## 一、共同点:三一—教会—人合一的强烈图像
– Witness Lee 读弗4:4–6,把“一个身体、一灵、一主、一神与众人的父”
– Zizioulas 把教会理解为“在圣灵里参与三一共融的存在方式”:
– 两者都认为:
– 救恩的终点不是个体得赦免,而是人被带入神的生命与共融之中;
– 教会不是外加组织,而是三一神与人联合的本体性现实;
– “身体/共融”是理解教会的核心范畴,而非可有可无的比喻。[
## 二、结构上的相似:多与一、三一原型与教会身体
1. 多—一结构
– Witness Lee:三一神是一,教会是“一个身体”,
– Zizioulas:在圣餐中,“多”在一饼一杯中成为“一”,
2. 三一原型
– Witness Lee:三一神在本体上是三又一,在经纶上“经过过程并分赐”,
– Zizioulas:三一神本身就是“共融中的一”“
这使得两者在“用三一结构理解教会多—一”上,有一定同构性:
## 三、关键差异一:本体论语言——“调和有机体” vs.“共融人位”
1. Witness Lee:调和、有机、实体
– 他的四合一表述强调“调和(mingling)”与“有机体(
– “有机体”语言侧重生命、生长、功能与内在构成;“实体(
2. Zizioulas:人位、共融、他者性
– 他用“人位(personhood)”“共融(
– 教会不是一个“扩展的神—人实体”,而是“
对比:
– Witness Lee 的语言容易让人联想“一体中的成分调和”;
– Zizioulas 则强调“位格在共融中”,避免用“实体调和”
## 四、关键差异二:合一的边界——地方立场与职事 vs. 圣餐—主教共融
1. Witness Lee:四合一+地方立场
– 四合一有机实体在实行上被落实为“
– 合一的边界在实际操作中常由“地方立场+职事话语”来界定:在“
2. Zizioulas:圣餐—主教共融
– 合一的边界由“是否参与正统信仰并在圣餐—主教结构中共融”
– 他较少用某一“职事传统”作为教会合一的唯一载体,
对比:
– Witness Lee 用一个四合一图像+地方召会实践来规范“谁在身体实际里”;
– Zizioulas 用圣餐—主教共融规范“谁在教会共融里”。两者都强调合一,
## 五、关键差异三:人位与他者性——参与 vs. 被调和
1. Zizioulas:重视他者性与自由
– 在他看来,人位就是“在共融中的他者”,共融并不消解差异;
– 这使他非常敏锐地警惕任何形式的“统一=同质化”,
2. Witness Lee:强调否认己、同魂、同一实行
– 地方教会实践中,四合一有机实体常被用来反对自治与多样制度:
– 在实际训练话语中,高度强调“同魂、同意、同一说话”,以免“
对比:
– Zizioulas 的共融观一手抓合一,一手抓他者性,理论上为差异留出空间;
– Witness Lee 的四合一实体更强调“在一个有机实行中的高度一致”,
## 六、一句可直接用于论文的小结
> Witness Lee 的“四合一有机实体”与 Zizioulas 的“共融教会论”在大方向上都试图用三一模式理解教会的多与一,
Sources
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[19] Zizioulas on the Local Church: the problem of the parish https://avowofconversation.
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