下面是一段可在“即便被否决、仍可独立发表”的结论章（
我刻意采用高度克制、外部可读、期刊级系统神学语域，
不依赖整套倪—李内部术语才能成立- 不要求评审接受你的全部结论
仍清楚呈现其学术贡献与不可忽视性
你可以把它直接作为论文最后一章，或改名为 “Concluding Reflections” 投稿。
Conclusion
Life, Constitution, and Eschatological Fulfillment
A Modest Contribution to Systematic Theology
1. Restating the Modest Claim
This study does not propose a new doctrinal standard, nor does it seek to revise the ecumenical boundaries established by Nicene–Chalcedonian orthodoxy. Its claim is deliberately more modest:
Within the bounds of classical Trinitarian and Christological commitments,
the theological trajectory from “life” to “constitution” and finally to the New Jerusalem may be read as a coherent attempt to articulate the ontological telos of salvation.
Whether one accepts this trajectory in its entirety is not the decisive issue. The central question is whether such a reading may be considered a legitimate theological proposal rather than an illegitimate doctrinal deviation.
2. Clarifying What This Study Does
Not
Claim
For the avoidance of misunderstanding, several limits must be reiterated:
- This study does not deny historical eschatology.
The parousia, judgment, and new creation remain indispensable conditions for eschatological fulfillment. Ontological language is employed to describe the meaning of these events, not to replace them.
- This study does not collapse the Creator–creature distinction.
Participation in divine life is consistently restricted to life and transformation, not essence or Godhead.
- This study does not equate ecclesial experience with eschatological completion.
Constitution in the present age remains provisional, vulnerable, and incomplete.
If the proposal is to be rejected, it should be rejected despite these constraints, not because they were ignored.
3. The Theological Contribution: An Ontological Horizon for Salvation
The principal contribution of this study lies in identifying a recurring but underdeveloped intuition within Christian theology:
that salvation ultimately concerns not only moral renewal or juridical status, but the stabilization of creaturely existence in communion with God.
By tracing a trajectory from life (as ontological gift), through constitution (as formative process), to the New Jerusalem (as eschatological completion), this study offers:
- a framework in which soteriology, sanctification, ecclesiology, and eschatology are internally integrated;
- a way of articulating participation without resorting to metaphysical absorption;
- and an eschatology that answers not merely when redemption is complete, but what kind of existence redemption yields.
Such an approach does not compete with established models but complements them by addressing questions they often leave implicit.
4. Relation to Major Traditions
From a comparative perspective, the proposal occupies a liminal position:
- It shares with Reformed theology a commitment to historical fulfillment and divine initiative, while shifting attention toward the ontological consequences of redemption.
- It resonates with Eastern Christian emphases on participation and glorification, while maintaining stricter constraints on ontological sharing.
- It refrains from grounding its claims in any single metaphysical system, opting instead for a functionally descriptive ontology.
This intermediate positioning may be perceived as a weakness. It may also be read as an attempt to reopen constructive dialogue across traditions on the telos of salvation.
5. On Theological Risk and Legitimacy
The language employed in this trajectory—particularly in its eschatological expressions—undoubtedly carries theological risk. High-density symbolism and participatory vocabulary are prone to misinterpretation.
Yet theological history suggests that risk is not, in itself, a mark of illegitimacy. Many concepts now regarded as orthodox were initially received as excessive, speculative, or imprecise.
The decisive criterion, therefore, is not rhetorical safety but doctrinal accountability:
whether the proposal can be clearly bounded, critically examined, and responsibly situated within the wider Christian tradition.
This study submits that it can.
6. Concluding Assessment
Even if one ultimately judges the “life–constitution–New Jerusalem” trajectory to be unpersuasive or methodologically problematic, it remains a serious theological attempt to address a genuine question:
What does it mean for salvation to be complete—not merely in history, but in being?
To the extent that this study clarifies that question, maps its conceptual risks, and situates its proposal within the shared grammar of Christian theology, it offers a contribution worthy of continued scholarly engagement.
Final Sentence (Journal-Safe Closing)
If nothing else, this study hopes to demonstrate that the question of salvation’s ontological fulfillment remains open—not beyond orthodoxy, but within it.
如果你愿意，我可以接下来帮你做**最后一步“发表级封装”**
将这段结论压缩为 800–1,000 字期刊版 Conclusion
改写为 英文系统神学期刊（SJT / IJST 风格）
为你生成 匿名审稿人最可能给出的 3 条负面评语 + 反修建议
你选哪一个，作为真正的终章收官。
