|Abstract: ||加爾文一貫主張：永恆的神子，即使在道成肉身與人性連於一個位格之後，仍沒有被限制於肉身。 本文論證這項教義與加爾文神學的關係——尤其是它在基督論中的功能以及與聖靈論的互動。 十七世紀的路德宗神學家批評這一主張是加爾文發明的教義，不見於大公教會的傳統，因此給它貼上 「加爾文式道之全在性」（extra Calvinisticum）的標籤，加以拒絕。但實際上，這項教義在加爾文之前就已經在大公教會中被諸多神學家使用，這證明它並非加爾文式的發明。反而值得重視的是，這項教義在加爾文神學中有著重要的功能。首先，它在加爾文的基督論中，凸顯了對基督雙重中保的認識——基督既是拯救的中保，也是創造的中保，並且同一位中保基督的拯救行動和創造行動關聯一致。其次，因為在這項教義中堅持真實肉身的空間限制，加爾文有必要發展出「聖靈作為連結」的觀念，以合理地解釋基督在天的身體在不出現的情況下，是因為聖靈的連結工作，仍可以在聖餐中餵養信徒。以此「聖靈作為連結」的觀念為基礎，加爾文進一步發展出一套與基督論相呼應的聖靈論：聖靈既是拯救中介，同時也是創造中介，其拯救行動和創造行動相互關聯，與中保基督的行動相互配合。最後，在實踐意義的層面 ，以上所提「加爾文式道之全在性」教義在加爾文基督論和聖靈論中的功能，有利於加爾文在他自己的處境中形成一套與路德不同的對世俗社會感興趣的神學。
Calvin consistently taught the following doctrine: the Eternal Son of God, even after the Incarnation, was united to human nature to form One Person, but was not restricted to the flesh. This paper examines the relationship of this doctrine with Calvin’s theology, especially its function in Calvin’s Christology and its interaction with Calvin’s Pneumatology. In the seventeenth century, Lutheran theologians argued that this assertion was invented by Calvin, not taught by Catholic tradition. So they rejected it and labeled it “extra Calvinisticum” (the Calvinistic ‘outside’). But in fact, this doctrine was used by many theologians in the tradition before Calvin, so it was not Calvin’s innovation. What is more valuable to note is that this doctrine has important functions in Calvin’s theology. Firstly, in Calvin’s Christology, this doctrine emphasizes our knowledge of Christ’s double mediator-ship: as the Mediator of redemption, Christ is also the Mediator of creation whose acts of redeeming and acts of creating are correlated. Secondly, because Calvin insisted in this doctrine that true flesh is limited in space, so he needed to develop the Pneumatological notion of“the Holy Spirit as bond”, which would help him to reasonably explain how Christ’s flesh in heaven, while is not present in space in the Eucharist, still can overcome the spatial barrier to confer nourishment on believers. That happens through the bond of the Spirit. Based on this notion of the Holy Spirit as bond, Calvin moved forward to develop his Pneumatology which is parallel with his Christology: as the mediator of redemption, the Holy Spirit is also the mediator of creation, whose acts of redeeming and acts of creating are correlated, and are complementary with Christ’s works. Finally, at the level of practical meaning, the functions mentioned above of the donctrine of the extra Calvinisticum in Calvin’s Christology and Pneumatology, may have encouraged Calvin to develop in his situation a theology which is interested in secular society, in contrast with Luther’s theology.