改革宗与东正教在基督论上的共同宣言

改革宗与东正教在基督论上的共同宣言

2009-09-14 18:02:23 原文地址: http://blog.sina.com.cn/u/621f79ae0100f0j4 [查看原文]

Semper Reformanda ­

World Alliance of Reformed Churches ­

改革宗国际联盟

Agreed statement on Christology ­

在基督论上的共同宣言

Orthodox-Reformed dialogue, Limassol, Cyprus, January 1994 ­

东正教最新对话 1994年1月于塞浦路斯Limassol.

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

根据尼西亚信经我们确信三一论和基督论间的基本联系。我们都相信一位神(神圣三一的父)、子、圣灵是与我们相信的那位启示神圣三一的奥秘的耶稣基督是结合在一起的。可以肯定旧约圣经所启示的领以色列人脱离逼迫进入自由的神就是差下赐生命之灵的拿撒勒人耶稣的父。­他就是那位在复活里的基督和圣灵中在召会中运行的同一位神。

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

关于三一论和道道道成肉身之间的关系，东正教和改革宗似乎跟随两种不同的解释方式，但是它们也不是完全不相容的。­东正教的解释方式是开始于成肉体的奥秘包括整个拯救的经纶，这奥秘在圣经中所陈明，在教父的传统中被公开承认以及在神圣的礼拜仪式（又称圣餐仪式）中被经历。改革宗进入基督论和三一的奥秘的出发点见证拿撒勒人耶稣的生命，死与复活。­双方都同意他们关于三一论和成肉体的教训反映神启示在基督里的实际。­

2. Following the witness of the Gospel as it is declared in the second article of the Nicene Creed, Orthodox and Reformed confess that Jesus Christ is the eternal and Only-begotten Son and Logos of God, the second person of the Holy Trinity, who became fully human, without ceasing to be God, by being conceived by the Holy Spirit and born of the Virgin Mary. Both confess the apostolic faith 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 those under the Law and grant to us adoption as children" (Gal 4.4-5). Thus understood, the Incarnate Son is the manifestation of the Holy Trinity in the sphere of earthly human history. The Incarnate Son as a concrete historical person demonstrates that human nature is not fundamentally foreign to God. It reveals rather what was hidden in the primordial nature of the Logos. Through the Incarnation the life of God is manifested under the conditions of human existence. God assumes the human condition and nature in all their aspects and dimensions. All this takes place for us human beings and for our salvation, so that we may become participants in the "treasures of wisdom and knowledge" (Col 2.3) hidden in Christ. ­

跟着在尼西亚信经第二章里声明中的福音的见证，东正教和改革宗都承认耶稣基督是神的永远的独生子和道，是神圣三一的第二位，从圣灵成孕，永远为神，由圣灵成孕，丛童女马利亚而生。双方都承认使徒的信仰，在时期满足时道成了肉身，神“就差出他的儿子，有女子所生，且生在律法以下，要把律法以下的人赎出来，好叫我们得着儿子的名分”。(加拉太四4，5)也就是说，道道成肉身的子是神圣三一在人类历史里被显明。道成肉身的子作为在历史上真实存在的人表明人性并不是与神完全没有关联的。它揭示出（人性乃是）隐藏在道的原始的本质中。神的生命借着成为肉身而在人类生存中被显明出来。神在各方各面取了人的限制和本性。所有这一切的发生是为了我们人类和我们的救赎，叫我们能够成为隐藏在基督里的“智慧与知识的宝藏”（歌罗西二3）的分享者。

3. The Incarnation of the Son of God belongs to the very same existence and life of God. As the divine will to create the world and humanity is connected with God's being, so also the will to save them was "a mystery 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 the world, but was manifested in the end of time" (I Pet 1.20). Being the Head of all creation by whom all things were formed the Son who was by nature eternally of the same uncreated nature with the Father and the Spirit, received to Himself the created human nature and became fully human in body and soul so that through it he might unite himself with the entire creation. ­

神的儿子的道道成肉身属于神的存在和生命。神创造世界和人类的神圣旨意是与神自己密切相关的，那是“历世历代隐藏在创造万有之神里的奥秘”（弗三9）的拯救人类的旨意也是如此。创造、道道成肉身都属于神原初的计划。因此，基督救赎的工作“就预先被神知道，却在诸时期的末后，才为你们显现出来”（彼前一20）。作为一切受造之物的头，万有是借着他被造的，就他的性情而论，子的本质与父与灵永远非受造的本质是相同的，他自己也领受了被造的人性，而在魂与体上成为完全的人，借此他能将自已完全与整个受造联合。