俄利根与约瑟夫的证词
曾经在一个旧帖里提到 Stephen C. CARLSON 对約瑟夫关于耶稣的证词 Testimonium Flavianum 的讨论(可参见这个汇总帖).
Flavius Josephus 在公元 93 年左右写作了二十卷的犹太史, 在第 18 和第 20 卷两处涉及耶稣. 后世有大量的著作讨论其真伪. 其中的 Antiquities 18.3.3. 被称为 Testimonium Flavianum. 对于 Testimonium Flavianum 的可靠性学界莫衷一是. (参见 1, 2, 3)
約瑟夫的著作的节选早已由王志勇翻译在国内出版了, 其中包括了 Testimonium Flavianum. 下面是小灶翻译的介绍:
约瑟夫最著名的一段是所谓“Testimonium Flavianum”（《古》18：63-64）中关于耶稣的记载：
这时候生活着耶稣，一个贤哲人（wise man），如果一定要称他为一个人的话。因为他是一个取得了惊人业绩的人，也是乐意接受真理的人的老师。他赢得了许多犹太人和希腊人。他是基督。当彼拉多（Pilate）听了我们当中地位最高的人对他的指控之后，判决钉他十字架时，那些一开始就爱他的并没有放弃对他的感情。第三天他以复活的样子出现在他们面前，因为神的先知曾预言过这和其它许多关于他的不平常的事。并且一群以他的名字命名的叫作基督徒的人，直到今天还有。
关于这一段的学术意见可以分为三类：（1）认为这段完全真实；（2）完全不接受这一段[33]；（3）认为这段基本属实，但有基督徒的插入。最近的学术界倾向于最后一种意见[34]。
Source: Edwin M. Yamauchi, 《新约》外的耶稣：证据是什么？
对这段文字真实性的各种质疑中, 有这样两条:
几乎所有的人都同意，这段记载中有几句话是如此明显的基督化味道，以至于一个象约瑟夫那样的犹太人不可能这么写：
1. “如果一定要称他为一个人的话”暗示耶稣不仅仅是个人。
Ibid.
以及,
俄利根（Origen）等熟悉古史的早期神學家從未引過這段證詞。最早引用這段的是古史成書二百年後，四世紀教會著名史家 Eusebius。
Source: S.C., 約瑟夫的證詞.
在 William WHISTON 的約瑟夫著作译本里, Whiston 附录了他的几篇论文. Andrew CRIDDLE 最近的帖子里提到, 在 Whiston 的论文第一篇 The Testimonies of Josephus concerning Jesus Christ, John the Baptist, and James the Just, vindicated 里, 他认为, 俄利根所了解的約瑟夫的著作中, 是包括“如果一定要称他为一个人的话”(“if it be lawful to call him a man“)这句话的. 如果是说成立, 那么:
- 俄利根并非没有见过 Testimonium Flavianum;
- 在俄利根所见的 Testimonium Flavianum 里, 有“如果一定要称他为一个人的话”一句. 如果这是后人插补的话, 应在俄利根以前, 而不是俄利根以后的优西比乌.
Whiston 的证据来自俄利根为马太福音作的评注, 他认为, 俄利根之所以以为, 在約瑟夫笔下, 耶稣不仅仅是凡人, 是因为俄利根读到約瑟夫“如果一定要称他为一个人的话”一语:
The relevant passage is Book 10 chapter 17 of Origen’s Commentary on Matthew. Origen is commenting on Matthew 13 54-56 Jesus teaches in the Synagogue at Nazareth so that they were astonished and said “Where did this man get this wisdom and these mighty works ? Is not this the carpenter’s son ? Is not his mother called Mary ? And are not his brothers James and Joseph and Simon and Judas ? And are not all his sisters with us ? Where then did this man get all this ?” Origen discusses Jesus’ family and in the process quotes Josephus on James the brother of Jesus who is called Christ adding that Josephus did not accept Jesus as Christ. Origen then goes on to say And perhaps by these things is indicated a new doubt concerning him that Jesus was not a man but something diviner.
Andrew Criddle 补充说明, 俄利根的这一判断并非来自他所评注的马太福音:
Whiston argues that this idea of Jesus being something diviner than a man so resembles the phrase in the the TF as to suggest that Origen, having just previously referred to Josephus on James and Jesus, has it in mind. I would add that there is nothing in the pericope from Matthew to suggest the inference Origen draws. English translations may obscure this by saying Where did this man get this wisdom and these mighty works ? but there is nothing in the Greek here specifically corresponding to man in the English translation.
It does in fact seem plausible IMO that Origen, expounding a Gospel passage about the implications for his identity of Jesus’ words and works, is alluding to the passage in the TF where the words and works of Jesus make it questionable whether he should be called a man.
References and Links:
- Stephen C. Carlson, The Testimonium Flavianum Series.
- Edwin M. Yamauchi 著, 小灶译, 《新约》外的耶稣：证据是什么？
- Andrew Criddle, Origen and the Testimonium Flavianum.
- Origen, Commentary on Matthew, X, 17.
- S.C., 約瑟夫的證詞.