：我们顶礼圣像不敬拜
或许你不知道，在圣象破坏运动（Iconoclasm）中，反对派攻击圣象的神学理由就是，基
督是神，不是被造之物，所以崇拜图像（Icon）就是拜偶像之举。大马士革的圣约翰是这
样说的：“上帝临在于图像中，正如他临在圣晚餐中一样。作表记的图像是未见之事物的
真实代表。基督像如果没有描绘出来，那他就不是真基督了”。他在捍卫图像崇拜的行为
时说的这句话，背后使用的亚他那修的论点，就是犹太人敬拜耶和华的时候，不会因为圣
殿是被造之物就不朝着圣殿下拜；同样的，我们敬拜主耶稣的时候，因为基督的神人二性
联合于一个位格中，我们不可能因为避免敬拜被造之物而抛弃祂被造的肉身，所以我们是
连着祂被造的肉身一同敬拜。这种行为不能被称之为拜偶像。不论是东正教的图像崇拜，
或者天主教的雕像崇拜，都是用这个神学论点辩赢的。（估计你还是‘不知道’这个故事
。）
换句话说，若是基督没有被造的人性，你们就不能进行图像的崇拜；所以，否定基督具有
被造人性，就是否定你们图像崇拜的合法性。（估计你也‘没想过’这个问题。）
：而且不管人性还是神性都是永生而非受造的
请参考另一帖的资料。特别是特土良明确把否定基督人性被造定位诺斯底主义异端。而在
正统基督论中，你的观点被称之为【基督一性论】，是异端观点。
：你指控我说天主教是异端是吧?
证据我都摆出来了。你不会【不敢】指控天主教吧？（我还在等着你指控一排教父呢1）
：先前在新教版上有看到你用强烈的文字去挑战版上其他人
：甚至指谪别人说有精神问题而遭到水桶：
：现在九在跑来天主教版开地图炮了事吧??
：我感觉我这个"召会叛叫者"的这个存在似乎激起你心里那头鲨鱼了
呵呵，我到现在为止，不是以温和+理性的态度与你对话，介绍【您自己的神学传统】。
您不会因为自己【理亏】，而准备对我展开【人身攻击】了吧？！
(那些召会叛教者不一样.他们明明知道我们的情况,却睁眼说瞎话.您的情况明显的是,别说对召会,对正统基督教教义和所在的[大主教教区]的情况都不清楚.所以,我不会拿对他们的态度来对待你.当然,若是你自己惹事生非,死不认帐,睁眼说瞎话....那就另当别论了.:))
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* 最后,善意提醒:到目前为止,我已经提供了不下20笔资料来支持我的论点.
* 在同时,我尚未看见您引用任何材料来支持您的论点.
* 希望您在对我展开[人身攻击]的时候,注意\这种不对等的情况.
* 还是善意提醒,贵[大主教区]若是如您所说,否定基督具有被造人性,肯定就是
* 异端无疑.对于一个着重传统(这是东方基督教的特色)的教派而言,
* 是很难令人相信的现象.
* 我还是希望您回去好好找神甫谈清楚,免得搞出坑杀了自己的教派和
* 所有正统神学+教父的情况.
* 善意提醒.我跟你无冤无仇的,没必要害你,也没必要整你.
****************************************
这是一份关于[基督一性论]的资料.请注意对于[叙利亚]的描述.
Monophysitism
From Wikipedia, the free encyclopedia
Monophysitism , is the Christological position that, after the union of the
divine and the human in the historical Incarnation, Jesus Christ, as the
incarnation of the eternal Son or Word (Logos) of God, had only a single
"nature" which was either divine or a synthesis of divine and human.
Monophysitism is contrasted to dyophysitism (or dia-, dio-, or duophysitism)
which maintains that Christ maintained two natures, one divine and one human,
after the Incarnation.
Historically, [[Monophysitism (usually capitalized in this sense) refers
primarily to the position of those (especially in Egypt and to a lesser
extent Syria) who rejected the Council of Chalcedon (the fourth ecumenical
[worldwide] council), in 451.]] The moderate members of this group, however,
maintained a "Miaphysite" theology that became that of the Oriental Orthodox
churches. [[Many Oriental Orthodox reject the label "Monophysite" even as a
generic term, but it is extensively used in the historical literature.]]
After the Council of Chalcedon, the Monophysite controversy (together with
institutional, political, and growing nationalistic factors) led to a lasting
schism between the Oriental Orthodox churches, on the one hand, and the
Western and the Eastern Orthodox churches on the other. The Christological
conflict among monophysitism, dyophysitism, and their subtle combinations and
derivatives lasted from the third through the eighth centuries and left its
mark on all but the first two Ecumenical Councils. The vast majority of
Christians nowadays belong to the Chalcedonian churches. i.e. the Roman
Catholic, Maronite, Eastern Orthodox, and traditional Protestant churches
(those that accept at least the first four Ecumenical Councils); these
churches have always considered monophysitism to be heretical.
The miaphysite Oriental Orthodox Churches today include the Ethiopian
Orthodox Tewahedo Church, the Eritrean Orthodox Tewahedo Church, the Coptic
Orthodox Church of Alexandria, the Armenian Apostolic Church, [[the Syriac
Orthodox Church]], and the Malankara Orthodox Church of India.