看見『某君』惡意並刻意的玩『文字遊戲』，要把『不遵守律法』的帽子戴在鄙派頭上。 這種做法相信大家都看得見。 不過，針對以『文字遊戲』的方式玩弄『守不守律法』的觀念，奧古斯丁曾經寫了一篇名 為《論靈與字句》（和合本把此處的『靈』翻譯為『精意』），對這個問題提供了非常精 闢的解釋。特別摘錄兩段供大家參考。當然，如果區區不才『敢』引用奧古斯丁的語錄， 就代表鄙派的教導和奧古斯丁一致。 這樣，大家就能夠比較清楚的看見神學爭議的核心---靠『自己』守律法？抑或是，靠『 （內住的聖靈與我們的靈聯合成為的一）靈』守律法？:) 很可惜的是，『某君』只看見『字句』，看不見『聖靈/基督』，乃『真律法主義者』也！ =================================== On the Spirit and the Letter 論靈與字句 Extract from Augustine's Retractions (Book II, Chapter 37)/摘錄自奧古斯丁選集 （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.]——沒有賜生命之靈的律法教訓就是殺死人的字句 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 除非伴隨著賜生命的靈，那些吩咐我們過一個貞潔並公義生活的教義就是殺死人的字句。 因為那不是那段話唯一的意思，字句殺死人，靈賜生命， 這段話僅僅告訴我們，我們不 應當只截取任何具有寓意之句子的字面意義，因為那些句子的正確字義不會產生任何意義 ，所以要句子所具有的其他意義，因為屬於肉體的心思（carnally-minded）是死亡，在 同時屬於靈的心思（spiritually-minded）乃是生命和平安。 如果，例如，一個人根據 所羅門的雅歌所寫下的字義和肉體的意義，他就無法服侍出一個明確源自於慈善的果子， 而是一種膚淺的渴望。故此，當使徒說，字句殺死人，但是靈賜生命的時候， 並不會被 限制與上述的有限應用中，然而這也（事實上是，特別是）就是他在另一處所明言的：只 是非律法所說的，我不知何為貪心 ，並緊接著的：罪藉著機會，就藉著誡命引誘我，並 且殺了我。 如今您可以透過這些經文看見，字句殺死人的意義。當然，當經文說，你們 不當貪婪的時候，我們不能在違反明顯的字義的情況下說出任何寓意的意義；這是一個明 顯並有益的規範，任何人如要滿足它就完全不能犯罪。然而，使徒刻意選擇了這個規範， 在其中包含了一切，當他說，你們不當貪婪的時候，這句話就好像律法的聲音一樣，禁止 我們犯下任何的罪；若非有邪惡的色欲，就不會有任何的罪行；所以，禁止這件事的律法 是良善並值得我們稱頌的。但是當聖靈扣住祂的幫助，這個幫助能啟迪我們良善的渴望， 而不是邪惡的渴望（換句話說，把愛注入到我們的心中），雖然那個律法本身是良善的， 也不過就是透過辯論，禁止邪惡的渴望。就如同朝著一個固定方向流去的激流，當它遇見 任何阻撓的時候，就變得更為暴力，當它勝過任何阻礙，就落到更低賤的層次，更為衝動 的沖向它往下二性的道路。我們所貪婪的事物被禁止的時候，反而就會以某種奇怪的方式 成為令我們喜悅的。這就是我們被神的誡命誤導所犯的罪，也殘殺了我們，凡是沒有律法 的地方，就是過犯不會增加的地方。 Chapter 7 [V.]— What is Proposed to Be Here Treated 第七章[V.]——此處當處理的問題 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. 如果您願意，我們就當來思考使徒的這整段經文，並完整的處理它，就好像主所允許的。 如果可能，我希望證明使徒的話，字句殺死我，但是靈賜生命，並不是指著那些寓意的經 文——雖然在這個意義上，我們可以從它們汲取一種合適的意義——反而，就是指律法， 禁止一切都惡行。當我這樣證明的時候，就會更清楚的證明唯有神的恩典才能引導我們邁 向一個聖潔的生命——不僅僅因為神已經把自由意志賜給了人，沒有自由意志就沒有善和 惡的生活；也不僅僅因為祂賜給人誡命，教導他應當如何生活；而是因為祂透過聖靈把愛 賜在所有祂所預知之人的心中， 為的是預定他們；他們為祂所預定，好叫祂能夠呼召他 們；祂所呼召的，就被祂稱義；被祂稱義的，就能夠被祂榮耀。 我認為，當您清楚這個 點的是，就會看見說那些事是不可能發生的範例是多麼的許可，那些事都是神的工作—— 就如同我們剛剛提過的，駱駝穿過針眼，或其他類似的範例，對我們而言肯定是不可能的 ，但是對神確是容易的；人的公義不能被算作這類的事件中，乃是因為那就是人的努力和 工作，而不是神的；雖然我們沒有理由在沒有範例的基礎上假設，人的完全有任何存在的 可能性。那些斷言是虛空的，這已經是非常的明顯，特別是在聖經表明基本人的公義必須 被歸於神的工作後，雖然沒有人的定意就沒有任何公義可言；因此，我們不能否認人在他 的一生中能夠達到完全，因為對神凡事都是可能的 ——這包括根據祂的旨意所完成之事 物，並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。有鑑於此，凡祂所做的 毫無疑問的都沒有任何被完成的事實，雖然神擁有使萬事成為可能的能力，並在祂的智慧 中關於那些事無法實現的理由。如果這個理由對人是隱藏的，人就不當忘記自己僅僅是人 ；別愚蠢的僅僅因為無法完全理解神的智慧而攻擊神。 Chapter 8.— Romans Interprets Corinthians 第八章——用羅馬書詮釋哥林多書 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. 我們要小心的觀看使徒在他的羅馬書中明白無誤並清楚的表明，他所寫個哥林多人的，就 是字句殺死人，靈賜生命 必須以我們已經指出的意義理解之——就是律法的字句教導我 們不要犯罪或殺人，如果缺少了賜生命的靈，就會使人更認識罪，而無法讓人避免罪，罪 不但不會消失，反而會增加，因為一種邪惡的性慾如今被加入到干犯律法的行為中。 --

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