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.所有東正教credal公式，禮儀文本，並教義報表肯定聲稱東正教教堂保留了原來的宗徒信仰，其中也有人表示，在共同的基督教的傳統，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).東正教教會承認為普世七個性議會的尼西亞（ 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 ） ，和的尼西亞第二（ 787 ）不過，我們認為該法令的其他幾個後來議會，也反映了相同的原始信仰（例如，議會的君士坦丁堡贊同神學聖格雷戈里palamas在十四世紀） 。 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.最後，它認識到了自己作為旗手的一個不間斷的生活傳統，真正的基督教，就是體現在它的崇拜，在人類生活中的聖人，以及在信仰的全體人民的上帝。
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世紀，作為對口單位，以各種"招供"的改革，出現了好幾個"正統自白書" ，通過地方議會，但事實上，與作者個人（例如， metrophanes critopoulos ，第1625張彼德莫吉拉，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.沒有這些供詞將得到承認，今天有什麼，但重要的歷史意義。 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.當表達信念和他的教會，東正教神學家，而不是尋求字面符合上述任何特別的供述中，而將尋求與經文和傳統，因為它已經表示，在古老的議會，早期的父親，和不間斷的生活禮儀。 He will not shy away from new formulations if consistency and continuity of tradition are preserved.他不會迴避，由新劑型，如果一貫性和連續性的傳統，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. 什麼是特別的特點，這一態度的信仰是沒有任何的高度關注，為建立外部標準的真理 -關注具有主導的西方基督教思想自中世紀。 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.真理似乎是一個生活經驗，容易在共融的教會和其中念經，議會，與神學是正常的詞句。 Even ecumenical councils, in the Orthodox perspective, need subsequent "reception" by the body of the church in order to be recognized as truly ecumenical.甚至合一議會，在正統的角度看，需要此後的"接待" ，由身體的教會，以獲得承認為真正合一。 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，最終的事實是看成自己的標準：有跡象顯示這一點的話，但這些跡象是一個代替一個自由和個人經驗的真理，這是無障礙環境，在聖團契的教會。
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. 因為這一觀點的真理，東正教傳統上一直不願涉及教會的權力在確定事項的信仰與太多的精度和細節，這是勉強不因相對主義或漠不關心，而是要相信真善美的需要，沒有定義，以得到該物體的經驗和合法的定義，當它出現時，應主要目的在排除誤差，並沒有在假裝揭露事實真相，本身就是相信是任何時候都存在於教會。
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.繼續發展該學說關於三一和化身，因為它發生在最初8個世紀的基督教歷史，是關係到概念的人的參與，在神聖的生命。
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."希臘教會的神父們總是暗示語發現，在聖經中的故事創造的男子（創1時26分） ，根據"的形象和相似性的神" ，意思是說，人不是一個獨立的經濟和社會他的最終性質，是指他與天主間的關係，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."在天堂裡亞當和夏娃被稱為參與天主的生命，並尋找在他的自然增長，其人性化" ，從榮耀到榮耀" 。 To be "in God" is, therefore, the natural state of man.被"上帝" ，因此，自然狀態的男子。 This doctrine is particularly important in connection with the Fathers' view of human freedom.這一理論是尤為重要的，懷疑他與父親的看法，人類自由的力量。 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.為神學家，如格雷戈里的nyssa （ 4世紀）和鮃的懺悔（公元7世紀）的人是真正的自由，只有當他是在與上帝，否則他只是一個奴隸，以他的身體，或以"世界" ，這幾原本和上帝的指揮，他是注定要統治。
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，這一概念的罪過就意味著分離，由上帝和減少人為一個獨立的和自主的存在，而他是被剝奪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.他成了一個要素受到宇宙宿命論和形象的上帝，因而模糊萬分。
Freedom in God, as enjoyed by Adam, implied the possibility of falling away from God.自由神的存在，因為所享有的亞當，隱含的可能性下降，遠離神。 This is the unfortunate choice made by man, which led Adam to a subhuman and unnatural existence.這是不幸的選擇了與人，從而導致亞當到一個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，他的新國死刑。 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.從這個角度來看， "原罪"是不理解這麼多，因為一國的罪惡感繼承了從亞當，但作為一個非自然條件的人的生命結束在死因。 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.死亡率是每一個男人，現在繼承了他的出生，這是什麼導致他掙扎求生存，要自我肯定，而不惜犧牲他人的，最終的目的是要遭受法律的動物的生活。 The "prince of this world" (ie, Satan), who is also the "murderer from the beginning," has dominion over man. "王子，這世界" （即撒旦） ，她亦是"殺人犯，從一開始就"統治的人。 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.從這個惡性循環的死亡和罪惡，人是理解中解放出來，由死亡和復活的基督，這是actualized洗禮和聖事生活中的教堂。
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.總框架有了這樣的認識的神人的關係，顯然是從不同的看法，這也成為主導在基督教西-即，認為構思中的"大自然"有別於"寬限期" ，並表示理解原罪作為繼承了罪惡感而不是作為一種剝奪自由的。 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.在東部地區，一名被視為是充分的男子時，他參加了神，在西方，人的本質，相信是自主的，單是看作為一個應受懲罰的罪行， Grace是理解給予寬恕。 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，在西方國家，目的都是基督徒理由的，但在東部地區，這是比較與上帝和神化。 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，教堂是看條款的調解（為賜予的恩典）和權力（為保證安全學說） ，在東，教會被視為共融中，人與上帝再次開會，並親身經歷了神聖的生活變得可能。
The Orthodox Church is formally committed to the Christology (doctrine of Christ) that was defined by the councils of the first eight centuries.東正教是正式承諾向christology （教義基督）的定義是由議會的第一次8個世紀。 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).同拉丁美洲教會的西方，它已拒絕arianism （一信念，在從屬的兒子向父親）的尼西亞（ 325 ） ，景教（一種信念，即強調獨立的神和人的天性的基督）以弗所（ 431 ） ，並monophysitism （一信仰基督只有一個神性） 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.東方與西方教會仍正式份額的傳統，隨後基督論的發展，即使著名的公式chalcedon ， "一人有兩種性質" ，是由於不同的側重點，在東方和西方。 The stress on Christ's identity with the preexistent Son of God, the Logos (Word) of the Gospel According to John, characterizes Orthodox Christology.要強調基督的身份與preexistent上帝的兒子，標誌（字）的福音據約翰，特點東正教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.拜占廷圖標，周圍面對耶穌，希臘字母'' -相當於猶太耶和華y hwh，以上帝的名義，在舊約-往往描繪。 Jesus is thus always seen in his divine identity.耶穌就是因此總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.同樣，在禮儀中，始終地址聖母瑪利亞作為theotokos （ "一個人誕生了，以神之名" ） ，以及這個詞，並正式接納為標準的正統在以弗所，其實是唯一的" mariological " （中庸瑪麗）的教條在接受東正教教堂。 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."它反映了該學說的基督的獨特神的人，和瑪麗是崇敬，不僅因為她是他的母親： "根據肉中刺" 。
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.這種強調個人神聖的身份，基督，基於教義的聖西里爾亞歷山大（公元5世紀） ，但並不意味著剝奪了他的人性。 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.人類學（教義的人） ，東部的父親並不認為人作為一個自主的，而是意味著與上帝讓男子完全人。 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，人性的耶穌基督，完全由神的一句話，實在是"新亞當" ，其中在整個人類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"我們" ，它擁有的所有特徵的人-"每個性質（基督）的行為，根據其性質， " c halcedon宣布，繼教宗利奧-沒有分開，自己從神聖諾言。 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-為耶穌的死確實是一個完全人死亡-上帝的兒子，是"主體"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).該theopaschite公式（ "上帝遭受肉中刺" ） ，成為聯同theotokos公式，一個標準的正統在東部教會後，特別是第二屆理事會君士坦丁堡（ 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.它意味著：基督的人性確實實不僅在自身的發展，而且為上帝，因為它帶給他的死在十字架上，並認為救亡和贖回人類能夠做到的，由上帝-因此有必要讓他c ondescend死刑，並於人類圈養。
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.這神學的贖回及救恩是最好的體現在拜占庭禮儀聖歌的聖週和復活節：基督是一位"踐踏死亡， " ，並在當天晚上的好週五，聖歌已經高舉他的勝利。 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.救恩是構思，而不是在於滿意神聖的正義，通過抓債務為單亞當-作為中世紀西方的理解-但在團結人與神與神克服人的死亡率和弱點，並最後，振奮人心的男子，以神聖的生命。
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.基督曾經和所有必須提撥自由的那些人"在基督裡" ，其目標是"神化" ，這並不意味著非人化，但舉榮的男子尊嚴準備為他創作風格。 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."這樣的節日，因為變形或阿森松都是極受歡迎，在東方，正是由於他們慶祝人類的榮耀，在基督-歌頌說，預計未來的神的國度時，上帝會"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.參與這項已經神化人類的是基督的真正目的，基督徒生活的，它是通過聖靈。
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."在聖靈的恩賜，在聖神降臨" ，呼籲所有男人變成統一， "根據拜占庭禮儀聖歌的一天;納入這個新的團結，這聖保祿所謂的"基督的身體， "每一個人進入基督教通過洗禮"膏" （東部形式對西方的"確認書" ）當牧師意味著他說： "印章的聖靈的恩賜" 。
This gift, however, requires man's free response.這份禮物，但需要人的自由響應。 Orthodox saints such as Seraphim of Sarov (died 1833) described the entire content of Christian life as a "collection of the Holy Spirit."東正教聖人如薩羅夫的塞拉芬（死於1833年）所描述的全部內容基督徒生活的是一個"收集的聖靈" 。 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.聖靈，因此構思中，作為主劑的人的恢復他原來的自然狀態，通過交流，在基督的身體。 This role of the Spirit is reflected, very richly, in a variety of liturgical and sacramental acts.這個角色的精神，反映了，很豐富，在各種禮儀及聖事行為。 Every act of worship usually starts with a prayer addressed to the Spirit, and all major sacraments begin with an invocation to the Spirit.每一個行為的崇拜通常在開始祈禱，給精神，以及所有主要聖禮首先援引以精神。 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.聖體聖事的liturgies的東方屬性，最終奧秘基督的存在，一後裔的精神後，眾膜拜後，聖體聖事的麵包和酒。 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.的意義，這個調用（在希臘語epiklesis ）被粗暴地辯論之間的希臘文和拉丁文基督徒在中世紀，因為羅馬佳能的地下，沒有任何參考的精神，並因此被視為缺乏的，由希臘東正教徒。
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.由於安理會的君士坦丁堡（ 381 ） ，其中譴責pneumatomachians （ "鬥士違背體育精神" ） ，沒有一人在正統東都否認了這一精神不僅是一個"禮物" ，但也賜予者-即，即他是第三人的聖三一。 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.希臘的父親看到，在將軍1:2參考，以精神的合作，在神聖的行為藝術創作;精神，也被認為是活躍在"新的創造" ，就是發生在子宮中的聖母瑪利亞的時候，她成了母親耶穌（路加福音1時35分） ;最後，五旬被理解為一種期待的"最後的日子" （使徒2:17 ）時，在歷史的終結，一個普遍的共融與上帝將得到實現。 Thus, all the decisive acts of God are accomplished "by the Father in the Son, through the Holy Spirit."因此，所有決定性的行為，上帝沒有完成" ，由父親在兒子，通過聖靈" 。
By the 4th century a polarity developed between the Eastern and Western Christians in their respective understandings of the Trinity.由第四世紀極性發達國家之間，東部和西部的基督信徒在各自的理解三位一體。 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，上帝被理解為主要是按一個本質（三位一體的人，被看作是一種非理性的真理發現，在啟示） ，在東三人格上帝被理解為主要的事實，基督教的經驗。 For most of the Greek Fathers, it was not the Trinity that needed theological proof but rather God's essential unity.對於大部分的希臘教父，那不是三一需要神學的證明，而是上帝的必不可少的團結。 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).該cappadocian父親（格雷戈里的nyssa ，格雷戈里的nazianzus ，羅勒的caesarea ） ，甚至被指控為三theists由於對personalistic強調自己的構想神之一，在本質上的三個本質（希臘語任期本質是相當於拉美substantia ，並指定一個具體的現實） 。 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.為希臘神學家，這個術語的用意是指定具體的新testamental啟示聖子與聖靈，以區別於父親。
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.現代東正教神學家往往強調這personalistic辦法上帝，他們宣稱，他們發現，在它原來的聖經personalism ，十足，在它的內容是由後來的哲學猜測。
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. 兩極分化的東部和西部概念的三位一體，是在根本的filioque爭端。拉丁詞filioque （ " ，並從子" ） ，增加了尼西亞在西班牙在50-59世紀。 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.確認說，聖靈的收益，不僅是"從父" （原教義宣布） ，而且還" ，從兒子， "西班牙議會打算譴責arianism重申兒子的神性。 Later, however, the addition became an anti-Greek battle cry, especially after Charlemagne (9th century) made his claim to rule the revived Roman Empire.後來，然而，除了成為一個反希臘的戰鬥口號後，特別是查理曼（九世紀） ，他聲稱要統治復甦羅馬帝國。 The addition was finally accepted in Rome under German pressure.增補終於接受了在羅馬，根據德國的壓力。 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.它發現的理由，在這框架下的西方觀念的三位一體;父親和兒子被看作是一個神，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").拜占庭神學家反對，此外，第一次在地面上說，西方教會無權更改文本的基督教教義單方面的，其次是因為filioque第暗示削減神聖的人，而非一般的關係（以下簡稱"父親和兒子是兩個相互關係，但一涉及到精神" ） 。 For the Greeks the Father alone is the origin of both the Son and the Spirit.為希臘人的父親，僅是起源都聖子與聖靈。 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 （九世紀）是第一個東正教神學家明確地闡明了有關希臘反對以filioque概念，但辯論持續了中世紀。
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. 的一個重要因素，在東部基督教的認識上帝的概念是神，在他的本質，是完全超越性和不可知性，並表示，嚴格來說，上帝只能由指定的負面特質：這是有可能的話，上帝不是，但也不可能說什麼，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."一個純粹否定的，或" apophatic "神學-只有一個適用的本質，上帝在正統的觀點-不導致不可知論，但是，因為上帝揭示自己親自-作為父親，兒子，以及聖靈-也在他的行為，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，真正的認識上帝都包含三個要素：宗教敬畏，個人遭遇，以及參與該行為，或精力，而上帝自由賦予創造。
This conception of God is connected with the personalistic understanding of the Trinity.這種觀念的上帝是與personalistic了解三位一體。 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.它也導致了官方的確認，由東正教教會的神學聖格雷戈里palamas ，這位領導人的拜占庭hesychasts （僧侶專門神聖靜謐通過祈禱） ，在議會的第1341號和第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.議會證實真有區別，在上帝之間，不可知的本質和行為，或"能量" ，使之有可能真正與上帝。 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，實現了在基督一勞永逸，因此，由一個共融的神聖能源與人類在基督內的歌頌男子氣概。
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東正教教堂。 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.遠不是鐵板一塊，拜占庭神學思想往往是兩極化的一個人性化的趨勢，有利於利用希臘哲學中的神學思想，以更高的過緊而神秘神學的修道界。 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.關注，為保存古希臘文化和為政治救亡的帝國為首的幾位著名的人文主義者採取的立場，有利於工會與西方。 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.最有創見的神學家（如symeon新神學家，死亡1,033人;格雷戈里palamas ，死於1359年;尼古拉cabasilas ，死於丙第1390 ） ，但被發現，而不是在寺院的黨，繼續傳統的教父靈性基於神學的神化。
The 16th, 17th, and 18th centuries were the dark age of Orthodox theology.十六，十七，十八世紀的黑暗時代東正教神學。 Neither in the Middle East nor in the Balkans nor in Russia was there any opportunity for independent theological creativity.無論是在中東，也不在巴爾幹地區，也沒有在俄羅斯有沒有機會獨立的神學創造力。 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.由於沒有正規的神學教育，是方便，除了在西方的天主教或基督教學校，東正教的傳統被保留，主要是透過禮儀中，其中保留了其所有的豐富性和常常被當作一個有效的替代正規學校教育大部分教義報表此期間，發出的議會或個別的神學家，分別為論辯文件，是針對西方傳教士。
After the reforms of Peter the Great (died 1725), a theological school system was organized in Russia.改革後的彼得偉大（死於1725年） ，神學院系統舉辦了在俄羅斯。 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.形本來按照西方拉丁語模範和配備耶穌訓練有素烏克蘭語人員介紹，這套系統的發展，在19世紀，成為一個完全獨立的和強大的工具的神學教育。 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).俄羅斯神學開花的19世紀和20世紀產生的許多學者，特別是在歷史領域（如philaret drozdov ，死於1867年; VO的klyuchevsky ，死於1913年;維維博洛托夫，死於1900年;網golubinsky ，死於1912年;神經網絡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).獨立於官方的神學學校，一些外行與世俗訓練發達的神學和哲學傳統，他們自己並實行了一項巨大的影響，對現代東正教神學（例如，作為霍米亞科夫，死於1860年;隊索洛夫耶夫，死於1900年; 12月31日berdyayev ，死於1948年） ，以及一些成為牧師（第16頁florensky ，死於1943年;第布爾加科夫，死於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.大批俄羅斯神學知識分子（例如，第布爾加科夫， g. florovsky ）移居西歐的俄國革命後（ 1917年） ，並發揮了主導作用，在基督信仰合一運動。
With the independence of the Balkans, theological schools were also created in Greece, Serbia, Bulgaria, and Romania.與獨立的巴爾幹半島，神學，學校還設立了在希臘，塞爾維亞，保加利亞和羅馬尼亞。 Modern Greek scholars contributed to the publication of important Byzantine ecclesiastical texts and produced standard theological textbooks.現代希臘學者的貢獻，使刊物的重要拜占庭教會文本，並製作了標準的神學教科書。
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.東正教散居-移民來自東歐和中東-在剛剛過去的二十世紀，促成了現代神學的發展，通過其設立的神學中心，在西歐和美國。
Orthodox theologians reacted negatively to the new dogmas proclaimed by Pope Pius IX: the Immaculate Conception of Mary (1854) and papal infallibility (1870).東正教神學負面反應，新教條宣布，由教宗比約九：聖母無染原罪聖母瑪利亞（ 1854年）和羅馬教皇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.涉嫌與教條的假設佑，宣布由教宗比約十二（ 1950 ） ，反對意見主要涉及陳述這樣一個傳統形式的教條。
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，最近的一般趨勢，西方基督教思想，對社會的關注，東正教神學家普遍強調的是基督信仰的主要是一個直接經驗的神的國度， sacramentally目前在教會中，沒有否認說，基督徒有一個社會負責的態度去世界，他們認為這個責任，作為一個結果對生活在基督裡。 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.這一傳統立場，佔了顯著生存的東正教教堂下最有矛盾和不利的社會條件，但以西方人眼裡，它通常出現某種形式的消極宿命論的思想。
The term "tradition" comes from the Latin traditio , but the Greek term is paradosis and the verb is paradido .而言， "傳統" ，來自拉丁語traditio ，但希臘來說是paradosis和動詞，是paradido 。 It means giving, offering, delivering, performing charity.就等於放棄，主動提供，運送，表演慈善機構。 In theological terms it means any teaching or practice which has been transmitted from generation to generation throughout the life of the Church.在神學而言，它是指任何教學或實踐已經轉發了一代又一代的整個教會的生活。 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.更準確地說， paradosis是很生活的聖三一，因為它已被發現是由基督自己和證明聖靈。
The roots and the foundations of this sacred tradition can be found in the Scriptures.根和基金會把這一神聖的傳統，可以發現在念經。 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.因為只有在聖經裡，我們可以看到，生活在場的3人的聖三一，聖父，聖子與聖靈。 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).聖若望福音談論的表現聖三一說： "對於生活中的表現，而且我們看到它，並承擔證人，並證明給你們永恆的生命，那是與父親，體現了給我們" （ 1約翰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).本質的基督教傳統，是形容聖保羅，他這樣寫道： "但現在，在基督耶穌裡，你曾經是那麼遙遠，離我們已經很接近，但由血液輸送的喊聲。因為他是我們之間的和平，並已做出了兩成一，並打破壁壘，其中用，讓他們之外，其實在摧毀自己的人的敵意所造成的規則和法令的法律，這是建立一個單一的男子，在自己的他們二人，並恢復和平，通過交叉，團結他們都在一個單一的機構，並協調他們與上帝，在他自己的人，他殺害了敵意… … 。透過他，我們兩個都在其中的精神，我們的方式來向父親" （ 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).他還明確表示，這三位一體的教義必須接受所有基督徒說： "如果任何人鼓吹任何其他福音給你的比你有收到（ parelavete ） ，讓他受到譴責" （ 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).在談到聖體聖事，這是一種體現，聖三一，他這樣寫道： "我已收到（ parelavon ）耶和華說，我還向你" （ 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 ).再次談到死亡，埋葬與復活的基督，聖保祿寫道： "我會向您發送（ 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).最後他告誡說： "弟兄們，站在快，並舉行傳統（ 評審制度paradoseis ） ，你一直教導，無論是一個字或我們的書信" （ 1 thessal 。 2時15分） 。 The sole source and cause and principle of the Trinitarian unity is the Father Himself (Ephes. 4:4-6).唯一來源，成因及原則三位一體的統一，是自己的父親（ 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.團結，聖三一作為基本現實，在教會和教會，也需要一個真正的團結，其所有成員。 All the members of the Church live in the bond of love and unity through the Holy Trinity.所有教會的成員住在債券的愛與團結，通過聖三一。 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."這個真理是形容聖彼得說： "可是你是一個選擇的種族，一個皇家神職人員，一個神聖的民族，上帝自己的人，你可以宣布奇妙的事蹟，他呼籲大家走出黑暗到他的精彩的輕。一旦你沒有任何人，但現在你是上帝的人，一旦你有沒有接到手軟，但現在你已接到手軟" 。 (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).這個教會的成立是一個歷史性的現實，對五旬節，同血統的聖靈降臨後，宗徒們說： "雖然五旬節是其運行過程中，他們都共同在一個地方，忽然有來自天空噪音一樣，是一個強大的駕駛風，其中充滿了整個房子，他們正坐在而且似乎有他們的舌頭像火焰的火，分散在他們休息，每次一小時，他們都充滿聖靈開始對話其它舌頭，因為精神給他們的權力話語" （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.只有在這個教堂，那是聖三一的生活和行為，可以不斷地教學的基督，是非常啟示的真理，作為接收與傳送，由使徒，遵守並持續下去。 Thus truth in its fullness does not exist outside the Church, for there is neither Scripture, nor Tradition.因此，真理在其豐滿度是不存在的教會之外，既不存在經文，也沒有傳統。 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).這就是為什麼聖保羅告誡了加拉太，即使天使從天上宣揚另一福音對他們來說，他必須受到譴責： "如果任何人鼓吹任何其他福音給你的比你有收到（ parelavete ） ，讓他受到譴責" 。 （ 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).他寫信給他的門徒提摩太並須嚴格遵守的"戒律我們的信仰"和"健全的指示" ，他收到了由他和避免"無神論神話" （ 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).他還告誡該歌羅西書，以避免" ，只是人類禁制令和教誨" （ 2 ： 22 ） ，並跟隨基督說： "因此，自從耶穌被交付給你，因為基督和上帝，活出你的生命，在聯盟同他是植根於他;興建，在他身上;得到鞏固信仰，你被教導，讓你的心溢出與感恩。放在你的警惕，不要讓你的頭腦，被抓獲的中空及過於一廂情願的揣測，基於傳統的人為製造的教學和圍繞元素神的宇宙而不是基督。它是在基督裡說，完整的福祉神的源頭整篇體現，並在他身上，你已被繩之以法，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.這個教學或使徒傳統傳染使徒們自己及其繼承人，主教和長老。 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).聖克萊門特，羅馬的主教（二世紀專案） ，並可能弟子的使徒自己，形容這是歷史的真相： "門徒傳福音給我們的福音收到來自耶穌基督，耶穌基督是上帝的駐華大使。基督，在換句話說，帶有一個訊息，從神和使徒同一個信息，從基督。這兩有序安排，因此，源於上帝的意志。等，後，並接受指示，並沒有得到充分保證，通過復活我們的主耶穌基督，以及確認所信仰的上帝的話，他們去了，配備了豐滿的聖靈，宣講好消息，神的國度是就在眼前，從土地，以土地，因此，從城市與城市之間，他們所宣揚的，以及從他們當中最早皈依任命為男性，其中，他們已測試thespirit擔任主教和執事，為將來的信徒" （ 寫信給哥林多前書，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.人們可以清楚地看到，如何訊息救贖源自上帝的父親是老師，耶穌基督，見證了由聖靈所宣揚的使徒和轉發了他們教會透過神職人員，他們自己任命的。 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).這成為"無誤，傳統的宗徒傳教" ，因為它表達了尤西比烏斯的caesarea主教，四世紀時，他們被認為是"父親"的教會歷史（ 教會歷史，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.父親，男人有著非同尋常的成聖和親信在正統學說，都享有接受和尊重普世教會見證的信息，福音，生活，並解釋它給後人。 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，使徒的說教或傳統的有機聯繫與教父的傳統，反之亦然， 這一點是必須強調的，因為許多神學家在西方教堂或是區分使徒傳統和教父的傳統，或完全拒絕教父的傳統。
For the Orthodox Christian, there is one Tradition, the Tradition of the Church, incorporating the Scriptures and the teaching of the Fathers.為正統基督教，有一個傳統文化中，傳統的教會，把聖經與教學的父親。 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).這是"宣揚真理傳世由教會在整個世界，以她的孩子" （聖愛任紐， 證明教廷說教 ， 98號） 。 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 ).聖athanasius ，偉大的"支柱正統"是由一位主教亞歷山德里亞，在四世紀時，給出了最恰當的定義，教會的傳統，說： "讓我們看看在非常傳統，教學和信仰的天主教教會，從因為開始時，這標誌了（ edoken ） ，使徒們鼓吹（ ekeryxan ） ，以及父親保存下來（ ephylaxan ）後，這個教堂是建" （ tethemeliotai ） 。 (St. Athanasius, First Letter to Serapion , 28). （聖athanasius ， 第一封信中，以謝拉皮翁 ， 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.回顧過去，傳統，是建立在聖三一，它不斷地宣布福音的基督，它是發現內部國界的基督教堂，並闡述了由父親。
It is important to emphasize both the temporality as well as the timelessness, two fundamental aspects of Holy Tradition.它是重要的是要強調雙方的時間性，以及為永恆，兩個基本方面的神聖傳統。 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).喬治florovsky寫道， "傳統是不是原則，努力挽回過去，用過去為標準，為目前這種構想的傳統，是否決了歷史本身和意識的東正教教堂… … 。傳統是恆守法的精神，而不僅是記憶單詞。傳統，是一個有魅力的，而不是一個歷史事件" （下稱"共通性的教會"的聖經，教會傳統，第47頁） 。 In other words, Tradition is a gift of the Holy Spirit, a living experience, which is relived and renewed through time.這就是說，傳統是一個聖靈的恩賜，生活經驗，這是relived並再次通過時間。 It is the true faith, which is revealed by the Holy Spirit to the true people of God.這是真正的信仰，這是揭示聖靈，以真實的人的上帝。
Tradition, therefore, cannot be reduced to a mere enumeration of quotations from the Scriptures or from the Fathers.傳統的，因而也是絕對不能淪為一個單純枚舉的報價會念經，還是來自父親。 It is the fruit of the incarnation of the Word of God, His crucifixion and resurrection as well as His ascension, all of which took place in space and time.它是水果的化身，上帝的話，在十字架和復活，以及他的阿森松島，所有這些都發生在空間和時間。 Tradition is an extension of the life of Christ into the life of the Church.傳統是延續生命的基督成為教會生活。 According to St. Basil, it is the continuous presence of the Holy Spirit: "Through the Holy Spirit comes our restoration to paradise, our ascension into the kingdom of heaven, our return as adopted sons, our liberty to call God our Father, our being made partakers of the grace of Christ, our being called children of light, our sharing in eternal glory, and, in a word, our being brought into a state of a "fullness of blessing" (Rom. 15: 29), both in this world and in the world to come. . ."據聖羅勒，它是持續存在的聖靈： "我們希望透過聖靈降臨在我們恢復到天堂，我們的阿森松島到天國，我們的回報，因為採用的兒子，我們的自由，請神，我們的父親，我們的正在partakers的恩典基督，我們被稱為兒童的光線，我們共享永恆的榮耀，並在總之，我們被帶進一國的一個"豐滿的祝福" （羅馬書15 ： 29 ） ，兩者都在這個世界上，並在未來世界裡… … 。 " (St. Basil of Caesaria, On the Holy Spirit , XV.). （聖羅勒的caesaria ，聖靈 ，第十五） 。
This type of distinction is rather misleading.這種類型的區分，而不是有誤導之嫌。 Tradition and traditions are the integral parts of the life of the Church and they express the totality of the Christian way of life which leads to salvation.傳統和傳統，是不可分割的一部分，在教會生活中，他們表示，整體而言，基督教的生活方式導致的救贖。 The doctrine of incarnation, the historical truth of the crucifixion and resurrection, the Eucharist, the sign of the cross, the threefold immersion in the baptismal font, the honor and respect due to the Virgin Mary and to the saints of the Church, are all important for the Christian, who wants to find himself in the "perimeter" of salvation in Christ.該學說的化身，歷史真相的受難日和復活，聖體聖事的符號交叉，三倍沉浸在洗禮字體，榮譽和應有的尊重聖母瑪利亞和聖徒的教會，都對於基督教來說，他們希望找到自己的"周邊"的救贖，在基督。 This is what the Church has taught through the centuries.這是教會教導經過數百年。 "Therefore we must consider the Tradition of the Church trustworthy," St. John Chrysostom writes, "it is Tradition, seek no more" ( Second Letter to Thessal.: Homily ). "因此我們必須考慮傳統的教會穩當， "聖約翰金口寫道， "這是傳統，不圖多" （ 第二封信，以thessal ：講道 ） 。
The Orthodox Church accepts the following seven Ecumenical Councils:東正教教堂接受以下七個合一議會：
The Orthodox Church also assigns ecumenical status to The Council in Trullo in 692, which took place in Constantinople.東正教教會也賦予合一地位向安理會trullo在692 ，其中發生在君士坦丁堡。 Eastern bishops took part in it, and they passed disciplinary canons to complete the work of the Fifth and the Sixth Ecumenical Councils and, thus, it is known as the Fifth-Sixth ( Quinisext or Penthekti ).東區主教參加了，並且通過紀律炮，以完成工作的第五個和第六合一議會及，因此，它被稱為第五次（ quinisext或penthekti ） 。
These Ecumenical Councils became instruments for formulating the dogmatic teachings of the Church, for fighting against heresies and schisms and promoting the common and unifying Tradition of the Church which secures her unity in the bond of love and faith.這些合一議會文書制定教條式的教導，教會，為打擊異端邪說和分裂問題，並促進各國共同和統一的傳統，教會保證，她團結在以認同感為紐帶的愛心和信念。 Although convened by the emperors, the Church Fathers who participated came from almost all the local dioceses of the Roman Empire, thus expressing the faith and practice of the Universal Church.雖然召開了由皇帝，教會父親參加了來自幾乎所有當地教區的羅馬帝國，從而表達了信仰與實踐的普世教會。 Their decisions have been accepted by the clergy and the laity of all times, making their validity indisputable.他們的決定已經被接受，由教士和俗人的任何時候，其效力不容置疑的。 The Fathers followed the Scriptures as well as the Apostolic and Patristic Tradition in general, meeting under the guidance of the Holy Spirit.父親隨後會念經以及為使徒和教父的傳統，一般會議的指導下聖靈。 St. Constantine the Great, who convened the First Ecumenical Council at Nicea, wrote that "the resolution of the three hundred holy bishops is nothing else than that the determination of the Son of God, especially of the Holy Spirit, pressing upon the minds of such great men brought to light the divine purpose."聖君士坦丁大，他們召開了第一次全基督教會在nicea撰文指出， "解決了300聖主教，也沒有辦法比的決心上帝的兒子，尤其是聖靈，迫切後，心中這樣的偉人，揭示了神聖的目的" 。 (Socrates, Church History , 1:9). （蘇格拉底， 在教會的歷史中 ， 1時09分） 。 In the Fourth Ecumenical Council of Chalcedon, it was stated that "The Fathers defined everything perfectly; he who goes against this is anathema; no one adds, no one takes away" ( Acta Concil. II, 1).在第四次全基督教會的chalcedon ，有人說， "父親的定義，一切完美，他違背，這是詛咒，沒有人補充說，沒有人考慮離開" （ 學報concil第二節 ， 1 ） 。 Sabas, the bishop of Paltus in Syria in the fifth century, speaking about the Council of Nicea said: "Our Fathers who met at Nicea did not make their declarations of themselves but spoke as the Holy Spirit dictated." sabas ，這位主教的比目魚在敘利亞在五世紀，在談到安理會的nicea說： "我們的父親，今天下午在nicea沒有作出其申報自己的，但以作為聖靈行事" 。 "Following the Fathers . . " becomes a fixed expression in the minutes and the declarations of the Ecumenical Councils as well as of the local ones. "隨著父親。 。 "成為一個固定的表達，在會議紀要和申報合一議會以及作為地方。 Thus, the Ecumenical Councils and also some local councils, which later received universal acceptance, express the infallible teaching of the Church, a teaching which is irrevocable.因此，基督信仰合一委員會，並作出一些地方議會，後來收到了普遍的接受，表示不會犯錯誤的教學中，教會，教學這是不可改變的事實。
Are the Ecumenical Councils of the Church the only infallible and correct instruments in proclaiming and implementing the faith of the Church?是普世性議會，教會唯一不會犯錯誤的，正確的工具，在宣布和執行的信仰教會？ Certainly, no bishops by themselves, no local churches, no theologians can teach the faith by themselves alone.當然，沒有主教由自己，沒有地方教會，沒有神學家可以教信仰本身。 The Ecumenical Councils are among the most important means which inscribe, proclaim, and implement the faith of the Church, but only in conjunction with Scripture, and the Tradition.普世議會是其中最重要的手段，登記，自封，並落實有關信仰的教會，但只有在與經文，和傳統。 The Ecumenical Councils are an integral part of the ongoing Tradition of the Church.普世議會的一個組成部分，目前傳統的教會。 Thus, the Orthodox Church claims that she has kept intact the faith of the first seven Ecumenical Councils.因此，東正教教會聲稱，她一直完好無損的信念，在最初的7合一議會。
In sum, the Ecumenical Councils, together with the Scriptures and the Patristic writings, are the universal voice of the Church.總之，普世議會，連同聖經和教父的著作，是普遍的聲音了教堂。 The position of the Ecumenical Councils in the Church and their universal authority is enhanced by the fact that they issued not only dogmatic definitions of faith, but also formulated important canons of the Church which concern Orthodox spiritual life and help the individual in the growth of his life in Christ.立場的普世議會在教會和其普遍的權力，是加強這一事實，即它們發出的不僅是教條式的定義，信仰的，但也都制定了重要的大砲的教會關注正統的精神文化生活，並幫助個人在成長的他生活在基督裡。 Not all these canons have the same value today as they had when first written; still, they are like compasses which direct our lives toward a Christian lifestyle and orient us towards a high spiritual level.並非所有這些大砲有同等價值的今天，因為他們的時候，第一次書面;儘管如此，他們就像圓規，其中直接我們的生活走向與基督徒的生活方式和東方我們走向一個高的精神境界。 Canons which concern our moral life, fasting, and Holy Communion are indeed important for our daily life as good Orthodox Christians.門炮，其中關注我們的道德生活，禁食，並聖餐，確實是重要的是，我們的日常生活一樣好東正教基督徒。
Of course, to live according to the Traditions of the Orthodox Church, to participate, fully, in the life of Tradition is not an easy task.當然，為了生存，以傳統的東正教教堂，參與充分，在學校的生活傳統，並不是一件容易的事情。 We need the imparting of the Holy Spirit, in order to live in a mystical and mysterious way the life of Christ.我們需要傳授聖靈，為了生活在一個神秘的神秘的方式生活的真理。 As St. Gregory Palamas wrote: "All those dogmas which are now openly proclaimed in the Church and made known to all alike, were previously mysteries foreseen only by the prophets through the Spirit. In the same way the blessings promised to the saints in the age to come are at the present stage of the Gospel dispensation still mysteries, imparted to and foreseen by those whom the Spirit counts worthy, yet only in a partial way and in the form of a pledge" ( Tomos of the Holy Mountain, Preface).正如聖格雷戈里palamas寫道： "所有這些教條，而現在公然在教會，並提出大家都知道，無論是以前的奧秘，預見只能由先知通過精神，在同一方式祝福答應聖徒在年齡來，是在目前這個階段的福音省卻仍然奧秘，傳授給和預見到的那些人的精神，值得計數，但只有在一個局部的方式，並在認捐形式" （ tomos的聖山，序） 。
Thus, the Tradition of the Church is a living reality, which the Orthodox Christian must live daily in a mystical way.因此，傳統的教會是一個活生生的現實，而正統基督教必須活，每天都在神秘的方式。 By adhering to the teaching of the Scriptures, the Ecumenical Councils, and the Patristic writings, by observing the canons of the Church, by frequently participating in the Eucharist, where Tradition becomes an empirical reality, we are members of the Body of Christ and are led to the "contemplation of God" to repeat a beautiful expression of St. Neilos (fifth century).堅持以教學的聖經，基督教議會，和教父的著作，通過觀察門炮的教會，經常參加在聖體中，當傳統成為經驗現實，我們的成員基督的身體，並導致了以"沉思上帝" ，以重複一個美麗的表達聖neilos （五世紀） 。 St. Gregory Palamas, in summing up the Patristic doctrine of Christian life, suggests that the ultimate purpose of man's life is theoptia, that is, seeing God.聖格雷戈里palamas ，在總結教父學說的基督徒生活的，這表明最終目的，人的生命是theoptia ，就是目睹了上帝。 ( In Defense of the Hesychasts , 1, 3, 42) or to use St. Gregory of Nyssa's words, man's life is a strenuous and endless ascent towards God, that is, deification ( theosis ). （ 在國防部的hesychasts ， 1 ， 3 ， 42 ） ，或利用聖格雷戈里的nyssa的，換句話說，人的生命是一個艱苦的，永無止境的上升對上帝，那就是神化（ theosis ） 。 ( On the Life of Moses , ed. by W. Jaeger, 112ff.). （ 關於生命的摩西 ，教育署，由總統jaeger ， 112ff ） 。
Orthodox Tradition, therefore, is not a dead letter, a collection of dogmas and practices of the past.東正教傳統，因此，這是不成為一紙空文，收集了教條和做法，只能說明過去。 It is the history of salvation.這是歷史的救贖。 It is the life of the Holy Spirit, who constantly illuminates us in order for all Orthodox Christians to become sons and daughters of God, living in the Divine light of the All-blessed Trinity.它是企業的生命，聖靈的人，不斷照亮我們，以便使所有東正教基督徒成為中華兒女的上帝，居住在神聖的光的全有福了三一。
George S. Bebis
Ph.D.喬治第bebis博士學位
Holy Cross School of
Theology聖十字學院的神學
Bibliography
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