世人是否都正在尋求惟一的 天父上帝? (Is this world now seeking the only Heavenly Father the Lord?)

世人是否都正在尋求惟一的　天父上帝?  (Is this world now seeking the only Heavenly Father the Lord?)

盧國禮 (Francis Loo) 編11272022

[Note: Excerpts from the following books and translation in English by Francis Loo]

引言

從中國五千年來的歷史看, 我們可知道中國文化是自發性的, 不是出於移植, 所以從來未被任何外來的文化所征服.

中國文化有大的擴張力: 是王道, 不是霸道, 是道德性的, 不是強制性的; 偏於教育而不是偏於軍事政治和經濟的.

中國文化富有保守力, 綜合力, 和融化力, 而中國人對於外來文化也開朗吸收. 世界知名的五大宗教: 儒釋道耶回在中國有了悠久的歷史. 世界上能夠稱為集中東方文化之大成的, 首推中國, 次為日本. [參考徐松石牧師著, 基督教與中國文化].

Preface

Looking back at five thousand years of Chinese History, we know that the Chinese culture is self-evolving—not by transplanting; so far not been influenced by any invading outside culture.

Chinese culture is full of protecting power, the power to assimilate and dissolve. Chinese people also openly absorb outside culture. The five known religions: Confucius. Buddhism, Taoism, Christianity and Islam all have a long history in China.  The essence of Oriental Culture is China before Japan. (Reference 徐松石牧師著 (Rev. Chan Chung Shek), 基督教與中國文化 (Christianity and Chinese Culture).

天問

戰國時的詩人, 政客屈原 (生於公元前339年) 在他那篇 “天問” 裏, 一開始就問道:

且問: 往古最初的時候, 天地未分, 一切無有, 這事是誰傳說下來的? 天地未形成以前, 混沌一片, 這事憑什麼查考而知的? 日運月轉, 晝明夜晦, 誰能究知這到底是什麼道理? 天地剖半之後, 陰陽運轉, 無形無狀, 這形象是怎麼知道的? 白晝黑夜, 一明一暗, 推移交替, 是誰造為的? 陰氣, 陽氣, 相合而生萬物, 這是什麼原理和怎樣化生的? . . . . . . “ [參考王光前著, 老子今譯]. 

 Heavenly Questions

The politician Qu Yuan was a poet in the Warring States period.  He was born in 339 BC. In his writing Heavenly Questions, it starts off by firstly asking: In the ancient beginning, heaven and earth were not divided, nothing was in existence, who has passed down this to us? In the beginning, the earth was formless. Based on what we have discovered? The sun rises and sets; the moon wanes and full, bright days and dark nights, who will know the principles behind it? After the heavens and the earth were formed, nights (yin) and days (yang) exchanged in emptiness and formlessness. How do we know this? Bright days and dark nights exchanging by whom they are created? The air of Yin and the air of Yang combine to form all things. What is the original cause and how it evolves? [(Reference 王光前著(Wong Kwong Chin,老子今譯 (Translation of Laozi) ].

老子

生於公元前571年的老子以為化生天地萬物的是 “道”, 所以說:

道生一, 一生二, 二生三, 三生萬物. 萬物負音而抱陽, 沖氣而為和.

“一” 是造分地, 化生萬物的最初的一個總素, “二” 是天地, “三” 是陰陽, 陽氣及由陰陽二氣相合而生的和氣 . . . . . . 得和氣而生的萬物, 含有陰陽二氣, 如人有男女, 禽獸有雌雄, 萬物的陰陽兩性相合, 又能生出和氣, 這就是萬物所以能生生不息的原因. 所以說: “萬物負陰而抱陽, 沖氣而為和.”  “沖”是合的意思, “和” 即和氣. [參考王光前著, 老子今譯].

老子說 ‘”道” 隱, 無名. 看不見的 “道” 也無名可稱的. 為什麼 “道” 又能生天地萬物呢? 老子又說: “有物混成, 先天地生, 寂兮廖兮, 獨立而不政, 周行而不殆, 可以為天地母. 昔不知其名, 字之曰道, 強為之名曰大 . . . . . . “道” 者, 萬物之奧.

莊子 “知北遊” 說: 東郭子問莊子曰: “所謂道, 惡乎在?”

莊子曰: “無所不在.” . . . . . . 總歸一句: 宇宙間的一切, 都是因 “道” 而成的.

老子說: “明反者, 道之動.” 意思是: “道” 是朝相反方向運動的, 這就是 “道” 所以生天地萬物的原理. 老子接著說: “天下萬物生於有, 有生於無”. “有”, “無” 相對, 正是朝相反的方向走, 有這種運作, 才能生出天地萬物來.老子又說: “無名, 天地之始, 有名萬物之母.” 所以說: “人法地, 地法天, 天法道, 道法自然.” . . . . . . “道常無為而無不為.” 就是 “天成”. 大自然的雄奇壯觀, 是這緣故. [參考王光前著, 老子今譯].

Laozi

Laozi was born in 571 BC. He thought all things were formed in “Tao”. Therefore he said: “Tao begets one, one begets two, two begets three and three begets all things. All things having Yin and Yang saturate in the air of harmony. “Saturate” means unity and “Harmony” means harmonious relations.[Reference 王光前著(Wong Kwong Chin,老子今譯 (Translation of Laozi)] .

Laozi said: Tao is hidden –no name and invisible. But why is it Tao can beget all things in heavens and earth? Laozi said again: “All things were formed in heavens and earth in tranquillity and emptiness independently, persevering diligently as by the Mother of heavens and earth.  Not knowing its name, just name it “Tao”. Tao is the mystery of all things.

Zhuangzi in his Travel North  “Tung Kok Zi asked Zhuangzi, ‘ Is ”Tao” really in existence?’

Zhuangzi said ” omnipresence” . . . . . . .  In a nutshell, all things in the heavens and earth are caused to form by “Tao”.

Laozi said: “The flip side is Tao in action”. This means “Tao” acts in opposite direction. This is the theory of “Tao” begetting all things. Laozi continued to say, “All things in heavens and earth exist from nothingness acting in opposite directions. Thusly all things exist in heavens and earth.” Again Laozi said, “No Name is the beginning of heavens and earth. The Name is the Mother of all things.” Therefore “human on earth, earth from heavens, heavens from Tao and Tao from the Natural. “. . . . . .  “Tao is constant, doing nothing but doing all things.” “This is creation”—the grandeur of heavens and earth. [(Reference 王光前著(Wong Kwong Chin,老子今譯 (Translation of Laozi) ].

基督教與中國文化

今天, 一般中國人都當基督教是 “洋教”. 但是, 我們如果細心去研究, 中國經典裏已經有記載上帝多次. [參考陳慰中博士著, 共同的上帝].

Christianity and Chinese Culture

Nowadays, most Chinese people consider Christianity a western religion.  But, if we carefully studied the ancient Chinese literature therein we’d have found the mention of the Lord many times.[Reference 陳慰中博士著 (Dr. Chan Wai Jung)  共同的上帝, The Mutual God.]

中國文化與希伯來文化有許多相同的地方. 例如以家庭為政教的基礎, 以孝順為人事的要端, 以造化為最高的神明, 以齋戒為自潔的條件, 以長子為宗祧的寄託, 以羊兒為吉祥的徵兆, 諸如此類, 希伯來人的社會思想, 與中國人十分接近. 所不同的, 只是希伯來文化, 對於耶和華為主的意念特別發明. 而中國文化, 則對於上帝臨格的意念, 模糊不清, 存而不詳罷了. [參考徐松石著, 基督教與中國文化]..

There are a lot of similarities between Chinese culture and Hebrew culture. For instance, families are the foundations of politics and education, filial love is the cornerstones of human affairs, nature is the highest Spirit of God, starving is for self-cleansing, the eldest son is the head of the family, the sheep is auspicious, and so on. All these have close similarities in both the Chinese and Hebrew societies. But the only difference is that the Hebrew culture demonstrates the Lord, God, and the Chinese people are unclear about the presence of God in their culture. (Reference 徐松石牧師著(Rev. Chan Chung Shek), 基督教與中國文化 (Christianity and Chinese Culture).

以賽亞書四十九章12, 13節: “看哪, 這些從遠方來, 這些從北方, 從西方來, 這些從秦國來. 諸天哪, 應當歡呼. 大地啊, 應當快樂. 眾山哪, 應當發聲歌唱. 因為耶和華已經安慰祂的百姓, 也要憐恤祂的困苦之民.”

有人說, 這裏所題的秦國, 乃指中國西周時代諸侯邦國的秦 (約公元前901-905年) [參考徐松石著, 基督教與中國文化].

Isaiah 49:12-13:   “See, they will come from afar — some from the north, some from the west, some from the land of Aswan.    Shout for joy, O heavens; rejoice, O earth; burst into song, O mountains!  For the LORD comforts his people, and will have compassion on the afflicted ones.”

It is said that the Aswan as mentioned above was related to Western Zhou Dynasty in China (901-905BC) [(Reference 徐松石牧師著(Rev. Chan Chung Shek), 基督教與中國文化 (Christianity and Chinese Culture).

甲骨文 [參考陳慰中博士著,共同的上帝]

甲骨文有關於上帝卜辭多至幾百片, 如上帝命令下雨, 上帝下令作風, 上帝降災, 上帝授我福佑等. 商代 [約公元前1600-1046年] 人民認為, 對上帝進行祭祀, 上帝就降臨人間. 天上的上帝不但統率自然界 . . . . . . 也是人間的君主帝王. 中國古代的君主是天上的上帝, 後來發展到人間的天子. 

Oracle bone script. [Reference 陳慰中博士著 (Dr. Chan Wai Jung)  共同的上帝, The Mutual God.]

Oracle bone script casting records refer to the Lord God hundreds of times. For instance, God ordered rainfall, God called the wind, God showered down disasters, God provided my blessings.  .   .   .  In Sheun Dynasty [Circa 1600-1046BC] people believed that by worshiping the God the Lord God would come down to earth. And the heavenly God not only ruled Nature but also became the King of the people on earth. In ancient China, the King was the Lord God of heaven. Over time, he had evolved to be the son of Tin (Heaven) on earth.

甲骨文對上帝的慨念:

* 上帝是至高主宰, “榮耀歸與至高的上帝” (路加福音 2:14).

* 上帝是惟一的上帝, 正如: “聽啊, 以色列, 你們的主宰是獨一的上帝” (申命記 6:４).

* 上帝是人間的君主帝王, 正如: 聖經所載, “因為上帝是全地的王” (詩篇 47:7).

* 上帝曾降臨, 正如 “道成肉身, 住在我們中間” (約翰福音 1:14).

Oracle bone script records’ perception of God:

·         God is the highest.  “Glory to God in the highest (Luke 2:14a).”

·         God is the only God.           “Hear, O Israel: The Lord our God, the Lord is one (Deuteronomy 6:4).”

·         God is the King of the world.         “For God is the King of all the earth (Psalms 47:7a)”.

·         God once descended.        “The Word became flesh and made his dwelling among us. (John 1:14a).”

尚書裏提到上帝四十五次, 其慨念和信仰都和基督教聖經的教導互相符合. 陳慰中博士他的研究中國經典結論指出 “上帝” 和聖經裏的 “上帝” 是同一位的. “上帝” 含意有 “上” 國度的皇. 耶穌常提到 “天國” 和 “上帝的國”.

Shangshu (also known as The Book of Documents or Classic of History) in which the Lord God was mentioned 45 times. Its perception and faith confirm the teaching of the Christian Bible.  The conclusion drawn by Dr. Chan Wai Jung in his study of ancient Chinese literature points out that the” Lord God” in reference is the same “God” – implying “the highest” Kingdom of God.  Jesus frequently said “Kingdom in Heaven” and “Kingdom of God.”

中國古代提到 “天” 的次數比”上帝” 多, 可能和以色列的宗教相同, 避免提起聖上帝的名, 以 “天” 代替. 古人要慎重敬畏這名, 故一般上來說就用 “天” 代替.

In ancient China, the word “Tin” was mentioned more times than the word “God”.  Possibly like the Israelites in their religion avoiding the sacred name God, the Chinese mentioned “Tin” (Heavens) instead in their worship for fear of God.

四書五經

大學, 中庸, 論語, 孟子, 這四本通稱為四書. 周易, 書經, 詩經, 禮記, 春秋, 這五本被稱為五經. 周易是四書的思想來源. 總合起來是中國古代傳統的經典, 也是中國文化的學術的根基寶庫.

Four Books and Five Classics

The Great Learning, The Doctrine of Mean, Analects of Confucius, and Mencius are generally known as the Four Books. Zhou Yi (also known as Yi Jing, I Ching, Book of Changes or Classic of Changes), Book of Documents (also known as Classic of History or Shangshu), The Classic of Poetry (also known as Shijing or Shih-ching, Book of Songs, Book of Odes), Book of Rites (also known as Liji) and The Spring-Autumn Annals are known as the Five Books. Zhou Yi is the source of thoughts for the Four Books. In total, all Books and Classics are ancient Chines traditional literature and the foundation and treasure of Chinese culture.

周易

一般學者認為周易的來源可能是最早的, 開始於公元前3322年, 距今已五千多年了. 周易是 [中國文化] 後世一切學術所宗.

Zhou Yi (Book of Changes)

Most learned scholars reckon that Zhou Yi is the most ancient literature, beginning in 3322BC — over 5000 years ago. Zhou Yi is the “tapestry of Chinese cultures, races, and customs” of the later generations to come.

尚書

尚書又名書經, 是中國最早一部歷史文獻編集. 尚書從堯, 舜, 夏禹, 商湯, 周武開始, 一直到秦誓. 具備後世文章的體式, . . . . . . 是研究古代史學, 哲學及宗教的重要材料. 從宗教角度看, 尚書啟示了許多上帝聖質, 增加了人類對上帝的慨念. 指出東西方對上帝信仰的共同點.

Shangshu (Book of Documents)

It is the most ancient edition of Chinese History, beginning from the Emperors of Yao [2324BC-2255BC], Shun [2294BC-2184BC], Xia [circa 2070BC-1600BC], Shang [founded in circa 1600BC], Zhou [1046BC-771BC; 770BC-256BC] until the fall of Qin State [221-207BC]. Shangshu (Book of Documents) has provided all genres of literature for the generations to come. It is essential material for the study of ancient history, philosophy and religions.  It has revealed much of the holiness of God, increasing more human understanding of God, and pointing towards the commonality in the faith of God both in the Orient and the Occident.

 詩經

詩經是中國最早的詩歌集. 後因經過孔子 [公元前551-479年] 的整理, 故稱為詩經. 現共有305篇, 內容由風, 雅, 頌三部組成. 風, 即國風 (民間風土之音); 雅有大雅和小雅 (王聲或雅樂); 頌 (廟堂詩歌), 歌頌贊美上帝和祖先的功德, 並祈求神性的祝福. 這些詩可以說都是周詩, 大約從西周初年開始, 到春秋時代共五百多年間產生的.

Shih-ching (Classic of Poetry, also known as Shijing, Book of Songs, Book of Odes)

It is the most ancient book of poetry edited and re-named by Confucius (551BC-479BC) as Shih-ching, which now has 305 poems. Its contents contain three genres: “Fung”, “Nga” and “Chung”. That is folklore, imperial and country songs and religious canticles for lauding God and ancestors for their good deeds. And asking God for His Holy blessing.  All these are poetry of the West Zhou to the States of Spring-Autumn recorded over 500 years. 

禮記

陳慰中博士的研究, 他發現四十九篇裏, 幾乎都和祭祀有關, 上帝被提到共三十五次.

Liji (Book of Rites)

 Dr. Chan Wai Jung in his study of Liji has found out the name God has been mentioned in 49 articles.

春秋

春秋是魯國的歷史, 是魯諸侯的歷史. 春秋是孔子著作的. 春秋多次提到魯國欲祭天, 但多次失敗. 孔子反對魯人的儀典, 認為是非禮的僭祭.

The Spring-Autumn Annals

It is the history of Lu State and its rulers in about 1100 BC. The author was Confucius. The rulers wished to worship “Tin” (God) but in vain for their ways of worship as commented by Confucius was unseemliness.

舊約聖經申命記十二章13-14節, 上帝對以色列人民說, “你要謹慎, 不可在你看中的各處獻燔祭. 惟獨上帝從你那一支派中所選擇的地方, 你就要在那裏獻祭, 行我一切所吩咐你

的.”

God said to the Israelites:

“Be careful not to sacrifice your burnt offering anywhere you, please. Offer them only at the place the Lord will choose in one of your tribes, and there observe everything I command you (Deuteronomy 12:13-14)’”

論語

宋朝 [公元960-1279] 儒學家朱子 [生於公元1130] 把論語, 大學, 中庸, 孟子列為 “四書”. 論語的來歷, 一般認為是孔子與弟子們對答的記錄, 是孔子去世後不久編成的, 共十二篇, 有孔子寶貴的教訓和可以學習到孔子對上帝的祭祀和態度.

Analects of Confucius

The Song dynasty was an imperial dynasty of China (960BC-1279BC).  Zhu Xi (Chu Hsi) born in 1130BC was a Chinese calligrapher, historian, philosopher, poet and politician during the Song dynasty. He collated The Great Learning, The Doctrine of Mean, Analects of Confucius, and Mencius into one called The Four Books.

Analects of Confucius has been recognized as records from the exchange of conversations between Confucius and his disciples.  Soon after Confucius’ death, the records had been edited into a book of 12 Chapters, which contain Confucius’ teaching and his stateliness toward worshiping God that we ought to learn. 

大學

四書的大學是強調 “誠” 的意義 . . . . . . 應該時刻注意上天賜下光明使命. 大學的結語提到財, 利, 和 義. 要增加財富有光明的真道; 生產財富的人要多, 消費財富的人要少, 生產財富的人要快, 消費財富的人要慢, 那麼國家的財富就充足了.

The Book of Great Learning

It is one of the Four Books that emphasizes the meaning of fidelity and ought to always be aware of the holy command from Tin (God).  In its conclusion, the subjects being brought up are things like fortune, prosperity, and righteousness.   There is a right way honourable and true to increase fortune. There should be more people productive and not as many consumers. The productive people are efficient and the consumers are slow in consuming. Then the country will have accumulative wealth.

仁者以財富來做有益他人的事. 不仁者以財富來作有益自己的事. “國不以利為利”. 新約聖經馬太福音 (六章三十三節)有記載耶穌說: “你們要先追求上帝的國度和祂的義. 這些東西都要加給你們了”.

The righteous people will use their wealth to benefit others; the unrighteous will use wealth for self-benefitting. “A nation must not just depend on wealth”.  In New Testament Bible Mathew 6:33, Jesus says, “Seek first his kingdom and his righteousness, and all these things will be given to you as well.”

大學的出發點是個人的修身, 但是最高的目標是平天下. [修身, 齊家, 治國, 平天下.] 這就是耶穌所說的 “上帝的國度”. 聖經不單只注重個人的修身得救, 還強調高峰的上帝國度來

臨, 他在地上如同天上, 平天下也.

The Book of Great Learning is teaching self-cultivation to achieve the highest goal of home sweet home, proper governance of the country, and peace on earth.  Exactly as Jesus says, “The kingdom of God”.  The Bible emphasizes redemption and self-cultivation and the coming of God’s kingdom on earth as it is in Heaven—peace on earth. 

中庸

四書的中庸本來記載在禮記之三十一篇, 後來被列入四書之內. 中庸是中誠, 執中, 中道. 陳慰中博士認為中庸是研究人性和大自然的辯證法. 中庸一開始便說明何為性, 道, 教.

“天命之謂性, 卒性之為道, 修道之為教.”

凡人性和大自然的自然性, 都是天命注定, 從天生而來. 順著這個天命之性就是道. 修整這個道德就是教. “天下至誠, 為能盡其性, 能盡其性, 則能盡人之性, 能盡人之性, 則能盡物之性, 能盡物之性, 才可以贊天地之化育, 可以贊天地之化育, 則可以與天地參矣.

人是天地的執中, 中和, 中誠. 人性是天地的相輔相成. 人性里面有天性, 地性. “故君子以人治人, 改而止. “忠恕違道不遠, 施諸己而不願, 亦勿施予人.”

忠恕和寬容赦己, 能饒恕別人, 是盡恕的修義. 赦免別人是上帝的本質, “忠恕違道不遠”. 新約聖經馬太福音六章12節: “饒恕我們的罪, 如同我們饒恕別人的罪.” 你們饒恕別人的罪過, 你們的天父也必饒恕你們的罪過. 你們不饒恕人們的罪過, 你們的天父也必不饒恕你們的罪過.”

The Doctrine of Mean

This book was originally in Chapter 31 of the Liji (Book of Rites) and it was included later in the Four Books.  The doctrine of Mean is about fidelity, walking the mid-way, or middle path.  Dr. Chan Wai Jung in his study concludes that the Doctrine of Mean is a dialectical method of studying human nature and nature. The Book begins with explanations of what is personality, truth and, education.

“Personality is God’s will; acquiring the holy personality is truth; personality and truth are the wills of God. A personality that conforms to God’s will is truth, the cultivation of which is education.

The world will live up to the state of fidelity only if human beings are conforming God’s will.  If humanity abided by God’s will, they would live out true human nature. If human beings can live up to their true fidelity, they will have a full understanding of all things.  Then human beings will laud the creation of heavens and earth and they can become their good stewards.

孟子

孟子是四書的最後一本. 朱熹贊成孟子之書是孟子自作. 秦焚書坑儒時, 孟子這書并未被燒滅. 孟子這書提到上帝三次, 富有神學慨念.

舊約聖經何西亞書十二章6節: “所以你常歸向你的上帝, 謹守慈愛, 公義, 常常等候你的上帝.” 上帝是仁慈的上帝并非沒有公義. 仁慈和公義分不開, 仁道也與法治分不開.

Mencius is the last one in the Four Books, and Zhu Xi (Chu His) affirmed that Mencius was the author.  In the Qin State works of literature were burnt and scholars were buried alive.  The Book of Mencius was missed. In Mencius, the Lord God was mentioned three times in the context of theology.

 Hosea 6:12 (Old Testament, Bible): “But you must return to your God; maintain love and justice, and wait for your God always.” God is loving kindness but not without justice. Clemency and justice are inseparable; the path of humanity and the rule of law are also inseparable.

孟子的仁道是順服仁道的現實, 這是上帝的天命. 國家之滅亡, 因失去仁道. 孟子的仁道乃主張政治應該接受歷史必然的發展.

新約聖經馬太福音六章10節: “願上帝的國降臨. 願上帝的旨意行在地上, 如同行在天上.” 羅馬書十三章1節: “在上有權柄的, 人人當順服祂. 因為沒有權柄不是出於上帝的. 凡掌權的都是上帝所命的.” 歷史的必然性乃上帝的國降臨在地上, 如同在天上, 則仁道的成份越來越多. 仁道的仁政發展是出於上帝的. 所有仁政掌權者都是上帝所命的, 其終目的乃 “四海之內, 皆兄弟也.”

Mencius’ teaching of righteousness is abiding by the reality of righteousness. That is the command of God (Tin). The collapse of a nation is due to not walking on the path of humanity. Mencius was teaching the path of humanity and advocated for politically accepting historical development as a must.

Mathew 6:10 (New Testament, Bible):  “. . . Your kingdom comes, your will be done on earth as it is in heaven.” Romans 13:1 “Everyone must submit himself to the governing authorities, for there is no authority except that which God has established.” Historically the kingdom of God must come and God’s will be done on earth as it is in heaven. The path of humanity is being developed more and more as it is from God in the governance of the people. All those ruling were in God’s command to reach the goal: “All are brothers (sisters) in the world.”

孟子最後說: “盡其心者, 知其性也. 知其性, 則知天矣. 存其心, 養其性, 所以事天也.” . . . . . . 仁政是從心開始, . . . . . . 仁政的結果是天道 . . . . . . 新約聖經路加福音十七章21節, 耶穌回答說: “上帝的國來到, 不是眼睛所能見的. 人也不得說, 看啊, 在這里. 因為上帝的國在你們心里.” 盡其心者, 知其性也.上帝的國就在我們心里. 上帝的國乃人心里的善性也. 善性乃天命也.

In conclusion, Mencius said, “In the fullness of your heart, you’ll know your personality; having known your personality, you’ll understand Tin (God). In your heart, cultivate your personality and then serve Tin (God).  … Righteous governance begins in the hearts. … The result is the way of Tin (God). …Luke 17:20a-21 (New Testament, Bible): In His reply, Jesus said, ”The kingdom of God does not come with your careful observation, nor will people say, ‘Here it is’ or ‘There it is,’ because the kingdom of God is within you,” In the fullness of your heart, you’ll know your personality. The kingdom of God is within our hearts—our hearts of righteous personality. The will of Tin (God) is for you to have a righteous personality or heart.

孟子全書, 有高上的神學哲理. 有屬天啟示. 孟子生於公元前390年, 耶穌生於公元前五年, 相差三百多年. 陳慰中博士認為四書五經的上帝和聖經的上帝是同一位. 因此上帝是我們大家在天上的父. [參考: 陳慰中博士著, 共同的上帝].

The Book of Mencius has a high level of theological phycology in the revelation of Tin (Heavens).  Mencius was born in 390 BC and Jesus was born in 5 BC.  Dr. Chan Wai Jung reckons that the God mentioned in the Four Books and Five Classics is the same God in Bible. Therefore, the Lord God is our Father in Heaven. [Reference 陳慰中博士著 (Dr. Chan Wai Jung)  共同的上帝, The Mutual God.]

結語

上文是編者讀書的一些慨念, 擇要了一些資料, 願與弟兄姊妹分享. 如有興趣更深入瞭解其內容, 請看原著如下:

老子今譯, 王光前著, 名家出版社印行.

基督教與中國文化, 徐松石著, 浸信會出版印行.

共同的上帝, 加拿大陳慰中博士著, 加拿大維多利亞中華學院出版社.

Conclusion

The above passage epitomizes the essence of my ken I wish to share with Christian brothers and sisters.  If you’re interested in going further, please read the original writings listed below:

陳慰中博士著 (Dr. Chan Wai Jung), 共同的上帝 (The Mutual God).

徐松石牧師著 (Rev. Chan Chung Shek), 基督教與中國文化 (Christianity and Chinese Culture).

王光前著(Wong Kwong Chin),老子今譯 (Translation of Laozi). 

讀後感

編者覺得, 歷史和經驗都告訴我們人類是 “天” 生的, 就是上帝所造的. 事實上, 由始至現代, 人類都在尋求認識他們的 “神”, 心願得神的寬恕, 重建和好的關係, 享受到良善和喜樂的永恆生命, 不單在此生, 而在永恆裏. 這是正確的, 是善與美的天生性情. 不過, 人的自我本性 [ego], 驅使們偏行己路, 自以為是. 當一個人走到高峰時, 便不知不覺, 自信自己為權力之極, 無人可勝, 便忘掉人的極限, 無神的存在. 歷史重演又重演. 人類還未醒覺. . . . . .

Afterthoughts

I believe historical experiences have told us that humankind was born from “TIN”—God’s creation.  From the beginning, till now human beings have been searching for God hoping for a pardon from God and reconciliation with Him.  So humankind can live a righteous and joyful life and in eternity.  This is right because righteousness and beauty are heavenly creations. But our egoistic characters lead our ways with self-pride. When they have climbed to the peak of their lives, obliviously they would believe they would have absolute power above all others.  They have forgotten their limitation in this world and God. History repeated and repeated itself. Humankind is still asleep.

Let us give more thought to the content of Jesus’ talk with a Samaritan woman in John 4:21-26 (New Testament, Bible):

新約聖經約翰福音第四章 “耶穌與撒瑪利亞婦人談話” 的內容我們要細心思考.

		“耶 穌 說 , 婦 人 , 你 當 信 我 , 時 候 將 到 , 你 們 拜 父 , 也 不 在 這 山 上 , 也 不 在 耶 路 撒 冷.
		你 們 所 拜 的 . 你 們 不 知 道 . 我 們 所 拜 的 , 我 們 知 道 . 因 為 救 恩 是 從 猶 太 人 出 來 的 .
		時 候 將 到 , 如 今 就 是 了 . 那 真 正 拜 父 的 , 要 用 心 靈 和 誠 實 拜 他 . 因 為 父 要 這 樣 的 人 拜 他 .
		神 是 個 靈 , 〔 或 無 個 字 〕 所 以 拜 他 的 , 必 須 用 心 靈 和 誠 實 拜 他 .
		婦 人 說 , 我 知 道 彌 賽 亞 , （ 就 是 那 稱 為 基 督 的 ） 要 來 . 他 來 了 , 必 將 一 切 的 事 都 告 訴 我 們 .
		耶 穌 說 , 這 和 你 說 話 的 就 是 他 . . . . . .” 阿 們 .
				“Jesus said to her, Woman, take my word for this; the time is coming when you will not give worship to the Father on this mountain or in Jerusalem.
				You give worship, but without knowledge of what you are worshipping: we give worship to what we know of for salvation comes from the Jews.
				But the time is coming and is even now here when the true worshippers will give worship to the Father in the true way of the spirit, for these are the worshippers desired by the Father.
				God is Spirit: then let his worshippers give him worship in the true way of the spirit.
				The woman said to him, I am certain that the Messiah, who is named Christ, is coming; when he comes he will make all things clear to us.
				Jesus said to her, I, who am talking to you, am he.”… Amen.