大陆知识分子的思想挑战（中英文）3-3
主讲：林慈信牧师_校对：刘加立&陈弟兄_文字：Cherry姐妹
这个存在主义，我举一个例子，Let me give you an example，刘小枫就是这些文化基督徒的表表者。Liu Xiaofeng is the representative of all of these people.他在《读书》杂志1988-1990年发表了一系列的文章， He published a series of articles in （《读书》）Reading magazine at 1988-1990，在介绍西方的思想家。introducing western thinkers to China.他把这系列的文章都收成一本书了，These articles have been compiled into a book, 叫做《走向十字架上的真》。The Truth that is Running towards the Cross.在香港的版本叫做《走向十字架的真理》，在中国的版本叫《走向十字架上的真》。This book has a slightly different title in Hong Kong edition but it means the same thing，The Truth. 文化基督徒，我现在就解释他是不是基督徒，他就是这种的文艺学者从马克思主义出来。
我现在给你第一章的一个介绍。Let me introduce you to Chapter 1.他介绍一个俄国的文学哲学家，He introduced a Russian writer，叫做Shestov，舍斯托夫是他的笔名，他自己的真名很长的。this is just a pen name , the real name is much longer.他就介绍了一篇的短短的小说，叫做《墙》。He introduced a little novel story called The Wall. 它的意思是什么呢? 说我在黑夜里，I am in the darkness, 就用我的头去碰这道墙。I bang my head against the wall, the darkness, the abyss.人生的深渊，碰到头都流血了。I bang my head against the wall until my forehead bleeds. 可是，我还是要碰。But I will continue to bang my head against the wall.因为这样子做比不做好。Because it is better to do this than not to do it.因为不做的话，根本不晓得人生的意义是什么，Because if you don’t do it you don’t know the meaning of life，你这样做的时候你知道人生的意义是什么。if you do it, then you know the meaning of life. 人生的意义就是没有意义! And the meaning of life is that life is absurd. 宇宙是荒谬的。那这个就很像齐克果的一些的哲学。Very similar to Kierkegaard’s philosophy.可是很有趣的, 就是中国的知识分子他们很愿意找俄国的跟东欧的一些哲学跟文学家，当然他们也包括了西欧的一些我们很熟悉的一些的思想家他们也介绍。The interesting thing is that the Chinese intellectuals in mainland China were attracted not only to the western European, American philosophers we are more familiar with, but rather also to the Russian and the east of European thinkers.
好，我再说一遍。Let me repeat.从我的角度来看， From my perspective, 1976之后, after 1976, 进入到80年代into 1980s, 经过了78、79这些会议，after these meetings of 1978-1979, 他们开始向外看，they looked outwards，所以有一些丛书的名字，some of the book series, 叫做中国与世界，China and the World, 或者面向世界。as we face the world. 这种的丛书一套一套地在80年代的时候出版了，当然也有一些维护传统儒家思想，也有的。There were also those defending or promoting traditional Confucian thought，there were some of those.
但是大量的大部分的是向外的，现代西方，就很像五四运动，从这个角度来看。But the majority of these book series were pro-western, in that sense very similar to the May 4th movement. 在五四运动，1915-1919年, During the May 4th movement from 1915-1919,所有中国的东西都是不好的，西方是好的; 旧的不好的，新的好的，everything Western was good, everything Chinese was bad, everything new was good, everything old was bad, 除了基督教以外。except Christianity.耶稣是好的，基督教是坏的。Jesus is good, Christianity is bad. 那是五四运动他们在那个时候的世界观。那80年代，他们也是朝着现代、朝着西方去找。你可以说五四运动跟80年代这两次有一点的相同点，You might say the May 4th movement and the 1980s share one thing in common，好像中国要一夜之间要经历了，it’s almost like China must experience, just overnight experience，文艺复兴the Renaissance，宗教改革the Reformation, Rationalism and empiricism, 理性主义、经验主义, Kant, Hegel, Marx,康德、黑格尔、马克思，19 century, 19世纪，还有20 世纪，in 20th century，all one ten years，十年里面要把整个西方消化、吸收、推介出来。understand, absorb and promote it to Chinese students. 所以这个是80年代的情况。This is what the 1980s phenomenon.
我们也把这个现象在一本新的书里面介绍，We are introducing this whole phenomenon in one of the chapters in a new book which is coming out next week. 这个下礼拜就印出来了。Chinese intellectuals and the Gospel《中国知识分子与福音》，有两个chapter专门讲这个的，there are two chapters in English that particularly deals with this.
我再说一遍，他们是文学跟艺术的，They are literature and art students, 所以他们避开了哲学，so they are not in a philosophy department, 可是他们在做的都是哲学的东西。but they were engaged in philosophy 100%. 很有趣的，中国今天的哲学家都不一定在哲学系。The most creative philosophers in mainland China today may not be in the philosophy department，a lot of them are in the literature department and art department of universities. 但是他们在找的是绝对，But they were looking for the absolute，但是他们找到的是浪漫主义跟存在主义。but what they have found is Romanticism and existentialism.
我们现在把它停在那里一下子。Just stop for 1 minute.现在我们要转移我们的注意看另外一件事情。Now let’s take a look at something else.还没有讲完他们的神学的思想以前，Before we’re going into their theology, 我们要看另外一个事实，就是海外华人教会有什么资本来回应这种的绝对的追寻呢？the question is：what assets or capital does the overseas Chinese church have to respond to this search for the absolute? 华人教会的神学教育，1972到75是个分水线，或者1971-72-75 。From 1971-1975， this marks a turning point of water shade in the history of Chinese theological education.
赵天恩牧师在香港召开了第一届的华人神学教育推进会议。Jonathan Chao convened in Hong Kong the first consultation on Chinese theological education，in Hong Kong 1971.到1975年，“中神”在香港创办，开校。The China graduate school of theology opened in Hong Kong 1975.华神1970在台北开校。China Evangelical Seminary was founded in Taipei in 1970. 所以这五年来，还有就是说很多的台港的神学院在这五年之内，很多西教士的院长跟董事会都把学校交给华人管理。And during this period also, western missionaries began to turn over entire seminaries presidencies over the Chinese leadership, 腾近辉牧师、鲍会园牧师这些都是很典型的一些华人本色的领袖，during this time ， Philip Teng and John Pao were some of the typical leaders that took over some of the seminaries.
刚才我们说过，传统的华人教会是敬虔主义派的，Early we said that the Chinese churches were traditionally pietistic，反知识、反文化、反都市、反组织、反理性。and they were anti intellectual, anti-culture, Anti-urban, anti-organizational, anti-rational.
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好了，在这段时期，During this time, 有一个很重要的事情开始发生。a very important trend began during this time. 今天我们在2000年，30 years later now， as we stand in year 2000, 我们在接收这个趋向的一个果子。we are now raping the fruit of this trend. 还没有讲这个趋向之前，Before I go into this trend, 我在华福Chinese Around the World英文杂志里面，去年跟今年正在发表六篇文章叫做what travel from west to east, I am writing a series of six articles analyzing the trends in Chinese church in quot magazine Chinese Around the World January 1999, May 1999, September 1999, 2000 May, 2000 September , 2000, and the title is What travel from west to east.我在九月份要写的那篇是Authority of the Expert is the theme of the last article.5月号要出来的那篇是功利主义。The title of the May 2000 article is called pragmatism。就是我们不要管真理是什么，我们就是get the job done, 就把福音广传就好了，很功利主义的。That’s so，let’s not worried about the truth just go to spread the Gospel.
好，这个趋向是什么? 70年代开始的趋向，What is that trend that began to really developed in 1970s? 就是华人青年，That is to say Chinese Christian young adults，知道华人教会很需要，要有神学训练的人才。they knew that the Chinese church needed good theological teachers.他们一般都在正统的福音派的神学院毕业,They usually graduated from orthodox Bible believing seminaries，之后就分头地去念他们的博士学位。then they began to go and received the PHD’s training from the different sources.旧约的有的是犹太人的学校，Some went to Jewish graduate schools for the Ph.D of Old Testament, Boston, Cincinnati，and different places，Jerusalem, Israel，有些是在美国最著名的大学的宗教系或者是神学院，some went to the leading universities in America in their seminary or department of religion，不少都去了英国跟欧洲。quite a few went to England, British isles and Germany. 结果是什么呢?What happens as a result of that? 结果是今天在海外的华人神学界里面，The result is that in theological circles in the overseas Chinese church, 下面几个神学的思潮成为主流。the following theological trends became the main stream of Evangelical theology.
我再说一次，因为这些留学海外的博士们把他们所学到的不经过批判地带进华人教会的神学院, because these people who studied abroad brought back the doctoral studies without critic into the Chinese church and seminaries，下面的一些的思想就成为华人教会今天的神学主流。the following concepts have now become the accepted main stream ideas in Chinese seminaries.第一，存在主义，No.1 existentialism，当然我们是讲的不一定是齐克果的存在主义，not necessarily existentialism of Kierkegaard, 是巴特跟布伦纳的存在主义。but the existentialism of Karl Barth and Emil Brunner. 就是说，什么叫做是神的话？What is the word of God？神的话是不可能被系统化的，The word of God cannot be systematized，神的话不可能用命题来描述的。the word of God can not possibly be described or defined in propositional terms.
今天你假如翻开一些香港出版的最有名的华人我们的同道神学教授出版的书里面，他们都在讲这些东西。If you now open up some of the contemporary theological books published in Hong Kong by some of my good friends in theological teaching，this is exactly what they’re saying. 系统神学一，Systematic theology one，就是第一年第一学期的神学课。Systematic theology one is the first master first year of seminary studies.教授在教什么呢？What does the professor teach？我也在教系统神学一。I am also teaching Systematic theology one。
我现在在网上，假如不是第一个也是第一个之一, 用中文在网上教神学。I may not be the first, but certainly one of the first to teach the Systematic theology in Chinese online right now. 那我的第一课是什么? What is my first lesson one? 第一课就是: 我们信的是什么?What do we believe，福音派基督徒，as Evangelical Christians？可是今天很多的神学一第一课不是这样教的，But many lesson one in the Systematic theology one is not taught that way. 教什么呢？What do they teach? 做现代人的痛苦, the agony of being a modern person. 我不是夸张的,真的是这样教的。I’m not exaggerating，this is exactly how some seminaries are teaching their very lesson one in Systematic theology. Existentialism，存在主义。
第二，deconstructionism ，解构主义。什么叫解构主义？What is deconstructionism ? 解构主义就是，字是没有意义的。Words have no meaning.一个文本的意义， The meaning of a text，不在里面，就是说it’s not in the text. 在我没有去读,没有去解释之前，Before I read and interpret the text, 这个文本是没有意义的。there is no meaning there. 所以意思就是说随意我们怎么解释。In other words， it’s all up to our interpretation. 这种的解构主义带到圣经的研究里面，When deconstruction is taken into hermeneutics interpretation of the Bible, 我们发现现在华文的神学期刊里面，对于圣经的解释那些文章里面，已经好些是没有经过批判用了解构主义来解释圣经的，在华文的神学期刊里面是看得清清楚楚的。You can now see very clearly if you open up the Chinese language theological journals，these articles on Bible interpretation are now immersed in deconstructionism.
第三，Accommodationism, 中文怎么翻译? 啊？适应，适应主义。怎么说呢？What do we mean by that？就是说，中国文化本身就是神的启示。The Chinese culture is God’s revelation. 比方说，道德经里面有弥赛亚的一个figure，一个人物。In the Daodejing, is a Messiah figure.这种的思想哪里来的呢？Where do these ideas come from? 就是从没有经过圣经改变我们的思想。It comes because we are not totally transformed by the Bible in our thought after we become a Christian. 同一个作者在另外一本书是这样说的。The same author who said that there is a Messiah figure in the Daodejing, said this in another book that he wrote page one：他说：我37岁皈依上帝，I believed in God when I was 37 years old. 这个信仰在历史的领域，一如在自然界并没有给我输入或添加什么深不可测的原理，它只是向我展现了原心熟视无睹、视而不见的一些浅显的事实。After I became a Christian, this new faith did not give me or add any new profound principal, not in history, not in natural sciences, it only displayed for me what was earlier but was previously familiar，obvious just I didn’t see, some very superfacial and simple facts.就是说，神的启示并没有给他加添他原来的知识，在宇宙人生观里面，So God’s revelation did not add anything to his original knowledge, 但是同时中国的思想里面又是神的启示。but at the same time Chinese thought is God’s revelation.
顺便这里提一提，文化是人对神自然启示的回应，而不是神自然启示本身。Culture is man’s response to God’s general revelation in nature, it is not God’s revelation.我们在这点让步了，下面就垮了。If you give in at this point, the whole system collapses.所以，今天有些传道人有好意、善意地说：所有的真理都是神的真理。So some preachers in a very well intention and way say that all truth is God’s truth. 是的，所有神所启示的真理是真理，但不是所有自称真理都是神所启示的真理。Yes, all truth that God revealed is truth, but not all truth that claimed to be truth is revealed by God.这个就是海外华人教会神学的最新的趋向。This is the newest trends in Chinese theology.
好了，现在我们再回到那个中国知识分子的思想的挑战，Now let us go back and end with the theological dimension of mainland Chinese intellectuals’ thinking today，我们又回到刘小枫。we go back to Liu Xiaofeng.他今天是香港的汉语，以前叫做神学研究所，现在叫做汉语基督教与文化研究所。His organization is ISCS，Institute of Sino Christian Studies. 刘小枫从美术的研究已经走出了下一步，也走到第三步了。Liu Xiaofeng’s career has gone from the first stage to the second stage.第二个阶段是他要把历代的基督教的名著翻成中文，His second stage in his career has the great ambitious goal is translating all the major Christian classics into Chinese，包括巴特的罗马书释义。including The Epistle to the Romans written by Karl Barth published in 1919. 这个刚才我就说过，就说这个存在主义带到神学里面，这本书是第一炮。The Epistle to the Romans was the first instance with existentialism affected theology through the pens of Karl Barth. 是这样说的：神的话是超理性的，God’s word is super rational, 好像火山爆发一样，just like a volcano erupting, 你照相都来不及的。you cannot take a picture with a camera.可是火山爆发之后，But after the volcano erupted, 然后圣经是人写的，就像那个火山，the Bible then is like the lava on the crater，that is the Bible,是人写的，written by men，有错的，full of mistakes, 可是当你读圣经的时候，but when you read the Bible，神又可以再给你一次这种的存在的相遇，或者永恒进入时间的相遇，神人相遇，when you read the Bible, God might zap you again with the existential encounter, God and man encounter in this eternal encounter,圣经在一霎那就成为神的话。at that point the Bible becomes the word of God.
在香港有一个很前卫的基督教出版社，There is an avant-garde，before-looking Christian Publishing house in Hong Kong, 在出版一个很有分量的鼓励基督徒读书的一份杂志。and they are publishing a mini magazine very solid in content encouraging Christians to read good books. 第一期First issue, 第一篇文章the first article written by a，是一个信义宗神学院的一个福音派出身的一个神学教授写的，written by a Lutheran seminary professor today with very conservative Evangelical roots in his path ,他完全地用巴特的这个神的话语观来形容神的话。and you see a thoroughly Barthian view of Scripture in his description of God’s word in our world. 这个也不是唯一的例子。This is not a isolate incident. 所以在这个中国知识分子里面，现在存在主义、新正统，还有很多的现代神学思潮都成为主流了。所以今天的福音派是什么东西？是一个谜！So these trends in modern theology have become the mainstream of what seminary professors teach their Chinese students. What is Evangelicalism anymore? It’s now a riddle, a question that remains to be answered.
美国华福在今年跟明年发起了一个归回圣经运动。CCCOWE USA has started a back to the Bible movement. 我们把1978年所出版的《芝加哥圣经无误宣言》重新翻成中文。We have re-translated the Chicago Statement on Biblical Inerrancy（1978）into Chinese.我们呼吁华人教会回到相信圣经是神所默示的、无误的，是最高唯一的权威，We are calling the Chinese church to return to the belief that God’s Bible is inspired, inerrant, and the only highest authority in all matters which it affirms，无论是属灵的事情，还是历史、科学的都是无误的。inerrant in all the matters like faith, life, history and science. 面对这个大陆学者的理性挑战，假如不是从一个正统的神学基础，我们只是在一个游戏场里面对话。Without an orthodoxy biblical doctrinal foundation, as you face the mainland Chinese challenge，which is a great challenge, all we do is playing games in a playground.
我们看到今天很多海外的基督徒跟中国大陆的学者他们所开的神学会议，他们的讨论的那种的风气语调，与出版的论文集正是如此。If you go to these theological conferences that Christian leading held in which mainland Chinese and Hong Kong, Taiwan overseas Chinese theologians are now dialoging and read their compendium, you will find that is exactly what happened to play games.他们在好像玩游戏一样的宗教的对话。Religious dialogue. 什么叫对话？What is dialogue? 就是我们都不晓得真理是什么，我们都在追寻真理。他们很认真这样讲的。They are very seriously saying what is dialogue：We are all searching for the truth. 所以护教学是华人教会很需要再重新发起的，也是我们的事工的一个负担。So apologetics is an urgent task that the Chinese church must re-engage herself in and that by the way is also the very vision and mission of our ministry.有没有什么问题？Any questions？……
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