大陆知识分子的思想挑战（中英文）3-1
主讲：林慈信牧师_校对：刘加立&陈弟兄_文字：Cherry姐妹
大陆思想上对教会的挑战，This workshop views with the intellectual challenge from mainland China for the church. 这是一个护教的讲座。This is an apologetics workshop. 护教学不是华人教会常常注重的一门学问，或者一个功课。Apologetics is a field of study that has been pretty much ignored or neglected by the Chinese church. 通常我们想到护教我们主要是想到科学证道。When we think of apologetics, the first thing we think about might be science and the Christian faith. 意思就是说，拿一些证据出来为基督教的信仰作为辩护。That is to say the furnishing the providing of proofs or evidences for the Christian faith. 这个是护教学的一部分。That’s part of apologetics.可是那个不是护教的全部。But it is not the total or sum of apologetics.
我们这样说好了，Let me present it this way，一个非信徒，A non-Christian，是一个人。is a person.这个人有他的宇宙人生观。This person has his world and life of view.宇宙人生观。宇宙人生观也可以说是他的预设。We can call this his presuppositions.这个预设里面包括一个人对“宇宙从哪里来”、“真理是什么”这些问题的答案。The world view of presupposition includes a person’s answers to the questions like where the universe come from and what is the meaning of life.是因为一个人有这些的预设，Because of this presuppositions，人有一些的信念。a person has convictions.比方说，他认为基督教是帝国主义的工具。For example, a conviction may be that Christianity is a tool of imperialism.这个是中国知识份子很普遍有的一个信念。It’s a very common conviction of mainland Chinese intellectuals.可是这个信念的背后有他的预设。You see that behind convictions are presuppositions.预设就是他的宇宙人生观。That is to say the world and life view of a person. 在这个信念的层面，常常我们信徒与非信徒会有很多的争辩。It is at the level of convictions that the Christian and non-Christian has all kind of arguments or debate. 可是假如我们了解一个人背后的宇宙人生观的话, But if we understand the world and life view behind the convictions, 那我们的护教的任务就很清楚。then the task of the apologetics becomes very clear.
护教有两个任务。Apologetics have a twofold task. 第一是正面的，First is positive, 第二是负面的。the second, negative. 正面的是宣讲真理。Positively， apologetics proclaims the truth of the Bible.负面的是要揭露一个非信徒的宇宙人生观。The negative task is to expose the non-Christian’s presuppositions.
我举一个例。Let me give you an example. 比方说一个基督徒他有两个信念或者预设的两部分：For example, a Christian has 2 basic presuppositions：第一，人是有限的，Man is limited，人的理性是有限的。man’s reason is limited.可是另外一个预设，But the second part of the presuppositions，或者说这个预测的另外一边，就是说：人可以知道，man can know is the second half，人可以认识真理，man can know the truth，人可以认识神。man can know God. 这句话现在在21世纪讲不简单的。This is not a simple statement we take for granted in the 21th century. 因为在21世纪后现代的解构主义理念，In the post-modern philosophy of deconstructionism，解构主义说，一本书，it says，a book一个文本, 这本书的作者是不存在的。the author does not exist. 意思就是说你不可以去找到那个作者原来的意思。You cannot find the original meaning or intention of the author. 这本书也不存在。The text does not exist.因为这本书是什么东西呢? What is the book? 文本是什么呢？文本是，你读进去什么意思就是什么。The text is the interpretation. 没有事实，No fact, 只有解释。only interpretation.这些都是最热门现在讲的一些题目。This is the most fashionable philosophy today. 第三，读者也没有。The reader does not exist. 我不存在。我在解释这个文本的时候，when I interpret the text,我是这个解释群体的一部分而已，I am only a part of the member of the interpretative community, the hermeneutic community.意思就是说，是现今的社会，In another word, the contemporary society，在解释一本书的意义。is interpreting the meaning of the text.而这个解释本身就是那个文本。The interpretation itself is the text. 这本书不存在，The book does not exist, 这个作者也不存在，the author does not exist, and I don’t exist.我也不存在。那当然不是说我这个人不存在，乃是说我没有可能知道这本书的意义，In other word, I cannot know what the text means. 现在暂时讲到这里，后现代的解构主义。We will say so much just for now on the deconstructionism.
基督徒相信，Christians believe，理性是有限的。reason is limited.这个也是后现代的解构主义要告诉我们的，Deconstructionism wants to tell us that, 不过我们老早就知道了。but any true Christian knows this from the very beginning of the faith.可是我们基督徒的信念另外一边，However the other side of the Christian presupposition，是我能知道I can know, 我能知道真理，I can know the truth, 我能知道神，I can know God，因为有一个神。because God exists.神是无所不知的。God knows everything.神无所不知, 所知道的都是透知的。All that God knows，God knows everything about that. 意思就是说，神是无所不知，神所知，神都透知。God knows everything，and God knows everything that there is to know about everything that there is to know. 而神所透知的万物里面，他选择了去启示一部分给人类。And out of the everything that God knows about everything that God knows He has chosen to reveal a part to mankind. 既然神在永恒里面已经选择了在他的永恒旨意里面去启示，Since God has chosen in his eternal plan of decree to reveal himself，因此，人有这个可能去知道，therefore man can know，可以有把握地知道，man can certainly，assuredly know, 人可以清楚地知道，man can clearly know，人所知道的都是有限的，man knows only in a limited way, 人所知道任何事情都是有限的知道。Of all things that man knows man knows in the limited way. 可是他是清楚的、有把握的知道，可以按照神的旨意回应神的旨意，神的启示。But as we respond properly to God’s revelation，we can know clearly and certainly.这两个是基督徒的预设。This two are Christians’ presupposition.
好了，非基督徒呢，non-Christians， 他们也有他们的预设。虽然有的时候他们不很清楚地意识到他们的预设是什么东西。Sometimes non-Christian is not very conscious of what it is that he or she presupposes.比方说，举个例子，他会预设，A non-Christian may presuppose that，人就是真理的准则man is the norm of truth, 人是真理的绝对的准则。man is the absolute norm of truth. 这个在现代的哲学里面用不同的形式表现。This is manifested in different ways in modern philosophy. 比方说理性主义，17世纪的，Rationalism in 17th century, 人的理性来判断神的启示是不是合乎理性。man’s reason determines or judges whether the revelation from God is reasonable.18世纪的经验主义，Empiricism in 18th century，人的五官、科学、实验，man’s sense perception and experimentation and the sense data that he perceives and conceives, 这些是真理的准则。these are the norm of truth. 19世纪，19th century, 人的主观的感觉，man’s subjectivity，成为了真理的准则，becomes the norm of truth，等等。etc.
好，不过一个人说明了他是万物真理的准则之同时，But at the same time that man takes himself as the absolute norm of truth, 人也同时承认，man at the same time acknowledges，真理是相对的，that truth is relative, 人也是相对的，man is relative,人不是绝对的。man is not absolute.在存在主义的发展的过程里面，And as existentialism developed，19世纪一直到20世纪，from 19th century to the 20th century, 这个真理的相对性，the truth is relative，再进一步变成宇宙是没有理性的，it takes us extra step and this newer presupposition is that the universe is irrational, 或者说这世界是荒谬的。that the world is absurd. 讲到宇宙是荒谬的，When we get to this point that the universe is absurd，我们就达到当代中国大陆知识分子的思潮了。we are now talking about the contemporary mainland Chinese intellectuals trend of thought. 所以这个是一个护教的讲座。We are dealing with the apologetics。
我再解释一下这个护教的意义。Let me continue with the definition of apologetics.在神学院里面，某一些神学院现在已经没有护教学这一门课了。Certain seminaries have eliminated apologetics.剩下的是宗教的哲学，The philosophy of religion is what’s left, 或者是宗教与哲学。or philosophy and religion.有些神学院就坦白地承认，Some seminaries honestly confess, 我们也没有东西要辩护。there is nothing to defend any more.所以这些神学院的目录里面没有护教学这门课的。Therefore these seminaries do not have the course apologetics in the catalogue.
我们典型的基督教福音派的神学的观念，But the classic evangelical position of the church is，我们认为神学与护教有相互的关系。that systematic theology and apologetics has a mutual relationship one to another. 什么叫系统神学呢? What is systematic theology? 系统神学就是圣经对于某一个问题整本圣经的教训。Systematic theology is what does the entire Bible say about a certain subject. 所以系统神学本身就是人怎么回应神的启示。So systematic theology is how man response to God revelation in the Bible.
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）
那护教学是什么呢？What is apologetics？护教学一方面我们要面对这些非基督教的宇宙人生观或者是预设，On the one hand，apologetics faces，confronts the non-Christian presuppositions. 揭露它们expose them, 同时把历代教会所相信的, 也就是系统神学应该所宣讲的，at the same apologetics takes the historic beliefs of the church and that is what the systematic theology ought to confess and proclaim，然后宣讲它，在一个文化的处境里面。and apologetics proclaim this truth that the church confesses in a particularly cultural context.
我们中华展望正在出版几本护教的书。We are publishing several books on apologetics.一本就是章力生博士的《总体辩道学》第一册的上半，The first one is a translation into English of What is Apologetics? by Dr.Lit-Sen Chang, 同时我们也在出版他的Asia’s Religions: Christianity’s Momentous Encounter with Paganism,他自己写的一本英文的书，是讲儒家、道家、佛教、禅宗、印度教与回教。It is Dr.Lit-Sen Chang’ response critic on Confucianism, Taoism, Buddhism, Zen, Hinduism and Islam.
今天护教学对海外华人教会是一个很紧急的任务，Apologetics is a very urgent task of the Chinese church overseas， 海外华人教会，包括亚洲的跟美洲的。the overseas Chinese church includes those in Asia and in American, north or south America.为什么呢? Why? 因为我们今天在中国大陆有一个很特别的现象，Because we are facing a very unique phenomenon, 这个现象就是在中国大陆有一批的知识份子。and the phenomenon is that in mainland China, there is a group of intellectuals.当我们说知识份子，是指所有有中学毕业的就是知识份子。The word intellectual means anybody who has graduated from high school.不过特别在这个知识分子里面有一群是念文科的，But particularly among these intellectuals there is a smaller group in the humanities，就是外语的foreign languages、哲学的philosophy、文学跟文学批判literature and literary criticism.、艺术跟艺术批判art and art criticism、社会科学的social sciences，还有历史。and history.这一批的知识份子,也就是说大学里面的讲师These intellectuals that’s to say university professors, 还有一些国家所设立的研究所里面的研究员或者是作家。and also researchers who work in the state-run，the government-run research institute or authors in a writing institutes that the government operates.
在这个范围里面Within this realm，就是说文科的教授跟作者，that is humanities the professors and authors, 有一个很特别的现象，there is a unique phenomenon,就是说他们中间有好些在推介基督教，many of them are now advocating Christianity，他们成为基督教在中国的推介者。they become promoters of Christianity in mainland China. 这些他们所出版的书，Some of the books they are publishing, 差不多没有一本是福音派的。almost not one is what we might call evangelical.这些书, 他们已经出版了大概80到100本了。These books are now published about 80-100 volumes of them already in China。他们心目中的基督教，In their mind what is Christianity，是一个历史、文化、社会上的一个制度，Christianity is the historic， cultural and social institution, 是在时间空间里面的一个团体,或者一个制度。that’s to say Christianity is an organization and institution existing in time and space. 这个是我们福音派基督徒常常不愿意提的一点，我们说教会是基督的身体，是有机体。Because we evangelical prefer to think of the church as the body of Christ a living organism.我们说教会不是组织，We say that church is not an organization, 是有机体和身体。it is a organism, not a organization.可是这个正正是中国大陆知识分子现在对基督教的一个他们的看法。However，this is exactly how mainland Chinese intellectuals look at Christianity today.他们看基督教是在时间、空间里面的一个制度。Christianity is an institution in space and time.
好，然后呢,他们在推介基督教，认为基督教的思想、基督教的文化正是中国目前跟将来所需要的。They are advocating that Christian thought and Christian culture is exactly what China needs now and in the immediate future. 这个就是今天主要的讲题。This is the main theme or the main thesis of our workshop this afternoon.
让我先给大家一个历史的回顾。Let me first give you a historical overview.
在中国近代史里面，In modern Chinese history, 有几段的历史，there are several historical periods,中国的知识分子在这几个阶段里面是特别的反对攻击基督教的。during these historical periods mainland Chinese intellectuals fiercely opposed and attacked Christianity.
第一个阶段是1862-72 同治中兴，The first period is during the Tongzhi restoration in 1862-1874. 中国刚刚输了两场的鸦片战争，China had just lost 2 Opium Wars,1839-42, 1856-60.慈禧太后在这个时候开始掌权。During this period from 1862，the empress dowager begins to really control China’s court.这个阶段里,有官方的攻击基督教，During this period，officials, government officials apposed Christianity, 也有士大夫方面的反对基督教。and secondly the gentry, the landowning intellectuals, scholars also opposed Christianity.官方怎么反对基督教呢？How did the officials oppose Christianity? 主要都是一些的教案。This is through most what is called missionary cases.
比方说一个宣教士在地方上闯了祸，发生了问题。For example, there’s a conflict on the local level that a missionary initiated.比方他租了一个货仓，For example, the missionary rented a warehouse, 但这个货仓是孔子的出生地。but the warehouse was turned out to be Confucius birthplace.那就有人会来告他们。So a law suit and suit.但是那个衙门受上面的指示，不能怎么罚这洋人的。However，the magistrate gets an order from above that the foreigners are not to be prosecuted.所以在官方这个基督教是个非常仇恨的对象，So for these officials Christianity is an object of hatred，士大夫也是如此。the gentry is the same way. 中文在这方面特别详细的著作是吕实强的《中国官绅反教的原因》。In Chinese, Lushiqiang has written the one of the early definitive books on Chinese opposition of Christianity. 英文是Paul Cohen’s China and Christianity. Paul Cohen的书是英文方面比较有权威的著作。士大夫通常会在那些科举考试的那个时候，就发很多的传单，攻击基督教，The gentry might passed out leaflet packets against Christianity during the civil service examination times at provincial capital.在一个省会的地方，等等。
那第二次反教，The second period of opposition to Christianity，是1915-1927, is the period from 1915 to 1927 ，我们称这段时期叫做五四运动。we called this period the May 4th movement. 我的论文就是讲到基督教怎么样回应这个五四运动时期的非基督教运动。My own doctoral dissertation deals with how Christianity responded when Christianity was attacked by non-Christians. 在后面我带了一些来。I brought some in the back for you perhaps to purchase.
在这个时期，During this period, 基督教被认为是什么呢? in the minds of the Chinese intellectuals，what is Christianity? 基督教第一是不合乎理性的，First of all，Christianity was unreasonable, 第二，secondly, 基督教是帝国主义的工具。secondly, Christianity was the tool of imperialism.我们假如比较一下1860年代跟1920年代反教的原因，我们看见一个很有趣的改变。If we compare how intellectuals opposed Christianity in 1860s on the one hand and how intellectuals opposed Christianity in 1920s on the other hand, you will find a very important difference. 在1860年代，During the 1860s, 反教的本位，the point of departure or anti-Christian attack，是我们是传统中国人，we are traditional Chinese,儒家、道家、佛教就联手了，很有趣的，very interestingly Confucianism, Taoism and Buddhism joined hands，attacked foreigners. 反对洋人。所以基督教是从一个传统中国文化的角度被攻击为一个洋教。So Christianity was attacked from the point of departure of traditional Chinese culture and Christianity was attacked as a foreign religion.
可是1920年代就完全不一样。But totally different was the 1920s anti-Christian movement. 非基督教运动, 在1920年代反对基督教的时候, 他们的本位是现代性，The point of departure of the anti-Christian movement in the1920s is modernity, 刚好跟1860是相反的，totally different opposite to the 1860s point of departure. 因为儒家已经崩溃了。Confucianism collapsed.1905年，科举制度取消了，The confusion civil service examination system was abolished，1908年慈禧太后去世，in 1908，the Empress Dowager died, 1911年光明革命。 1911, the overthrow of dynasty, the nationalist revolution. 所以在1911年之后, So after the revolution in 1911，中国知识分子在寻找一个新的宇宙人生观，Chinese intellectuals after 1911 were searching for a new world and life view. 所以五四运动是一个非常反传统的时期。So the May 4th period was an anti-traditional period of thinking.
不是说这段时期没有佛教的学者跟儒家的学者为佛教跟儒家辩护，有的。This is not to say there were no Buddhist and Confucian scholars defending traditional Buddhism and Confucianism, there were such scholars . 可是最影响年轻人的是谁呢？But who was the most influential thinker among young people? 陈独秀，1915年创办新青年杂志,1915年9月15号.Chenduxiu founded the New Youth magazine，September fifteenth, 1915. 毛泽东在中学的时候也读它的。Maozedong was among the many, thousands of young people who read that magazine, Mao read it when he was in high school.
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）