Abstract (Lang: English):

This essay argues that Augustine’s doctrine of the totus Christus, the “whole Christ,” provides a fruitful starting point for ecumenical theology. The whole Christ signifies the church as the body joined to Christ its head. I suggest that we must seek where else the body of Christ is manifest in the world, especially upon the cross and in the eucharist, to flesh out the ecumenical import of the totus Christus. In both theological moments, the body of Christ is revealed as broken, crucified on the cross, and fractured in the sacrament. Yet, in both breakings we find grace, salvation, even wholeness. The whole Christ, as it exists in this world, is always, in one way or another, broken, yet this broken body is no less joined to the one head who is Christ. A theology of ecumenism, therefore, can be drawn from Augustine’s totus Christus by expanding our vision of what the ecclesial body of Christ means in light of the broken sacramental and soteriological bodies. The essay examines both Augustine’s theology of the totus Christus and its original polemical context, which suggests the possibilities of the doctrine along with its historical limitations. In expanding the significance of the “whole Christ,” it also engages the author’s own Wesleyan tradition. For the broken body on the cross, it draws from Charles Wesley’s hymns’ imagery for appreciating the depths of such brokenness. For the broken body of the eucharist, it draws upon the liturgies of the United Methodist Church and concludes with a vision of the healed body of Christ that will be fully realized only in the eschaton.

摘要（语言：英语）：

这篇文章认为，奥古斯丁的totus Christus教义，即“完整的基督”，为普世神学提供了一个富有成果的起点。整个基督表征召会是连于元首基督的身体。我建议我们必须寻找基督的身体在世界上的其他地方，特别是在十字架上和圣体圣事中，以充实 totus Christus的普世意义. 在这两个神学时刻，基督的身体都被打破，被钉在十字架上，并在圣礼中断裂。然而，在这两次破碎中，我们都找到了恩典、救赎，甚至是完整。存在于这个世界上的整个基督，总是以这样或那样的方式破碎，但这个破碎的身体与基督的头相连。因此，普世主义神学可以从奥古斯丁的totus Christus中引出，方法是根据破碎的圣礼和救赎机构，扩展我们对基督教会团体意义的看法。这篇文章考察了奥古斯丁的totus Christus神学及其最初的争论背景，表明该学说的可能性及其历史局限性。在扩展“完整的基督”的意义时，它也涉及作者自己的卫斯理传统。对于十字架上破碎的身体，它借鉴了查尔斯·卫斯理赞美诗中对这种破碎之深的欣赏意象。对于圣体圣事的破碎身体，它借鉴了联合卫理公会的礼仪，并以只有在末世才能完全实现的基督痊愈身体的异象作为结尾。