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基督徒世界观 译介圣经神学

 
 
 

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神学问答15:文法历史法抵触更完整的意义?  

2010-10-17 08:44:00|  分类: 改革宗神学 |  标签: |举报 |字号 订阅

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【神学问答】

15. 文法历史释经法会不会抵触更完整的意义?


Is a grammatical-historical hermeneutic opposed to sensus plenior?
诚之译。
原文载于:http://www.monergism.com/thethreshold/articles/onsite/qna/opposedsensus.html

虽然这是今天多数人的意见,即否认字面、文法历史的释经法可以得出圣经经文任何更完整的意义,因为它违反了一个原则,就是每段经文只有一个意义,但是事实上,这种理解更多是根据一种自然主义式的,或拘泥于字义的解经法的理解,而不是早期教父及改教家的文法历史释经法的理解。但更为重要的是,否认有更完整(深刻)的意义是与经文本身的见证直接抵触的——即经文关于它们要如何被阅读,如何被理解的见证。整本旧约圣经给了详尽的指示,就是历史事件和人物的记载,虽然它们必须“字面地”按照中时间空间中发生的实际事件来阅读,但是它们经常是要表达更深的事(signify something deeper),与上帝永恒的设计有关的事。例如,雅各和以扫在母亲的肚内相争,虽然是真实的历史事件,圣经却明确地说这是在表明以色列和以东的争斗(创25:22-23);其他的事也是如此。
Although it is a common sentiment today to deny that a literal, grammatical-historical hermeneutic could allow for any sensus plenior in the text of scriptures, because it would violate the principle of each text having only one meaning, the simple fact is that this understanding is based more upon a naturalistic, or literalizing hermeneutic, than the grammatical-historical hermeneutic of the Church Fathers and Reformers. But more to the point, this denial of sensus plenior is in direct contradiction to the testimony of the scriptures themselves, as to how they should be read and understood. Throughout the Old Testament, the bible gives explicit indication that the historical events and persons recorded, although they must be read “literally” as actual events in time and space, very often signify something deeper, that has to do with God's eternal design; for instance, Jacob and Esau's struggling together in the womb, although a real historical occurrence, is expressly said to indicate the future struggle of the nations of Israel and Edom (Gen. 25:22-23); and so also with many other things.

此外,新约藉著清楚的宣告和例子同时教导,整本旧约有一个属灵和基督中心的意义,所有记录下来的历史事件都指向基督(参见林前10:11;来8:5;路24:44-48;另参加4:21-23;彼前3:20-22;太2:15;12:39-40)。此外,有关以色列、会幕等等的预言,牵涉到与基督和教会的更深的意义,而根据这个更深的意义,它们都得到了终极的应验(参见徒15:14-17;来8:8-13;10:14-22;林后1:20);诗篇,虽然它们经常直接是指大卫,最终仍然是指向基督,大卫的后裔(参见太13:35;约13:18;徒2:25-32;来2:11-14);旧约其他的部分也是如此(例如,弗5:30-32)。
Furthermore, the New Testament teaches both by clear declaration and example that the whole Old Testament has a spiritual and Christ-centered meaning, to which all the recorded historical occurrences point (cf. 1 Cor. 10:11; Heb. 8:5; Luke 24:44-48; and also Gal. 4:21-31; 1 Pet. 3:20-22; Mat. 2:15; 12:39-40). Moreover, the prophecies which had to do with Israel, the tabernacle, and so on, had a deeper meaning, involving Christ and the Church, and were ultimately fulfilled according to this deeper meaning (cf. Acts 15:14-17; Heb. 8:8-13; 10:14-22; 2 Cor. 1:20); the Psalms, although they often had an immediate reference to David, still had an ultimate reference to Christ, the seed of David (cf. Mat. 13:35; John 13:18; Acts 2:25-32; Heb. 2:11-14); and so with every part of the Old Testament (e.g. Eph. 5:30-32).

很常见的是,那些反对有任何更深的意义的人会争论说,经文中有任何更深的意义是表明,要得到这个更深的意义必须打开圣经,然后根据诠释者一时的灵感,容让幻想加以寓意化。然而事实上,更完整的意义这个原则,或换句话说,用预表法来理解旧约的每个部分,是与幻想式的寓意解经有着巨大的不同的,因为它乃是根植于实际的、确凿的历史,且永远唯独与基督和祂的救赎工作连在一起的。这些原则,是从每一处新约对旧约的阐释所产生出来的,这会让所有的诠释不至于偏离真理。
Often, those who argue against any sensus plenior in scripture indicate that, to allow this deeper sense would be to open up the bible to fanciful allegorizing, according to the whims of the interpreter; but in fact, the principle of sensus plenior, or in other words, the typological understanding of every part of the Old Testament, is vastly different from fanciful allegorizing, for it is rooted in actual, concrete history, and tethered always to Christ and his redemptive work alone; these principles, which are borne out everywhere in New Testament expositions of Old Testament scriptures, will keep all interpretation from wandering astray from the truth.
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