1、精選優(yōu)質(zhì)文檔-傾情為你奉上精選優(yōu)質(zhì)文檔-傾情為你奉上專心-專注-專業(yè)專心-專注-專業(yè)精選優(yōu)質(zhì)文檔-傾情為你奉上專心-專注-專業(yè)猶太人的歷史觀舊約的歷史又是如何體現(xiàn)“超自然”世界中的神與“自然”世界、人類社會(huì)中的人之間的從屬、互動(dòng)的動(dòng)態(tài)關(guān)系。以divine history與希伯來民族與以色列國(guó)家的humane歷史的纏結(jié)中如何來認(rèn)識(shí)“神性”與“人性”的原型呢？舊約可以看作希伯來文明以想像與信仰構(gòu)建的一部神與人關(guān)系的史詩(shī)，并與歷史上自己民族、國(guó)家的歷史結(jié)合起來，以神性觀照人性、敘述歷史，實(shí)現(xiàn)真理的倫理意義。美國(guó)Brandeis University校長(zhǎng)Abram Leon Sachar博士在其猶太人

2、史(A History of the Jews)中對(duì)“希伯來主義”（Hebraism）做出了準(zhǔn)確概括：The Hebrew stressed reliance upon an omnipotent God and conformity to a divinely sanctioned moral law; he was essentially serious, restrained, willing to recognize his finite limitations. To seek God was the ultimate wisdom, to follow His precepts t

3、he ultimate virtue. The Hebrew was inclined to mysticism; he accepted the moral law and would not go beyond it. The ultimate idea with the Hebrew was conduct and obedience and the Hebrew believed in the beauty of holiness (Mathew Arnold) History of the relationship between man and GodCollection of d

4、ocuments in Israel laws舊約的歷史敘述舊約分“申命派”與“祭司派”兩種不同史觀The DeuteronomistJoshua Judges1 Samuel2 Samuel1 Kings2 KingsThe Priestercodex1 Chronicles2 ChroniclesEzraNehemiah The history narrated by the School of Deuteronomy The conquer of Canaan by Joshua by the will of MosesThe combat against slavery by the

5、JudgesThe great deeds by King Saul, David and Solomon for the establishment of ancient Israel The North and South Kingdoms: Israel and JudahThe fall of Israel and Judah by Assyria and Babylon Empires The history narrated by the School of the PriestercodexParallel priestly narratives with the Book of

6、 Law and the history told by the School of DeuteronomyCombining Genesis with history of IsraelExtended to the period of religious revival led by Nehemiah and Ezra: the end of the historical narratives of the Old Testament The features of the Israel historical narrativesHistorical accounts serving th

7、e purpose of religionGod over kings as protagonist of the narrativesProphets between God and peopleDemocracy Theological paradigm: Disobedience Punishment Appeal SalvationThe plot of the Deuteronomists:From Moses before death at the east bank of Jordan River to the conquer of Canaan and division of

8、the promised land (“Joshua”); fighting against attacks from other tribes at Canaan (“Judges”); the establishment of Israel by the kings of Saul, David and Solomon (“Samuel”), and split into North and South: Israel and Judah and fall at the invasion of Assyria and Babylon Empires (“Kings”).The charac

9、terization and styles in the DeuteronomistsDeuteronomist: Jewish theologians, literary writers and historians composed around 621 BC during the reign of King Josiah (on religious reform) Focus on the covenant with God (the right understanding of 約): a theologically-based historyStylistic features: s

10、trong religious and monitory colors and combined narrative and expository styles of writingCharacterization: God as a perfect protagonist and flawed human beings (even between God and Man, such as judges and kings) Samson and women; David and the wife and Nabal; Solomon and the temples for other god

11、s Epics of heroes: judges and kings; narratives and descriptions of wars and the grand history of Israelites Stories in the Old Testament and epics and mythologistsSimilar oral traditions in Greek mythologies: Homer epics of Odyssey and Iliad Epics in much later established European nations: England

12、, France and other national epicsOral traditions and collective unconsciousness as prototypes for the Western literature and cultureHebrew history as theological demonstrations for Judaism and Christianity: a national, symbolic and biblical reading of the history of the JewsA capsule of the history

13、of the Jews at time of the biblical accountsThe origins of the HebrewsThe Hebrews enter PalestineGrowth of national consciousnessA house divided by itselfThe prophets: the living Hebrew conscienceThe rise of Judaism Meeting of Hellenism and Hebraism The end of Jewish stateThe rise of Christianity （F

14、or details, please refer to Part One of A History of the Jews by Dr. Sachar, and well cover them when reading books specific.） 歷史對(duì)于猶太教的意義Huston Smith在其世界的宗教（The Worlds Religions）一書中認(rèn)為歷史的意義討論對(duì)于猶太教意義重大。Huston Smith認(rèn)為在追尋“現(xiàn)實(shí)的秩序”（order of reality）中，最重要的是解讀“流動(dòng)的事件”，也就是歷史。亞里斯多德在比較歷史與詩(shī)歌的不同是，也強(qiáng)調(diào)歷史是對(duì)已發(fā)生事件的描述。按

15、此歷史觀念理解，印度教追求超越感官經(jīng)歷的幻象，從年輪中釋放自己，泯滅自己，融入World of Soul，亦即Brahma之中。希臘哲學(xué)將歷史事件看作如自然轉(zhuǎn)換的四季呈周期循環(huán)，哲學(xué)家們?cè)噲D從中找出絕對(duì)、永恒的規(guī)律來。Huston指出：“For the Bible, history is neither maya nor a circular process of nature; it is the arena of Gods purposive activity.” (283) 由此看來，猶太人的歷史觀是神性的，神的目的性貫穿于其歷史事件中，無處不昭顯神的旨意。Pls refer to th

16、e quotation:Let us begin with a contrast. According to most classical philosophies and religions, a historian writes, ultimate reality is disclosed when man, either by rational contemplation or mystic ascent（升天）, goes beyond the flow of events which we call history. The goal is the apprehension of a

17、n order of reality unaffected by the unpredictable fortunes of mankind. In Hinduism, for instance, the world of sense experience is regarded as maya, illusion（幻象）; the religious man, therefore, seeks release from the wheel of life in order that his individuality may fade out into the World-Order, Br

18、ahma（梵、創(chuàng)造神）. Or, Greek philosophers look upon the world as a natural process which, like the rotation of the seasons, always follows the same rational scheme. The philosopher, however, could soar above the recurring cycles of history by fixing his mind upon the unchanging absolute which belongs to t

19、he eternal order. Both of these views are vastly different from the Biblical claim that God is found within the limitations of the change and struggle, and especially that he reveals himself in events which are unique, particular, and unrepeatable. For the Bible, history is neither maya nor a circul

20、ar process of nature; it is the arena of Gods purposive activity. (Smith: 282)Huston將猶太教歷史重大意義概括如下：生活境遇（context）決定了生活的每一方面。這一境遇決定了問題的出現(xiàn)、機(jī)遇的呈現(xiàn)、亦即結(jié)果的限定。（ existential moment）如果境遇對(duì)于人生至關(guān)重要，那么集體行動(dòng)同樣舉足輕重。（solidarity）歷史意味著無數(shù)機(jī)會(huì)。歷史事件從來不是偶然發(fā)生的，每一事件作為上帝的旨意啟示和教導(dǎo)人們。（revelational；purposive；Gods eye神目觀）歷史意義并非重復(fù)性的，人

21、們需要掌握住轉(zhuǎn)瞬即逝的關(guān)鍵機(jī)會(huì)。歷史的這一關(guān)鍵意義體現(xiàn)在上帝對(duì)歷史的直接干預(yù)，以及對(duì)上帝選民的確定。It was important, first, because they were convinced that the context in which life is lived affects that life in every way, setting up its problems, delineating its opportunities, conditioning its outcomes. （本土境遇）Second, if contexts are crucial for

22、life, so is collective action; social action as we usually call it. There are times when the only way to get things changed is by working together planning, organizing, and then acting in concert. （solidarity；communal；collective consciousness or unconsciousness；archetypal experience） Third, history

23、was important for the Jews because they saw it as a field of opportunity. As it was ruled by God nothing in history happens accidentally. Yahwehs hand was at work in every event shaping each sequence into a teaching experience for his people. (目的性)Finally, history was important because lifes opportunities are not monotonously alike. Events, all of them important, are not equally important. It is not the case that anyone, anywhere and at any time, can turn to history and find await