Name: 我曾熱愛護教論！神學院揭露其黑暗起源💔 #脫福音派 (I Loved Apologetics. Seminary Showed Me The Dark Origins. 💔 #exvangelical)
Uploaded: 2025-11-07T17:55:09.000Z
Duration: 19 min 55 s

I want to talk for a few minutes about Christian apologetics.

我想花幾分鐘談談基督教護教學。

程度副詞

I want to talk about why apologetics is completely intellectually bankrupt and why you cannot save Christian apologetics.

我想談談為什麼護教學在智識上完全破產，以及為什麼你無法挽救基督教護教學。

轉承詞

So I want to make a defense for why I'm anti apologist, which is important because if you ask an apologist what apologetics is, most modern Christian apologists would say something like, oh, apologetics is to give a defense for the hope we have at Dennis, maybe quoting First Peter, or say, like, there's a long proud tradition of apologetics.

所以我想為我為什麼反對護教者做辯護，這很重要，因為如果你問護教者什麼是護教學，大多數現代基督教護教者會說，哦，護教學是為我們所懷的盼望辯護，可能會引用彼得前書，或者說，護教學有一段悠久光榮的傳統。

For example, Justin Martyr was famously an apologist.

例如，遊斯丁殉道者就是一位著名的護教者。

It's kind of a church father in the second century.

Or they might say, everybody's an apologist for something.

或者他們可能會說，每個人都在為某事辯護。

We all believe our worldviews and we make defenses for them.

我們都相信我們的世界觀，並為之辯護。

And this is fundamentally what apologetics is.

I want to tell you that in all of my years as a Christian reading apologetics and now engaging with apologetics on the Internet, and

我想告訴你，在我身為基督徒閱讀護教學的這些年，以及現在在網路上與護教學互動的經驗中，

I think I have come to understand what modern apologetics are in most of their iterations.

我認為我已經瞭解了現今大多數的護教學是什麼樣子。

Fundamentally, apologetics is an attempted intellectual defense of an anti intellectual movement.

基本上，護教學是一種試圖為反智運動進行的知識份子辯護。

Apologetics is an attempted intellectual defense of an anti intellectual movement.

護教學是一種試圖為反智運動進行的知識份子辯護。

I was being interviewed for a podcast the other day and I said this the first time.

前幾天我接受一個 Podcast 節目採訪，這是我第一次這麼說。

And I talked through the history of apologetics, which I will do here in a minute.

我會談到護教學的歷史，這我待會兒也會在這裡做。

So I'm going to talk a little bit about how we get to this point.

所以，我會稍微談談我們是怎麼走到這一步的。

And I said this for the first time and I was like, that's what it is.

我第一次這麼說的時候，我心裡想，這就是它了。

It's an attempted intellectual defense for an anti intellectual movement.

這是一種試圖為反智運動進行的知識份子辯護。

How do we get to this point and why did Christian apologetics come about?

我們是怎麼走到這一步的？基督教護教學又是怎麼出現的呢？

If you go and take a first year philosophy class and a first year theology class for the first, like at least 1500 years, probably more, I guess more than that.

如果你去上一個為期一年的哲學課和神學課，至少在前 1500 年，甚至更久。

Actually, you will read a lot of the same stuff because you would read in a theology class and a philosophy class, good theology class, you'll read Plato, you'll read Aristotle, you'll read stuff like that.

事實上，你會讀到很多一樣的東西，因為在神學課和哲學課裡，好的神學課，你會讀到柏拉圖、亞里斯多德，還有類似的東西。

You might move in and read somebody like Philo of Alexandria, or you might read some of the middle Platonists or the middle Stoics.

你可能會讀到亞歷山太的斐洛，或是中期的柏拉圖主義者或斯多葛主義者。

You might come further into the modern age and eventually maybe read, oh, I should say, like Augustine or something.

你可能會進入現代，最終或許會讀到，哦，我應該說，像是奧古斯丁之類的。

So maybe you'll read like early Christian thinkers.

所以你可能會讀到早期基督教思想家。

You might read somebody like Thomas Aquinas, who is a famous kind of church theologian who also brought some of the teachings of Aristotle.

你可能會讀到湯瑪斯·阿奎那，他是一位著名的教會神學家，他也吸收了亞里斯多德的一些教導。

So the teachings of Aristotle had been lost for a long time and they came through contact with the Muslim world again.

亞里斯多德的教導失傳了很久，後來透過與穆斯林世界的接觸才重新傳播開來。

So Thomas Aquinas brought Aristotelian philosophy back into contact with Christianity again.

所以湯瑪斯·阿奎那將亞里斯多德哲學重新帶回了與基督教的連結。

So you have this incredible intellectual tradition come down through even the Reformers, for example, you start to see some splits.

所以你看到這段令人驚嘆的知識份子傳統，一直傳承到改教者，例如，你開始看到一些分歧。

I can't get too much into the details in this video.

在這支影片裡，我無法講太多細節。

But if you read something like Immanuel Kant, you have fundamentally a philosopher and a theologian.

但如果你讀像伊曼紐爾·康德的東西，你基本上會看到一位哲學家和一位神學家。

You have somebody who is trying to use philosophy to understand knowledge.

你會看到有人試圖運用哲學來理解知識。

But Manuel Kant obviously creates an epistemology also for how certain things can be known without reason.

但伊曼紐爾·康德顯然也創造了一套認識論，說明某些事物如何在無需理性推理的情況下被認識。

So this is the history of philosophy and theology.

所以這就是哲學和神學的歷史。

When I took a theology class, I had to read all this kind of stuff.

我上神學課的時候，就得讀這類東西。

And it's really important to understand that this is a deep, rich intellectual tradition.

瞭解這是一份深厚、豐富的知識份子傳統，這點真的很重要。

And when I tell people that Christianity has a deep, rich intellectual tradition, that's what I'm talking about.

當我告訴別人基督教有深厚、豐富的知識份子傳統時，我說的就是這個。

And when you go and look at some of the brightest minds of even like the last 200 years or 300 years, you could look at people like Kierkegaard or look at, like Hegel, or look at like Schleiermacher, like the father of modern hermeneutics.

當你去看看過去兩三百年間，甚至更早一些最聰明的人，像是克爾凱郭爾、黑格爾，或是現代詮釋學之父施萊爾馬赫。

And you're looking at people who sort of existed along this philosophical theological line.

你會看到一些人，他們大致上就存在於這條哲學與神學的路線上。

A lot of the things that they're examining have to do with God and religion, but

他們探討的許多事情都跟上帝和宗教有關，但

they're also deeply philosophical and really, really, really intelligent people.

同時也極富哲學性，而且他們都是非常、非常、非常聰明的人。

Okay, so my own discipline, my own discipline of biblical studies went through a scientific revolution of sorts.

好的，所以我的領域，也就是聖經研究這個領域，也經歷了一場科學革命。

So in the 19th century, we had this explosion in biblical studies of people applying the scientific method to, to biblical studies.

在十九世紀，我們在聖經研究領域看到一股爆炸性的發展，人們將科學方法應用於聖經研究。

Now, remember, the mid 19th century is also when we get Darwin publishing the Origin of the Species.

現在，請記得，十九世紀中葉也是達爾文出版《物種起源》的時候。

So Darwin's Origin of the Species takes the natural sciences by storm.

所以達爾文的《物種起源》席捲了自然科學界。

And at the same time, in my discipline of biblical studies, you had an explosion of people who were using scientific methods to study the Bible.

同時，在我所在的聖經研究領域，也有許多人開始運用科學方法來研究聖經，出現了爆炸性的發展。

So for the first time we had something like the documentary hypothesis that looked at the Hebrew Bible.

所以我們第一次有了像「文獻假說」這樣的東西，用來檢視希伯來聖經。

And I think it was Julius Wellhausen came up with it.

我想這個是由尤利烏斯·威爾浩森提出的。

saw that there were sources behind the Hebrew Bible that had been combined to form a text.

發現希伯來聖經背後有不同的來源被結合起來，形成了一段文本。

This type of source criticism of the Hebrew Bible is how you can look at, like Genesis 1 and 2, and

這種對希伯來聖經的來源批判，就像你去看創世記第一章和第二章，

they have two different creation stories.

你會發現有兩個不同的創世故事。

And literally, like, if you look through The Pentateuch, you see this all through it.

字面上來說，如果你翻閱《摩西五經》，你會在整部書裡看到這個現象。

Like, you can see the multiple stories that have been kind of merged into.

就像你可以看到許多故事被融合在一起一樣。

But often you'll have the same story repeat itself again and again.

但常常你會發現同一個故事不斷重複出現。

We had people studying the Gospels and seeing sources behind them.

有些人在研究福音書，看到它們背後有不同的來源。

We had people realize that there was an interrelationship between Matthew, Mark and Luke that we now call the synoptic problem.

有些人意識到馬太福音、馬可福音和路加福音之間存在關聯，這就是我們現在說的「對觀問題」。

alongside of this was also the scientific method being applied to the study of the Bible.

同時，科學方法也被應用在聖經研究上。

But it was people approaching the Bible with really serious academic methodology.

但這是人們用非常嚴謹的學術方法來研究聖經。

And to say that like, well, if Jesus, you know, people saw him as doing miracles, how do we account for that?

而且說，如果耶穌，你知道，人們看到他行神蹟，我們要怎麼解釋呢？

Some people were saying, well, it's mythology.

And this we have to study as mythology and do like myth criticism.

我們必須把這當作神話來研究，並進行神話批判。

Some people were saying, well, this is maybe later stories that came up about Jesus.

有些人說，嗯，這可能是後來才出現關於耶穌的故事。

Or some people were saying, well, maybe Jesus was a magician.

或者有些人說，嗯，也許耶穌是個魔法師。

Maybe we need to understand Jesus as some sort of wonder worker.

也許我們需要把耶穌理解成某種奇蹟的創造者。

So there were all these different attempts to try to look at the Bible through this lens.

所以出現了各種不同的嘗試，試圖用這個角度來審視聖經。

Like, this is the birth of my discipline.

And even though none of this was perfect, okay, like any.

即使這些都不是完美的，好嗎，就像任何學科一樣。

Ask any biblical scholar today, we look to this period as the foundation of our discipline.

問問現在任何一位聖經學者，我們都認為這段時期是我們學科的基礎。

But like any discipline, take like any scientist, any, like a chemist or a physicist or something.

但就像任何學科一樣，就像任何科學家，像是化學家或物理學家之類的。

The stuff we thought 200 years ago isn't necessarily the thing we think today, but

我們兩百年前的想法不一定就是我們今天所想的，但是

that is still the fundamental foundation of our discipline.

那仍然是我們學科的根本基礎。

Now, so far, I have traced a sort of intellectual history, and

好了，到目前為止，我已經勾勒出了一種知識份子的歷史，而且

I've done it in really broad strokes, but

我是用非常粗略的筆觸來做的，但是

this is sort of the intellectual history you get that comes down to both, like the sort of modern theological and biblical studies world is kind of where you get to.

這就是你所得到的知識份子歷史，它影響了現代神學和聖經研究的世界，大概就是這樣。

You have to understand that at the end of the 19th century and early 20th century, there was a pushback in America.

你要知道，在十九世紀末和二十世紀初，美國出現了一股反彈。

There was a pushback to all of this higher criticism of the Bible, all of this stuff.

這股反彈是對所有這些聖經的「高等批判」，所有這些東西的。

That it was a lot of the times in Germany, but

in other places and of course even in America as well.

在其他地方，當然美國本身也有。

But there was a pushback in the church from people who said, you can't ask these kind of questions of the study of the Bible.

但教會裡出現了一股反彈，有些人說，你們不能對聖經的研究提出這類問題。

You can't do this kind of scientific work to study the Bible.

你不能用這種科學方法來研究聖經。

So you had for the first Time, the development of a doctrine that I talk about a lot on this channel called the doctrine of inerrancy.

所以你第一次看到了我經常在這個頻道上談到的「無誤論」的發展。

This was the word inerrant was for the first time.

「無誤」這個詞是第一次出現。

Inerrant without error was the first time.