我觉得我们还是找基督教的游戏规则来玩比较安全。这个游戏规则就是：正统不是你定的 ，也不是我定的，而是有一群‘正统的神学家’指定并扞卫的。若是我们能够以‘我认为 ’作为基督教神学的标准，那麽我们无疑的已经走上了‘创立新教派的道路’，这也是基 督教【护教学】所要抵制的部分。 而我研究比较地方召会，古教父，以及新教正统神学到目前的结果，我真的觉得倪李简直 now的不得了，就像缩头乌龟，没胆的鸵鸟一样，从来不敢创立新教义。不过好处在於， 只要【好好读基督教正统的神学书籍】，总能看见地方召会神学的支撑点。 对於这点质疑，我还是照‘老规矩’，请地方召会的两位【兵马俑】出场。我附上链接， 有兴趣者可以自行去读全文： --------------------------------------------------------- http://theologychina.weebly.com/20122201823702720462-1229823612351992012220449 32463252522599112299.html 32463252522599112299.html 尼西亚大会 ON THE COUNCIL OF NICAEA (DE DECRETIS) 又 称 为 尼西亚信经护文 DEFENCE OF THE NICENE DEFINITION 亚他那修/ATHANASIUS 14. “So is this passage simply pointless?” This is what they keep buzzing all round us, like a swarm of mosquitoes. Not at all; it is not pointless but is rather quite to the point. He is indeed said to be created also, but that is when he became a human being; for this is what properly belongs to (idion) being human. Such a meaning will be found to be well laid out in the sayings of the Scriptures by one who undertakes the reading of them not as if it were some subsidiary matter, but rather searches out the time and the persons and the purpose of what is written, and on this basis judges and contemplates what is read.[35] He will thus discover and come to knowledge of the time of this text: that, forever being Lord, he later, at the completion of the ages, became human; and being Son of God, he became also the son of Man.[36] Such a reader will also perceive the purpose: that, wishing to nullify our death, he took to himself a body from the virgin Many so that, having offered this as a sacrifice (thusian) for all to the Father, “he might set free us all who, through fear of death, had been subject to slavery our whole life long” (Heb 2:15). As to the person (prosopon), it is that of the Savior; but it is said when he takes a body and then says, “The Lord created me as a beginning of his ways for his works” (Prov 8:22). For just as it well befits the Son of God to be eternal and to be in the bosom of the Father, so also, upon becoming human, it is fitting for him to say, “The Lord created me”. Then it was that this as said of him. He also hungered and was thirsty，and enquired where Lazarus was laid, and suffered and rose. And just as when we hear that he is Lord and God and true light, we perceive him as being from the Father, so it is right that when we hear ‘created’ and ‘servant’ and ‘suffered’ not to refer these to the divinity, for they are out of place there, but rather to measure these statements in reference to the flesh which he bore for us. For these things properly belong (idia) to the flesh and the flesh is not another’s but is the Word’s.[37] If someone wishes to learn the benefit that results from this, he will discover that also: “For the Word became flesh” (Jn 1:14) in order that he may offer it for the sake of all and so that we receiveing from his Spirit may be enabled to be divinized. In no other way would we attain to this, if it were not that he himself put on our created body. For thus have we begun to be called “people of God” and people who are in Christ. But just as when we receive the Spirit we do not destroy our proper being (idian ousian), so also, when the Lord becomes a human being for our sakes and puts on a body, he is none the less God. He was not lessened by the covering of the body, but rather divinized it and made it immoral.[38] “难道那段话就没有意义了吗？”他们一再这麽说，就像一群蚊子，围绕着我们发出嗡嗡 的声音不停的骚扰着我们。当然不是！它不是没有意义的，反而它有非常切中要点；因为 ，论及子（Son，大写，指神的儿子）是受造的也是正确的，因为这是指着祂成为人而说 的。任何人都可以从神的圣言中找到这样的说法，不是由那些把（圣经的意义）当作次要 的材料，而是寻找出经文中的时间，人物以及所写的目的，并在这个基础上判断并思考他 所读到的（事实）。能这样研究的必然在读这段话的时候确定：在时间满足的时候，永存 的主成为人；祂虽然是神的儿子，祂也成为人的儿子。（正确的）读者也能够看见其目的 ，就是为了废除我们身上的死，祂为了祂自己从童女马利亚取了一个身体；好把把这个身 体献给父为祭，“并要释放那些一生因怕死而为奴仆的人”（希伯来2：15）。关於这个 人位，是属於救主的，但当说到祂取了身体的时候，“在耶和华造化的起头，在太初创造 万物之先，就造了我。”（箴言8:22）神的儿子不但是永恒的，也是在父的怀里。对於祂 的成为人，应当说，“主造了我”。接着就说到，祂会饥，会渴，祂会询问拉撒路被埋在 哪里，祂也受苦，复活。对於我们，当听见（圣经）用主和真光来形容祂（基督）的时候 ，应当领会为祂就是从父而来的。同样，（当我们听见圣经）使用被造的，奴仆和受苦， 我们就不能将其理解成与神性有关的，因为这是不合理的，必须把这样的词句理解为祂为 我们的缘故所穿上的肉体。这些性质都是属於肉体的，这个肉体不是别人，乃是道的。若 有人学习由这个结果带来的益处，他们也会发现：【“道成肉身”（约翰1：14）的目的 乃是要叫祂为所有的人所献（为祭），好叫我们这些领受祂（圣）灵（Spirit）的人能够 被神化（divinized）。除非借由祂穿上我们受造的身体，我们无法得到这个恩典。】所 以，我们得以被称为“（属）神的子民”和“在基督里的人”。正如我们接受（圣）灵（ Spirit）的人，并没有失去我们本身的性质（idian ousian，指人性），所以主为了我们 的缘故成为一个人，披上了一个身体，并不比神（God，大写，独一的真神）小一样。祂 （He, 大写，指神的儿子）并不因为被身体遮藏而降卑，反而使它神化（deified）并使 它不朽。 http://theologychina.weebly.com/to-cledonius-the-priest-against-apollinarius.h tml TO CLEDONIUS THE PRIEST AGAINST APOLLINARIUS. (EP. CI.) 至CLEDONIUS 教士－驳斥亚波理拿流 If anyone has put his trust in Him as a Man without a human mind, he is really bereft of mind, and quite unworthy of salvation. For that which He has not assumed He has not healed; but that which is united to His Godhead is also saved. If only half Adam fell, then that which Christ assumes and saves may be half also; but if the whole of his nature fell, it must be united to the whole nature of Him that was begotten, and so be saved as a whole. Let them not, then, begrudge us our complete salvation, or clothe the Saviour only with bones and nerves and the portraiture of humanity. For if His Manhood is without soul, even the Arians admit this, that they may attribute His Passion to the Godhead, as that which gives motion to the body is also that which suffers. But if He has a soul, and yet is without a mind, how is He man, for man is not a mindless animal? 若有任何人相信祂作为一个人，确没有人的心思，剥夺了祂的心思，那麽他就不配得到救 赎。【因为祂所没有取得的，祂就不能医治；凡与祂的神格联合的，就被拯救。若只有半 个亚当堕落，基督当取得并医治的，也当是半个亚当】；但是若亚当的整个性质堕落了， 那麽他的整个性质就当与那位被生的之性质联合，而完全得救。别让那些人忌妒我们的万 全救恩，或只为救主装上了骨头与神经，并一个人的外观。因为若祂作为人二没有心思， 即便亚流派也这麽认为，那麽他们就能把祂的受苦算在祂的神格上，就好像把行动归给那 个受苦的身体一样。但是，若祂有一个魂，这个魂确没有心思，祂又怎麽可能是一个人呢 ？因为人不是一个没有思想的畜生。这就意味着，虽然祂的构成以及帐幕（约翰一14－译 者）必须是人，祂的魂却是像一匹马，一头牛，甚至某种的野兽一样。那麽，祂还能够拯 救什麽呢？我被我的信仰欺骗了，以至於夸耀那个当被赋予另一种生物的荣耀。 --------------------------------------------------------- 亚他那修说的非常清楚：【“道成肉身”（约翰1：14）的目的乃是要叫祂为所有的人所 献（为祭），好叫我们这些领受祂（圣）灵（Spirit）的人能够被神化（divinized）。 除非借由祂穿上我们受造的身体，我们无法得到这个恩典。】这句话事实上就是【神化（ theosis）】的公式--‘神成为人为要使人成为神（God becaom man so that man may becomd gods.）’的进一步解释。而贵格利则在这个基础上进一步强调：【因为祂所没有 取得的，祂就不能医治；凡与祂的神格联合的，就被拯救。若只有半个亚当堕落，基督当 取得并医治的，也当是半个亚当】。换句话说，基督的人性即便99.99%跟我们一样，那麽 我们就不是【全人得救】（目前‘改革宗’救赎论的重点），而有0.01%还没有得救。若 基督的人性不是被造的，或跟我们一样是被造之物，他就完全跟我们【不同质】，那麽他 就无法【医治我们】，我们就‘根本’没有得救。 因此地方召会完全遵从两位古圣先贤的教训，我们相信耶稣基督必须取得100%跟我们一样 的【被造】的人性，否则祂的成为肉身就是虚假的，无意义的，无法医治我们的罪；唯有 如此，我们才能够得到神在创世之前就为我们定下的【经纶（Economy）】的目的，‘神 化（Deify）我们’（加尔文《彼得前书释经》1:4）。 以上，感谢老鱼提供大量资料 --

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