All Orthodox credal formulas, liturgical texts, and doctrinal statements affirm the claim that the Orthodox Church has preserved the original apostolic faith, which was also expressed in the common Christian tradition of the first centuries.所有东正教credal公式，礼仪文本，并教义报表肯定声称东正教教堂保留了原来的宗徒信仰，其中也有人表示，在共同的基督教的传统，第一次百年。 The Orthodox Church recognizes as ecumenical the seven councils of Nicaea I (325), Constantinople I (381), Ephesus (431), Chalcedon (451), Constantinople II (553), Constantinople III (681), and Nicaea II (787) but considers that the decrees of several other later councils also reflect the same original faith (eg, the councils of Constantinople that endorsed the theology of St. Gregory Palamas in the 14th century).东正教教会承认为普世七个性议会的尼西亚（ 325 ） ，君士坦丁堡（ 381 ） ，以弗所（ 431 ） ， chalcedon （ 451 ） ，君士坦丁堡第二（ 553 ） ，君士坦丁堡三（ 681 ） ，和的尼西亚第二（ 787 ）不过，我们认为该法令的其他几个后来议会，也反映了相同的原始信仰（例如，议会的君士坦丁堡赞同神学圣格雷戈里palamas在十四世纪） 。 Finally, it recognizes itself as the bearer of an uninterrupted living tradition of true Christianity that is expressed in its worship, in the lives of the saints, and in the faith of the whole people of God.最后，它认识到了自己作为旗手的一个不间断的生活传统，真正的基督教，就是体现在它的崇拜，在人类生活中的圣人，以及在信仰的全体人民的上帝。
In the 17th century, as a counterpart to the various "confessions" of the Reformation, there appeared several "Orthodox confessions," endorsed by local councils but, in fact, associated with individual authors (eg, Metrophanes Critopoulos, 1625; Peter Mogila, 1638; Dosítheos of Jerusalem, 1672).在17世纪，作为对口单位，以各种"招供"的改革，出现了好几个"正统自白书" ，通过地方议会，但事实上，与作者个人（例如， metrophanes critopoulos ，第1625张彼德莫吉拉，二一六三八; dosítheos耶路撒冷， 1672 ） 。 None of these confessions would be recognized today as having anything but historical importance.没有这些供词将得到承认，今天有什么，但重要的历史意义。 When expressing the beliefs of his church, the Orthodox theologian, rather than seeking literal conformity with any of these particular confessions, will rather look for consistency with Scripture and tradition, as it has been expressed in the ancient councils, the early Fathers, and the uninterrupted life of the liturgy.当表达信念和他的教会，东正教神学家，而不是寻求字面符合上述任何特别的供述中，而将寻求与经文和传统，因为它已经表示，在古老的议会，早期的父亲，和不间断的生活礼仪。 He will not shy away from new formulations if consistency and continuity of tradition are preserved.他不会回避，由新剂型，如果一贯性和连续性的传统，是保存。
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What is particularly characteristic of this attitude toward the faith is the absence of any great concern for establishing external criteria of truth - a concern that has dominated Western Christian thought since the Middle Ages. 什么是特别的特点，这一态度的信仰是没有任何的高度关注，为建立外部标准的真理 -关注具有主导的西方基督教思想自中世纪。 Truth appears as a living experience accessible in the communion of the church and of which the Scriptures, the councils, and theology are the normal expressions.真理似乎是一个生活经验，容易在共融的教会和其中念经，议会，与神学是正常的词句。 Even ecumenical councils, in the Orthodox perspective, need subsequent "reception" by the body of the church in order to be recognized as truly ecumenical.甚至合一议会，在正统的角度看，需要此后的"接待" ，由身体的教会，以获得承认为真正合一。 Ultimately, therefore, truth is viewed as its own criterion: there are signs that point to it, but none of these signs is a substitute for a free and personal experience of truth, which is made accessible in the sacramental fellowship of the church.因此，最终的事实是看成自己的标准：有迹象显示这一点的话，但这些迹象是一个代替一个自由和个人经验的真理，这是无障碍环境，在圣团契的教会。
Because of this view of truth, the Orthodox have traditionally been reluctant to involve church authority in defining matters of faith with too much precision and detail. This reluctance is not due to relativism or indifference but rather to the belief that truth needs no definition to be the object of experience and that legitimate definition, when it occurs, should aim mainly at excluding error and not at pretending to reveal the truth itself that is believed to be ever present in the church. 因为这一观点的真理，东正教传统上一直不愿涉及教会的权力在确定事项的信仰与太多的精度和细节，这是勉强不因相对主义或漠不关心，而是要相信真善美的需要，没有定义，以得到该物体的经验和合法的定义，当它出现时，应主要目的在排除误差，并没有在假装揭露事实真相，本身就是相信是任何时候都存在于教会。
The development of the doctrines concerning the Trinity and the incarnation, as it took place during the first eight centuries of Christian history, was related to the concept of man's participation in divine life.继续发展该学说关于三一和化身，因为它发生在最初8个世纪的基督教历史，是关系到概念的人的参与，在神圣的生命。
The Greek Fathers of the church always implied that the phrase found in the biblical story of the creation of man (Gen. 1:26), according to "the image and likeness of God," meant that man is not an autonomous being and that his ultimate nature is defined by his relation to God, his "prototype."希腊教会的神父们总是暗示语发现，在圣经中的故事创造的男子（创1时26分） ，根据"的形象和相似性的神" ，意思是说，人不是一个独立的经济和社会他的最终性质，是指他与天主间的关系，他的"原型" 。 In paradise Adam and Eve were called to participate in God's life and to find in him the natural growth of their humanity "from glory to glory."在天堂里亚当和夏娃被称为参与天主的生命，并寻找在他的自然增长，其人性化" ，从荣耀到荣耀" 。 To be "in God" is, therefore, the natural state of man.被"上帝" ，因此，自然状态的男子。 This doctrine is particularly important in connection with the Fathers' view of human freedom.这一理论是尤为重要的，怀疑他与父亲的看法，人类自由的力量。 For theologians such as Gregory of Nyssa (4th century) and Maximus the Confessor (7th century) man is truly free only when he is in communion with God; otherwise he is only a slave to his body or to "the world," over which, originally and by God's command, he was destined to rule.为神学家，如格雷戈里的nyssa （ 4世纪）和鲆的忏悔（公元7世纪）的人是真正的自由，只有当他是在与上帝，否则他只是一个奴隶，以他的身体，或以"世界" ，这几原本和上帝的指挥，他是注定要统治。
Thus, the concept of sin implies separation from God and the reduction of man to a separate and autonomous existence, in which he is deprived of both his natural glory and his freedom.因此，这一概念的罪过就意味着分离，由上帝和减少人为一个独立的和自主的存在，而他是被剥夺了他的自然光彩和他的自由。 He becomes an element subject to cosmic determinism, and the image of God is thus blurred within him.他成了一个要素受到宇宙宿命论和形象的上帝，因而模糊万分。
Freedom in God, as enjoyed by Adam, implied the possibility of falling away from God.自由神的存在，因为所享有的亚当，隐含的可能性下降，远离神。 This is the unfortunate choice made by man, which led Adam to a subhuman and unnatural existence.这是不幸的选择了与人，从而导致亚当到一个非人的和非自然的存在。 The most unnatural aspect of his new state was death.最非自然方面，他的新国死刑。 In this perspective, "original sin" is understood not so much as a state of guilt inherited from Adam but as an unnatural condition of human life that ends in death.从这个角度来看， "原罪"是不理解这么多，因为一国的罪恶感继承了从亚当，但作为一个非自然条件的人的生命结束在死因。 Mortality is what each man now inherits at his birth and this is what leads him to struggle for existence, to self-affirmation at the expense of others, and ultimately to subjection to the laws of animal life.死亡率是每一个男人，现在继承了他的出生，这是什么导致他挣扎求生存，要自我肯定，而不惜牺牲他人的，最终的目的是要遭受法律的动物的生活。 The "prince of this world" (ie, Satan), who is also the "murderer from the beginning," has dominion over man. "王子，这世界" （即撒旦） ，她亦是"杀人犯，从一开始就"统治的人。 From this vicious circle of death and sin, man is understood to be liberated by the death and Resurrection of Christ, which is actualized in Baptism and the sacramental life in the church.从这个恶性循环的死亡和罪恶，人是理解中解放出来，由死亡和复活的基督，这是actualized洗礼和圣事生活中的教堂。
The general framework of this understanding of the God-man relationship is clearly different from the view that became dominant in the Christian West--ie, the view that conceived of "nature" as distinct from "grace" and that understood original sin as an inherited guilt rather than as a deprivation of freedom.总框架有了这样的认识的神人的关系，显然是从不同的看法，这也成为主导在基督教西-即，认为构思中的"大自然"有别于"宽限期" ，并表示理解原罪作为继承了罪恶感而不是作为一种剥夺自由的。 In the East, man is regarded as fully man when he participates in God; in the West, man's nature is believed to be autonomous, sin is viewed as a punishable crime, and grace is understood to grant forgiveness.在东部地区，一名被视为是充分的男子时，他参加了神，在西方，人的本质，相信是自主的，单是看作为一个应受惩罚的罪行， Grace是理解给予宽恕。 Hence, in the West, the aim of the Christian is justification, but in the East, it is rather communion with God and deification.因此，在西方国家，目的都是基督徒理由的，但在东部地区，这是比较与上帝和神化。 In the West, the church is viewed in terms of mediation (for the bestowing of grace) and authority (for guaranteeing security in doctrine); in the East, the church is regarded as a communion in which God and man meet once again and a personal experience of divine life becomes possible.在西方，教堂是看条款的调解（为赐予的恩典）和权力（为保证安全学说） ，在东，教会被视为共融中，人与上帝再次开会，并亲身经历了神圣的生活变得可能。
The Orthodox Church is formally committed to the Christology (doctrine of Christ) that was defined by the councils of the first eight centuries.东正教是正式承诺向christology （教义基督）的定义是由议会的第一次8个世纪。 Together with the Latin Church of the West, it has rejected Arianism (a belief in the subordination of the Son to the Father) at Nicaea (325), Nestorianism (a belief that stresses the independence of the divine and human natures of Christ) at Ephesus (431), and Monophysitism (a belief that Christ had only one divine nature) at Chalcedon (451).同拉丁美洲教会的西方，它已拒绝arianism （一信念，在从属的儿子向父亲）的尼西亚（ 325 ） ，景教（一种信念，即强调独立的神和人的天性的基督）以弗所（ 431 ） ，并monophysitism （一信仰基督只有一个神性） chalcedon （ 451 ） 。 The Eastern and Western churches still formally share the tradition of subsequent Christological developments, even though the famous formula of Chalcedon, "one person in two natures," is given different emphases in the East and West.东方与西方教会仍正式份额的传统，随后基督论的发展，即使著名的公式chalcedon ， "一人有两种性质" ，是由于不同的侧重点，在东方和西方。 The stress on Christ's identity with the preexistent Son of God, the Logos (Word) of the Gospel According to John, characterizes Orthodox Christology.要强调基督的身份与preexistent上帝的儿子，标志（字）的福音据约翰，特点东正教christology 。 On Byzantine icons, around the face of Jesus, the Greek letters '' --the equivalent of the Jewish Tetragrammaton YHWH, the name of God in the Old Testament--are often depicted.拜占廷图标，周围面对耶稣，希腊字母'' -相当于犹太耶和华y hwh，以上帝的名义，在旧约-往往描绘。 Jesus is thus always seen in his divine identity.耶稣就是因此总是看到他的神的身份。 Similarly, the liturgy consistently addresses the Virgin Mary as Theotokos (the "one who gave birth to God"), and this term, formally admitted as a criterion of orthodoxy at Ephesus, is actually the only "Mariological" (doctrine of Mary) dogma accepted in the Orthodox Church.同样，在礼仪中，始终地址圣母玛利亚作为theotokos （ "一个人诞生了，以神之名" ） ，以及这个词，并正式接纳为标准的正统在以弗所，其实是唯一的" mariological " （中庸玛丽）的教条在接受东正教教堂。 It reflects the doctrine of Christ's unique divine Person, and Mary is thus venerated only because she is his mother "according to the flesh."它反映了该学说的基督的独特神的人，和玛丽是崇敬，不仅因为她是他的母亲： "根据肉中刺" 。
This emphasis on the personal divine identity of Christ, based on the doctrine of St. Cyril of Alexandria (5th century), does not imply the denial of his humanity.这种强调个人神圣的身份，基督，基于教义的圣西里尔亚历山大（公元5世纪） ，但并不意味着剥夺了他的人性。 The anthropology (doctrine of man) of the Eastern Fathers does not view man as an autonomous being but rather implies that communion with God makes man fully human.人类学（教义的人） ，东部的父亲并不认为人作为一个自主的，而是意味着与上帝让男子完全人。 Thus the human nature of Jesus Christ, fully assumed by the divine Word, is indeed the "new Adam" in whom the whole of humanity receives again its original glory.因此，人性的耶稣基督，完全由神的一句话，实在是"新亚当" ，其中在整个人类再次收到其原有的光彩。 Christ's humanity is fully "ours"; it possessed all the characteristics of the human being--"each nature (of Christ) acts according to its properties," Chalcedon proclaimed, following Pope Leo--without separating itself from the divine Word.基督的人性是完全的"我们" ，它拥有的所有特征的人-"每个性质（基督）的行为，根据其性质， " c halcedon宣布，继教宗利奥-没有分开，自己从神圣诺言。 Thus, in death itself--for Jesus' death was indeed a fully human death--the Son of God was the "subject" of the Passion.因此，在死亡本身-为耶稣的死确实是一个完全人死亡-上帝的儿子，是"主体"的激情。 The theopaschite formula ("God suffered in the flesh") became, together with the Theotokos formula, a standard of orthodoxy in the Eastern Church, especially after the second Council of Constantinople (553).该theopaschite公式（ "上帝遭受肉中刺" ） ，成为联同theotokos公式，一个标准的正统在东部教会后，特别是第二届理事会君士坦丁堡（ 553 ） 。 It implied that Christ's humanity was indeed real not only in itself but also for God, since it brought him to death on the cross, and that the salvation and redemption of humanity can be accomplished by God alone--hence the necessity for him to condescend to death, which held humanity captive.它意味着：基督的人性确实实不仅在自身的发展，而且为上帝，因为它带给他的死在十字架上，并认为救亡和赎回人类能够做到的，由上帝-因此有必要让他c ondescend死刑，并于人类圈养。
This theology of redemption and salvation is best expressed in the Byzantine liturgical hymns of Holy Week and Easter: Christ is the one who "tramples down death by death," and, on the evening of Good Friday, the hymns already exalt his victory.这神学的赎回及救恩是最好的体现在拜占庭礼仪圣歌的圣周和复活节：基督是一位"践踏死亡， " ，并在当天晚上的好周五，圣歌已经高举他的胜利。 Salvation is conceived not in terms of satisfaction of divine justice, through paying the debt for the sin of Adam--as the medieval West understood it--but in terms of uniting the human and the divine with the divine overcoming human mortality and weakness and, finally, exalting man to divine life.救恩是构思，而不是在于满意神圣的正义，通过抓债务为单亚当-作为中世纪西方的理解-但在团结人与神与神克服人的死亡率和弱点，并最后，振奋人心的男子，以神圣的生命。
What Christ accomplished once and for all must be appropriated freely by those who are "in Christ"; their goal is "deification," which does not mean dehumanization but the exaltation of man to the dignity prepared for him at creation.基督曾经和所有必须提拨自由的那些人"在基督里" ，其目标是"神化" ，这并不意味着非人化，但举荣的男子尊严准备为他创作风格。 Such feasts as the Transfiguration or the Ascension are extremely popular in the East precisely because they celebrate humanity glorified in Christ--a glorification that anticipates the coming of the Kingdom of God, when God will be "all in all."这样的节日，因为变形或阿森松都是极受欢迎，在东方，正是由于他们庆祝人类的荣耀，在基督-歌颂说，预计未来的神的国度时，上帝会"所有一切" 。
Participation in the already deified humanity of Christ is the true goal of Christian life, and it is accomplished through the Holy Spirit.参与这项已经神化人类的是基督的真正目的，基督徒生活的，它是通过圣灵。
The gift of the Holy Spirit at Pentecost "called all men into unity," according to the Byzantine liturgical hymn of the day; into this new unity, which St. Paul called the "body of Christ," each individual Christian enters through Baptism and "chrismation" (the Eastern form of the Western "confirmation") when the priest anoints him saying "the seal of the gift of the Holy Spirit."在圣灵的恩赐，在圣神降临" ，呼吁所有男人变成统一， "根据拜占庭礼仪圣歌的一天;纳入这个新的团结，这圣保禄所谓的"基督的身体， "每一个人进入基督教通过洗礼"膏" （东部形式对西方的"确认书" ）当牧师意味着他说： "印章的圣灵的恩赐" 。
This gift, however, requires man's free response.这份礼物，但需要人的自由响应。 Orthodox saints such as Seraphim of Sarov (died 1833) described the entire content of Christian life as a "collection of the Holy Spirit."东正教圣人如萨罗夫的塞拉芬（死于1833年）所描述的全部内容基督徒生活的是一个"收集的圣灵" 。 The Holy Spirit is thus conceived as the main agent of man's restoration to his original natural state through Communion in Christ's body.圣灵，因此构思中，作为主剂的人的恢复他原来的自然状态，通过交流，在基督的身体。 This role of the Spirit is reflected, very richly, in a variety of liturgical and sacramental acts.这个角色的精神，反映了，很丰富，在各种礼仪及圣事行为。 Every act of worship usually starts with a prayer addressed to the Spirit, and all major sacraments begin with an invocation to the Spirit.每一个行为的崇拜通常在开始祈祷，给精神，以及所有主要圣礼首先援引以精神。 The eucharistic liturgies of the East attribute the ultimate mystery of Christ's Presence to a descent of the Spirit upon the worshipping congregation and upon the eucharistic bread and wine.圣体圣事的liturgies的东方属性，最终奥秘基督的存在，一后裔的精神后，众膜拜后，圣体圣事的面包和酒。 The significance of this invocation (in Greek epiklesis) was violently debated between Greek and Latin Christians in the Middle Ages because the Roman canon of the mass lacked any reference to the Spirit and was thus considered as deficient by the Orthodox Greeks.的意义，这个调用（在希腊语epiklesis ）被粗暴地辩论之间的希腊文和拉丁文基督徒在中世纪，因为罗马佳能的地下，没有任何参考的精神，并因此被视为缺乏的，由希腊东正教徒。
Since the Council of Constantinople (381), which condemned the Pneumatomachians ("fighters against the Spirit"), no one in the Orthodox East has ever denied that the Spirit is not only a "gift" but also the giver--ie, that he is the third Person of the holy Trinity.由于安理会的君士坦丁堡（ 381 ） ，其中谴责pneumatomachians （ "斗士违背体育精神" ） ，没有一人在正统东都否认了这一精神不仅是一个"礼物" ，但也赐予者-即，即他是第三人的圣三一。 The Greek Fathers saw in Gen. 1:2 a reference to the Spirit's cooperation in the divine act of creation; the Spirit was also viewed as active in the "new creation" that occurred in the womb of the Virgin Mary when she became the mother of Christ (Luke 1:35); and finally, Pentecost was understood to be an anticipation of the "last days" (Acts 2:17) when, at the end of history, a universal communion with God will be achieved.希腊的父亲看到，在将军1:2参考，以精神的合作，在神圣的行为艺术创作;精神，也被认为是活跃在"新的创造" ，就是发生在子宫中的圣母玛利亚的时候，她成了母亲耶稣（路加福音1时35分） ;最后，五旬被理解为一种期待的"最后的日子" （使徒2:17 ）时，在历史的终结，一个普遍的共融与上帝将得到实现。 Thus, all the decisive acts of God are accomplished "by the Father in the Son, through the Holy Spirit."因此，所有决定性的行为，上帝没有完成" ，由父亲在儿子，通过圣灵" 。
By the 4th century a polarity developed between the Eastern and Western Christians in their respective understandings of the Trinity.由第四世纪极性发达国家之间，东部和西部的基督信徒在各自的理解三位一体。 In the West God was understood primarily in terms of one essence (the Trinity of Persons being conceived as an irrational truth found in revelation); in the East the tri-personality of God was understood as the primary fact of Christian experience.在西方，上帝被理解为主要是按一个本质（三位一体的人，被看作是一种非理性的真理发现，在启示） ，在东三人格上帝被理解为主要的事实，基督教的经验。 For most of the Greek Fathers, it was not the Trinity that needed theological proof but rather God's essential unity.对于大部分的希腊教父，那不是三一需要神学的证明，而是上帝的必不可少的团结。 The Cappadocian Fathers (Gregory of Nyssa, Gregory of Nazianzus, and Basil of Caesarea) were even accused of being tri-theists because of the personalistic emphasis of their conception of God as one essence in three hypostases (the Greek term hypostasis was the equivalent of the Latin substantia and designated a concrete reality).该cappadocian父亲（格雷戈里的nyssa ，格雷戈里的nazianzus ，罗勒的caesarea ） ，甚至被指控为三theists由于对personalistic强调自己的构想神之一，在本质上的三个本质（希腊语任期本质是相当于拉美substantia ，并指定一个具体的现实） 。 For Greek theologians, this terminology was intended to designate the concrete New Testamental revelation of the Son and the Spirit, as distinct from the Father.为希腊神学家，这个术语的用意是指定具体的新testamental启示圣子与圣灵，以区别于父亲。
Modern Orthodox theologians tend to emphasize this personalistic approach to God; they claim that they discover in it the original biblical personalism, unadulterated in its content by later philosophical speculation.现代东正教神学家往往强调这personalistic办法上帝，他们宣称，他们发现，在它原来的圣经personalism ，十足，在它的内容是由后来的哲学猜测。
Polarization of the Eastern and the Western concepts of the Trinity is at the root of the Filioque dispute. The Latin word Filioque ("and from the Son") was added to the Nicene Creed in Spain in the 6th century. 两极分化的东部和西部概念的三位一体，是在根本的filioque争端。拉丁词filioque （ " ，并从子" ） ，增加了尼西亚在西班牙在50-59世纪。 By affirming that the Holy Spirit proceeds not only "from the Father" (as the original creed proclaimed) but also "from the Son," the Spanish councils intended to condemn Arianism by reaffirming the Son's divinity.确认说，圣灵的收益，不仅是"从父" （原教义宣布） ，而且还" ，从儿子， "西班牙议会打算谴责arianism重申儿子的神性。 Later, however, the addition became an anti-Greek battle cry, especially after Charlemagne (9th century) made his claim to rule the revived Roman Empire.后来，然而，除了成为一个反希腊的战斗口号后，特别是查理曼（九世纪） ，他声称要统治复苏罗马帝国。 The addition was finally accepted in Rome under German pressure.增补终于接受了在罗马，根据德国的压力。 It found justification in the framework of Western conceptions of the Trinity; the Father and the Son were viewed as one God in the act of "spiration" of the Spirit.它发现的理由，在这框架下的西方观念的三位一体;父亲和儿子被看作是一个神，在臆想的" spiration "的精神。
The Byzantine theologians opposed the addition, first on the ground that the Western Church had no right to change the text of an ecumenical creed unilaterally and, second, because the Filioque clause implied the reduction of the divine persons to mere relations ("the Father and the Son are two in relation to each other, but one in relation to the Spirit").拜占庭神学家反对，此外，第一次在地面上说，西方教会无权更改文本的基督教教义单方面的，其次是因为filioque第暗示削减神圣的人，而非一般的关系（以下简称"父亲和儿子是两个相互关系，但一涉及到精神" ） 。 For the Greeks the Father alone is the origin of both the Son and the Spirit.为希腊人的父亲，仅是起源都圣子与圣灵。 Patriarch Photius (9th century) was the first Orthodox theologian to explicitly spell out the Greek opposition to the Filioque concept, but the debate continued throughout the Middle Ages.牧photius （九世纪）是第一个东正教神学家明确地阐明了有关希腊反对以filioque概念，但辩论持续了中世纪。
An important element in the Eastern Christian understanding of God is the notion that God, in his essence, is totally transcendent and unknowable and that, strictly speaking, God can only be designated by negative attributes: it is possible to say what God is not, but it is impossible to say what he is. 的一个重要因素，在东部基督教的认识上帝的概念是神，在他的本质，是完全超越性和不可知性，并表示，严格来说，上帝只能由指定的负面特质：这是有可能的话，上帝不是，但也不可能说什么，他是。
A purely negative, or "apophatic" theology--the only one applicable to the essence of God in the Orthodox view - does not lead to agnosticism, however, because God reveals himself personally - as Father, Son, and Holy Spirit - and also in his acts, or "energies."一个纯粹否定的，或" apophatic "神学-只有一个适用的本质，上帝在正统的观点-不导致不可知论，但是，因为上帝揭示自己亲自-作为父亲，儿子，以及圣灵-也在他的行为，或"能量" 。 Thus, true knowledge of God always includes three elements: religious awe; personal encounter; and participation in the acts, or energies, which God freely bestows on creation.因此，真正的认识上帝都包含三个要素：宗教敬畏，个人遭遇，以及参与该行为，或精力，而上帝自由赋予创造。
This conception of God is connected with the personalistic understanding of the Trinity.这种观念的上帝是与personalistic了解三位一体。 It also led to the official confirmation by the Orthodox Church of the theology of St. Gregory Palamas, the leader of Byzantine hesychasts (monks devoted to divine quietness through prayer), at the councils of 1341 and 1351 in Constantinople.它也导致了官方的确认，由东正教教会的神学圣格雷戈里palamas ，这位领导人的拜占庭hesychasts （僧侣专门神圣静谧通过祈祷） ，在议会的第1341号和第1351在君士坦丁堡。 The councils confirmed a real distinction in God, between the unknowable essence and the acts, or "energies," which make possible a real communion with God.议会证实真有区别，在上帝之间，不可知的本质和行为，或"能量" ，使之有可能真正与上帝。 The deification of man, realized in Christ once and for all, is thus accomplished by a communion of divine energy with humanity in Christ's glorified manhood.神化的人，实现了在基督一劳永逸，因此，由一个共融的神圣能源与人类在基督内的歌颂男子气概。
Until the conquest of Constantinople by the Turks (1453), Byzantium was the unquestioned intellectual centre of the Orthodox Church.直到征服君士坦丁堡受到土耳其人（ 1453 ） ，拜占庭是不容置疑的智力中心的东正教教堂。 Far from being monolithic, Byzantine theological thought was often polarized by a Humanistic trend, favouring the use of Greek philosophy in theological thinking, and the more austere and mystical theology of the monastic circles.远不是铁板一块，拜占庭神学思想往往是两极化的一个人性化的趋势，有利于利用希腊哲学中的神学思想，以更高的过紧而神秘神学的修道界。 The concern for preservation of Greek culture and for the the political salvation of the empire led several prominent Humanists to adopt a position favourable to union with the West.关注，为保存古希腊文化和为政治救亡的帝国为首的几位著名的人文主义者采取的立场，有利于工会与西方。 The most creative theologians (eg, Symeon the New Theologian, died 1033; Gregory Palamas, died 1359; Nicholas Cabasilas, died c. 1390), however, were found rather in the monastic party that continued the tradition of patristic spirituality based upon the theology of deification.最有创见的神学家（如symeon新神学家，死亡1,033人;格雷戈里palamas ，死于1359年;尼古拉cabasilas ，死于丙第1390 ） ，但被发现，而不是在寺院的党，继续传统的教父灵性基于神学的神化。
The 16th, 17th, and 18th centuries were the dark age of Orthodox theology.十六，十七，十八世纪的黑暗时代东正教神学。 Neither in the Middle East nor in the Balkans nor in Russia was there any opportunity for independent theological creativity.无论是在中东，也不在巴尔干地区，也没有在俄罗斯有没有机会独立的神学创造力。 Since no formal theological education was accessible, except in Western Roman Catholic or Protestant schools, the Orthodox tradition was preserved primarily through the liturgy, which retained all its richness and often served as a valid substitute for formal schooling. Most doctrinal statements of this period, issued by councils or by individual theologians, were polemical documents directed against Western missionaries.由于没有正规的神学教育，是方便，除了在西方的天主教或基督教学校，东正教的传统被保留，主要是透过礼仪中，其中保留了其所有的丰富性和常常被当作一个有效的替代正规学校教育大部分教义报表此期间，发出的议会或个别的神学家，分别为论辩文件，是针对西方传教士。
After the reforms of Peter the Great (died 1725), a theological school system was organized in Russia.改革后的彼得伟大（死于1725年） ，神学院系统举办了在俄罗斯。 Shaped originally in accordance with Western Latin models and staffed with Jesuit-trained Ukrainian personnel, this system developed, in the 19th century, into a fully independent and powerful tool of theological education.形本来按照西方拉丁语模范和配备耶稣训练有素乌克兰语人员介绍，这套系统的发展，在19世纪，成为一个完全独立的和强大的工具的神学教育。 The Russian theological efflorescence of the 19th and 20th centuries produced many scholars, especially in the historical field (eg, Philaret Drozdov, died 1867; VO Klyuchevsky, died 1913; VV Bolotov, died 1900; EE Golubinsky, died 1912; NN Glubokovsky, died 1937).俄罗斯神学开花的19世纪和20世纪产生的许多学者，特别是在历史领域（如philaret drozdov ，死于1867年; VO的klyuchevsky ，死于1913年;维维博洛托夫，死于1900年;网golubinsky ，死于1912年;神经网络glubokovsky去世1937年） 。 Independently of the official theological schools, a number of laymen with secular training developed theological and philosophical traditions of their own and exercised a great influence on modern Orthodox theology (eg, AS Khomyakov, died 1860; VS Solovyev, died 1900; N. Berdyayev, died 1948), and some became priests (P. Florensky, died 1943; S. Bulgakov, died 1944).独立于官方的神学学校，一些外行与世俗训练发达的神学和哲学传统，他们自己并实行了一项巨大的影响，对现代东正教神学（例如，作为霍米亚科夫，死于1860年;队索洛夫耶夫，死于1900年; 12月31日berdyayev ，死于1948年） ，以及一些成为牧师（第16页florensky ，死于1943年;第布尔加科夫，死于1944年） 。 A large number of the Russian theological intelligentsia (eg, S. Bulgakov, G. Florovsky) emigrated to western Europe after the Russian Revolution (1917) and played a leading role in the ecumenical movement.大批俄罗斯神学知识分子（例如，第布尔加科夫， g. florovsky ）移居西欧的俄国革命后（ 1917年） ，并发挥了主导作用，在基督信仰合一运动。
With the independence of the Balkans, theological schools were also created in Greece, Serbia, Bulgaria, and Romania.与独立的巴尔干半岛，神学，学校还设立了在希腊，塞尔维亚，保加利亚和罗马尼亚。 Modern Greek scholars contributed to the publication of important Byzantine ecclesiastical texts and produced standard theological textbooks.现代希腊学者的贡献，使刊物的重要拜占庭教会文本，并制作了标准的神学教科书。
The Orthodox diaspora - the emigration from eastern Europe and the Middle East - in the 20th century has contributed to modern theological development through their establishment of theological centres in western Europe and America.东正教散居-移民来自东欧和中东-在刚刚过去的二十世纪，促成了现代神学的发展，通过其设立的神学中心，在西欧和美国。
Orthodox theologians reacted negatively to the new dogmas proclaimed by Pope Pius IX: the Immaculate Conception of Mary (1854) and papal infallibility (1870).东正教神学负面反应，新教条宣布，由教宗比约九：圣母无染原罪圣母玛利亚（ 1854年）和罗马教皇infallibility （ 1870年） 。 In connection with the dogma of the Assumption of Mary, proclaimed by Pope Pius XII (1950), the objections mainly concerned the presentation of such a tradition in the form of a dogma.涉嫌与教条的假设佑，宣布由教宗比约十二（ 1950 ） ，反对意见主要涉及陈述这样一个传统形式的教条。
In contrast to the recent general trend of Western Christian thought toward social concerns, Orthodox theologians generally emphasize that the Christian faith is primarily a direct experience of the Kingdom of God, sacramentally present in the church. Without denying that Christians have a social responsibility to the world, they consider this responsibility as an outcome of the life in Christ. 相反，最近的一般趋势，西方基督教思想，对社会的关注，东正教神学家普遍强调的是基督信仰的主要是一个直接经验的神的国度， sacramentally目前在教会中，没有否认说，基督徒有一个社会负责的态度去世界，他们认为这个责任，作为一个结果对生活在基督里。 This traditional position accounts for the remarkable survival of the Orthodox Churches under the most contradictory and unfavourable of social conditions, but, to Western eyes, it often appears as a form of passive fatalism.这一传统立场，占了显着生存的东正教教堂下最有矛盾和不利的社会条件，但以西方人眼里，它通常出现某种形式的消极宿命论的思想。
The term "tradition" comes from the Latin traditio , but the Greek term is paradosis and the verb is paradido .而言， "传统" ，来自拉丁语traditio ，但希腊来说是paradosis和动词，是paradido 。 It means giving, offering, delivering, performing charity.就等于放弃，主动提供，运送，表演慈善机构。 In theological terms it means any teaching or practice which has been transmitted from generation to generation throughout the life of the Church.在神学而言，它是指任何教学或实践已经转发了一代又一代的整个教会的生活。 More exactly, paradosis is the very life of the Holy Trinity as it has been revealed by Christ Himself and testified by the Holy Spirit.更准确地说， paradosis是很生活的圣三一，因为它已被发现是由基督自己和证明圣灵。
The roots and the foundations of this sacred tradition can be found in the Scriptures.根和基金会把这一神圣的传统，可以发现在念经。 For it is only in the Scriptures that we can see and live the presence of the three Persons of the Holy Trinity, the Father, the Son and the Holy Spirit.因为只有在圣经里，我们可以看到，生活在场的3人的圣三一，圣父，圣子与圣灵。 St. John the Evangelist speaks about the manifestation of the Holy Trinity: "For the Life was manifested, and we have seen it, and bear witness, and show unto you that eternal life, which was with the Father, and was manifested unto us" (1 John 1:2).圣若望福音谈论的表现圣三一说： "对于生活中的表现，而且我们看到它，并承担证人，并证明给你们永恒的生命，那是与父亲，体现了给我们" （ 1约翰1:2 ） 。
The essence of Christian tradition is described by St. Paul, who writes: "But now in Christ Jesus, you that used to be so far apart from us have been brought very close, by the blood of Christ. For He is peace between us, and has made the two into one and broken down the barrier which used to keep them apart, actually destroying in His own person the hostility caused by the rules and decrees of the Law. This was to create one single man in Himself out of the two of them and by restoring peace through the Cross, to unite them both in a single body and reconcile them with God. In His own person He killed the hostility. . . Through Him, both of us have in one Spirit our way to come to the Father" (Ephes. 2:13-14).本质的基督教传统，是形容圣保罗，他这样写道： "但现在，在基督耶稣里，你曾经是那么遥远，离我们已经很接近，但由血液输送的喊声。因为他是我们之间的和平，并已做出了两成一，并打破壁垒，其中用，让他们之外，其实在摧毁自己的人的敌意所造成的规则和法令的法律，这是建立一个单一的男子，在自己的他们二人，并恢复和平，通过交叉，团结他们都在一个单一的机构，并协调他们与上帝，在他自己的人，他杀害了敌意… … 。透过他，我们两个都在其中的精神，我们的方式来向父亲" （ ephes. 2:13-14 ） 。 He also makes clear that this Trinitarian doctrine must be accepted by all Christians: "If any man preach any other gospel to you than you have received ( parelavete ) let him be condemned" (Gal. 1:8-9).他还明确表示，这三位一体的教义必须接受所有基督徒说： "如果任何人鼓吹任何其他福音给你的比你有收到（ parelavete ） ，让他受到谴责" （ gal. 1:8-9 ） 。 Speaking about the Holy Eucharist, which is a manifestation of the Holy Trinity, he writes: "For I have received ( parelavon ) of the Lord that which I also delivered to you" ( paredoka ) (1 Cor. 11:23).在谈到圣体圣事，这是一种体现，圣三一，他这样写道： "我已收到（ parelavon ）耶和华说，我还向你" （ paredoka ） （ 1肺心病。 11:23 ） 。 Again speaking about the death, burial and resurrection of Jesus Christ, St. Paul writes: "For I delivered to you ( paredoka ) first of all that which I also received" ( parelavon ).再次谈到死亡，埋葬与复活的基督，圣保禄写道： "我会向您发送（ paredoka ）首先指出，我也收到" （ parelavon ） 。 Finally he admonishes: "Brethren, stand fast and hold the traditions ( tas paradoseis ) which you have been taught, whether by word or our epistle" (1 Thessal. 2:15).最后他告诫说： "弟兄们，站在快，并举行传统（ 评审制度paradoseis ） ，你一直教导，无论是一个字或我们的书信" （ 1 thessal 。 2时15分） 。 The sole source and cause and principle of the Trinitarian unity is the Father Himself (Ephes. 4:4-6).唯一来源，成因及原则三位一体的统一，是自己的父亲（ ephes. 4:4-6 ） 。
The unity of the Holy Trinity, being the fundamental reality in the Church and of the Church, also requires a real unity among all its members.团结，圣三一作为基本现实，在教会和教会，也需要一个真正的团结，其所有成员。 All the members of the Church live in the bond of love and unity through the Holy Trinity.所有教会的成员住在债券的爱与团结，通过圣三一。 This truth is described by St. Peter: "But you are a chosen race, a royal priesthood, a holy nation, God's own people, that you may declare the wonderful deeds of Him who called you out of the darkness into His marvelous light. Once you were no people, but now you are God's people; once you had not received mercy, but now you have received mercy."这个真理是形容圣彼得说： "可是你是一个选择的种族，一个皇家神职人员，一个神圣的民族，上帝自己的人，你可以宣布奇妙的事迹，他呼吁大家走出黑暗到他的精彩的轻。一旦你没有任何人，但现在你是上帝的人，一旦你有没有接到手软，但现在你已接到手软" 。 (1 Peter 2: 9-10). （ 1彼得2 ： 9-10 ） 。 This Church was established as a historical reality on the day of Pentecost, with the descent of the Holy Spirit upon the Apostles: "While the day of Pentecost was running its course they were all together in one place, when suddenly there came from the sky a noise like that of a strong driving wind, which filled the whole house where they were sitting. And there appeared to them tongues like flames of fire, dispersed among them and resting on each one. And they were all filled with the Holy Spirit and began to talk in other tongues, as the Spirit gave them power of utterance" (Acts 2: 1-4).这个教会的成立是一个历史性的现实，对五旬节，同血统的圣灵降临后，宗徒们说： "虽然五旬节是其运行过程中，他们都共同在一个地方，忽然有来自天空噪音一样，是一个强大的驾驶风，其中充满了整个房子，他们正坐在而且似乎有他们的舌头像火焰的火，分散在他们休息，每次一小时，他们都充满圣灵开始对话其它舌头，因为精神给他们的权力话语" （使徒2 ： 1-4 ） 。
Only in this Church, where the Holy Trinity lives and acts constantly could the teaching of Christ, the very revelation of truth, as received and transmitted by the Apostles, abide and be sustained.只有在这个教堂，那是圣三一的生活和行为，可以不断地教学的基督，是非常启示的真理，作为接收与传送，由使徒，遵守并持续下去。 Thus truth in its fullness does not exist outside the Church, for there is neither Scripture, nor Tradition.因此，真理在其丰满度是不存在的教会之外，既不存在经文，也没有传统。 This is why St. Paul admonishes the Galatians that even if an angel from heaven preaches another gospel to them, he must be condemned: "If any man preach any other gospel to you than that you have received ( parelavete ) let him be condemned" (1:8-9).这就是为什么圣保罗告诫了加拉太，即使天使从天上宣扬另一福音对他们来说，他必须受到谴责： "如果任何人鼓吹任何其他福音给你的比你有收到（ parelavete ） ，让他受到谴责" 。 （ 1:8-9 ） 。 And he writes to his disciple Timothy to follow strictly the "precepts of our faith" and the "sound instructions" he received from him and avoid "godless myths" (1 Tim. 4: 4-7).他写信给他的门徒提摩太并须严格遵守的"戒律我们的信仰"和"健全的指示" ，他收到了由他和避免"无神论神话" （ 1添。 4 ： 4-7 ） 。 He also admonishes the Colossians to avoid "merely human injunctions and teachings" (2: 22), and to follow Christ: "Therefore, since Jesus was delivered to you as Christ and Lord, live your lives in union with Him. Be rooted in Him; be built in Him; be consolidated in the faith you were taught; let your hearts overflow with thankfulness. Be on your guard; do not let your minds be captured by hollow and delusive speculations, based on traditions of man-made teaching and centered on the elemental spirits of the universe and not on Christ. For it is in Christ that the complete being of the Godhead dwells embodied, and in Him you have been brought to completion" (Col. 2: 6-8).他还告诫该歌罗西书，以避免" ，只是人类禁制令和教诲" （ 2 ： 22 ） ，并跟随基督说： "因此，自从耶稣被交付给你，因为基督和上帝，活出你的生命，在联盟同他是植根于他;兴建，在他身上;得到巩固信仰，你被教导，让你的心溢出与感恩。放在你的警惕，不要让你的头脑，被抓获的中空及过于一厢情愿的揣测，基于传统的人为制造的教学和围绕元素神的宇宙而不是基督。它是在基督里说，完整的福祉神的源头整篇体现，并在他身上，你已被绳之以法，以完成" （歌2 ： 6-8 ） 。
This teaching or Apostolic Tradition was transmitted from the Apostles themselves to their successors, the bishops and the presbyters.这个教学或使徒传统传染使徒们自己及其继承人，主教和长老。 St. Clement, Bishop of Rome (second century AD), and probably a disciple of the Apostles himself, described this historical truth: "The Apostles preached to us the Gospel received from Jesus Christ, and Jesus Christ was God's Ambassador. Christ, in other words, comes with a message from God, and the Apostles with a message from Christ. Both these orderly arrangements, therefore, originate from the will of God. And so, after receiving their instructions and being fully assured through the Resurrection of our Lord Jesus Christ, as well as confirmed in faith by the word of God, they went forth, equipped with the fullness of the Holy Spirit, to preach the good news that the Kingdom of God was close at hand. From land to land, accordingly, and from city to city they preached; and from among their earliest converts appointed men whom they had tested by theSpirit to act as bishops and deacons for the future believers" ( Letter to the Corinthians, ch. 42).圣克莱门特，罗马的主教（二世纪专案） ，并可能弟子的使徒自己，形容这是历史的真相： "门徒传福音给我们的福音收到来自耶稣基督，耶稣基督是上帝的驻华大使。基督，在换句话说，带有一个讯息，从神和使徒同一个信息，从基督。这两有序安排，因此，源于上帝的意志。等，后，并接受指示，并没有得到充分保证，通过复活我们的主耶稣基督，以及确认所信仰的上帝的话，他们去了，配备了丰满的圣灵，宣讲好消息，神的国度是就在眼前，从土地，以土地，因此，从城市与城市之间，他们所宣扬的，以及从他们当中最早皈依任命为男性，其中，他们已测试thespirit担任主教和执事，为将来的信徒" （ 写信给哥林多前书，你的42段） 。 One can clearly see how the message of salvation originating from God the Father was taught by Jesus Christ, witnessed to by the Holy Spirit, preached by the Apostles and was transmitted by them to the Church through the clergy they themselves appointed.人们可以清楚地看到，如何讯息救赎源自上帝的父亲是老师，耶稣基督，见证了由圣灵所宣扬的使徒和转发了他们教会透过神职人员，他们自己任命的。 This became the "unerring tradition of the Apostolic preaching" as it was expressed by Eusebius of Caesarea, bishop of the fourth century, who is considered the "father" of Church History ( Church History, IV, 8).这成为"无误，传统的宗徒传教" ，因为它表达了尤西比乌斯的caesarea主教，四世纪时，他们被认为是"父亲"的教会历史（ 教会历史，四，八） 。
The Fathers, men of extraordinary holiness and trusted orthodoxy in doctrine, enjoyed the acceptance and respect of the universal Church by witnessing the message of the Gospel, living and explaining it to posterity.父亲，男人有着非同寻常的成圣和亲信在正统学说，都享有接受和尊重普世教会见证的信息，福音，生活，并解释它给后人。 Thus, Apostolic Preaching or Tradition is organically associated with the Patristic Tradition and vice versa. This point must be stressed since many theologians in the Western churches either distinguish between Apostolic Tradition and Patristic Tradition, or completely reject Patristic Tradition.因此，使徒的说教或传统的有机联系与教父的传统，反之亦然， 这一点是必须强调的，因为许多神学家在西方教堂或是区分使徒传统和教父的传统，或完全拒绝教父的传统。
For the Orthodox Christian, there is one Tradition, the Tradition of the Church, incorporating the Scriptures and the teaching of the Fathers.为正统基督教，有一个传统文化中，传统的教会，把圣经与教学的父亲。 This is "the preaching of the truth handed down by the Church in the whole world to Her children" (St. Irenaeus, Proof of the Apostolic Preaching , 98).这是"宣扬真理传世由教会在整个世界，以她的孩子" （圣爱任纽， 证明教廷说教 ， 98号） 。 St. Athanasius, the Great "Pillar of Orthodoxy," who was bishop of Alexandria during the fourth century, gives the most appropriate definition of the Church's Tradition: "Let us look at the very tradition, teaching, and faith of the catholic Church from the very beginning, which the Logos gave ( edoken ), the Apostles preached ( ekeryxan ), and the Fathers preserved ( ephylaxan ). Upon this the Church is founded" ( tethemeliotai ).圣athanasius ，伟大的"支柱正统"是由一位主教亚历山德里亚，在四世纪时，给出了最恰当的定义，教会的传统，说： "让我们看看在非常传统，教学和信仰的天主教教会，从因为开始时，这标志了（ edoken ） ，使徒们鼓吹（ ekeryxan ） ，以及父亲保存下来（ ephylaxan ）后，这个教堂是建" （ tethemeliotai ） 。 (St. Athanasius, First Letter to Serapion , 28). （圣athanasius ， 第一封信中，以谢拉皮翁 ， 28 ） 。 In retrospect, Tradition is founded upon the Holy Trinity, it constantly proclaims the Gospel of Christ, it is found within the boundaries of the Christian Church, and it is expounded by the Fathers.回顾过去，传统，是建立在圣三一，它不断地宣布福音的基督，它是发现内部国界的基督教堂，并阐述了由父亲。
It is important to emphasize both the temporality as well as the timelessness, two fundamental aspects of Holy Tradition.它是重要的是要强调双方的时间性，以及为永恒，两个基本方面的神圣传统。 The late Fr.已故的神父。 Georges Florovsky wrote that "Tradition is not a principle striving to restore the past, using the past as a criterion for the present. Such a conception of tradition is rejected by history itself and by the consciousness of the Orthodox Church. . . Tradition is the constant abiding of the Spirit and not only the memory of words. Tradition is a charismatic, not a historical event" ("The Catholicity of the Church" in Bible, Church, Tradition , p. 47).乔治florovsky写道， "传统是不是原则，努力挽回过去，用过去为标准，为目前这种构想的传统，是否决了历史本身和意识的东正教教堂… … 。传统是恒守法的精神，而不仅是记忆单词。传统，是一个有魅力的，而不是一个历史事件" （下称"共通性的教会"的圣经，教会传统，第47页） 。 In other words, Tradition is a gift of the Holy Spirit, a living experience, which is relived and renewed through time.这就是说，传统是一个圣灵的恩赐，生活经验，这是relived并再