CHRISTOLOGICAL CONFUSION & CHINA'S REFORMING CHURCHES
基督論的錯解以及中國改革中的教會
POSTED BY BRUCE BAUGUS
链接：http://www.reformation21.org/blog/2015/08/christologicalconfusionchina.php
Introduction
介言
Christological confusion has sunk a root into the rich soil of China's emerging Reformed community. At present, some pastors and others on the mainland believe Christ's human nature is uncreated and eternal. What is more, some believe this view represents orthodox Reformed Christology.
對於基督論的錯解已經深深的扎根於中國欣欣向榮的改革宗群體這塊肥沃的土壤之中。目前，有些牧師並中國大陸的信徒相信基督的人性是非受造並永恆的。除此以外，有些人還相信這就是正統改革宗的基督論。
Although it is unclear just how pervasive this view has become, the controversy is known throughout China's reforming churches due to the prominence of a current proponent. Soliciting varying responses across East Asia, the vast majority of China's Reformed believers, including many of those most concerned about this man's Christology, highly regard him and his ministry. For this reason, most appear to be willing to overlook or even accommodate this odd opinion.
雖然目前還不清楚這種觀點滲透的情況，這個爭議已經因著其支持者的聲望，在中國改革中的教會變的家喻戶曉。相較於東亞各種的回應而言，絕大部分的中國改革宗信徒，包括許多非常關係此君之基督論的人士，都非常推崇他本人並他的職事。因著這個緣故，大多數人似乎願意完全忽視或接受這種怪異的觀點。
Largely unknown in the West, the scope, depth, and apparent persistence of this confusion in China's vibrant but tender Reforming churches which is not isolated from these developments. The humanity of Jesus Christ is created and finite, just as ours; the view that his human nature is, in any actual sense, uncreated and eternal is problematic and potentially dangerous to the faith.
西方對於這個錯解在中國的規模，影響深度，並冥頑不化基本上是一無所知的，然而脆弱的改革中的教會應當獲得世界改革宗群體更多的注意力－－他們並不能獨善其身。耶穌基督的人性是被造並有限的，就如同我們的人性一樣；不論在任何意義上認為祂的人性是非受造並永恆的觀點都是有問題的，並具有危及信仰的潛力。
Preview of Series
此系列的預告
This post is the first in a twelvepart series on the current Christological confusion in East Asia. In the next post I briefly describe the cause and context of this confusion within China's emerging Reformed community. Posts 3 and 4 briefly present the traditional, orthodox understanding of the biblical teaching on the origin of Christ's human nature as codified in the ecumenical creeds (post 3) and Reformed standards (post 4). In posts 5-11 I inspect seven statements (one per post) about the human nature of Christ contributing to the current confusion, before concluding the series in post 12.
本文乃是關於現今在東亞關與基督論的錯解之十二篇博文的第一篇。在接下來的博文中，我將會簡要的描繪在中國欣欣向榮的改革宗群體中，這個錯解的原因並背景。第三並第四篇博文將展現對於基督人性之起源的聖經教訓，傳統的並正統的理解，這種理解已經被大公教會指定為信仰準則（第三篇），以及改革宗的標準（第四篇）。從第五到第十一篇中，我將審視目前錯解中關於基督人性的幾個論點（每篇一個論點），並在第十二篇中作出總結。
（博文一結束）
Context & Cause of the Current Confusion
現有錯解的背景與起因
In one of the most fascinating developments in global Christianity today, many pastors and other believers in China are embracing Reformed theology and reforming their beliefs and practices. Though a few observers challenge the claim, a Reformed community in China (as opposed to isolated individuals and congregations) does exist, and not just online. The tendrils of this community often twine around the ministries of a relatively few widely recognized ministers. As such, these individuals, whose ministries are often based outside of China, exercise remarkable influence on theological opinion within the still relatively secluded world of Reformed Christianity on the mainland.
在今日全球基督教發展中最令人驚嘆的現象是，許多在中國的牧師並信徒接受了改革宗神學並正在改革他們的信仰與實行。雖然某些人士否定這樣的宣告，但是在中國確實存在一個改革宗的群體（並不是單獨的個人或會眾），而不單單是網路群體罷了。這個群體的觸角往往纏繞於少數廣為人所知之牧師的職事。因著這個緣故，那些個人的職事往往在中國之外，在神學觀念上，卻對仍然相對隔絕的中國大陸改革宗基督徒中產生巨大的影響力。
For many years now, and at least as recently as 2013, one such influence with an international ministry and reputation has been saying some very confusing things about the human nature of Jesus Christ. [1] At times, he has attempted to clarify and defend his comments. One such attempt is found in a series of three recordings he made in 2012, which were subsequently transcribed and translated by others. Though these three recordings and a booklet he published in 1991 are the sources cited below, the primary source of the confusion in China's Reformed community has been his oral statements to the same effect in sermons, lectures, and especially question and answer sessions.
多年以來，最起碼到2013年，一個具有此影響力與聲望的國際性佈道團不斷的在傳講某些對於基督人性非常令人困惑的觀點。他不斷的嘗試澄清並捍衛自己的論點。其中的一個嘗試乃是他在2012年錄製的三卷錄音，並被他人抄錄並翻譯。雖然這三卷錄音並他在1991年出版的小冊子都是接下來要引用的資料來源，造成中國改革宗錯解的主要資料來源是他在講道，神學課程，特別是問答中口頭的表述。
Though this man's public statements are the source of the current confusion, as one Reformed observer explains, "the belief that Christ's humanity is uncreated actually has had a longstanding tradition among Chinese Christian leaders associated with Reformed theology, including Jia Yuming." [2] This tradition appears to be reflected in the widely used Chinese translation of the Belgic Confession, which curiously drops the original's explicit affirmation that the human nature of Christ is created. [3] All of this predates the current proponent of this view, whose statements may represent what he sees as an established, albeit eccentric, Eastern Christological tradition--a tradition that seemed certain to fade away without his advocacy.
雖然此君公開的講述是目前錯解的主要源頭，一位改革宗觀察者解釋到，「對於基督人性為非受造的信仰是中國基督教中與改革宗神學有關之領袖長久以來的傳統，包括賈玉銘（Jia Yuming）。」這個傳統看起來也被反映在比利時信條的（the Belgic Confession）中文翻譯之中。所有這一切原先就存有的，對於這個觀點支持者的宣告可能使得他看見了一個根深柢固，非常古怪的，東方基督論傳統－－一個無法獲得支持而逐漸消亡的傳統。
A Cautious Critique
小心謹慎的評論
Some of the church's greatest fathers have occasionally said some odd things about Jesus Christ, things later generations viewed as ill-advised or just plain wrong. Take Athanasius of contra mundum fame for his stand against ascendant Arians. Once, while trying to show how his adversaries mangled Hebrews 3:2 about Jesus' becoming or being made or appointed high priest, he drew this analogy of the incarnation:
有些教會最為偉大的教父有時候也會說出關於耶穌基督的怪異論點，後世視其為不明智，或就是錯誤的。以極力反對亞流派的亞他拿修為例，在嘗試表明他的對手胡謅希伯來書三2中關於耶穌的成為，或被造或被設立為大祭司的時候，他使用了以下的例子來描繪道成肉身：