北美 歸正神學課程 Reformed Institute of North America

早上課程︰中世紀與改革宗神學 -- Medieval Era and Reformed Theology

講師︰陳佐人牧師‧Dr. Stephen T. Chan‧schan401@msn.com

日期︰July 25, 2011- July 30, 2011

地點︰217 Ford Street, West Conshohocken, PA 19428. [費城三一華人基督教會辦事樓]

陳佐人博士‧美國芝加哥大學博士，主修神學。北美歸正學院院長。美國西雅圖大學副教授。

課程簡介︰許多人均認為「宗教改革運動」是對中古歐洲的「撥亂反正」 ，中古時代故然有其亂的一面，但改革運動源於中世紀晚期，改教家一方面尋求變革，但他們仍是時代之子，故二者的關係是複雜的。本課程會縱覽中世紀但丁的《神曲》，由此來認識中世紀神學的大要，代表人物為多馬、阿奎那。另亦探討中世紀的神秘主義，藉此了解新柏拉圖主義的思想。並希望由此回應与檢討當今教會的一些趨勢，如對中世紀神秘主義的懷舊式嚮往，反省其中的優劣，特別指出一些在信仰真道上要提防的誤區。最後我們希望此課程可以幫助參加者更了解「宗教改革運動」的時代精神，使我們更能在身處(後)現代文化中來實踐改革宗神學的信念。

第一講︰6 月 25 日(周一早, MON)

中世紀基督教神秘主義 哲學的安慰与神學的体系

第二講︰6 月 26 日(周二早, TUE)

但丁《神曲》

第三講︰6 月 27 日(周三早, WED)

但丁《神曲》与密爾頓《失樂園》之比較

第四講︰6 月 28 日(周四早, THUR)

總結︰加爾文、改教運動与中世紀文化

第一講︰中世紀基督教神秘主義

BERNARD MCGINN基督教神秘主義之五大特徵︰5 Features of Christian Mysticism

1. Mysticism is not generic, it always belong to a particular tradition.神秘主義必歸屬某一具体之宗教傳統，並無「總稱性」之神秘主義。

2. Mysticism is not static, not a point, but like a line, a spiritual journey.基督教神秘主義是「線性」多於「點」，是一種屬靈旅程多於靜態狀況。

3. Christian mystics do not often take union with God as their ultimate goal.

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歷史性之基督教神秘主義並不強調「与神聯合」作為其至終目標。4. Notion of “presence” over “union’. (Presence of God > Union with God.)

歷史性之基督教神秘主義強調「同在」多於「聯合」。(神之臨在 > 与神聯合)5. Notion of “consciousness” over terms like mystical experience.

歷史性之基督教神秘主義強調「意識」多於「神秘經歷」。

1. 神秘主義之定義

申命記 29:29 隱秘的事是屬耶和華我們上帝的；惟有明顯的事是永遠屬我們和我們子孫的，好叫我們遵行這律法上的一切話。[和合本, Chinese Union Bible]

29:29 「有些事情，上主─我們的上帝向我們隱秘；但是他啟示了自己的法律，我們跟我們的子孫都要永遠遵行。」[現代中文譯本, Today’s Chinese Version]NRSV: The secret things belong to the LORD our God, but the revealed things belong to us and to our children forever, to observe all the words of this law.NIV: THE SECRET THINGS belong to the LORD our God, but the things revealed belong to us and to our children forever, that we may follow all the words of this law.

[提前 6:16] [16] 就是那獨一不死、住在人不能靠近的光裡，是人未曾看見、也是不能看見的，要將他顯明出來。但願尊貴和永遠的權能都歸給他。阿們！[16] Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honor and power everlasting. Amen. [詩 36:9] 因為，在你那裡有生命的源頭；在你的光中，我們必得見光。KJV: For with thee is the fountain of life: in thy light shall we see light.

[弗 4:6] [6] 一神，就是眾人的父，超乎眾人之上，貫乎眾人之中，也住在眾人之內。The Funeral of Great Myth. Interdependence, Inter-penetration[6] One God and Father of all, who is above all, and through all, and in you all.

約伯記 11:7 你考察，就能測透　神嗎？你豈能盡情測透全能者嗎？Job 11:7 - Can you fathom the mysteries of God? Can you probe the limits of the Almighty?

馬太福音 13:10-16 [10] 門徒進前來，問耶穌說：“對眾人講話為甚麼用比喻呢？”[11] 耶穌回答說：“因為天國的奧秘，只叫你們知道，不叫他們知道。[12] 凡有的，還要加給他，叫他有餘；凡沒有的，連他所有的也要奪去。[13] 所以我用比喻對他們講，是因他們看也看不見，聽也聽不見，也不明白。[14] 在他們身上，正應了以賽亞的預言，說：‘你們聽是要聽見，卻不明白；看是要看見，卻不曉得。[15] 因為這百姓油蒙了心，耳朵發沉，眼睛閉著；恐怕眼睛看見，耳朵聽見，心裡明

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白，回轉過來，我就醫治他們。’[16] 但你們的眼睛是有福的，因為看見了；你們的耳朵也是有福的，因為聽見了。

[11] 耶穌回答說：“因為天國的奧秘，只叫你們知道，不叫他們知道。[11] He replied, "The knowledge of the secrets of the kingdom of heaven has been given to you, but not to them.

秘密 奧秘 1. 人數上之比較

秘密︰眾數 (majority)

奧秘 ︰小數 (minority esotericism 秘傳, 秘教)

esotericism exotericism (公開性宗教)

2. 成員上之比較 秘密︰內部成員(insider) 其他門徒 (outsider)

奧秘 ︰核心分子3. 時間上之比較

秘密︰有公佈之時候 (“這奧秘如今顯明出來,” 羅 16:26)

奧秘 ︰永遠之「秘密」4. 內容上之比較

秘密︰可以明白 (understandable)

奧秘 ︰不可以明白 (incomprehensible)

太 13:11 (可 4:11) 耶穌回答說, 因為天國的奧秘, 只叫你們知道, 不叫他們知道羅 11:25 弟兄們, 我不願意你們不知道這奧秘,(恐怕你們自以為聰明) 就是以色列人有幾分是硬心的, 等到外邦人的數目添滿了.

羅 16:25 惟有神能照我傳的福音, 和所講的耶穌基督, 並照永古隱藏不言 (hidden for long

ages past) 的奧秘, 堅固你們的心.

羅 16:26 這奧秘如今顯明出來, 而且按著永生神的命, 藉眾先知的書指示萬國的民, 使他們

信服真道.

林前 2:7 我們講的, 乃是從前所隱藏, 神奧秘的智慧, 就是神在萬世以前豫定使我們得榮耀的.

林前 4:1 人應當以我們為基督的執事, 為神奧秘事的管家 (stewards of the mysteries of God)

弗 1:9 都是照他自己所豫定的美意, 叫我們知道他旨意的奧秘,

弗 3:3 用啟示使我知道(福音的)奧秘, 正如我以前略略寫過的.

弗 3:4 你們念了, 就能曉得我是深知基督的奧秘.

弗 3:5 這奧秘在以前的世代, 沒有叫人知道, 像如今藉著聖靈啟示他的聖使徒和先知一樣.

弗 3:9 又使眾人都明白, 這歷代以來隱藏在創造萬物之神裡的奧秘, 是如何安排的

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弗 6:19 也為我祈求, 使我得著口才, 能以放膽, 開口講明福音的奧秘西 2:2 要叫他們的心得安慰, 因愛心互相聯絡, 以致豐豐足足在悟性中有充足的信心, 使他們

真知道神的奧秘, 就是基督.

西 4:3 也要為我們禱告, 求神給我們開傳道的門, 能以講基督的奧秘, 我為此被捆鎖

西 4:4 叫我按著所該說的話, 將這奧秘 發明出來 (proclaim it clearly)

提前 3:9 要存清潔的良心, 固守真道的奧秘 (keep hold of the deep truths of the faith)

提前 3:16 大哉, 敬虔的奧秘, 無人不以為然, 就是神在肉身顯現, 被聖靈稱義,

(或作在靈性稱義), 被天使看見, 被傳於外邦, 被世人信服, 被接在榮耀裡.KJV: And without controversy great is the MYSTERY of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.RSV: Great indeed, we confess, is the MYSTERY of our religion: He was manifested in the flesh, vindicated in the Spirit, seen by angels, preached among the nations, believed on in the world, taken up in glory.NIV: Beyond all question, the MYSTERY of godliness is great: He appeared in a body, was vindicated by the Spirit, was seen by angels, was preached among the nations, was believed on in the world, was taken up in glory.啟 1:20 論到你所看見在我右手中的七星, 和七個金燈台的奧秘. 那七星就是

基督教神秘主義 ‧ Christian Mysticism P, P, P, P, P, A, B, B, L, C基督教神秘主義‧Christian Mysticism

柏拉圖- Plato: 427-327 BC

斐洛- Philo: 20 BC – 50 AD

普羅提諾- Plotinus: 205 – 270 AD

波爾菲里- Porphyry: 232 – 304 AD

奧古斯丁: 354-430 AD

普羅克魯斯- Proclus: 410 – 485 AD

基督教神秘主義‧Christian Mysticism

Plato-Philo-Plotinus-Porphyry- Proclus

A = Augustine

B1 = Bernard

B2 = Bonaventure

1. 柏拉圖- Plato: 427-327 BC

巴曼尼得斯篇 (Parmenides, ~360-380BC)

會宴篇 (Symposium, ~360-380BC)

doxa: opinion – 意見 episteme: knowledge – 知識 theoria: contemplation – 默想

CONTEMPLATION

Contemplation (theoria)

默想: Thinking + Cognition (理性)

冥想: Thinking + Irrational (非理性)

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默觀: Thinking + Vision (理性)

可取: 默想 > 默觀 默想 -- 默觀 Meditation: 冥想 基督教: Contemplation > Meditation

非基督教: Meditation > Contemplation

會宴篇 (Symposium, ~360-380BC)

Love as EROS: 愛羅斯 Love’s love for beautiful things as a desire for happiness (eudaimonia)

Love for GOOD

會宴篇 (Symposium, ~360-380BC)

Love as EROS: 愛羅斯 Love of BEAUTY (always male!)

Love of GOOD《斐多篇》

馬、馬車、馬車師 (Charioteer)

= nous, thymos, epithymia

馬 + 馬車 + 馬車師 = 靈魂 (Soul)

馬車師 (Charioteer) = INTELLECT (nous)

白馬 = 理性、正面之本性 = THYMOS

rational or moral impulse or the positive part of passionate nature

黑馬 = 非理性、反面之本性 = EPITHYMIA

= the black horse represents the soul's irrational passions, appetites, or concupiscent

nature.

The Charioteer directs the entire chariot/soul, trying to stop the horses from going

different ways, and to proceed towards enlightenment.EPITHYMIA

《斐多篇》 (Phaedrus)

加 5:16: 我說，你們當順著聖靈而行，就不放縱肉體的情慾了。 [16] This I say then, Walk in the Spirit, and ye shall not fulfill the lust of the flesh.

[KJV]

NIV: So I say, live by the Spirit, and you will not gratify the desires of the SINFUL

NATURE.

加 5:24: 凡屬基督耶穌的人，是已經把肉體連肉體的邪情私慾同釘在十字架上了。

[24]And they that are Christ's have crucified the flesh with the affections and

LUSTS.

NIV: Those who belong to Christ Jesus have crucified the SINFUL NATURE with

its passions and DESIRES.

SARX = 肉體 = SINFUL NATURE = “NATURAL” NATURE

EPITHUMIA = 肉體的邪情 = DESIRES = LUSTS

巴曼尼得斯篇‧Parmenides

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巴曼尼得斯篇 (Parmenides, ~360-380BC)

The Height of Plato’s metaphysics

Parmenides of Elea (early 5th century BC)

the Eleatic school of philosophy

Parmenides: 存有, 存在, BEING

Heraclitus: 生成, 變化, BECOMING

赫拉克利特︰濯足清流，抽足再入，已非前水。 「我們不能兩次踏進同一條河流。」 "We both step and do not step in the same rivers. We are and are not."

柏拉圖- Plato: 427-327 BC

巴曼尼得斯篇 (Parmenides): 存有, 一 (The One)

會宴篇 (Symposium): 愛 (EROS)

理想国 (Republic): 共善 (GOOD)

“Like is Known by Like.”

斐洛- Philo: 20 BC – 50 AD

斐洛- Philo: 20 BC – 50 AD

一是柏拉圖被「斐洛化」, 或斐洛版「柏拉圖化」 “Either Plato philonizes or Philo platonizes.”

寓意釋經 (Allegorical Interpretation)

斐洛- Philo: 20 BC – 50 AD

The allegorical method, at a critical moment in Christian history, made it possible to

uphold the rationality of Christian faith. It was used to prevent OBSCURANTISM.

And though we may question not only its assumption but also its results, we must

not forget what we owe to it. We are not indebted so much to method itself as to the

spirit of those who employed it. The method alone is lifeless; the spirit of the

interpreter makes the text live. [Robert Grant, A Short History of the Interpretation

of the Bible, p.62.]斐洛- Philo: 20 BC – 50 AD

柏拉圖 (Plato): 默想 (contemplation, theoria)

斐洛 (Philo): 默想 + 自省 (Self-naughting)

因人於神為「無有」(created being as nothingness)

羅提諾- Plotinus: 205 – 270 AD

普羅提諾- Plotinus: 205 – 270 AD

《九章集》︰Enneads

[普諾丁] 著作共為 54篇論文,被門徒編成 6卷, 每卷 9章,故名《九章集》(Enneads或譯《九部書》)。

http://www.philosophyol.com/resource/printpage.asp?ArticleID=28

太一︰The One

理智︰The Intellect

(宇宙)靈魂︰The Soul

普羅提諾- Plotinus: 205 – 270 AD

柏拉圖︰Eros as “lack of”

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普羅提諾︰Eros as “fulfillment”

“He is at once lovable, and love, and love of himself.”

Augustine, TRINITY!!!

Plotinus: the seeker and the sought become truly ONE.

普羅提諾- Plotinus: 205 – 270 AD

Plotinus: the seeker and the sought become truly ONE.

“All things are ONE.”

“We are all and ONE.”

“All things come from contemplation and are contemplation.”

End: “This is the life of gods and of the godlike and blessed among men, liberation

from the alien that besets us here, a life taking no pleasure in the things of earth, the

passing of solitary to solitary.”

The flight of solitary to solitary.

波爾菲里- Porphyry: 232 – 304 AD

波爾菲里- Porphyry: 232 – 304 AD

普羅提諾之學生 (Plotinus’ student)

反基督教普羅克魯斯- Proclus: 410 – 485 AD

普羅克魯斯- Proclus: 410 – 485 AD

Platonic Theology

(C.S. Lewis)

Every effect remains in its cause, proceeds from it, and reverts upon it.”

St. Augustine‧奧古斯丁. 354-430 AD

奧古斯丁: 354-430 AD

上古代︰Antiquity/ Classical: Augustine

中古代︰修道主義 (Medieval: Monasticism)

中古晚期︰改教運動 (Late Medieval: Reformation)

現代︰Modern

奧古斯丁論「不可言說」我是否找到了適當的方式來談論神或者表達對祂的稱頌? 沒有, 我覺得我只是想要說, 但一旦說了什麼, 卻發現那不是我要說的。我是怎麼知道這一点的呢? 惟有一个原因, 那就是神是不可言說的。但它若是不可言說的, 那我所說的就不可能說出來。也就是說, 對神甚至連「不可言說」這樣的話也不能說, 因為這樣說本身就是一種對祂的言說。因而就出現了一種奇怪的語言矛盾, 如果不可言說者就是不可能對祂有任何論說, 那麼它若還能被稱為是不可言說的,

就不是真的不可言說。要避免這種語言上的悖謬, 与其通過解釋, 不如保持沉默。然而就神來說, 盡管沒有任何東西配得上祂的偉大, 可以用來形容祂, 祂還是屈尊接受人口裡的敬拜, 希望我們用我們自己的話語享受稱頌的喜樂。「論基督教教義」,《論靈魂及其起源》。石敏敏譯。北京: 中国社会科學出版社, 2004年。PP.18-19

Augustine on Ineffability of GodHave we spoken or announced anything worthy of God? Rather I feel that I have done nothing but

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wish to speak: if I have spoken, I have not said what I wished to say. Whence do I know this, except because God is effable? If what I said were ineffable, it would not be said. And for this reason God should not be said to be ineffable, for when this is said something is said.And a contradiction in terms is created, since if that is ineffable which cannot be spoken, then that is not ineffable which can be called ineffable. This contradiction is to be passed over in silence rather than resolved verbally. For God, although nothing worthy may be spoken of Him, has accepted the tribute of the human voice and wished us to take joy in praising Him with our words.Saint Augustine, On Christian Doctrine. [De doctrina Christians] -- D.D.C.1.6.6.

《道德經》‧Tao Te Ching VERSES Augustine: 本体論 + 知識論 西方︰有基督教，有希臘人 東方︰無基督教，無希臘人

Plotinus- 普羅提諾 : 205 – 270 AD 1. 靈魂︰The Soul

2. 理智︰The Intellect

3. 太一︰The One

The Journey of Soul through Philosophy1. 透過哲學，人從靈魂之底部 (lower parts) 高昇至其更高處2. 高昇之我享受与「純智」之聯合 (the Transcendent self enjoys identity with the pure

Intellect)3. 高昇之我享受与「太一」之聯合 (the Self unite with the unknown ONE through the

Intellect)

AUGUSTINE- 奧古斯丁 : 354-430 AD 《懺悔錄》: BK 9:10 -- 奧斯底異象 (Ostia’s Vision)

1. 我們冉冉上升，懷著更熱烈的情緒，向往「常在本体」；(“Raising ourselves up by a more burning affection to the “Self-Same.”)2. 我們談論上智（真慧），景仰上智，我們的心，在一種高度的興奮下，剎那之間，同它接觸。

(“We touched her [i.e. Wisdom] slightly with the whole beat of the heart.”) Whole beat of the heart = Toto Ictu Cordis3. 假使造物主直接說話，那麼我們聽到的… 卻是直接從祂而來。(“That we may hear him whom we love in these creatures, though without their interference.”)

奧古斯丁与新柏拉圖主義 (Neo-Platonism) 1. Though Augustine discussed the vision of God at length throughout his voluminous

writings, ONLY A FEW other texts unmistakenly convey his own experiences. This fact is

troubling only to those whose view of the truly mystical is restricted to the

autobiographical. Among the fathers, as we have seen, PERSONAL DESCRIPTIONS of

any form of religious experience ARE RARE. The focus of their work was the

TEACHING AND TRADITION OF THE CHURCH, NOT THEIR OWN RELIGIOUS

LIFE. [McGinn:236]

2. Such a pattern conforms quite well with the broad theory of mysticism we have already

seen in other patristic authors. Augustine is primarily interested in inviting his flock to a

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deeper, more intense, even immediate experience of God in this life, which he describes

primarily in SCRIPTURAL TERMS. Unlike some Greek fathers, he is NOT MUCH

CONCERNED WITH INDIVIDUAL “UNION” WITH GOD… WHEN HE DOES

SPEAK OF UNION HERE BELOW, IT IS THE UNION WITH CHRIST AND THE

CHURCH HE HAS IN MIND. [McGinn:242]

3. Augustine, like Ambrose, learned MUCH FROM PLOTINUS, but IT WOULD BE A

MISTAKE TO THINK OF HIM AS A PURE PLOTINIAN at any point in his life time.

Although he continued to use the basic model of Plontinian “anabasis” throughout his

career, he employed it within a TRANSFORMED CONTEXT OF CHRISTIAN

MEANING — Scriptural, Christological , and Ecclesiological. [McGinn:242]Plato = Theory of Form = Idealism ≠ “Rationalism”Neo-Platonism

Augustine on Love VS. Augustine in Love“Late have I loved you, Beauty so old and so new!”

Catholic Charities

CARITAS

反省︰ Reflection 1. 華人教會之「見証主義」(Testimony-ISM)

2. C.S. Lewis (1931): “When we set out, I did not believe that Jesus Christ was the Son of

God, and when we reached the zoo I did.” [Surprised by Joy]

3. When he left for the zoo he did not believe that Christ was the Son of God; when he

arrived at the zoo, he did believe that Christ was the Son of God, yet nothing

extraordinary had happened along the way.

基督教神秘主義之五大特徵︰ 5 Features of Christian Mysticism 1. 傳統性︰神秘主義必歸屬具体宗教傳統2. 動態性︰基督教神秘主義是線性多於點3. 非聯合性︰神秘主義並不強調与神聯合4. 同在性︰基督教神秘主義強調神之同在5. 認識性︰神秘主義強調意識多於神秘經歷6. 文本性 (Textuality)

第 一 講︰ PART B 哲學的安慰与神學的体系

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波伊丟斯/波伊提烏《哲學的安慰》

波伊丟斯(Anicius Manlius Severinus Boethius) 出身安尼畿(Anicii) 名族，約于公元四八_年生于羅馬；三世任執政官要職，顯赫一時。但偶与當時提阿多立克大王(Theodoric)不睦，被誣陷系帕維亞(Pavia)監獄，終于公元五二四/五年處死。本書“Consolation of Philosophy”《哲學的安慰》即在其囹圄中所作，由五卷組成。第一卷描述他自己的遭際及憤懣；第二卷悟內心所戀名利及俗世幸福之非；第三卷論真正的最高福善；第四卷討論惡的問題；第五卷闡明天命，自由，必然，偶然的關系。其用意在以哲學為安心立命之資，而置生死禍福于敝屣。波氏為中世紀初期著名之一希腊學者，曾譯出希腊哲學若干种，加以注解，并寫成關于神學問題之論文多篇。

詩一：作者自嘆變遷這的境遇往昔我沉醉寫出歡娛的歌誦，而今我被迫流淚作悲傷的吟詠；殘破而蒼勁的眾藝神引導着我的那愴苦的歌聲使我滿面淚如泉涌。只有那些藝神沒有任何畏懼，

還陪着彳亍的我同上疲倦征途。文藝曾是我的光輝，憶當年生活优裕，值今衰老凄涼，它成了我慰安的伴侶。坎坷的遭際剝奪了我的韻華，度日如年的我只是煩亂興嗟；無情的歲月催白了鬢發有如雪花，皺紋遍体兮四体枯癟而痹麻。死亡是幸福的，若不降臨在愉快的歲月，卻等到有人哀鳴向它求乞。

可悲的是：它偏對不幸的人拒絕，更可厭惡的是它對流淚人不使瞑目。信賴命運的恩慈是多么無益，豈不見我今生，正淪入于悲劇？她巧用云霓輕掩了欺惑，更使我苟延殘喘而偃蹇無息，諸位，你們還以為我算有福，那知道沉下的人決不曾能挺立。

說一：哲學以寓喻的姿態出現出行近于作者當我正在靜默沉思這些事情，正在把筆記敘這一段傷心的哀訴，我發見了一個像女人的形像，站在我的面前，她的容貌非常庄嚴，她的眼睛炯炯有光，其神力超過一般常人的眼，她的面色富有生命，她的体力也沒有衰頹，雖然她的年齡不小，甚至沒有人能想到她的年齡是和我們一樣。她那變化的身材頗叫人惊异，有時候她小到和我們一樣，在另一個時候，好像她的帽子和天空一樣的高；當她把頭抬起，与天相接，使人見不着。她的衣裳是用做好的絲線和最精致的手工所做成的，這衣料是她親手所織的，由她自己的表明，我以后便知道了。這衣

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裳的光彩，因長久的疏忽，有些退色，好像我們祖先那被煙熏着的面像一般。在下面的邊緣，織着希腊文的符號，在上面的邊緣，又織着一個 θ（注）。在這兩個字母當中，標着不同的等級，由這些等級，如同樓梯一般，一個人可以由低級的原理爬到高級的原理。有些人曾用粗笨的手，把她的衣裳一塊一塊地撕去了。她的右手拿着一些書，左手執着笏。

當她看見詩歌的藝神在我的榻前，正在慰藉我的苦訴，她頗為激動，她的目光有力地閃耀，她說：“誰讓這引誘人的小丑，接近這個病人？他們對憂愁的人，決沒有治療的良藥，卻徒然用有毒的甘糖，增加騷人的悲慮。他們用情感的荊棘，阻礙理智結果實的收獲：他們不能解放一個人的思想，使它健康，卻徒然叫它生病。如果你們指引誘了那沒有入門的凡人，我還不致十分着急，因為在那樣的人身上，我的勞力沒有什么傷損的可能，但這個人受過額勒亞和柏拉圖學派的薰陶，你已經協持了他嗎？你這勾引人滅亡的女妖！快走罷！把他交給我的藝神來照料和醫治。”

古典教育：七育三藝：TRIVIUM

* 文法：Grammar

* 修辭學：Rhetoric

* 邏輯學：Logic

四藝：THE QUADRIVIUM

* 代數：Arithmetic -- Number in itself

* 几何：Geometry -- Number in space

* 音樂：Music, Harmonics, or Tuning Theory -- Number in time

* 天文學：Astronomy or Cosmology -- Number in space and time

以基督教「教義」的教育代替(但非取代)古典「七育」代替 = 升華 = 轉化

[出 12:35-出 12:36]

[35] 以色列人照着摩西的話行，向埃及人要金器、銀器，和衣裳。[36] 耶和華叫百姓在埃及人眼前蒙恩，以致埃及人給他們所要的。他們就把埃及人的財物奪去了。

古典四大德：智(Prudence)、公義 (Justice)、勇气 (Fortitude)、節制 (Temperance)

[加 5:22-23] 圣靈所結的果子，就是仁愛、喜樂、和平、忍耐、恩慈、良善、信實、溫柔、節制。這樣的事沒有律法禁止。

以基督教三德代替：信、望、愛

以神圣之「恩」-「愛」(Charity) 取代希腊与羅馬的愛觀

希腊人的愛觀：

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1. 神圣的愛: Agape

2. 手足的愛: Philadelphia: Phileo + Delphia

3. 肉体的愛: EROS

4. 「情」：STORGE

5. 「情欲」: Desire = 欲念 (負)；想望 (正)

Epithumia (加拉太書 5:26)THERMO

路易斯：《四种愛》1. 喜歡與愛2. 親情：Affection：STORGE

3. 友愛：Friendship

4. 愛情：Erotic love

5. 圣愛：The love of God

1. 物愛2. 情愛3. 友愛4. 愛情5. 仁愛

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托名狄奧尼修斯 (Pseudo-Dionysius) 成書約於公元 480-510

大約位於敘利亞(Syria), 或小亞細亞 (Asia-Minor)之其他城市

《神秘神學》, 包利民譯, 歷代基督教思想學術文庫, 古代系列，香港：漢語基督教文化研究所，1996。陳佐人著,「中譯本導言」,《神秘神學》, 頁 6-44。第一章:《論聖名》(The Divine Names) 頁 2-90

第二章:《神秘的神學》(The Mystical Theology) 頁 92-97

第三章:《天階体系》(The Celestial Hierarchy) 頁 100-145

第四章:《教階体系》(The Ecclesiastical Hierarchy) 頁 148-209

第五章:《書信》(The Letters) 頁 212-241

托名狄奧尼修斯︰ Pseudo-Dionysius 撒拉弗, 基路伯, 寶座的天使 [Ch.7]

o Seraphim, Cherubim, Thrones.

主治者, 掌權者, 執政者 [Ch.8]

o Dominions, Powers, Authorities.

首領, 天使長, 天使 [Ch.9]

o Principalities, Archangels, Angels.

托名狄奧尼修斯︰ Pseudo-Dionysius Ch.7: Seraphim, Cherubim, Thrones;

o 撒拉弗, 基路伯, 寶座的天使 Ch.8: Dominions, Powers, Authorities;

o 主治者, 掌權者, 執政者 Ch.9: Principalities, Archangels, Angels.

o 首領, 天使長, 天使

托名狄奧尼修斯︰ Pseudo-Dionysius Ch.7: Seraphim, Cherubim, Thrones;

o 撒拉弗 = Seraphim

o 基路伯 = Cherubim (Cherub)

o 寶座的天使 = Thrones

Ch.8: Dominions, Powers, Authorities;

o 主治者 = Dominions

o 掌權者 = Powers

o 執政者 = Authorities

Ch.9: Principalities, Archangels, Angels.

o 首領 = Principalities

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o 天使長 = Archangels [大天使]

o 天使 = Angels

撒拉弗︰ Seraphim [賽 6:2] 其上有撒拉弗侍立，各有六個翅膀：用兩個翅膀遮臉，兩個翅膀遮腳，兩個翅膀飛翔；KJV: Above it stood the SERAPHIMS: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly.

基路伯 [Cherub ; Cherubim] [創 3:24] 於是把他趕出去了；又在伊甸園的東邊安設基路伯和四面轉動發火焰的劍，要把守生命樹的道路。[結 10:14] 基路伯各有四臉：第一是基路伯的臉，第二是人的臉，第三是獅子的臉，第四是鷹的臉。[啟 4:7] 第一個活物像獅子，第二個像牛犢，第三個臉面像人，第四個像飛鷹。µ

天使長 = Archangels [ 大天使 ] [猶 1:9] 天使長米迦勒為摩西的屍首與魔鬼爭辯的時候，尚且不敢用毀謗的話罪責他，只說：「主責備你吧！」

主治者‧掌權者‧執政者[弗 1:21] 遠超過一切執政的、掌權的、有能的、主治的，和一切有名的；不但是今世的，連來世的也都超過了。KJV: Far above all PRINCIPALITY, and POWER, and might, and DOMINION, and every name that is named, not only in this world, but also in that which is to come:

[弗 6:12] 因我們並不是與屬血氣的爭戰，乃是與那些執政的、掌權的、管轄這幽暗世界的，以及天空屬靈氣的惡魔爭戰。KJV: For we wrestle not against flesh and blood, but against PRINCIPALITIES, against POWERS, against the rulers of the darkness of this world, against spiritual wickedness in high places.

愛觀式之神秘主義 — 聖伯爾那 , 波拿文土拉 “Love” Mysticism: Bernard of Clairvaux (1090-1153) , Bonaventure (1217-

1274)

Jean Leclercq, The Love of Learning and Desire of God.Monasticism = Monastic Theology

生平︰聖伯爾那 (Bernard of Clairvaux, 1090-1153) 1090 生於法蘭西 (Burgundy)

1098 細斯特仙修道會創辦 (Cistercian Order), 創於 1098

1111 立志加入修會 (Citeaux), 時為 21歲1112 在修會中迅即因其行政之才華而備受重視1115 被派往 Champagne 創辦一新修道會

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1153 聖伯爾那逝世, 細斯特仙修道會共有 68 修道院, 350所房屋,

其中 164所由他本人直接管理

波拿文土拉 (Bonaventure, 1217-1274) 中譯本︰波拿文土拉,「心靈進入上帝之路程」,《中世紀基督教思想家文選》, 基督教歷代名著集成, 香港:基督教文藝出版社, 1964。「心靈進入上帝之路程」, 頁 389-428。Bonaventure: The Soul’s Journey into God. Ed. by Ewert Cousins. Classics of Western Spirituality. New York: Paulist Press, 1978.

波拿文土拉 (Bonaventure, 1217-1274) 1217  生於意大利中部, Bognoregio, 時為聖法蘭西斯修會發展之高峰1226 聖法蘭西斯逝世, 死前兩年已封為聖人, 波拿文土拉時為 11歲1234   波拿文土拉進巴黎大學文學院1243   波拿文土拉加入聖法蘭西斯修會1253 獲神學學位主管巴黎之聖法蘭西斯分會1257 拿文土拉被選為聖法蘭西斯修會會長1274 在法國利昂之教會會議期間逝世, 由教宗安葬於當地

波拿文土拉‧Bonaventure

Seraphic Doctor = 天使之博士Doctor Devotus = 靈修之博士

波拿文土拉‧ Bonaventure 「心靈進入上帝之路程」, 頁 389-428。Bonaventure: The Soul’s Journey into God.拉丁文︰Itinerarium mentis in DeumItinerarium = ItineraryJourney + Pilgrimage︰旅程 + 朝聖

波拿文土拉‧ Bonaventure Image: 形象- 不能看見 Likeness: 樣式- 不能看見 Vestige: 痕跡- 看得見

Image: 形象- INVISIBLE

Likeness: 樣式- INVISIBLE

Vestige: 痕跡- VISIBLE

心靈進入上帝之路程︰ The Soul’s Journey into God 1. 默想上帝在宇宙中之 VESTIGE

2. 默想上帝在感官中之 VESTIGE

3. 默想上帝在自然中之 VESTIGE

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4. 默想上帝在恩典中之 VESTIGE

5. 默想上帝在神聖一中之 VESTIGE

6. 默想上帝在神聖三一中之 VESTIGE

心靈進入上帝之路程︰ The Soul’s Journey into God 1. Contemplation of God’s Vestige in Universe

2. Contemplation of God’s Vestige in Sense World

3. Contemplation of God’s Vestige in Nature

4. Contemplation of God’s Vestige in Grace

5. Contemplation of God’s Unity in Being

6. Contemplation of God’s Trinity

波拿文土拉 ‧ Bonaventure 法蘭西斯式︰Franciscan

三位一体式︰Trinitarian

Franciscan SpiritualityThe Soul’s Journey into God expresses the Franciscan awareness of the presence of God in creation; the physical universe and the soul are seen as mirrors reflecting God and as rungs in a ladder leading to God.St. Francis --- Jesus ChristThe Soul’s Journey Francis is presented as the example of one who has attained the height of the mystical ascent, just as Christ is presented there in his mystical dimension.

效法基督︰ Imitation of Christ 林前 11:1—你們該效法我，像我效法基督一樣。Follow my example, as I follow the example of Christ.

波拿文土拉‧ Bonaventure 狄奧尼修斯式︰Dionysian Mysticism – HIERARACHY: 天階觀奧古斯丁式︰Augustinian Mysticism – INTERIORITY: 內在觀狄奧尼修斯式 + 奧古斯丁式 = 內在、天階觀 (Interior Hierarchy)

Internal: 內部的、內在的Intrinsic: 本身的、實質的、固有的External: 外部的、外在的Extrinsic: 非固有的、不重要的

奧古斯丁式︰Augustinian Mysticism – INTERIORITY: 內在觀1. Extra Nos: Outside of Self. 我外, 身外 (nos = plural of ego)

2. Intra Nos: Inside of Self. 我內, 身內3. Supra Nos: Beyond Self. 我之上与外

Augustinian Mystic Moves: Without, Within, Above.

創造界︰Creation = Symbol, Representation, Image (Hugh of St. Victor, 1096-1141)

狄奧尼修斯式︰Dionysian Theological Discourse

1. Symbolic: 象徵 (符号)“Symbols can only exist for human beings.”

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2. Representation: 代表 --- 呈現 (RE-presentation, Manifestation)

Anthropomorphism: 擬人化Calvin: Accommodation – 遷就說Anthropomorphism OF NATURE-- Manifestation「自然界」擬人化3. Conceptual: 概念化 – 智

理 --- 智 --- 情理性 感性Reason – Intellect – Emotion

Sensibility (感性)

Angel Human What Human RE-presentCommon Intellect IntellectCommon Will Will

Differ Non-sensual Sensual, thus Symbolic GOD

Differ Non-Cognitive Knowledge—“Micro-world”Microcosm of Macrocosm

WORLD萬物之靈

Differ Spirit Soul + BodyGod-to-world

God and World

神之形象︰Image of God = Imago Dei

1. Vestiges = 形「跡」, 痕跡, 遺跡 = TRACE

2. Images = 形象 (image is invisible. 無形)

3. Likenesses = 樣式

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第二講︰但丁《神曲》

在基督教歷史之關鍵時期﹐寓意釋經法使人可以堅持基督教信仰之合理性。其用途是避免了

蒙混主義 的錯失。雖然我們可以質問其設想與結論﹐我們卻不應忘記從其中之益處。我們所得益的不是其方法﹐而是使用此法之人的精神。單純之方法是無生命的﹐譯經者之精神卻使經文生機盎然。The allegorical method, at a critical moment in Christian history, made it possible to uphold the rationality of Christian faith. It was used to prevent OBSCURANTISM. And though we may question not only its assumption but also its results, we must not forget what we owe to it. We are not indebted so much to method itself as to the spirit of those who employed it. The method alone is lifeless; the spirit of the interpreter makes the text live. - Robert Grant, A Short History of the Interpretation of the Bible, p.62.

[林後 3:6] 他叫我們能承當這新約的執事，不是憑著字句，乃是憑著精意；因為那字句是叫人死，精意（或作：聖靈）是叫人活。[6] Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.

奧古斯丁的護教貢獻：建构基督教文化古典三大西方史詩：威吉爾 (Virgil)《埃涅阿斯紀》(Aeneid)

但丁《神曲》(Divine Comedy)

彌爾頓《失樂園》(Paradise Lost)

威吉爾，Virgil：公元前 70 至主后 19

威吉爾《埃涅阿斯紀》：以護理古胜命運

但丁《神曲》：以圣經宇宙觀解釋意大利世界彌爾頓《失樂園》：以救恩歷史解釋人類 (英國)歷史

威吉爾 (Virgil)《埃涅阿斯紀》(Aeneid)

我唱的是刀兵与人 —— 此人被命運流放從特洛伊來到意大利和拉維尼烏姆之濱，飽受海上陸上的顛簸，遭上界勢力統制，而凶狠的尤諾又記仇不忘，再加上重重戰爭苦難，直到他建立城邦并將神祇引入拉丁姆；從此才生出拉丁人、阿爾巴的族長和雄偉的羅馬的城牆。（繆斯啊，告訴我是什么原因傷害了眾神的天后，以致她如此忌恨這位以虔誠著稱的人，驅使他經歷無數災難与險阻。天神心中啊，有這么大的憤怒 ?）

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【楊周翰漢譯】

我要說的是戰爭和一個人的故事。這個人被命運驅赶，第一個离開特洛亞的海岸，來到了意大利拉維尼烏姆之濱。因為天神不容他，殘忍的尤諾不忘前仇，使他一路上無論陸路水路歷盡了顛簸。他還必須經受戰爭的痛苦，才能建立城邦，把故國的神衹安放到拉丁姆，從此才有拉丁族、阿爾巴的君王和羅馬巍峨的城牆。

AENEID: BOOK IArms, and the man I sing, who, forc'd by fate,And haughty Juno's unrelenting hate,Expell'd and exil'd, left the Trojan shore.Long labors, both by sea and land, he bore,And in the doubtful war, before he wonThe Latian realm, and built the destin'd town;His banish'd gods restor'd to rites divine,And settled sure succession in his line,From whence the race of Alban fathers come,And the long glories of majestic Rome.

O Muse! the causes and the crimes relate;What goddess was provok'd, and whence her hate;For what offense the Queen of Heav'n beganTo persecute so brave, so just a man;Involv'd his anxious life in endless cares,Expos'd to wants, and hurried into wars!Can heav'nly minds such high resentment show,Or exercise their spite in human woe?

B。但丁：1265-1321

護教(信仰整合)進路：文化整合的模式信仰文化貢獻：建构時代精神文學

但丁与「伯新柏拉圖主義」柏拉圖与「新柏拉圖主義」1。以終极為「一」2。以終极為「單」3。以終极為「美」

Date’s Life 1265 Dante was born in Florence.1274 Dante met Beatrice when he was 9.1282 Dante’s father died.1285 Dante married Gemma Donati.1287 Beatrice married to a member of wealthy clan. 1289 Joined military at the battle of Caprona [Inferno 21-22]1293 Dante wrote La Vita Nuova (My New Life)1300, March 25: Imaginary starting date of Dante’s journey into Inferno. 1302 Dante was sentenced to death and exiled as a result of Florence’s internal feud.1308 Dante began to compose The Divine Comedy. The Inferno was the first part to be completed.

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1321 Dante died of malaria fever in Ravenna, shortly after his completion of The Divine Comedy.

Divine Comedy’s Structure: The use of 3 as corresponding to the Holy Trinity. 100 Cantos = 1 + 33 (Inferno) + 33 (Purgatory) + 33 (Paradise) The Trinitarian association with a rhyme scheme: TERZA RIMA. [Link in the online doc.]

新柏拉圖主義（Neo-Platonism），西元三世紀由亞歷山大城的普羅提諾斯 (Plotinus) 發展出的哲學流派，是古希腊文化末期最重要的哲學流派，并對西方中世紀中的基督教神學產生了重大影響。該流派主要基于柏拉圖的學說，再加上斯多葛學派、亞里士多德的思想融合為一個体系。 但在許多地方進行了新的詮釋。 在《圣經》新約時代的哲學本身包含一种宗教態度，這就是基督教涉及哲學的緣故。這种宗教哲學就叫做新柏拉圖主義，也就是以希腊思想為基礎而創建的宗教哲學。主義主張所有存在皆來自一源，借此個別靈魂能神秘地重返為一；亦強調存在層級的多重性，只能被感官所感知的物体世界處于最低層級。

Dante: Inferno [Commedia]- 神曲我走過我們人生的一半旅程，卻又步入一片幽暗的森林，這是因為我迷失了正确的路徑。啊！這森林是多么荒野，多么險惡，多么舉步維艱！道出這景象又是多么困難！現在想起也仍會毛骨悚然。Midway upon the journey of our life DanteI found myself within a forest dark,For the straightforward pathway had been lost.Ah me! How hard a thing it is to sayWhat was this forest savage, rough, and stern,Which in the very thought renews the fear.

我走過我們人生的一半旅程《詩篇》90

[10] 我們一生的年日是七十歲，若是強壯可到八十歲；但其中所矜夸的不過是勞苦愁煩，轉眼成空，我們便如飛而去。[王下 18:13]

[13] 希西家王十四年，亞述王西拿基立上來攻擊猶大的一切堅固城，將城攻取。[6] 我必加增你十五年的壽數，并且我要救你和這城脫离亞述王的手。我為自己和我僕人大衛的緣故，必保護這城。

[1]那時，希西家病得要死。亞摩斯的儿子先知以賽亞去見他，對他說：「耶和華如此說：『你當留遺命与你的家，因為你必死，不能活了。』」[2]希西家就轉臉朝牆，禱告耶和華說：[3]「耶和華啊，求你記念我在你面前怎樣存完全的心，按誠實行事，又做你眼中所看為善的。」希西家就痛哭了。[4]以賽亞出來，還沒有到中院（院：或作城），耶和華的話就臨到他，說：

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[5]「你回去告訴我民的君希西家說：耶和華你祖大衛的神如此說：『我听見了你的禱告，看見了你的眼淚，我必醫治你；到第三日，你必上到耶和華的殿。[6]我必加增你十五年的壽數，并且我要救你和這城脫离亞述王的手。我為自己和我僕人大衛的緣故，必保護這城。』」[王下 20]

地獄篇 - Inferno 煉獄篇 – Purgatory 天堂篇 - Paradise

我走過我們人生的一半旅程，卻又步入一片幽暗的森林，這是因為我迷失了正确的路徑。啊！這森林是多么荒野，多么險惡，多么舉步維艱！道出這景象又是多么困難！現在想起也仍會毛骨悚然，盡管這痛苦的煎熬不如喪命那么悲慘；但是要談到我在那里如何逢凶化吉而脫險，我還要說一說我在那里對其他事物的親眼所見。我無法說明我是如何步入其中，我當時是那樣睡眼矇矓，竟然拋棄正路，不知何去何從。

序詩為了航行在較為平靜的水面，我的才華之舟揚起風帆，它把惊濤駭浪撇在自己的后邊；我將把這第二個境界吟誦謳歌，在那里，人的靈魂在滌淨罪過，求得上升天堂的資格。但在這里，吟誦死亡的詩歌須把格調更新，哦，神圣的繆斯，既然我是屬于你們；在這里，卡麗奧皮斯也須略展才能，用她那樂聲伴奏我的詩歌，正是這樂聲，曾使那些可怜的喜鵲遭到當頭棒喝，使她們灰心喪气，無法要求饒恕她們的過錯。

南半球的天空

東方藍寶石的柔和光彩匯集在晴朗的天色之中，碧空純淨，一直延伸到第一重，這景象又開始令我賞心悅目，喜不自胜，而我不過是剛剛离開那死亡的气氛，那气氛曾令我滿目凄涼，心情沉重。那美麗的星宿把愛洒向人

序詩推動宇宙中一切的那位的光榮，滲透到某個部分，并在其中放射光明，不同的部分承受的多少也各不相同。我已在得到他的光輝照耀最多的那重天上，我目睹一些景象，凡是從那天上降下的人都不知如何复述、也無力复述這些景象；因為我們的心智在接近它的欲望時，會變得如此深沉，以致記憶力也無法在后面跟蹤。然而，我在腦海中所能珍惜的那神圣王國的情景，現在畢竟將作為我的詩歌題材來吟誦。哦，好心的阿波羅，請把我變成盛滿你的才气的器皿，助我把這最后一部詩作完成，正如你要求具備這樣的才气，才把你所愛的桂冠相贈。直到如今，帕爾納索斯山的一座山峰，就足以助我寫作；但現在，我則需要有兩座山峰助我進入這余下的競技場中。請進到我的胸中，請賜与我

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間，她也曾使整個東方綻開笑臉，她的光芒把在她護衛下的雙魚宮遮掩。我把身軀向右轉去，一心只想把另一极看清，我望見了除人類始祖外從未有人見過的四顆星。天空似乎在把她們的熠熠光焰獨享，哦，多么凄涼的北方，既然你無權欣賞那些星光！

靈感，就像你把馬爾西亞從他的肢体的皮囊中抽出。哦，神的威力，倘若你借与我你的才气，使那銘刻在我腦中的幸福王國的形影能顯示得輪廓分明，你就會看到我來到你喜愛的樹木腳下跪拜，你也會看到我戴上那枝葉編成的王冠，而那題材和你都會使我對此當之無愧。這類事情是如此罕見，父親：從這樣的樹木上摘下枝葉，把某個凱撒或詩人的胜利來慶祝，而這有出于人類欲望的罪過和恥辱；佩尼奧斯的枝葉卻定會使那快活的德爾夫的神感到加倍快活，只要它使某個人對它本身產生飢渴。小小的火星會引起大火：也許在我之后，會有人以更美好的聲音，請求希拉峰做出回應。

Midway upon the journey of our life I found myself within a forest dark, For the straightforward pathway had been lost.

Ah me! how hard a thing it is to say What was this forest savage, rough, and stern, Which in the very thought renews the fear.

So bitter is it, death is little more;

To run o'er better waters hoists its sail The little vessel of my genius now, That leaves behind itself a sea so cruel;

And of that second kingdom will I sing Wherein the human spirit doth purge itself, And to ascend to heaven becometh worthy.

But let dead Poesy here rise again,

The glory of Him who moveth everything Doth penetrate the universe, and shine In one part more and in another less.

Within that heaven which most his light receives Was I, and things beheld which to repeat Nor knows, nor can, who from above descends;

Because in drawing near to its desire

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But of the good to treat, which there I found, Speak will I of the other things I saw there.

I cannot well repeat how there I entered, So full was I of slumber at the moment In which I had abandoned the true way.

But after I had reached a mountain's foot, At that point where the valley terminated, Which had with consternation pierced my heart,

Upward I looked, and I beheld its shoulders, Vested already with that planet's rays Which leadeth others right by every road.

Then was the fear a little quieted That in my heart's lake had endured throughout The night, which I had passed so piteously.

And even as he, who, with distressful breath, Forth issued from the sea upon the shore, Turns to the water perilous and gazes;

O holy Muses, since that I am yours, And here Calliope somewhat ascend,

My song accompanying with that sound, Of which the miserable magpies felt The blow so great, that they despaired of pardon.

Our intellect ingulphs itself so far, That after it the memory cannot go.

Truly whatever of the holy realm I had the power to treasure in my mind Shall now become the subject of my song.

O good Apollo, for this last emprise Make of me such a vessel of thy power As giving the beloved laurel asks!

One summit of Parnassus hitherto Has been enough for me, but now with both I needs must enter the arena left.

Enter into my bosom, thou, and breathe As at the time when Marsyas thou didst draw Out of the scabbard of those limbs of his.

O power divine, lend'st thou thyself to me So that the shadow of the blessed realm Stamped in my brain I can make manifest,

Thou'lt see me come unto thy darling tree, And crown myself thereafter with those leaves Of which the theme and thou shall make me worthy.

So seldom, Father, do we gather them For triumph or of Caesar or of Poet, (The fault and shame of human inclinations,)

結束：重見滿天繁星 結束：準備好登天去會繁 結束：正是這愛推動太陽和

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星。 其他群星重登地面

那下面有一個地方，与鬼王別卜西相距甚遠，而墳墓的伸展也与這遠近一樣長短，因此，不是靠听覺，而是憑聲音才把這個地方發現，那聲音來自一條小溪，它順著一塊岩石的孔洞瀉下，流到這里，那孔洞正是被小溪流經的蜿蜒曲折而又略微傾斜的水道腐蝕而成，導師和我沿著這條幽暗的路徑，又開始重返那光明的世界之中，我們顧不上絲毫休整，他在前，我殿后，我們一起攀登，直到我透過一個圓洞，看見一些美麗的東西顯現在蒼穹，我們于是走出這里，重見滿天繁星。

結局

讀者啊，倘若我有更長的篇幅可以書寫，我定會把飲用甘甜河水的情景部分地歌頌一番，而這河水不論如何痛飲，都永不會令我生厭；但是，因為用來撰寫這第二部詩篇的所有紙張都已寫滿，藝術的限定也不讓我把它繼續寫下去。我從那至為神圣的水波中返回，像一些新生的樹木那樣得到再生，那些樹木重又長出新的葉叢，我身心純淨，準備好登天去會繁星。

結局

如同一位几何學家傾注全部心血，來把那圓形測定，他百般思忖，也無法把他所需要的那個原理探尋，我此刻面對那新奇的景象也是這种情形：我想看清：那人形如何与那光圈相适應，又如何把自身安放其中；但是，我自己的羽翼對此卻力不胜任：除非我的心靈被一道閃光所擊中，也只有在這閃光中，我心靈的宿愿才得以完成。談到這里，在運用那高度的想象力方面，已是力盡詞窮；但是，那愛卻早已把我的欲望和意愿移轉，猶如車輪被均勻地推動，正是這愛推動太陽和其他群星。

Inferno ends at Easter Sunday, 5 am.INFERNO [Longfellow]The Guide and I into that hidden roadNow entered, to return to the bright world;And without care of having any restWe mounted up, he first and I the second,Till I beheld through a round apertureSome of those beauteous things which Heaven doth bear;Thence we came forth to behold the STARS.

PURGATORY [MUSA]From those holiest waters I returned to her reborn, a tree renewed, in bloom with newborn foliage, immaculate,Eager to rise, now ready for the STARS.

As the geometrician, who endeavours To square the circle, and discovers not, By taking thought, the principle he wants,

Even such was I at that new apparition; I wished to see how the image to the circle Conformed itself, and how it there finds place;

But my own wings were not enough for this, Had it not been that then my mind there smote A flash of lightning, wherein came its wish.

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Here vigour failed the lofty fantasy: But now was turning my desire and will, Even as a wheel that equally is moved,

The Love which moves the sun and the other STARS.

中世紀四重釋義‧ Four Senses [Quadriga] The letter shows us what God and our fathers did; 字義訓史實The allegory shows us where our faith is hid; 轉義訓所信The moral meaning gives us rules of daily life; 道德訓所為The anagogy shows us where we end our strife. 超昇訓所向

Henri de Lubac, Medieval Exegesis: The Four Senses of Scripture. William Eerdmans Publishing, 1998.

字面、字義、字句字面︰望文生義 Plain Sense

字義︰「原文」 Word Studies

充足而非充分, 足夠非完全Adequate but not sufficient靈意︰隨意，隨便　

字句︰文法, 上下文 Grammar

解經法「無原罪」四種意義

歷史意義︰Historical meaning [Literal]

「靈意」(=宗教) 意義︰ Allegorical meaning (=Religious meaning)

道德意義︰ Moral meaning

「神秘」意義︰ Anagogical meaning

靈意解經 教父与神秘家: 屬靈解經 (Spiritual Interpretation)

屬靈解經 = 靈意解經︰Spiritual Interpretation = Allegorical Interpretation

靈意解經「靈意」意義︰ Allegory: “alle” = In another words 可取︰早期護教士(Early Apologists): 前批判期 (pre-critical)

宣教与文化關注︰大多數只限用於舊約經文, 向希臘人講明《舊約》 不可取︰現今教會之靈意解經 [後批判期 (post-critical)]

應該以文法—歷史—屬靈解經寓意 ≠ 預表 [ 加 4:24]

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[24] 這都是比方：那兩個婦人就是兩約。一約是出於西乃山，生子為奴，乃是夏甲。[24] Which things are an ALLEGORY: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar.寓意 = Allegory

比方　= 預表 = Typology

TYPE = 字体 = 新約ANTI-TYPE = 字款，字鉛 = 舊約靈意解經‧ Allegorical Interpretation

方法: 一對一之對等解經 路 10:33︰惟有一個撒馬利亞人行路來到那裡, 看見他就動了慈心, 上前用油和酒倒在

他的傷處, 包裹好了, 扶他騎上自己的牲口, 帶到店裡去照應他。第二天拿出二錢銀子來, 交給店主, 說: 你且照應他, 此外所費用的, 我回來必還你。

徒 23:23: “千夫長便叫了兩個百夫長來說：預備步兵二百, 馬兵七十, 長槍手二百, 今夜亥初往凱撒利亞去

徒 27:37: 我們在船上的共有二百七十六個人[約 21:11-約 21:11]

[11]西門彼得就去，把網拉到岸上。那網滿了大魚，共一百五十三條；魚雖這樣多，網卻沒有破。

敘述，敘事，故事細節︰１５３

屬靈解經‧ Spiritual Interpretation 方法: 「整体性」之對等解經 [路 10:33] 撒馬利亞人 對不同者之愛 支持教會下月之佈道會 慈心, 油, 酒, 包裹, 牲口, 旅店, 二錢銀子, 店主 Narrative Interpretation based on

Biblical infallibility STORY NEEDS DETAIL. LOTS OF DETAILS. E.g. 153 fishes. 無「無方法」: No method-less, 人人皆有方法 (但不自知与不自覺)

2. 寓言 (Allegory) 之文學意義

-- 路易斯論寓言 (Allegory), 史詩 (歷史詩, Epic)

-- 路易斯論《天路歷程》 (Lewis on Pilgrim’s Progress)

本仁約翰︰ John Bunyan ’ s Apology WHEN at the first I took my pen in handThus for to write, I did not understandThat I at all should make a little bookIn such a mode: nay, I had undertookTo make another; which, when almost done,Before I was aware I this begun.And thus it was: I, writing of the wayAnd race of saints in this our gospel-day,Fell suddenly into an allegory

「萬想不到，我卻寫成了一篇寓言… (Fell suddenly into an allegory)」《天路歷程》，陝西師範大學出版社。趙沛林，陳亞珂譯。

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寓意釋經法 ‧ Allegorical Interpretation 在基督教歷史之關鍵時期﹐寓意釋經法使人可以堅持基督教信仰之合理性。其用途是避免了

蒙混主義 的錯失。雖然我們可以質問其設想與結論﹐我們卻不應忘記從其中之益處。我們所得益的不是其方法﹐而是使用此法之人的精神。單純之方法是無生命的﹐譯經者之精神卻使經文生機盎然。

[林後 3:6]

[6] 他叫我們能承當這新約的執事，不是憑著字句，乃是憑著精意；因為那字句是叫人死，精意（或作：聖靈）是叫人活。[6] Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.

The allegorical method, at a critical moment in Christian history, made it possible to uphold the rationality of Christian faith. It was used to prevent OBSCURANTISM. And though we may question not only its assumption but also its results, we must not forget what we owe to it. We are not indebted so much to method itself as to the spirit of those who employed it. The method alone is lifeless; the spirit of the interpreter makes the text live. - Robert Grant, A Short History of the Interpretation of the Bible, p.62.

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第三講︰但丁《神曲》与密爾頓《失樂園》之比較

但丁 – Dante1265 - 1321

彌爾頓 – John Milton1608 - 1674

形象，描述性 Images, Descriptive.

記號，象征性Signs, Representation.

游客，觀光客帶讀者參觀地獄、煉獄、天堂撒旦，像撒旦Satan- Satan-like

撒旦，像人Satan- Human-like

撒旦：像撒旦 - 受審判Satan- Satan-like - Being condemned

撒旦：英雄, 反英雄??Satan- Human-like - "Hero" (Byronic hero)??

Dante: 异教徒詩人与愛人的天路歷程

Milton: 恩典与啟示的天路歷程Pilgrimage by grace and revelation

Dante: Pilgrimage by pagan poet and Beatrice

Milton: Pilgrimage by grace and revelation

異教徒詩人 = Virgil

威吉爾引領但丁過地獄愛人 = Beatrice

貝雅麗采引領但丁進地堂貝雅麗采貝阿特麗Beatrice

彌爾頓《失樂園》"Milton was a Dante deprived of Beatrice." (Dorothy Sayers)貝雅麗采，貝阿特麗

「正名」神學Cataphatic Theology

否定神學Apophatic Theology

「正名」神學Dante: 恩典成全理性正名神學: 神是光, 神是愛Cataphatic Theology

否定神學Milton: 恩典取代理性無名神學: 神非人, 神非被造 .

神非受造物, 神非存在物 (existence)

Dante: Grace perfects reason.Cataphatic Theology　

Milton: Grace replaces reason.Apophatic Theology　

Dante: 恩典成全理性 Milton: 恩典取代理性

Dante: 恩典成全理性但丁批判理性荷馬、柏拉圖、亞里士多德在地獄中世紀世界觀:

Milton: 恩典取代理性

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神學建立于哲學之上

密爾頓《失樂園》 (John Milton: Paradise Lost) 約翰‧密爾頓，或彌爾頓 (1608年12月9日—1674年11月8日)John Milton (1608-1674)

生于倫敦。作為一個才華橫溢的學者，密爾頓在劍橋大學的基督學院完成他的學士學位和碩士學位后，便開始專心于詩歌寫作。1632年至1638年五年間，密爾頓辭去了政府部門的工作，住到他父親郊外的別墅中，整日整夜的閱讀，他幾乎看全了當時所有英語、希腊語、拉丁語和意大利語作品。

代表作品一覽：1. 《酒神之假面舞會(或作科馬斯)》（the masque Comus，1634年）

2. 失樂園（Paradise Lost，1667年）

3. 復樂園（Paradise Regained，1671年）

4. 力士參孫（Samson Agonistes，1671年）

《失樂園》為英倫浪漫文學之濫觴Influenced: Pope, Blake, Wordsworth, Keats

密爾頓網上作品John Milton at Christian Classics Ethereal Libraryhttp://www.ccel.org/ccel/milton/lost/files/lost.html

中文譯著︰部分http://www.lyrist.org/dashi/milton/

I.《失樂園》(Paradise Lost)︰選讀II.《失樂園》(Paradise Lost)︰文學解讀 — 路易斯III.《失樂園》(Paradise Lost)︰神哲學解讀 — 利科

I. 《失樂園》 (Paradise Lost) ︰選讀

彌爾頓，《失樂園》，朱維之譯。外國文學名著叢書。上海譯文出版社，1984年。

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彌爾頓，《失樂園》，金發燊譯。廣西師範大學出版社，2004年。

１．《失樂園》 (Paradise Lost) ︰開首

關于人類最初違反天神命令﹐偷嘗禁樹的果子﹐把死亡和其他各種各色的災禍帶來人間﹐並失去伊甸樂園﹐直等到一個更偉大的人來﹐才為我們恢復樂土的事﹐請歌詠吧。[失樂園 1:1, 朱維之譯, p.3]

Of Mans First Disobedience, and the Fruit Of that Forbidden Tree, whose mortal tast Brought Death into the World, and all our woe, With loss of Eden, till one greater Man Restore us, and regain the blissful Seat, Sing Heav'nly Muse.

２．《失樂園》 (Paradise Lost) ︰宗旨

願你的光明照耀我心中的蒙昧，提舉而且撐持我的卑微；使我能夠適應這個偉大主題的崇高境界，使我能夠闡明永恆的天理，向世人昭示天道的公正。[失樂園 1:27, 朱維之譯, p.4]

Illumine, what is low raise and support; That to the highth of this great Argument I may assert th' Eternal Providence, And justifie the wayes of God to men.

３．《失樂園》 (Paradise Lost) ︰心思

這心是它自己的住家，在它裡面能把天堂變地獄，地獄變天堂。[失樂園 1:255, 朱維之譯, p.14]

Infernal world, and thou profoundest HellReceive thy new Possessor: One who bringsA mind not to be chang'd by Place or Time.The mind is its own place, and in it selfCan make a Heav'n of Hell, a Hell of Heav'n. [ 255 ]What matter where, if I be still the same,And what I should be, all but less then heWhom Thunder hath made greater? Here at leastWe shall be free; th' Almighty hath not builtHere for his envy, will not drive us hence: [ 260 ]….. Better to reign in Hell, then sever in Heaven.

“The mind is its own place, and in itself. Can make a heaven of hell, a hell of heaven.”

４．《失樂園》 (Paradise Lost) ︰撒但

撒但帶著王者赫赫的氣概﹐高高地坐在寶座上﹐那寶座的豪華﹐遠遠勝過奧木斯和印度地方的富麗﹐或鮮艷的東方﹐不惜蠻夷的金銀珠寶﹐像雨一樣灑在他們君王的頭上﹐

High on a Throne of Royal State, which farOutshon the wealth of Ormus and of Ind,Or where the gorgeous East with richest handShowrs on her Kings Barbaric Pearl and Gold,Satan exalted sat, by merit rais'd [ 5 ]To that bad eminence; and from despair

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他憑實力登上高位﹐意氣揚揚﹐出乎意料地﹐在絕望之餘﹐能昇到如此高度﹐更引起他的雄心壯志﹐雖經對天交戰而徒勞、敗績﹐卻不灰心。[失樂園 2:1, 朱維之譯, p.43-44]

Thus high uplifted beyond hope, aspiresBeyond thus high, insatiate to pursueVain Warr with Heav'n, and by success untaughtHis proud imaginations thus displaid. [ 10 ]

５．《失樂園》 (Paradise Lost) ︰引誘夏娃

人類的敵人﹐蛇的壞寄宿者這樣說後﹐走近夏娃去﹐不像他後來那樣曲折地地而行﹐而是用尾巴卷成一個圓底﹐在上面盤起一圈圈高聳的迷塔﹐頭載高冠﹐眼似紅玉﹐還有金碧輝煌的頭頸﹐直立在他那草上波動的塔尖的中心。他的容姿表現出心地的愉快。後來再也沒有那樣可愛的蛇了。[失樂園 9:494, 朱維之譯, p.332]

So spake the Enemie of Mankind, enclos'dIn Serpent, Inmate bad, and toward Eve [ 495 ]Address'd his way, not with indented wave,Prone on the ground, as since, but on his reare,Circular base of rising foulds, that tour'dFould above fould a surging Maze, his HeadCrested aloft, and Carbuncle his Eyes; [ 500 ]With burnisht Neck of verdant Gold, erectAmidst his circling Spires, that on the grassFloted redundant: pleasing was his shape,And lovely, never since of Serpent kindLovelier, not those that in Illyria chang'd [ 505 ]Hermione and Cadmus, or the GodIn Epidaurus; nor to which transformdAmmonian Jove, or Capitoline was seen,Hee with Olympias, this with her who boreScipio the highth of Rome . With tract oblique [ 510 ]

《失樂園》：引誘夏娃

女王啊﹐也許唯一可驚的是你的驚奇﹐你那天惠嬌美的容顏上不要浮現嗔怪的神情,…

美的造物主最美的肖像啊﹐一切生物﹐你的萬物﹐隨處都在凝望著你﹐看得出神了﹐都一致歌頌贊歎你神聖的美,…

…你是神中女神﹐受你的從者﹐天使們的崇拜、供奉。[卷九:532-548, 朱維之譯, p.334]

His fraudulent temptation thus began.

Wonder not, sovran Mistress, if perhapsThou canst, who art sole Wonder, much less armThy looks, the Heav'n of mildness, with disdain,Displeas'd that I approach thee thus, and gaze [ 535 ]Insatiate, I thus single, nor have feardThy awful brow, more awful thus retir'd.Fairest resemblance of thy Maker faire,Thee all things living gaze on, all things thineBy gift, and thy Celestial Beautie adore [ 540 ]With ravishment beheld, there best beheldWhere universally admir'd; but hereIn this enclosure wild, these Beasts among,Beholders rude, and shallow to discerneHalf what in thee is fair, one man except, [ 545 ]Who sees thee? (and what is one?) who shouldst be seenA Goddess among Gods, ador'd and serv'dBy Angels numberless, thy daily Train.

６．《失樂園》 (Paradise Lost) ︰結局

他們滴下自然的眼淚，但很快就拭掉了；世界整個放在他們面前，讓他們選擇安身的地方，

The World was all before them, where to choose,Thir place of rest, and Providence thir

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有神的意圖作他們的指導。二人手攜手，慢移流浪的腳步，告別伊甸，踏上他們孤寂的路途。[卷 12:624，朱維之譯, P.430]

guide;They hand in hand with wandering steps and slow,Through Eden took thir solitaire way.

不由得潸然淚下，但很快就擦去。世界全擺在眼前，選擇去哪兒安身是好，神意是他們的向導。他們手挽手，以躑躊緩慢的步履穿過伊甸園走向孤寂的征途。[卷 12﹐金發燊譯]

德國著名社會學家韋伯(Max Weber)形容此段《失樂園》為清教徒或甚至整個基督教精神之最佳代表作。韋伯《新教倫理與資本主義精神》Max Weber, The Protestant Ethic and the Spirit of Capitalism.

「例如看看《神曲》的結尾處﹐詩人(但丁)在天堂裡心滿意足地寂立默想上帝的奧秘﹐再較之於常被稱為「清教之神曲」的那一個詩篇的如尾。彌爾頓在描述了逐出樂園的情節後﹐用以結束《失樂園》的最後歌詞是這樣的﹕

他們回頭引望樂園的東邊﹐這曾是他們快樂的住所﹐現在已被燃燒的火炬所淹沒﹐門前遍繞可怕的面孔與火灼的武器﹔他們不覺掉下眼淚﹐但隨即拭去﹔整個俗世橫在他們面前﹐那裡他們可以尋找安息之處﹐並以上帝為其引導。他們以緩慢而躊躇的步調﹐並且兩人攜著手﹐從樂園徘徊出去。

任何人都會立刻感覺到﹕將清教徒嚴肅的現世關懷﹐亦即將其視現世內生活為任務的態度﹐如此強而有力地表達出來的文句﹐是不可能出之於中世紀著述者筆下的。[頁93-94]

Even in literature motivated purely by religious factors that is evident. Take for instance the end of the Divine Comedy, where the poet in Paradise stands speechless in his passive contemplation of the secrets of God, and compare it with the poem which has come to be called the Divine Comedy of Puritanism. Milton closes the last song of Paradise Lost after describing the expulsion from paradise as follows:--

“They, looking back, all the eastern side beheld Of paradise, so late their happy seat,Waved over by that flaming brand; the gate With dreadful faces thronged and fiery arms. Some natural tears they dropped, but wiped them soon: The world was all before them, there to choose Their place of rest, and Providence their guide.” [Book 12:641-649]

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One feels at once that this powerful expression of the Puritan's serious attention to this world, his acceptance of his life in the world as a task, could not possibly have come from the pen of a medieval writer.

---------------------------------[創 3:5] 因為神知道，你們吃的日子眼睛就明亮了，你們便如神能知道善惡。」[創 2:17] 只是分別善惡樹上的果子，你不可吃，因為你吃的日子必定死！」[創 3:3] 惟有園當中那棵樹上的果子，神曾說：『你們不可吃，也不可摸，免得你們死。』」

[撒下 14:17] 婢女又想，我主我王的話必安慰我；因為我主我王能辨別是非，如同神的使者一樣。惟願耶和華你的神與你同在！」[撒下 19:28] 因為我祖全家的人，在我主我王面前都算為死人，王卻使僕人在王的席上同人吃飯，我現在向王還能辨理訴冤嗎？」[撒下 19:35] 僕人現在八十歲了，還能嘗出飲食的滋味、辨別美惡嗎？還能聽男女歌唱的聲音嗎？僕人何必累贅我主我王呢？[王上 3:9] 所以求你賜我智慧，可以判斷你的民，能辨別是非。不然，誰能判斷這眾多的民呢？」

[林後 11:3] 我只怕你們的心或偏於邪，失去那向基督所存純一清潔的心，就像蛇用詭詐誘惑了夏娃一樣。[雅 1:14] 但各人被試探，乃是被自己的私慾牽引誘惑的。[太 4:10] 耶穌說：「撒但（撒但就是抵擋的意思，乃魔鬼的別名），退去吧！因為經上記著說：當拜主你的神，單要事奉他。」

[約 8:44] 你們是出於你們的父魔鬼，你們父的私慾你們偏要行。他從起初是殺人的，不守真理，因他心裡沒有真理。他說謊是出於自己；因他本來是說謊的，也是說謊之人的父。

[約壹 1:5] 神就是光，在他毫無黑暗。這是我們從主所聽見、又報給你們的信息。

[提前 6:16] 就是那獨一不死、住在人不能靠近的光裏，是人未曾看見、也是不能看見的，要將他顯明出來。I Tim 6:16: “[God] who alone is immortal and who lives in unapproachable light, whom no one has seen or can see. To him be honor and might forever. Amen.”

[賽 14:12-賽 14:23]

[12] 明亮之星 (Lucifer, 路司弗)，早晨之子啊，你何竟從天墜落？你這攻敗列國的何竟被砍倒在地上？[13] 你心裡曾說：我要升到天上；我要高舉我的寶座在神眾星以上；我要坐在聚會的山上，在北方的極處。[14] 我要升到高雲之上；我要與至上者同等。[15] 然而，你必墜落陰間，到坑中極深之處。[16] 凡看見你的都要定睛看你，留意看你，說：使大地戰抖，使列國震動，[17] 使世界如同荒野，使城邑傾覆，不釋放被擄的人歸家，是這個人嗎？[18] 列國的君王俱各在自己陰宅的榮耀中安睡。[19] 惟獨你被拋棄，不得入你的墳墓，好像可憎的枝子，以被殺的人為衣，就是被

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刀刺透，墜落坑中石頭那裡的；你又像被踐踏的屍首一樣。[20] 你不得與君王同葬；因為你敗壞你的國，殺戮你的民。惡人後裔的名，必永不提說。[21] 先人既有罪孽，就要預備殺戮他的子孫，免得他們興起來，得了遍地，在世上修滿城邑。[22] 萬軍之耶和華說：我必興起攻擊他們，將巴比倫的名號和所餘剩的人，連子帶孫一併剪除。這是耶和華說的。[23] 我必使巴比倫為箭豬所得，又變為水池；我要用滅亡的掃_掃淨他。這是萬軍之耶和華說的。

[猶 1:6] 又有不守本位、離開自己住處的天使，主用鎖鍊把他們永遠拘留在黑暗裡，等候大日的審判。

[林後 11:14]

CUVMP: 這也不足為怪，因為連撒但也裝作光明的天使。NIV: And no wonder, for Satan himself masquerades as an angel of light.

[太 10:25] 學生和先生一樣，僕人和主人一樣，也就罷了。人既罵家主是別西卜（別西卜：是鬼王的名），何況他的家人呢？」NIV: It is enough for the student to be like his teacher, and the servant like his master. If the head of the house has been called Beelzebub, how much more the members of his household! [太 12:24] 但法利賽人聽見，就說：「這個人趕鬼，無非是靠著鬼王別西卜啊。」NIV: But when the Pharisees heard this, they said, "It is only by Beelzebub, the prince of demons, that this fellow drives out demons." [太 12:27] 我若靠著別西卜趕鬼，你們的子弟趕鬼又靠著誰呢？這樣，他們就要斷定你們的是非。NIV: And if I drive out demons by Beelzebub, by whom do your people drive them out? So then, they will be your judges. [可 3:22] 從耶路撒冷下來的文士說：「他是被別西卜附著」；又說：「他是靠著鬼王趕鬼。」NIV: And the teachers of the law who came down from Jerusalem said, "He is possessed by Beelzebub By the prince of demons he is driving out demons." [路 11:15] 內中卻有人說：「他是靠著鬼王別西卜趕鬼。」NIV: But some of them said, "By Beelzebub, the prince of demons, he is driving out demons." [路 11:18] 若撒但自相分爭，他的國怎能站得住呢？因為你們說我是靠著別西卜趕鬼。NIV: If Satan is divided against himself, how can his kingdom stand? I say this because you claim that I drive out demons by Beelzebub. [路 11:19] 我若靠著別西卜趕鬼，你們的子弟趕鬼又靠著誰呢？這樣，他們就要斷定你們的是非。NIV: Now if I drive out demons by Beelzebub, by whom do your followers drive them out? So then, they will be your judges.

----------------------------------------------------------總結︰

1. 創造︰ 創造 ＝ 人類歷史之典範2. 亞當與夏娃︰ 如君王/王后 (非單夫婦)

3. 撒旦︰ 「光明的天使」(林後 11:14)

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4. 試探︰ 心中之試探5. 墮落︰ 墮落而非失落，仍有神之部分形象6. 樂園︰ 非原始而是原初7. 上帝︰ 全在、全能、全知

奧古斯丁︰食禁果之惡行是由已經為惡之人而行出來。已經墮落之人行出食禁果之惡行而至終墮落。

St. Augustine: “The wicked deed, then, that is to say, the transgression of eating the forbidden fruit, was committed by persons who were already wicked.”

本仁約翰《天路歷程》 (Pilgrim's Progress) 1. 本仁約翰之生平2. 寓言 (Allegory)之文學意義3. 寓言 (Allegory)之神學意義本仁約翰網站http://www.johnowen.org/

第 四 講︰ 總結︰加爾文、改教運動与中世紀文化

基督教信仰之內部張力 (Internal Tensions)

1. God is Comprehensible and Incomprehensible (NOT known and unknown!)神之「可理解性」与「不可理解性」(巴文克, Herman Bavinck, Our Reasonable Faith. Reformed Dogmatics.—What is the “form” of Bavinck?) PLANTINGA?

2. God’s Will and Guidance如何明白神之旨意? 環境 (circumstantial), 神之直接中斷 (divine intervention or even interruption)?

3. God’s Love and Righteousness上帝之慈愛 (慈愛中有公義)

上帝之公義 (公義中有慈愛)

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Threefold Naming of GodElizabeth Johnson, She Who Is, p.113.

Affirmation Negation Eminence

Univocal Equivocal Analogical

Attributes Disclaimers Mystery

CONCLUSION:

Erwin Panofsky makes the illuminating distinction between…… [CATHOLIC and PROTESTANT/REFORMED spirituality.]

1. ECSTASY MODEL:Catholic spirituality directs believers’ meditation on THE EVENTS OF THE LIFE OF CHRIST to identify themselves, ecstatically, with these events- as though they were there.

2. ABSORPTION MODEL:THE MEANING OF THE LIFE OF CHRISTProtestants who follow CALVIN, by contrast, will imagine themselves as PLAYERS (ACTORS) IN THE THEATER OF CREATION, to see themselves, in other words, as being “ABSORBED” by and into the REDEMPTIVE STORY that God is directing.

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