在加尔文基督教要义中，有份于中保人性的救赎：对于CARL MOSSER的回应

Salvation as participation in the humanity of the Mediator in Calvin's Institutes of the Christian Religion: a reply to Carl Mosser.

在加尔文基督教要义中，有份于中保人性的救赎：对于Carl Mosser的回应
Jonathan Slater 

SJT 58(1): 39–58 (2005) Printed in the United Kingdom C _ 2005 Scottish Journal of Theology Ltd

doi:10.1017/S003693060500092X
联合王国，苏格兰神学期刊

Faculty of Divinity, Trinity College, University of Toronto, Toronto, Ontario, Canada. jonathan.slater@utoronto.ca
(­mailto:jonathan.slater@utoronto.ca)
神学院，三一校区，多伦多大学，多伦多，安大略，加拿大

Abstract 摘要 

In a recent article, Carl Mosser argues that deification is present in the theology of John Calvin. While his thesis may) have ecumenical promise, there is little evidence to support it. Rather than understanding salvation as a communication of properties from Christ's divine nature to his human nature so that through Christ's human nature we) may come to share in the divine nature, Calvin's position is that believers share in what is Christ's according to his human nature. The righteousness of Christ with which we are clothed is the righteousness of his human obedience as Mediator. Far from emphasizing a communication of properties from Christ's divinity to his humanity, Calvin's concern is to guard the full integrity of both natures.

Carl Mosser在他近期的论文中，论及出现在约翰加尔文神学中的神化教义。当他的论文或许能够得到普遍的认可之时，事实上却没有什么证据能够支持它。反而，我们应当将救赎理解为从基督的神学和人性属性间的交流，好叫借由基督的人性，我们能够有份于神学，加尔文的立场乃是，信徒根据基督的人性而有份于基督所有的。我们所披上基督的公义乃是祂作为中保，祂的人性顺从而有的公义。加尔文并不是在强调基督将其神性的属性交流给祂的人性，他乃是顾虑如何捍卫两性的完整。

Introduction 介言 

In a recent article, Carl Mosser argues the following thesis: ‘Calvin knew about and affirmed the deification of believers. Though not a prominent theme in its own right, deificatory language and imagery can be found at many points of Calvin's theology.’[1] Although he acknowledges that Calvin never explicitly speaks in terms of theosis,[2] Mosser contends that the evidence in support of his thesis is ‘remarkably strong, varied, and pervasive’.[3] Rather than a lack of evidence, Mosser attributes the novelty of his claim to the widespread uncritical acceptance of Harnack's criticism that theosis reflects the corruption of Christianity by Greek philosophy,[4] and to the fact that many interpreters of Calvin have had ‘insufficient familiarity with the patristic writings . . . [and so] have not recognized the presence of deification in Calvin even when it has stared them in the face’.[5] However, in this paper I demonstrate that Mosser's claims concerning the presence of theosis in Calvin are, at best, overstated. In recognition of Mosser's point that interpreters of Calvin may have misunderstood the Fathers’ language of deification, I base my argument upon Mosser's portrayal of the doctrine of theosis. Furthermore, I show that theosis, as Mosser has defined it, does not appear precisely where Mosser has identified it.[6]

在Carl Mosser近的文章中，他提出了以下的论点：“加尔文知道，并肯定信徒的神化。虽然它并不是一个突出的主题，但是我们还是可以在加尔文神学中的许多点上，看见神化的用词和描述。”虽然他承认加尔文从来没有特别使用theosis这个词，Mosser声称支持他论点的证据乃是‘极其强而有力，多方面的，和无所不在的。’与其说是缺乏证据，还不如把Mosser用他所宣称的当做了廉价的小说，以批判对于Harnack认为Theosis乃是希腊哲学对于基督教之腐蚀这个广为盲目接受的批判，已经对于许多诠释加尔文的作者并乃是“对于教父作品的陌生。。。无法发现加尔文教训中的神化教义的缘故，即使他们正在注释它们。”然而，我将在这篇文字中证明，Mosser所宣称的，Theosis在加尔文中的出现，顶多就是种夸大罢了。在承认Mosser所指出的，对于加尔文的诠释已经造成对于教父使用的神化（deification）一词造成误解，我将会把我的论点建立在Mosser对于theosis教义的描述之上。除此以外，我也将证明theosis，根据Mosser对它所下的定义，并没有恰好照着Mosser所定义的，出现在（加尔文的神学之中）。

Theosis 神化 

Mosser defines theosis as the doctrine that ‘believers . . . become by grace what the Son of God is by nature and . . . receive the blessings that are his by rights as undeserved gifts’.[7] He clarifies this definition through discussing the classic Scriptural text used in support of theosis. When 2 Peter 1:4 speaks of believers as being partakers of the divine nature, Mosser points out that it is important to differentiate divine nature from divine substance or essence: ‘Peter's word “nature” does not refer to God's essence but to “kind” or “quality”’.[8] Mosser argues that this distinction is essential to understanding Calvin's rejection of improper notions of theosis: ‘Calvin denies that believers will ever be united to the divine essence, but they will partake of the divine nature and be changed to be like Jesus’.[9] Deification does not involve believers partaking of divine essence, becoming somehow consubstantial with God, but in partaking of divine qualities, such as divine righteousness and holiness. Mosser further explains that theosis is properly understood in terms of a two­level union of humanity and divinity in Christ:

Mosser将theosis定义为‘信徒。。。借由恩典，在本质上成为神儿子的所是。。。有权利领受原本不配领受的祝福’之教义。他用对于圣经经文的讨论来澄清这个定义并支持theosis。当彼后1:4提到信徒成为神性的分享者的同时，Mosser指出，分别神性（divine nature）和神的素质（divine substance or essence）是很重要的：‘彼得的用词“性质”并不是用来指神的素质，而是某种的“种类”或“质量”’。Mosser宣称这个分别对于了解加尔文拒绝theosis重要观念是必要的：‘加尔文否认信徒有任何与神素质联合的可能性，但是他们能够有份神的性情并被改变而像野兽。’神化并不需要信徒有份于神的素质，而为某种于神同质量的，而是有份于神的质量，如同神的公义和圣洁。Mosser进一步解释theosis需要用对干在基督里神学和人性的双层联合的词汇，才能被正确的理会。

The fundamental level is the hypostatic union of the eternalWord with the humanity believers share with every other person. At this level there is a communication of properties between Christ's divinity and his humanity. The consequent level is the particular union of Christ with individual believers. Christ unites believers to God because in his person God and humanity are already united.[10]

基本的层次是永远的道与信徒们彼此共享的人性所产生的位格的联合。在这个层次上，在基督的神性和人性之间，有属性的相通（communication of properties）。接下来的层次乃是基督与信徒个人的那个特别的联合。基督将信徒联于神，因为在祂的位格中，神和人类已经联合为一了。

The christological foundation of the doctrine of theosis is the communication idiomatum. This is the doctrine that the characteristics of the divine nature of Christ are communicated to the human nature. Consequently, these characteristics of the divine nature are communicated to the human nature of the believer who is in union with Christ. Mosser asserts that such a two­level union is part of the structure of Calvin's thought.

Theosis教义的基督论基础乃是属性相通。这个教义的特色乃是基督的神性于祂的人性交流（communicate）。其结果就是，神性的属性被交流给那些与基督联合信徒之人性。Mosser断言这样的双层联合乃是加尔文思想结构的一部分。

At first glance, there seems to be some plausibility to Mosser's thesis. There is no question that Calvin speaks in terms of the union of Christ with the believer, and that this union involves a sharing in what is Christ's by nature. Upon closer examination, however, it becomes clear that, for Calvin, believers share in what is Christ's according to his human nature rather than his divine nature. The righteousness with which we are clothed in Christ is the righteousness that is proper to his human nature, and this righteousness is not transferred from his divine nature, but is the righteousness of his human obedience.

乍看之下，这些让Mosser的论文看起来似乎是有道理的。我们也不怀疑加尔文论到基督与信徒联合的用词，这个联合也是在本性上有份于基督的所是。再经过更仔细的查验后，事实就变得很清楚，对于加尔文，信徒乃是根据基督的人性，而不是基督的神性，而有份与基督所有的。我们在基督里所披上的公义，乃是属于祂人性的公义，这个公义并不是从祂的神性而来的，而是从祂人性顺服而来的公义。

Far from emphasizing a communication of properties from Christ's divinity to his humanity, Calvin's emphasis is to guard the full integrity of both natures: Christ is homoousias with the Father according to his divinity, and remains so even in the Incarnation. Christ is homoousias with us according to his humanity, and remains so even after the resurrection and ascension. We see these twin concerns clearly expressed in the two restrictions that Calvin places upon any discussion of the presence of Christ at the Lord's Supper: ‘First, Let there be nothing derogatory to the heavenly glory of Christ . . . Secondly, Let no property be assigned to his body inconsistent with his human nature.’[11] Although this rule is not articulated until Institutes 4.17, I suggest that these two rules guide all that Calvin has to say about the person and work of Christ the Mediator.

加尔文非但不强调基督神性的属性交流给祂的人性，他的重点乃是捍卫两性的完整：基督根据祂的神性与父同质（homoousias），即使在道成肉身中也是如此。基督根据祂的人性，乃是与我们同质（homoousias），甚至在复活和升天后，仍是如此。加尔文在任何对基督在主的晚餐中之讨论所设立的两个限制中，都清楚的体现了这个双重的考量：‘首先，我们不能有任何对于基督属天之荣耀的不敬。。。其次，我们也不能把任何不属于祂人性的属性归于祂的人性。’虽然这个定律一直要到《要义》4.17才出现，我认为这两个定律规范了加尔文对于中保基督的位格和工作的论述。

Imago Dei 神的形像 

The first place where Mosser identifies the language of theosis is with respect to the imago dei. Mosser asserts that for Calvin, bearing the image of God entails that human beings reflect God's glory and participate in God: ‘the goal of salvation . . . is for believers to have the image and likeness of God restored in them as fully as it is in Christ and thus to participate in God and reflect his glory’.[12]

首先，当Mosser用imago dei的角度分辨theosis的用词时，Mosser宣称对于加尔文，背负神的形像使得人类需要返照神的荣耀并在神里面有份：‘救赎的目标。。。要让信徒在他们里面完全恢复这种在基督里的形象和样式，因而在神里有份，并返照祂的荣耀。’

Mosser appeals to Institutes 1.15.4 to support his claim that the restoration of the imago dei entails that believers will reflect the divine glory. However, for Calvin, to reflect the divine glory does not entail that humanity shares in that glory. The imago dei does not constitute sharing in the divine nature, but is itself a characteristic of human nature: ‘the image of God constitutes the entire excellence of human nature, as it shone in Adam before his fall’.[13] Calvin explains that the imago dei refers to the knowledge, righteousness and holiness that humanity possessed in Adam, and which Adam lost through his disobedience. The restoration of this knowledge, righteousness and holiness in Christ is not a communication of divine nature, but the restoration of human nature. Christ is the Second Adam ‘because he restores us to true and substantial integrity’.[14]

Mosser诉诸于《教义》1.15.4来支持他的论点，就是imago dei的重建必然使得信徒返照神的荣耀。不论如何，对于加尔文而言，返照神的荣耀并不意味着人性必然会有份于那个荣耀。Imago dei并不会构成在神性中的有份，反而，它本身乃是人性的特质：‘神的形像构成了人性全部的超越，如同堕落前亚当所展现的一样。’加尔文解释到，imagodei指的是人性在亚当中所拥有的知识，公义和圣洁，亚当因着他的悖逆而失去了这一切。这个在基督里，公义和圣洁的重建并不是与神性的较量，而是人性的重建。基督是末后的亚当，‘因为祂重建了我们，使我们得以真正的完全。’

Mosser justifies his description of the imago dei as ‘participation in God’ through an appeal to Institutes 2.2.1:

Mosser诉诸《教义》2.2.1，以辩称他对于imago dei的描述乃是‘有份于神’：

At the time when he was raised to the highest pinnacle of honour, all which Scripture attributes to him is, that he was created in the image of God, thereby intimating that the blessings in which his happiness consisted were not his own, but derived from divine communication.

当他被高升到荣耀的 高点，圣经所归给个他的乃是，他在神的形像中被造，因而暗示他所喜悦的祝福不是他自己的，乃是从神圣的交通而来的。

I have given this passages as it appears in Beveridge's translation, which I have been using as my primary text. However, Mosser appeals to Battles translation which renders ‘derived from divine communication’ as ‘by participation in God’.

我使用了在Beveridge的翻译中的这个段落，我把它当做主要的材料。但是，Mosser所诉诸Battles的翻译把‘从神圣的交通而来的（derived from divine communication）’译为‘借由在神中有份（by participation in God）’。

Although Calvin uses the word participatione,[15] the broader context indicates that Calvin is not speaking about a sharing in divine qualities. Calvin is speaking about the origin of the blessings in which human happiness consists, rather than the quality of these blessings. Calvin's concern is that human beings acknowledge that they do not have any good of themselves. Rather, God is the fountain of all goodness. Even their most exalted title, being imago dei, is a cause for humility; ‘all which Scripture attributes to him is, that he was created in the image of God’. All blessings which human beings posses are of God, in the sense of coming from God, as opposed to being of God because they are characteristics of the divine nature.

虽然加尔文使用了participatione（译者：即participation，有份）这个字，上下文却表明加尔文并不是在讲述有份于神的质量。加尔文乃是在讲述祝福的源头（origin），构成了人类的喜乐，而不是这些祝福的质量（quality）。加尔文的顾虑乃是关于人类是否认清在他们里面并没有任何的良善。反而，神是一切良善的元购。甚至他们 高超的称呼，作为imago dei，乃是谦卑的起因；‘圣经所归给他的一切，就是他乃是在神的形像里面被造的。’人所拥有的一切祝福都是神的，也就是说从神来的，这与神的存有不同，因为它们都是神性的特性。

Christ the mediator 中保基督 

Mosser also identifies language of theosis in connection with Calvin's discussion of the believer's union with Christ as mediator. Mosser argues that, for Calvin, union with Christ is union with God, such that we thereby participate in the divine nature.[16] In support of this assertion, Mosser appeals to Calvin's statement that the Word ‘undertook the person and office of mediator that he might unite us to God’.[17]

Mosser也指出加尔文对于信徒与中保基督联合的讨论中所使用的theosis语言。Mosser坚决主张，对于加尔文，与基督联合就与神联合，好叫我们因此在神性中有份。为了支持这个主张，Mosser诉诸于加尔文所宣称的，道‘取了中保的位格和职份，他就能将我们联于神。’

Although Calvin speaks of Christ uniting us to God, it is not clear that our unity with God involves a sharing in the divine nature, or that Christ performed this work according to his divinity. Without in any way denying that it is the eternal Son who is our mediator, Calvin's emphasis is on the humanity of the mediator. It is as our substitute, which Christ is according to his human nature, that we are included in Christ. What we receive from him is what he has received from the Father according to his human nature, not what he has possessed with the Father from all eternity.[18]

虽然加尔文提到基督将我们联于神，我们与神联合是否牵涉到有份于神性，或基督乃是根据祂的神性执行这个工作，仍然是不清楚的。加尔文并没有否认这乃是永远的儿子成为我们的中保，加尔文强调这属于中保的人性。根据祂的人性，基督就是我们的替代品，叫我们被包括在基督里面。我们从祂所领受的，都是祂已经根据祂的人性，从父所领受的，并不是祂与父从太初就拥有的。

Christ's work involves a communication of righteousness to those who had lost righteousness in Adam's disobedience: Hope of life in Christ is ‘by a wondrous communication Christ transfuses into us the power of his own righteousness’. [19] Our only hope is in a transfusion of righteousness from Christ, not because we will thereby receive a divine righteousness, but because we have no righteousness of our own. Calvin's emphasis is once again on the origin of the righteousness, rather than the quality of it. Accordingly, in explaining that in order to perform the office of mediator, the Son of God became God with us, Calvin emphasizes the humanity of Christ. In 2.12.1 Calvin quotes 1 Tim 2:5, explaining that Paul speaks of ‘the one Mediator, the man Christ Jesus’ as ‘a reminder to us that the Mediator is near, even contiguous to us, inasmuch as he is our flesh’. Calvin's emphasis on the humanity of Christ continues in Institutes 2.12.2. Having lost our inheritance through Adam's disobedience, we need to be restored to divine favour to be once again heirs of the kingdom of heaven:

基督的工作包括了将公义交流给那些在亚当的堕落中，失去公义的人：在基督里面生命的盼望乃是‘借由美妙的交流，基督将祂公义的大能灌输道我们里面’。我们唯一的盼望乃是基督传输给我们的公义，并不是因为我们因而领受了神的公义，而是因为我们自己完全没有公义。加尔文的中的乃是公义的源头（origin），而不是它的质量（quality）。有鉴于，在解释中保如何执行祂的职事的时候，神的儿子成为与我们同在的神，加尔文强调的是几点的人性。在2.12.1中，加尔文引用了提前2:5，以解释保罗所谓‘只有一位中保，乃是降世为人的基督耶稣’以提醒我们‘中保就在我们身边，甚至是临近我们的，乃是因为祂就是我们的肉身。’加尔文对于几点人性的强调继续体现在《教义》2.12.2。在失去我们从亚当所继承的悖逆之后，我们需要重新获得神的垂顾，好在此成为天国的继承者：

Who could do this unless the Son of God should also become the Son of man, and so receive what is ours as to transfer to us what is his, making that which is his by nature to become ours by grace? Relying on this earnest, we trust that we are sons of God, because the natural Son of God assumed to himself a body of our body, flesh of our flesh, bone of our bones, that he might be one with us; he declined not to take what was peculiar to us, that he might in his turn extend to us what was peculiarly his own, and thus might be in common with us both Son of God and Son of man. Hence that holy brotherhood which he commends with his own lips, when he says, ‘I ascend to my Father, and your Father, to my God and your God’. In this way, we have a sure inheritance in the heavenly kingdom, because the only Son of God, to whom it entirely belonged, has adopted us as his brethren; and if brethren, then partners with him in the inheritance. There are clear echoes of this passage in Mosser's definition of theosis: the natural Son of God becomes the Mediator, taking our human nature in order to impart what is his.

除了神的儿子成为人的儿子，并领受了我们所有的一切，好把祂的所是传输成为我们的，使得祂的性质借由恩典成为我们的以外，谁能够成就这一切呢？为了回应这种渴望，我们相信我们就是神的众子，因为神的儿子亲自披上了我们的身体，我们肉身，和我们的骨肉，好叫祂能够成为我们的一员；祂并没有取了我们特别的部分，让他能够把祂所独有的延展到我们里面，如此，祂就能够跟我们一样，是神的儿子，也是人的儿子。故此，这就是当祂说，‘我将回到我的父，你们的父，我的神，也是你们的神那里去’时，由他亲口所吩咐的神圣弟兄关系。借由这个方式，我们得到了继承属天国度的确据，因为只有神的独生子拥有这个国度，祂还认养了我们，使我们成为祂的众弟兄；若我们是祂的众弟兄，那么就会与祂一同继承（国度）。这与Mosser对于theosis的定义是完全一致的：神的儿子从本质上成为了中保，取了我们的人性，好将祂的所是放到我们里面。

However, does this passage refer to a sharing of divine nature with us? To the contrary, Calvin's emphasis is on the humanity of Christ; he assumed ‘a body of our body, flesh of our flesh, bone of our bones’. When Calvin speaks of ‘that which is his by nature’ becoming ours, we should keep in mind that Christ has two natures. Rather than extending what was his according to his divine nature to us, Calvin understands Christ as extending to us what is his according to his human nature. When Calvin speaks of ‘what was his’, he is speaking of Christ's inheritance of the kingdom.

不论如何，这段话是否就是指我们能够有份于神的性情？反而，加尔文强调的是基督的人性；祂取了‘我们的身体，我们肉身，我们的骨肉’。当加尔文论及‘使得祂的性质’成为我们的的时候，我们应该基督，基督有两个性质。加尔文清楚的认识，基督乃是根据祂的人性，将祂所是的延展到我们里面，而不是根据祂的神性，将祂的所是延展到我们里面。当加尔文论及‘祂的所是’，他乃是论及基督的继承国度。

Mosser fails to take into account the fact that Christ inherits the kingdom according to his humanity rather than his divinity. This point is important because of Calvin's concern to guard Christ's divinity. Although, as mediator, Christ occupies a middle position between us and the Father, this is only a temporary position and in no way detracts from the glory he possesses as the eternal Son of the Father.[20] Mosser's de­emphasis of this aspect of Calvin's thought is reflected in his citation of 2.12.2. Mosser omits the section ‘Hence that holy brotherhood which he commends with his own lips when he says:

Mosser并没有考虑到基督乃是根据祂的人性，而不是祂的神性继承国度。这个点是非常重要的，因为加尔文的顾虑乃是要捍卫基督的神格（divinity）。虽然，作为中保，基督在我们和父之间占据了居中的地位，这是一个暂时性的地位，并不会消减祂作为神永远的儿子所拥有的荣耀。Mosser并没有那么强调加尔文思想中的这个方面，这反映在祂对于2.12.2的评论中。Mosser跳过了‘故此，这就是当祂说。。。由他亲口所吩咐的神圣弟兄关系’这段话。

In addition to reading the exchange of 2.12.2 in terms of Christ giving to us what was his according to his divine nature, Mosser overlooks the fact that, for Calvin, this exchange is only one of the principle parts of our reconciliation. In Institutes 2.12.3 Calvin introduces Christ's work of substitution:

进一步用属于基督的名词阅读2.12.2，是的我们认为祂所是的乃是根据祂的神性，Mosser高估了那个事实，对于加尔文，这个交换只是我们（与神）和好中中的一个主要部分。在《要义》2.12.3中，加尔文介绍了基督代赎的工作：

Another principal part of our reconciliation with God was, that man, who had lost himself by disobedience, would by way of remedy, oppose to it obedience, satisfy the justice of God, and pay the penalty of sin. Therefore, our Lord came forth very man, adopted the person of Adam, and assumed his name, that he might in his stead obey the Father; that he might present our flesh as the price of satisfaction to the just judgment of God, and in the same flesh pay the penalty which we had incurred.[21]

我们与神和好的另一个主要的部分乃是，那位在悖逆中失去自我的人，需要借由一个医治的过程，使其顺服，好满足神的公义，并接受罪的惩罚。故此，我们的主成为那个人，适应了亚当的位格（person）并取了他的名字，让祂能在祂的 stead中顺服父；祂能够讲我们的肉身当做满足神公义审判的赎价，在这个肉身中，祂也为我们所犯的罪付出了代价。

The righteousness of Christ which we receive is the righteousness of Christ's obedience, rather than of the righteousness which Christ shares with the Father according to his divine nature. As Adam has ruined the imago dei through his disobedience,[22] Christ restores that image through his obedience in our place, which is his obedience as very man. As our righteous substitute, Christ's life and death is a presentation of our flesh as the price of satisfaction. A significant weakness in Mosser's argument is his failure to take account of the fact that it is as our substitute that we participate in Christ.[23]

我们所领受基督的公义乃是基督顺服的公义，而不是基督根据其神性，从父分享到的公义。亚当因其背叛是的imago dei 被毁坏了，基督借由在我们地位上，作为那个人的顺服，重建了那个形像。作为我们公义的替代，基督的生命和死亡所谓满足神的代价，是一个我们肉身的表现。在Mosser所坚持的论点中有一个弱点，就是他忽略了，事实上我们乃是在我们的替代的基础上，能够有份于基督。

Communicatio idiomatum 属性相通 

Calvin's concern to protect the full deity and full humanity of Christ naturally raises the question of the communicatio idiomatum, which provides the christological foundation for theosis. Although Mosser acknowledges that this two-­level union and transmission is only implicit in Calvin, there is little support for even so modest a claim. The following discussion of the communicatio is a bit of an excursus from the question of theosis in Calvin, but the foundational role of the communicatio makes it an important topic to address.[24]

加尔文捍卫基督完全神性和完全人性的顾虑很自然的会引发communicatio idiomatum的问题，属性相通乃是theosis的基督论基础。虽然Mosser承认双重联合和交流只适用于加尔文，这个温和的宣告也缺乏 起码的支持。以下对于communication的讨论可能会比较脱离在加尔文中的theosis这个题目。但是communicatio的基础角色使得它成为一个必须讨论的重要题目。

Before examining Calvin's discussion of the communicatio in Institutes 2.14, however, I will make a few comments about 2.13. Calvin's concern in 2.13 is to underline the full humanity of Christ the mediator, and to affirm that the properties which are proper to the two natures of the mediator remain in their integrity without exchange from one to the other.

在检视加尔文在《教义》2.14中对于communicatio的讨论前，我无论如何要先对2.13做出一些评论。加尔文在2.13中的顾虑提醒在中保基督的人性上面，以确认属于中保两性的属性能够正确的被归于相应的性质并保持其完整性，并不会从一性被转移到另一性去。

Calvin affirms the full humanity of Christ through discussing various passages of Scripture that show that Christ was truly human: He was born, hungered, thirsted, and shared ‘other infirmities of our nature’.[25] He opposes those who would call into question the full humanity of Christ by drawing attention also to Christ's descent from the seed of David, and the genealogies in Matthew and Luke.

加尔文使用好几处表明基督是真人的经文之讨论来肯定基督完全的人性：祂出生，饥渴，并‘有份我们本性的软弱’。他反对那些想要以基督成为大卫的后裔，已经马太和路加的家谱作为理由，来反对基督完全人性的人。

Of particular interest is Calvin's assertion that Christ's freedom from sin is not simply an implication of his sharing the divine nature, but that according to his human nature he was ‘sanctified by the Spirit’. Calvin argues that when the purity of Christ is spoken of, it is a reference to the purity of his human nature ‘since it is superfluous to say that God is pure’,[26] and that this purity is a work of the Spirit, rather than a transmission of divine purity from Christ's divine nature to his human nature.

一个特别有意思的中的乃是，加尔文坚称基督的无罪并不单单是因为祂有份于身心，而是根据祂的人性，祂乃是‘被圣灵所圣别的’。加尔文坚决详细，当圣经论及基督的被洁净时，指的是圣灵洁净的工作，而不是将神的洁净，从基督的神性传输给祂的人性。

It is in the context of this emphasis on the true humanity of Christ that Calvin introduces the extra-­Calvinisticum. There have been various discussions about the function of this doctrine in Calvin.[27] One thing that this doctrine clearly affirms is that the properties of the human nature of Christ are not transferred to the divine. Although Christ is bounded by his body according to his human nature, according to his divine he still fills all things as before.[28] Calvin's concern in this chapter is to affirm that Christ is homoousias with us according to his human nature, without in any way compromising his being homoousias with the Father. As mentioned earlier, Calvin's thinking is consistently guided by the two rules that guard the majesty of Christ's divinity on the one hand, and the humanity which he shares with us on the other. Calvin's discussion of the communicatio is no exception to this pattern.

乃是在强调基督真实人性的段落中，加尔文引入了—extra-­Calvinisticum（极端加尔文主义）。对于这个加尔文的教义已经有许多的讨论。而这个教义所清楚肯定的一点是，基督人性的属性不能被转移到祂的神性上面。虽然基督因着祂的人性被联合于其身体，根据祂的神性，祂仍旧充满万有。加尔文在本篇中的重大乃是要肯定基督根据祂的人性乃是与我们同质（homoousias）的，这并不会减损祂与父神的同质（homoousias）。如同我们已经提过的，加尔文的思想乃是不断的被两个定律所规范，一方面捍卫基督神性的君尊，另一方面捍卫祂与我们众人分享的人性。加尔文对于communicatio的讨论不会脱离这个范畴之外。

Calvin first mentions the communicatio idiomatum in Institutes 2.14. Mosser does not discuss this section of the Institutes, but merely refers to it as supporting his argument concerning theosis in Calvin.[29] Thus, my primary dialogue partner in this section is Joseph Tylenda. Rather than providing a Christological foundation for theosis, Calvin understands the communicatio as an hermeneutic that was devised in order to preserve the double homoousias.

加尔文在《教义》2.14中首次提及属性相通（communicatio idiomatum）。Mosser并没有讨论这一段的《要义》，只断章取义的用它来支持他对于加尔文神学中theosis教义的论点。故此，我在这段中的主要对话伙伴乃是Joseph Tylenda。加尔文的本意并不是要提供一个对于theosis的教义基础，而是将communicatio理解为为了捍卫双重homoousias而发展出来的解经（方式）。

According to Calvin, the Scriptures

根据加尔文，圣经

Sometimes attribute to [Christ] qualities which should be referred specially to his humanity, and sometimes qualities applicable peculiarly to his divinity, and sometimes qualities which embrace both natures, and do not apply specially to either. This combination of a twofold nature in Christ [the Scriptures] express so carefully, that they sometimes communicate them with each other, a figure of speech which the ancients termed idiomatwn koinonia (a communication of properties).[30]

有时候将原本只属于祂人性的质量（qualities）归于[基督]，有时候将原本特别属于祂神性的质量（qualities）归于[基督]，有时候将某个属性归于两性，有时候又不归于任何一性。[圣经]非常仔细的描述基督内在两性的组合，有时候就它们是彼此交流的，古代有一个特别用来描述它的词汇diomatwn koinonia（属性相通）。

Calvin begins his explanation by discussing the peculiarly divine properties, defining them as those things that are said of Christ that could not be said of any human being. Tylenda's account emphasizes the predication of these divine attributes to the person of Christ: They are ‘truly and properly attributed to him’ because ‘Christ is true God’.[31] Calvin's way of speaking, however, is to predicate of the nature. Being foreign to humanity, ‘these and similar properties must be specially assigned to his divinity’.[32]

加尔文用对于某些特别神的属性之讨论展开他的解释，他将其定义为可以被用来描述基督，却不能用来描述任何人类（之属性）。Tylenda则强调这些神性属性并归于基督的位格：它们是‘真实并应当被归给基督的位格的’因为‘基督是真神’。加尔文的说法乃是为了强调其本性。因着与人性不同，‘那些及类似的属性必须归于祂的神性。’  

 Calvin continues his discussion by examining the predication of human attributes. They are the things that are said of Christ that ‘apply entirely to his humanity’ because ‘as God, he cannot in be in any respect said to grow, works always for himself, knows everything . . .’.[33] Again Calvin speaksof the attributes applying to his humanity rather than to himself. Tylenda, however, again emphasizes that the predication of the human properties is to the person of Christ; the human properties ‘proceeding from his [Christ's] human nature’, are ‘properly assigned to him’ because ‘Christ is a true man.’[34]

加尔文以强调人类的属性继续他的讨论。它们乃是基督的，并‘完全被归于祂的人性’，‘作为神，祂不可能在任何方面长大，总是为自己作工，无所不知。。。’。加尔文在此阐明那些属性当被归于祂的人性，而不是祂自己。不论如何， Tylenda再次强调人类的属性当被归于基督的位格；‘从祂的[基督的]人性而产生的’属性，‘当被归于祂’，因为‘基督是一个真人。’

In contrast to Tylenda's portrayal, predication to the person of Christ is secondary in Calvin. It is only after emphasizing the application of these properties ‘entirely to his humanity’ that Calvin points out that Scripture also ascribes these properties to himself. Furthermore, Calvin does not explain the ascription of human properties to Christ in terms of Christ being true God and true man, but in terms of the office of mediator: Although these are human properties, ‘[Christ] not merely ascribes these things separately to his human nature, but applies them to himself as suitable to his office of Mediator’.

与Tylenda的描述相反，在加尔文的神学中，强调基督位格是次要的。加尔文总是在强调要‘完全’将这些属性归于‘祂的人性’后，才指出圣经总是将这些属性归于祂。除此以外，加尔文并没有用基督为真神和真人的说法，来解释如何将人性属性归于基督，他乃是用中保的职分的语言：虽然这些都是人类的属性，‘[基督]不单单只将这些事情归于祂的人性，而是将它们当做其中保的职分，归于自己。’

Calvin immediately follows this statement concerning the office of Mediator with three examples of the communicatio. All three examples involve human properties which ‘apply entirely to Christ's humanity’. Scripture seems to apply these directly to God, and to Christ using titles appropriate to his divinity. Calvin solves this problem with the following explanation:

加尔文在这段关于中保职分的话之后，立刻加上了三个关于communicatio的例子。这三个例子都提到人类属性乃是‘完全归于基督的人性（apply entirely to Christ's humanity）’。圣经看起来好像使用了符合祂神性的称呼，将这些属性直接归于神，和基督。加尔文用以下的解释解决了这个问题：

God certainly has no blood, suffers not, cannot be touched with hands; but since that Christ, who was true God and true man, shed his blood on the cross for us, the acts which were performed in his human nature are transferred improperly, but not causelessly, to his divinity.

神当然没有血，也无法受苦，无法被人手所触及；但是因为基督是真神也是真人，为我们在十字架上流了祂的血，这些在祂人性中所完成的行动，都被不合适的，却不是毫无理由的，被转嫁给祂的神格。

The acts were performed according to Christ's humanity, and are only improperly transferred to his divinity.[35]

这些行动都是根据基督的人性而完成的，不过就是不合适的被转嫁于其神格罢了。

Tylenda claims that, for Calvin, the communicatio is indirect, the predication being to the person of Jesus Chris rather than to the other nature as such:

Tylenda宣称，communicatio对于加尔文是间接的，是属于耶稣基督的位格的，而不是属于另一个属性，就像： 

In all of Calvin's five examples, the divine or human property is said of a subject, a person (Jesus Christ), and that subject is designated either in function of his divine nature “God”, or ‘Lord of glory’, or in function of his human nature as ‘Son of Man’. In none of the examples is the property of one nature applied to the other nature as such; it is always applied to a subject possessing that nature.[36]

在加尔文使用的五个例子中，神性属性或人性属性被称作一个个体（subject），一个位格（耶稣基督），那个个体若不是被归于“神”的，或“荣耀之主”的神性功用中，就是在祂作为“人子”的人性功用中。若这些例子都不是一个本性的属性被应用道另一个本性；那么就要应用于拥有该本性的个体。

Acknowledging that Calvin's explanation apparently contradicts this claim, Tylenda explains that Calvin needs to be properly understood in light of his ‘mind and examples’. To my mind it is entirely unconvincing to assert that we are to interpret Calvin's explicit statement in light of what we see as implicit in the very examples that Calvin is proposing to explain.

Tylenda察觉到加尔文的解释明显的与上述宣告相矛盾，他解释说，必须在加尔文的‘思想和例子’的亮光下，加尔文才能够正确的被我们理解。对于我，坚称我们必须以隐藏在那些例子之下的亮光，来诠释加尔文明确至极的话，乃是完全没有说服力的。

Although there is one Christ who is God and man, Calvin speaks primarily in terms of a transfer from one nature to the other nature, rather than of attributing things ‘to himself’.[37] It is precisely in light of the direct nature of the communicatio from nature to nature that it is ‘improper’, only a manner of speaking.[38] When Calvin reads ‘The Word was made flesh’, he does not see the properties of the flesh as communicated to the Word. The Word remains filling all things as before even in the incarnation – Hence the extra-­Calvinisticum. Nor does Calvin see John 1:14 as implying that the properties of the Word are shared with the flesh. Even after the resurrection, Christ's flesh does not come to fill all things as the Word does – Hence Calvin's rejection of ubiquity. Nonetheless, the Word can be said to have died in the flesh; and the flesh can be said to be in heaven with the Word. This manner of speaking is ‘not without reason’ because Christ's humanity is an analogy and anagoge which draws us to up to the contemplation of his divinity, as the bread and wine of the Lord's Supper draw us up to feast with Christ in heaven.[39]

虽然只有一位是神又人的基督，加尔文主要使用这个词说到（属性）从一个本性转嫁到另一个本性，而不是将（属性）归于‘祂自己’。从本质到本质正是communicatio的特性，所谓的‘不合适（improper）’，不过就是种说法罢了。当加尔文读到‘道成肉身’这句话的时候，他并不将其视为肉身的本质被交流给了道。在道成肉身中，道仍然是一如既往的充满万有— 这就是附加的加尔文主义（extra-­Calvinisticum，这是1620年左右，路德会方面赋予加尔文派基督论的称号——译者）。加尔文也不会将约翰1:14视为肉身有份于道的属性。甚至在复活后，基督的肉身也不会像道一样充满万有—因此，加尔文拒绝（肉身的）普遍存在性。即便如此，道仍然能够被称为在肉身中受死；肉身仍能够被称为与道一同在天上。这个说法‘并非是完全没有道理的’，因为基督的人性是一个类比和神秘的解释，吸引我们注释祂的神性，就如同主晚餐中的饼和酒将我们提升到天上，与基督在天上同享宴席。 

Calvin's concern to protect the integrity Christ's divinity can be seen as chapter fourteen continues. Having addressed the divine attributes, the human attributes, and the way Scripture communicates these attributes to the other nature, Calvin proceeds to discuss the attributes that apply to both natures: ‘But, above all, the true substance of Christ is most clearly declared in those passages which comprehend both natures at once.’[40] For Calvin, it is these dual attributes that proclaim Christ most clearly. Although the examples given, such as the power to forgive sins, are properly divine and so are properties that Christ possessed from all eternity with the Father, Christ exercised these in a different manner when incarnate.

我们能够在接下来的第十四章中看见加尔文为了捍卫基督神性完整的顾虑。加尔文在根据圣经，描述了神性属性和人性属性互相交流的方式后，继续讨论两性的属性：‘然而，首要的是，基督真实的性质在同时解释两性的那些段落中，被明确无误的宣告。’对于加尔文，这些双重属性乃是对于基督 清楚的明示。虽然已经有了很多例子，例如赦罪的权柄，都是神性的，也都是基督在永远与父一同所拥有的，基督在道成肉身的时候，也以不同的方式施行这些属性。

Tylenda describes the attributes applying to both natures as ‘theandric’ because both natures exercise their own proper activity, ‘but join together in producing a single effect’.[41] Calvin, however, describes these properties in terms of the office of mediator. The significance of the office of mediator is underscored by Calvin's statement that it is the failure to attend to this office that led ‘some ancient writers’ into error.

Tylenda描述两性的属性乃是‘两性联合的（Theandric）’，因为两性施行了各自不同的活动，‘然而将其联合为一，以产生一个结果。’加尔文，仍然用中保职事的语言来描述这些属性。对于加尔文，中保职事的意义在于，若没有注意这个职事，就会使得‘某些古代的作者’陷入错谬之中。

In opposition to the error of these unidentified ancient writers, Calvin emphasizes the office of mediator in order to preserve the full divinity of Christ's divine nature. This is clear in Calvin's discussion of the fact that Christ will deliver ‘the kingdom to God, even the Father (1 Cor 15:24)’.[42] According to his divinity Christ's kingdom had no beginning or end, but in assuming the office of mediator, Christ laid ‘aside his insignia of majesty’ in order to receive the kingdom from the Father. For Calvin, it is essential that the role of mediation is temporary. As mediator, Christ receives from the Father; ‘But this is only for a time, until we enjoy the immediate presence of his Godhead.’[43] Furthermore, the name of ‘Lord’ applies to Christ ‘as holding a middle place’. When the work of mediation is complete ‘God will then cease to be the head of Christ, and Christ's own Godhead will then shine forth of itself, whereas now it is in a manner veiled.’[44]

为了反对某些古代匿名作者的错误，加尔文强调了中保的职事，以确保基督神性的完整神格（the full divinity of Christ's divine nature）。这在加尔文对于基督将带来‘神的国度，甚至是父神（林前15:24）’的讨论中是凸出的。根据祂的神性，基督的国度既无开始也无结束，但是在取了中保职事后，基督将祂‘君尊的记号’摆在了一边，好从父领受国度。对于加尔文，中保暂时的角色是必须的。基督作为中保从父领受一切；‘然而这都是暂时的，直到我们享受祂神格的直接同在。’除此以外，‘主’的名乃是用于基督‘作为居中维持的地位（as holding a middle place）’。当中保的工作完成后，‘神就不会再是基督的头，基督自己的神格将会从其中照耀出来，然而现今它乃是被幔子遮蔽的。’

We can conclude then, that the overarching concern for Calvin in discussing the communicatio is the person and office of the mediator. Calvin discuses the communicatio as an hermeneutical rule that protects the full deity and humanity of Christ, the integrity of both natures, rather than as an affirmation of a transfer of properties of one nature to the other. Consequently, insofar as theosis rests on the communicatio as a foundation, it has little support in Calvin.

因此，我们可以总结，笼罩在加尔文对于commincatio讨论之上的顾虑，乃是中保的位格和职事。加尔文将communicatio 当做一个捍卫基督完整的神性和人性的释经原则，并不是肯定一性的属性传输到另一性。其结果就是theosis就是communicatio的基础这种说法，在加尔文的神学中只能得到少许的支持。

King and priest    君王和祭司 

For Calvin, the office of mediator has three parts to it; those of prophet, king and priest.[45] Mosser makes an appeal to Christ's kingship by quoting the following: ‘Thus, while for the short time we wander away from God, Christ stands in our midst, to lead us little by little to a firm union with God.’[46]

对于加尔文，中保的职分有三个部分：先知，君王和祭司。Mosser以引用下面这段话的方式来诉诸于基督的君王职分：‘即使我们有短暂的时候远离神，基督站在我们中间，并引领我们逐渐进入与神坚固的联合中。’

According to Beveridge's translation, however, it is to full communion, rather than union, that Christ leads us. Although union is possible translation of the word coniunctionem,[47] from the larger context Beveridge's translation seems more plausible. Calvin is speaking of Christ as descended to us for a time in order to receive from the Father as man, in order to then bring us into a relationship of communion with God, rather than into participation in God:

根据Beveridge的翻译，基督引领我们所进入的是完全的交流（communion），而不是联合（union）。虽然根据更长的上下文来看，联合是coniunctionem的一个可能的翻译；但是，Beveridge的翻译看起来是更恰当的。加尔文论到基督在某个时间中为我们降世，成为人，从父领受（一切的祝福），好把我们带入一个与神交通的关系之中，而不是在神中有份：

For the Father hath given all power to the Son, that by his hand he may govern, cherish, sustain us . . . Thus, while we wander far as pilgrims from God, Christ interposes, that he may gradually bring us to full communion with God . . . he reigns by divine authority, because his reason for assuming the office of Mediator was, that descending from the bosom and incomprehensible glory of the Father, he might draw near to us . . . For as the Father is said to have given the Spirit to the Son without measure, so the reason is expressed that we might receive of his fullness, and grace for grace.

因为神已经将一切的权能赐予子，借由祂的手（子——译者），祂能够管辖，维持，并使我们喜乐。。。故此，当我们如同浪子远离神的时候，基督介入了，祂逐步将我们带入与神完全的交流中。。。祂借由神的权能掌权，因为祂取了中保职分的理由乃是，从父的怀抱和无法理解的荣耀中降世，祂能够临及我们。。。因为父已经将无限的圣灵赐给了子，（祂降世的）理由就被体现在我们能够领受祂的丰满，恩上加恩。

Christ does not receive the Spirit according to his divinity, but according to his humanity. According to his divinity, Christ is homoousias with the Spirit. Furthermore, Christ does not receive from the Father according to his divinity, but according to his humanity. According to his divinity Christ continues to possess all things with the Father.

基督不是根据祂的神性，而是根据他的人性领受了圣灵。根据祂的神性，基督乃是与圣灵homoousias（同质）。除此以外，基督也不是根据祂的神性，而是根据祂的人性从父领受。根据祂的神性，基督仍与父一同拥有万有。

Similarly, Calvin's discussion of Christ as priest focusses primarily upon Christ's humanity. Here Calvin returns to the second principle part of our reconciliation; In his office as priest, Christ's removes our sin and appeases the Father.[48] The sacrifice of expiation and propitiation that Christ brings is his obedience in our place:

同样的，加尔文对于基督为祭司的讨论主要着重在基督的人性。在此，加尔文回到我们（与神）和好的第二个定律；在祂作为祭司的职分中，基督除去了我们的罪，并让我们与神有和平。

For the Son of God, though spotlessly pure, took upon him the disgrace and ignomy of our iniquities, and in return clothed us with his purity . . . the Father having destroyed the power of sin when it was transferred to the flesh of Christ.[49]

虽然神的儿子是纯洁没有瑕疵的，亲自取了羞辱，背负了我们的过犯，将祂的纯洁披在我们身上。。。当罪被转换到基督肉身之时，父就摧毁了罪的权能。

Here the two parts of our reconciliation are joined; the exchange where Christ takes what is ours and gives to us what is his, and his work of substitution, offering himself in our place. Calvin emphasizes that Christ carried out this priestly work according to his human nature, a human nature that is in every way like ours, except sin. This protects the divinity of Christ's divine nature: ‘Whatever he spontaneously suffered, detracts in no degree from his majesty.’[50]

我们和好的两个部分在这之上合而为一；基督取了我们的所是，并将祂的所是赐个了我们，祂以自己为我们的替代，在我们的地位上献给神。加尔文强调基督乃是根据祂的人性尽祭司的工作。这个人性在各方面与我们一样，只是没有罪。这确保了基督神性的神格：‘不论祂自愿的受了什么苦痛，都不会贬低祂的尊荣。’

It is not that Christ ceased to be divine on the cross, however, but merely that his divinity was veiled and at rest. Thus, Christ ‘died the same death as other men naturally die, and received immortality in the same mortal flesh which he had assumed’.[51] This is in order that we might be included with him in all that he receives:

基督在十字架上并不会不再是神，只是祂的神格被遮盖，并停止作工。故此，基督‘与其他那些自然死亡的人一样死了，并在祂所取的肉身中，领受了不朽。’这一切能够叫我们能够与祂一同被包括在祂所领受的一切之中。

The Lord, by his ascension to heaven, has opened up the access to the heavenly kingdom, which Adam had shut. For having entered it in our flesh, as it were in our name, it follows, as the Apostles says, that we are in a manner now seated in heavenly places . . .[52]

主借由祂的升天，已经打通了亚当所关闭，通往属天国度的道路。因为祂在我们的肉身中进入到属的天国度里面，如同它就在我们的名字之中一样，其结果就是使徒们所说的，我们以某种方式坐在天上。。。

Christ enters the kingdom in our flesh, in our name, as our substitute. As a result, we are seated in heavenly places in Christ. Furthermore, as intercessor, Christ points to his righteousness in order to interpose this between the Father and our sins. This righteousness is the righteousness of Christ's obedience, a righteousness according to his human nature: ‘As by the sin of Adam we were alienated from God and doomed to destruction, so by the obedience of Christ we are restored to his favour as if we were righteous.’[53]

基督在我们的肉身中，和在我们的名字中进入了国度，以成为我们替代。其结果就是，我们乃是在基督里坐在天上。除此以外，基督作为介入者总是指向祂的公义，好将祂的公义插入在神和我们的罪行之中。这个公义乃是基督的顺服，一个根据祂人性的公义：‘如同因亚当的罪，我们成为与神无份的人，注定灭亡；我们也是同样借由基督的顺服被恢复到祂的喜悦中，好像我们就是公义的一样。’

Clothed in the righteousness of Christ           

穿上基督的公义 

That the righteousness with which we are clothed in Christ is the righteousness of his obedience, and thus a righteousness according to his human nature, is strongly reinforced by Calvin's disagreement with Osiander concerning justification. In the course of this argument, Calvin clearly affirms our union with Christ:

我们在基督里所穿上的公义乃是祂顺服的公义，故此，是一个根据祂人性的公义。这也是加尔文与Osiander对于称义这个题目产生冲突时，坚决强调的。加尔文在争论的过程中明确肯定我们与基督的联合是：

For we await salvation from him not because he appears to us afar off, but because he makes us, engrafted into his body, participants not only in all his benefits but also in himself. Therefore, I thus retort the argument, If you look to yourself damnation is certain; but since Christ has been communicated to you with all his benefits that all his things are made yours, that you are made a member of him, indeed one with him. His righteousness covers your sins . . . Not only does he cleave to us by an invisible bond of fellowship, but with a wonderful communion day by day, he grows more and more into one body with us, until he becomes completely one with us.[54]

我们并不是因为祂远远的向我们显现才等待祂的救恩，而是因为祂把我们接枝到祂的身体里面，不只是有份于祂所有的益处，而是有份于祂的自己。。。基督带着祂一切的益处，对你是那么的重要，因为祂所有的一切都会成为你的。你成为祂的一个肢体，就是与祂成为一。。。祂不单单用一个看不见交通之联结劈开我们，而是天天用一个奇妙的交通，祂与我们一同逐渐成长进入一个身体里面，直到祂完全与我们是一。

Mosser explains that this passage is Calvin's response to the accusation that he places Christ outside the believer. [55] The question, however, is whether the union with Christ is with his divinity, or with his humanity. Mosser's citation of this passage omits Calvin's discussion of Christ's righteousness covering our sins, and he does not note that it is Christ as our righteous substitute with whom we grow into union, and from whom we receive benefits. Although Mosser sees Calvin affirming a communication of divine righteousness to us, merely distinguishing this from a communication of divine essence, Calvin is insistent that the righteousness we receive is not divine. Ours is a participation in Christ's human nature, which is righteous through obedience, rather than in his divine nature which remains righteous with the Father.

Mosser解释到，加尔文在这段话中回应了对于他将基督置于信徒之外的指控。然而，此处的问题是，与基督联合是与祂的神性联合，亦或是与祂的人性联合。Mosser对于这段话的评论跳过了加尔文对于基督公义遮盖我们的罪行之讨论，他也没有指出，乃是基督成为我们公义的替代，我们也与祂一同长入联合中，并从祂领受了益处。虽然Mosser看见加尔文肯定神的公义与我们的交流，他却简单的将这点和与神的素质之交流当作两件事，而加尔文却坚持我们所领受的公义不是神的公义。我们的公义乃是因有份于基督的人性，祂的人性借由顺服而成为公义的，而不是在祂那个永远与父同是公义的神性里面。

This is the focus of Calvin's disagreement with Osiander in Institutes 3.11. Mosser argues that while Osiander claimed that we were righteous by sharing in the divine essence, Calvin affirmed that we only share in the divine nature. If this were the case, according to Mosser's description of nature as ‘kind or quality’, Calvin would be saying that the righteousness with which we are clothed is of the same kind or quality as the righteousness of the divine nature.

这就是加尔文在《要义》3.11中反对Osiander的重点。Mosser坚决主张当当Osiandder宣称我们乃是借由有份与神性而成为圣洁的时候，加尔文却肯定我们只在神性中有份。若根据Mosser所描述的，性质乃是‘种类或质量’是正确的，那么加尔文就会说我们所披上的公义乃是某种的种类或质量，如同神性的公义一样。

However, this seems to be precisely what Calvin is denying. For Calvin, Christ is our righteousness not because he is divine, nor because the righteousness of the divine nature was communicated to his human nature, but because he expiated sins and appeased the Father.[56] Calvin accuses Osiander of obscuring the priesthood of Christ by turning our attention to Christ's divinity. In contrast to this, Calvin argues that, while Christ is truly divine, he fulfills his office as priest according to his human nature:

不论如何，这（Mosser的观点——译者）看起来正是加尔文所要否定的。对于加尔文，基督是我们的公义并不是因为祂是神，也不是因为神性的公义交流给了祂的人性，而是因为祂为（我们的）罪行付上了代价，并（使我们）与神有和平。加尔文抨击Osiander因着把我们的注意力转到基督的神性，而遮盖了基督的祭司职分。与此相对，加尔文强烈坚持，当基督是真神的同时，祂也根据祂的人性，应验了祭司的职分。 

We, indeed, do not divide Christ, but hold that he who, reconciling us to God in his flesh, bestowed righteousness upon us, is the eternal Word of God; and that he could not perform the office of Mediator, nor acquire righteousness for us, if he were not the eternal God. Osiander will have it, that as Christ is God and man, he was made our righteousness in respect not of his human but of his divine nature. But if this is a peculiar property of the Godhead, it will not be peculiar to Christ, but common to him with the Father and the Spirit, since their righteousness is one and the same. Thus it would be incongruous to say, that which existed naturally from eternity was made ours.[57]

我没反而不能将基督切成两位，反要坚持那位在肉身中使我们与神和好的那位，将公义赐给我们，祂就是神永远的道；若祂不是永远的神，祂就不能够执行中保的职分，也无法将公义赐给我们。Osiander宣称基督是神也是人，祂并不是根据祂的人性，而是祂的神性，成为我们的公义。若这是神格的特别属性，那么它就不是基督特别的属性，而成为祂与父和圣灵所共有的，因为祂们的公义只有一个，且是一样的。故此，宣称那永远就存在的本质成为我们的，乃是不合适的。 

Against Osiander, Calvin insists that Christ was both priest and victim, and that ‘this he could not be in his divine nature’.[58] The work of justification involves a propitiatory sacrifice, and all that is performed according to the divine nature is performed by the whole Trinity. The righteousness that we receive from Christ is not the eternal righteousness of his divinity, but the righteousness that he receives as mediator, the righteousness of his obedience in our place:

为了反对Osiander，加尔文坚持基督同时是祭司和祭物，‘在祂的神性中这是不可能的’。称义的工作需要替代的祭物，凡是根据神性所执行的，就是借由整个三位一体所执行的。我们从基督所领受的公义并不是祂神性永恒的公义，而是祂作为中保所领受的公义，是祂在我们的地位上谦卑而有的公义：

Hence I infer, first, that Christ was made righteousness when he assumed the form of a servant; secondly that he justified us by his obedience to the Father; and accordingly, that he does not perform this for us in respect of his divine nature, but according to the nature of the dispensation laid upon him . . . For although Christ could neither purify our souls by his own blood, nor appease the Father by his sacrifice, not acquit us from the charge of guilt nor, in short, perform the office of priest, unless he had been very God, because no human ability was equal to such a burden, it is however certain that he performed all these things in his human nature.[59]

我在此总结到，基督乃是首先在取了奴仆形状的时候成为公义的；其次，祂乃是借由祂对父的顺服称义我们；有鉴于此，祂并没根据祂的神性为我们完成这一切，而是根据祂里面的那个神圣分赐（dispensation）的本质。。。因为虽然基督不能用祂自己的血净化我们的魂，也不能借由祂自己的牺牲，（为我们）与父建立和平，也不能使我们免除内心的定罪，简单的说，就是执行祭司的职分，除非祂就是那位神。因为没有任何人能够挑得起这个重担，不论如何，我们肯定，祂乃是在祂的人性中完成了这一切。

It is in the context of this discussion of Christ as priest and sacrifice that Calvin speaks of a mystical union.

加尔文在这些讨论基督作为祭司和祭物的讨论中，论到了奥秘的联合。

Therefore, to that union of head and members, the residence of Christ in our hearts, in fine, the mystical union, we assign the highest rank, Christ when he becomes ours making us partners with him in the gifts with which he was endued. Hence we do not view him as at a distance and without us, but as we have put him on, and have been engrafted into his body, he deigns to make us one with himself, and, therefore, we glory in having a fellowship of righteousness with him.[60]

故此，这个联合的头和肢体，基督住在我们的心中，就是奥秘的联合，当基督成为我们中的一员，并使得我们与祂一同在祂所忍受的恩典中，成为祂的伙伴，我们将 高的尊荣归于基督。所以，我们不把祂当做仍是遥不可及并缺少了我们一样，我们乃是穿上祂，并被接枝到祂的身体里面，祂愿意我们与祂成为一，故此，我们在与祂公义的交通中得到荣耀。

Mosser argues that here Calvin affirms a mystical union with God that is ‘substantially the same as the patristic notion of theosis’.[61] Discussing Bernard's connection between the mystical union and deification, as well as Maximus Confessor's influence on Bernard, Mosser argues: ‘it is reasonable to infer that Calvin too is referring to deification’.[62]

Mosser坚称，如同古教父对于theosis的观念，加尔文在此肯定与神奥秘的联合乃是‘素质上的（substantially）’。Mosser 在讨论Bernard与奥秘联合和神化的关系，以及坚信者马克西姆对于Bernard的影响时，他宣称：‘我们能够合理的结论到加尔文也是指着神化。’

Mosser supports his case by citing Institutes 3.11.10, but omits Calvin's description of the union with Christ as a fellowship of righteousness with him. It is clear, however, that for Calvin the gifts that we share with Christ are those ‘with which he was endued’ as our priest and sacrifice, rather than those which he from all eternity shares with the Father.  

Mosser引用了《教义》3.11.10来支持他的论点，但是却跳过了加尔文对于与基督联合乃是与祂的公义交通的段落。很明显的，对于加尔文，我们与基督一同有份的恩典那是那些‘祂所忍受过的’，就如同我们的祭司和祭物一样，而不是那些祂在永恒中与父一同拥有的那些东西。

That the righteousness in which we have fellowship with Christ is a righteousness of his human nature, rather than the divine righteousness that he shares with the Father becomes increasingly clear as Calvin continues. He opposes Osiander's claim that we are righteous together with God, and that Christ is our righteousness according to his divine nature:

故此，事实随着加尔文的论证越来越清楚，我们与基督交通中的公义，乃是祂人性的公义，而不是祂与父共有的那个神的公义。他反对Osiander所谓我们与神一同成为公义的，基督根据祂的神性，是我们的公义这样的说法： 

He [Osiander] at length concludes that Christ was given to us for righteousness, in respect not of his human, but of his divine nature; and though this can only be found in the person of the Mediator, it is, however, the righteousness not of man, but of God. He does not now twist his rope of two righteousnesses, but plainly deprives the human nature of Christ of the office of justifying.[63]

他[Osiander]长篇大论的结论说，基督并不是基于祂的人性，而是祂的神性，为了公义的缘故赐给我们；即使这只能在中保的位格中被寻见，它仍然不是人的公义，是神的公义。他如今并不是在玩弄他那条双重公义的绳子，而是直截了当的把基督的人性从祂的中保职分中踢了出去。

In contrast to Mosser's distinction of nature and essence, Calvin's point is precisely that the righteousness we receive is the righteousness of God in respect of origin, rather than in respect of quality or kind. It is righteousness from God, but not the righteousness of the divinity:

相对于Mosser区分本性和素质，加尔文的重点正好就是我们所领受神的公义作为源头，而不是作为质量或种类的公义。它乃是从神而来的公义，而不是神的公义：

We deny not that that which was openly exhibited to us in Christ flowed from the secret grace and power of God . . . Although righteousness comes to us from the secret fountain of the Godhead, it does not follow that Christ, who sanctified himself in the flesh on our account, is our righteousness in respect of his divine nature.[64]

我们并不否认从神儿来的神秘恩典和能力，在基督里明明白白的被显明给我们看见。。。虽然公义从神格那个奥秘的源头流向我们，这并不意味着为了我们的缘故，在肉身中献上了自己的基督，在祂的神性中是我们的公义。 

Communion in the body of Christ    

与基督的身体交流 

Mosser also cites a passage from 4.17.2, Calvin's discussion of the Lord's Supper, in support of his thesis. There is, however, nothing in the passage that adds anything to his case. Although Calvin speaks of being sharers in divine immortality,[65] he once again refers to the source of the immortality rather than the kind or quality. When speaking of the life which Christ received from the Father, Calvin explains: ‘For properly he is speaking not of the properties which he possessed with the Father from the beginning but of those with which he was invested in the flesh in which he appeared.’[66] Far from emphasizing a communicatio and subsequent theosis, Calvin's discussion of the Lord's Supper emphasizes the distinction of properties of the two natures. Calvin strongly opposes the Lutheran position, that by the communicatio the divine property of ubiquity is shared with the human nature of Christ, so that Christ's risen and ascended body is ubiquitous. We mentioned two rules that guide Calvin's thought in the introduction. It is according to the second of these rules that ubiquity is rejected:

Mosser也引用了4.17.2中加尔文对于主晚餐的讨论以支持他的论点。即使这样，这段话中也没有任何材料能够帮助他。虽然加尔文说到作为神的不朽之分享者，他再次指向不朽的源头，而不是种类或质量。当加尔文论到基督从父所领受的生命时，他说：‘正确的说，祂并不是在论及祂从太初与父共有的属性，而是那些在祂显现中，祂加入肉身中的。’加尔文根本没有强调communicatio与之后的theosis。加尔文对于主晚餐的讨论强调的是两性属性的不同。加尔文强烈的反对路德派的立场，就是借由communicatio神性的属性被基督的人性所分享，好叫基督的复活和升天的身体成为无所不在的。我们在介言中提到有两个规范加尔文思想的定律。乃是根据第二个定律，那个无所不在性被否定了：

But if it is considered one of the properties of a glorified body to fill all things in an invisible manner, it is plain that the corporeal substance is abolished, and no distinction is left between his Godhead and his human nature . . . In short, by thus trifling, they, not in direct terms indeed, but by a circumlocution, make a spirit of the flesh of Christ; and, not contented with this, give him properties altogether opposite.[67]

很明显的，若思考得荣身体的一个属性以一种看不见的方式充满万有，有型的性质就被抛弃了，在祂的神格和祂的人性间就不存在任何的区别。。。简单的说，借由这种惊秫的说法，他们并没有使用直截了当的字眼，而是拐弯抹角的，把基督的肉身当做一个灵体了；这还不够，他们还将完全相对的属性归给了祂。

Rather, Calvin insists that the flesh that was assumed, in which Christ suffered, is the same as the flesh in which he was raised and ascended.

加尔文反而在强调那个被取的肉身，基督在其中受苦，就是祂复活升天时的那个肉身。

Calvin once again discusses one of the texts with which he demonstrated the communicatio, but this time uses it to reinforce that ‘the one person of Christ is composed of two natures, but so that each has its peculiar properties unimpaired’. He explains that, in saying that they ‘crucified the Lord of Glory’, Paul ‘means not that he suffered anything in his divinity, but that Christ, who was rejected and despised, and suffered in the flesh, was likewise God and the Lord of glory’.[68] As in Institutes 2.14.2, Calvin's emphasis in discussing this text is the improper quality of the predication in order to protect the divinity from suffering.

加尔文再次讨论了他用来展示communicatio的段落，但是他这次乃是用这个段落来加强‘基督独一的位格乃是由两个本性所构成的，好叫每一个本性特有的属性得以保存。’他进一步解释说，他们‘钉死了荣耀的主’，保罗‘的意思并不是祂在神性中受了任何的苦，而是那位被拒绝和藐视的基督，在肉身中受苦，神和荣耀的主也同样在其中。’如同在《要义》2.14.2 中，加尔文在这段话中所强调的是错误（的将属性归于错误的性质——译者）之本质，以保护神性不受苦。

Tylenda asserts that Calvin's disagreement with the Lutherans concerned his conviction of an indirect, rather than a direct communicatio. He argues that, for the Lutherans, the properties of one nature were communicated directly to the other nature, but that for Calvin the communication was always to the person who possessed the other nature. We have seen, however, that Calvin describes the communicatio in direct terms. It seems more likely that his difference with the Lutherans concerns the use to which the communicatio is to be put. For Calvin, the communicatio is a way of interpreting Scripture in order to protect the full divinity and humanity of Christ. His emphasis is on the communicatio as a manner of speaking, rather than a principle that can then be applied.

Tylenda坚称加尔文与路德会的分歧乃是因为他倾向于一个间接，而不是直接的communicatio。他坚决相信，对于路德会，一个本性的属性能够直接被交流给另一个属性。但是对于加尔文，这个交流总是向着那个拥有另一属性的位格。我们已经看见，加尔文用直接的用词来描述communicatio。这使得他和路德会的分歧看起来更像是communicatio应该如何使用。对于加尔文，comunicatio乃是一种诠释圣经的方法，好保护基督完整的神性和人性。他对于communiatio的强调，乃是一种描述的方式，而不是能够被应用的原则。

If the Lutheran application of the communicatio to argue that the divine quality of ubiquity is shared with the glorified body of Christ is inappropriate, does it not follow that to share properties of the divine nature with glorified believers is likewise inappropriate?

路德会对于communicatio的应用上，宣称神性无所不在的质量被基督得荣之身体所分享是不合适的，难道得荣的信徒有份于神性的属性不也是一样的不合适吗？

Psalm 82:6    

诗篇82:6

Having discussed the instances of the language of deification to which Mosser points in support of his thesis, we now turn to the final stage in his argument. Along with 2 Peter 1:4, Psalm 82:6 is one of the key texts that was used by the Fathers to ground the doctrine of theosis. Although Calvin's interpretation of this text diverges from that of the Fathers, Mosser points out that Calvin does not directly contradict patristic exegesis. Mosser concludes:

在讨论完Mosser所指出，用来支持他论点的神化用语后，我们现在转向他所坚称的 后一个点。如同彼后1:4，诗篇82:6 是一处被教父们用来构筑theosis教义基础的重要经文。虽然加尔文对于这处经文的诠释和教父们不同，Mosser指出加尔文并没有直接与教父们的解经发生矛盾。Mosser结论到：

Should we infer from Calvin's divergence that he would have viewed the bold language of the fathers as inappropriate? No. On the contrary, the logic of several of Calvin's statements, including comments on Psalm 82, leads to the conclusion that Calvin would have had no difficulty with the application of the term ‘gods’ to glorified human beings so long as the term is properly understood.[69]

加尔文的诠释明显的和教父们的诠释不同。但是加尔文并没有违反教父们用这些经文所要支持的教义或语言。事实上，他完全没有提及教父们的诠释。我们是否该因加尔文（与教父们）的不同而推断，他认为教父们那些大胆的用词是不合适的？不。相反的，好几处加尔文的话背后的逻辑，包括诗篇82篇的注释，都让人相信加尔文对于使用‘神（gods）’这个词以荣耀人类，不会有任何的问题，只要这个词能够被正确的理会。

The logic that Mosser is referring to is as follows: In Institutes 1.14.5 Calvin refers to angels as gods, and in his commentary on 1 John 3:2, he refers to the glorification of believers as being like Christ's glorious body:

Mosser此处使用的逻辑如下：在《教义》1.14.5中，加尔文称天使为神（gods），在他对约壹3:2的注释中，他称信徒的荣耀就像基督荣耀的身体一样：

The appropriateness of angels being designated gods due to their reflection of the divine glory combined with statements about believers’ glorification leads to the conclusion that glorified believers can appropriately be designated gods . . . .Though Calvin does not explicitly draw this conclusion, his reasoning inescapably leads to it. For broad theological reasons rather than a single proof-­text he would have found the designation of glorified believers as ‘gods’ acceptable and even appropriate if one properly understood what was and was not meant by it.[70]

天使之配被称作神（gods）乃是因为他们返照了神的荣耀，加上那些关于信徒荣化的宣告，让我们得到被荣化的信徒能够被合适的称作神（gods）的结论。。。。虽然加尔文并没有特别归结出这个结论，他的论证毫无疑问就是指向它。根据更全面的神学论证，而不是根据个别的经文，人们将会发现把得荣的信徒称作‘神（gods）’是可以被接受的，甚至，若人能够合适的理会它意表什么，不意表什么，甚至会觉得这个称呼甚至是合适的。 

Mosser's discussion of Psalm 82:6 is the culmination of his evidence to support his thesis. He argues that even if Calvin's interpretation of Psalm 82:6 is seen as a counterexample to his thesis, an isolated counterexample does not outweigh the ‘strong, varied and pervasive’ evidence that he has presented.[71] However, one might ask if Calvin's divergence with the Fathers in interpreting this verse does not need to be taken more seriously, and whether Mosser's deduction is firm enough ground to support his thesis. Particularly in light of the fact that Mosser's evidence has been shown to be of little value in supporting his thesis.

Mosser对于诗篇82:6的诠释乃是他用来支持他论点之证据的 高点。他坚称，即使加尔文对于诗篇82:6的诠释乃是针对他论点的反面例证，一个孤立的反证并不能推翻已经展现出来，‘强而有力，众多和普遍性’的证据。不论如何，人们可能会质问，既然加尔文对于这处经文的诠释与教父们不同，那就更需要严肃的对待它，Mosser的抹杀事实才是支持他论点的 有力之基础。特别是，事实上Mosser的证据已经被证明根本无法有力的支持他的论点。

Calvin did affirm that believers ‘become by grace what the Son of God is by nature and . . . receive the blessings that are his by rights as undeserved gifts’.[72] However, when Calvin speaks in this way, he is referring to the human nature of the Son of God, and the blessings that the Son of God receives according to the righteousness of his human nature, rather than the divine righteousness he shares from all eternity with the Father. Our participation in Christ is in Christ as our substitute, as a righteous human before God. There is little justification for Mosser's claim that Calvin affirmed the deification of believers.

加尔文确实肯定信徒会‘借由恩典，在性质上面成为神儿子的所是。。。领受了他们原不配领受的祝福。’即便如此，当加尔文如此说的时候，他指的是神儿子的人性，和神儿子根据祂人性的公义所领受的祝福，而不是祂在永远就与父共同分享的神性之公义。我们在基督中的有份乃是在基督里面，以祂为我们的替代，作为在神面前公义的人。Mosser所宣称的加尔文肯定信徒之神化乃是得不到什么支持的。

With respect to the question of whether Calvin would have objected to the bold language which the Fathers used, I suggest that Calvin probably would have objected to it even if he granted some kind of deification. His grounds for objecting to the use of such language in describing creation would probably apply also to deified believers: ‘“Nature is God”, may be piously used . . . but as it is inaccurate and harsh . . . it does harm to confound the Deity with the inferior operations of his hands’.[73]

对于加尔文是否会反对教父们使用的大胆用词，我认为加尔文应该会反对，即便他采用了某种的神化教义。祂会反对使用那样的用词来描述被造之立场，也应该适用于被神化的信徒：‘“性质是神（Nature is God）”，或许可以被以虔诚的方式来使用。。。但是它是不正确的和粗野的。。。它将用神手次等的运作混乱了神格。’

[1] C. Mosser, ‘The greatest possible blessing: Calvin and deification’, Scottish Journal of Theology 55/1 (2002), pp. 39–40.

C. Mosser，“我们所能获得 大的祝福：加尔文与神化”，苏格兰神学期刊55/1 (2002)，39-­40页。

[2]Mosser notes that ‘Deification’ and ‘Divinisation’ are somewhat inadequate translations of theosis. For this reason, I will tend to leave the word theosis untranslated.

Mosser指出‘神化（Deification）’和‘神圣化（Divinization）’都不是对于Theosis贴切的翻译。因着这个缘故，我将使用未翻译的theosis。

[3]Ibid., p. 53.

同书53页。

[4]Ibid., p. 37.

同书37页。

[5]Ibid., p. 55.

同书55页。

[6]For the purposes of this paper I limit discussion to the Institutes. Although Mosser also makes some reference to Calvin's commentaries, the bulk of his argument concerns the Institutes.

为了这篇文章的缘故，我将讨论限制在《要义》。虽然Mosser也用了某些加尔文的解经，这篇文章的中的绝大部分在《要义》之上。

[7]Mosser, ‘The Greatest Possible Blessing’, p. 36.

Mosser，“我们能够获得 伟大的祝福”，36页。

[8]Ibid., p. 54.

同书54页。

[9]Ibid., p. 49.

同书49页。

[10]Ibid., p. 47.

同书47页。

[11]Institutes 4.17.19. All quotations from the Institutes are from John Calvin, Institutes of the Christian Religion (trans. Henry Beveridge; London: James Clarke & Co., 1957) unless otherwise noted. I have also consulted the more recent translation by Battles. Although the Battles translation is more recent, it is not without its critics. Muller, for example, asserts: ‘Both in its apparatus and in its editorial approach to the text, the McNeill­-Battles translation suffers from the mentality of the text­-critic who hides the original ambiance of the text even as he attempts to reveal all its secrets to the modern reader’ (Muller, The Unacommodated Calvin, p. ix). See also Anthony Lane's comments in John Calvin: Student of the Church Fathers (Edinburgh: T&T Clark, 1999), p. xii. All emphasis in quotations from the Institutes is added.

《要义》4.17.19。除非另有注明，所有从《要义》引用的材料都是从约翰加尔文，《基督教要义》中引用的（Henry Beveridge译；伦敦：James Clarke & Co，1957）。我也参考了Battles的新翻译。虽然Battles的翻译比较新，但是却缺少了批判的部分。例如Muller就说到：“两个译本在组织架构和在编辑内容的方式上，McNeil­Battles的翻译缺少了对于内容批判的心态，在他尝试向现代读者启发《要义》的奥秘时，读者仍无法窥知内容当时的环境和气氛。”（Muller，不妥协的加尔文，p.ix）。也参考Anthony Lane 在约翰加尔文：古教父的学生（爱丁堡：T&T Clark, 1999）中的注释，p.xii。所有从要义摘录的重点都加上了引号。

[12]Mosser, ‘The Greatest Possible Blessing’, p. 42.

Mosser，“我们能够获得 伟大的祝福”，42页。

[13]Institutes 1.15.4.

《要义》1.15.4。

[14]Ibid.

同书。

[15]CO 2.186. CO= G. Baum, E. Cunitz and E. Reuss, eds, Ioannis Calvini Opera quae supersunt omnia (59 vols; Brunswick & Berlin: C.A. Schwetschke, 1863–1900).

CO2.186.CO=G. Baum，E. Cunitz和E. Reuss编辑，Ioannis Calvini Opera quae spersunt omnia（59卷；Brunswick & Berling: C.A. Schwetschke，1863-­1900）。

[16]Mosser, ‘The Greatest Possible Blessing’, p. 43.

Mosser，“我们能够获得 伟大的祝福”，43页。

[17]Institutes 1.13.24.

《要义》1.13.24。

[18]We will see this worked out in detail below. See also Paul Van Buren's Christ in Our Place: The Substitutionary Character of Calvin's Doctrine of Reconciliation (Eugene: Wipf and Stock, 2002), and Trevor Hart's ‘Humankind in Christ and Christ in Humankind: Salvation as Participation in our Substitute in the Theology of John Calvin’, SJT 42/1 (1989), pp. 77–84.

我们在接下来的段落中将会看见相应的细节。也参考Paul Van Buren的在我们地位的基督：加尔文和好教义中的替代特性（Eugene：Wipf and Stock，2002），和Trevor Hart的‘在基督里的人类和在人类里的基督：在约翰加尔文神学中救赎作为我们有份的代替’，SJT 42/1（1989），77­-84页。

[19]Institutes 2.1.6

《要义》2.1.6。

[20]Institutes 1.13.26.

《要义》1.13.26。

[21]Institutes 2.12.3.

《要义》2.12.3。

[22]Institutes 2.1.4.

《要义》2.1.4。

[23]Paul Van Buren has helpfully discussed the centrality of this theme in Christ in Our Place. See also Hart ‘Humankind in Christ and Christ in Humankind’.

Paul Van Buren在在我们地位中的基督里面，已经讨论了这个题目的核心。也参考Hart‘在基督里的人类和在人类里的基督。’

[24]Wendel points out the foundational role that christology played in Calvin's disagreement with the Lutheransconcerning Christ's presence at the Lord's Supper (Wendel, F. Calvin: Origins and Development of His Religious Thought, trans. P. Mairet [Grand Rapids: Baker, 1997], p. 350).

Wendel指出基督论在加尔文和路德会关于基督在主晚餐中的显现之分歧，基督论扮演了基础的角色（Wendel，F. 加尔文：其宗教思想的起源和发展，P. Mairet译[Grand Rapids，Baker，1997]，350页。） 

[25]Institutes 2.13.1.

《要义》2.13.1。

[26]Institutes 2.13.4.

《要义》2.13.4。

[27]Oberman points out that the extra­-Calvinisticum has often been associated with the axiom finitum non capax infiniti. Oberman argues, however, that this is completely alien to Calvin's intention. Rather than having its roots in the philosophical conviction finitum non capax infiniti, Oberman argues that its roots lie in Calvin's opposition to medieval Mariology which saw Christ as being, not homo purus, but deus homo. Thus it is through Mary as homo purus that we are able to approach Christ as deus homo (Oberman, H. ‘The “Extra” Dimension in the Theology of Calvin’, The Journal of Ecclesiastical History 21 (1970), pp. 58ff).

Oberman指出extra­-Calvinisticum总是和有限不能包含无限（finitum non capax infiniti）这个主轴发生密切的关系。Oberman坚决相信，它乃是完全不容于加尔文的初衷之内。Oberman认为它并不是根植于从哲学转换过来的有限不能包含无限，而是根植于加尔文反对中古世纪马里亚论中不将基督视为纯粹的人（homo purus），而将基督视为神人（deus homo）之观点。借由作为纯粹的人的马里亚，我们才能接近作为神人的基督（Obermans，H.“加尔文神学中的‘另一个’层面”，教会历史期刊21（1970），58页等）。

[28]Institutes 2.13.4.

《要义》2.13.4。

[29]In addition to citing 2.13–14, Mosser directs the reader to D. Willis­Watkins, ‘The Unio Mystica and the Assurance of Faith According to Calvin’, Calvin: Erbe und Auftrag, ed. Willem van’t Spijker (Kampen: Kok Pharos, 1991). However, Willis­Watkins makes much the same argument as Mosser concerning the two-­level union of divinity and humanity and provides no more detailed discussion of the relevant passages of the Institutes than Mosser.

除了引用2.13­14外，Mosser将独自引向了D. Willis-Walkins，‘根据加尔文的Unio Mystica和对于信心的确认’，加尔文：Erbe und Auftrag，Willem van’t Spijker（Kampen: Kok Phaors, 1991）。不论如何，Willis­-Watkings和Mosser一样，对神性和人性的双层次联合提出了同样的论点，却没有如同Mosser一样，对于《要义》的相关段落提出详细的讨论。

[30]Institutes 2.14.1

《要义》2.14.1。

[31]Tylenda, J. ‘Calvin's Understanding of the Communication of Properties’ in An Elaboration of the Theology of Calvin, vol. 8 of Articles on Calvin and Calvinism, ed. Richard C. Gamble (New York: Garland, 1992), pp. 148–59.

Tylenda，J.‘加尔文对于属性相通的理解’，对于加尔文神学的深入解析，卷八，关于加尔文和加尔文主义的论文，

Richard C. Gamble编辑（纽约：Garland，1992），148-­159页。

[32]Institutes 2.14.2

《教义》2.14.2。

[33]Ibid. 同书。

[34]Tylenda, ‘Calvin's Understanding’, p. 149.

Tylenda，“加尔文的理解”，149页。 

[35]This point is further supported by Calvin's two other examples of the communicatio in Institutes 2.14.2.

加尔文在《教义》2.14.2里面的，关于communicatio的例子进一步支持这个论点。

[36]Tylenda, ‘Calvin's Understanding’, p. 153.

Tylenda，“加尔文的理解”，153页。 

[37]Tylenda asserts that, for Calvin, the communicatio is indirect, to the person rather than to the nature. See also Oberman's suggestion that the indirect nature of the communication is the key to Calvin's disagreement with Luther concerning the ubiquity of Christ's glorified body (Oberman, ‘The “Extra” Dimension’, p. 57).

Tylenda声称，对于加尔文，communicatio是间接的，是针对位格（person），而不是针对本性（nature）的。也请参考Oberman建议的，这个communication的间接特质乃是加尔文和路德间，对于基督得荣身体之普遍存在性分歧的关键（Oberman，‘“另外”的层次’，57页）。

[38Tylenda, ‘Calvin's Understanding’, p. 157. Thus, Tylenda disagrees with Van Buren: ‘I doubt that Calvin would say that John's expression, “The Word was made flesh”, is only a manner of speaking.’

Tylenda，‘加尔文的理解’，157页。故此，Tylenda不认同Van Buren：‘我怀疑加尔文会说约翰同样的话，“道成了肉身”，这不过是一种说法罢了。’

[39]The importance of analogy and anagoge is helpfully discussed in Zachman, ‘Calvin as Analogical Theologian’, SJT 51/1 (1998), pp. 162–87.

Zachman对于类比和神秘解释是重要，并有帮助的，‘类比神学家加尔文’，苏格兰神学期刊51/1（1998），162­-187页。

[40]Institutes 2.14.3

《要义》2.14.3。

[41]Tylenda, ‘Calvin's Understanding’, p. 150.

Tylenda，“加尔文的理解”，150页。 

[42]Institutes 2.14.3

《教义》2.14.3。

[43]Ibid.

同书。

[44] Ibid.

同书。

[45]Institutes 2.15.1

《要义》2.15.1。

[46]Institutes 2.15.5

《要义》2.15.5。

[47] CO 2.365. Although coniunctio can mean union in the sense of joining together, it can also have the sense of a mutual association. See Oxford Latin Dictionary (Oxford: Clarendon Press, 1968), p. 408.

CO2.365。虽然coniunctio能够从这个意义而言，意表联接在一起的联合，它也能够拥有一个互相关联的含义。参考牛津拉丁文字典（牛津：Clarendon出版社，1968），408页。

[48]Institutes 2.15.6

《要义》2.15.6。

[49]Institutes 2.16.6

《要义》2.16.6。

[50]Institutes 2.16.6

《要义》2.16.6。

[51]Institutes 2.16.13.

《要义》2.16.13。

[52]Institutes 2.16.16.

《要义》2.16.16。

[53]Institutes 2.17.3.

《要义》2.17.3。

[54]Institutes 3.2.24.

《要义》3.2.24。

[55]Mosser, ‘The Greatest Possible Blessing’, p. 47.

Mosser，“我们能获得 伟大的祝福”，47页。

[56]Institutes 3.11.6.

《要义》3.11.6。 

[57] Institutes 3.11.8

《要义》3.11.8。 

[58] Institutes 3.11.9

《要义》3.11.9。 

[59]Ibid.

同书。

[60]Institutes 3.11.10

《要义》3.11.10。 

[61]Mosser, ‘The Greatest Possible Blessing’, p. 50.

Mosser，“我们能获得 大的祝福”，50页。

[62]Ibid.

同书。

[63]Institutes 3.11.12

《教义》3.11.12。 

[64]Ibid. 同书。

[65]Institutes 4.17.4

《要义》4.17.4。

[66]Institutes 4.17.9

《要义》4.17.9。

[67]Institutes 4.17.19

《要义》4.17.19。

[68]Institutes 4.17.30

《要义》4.17.30。

[69]Mosser, ‘The Greatest Possible Blessing’, p. 51.

Mosser，“我们能获得 伟大的祝福”，51页。

[70]Ibid., p. 52.

同书，52页。

[71]Ibid., p. 53.

《同书》53页。

[72]Ibid., p. 36.

《同书》36页。

[73]Institutes 1.5.5.

《要义》1.5.5。