→ theologe: 本日第六篇，超過一篇了喔 08/20 23:08
→ df31: 我談的是[大公教會的正統基督論],怎麼,有限制嗎? 08/20 23:28
→ df31: 你總不成像要用[電子顯微鏡]檢查我的每一篇貼文吧? 08/20 23:30
→ theologe: 板規9.10，只是提醒而已。 08/21 00:03
似乎‘隱性三神論’(為了保持三位格的分別而犧牲了三位格的合一，分割了獨一真神，
還認為自己持守的是正統的三位一體教義，而不知自己實際上是三神論）在華人基督教中
非常盛行。貼點‘麻辣’的資料給大家參考。。。。:)
以下的兩份資料可以讓我們從亞他那修與奧古斯丁對於這個題目完全一致的觀點中，看見
所謂【使徒承傳】的意義！:)
=====================================
《致薩拉蓬的信--關於聖靈（LETTER TO SERAPION ON THE HOLY SPIRIT）》
亞他那修
30.
These are the sorts of absurdities that you run up against when you speak of
God as a dyad. But if God is Trinity, which he actually is, and a Trinity
which has been shown to be indivisible and not dissimilar to itself (ouk
anomios),47 then its holiness must be one, and its eternity one, and its
immutable nature. The faith in the Trinity, which has been handed down to us,
is one, and it is this faith which unites us to God, whereas anyone who takes
anything away from the Trinity and is baptized in the name of the Father
only, or in the name of the Son only, or in the name of the Father and the
Son apart from the Spirit, receives nothing but remains empty and
unsanctified – both he and the one who appears to be administering the
consecration. After all, it is a consecration in the Trinity! Likewise, the
one who divides the Son from the Father or demotes the Spirit to the level of
creatures has neither the Son nor the Father but is godless and worse than an
unbeliever (1 Tim 5:8) and anything but a Christian. And this just and right,
for as the baptism given in the Father and the Son and the Holy Spirit is one
and the faith in the Trinity is one, as the apostle says (Eph 4:5), so the
Holy Trinity, which is identical with itself and united with itself, ahs
nothing of what is originated within it. This is the indivisible unity of the
Trinity and faith in this Trinity is one.
你們所謂神是一個二分體就是這樣的謬論。然而，若神是三位一體--祂確實是如此，三位
一體是不可分割的，彼此也不會是不同（ouk anomios）的，所以，只有一位聖潔的，一
位永恆的和不可改變的本質。那交給我們三位一體的信仰只有一個。這個信仰將我們與神
聯合為一。若有任何人破壞了三一，只被浸入父的名，或只被浸入子的名，或只被浸入父
和子、卻缺了聖靈的名，將一無所獲，一無所有，不會被聖潔—包括那個受浸的和施浸的
人。因為，這乃是在三位一體裏面的奉獻！同樣的，凡是將子從父分割的，或把聖靈降級
到被造之物的層次的，不但沒有父，也沒有子，更是無神的，比不信的更淒慘（提前5：8
），根本不是基督徒。這是公義合適的，因為如同在父、子和聖靈的名的浸是一個，三一
的信仰是一個。使徒所說的（以弗所4：5）神聖的三一也是如此，它自己是完全相同的，
與自己合一，在祂裏面也沒有有起源的東西。這就是三位一體不可分割的合一，在這個三
位一體裏的信仰也只有一個。
But if, according to the invention of you Tropici, it is not actually so, and
you have been induced by your dreams to say that the Holy Spirit is a
creature, then your faith is no longer one and neither is your baptism one
but two – one of them being in the Father and the Son, and another in an
angle who is a creature. But at this point nothing is left secure48 for you
and nothing true. For what kind of communion can there be between an
originated being and the Creator?49 Or what kind of oneness can there be
between the creatures below and the Word who has made them? The blessed Paul,
who knew this, did not divided the Trinity, as you do, but taught its unity
when he wrote to the Corinthians about the spiritual gifts and summed them
all up by referring them to the one God and Father, saying: “There are
different fits but the same Spirit; there are different forms of service but
the same God who works all of them in everyone” (1 Cor 12:4-6). For that
which the Sprit imparts to each is provided from the Father through the Son.
Everything that belongs to the Father belongs to the Son (Jn 16:15, 17:10);
thus, what is given by the Son in the Spirit are the Father’s gifts. And
when the Spirit is in us, the Word who gives the Spirit is also in us, and
the Father is in the Word. So it is that “I and my Father will come and make
our dwelling in him” (Jn 14:23), as it is said. For where the light is,
there is the radiance; and where the radiance is, where is its active energy
(energeia) and luminous grace. Paul taught this again when he wrote back to
the Corinthians and said, in his second epistle: “The grace of our Lord
Jesus Christ and the love of God and the communion of the Holy Spirit be with
you all” (2 Cor 13:13). For the gift and the grace that is given are given
in the Trinity: from the Father, through the Son, in the Holy Spirit. Just as
the grace that is given is from the Father and through the Son, so there
would be among us no communion in the gift except in the Holy Spirit. For it
is by our participation in the Spirit that we have the love of the Father and
the grace of the Son and the communion of the Spirit itself.
你，特以皮西，的發明還不止這樣。你被你自己的白日夢所誘導，竟敢說聖靈是一個被造
之物。那麼你的信仰就不再是一個，你的浸禮也不再是一個，而是兩個—一個在父和子裏
面，另一個在那個是被造之物的天使裏。此時此刻，你再也沒有什麼可以狡辯的。因為，
有起源的和造物主間有什麼可以交流的？在那些在下的被造之物和造它們的道間能夠合一
嗎？你也知道，有福的保羅，因為認識了這點，就不敢拆散三位一體，反而在寫信給哥林
多人的時候，教導它的合一。當論及聖靈的恩賜並把它們歸於一位神與父的時候，他說，
“恩賜原有分別，聖靈卻是一位。職事也有分別，主卻是一位。”（林前12：4-6）。因
為凡是聖靈所賜個我們每一個人的，都是父所預備，借由子賜給我們的。父所有的一切，
也都是子的（約翰16：15，17：10）；故此，凡子在聖靈裏賜給我們的，都是父的恩賜。
而當聖靈在我們裏面的時候，那位賜下聖靈的道也在我們裏面，父則在道裏面。也就是，
“我和我的父必會一同來安家在祂裏面”（約翰14：23，譯者：根據英文重譯）所說的。
因為光在那裏，光輝就在那裏；光輝在那裏，那裏就有活生生的能量（active energy -
energeia）和光照的恩典。保羅當他再次在第二封寫信給哥林多人的信裏面教導：“願主
耶穌基督的恩典、神的慈愛、聖靈的交通，常與你們眾人同”（林後13：13，譯者：根據
英文重譯）。因為賜下的恩賜和恩典，乃是在三位一體裏面賜的：從父，經由子，在聖靈
裏。就如同賜下的恩典是從父，經由子賜下的，若是沒有聖靈，那麼在我們之間就沒有交
通。因為，乃是借由我們在聖靈裏的有份，我們得到父的愛，子的恩典，和與聖靈的交通
。
31.
Thus, it has been shown that the activity (energeia) of the Trinity is one.
For the apostle does not mean that what is given by each [of the Trinity] is
different and separate but rather that what is given is given in Trinity, and
it is all from the one God. How then is it not outright impiety against the
Son himself to call a creature one who, far from being a creature, is united
to the Son just as the Son is united to the Father, and who is glorified with
the Father and the Son50 and confessed as God theologoumenon) along with the
Word, and who activates (energoun) everything that is worked by the Father
through the Son? For there is nothing which is not brought into being and
actuated through the Word, in the Spirit.
所以，這就能夠讓我們看見，三位一體的活動（activity-energeia）乃是一。因為使徒
的意思並不是（三位一體 中的）每一位是不同和分開的，反而，凡所賜下的，乃是在三
一裏所賜下的，都是從一位神來的。若稱那位遠超被造之物，像子於父聯合為一一樣與子
聯合為一，與父子同榮，與道一同被承認是神（theologoumenon），並推動父借由子所造
的萬物的這位（譯者：指聖靈）為一個被造之物，這難道不是對子最直接的不敬？因為萬
物沒有不經由道，在聖靈裏得到他們的存有，並被推動。
This is what it sung in the psalms: “By the word of the Lord, the heavens
were established and by the breath (pnuemati) of his mouth all their power”
(Ps 33:6).51 And in the one-hundred-and-forty-seventh psalm: “He will send
his word and melt them; he will pour forth his spirit and the waters will flow
” (Ps 147:18). And we are justified, as the apostle says, “in the name of
our Lord Jesus Christ and in the Spirit of our Lord” (1 Cor 6:11). The
Spirit indeed is inseparable from the Word. So when the Lord says, “I and
the Father will come” (Jn 14:23) the Spirit also comes with them and dwells
in us no differently than the Son, as Paul writes to the Ephesians: “that he
may grant you in accord with the riches of his glory to be strengthened with
power through his Spirit in the inner self, and that Christ may dwell [in
your hearts through faith’” (Eph 3:16-17). But if the Son is in us, so is
the Father, as the Son says: “I am in the Father and the Father in me” (Jn
14:10). So when the Word comes to the prophets, they prophesy in the Holy
Spirit itself. Therefore, when Scripture says, “the Word of the Lord came”
to a certain prophet, it indicates that he is prophesying in the Holy
Spirit. In Zechariah it is written, “Only receive my words and my
ordinances, which I decree in my spirit to my servants, the prophets” (Zech
1:6). And when rebuking the people, a little later on, he said: “They have
made their hearts disobedient so as not to hear my laws and the words which
the Lord of hosts has sent by his spirit through the former prophets” (Zech
7:12). In Acts, Peter said, “Brothers, the Scriptures which the Holy Spirit
had spoken beforehand had to be fulfilled” (Acts 1:16). And the apostles
cried out together: “Master, who has made heaven and earth and sea and all
that is in them who spoke by the holy spirit through the mouth of your child,
our father David” (Acts 4:24-25). And when Paul was in Rome, he spoke boldly
to the Jews who approached him, saying, “Well did the holy spirit speak to
your fathers through Isiah the prophet” (Acts 28:25). To Timothy, he wrote,
“the Spirit say explicitly that in the last times some will turn assay from
the sound faith by paying attention to deceitful spirits” (1 Tim 4 :1).
Therefore, when the Spirit is said to be in someone, it is understood that
the Word is in that person, giving the Sprit. So then the prophecy was being
fulfilled, “I will pour out my spirit upon all flesh (Joel 2:28), Paul said,
“according to the support of the Spirit of Jesus Christ which is in my”
(Phil 1:19). And to the Corinthians, he wrote, “Are you looking for proof
of Christ speaking in me?”(2 Cor 13:3). But if it was Christ who was
speaking in him, then clearly the Sprit that was speaking in him was Christ’
s Spirit. So when Christ was speaking n him, he again said, in Acts, “But,
now compelled by the Sprit, I am going to Jerusalem. What will happen to me
there I do not know, except that in one city after another the holy Sprit has
been testifying to me that imprisonment and hardships awaits me” (Acts
20:22-23).
這就是詩篇所唱的：“諸天藉耶和華的道而造；萬象藉祂口中的氣(pnuemati)而成”（詩
篇33：6，譯者：根據英文重 譯）。而在詩篇第一百四十七篇：“祂的道一出，這些就都
消化；祂使風刮起，水便流動”（詩篇147：18）。如同使徒教導的，我們的被稱義乃是
‘在我們主耶穌基督的名裏和在我們主的靈裏’（林前6：11，譯者：根據英文重
譯）。故此，聖靈與道是不可分離的。所以當主說，“我和父要一同來”（約翰14：23，
譯者：根據英文重譯）的時候，聖靈也與子一樣，和祂們一同來並住在我們裏面，保羅寫
信給以弗所人：“求祂按著祂豐盛的榮耀，藉著祂的靈，叫你們心裏的力量剛強起來，使
基督因你們的信，住在你們心裏”（以弗所3：16-17）。若子在我們裏面，父也就在我們
裏面，就像子說的：“我在父裏面，父在我裏面”（約翰14：10）。所以當道臨到先知們
時，他們就在聖靈自己裏面說預言。故此，當聖經說，‘耶和華的道臨到’某個先知的時
候，它代表的是他在聖靈裏說預言。撒加利亞書寫到：“只是我的言語和律例，就是所吩
咐我僕人眾先知的”（撒加利亞1：6）。在責備百姓的時候，他說：“心硬如金鋼石，不
聽律法和萬軍之耶和華用靈藉從前的先知所說的話”（撒加利亞7：12）。在使徒行傳中
，彼得說到：“弟兄們！聖靈藉大衛的口，在聖經上預言。。這話是必須應驗的。”（行
傳1：16）。而使徒們也一同高聲宣告：“主啊！你是造天、地、海，和其中萬物的，你
曾藉著聖靈，托你僕人我們祖宗大衛的口，說”（行傳4：24-25）。當保羅在羅馬放膽告
訴那些來找他的猶太人，說，“聖靈藉先知以賽亞向你們祖宗所說的話是不錯的”(行傳
28：25)。對於提摩太，他寫到：“聖靈明說，在後來的時候，必有人離棄真道，聽從那
引誘人的邪靈和鬼魔的道理”（提前4：1）。故此，當聖經說到聖靈在某人裏面的時候，
我們就應該理會為是道在那個人裏面，賜給他聖靈。好叫先知能夠被充滿，“我要將我的
靈澆灌凡有血氣的”（約珥2：28），保羅則說，“藉著。。。耶穌基督之靈的幫助”（
腓利比1：19）。對於哥林多人，他寫到，“你們既然尋求基督在我裏面說話的憑據”（
林後13：3）。若是基督親自向他說話，那麼，很清楚的，在他裏面說話的聖靈就是基督
的靈。所以當基督在他裏面說話的時候，他在行傳裏面又說，“在我往耶路撒冷去，聖靈
甚迫切，不知道在那裏要遇見什麽事；但知道聖靈在各城裏向我指證，說有捆鎖與患難等
待我。”（行傳20：22-23）。
Therefore, when the saints52 say, “Thus says the Lord,” they are not
speaking otherwisethan in the Holy Spirit; and, speaking in the Holy Spirit,
they speak these things in Christ. When Agabus says, in Acts, “Thus says the
Holy Sprit” (Acts 21:11), this does not happen otherwise than by the Word’s
coming to him and it is thereby that the Spirit enables him to speak in the
Spirit and to testify to what is about to happen to Paul in Jerusalem.
Certainly, when the Spirit gave testimony to Paul (cf. Acts 20:23), Christ
himself was speaking in Paul, insofar as the testimony issued from the Spirit
of the Word. Thus it was that when the Word came to the holy Virgin May, the
Spirit also entered with him (cf. Lk 1:35), and the Word in the Spirit,
fashioned and jointed a body to himself, wishing to unite creation to the
Father and to offer it to the Father through himself and to reconcile all
things in his body, “making peace among the things of heaven and the things
of eath” (cf. Col 1:20).
所以，當聖徒們說，“主說話了”的時候，他們乃是在聖靈裏說話；再者，當他們在聖靈
裏說話的時候，乃是在基督裏講述這些事。當亞迦布在行傳說，“聖靈說”（行傳21：11
）的時候，只能是道臨到他，所以是聖靈讓他能夠在聖靈教導並見證保羅在耶路撒冷將要
遭遇的事情。無疑的，當聖靈把見證給了保羅（參考行傳20：23），基督自己在保羅裏面
說話，這都是在是道之聖靈見證中的事。也就是當道臨到了聖童女瑪利亞的時候，聖靈也
與祂一同進到瑪麗亞裏面（參考路加1：35），道在聖靈裏，自己穿上了一個身體，希望
把被造之物聯於父，借由自己，把它（基督的身體）獻給父，好在祂的身體裏完成和好的
工作，“叫萬有，無論是地上的、天上的都與自己和好了”（參考歌羅西1：20）。
奧古斯 《三位一體論》 但當父和子與愛祂們的人同住時，難道聖靈被排除在外麼？
十九、但當父和子與愛祂們的人同住時，難道聖靈被排除在外麼？那麼上面論聖靈為何說
：“祂乃世人不能接受的，因為不見祂，也不認識祂；你們卻認識祂；因祂與你們同在，
也要在你們裏面”（約14：17）呢？經上既論到聖靈說：“祂與你們同在，也要在你們裏
面，”聖靈就當然不能被排除於那居所之外。也許有人空想到，當父和子一同來到愛祂們
的人那裏去，與他同住的時候，聖靈就要離開那裏，好像是讓位給那些比祂大的。但聖經
本身駁斥這種屬血氣的觀念，因為稍前曾說：“我要求父，父就另外賜給你們一位保惠師
，叫祂永遠與你們同在”（約14：16）。所以聖靈在父和子來到的時候並不會離開，反要
與祂們永遠同在一居所裏；因為聖靈既不會不同著祂們來，而祂們也不會不同著祂來。為
求指三位一體，經上將有些事各別地歸於三位中各別的一位；然而稱呼一位時，並不將其
他二位排除在外，因為三位一體是合一的，是一個本體一上帝，父，子，聖靈。
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