華人基督教有個壞習慣，每次等到自己拿不出證據，臉皮被扒下來剩臉骨的時候，就開始乾嚎：
給我聖經經文！不然就認錯！
（悔改哥喊太多次，就不引文了。大家自己翻閱記錄）
但是，有趣的是，你把經文給他了，他還是繼續乾嚎：
給我聖經經文！不然就認錯！
然後，你把教父給他，他仍然繼續乾嚎：
給我聖經經文！不然就認錯！
這種抱著『謊言講1000次就能變成真理』的僥倖心理，還真能吸引很多追隨者。把『唯獨聖經』偷偷的變成『乾啃聖經』。好像跟他對話的人，包括那些制定，並捍衛基督教正統信仰的教父們，和神學家們，都沒有他們懂聖經，都沒有他們『唯獨（幹啃）聖經』。這樣，才能把自己塗抹為神聖、光輝和偉大的真理捍衛者。
（Joshua，看仔細嘍！）
但是，很遺憾的，這些『幹啃聖經大師』根本都是不讀書的人，所以在那裡亂嚷嚷。所以，為了『替基督教正統教父正名』，我還是請亞他那修出場示範：
我們還是使用Schaff的《亞他那修文集》
About NPNF2-04. Athanasius: Select Works and Letters by Athanasius
Title: NPNF2-04. Athanasius: Select Works and Letters
URL: http://www.ccel.org/ccel/schaff/npnf204.html
Author(s): Athanasius
Schaff, Philip (1819-1893) (Editor)
Publisher: Grand Rapids, MI: Christian Classics Ethereal Library
Print Basis: New York: Christian Literature Publishing Co., 1892
Source: Logos Inc.
Rights: Public Domain
Status: This volume has been carefully proofread and corrected.
CCEL Subjects: All; Proofed; Early Church;
LC Call no: BR60
LC Subjects: Christianity
Early Christian Literature. Fathers of the Church, etc.
這本書1083頁英文。要大家啃完再聊，確實是一種罪過！（對我的話，還行！^_^）所以，我們看看目錄吧。就看亞他那修最有名的反亞流專著《Four Orations Agaisnt Arians》的目錄：
以下是卷二（Discourse Two)的目錄：
Chapter XIV.—Texts explained; Fourthly, Hebrews iii. 2 Introduction; the Regula Fidei counter to an Arian sense of the text; which is not supported by the word ‘servant,’ nor by ‘made’ which occurs in it; (how can the Judge be among the ‘works’ which ‘God will bring into judgment?’) nor by ‘faithful;’ and is confuted by the immediate context, which is about Priesthood; and by the foregoing passage, which explains the word ‘faithful’ as meaning trustworthy, as do 1 Pet.
iv. fin. and other texts. On the whole made may safely be understood either of the divine generation or the human creation.
Chapter XV.—Texts explained; Fifthly, Acts ii. 36. The Regula Fidei must be observed; madeapplies to our Lord’s manhood; and to His manifestation; and to His office relative to us; and is relative to the Jews. Parallel instance in Gen. xxvii. 29, 37. The context contradicts the Arian interpretation.
Chapter XVI.—Introductory to Proverbs viii. 22, that the Son is not a Creature. Arian formula, a creature but not as one of the creatures; but each creature is unlike all other creatures; and no creature can create. The Word then differs from all creatures in that in which they, though otherwise differing, all agree together, as creatures; viz. in being an efficient cause; in being the one medium or instrumental agent in creation; moreover in being the revealer of the Father; and in being the object of worship.
Chapter XVII.—Introduction to Proverbs viii. 22 continued. Absurdity of supposing a Son or Word created in order to the creation of other creatures; as to the creation being unable to bear God’s immediate hand, God condescends to the lowest. Moreover, if the Son a creature, He too could not bear God’s hand, and an infinite series of media will be necessary. Objected, that, as Moses who led out the Israelites was a man, so our Lord; but Moses was not the Agent in creation:—again, that unity is found in created ministrations, but all such ministrations are defective and dependent:—again, that He learned to create, yet could God’s Wisdom need teaching? and why should He learn, if the Father worketh hitherto? If the Son was created to create us, He is for our sake, not we for His.
Chapter XVIII.—Introduction to Proverbs viii. 22 continued. Contrast between the Father’s operations immediately and naturally in the Son, instrumentally by the creatures; Scripture terms illustrative of this. Explanation of these illustrations; which should be interpreted by the doctrine of the Church; perverse sense put on them by the Arians, refuted. Mystery of Divine Generation. Contrast between God’s Word and man’s word drawn out at length. Asterius betrayed into holding two Unoriginates; his inconsistency. Baptism how by the Son as well as by the Father. On the Baptism of heretics. Why Arian worse than other heresies.
Chapter XIX.—Texts explained; Sixthly, Proverbs viii. 22. Proverbs are of a figurative nature, and must be interpreted as such. We must interpret them, and in particular this passage, by the Regula Fidei. ‘He created me’ not equivalent to ‘I am a creature.’ Wisdom a creature so far forth as Its human body. Again, if He is a creature, it is as ‘a beginning of ways,’ an office which, though not an attribute, is a consequence, of a higher and divine nature. And it is ‘for the works,’ which implied the works existed, and therefore much more He, before He was created. Also ‘the Lord’ not the Father ‘created’ Him, which implies the creation was that of
a servant.
Chapter XX.—Texts Explained; Sixthly, Proverbs viii. 22 Continued. Our Lord is said to be created ‘for the works,’ i.e. with a particular purpose, which no mere creatures are ever said to be. Parallel of Isai. xlix. 5, &c. When His manhood is spoken of, a reason for it is added; not so when His Divine Nature; Texts in proof.
Chapter XXI.—Texts Explained; Sixthly, Proverbs viii. 22, Continued. Our Lord not said in Scripture to be ‘created,’ or the works to be ‘begotten.’ ‘In the beginning’ means in the case of the works ‘from the beginning.’ Scripture passages explained. We are made by God first, begotten next; creatures by nature, sons by grace. Christ begotten first, made or created afterwards. Sense of ‘First-born of the dead;’ of ‘First-born among many brethren;’ of ‘First-born of all creation,’ contrasted with ‘Only-begotten.’ Further interpretation of ‘beginning of ways,’ and ‘for the works.’ Why a creature could not redeem; why redemption was necessary
at all. Texts which contrast the Word and the works.
Chapter XXII.—Texts Explained; Sixthly, the Context of Proverbs viii. 22 Vz. 22–30 It is right to interpret this passage by the Regula Fidei. ‘Founded’ is used in contrast to superstructure; and it implies, as in the case of stones in building, previous existence. ‘Before the world’ signifies the divine intention and purpose. Recurrence to Prov. viii. 22, and application of it to created Wisdom as seen in the works. The Son reveals the Father, first by the works, then by the
Incarnation.
以下是亞他那修在卷二中引用的經文，和花了多少章解釋該經文的記錄：
Hebrews iii. 2（1章）
Acts ii. 36（2章）
Proverbs viii. 22（7章）
這還‘只是’卷二的統計數字。
《Four Orations Agaisnt Arians》是亞他那修最重要的作品，特色之一就是：針對亞流使用的經文，逐節駁斥亞流的謬論。所以當我看見以下的論述：
或
老魚啊，你貼的那些書，我沒有讀到哪句是- Joshua
有聖經根據的說耶穌人性被造。當然每個神學家可以有自己的推論，我們暫時不討論對錯。我想要看聖經直接的根據。因為這個問題是嚴肅的神學問題。就要有直接的聖經根據。
我還是認為，道成肉身是最好的直接的表達
我都快笑死了。古代聖經是『奢侈+稀缺物品』。人家看見聖經的時候，第一件事，就是拼命背經文——因為不知道下次什麼時候才能再‘摸到’聖經。所以，人家是『背了一腦袋的聖經』誒！
你們這麼搞，難道是在暗示：
1- 你們比這些古教父『背』的聖經多？
2-你們（都2000年了）比這些古教父（愛任紐可是約翰的徒孫，2世紀的後使徒教父誒！）『更了解』使徒教訓是什麼？
3-只有你們懂聖經，那些教父都『不懂』聖經？
那麼，基督教的正統教義乾脆由你們來制定算嘍！
所以，請記得，當你
的時候，聖經不是你的
或
給你們『遮羞』好玩的！
善哉！善哉！
