2010年8月27日 星期五

A Poem of Jn20:1-29

七日的第一日清早,天還黑的時候;
各各他的山上還可以聽到死亡的喧叫。
權貴之輩帶著微笑安枕,畢竟,打攪他們事業的耶穌已經被死亡所捆縛了。
再說,他的跟從者只能躲藏在門後。

馬利亞
七日的第一日清早,天還黑的時候;
街巷是孤清冷酷,
一個女人在黑暗中摸索著。
她蹣跚地拖著腳步。
誰會在這麼早的時候走在街上——
是為病危的至愛尋者大夫、
還是無助地為她所愛的哀慟?
也許連她自己也不清楚……
畢竟,在痛苦和驚悸的當前,人不是也不必如此理性和冷靜。

七日的第一日清早,天還黑的時候;
街巷是那樣的漆清,
抹大拉的馬利亞跑著。
誰會在這麼早的時候在街上跑著——
是忿怒不平、
是徬徨無措?
也許連她自己也不知道……
畢竟,在痛苦和驚悸的當前,人是不能如此理性和冷靜的。

七日的第一日清早,天還黑的時候;
抹大拉的馬利亞在哭泣;
她只想一睹自己所尊愛的老師的軀體——
忿怒、驚訝、呼喚、尋索……
當一切的努力都顯得如此無助的時候,
人所能作的只是哀慟。
當眼淚盈眶的時候,
一切都顯得如此模糊。

七日的第一日清早,天還黑的時候;
遠處雞啼呼喚著……
誰又可以安枕呢?
大家都在低聲議論著,
只有他是最沈默的。

彼得
七日的第一日清早,天還黑的時候;
街巷是那樣的冷酷,
彼得拖著疲乏的步伐,吃力地跟著。
甚麼催使人跑在冷清的街上——
是罪疚苦痛、
是微弱的盼望?
也許連他自己也不知道……
畢竟,在重擔下壓抑下,人看到的只是腳前的一步。

七日的第一日清早,天還黑的時候;
墓園比街衢更淒冷,
馬利亞的泣訴聲偶爾劃破了死寂的黑夜,
墓前的大石卻輥開了,
墓裡卻是空空的。

七日的第一日清早,天還黑的時候;
街巷是孤清冷酷,
彼得仍舊拖著疲乏的步履,
是迷惘?
是困惑?
也許連他自己也不知道,
在迷惑的時候,他還能去哪裡呢?

主所愛的門徒
七日的第一日清早,天還黑的時候;
黎明還會遠嗎?
街上是安靜的,
像是為新的一天預備。
他興奮、期待地跑著。
是迎接、
是宣告?
他的眼目落在遠方。

七日的第一日清早,天還黑的時候;
墓前的大石已輥開了,
墓裡頭巾和麻布整齊地放著。
「他看見就信了。」

七日的第一日清早,天還黑的時候;
曙光已在遠處升起,
黑暗過去了,永遠過去了。
光明——再沒有黑暗可以遮蓋的光明
已經來到了!

(孫寶玲,《約翰福音文學註釋》,pp.183-6)

2010年8月26日 星期四

A Quote

「誠然,信仰並不能單由特別的經歷所承載。大多數的時候,生活看似一條延綿無盡的長路,一條枯燥、苦悶、艱辛,甚至充滿困惑和問號的道路。出路和答案並不是理所當然的。就以[約翰福音]第十五章的葡萄樹為例,當培植樹的人來到樹下剪掉枝子,樹枝又怎會知道修剪的原因,是因為自己不結果子,還是自己將會結更多的果子?當基督徒遭遇苦痛的打擊,又如何分辨,是上帝嫌他/她不結果子,還是要他/她多結果子呢?誰又有這樣辨識的睿智和洞見呢?事實上,無論原因是不結果子還是要多結果子,被修剪的痛苦仍是那麼地真實。我們總不能因為知道緣由,就忽視甚至否定痛苦的真實。在信仰的道路上,總不能單單依仗非凡的經歷。在信仰的道路上前行,還必須對主、肢體和自己有一份執著、堅持的意志和情愛。當然,這股意志並不源於信徒自身的力量,乃源自耶穌基督對我們的情愛和要求。這是約翰福音所呈現的一幅圖畫。」(孫寶玲,《約翰福音文學註釋》,pp.156)

2010年8月16日 星期一

Three Quotes Today

"If that seems unfair, then yes, it is unfair, but it fits with the rest of the way life works.  God does not give everyone equal gifts, capacities, and lengths of life.  God did not decide to make humanity equal.  Life is not fair.  The priority in God’s mind is not fairness but how we serve God and serve other people with the gifts, capacities, and lengths of life that God gives us.  God shows us grace not for our own sake, but for other people’s." (J. Goldingay, Genesis for Everyone, p.100) 

"Just because we believe does not mean that we are not afraid of what might happen to us; it just means that we believe we know who will be with us when it does. Some days we are as firm in our faith as apostles and some days we are like lost sheep, which means that we belong to the flock not because we are certain to God but because God is certain of us, and no one is able to snatch us out of God's hand." (B. B. Taylor, The Preaching Life, p.151)

「[這段在談論拉撒路的復活]……然而,征服死亡並不等於否定它,乃是於正面認識它和面對它。只有承認死亡的真實,才可以確認有克勝死亡的力量;只有承認死亡的事實,我們才認識生命的可貴,並且經歷豐盛生命的意思。……當人學會正視死亡的時候,才知道生命並不是必然的,洞悉生命寶貴就由此而生。」(孫寶玲,《約翰福音文學註釋》,pp.123-4)

2010年8月12日 星期四

John 1:18

和合本的約翰福音1:18這麼寫著:「從來沒有人看見上帝,只有在父懷裏的獨生子將他表明出來 。」很耳熟能詳的一句話,不是嗎?或許很多人還能直接背誦出來呢!但UBS4希臘文聖經的原文卻是 μονογενὴς  θεὸς ,翻譯出來是「獨一的上帝」(the only/unique God)。咦?雖然我們有三位一體的教義,但耶穌基督是上帝的獨生兒子,好像很少直接說他是上帝吧?

為什麼會這樣呢?這涉及經文鑑別學(textual criticism)的領域。根據UBS4的校勘欄(apparatus),將之評估為B級,意指編輯委員會大概可以確定正文所選用的文本,在這個例子裡,表示UBS4的學者們認為原文是 μονογενὴς  θεὸς 的機率相當地高。

接下來,若要自行判斷此一異文(variant),則可再分為內證(internal evidence)及外證(external evidence)兩種。以外證(透過不同的抄本分析異文的可靠度)來看,最早期的兩個浦草紙抄本(papyrus manuscript)皆支持這個讀法,兩個權威的大楷體抄本 א (Codex Sinaiticus)與 B (Codex Vaticanus)都支持 μονογενὴς  θεὸς 這個讀法,而另一個加上冠詞的讀法 ὁ μονογενὴς  θεὸς 也獲得許多抄本及教父的支持。而支持 ὁ μονογενὴς υἱὸς(獨生子)的讀法,雖然有非常多的抄本支持,卻都是拜占庭形式的抄本為絕大多數(多數學者認為此乃較後期、較不準確的抄本形式)。

而以內證的角度則會發現,約翰福音的作者從起初就表達了道與上帝同在,甚至同一的觀念,在整卷福音書中這個神學概念也不斷的出現,因此說耶穌基督就是獨一上帝並不會突兀。另外,如果設想哪一種讀法可能比較不合理,我的判斷會是「獨一上帝」比起「獨生子」來說,是更不合理的,所以有可能抄寫經文的文士將前者改替為後者,以增加其合理性。

縱然經文鑑別學有很大一部份是個人的判斷,但經過這般分析,約翰福音1:18應該比較可能是:「從來沒有人看見上帝,只有在父懷裏的獨一上帝將他表明出來 。」
有許多英文譯本就是這麼翻譯的:the only God (ESV), the only begotten God (NASB);
有趣的是NRSV翻成: It is God the only Son (and footnote: or It is an only Son, God, or It is the only Son );
當然也有些英文譯本仍堅持傳統的看法:The only begotten Son (NKJV), it is the only Son (NJB)。

但是,最令我感到驚訝的是,幾乎所有的中文譯本都保留傳統的看法!一百年前翻譯的和合本就算了,可是請見:
獨生子(呂振中,下註:獨生者,獨生者上帝) ;
獨子(現修,下註:與上帝相同的獨子;新譯本);
獨一的兒子(和修,下註:有古卷是「獨一的上帝」);
獨生者,身為天主的(思高)。
只有天主教的思高譯本採用學界主流的看法!我好奇的是,是否因為和合本的經典地位過高,導致了後來譯本不願/不敢改動呢?

或許那些改動經文的文士動機良好,但他(們)的修改反倒削減了約翰福音帶給讀者/聽眾的衝擊與震撼——耶穌基督不僅僅是上帝的獨生子,他就是那位獨一的上帝。


延伸閱讀:
《新約經文鑑別學》(B. M. Metzger):經典之作,只是不太容易讀,年代也略顯久遠,但其分析架構仍非常有用。
《新約經文鑑別學》(D. A. Black) :輕薄短小的易讀入門,作者觀點似與主流非全然相同。
《新約鑑別學概論》(黃錫木):華人學界致力於此領域的學者之作。
《新約詮釋導介》〈第二章:新約經文鑑別學〉

2010年8月6日 星期五

The Preaching Life III

Barbara Brown Taylor, The Preaching Life, 1993.  Chap.7 Preaching 
No other modern public speaker does what the preacher tries to do. The trial attorney has glossy photographs and bagged evidence to hand around; the teacher has blackboards and overhand projectors; the politician has brass bands and media consultants. All the preacher has is words. (p.76)

By choosing Christ to flesh out the word, God made a lasting decision in favor of incarnation. Those of us who are his body in the world need not shy away from the fact that our own flesh and blood continue to be where the word of God is made known. We are living libraries of God's word. Our stories are God's stories. Sometimes they are comedies and sometimes they are tragedies; sometimes faith shines through them and other times they end in darkness, but every one of them bears witness to the truth of God's word. Preachers cannot "stay out of" their sermons any more than singers can stay out of their songs. Our words are embodied, which means we bring all that we are to their expression. (p.79)  (斜體皆為我所加)

我非常認同宣講者所擁有的僅為言語/道,必須不斷地與之摔跤,圖片、投影片、甚或特效都絕非必要。而宣講者更不能抽離她/他的宣講,正如歌手不可能抽離來看她/他的歌唱一般,這說明了宣講著實是一種演出/行動(act),有特定的時空、人事及情境,而非僅是一篇講章爾。

延伸閱讀:
The Preaching Life
The Preaching Life II

Edenhouse

It's an alternative version of the Adam and Eve story written by Julia Bolden in a media workshop at St John’s Theological College, Nottingham, UK
[ original link pp.2-3 ]

Edenhouse

The time came when the Lord God formed a man’s body from the dust of the ground and breathed into it the breath of life, and the man became a living person. Then the Lord God built a house in the west, which he called Edenhouse. And he placed in the house the man he had formed.

The Lord ensured that the house was in perfect order, with electricity, central heating, and food and cooking equipment in the kitchen. He put all sorts of furniture in the house, and in the living room he put a television set with four channels. The Lord God placed the man in Edenhouse as its householder, to take care of it and to keep it in the order in which God himself had put it, but the Lord God gave the man this warning: “You may watch any of the programmes on the television, except for the fourth channel. This is the channel of the knowledge of good and evil. This you may not watch, for this channel will open your eyes, to make you aware of right and wrong, good and evil. If you watch this channel you will be doomed to die.”

The Lord decided that it was not good for the man to be alone, so he resolved to make a companion for him, a helper suited to his needs. So the Lord God formed from the soil every kind of machine. Among them was a washing machine for his clothes, an electric toaster for his breakfast, a typewriter for his writing, a calculator for his calculations, and a record player and records for his entertainment. He brought them to the man to see what he would call them, and whatever he called them, that was their name. But still there was no proper helper for the man. He needed someone who could combine all the skills offered by the machines, and also be a companion for him. Then the Lord God caused the man to fall into a deep sleep, and he took one of his ribs, closed up the place from where he had taken it, and made the rib into a woman. “This is it”, Adam exclaimed. “She is part of my own bone and flesh. Her name is woman, because she was taken from a man”. Now this explains why a man leaves his father and mother and is joined to his wife in such a way that the two become one person.

The house was just the right size for the two of them to live in, and it never occurred to either of them that it ought to be any larger. They had no need of money, for God had provided all that they required, but neither of them were aware of this. They had no reason to disagree with one another and nothing to fight for. They were completely satisfied, in their innocence.

Then one day a parrot flew into the house through the window. He was proud and was continually talking to himself and admiring himself in the mirror. In the evening, while the woman was in the kitchen, he spoke to her. “Not allowed to watch the tv, then?” “of course we’re allowed to watch it,” replied Eve.  “It’s only the fourth channel that we’re forbidden to watch. God says that if we do we will die”. “Rubbish!”, squawked the parrot. “Won’t die! Won’t die! Rubbish! Understand! Eyes opened! Good and bad!”

The woman was convinced. She went into the living room, where Adam was, and switched channels. As she watched she saw a bright light appear in the centre of the screen. Adam was astonished by what he saw. As they watched, they heard a voice speaking to them from the set. “You are Adam and Eve, the first man and woman to be placed on the earth, but have you not noticed that God has you completely under his control? Are you content with what God has provided for you? Would you not prefer to have a larger house? Are there not more possessions you could have? Could you not be more successful in providing for yourselves? Do you not think you ought to have rights of your own which you could fight for?” As the voice went on, they saw the light on the screen grow larger and brighter until it almost blinded them.

Then they began to feel guilty. They switched off the set and ran and hid from the Lord, Eve in the kitchen under the table, Adam in the bedroom under the bed. Adam heard God’s footsteps on the stairs, approaching nearer and nearer, but there was no way of escape.

God entered the room and commanded Adam to come out from his hiding place, and Adam was forced to admit that he had been watching the forbidden fourth channel. “But”, he added, “it was the woman you gave me who switched it on”. The Lord entered the kitchen and spoke to Eve. He asked her, “How could you do such a thing?” “The parrot tricked me”, she replied. So the Lord God said to the parrot, “This is your punishment. No longer will you be free to fly around as you please. You will be kept in a cage and you will have to rely on human beings to provide you with food.”  And to Adam God said, “Because you listened to your wife and watched the fourth channel when I told you not to, I have placed a curse on your head. You will have to struggle to build your own house and to earn enough money to support yourself and your wife. Finally you will return to the ground from which you came. For you were made from the ground, and to the ground you will return.”

Then the Lord God threw Adam and Eve out of Edenhouse, and locked and bolted the doors and took away the key and barred up the windows so that they could not return.

2010年8月3日 星期二

An Interview: Gordon Fee

這是一個訪談Dr. Fee關於他最近即將出版的啟示錄著作的半小時影片。
在片中,Dr. Fee不僅談了他的新書,更多關心太多信徒都只是一節一章的研讀聖經,將之視為經句集,而未以不同的方式來閱讀聖經中體裁各異的不同書卷(例如,以誦讀詩歌的方式讀詩篇、以聽故事的方式讀比喻等等)。

很喜歡他的一句話:「我整個教學生涯便是希望學生不僅能好好研究(study)聖經,更是能好好地閱讀(read)聖經。」

延伸閱讀:
BTW,此書的第三版已有簡體翻譯,名曰:《聖經導讀(上):解釋原則》

2010年8月2日 星期一

The Preaching Life II

Barbara Brown Taylor, The Preaching Life, 1993.  Chap.6 Worship

In every case, the first thing they [the sacraments] teach us is that we do not worship God alone. We need other people in our lives to feed us and forgive us, to touch us and bless us and strengthen our resolve. There are no solo sacraments. We needs one another. (p.66)

Sacraments are our road maps home. God may not need them, but we do, and while they cannot make something happen, at least they make sure that we are in the right place if it should. Sacraments work, but it is hard to say how. They change lives, but it is hard to say why. (p.68)

在短短的十數頁中,作者闡述了她認為的崇拜該是如何,以及其所蘊含的神學意義,她花了不少篇幅在討論聖禮(sacrament),尤其是聖餐(eucharist)。

無獨有偶,若想要一窺崇拜每項程序的意涵,可以「參與」杜克大學禮拜堂(Duke University Chapel)的一場崇拜:Teaching Eucharist, by Sam Wells。
透過實際將崇拜的五個程序加以演繹與宣講,Dr Wells示範了一次極佳的「崇拜之後」(meta-worship)。



延伸閱讀:
The Preaching Life

John 1:1-18

有學者認為約翰福音一章1-18節是一種交叉式結構(chiastic structure),轉捩點就在經文的中心,闡述人如何可以成為上帝的兒女(孫寶玲,《約翰福音文學詮釋》,p.26):

A 道與上帝同在 (1:1-2)
 B 世界藉他而造 (1:3)
  C 我們從道領受生命 (1:4-5)
   D 約翰被差作見證 (1:6-8)
    E 道成肉身、世界的回應 (1:9-10)
     F 道與自己的地方/人 (1:11)
      G 凡接受道的 (1:12a)
       H 他就賜他們權柄作上帝的兒女 (1:12b)
      G'   信道的 (1:12c)
     F'   道與自己的人 (1:13)
    E'   道成肉身、群體回應 (1:14)
   D'   約翰的見證 (1:15)
  C'   我們從他領受恩典 (1:16)
 B'   真理恩典由他而來 (1:17)
A'   道與上帝同在 (1:18)


如果稍微接觸過註釋書的朋友定會發現,學者們對於經文的分段分析可說是不可勝數,針對同一段經文,十個學者可能有十一種分段方法(笑)。我認為重點並非將其中一種奉為圭臬,全然不可更改,而是從較為實用的角度出發,將之視為理解經文的架構,是可以比較和調整的。就像戴眼鏡一樣,哪副眼鏡看得較清楚,就該換上那一副,無須堅持總戴著小學三年級的第一副眼鏡吧!

2010年8月1日 星期日

The Preaching Life

Barbara Brown Taylor, The Preaching Life, 1993.  Chap.3 Vocation

When talking about "priest":
The first thing to say is that a priest is a representative person--a parson--who walks the shifting boundary between heaven and earth, representing God to humankind, representing humankind to God, and serving each in the other's name. It is not possible to execise such priesthood without participating in Christ's own, which means there are no entrepreneurs in ministry, only partners. Pursuing that vocation, priests are likely to wear a hundred different hats--social worker, chauffeur, cook, financial advisor, community organizer, babasitter, philanthropist, marriage counselor, cheerleader, friend--but whatever hat they happen to be wearing at the time, priestz remember that they wear it as God's person, for God's sake, in God's name. (pp.30-1)

About"preaching":
Preaching is not something an ordained minister does for fifteen minutes on Sundays, but what the whole congregation does all week long; it is a way of approaching the world, and of gleaning God's presence there. (p.32)

And "vocation":
There is even a chance that the Christian vocation is above all a vocation to imagine--to see what God sees when God looks at the world, and to believe that God's dreams can come true. (p.37)