既是義人又是罪人Simuliustus et peccator
作者：Kelly M. Kapic 譯者：駱鴻銘
為什麼我們會做某件事？學者們努力想要認識人性，特別是神學家所說的罪性。罪是從哪裡來的？我們為什麼會犯罪？2002年，華勒（James Waller） 寫了一本嚴謹的心理學著作：《成為邪惡：普通人如何變成集體屠殺的劊子手？》（Becoming Evil : How
Ordinary People Commit Genocide and Mass Killing）華勒的研究最吸引人的地方，是他挑戰一個流行的假設，即「異常的邪惡」（extraordinary evil）一定只會從社會或人群中的病態產生出來。這種對極端邪惡的尋常看法，對我們這些「正常人」來說，的確有安慰的效果，因為它向我們保證，我們絕對不會參與這種可怕的罪行——畢竟，我們沒有那麼壞。但是瓦勒的研究卻讓我們感到不安，因為他證明，「異常邪惡」實際上是從「普通人」——像你我一樣的人——當中生出來的。
Why
do we do the things we do? Scholars struggle to understand human nature and, in
particular, what theologians call sin. Where does it come from and why do we do
it? In 2002, James Waller produced a careful work of psychology called Becoming
Evil: How Ordinary People Commit Genocide and Mass Killing. What is fascinating
about Waller’s study is that he challenges the common assumption that
“extraordinary evil” must arise only from some abnormality within a people or
society. Such a common view of extreme evil is a comfort to those of us who are
“normal,” as it reassures us that we would never participate in such horrific
events — we are not that bad. Yet what is so unsettling about Waller’s study is
that he shows “extraordinary evil” actually arises from “ordinary people” —
people like you and me.
這個異常邪惡和尋常邪惡的現實，不斷在腦海裡攪擾我們，讓我們難以回答，又揮之不去。著名的社會心理學家辛巴杜（Philip Zimbardo）最近的一本書：《路西華效應：認識好人是怎麼變成惡人的》（Lucifer Effect :
Understanding How Good People Turn Evil）（2007）就強調，令人反感的行為，其根本的問題來自環境：腐蝕我們的，是充滿敵意或「酸性」的情況。辛巴杜強調在一個人的塑造過程中，生活背景所扮演的角色非常重要。這是對的，但是他貶低了我們的罪性，說那只是外在環境的影響，卻是大錯特錯的。
The
reality of extraordinary and ordinary evil remains a nagging problem, not
easily answered and not easily ignored. Famed social psychologist Philip
Zimbardo recently wrote The Lucifer Effect: Understanding How Good People Turn
Evil (2007), emphasizing that the fundamental problem that leads us into
offensive actions is environmental: what corrupts us is the hostile or acidic
situations in which we find ourselves. Zimbardo is right to highlight the
significance of context in shaping a person, but he is wrong when he reduces
our proclivity for evil to influences from external situations.
出問題的不只是「外在」的環境，而是我們的內心。聖經舊約先知耶利米探索人的內心，嚴肅地宣告說：「人心比萬物都詭詐，壞到極處，誰能識透呢？」（耶十七9）同樣，使徒雅各並沒有把誘惑或罪怪到上帝頭上，而是結論到，「但各人被試探，乃是被自己的私慾牽引誘惑的」（雅一14）。但是我們為什麼會想要害人，為什麼會如此仇視上帝、與上帝為敵呢？我們的心到底出了什麼問題？
Something
is wrong not simply “out there” but within us. Jeremiah probed the human heart
and soberly declared, “The heart is deceitful above all things, and desperately
sick; who can understand it?” (Jer 17:9). Similarly, the apostle James did not
blame God for our temptations or sin but concluded, “Each person is tempted
when he is lured and enticed by his own desire” (James 1:14). But why do we
have desires that can be so hurtful to others and so contrary to God? What is
wrong with our hearts?
早期教會在認識人的本性的爭辯中，沒有比伯拉糾和奧古斯丁之間的辯論更重要的了。
In
the early church’s struggle to understand human nature, no debate became more
significant than that between Pelagius and Augustine.
伯拉糾是個很熱情的人，他顯然是對他周圍死氣沉沉的道德態度感到失望，所以強調守正不阿的道德行為的重要性。在此過程中，他反對「原罪」的觀念。原罪的意思是，當亞當和夏娃犯罪之後，他們的行動從根本上影響到他們之後所有的人。墮落之後，所有的人生來都帶有犯罪的衝動，使他們遠離神。伯拉糾不同意這種說法。他相信我們生來不是有罪的，但是若我們的意志薄弱，屈服於外在的誘惑時，我們就會犯罪。我們每個人生來都具有與亞當夏娃同樣的能力（在他們對蛇的誘惑讓步之前），並沒有受到罪的污染。雖然原罪是不存在的，但是伯拉糾的確承認人們會犯罪，所以，耶穌仍然有其必要。
Zealous
Pelagius, apparently frustrated by the lackadaisical ethical attitudes he saw
around him, stressed the importance of unbending moral behavior. In the
process, he argued against the idea of what we call “original sin” — when Adam
and Eve sinned, their actions fundamentally affected all who would follow.
After this fall, people are born with sinful impulses that turn them away from
God. Pelagius disagreed. He believed that we are not born sinful, but we sin
when we show inadequate willpower and give in to seductive situations. Like
Adam and Eve before they gave into the deceptive sounds of the serpent, each of
us begins life with the ability to remain untainted by sin. While there is no
original sin, Pelagius did admit that people do sin, and thus Jesus is still needed.
伯拉糾主張，在我們受洗歸入基督之時，我們之前所有的罪都獲得了赦免，回到一個純淨的狀態。神呼召受洗的信徒要跟隨耶穌完美的道德榜樣。理論上來說，伯拉糾看法的意思是：人有可能活出完美無罪的生命，只要他們不斷做出正確的抉擇。如同一位早期教會的歷史學家John Anthony
McGuckin所寫的，「伯拉糾以為，如果一個門徒堅持嚴格的紀律和禱告，他就會達到一個穩定的狀態，在這個狀態中，連犯罪的慾望都會消失。這種情況稱為『禁慾中的無情』（ascetic
passionlessness），即『無欲』（apatheia）」。基督徒可以這樣完美活著，甚至不受罪的誘惑。這不是太棒了嗎？這不是大有盼望，甚至激勵人心嗎？
By
our baptism into Christ, Pelagius argued, all of our previous sins were
forgiven, returning us to a clean slate. Baptized believers are called then to
follow Jesus’ perfect moral example. Theoretically, Pelagius’ view meant that
it is possible for people to live perfectly, without sin, as long as they
always make the right choices. As John Anthony McGuckin, an early church
historian, writes, “Pelagius thought that if a disciple persevered in strong discipline
and prayer he or she would reach a state of stability where even the desire for
sin would fade away, a condition of ascetic passionlessness (apatheia).” A
Christian could live perfectly, no longer even tempted by sin. Doesn’t that
sound good? Doesn’t that sound promising, maybe even inspiring?
伯拉糾的著作被送到奧古斯丁主教那裡。奧古斯丁原本不願意被捲入一個他不想參與的爭論之中，特別是伯拉糾被人視為是很敬虔的人，而奧古斯丁還有很多需要作的事。但是當奧古斯丁仔細閱讀，發現伯拉糾如何低估了罪的嚴重性之後，他馬上發現這是個非常嚴重、會給教牧工作帶來災難的觀點。奧古斯丁相信，他必須作出回應，別無選擇。
Pelagius’
writings were sent to Bishop Augustine. The bishop found himself reluctantly
drawn into a debate he wished to avoid, especially since Pelagius was known as
a pious man and Augustine had plenty of other things to worry about. But once
Augustine carefully read how Pelagius downplayed the gravity of sin, he
immediately anticipated just how problematic and pastorally disastrous these
views were. Augustine believed he had no choice but to respond.
奧古斯丁用了許多經文，特別是保羅的書信，來證明我們若忽略罪的廣泛性和深入性，就會製造出許多我們意想不到的問題。他擔心的不只是罪如何讓非基督徒仍然留在神的審判之下，他也要我們認真地評估殘留在信徒身上的罪。換句話說，伯拉糾教導最大的問題之一，是對貫穿在信徒一生只與罪的真正掙扎，沒有一個令人滿意的解釋。難道你我真的只是不夠努力嗎？奧古斯丁不認為如此；他一再強調神自始至終的恩典。
Saturated
in Scripture, and especially the epistles of Paul, Augustine argued that
ignoring the extensiveness and intensiveness of sin creates unexpected
problems. He was not worried just about how sin keeps non- Christians under
God’s judgment, but he also called for sober assessment of the sin that remains
in believers. In other words, one of the biggest problems with Pelagius’
teachings was that he had no satisfying explanation for the real continuing
struggle that believers have with sin in their lives. Is it really that you and
I are just not trying hard enough? Augustine knew otherwise; he consistently
stressed God’s grace, from first to last.
我們的問題不只是時常犯罪而已；而是我們根本就是浸泡在罪中，生在罪孽裡，在榮耀的這一邊永遠無法完全脫離它的影響。奧古斯丁把幾段經文串起來，來說明這點：「看啊，我是在罪孽裡生的，在我母親懷胎的時候就有了罪。」（詩五一5；參伯十四4）「誰能說，我潔淨了我的心，我脫淨了我的罪？」（箴廿9）「我們既因信稱義，就藉著我們的主耶穌基督得與神相和。我們又藉著他，因信得進入現在所站的這恩典中，並且歡歡喜喜盼望神的榮耀。」（羅五1-2）「原來我們在許多事上都有過失」（雅三2）奧古斯丁甚至引用偉大的聖經學者耶柔米來支持他關於原罪的論點：「因為沒有人是無罪的，即使他的一生僅有短短的一天。」
Our
problem is not just that we sin every now and then; our problem is that we are
soaked in sin, are born into it, and are never completely free from its
presence this side of glory. Augustine made this point by stringing together
just a sampling of biblical texts: “Behold, I was brought forth in iniquity,
and in sin did my mother conceive me” (Ps. 51:5; see Job 14:4); “Who can say,
“I have made my heart pure; I am clean from my sin?” (Prov. 20:9); “Therefore,
just as sin came into the world through one man, and death through sin, and so
death spread to all men because all sinned” (Rom. 5:12); “For we all stumble in
many ways” (James 3:2). Augustine even quoted the great biblical scholar Jerome
to support his point about original sin: “For no one is without sin, even if
his life has but a single day.”
罪的問題深不見底，而且非常個人化。我們都作過令自己懊悔，讓自己感到羞恥的事。我們都有類似的記憶，從店裡偷了一塊糖，或在怒氣中對我們的孩子或其他人大聲嚷嚷。這些行為都是錯的、是可悲的。但是令我們更感到不安的是見到罪惡那黑暗的魔掌，如何深入到我們整個的內心世界中。
The
problem of sin is deep and personal. We each have done things we regret, things
we feel bad about. We remember stealing a piece of candy from a store or
yelling in anger at our children or someone else. These actions are wrong and
lamentable. But what can be even more disturbing is to begin to see the dark
hand of sin shot through all of our internal world. In the quiet, in the dark,
we begin to wonder about ourselves.
我經常和大學生相處，有時會看到他們第一次認識到自己的罪是多麼深，到一個地步，連他們自己都感到害怕。如果被問及，他們都會承認自己是罪人，但是多數的人仍然認為自己基本上是個好人。然後，當事情發生了，他們開始認識到自己內心的複雜：他們震驚於自己竟然會如此嫉妒，成癮的力量如此之大，他們如何操弄一些狀況來利用人，以及他們的心如何控告別人，甚至控告自己。他們猛然醒悟——一定是有什麼地方出錯了，扭曲了他們的心。當他們開始認識到，即使是最純淨的愛心也往往混雜著許多錯誤的動機和黑暗的私慾，這往往會令他們癱瘓。最好的辦法似乎是忽略這個事實，睜一隻眼、閉一隻眼。但這真是好辦法嗎？
Working
with college students, I sometimes watch them see the depth of their own sin
for the first time, and in many cases it frightens them. They would all confess
they are sinners if asked, but in truth, most of them view themselves as
basically good. Then something happens. They begin to learn the complexity of
their own hearts: they are surprised by how jealous they can be, how powerful
addictions can form, how manipulatively they work situations and use people,
and how accusatory their hearts can be, not just about others, but toward
themselves. At some point it hits them — there is something terribly wrong,
something bent about their hearts. They often become paralyzed as they begin to
see that even their purest love grows out of mixed motives and darkened
desires. It seems better to ignore this reality, to never fully see it. But is
that better?
真正認識自己的罪，是很痛苦的。我們會納悶，罪在我們的生命中，為何仍然如此暴虐，它會製造痛苦，破壞關係。正如胡克瑪（Anthony Hoekema）觀察到的，我們面對罪的雙重問題：它帶來的「罪名」（guilt；或譯為「罪咎」，也就是犯罪的後果：被定罪），以及它所製造的「污染」。雖然基督徒在基督裡已經被稱義，且被基督的愛和憐憫所充滿（從罪咎中得釋放），但我們仍然需要與罪的現實（它持續的污染）不斷地較力。一旦我們明白我們內心的黑暗，我們最不需要、也最不能幫助我們的，就是讓別人告訴我們，你須要更努力，而這正是伯拉糾提供的解答。無論我們多麼努力，罪仍然還會留在那裡。對基督徒來說，不斷在困擾我們的，就是犯罪的傾向在我們得救之後並沒有馬上消失。我們仍然活在原罪的悲劇底下，它不僅影響我們每天，更是每一刻的生活。
When
our sin is revealed to us, it is painful. We wonder why sin remains such a
violent presence in our lives, creating pain and relational destruction. As
Anthony Hoekema observed, we face two issues with sin: the guilt it brings and
the pollution it creates. While Christians are justified in Christ and soaked
in His love and mercy (freed from sin’s guilt), we continue to wrestle with the
ongoing realities of sin (its abiding pollution). Once we do see the darkness
of our own hearts, the last thing we need, the last thing that seems to be
helpful, is to be told, as Pelagius tells us, to try harder. We have tried, but
sin remains. For Christians, part of what can be so troubling is that our
sinful impulses do not simply disappear once we are saved. We still live in
light of the tragedy of original sin, and it affects us not only every day, but
every moment.
無怪乎與罪妥協會讓我們覺得羞恥——它會讓我們承認一些我們不想承認的事。我們並不是「好人」。出錯的不只是這個世界，更是我們自己。罪不只影響到我們的意志，更是影響到我們的心思，我們的情感，甚至我們的身體。但矛盾的是，唯有認識到我們是被罪所捆綁，我們才能歌頌在基督裡所得的自由。
No
wonder we find it humiliating to come to terms with our sin — it makes us
confess things about ourselves that none of us really wants to admit. We are
not “good people.” Something is wrong, not just in this world, but within us.
Sin has affected not just our wills but our minds, our emotions, even our
bodies. But paradoxically, only when we see our slavery to sin can we celebrate
our liberty in Christ.
說到底，只有當我們謙卑地，以毫不妥協的真誠，承認罪真正的本質，我們最終才能在敬畏和驚奇中，仰望十架。「因為罪的工價乃是死；惟有神的恩賜，在我們的主基督耶穌裡，乃是永生。」（羅六23）奧古斯丁的結論是，我們對罪的看法，不只對人的天性的討論，而是最終要討論到耶穌基督和祂的死。十字架的意義不只是要讓我們「得救」，而是在實際上，它要不斷掌管並引導神兒女的生命。這意味著我們不只是靠恩典得救，我們的一生，也依然要倚靠恩典。一方面，是的，我們是有罪的。但是在另一方面，我們注目那浩大、至愛、全然有效的基督的工作。這改變了一切。我們活在這樣的矛盾中，正如奧古斯丁修會的修士馬丁•路德所正確領悟到的：基督徒既是被稱義的人，同時又是罪人（simul iustus et
peccator）。如此，雖然我們繼續不斷與罪爭鬥，但是當我們不斷仰望十架，繼續前行時，我們也找到盼望與安慰。」
In
the end, it is only when we humbly, and with unflinching honesty, come to
recognize the true nature of sin that we can finally look, in awe and wonder,
at the cross. “For the wages of sin is death, but the free gift of God is
eternal life in Christ Jesus our Lord” (Rom. 6:23). Augustine concluded that
our view of sin is not just a discussion about human nature, but ultimately it
is a discussion about Jesus Christ and His death. The cross was not significant
simply in order to get us “saved,” but its reality continues to govern and
guide the life of God’s children. This means that not only are we saved by
grace, but we remain dependent on grace for our whole lives. On the one hand,
yes, there is our sin. But on the other, we behold the great, loving, and
allsufficient work of Christ. And that changes everything. We live in the paradox
that the Augustinian monk Martin Luther so rightly understood: Christians are
simultaneously justified and still sinners (simul iustus et peccator). In this
way, while we continue to struggle with sin, we also find hope and comfort as
we lift our eyes to the cross and keep walking.
Dr.
Kelly M. Kapic 是位於喬治亞州瞭望山（Lookout Mountain）的聖約學院（Covenant College）的神學研究教授。他的著作有：Communion with God : the
Divine and the Human in the Theology of John Owen。
摘編自TableTalk雜誌2010年5月號
