大陆知识分子的思想挑战（中英文）3-2
主讲：林慈信牧师_校对：刘加立&陈弟兄_文字：Cherry姐妹
在新青年这段时期,从1915年一直到1927年这段时期,基督教是什么呢？就是反理性的。后来，1920年4月号之后，基督教是帝国主义的走狗，或者是工具。Christianity was attacked as irrational, unreasonable and after 1920, the April issue Christianity became the tool of imperialism。 陈独秀自己从1920年开始就采取一个马克思主义的立场来攻击基督教。Chenduxiu from 1920 took a Marxism stand against Christianity. 但是之前，1919年，But before that even in 1919, 陈独秀的立场是很钦佩耶稣基督这个人的。 even as late as 1919，Chenduxiu admired the personality of Jesus Christ.他说，我们需要把耶稣的热血精神灌注在中国人的血液里。He made a statement in one of his article， says that we should take the warm spirited personhood of Jesus Christ and instead of that，and inject that into the blood stream of every Chinese person. 1920年4月他一反成为马克思主义者反对基督教。But by April, 1920, he took a total turn around and became an anti-Christian, because he by then was totally became a Marxism.
所以反对基督教，从1922到1927有几个阶段。There were several stages of the anti-Christian movement. 第一个阶段是1922年，The first stage is 1922, 第二个阶段是1924年到25年，the second stage is 1924-1925, 第三个阶段是5月30号1925年the third stage is May 30, 1925, 第4个阶段是北伐时期1926到27年。the forth period is 1926 July through April, 1927 the Northern expedition.第一个阶段是很短的，是1922年的春天四月跟五月，The first period is very short, just April and May, 1922，当时只是一些宣言的发表，just some manifesto were published， 但是这些宣言很重要，but these manifestos were important，因为第一次公开地基督教被打成帝国主义侵略的工具是那个时候。because for the first time they have a public demonstration and public manifesto declared Christianity to be the tool of imperialism.
1922年四月跟五月，April and May 1922, 这一次的非基督教运动，the anti-Christian movement during this time, 他们叫做非基督教学生大同盟, they called it anti-Christian students federation，背后是社会主义青年团，behind that was the socialist Youth league，也就是1921年7月份成立的中国共产党的青年部。that is to say that the youth department of the Chinese Communist Party which was formed just nine months earlier than that and in July 1921. 这个非基督教运动到了1924年就比较成熟了。The second period 1924 anti-Christian movement became a lot more mature. 反对基督教的就用了国民党的机关报的礼拜天的那个副刊，The anti-Christian intellectuals used a Sunday literary supplement of the Guomindang Nationalist Party newspaper, 在那里大量地攻击基督教。and they used those pages to attack Christianity.
这段时间有很多学潮。And there were many anti-Christian demonstrations and storms during that time. 1925年5月30号, May 30, 1925, 是一次的“五卅惨案”，the May 30 incident, 就是说,所有的学潮到了5月30号1925年就达到一个高潮。and all the student protest reached a climax on May 30, 1925. 孙中山先生是1925年3月12号去世，Sun Yat-sen died on March 12, 1925，就是”五卅惨案”之前两个多月。only two month or so before the May 30 incident. 所以过了”五卅惨案”之后,蒋介石很快就掌握到国民党的领导，So very soon after the May 30 incident Chiang Kai-Shek gained the leadership of the Guomindang the Nationalist Party，1926-27, 就是蒋介石北伐的这段时期。 in 1926 July-1927 April, Chiang Kai-shek marched to north. 在这段时期，反对基督教是在国民军前面去攻击那些宣教士、礼拜堂跟基督徒。And the anti-Christians would be ahead running, marching ahead of KMT Nationalist Party troops and destroying mission property injuring maybe killing missionaries and Chinese Christians. 这个是五四运动的, This is during the May 4th movement，非基督教运动、反对基督教运动。the anti-Christians movement.
我把这两段讲得比较详细一点，I give you a detail portrait of these 2 anti-Christian movement, 要告诉大家，to let you see， 在整个中国近代史里面，to show you a perspective to see that in modern Chinese history, 最近有两次的中国知识分子归主运动是多么地不寻常。to show you how unusual it is that we have had just 2 Chinese intellectuals Christian movements. 第一次我们可以说是1960跟70年代海外的台港的学生，you can say one would be the 1960-1970s students from Taiwan and Hong Kong in north America, 组织查经班。forming Bible study groups. 第二次the second, 就是1980开始到现在的中国大陆知识分子, The second wave for openness would be mainland Chinese intellectuals since 1980 till now year 2000，不光是在中国大陆也在海外。not only in mainland China but also oversees. 当然我们也不能忽略到抗战时期跟胜利之后，Of course we must not neglect during the war 1937-45 and the civil war that followed， 1945-1949， 中国有很多大学生信主献身的。there were many many Chinese students who became Christians and dedicated their lives to serve the Lord. 我想，你把那个加起来就有三个，If you take that, there were three movements of Chinese intellectuals turning to Christianity.中国知识分子归向基督。
前两个就是1940年代跟60年代的，The previous 2 movements in 1940s and 1960s,中国是很多大学生信主献身的。yes，many Chinese students became Christians and dedicated their lives to serve the Lord。可是1980之后的那个是有个很独特的现象。However the movement after 1980 has some very unique characteristic.其中一个现象，One of the most unique phenomenon，就是说，大陆的知识分子开始提倡基督教是21世纪将来中国文化里面应该有的要素之一。that is to say mainland Chinese intellectuals now advocate that Christianity should become an ingredient in the Chinese culture of the future. 这个是非常的特别的, This is very very unique, 是以前没有的。we haven’t seen this before. 我们在座的很多都是60、70年代那个运动的果子，Some of us are the fruits of the 1960s and 70s student movements，香港、台湾、东南亚跟北美。in Taiwan，Hong Kong, southeast Asia, and northern America.我们接受的是一个敬虔主义的传统，But we have received a pietistic tradition.什么是敬虔主义呢？What is pietism? 敬虔主义第一是反知识的，It’s anti-intellectual, 理性是属魂的，the mind is soul，所以是次等的；第二是反文化的，anti- cultural; 第三是反组织的anti-organizational; 第四是反都市的；anti-urban，还有就是个别的。individualistic.
可是我们现在面对中国大陆知识分子这个挑战。But as we now face the challenge of mainland Chinese intellectuals.他们要求的是什么呢？What are they demanding? 他们至少在慕道的初步所要求的，As they begin their search for the Gospel, 他们要求的是基督教能为中国做什么，that they want to know what the Christianity can do for China， 政治、社会、经济、教育、文化等等。What can Christianity do for China as political, social, economic, cultural and educational problems. 所以我们现在面临的，海外华人教会面临的是空前的一个挑战，So I would like to propose that the overseas Chinese church face a totally unprecedented challenge，以前没有的。totally in dimension and scope from before.所以我们海外华人教会还没有装备好来面对这个挑战。So the Chinese church is not prepared to face this challenge. 我再说，我们现在讨论的不是如何向大陆学者传福音。Let me repeat，we are not discussing whether or not we are effective in doing personal evangelism to mainland Chinese students and scholars。他们大量地在信主，这个是没错。They are turning to Christ in large numbers, that is true. 在中国大陆现在除了家庭教会跟三自教会以外，In mainland China today, in addition to the house-churches and the 3-self movement churches, 现在有很多的查经班兴起了。there are many Bible study groups that have now risen. 很多是老外的外语老师留下来的，种下来的。Some of these groups are planted by foreign teachers of foreign languages，or Christians in China.
现在他们中间, 除了学生以外，In their mist now in addition to the students, 还有专业人士，there are professionals, 还有教授们。and professors. 所以，他们跟传统的家庭教会有点点的区别，There’s a significant different between them and house churches，也可以说家庭教会也在变形。and you might say that the house-church itself is been transformed. 我所接触过的参加神学训练课程的家庭教会领袖很多都是30多岁40岁的，I have met many house church leaders who have attended theological training courses in their 30s and 40s. 所以他们所要求的可能是一个整体的刚才讲过的那个宇宙人生观，What they are looking for is a world and life view。
未经同意，请勿擅自在其它网站或平台转载和刊登课程的逐字稿；课程的逐字稿的版权归「中华展望」，禁止复印出版等商业用途。
中华网络圣约学院ccnci.org中华展望圣约学院[email protected]（PayPal）
这个整个是一个历史的回顾。So I have given you a historical background.接下来要讲的是最近这24年, 中国知识分子怎么样地接纳跟推介基督教思想跟文化。Now let us go into the period of the last twenty four years, 1976-2000, how main land Chinese intellectuals have absorbed in their own way and promoted Christianity. 近代的这个阶段是1976年开始，Our contemporary period begins at 1976,毛泽东去世。the death of Mao Zedong. 我们要讲一点点的背景。We need a little background here.
在1950到52，Between the years of 1950-1952， 我们就用哲学这一门功课来做个例子。let us just take philosophy as an example.中国的大学里面。Of all the universities in China, 1950到52年，between the year 1950 and 52, 中国大学里面的哲学系都关门剩下一家, 就是北京大学。all the philosophy departments are closed except one university, that is Beijing National University. 所以,哲学或者说是形而上学，Philosophy or metaphysics，就等于是马克思主义。it’s now equated the same thing as Marxism.
好了，那个不表示说中国知识分子没有在研究哲学， It doesn’t mean that all these years Chinese intellectuals didn’t study philosophy，很多都是透过外语，they did so through foreign languages,文学、比较文学，Comparative literature，社会科学，Social science，等等。etc.
好了，毛泽东死了之后，After the death of Mao Zedong, 在1978到79有一段很重要的时间，a very important period is the years 1978-1979, 在这段时期，很多的一门一门科的学者知识分子召开了全国性的会议。intellectuals from the various disciplines convened nationwide conferences.基本上，他们在这段时期否定了马克思主义对他们那一门学科的垄断的控制。Basically， what they did during this period was they negated , they overturned Marxism’s monopoly in control over their discipline.刚才我们讲了宇宙人生观跟预设，We talked about the world and life view and presuppositions just now,他们就是等一下那个时候，就是推翻了他们以前一直领受的那一套的预设，basically during these conferences they over turned, they rejected the Marxist presuppositions for their own field, 无论是哲学、文学、社会科学、历史，还有外语。so in these disciplines：philosophy, literature, art, languages, foreign languages, history and social sciences.在拒绝了这种的形而上学的控制之后，After this rejection of metaphysics。
我顺便介绍两个字，let me just explain 2 terms here，当一些文科的大陆知识分子谈到形而上学的时候，when the mainland Chinese intellectuals in humanities mention metaphysics, 这个通常他们都不喜欢的，they usually don’t like the term. 都是说要推翻的。somebody want to reject. 可是讲到本体论的时候，But the other word is ontology, 是好的。it’s a good term. 等一下我会解释他们怎么用这两个字。I will explain how they use these two terms. 意思就是说，中国知识分子并没有停止追求宇宙里面的绝对，Chinese intellectuals never stop searching for the absolute in the universe，只不过是他们不愿意跟随这个形而上学,也就是马克思主义的方法来找到宇宙里面的绝对, 或者本体。it is just they do not want to follow the Marxism or the metaphysical way to arrive at the absolute or the ontos of the being in the universe. 这是很有趣的一件事情。It is a very interesting phenomenon.
在去年我带了一位文艺方面的知识分子去访问加州的西敏寺神学院的教授们.I took a leading mainland Chinese intellectual in the field of literature to visit the faculty of the Westminster theological seminary in California in Santiago county. 我们要花了一段的时间大家才明白，We spent quite a few minutes before everybody understood，形而上学是不好的，本体论是好的。before the faculty understood,the Americans understood that Metaphysics is bad, ontology is good .这些的会议开了之后，After these meetings were convened in 1978, 在1980年代，during the 1980s, 中国知识分子有不少纷纷是向外看。the Chinese intellectuals were looking outward.就有好几套的丛书在那时候出版。So many series of books were published in 1980s.
我就举一件事情，Let me just talk about one thing, 就是说美学。and that is aesthetics.在西方的哲学，美学是一个很少人注意的一门的学问，我去书店找美学的书，很难找的。We may know that the aesthetics is one of the division of philosophy that is pretty much neglected by western， especially American philosophers，it’s very hard to buy solid books in this topic in the book store today. 可是，在80年代的中国，But in China in 1980s, 文学的老师，literature professors，跟美术艺术的老师，and art professors，他们在做什么事情呢? what are they doing? 他们拒绝了形而上学，After they rejected metaphysics，他们在寻找美的本体，they were looking for the ontos or the ontological in aesthetics or the absolute beauty.就是绝对的美，美感。我想这个也是他们一个很方便的做法，Perhaps this was a convenient way for them, 因为他们没有去碰哲学传统的一两门的学问，because they avoided two traditional divisions of philosophy, 一个就是本体学。one is metaphysics or ontology.在我们西方这两个字是同义词。Metaphysics and Ontology is synonymous really in the west.本体。
第二，他们是避开了知识论，And secondly, they avoided epistemology.知识论，Epistemology is the study of how do I know that I know what I know.知识论就是我怎么知道我所知道的是真的知道的，是真理。本体论就是宇宙里面绝对的那个神，或者是绝对的什么。Ontology is other hand the study of the absolute truth or absolute being of God.
这些的美术跟文学的老师，These art and literature professors,花了很多很多的精力，they spent a lot of energy，去研究美学。and they studied aesthetics. 他们所推崇的美学是有特别几派的。The aesthetics that they promoted was of particular schools of philosophy. 第一，他们所推介的是罗曼蒂克的浪漫主义的美学，First of all , they really looked up to German romantic aesthetics，因为他们在寻找的是一个心灵的栖居。for they are looking for was a dwelling place for the soul. 用我的话来讲，In my own words, 我会这样说，I will say is this way， 从文化革命的恐怖出来，as they came out of the horrors of the cultural revolution，用我的话说，these are my vocabulary, my words，他们在寻找人的灵魂的释放。they were looking for the emancipation of the human spirit.所以你看，大陆知识分子他们一讲到人文主义跟自由，So when mainland Chinese intellectuals talked about the words humanism and freedom，他们都是很正面的、向往的、肯定的、追求的。for them humanism and freedom are good words they search for them, they promote them, they affirm them. 所以，他们在追寻这个灵魂在恐怖之下出来了, 那去哪里居住呢？So，their concern is as the soul comes out of the dark horror, where is the new dwelling place of the soul？他们就很被浪漫主义吸引。So they were very much attracted by romanticism.
我对文学是不懂的，I don’t understand literature. 我就是不过对音乐有一点点的兴趣。but I’m interested in music.我后面有一个钢琴的讲座录像带你们可以去参考，把这个整个西方文化与音乐跟哲学、神学糅合在一起介绍。I take a music video tape in the back there introducing the history of western culture using music，philosophy and theology.
所以在音乐里面的浪漫主义，In music what is romanticism? 浪漫主义的定义可以这样说，Romanticism might be found in this way，美beauty, 美在哪里呢?Where is beauty? 美是在那个很遥远的地方跟很古旧的时间，beauty is in the very far away and very long ago，摸不到的，can’t touch it，不能用理性去分析的。not to be dissected，analyzed by reason. 浪漫主义。
第二，Secondly, 他们除了被浪漫主义吸引以外，in addition to romanticism , 他们被存在主义紧紧地吸引。they were really captured by, grabbed by existentialism.
提示：逐字稿文字只限于个人和教会私下学习交流，目的是造就教会和教会负责带领、讲道的同工们；未经同意，请勿擅自在其它网站或平台转载和刊登课程的逐字稿；课程的逐字稿和图片的版权归「中华展望」，禁止复印出版等商业用途。当文字和录音不符时，以录音为准。愿上帝赐福文字编辑和校对的肢体来雅正！若是有修改的地方、奉献支持或是其他任何问题请使用以下邮件方式联系我们。中华网络圣约学院ccnci.org中华展望圣约学院 [email protected]（PayPal）