Zwingli

A member of a Western Christian church adhering to the theologies of luther , calvin , or zwingli .

支持路德，加尔文或茨温利神学的西方基督教教会的成员。

Zwingli sought to debate based on logical conclusions and reason ;

慈运理根据逻辑结论和理性来辩论；

Luther likewise saw a return to Rome in Zwingli 's view of the Lord 's Supper .

路德同样认为慈运理对主的晚餐的看法是重回到罗马教会。

The question of Christology formed the basis for Luther and Zwingli 's fierce debate on the Lord 's Supper .

基督论的问题构成了路德和慈运理在主的晚餐上激烈辩论的基础。

Luther did not understand Zwingli 's reticence to accept a physical presence of Christ in the Eucharist .

路德并不明白慈运理为何无法接受基督在圣餐中实际的同在。

For Zwingli , the belief that the bread and wine contained the physical body and blood of Christ bordered on idolatry .

对慈运理而言，相信基督的身体和血包含在饼与酒之内，几近乎偶像崇拜。

What Zwingli could not accept was a " real presence " that claimed Christ was present in his physical body with no visible bodily boundaries .

慈运理无法接受“真实的同在”，即宣称基督以祂实际的身体与圣餐同在，不受有形身体的限制。（译按：即慈运理认为基督的身体不可能无所不在。）

By the end of the Colloquy , Luther and Zwingli wept together and asked forgiveness for bitter words .

在会谈的末了，路德和慈运理一起抱头痛哭，为尖刻的言语寻求赦免。

Structurally , the author mainly analyses the radical characteristics of Zwingli 's Reformation and their reasons , and then elucidates the historical influences of them .

从慈温利宗教改革的激进主义倾向入手，深入分析其产生原因，并在此基础上阐明其历史作用。

According to Zwingli , Luther 's understanding of the sacraments kept one dependent upon the Church and introduced a foreign paradigm to the biblical texts .

根据慈运理的说法，路德对圣礼的理解会让人依赖教会，并把一个外来的架构引到圣经经文内。

It is unfortunate that Luther and Zwingli saw their differences on the Lord 's Supper as excluding any possibility for political and religious alliance .

很不幸地，路德和慈运理认为在主的晚餐上的歧义，排除了他们在政治和宗教上结盟的可能性。

With those words , Luther indirectly implied that Zwingli was denying the true humanity of Christ in his pursuit for a rational understanding of the Supper .

路德用这些话间接暗示，当慈运理在追求对主的晚餐的理性认识时，否认了基督真正的人性。

Zwingli insisted that the biblical text taught that the Lord 's Supper was a sign , and that to make it something more violated the nature of the sacrament .

慈运理坚持，圣经经文教导主的晚餐只是一个记号（sign），要赋予它更多的意义，就侵犯了圣礼的本质。

Over the next few days , I 'd like to show how Luther and Zwingli 's differing views on Christ 's humanity were the primary cause of their division on the Eucharist .

在接下来的几天当中，我会介绍路德和慈运理对基督人性的不同看法，如何成为他们在圣餐问题上分裂的主要原因。

Whereas Luther sought to prune the bad branches off the tree of Roman Catholic sacramentalism , Zwingli believed the problem to be rooted at least partly in sacramentalism itself .

路德试图修剪罗马天主教圣礼仪式的许多坏枝，慈运理则相信问题至少部分出自圣礼本身。

Both were trying to navigate their way safely over a Christological precipice that threatened either to divide Christ too much ( Zwingli ) or unite his natures too closely ( Luther ) .

他们都想安全地翱翔在基督论的绝壁上，一方的危险是把基督的两个本性分得太开（慈运理），另一方的危险是把祂的两个本性绑得太紧（路德）。

Today 's observer of the theological discussions at Marburg may too easily embrace a post-Enlightenment arrogance that assumes the doctrinal disputes of Luther and Zwingli to be petty and superfluous .

从今天来看马尔堡的神学讨论，我们很容易会带着一种后启蒙运动的傲慢，会认为路德和慈运理为这些教义争论，实在是心胸狭隘，非常肤浅。