保罗神学名著选读
保羅神學名著選讀：
《保羅神學的大綱》
「時候滿了」﹕奧秘的顯明
THE FULLNESS OF THE TIME.
THE REVELATION OF THE MYSTERY
[Herman Ridderbos, Paul: An Outline of His Theology. Chapter 2, “Fundamental Structures,” Sec. 7, pp. 44-49.]
把保羅的信息的一個層面絕對化，作為核心 -> 了解保羅信息的意義的障礙
到底是「因信稱義」，即是「肉體 vs. 靈之爭」？兩者都不是！
近年研究﹕關鍵 = 「末世論」，「救贖歷史」角度；
保羅宣講﹕基督第一次降臨，末世的「救贖時刻」已來到
ABSOLUTIZING/CENTERING ON ONE ASPECT OF PAUL’S PREACHING -> BLOCKS, NARROWS UNDERSTANDING OF PAUL’S PREACHING: JUSTIFICATION BY FAITH / SPIRIT VS. FLESH? NEITHER!
RECENT STUDIES: KEY = ESCHATOLOGICAL, REDEMPTIVE-HISTORICAL; PAUL PROCLAIMS ESCH. TIME OF SALVATION IN CHRIST’S 1st COMING From the history of the investigation it has become evident how easily the entrance to Paul’s preaching is blocked or narrowed when one comes to place in the center and absolutize certain facets of his proclamation of salvation at the expense of others. It may undoubtedly be said to be a result of the more recent investigation that, although it has not in its own turn escaped all kinds of one-sidedness and dogmatism, it has succeeded in arriving at a broader conception of Paul’s preaching. It has no longer sought the basic motif of this preaching in one particular soteriological aspect, whether in justification by faith or in victory over the flesh through the Spirit, but, transcending all these partial viewpoints and antecedent to them, in the eschatological or redemptive-historical starting point of Paul’s proclamation. The whole content of this preaching can be summarized as the proclamation a nd explication of the eschatological time of salvation inaugurated with Christ’s advent, death, and resurrection. It is from this principal point of view and under this denominator that all the separate themes of Paul’s preaching can be understood and pen etrated in their unity and relation to each other.
基督的降臨與工作顯明﹕上帝成全（充滿）了歷史；
上帝以「救贖的偉大時刻」突破孙宙歷史
加4﹕4；弗1﹕10「時候滿了」
CHRIST’S ADVENT, WORK REVEALS GOD’S F ULFILLING OF HISTORY;
GOD BREAKS THROUGH WITH GREAT TIME OF SALVATION
GAL. 4:4; EPH. 1:10 –“FULNESS OF TIME/TIMES”
Naturally, only the continuation of our inquiry will throw further light on this thesis in all its implications. The extent, however, to which Paul saw the advent and work of Christ as revelation of the fulfilling activity of God in history and as the break through of the great time of salvation can immediately be demonstrated on the basis of a number of typical pronouncements from his epistles.
What is said in Galatians 4:4 of “the fullness of the time” and in Ephesians 1:10 of “the fullness of the times” is surely of special importance:
… but when the fullness of the time came, God sent forth his Son. …
… the mystery of his [God’s] will … , unto a dispensation of the fullness of the times, to sum up all things in Christ, the things in the heavens, and the things upon earth …
時候滿了= 時間本身，絕對性的成全（滿）了
充滿 / 成全 = 暫時性的；可是，被稱為「定局的」，「生效的」
FULLNESS OF TIME = ABSOLUTE FULFILLMENT OF TIME ITSELF FULFILMENT = PROVISIONAL;
BUT = SPOKEN OF AS “SETTLED,” “TAKEN EFFECT”
What is meant by this “fullness of the time” is not only the maturation of a specia l matter in the great framework of redemptive history, but the fulfillment of the time in an absolute sense. The time of the world has come to a conclusion with Christ’s advent. However much this fulfillment still bears a provisional character and the perfectum is followed yet gain by a futurum, nevertheless the pleroma of the time or of the times is here spoken of as a matter that has already taken effect and thus in principle has been settled.
上帝悅納的救贖時間（林後6﹕2）
上帝決定性的的來臨﹕一直期待的來臨，已有曙光；
救贖的日子 / 時刻﹕就是末世的日子 / 時刻，成全的日子 / 時刻ACCEPTANCE TIME/DAY OF SALVATION (2 Cor. 6:2)
GOD’S DECISIVE, EXPECTED COMING HAS DAWNED;
DAY/HOUR OF SALVATION: ESCH., FULFILLING DAY/HOUR
This commencement of the great time of salvation is no less clearly attested in 2 Corinthians 6:2, where the apostle as with finger extended points to its presence: “Behold, now is the acceptance time; now is the day of salvation!”
Here, too, what is to be understood by “the acceptable time” and “the day of salvation” is not merely a certain saving event or opportunity that one must embrace and which may perhaps presently disappear again. Nothing less is intended than that the decisive, long-expected coming of God has dawned, the hour of hours, the day of salvation in the fulfilling, eschatological sense of the word. This is apparent as well from the preceding context where Paul writes of the great change that has entered with the death and resurrection of Christ as follows: “Wherefore if any man is in Christ, he is new creation; the one things have passed away; behold, the new have come” (2 Cor. 5:17).
林後5﹕17﹕若有人在基督裏，就有「新創造」；「新的」已經來到
上帝再創造世界；新世界在基督降臨時已露出曙光；
所有在基督裏的人 = 都包括在新世界裏
「舊」與「新」 = 複數，中性；兩個世界﹕救贖歷史，末世論的意義
未被救贖的（有罪的）世界vs. 救贖的時刻，上帝的再創造
2 Cor. 5:17 –“HE IS NEW CREATION; THE NEW HAVE COME”
GOD RE-CREATES WORLD; NEW WORLD DAWNS IN CHRIST;
ALL WHO ARE IN CHRIST = INCLUDED IN NEW WORLD
“OLD”, “NEW” = NEUTER PLURAL; 2 WORLDS = R-H/ESCH. SENSE: UNREDEEMED WORLD (SIN) VS. TIME OF SALVATION, RE-CREATION When he speaks here of “new creation,” this is not meant merely in an individual sense (“a new creature”), but one is to think of the new world of the re-creation that God has made to dawn in Christ, and in which everyone who is in Christ is included. This is also evident from the neuter plural that follows: “the old things have passed away, the new have c ome,” and from the full significance that must be ascribed here to “old and “new.” It is a matter of two worlds, not only in a spiritual, but in a redemptive-historical, eschatological sense. The “old things” stand for the unredeemed world in its distress and sin, the “new things” for the time of salvation and the re-creation that have dawned with Christ’s resurrection. He who is in Christ, therefore, is new creation: he participates in, belongs to, this new world of God.
基督（事件） + 保羅的宣講 = 「奧秘的顯明 / 啟示」；
以前被隱藏的，奧秘的 = 現在被人知道
羅15﹕25，26；西1﹕26；弗1﹕9-10；弗3﹕4-5；林前2﹕7；提後1﹕9-10 CHRIST (EVENT) + PAUL’S PROCLAMATION = “REVELATION OF MYSTERY”; THE HIDDEN, KEPT SECRET = NOW MADE KNOWN
ROM. 15:25, 26; COL. 1:26; EPH. 1:9-10; EPH. 3:4-5; I COR. 2:7; II TIM. 1:9-10 The qualification of this event as the “revelation of mystery,” or the “making known” of that which until now was “kept secret” or “hidden,” for which the apostle has a predilection, is also indicative of this eschatological character of the redemptive dispensation that has dawned in Christ and of its proclamation by Paul. What a dominant place this expression occupies throughout all of Paul’s epistles may appear from the following survey:
… the revelation (apokalypsis) of the mystery (to mysterion) which was kept secret for long ages (sesigemenon), but is now disclosed (phanero thentos) (Rom. 16:25,
26).
… the mystery (to mysterion) which has been hidden (apokekrymmenon) for ages and generations, but now has been revealed (ephanerothe) to his saints (Col. 1:26; cf.
2:2, 3).
… making known (gnorisas) unto us the mystery (to mysterion) of his [God’s] will, according to his good pleasure which he purposed in him unto a dispensation of the fullness of the times (Eph. 1:9, 10).
… my insight into the mystery (to mysterion) of Christ, which was not made known (egnoristhe) to the sons of men in other generations as it has now been
revealed (apekalyphthe) to his apostles and prophets … (Eph. 3:4, 5; cf. v. 3).
… but we speak God’s wisdom in a mystery (en mysterio), even the wisdom that has been hidden (apokekrymmenen), which God foreordained before the ages … (I Cor. 2:7).
… the grace which was given us in Christ Jesus before times eternal, but has now been manifested (phanerotheisan) by the appearing of our Savior (2 Tim. 1:9, 10;
cf. also Tit. 1:2, 3).
「奧秘」與神秘宗教有關﹕秘密知識？不是！
保羅的意思﹕「奧秘」與上帝先前所隱藏的，在歷史中的救贖計劃有關﹕
「奧秘」不僅是「知識」上的意義，而是「歷史」上﹕
尚未來到，未實現，上帝的計劃未成全
MYSTERY ~ MYSTERY RELIGIONS – SECRET KNOWLEDGE? NO! PAUL: “MYSTERY” ~HIDDEN PLAN OF GOD’S REDEMPTIVE WORK IN HISTORY
> NOETIC SENSE: HISTORICAL – NOT YET APPEARED/REALIZED,
GOD’S COUNSE L = NOT YET FULFILLED
The attempt has often been made to understand “mystery” by analogy with the significance of this word in the ancient mystery religions in the sense of a kind of secret teaching that is “revealed” to only a few intimates. In Paul, however, it has a completely different sense, as is apparent also from a comparison with the newly unlocked Jewish sources: “mystery,” that which has been “hidden,” is to be understood, as a few of the texts cited say in so many words, in connection with the hidden counsel of God in relation to his redemptive work in history. “Hidden-ness,” “mystery,” etc., has, therefore, in addition to a noetic a plainly historical connotation: it is that which has not yet appeared, that which still exists in the counsel of God and has not yet been realized in history as fulfillment of that counsel.
「顯明」 = 上帝傳遞一些資料，特定的真理？不僅是﹕
乃指顯明的事件本身；以前被隱藏，沒有顯露的 = 現在成為歷史上的事實
上帝救贖的計劃 = 實現了！保羅宣講此信息
“REVEAL” = TO GIVE INFORMATION, SPECI FIC TRUTH? MORE:
THE APPEARANCE ITSELF, WHAT WAS HIDDEN/KEPT BACK =
BECOMES HISTORICAL REALITY
GOD’S PLAN OF REDEMPTION = REALIZED! PAUL PROCLAIMS THIS
Accordingly the corresponding word “reveal” not only means the divulging of a specific truth or the giving of information as to certain events or facts, but the appearance itself, the becoming historical reality of that which until now did not exist as such, but was kept by God, hidden, held back. As such, namely, as the realized redemptive plan of God, this mystery is consequently the object of Paul’s proclamation and of the revelation of God to his saints, and so forth.
「奧秘被顯明」的說法 -> 保羅的信息是末世論的
顯明（啟示）是「現在」 vs. 「世世代代被隱藏的」，「秘密的」
奧秘的顯明 = 「時間滿了」所顯露的
上帝應許在末世要成就的救贖 = 在祂特定的時候應驗了
USAGE OF “MYSTERY REVEALED” ->
PAUL’S PREACHING = ESCHATOLOGICAL
REVELATION IS “NOW” VS. “HIDDEN/SECRET FOR GENERATIONS” REVELATION OF MYSTERY = WHA T “FULNESS OF TIME” BRINGS TO VIEW GOD’S ESCH. PROMISE OF REDEMPTION = FULFILLED IN APPOINTED TIME From the way in which this expression –certainly very characteristic for Paul –is used, the eschatological nature of the content of his preaching is apparent once again. For this mystery has reference to the purpose of God with a view to the fullness of the times (Eph. 1:9, 10). Standing over against the “kept secret for ages,” “hidden for ages and generations,” etc., is again and again the “now” of th e revelation, the end of the waiting ages, the ultimate intervention of God according to his counsel and promise. What is here called in various nuances the revelation of the mystery is nothing other than that which the fullness of the time brings to view; it is the fulfillment of the eschatological promise of redemption in the times appointed for it, its “own times,” that is denoted in this fashion.
保羅宣佈﹕救恩已經來臨
不錯，保羅解釋，應用福音，保羅不是第一位宣告福音者；
不過﹕福音 = 保羅的唯一，不斷宣講的主題
不錯，不僅是「宣講」的信息，而是教義﹕
不過，保羅宣講的內容，基礎乃是﹕因基督的降臨，上帝成全了祂救贖的大工PAUL ANNOUNCES: SALVATION HAS COME
YES, PAUL EXPOUNDS, APPLIES GOSPEL, PAUL = NOT 1ST ANNOUNCER; BUT: GOSPEL = SOLE, CONSTANT SUBJECT
YES, NOT ONLY KERYGMA BUT DOCTRINE: BUT OBJECT/GROUND =
GOD FULFILLS REDEMPTIVE WORK IN CHRIST’S COMING
This revelation of the mystery is the real content of Paul’s gospel (Rom. 16:26), the object of “the ministry which was entrusted to him” (Col. 1:25, 26; cf. Eph. 3:2). Therefore Paul’s preaching itself is taken up into the great eschatological event; it is rightly and in the full sense kerygma of the gospel, that is, announcement, proclamation of the coming of salvation. That Paul’s epistles give what i s no longer the first announcement of this gospel, but rather the further exposition and application of it, does not detract from the fact that this gospel is the sole and constant subject of his epistles also; and that therefore, if one has to characterize their general content not only as kerygma, but also as doctrine and paraenesis, yet this doctrine, too, has no other object and this admonition no other starting point and ground than the fulfilling and redeeming activity of God in the advent of Christ.
保羅宣講的信息，與耶穌所宣講的主題吻合﹕「天國」；
兩者都說﹕「時候滿了」；門徒是「有福的」；先知們期待，沒有看見
不錯﹕耶穌與保羅的用詞，教導方式，風格不同；
不錯﹕耶穌在世上的日子與保羅（耶穌復活升天之後）的日子不同；
可是﹕保羅的動力﹕天國 = 上帝在末世要來臨，成就的國度
PAUL’S PREACHING = IN HARMONY WITH THEME OF JESUS’ PREACHING: KINGDOM OF HEAVEN;
BOTH: “FULFULLMENT/FULNESS OF THE TIME” –
DISCIPLES = “BLESSED”; PROPHETS ET AL DESIRED TO/DID NOT SEE YES: JESUS VS. PAUL: CHOICE OF WORDS, TYPE OF TEACHING, STYLE; YES: JESUS’ EARTHLY PERIOD VS. POST-RESURERCTION PERIOD;
BUT: PAUL’S DYNAMIC: KINGDOM = GOD’S ESCH. COMING TO FULFI LL
It is plain that this general character of Paul’s preaching is materially altogether in harmony with the great theme of Jesus’ preaching of the coming of the kingdom of heaven. What Jesus proclaims as the “fulfillment of the time” (Mark 1:15) is almo st word for word identical with what Paul terms “the fullness of the time.” And the beatitude Jesus addresses to his disciples: “To you it has been given to know the mysteries of the kingdom of heaven; … many prophets and righteous men desired to see the things which you see, and saw them not …” (Matt. 13:11, 16, 17) finds its echo I Paul’s word of the revelation of the mystery that has been hidden for ages and generations. However much the preaching of Jesus and that of Paul in a formal sense (that is, in choice of words, way of representing things, type of teaching) may be distinguished, and however much the time after the
resurrection of Christ represents a stage of the revelation that has advanced further than Jesus in his earthly self-revelation, this does not alter the fact that the coming of the kingdom as the fulfilling eschatological coming of God into the world is the great dynamic
principle of Paul’s preaching, even though the word “kingdom of heaven” does not occupy a central place in it. That this deeper unity of the New Testament kerygma is once again being recognized in a broad circle s among the great gains of the eschatological approach to Paul’s preaching as well.
保羅，使徒們，早期教父都相信，宣告﹕基督來臨 = 應驗應許，完成救贖的曙光《使徒行傳》的教會 = 偉大末世時期的上帝的子民，看到救贖日子的曙光
背景﹕以色列的歷史觀，對救贖的盼望
保羅﹕思想的豐富，層次無窮，觀念的深度﹕無可比擬的
PAUL, APOSTLES, EARLY CHURCH ALL BELIEVE/PROCLAIM:
CHRIST’S ADVEN T = PROMISE-FULFILLMENT , DAWN OF CONSUMMATION CHURCH IN ACTS = PEOPLE OF GOD OF GREAT END TIME,
SAW BREAKING OF DAY OF SALVATION
BACKGROUND = I SRAEL’S VIEW OF HISTORY, HOPE OF REDEMPTION PAUL: WEALTH OF ASPECTS, DEPTH OF IDEAS = UNEQUALLED
And this applies not only to the relation of Jesus and Paul. In this general character of his preaching Paul in his fashion also carries on what the apostles and the early Christian church at Jerusalem believed and proclaimed as the gospel of Christ. For them, too, the advent of Christ, his appearance, death, and resurrection, as well as the gift of the Holy Spirit, were above all the fulfillment of the promise, the dawning of the consummation of the history of redemption, eschatological event. Thus Peter at once expounded it on Pentecost in the light of the prophecy of Joel (cf. Acts 2:17), and the church lived in the consciousness of having seen the breaking of the day of salvation and of being itself the people of God of the great end time. One can understand the nature and origin of this peculiar consciousness, called forth by Jesus’ advent and confirmed by his resurrection, in no other way than against the background of Israel’s expectation of redemption and view of history. Paul stands in the same life stream, and the fundamental motif of his preaching is not different from that of the other apostles and of the primitive Christian church. But he unfolded it in a wealth of aspects and with a depth of ideas that is unequalled in the rest of the apostolic preaching preserved to us, and therefore has repeatedly opened new perspectives in the history of investigation and for the faith of the Christian church.
基督的奧秘，末世論與基督論
THE MYSTERY OF CHRIST,
ESCHATOLOGY AND CHRISTOLOGY
[Herman Ridderbos, Paul: An Outline of His Theology. Chapte r 2, “Fundamental Structures,” Sec. 8, pp. 49-53.]
基督的來臨定義了保羅所宣講的末世論﹕
保羅的末世論就是「基督–末世論」
CHRIST’S ADVENT DEFINES PAUL’S ESCHATOLOGICAL PREACHING PAUL’S ESCHATOLOGY IS CHRIST-ESCHATOLOGY
It follows directly from what has just been said that this general eschatological character of Paul’s preaching is entirely defined and explained by the advent and the revelatio n of Jesus Christ. Paul’s “eschatology” is “Christ-eschatology,” and “the Pauline approach to history is faith in Christ.” The fundamental structure of Paul’s preaching is consequently only to be approached from his Christology.
加4﹕4；弗3﹕4；提後1﹕9-10﹕
基督的來臨 = 時候滿了，奧秘顯明的時候
整個奧秘的總綱 = 在「基督」裏
福音就是基督的福音，關乎基督的福音
GAL. 4:4; EPH. 3:4; 2 TIM. 1:9-10:
CHRIST’S ADVENT = FULNESS OF TIME, REVELATION OF MYSTERY
WHOLE MYSTERY = SUMMARIZED IN ONE WORD: “CHRIST”
GOSPEL = GOSPEL OF CHRIST, “CONCERNING” CHRIST
This can be seen in various ways from the already quoted eschatological pronouncements themselves. It is the advent of Christ, the sending of the Son of God, that brings to light the fullness of the time (Gal. 4:4); similarly, the revelation of the mystery that has now dawned consists of the fact that “the mystery of Christ” has been revealed (Eph. 3:4). It is the “appearing of our Savior” that is the proof of the great turning point of the times (2 Tim. 1:9, 10). For this reason the whole content of the mystery that has now been revealed can be qualified and summarized in the one word – Christ (Col. 2:3), just as the gospel of the inaugurated time of salvation, of which Paul is the herald, is again and again called the gospel of Christ (Rom. 15:19; 1 Cor. 9:12; 2 Cor. 2:13), or the gospel of our Lord Jesus (2 Tim. 1:8), or the gospel of God’s Son, whereby the words “of Christ,” etc., if not always and exclusively, then certainly for the most part, have the sense of (the gospel) concerning Christ.
This interdependence between the “eschatological” and the “Christological” ground motif of Paul’s preaching is of the highest importance for the understanding of both.
保羅的基督論 = 救贖歷史的，末世論的
基督所作的，所經歷的，上帝在基督身上所成就的，都為了應驗、成全救贖計劃PAUL’S CHRISTOLOGY= REDEMPTIVE-HISTORICAL, ESCHATOLOGICAL WHAT TOOK PLACE IN CHRIST, GOD WROUGHT ACTS IN CHRIST FOR FULFILLMENT OF REDEMPTIVE PLAN
On the one hand, it is determinative for insight into the real nature of Paul’s preaching of Christ. This has in principle a redemptive-historical, eschatological content.
It is decisively defined by what has taken place in Christ, by the acts of God that he wrought in him for the fulfillment of his redemptive plan and of which the death and resurrection of Christ constitute the all-controlling center. Paul’s Christology is a Christology of redemptive acts. Here lies the ground of the whole of his preaching, and it is with the historical reality of this event, in the past as well as in the future, that both the apostolic kerygma and the faith of the church stand or fall (1 Cor. 15:14, 19).
基督與《舊約聖經》的啟示的關係 = 生命（有機）的關係
上帝藉著應許的應驗，已達到祂救贖作為的終點
主未來的事，上帝未來的作為 = 須從上帝應驗對以色列的應許的角度理解
CHRIST = IN ORGANIC RELATIONSHIP W/ O.T. REVELATION:
GOD’S REDEMPTIVE ACTS COME TO TERMINATION/FULFILLMENT; FUTURE OF THE LORD, GOD’S FUTURE ACTIVITY =
TO BE UNDERSTOOD ~ FULFILLMENT OF GOD’S PROMISES TO ISRAEL
This historical-eschatological character of Paul’s Christology also places it in organic relationship with the revelation of the Old Testament. What has taken place in Christ forms the termination and fulfillment of the great series of divine redemptive acts in the history of Israel and the presupposition of the progress and consummation of the history of the world. Therefore the still-to-be-expected future of the Lord and the continuing activity of God in hist ory are never to be detached from the fulfillment of God’s promises to Israel, but rather must be understood in the light of them (cf. Rom. 11:15ff.; 15:8-12).
RIDDERBOS反對布特曼的說法﹕保羅的末世論 = 「人論」的（以人為中心），
以色列的歷史，世界的歷史將消失，現今的意義﹕「人的歷史性」
RIDDERBOS => BULTMANN: PAUL’S ESCH. = ANTHROPOLOGICAL,
HISTORY OF ISRAEL/WORLD DISAPPEAR, NOW: “HISTORICITY OF MAN”
In this connection the thesis of Bultmann that Paul’s eschatology is entirely determined by his anthropology, and that the history of the people of Israel and the history of the world have disappeared from his sight and been replaced by the “historicity of man,” is also to be rejected. It is true indeed that Paul does not develop a well-defined historical picture of the new dispensation of history that has begun with Christ. In that sense Paul is no philosopher or theologian of history. But this does not mean that his eschatology may be said to be only an eschatology sub specie hominis, whereby world history would have the significance of the wings and properties of the stage on which the small history of the individual man is enacted.
保羅的末世論乃是「上帝論」的（以上帝為中心）；
上帝根據《舊約聖經》的預言，把孙宙的一切帶到終點；
上帝救贖的成全，包含了人類，世界，歷史；
保羅的末世論與基督論包含一切（《以弗所書》，《歌羅西書》）
PAUL’S ESCH: = GOD-CENTERED;
GOD IS BRINGING ALL THINGS TO CONSUMMATION ~ O.T. PROPHECY; GOD’S FULFILLMENT OF REDEMPTION EMBRACES MAN, WORLD, HISTORY; P AUL’S ESCHATOLOGY & CHRISTOLOGY EMBRACES ALL (EPH., COL.) Paul’s eschatology bears a theocentric character; that is to say, in it past, present, and future occur sub specie Dei, under the viewpoint of that God who is the Creator of heaven and earth and who conducts all things to their consummation in accordance with the prophetic revelation of the Old Testament. And this is reflected in his eschatological, redemptive-historical Christology. This Christology is not only directed to and determined by the fact that Christ brings man to his authenticity” and destiny – here the great narrowing of every theology that makes the knowledge and redemption of the individual man its all-controlling hermeneutical starting point becomes perceptible – but also that God in Christ has brought to fulfillment and will yet bring to fulfillment his man- and world- and history-encompassing redemptive work in a conclusive way. This all-embracing character of Paul’s eschatology and Christology comes to the fore, as we shall see still further, especially in the epistles to the Ephesians and the Colossians. But it forms the great presupposition of all of Paul’s preaching.
保羅的基督論是末世論的﹕基督死，復活，新時代展開，祂是以色列的彌賽亞；
同時﹕上帝在基督裏召聚、救贖祂的子民；基督是萬有之「主」（Kyrios）
「基督」是名字？是歷史性的，以色列的彌賽亞的職份
PAUL’S CHRISTOLOGY = ESCHATOLOGICAL:
CHRIST DIED/ROSE, NEW AEON DAWNS; HE IS ISRAEL’S MESSIAH; ALSO: GOD GATHERS/SAVES HIS PEOPLE IN CHRIST – KYRIOS OF ALL THINGS “CHRIST” = PROPER NAME? HISTORIC, ISRAELITE OFFICE (MESSIAH)
For the Christ in whose death and resurrection the new aeon dawns is the Messiah of Israel (Rom. 1:2-4; 9:5), in whom God gathers and saves his people (2 Cor. 6:16 ff.), and whom he has exalted and appointed Savior and Kyrios of all things (Phil. 2). However much the name Christ in the Pauline usage seems to have acquired the sense of a proper name, this does not mean that this designation has lost its official, historic-Israelite significance.
基督成就了上帝對亞伯拉罕的應許（創12﹕3）；
應驗了《舊約聖經》關於上帝救贖世界的預言
CHRIST FULFILLS GOD’S PROMISE TO ABRAHAM (GEN. 12:1-3);
OT PROPHECY: FULFILMENT = OF GOD’S PLAN FOR WORLD’S REDEMPTION Paul proclaims Christ as the fulfillment of the promise of God to Abraham, as the seed in which all the families of the earth shall be blessed (Gal. 3:18, 16, 29), the eschatological
bringer of salvation whose all-embracing significance must be understood in the light of prophecy (Rom. 15:9-12), the fulfillment of God’s redemptive counsel concerning the whole world and its future.
基督顯示了奧秘﹕先前 = 黑暗？先前 =上帝作為的預備階段
基督裏的恩典 = 古時上帝在祂的計劃與應許中所賜的；上帝在萬世前已經應許CHRIST REVEALS MYSTERY:
PAST = DARKNESS? PAST = PREPARATION OF GOD’S WORK
GRACE IN CHRIST = GIVEN LONG AGES AGO IN GOD’S PURPOSE/PROMISE BEFORE TIMES ETERNAL, GOD PROMISED
This redemptive-historical significance of Paul’s Christology also comes to light in the pronouncements, so characteristic of him, concerning Christ as the revelation of the mystery. Here the past is not described only as a time of darkness and ignorance, but rather as the preparation of the work of God in the course of the centuries. The grace that has now been revealed “was given us in Christ Jesus long ages ago” (2 Tim. 1:9), in the purpose and promise of God and in their initial realization; it was promised by God who cannot lie, before times eternal (Tit. 1:2).
從先知書理解基督的來臨；同時﹕上帝的作為既應驗舊約，舊約 = 「基督的書」UNDERSTAND CHRIS T’S ADVENT BY MEANS OF PROPHETS; ALSO:
AS GOD ACTS TO FULFILL, O.T. = SEEN AS THE BOOK OF CHRIST
Therefore the mystery that has been revealed with the advent of Christ must also be made known and understood “by means of the prophetic writings” (Rom. 16:26). The nature of that which has taken place in Christ is rightly known only from prophecy, just as, on the other hand, it becomes clear in the light of the fulfilling action of God how much the Old Testament is the book of Christ (2 Cor. 3:14; 1 Cor. 10:4; Gal. 3:16).
保羅的福音 = 「照經上所說的」
不錯，基督的來臨、工作 = 應驗了舊約預言；
不過﹕上帝意旨、現在成就救贖，為了世世代代的結束（末世）
PAUL’S GOSPEL = ACCORDING TO THE SCRIPTURES
YES, CHRIST’S ADVENT/WORK = FULFILLS O.T.: PROPHECIES;
BUT: GOD PURPOSED, NOW EXECUTES SALVATION FOR END OF AGES
For this reason one of the leading motifs of Paul’s preaching is that his gospel is according to the Scriptures (Rom. 1:17; 3:28; cf. Rom. 4; Gal. 3:6ff.; 4:21ff.; 1 Cor. 10:1-10; Rom. 15:4;
1 Cor. 9:10;
2 Tim. 3:16; et al.). However this use of the Old Testament by Paul is further to be judged in detail, a most basic conception of Christ’s advent and work lies at the root of this whole appeal and use, that of the divine drama begin realized and fulfilled in his advent and work; this fulfillment was not only foretold by the prophets, but signifies the execution of the divine plan of salvation that he purposed to himself with respect to the course of the
ages and the end of the times (Eph. 1:9, 10; 3:11). This is the fundamental redemptive-historical and all-embracing character of P aul’s preaching of Christ.
保羅的末世論 = 由基督成就（卻還未完全實現）的工作所決定
末世的處境（意義）=不完全從猶太人、舊約的架構理解
保羅的末世論 = 與猶太人的期待不同
PAUL’S ESCHATOLOGY = ~ CHRIST’S WORK (REALIZED AND NOT YET) ESCH. CONTEXT/SIGNIFICANCE = NOT MERELY IN JEWISH/O.T. SCEHMA PAUL’S ESCH. = DIFFERENT/INDEPENDENT FROM JEWISH EXPECTA TION
On the other hand – and this is of no less importance –Paul’s eschatology is entirely determined by the realized and still-to-be-realized redemptive work of God in Christ. However much he gives expression to the significance of Christ’s advent wit h the help of the conceptual materials of the Old Testament and Jewish eschatology, this does not mean that the eschatological “setting” in which he describes this advent and significance can simply be reduced to an Old Testament or Jewish “schema” lying r eady to hand, from which Paul’s Christology may be said to have borrowed its composition and from which it would thus be easy to extract this form. What is so remarkable about Paul’s eschatology is that although he avails himself of all kinds of traditional terms and ideas, yet it is distinguished from all forms of the contemporaneous Jewish eschatological expectation and bears a completely independent character. Now this has its origin in the fact that Paul’s eschatology is not determined by any traditional eschatological schema, but by the actual acting of God in Christ. This is the fundamental Christological character of his eschatology.
[Ling: I wouldn’t say that Paul’s eschatology has NO reference to Jews/O.T. hope!]
保羅末世論裏的張力﹕有應驗，同時有期待；
用詞﹕新創造 vs. 活在現今的世界裏
TENSION IN PAUL’S ESCH.: FULFILLMENT VS. EXPECTATION; TERMINOLOGY: NEW CREATION VS. LIVING IN PRESENT WORLD This distinctive character emerges most plainly in the peculiar tension that is to be ascertained between the aspects of fulfillment and expectation in Paul’s eschatology and which already finds expression in the eschatological terminology. For while, on the one hand, the apostle speaks of the fullness of the time that has taken effect and of the new creation that has begun, on the other hand he is clearly conscious of still living in the present world (ho aion houtos) and the time corresponding with it (ho nyn kairos; cf., e.g., Rom. 8:18; 11:5; 12:2; et al.).
新世界﹕完全未來；現今的世界=末世，萬世的末了，最後的日子，時間
NEW WORLD: EXCLUSIVELY FUTURE
PRESENT WORLD = END/ENDS OF AGES, LAST TIMES/DAYS
Of the new world, denoted in the Jewish usage as the world to come (ho aion mellon), he
makes mention exclusively in a future sense (Eph. 1:21; cf. 2:7). And he does speak of the present world time in which the church is living as “the end (literally, the ends) of the ages” (ta tele ton aionon; 1 Cor. 10:11), “the last times” (en hysterois kairois; 1 Tim. 4:1), but sometimes
the expression “in the last days” (en eschatais hemerais) has reference to a period that has not yet been entered upon (2 Tim. 3:1).
現今邪惡的世代 = 信徒須敬虔生活的處境
PRESENT EVIL AEON = WHERE BELIEVERS MUST LIVE GODLY LIVES
Finally, to mention still another example, in one place Paul can speak of “the present evil aeon” (ek tou aionos tou enestotos ponerou) as of a situation from which Christ has snatched his people (Gal. 1:4), and he can reproach the church for having subjected itself to all manner of commandments “as if still living in the world” (Col. 2:21; cf. also Eph. 2:2), while elsewhere he speaks of the present aeon and of the world as the place where the believers must live godly lives (Tit. 2:12), and must shine as stars (Phil. 2:15).
結果﹕
（一）沒有被救贖的生命 = 從前的，那時候的；vs. 新創造 = 現在的；
（二）現今 = 世界繼續存在 vs. 那時，將來完全的世代
RESULT:
(1) UN-REDEEMED LIFE = ONCE, IN THAT TIME VS. NEW CREATION = NOW;
(2) NOW/AT PRESENT = CONTINUED EXISTENCE OF THE WORLD VS. THEN/ONCE OF FUTURE PERFECTION
The result is that in certain contexts he qualifies the unredeemed life prior to the redemptive time as a “once,” “in that time,’ etc., which has now been overcome (cf. Eph. 2:2, 12), in contrast with the present “now” of the new creation, the time of redemption and fulfillment (2 Cor. 6:2; Eph. 2:13; Rom. 3:21; et al.). Elsewhere, however, the “at present” or “now” indicates the continuance of the mode of existence defined by the world, over against the “then” or “once” of the perfection still to be expected (1 Cor. 13:10, 12,et al.).
保羅獨特的末世論﹕現今「已經成就」 + 「現今」還是「存留」﹕
「已經 / 還未」的架構 = 不是從猶太人的末世論
PAUL’S DISTINCTIVE ESCH.: ALREADY NOW + EVEN NOW
ALREADY/NOT YET SCHEMA = NOT FROM JEWISH ESCH. (Baruch, IV Ezra) It is this remarkable ambivalence of the “now,” which can have the se nse of the “already now” of the time of salvation that has been entered upon as well as of the “even now” of the world time that still continues, which imparts to Paul’s eschatology its wholly distinctive character. The attempt has been made indeed to recover in certain Jewish eschatological notions the “fundamental schema” of this “already” and “not yet” eschatology (namely, in those writings in which the Messianic time of salvation is placed before the end of the world, as in Baruch and IV Ezra), but in doing so one must establish
that for Paul’s consciousness, otherwise than is the case in these apocalyses, the eschaton in a certain sense has already dawned; and furthermore, in order even so to be able to lay this schema at the foundation of Paul’s escha tological pronouncements, one must come to highly
dubious and untenable exegeses of certain Pauline pronouncements.
保羅並沒有勾畫一個平衡的末世時間表﹕兩個世代並存﹕
基督來臨了，未來的世代介入現今世代
將來成為現在的時間﹕雖然教會、被造世界仍然嘆息
PAUL PRESENTS NO BALANCED ESCH. TIMETABLE:
MINGLING OF THE TWO AGES:
W/ ADVENT OF CHRIST, FUTURE AEON BREAKS THRU IN PRESENT
FUTURE BECOMES PRESENT TIME – THOUGH CHURCH/CREATION GROANS
It is very striking that Paul, at least in the epistles that have been preserved to us, makes no attempt whatever to present the church with a balanced eschatological timetable. It may perhaps be said by way of conclusion that in Paul a “mingling of the two ages” takes place and that the advent of Christ is to be viewed as the “breaking through of the future aeon in the present.” For him the future has become present time, and even when he speaks of the groaning of the creation and of the church in the present world, that is for him not a reduction, but a confirmation of the coming redemption (Rom. 8:13).
保羅沒有提出一個末世論系統來解釋張力﹕「還是現在」，「現在已成」
保羅宣講耶穌基督﹕並不感覺到「不系統」
上帝啟示基督乃是應許的彌賽亞﹕這塑造了保羅的歷史意識（不是倒過來）
基督是誰，基督作了什麼﹕不是根據末世論，神學的預設
反之﹕上帝在基督裏成就（應驗）了，並將必成就（應驗）祂所應許的救贖
（林注﹕這裏有點兒語病）
PAUL: NO ESCH. SYSTEM TO EXPLAIN TENSION: EVEN NOW/ALREADY NOW
PAUL PREACHES JESUS CHRIST –DOESN’T FEEL “UNSYSTEMATIC”
GOD REVEALS JESUS CHRIST AS THE PROMISED MESSIAH –
THIS CREATES PAUL’S HISTORICAL CONSCIOUSNESS – NOT REVERSE
WHO CHRIST IS, WHAT HE DID – NOT ~ ESCH./THEO. PRESUPPOSITIONS BUT: GOD IN CHRIST FULFILLED/WILL FULFILL PROMISE OF REDEMPTION But Paul himself gives no explanation of this tension between the “even now” and the “already now” in the categories of an eschatological system. For he was not a “theologian who thought in terms of the aeons,” but a preacher of Jesus Christ, who has come and is yet to come. Here is the reason why this eschatology is ambivalent and fits into no single schema, and why eh can employ the eschatological categories at one time in a present, and at another in a future sense, apparently without concerning himself about the “unsystematic” character of it. The revelation of Jesus Christ as the Messiah promised by God to Israel determines and cre ates Paul’s histori cal consciousness and eschatological thought, and not the reverse. Who Christ is and what he does, what the relationship is between the time of
salvation that has been entered upon with him and the future still to be expected, all this is not determined by eschatological-theological presuppositions, but is only gathered by the apostle from the unexpected and overwhelming manner in which God in Jesus Christ has
given and will yet give the fulfillment of the redemptive promise.
[Ling: W e don’t have to say Paul’s teaching is NOT determined by esch.-theological presuppositions; rather, Paul’s esch.-theological presuppositions are Christ-centered, and revealed to him.]
從死裏復活的頭生的；末後的亞當
THE FIRSTBORN FROM THE DEAD.
THE LAST ADAM
[Herman Ridderbos, Paul: An Outline of His Theology. Chapter 2, “Fundamental Structures,” Sec. 9, pp. 53-57.]
為什麼時候滿了，新創造在基督來臨時顯出曙光？
上帝在基督裏的完整救贖作為
上帝差遣兒子，基督在肉身被顯明時，新的（偉大奧秘）突破了（不是某一時刻）WHY DID FULLNESS OF TIME/NEW CREATION DAWN W/CHRIST?
GOD’S TOTAL REDEMPTIVE ACT IN CHRIST
WHEN GOD SENDS SON, WHEN CHRIST = MANIFESTED IN THE FLESH,
THE NEW (GREAT MYSTERY) BREAKS THROUGH (not specific time) When we attempt to analyze further what we have met with in the preceding sections and ask ourselves why and in what respect, according to Paul, the fullness of the time has been entered upon and the new creation has dawned with the advent of Christ, it is clear at once that we have to do with a total vision of the whole redemptive action of God in Christ. The breakthrough of the new does not begin only at a specific point in Christ’ life on earth or at his exaltation, but the fullness of the time takes effect with the sending of God’s Son, born of a woman, born under the law (Gal. 4:4). The Christ-hymn of 1 Timothy 3:16, in which “the great mystery of godliness” finds its expression, accordingly begins with the words: “who was manifested in the flesh.”
同時﹕起點 = 基督的死與復活；它們解釋上帝成全，完結性的作為；
往後，指向基督的道成肉身，和基督的先存；
往前，指向基督的再來
ALSO TRUE: STARTING POINT = DEATH, RESURRECTION OF CHRIST:
THEY SHED LIGHT ON GOD’S FULFILLING/CONSUMMATING ACTIVITY, BACK -> INCARNATION & PRE-EXISTENT CHRIST; FORWARD -> PAROUSIA This does not alter the fact that it can be said of Paul’s gospel in particular that it has its starting point and center in the death and resurrection of Christ, and that only from thence does the proper light fall on the whole of fulfilling and consummating activity of God, both “retrospectively” in the incarnation and pre-existence of Christ and “prospectively” in his continuing exaltation and anticipated parousia.
保羅福音的核心 = 基督的死與復活（林前15﹕3，4）
使徒們的傳統 = 保羅信息的基礎；傳統﹕基督死了，被埋葬了，復活了
按經上所說的！上帝應驗祂的應許；這是我們宣講的，你們必須相信，持孚CENTER OF PAUL’S GOSPEL = D&R OF CHRIST – I COR. 15:3, 4
APOSTOLIC TRADITION = FOUNDATION OF PAUL’S PREACHING TRADITION: CHRIST DIED, CHRIST WAS BURIED, CHRIST AROSE –ACCORDING TO THE SCRIPTURES! GOD FULFILLS HIS PROMISE
THIS IS WHAT WE PREACH; YOU MUST BELIEVE & PRESERVE
That the center of Paul’s gospel may rightly be sought in Christ’s death and resurrection can be confirmed in all sorts of ways from his own pronouncements. Thus, for example, in the important words of 1 Corinthians 15:3, 4: “For I delivered to you [as tradition] as of first importance that which I also received: that Christ died for our sins according to the Scriptures, and that he was buried, and that he was raised on the third day according to the Scriptures.”
Paul speaks here of the apostolic tradition, as this has been laid by him and the other apostles as the foundation of the whole of their preaching and which he admonishes the church to preserve in the same words as those in which they have received it. This tradition consists above all in that Christ has died, was buried and raised. And that: according to the Scriptures. The fulfillment of God’s prior redemptive promise, the f ullness of the time, has therefore become manifest above all in Christ’s death and resurrection. It is thus, he emphatically adds in verse 11, that we preach and that you have come to believe. In this gospel lies the starting point and foundation both for preaching and for faith.
基督死的重要性指向祂的復活
復活的末世重要性 = 不是一般性的不朽
基督的死與罪的權勢和罪孽有關﹕這就是「十字架的信息」（道理）SIGNIFANCE OF CHRIST’S DEATH -> HIS RESURRECTION RESURRECTION’S ESCH. SIGNIF. = NOT GENERAL IMMORTALITY CHRIST’S DEATH ~ POWER AND GUILT OF SIN: “WORD OF THE CROSS”
It is, moreover, of the greatest importance to see the significance of Christ’s death and resurrection, which are the center of Paul’s proclamation, as an inseparable unity; and particularly to keep in view how the significance of Christ’s resurrection is determined by that of his death and vice versa. On the one hand the eschatological significance Paul ascribes to Christ’s resurrection is not that of a general belief in redemption or immortality that may be said to have found its firm basis in Christ’s resurrection. The escha tological significance of Christ’s resurrection is determined by the special character of his death, which does not merely consist in that Christ was abandoned to the transitoriness of human life as a fate or necessity or tragedy that is not to be qualified further, with his resurrection being characterized as a vanquishing of that transitoriness. For Paul Christ’s death is determined primarily by its connection with the power and guilt of sin. It is characteristic of this emphasis that again and again he relates Christ’s death to the cross and can therefore qualify the whole of his gospel as “the word of the cross” (1 Cor. 1;17, 18; cf. Gal. 3:1). He
declares that in the church he will know nothing other than Jesus Christ and him crucified (1 Cor. 2:2), and he calls the enemies of the gospel “enemies of the cross of Christ” (Phil. 3:18).
復活不僅是法律上，道德性的；同時有孙宙性的層面
復活 = 上帝救贖的中心時間﹕上帝使基督從死裏復活；耶穌是主
信心 = 相信使耶穌從死裏復活的那位（上帝）
RESURRECTION > FORENSIC, ETHICAL; ALSO: COSMIC ASPECT RESURRECTION = CENTRAL REDEMPTIVE FACT:
GOD RAISED JESUS FROM DEAD; JESUS IS LORD
FAITH = FAITH IN HIM WHO RAISED JESUS FROM DEAD
It is this special death of Christ, qualified by the cross, which further determines the significance of Christ’s resurrection and the new life that has come to light with it, in its forensic, ethical, and cosmic aspects,into which we shall have to go further in what follows. As often, therefore, as Paul mentions the resurrection as the great central redemptive fact (Rom. 1:4; 2 Cor. 4:13, 14), calls it the content of “the word of faith, which we preach,” “that Jesus is Lord,” and “that God has raised him from the dead” (Rom. 10:8, 9), and describes the faith itself by which man is justified as “faith in him that raised Jesus our Lord from the dead” (Rom. 4:24; cf. v. 17), this is only to be understood adequately if the specific significance of Christ’s death, as that is developed by the apostle in a great variety of ways, is never for an instant detached from this eschatological gospel of the resurrection.
可是，同時﹕新世代突破，介入，當（因為）基督復活
復活不僅是法律性，道德性的；也是救贖歷史性，也是孙宙性的！
上帝向保羅啟示此真理﹕上帝向保羅啟示基督
保羅現在知道﹕耶穌就是猶太人的彌賽亞，上帝的兒子
BUT ALSO: NEW AEON BREAKS THROUGH AS/BECAUSE CHRIST ROSE RESURRECTION > FORENSIC, ETHICAL; ALSO: R-H & COSMIC!
GOD REVEALED THIS TO PAUL: GOD REVEALED CHRIST TO PAUL
PAUL NOW KNOWS JESUS = MESSIAH OF ISRAEL, GOD’S SON
On the other hand, it is to be maintained no less vigorously that in Paul’s proclamation the resurrection of Christ in fact means the breakthrough of the new aeon in the real, redemptive-historical sense of the word, and therefore cannot be understood only in forensic, ethical, or existential categories. This all-embracing significance of the resurrection of Christ is in Paul likewise not only the fruit of his profound theological reflection, but above all of divine revelation. For, as he himself expresses it, when it pleased God to reveal his Son to him (Gal. 1:15), that was first and foremost the evidence for him that Jesus of Nazareth, who was crucified and had died and whom he himself had persecuted, was the Son of God and the Messiah of Israel.
肯定相信耶穌是彌賽亞（冒犯猶太人）﹕
這決定保羅對基督死與復活的救贖歷史重要性的洞悉
因為耶穌是彌賽亞，祂的復活 = 新創造、新救贖時間展開了
舊世界轉入新世界；基督是頭生的，是初熟的果子，是創始者
CERTAINTY THAT “JESUS = MESSIAH” = OFFENSIVE TO JEWS
THIS -> R-H SIGNIFICANCE OF CHRIST’S D&R
BECAUSE JESUS = MESSIAH, HIS RESURECTION = NEW CREATION/TIME OLD WORLD TRANSITS INTO NEW WORLD
CHRIST IS FIRSTBORN, FIRSTFRUITS, BEGINNING/PIONEER
And it was this certainty, entirely foreign and even offensive to Jewish thinking, which determined his insight into the redemptive-historical significance of Christ’ death and resurrection in a decisive manner. Because Jesus was the Christ, his resurrection is not, as previous raisings of the dead, an isolated occurrence, but in it the time of salvation promised in him, the new creation, dawns in an overwhelming manner, as a decisive transition from the old to the new world (2 Cor. 5:17; cf. v. 15). It is in this light too, that those passages are to be understood where Paul calls Christ the Firstborn, the Firstfruits, the Beginning: … that he might be the Firstborn (prototokos) among many brethren (Rom.
8:29).
… but now Christ has been raised from the dead, the Firstfruits (aparche) of those who have fallen asleep (1 Cor. 15:20).
… who is the Beginning (arche), the Firstborn from the dead, that in everything he might be the First (Col. 1:18).
頭生不僅指出生順序﹕基督走在前面，開拓道路，與在祂裏的人的未來認同
「頭生」特別與祂的復活有關﹕復活的重要性 = 「創始」；
不僅在時間上開始；基督 = 創始者，開拓道路
復活 = 現今的事實；開展了復活的世界
FIRST BORN > BIRTH ORDER: CHRIST GOES BEFORE, OPENS UP THE WAY, CHRIST JOINS THEIR FUTURE TO HIS OWN
FIRSTBORN ~ RESURERCTION: SIGNIF. OF RESURR. = “THE BEGINNING”
> CHRONOLOGY; CHRIST = PIONEER, INAUGURATOR, OPENS UP THE WAY RESURRECTION = REALITY NOW; WORLD OF RESURR. = USHERED IN
In connection with the name Firstborn one is not to think here merely of an order of birth but, as many appear from a comparison with certain Old Testament pronouncements (as, for example, Exod. 4:22; Ps. 89:22), of an order of rank or dignity. To be sure, this name also indicates the relationship to others who in Romans 8:29 are calle d “many brethren.” As the Firstborn among those many, however, Christ not only occupies a special place and dignity, but he also goes before them, he opens up the way for them, he joins their future to his own. Now, while in Romans 8:29 the thought is of the glorification that is still to be expected, in Colossians 1:18 this position as Firstborn is related specifically to the resurrection, and this pronouncement is amplified still further with the words “who is the Beginning.” We shall have to understand both qualifications in close relationship with each other, and must thus see in “the Beginning” a denotation of the significance of Christ’s
resurrection as well. Our word “beginning” is no adequate translation of it. For what is intended is not merely that Christ was the First or formed a beginning in terms of chronological order; he was rather the Pioneer, the Inaugurator, who opened up the way.
With him the great Resurrection became reality. And very similar is the meaning of Firstborn from the dead: he ushers in the world of the resurrection. He has brought life and incorruptibility to light (2 Tim. 1:10).
基督，「初熟的果子」﹕不僅是起初的，乃代表整個豐收
整個復活豐收﹕現在看見了；上帝的新世界露出曙光
CHRIST, “FIRSTFRUITS”: > BEGINNING; = REPRESENTATION OF HARVEST WHOLE RESURR. HARVEST = V ISIBLE; GOD’S NEW WORLD DAWNS
In a somewhat different way the same idea is given expression by “Firstfruits” (of those who have fallen asleep). Here the picture of the harvest is in the background. The firstfruits are not only its beginning, but its representation. In the firstfuits the whole harvest becomes visible. So Christ is the Firstfruits of them that slept. In him the resurrection of the dead dawns, his resurrection represents the commencement of the new world of God.
第一亞當 vs. 末後的亞當﹕屬地的 vs. 屬天的
FIRST ADAM VS. LAST ADAM: EARTHY VS. HEAVENLY
Nowhere is this more clearly voiced than in the passages in which Christ is set over against Adam. Paul speaks in 1 Corinthians 15:45ff. of Adam as “the first man,” and of Christ as “the last (ho eschatos) Adam,” the “second man.” The expression “the last Adam” is again highly typical of the eschatological character of Paul’s preaching: Christ is thereby designated as the Inaugurator of the new humanity. And it is once more his resurrection from the dead that has made him this last Adam:
For as by a man came death, by a man has come also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive (1 Cor. 15:21,
22).
… the first man, Adam, be came a living soul; the last Adam a life-giving spirit. … The first man is from the earth, earthy; the second man is from heaven. …
and as we have borne the image of the earthy, we shall also bear the image of the heavenly (1 Cor. 15:45ff.).
我們的復活 =可能；進入到現實中
羅馬書5﹕12-21﹕代表兩個世代﹕死 vs. 生；新人類﹕亞當 = 基督的預表
OUR RESURRECTION . POSSIBLE; IT HAS COME TO REALITY/LIGHT
ROM. 5:12-21: REPRESENT TWO AEONS/DISPENSATIONS: DEATH VS. LIFE NEW HUMANITY: ADAM = TYPE OF CHRIST
The intention of the apostle is here again not merely to point to the resurrection of Christ as the token or as the possibility of the future resurrection of all believers. Rather, Christ as second man and last Adam is the one in whose resurrection this new life of the re-
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2013年秋《外国文学名著导读》100分作业
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西方思想家经典著作选读
西方思想家经典著作选读 物理09—5 朱志伟 10094674
浅析黑格尔法哲学 【摘要】黑格尔是德国古典哲学的主要代表，同时也是西方最有影响力的哲学家之一。他在晚年完成的法哲学思想体系，不仅是对其整个哲学体系的完善，也是近代法哲学思想的最高成就。作为一位哲学家，黑格尔对政治、法律问题从哲学的高度发表了许多独特的见解，这些见解在理论上的深刻性，逻辑上的严密性都远远超出了一般法学家。因此，他在政治、法律哲学上的贡献是重大的，甚至有人说，不了解他的政治、法律哲学，就不能透彻理解他的思辨哲学。[ 《黑格尔政治著作选》作者:（德）黑格尔著，薛华译者序。北京商务印书馆，1982年版。] 【关键词】黑格尔《法哲学原理》自由意志理念 黑格尔所著的《法哲学原理》是他担任柏林大学教授的第三年出版的，这也是他晚年在柏林任教期间唯一的著作。他主要的政治哲学思想在这本书中得到了系统的阐发。遭到了包括马克思在内的许多人批判，称其为普鲁士王国的“官方哲学家”、“把哲学应用来替反动的普鲁士政府服务”等等。对于这些批判，我们应该站在哲学思辨的高度去审视，不能人云亦云。本文拟对黑格尔的法哲学体系以及法哲学在其哲学体系、对法的定义、法哲学的具体思想等几个问题进行分析。 黑格尔的法哲学体系 黑格尔的法哲学包含了三大部分，即抽象的法、道德、伦理。这三个部分都是特定的法或者权利在不同形式上和阶段上自由的体现，较高的阶段比前一阶段更加具体、更加丰富。意志自由贯穿着其整个法哲学体系。抽象法阶段只有抽象形式的自由；道德阶段便有了主观的自由；而伦理阶段是抽象法与道德法的真理与统一，也就是说意志自由得到充分而具体的实现的阶段。[ （德）黑格尔，《法哲学原理》，贺麟等译，商务印书馆，1961：7] 所以，黑格尔的法哲学就是关于人类自由的系统化学说。 黑格尔认为，法及其法哲学是一个广泛的概念，它有自己的特定范畴和完整的体系。这些内容包括：抽象法、道德法、伦理、家庭、市民社会、国家、世界历史以及一系列的法律思想。 另外，黑格尔的法哲学将法分为自然法和实在法，并将法和法律加以区分。实定法是指现实中存在的法，包括习惯法（主观的和偶然的被知道的法）、判例法（法官定法）、引证法（法学家著作）、制定法（立法法）[ （德）黑格尔，《法哲学原理》，贺麟等译，商务印书馆，1961：218至220]，又根据其适用的范围分为国家法（国内法）和国际法。自然法是指应然法或者法的原理，又被成为“哲学上的法”。由于黑格尔着重从哲学的层面研究法，并将他的哲学思想运用于对法的分析，因此他的法哲学研究重点不是放在实然法上，而是放在应然法上。他的法哲学研究更具有思辨性，但又不仅有思辨而不关涉现实的操作。无论从哲学还是法学的角度来看，黑格尔的《法哲学原理》一书都是具有完整体系的著作。 二、法哲学与黑格尔哲学体系的关系
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1,“俄林波斯神统”？俄林波斯神统是指古代希腊神话中的第三代天神系统，以宙斯为首，包括他的兄姊、子女等在内凡十二位大神，分别管理天地宇宙人间各种事物，俨然一个高度组织化、纪律化的社会。因传说他们居住在希腊北部最高的俄林波斯山上，故名。 2,“荷马史诗”？所谓荷马史诗，是指古代希腊两部民族英雄史诗《伊利亚特》和《奥德赛》，相传为纪元前&—’世纪时的盲诗人荷马所作，故名。实际上是古希腊人以远古战争史实为依据，用神话的观点，长期口头创作的结晶，而荷马可能是将其综合加工整理的人。 3何谓“骑士文学”？骑士文学是欧洲中世纪世俗文学之一，乃充分表现了封建贵族阶级精神特征的文学，骑士制度兴盛之后的产物。以描写封建骑士忠君、护教、行侠、冒险、恋爱为主题，极富浪漫传奇色彩。其体裁有“骑士抒情诗”和“骑士叙事诗”二种，分别发源于法国的南方和北方。代表作如《破晓歌》、《特里斯丹和依瑟》等。3何谓“城市文学”？所谓城市文学，指的是欧洲中世纪世俗文学之一，约## 世纪之后，随着城市的兴起，在民间文学的基础上产生与发展起来。它与教会文学和骑士文学不同，反映的是日常的现实生活和市民阶层的思想感情，内容多涉及对僧侣和封建主的嘲弄。形式多样，但大抵具有寓意和讽刺风格。代表作有《列那狐故事》、《玫瑰传奇》等。4何谓“文艺复兴”？文艺复兴是指#(—#* 世纪（或#+ 世纪初）欧洲新兴资产阶级反封建、反教会的一次思想文化运动，它借助古代希腊罗马文化中以现实人生为中心的价值观念张扬人的尊严，也就是大力提倡人文主义。由此而掀起研究古典学术文化的热潮，声称要把久被埋没的希罗古典“复兴”起来，故名。5什么是“人文主义”？人文主义是指欧洲文艺复 兴时期形成的反映新兴资产阶级世 界观的文化思想体系，也是这个时期 西方进步文学的中心思想。它主张以 人为本，反对神的权威；以个性解放 反对禁欲主义；用理性反对蒙昧主 义；在政治上拥护中央集权，反对封 建割据。 6史诗包括两部：《伊利亚特》和《奥 德修纪》。 （1）结构的巧妙和完整。 （2）史诗在人物形象的塑造上也取 得了很高的成就。塑造了众多的人 物，但并不显雷同，不显重复。塑造 人物的主要手法是把人物放在一定 的情势中，以夸张的手法和色彩浓重 的诗句，具体地描绘人物的语言和行 动，表现他的性格。 （3）史诗的诗句优美动听，成为欧 洲文学史上此类作品的典范。得力于 它们具有丰富瑰丽的想象和出色的 比喻。因此全诗极富生活气息，而且 五光十色，绚丽多彩。 （4）史诗采用六音步长短短格的诗 体，不用尾韵，节奏感很强。与史诗 所要表现的内容是很协调的。 （5）史诗的有些表现手法与朗诵艺 术有着密切关系。如重复约占全诗的 三分之一。 荷马史诗又称英雄史诗.因为史诗中 塑造了众多的英雄形象,并且通过这 些形象表现了那个英雄时代的英雄 主义思想. 描写英雄必须首先描写 战争,因为战争场面为英雄们提供了 一展雄姿的天地,而对战争场面的描 写本身也体现了作者对英雄理想的 追寻与歌颂. 如伊利昂记中的特洛伊战争中的殊 死战斗.作者以恢宏的彩笔气势磅礴 地描绘了古战场的人喊马嘶,群雄争 斗,刀光剑影,血雨腥风.这一幕幕惊 天动地,气贯长虹的战争场面,本身就 是展现英雄雄姿的诗篇.英雄们把血 腥的战争当作展现其英雄品格,实现 人生价值的重要途径,以大规模地杀 伤对方来显示自己超人的武艺,胆魄 与智慧. 区别于其他的史诗诗人,荷马摆脱了 历史的局限,而着意于摹仿完整的行 动,使作品避免了流水帐式的平铺直 叙,形成了主题明确,中心突出的整体 格局.(这是亚里斯多德说的;) 荷马在史诗题材处理与谋篇布局上 也有惊人的水平. 两部史诗都涉及了10年时间所发生 的事,而荷马采取戏剧式的集中,概括 和浓缩的手法,把故事集中在一个人 物,一个事件和某一段时间上,从而把 众多的人物纷繁的情节和丰富的生 活画面浓缩成一个严谨的整体. 另外荷马也擅长人物性格的刻画.如 阿伽门农的刚愎自用,阿基琉斯英勇 善战,奥德修斯的足智多谋,赫克托耳 诲人不倦,说话语重心长等.而且,人 物性格通常具有复合和层次分明的 特点.如阿伽门农还有富贵豪强的一 面,并勇于自责,阿基琉斯任性倨傲, 不顾全大局等. 荷马的叙述具有明晰快捷,生动灵活 并不失沉稳与庄严的特点.在语言上 创新并善用修辞.如明喻,象征等. 荷马史诗的艺术成就1）现实主义和 浪漫主义两种创作方法相互结合；史 诗取材有据，反映时代风云，又穿插 神话故事，神人合一，写实之中又富 于浪漫色彩。2）塑造出众多个性鲜 明的人物；它不仅用人物语言和行动 表现其性格，还用心里描写表新人物 复杂的思想感情。3）剪裁得当，线 索分明。4）富于民间文学特色，因 为是人民口头创作，语言质朴、清新； 表现手法多为：重复、夸张、比喻等 7三大悲剧诗人各自具有不同的风 格。埃斯库罗斯：不以对人物性格的 刻画见长，而以置景的浪漫、形式的 光怪陆离著称。文风刚健雄奇，文字 古朴瑰丽且形象化，表现力极强。索 福克勒斯：他的戏剧结构精妙。优化
2016秋《外国文学名著导读》平时作业满分试题
2016秋《外国文学名著导读》平时作业满分试题
1．第1题 《费德尔》的作者是（）。 A.高乃依 B.莫里哀 C.拉辛 D.狄德罗 答案:C 您的答案：C 题目分数：2 此题得分：2.0 2．第2题 文艺复兴时期的名著《十日谈》的核心思想是（）。 A.反对个人主义 B.宣扬“幸福在人间” C.倡导英雄主义 D.宣扬封建迷信 答案:B
您的答案：B 题目分数：2 此题得分：2.0 3．第3题 “如果冬天到了，春天还会远吗？”是著名浪漫主义诗人雪莱的（）中的句子。 A.《云雀》 B.《西风颂》 C.《麦布女王 D.《解放了的普洛米修斯》 答案:B 您的答案：B 题目分数：2 此题得分：2.0 4．第4题 《罗兰之歌》通过对罗兰奋勇拼杀、战死疆场的描写所要表达的主题是（）。
A.悲观主义 B.爱国主义 C.自由主义 D.人文主义 答案:B 您的答案：B 题目分数：2 此题得分：2.0 5．第5题 在古希腊三大悲剧家中，（）有“悲剧之父”之称号。 A.索福克勒斯 B.埃斯库罗斯 C.欧里庇得斯 D.阿里斯托芬 答案:B 您的答案：B 题目分数：2
此题得分：2.0 6．第6题 但丁最早的一部作品是题为（）的诗歌和散文合集。 A.《神曲》 B.《新生》 C.《论俗语》 D.《飨宴》 答案:B 您的答案：B 题目分数：2 此题得分：2.0 7．第7题 欧洲文学中第一个表现出“世纪病”特征的浪漫主义形象的是小说（）。 A.《勒内》 B.《九三年》 C.《阿达拉》 D.《笑面人》
答案:A 您的答案：A 题目分数：2 此题得分：2.0 8．第8题 （）是萨特的“境遇剧”的代表作。 A.《等待戈多》 B.《恶心》 C.《禁闭》 D.《莫菲》 答案:C 您的答案：C 题目分数：2 此题得分：2.0 9．第12题 “在拉丁美洲引起了一场文学地震”的作品是（）。 A.《周末后的一天》
世界文学名著读后感_心得体会
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西方政治学经典著作选读笔记
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欧美文学名著选读考试重点
作者作品搭配 Geoffrey Chaucer杰佛里.乔叟 1.The Canterbury Tales <坎特伯雷故事集> 2.The Book of the Duchess<公爵夫人之书> 3.Troilus and Criseyde <特洛伊罗斯与克瑞西达> 4.The Legend of Good Women <贞洁妇女的传说> 5.The House of Fame <名誉之屋> 6.The Parliament of Fowls 《百鸟议会》 7.Romance of the Rose 《玫瑰传奇》 William Shakespeare威廉.莎士比亚 1. A Mid-Summer Night’s Dream 仲夏夜之梦 2.The Merchant of Venice 威尼斯商人 3.As You Like It 皆大欢喜 4.Twelfth Night 第十二夜 5.Hamlet 哈姆雷特 6.Othello 奥赛罗 7.King Lear 李尔王 8.Macbeth 麦克白 9.Venus and Adonis 维纳斯和阿多尼斯 10.The Rape of Lucrece 鲁克丽丝受辱记 Francis Bacon弗兰西斯.培根 1.Advancement of Learning 学术的进展 2.Novum Organum 新工具 3.The New Atlantic 新大西洋岛 4.Essays 随笔 Daniel Defoe 丹尼尔.笛福 1.Robinson Crusoe 鲁宾逊漂流记 2.Caption Singleton 辛格顿船长 3.Moll Flanders 莫尔.佛兰德斯 4. A Journal of the Plague Year 大疫年日记 William Blake威廉.布莱克 1.The Chimney Sweeper 扫烟囱的孩子 2.Song of Innocence 天真之歌 3.Song of Experience 经验之歌 4.Poetical Sketches 素描诗集 5.The French Revolution 法国革命 6.The Marriage of Heaven Hell 天堂与地狱的婚姻 7.America:A Prophecy 美国 https://www.wendangku.net/doc/c51630716.html,ton 弥尔顿Robert Burns罗伯特.彭斯 1. A Red, Red Rose 一朵红红的玫瑰 2.Poems, Chiefly in the Scottish Dialect 苏格兰方言诗 集 3.The Tree of Liberty 自由树 4.Scots Wha Hae 苏格兰人 5.The Two Dogs 两只狗 6.Holy Willie’s Prayer 威利长老的祈祷 7.My Heart’s in the highlands 我的心呀在高原 8.John Anderson, My Jo 约翰.安徒生 9. A Man’s a Man for All That 不管那些 William Wordsworth 威廉.华兹华斯 1.She Dwelt Among the Untroddrn Ways 《Lucy Poems》露茜组诗 2.The Solitary Reaper 刈麦女 3.I Wandered Lonely as a Cloud 我好似一朵流云独自 漫游 4.Lyrical Ballads 抒情歌谣集 5.An Evening Walk 黄昏漫步 6.The Excurison 远足 7.The Prelude 序曲 George Gordon Byron 乔治.戈登.拜伦 1.She Walks in Beauty 2.Oriental Tales 东方叙事诗 3.Don Juan 唐璜 4.Childe Harold’s Pilgrimage 恰尔德.哈罗德游记 5.The Prisoner of Chillon 锡雍的囚徒 6.Manfred 曼弗雷德 7.Cain 该隐 8.The Vision of Judgment 审判的幻境 9.The Age of Bronze 青铜世纪 Edgar Allan Poe 埃德加.爱伦.坡 1.To Helen 致海伦 2.The Raven 乌鸦 3.Annabel Lee 安娜贝尔.李 4.The Bells 钟声 5.The Fall of the House of Usher 厄舍古宅的倒塌 Walt Whitman 瓦尔特.惠特曼 O Caption！My Caption！A，船长！我的船长！
2016年度秋《外国文学名著导读》平时课后复习满分试题
《费德尔》的作者是（）。 A.高乃依 B.莫里哀 C.拉辛 D.狄德罗 答案:C 您的答案：C 题目分数：2 此题得分：2.0 2．第2题 文艺复兴时期的名著《十日谈》的核心思想是（）。 A.反对个人主义 B.宣扬“幸福在人间” C.倡导英雄主义 D.宣扬封建迷信 答案:B 您的答案：B 题目分数：2 此题得分：2.0 3．第3题 “如果冬天到了，春天还会远吗？”是著名浪漫主义诗人雪莱的（）中的句子。 A.《云雀》 B.《西风颂》 C.《麦布女王 D.《解放了的普洛米修斯》 答案:B 您的答案：B 题目分数：2 此题得分：2.0 4．第4题 《罗兰之歌》通过对罗兰奋勇拼杀、战死疆场的描写所要表达的主题是（）。 A.悲观主义 B.爱国主义
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（）是萨特的“境遇剧”的代表作。 A.《等待戈多》 B.《恶心》 C.《禁闭》 D.《莫菲》 答案:C 您的答案：C 题目分数：2 此题得分：2.0 9．第12题 “在拉丁美洲引起了一场文学地震”的作品是（）。 A.《周末后的一天》 B.《百年孤独》 C.《枯枝败叶》 D.《死亡时刻》 答案:B 您的答案：B 题目分数：2 此题得分：2.0 10．第13题 开创“随笔”这一文学形式的是（）。 A.蒙田 B.爱默生 C.莎士比亚 D.斯宾塞 答案:A 您的答案：A 题目分数：2 此题得分：2.0 11．第14题 戏剧（）的上演标志着浪漫主义对古典主义戏剧的胜利。 A.《九三年》 B.《悲惨世界 C.《海上劳工》 D.《欧那尼》 答案:D
世界文学名著鉴赏
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马克思经典著作选读重点总结
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1.Charles Dickens is a great writer in the ___ A__. ? A. Victorian Age B. Renaissance ? C. Romantic period D. 20th century 2.The early inhabitants in the island we now call England were _B __. ? A. Celts B. Britons ? C. Britain D. English 3. In 55 B. C., Roman troops led by _A__ invaded Britain. ? A. Julius Caesar B. Claudius ? C. King Alfred the Great D. William 4.The Roman occupation in Britain lasted for about __C___ years. ? A. 200 B. 300 ? C. 400 D. 500 5.Old English came into being by the _D___ century. ? A. 4th B. 5th ? C. 6th D. 7th 6. In __B__ Britain became a Roman province. ? A. 55 B. C. B. 43 A. D. ? C. 410 A. D. D. 787 A. D. 7.The Anglo-Saxon period ended in _D___. ? A. 1017 B. 1042 ? C. 1016 D. 1066 8. _A__ is an early English poem about the life of the gleeman. ? A. “Deor’s Lament” B. “The Wife’s Complaint” ? C. “The Husband’s Message” D. “The Seafarer” 9. __C__ is an early English poem about love. ? A. “Deor’s Lament” B. “Widsith” ? C. “The Husband’s Message” D. “The Seafarer” 10. __B__ is an early English poem about the adventures of the sea. ? A. “Deor’s Lament” B. “The Wanderer” ? C. “The Husband’s Message” D. “Beowulf” 11. __D__ is the representative work of the early English literature. ? A. “Deor’s Lament” B. “The Wanderer” ? C. “The Husband’s Message” D. “Beowulf” 12. Grendel is a monster described in __C____. ? A. “Deor’s Lament” B. “Widsith” ? C. Beowulf D. “The Seafarer” 13.The Roman occupation lasted for about 400 years in Britain, and in __D___, all the Roman troops went back to their continent and never returned. ? A. 55 B. C. B. 78 A. D. ? C. 400 A. D. D. 410 A. D. 14.__C__ is the first important religious poet in English literature. ? A. John Donne B. George Herbert ? C. CaedmonD. Milton 15.When we speak of the old English prose, the first name that comes into our minds is
外国文学名著赏析
外国文学名著赏析 ——对《哈姆雷特》与《堂吉诃德》人物形象及其现实意义的 分析 班级：学号：姓名： 摘要：《哈姆雷特》和《堂吉诃德》是文艺复兴时期涌现出来的一批比较先进的文学作品，通过对两部文学作品的阅读，我们不难发现两部作品所展现出来的人物形象都反映出了当时不同的社会现实，而且两部文学作品都表现出了浓厚的人文主义色彩，并且在当时也带来了不同的社会作用。堂吉诃德是塞万提斯塑造的一个为了打击骑士文学的文学形象，作者通过对堂吉诃德的描写，生动的说明了骑士文学给世人带来的负面影响，从而给骑士文学以致命的打击。莎士比亚笔下的哈姆雷特则是一个孤独的人文主义者，他以失败告终，哈姆雷特的失败向人们揭示了人文主义时代的悲剧。 Abstract: Hamlet a nd Don Quixote were the advanced literary in the Renaissance Period .After read the two novels, it is not difficult to find that different characters in these novels reflected different social problems. And they all expressed the ideas of humanism. These two images also brought different social functions at that time .Don Quixote is one of which Cervantes’s molds in order to attack the knight literature .According to the description of Don Quixote, vivid explain ed that knight literature brought a serious of bad influence to the human beings, thus gives the knight literature by the fatal attack. Hamlet is a lonely humanism, he is end in failure .His failure has indicated the tragedy which in the Humanism Era. 关键词：人文主义、哈姆雷特、人物形象、艺术特色、堂吉诃德、现实意义、悲剧 Key words:humanism; Hamlet; characters; art features; Don Quixote; realistic significance; tragedy 前言： 莎士比亚和塞万提斯都是文艺复兴时期伟大的戏剧家，作为戏剧艺术的大师，他们的作品都达到了世界文学的巅峰。《哈姆雷特》是莎士比亚最著名的悲剧之一，代表了莎士比亚的艺术成就，剧中莎士比亚塑造的著名人物哈姆雷特也被列入了世界文学的艺术画廊。塞万提斯是文艺复兴时期西班牙伟大的作家，在他创作的作品中，以《堂吉诃德》最为著名，影响也最大，是文艺
外国文学名著导读教案
课题：第一节《古希腊神话与传说》导读 教学目的： 1了解学习《外国文学名著导读》的意义、方法、要求等。 2了解与本课程相关的外国文学知识。 教学重点： 1学习《外国文学名著导读》的意义。 2古希腊神话的内容及特点。 教学方法：讲授法启发法自主探究法 教学时数：4课时 教学过程： 一、学习《外国文学名著导读》的意义 外国文学是介于外国文学史和作品选讲之间的基础学科，是各国文化交 流的产物。《外国文学名著导读》是《外国文学》主干课程之下的一门选修课程。 我国早在汉唐时代就与亚非国家进行交流，汉代文学影响了其他一些国家，周围国家的文化也影响了中国文化。佛经翻译的过程中，在我国产生了 严格意义上的外国文学，这就是《本生经》、《所生经》。《本生经》是佛经中 的故事集，收故事547个，作为一种宗教经典，对我国人民的思想也产生了 重大影响，这些和老庄思想互相渗透，促成了玄言诗（魏晋南北朝）的兴盛， 严羽、王土慎的神韵派诗歌理论也都是在佛经影响下形成的。 晚清闭关锁国被打破，中外文学空前交流，西方资产阶级文化传入中国， 著名翻译家林纾（林琴南），翻译了各国小说200多种，开了翻译外国小说的 先河，为中国人了解世界作了重大贡献。五四时期，新文化给旧文化以冲击， 鲁迅、郭沫若不仅创作了大量著作，还翻译了大量外国文学作品，促进了新 文化运动的发展，这些都为外国文学学科的诞生奠定了基础。 外国文学从上世纪二、三十年代出现，与我国文学相比，只是大树底下 一颗幼苗，也是我国文化大合唱中的最后一个音符，这是历史的安排。目前， 世界大同，学习外国文学，研读外国文学名著，通过作品了解外国文化，以 至通过文学了解其政治、经济状况，直到风土人情、心理状态等就显得更为 重要，也更有意义。 二、学习方法 本课程属于理实一体化课程，但更强调学生的实践，教师主要教授读书的各 种方法，引导学生自主阅读、鉴赏，互相交流互动，并能撰写相应的赏析文字。 三、《古希腊的神话与传说》导读 （一）外国文学的源头： “两希”：西方：欧美文学古希腊——罗马文学； 东方：亚非文学古希伯莱——基督教文学 （二）古希腊文学 1古希腊的地理环境 三面环海、多良港——海洋文明（蓝色文明）；气候温和； 多产橄榄、葡萄——酒神崇拜。 2 古希腊神话——人类童年之梦 文字记载的希腊神话最早见于荷马史诗，其后，诗人赫西俄德的长诗《神谱》