The Early Church on Free Will and Salvation 早期教会论自由意志与救恩
Patristic Voices Against Gnostic Determinism 教父反驳诺斯底决定论的见证
Patristics & Scripture 教父学与圣经

Free Will and Salvation in the Early Church 早期教会论自由意志与救恩

Patristic citations on free will and Gnostic determinism, set alongside the relevant Scriptures. 早期教父论自由意志与诺斯底决定论的引文，并附以相关圣经经文。

Sources: Ante-Nicene Fathers (ANF) standard English translations. Scripture: ESV / CUV. 出处：《尼西亚前教父集》（ANF）通行英译。圣经：ESV / 和合本。
Ancient codex and worn manuscripts representing the writings of the church fathers
Writings of the ante-Nicene fathers: Irenaeus, Justin Martyr, Clement of Alexandria, Tertullian, Origen, and others, second through fourth centuries. 前尼西亚教父著作：爱任纽、游斯丁、亚历山大的革利免、特土良、俄利根等，公元二至四世纪。

What the Gnostics Taught 诺斯底的教导

Various Gnostic groups active in the second and third centuries, including the Valentinians, Basilideans, and Marcionites, held that humanity was divided into fixed classes by nature. A common scheme distinguished three: the “spiritual” (pneumatikoi), saved by their innate constitution; the “animal” or “psychic” (psychikoi), capable of an intermediate state; and the “material” (hylikoi), incapable of salvation. Salvation, in these systems, depended on nature or on secret knowledge (gnosis), not on repentance, faith, or moral response. 活跃于公元二、三世纪的各诺斯底群体，包括瓦伦提努派、巴西理德派与马吉安派，主张人按本性被划入固定的类别。一种常见的体系将人分为三类：「属灵的」（pneumatikoi），凭其与生俱来的本质得救；「血气的」或称「魂的」（psychikoi），可达居间之境；以及「物质的」（hylikoi），不能得救。在这些体系中，救恩取决于本性或秘传的知识（gnosis），而非悔改、信心或道德上的回应。

The Valentinian formulation of this doctrine is recorded by Irenaeus, bishop of Lyons (c. 130–202), in Against Heresies: 瓦伦提努派对此教义的表述，由里昂主教爱任纽（约130–202）在《驳异端》中加以记录：

Irenaeus reports the Valentinian view 爱任纽转述瓦伦提努派的观点
“They say that some are by nature good, and others by nature evil. The good are those who become capable of receiving the [spiritual] seed; the evil by nature are those who are never able to receive that seed.” 「他们说，有些人按本性是善的，有些人按本性是恶的。善者乃是那些有能力领受[属灵]种子的人；按本性为恶者乃是那些永远不能领受那种子的人。」
Against Heresies 1.7.5 《驳异端》1.7.5

This is the position addressed across the patristic citations that follow. 下文教父的引文，所回应的正是这一立场。

Stained-glass portrait of Irenaeus by Lucien Bégule, 1901
c. 130–202 约130–202

Irenaeus 爱任纽

Stained glass by Lucien Bégule, 1901 卢西恩·贝居勒绘彩色玻璃，1901年
Irenaeus, on the Creator's design 爱任纽：论造物主的设计
“Man is possessed of free will from the beginning, and God is possessed of free will, in whose likeness man was created; and therefore does He give good counsel to all.” 「人自起初便有自由意志，而神也有自由意志，人是按祂的形象受造的；因此祂向众人给出美善的劝导。」
Against Heresies 4.37.1 《驳异端》4.37.1
Irenaeus, on faith itself 爱任纽：连「信」本身也是如此
“Not merely in works, but also in faith, has God preserved the will of man free and under his own control.” 「不单在行为上，连在信心上，神都保守了人意志的自由，使之归于自己的掌管。」
Against Heresies 4.37.2 《驳异端》4.37.2
Irenaeus, on counsel and command 爱任纽：论劝勉与命令
“If it were not in our power to do or not to do these things, what reason had the apostle, and much more the Lord Himself, to give us counsel to do some things and to abstain from others?” 「倘若行与不行这些事并不在我们的能力之内，使徒，更何况主自己，又何必劝我们当行某事、当戒某事呢？」
Against Heresies 4.37.4 《驳异端》4.37.4
Engraving of Origen from Thevet's Les Vrais Portraits, c. 1584
c. 185–253 约185–253

Origen 俄利根

Engraving from Thevet’s Les Vrais Portraits, c. 1584 取自泰韦《名人真像》，约1584年

Origen (c. 185–253) of Alexandria addressed Gnostic determinism directly in On First Principles. In Book 3, ch. 1 he names both halves of the doctrine, that some are ruined by nature, and that others cannot be lost: 亚历山大的俄利根（约185–253）于《论原理》中直面诺斯底决定论。在第三卷第一章中，他点明此教义之两端，一类按本性败坏，另一类则永不失落：

Origen, on ruined natures 俄利根：论败坏的本性
“They essentially destroy free will by introducing ruined natures incapable of salvation, and by introducing others as being saved in such a way that they cannot be lost.” 「他们实质上毁掉了自由意志：一方面引入了不可挽回、不能得救的败坏之本性；另一方面又引入了那些已得救之人，使其断不能失落。」
On First Principles 3.1 (c. 220–230 AD) 《论原理》3.1（约公元220–230年）

In the preface to the same work, Origen lists free will among the elements of “the teaching of the Church”: 在同一著作的前言中，俄利根将自由意志列于「教会的教导」之要点中：

Origen, the prefatory creed 俄利根：前言中的信条
“This also is laid down in the Church's teaching, that every rational soul possesses free will and volition.” 「教会的教导也立此为据：每一个有理性的灵魂都具自由意志与自主选择之能。」
On First Principles, Preface 5 《论原理》前言 5

In his Commentary on Romans, Origen glosses Rom 8:29 by saying predestination follows divine foreknowledge of human response. 俄利根在《罗马书注释》中解释罗马书 8:29 时，主张预定乃基于神对人回应的预知。

Byzantine icon of Justin Martyr by Theophanes the Cretan, 15th century
c. 100–165 约100–165

Justin Martyr 游斯丁

Byzantine icon by Theophanes the Cretan, 15th c. 克里特的西奥法尼斯绘拜占庭圣像，十五世纪

Justin Martyr (c. 100–165), writing against both Gnostic determinism and Stoic fatalism: 游斯丁（约100–165）著文驳斥诺斯底决定论与斯多葛派宿命观：

Justin to the Roman emperor 游斯丁致罗马皇帝
“We have learned from the prophets that punishments, chastisements, and good rewards are rendered according to the merit of each man's actions. Since if it be not so, but all things happen by fate, neither is anything at all in our own power.” 「我们从众先知学到：刑罚、管教与善赏，都是按各人行为的功过相应分配的。若不是这样，而是万事都由命运而成，那么便没有一件事是真在我们掌握之中。」
First Apology 43 《第一护教辞》43
Justin in the Dialogue with Trypho 游斯丁《与推弗对话》
“Each man goes to everlasting punishment or salvation according to the value of his actions. For if the human race did not have the power to flee what is shameful and to choose what is good, it would be guiltless of whatever actions it performs.” 「各人按其行为的价值，或归入永刑，或归入救恩。倘若人类没有能力躲避可耻的事、选择善事，那么无论他们做什么，都不必负责。」
Dialogue with Trypho 141 《与推弗对话》141
1584 engraving of Clement of Alexandria
c. 150–215 约150–215

Clement of Alexandria 亚历山大的革利免

Engraving, 1584 1584年版画

Clement of Alexandria (c. 150–215), head of the catechetical school at Alexandria, writing against Basilides, Valentinus, and their followers: 亚历山大的革利免（约150–215），亚历山大要理学校领袖，著文回应巴西理德、瓦伦提努及其门徒：

Clement, on the logic of moral language 革利免：论道德语言的逻辑
“Neither praises nor censures, neither honors nor punishments, are right if the soul does not possess the power of impulse and resistance, and if evil is involuntary.” 「若灵魂不具备主动与抗拒之能，并且恶是非自愿的，那么称赞与责备、尊荣与刑罚都不能称为公义。」
Stromata 1.17 《杂记》1.17
Clement, on what Scripture itself teaches 革利免：论圣经本身所教导的
“We have heard by the Scriptures that self-determining choice and refusal have been given by the Lord to men.” 「我们已从圣经听见：主已将自主的选择与拒绝，赐给了人。」
Stromata 2.4 《杂记》2.4
Clement, on the nature of God's call 革利免：论神呼召的本质
“God forces no one, for violence is hateful to God; but to those who seek, He provides; and to those who knock, He opens.” 「神不强迫任何人，因为强暴为神所憎恶；祂为寻求的人预备，为叩门的人开门。」
Stromata 7.3 (paraphrasing Matt. 7:7) 《杂记》7.3（释马太福音 7:7）
Engraving of Tertullian by André Thevet, 1584
c. 155–240 约155–240

Tertullian 特土良

Engraving by André Thevet, 1584 安德烈·泰韦版画，1584年

Tertullian of Carthage (c. 155–240), writing against Marcion: 迦太基的特土良（约155–240），著文驳斥马吉安：

Tertullian, on man's original liberty 特土良：论人起初的自由
“I find, then, that man was constituted free by God, master of his own will and power. The goodness of God could not have been more conspicuous than in setting him free.” 「我发现，人乃神所造为自由的，是其自身意志与能力的主人。神的良善再没有比赐他自由这件事上显得更分明的了。」
Against Marcion 2.6 《驳马吉安》2.6
Tertullian, on justice and freedom 特土良：论公义与自由
“No reward can be justly bestowed, no punishment justly inflicted, on him who is good or bad by necessity, and not by will.” 「凡因必然而善、并非出于意志的人，赏赐与刑罚都不能公正地加给他。」
Against Marcion 2.5 (paraphrased) 《驳马吉安》2.5（意译）

Other Fathers 其他教父

Methodius of Olympus, c. 300 奥林匹斯的米索丢，约公元300年
“Man was made with free will, not as if there were already evil in existence which he had the power of choosing if he wished, but on account of his capacity of obeying or disobeying God.” 「人受造而有自由意志，并非因为已有恶存在以供他选择，而是因为他具有顺服或不顺服神的能力。」
On Free Will 《论自由意志》
Cyprian of Carthage, c. 250 迦太基的居普良，约公元250年
“That the liberty of believing or not believing is placed in free choice.” 「信与不信的自由，乃存乎人的自主选择。」
Testimonies to Quirinus, Book 3, title of ch. 52 《致桂理诺见证集》第三卷，第52章标题
Cyril of Jerusalem, c. 350 耶路撒冷的西里尔，约公元350年
“Know also that thou hast a soul self-governed, the noblest work of God, made after the image of its Creator. For the soul is self-governed: and though the devil can suggest, he has not the power to compel against the will.” 「你也当知道，你有一个自主的灵魂，是神最尊贵的杰作，按造物主的形象所造。灵魂是自主的：魔鬼虽能挑唆，却无能力强迫违背意志。」
Catechetical Lectures 4.18 《要理讲义》4.18
John Chrysostom, c. 390 金口约翰，约公元390年
“God never draws anyone to Himself by compulsion and violence. He wills all to be saved, but forces no one.” 「神从不以强迫和暴力把人吸引到自己面前。祂愿意万人得救，却不强迫任何人。」
Homilies on John 10.1 《约翰福音讲道集》10.1
Gregory of Nyssa, c. 380 女撒的贵格利，约公元380年
“Preeminent among all is the fact that we are free from any necessity, and not in bondage to any natural power, but have decision in our own power as we please.” 「在万事之上最尊贵的事实乃是：我们不被任何必然所约束，也不受任何自然之力的辖制，而是按己意拥有自身的抉择之权。」
Great Catechism 5 《大要理问答》5
Athanasius, c. 318 亚他那修，约公元318年
“God created man, and willed that he should abide in incorruption; but men, having despised and rejected the contemplation of God… became authors of evil to themselves.” 「神造人，原是定意叫他存留于不朽之中；但人却轻看并拒绝对神的默观……以致成了自己作恶的祸首。」
Against the Heathen 4 《驳异教徒》4

Scriptural Texts 相关圣经经文

The Scriptures cited by the Fathers in these passages, grouped by theme. 教父们在上述段落中所引用的圣经经文，按主题归类如下。

Human choice 人的抉择

Scripture“I have set before you life and death, blessing and curse. Therefore choose life, that you and your offspring may live.” Deuteronomy 30:19 圣经「我将生死祸福陈明在你面前，所以你要拣选生命，使你和你的后裔都得存活。」 申命记 30:19

Scripture“Choose this day whom you will serve.” Joshua 24:15 圣经「至于我和我家，我们必定事奉耶和华……今日就可以选择所要事奉的。」 约书亚记 24:15

EchoIrenaeus: “Man is possessed of free will from the beginning… therefore does He give good counsel to all.” (AH 4.37.1) 回响爱任纽：「人自起初便有自由意志……因此祂向众人给出美善的劝导。」（《驳异端》4.37.1）

God's desire for all to be saved 神愿万人得救

Scripture“As I live, declares the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live.” Ezekiel 33:11 圣经「主耶和华说：我指着我的永生起誓，我断不喜悦恶人死亡，惟喜悦恶人转离所行的道而活。」 以西结书 33:11

Scripture“God our Savior, who desires all people to be saved and to come to the knowledge of the truth.” 1 Timothy 2:3–4 圣经「这在我们的救主神面前可蒙悦纳。祂愿意万人得救，明白真道。」 提摩太前书 2:3–4

Scripture“Not wishing that any should perish, but that all should reach repentance.” 2 Peter 3:9 圣经「不愿有一人沉沦，乃愿人人都悔改。」 彼得后书 3:9

EchoClement: “God forces no one.” (Strom. 7.3)  ·  Chrysostom: “He wills all to be saved, but forces no one.” (Hom. John 10.1) 回响革利免：「神不强迫任何人。」（《杂记》7.3） · 金口约翰：「祂愿意万人得救，却不强迫任何人。」（《约翰福音讲道集》10.1）

Judgment according to deeds 按行为受审判

Scripture“He will render to each one according to his works… for those who are self-seeking and do not obey the truth, but obey unrighteousness, there will be wrath and fury.” Romans 2:6–8 圣经「祂必照各人的行为报应各人……惟有结党、不顺从真理、反顺从不义的，就以忿怒、恼恨报应他们。」 罗马书 2:6–8

Scripture“We must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil.” 2 Corinthians 5:10 圣经「因为我们众人必要在基督台前显露出来，叫各人按着本身所行的，或善或恶受报。」 哥林多后书 5:10

EchoJustin: “Punishments and good rewards are rendered according to the merit of each man's actions.” (1 Apol. 43)  ·  Tertullian: “No reward can be justly bestowed, no punishment justly inflicted, if the soul is not free.” (Adv. Marc. 2.5) 回响游斯丁：「刑罚与善赏，是按各人行为的功过相应分配的。」（《第一护教辞》43） · 特土良：「若灵魂不是自由的，赏赐与刑罚都不能公正地加给他。」（《驳马吉安》2.5）

Refusal and unwillingness 人的拒绝与不肯

Scripture“O Jerusalem, Jerusalem… How often would I have gathered your children together as a hen gathers her brood under her wings, and you were not willing.” Matthew 23:37 圣经「耶路撒冷啊，耶路撒冷啊……我多次愿意聚集你的儿女，好像母鸡把小鸡聚集在翅膀底下，只是你们不愿意。」 马太福音 23:37

Scripture“You refuse to come to me that you may have life.” John 5:40 圣经「然而你们不肯到我这里来得生命。」 约翰福音 5:40

EchoIrenaeus: if it were not in our power, “what reason had the apostle, and much more the Lord Himself, to give us counsel?” (AH 4.37.4) 回响爱任纽：若不在我们的能力之内，「使徒，更何况主自己，又何必劝勉我们？」（《驳异端》4.37.4）

Universal invitation 普世的邀请

Scripture“Whoever believes in him should not perish but have eternal life.” John 3:16 圣经「叫一切信祂的，不至灭亡，反得永生。」 约翰福音 3:16

Scripture“Everyone who calls on the name of the Lord will be saved.” Romans 10:13 圣经「凡求告主名的，就必得救。」 罗马书 10:13

Scripture“Let the one who is thirsty come; let the one who desires take the water of life without price.” Revelation 22:17 圣经「口渴的人也当来；愿意的，都可以白白取生命的水喝。」 启示录 22:17

EchoMethodius: man has “the capacity of obeying or disobeying God.”  ·  Origen: “Every rational soul possesses free will and volition.” 回响米索丢：人具「顺服或不顺服神的能力」。 · 俄利根：「每一个有理性的灵魂都具自由意志与自主选择之能。」

Source of sin 罪的来源

Scripture“Let no one say when he is tempted, ‘I am being tempted by God,’ for God cannot be tempted with evil, and he himself tempts no one. But each person is tempted when he is lured and enticed by his own desire.” James 1:13–14 圣经「人被试探，不可说：『我是被神试探』；因为神不能被恶试探，祂也不试探人。但各人被试探，乃是被自己的私欲牵引诱惑的。」 雅各书 1:13–14

EchoOrigen, Contra Celsum 4.3: “The bad is not produced by God.”  ·  Athanasius: men “became authors of evil to themselves.” 回响俄利根《驳塞耳修斯》4.3：「恶并非由神所产生。」 · 亚他那修：人「以致成了自己作恶的祸首」。

Falling away 离弃与跌倒

Scripture“Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God.” Hebrews 3:12 圣经「弟兄们，你们要谨慎，免得你们中间或有人存着不信的恶心，把永生神离弃了。」 希伯来书 3:12

Scripture“If, after they have escaped the defilements of the world through the knowledge of our Lord and Savior Jesus Christ, they are again entangled in them and overcome, the last state has become worse for them than the first.” 2 Peter 2:20 圣经「倘若他们因认识主救主耶稣基督，得以脱离世上的污秽，后来又在其中被缠住、制伏，他们末后的景况，就比先前更不好了。」 彼得后书 2:20

Foreknowledge and predestination 预知与预定

Scripture“For those whom he foreknew he also predestined to be conformed to the image of his Son.” Romans 8:29 圣经「因为祂预先所知道的人，就预先定下效法祂儿子的模样。」 罗马书 8:29

Scripture“Elect… according to the foreknowledge of God the Father, in the sanctification of the Spirit, for obedience to Jesus Christ.” 1 Peter 1:1–2 圣经「就是照父神的先见被拣选，藉着圣灵得成圣洁，以致顺服耶稣基督。」 彼得前书 1:1–2

EchoOrigen on Romans 9: God predestines according to His foreknowledge of what each will choose. Chrysostom reads Rom 8:29 the same way. 回响俄利根注罗马书第九章：神预定，乃是基于祂对各人将作何选择的预知。金口约翰对罗马书 8:29 的解释与此一致。

References & Further Reading 参考资料与延伸阅读

  1. Irenaeus of Lyons, Against Heresies (Adversus Haereses), esp. Book 1 (description of Valentinian doctrine, 1.6–1.7) and Book 4, ch. 37–39 (free will). Read 里昂的爱任纽，《驳异端》，尤参第一卷（论瓦伦提努派教义，1.6–1.7）与第四卷第 37–39 章（论自由意志）。阅读
  2. Justin Martyr, First Apology 28, 43; Dialogue with Trypho 88, 102, 141. Apology · Dialogue 游斯丁，《第一护教辞》28、43；《与推弗对话》88、102、141。护教辞 · 对话
  3. Clement of Alexandria, Stromata (Miscellanies), esp. Books 1 (ch. 17), 2 (ch. 4), 5 (ch. 14), 7 (ch. 3). Read 亚历山大的革利免，《杂记》，尤参第一卷（第17章）、第二卷（第4章）、第五卷（第14章）、第七卷（第3章）。阅读
  4. Tertullian, Against Marcion 2.5–7; On the Soul 21; On Exhortation to Chastity 2. Adv. Marc. 特土良，《驳马吉安》2.5–7；《论灵魂》21；《劝贞节》2。驳马吉安
  5. Origen, On First Principles (De Principiis), Preface 5 and Book 3, ch. 1; Against Celsus 4.3; Commentary on Romans, on Rom 8–9. Read 俄利根，《论原理》前言 5 与第三卷第 1 章；《驳塞耳修斯》4.3；《罗马书注释》第 8–9 章。阅读
  6. Methodius of Olympus, On Free Will (De Libero Arbitrio), c. 300. Read 奥林匹斯的米索丢，《论自由意志》，约公元300年。阅读
  7. Cyprian of Carthage, Testimonies to Quirinus (Ad Quirinum), Book 3, ch. 52. Read 迦太基的居普良，《致桂理诺见证集》第三卷第52章。阅读
  8. Cyril of Jerusalem, Catechetical Lectures 4.18. Read 耶路撒冷的西里尔，《要理讲义》4.18。阅读
  9. Athanasius, Against the Heathen (Contra Gentes), esp. ch. 4. Read 亚他那修，《驳异教徒》，尤参第4章。阅读
  10. Gregory of Nyssa, Great Catechism (Oratio Catechetica Magna), ch. 5. Read 女撒的贵格利，《大要理问答》第5章。阅读
  11. John Chrysostom, Homilies on the Gospel of John, esp. Homily 10. Read 金口约翰，《约翰福音讲道集》，尤参第10篇。阅读
  12. For a synthetic overview, see David W. Bercot (ed.), A Dictionary of Early Christian Beliefs (Hendrickson, 1998), s.v. “Free Will,” “Predestination,” “Gnosticism”; and J. N. D. Kelly, Early Christian Doctrines (1958), chs. 1–5. 如需综览，参大卫·伯科特（编），《早期基督徒信仰辞典》（Hendrickson，1998），词条「自由意志」、「预定论」、「诺斯底主义」；以及 J. N. D. Kelly，《早期基督教教义》（1958），第 1–5 章。

❦   ❦   ❦