看到k大贴了两篇关于【千年国】的帖子。当然，对于了解华人基督教的神学冲突的人而言，一眼就能够看出来，这又是所谓【圣约神学Vs时代论】的后遗症。
刚刚去仓库里面翻了一下，找到这篇蛮应景的文章，贴出来给大家参考。
说实在话，华人基督教的神学水平除了低下外，往往还为了鼓吹自己的教派，不择手段的打压异己——当然，公义啊，伦理学还是要挂在嘴边。不然，体现不出来自己的超然卓绝，也无法说服听众。这，都是可以理解的。
这篇的标题：OIKONOMIA=COVENANT，翻译成为中文，就是经纶=圣约
可能读者会问：这个标题跟千年国有几毛钱的关系啊？
简单的说：oikonomia是‘一词多义’，同时可以翻译为Economy/经纶，dispnesation/分赐，和管家职分/Stwardship。
而Dispensation，就是时代论（Dispensationalism）的字根。所以，在时代论的背景下，dispensation还可以被翻译为时代——虽然我认为这是一个很烂的翻译，但是没办法。也就是说，所谓‘时代论’是建立在oikonomia观念上面的一种解经体系或末世论。
然后，时代论是千年国教义的大本营，圣约神学是无前主义的大本营。两个是死对头。当然，如果你有兴趣，可以去找找《千禧年论简介》（校园），《认识时代论者》（改革宗出版社）这几本书。
OK, 现在，这位作者说oikonomia=covenant，意思就是‘时代论=圣约神学’。
这样介绍一下，大家就应该会觉得有意思了！：P
=======================================================================
OIKONOMIA = "COVENANT"; TERMS FOR
HEILSGESCHICHTE IN EARLY CHRISTIAN USAGE
经纶=圣约；早期教会对于此救恩历史词汇的使用
BY
JOHN REUMANN, Ph.D.
Cambridge, England
Oikonomia = "Covenant"; Terms for Heilsgeschichte in Early Christian Usage
Author(s): John Reumann
Source: Novum Testamentum, Vol. 3, Fasc. 4 (Dec., 1959), pp. 282-292
Published by: Brill
Stable URL: http://www.jstor.org/stable/1559945
Accessed: 30-11-2015 19:49 UTC
OLxovouioc is a rare but important New Testament word denoting God's plan of
salvation.[ Of the other New Testament uses, besides those cited above, Luke
xvi 2-4 gives the usual classical sense, the office of the oikonomos, and i
Tim. i 4 seems to expand on the sense found in Paul and Ephesians (RSV, "the
divine training that is in faith", or "stewardship", or "order").
除了上述经文外，圣经其他出现的地方，例如路加十六2-4提供了一个典型的意义，就是
oikonomos的职分，提前一4似乎进一步扩充了保罗书信和以弗所书中的意义（RSV，“在
信心中神圣的训练（the divine training that is in faith）”，或“管家职分（
stewardship）”，或“次序（order）”。] It appears in Paul, at I Cor. ix I7
and Col. i 25, with reference to the "commission" or "stewardship" or "divine
office" granted to him in God's program. In Ephesians the term means not only
"the stewardship of God's grace" (iii 2) given to the Apostle to the
Gentiles, but also, in an application which goes beyond any earlier Pauline
nuance, refers to the plan itself of God, "set forth in Christ... for the
fulness of time" (i io), "the plan of the mystery hidden for ages in God ...
which he has realized in Christ Jesus our Lord" (iii 9), what C. LESLIE
MITTON has called God's "planned economy", "statesmanship", "generalship", or
"strategy" for man's salvation.[ C. LESLIE MITTON, The Epistle to the
Ephesians (Oxford, 1951), p. 93.]
OLxovouioc（本文译作‘经纶’）是一个少见，却又是在新约中重要的字眼，它指明神救
赎的计画。它出现在保罗著作中，包括林前九17和歌罗西一25，它被当做在神的计画中托
付给保罗的“责任”或“管家职分（stewardship）”或“神圣的职任”。这个字在以弗
所中不仅仅意表赐给保罗再赐给外邦人之“神恩典的管家职分”（iii2），它也意表一种
在保罗早期作品中的细微茶币，用来指明神计画的本身，“为著基督设立。。。为了时间
满足的时候”（i10），“在神中，在许多世代中所隐藏的奥秘计画。。。就是在我们的
主耶稣基督完成的”（iii9），C. Lesle Mitton称之为，为了人类救赎而有之“计画好
的经纶（planned economy）”，“治国才能（Statemanship）”，“将才（generalship
）”或“战略（strategy）”。
This use of oikonomia for the divine plan of salvation occurs much more
frequently in early Christian literature outside the canon. Ignatius, for
instance, in his letter to the Ephesians (20, I; cf. 18, 2), speaks of the
"economy relating to the new man Jesus Christ", the new covenantal
relationship which he has initiated.[ Ign. Eph. 20, I: o.xovooLLOCE tc TO'v
xCLavov vOptWotov'I qCaouv XpiLaTv. i8, 2: 6 yap Oeb6fq? LVO'VI' liaou; 6
XpLaorT ?xuo(popOfytU 6OM6 capiLox Car'o [xovol.oav Oo5U? X 67?pFLOCTOLcU ? V
A0CaiS, 7TV?iaTo 8'? ay Lou.] Thereafter, in the writings of the church
fathers, oikonomia becomes increasingly common, especially employed with
reference to the covenants through which God has worked out his plan of
salvation for first the Old, then the New, Israel. To take one example,
Irenaeus is fond of speaking about human history in terms of covenant
theology and sums up the divine plan through two, or sometimes four, covenant
arrangements from God for the salvation of men.[ Adv. Haer. 3, Io, 5; II, 8;
I2, 15; 4, 9, I; 20, Io. Cf. ROBERT V. Moss, The Covenant Concept in Early
Christian Thought (microfilmed dissertation; Chicago: the University of
Chicago, I954).] Tertullian reflects the same pattern: two covenants exist in
redemptive history, he insists in opposition to Marcion, but the New Covenant
under Christ is superior.[ E.g., Adv. Marc. 4, I; 5, 4.] Origen likewise uses
oikonomia for both the earlier ordering of salvation and the new covenant
arrangement transferred to Christians.[ C. Cels. 4, 8 and 9; 5, 50; Comm. in
loan. 6, 44.] Most other fathers in the third and fourth centuries employ the
term for the redemptive arrangements made in a covenant by God as part of his
salvation plan. G. L. PRESTIGE'S study of the word, based on material
gathered for the long-promised Oxford Dictionary of Patristic Greek and made
available in his book God in Patristic Thought, rightly concludes that
oikonomia meant for the fathers "above all ... the covenanted dispensation of
grace" in the Old Testament
or through Christ.[ God in Patristic Thought (2nd ed.; London: SPCK, 1952),
p. 64.]
这种将oikonomia当做神救赎计画的使用方式往往发生在正典之外的基督教作品中。例如
，英格那丢（Ignatius）在他写给以弗所人的信中（20，I；cf. 18,2）说到“关于新人
耶稣基督的经纶”，他开始注重有一种新的盟约关系。在他之后的教父作品中，
oikonomia变得越来越平常，特别是被用来指明神所完成的，为了旧以色列并新以色列的
救赎计画。例如，爱任纽就用圣约神学论到人类的历史并将神的计画用两个，有时候用四
个从神而来的圣约论点加以总结。特土良也反映出同样的模式：救赎的历史中有两个约，
他坚决反对马吉安，认为在基督之下的新约是更为超越的。俄列根也使用oikonomia作为
救赎早期的次序并转移给基督徒的新约安排。大部分三，四世纪的教父将这个字用来描述
约中救赎的安排，这个安排是神救赎计画的一部分。G. L. Prestige对于这个子的研究乃
是根据久违的牛津教父希腊文字典（Oxford Dictionary of Patristic Greek），并收录
在他的著作——教父思想中的神（God in Patristic Thought）中。他正确的结论到，对
于教父们，oikonomia的意思乃是在旧约中或透过基督——“在一切之上。。。恩典在约
中的分赐”。
Oikonomia thus amounted to what is today called Heilsgeschichte, and a number
of writers, like CULLMANN in Christ and Time, and most of the authors of
histories of doctrine, including HARNACK, LOOFS, SEEBERG, WALTER KOEHLER, and
MARTIN WERNER, suggest this equation.[ 0. CULLMANN, Christ and Time (Eng.
tr., Philadelphia, 1950), especially Part I, "The Continuous Redemptive Line,
oLxovoiLOC," 33 ff. ADOLF VON HARNACK, Lehrbuch der Dogmengeschichte (3rd
ed.; Freiburg and Leipzig, I894-97), I, 520 (Eng. tr., History of Dogma
(Boston, I903-07), 2, 243 f.). F. LOoFs, Leitfaden zum Studium der
Dogmengeschichte (4th ed.; Halle, I906), 98 ff., especially the discussion on
"Asia Minor theology". R. SEEBERG, Lehrbuch der Dogmengeschichte (3rd ed.;
Leipzig, I922-23), I, 421 f., and 395 and 399 f. (Eng. tr., Textbook of the
History of Doctrines (Grand Rapids, I954), I23 f.). W. KOEHLER,
Dogmengeschichte als Geschichte des christlichen Selbstbewusstseins (2nd ed.;
Zurich and Leipzig, I943), I39, I43. M. WERNER, Die Entstehung des
christlichen Dogmas problemgeschichtlich dargestellt (2nd ed.; Bern and
Leipzig, I953), 34, 367, note 92, and 564, note 13.] Further, in this
heilsgeschichtlich type of thought, since oikonomia was brought into intimate
association with the covenants through which God is held to have worked out
his salvation, it became virtually interchangeable with the word "covenant"
itself, 8a60jx7. Again this use of oikonomia, for diatheke, has not escaped
the notice of patristic lexicographers.
因此oikonomia当被归于今日的救恩历史观念的范畴中，有许多作者，例如Cullmann属于
基督与时间的范畴，大部分的教义史作者，包括Harnack，Loofs，Seegerg，Walter
Koehler和Martin Werner，都建议这样的公式。此外，在这种救恩历史的观念中，因着
oikonomia与圣约间有着非常密切的关系，神透过oikonomia来完成祂的救赎，它基本上也
与‘约’这个字的本身可以互换。此外，这种为了diatheke（希腊文的‘约’字——译者
）使用oikonomia的方式并没有逃过教父作品编纂学者的眼目。
PRESTIGE writes, "economy in such contexts [as those noted above] means
simply dispensation or covenant",[ Op. cit., p. 65.] and R. B. TOLLINTON, in
a study on Clement of Alexandria, observes that on many occasions diatheke
and oikonomia are hardly distinguishable in that father.[ R. B. TOLLINTON,
Clement of A lexandria: A Study in Christian Liberalism (London, 1914), 2,
205.] Oikonomia was thus a patristic term for Heilsgeschichte, intimately
associated with the covenants in salvation history. Such use of oikonomia for
God's redemptive arrangements or management of a salvation plan should
occasion no surprise, since oikonomia was employed in the first century world
about as commonly and with as many applications as our word "administration".
Prestige写到，‘在那样的背景下[同前述]，经纶（economy）的意思就是分赐（
diespensation）或约（covenant）’，R. B. Tollinto在研究亚历山大的革利免的时候
，发现diatheke和oikonomia在许多地方几乎无法被区分。Oikonomia是教父救恩历史观念
的伺候，在救恩历史中与圣约紧紧相连。如此使用oikonomia来代表神救赎计画的安排或
管理不应当令人感到惊讶，因为oikonomia在第一世纪中的使用是那么的普遍，往往被当
做我们的“管理（adminstration）”这个字。
Nor should its use as an equivalent for diatheke, "covenant", "will", or
"testament", be unexpected either, though any exact reason for equation of
the two terms in the fathers has not been pointed out by patristic
investigators to date. From the company which oikonomia had been keeping in
Greek for the past two or three centuries, however, precisely this sort of
equation with diatheke follows naturally.[ I have analyzed many of the
numerous meanings for the word during this period in a doctoral dissertation,
"The Use of oikonomia and Related Terms in Greek Sources to about A.D. ioo,
as a Background for Patristic Applications", completed in May, I957, under
the direction of Dr MORTON S. ENSLIN at the University of Pennsylvania (657
pages; on microfilm, University Microfilms, Ann Arbor, Michigan, $ 8.35).
我在我的博士答辩过程中分析了这个字的好几个意义，“oikonomia与相关词汇在100AD希
腊文本中的使用法作为教父应用这个字的背景”，完成于1957年五月，在宾州大学Dr
Morton Enslin的指导之下(657 pages; on microfilm, University Microfilms, Ann
Arbor, Michigan, $ 8.35)。] The purpose of this note is to call attention to
a piece of evidence not previously reported on, a papyrus text of the late
second century A.D., where oikonomia is used directly for diatheke, and then
to offer some suggestions, on the basis of this linguistic evidence, with
regard to patristic, and perhaps New Testament, usage of the term.
我们不能将这个字等同于diatheke，“圣约（convenant）”，“旨意（will）”，或“
遗嘱（testament）”，然而，一件不令人惊讶的事实是，教父神学的研究者们直到今日
仍然无法找到教父们把两个字等同的其他原因。在过去两三个世纪中用希腊文保留
oikonomia观念的人群中，他们就是非常自然的将oikonomia等同于约。这个注解的目的乃
是要大家注意一个从不为人所知的线索，在一份二世纪后期的蒲草纸抄本中，oikonomia
直接被用作替代diatheke，在这个语言方面的证据之基础上，产生了一些不同的见解，就
是关于教父，甚至新约使用这个词汇的方式。
There is, first of all, the fact that oikonomia and related terms derived
from ocxovoliev, to "arrange" or "manage", were a part of the technical
jargon in political and commercial affairs of the Hellenistic and Roman
periods.[ E.g., Polyb. 4, 26, 6; 24, I, 7; I, 8, 3; W. DITTENBERGER, Orientis
Graeci Inscriptiones Selectae (Leipzig, I903-05), Number 322, lines I ff.
(Vol. I, p. 495), or 453, 19 (= CIG 2737a, 20).] The noun oikonomia could
refer to all sorts of legal arrangements, usually of an economic, financial
nature, and often under supervision of a governmental administrative agency.[
E.g., Polyb. io, i, 5; OGIS 267, 6 f.; W. DITTENBERGER, Sylloge Inscriptionum
Graecarum (2nd ed.; Leipzig, 1898-1901), 577, 9 f. (Vol. 2, p. 72); further,
OGIS, 46, I3 ff., or I79, 7 ff.] Examples are almost too numerous to cite,
occurring in connection with tax collection, sale of land, purchase or rental
of property, census registration, and encumbrances on property.[ Cf. L.
MITTEIS and U. WILCKEN, Grundziige und Chrestomathie der Papyrzusurkunde
(Leipzig and Berlin, I912), 2, I, 73, note 4. E.g., PTeb. I, 8, 28; 30, I8;
31, I8; PLondon 1164, 7; 904, 25; PRainer 64, 22.] Hence the general
definition, "any legal step or arrangement", "every measure with legally
binding effect", offered for oikonomia by PREISIGKE'S dictionary for
technical terms in the papyri concerning public administration in
Ptolemaic-Roman Egypt, is quite correct.[ F. PREISIGKE, Fachworter des
6ffentlichen Verwaltungsdienstes Agyptens in den griechischen Papyrusurkunden
der ptolemdisch-romischen Zeit (Gottingen, I915), p. 132.]
也就是说，首先，oikonomia事实上是ocxovoliev的延伸字，意思是“安排（arrange）”
或“管理（mange）”，它是一个希腊和罗马时期政治与经济事务中所使用的技术性词汇
。Oikonomia这个名词可以被用来指明所有的法律上的安排，通常具有一种经济性或财务
性的性质，往往被置于一个政府的管理机构之下。它的例子数不胜数，包括收税，买卖徒
弟，购买或出租房产，统计注册，和房产的管理。因此，一般的定义乃是“任何法律的步
奏或安排”，“与法律有关的一切新闻：，Preisigek字典提供关于oikonomia的意义乃是
，一个蒲草纸上的技术性词汇，往往与托勒密-罗马时代埃及的管理有关，这个定义是相
当正确的。
It is next to be observed that oikonomia was sometimes applied not just to
the legal arrangement but also to the document itself recording its terms,
the "stipulated agreement or record", PREISIGKE puts it; "contract", "legal
instrument", or "deed" all are possible renderings at times.[ Ibid., meaning
Number 2. Cf. H. G. LIDDELL and R. SCOTT, Greek- English Lexicon (9th ed.,
revised by H. STUART JONES and R. MCKENZIE; Oxford, 1925-40), sub voce
olxovooLoc. Examples: POxy. 12, 1474, 7; BGU 301, I4 f.; PMich. 5, 276, II,
27, and 35; 3, i86, II; 2, 121, recto II, IX, 3.]
我们接下来要注意oikonomia有时候不仅仅被当做法律性的安排，也被当做记录档本身的
条文，‘合同规定的条文或记录（stipulated agreement or record）’，这是
Preisigke的说法；“合同（contract）”，“法律性指引（legal instrument）”，或
”契约（deed）”在当时都是可能的意思。
Almost inevitably, therefore, the terms under consideration appeared in wills
or testaments. A third century B.C. papyrus uses the phrase, "It would be my
right to administer my own affairs (or "make legal arrangements", TO roCUiToo
LxovoPIZV）while I am healthy".[ The Flinders Petrie Papyri (Dublin,
I89I-I905), I, i8, I, 8.] RAPHAEL TAUBENSCHLAG, in his study on The Law of
Graeco-Roman Egypt in the Light of the Papyri, 332 B.C.-64o A.D., records the
general use of the noun oikonomia from the first century B.C. on in the sense
of "agreement", and notes that it was employed alongside such other terms as
cuv0AXXocyatau,y ypacp, and aUVOB~x.[ New York: Herald Square Press, Inc.,
I944, P. 224.] Unfortunately he does not pursue use of oikonomia for this
last term, auvOqx%, "compact" or "covenant", let alone the related noun
8LocaxY, "will" or "covenant".
这个字几乎不看避免的被当做旨意或遗嘱。一份第三世纪的蒲草纸使用了这句话，“当我
仍然健康的时候，我拥有处理个人事务的权力（或作出法律上的安排）”。Raphael
Taubenschlag在Papyri的指导下研究希腊-罗马时代的埃及法律，332 B.C.-64o A.D.，记
载了第一个世纪普遍把oikonomia这个名词当做“协议（agreement）”的意思，并注释到
，它往往与cuv0AXXocyatau，y ypacp和aUVOB~x一同使用。不幸的是，他并没有继续探讨
oikonomia根据auvOqx%，“条约（compact）”或“约定（convenant）”这方面的用法，
更别说与名词8LocaxY，“旨意（will）”或“约定（covenant）”相关的用法了。
A papyrus text, however, which specifically uses oikonomia for the last will
and testament (LaocxT) of a Roman citizen occurs in an account of legal cases
heard by a strategos in the Faiyum, Egypt. Dated May 26, A.D. 184, it is
printed in the collection Agyptische Urkunden aus den k6niglichen Museen zu
Berlin, Griechische Urkunden, Number 321, Column II, line io, through III,
20, after which the lines are broken and unintellegible.[ Berlin, I892- . In
addition to the obvious necessary corrections made by the editor, FR. KREBS,
two conjectural readings are made by WILCKEN in BGU, Vol. I, p. 359. The text
and my own translation follow.
Berlin，1892 - 除了编者FR Krebs指出明确需要改正的地方外，Wukcken在BGU，Vol.1，
pg.359中提出两种可能的读法。下面是其本文以及我的翻译。
（从略）] The actual use of o[xovofic for laO0x] occurs at Column III, line 2.
然而，专门在一位罗马公民遗嘱中（LaocxT）使用oikonomia这个字的蒲草纸本文，他的
法律案件是有埃及的军事长官Faiyum所处理，日期是主后184年五月26日，被刊印在
Agyptische Urkunden aus den k6niglichen Museen zu Berlin, Griechische
Urkunden, Number 321, Column II, line io, through III, 20中，前面的句子是破碎
无法整理。Oikonomia出现在Column III, line 2。
The case, "out of the records of Apollonios, magistrate of the section of
Herakleidos", deals with a dispute over whether a will (8oa06Yx7th, e term
occurs at least six times in the incomplete papyrus) which is being presented
for probate is genuine or not. While some of the details of the situation are
uncertain, due to brevity and the fragmentary text, it appears that one
Kasios claims to have received a will from a kinsman who was about to die.
Subsequent difficulty over putting into effect this will of the deceased
which Kasios presents has brought the case before the strategos.
“从Apollonios，Herakleidos区域长官的记录”中摘录的案件，处理了一个关于遗嘱（
8oa06Yx7th，这个字在整份蒲草纸文献中出现了6次）的争议，就是要验证遗嘱的真实性
。因着本文的简略性与残破性，有些细节是不明确地，但是似乎一位名叫Kasios的人士宣
称从一位将要死亡的亲属得到了遗嘱。Kasios执行这个遗嘱过程中遇见的阻力使得他把这
个案件带到当地的军事长官前。
Part of the controversy centers around the seals of the seven witnesses
required for a will by Roman law, a detail found in the Praetorian testament
of the Republican period and reported by most handbooks, according to which
the will had to be sealed seven times in order to be authenticated, and
according to which, further, the will could not be carried into effect until
all seven seals were loosed.[ W. SMITH, W. WAYTE, and G. E. MARTIN, A
Dictionary of Greek and Roman Antiquities (3rd ed.; London, I891), 2, 803 f.
H. J. ROBY, Roman Private Law in the Times of Cicero and of the Antonines
(Cambridge, I902), I, 255, note 2. W. W. BUCKLAND, The Main Institutions of
Roman Private Law (Cambridge, 1931), I84 f.] Apparently in the case under
consideration, only four of these seven witnesses who had sealed the document
which Kasios had were able to appear at the hearing before the strategos,
plus the notary who had originally written the will. The opponents of Kasios
dispute the authenticity of the document being presented, cast doubt on
whether Kasios got it from the deceased, and question even whether the two
men were kinsmen.
这个争辩部分围绕着罗马法律要求七个见证人的印章，这是一个见于共和国事情的安民官
的见证并大部分的手册，根据这个鬼扯，一个遗嘱必须要被盖印七次才是真实的遗嘱，进
一步根据这个规定，在七个印都被打开前不能执行遗嘱。看起来在这个案子中，只有七个
见证人中的四个在Kasios的档上盖印的人能够出席军事长官的听证会，在加上原来撰写遗
嘱的书记官。Kasios的对手对于这个档的真实性提出异议，怀疑Kasios是从死人手中的道
的，并质疑其中的两个盖印者甚至是亲戚。
The important phrase with which we are concerned comes when the counsel for
Kasios notes that of the witnesses who placed their seals on his client's
document, "four of them are present, and in addition also the lawyer who
wrote the document" (or "legal agreement", 7rr7pL7[tLv]E c(cUT&T,vc
cracapse,e Tn 8 xOi 6 voLIxoq 4T 6 V oixovoiuav ypaacxq, Col. III, lines
I-2). Application of the term "document" (oLxovopzia) here to a will is
unmistakable, not only from the total context, but also because the noun
a8LtcCOoXc curs in the next line, in the preceding sentence, and in the next
paragraph in the reply of an opposing orator. Thus quite clearly in the year
A.D. 184, and presumably for sometime before, the noun oikonomia, long
applied to legal arrangements of all sorts, was used specifically for a
diatheke, the last will and testament of a Roman citizen, the covenant sealed
with seven seals disposing of his property. From this example it would appear
that Christian usage of oikonomia for a covenant or will, diatheke, was, here
as elsewhere, following already established secular application, a legal or
at least popular meaning for the term, documented in the second century.
While no earlier examples can now be cited where oikonomia demands the
specific translation "will" or "covenant", it is not impossible that the
application was made far earlier, judging from the varied ways in which the
term is employed in the papyri of the period.
我们在此注意的一段话是当Kasios指出那些在他的客户的档上盖印的，“有四个人出席，
再加上撰写档的律师”（或“法律契约”）。“档（oLxovopzia）”这个字在此的使用法
是毋庸置疑的，就是指整个的文献，但是也因为a8LtcCOoXc这个名词出现在下一行随后的
句子中，并在下一段用来回应一位持反对意见的演说者的文字中。非常明显的，就是在
A.D.184的时候，或者在其之前的某个时候，oikonomia这个往往被用来代表各种法律合约
的名词被特别的当做diatheke，罗马公民的最后期望或遗嘱，用七个印的约来处理他的财
产。根据这个例子，基督徒使用oikonomia这个字来作为约或意愿，diatheke，不论在此
处或在其他的地方，都有一个明确的使用方式，就是在法律上的，或最起码在通用的意义
上使用这个词，被记录在二世纪的文献上。在二世纪之前没有更早的关于将oikonomia刻
意翻译为“旨意（will）”或“约（covenant）”的例子，但是，根据该时期蒲草纸使用
这个词的不同方式，并不是不可能有更早如此使用的例子。
At the least, it is certain, oikonomia was being used for diatheke in
every-day Greek at precisely the time Irenaeus was employing oikonomiato
refer to the covenants (Laoc0xaLt)e, staments or legal arrangements in a
will, by God or Christ, to distribute goods to men. Theological terminology
followed existing secular usage. We may also speculate that, while, it is
true, the covenant concept in the fathers was not always free from legalistic
character, nonetheless a theologian like Irenaeus may have preferred
oikonomia to diatheke at times, precisely because it was a more general term
of wider associations in secular use, without the specifically legal
connotations of diatheke.[ Some of these wider associations of oikonomia are
documented in my dissertation (supra, p. 284, note 3), 306 ff., but almost
any lexicon gives some idea of the bewildering variety of meanings for the
term.
我的论文中收录了那些与oikonomia有关的，更为广泛的案例(supra, p. 284, note 3),
306 ff.，然而几乎所有的词典都能够为这个词的不同意义提供某些令人困惑的材料。]
在日常希腊文中，oikonomia最起码，也是肯定被当做diatheke，这正是爱任纽将
oikonmiato当做约（Laoc0xaLt），宣告或基神或基督在遗嘱中法律的安排，好吧财务分
发给人类的时期。神学的名词都会采用当时世俗的使用方法。我们也怀疑，是否教父们对
于圣约的观念总是受到法律特征的约束，以至于当时像爱任纽这样的神学家宁愿使用
oikonomia替代diatheke，正是因为这是一个符合世俗使用方式常见的伺候，并不会含有
diatheke特有的法律内涵。
Beyond this, allowing the possibility that oikonomia may have been used much
earlier, in its wide range of first century associations, to refer to a
diatheke and that it is a mere statistical accident that we lack a text to
date demonstrating this equation, we then open the way toward seeing new
connotations for this term in Christian use. Through this link (oikonomia =
covenant), the theme of a divine plan of salvation or economy of God,
increasingly important from Ephesians on, perhaps as a substitute for earlier
central themes like the Kingdom of God, which, however, were subject to
misunderstanding in the gentile world,[ The cxCaLXeLTa OU50 so which Jesus
comes preaching means, of course, the reign or rule or kingship of God,
rather than any sort of kingdom in the geographical sense of the word. It is
the Old Testament theme, "Yahweh reigns", now conceived of as breaking
through in the last times, heralded and ushered in by the person of Jesus
(cf. Mark i I4-I5). It is well known that this emphasis on the Kingdom of God
(or Kingdom of Heaven, Matthew) is common in the Synoptics, but is less
frequent in Paul (where the stress is on the Lxatoouvv o TOU0 Oo5 and other
themes), is reinterpreted in John along lines of eternal life ([oq), and
crops up in the creeds of the early church in the formula, "Jesus Christ is
Lord" ('Ibsoi5q XpLaTo6 x6pLOv). Thus the phrase "Kingdom of God" certainly
becomes more peripheral in later New Testament writings and in the fathers as
compared with the Synoptic Gospels, though it is a mistake to suppose the
term and concept were lost entirely; cf. K. L. SCHMIDT, paaLXeia (Toi Oeo5)
in der alten Kirche", in G. KITTELT, heologischesW orterbuchz umNeuen
Testament (Stuttgart, I933- ), I, 593-95; R. FRICK, Die Geschichte des
Reich-Gottes-Gedankens in der alten Kirche bis zum Origenes und Augustin
(Giessen, 1928); and G. W. H. LAMPE, "Some Notes on the Significance of
BAZIAEIA TOY OEOY, BAJIAEIA XPIETOY in the Greek Fathers", The Journal of
Theological Studies, 48 (1948), 58-73. Origen, interestingly, in a comment on
Luke iv 5, uses olxovoLocfao r xaoCiXLoHc,o mily on Luke 30 (GCS 35 (Origenes
9), I84, I9).
耶稣教导的cxCaLXeLTa OU50意思当然就是神的王的管辖与全部，而不是任何一种具有地
理意义的国度。在旧约的背景中，“雅威掌权”，如今被认为是在末世由耶稣的位格作为
先锋并服侍出来的一个事实（参考马可一14-15）。我们知道对观福音都很强大神的国（
或天国，马太），但是保罗的书信就不会这么强调（保罗的书信强调的是Lxatoouvv o
TOU0 Oo5，并其他的主题），约翰则根据永远生命（[oq）的线加以重新诠释，“耶稣基
督是主（'Ibsoi5q XpLaTo6 x6pLOv）”成为早期教会信经对于这个题目的总结。因此“
神的国度（Kingdom of God）”这个词在新约后期的作品中并相较于对观福音的教父作品
中就逐渐成为次要的主题，虽然认为这个词汇与观念完全丧失也是错误的；参考K. L.
SCHMIDT, paaLXeia (Toi Oeo5) in der alten Kirche", in G. KITTELT,
heologischesW orterbuchz umNeuen Testament (Stuttgart, I933- ), I, 593-95; R.
FRICK, Die Geschichte des Reich-Gottes-Gedankens in der alten Kirche bis zum
Origenes und Augustin (Giessen, 1928); and G. W. H. LAMPE, "Some Notes on the
Significance of BAZIAEIA TOY OEOY, BAJIAEIA XPIETOY in the Greek Fathers",
The Journal of Theological Studies, 48 (1948), 58-73. Origen, interestingly,
in a comment on Luke iv 5, uses olxovoLocfao r xaoCiXLoHc,o mily on Luke 30
(GCS 35 (Origenes 9), I84, I9).
It is obvious why the Kingdom of God theme, so central in Jesus' teachings
according to the Synoptics, might be reinterpreted along other lines in later
writers, in addition to the matter of comprehensibility, which a shift from
Palestine, with its Old Testament, Hebraistic background of the reign of
Yahweh, it was necessary to avoid the political subversive tag which
street-preaching about a (asXoiaTc' oi0 roi in the Graeco-Roman world would
have brought on the young church even more often than did occur. There is
enough similarity between the pccaLXCiTao i 0ou5 and oLxovo.dTzO c0 65O
motifs to warrant further investigation of the subject.
根据对观福音，神的国明显在耶稣的教导中居于核心的地位，之后的作者可以根据其他的
思路重新诠释这个主题，再加上为了更显明易懂的缘故，这就导致从巴勒斯坦以及其旧约
，雅威掌权的希伯来背景转移出去，为了避免年轻的教会在希腊—罗马世界的大街小巷中
传扬福音的时候被打上一种带有政治性颠覆的标签，这种转移是必要的。pccaLXCiTao i
0ou5与oLxovo.dTzO c0 65O这两个主题间有足够的相似性以保证对这个题目的进一步研究
。] is brought into a closer relationship with the covenant theology of the
Old Testament and of Paul. Oikonomia, a patristic term for Heilsgeschichte,
was thus able to convey much of the covenant idea in biblical thought, plus
more besides, including the whole Stoic conception of a divine administration
or rule of God in the universe.[ On olxovouLoca s the divine economy in the
universe according to Stoicism, see already the evidence cited in H. A.
DANIEL, Tatianus der Apologet: Ein Beitrag zum Dogmengeschichte (Halle,
1837). Curiously, the fourfold analysis of classical meanings for oikonomia
given by T. L. VERHOEVEN, Studien over Tertullianus' Adversus Praxean
(Amsterdam, 1948) does not list this, though at times VERHOEVEN indicates an
awareness of the meaning for the word, e.g., II8, I23, I36. Numerous examples
occur in the Stoic fragments edited by J. VON ARNIM, Stoicorum Veterum
Fragmenta (Leipzig, 1905-24), e.g., 2, 273, 28 (frag. 945); 2, 269, 4 (frag.
937); 2, 338, 9 (frag. 1176). K. L. SCHMIDT (supra, p. 289, note 2), I, 595,
even suggests that the apologists and Clement of Alexandria understood the
Kingdom on the basis of Stoic definitions.
关于斯多亚主义论olxovouLoca，宇宙中的神圣经纶，参考H. A. DANIEL, Tatianus der
Apologet: Ein Beitrag zum Dogmengeschichte (Halle, 1837)。奇怪的是，T. L.
VERHOEVEN针对特土良的Adversus Praxean 中oikonomia经典四重含义的分析
(Amsterdam, 1948)并没有列出这本书，虽然VERHOEVEN往往指出要注意这个字的意思，例
如： II8, I23, I36。J. VON ARNIM所编撰的斯多亚拍的残篇,Stoicorum Veterum
Fragmenta (Leipzig, 1905-24)有许多的例子，例如：2, 273, 28 (frag. 945); 2,
269, 4 (frag. 937); 2, 338, 9 (frag. 1176)。K. L. SCHMIDT (supra, p. 289,
note 2), I, 595,甚至认为亚历山大的革利免根据斯多亚派的定义来理解神的国度。]
Another detail is also worth considering with regard to the flexibility of
meanings which this word possessed: the fact that in every-day Greek,
oikonomia could mean a written will or covenant, a document, perhaps
encouraged application of the term diatheke to the scriptures, a usage found
as early as Melito of Sardis, for the documents recording the divine
economy.[ Cf. Euseb. Ecc. Hist. 4, 26, 13 and Iren. Adv. Haer. 4, 26, 2.]
此外，oikonomia在更早的时期中被使用的可能性使得它在第一个世纪有一个更为广泛的
使用空间，被用来当做diatheke，但这只是一个统计学上的猜测，因为我们缺乏方式的文
本来证明这个公式，我们接下来看见这个词在基督教用法中的新含义。透过这个链接（
oikonomia=圣约），神的救赎计画或神的经纶（Economy of God）从以弗所书后就变得越
来越重要，或者成为早期例如神的国度这种中心主题的替代，而神的国度往往被外邦人误
解，但却与旧约与保罗思想中的圣约神学间有一种更为紧密的关系。Oikonmia这个从希腊
—罗马文化中借用的教父词汇能够传达大部分圣经思想中圣约的观念，除此之外，它也包
括了整个斯多亚（Stoic）学派关于神在宇宙中神圣的管理或管制的观念。另一个值得我
们注意的细节乃是关于这个字所具有的丰富含义：事实上，在每日的希腊文中，oikonmia
可以被当做写下的遗嘱或约，一个档，或许被鼓励用来当做经文中的diatheke，这个用法
可以在Sardis的Melito的作品中看见，用来记载神的经纶。
One final observation. In the papyrus passage, the oikonomia or diatheke was
a will fastened with seven seals, following Roman custom. The detail
immediately suggests the scroll with seven seals mentioned at Rev. v.[ Rev. v
I: ptLXiov yeypo0CP1.vov 'acoO6v xcal 0nlaO6v, xaToc'rEpaylCpvov acppacy'oav
T:rro.] That scroll has to do with God's will for the last times, and can be
put into effect only by the true witness, Jesus Christ, who alone is worthy
to break its seals. In the Apocalypse, as he opens each seal, some portentous
event takes place, having to do with the denouement of God's scheme for the
world and men.
一件最后当注意的事。Oikonomia或diatheke在蒲草纸中代表一种用七重印章严封的遗嘱
，这是根据罗马的习俗。这个细节立刻让人想起启示录提到被七印封闭的书卷。那个书卷
与神在末世的旨意有关，只有真正的见证人——耶稣基督能够让它生效，祂也是唯一配得
开启那个书卷的人。在启示录中，祂打开了每一个印，其中末世性的预兆与神对于世界与
人类之结局的旨意有关。
Several. commentators, including JOHANNES WEISS, SELWYN, ZAHN, MOFFATT,
BOUSSET, and LOHMEYER, note a parallel between Rev. v and this Roman legal
custom, R. H. CHARLES writing that the book with the seven seals "represents
a Will or Testament relating to the Old and New Testament Covenant".[ The
Revelation of St. John (New York, I920), I, 137 f. Cf. The Expositor's Greek
Testament (Grand Rapids, 1951), 5, 383; W. BOUSSET, Die Offenbarung Johannis
(G6ttingen, I906), 255, note i; and E. LOHMEYER, Die Offenbarung des Johannes
(Tiibingen, 1926), 50.] The book with the seven seals is thus a device to
dramatize the disposition or will of God for the last times, which Christ
puts into effect. There is thus a combination of Heilsgeschichte and
eschatology.
有些圣经诠释者，包括JOHANNES WEISS, SELWYN, ZAHN, MOFFATT, BOUSSET,和LOHMEYER
都注意到启示录五章与这个罗马习俗间的关系，R.H. Charles写到那用七印严封的书卷“
代表了与旧约与新约圣约有关的旨意或遗嘱”。带着七印的书卷因此是一个在末世将神的
安排与旨意戏剧化的一个载体，由基督启动。因此，那是一个结合救赎历史和末世论的图
画。
It has been shown that in later secular Greek use oikonomia was employed for
just such a testament with seven seals. John the seer does not, of course,
apply this word oikonomia to the scroll he describes with details which
normally fit a Roman will or testament. But later writers among the fathers
would have known this secular Greek use and could therefore the more readily
employ the word oikonomia for a diatheke from God in redemptive history,
implying at the same time from this general background that God's oikonomia
also includes his plan for the last times; eschatology too is seen within the
covenant framework of Heilsgeschichte. Strikingly, Irenaeus who emphasizes a
covenant theology and heilsgeschichtlich view of history also stresses
eschatology, and hangs on to some of the primitive emphases of the
Apocalypse, like the millenium.[ CULLMANN, op. cit., pp. 65 ff., sees an
affinity between an oikonomia type of theology and apocalyptic. Cf. also E.
DINKLER, "Earliest Christianity", in The Idea of History in the Ancient Near
East (American Oriental Series, 38; New Haven, 1955), I97 ff.]
Heilsgeschichte, covenant theology, and eschatology fit a pattern, all
related in one way or another with the term oikonomia. Secular application of
this term to a testament with seven seals thus suggests that in patristic
passages where oikonomia may be employed for a covenant or covenanted
dispensation of grace, one may look for legalistic or eschatological
connotations at times, as well as the usual heilsgeschichtlich ones.
后世世俗希腊文的使用方式表明oikonomia被仅仅用于带着七个印的遗嘱。看见异象的约
翰当然没有使用合乎罗马习俗的方式，把oikonomia这个字用来描述他看见书书卷。然而
后世的教父们都知道这个世俗希腊文的用法，并将oikonomia这个字在救恩历史中，当做
从神来的diatheke，同时暗示这神的oikonmia也包括祂在末日之计画的背景；末世论也被
视为在救恩历史中圣约的框架之中。严格的说，强调圣约神学和救恩历史观的爱任纽强调
末世论，依赖原始的方式来强调启示录，例如千禧年。救恩历史，圣约摄像与末世论都符
合一种模式，就是都以某种方式与oikonomia有关。世俗使用这个词代表带有七个印的遗
嘱之方式建议在教父著作中，oikonmia可能被用来代表一个契约或契约性恩典的分赐（
convenanted dispensation of grace），学者或许当进一步研究当时的法律与末世论，
以及救恩历史内涵。
How much of all this is to be applied to New Testament uses of the word will
depend, of course, upon discovery of earlier examples of the equation between
oixovotia and 8La0Ox'], and also upon just what is made of the date and
authorship of Ephesians, whose gifted writer put patristic Christianity on
the trail of one of its most important themes, the economy of God.
当然，对于早期教会使用oixovotia和8La0Ox']范例，以及以弗所书的日期和作者的研究
决定了新约如何使用oikonomia这个词，那位富有天赋的作者将教父时期的基督教置于其
最重要的一个主题——神的经纶（the economy of God）之上。