基督论共同宣言 -- 94年 东正教-改革宗对话

 编辑：我才是老鱼（网名）



Agreedstatement on Christology

基督论共同宣言


Orthodox-Reformed dialogue, Limassol, Cyprus, January 1994


东正教-改革宗神学对话，Limassol，塞浦路斯，1994年1月


1. In accordance with theNicene Creed we affirm the basic interconnection between the doctrine of theTrinity and the doctrine of Christ. Our common belief in One God, the HolyTrinity of the Father, the Son and the Holy Spirit is bound up with our beliefin Jesus Christ who reveals the mystery of the Holy Trinity. It affirms thatthe God of the Old Testament Scriptures who led his people Israel fromoppression to new shores of freedom is the Father of Jesus of Nazareth whosends forth his Life-giving Spirit. He is one and the same God who encountersus in the resurrected Christ and in the Holy Spirit acting in his Church.

我们根据尼西亚信经坚信三位一体教义和基督教义间的基本关系。我们都相信一位神，父、子和圣灵的神圣三位一体与我们在那位启示三位一体之奥秘的耶稣基督里面的信仰是紧紧相连的。它肯定旧约中带领祂以色列的百姓离开欺压，到底自由之地的神，就是拿撒勒人也是的父，祂（父）也差遣了祂赐生命的圣灵。祂是一位也是同样那位在复活的基督和在祂教会中运行之圣灵中，遇见我们的神。




As regards the connection between the doctrine of the Trinity andthe doctrine of the Incarnation, Orthodox and Reformed seem to follow twodifferent kinds of approach which, however, are not incompatible. The Orthodoxapproach takes its beginning in the Mystery of the Incarnation which includesthe whole saving economy as it is proclaimed in the Bible, confessed in thePatristic Tradition and experienced in the Divine Liturgy. The starting pointof the Reformed approach to Christology and the mystery of the Trinity is thescriptural witness to the life, death and resurrection of Jesus of Nazareth.Both agree that their teaching about Trinity and Incarnation reflects theencounter with the reality of God as revealed in Christ.

关于三位一体的教义和道成肉身的教义间的关系，东正教和改革宗看起来追寻了两条不同的思考方式，但是，并非是不相容的。东正教的思考方式从道成肉身之奥秘开始，包括了圣经中所宣告的，整个救赎的经纶（economy），它被教父的传统承认，也被显明在神圣的敬拜仪式之中。改革宗思考基督论和三位一体之奥秘的方式开始与圣经对于拿撒勒人也是的一生、死亡和复活。双方都同意他们关于三位一个和道成肉身的教义都反映出神的奥秘在基督中被启示出来。




2. Following the witness of the Gospel as it is declared in thesecond article of the Nicene Creed, Orthodox and Reformed confess that JesusChrist is the eternal and Only-begotten Son and Logos of God, the second person of the HolyTrinity, who became fully human, without ceasing to be God, by being conceivedby the Holy Spirit and born of the Virgin Mary. Both confess the apostolicfaith that the Incarnation took place in the fullness of time, when God"sent his own Son to be born of a woman under the Law to redeem thoseunder the Law and grant to us adoption as children" (Gal 4.4-5). Thusunderstood, the Incarnate Son is the manifestation of the Holy Trinity in thesphere of earthly human history. The Incarnate Son as a concrete historicalperson demonstrates that human nature is not fundamentally foreign to God. Itreveals rather what was hidden in the primordial nature of theLogos. Through the Incarnationthe life of God is manifested under the conditions of human existence. Godassumes the human condition and nature in all their aspects and dimensions. Allthis takes place for us human beings and for our salvation, so that we maybecome participants in the "treasures of wisdom and knowledge" (Col2.3) hidden in Christ.

根据圣经的见证，以及尼西亚信经的第二段所宣告的，东正教和改革宗都承认耶稣基督是神永远的独生子和道，三位一体的第二个位格，祂成为完全的人，并不会因此而不再是神，借由圣灵成孕并从童女马里亚而生。双方都承认使徒的信仰，就是道成肉身乃是在时期满足的时候发生的，“神就差遣他的儿子，为女子所生，且生在律法以下，要把律法以下的人赎出来，叫我们得著儿子的名分”（加4：4-5）。它当被理解为，道成肉身的子就是神圣三一在地上的人类历史中的显现。道成肉身的子在历史是一个真实的人，祂证明了人性根本不是在神之外。它启示出隐藏在道原有性质下的一切。借由道成肉身，神的生命在人类的存在之下别彰显。神披上了人类的地位和本性，以及它们所有一切的方方面面和规格。这一切都是为了我们人类和我们的救赎所完成的，好叫我们也能够成为藏在基督中‘智慧和知识的宝藏’（西2：3）中的分享者。




3. The Incarnation of the Son of God belongs to the very sameexistence and life of God. As the divine will to create the world and humanityis connected with God's being, so also the will to save them was "amystery hidden before the ages in God who created all things" (Eph 3.9).Creation and incarnation, then, belong together to God's original plan. Thus,Christ's redemptive work "was predestined before the foundation of theworld, but was manifested in the end of time" (I Pet 1.20). Being the Headof all creation by whom all things were formed the Son who was by natureeternally of the same uncreated nature with the Father and the Spirit, receivedto Himself the created human nature and became fully human in body and soul sothat through it he might unite himself with the entire creation.

神儿子的道成肉身属于神生命的同一个存有。当神定意创造世界的时候，人类就被连于神的存有，以及那个拯救他们的旨意乃是“历代以来隐藏在创造万物之神里的奥秘”（弗3：9）。创造和道成肉身都属于神原始的计划。故此，基督救赎的工作“在创世以前是预先被神知道的，却在这末世才为你们显现”（彼前1：20）。作为万有的头，万有也是借由祂被塑造的，那位本质上是永恒的，并与父和圣灵拥有同一个非受造本质的子，亲自领受了一个被造的人性，并在身体和灵魂都成为一个完全的人，借由它，祂能够将祂自己与整个被造联合为一。




4. In the language of the Fathers and the Councils of the earlychurch, Jesus Christ as the incarnate Son of God unites human and divinenatures in his own single person (hypostasis). The properties of eachnature belong to the whole person in whom both natures are united without beingconfused or separated. So Jesus Christ acts both as divine and as human,exercising both kinds of properties as appropriate in communion with eachother. In this sense there is a "communication of attributes" withinthe hypostatic union as the divine nature acts through the human and the humanunder the guidance of the divine. Strictly speaking, however, it is to the person of Jesus Christ as the incarnate Wordthat the properties of both natures are correctly ascribed. The distinctproperties of the one nature are not transferred to the other nature: the divine nature doesnot acquire human characteristics nor the human nature divine attributes. Whatcan be said is that through the perichoresis or interpenetration of the two naturesin the unity of Christ's person the human nature is restored, sustained andglorified as the newand perfect humanity of thelast Adam, recapitulating the history of the first Adam. In the Orthodoxtradition this is called theosis(commonly rendered as"deification'), but this does not imply that Christ's humanity ceases tobe creaturely or becomes divine in essence. Reformed theology shares thisunderstanding but avoids the language of theosis.It treats the theme more in terms of the sanctification of human nature in Christ. In bothtraditions this renewal of our common humanity in the person of the incarnateWord is affirmed and venerated as the decisive saving action of divine graceand the pledge of the renewal and restoration of all who are united to Christas members of the Body of which he is the Head.

在教父和属地教会的大会的语言中，耶稣基督乃是神的儿子道成肉身，将人性和神学在祂自己的位格（hypostasis）中联合为一。各性质的属性属于那个将两性联合为一的完整位格，两性并不会被混乱或被分割。好叫耶稣基督同时作为神和人行动生活，同时施行两性的属性使其互相交流。在这个意义上，在位格的联合中有“属**流”，就是神性借由人性行动，人性在神性的引导之下（行动）。严格的说，两性的属性当被正确的归于那个道成肉身之耶稣基督的位格。一性质的独有属性不会被传给另一个性质：神性不会获得人性的特征，人性也不会获得神性的特征。我们所能说的，就是借由在基督位格合一中两性的相互渗透（perichoresis），人性得以被恢复，托住并被荣化，就如同末后亚当的那个崭新和完美的人性一样，并总结了第一个亚当的历史。在东正传统头中，这被称作神化（theosis），然而这不代表基督的人性不再是被造之物，或在素质上成为神性。改革宗也分享了这个理解，但是避免了神化（theosis）的语言。它更常义基督中人性的圣化（sanctification）聊处理这个题目。两个传统都肯定我们共有的人性在道成肉身的道之位格中得以更新，并将其视为神恩典决定性的救赎行动，它保证了所有与基督联合，并成为祂作为头之身体的众肢体之信徒的更新和恢复。




Speaking of the union of natures in the person of Jesus Christ isnormative for both the Orthodox and Reformed traditions. However, the term"nature" should not be understood statically, or abstractly, nor asif the human and divine natures were two individual instances of a genericconcept of "nature'. What this language directs us toward is the realityof God assuming the reality of humanity in Jesus Christ, a movement of God tohumanity and humanity to God in the unity of his person and history.

对于东正教和改革宗，在耶稣基督位格中两性的联合乃是信仰的规范。不论如何，‘性质（nature）’一词不能被僵化的，或根据一般对于‘性质’的观念，抽象的理解为好像人性和神性是两个独立的存在。这个语言要我们认识的乃是，神的实际（reality of God）取了在耶稣基督中人性的实际（the reality of humanity in Jesus Christ），是一个在祂位格的联合以及人类历史中，神向着人，也是人向着神的一个行动。




The divergent conclusions drawn by the Orthodox and Reformedtraditions on the subject of iconography is a subject related to the abovestatement which might well form a point of entry for discussion at a futuredialogue.

东正教和改革宗传统中，关于图像（iconography）的分歧乃是基于上面的叙述，它可以作为为了对话中讨论的起点。




5. According to the Nicene Creed it was "for us and for oursalvation" that the eternal Son of God became flesh, lived, died and roseagain. The ontological ground of our salvation is the hypostatic or personalunion of the Word and flesh, or divine and human natures, in Jesus Christ.Conversely, the hypostatic union is worked out in the economy of salvation. TheNew Testament presents this economy in terms of the three offices ("triplexmunus') of prophet, priest and king. This threefoldoffice continues its activity in the Church. Each of these offices provides aparticular model-witness, sacrifice, service-for the restoration of the divineimage in humanity through participation in Christ. At the same time each officepoints us to the deity of Christ who is eternal Word, Son and Wisdom of God.All three offices thus show the unity of true historical humanity and trueeternal deity in the person of Jesus Christ, and also how the divine callingshould be exercised in all aspects of our lives from birth to death.

根据尼西亚信经，神永恒的儿子乃是“为了我们和我们的救赎”成为肉身，生活，死亡并复活。我们救赎本体上的根基乃是在耶稣基督里面，道和肉身，或神性与人性之位格的联合。相反的，位格的联合乃是在救赎的经纶（the economy of salvation）中得以实现。新约将这个经纶以先知，祭司和君王的三重职份（triplex munus）展现这个经纶。这个三重职份在教会中继续它们的工作。这三重职份的每一个职份提供了关于自己独特的—见证、奉献、和服侍—的方式，乃是借由在基督里的分享，恢复在人性中的神性之像。同时，每一个职份都将我们引向基督的神格，祂是神永远的道，儿子和智慧。这三重职份表明了在历史中真正的人性和在耶稣基督的位格中真正永恒的神性的联合，以及神圣的呼召如何在我们一生中得以被完成的过程。




6. The Holy Trinity is presupposed by the Incarnation, but theIncarnation enables us to approach the Trinity at a deeper level. TheIncarnation shows us, as nothing else, the nature and path, the range and depthof God's love. It shows us that God, though complete in himself in the lovingfellowship of Father, Son and Holy Spirit, loved us so much that he sent hisonly-begotten Son to enter and redeem his creation. The creation is not part ofthe eternal nature of God. We understand it to be a deliberate act of God thathe might share that love which he is with that which he is not. Creation isthen rooted in the mutual love of the persons of the Triune God. Thusunderstood the incarnation is the key which opens to us the intention, plan,meaning and goal of the creation. In the incarnation of the Son the purpose ofcreation is fully revealed. The Spirit acting in Christ penetrates the cosmos. The Spirit groans withall creatures and leads them to the promised goal of their perfection. This iswhy the relationship between the world and God receives its true form in theincarnate son; from the incarnation it obtains its direction and identity."In him all things have their being" (Col 1.17).

神圣的三一乃是以道成肉身作为先决条件，然而道成肉身让我们能够以一种更为深刻的层次来理会三位一体。道成肉身以一种无与伦比的方式告诉我们神爱的本质，方式，范围和深度。它告诉我们，虽然神在祂自己里面，在父、子和圣灵爱的交通中，就是完全的，祂是那么爱我们，使得祂差遣了祂的独生子进入并拯救祂的创造。这个创造并不是神永远性质的一部分。我们认识它乃是神定义的行为，让祂能够将那个与那些不是祂的同在之爱分享出来。创造乃是根植与三一神三个位格相互的爱之中。故此，理解道成肉身乃是我们打开神创造之心意，计划，意义和目的的钥匙。在子的道成肉身中，创造的目的被完全启示出来。圣灵在基督里的运行深深的渗透到宇宙（cosmos）里面。圣灵与所有的被造一同叹息，并将它们引向那个应许它们的，使得它们完全的目标。这就是为什么在世界和人间的关系，在道成肉身的子里面得到了它真正的体现；它从道成肉身得到了它的方向和身份。“万有也靠他而立。”（西1：17）。




In Christ we understand that God cannot bear to be absent from hiscreation and through his Spirit constantly strives to bring it to share hisfreedom and joy. As the community of the redeemed, set free by the incarnationof the Eternal Son, we are caught up in that love, trust and freedom. We seethe teeming creation with new eyes as God's bountiful world. We are summoned toshare his purpose, to be liberated, healed and restored, to celebrate andrejoice, to worship and share creation's praise for its maker.

我们在基督论人神不能忍受祂创造的缺席，并借由祂灵不断的把它带回到自己的自由和喜乐之中。作为一个被赎的团体，被永远的子道成肉身而释放，我们被那个爱、信任和自由所征服。我们以新的眼光来看这个丰富的创造，将其视为神缤纷的世界。我们被召以分享祂的旨意，被释放、医治和恢复，并庆祝和得到喜乐，敬拜并有份万物对于它们造物主的赞美。




7. The understanding common to Orthodox and Reformed of therevelation of the three persons of the Trinity makes them crucially aware ofthe connection between Christology and Pneumatology and of the specific role ofthe Holy Spirit in the incarnation of the Word of God and in the history ofsalvation. Both Orthodox and Reformed recognize the Spirit's creative activityin the birth of Christ from the Virgin Mary as the first fruits of the newcreation. It is the Holy Spirit who glorifies Christ and through his sending atPentecost bears witness to Christ in the world. It is the Holy Spirit whobrings about the communion of all believers both with the Head of the Body ofChrist and between themselves. It is the Holy Spirit who summons all Christiansto the confession of the same Christ and communicates to us the very life ofChrist through word and sacrament. It is the Holy Spirit who unites word andsacrament in the living experience of the Church and leads the Church to therealization of the kingdom of God in the
eschaton.It is the Holy Spirit who enables us to discern the authentic relationshipbetween the Paschal and the Pentecostal mysteries in the history of salvation,because "one can say Jesus is Lord, except in the Holy Spirit" (1 Cor12.3).

在了解东正教和改革宗对于三位一体三位格的启示后，就能够让人们注意基督论和圣灵论间的联系，已经圣灵在神道的道成肉身和救赎历史中的特殊角色。东正教和改革宗都承认圣灵在基督从童女马里亚而生，作为新造的初熟果子时，创造的工作。也是圣灵荣化了基督，借由子在五旬节差遣了圣灵，祂在世界里背负了基督的见证。也是圣灵带来了信徒与身体的头—基督，以及他们之间的交通。也是圣灵呼召所有的基督徒来承认同一位基督，并将基督的生命借由道和圣礼交流给我们。也是圣灵将道和圣礼在教会活生生的经历中联合为一，并带领教会将神的国于末世（eschaton）实行出来。也是圣灵让我们能够在救赎的历史中，分辨逾越节和五旬节的奥秘，因为“若不是被圣灵感动的，也没有能说「耶稣是主」的”（林前12：3）。

Hamartia合适的解释是【偏离靶心】

作者：我才是老鱼

就像在射箭比赛的时候，每个选手都有个靶，那个靶都有一个红心。那个红心则是一个【范围】。凡是射在那个【范围】之外的，就是Hamartia。

换句话说，神对于公义的要求是有一个【范围】的。凡在这个【范围】之内的，就是【公义】的；凡落在这个范围外的，就是【Hamartia】。在旧约，Hamartia的范围，就是由律法所规范。新约时代，基督的血虽然在一方面抹杀了律法字句对我们的要求和定罪，但是这个【范围】从未被抹杀。而是更进一步，以写在心版上的律法--生命之灵的律（罗马8）来引导，带领，规范我们，把我们的生活行事带回到这个【公义】的范围之中。这个过程，叫做 【成 圣】。

罪性与罪行(sin,sinful nature and sins)

http://www.tudou.com/programs/view/YlMOpZxQgkI/