看见『某君』恶意并刻意的玩『文字游戏』，要把『不遵守律法』的帽子戴在鄙派头上。 这种做法相信大家都看得见。 不过，针对以『文字游戏』的方式玩弄『守不守律法』的观念，奥古斯丁曾经写了一篇名 为《论灵与字句》（和合本把此处的『灵』翻译为『精意』），对这个问题提供了非常精 辟的解释。特别摘录两段供大家参考。当然，如果区区不才『敢』引用奥古斯丁的语录， 就代表鄙派的教导和奥古斯丁一致。 这样，大家就能够比较清楚的看见神学争议的核心---靠『自己』守律法？抑或是，靠『 （内住的圣灵与我们的灵联合成为的一）灵』守律法？:) 很可惜的是，『某君』只看见『字句』，看不见『圣灵/基督』，乃『真律法主义者』也！ =================================== On the Spirit and the Letter 论灵与字句 Extract from Augustine's Retractions (Book II, Chapter 37)/摘录自奥古斯丁选集 （卷二，37章） Chapter 6 [IV.]— The Teaching of Law Without the Life-Giving Spirit is The Letter that Kills. 第六章[IV.]——没有赐生命之灵的律法教训就是杀死人的字句 For that teaching which brings to us the command to live in chastity and righteousness is the letter that kills, unless accompanied with the spirit that gives life. For that is not the sole meaning of the passage, The letter kills, but the spirit gives life, 2 Corinthians 3:6 which merely prescribes that we should not take in the literal sense any figurative phrase which in the proper meaning of its words would produce only nonsense, but should consider what else it signifies, nourishing the inner man by our spiritual intelligence, since being carnally-minded is death, while to be spiritually-minded is life and peace. Romans 8:6 If, for instance, a man were to take in a literal and carnal sense much that is written in the Song of Solomon, he would minister not to the fruit of a luminous charity, but to the feeling of a libidinous desire. Therefore, the apostle is not to be confined to the limited application just mentioned, when he says, The letter kills, but the spirit gives life; 2 Corinthians 3:6 but this is also (and indeed especially) equivalent to what he says elsewhere in the plainest words: I had not known lust, except the law had said, You shall not covet; Romans 7:7 and again, immediately after: Sin, taking occasion by the commandment, deceived me, and by it slew me. Romans 7:11 Now from this you may see what is meant by the letter that kills. There is, of course, nothing said figuratively which is not to be accepted in its plain sense, when it is said, You shall not covet; but this is a very plain and salutary precept, and any man who shall fulfil it will have no sin at all. The apostle, indeed, purposely selected this general precept, in which he embraced everything, as if this were the voice of the law, prohibiting us from all sin, when he says, You shall not covet; for there is no sin committed except by evil concupiscence; so that the law which prohibits this is a good and praiseworthy law. But, when the Holy Ghost withholds His help, which inspires us with a good desire instead of this evil desire (in other words, diffuses love in our hearts), that law, however good in itself, only augments the evil desire by forbidding it. Just as the rush of water which flows incessantly in a particular direction, becomes more violent when it meets with any impediment, and when it has overcome the stoppage, falls in a greater bulk, and with increased impetuosity hurries forward in its downward course. In some strange way the very object which we covet becomes all the more pleasant when it is forbidden. And this is the sin which by the commandment deceives and by it slays, whenever transgression is actually added, which occurs not where there is no law. Romans 4:15 除非伴随着赐生命的灵，那些吩咐我们过一个贞洁并公义生活的教义就是杀死人的字句。 因为那不是那段话唯一的意思，字句杀死人，灵赐生命， 这段话仅仅告诉我们，我们不 应当只截取任何具有寓意之句子的字面意义，因为那些句子的正确字义不会产生任何意义 ，所以要句子所具有的其他意义，因为属於肉体的心思（carnally-minded）是死亡，在 同时属於灵的心思（spiritually-minded）乃是生命和平安。 如果，例如，一个人根据 所罗门的雅歌所写下的字义和肉体的意义，他就无法服侍出一个明确源自於慈善的果子， 而是一种肤浅的渴望。故此，当使徒说，字句杀死人，但是灵赐生命的时候， 并不会被 限制与上述的有限应用中，然而这也（事实上是，特别是）就是他在另一处所明言的：只 是非律法所说的，我不知何为贪心 ，并紧接着的：罪藉着机会，就藉着诫命引诱我，并 且杀了我。 如今您可以透过这些经文看见，字句杀死人的意义。当然，当经文说，你们 不当贪婪的时候，我们不能在违反明显的字义的情况下说出任何寓意的意义；这是一个明 显并有益的规范，任何人如要满足它就完全不能犯罪。然而，使徒刻意选择了这个规范， 在其中包含了一切，当他说，你们不当贪婪的时候，这句话就好像律法的声音一样，禁止 我们犯下任何的罪；若非有邪恶的色欲，就不会有任何的罪行；所以，禁止这件事的律法 是良善并值得我们称颂的。但是当圣灵扣住祂的帮助，这个帮助能启迪我们良善的渴望， 而不是邪恶的渴望（换句话说，把爱注入到我们的心中），虽然那个律法本身是良善的， 也不过就是透过辩论，禁止邪恶的渴望。就如同朝着一个固定方向流去的激流，当它遇见 任何阻挠的时候，就变得更为暴力，当它胜过任何阻碍，就落到更低贱的层次，更为冲动 的冲向它往下二性的道路。我们所贪婪的事物被禁止的时候，反而就会以某种奇怪的方式 成为令我们喜悦的。这就是我们被神的诫命误导所犯的罪，也残杀了我们，凡是没有律法 的地方，就是过犯不会增加的地方。 Chapter 7 [V.]— What is Proposed to Be Here Treated 第七章[V.]——此处当处理的问题 We will, however, consider, if you please, the whole of this passage of the apostle and thoroughly handle it, as the Lord shall enable us. For I want, if possible, to prove that the apostle's words, The letter kills, but the spirit gives life, do not refer to figurative phrases—although even in this sense a suitable signification might be obtained from them—but rather plainly to the law, which forbids whatever is evil. When I shall have proved this, it will more manifestly appear that to lead a holy life is the gift of God—not only because God has given a free-will to man, without which there is no living ill or well; nor only because He has given him a commandment to teach him how he ought to live; but because through the Holy Ghost He sheds love abroad in the hearts Romans 7:7 of those whom he foreknew, in order to predestinate them; whom He predestinated, that He might call them; whom He called, that he might justify them; and whom he justified, that He might glorify them. Romans 8:29-30 When this point also shall be cleared, you will, I think, see how vain it is to say that those things only are unexampled possibilities, which are the works of God—such as the passage of the camel through the needle's eye, which we have already referred to, and other similar cases, which to us no doubt are impossible, but easy enough to God; and that man's righteousness is not to be counted in this class of things, on the ground of its being properly man's work, not God's; although there is no reason for supposing, without an example, that his perfection exists, even if it is possible. That these assertions are vain will be clear enough, after it has been also plainly shown that even man's righteousness must be attributed to the operation of God, although not taking place without man's will; and we therefore cannot deny that his perfection is possible even in this life, because all things are possible with God, Mark 10:27 — both those which He accomplishes of His own sole will, and those which He appoints to be done with the cooperation with Himself of His creature's will. Accordingly, whatever of such things He does not effect is no doubt without an example in the way of accomplished facts, although with God it possesses both in His power the cause of its possibility, and in His wisdom the reason of its unreality. And should this cause be hidden from man, let him not forget that he is a man; nor charge God with folly simply because he cannot fully comprehend His wisdom. 如果您愿意，我们就当来思考使徒的这整段经文，并完整的处理它，就好像主所允许的。 如果可能，我希望证明使徒的话，字句杀死我，但是灵赐生命，并不是指着那些寓意的经 文——虽然在这个意义上，我们可以从它们汲取一种合适的意义——反而，就是指律法， 禁止一切都恶行。当我这样证明的时候，就会更清楚的证明唯有神的恩典才能引导我们迈 向一个圣洁的生命——不仅仅因为神已经把自由意志赐给了人，没有自由意志就没有善和 恶的生活；也不仅仅因为祂赐给人诫命，教导他应当如何生活；而是因为祂透过圣灵把爱 赐在所有祂所预知之人的心中， 为的是预定他们；他们为祂所预定，好叫祂能够呼召他 们；祂所呼召的，就被祂称义；被祂称义的，就能够被祂荣耀。 我认为，当您清楚这个 点的是，就会看见说那些事是不可能发生的范例是多麽的许可，那些事都是神的工作—— 就如同我们刚刚提过的，骆驼穿过针眼，或其他类似的范例，对我们而言肯定是不可能的 ，但是对神确是容易的；人的公义不能被算作这类的事件中，乃是因为那就是人的努力和 工作，而不是神的；虽然我们没有理由在没有范例的基础上假设，人的完全有任何存在的 可能性。那些断言是虚空的，这已经是非常的明显，特别是在圣经表明基本人的公义必须 被归於神的工作後，虽然没有人的定意就没有任何公义可言；因此，我们不能否认人在他 的一生中能够达到完全，因为对神凡事都是可能的 ——这包括根据祂的旨意所完成之事 物，并那些祂命定需要祂的被造之物的旨意和祂配合完成的事物。有监於此，凡祂所做的 毫无疑问的都没有任何被完成的事实，虽然神拥有使万事成为可能的能力，并在祂的智慧 中关於那些事无法实现的理由。如果这个理由对人是隐藏的，人就不当忘记自己仅仅是人 ；别愚蠢的仅仅因为无法完全理解神的智慧而攻击神。 Chapter 8.— Romans Interprets Corinthians 第八章——用罗马书诠释哥林多书 Attend, then, carefully, to the apostle while in his Epistle to the Romans he explains and clearly enough shows that what he wrote to the Corinthians, The letter kills, but the spirit gives life, 2 Corinthians 3:6 must be understood in the sense which we have already indicated—that the letter of the law, which teaches us not to commit sin, kills, if the life-giving spirit be absent, forasmuch as it causes sin to be known rather than avoided, and therefore to be increased rather than diminished, because to an evil concupiscense there is now added the transgression of the law. 我们要小心的观看使徒在他的罗马书中明白无误并清楚的表明，他所写个哥林多人的，就 是字句杀死人，灵赐生命 必须以我们已经指出的意义理解之——就是律法的字句教导我 们不要犯罪或杀人，如果缺少了赐生命的灵，就会使人更认识罪，而无法让人避免罪，罪 不但不会消失，反而会增加，因为一种邪恶的性慾如今被加入到干犯律法的行为中。 --

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