论马吉安异端，以及与旧约圣经“脱钩”Marcion and Getting Unhitchedfrom the Old Testament
作者: Kevin DeYoung 译者: Duncan Liang
初期教会大多数异端都想方设法续命，不断活到以后的世代。
Most
heresies from the early church find a way to live on in to other ages.
这一点在马吉安主义身上显得尤为真切。马吉安主义厌恶一位发怒的上帝，对人类进步持乐观主义态度，以及迫切要抛弃耶稣所读的圣经。从当代的红字版圣经基督教信仰，到最近有人评论说我们需要与旧约圣经“脱钩”来看，马吉安主义可谓是历久常青的异端。
This
is especially true of Marcionism, with its distaste for an angry God, its
optimism about human improvement, and its eagerness to set aside the Bible
Jesus read. From Red Letter Christianity to recent comments about our need to
“unhitch” from the Old Testament, Marcionism is the evergreen heresy.
那么马吉安到底是谁？他的修正主义计划为何今天仍让某些人产生共鸣？
So
who was Marcion and why does his revisionist project still resonate?
马吉安（Marcion）于公元后85年生于本都位于黑海岸边的西诺普这地方（今天的土耳其）。他是一位主教的儿子，聪慧、有才能、为人坚强、不屈服、讲究虚荣、富有、野心勃勃。他在公元后135到139年间去到罗马，被当地教会作为基督徒接纳进入教会，他甚至给了教会一大笔捐款，有二十万塞斯特斯（古罗马货币单位，价值当时超过一百年的工资）。但他在罗马教会做事并不长久，于公元后144年被正式逐出教会，教会也把他这大笔捐赠速速退回。
Marcion
was born in Sinope in AD 85 in the northern province of Pontus (in what is now
Turkey) on the coast of the Black Sea. Marcion, the son of a bishop, was an
intelligent, capable, hard, unbending, vain, rich, ambitious man. He made his
way to Rome sometime between AD 135 and 139 and was accepted as Christian into
the church there. He even gave a large gift to the congregation—200,000
sesterces (worth more than a hundred year’s wages). His stint in the church at
Rome, however, did not last long. He was formally excommunicated in AD 144 and
his lavish gift promptly returned.
马吉安是初期教会其中一位最成功的异端分子，全部有名望的人都反对他。在他死后将近一个世纪，他成了异端首领，遭到坡旅甲的反对（坡旅甲把他称为撒但的长子），反对他的人还有殉道士游斯丁、爱任纽、格利免、特土良、希坡律陀和奥利金。讲希腊文和拉丁文的教会一致定为有罪的异端分子为数甚少，他是其中一位。
Marcion
was one of the most successful heretics in the early church. He was opposed by
everyone who was anyone. For nearly a century after his death, he was the
arch-heretic, opposed by Polycarp (who called him the firstborn of Satan),
Justin Martyr, Irenaeus, Clement, Tertullian, Hippolytus, and Origen. He was
one of the few heretics that the Greek and Latin Christians united in
condemning.
马吉安被逐出教会之后，周游世界宣传他的基督教版本，并且赢得大量信徒。按特图良的说法，马吉安建立教会，就像“黄蜂筑巢”，教导人“否认上帝是天地间万有的创造主，众先知预言的基督是上帝的儿子”。马吉安的教会满有活力，要求严格，鼓舞人心，组织井然有序，有超过约一个世纪的时间相当成功。
After
his excommunication, he traveled around the world as a missionary for his
version of Christianity. And he won a lot of converts. According to Tertullian,
he planted churches as “wasps make nests,” teaching men “to deny that God is
the maker of all things in heaven and earth and the Christ predicted by the
prophets is his Son.” Marcion’s church was rigorous, demanding, inspiring,
well-organized, and for about a century fairly successful.
马吉安的神学错误（他的错误很多）来自一个主要根源：他拒绝相信旧约圣经的上帝与主耶稣基督的父是同一位上帝。马吉安完全不能相信一位充满忿怒和公义的上帝。因此他扔掉了旧约圣经，把他裁剪的路加福音版本，以及选择性编辑的保罗书信当作是他的圣经。所以完成这一切复制粘贴之后，马吉安终于得到他想要的基督教：一位良善，仅此而已的上帝；一条鼓舞人心发扬道德的信息；一本删除了所有关于上帝忿怒和地狱这些让人不安部分的圣经。马吉安主义是反律主义，对人的潜能持理想主义态度，以及对教义和规矩怀有胆怯之心。
Marcion’s
theological errors (and there were many) came from one main root: he refused to
believe that the God of the Old Testament was the same as the Father of the
Lord Jesus Christ. Marcion simply could not believe in a God full of wrath and
justice. So he threw away the Old Testament and took for his Bible a truncated
version of Luke’s Gospel and selectively edited versions of Paul’s epistles.
When all the cutting and pasting was finished, Marcion had the Christianity he
wanted: a God of goodness and nothing else; a message of inspiring moral
uplift; a Bible that does away with the uncomfortable bits about God’s wrath
and hell. Marcionism was antinomian, idealistic about human potential, and
skittish about dogma and rules.
Angela
Tilby在《异端，如何回避异端》（Ben Quash和Michael Ward编辑）中这样描写马吉安。
Here’s
how Angela Tilby describes Marcion in Heresies and How to Avoid Them (edited by
Ben Quash and Michael Ward):
对他来说，律法和爱，公义与恩典之间存在着一种根本矛盾。马吉安认为，真正的基督教信仰，因着其教导的核心出现不兼容状况而有缺陷。他的解决方法是极端的。除了重新陈述信仰，否则根本不能奏效，而对马吉安来说，重新陈述，这需要关注他认为的核心福音：在耶稣的生命和教导中彰显的爱、恩慈和怜悯。对他来说，这就是必需的一切，这是为一个新的和纯洁人类制订的蓝图，对于信念和道德而言，除此以外没有别的真正的基督教根基。
For
him, there was a fundamental contradiction between law and love, righteousness
and grace. Marcion thought that true Christianity was flawed by the
incompatibilities at the heart of its teaching. His solution was radical.
Nothing less than a restatement of faith would do, and for Marcion that
restatement had to focus on what for him was the essential gospel: the love,
mercy and compassion displayed in the life and teachings of Jesus. This, for
him, was all that was necessary, it was the blueprint for a new and pure
humanity. There was no other truly Christian foundation for belief or morality.
马吉安不能忍受的，就是在传讲基督教信息时讲到地狱，教导律法时向人发出警告，呼吁人顺服，用地狱发出威胁。对马吉安而言，西乃山上呈现的上帝的画面——一位上帝，祂的临在彰显在雷鸣闪电当中，人在祂面前惧怕俯伏——这是完全不可信的。一位让祂的百姓战兢惧怕的上帝，一位人害怕与之沟通的上帝，不可能是主耶稣基督的父上帝。在他看来，他当时的基督教信仰需要清理，好让人可以领受纯洁的福音，这福音有根本的单纯和对人心的吸引。因为圣经并没有马吉安想要的那一位上帝，他就决定编写一本“更好的”圣经。
What
Marcion couldn’t bear was the note of judgment that went along with the
preaching of the Christian message, the warnings that came with the teaching of
the law, the call to obedience and the threat of hell. For Marcion, the picture
of God given at Mt. Sinai—a God whose presence is manifest in thunder and
lightning, with people cowering in dread—was simply unbelievable. A God who
makes his people tremble with fear, a God with whom they are afraid to
communicate, could not be the God and Father of the Lord Jesus Christ. As he
saw it, the Christianity of his day needed purging so that the pure gospel
could be received in all its radical simplicity and appeal to the heart. Since
the Bible didn’t have the God he wanted, Marcion decided to make a “better”
Bible.
马吉安主义今天依然活着。为新时代重塑基督教信仰的观念，使之色彩更软化、更温柔，更聚焦在耶稣的生命，而不是耶稣挽回上帝忿怒的死，这总是广受欢迎。一些错谬绝不会彻底死去，而一些新事其实并没有那么新。
And
so Marcionism lives on. The idea of recasting Christianity for a new day—in
softer, gentler hues, more focused on the life of Jesus instead of the
wrath-satisfying death of Jesus—is always popular. Some errors never quite die, and some new
things are not that new.
