就被预定。但这里我把这个论证搁置一边 ，强调被造不关乎神性，而关乎道成肉身的本性，正如约翰自己所说：“这就是我曾说： 有一位在我以後来的人在我以前被造。” ============================= --

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