圣經(jīng)中的城市
發(fā)布時(shí)間：2018-08-11 16:31
【摘要】：從城市的角度閱讀圣經(jīng),圣經(jīng)也是一部審判、毀滅世俗城市并重建天堂城市的圣書。圣經(jīng)中的著名城市,有關(guān)城市的象征、比喻和啟示,不斷回響在后世的文學(xué)及城市批評(píng)中。罪惡之城和天堂之城影響著后世對(duì)城市的想象和表現(xiàn),罪與罰的城市觀成為評(píng)價(jià)現(xiàn)實(shí)城市的價(jià)值尺度和話語資源。西方強(qiáng)烈的反都市主義思想不只是對(duì)自由放任的商業(yè)主義、工業(yè)革命、現(xiàn)代化和都市化進(jìn)程的反應(yīng),而且可以看作是猶太—基督教中的先知話語模式在現(xiàn)代的再創(chuàng)造。對(duì)城市的反思與批判是西方文化的一個(gè)傳統(tǒng),而且有著源遠(yuǎn)流長(zhǎng)的宗教根源。1國(guó)內(nèi)對(duì)西方的城市批評(píng)理論多有借鑒,特別是在當(dāng)下中國(guó)城市面臨諸多問題的時(shí)刻,巴別塔、巴比倫、所多瑪、蛾摩拉等詞匯不斷被國(guó)內(nèi)的學(xué)者所使用,但是仔細(xì)考察他們的著述,則發(fā)現(xiàn)他們對(duì)這些詞匯的使用與《圣經(jīng)》原文有一定的出入,更直接地研究《圣經(jīng)》中的城市,也許有助于揭開這些古老城市的面紗,本文有意在這方面做一些探索。因?yàn)閷?duì)西方城市批評(píng)理論構(gòu)成話語資源的不在于考古意義上的圣經(jīng)中的城市,而是圣經(jīng)作為信仰資源對(duì)西方人的生命所造成的影響,所以本文不考慮論述考古意義上的圣經(jīng)中的城市,也無意于證明基督教信仰的正確與否,只是旨在論述清楚作為文本本身的圣經(jīng)所闡釋的城市的體系。本文采取文本細(xì)讀的方法對(duì)圣經(jīng)進(jìn)行文化學(xué)解讀。全文共分為七章。第一章是引論,主要是關(guān)于選題背景,研究的思路、方法、范圍和框架以及研究的理論意義和現(xiàn)實(shí)意義。第二章是文獻(xiàn)綜述,全面總結(jié)國(guó)內(nèi)外該領(lǐng)域的研究現(xiàn)狀及發(fā)展趨勢(shì),闡述文獻(xiàn)資料對(duì)學(xué)位論文的選題、研究的啟示和借鑒意義。第三章是圣經(jīng)中的城市的概述。該部分論述了圣經(jīng)中城市的誕生,圣經(jīng)中城市的內(nèi)涵。圣經(jīng)中的城市可以指土地、產(chǎn)業(yè)、居民、國(guó)家等,城市常常被比喻成女性,主要是從城市和上帝的關(guān)系來說的。圣經(jīng)中的城市分為屬世的和屬靈的,也分為以色列城市和外邦城市,以色列的城市被稱為上帝名下的城市,而外邦的城市則是崇拜偶像,背離上帝標(biāo)準(zhǔn)的城市。到了新約時(shí)代,則分為教會(huì)和外邦,城市的概念也脫離了特定的地域,變成某種信仰體系。第四章重在論述罪惡之城及其刑罰。罪惡之城的罪惡表現(xiàn)為一種偏離上帝標(biāo)準(zhǔn)的行為和心理,在城市上的表現(xiàn)就是為上帝所厭惡的暴力、淫亂、不公正、欺壓窮人、虐待外人等。上帝在懲罰一個(gè)城市之前必然會(huì)警告這個(gè)城市。如果一個(gè)城市不悔改,那么上帝必然懲罰。在懲罰罪惡之城的時(shí)候,存在一種X型的對(duì)比結(jié)構(gòu),在這個(gè)結(jié)構(gòu)當(dāng)中,罪惡之城見證了義人的義,義人也見證了罪惡之城的罪。本章還提到巴比倫,巴比倫作為歷史上的城市是上帝懲罰列國(guó)的工具,但是在末后的時(shí)代,巴比倫是天下罪惡城市之母,巴比倫的滅亡象征著罪惡最終被完全消除。第五章闡述上帝之城的歷時(shí)生成及最終降臨。在圣經(jīng)中,從人類犯罪開始,上帝就已經(jīng)有了一個(gè)拯救人類的計(jì)劃。這個(gè)計(jì)劃是通過層層揀選實(shí)現(xiàn)的。上帝從閃族后代中揀選了亞伯拉罕、以撒、雅各,又從雅各(也叫以色列)中揀選猶大,從猶大揀選了大衛(wèi),又從大衛(wèi)的后裔中生出耶穌基督,耶穌基督為人類的罪惡死在十字架上,最終完成上帝的救贖計(jì)劃。在這個(gè)過程中,挪亞的方舟、亞伯拉罕所住的帳篷、以色列民族出埃及,上帝給他們頒布律法的曠野,所羅門建造第一圣殿的耶路撒冷、巴比倫之囚后建造的第二圣殿時(shí)期的耶路撒冷、耶穌基督、教會(huì)也就成了上帝之城的代表。在上帝之城生成的過程中,出埃及時(shí)期頒布的律法具有重要的意義,律法讓人知道上帝的標(biāo)準(zhǔn),讓人遵照?qǐng)?zhí)行,當(dāng)人類無力遵行律法的時(shí)候,律法也就成了見證人無能和罪惡的工具,也使得人盼望上帝的拯救。耶穌基督是上帝之城的建造者也是完成者,耶穌基督用自己在十字架上的死亡贖去了人的罪,他從“死里復(fù)活勝過罪惡”使得人不再害怕世界的權(quán)勢(shì)和死亡,他圣潔公義的作為給人作榜樣,人因?yàn)樽约旱臒o力做不到的,耶穌就把他經(jīng)過試煉的圣靈賜給人類,讓人可以靠著他的圣靈過得勝的生活。在他的手里,完成了上帝之城的建造工作。教會(huì)在耶穌基督復(fù)活之后具有重要的作用,教會(huì)最為一種組織和機(jī)體,是上帝的帳幕在人間的體現(xiàn)。然而這個(gè)世界的教會(huì)并不是完成意義上的上帝之城,是已然而未然的。世界上的教會(huì)參與了上帝之城的建造,但是上帝之城的完全形態(tài)是在耶穌基督第二次再來的時(shí)候,除去罪惡,廢去天地之后,從天而降的才是真正意義上的上帝之城,也就是新耶路撒冷。第六章論述了罪惡之城和上帝之城之間的關(guān)系。旨在闡述雖然罪惡之城多有罪惡,但是他并不能阻止上帝之城的實(shí)現(xiàn),上帝反而借著罪惡之城的罪成就了上帝之城的降臨。上帝要從罪惡之城中召喚出上帝之城,體現(xiàn)了普世的救贖計(jì)劃。第七章是結(jié)論。圣經(jīng)中城市的各個(gè)要素是相互聯(lián)系的,不存在獨(dú)立的事物。在圣經(jīng)城市中,信仰具有核心地位,城市的興衰主要還是看內(nèi)在信仰的溢出效應(yīng)�！妒ソ�(jīng)》中的城市的興廢都體現(xiàn)了上帝的主權(quán)、能力。
[Abstract]:Reading the Bible from a city's point of view, the Bible is also a holy book of judgment, destruction of secular cities, and reconstruction of heaven. The famous cities in the Bible, symbols, metaphors, and revelations about cities, echo in later literary and urban criticism. The city of sin and the city of heaven influence the imagination and expression of cities, sin and punishment of future generations. The strong Anti-Urbanism in the West is not only a reaction to laissez-faire commercialism, industrial revolution, modernization and urbanization, but also a recreation of the Jewish-Christian prophetic discourse pattern in modern times. Judgment is a tradition of Western culture and has a long history of religious roots.1 Domestic criticism of Western cities has many lessons to learn, especially at a time when Chinese cities are facing many problems. Babel Tower, Babylon, Sodom, Gomorrah and other words are constantly used by domestic scholars, but carefully examine their writings. It is found that their use of these words is somewhat different from the original text of the Bible. A more direct study of the cities in the Bible may help to unveil these ancient cities. City, but the Bible as a source of faith in the West's life caused by the impact, so this article does not consider the city of the Bible in the sense of archaeology, nor is it intended to prove the correctness of Christian beliefs, but is intended to elaborate clearly as the text of its own biblical interpretation of the city system. This paper is divided into seven chapters. The first chapter is an introduction, mainly about the background of the topic, the research ideas, methods, scope and framework, as well as the theoretical and practical significance of the study. Chapter 3 is an overview of cities in the Bible. This section discusses the biblical birth of cities and the connotation of cities in the Bible. Cities in the Bible can refer to land, industry, inhabitants, countries and so on. Cities are often compared to women, mainly from the relationship between cities and God. Cities are divided into earthly and spiritual, and into Israeli cities and foreign cities. Israeli cities are called cities under the name of God, while foreign cities are idolatrous and deviating from God's standards. The fourth chapter focuses on the city of sin and its penalties. The city of sin is manifested in a deviation from God's standards of behavior and psychology. In the city, it is manifested in violence, lewdness, injustice, oppression of the poor, and mistreatment of outsiders, which God dislikes. God must warn a city before punishing it. In punishing the city of sin, there is an X-shaped contrastive structure in which the city of sin witnesses the righteousness of the righteous and the sins of the city of sin. In the age of Babylon, the mother of the world's evil cities, the destruction of Babylon symbolizes the ultimate complete elimination of evil. Chapter 5 describes the diachronic generation and eventual arrival of the City of God. In the Bible, God has a plan to save mankind since the beginning of human crime. This plan is achieved through selection. God from the flash. The descendants of the tribe chose Abraham, Isaac, Jacob, Judah from Jacob (also called Israel), David from Judah, and Jesus Christ from the descendants of David. Jesus Christ died on the cross for the sins of mankind and eventually fulfilled God's redemption plan. In the process, Noah's ark, Abraham's residence The tents of the Israelites, the wilderness of God's law, the Jerusalem where Solomon built the first temple, the Jerusalem where the second temple was built after the prisoners of Babylon, Jesus Christ, and the Church became the representatives of the City of God. Significantly, the law lets people know God's standards and obey them. When humans are unable to obey the law, the law becomes a tool for witnessing incompetence and sin, and makes people look forward to God's salvation. Man's sin, his resurrection from the dead is better than sin, makes man no longer afraid of the world's power and death, his holy and just conduct as an example to people, because of their own inability to do, Jesus gave his tempered Holy Spirit to mankind, so that people can rely on his Holy Spirit to live a life of victory. The church plays an important role after the resurrection of Jesus Christ. The church is the most important organization and body. It is the reflection of God's tabernacle on the earth. However, the Church of this world is not the city of God in the sense of completion, it is not yet. The complete form of God's city is that when Jesus Christ comes back for the second time, after the sin is removed and the heaven and earth are abolished, the city of God, the new Jerusalem, comes down from heaven. Chapter 6 discusses the relationship between the city of sin and the city of God. The purpose is to explain that although the city of sin is full of sin, it is impossible for him to do so. In order to prevent the realization of God's city, God accomplished the coming of God's city through the sin of the city of sin. God summoned God's city from the city of sin, reflecting the universal redemption plan. Chapter 7 is the conclusion. The elements of the city in the Bible are interrelated and there is no independent thing. In the city of Bible, faith has something. The rise and fall of a city depends mainly on the spillover effect of its internal beliefs.
【學(xué)位授予單位】：上海社會(huì)科學(xué)院
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2016
【分類號(hào)】：B971
[Abstract]:Reading the Bible from a city's point of view, the Bible is also a holy book of judgment, destruction of secular cities, and reconstruction of heaven. The famous cities in the Bible, symbols, metaphors, and revelations about cities, echo in later literary and urban criticism. The city of sin and the city of heaven influence the imagination and expression of cities, sin and punishment of future generations. The strong Anti-Urbanism in the West is not only a reaction to laissez-faire commercialism, industrial revolution, modernization and urbanization, but also a recreation of the Jewish-Christian prophetic discourse pattern in modern times. Judgment is a tradition of Western culture and has a long history of religious roots.1 Domestic criticism of Western cities has many lessons to learn, especially at a time when Chinese cities are facing many problems. Babel Tower, Babylon, Sodom, Gomorrah and other words are constantly used by domestic scholars, but carefully examine their writings. It is found that their use of these words is somewhat different from the original text of the Bible. A more direct study of the cities in the Bible may help to unveil these ancient cities. City, but the Bible as a source of faith in the West's life caused by the impact, so this article does not consider the city of the Bible in the sense of archaeology, nor is it intended to prove the correctness of Christian beliefs, but is intended to elaborate clearly as the text of its own biblical interpretation of the city system. This paper is divided into seven chapters. The first chapter is an introduction, mainly about the background of the topic, the research ideas, methods, scope and framework, as well as the theoretical and practical significance of the study. Chapter 3 is an overview of cities in the Bible. This section discusses the biblical birth of cities and the connotation of cities in the Bible. Cities in the Bible can refer to land, industry, inhabitants, countries and so on. Cities are often compared to women, mainly from the relationship between cities and God. Cities are divided into earthly and spiritual, and into Israeli cities and foreign cities. Israeli cities are called cities under the name of God, while foreign cities are idolatrous and deviating from God's standards. The fourth chapter focuses on the city of sin and its penalties. The city of sin is manifested in a deviation from God's standards of behavior and psychology. In the city, it is manifested in violence, lewdness, injustice, oppression of the poor, and mistreatment of outsiders, which God dislikes. God must warn a city before punishing it. In punishing the city of sin, there is an X-shaped contrastive structure in which the city of sin witnesses the righteousness of the righteous and the sins of the city of sin. In the age of Babylon, the mother of the world's evil cities, the destruction of Babylon symbolizes the ultimate complete elimination of evil. Chapter 5 describes the diachronic generation and eventual arrival of the City of God. In the Bible, God has a plan to save mankind since the beginning of human crime. This plan is achieved through selection. God from the flash. The descendants of the tribe chose Abraham, Isaac, Jacob, Judah from Jacob (also called Israel), David from Judah, and Jesus Christ from the descendants of David. Jesus Christ died on the cross for the sins of mankind and eventually fulfilled God's redemption plan. In the process, Noah's ark, Abraham's residence The tents of the Israelites, the wilderness of God's law, the Jerusalem where Solomon built the first temple, the Jerusalem where the second temple was built after the prisoners of Babylon, Jesus Christ, and the Church became the representatives of the City of God. Significantly, the law lets people know God's standards and obey them. When humans are unable to obey the law, the law becomes a tool for witnessing incompetence and sin, and makes people look forward to God's salvation. Man's sin, his resurrection from the dead is better than sin, makes man no longer afraid of the world's power and death, his holy and just conduct as an example to people, because of their own inability to do, Jesus gave his tempered Holy Spirit to mankind, so that people can rely on his Holy Spirit to live a life of victory. The church plays an important role after the resurrection of Jesus Christ. The church is the most important organization and body. It is the reflection of God's tabernacle on the earth. However, the Church of this world is not the city of God in the sense of completion, it is not yet. The complete form of God's city is that when Jesus Christ comes back for the second time, after the sin is removed and the heaven and earth are abolished, the city of God, the new Jerusalem, comes down from heaven. Chapter 6 discusses the relationship between the city of sin and the city of God. The purpose is to explain that although the city of sin is full of sin, it is impossible for him to do so. In order to prevent the realization of God's city, God accomplished the coming of God's city through the sin of the city of sin. God summoned God's city from the city of sin, reflecting the universal redemption plan. Chapter 7 is the conclusion. The elements of the city in the Bible are interrelated and there is no independent thing. In the city of Bible, faith has something. The rise and fall of a city depends mainly on the spillover effect of its internal beliefs.
【學(xué)位授予單位】：上海社會(huì)科學(xué)院
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2016
【分類號(hào)】：B971
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