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Theodicy in The Psalms 《诗篇》中的神正论
Pub Date : 2003-01-01 DOI: 10.1163/9789047402626_011
F. Lindström
In Psalms evil is usually existential and victim-orientated. Suffering is not a theoretical problem but an experienced reality. Consequently, two aspects of the modern so-called theodicy problem are in focus. (1) The role of the God of the petitioner: How does God engage with evil? What does God do to overcome it? Beside this practical aspect we can detect a more theoretical question: (2) Is suffering intelligible, or must evil, in its root and essence, remain irrational and mysterious? Characteristically, the experience of God’s passivity does not introduce a theoretical denial of God’s existence, but rather leads the sufferer into deep existential and religious tribulations. At heart of the psalmists’ tribulations lies not the theoretical doubt about God’s existence, but the practical experience of God’s temporary inactivity in this world. – God is absent, hiding etc. The tendency is not to blame the victim, but to fault the deity himself for this suffering. Experiences of being (unexplainably) abandoned by God belong to the historical and theological core of the Book of Psalms. Since experiences of the deity’s absence and of the irrationality of evil have formed many of the life situations mirrored in the psalms, the psalmists are not preoccupied with defending God and God’s rule. Rather, they accuse God himself. And contrary to what is often assumed as part of the agenda in much modern theological and philosophical debate these same experiences lead to a more dynamic notion of God. The YHWH of the psalms cannot be captured by traditional philosophical categories, such as omnipotence, omniscience, and omnipresence. The same is of course true of much of the theology of the Bible as a whole. Those categories, and many similar ones, e.g. ‘monism’, ‘pancausality’, do not help us to appreciate the theological panorama of YHWH’s role in human suffering. The power of YHWH, as is especially clear from the Book of Psalms, does not consist of his static omnipotence, but of his constant fight to defeat evil. – In the psalms, YHWH has no monopoly on power. Thus, our understanding of the terms ‘might’, ‘rule’, ‘power’ and so forth must, in the context of the psalms, be shaped by their expressive language of prayer and praise: divine power is revealed in the exaltation of God, in petition to God, in the cry to God, and in the hope for God. In the Book of Psalms, YHWH is the name of the God ‘from whom one expects everything good and to whom one turns in all tribulations’ (M. Luther). In contrast to the theodices from the Enlightenment up to the present time, the personal existential experiences of God by the individual and by the community in the psalms is not separated from the intellectual reflection. Nor is the articulation of both pain and hope absent in the psalms, as it is in the majority of those types of theodices. Thus ‘the just(ified) God’ is not sought within some sphere of experience outside the primary religious domain of experience. In this dom
在诗篇中,邪恶通常是存在的和以受害者为导向的。苦难不是一个理论问题,而是一个经历过的现实。因此,现代所谓神正论问题的两个方面成为焦点。(1)请愿者的上帝的角色:上帝如何与邪恶打交道?神做了什么来克服它?除了这个实际的方面之外,我们还可以发现一个更理论化的问题:(2)苦难是可以理解的吗?还是邪恶,就其根源和本质而言,一定是非理性的和神秘的?典型的是,上帝被动性的经历并没有引入对上帝存在的理论否认,而是将受害者带入深刻的存在主义和宗教苦难。诗篇作者苦难的核心不是对上帝存在的理论怀疑,而是上帝在这个世界上暂时不活动的实际经历。-上帝不在,躲藏等。这种倾向不是责怪受害者,而是责怪神自己造成了这种痛苦。被神抛弃的经历(无法解释地)属于诗篇的历史和神学核心。由于神的缺席和邪恶的非理性的经历已经形成了诗篇中反映的许多生活情境,诗篇的作者并没有全神贯注于捍卫上帝和上帝的统治。相反,他们指责上帝自己。与现代神学和哲学辩论中通常被认为是议程的一部分相反,这些同样的经历导致了对上帝更有活力的概念。诗篇中的耶和华不能被传统的哲学范畴所捕捉,如无所不能,无所不知,无所不在。当然,整个圣经的神学也是如此。这些类别,以及许多类似的类别,例如“一元论”,“轮回”,并不能帮助我们欣赏耶和华在人类苦难中所扮演的神学全景。耶和华的力量,从诗篇中特别清楚地看到,不是他静态的全能,而是他不断地与邪恶作斗争。-在诗篇中,耶和华并没有垄断权力。因此,我们对“可能”、“统治”、“权力”等词的理解,必须在诗篇的语境中,受到它们表达祈祷和赞美的语言的影响:神圣的力量是在对上帝的尊崇、对上帝的请愿、对上帝的呼喊和对上帝的希望中显示出来的。在《诗篇》中,耶和华是上帝的名字,“我们从他那里期待一切美好,在一切苦难中向他求助”(路德)。与启蒙运动至今的神学相比,诗篇中个人和群体对上帝的个人存在体验并没有与思想反思分开。在诗篇中也不是没有痛苦和希望的表达,就像在大多数这类诗篇中一样。因此,“正义的(化了的)上帝”不是在原始的宗教经验领域之外的经验范围内寻求的。在这个领域,神的权力和统治不能轻易地转化为原则或属性,从中可以得出某些结论,因为上帝是整个世界进程的首要原因。
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引用次数: 4
Theodicy in the Wisdom of Solomon 所罗门智慧中的神正论
Pub Date : 2003-01-01 DOI: 10.1163/9789047402626_020
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引用次数: 1
Theodicy in Qohelet 《神正论》
Pub Date : 2003-01-01 DOI: 10.1163/9789047402626_015
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引用次数: 1
Theodicy in Judaism 犹太教的神正论
Pub Date : 2003-01-01 DOI: 10.1163/9789047402626_025
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引用次数: 2
Theodicy in Akkadian Literature 阿卡德文学中的神正论
Pub Date : 2003-01-01 DOI: 10.1163/9789047402626_005
K. V. Toorn
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引用次数: 4
Theodicy in the Targumim 《塔古明》中的神正论
Pub Date : 2003-01-01 DOI: 10.1163/9789047402626_026
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引用次数: 0
Theodicy in the Texts of Ugarit 《乌加里特文本》中的神正论
Pub Date : 2003-01-01 DOI: 10.1163/9789047402626_007
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引用次数: 0
Theodicy in Job 《约伯记》中的神正论
Pub Date : 2003-01-01 DOI: 10.1163/9789047402626_012
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引用次数: 2
Theodicy in Hittite Texts 赫梯文本中的神正论
Pub Date : 2003-01-01 DOI: 10.1163/9789047402626_006
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引用次数: 0
Theodicean Motifs in the New Testament 新约中的狄奥狄西母题
Pub Date : 2003-01-01 DOI: 10.1163/9789047402626_023
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引用次数: 1
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Theodicy in the World of the Bible
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