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发表于 2011-7-29 11:34 PM
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嘁哩喀喳 发表于 2011-7-30 00:23 
哈哈，你又把你家主子的教导当成一个P放了。
有本事帮忙把这篇文章给翻了？
Excursus B. On §22 (Note 3).
附录B 关于22段（注释3）
On the Meaning of the Formula , in the Nicene Anathema.
关于尼西亚信经咒逐文（Anathema）的含义
It was observed on p. 75, note 4(b), that there were two clauses in the Nicene Anathema which required explanation. ne of them, ἐξ ἑτέρας ὑποστάσεως ἢ οὐσίας, has been discussed in the Excursus, pp. 77–82; the other, πρὶν γεννηθῆναι οὐκ ἦν, shall be considered now. O Bishop Bull has suggested a very ingenious interpretation of it, which is not obvious, but which, when stated, has much plausibility, as going to explain, or rather to sanction, certain modes of speech in some early Fathers of venerable authority, which have been urged by heterodox writers, and given up by Catholics of the Roman School, as savouring of Arianism. The foregoing pages have made it abundantly evident that the point of controversy between Catholics and Arians was, not whether our Lord was God, but whether He was Son of God; the solution of the former question being involved in that of the latter. The Arians maintained that the very word ‘Son’ implied a ‘beginning,’ or that our Lord was not Very God; the Catholics said that it implied ‘connaturality,’ or that He was Very God as one with God. Now five early writers, Athenagoras, Tatian, Theophilus, Hippolytus, and Novatian, of whom the authority of Hippolytus is very great, not to speak of Theophilus and Athenagoras, whatever be thought of Tatian and of Novatian, seem to speak of the divine generation as taking place immediately before the creation of the world, that is, as if not eternal, though at the same time they teach that our Lord existed before that generation. In other words they seem to teach that He was the Word from eternity, and became the Son at the beginning of all things; some of them expressly considering Him, first as the λόγος ἐνδιάθετος, or Reason, in the Father, or (as may be speciously represented) a mere attribute; next, as the λόγος προφορικὸς, or Word, terms which are explained, note on de Syn. 26 (5). This doctrine, when divested of figure and put into literal statement, might appear nothing more or less than this,—that at the beginning of the world the Son was created after the likeness of the Divine attribute of Reason, as its image or expression, and thereby became the Divine Word, was made the instrument of creation, called the Son from that ineffable favour and adoption which God had bestowed on Him, and in due time sent into the world to manifest God’s perfections to mankind;—which, it is scarcely necessary to say, is the doctrine of Arianism.
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狗仔卡
发表于 2011-8-11 12:09 PM
