Name: 我們是如何得到《新約全書》的？| 新約正典的問題 (How did we get the New Testamant? | Problems w/ NT Canon)
Uploaded: 2025-04-01T17:30:40.000Z
Duration: 19 min 16 s

In this video, I want to talk about six serious problems with the biblical canon.

在這段視頻中，我想談談聖經正典的六個嚴重問題。

I have a Master of Divinity and MA in Theology and a PhD in Christian Origins.

我擁有神學碩士學位和神學碩士學位，以及基督教起源博士學位。

And in today's video, I want to talk about the biblical canon.

在今天的視頻中，我想談談聖經正典。

If you don't know, the canon is essentially just kind of the authoritative books that a church tradition agrees should be in their Bible.

如果你不知道，正典本質上只是一種教會傳統認同的權威書籍，應該被收錄在他們的《聖經》中。

And even today, if you look at churches around the world, a lot of churches have different books in their canon.

即使在今天，如果你看看世界各地的教會，很多教會的正典中都有不同的書。

I was raised as a Protestant in North America, so I just kind of took it as a given that if you want the inspired Word of God, when we talk about that, we're talking about 66 books of the Bible.

我是在北美長大的新教徒，所以我認為，如果你想得到上帝啟示的話語，我們所說的就是《聖經》中的 66 卷書。

When people talk about problems with the Bible, I mean, a lot of people talk about manuscript traditions and text criticism and how we have so many copies of copies that there are problems with, potentially problems with the manuscript tradition.

當人們談論《聖經》的問題時，我的意思是，很多人都在談論手稿傳統和文本批判，以及我們如何擁有如此多的副本，以至於手稿傳統可能存在問題。

The thing that struck me way more when I went to study early Christianity was the problem of canon.

當我去研究早期基督教時，讓我印象更為深刻的是正典問題。

And even now when I see people talk about the canon, I normally kind of see two things.

即使是現在，當我看到人們談論正典時，我通常也會看到兩點。

And admittedly, I'm watching more YouTube videos here than anywhere else.

我承認，我在這裡看的 YouTube 視頻比在其他地方看的都多。

I just saw it recently in a Wes Huff Joe Rogan interview, where you kind of get this attitude like, well, everybody knew that the books we have were the right books.

最近，我在韋斯-胡夫（Wes Huff）和喬-羅根（Joe Rogan）的一次訪談中看到了這一點，在訪談中，你會有這樣一種態度：好吧，每個人都知道我們的書是正確的書。

But no, these were the right books that, you know, link back to the apostles and to the historical Jesus.

但是不，這些都是正確的書籍，你知道，它們與使徒和歷史上的耶穌聯繫在一起。

So that's kind of one side of the argument.

And on the other side, I see a lot of kind of sensationalists like, oh, this was the book that Jesus really wanted you to read, but it got banned.

而在另一方面，我看到了很多譁眾取寵的人，比如，哦，這是一本耶穌很想讓你讀的書，但它被禁了。

Or this was the true Bible and it got banned.

或者這才是真正的《聖經》，但卻被禁了。

And I think the truth, as usual with biblical studies, lies somewhere in between these two opposing, almost like ridiculously opposed peers.

我認為，與聖經研究一樣，真相就在這兩個對立的、幾乎是可笑的對立面之間。

When you study the canon and the history of the canon, which is just basically saying, when we look at which books got into our Bibles, there wasn't just a recognition of like, oh yeah, these are the most accurate books.

當你研究正典和正典的歷史時，基本上就是說，當我們看哪些書被收入我們的《聖經》時，並不只是認識到，哦，是的，這些是最準確的書。

So we just put them in the Bible to protect from all those other bad books out there.

是以，我們把它們放在《聖經》裡，以防止其他壞書的侵襲。

The process of developing canon was complicated.

It was kind of like riddled with power dynamics.

And it certainly was the case that one group won the decision for what got to be included in our canon.

當然，在決定將哪些內容納入正典的問題上，有一個團體贏得了勝利。

I'm going to talk about all of these things in this video.

我將在本視頻中講述所有這些內容。

So this video, I'm calling it six problems with the biblical canon that you need to know about.

所以這段視頻，我稱之為你需要了解的聖經正典的六個問題。

I'm editing the video and I forgot to mention, this is mostly going to talk about the New Testament.

我正在剪輯視頻，忘了說了，這主要是講《新約聖經》。

And there is an entire other discussion about the Hebrew Bible canon.

關於希伯來聖經的正典，還有另外一個完整的討論。

But for this video, just focusing on the New Testament.

但在本視頻中，我們只關注《新約聖經》。

I want to start with a couple of background observations and just some comments on the data that we have, because it's important to understand this.

我想先介紹一下背景情況，並就我們掌握的數據發表一些看法，因為理解這一點很重要。

First of all, there are entire Christian groups that have been almost entirely lost to history.

首先，有一些基督教團體幾乎完全消失在歷史長河中。

We have brief mentions in some of the church fathers about first and second and third century Christian groups that eventually disappeared.

我們在一些教父的著作中簡短地提到了第一、第二和第三世紀的基督教團體，但這些團體最終都消失了。

We, in most cases, don't know anything about what those groups actually thought about themselves.

在大多數情況下，我們對這些群體的真實想法一無所知。

We occasionally know about what they believed from church fathers who were riding against them.

我們偶爾會從反對他們的教父那裡瞭解到他們的信仰。

And sometimes we get really lucky and we find some other early Christian writings, usually in Egypt, from the sands of Egypt, because that's where manuscripts tend to be preserved over 2000 years.

有時，我們會非常幸運地找到一些其他早期基督教著作，通常是在埃及，從埃及的沙地上找到的，因為那裡的手稿往往保存了2000多年。

But even with this evidence, I want to say that most of early Christianity is a mystery to us.

但即使有了這些證據，我還是想說，早期基督教的大部分內容對我們來說還是個謎。

The other thing that's important to understand is there was more diversity in early Christianity than in all of modern Christianity.

另一件需要了解的重要事情是，早期基督教的多樣性超過了整個現代基督教。

That if you look at every single Christian alive in the world today, this might be an overstatement, but I think it checks out.

如果你看看當今世界上活著的每一位基督徒，這可能有些誇張，但我認為是有根據的。

Somebody can call me to account in the comments if you want.

如果你願意，有人可以在評論中叫我交代。

If you look at every single Christian tradition in the world today, you will see more uniformity in the church today than there was in the first century of Christianity.

如果你看一看當今世界上的每一個基督教傳統，你就會發現今天教會中的一致性比基督教第一世紀時還要多。

The second background thing you need to understand is that the word heretic got applied to a lot of these Christians retroactively.

你需要了解的第二件背景事情是，異端這個詞被追溯性地應用到了很多這些基督徒身上。

Unfortunately, in the 2nd, 3rd, 4th century, it was easy for church fathers to write and call people heretics.

不幸的是，在二世紀、三世紀和四世紀，教父們很容易寫文章稱人們為異端。

And all we have, and for a long time throughout history, that judgment was kind of accepted.

而我們所擁有的一切，在歷史上很長一段時間裡，這種判斷都是被接受的。

It seems pretty obvious to me when you study early Christianity that virtually any group you have in the 2nd or 3rd or even 1st century saw themselves as legitimately following the teachings of Jesus.

在我看來，當你研究早期基督教時，很明顯的一點是，在 2 世紀、3 世紀甚至 1 世紀，幾乎所有的團體都認為自己合法地遵循了耶穌的教導。

Any Christian group that you could find believed that they had the truth to some extent.

你能找到的任何基督教團體都相信他們在某種程度上掌握了真理。

So just because later writers called them heretics doesn't discount the fact that they genuinely believed they were following the teachings of Jesus or of God.

是以，即使後來的作家稱他們為異端，也不能抹殺他們真正相信自己遵循的是耶穌或上帝的教誨這一事實。

The final background thing I want to say right at the outset that I can't get too much into, but there was a huge Greek bias in the canon.

最後，我想在一開始就說一下背景情況，我不能說得太多，但在正典中存在著巨大的希臘偏見。

So if we say that the canon of scripture is made up of the books God wanted us to read, apparently God wanted us to read Greek because there were lots of books in other languages, but most notably for our purposes, Aramaic.

是以，如果我們說經文正典是由上帝希望我們閱讀的書籍組成的，顯然上帝希望我們閱讀希臘文，因為還有很多其他語言的書籍，但對我們來說最值得注意的是亞蘭文。

We have records that there were at least some Aramaic Christian writings, including at least one Aramaic gospel, which was the language Jesus spoke, but we don't actually have that, nor do we apparently need that if God was behind the canon.

我們有記錄表明，至少有一些亞拉姆語的基督教著作，包括至少一本亞拉姆語福音書，這是耶穌所說的語言，但我們實際上並沒有這些，如果上帝是正典的幕後推手，我們顯然也不需要這些。

So when did the early Christians have a Bible that looks like our Bible?

那麼，早期基督徒什麼時候有了與我們的《聖經》相似的《聖經》呢？

Well, it wasn't in the 1st or 2nd or 3rd centuries.

嗯，不是在第一、第二或第三世紀。

The first inclination we had of a Bible that looks pretty much exactly like the Bible that most Protestants use today was in 367.

我們第一次看到與今天大多數新教徒使用的《聖經》幾乎一模一樣的《聖經》是在 367 年。

We have a letter of Athanasius, the bishop of Alexandria, and basically he gives us in this letter a list almost identically matching our canon.

我們有一封亞歷山大主教亞他那修（Athanasius）的信，基本上他在信中給了我們一份幾乎與我們的教規完全一致的清單。

One note, it's an Old Testament note, Hebrew Bible note, but he didn't include the book of Esther in the canon.

有一點要注意，這是舊約註釋，希伯來聖經註釋，但他沒有將以斯帖記列入正典。

But otherwise, the canon of Athanasius looks exactly like our canon today, if you're a Protestant.

但除此之外，如果你是新教徒，亞他那修的教規與我們今天的教規一模一樣。

But it took about 330 years to get to that point, from the death of Jesus to when Athanasius wrote, am I doing my math right?

但是，從耶穌死後到亞他那修寫下這本書，用了大約 330 年的時間，我的計算對嗎？

Yeah, so 330 if we assume Jesus died around 30.

是的，如果我們假定耶穌死於 30 歲左右，那麼 330 人。

事實證明，很多人都這樣做了。

So here are the problems that I have with how that canon came to be.

是以，我對這一標準的形成有以下問題。

The first and most obvious problem, and it's an old adage that history is written by the winners.

第一個也是最明顯的問題是，歷史是由勝利者書寫的，這是一句老話。

And this is certainly true in the case of canon too.

As I kind of said at the outset, there were a lot of early Christian groups who have been completely erased from history.

正如我在一開始所說的那樣，有很多早期的基督教團體已經完全從歷史中抹去了。

In the 4th century, Constantine converted to Christianity.

公元 4 世紀，君士坦丁皈依基督教。

Christianity became the religion of the empire.

Everything else was either stamped out or forgotten.

其他一切不是被淘汰，就是被遺忘。

So the glimpses that we do have of Christianity before that time are almost always obscured by either a lack of evidence or looking at it through the lens of somebody who won history and what they had to say about the people who lost.

是以，在此之前，我們對基督教的瞭解幾乎總是模糊不清，要麼是缺乏證據，要麼是通過歷史上的勝利者以及他們對失敗者的評價來看待它。

But just to give you an example, there was a group of Christians in the 1st century and probably 2nd century called the Ebionites.

舉個例子，在公元一世紀，也許是公元二世紀，有一群基督徒被稱為埃比奧奈派。

The Ebionites probably came from the Hebrew word Evyon, which means poor.

伊比昂人可能來自希伯來文 Evyon，意思是窮人。

We only know about them from their opponents, but we know that they spoke Aramaic.

我們只是從他們的對手那裡瞭解到他們，但我們知道他們說的是亞蘭語。

We know that they considered themselves followers of Jesus.

我們知道，他們認為自己是耶穌的追隨者。

But we also know that they didn't believe in the virgin birth.

但我們也知道，他們並不相信童貞女的誕生。

In fact, they believed that Jesus had followed the Jewish law so perfectly that God had essentially adopted him as his son.

事實上，他們認為耶穌完美地遵守了猶太律法，上帝實質上已經收他為兒子。

And they believed that they were also supposed to follow the Jewish law.

他們認為自己也應該遵守猶太律法。

And apparently, they didn't think too highly of a certain guy named Paul who went around telling people that they didn't actually have to follow the law at all.

顯然，他們對一個名叫保羅的人的評價並不高，因為這個人到處告訴人們，他們其實根本不需要遵守法律。

Now, apparently, the Ebionites had something that looked kind of like our Gospel of Matthew, but was written in Hebrew or maybe Aramaic.

現在，很明顯，伊比昂人有一些東西看起來有點像我們的《馬太福音》，但卻是用希伯來文或亞蘭文寫的。

So imagine with me trying to look back through history to these 1st century Christians.

所以，請和我一起想象一下，試圖穿越歷史，回到這些一世紀的基督徒身上。

Were they heretics as they were later described?

他們是後來被描述的異教徒嗎？

Because they just thought they were following Jesus.

因為他們只是以為自己在追隨耶穌。

And in fact, an Aramaic group from Palestine that probably had some connection, they actually claimed to be connected to both Peter and James, the brother of Jesus.

事實上，一個來自巴勒斯坦的亞蘭人團體可能與耶穌的兄弟彼得和雅各有某種聯繫，他們實際上聲稱與彼得和雅各都有聯繫。

To me, these actually have a pretty good claim to have some authentic teachings of Jesus.

在我看來，這些內容實際上很好地宣稱了耶穌的一些真實教誨。

But why don't we have their Gospel of Matthew?

但為什麼我們沒有他們的《馬太福音》呢？

Because in the 1st century, they had different beliefs than what came about in the 3rd century?

因為在公元 1 世紀，他們的信仰與公元 3 世紀的信仰不同？

So this is always the first and biggest problem when we're addressing this question, that there were so many groups of people who considered themselves Christians who were just frankly either forgotten or erased by history.

是以，當我們討論這個問題時，這總是第一個也是最大的問題，那就是有那麼多自詡為基督徒的群體，坦率地說，他們要麼被歷史遺忘，要麼被歷史抹去。

Second, let's get into something a little more controversial here.

其次，讓我們討論一些更具爭議性的問題。

The second thing is that the wrong books made it into the canon.

第二件事是錯誤的書籍被納入了正典。

If you read very closely 2 Thessalonians 2 verse 2, you will find a really interesting warning to watch out for books that claim to be from Paul but are not actually from Paul.

如果你仔細閱讀《帖撒羅尼迦後書》第 2 章第 2 節，你會發現一個非常有趣的警告，那就是要小心那些自稱出自保羅之手，但實際上並非出自保羅之手的書籍。

Now, the really wild thing is, is that most scholars think that 2 Thessalonians was probably not actually written by Paul.

現在，最不可思議的是，大多數學者認為《帖撒羅尼迦後書》可能並非保羅所寫。

And this kind of illustrates the problem, that in the 1st centuries of the Christian church, we had an explosion of writings.

這就說明了一個問題，在基督教會的前幾個世紀，我們有大量的著作。