基督的靈-第三篇-在聖靈裏敬拜-第03~04段

在聖靈裏。當神將人創造成一個活的魂時,那個魂乃是他人格和知覺的中心機關,人的魂一面透過身體與外在可見的世界連結,另一面又透過人的靈而與不可見的神聖領域連結。魂必須決定,是要使自己降服於靈,藉以被連結於神和祂的旨意,或是要使自己降服於身體,降服於可見世界中的諸多誘惑。在人的墮落中,魂拒絕了靈的管制,成為了身體和它慾望的奴隸。人變成了肉體;靈失去了它被命定要管理全人的地位,幾乎變成了一種沉睡的能力;人不再是受造管理萬有的元首,反變成一名掙扎求生的囚奴。魂生命和身體現今一同向罪屈服,二者共同被稱為「肉體」,而「靈」則與之互相對立。

保羅提到尚未重生的人時(哥林多前書2:14),他稱他們為屬魂的或屬肉體的,只擁有天然的生命(動物性的生命)。魂生命包含了我們道德上和理智上的所有官能,本該被導向神的事,現今卻遠離了神聖之靈的更新。正因魂現今居於肉體能力的轄制之下,我們才說人變成了肉體,甚至就是肉體。身體既由肉和骨所組成,而肉的部分又是特別敏銳於感覺的部分,我們也是透過它來感知外在世界的事物,因此我們就用「肉體」來總稱那已經墮落、受制於感官世界的人性。而因整個魂都已經落在肉體的能力之下,聖經便說魂的所有屬性都變成是屬肉體的,魂的所有屬性都屈服在肉體的能力之下。因此論到宗教和敬拜的事,便存在著下述兩種對立發展的原則:有屬肉體的智慧,也有屬靈的智慧(哥林多前書2:12、歌羅西書1:9);有信靠肉體的事奉神和肉體裏的榮耀,也有憑著靈對神的事奉(腓立比書3:3~4、加拉太書6:13)。

In Spirit. When God created man a living soul, that soul, as the seat and organ of his personality and consciousness, was linked, on the one side, through the body, with the outer visible world, on the other side, through the spirit, with the unseen and the Divine. The soul had to decide whether it would yield itself to the spirit, by it to be linked with God and His will, or to the body and the solicitations of the visible. In the fall, the soul refused the rule of the spirit, and became the slave of the body with its appetites. Man became flesh; the spirit lost its destined place of rule, and became little more than a dormant power; it was now no longer he ruling principal, but a struggling captive. And the spirit now stands in opposition to the flesh, the name for the life of soul and body together, in their subjection to sin.

When speaking of the unregenerate man in contrast with the spiritual (1 Corinthians 2:14), Paul calls him psychical, soulish, or animal, having only the natural life. The life of the soul comprehends all our moral and intellectual faculties, as they may even be directed towards the things of God, apart from the renewal of the Divine Spirit. Because the soul is under the power of the flesh, man is spoken of as having become flesh, as being flesh. As the body consists of flesh and bone, and the flesh is that part of it which is specially endowed with sensitiveness, and through which we receive our sensations from the outer world, the flesh denotes human nature, as it has become subject to the world of sense. And because the whole soul has thus come under the power of the flesh, the Scripture speaks of all the attributes of the soul as belonging to the flesh, and being under its power. So it contrasts, in reference to religion and worship, the two principles from which they may proceed. There is a fleshly wisdom and a spiritual wisdom (1 Corinthians 2: 12; Colossians 1: 9). There is a service of God trusting in the flesh and glorying in the flesh, and a service of God by the spirit (Philippians 3:3, 4; Galatians 6: 13).



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