基督的位格
The Person of Christ
唐纳德·麦克劳德 / Donald Macleod
简介 Summary
麦克劳德对基督位格论的权威研究。基督的位格——既是完全的神，又是完全的人——是基督教神学的核心奥秘。作者以迦克墩会议（451年）的基督论正统表述为基础，深入探讨了道成肉身的神学意义、两性一位格的教义内容、以及现代神学对基督论的挑战。麦克劳德既维护了传统正统的基督论，又以现代学术的方法和语言重新阐释，为理解基督的神人二性提供了重要的神学资源。
MacLeod's authoritative study of the person of Christ. Christ's person—both fully God and fully human—constitutes Christianity's central mystery. Based on the orthodox Christological formulation of the Council of Chalcedon (451), the author deeply explores the theological significance of the Incarnation, the doctrine of two natures in one person, and modern theological challenges to Christology. MacLeod both defends traditional orthodox Christology and reinterprets it with modern academic methods and language, providing important theological resources for understanding Christ's divine-human nature.
📑 章节 Chapters
Ch.1: The Heart of the Christological Problem
麦克劳德开篇即指出基督论的根本问题：如何理解耶稣基督既是神又是人这一基督教信仰的核心声称。作者回顾了基督论争议的历史背景，说明这不仅是学术问题，更关乎救恩的根基。如果基督不是真神，他就不能成就救恩；如果他不是真人，他就不能代表人类。
MacLeod begins by identifying Christology's fundamental problem: understanding Jesus Christ as both God and human—Christianity's central claim. The author reviews Christological controversies' historical background, showing this is not merely academic but concerns salvation's foundation. If Christ is not truly God, he cannot accomplish salvation; if not truly human, he cannot represent humanity.
“The doctrine of the person of Christ is not a philosophical speculation but a soteriological necessity. 基督位格的教义不是哲学思辨，而是救恩论的必然要求。”
“Christian faith stands or falls with the conviction that in Jesus Christ we encounter both true God and true man. 基督教信仰成败取决于这一信念：在耶稣基督里我们遇见了真神真人。”
Ch.2: New Testament Christological Witness
详细考察新约各书卷对基督神性和人性的见证。从福音书中基督的自我启示，到保罗书信的基督论颂歌，再到希伯来书和约翰著作的高等基督论，麦克劳德证明新约从不同角度一致见证了基督的神人二性。这种见证不是后来的神学发展，而是最早期基督教的信仰核心。
Detailed examination of New Testament books' witness to Christ's divinity and humanity. From the Gospels' self-revelation of Christ, to Pauline Christological hymns, to Hebrews and Johannine high Christology, MacLeod shows the New Testament consistently witnesses to Christ's divine-human nature from different angles. This witness is not later theological development but earliest Christianity's faith core.
“The New Testament presents us with a Christ who is both the Son of God and the Son of Man. 新约向我们呈现的基督既是神的儿子又是人子。”
“The incarnation is not a later theological construction but the presupposition of all New Testament theology. 道成肉身不是后来的神学建构，而是全部新约神学的前提。”
Ch.3: Early Church Christological Controversies
系统回顾从二世纪到五世纪的基督论争议发展。从诺斯底主义的幻影说到阿里乌主义的次神论，从阿波里拿留主义到聂斯托流主义，再到欧提乞主义，每种异端都试图以牺牲基督论的某个方面来解决神人二性的张力。麦克劳德分析了这些错谬的根本原因和教会的回应。
Systematic review of Christological controversy development from second to fifth centuries. From Gnostic docetism to Arian subordinationism, from Apollinarianism to Nestorianism to Eutychianism, each heresy attempted to resolve divine-human tension by sacrificing some aspect of Christology. MacLeod analyzes these errors' root causes and the church's responses.
“Every heresy was an attempt to make Christ more comprehensible by making him less than the church believed him to be. 每一种异端都是试图通过贬低基督来使他更容易理解。”
“The church's insistence on paradox was not intellectual perversity but faithfulness to revelation. 教会坚持悖论不是理智的偏执，而是对启示的忠诚。”
Ch.4: The Chalcedonian Orthodox Christological Formula
深入分析迦克墩会议（451年）基督论定义的内容、背景和意义。迦克墩定义确立了"一位格两性"的经典表述：基督是真神真人，两性在一个位格中联合，"不分离、不混合、不改变、不分割"。麦克劳德论证这一定义虽然使用了哲学术语，但其实质是忠实反映圣经启示的护卫性陈述。
In-depth analysis of the Chalcedonian Council (451) Christological definition's content, background, and significance. Chalcedon established the classic 'one person, two natures' formulation: Christ is true God and true man, two natures united in one person, 'without separation, confusion, change, or division.' MacLeod argues this definition, while using philosophical terms, is essentially a protective statement faithfully reflecting biblical revelation.
“One and the same Christ, Son, Lord, Only-begotten, to be acknowledged in two natures, inconfusedly, unchangeably, indivisibly, inseparably. 同一位基督，圣子，主，独生子，具有二性，不混乱、不变易、不分割、不分离。”
“Chalcedon drew the boundaries around the mystery without attempting to penetrate the mystery itself. 迦克墩为奥秘划定了边界，而不试图穿透奥秘本身。”
Ch.5: The Theological Significance of the Incarnation
探讨道成肉身的深层神学含义。道成肉身不仅是神取了人性，更是神性与人性的真实联合。这种联合的目的是救赎：只有神人二性联合的基督才能成就赎罪大工。麦克劳德分析了道成肉身与三一论的关系，说明这是圣子独特的工作，体现了三一神的内在配合。
Exploring the deep theological meaning of the Incarnation. The Incarnation is not just God taking human nature but the real union of divine and human natures. This union's purpose is redemption: only Christ with united divine-human natures could accomplish the work of atonement. MacLeod analyzes the relationship between Incarnation and Trinity, showing this is the Son's unique work, reflecting the Trinity's internal cooperation.
“The incarnation is not God playing at being human but God truly becoming human while remaining God. 道成肉身不是神扮演人类，而是神真正成为人类而仍然是神。”
“What is not assumed is not healed; what is united to God is saved. 没有承担的就没有得医治；与神联合的就得救恩。”
Ch.6: The Completeness of Christ's Humanity
详细论述基督人性的完整性和真实性。基督具有完整的人性，包括人的身体、理性灵魂、意志和情感。他在各方面都与我们一样，只是没有罪。麦克劳德驳斥了各种贬低基督人性的观点，强调基督人性的完整对救恩工作的必要性。
Detailed discussion of the completeness and authenticity of Christ's humanity. Christ possessed complete human nature, including human body, rational soul, will, and emotions. He was like us in all respects, except without sin. MacLeod refutes views that diminish Christ's humanity, emphasizing the necessity of Christ's complete humanity for salvation.
“Christ is not less human because he is divine; he is more human because he is what humanity was meant to be. 基督不会因为是神就不太像人；他更像人，因为他是人本应成为的样子。”
“The humanity of Christ is not a mere appearance but a fundamental reality of his person. 基督的人性不是表面现象，而是他位格的基本现实。”
Ch.7: The Confirmation of Christ's Divinity
系统论证基督完全神性的圣经证据和神学必要性。基督不仅具有神的属性（全知、全能、永恒等），更重要的是，他行使神独有的特权：创造、救赎、审判。麦克劳德特别强调，基督接受敬拜这一事实本身就是他神性的强有力证明。
Systematic argument for biblical evidence and theological necessity of Christ's full divinity. Christ not only possesses divine attributes (omniscience, omnipotence, eternity), but more importantly, exercises God's unique prerogatives: creation, redemption, judgment. MacLeod particularly emphasizes that Christ's acceptance of worship is itself powerful proof of his divinity.
“Christ claims and receives the worship that belongs to God alone. 基督声称并接受只属于神的敬拜。”
“The divinity of Christ is not a philosophical hypothesis but a soteriological necessity. 基督的神性不是哲学假设，而是救恩论的必要条件。”
Ch.8: The Mystery of the Hypostatic Union
深入探讨神人二性在基督一个位格中的联合方式。这种联合被称为"位格联合"（hypostatic union），是基督论的核心奥秘。麦克劳德解释了联合的特点：两性保持各自的完整性和特有属性，但在一个位格中不可分离地联合，相互交通（communicatio idiomatum）。
Deep exploration of how divine and human natures are united in Christ's one person. This union is called the 'hypostatic union'—Christology's central mystery. MacLeod explains the union's characteristics: the two natures maintain their complete integrity and distinctive properties but are inseparably united in one person, with mutual communication (communicatio idiomatum).
“The union is not mixture but distinction without separation. 联合不是混合，而是有分别而不分离。”
“In Christ we have not two persons but one person with two natures. 在基督里我们看到的不是两个位格，而是一个位格具有两个本性。”
Ch.9: Christ's Sinlessness and Temptation
处理基督无罪性与真实试探之间的张力。如果基督不能犯罪，他如何能够真正受试探？如果他能真正受试探，他的无罪性如何得到保证？麦克劳德通过区分"不能犯罪"（cannot sin）和"能不犯罪"（able not to sin）来解决这一难题，论证基督的试探是真实的，但他的无罪是确定的。
Addressing tension between Christ's sinlessness and real temptation. If Christ cannot sin, how can he be truly tempted? If truly tempted, how is his sinlessness guaranteed? MacLeod resolves this dilemma by distinguishing 'cannot sin' from 'able not to sin,' arguing Christ's temptation was real but his sinlessness was certain.
“Christ's sinlessness is not the absence of temptation but victory over temptation. 基督的无罪不是没有试探，而是胜过试探。”
“He was tempted in all points as we are, yet without sin. 他凡事受过试探，与我们一样，只是他没有犯罪。”
Ch.10: Modern Christological Challenges and Responses
评估现代神学对传统基督论的挑战，包括自由主义神学的"从下到上"基督论、过程神学的可变基督论、以及各种功能性基督论。麦克劳德分析这些新观点的优点和局限，坚持认为迦克墩基督论虽然需要现代语言的重新表述，但其实质内容仍然是不可替代的。
Evaluating modern theology's challenges to traditional Christology, including liberal theology's 'from below' Christology, process theology's mutable Christology, and various functional Christologies. MacLeod analyzes these new views' merits and limitations, maintaining that while Chalcedonian Christology needs restatement in modern language, its essential content remains irreplaceable.
“Modern Christology often gains clarity at the expense of mystery and loses the gospel in pursuit of relevance. 现代基督论往往以牺牲奥秘来获得清晰，为追求相关性而失去福音。”
“The incarnation remains as much a scandal to modern reason as it was to ancient philosophy. 道成肉身对现代理性仍然像对古代哲学一样是绊脚石。”