To view the English translation, please scroll down to the bottom.
特土良（Tertullian）於公元 145 年左右出生於北非迦太基城。他是位極重要的早期基督教神學家、辯論家和道德家。身為傳奇神學家──奧古斯丁的前身，特土良為西方基督教塑造了不可磨滅的詞彙和思想。其思想直接、間接對西方基督教教會和西方哲學發展與歷史之影響，至今仍可見。特土良也被稱爲 “拉丁神學之父”，因為他是第一位用拉丁文寫作的教會領袖。 他大部分的作品都是為了捍衛基督教，不讓外來的迫害或內部的異端邪說瓦解了基督教的合一。
特土良非常在意基督教會的統一。他引用保羅在哥林多前書一章10節的論點：「弟兄們，我藉我們主耶穌基督的名勸你們都說一樣的話。你們中間也不可分黨，只要一心一意，彼此相合。」所以不管在教義、道德或領導者上，他認為基督徒都應該要有一致的做法與看法，只要偏離這共識的人都屬於異端。特土良指出，拉丁文的字根── “hairesis” （思想學派或教派）是從希臘文 “hairein”一字而來的，“hairein” 的意思就是 “採取或選擇”。 這個字後來被基督教用來表示“非正統的教派和信仰”，英文“heresy” 一字就是來自同樣的字根，而中文把 heresy 翻為“異端、異端邪說、或反面觀點”。換句話說，特土良認為 “異端” 就是是那些 “做選擇的人”，而且做選擇是一個非常危險的舉止，因為如果在一個有共同信念的團體裡 “做選擇” 等於不統一，不統一就等於分裂。為了避免分裂，特土良宣稱，真正的基督徒會下定決心 “不去知道任何與信仰真理相悖的事”（know nothing at variance with the truth of faith）就能保存好純正的信仰（參 Elaine Pages：The Origin of Satan: How Christians Demonized Jews, Pagans, and Heretics）。
我們現今的社會非常重視多樣化（diversity），不管是在性別、膚色、教育程度或是文化上，都盡量鼓勵多元化。多樣性的意識有助於消除我們對不同群體的負面刻板印象和個人偏見，也有助於我們去認識和尊重與我們不同的“存在模式”。 它除了可刺激社會和知性上的進步之外，也可建立人與人之間相互信任和理解的橋樑。當年的異教徒跟我們現在社會的想法類似，他們 “選擇” 與大多數的基督徒不同觀點，並且認為這些差異與多元性顯示出他們的彈性、開放的態度和知性的深度，他們甚至引自己做不同的“選擇”為榮。但相對於現今的社會，當年異教徒這種 “有創意” 的多樣化做法，大大地被特土良譴責。 他諷刺地說，這些 “做選擇”的人只要碰到任何新鮮事，就會立即將它歸類於屬靈的恩賜，因為他們重視的不是統一，而是多樣性... ”（Wherever they have hit upon any novelty, they immediately call their presumption a "spiritual gift" since they value not unity but diversity…" ）（註一）
特土良認為多樣性是邪惡的，它會導致群體團結的破壞，所以一定要徹底剷除這些和純正基督教信仰不符合的團體，教會才不至潰散。而最佳剷除異端的方法就是，教會領袖不能允許信徒提出信仰的疑問。他認為既然教會能解答信仰規則中的所有問題，信徒就沒有必要再問了。雖然耶穌說：「你們祈求，就給你們；尋找，就尋見；叩門，就給你們開門。」（馬太福音7：7）特土良卻說：「遠離那些一直在尋找的人，他永遠什麼都找不著，因為他是在一個什麼都找不到的地方尋找；遠離那些一直叩門的人，因為他在沒有人可以開門的地方叩門； 遠離那些一直問問題的人，因為他問的對象聽不到。」（“Away with the one who is always seeking, for he never finds anything; for he is seeking where nothing can be found. Away with the one who is always knocking, for he knocks where there is no one to open; away with the one who is always asking, for he asks of one who does not hear.”）特土良不要信徒去尋找、去叩門，因為他認為真正的基督徒會下決心“不去知道任何與信仰真理相悖的事”（“know nothing… at variance with the truth of faith…”）因此教會領袖要更清楚地加強信仰規則和教條幫助信徒嚴格遵守（ 參 Elaine Pages：The Origin of Satan: How Christians Demonized Jews, Pagans, and Heretics）。
其實教會從很早期開始就自認為是上帝聖靈啟示的守護者，因此任何與他們牴觸的解釋都必然是“異端”。這種敵視異端的態度在新約中非常明顯。例如，使徒保羅不斷强調不能結黨（哥林多前書1：19； 腓立比書2：3），堅持信徒不可以去跟從別的福音， 也不可以傳和他教導不同的福音。他還進一步說 「...若有人傳福音給你們，與你們所領受的不同，他就應當被咒詛。」（加拉太書1：6-9）到了新約後期，這種對反異端的態度越加越顯明。一直到了第二世紀，基督教會清楚意識到，如果不趕快制定一套有權威的教義，設定一個可以測試偏差的標準，基督教會恐怕會受到汙染。而特土良對這套 “信仰規則” 有很大的貢獻。
下列為一些早期（第二至三世紀）被基督教歸類為“異端” 比較常見的學說與派別：
幻覺主義幻影說（Docetism）認為耶穌是個完全的神，不可能成為肉身。 耶穌本體就是神，耶穌在人間的一切活動──包括受難、復活及升天，都只是化身及假象，只是上帝投射在人間的一個幻象之形體。
孟他努派（Montanist）強調預言，新的預言和啟示。它宣告聖靈世代及新耶路撒冷將由天而降，千禧年即將開始。
嗣子論（Adoptionism） 認為耶穌完全是一個人類，並不是神。 此論點以「收養」來比喻耶穌與上帝之間的關係。
撒伯流主義（Sabellianism）屬於神格惟一論（Monarchianism）。認為聖父、聖子和聖靈是神的不同的「形態」，並非三位一體。
亞流派（Arianism）認為耶穌基督次於天父上帝，基督是介於神與人之間的半神。
伯拉糾主義（Pelagianism）認為人性皆惡，但否定人有原罪。
諾斯底主義（Gnosticism）相信透過“靈知”（Gnosis）超凡的經驗，這些被神揀選的人會脫離無知無常的塵世，他們高超的靈魂會被安置到一個更美的世界，他們靈魂也因而分得了上帝的靈性。
當然，除了上述異端之外，還有其他更多流行的學說，但在此只先提一位二世紀末/三世紀初的小亞細亞人──普拉克西亞（Praxeas）所提倡的 “神格惟一論”（Monarchianism）。他相信神格的統一性，強烈反對基督教會把聖父、聖子和聖靈分裂成三個位格的說法。為了回應並反對普拉克西亞對於神格的異端邪說，特土良在《反駁普拉克西亞》（Against Praxeas）一論文中使用了“Trinity”（拉丁文：Trinitas，中文：三位一體）一詞，並把三位一體的教義作了完整的陳述。他說，神有三個位格：父、子、靈。這三個是一種本質（substance)，不是一個位格（person）。“質“的定義是「本體基本的存有」，也就是讓事物存在的元素；而”位格”的定義是指「給予獨立行動的身分」。
他認為約翰福音十章30節的 「我與父原為一」不是指數目含義的單一性，而是實體的統一性，是表達其共有的基本合一，是「獨立但不分裂」。換句話說，聖父、聖子、聖靈雖然屬三個位格，但仍是屬於一位，因為本質上是只有一位。特土良在這篇論文發表的 “Trinity” 一詞，是歷史上 “三位一體” 的論點正式第一次在人間問世。它不僅成為幾世紀以來基督教神學的專有術語，甚至在西元325年第一次召開歷史性的教會議會中制定的 「尼西亞信經」（Nicene Creed）制定形成時 (註一），都引用了特土良三位一體的觀念（註二）；也就是說，雖然「三位一體」這個詞從來沒有在聖經裡出現過，卻因為特土良的影響，「三位一體」的觀念是在耶穌死後三百年才正式形成的。
眾所周知，「尼西亞信經」已成為今日基督教會中最廣泛被接受的信仰宣言（註三）。其宣言內容如下：
1. 我信獨一上帝，全能的父，創造天地和有形無形萬物的主。
2. 我信獨一主耶穌基督，上帝的獨生子，在萬世以前為父所生，出于神而為神，出于光 而為光，出于真神而為真神，受生而非被造，與父一體，萬物都是借著祂造的；
3. 為要拯救我們世人，從天降臨，因著聖靈，並從童女馬利亞成肉身，而為人；
4. 在本丟彼拉多手下，為我們釘于十字架上，受難，埋葬；
5. 照聖經第三天復活；
6. 並升天，坐在父的右邊；
7. 將來必有榮耀再降臨，審判活人死人；祂的國度永無窮盡；
8. 我信聖靈，賜生命的主，從父和子出來，與父子同受敬拜，同受尊榮，祂曾借眾先知說話。
9. 我信獨一神聖大公使徒的教會；
10. 我認使罪得赦的獨一洗禮；
11. 我望死人復活；
12. 並來世生命。
特土良的大半生都致力於反對那些對基督教真理提出質疑的人。他品性嚴謹、充滿激情、口齒伶俐、全心投入他所堅持的信念。 他大膽地嘲弄羅馬帝國，勇敢地為受壓迫的信徒辯護，嚴厲地訓斥妥協的基督徒。因他的博學、強大的領導能力和社會地位，那些忠心跟隨他的基督徒大多不敢在圈內 “做選擇” 或提出疑問，唯恐被鄙視為“異端份子”。雖然特土良所獨創的 “三位一體” 論點已永留青史，成為基督教的核心，但這一位反對信徒去“尋找、叩門”（馬太福音7:7） 的偉大創始人，自己卻 “做了選擇”，跨過他自己築的牆，從大公教會叛逃，歸入自己原來所鄙視的 “異端”──孟他努派（Montanist），而且還回過頭來批評原來所屬的團體。雖然特土良從未離開基督教的“基要真理”（註四）， 但他對信仰的執著及嚴格操守之精神，是無人能及的；再加上，大公教會淪入形式化和世俗化的傾向，讓這位重視紀律規範的教父，在極度不滿的情況下離開了教會。但即使孟他努派，仍然不能夠滿足這位教父。特土良最終還是選擇了跟他們決裂之路，之後建立了自己的教派。
我相信好奇心是人類與世界互動非常自然的一部分，也是神賜給我們的禮物。小孩常常會提出 “為什麼”，但是隨著年齡的增長與社會同儕的壓力，成人學會了“給答案” 比 “提問題” 更重要。無論是考試或是面試，都要學習如何給正確答案，人們也依照你給的答案來評估你的能力。特土良希望用清楚的教義，一概全局壓抑人性天生想質疑信仰的好奇心，來避免信徒走偏了真理之正路，最終他自己也因為質疑大公教會而有了變節。
我們不妨趁這個機會提問：爲什麽過去2000年來，基督教會保存了特土良光輝的貢獻，但卻對這位“拉丁神學鼻祖” 脫離大公教會去參與異端之事實，似乎沒興趣去作進一步的關注或追究？這和今天教會如何避免談論宗教改革之父──馬丁路德，在晚年時在《 論猶太人和他們的謊言 》一書中用惡毒尖酸的言語攻擊、指控、貶低猶太人一樣（請參部落格：馬丁路德）。世上沒有聖人。我們不會因為一個人有瑕疵，就摒除他所有的善行與貢獻；相同的，也不會因為一個人有偉大的功績，就假設他的弱點與錯誤不存在。這種選擇性的信仰標榜，恐怕不是一個最誠實與透明化的做法。
基督徒在追求真理的過程中是不是應該持有敞開彈性的心態，用正面、客觀的態度善待多樣性，考量與自己不同的思維，來激發自己的成長；不要盲從領袖，也不要忙於批判、譴責或躲避那些跟自己不同的信念團體。很多時候我們認為是對的，最終發覺是錯的；有時候我們篤定是錯的，最終竟然是對的。真理的大門是敞開給那些真心祈求、尋找、叩門、願意詢問問題的人的。
註一：第一次尼西亞會議是公元 325 年羅馬皇帝君士坦丁一世在尼西亞（Nicaea）的比提尼亞城市（Bithynian）舉行的。尼西亞位於現今的土耳其伊茲尼克城 （İznik）。英國除外，君士坦丁召集了300 位來自羅馬帝國各地區的基主教出席。這是自耶路撒冷使徒理事會（Apostolic Council of Jerusalem）以來，教會歷史上的第一次的基督教主教會議。
註二：雖然現今教會所採用的「三位一體」理論和特土良當年的「三位一體」理論不盡相同，但「三位一體」這個詞匯，從公元325年的尼西亞會議至今，已經被教會使用將近2000年了。
註三：尼西亞信經廣泛地被羅馬天主教、東正教、聖公會、路德會和大多數新教（包括聖公會、浸信會、循道會、衛理公會等）獨立教會（非宗派、福音派、靈恩派等）教徒接受，成為他們的信仰宣言。
註四：特土良在他著名的《反駁普拉克西亞》裏的「三位一體」論是在他加入孟塔努派”異端“之後寫的。
Tertullian and Heresy
Tertullian was born around 145 CE in Carthage, North Africa. He was an immensely influential early Christian theologian, debater, and moralist. As a legendary theologian and a precursor to Augustine, Tertullian shaped unerasable vocabulary and ideas for Western Christianity. His thoughts have had both direct and indirect impacts on the development of Western Christian churches, as well as on Western philosophy and history, which are still visible today. Tertullian is also known as the "Father of Latin Theology" because he was the first church leader to write in Latin. Most of his works were dedicated to defending Christianity, ensuring that external persecutions and internal heretical ideas didn't undermine the unity of the Christian faith.
Tertullian was deeply concerned about the unity of the Christian church. He referenced the argument in 1 Corinthians 1:10, where Paul says, "I appeal to you, brothers and sisters, in the name of our Lord Jesus Christ, that all of you agree with one another in what you say and that there be no divisions among you, but that you be perfectly united in mind and thought." Therefore, whether in doctrine, morality, or leadership, he believed that Christians should have consistent practices and views. Those who deviated from this consensus, according to him, were considered heretics.
Tertullian pointed out that the Latin word "hairesis" (a school of thought or sect) is derived from the Greek word "hairein (αἵρεσις)," which means "to take or choose." This term was later used by Christianity to refer to "unorthodox sects and beliefs." The English word "heresy" comes from the same root, and in Chinese, "heresy" is translated as "異端(heretical extremes, or opposing views)". In other words, Tertullian believed that "heretics" were essentially those who "made choices," and making choices was a very perilous act because in a community with common beliefs, making choices equated to disunity, and disunity led to division. To avoid division, Tertullian asserted that true Christians should resolve to "know nothing at variance with the truth of faith" to preserve the purity of their faith (See Elaine Pagels' book :The Origin of Satan: How Christians Demonized Jews, Pagans, and Heretics)
Our present-day society places significant emphasis on diversity, encouraging it in various aspects, whether in gender, race, education, or culture. Diversity awareness aids in eradicating negative stereotypes and personal biases towards different groups and promotes understanding and respect for ways of being that differ from our own. Beyond stimulating societal and intellectual progress, diversity builds bridges of mutual trust and understanding between individuals.
The mindset of ancient pagans was somewhat similar to contemporary society. They "chose" different perspectives from the majority of Christians, viewing these differences as a demonstration of their flexibility, open-mindedness, and intellectual depth. They even took pride in making distinct choices. However, in contrast to modern society, this creative diversity of ancient pagans was severely condemned by Tertullian. He sarcastically remarked that “whenever they encountered something novel, they immediately labeled it as a ‘spiritual gift’ because what they valued was not unity but diversity” (See Elaine Pagels' book : The Origin of Satan: How Christians Demonized Jews, Pagans, and Heretics).
In fact, the church has considered itself the guardian of God's Holy Spirit revelation since early on. Therefore, any interpretations conflicting with them would inevitably be considered "heretical." This hostile attitude towards heresy is quite evident in the New Testament. For example, the Apostle Paul repeatedly emphasizes the need to avoid forming factions (1 Corinthians 1:10; Philippians 2:3) and insists that believers should not follow another gospel or teach a different one. He goes further to say, "...If anybody is preaching to you a gospel other than what you accepted, let them be under God’s curse!" (Galatians 1:6-9) In the later New Testament period, this anti-heresy stance becomes even more pronounced.
By the second century, the Christian church was keenly aware that without the swift establishment of authoritative doctrines and setting standards to test deviations, the church could potentially become contaminated. Tertullian made significant contributions to this system of "rules of faith."
Here are some of the more common doctrines and sects classified as pop heretical in early Christianity (2nd to 3rd century):
1. Docetism: This belief holds that Jesus is entirely divine and cannot take on a physical body. Jesus' essence is divine, and all his actions on Earth, including his suffering, resurrection, and ascension, are mere incarnations and illusions, a projection of God in the form of a spirit or shadow on Earth.
2. Montanism: This sect emphasizes prophecy, new prophecies, and revelations. It proclaims the coming of the Holy Spirit generation and the New Jerusalem descending from heaven, heralding the beginning of the millennium.
3. Adoptionism presumes that Jesus is entirely human and not divine. It uses the metaphor of "adoption" to describe the relationship between Jesus and God.
4. Sabellianism, a form of Monarchianism, asserts that the Holy Father, the Holy Son, and the Holy Spirit are different "modes" of God, rather than a trinity.
5. Arianism believes that Jesus Christ is subordinate to God the Father, considering Christ as a semi-divine being between God and humanity.
6.Pelagianism argues that human nature is inherently evil but denies the concept of original sin.
7. Gnosticism holds that through spiritual knowledge (Gnosis), those chosen by God can transcend the ignorant and transient material world. Their enlightened souls are destined for a higher, more divine realm, attaining the spirit of God.
Of course, in addition to the previous mentioned heresies, there were other popular doctrines. Here, we'll mention Praxeas, a small Asian figure from the late 2nd century/early 3rd century, who advocated "Monarchianism." He believed in the unity of the Godhead and strongly opposed the idea of dividing the Holy Father, the Holy Son, and the Holy Spirit into three separate persons within the church. In response to and to refute Praxeas's heretical views on the Godhead, Tertullian, in his work "Against Praxeas," introduced the term "Trinity" (Latin: Trinitas) and provided a comprehensive explanation of the doctrine of the Trinity. He stated that God has three persons: the Father, the Son, and the Spirit. These three share one substance, not one person. The definition of "substance" is the fundamental existence of an entity, the element that makes things exist, while "person" refers to an identity with independent action.
He believed that the statement in John 10:30, "I and the Father are one" does not refer to a numerical oneness but to a unity of essence, expressing their fundamental unity, being "distinct but not separate." In other words, although the Holy Father, the Holy Son, and the Holy Spirit are three persons, they belong to one essence because fundamentally, there is only one. Tertullian introduced the term "Trinity" in this work, making it the first time in history that the concept of the "Trinity" emerged. This term not only became the exclusive theological term for centuries in Christian theology but was also referenced in the formulation of the Nicene Creed during the historic Council of Nicaea in 325 CE, all influenced by Tertullian's idea of the Trinity. In other words, even though the term "Trinity" is not found in the Bible, the concept of the "Trinity" formally developed three hundred years after Jesus' death due to Tertullian's influence.
As widely known, the Nicene Creed has become the most widely accepted statement of faith in today's Christian churches. The contents of this creed are as follows:
The Nicene Creed consists of 12 key points:
1. We believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible.
2. And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds; Light of Light, very God of very God; begotten, not made, being of one substance with the Father;
3. By whom all things were made.
4. Who, for us men and for our salvation, came down from heaven, and was incarnate by the Holy Spirit of the virgin Mary, and was made man;
5. And was crucified also for us under Pontius Pilate; He suffered and was buried;
6. And the third day He rose again, according to the Scriptures;
7. And ascended into heaven, and sits on the right hand of the Father;
8. And He shall come again, with glory, to judge the quick and the dead;
9. Whose kingdom shall have no end.
10. And we believe in the Holy Spirit, the Lord and Giver of Life;
11. Who proceeds from the Father and the Son; Who with the Father and the Son together is worshipped and glorified; Who spoke by the prophets.
12. And we believe one holy catholic and apostolic Church. We acknowledge one baptism for the remission of sins; and we look for the resurrection of the dead, and the life of the world to come. Amen.
Tertullian dedicated most of his life to opposing those who questioned Christian truths. He was known for his strict character, passion, eloquence, and unwavering commitment to his beliefs. He boldly mocked the Roman Empire, courageously defended oppressed believers, and sternly rebuked compromising Christians. Due to his erudition, strong leadership abilities, and social standing, most Christians who followed him dared not "make choices" or raise questions within his circle, fearing being labeled as heretics. While Tertullian's innovative concept of the "Trinity" has left a lasting legacy, becoming a core doctrine of Christianity, this great founder, who opposed believers "seeking and knocking" (Matthew 7:7) ultimately made a choice himself. He crossed the walls he had built, left the Catholic Church, which he had previously despised as "heretical," and joined the Montanists, only to later criticize the group he had joined. However, even the Montanists couldn't satisfy Tertullian, leading him to eventually break away from them and establish his own sect.
I believe curiosity is a very natural part of how humans interact with the world and is a gift from God. Children often ask "why," but as they grow older and face peer pressure, adults learn that providing answers is more important than asking questions. Whether it's in tests or interviews, we have learned how to give correct answers, and people assess your abilities based on the answers you provide. Tertullian aimed to suppress the innate curiosity of human nature, which makes people question their faith, by using clear doctrines. He wanted to keep believers on the right path of truth. Ironically, he himself turned away from the Catholic Church due to his questioning.
Let's take this opportunity to ask: why, for the past 2,000 years, has the Christian Church celebrated Tertullian's significant contributions yet shown little interest in or reluctance to investigate the fact that this Father of Latin Theology departed from the Catholic Church to join a heretical group? This seems somewhat similar to how today's Church avoids discussing the Reformation father Martin Luther, who, in his later years, wrote the book "On the Jews and Their Lies," using hostile language to attack, accuse, and denigrate Jewish people (please refer to my blog post: Martin Luther). There are no saints. We shouldn't reject all the good deeds and contributions of a person because they have flaws. Similarly, we shouldn't assume that someone's weaknesses and mistakes don't exist just because they achieved great things. This selective faith professing might not be the most honest and transparent approach.
Should Christians, in the pursuit of truth, maintain an open and flexible mindset, treat diversity with a positive and objective attitude, consider different thoughts from their own, and stimulate their growth? They shouldn't blindly follow leaders or be busy condemning or avoiding belief groups that differ from their own. Many times we believe we're right and ultimately discover we were wrong. Sometimes we're sure we're wrong and, in the end, find out we were right. The door to truth is open to those who genuinely seek, search, ask, and are willing to question.
Note 1: The First Council of Nicaea was convened by Roman Emperor Constantine the Great in Nicaea (modern-day Iznik, Turkey) in 325 AD. It brought together 300 bishops from various regions of the Roman Empire. This was the first major Christian ecumenical council since the Apostolic Council of Jerusalem.
Note 2: The Nicene Creed is widely accepted by Roman Catholic, Eastern Orthodox, Anglican, Lutheran, and most Protestant (including Episcopal, Baptist, Methodist, and Wesleyan, among others) Christians as their statement of faith.
Comments