The Chalcedon Definition 迦克墩之決議

Transcription

1 Devotion: The Gift of God Son 神賜下兒子 Romans 8:31-32 The Chalcedon Definition 迦克墩之決議 Christology 基督論 it is central to the Christian faith 是基督教信仰的核心 it is not abstract and impractical 並非抽象, 並非不切實際 it is asking how God has chosen to love us 問提是神如何選擇去愛我們 it encourages us to more faithfully love God and others 鼓勵我們更加忠心地愛神, 愛人如己» Hebrews 12:3 it should be a form of worship 應該是一種敬拜 Outline I. Chalcedonian Christology 迦克墩會議的基督論 A. The Council of Chalcedon 迦克墩會議 B. The Boundaries of Orthodoxy 正統的邊界 C. Heresies 異端 II. Antiochene and Alexandrian Christologies 安提阿學派和亞歷山太學派的基督論 A. Alexandrian Christologies 亞歷山太學派的基督論 B. Antiochene Christology 安提阿學派的基督論安提阿學派的基督論 III. Christology After Chalcedon 迦克墩之決議後的基督論 A. Monophysitism 基督一性說 B. Monothelitism 基督一志說 I. Chalcedonian Christology 迦克墩會議的基督論 A. The Council of Chalcedon 迦克墩會議 (451) Provenance 出處» Convened by Leo I, bishop of Rome 羅馬主教利奧一世召開» Chalcedon = near modern Istanbul 迦克墩 = 靠近現代的伊斯坦堡» the largest council ( bishops) 最大的大公會議 ( 五六百位主教出席 ) Goal 目標» they didn t want to new creed 並非想要制定新的信經» they wanted simply to affirm Leo s Tome against Eutyches and Cyril s letters against Nestorius 原本只是想要肯定利奧大卷 (Tome) 對歐迪奇的批判及區利羅反對涅斯多留的書信» to be practical, a creed was needed to condense and summarize these works 按照實際需要, 必須由信經來加以濃縮, 作出總結» this creed does not solve the mystery of Christology, but rather sets the Boundaries of Orthodoxy 此 Brian D. Asbill, Lesson 07: The Chalcedon Definition 2013 pg. 1

2 一信經無法解開基督論的奧祕, 但為正統教義設立邊界» it reflects elements of both Antiochene and Alexandrian Christologies 反映出安提阿和亞歷山太學派的基督論 Chalcedonian Definition 迦克墩之決議 We, then, following the holy Fathers, all with one consent, teach people to confess one and the same Son, our Lord Jesus Christ, the same perfect in Godhead and also perfect in humanity; truly God and truly human, of a reasonable soul and body; consubstantial with us according to the humanity; in all things like unto us, without sin; begotten before all ages of the Father according to the Godhead, and in these latter days, for us and for our salvation, born of the virgin Mary, the mother of God, according to the humanity; one and the same Christ, Son, Lord, Only-begotten, to be acknowledged in two natures, inconfusedly, unchangeably, indivisibly, inseparably; the distinction of natures being by no means taken away by the union, but rather the property of each nature being preserved, and concurring in one Person and one Subsistence, not parted or divided into two persons, but one and the same Son, and only begotten, God the Word, the Lord Jesus Christ, as the prophets from the beginning have declared concerning him, and the Lord Jesus Christ himself taught us, and the Creed of the holy Fathers has handed down to us. 我們跟隨聖教父, 同心合意教人認識同一位子, 我們的主耶穌基督, 是神性完全 人性亦完全者 ; 他真是上帝, 也真是人, 具有理性的靈魂, 也具有身體 ; 按神性說, 他與父同體 ; 按人性說, 他與我們同體 ; 在凡事上與我們一樣, 只是沒有罪 ; 按神性說, 在萬世之前, 為父所生 ; 按人性說, 在晚進時日, 為求拯救我們, 由上帝之母, 童女馬利亞所生 ; 是同一基督, 是子, 是主, 是獨生的, 具有二性, 不相混亂, 不相交換, 不能分開, 不能離散 ; 二性的區別不因聯合而消失 ; 各性的特點反得以保存, 會合於一個位格, 一個實質之內 ; 而非分離成為兩個位格, 卻是同一位子, 獨生的, 道上帝, 主耶穌基督 ; 正如眾先知論到他自始所宣講的, 主耶穌基督自己所教訓我們的, 諸聖教父的信經所傳給我們的 B. The Boundaries of Orthodoxy 正統的邊界 Christ is fully God 基督是完全的神 Christ is fully human 基督是完全的人 Christ is one person 基督是一個位格 Christ s divinity and humanity remain distinct 基督的神性和人性有別, 保存各自的特點 C. Heresies 異端 Apollinarianism 亞波里拿留主義» Jesus did not have a human mind/spirit 耶穌沒有人性理性 / 靈魂» this role was filled by the logos 道 於耶穌裡代替理性人性» contra Christ is fully human 否認基督是完全的人 Adoptionism 嗣子論» a human being adopted into the Godhead 人被 收納 成為神格» contra Christ is fully God 否定基督是完全的神 Eutychianism 歐迪奇論» in the incarnation the two natures become one» humanity is overwhelmed by divinity like a drop of vinegar in the ocean» contra Christ s divinity and humanity remain distinct» 否認基督的神性和人性有別, 保存各自的特點 Brian D. Asbill, Lesson 07: The Chalcedon Definition 2013 pg. 2

3 Nestorianism 涅斯多留主義» humanity and divinity are not merely distinct but also separate 神性和人性不但有別, 而且分離為兩個位格» contra Christ is one person 否認基督是一個位格 II. Antiochene and Alexandrian Christologies 安提阿學派和亞歷山太學派的基督論 A. Alexandrian Christology 亞歷山太學派的基督論 Summary: the Word takes on a human nature 總結 : 道披上人身, 基督的人性由道所主宰 Key Verse 鑰節» John 1:1 In the beginning was the Word, and the Word was with God, and the Word was God. 1 太初有道, 道與神同在, 道就是神 約 1:1 Key Emphasis 重點» the unity of the person the hypostatic union 基督神人兩性在位格中的聯合 this human nature is not independently subsistent 人性並非獨立存在 anhypostatic / enhypostatic 非位格化 在位格內基督的人性, 乃是一個完整與完全的人性, 並非 anhypostatic( 沒有位格的 ), 但它本身也沒有自己的位格, 而是 enhypostatic, 意思就是 在另一個位格裏面實化出來 其人性乃是在另一位格裡面實現出來 (enhypostatic) the preeminence of the divine Logos over the humanity which is assumed 道披戴人性, 強調基督的神性» Affirms the communication of attributes in the abstract (from Christ s divine nature to his human nature) 屬性相通 : 由基督的神性到人性 Christ s humanity remains human, but is divinized 基督擁有人性, 但被神格化 B. Antiochene Christology 安提阿學派的基督論 Summary: the Word associates with a Human Key Verse 鑰節» Colossians 2:9 For in him the whole fullness of deity dwells bodily, 9 因為神本性一切的豐盛都有形有體的居住在基督裡面, 西 2:9 Key Emphasis 重點 Brian D. Asbill, Lesson 07: The Chalcedon Definition 2013 pg. 3

4 » the distinction between the natures 二性的分別 the indwelling logos 內住的道 this human nature is independently subsistent 人性並非獨立存在 Upholds the integrity of Christ s humanity» Denies the communication of attributes in the abstract (from Christ s divine nature to his human nature) 否認屬性相通 Christ s humanity is not divinized 基督擁有人性, 未被神格化 III. Christology After Chalcedon A. Monophysitism 基督一性說 Meaning» monos = one» physis = nature» Christ only has one nature a divine-human nature 基督只有 一性 -- 神人一性 Circumstances» Some claimed that this was the true teaching of Cyril 有些人認為區利羅持此立場» Recall his saying: one nature, and that incarnate, of the divine Word 聖言道成肉身, 只有一種本性 Evaluation» also recall the terminological confusion: by nature Cyril mean person 用詞導致混淆 : 性 = 位格» Monophysitism compromises the distinction between the two natures 基督一性說否認二性的分別 B. Monothelitism 基督一志說 Meaning» monos = one» thelema = will» Christ only has one will a divine-human will 基督只有一志 : 神人一志 Evaluation» condemned by the Council of Constantinople in 680 (the sixth ecumenical council) 被君士坦丁堡會議定為異端 (680 年 )» Monothelitism compromises the distinction between the two natures 基督一志說否定神人二性的分別 Colossians 1:15-20 Brian D. Asbill, Lesson 07: The Chalcedon Definition 2013 pg. 4

5 5 He is the image of the invisible God, the firstborn of all creation. 16 For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities--all things were created through him and for him. 17 And he is before all things, and in him all things hold together. 18 And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent. 19 For in him all the fullness of God was pleased to dwell, 20 and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross. 15 愛子是那不能看見之神的像, 是首生的, 在一切被造的以先 16 因為萬有都是靠他造的, 無論是天上的, 地上的 ; 能看見的, 不能看見的 ; 或是有位的, 主治的, 執政的, 掌權的 ; 一概都是藉著他造的, 又是為他造的 17 他在萬有之先 ; 萬有也靠他而立 18 他也是教會全體之首 他是元始, 是從死裡首先復生的, 使他可以在凡事上居首位 19 因為父喜歡叫一切的豐盛在他裡面居住 20 既然藉著他在十字架上所流的血成就了和平, 便藉著他叫萬有 無論是地上的 天上的 都與自己和好了 西 1:15~20 Brian D. Asbill, Lesson 07: The Chalcedon Definition 2013 pg. 5