您好,
我非常乐意与您沟通。我想先与您沟通［神化］教义的问题。
首先，神化教义是基督教正统的救赎论教义。您之认为这个教义是错误的，
我觉得是您对于基督教正统的教义，并教义史的发展并不清楚。根据我手里
的资料，古代教父明确教导神化教义的就有：游丝丁，爱任纽，踏天，特土
良，亚历山大的革利免，罗马的希波律陀，迪奥尼修，俄列根，亚他拿修（
和亚流，见后），大巴西流，拿先斯的贵格利，奥古斯丁，希拉理（Ｈｉｌ
ａｒｙ），马克西母。中世纪的有：安瑟伦，阿奎纳。新教方面有路得，加
尔文，托伦斯，路易士。甚至改革宗９４年和东正教一同发布的＜基督论联
合宣言（Joint Statement of Christology）＞都还有一段专门的部分讲神
化教义的问题.
这条线涵盖了整个基督教的正统.当您说:"而现在我们有完整的新约圣经知道
当初教会的传统是错误的圣经没说的事教会不该自己发明"的时候,您已经否
定了著一条"基督教正统"的线,而认为您对圣经的理解,反而比教会正统的理
解更为正确!不知道,您是否会认为这样的宣告,是否过于大胆?(换句话,基督
教正统应当由您来定义了?!)
我想介绍您三份材料:
一
...that having renewed it as its creator, he might deify it in himself, and
thus might bring us all into the kingdom of heaven in his likeness. For man
would not have been deified if he had been united with a creature, or if the
Son had not been true God, nor would man have been brought into the Father‘s
presence unless he who had put on the body had been his natural and true Words
… so also man would not have been deified unless the Word who became flesh
had been by nature from the Father and true and proper to him. For that is
why the union was of this kind, that he might unite what is naturally man to
what is naturally of the Godhead, and his salvation and deification be made
sure.
。。。作为造物者，他（子）更新了它（基督的人性），好让他能够在他里面神化它，并
在他自己的形象里，将我们带进天国。他若与一个被造之物联合，或子（Son）不是真神
，人就不可能被神化。除非披上的身体那位，从性质而言，就是道，人就不可能被带入神
的同在中。。。同样的，除非成为肉身的道的性质是从父而来，也具有父的性质，人就不
可能被神化。这就是为什么（神与人的）联合必须也是这样的，好叫他将那性质是人的与
那性质是神的联合为一，才能够保证他的救赎和神化的工作。