【作者】 谢华；

【导师】 张庆熊；

【作者基本信息】 复旦大学 ， 基督教研究， 2010， 博士

【摘要】 “灵魂的黑夜”(dark night of the soul)是十字若望(John of the Cross)灵修学说的一个重要概念,本文试以这个概念为切入点,对十字若望的灵修思想进行一番梳理与探讨,阐明基督教中以他为代表的一种灵修传统的主旨。题解对十字若望来说,“黑夜”的阶段意味着人(灵魂)在追求与天主合一的过程中,所经历的身心内外的净化的阶段,这种净化由天主的恩宠主导,经由人自身的配合,使人的德性与信仰不断得到完善,最终在爱中实现与天主在精神(灵性)上的合一。本文拟题为“爱与净化的黑夜”,意在从净化与爱这两个层面对“黑夜”之象征进行阐释。黑夜的“净化”意义直接源于十字若望的生活,特别是他在改革修会过程中遭受的苦难。他以“黑夜”表达一种基本的、悖论性的灵修方法：通过隔绝致以通达,通过否定实现肯定,在命运之有限性对人构成最紧张的逼迫的地方,实现精神向无限性的突破。这种方法既切合苦修传统的精神(借助自我克制而恢复真正的自由意志),又与神秘主义传统中否定神学的思路(通过“不知之知”而接近不可知之天主)相一致。这两方面共同构成了灵修的“净化”过程的要义：对人的欲望、知识、自我乃至宗教信仰本身进行不断批判和超越。“黑夜”的特征意味着此净化过程中的一切负面经验：黑暗、赤裸、空虚、剥夺。黑夜与“爱”的关联揭示灵修过程中恩宠的介入。十字若望认为,天主的恩宠赋予人对天主的爱,把人置于一种渴望而不得的状态,使人感到爱者的缺席与自身的被弃,然而正是在此境况下,恩宠挑战人对天主的通常理解,迫使人突破自身经验的封闭,以纯粹的信仰和纯粹的爱,进入与天主的真实关系之中。黑夜在此意味着恩宠对人的挑战,意味着人的爱从自我中心格局中的扭转。结构导论对十字若望的生平及时代背景作了简介,引出黑夜之说的来源。继之,对基督教传统的“灵修”之“灵”作了概念史上的简单梳理,借以指出,灵与物的某种二元对立的设定,对苦修与神秘主义的方法来说有着重要的意义。论文选题的研究意义及其困难,在某种程度上是一致的：灵修依于内在的信仰,注重德性的修为,关怀个人的出路,有望补充基督教在大陆学界被忽略的一面；但也正因为此,灵修的言说有别于纯粹的理论话语,在十字若望的时代,它甚至构成了对神学话语的一种疏离和挑战。第一、二章主要依据十字若望《攀登加尔默罗山》与《灵魂的黑夜》两部著作,梳理其“灵修之夜”的脉络。灵修由苦修生活与神秘生活这两个阶段构成,苦修意指人对自身的主动净化,神秘则指人被动地接受天主对自己施行的净化。灵魂由感觉部分与精神部分组成,它在这两个部分的变动之中得到净化。因此,十字若望的灵修就呈现为一个四重黑夜之旅：感觉主动之夜、精神主动之夜、感觉被动之夜、精神被动之夜。这是一个内外结合的超越的过程,最终使人的感觉顺应于精神,精神顺应于超性的德性(信仰、希望、爱),由此把人导入与天主的合一。第三章展开“净化”的概念。根据十字若望,精神的净化包括理智的“黑暗”、记忆的“空虚”与意志的“赤裸”,从这三个方面可以剖析净化方法的来龙去脉。“黑暗”是否定神学“神圣黑暗”之主题的发展,指理智在接近超越者过程中的自我超越,“空虚”是通过效法基督的虚己而实现谦卑、克制、舍己等德性的努力,“赤裸”则指向神秘主义的“超脱”,追求一种超脱欲望的爱。净化的终向是精神的纯粹和自由,纯粹性是人能够接受恩宠倾注的前提,而自由则是指人因罪恶而分裂的意志能够重新成为一种独立的精神能力。十字若望赋予了传统的神学范畴以活生生的经验意义。第四章讨论恩宠与“爱”的意义,恩宠论的神学基础首先得到分析。在灵修的视角下,天主对人的爱表现为他下达于人的恩宠,而人对天主的爱就表现为对恩宠的接受。祈祷产生于此种爱的关系,随着人向恩宠的敞开以及恩宠对人的倾注,祈祷渐渐超越思考和语言而步入默观的境界。在此比较了十字若望和大德兰对默观不同等级的论述,以及十字若望和依纳爵对“默观与行动”之间关系的理解,以澄清默观的根本意义：默观状态作为天主与人恒常的同在与沟通,它必然导向人在现实生活中的信仰行为,也就是说,一个默观者是一个随时随地实践出天主的意志的人。在以上分析的基础上,最后一章讨论灵修的目的,即“完善”或“与神合一”的含义。从几个方面入手：在神秘主义写作中大量出现的“出神”这种神秘经验的实质；爱(意志)或者知识(理智)作为合一的根基；合一的性质,即一种实体上或本质上的合一,抑或保留着本质区分的合一；通过对上述问题在灵修史上的梳理,最后又回到了十字若望对灵修主旨的理解：通过净化,在爱中实现与天主在意志上的合一,这种合一具有很强的实践意义,同时保持着对天主的临在性(作为“我与你”关系之中的“你”)与超越性(作为一位绝对的他者)的领会。更多还原

【Abstract】 The symbol or the conception of "dark night of the soul" is very central in the spirituality of John of the Cross. Starting from this term, this dissertation tries to elucidate the thoughts of John of the Cross, thus in his perspective the theme of Christian Spirituality could be illustrated.The ’dark night’ for John means the purification or purgation that man (or ’the soul’) experiences both in his body and mind during his seeking for the perfection. This purification, dominating by God’s grace and cooperating by the soul itself, perfects the virtues and faith of man, leads him into the union of love with God and makes them one in spirit. With the title of night of love and purification, this dissertation aims to exploring the connotation of ’night’ by clarifying the meaning of purification and love.The purgative meaning of night derived from the suffering of John of the Cross. By ’night’ he suggested a basic and very paradoxical spiritual way of approaching by isolation, affirmation by negation. Human spirit wins the possibility of breaking through into the infinity just when the finitude of fate oppressing man most excessively. This way conforms to both the way of asceticism (that is, restoring the true freedom by self-restraint) and the via negativa of apophatism (approaching the unknowable God by the knowledge of unknowing). The two aspects above represent the spiritual purification as an endless critique and transcending of desire, knowledge, selfhood and even the religion of man. ’Night’symbolizes all the negative feelings-darkness, nakedness, emptiness and privation-brought by the purification.The relation between night and love reveals the intervention of God’s grace. Grace endows man the love and desire of God and makes him feel the absence of his beloved and put him in the situation of being abandoned. It is in this situation the grace challenges human’s ordinary understanding of God and makes him break through the limitation of his own experience so as to enter into the real communication with God. Night symbolizes grace’s challenge to man and the conversion of the human love from egotism to God.In the exordium we give a brief introduction to the life and epoch of John of the Cross. Then by explaining the meaning of the ’spirit’, we suggest that the way of spirituality presumes a certain opposition of spirit and non-spirit as its premise. Spirituality bases on individual faith and cares for the cultivation of virtue, so the study of it hopes to supplement our understanding of Christianity. However it is for the same reason, the language of spirituality is different of pure theoretical language and in the age of John it even formed an alienation and challenge to the theological narrative.The first two chapters summarize the process of ’night’ which is constituted by ascetical and mystical life. The ascetical way means the active self-purgation of man while the mystical one means the passive reception of God’s purgative work in the soul. According to John the soul constitutes a sensual part and a spiritual one. Thus the spirituality presents as a journey of four nights:the active night of sense, active night of spirit, passive night of sense, passive night of spirit. This process subdues the senses to the spirit and then the spirit to the supernatural virtues (faith, hope and love), leading man into the union with God.The third chapter discusses the conception of purification. According to John, the spiritual purgation includes three aspects:the darkness of intellect, the emptiness of memory and the nakedness of will. The ’darkness’ develops the traditional conception of ’divine darkness’ in the apophatic theology, the ’emptiness’ is the imitation of the kenosis of Christ and the ’nakedness’ refers to the mystical detachment which seeks for a pure love beyond desires. Purification leads to the purity and freedom of the spirit. Into these traditional theoretical categories John of the Cross infused a living experiential sense.The fourth chapter focuses on grace and love. The theological background of grace is discussed. God’s love of man presents as grace while the human love toward God presents as his accepting of grace. In this loving relationship is born the prayer, which could step into contemplation along with the ceaseless infusion of grace. The thought concerning contemplation of John, Teresa of Avila and Ignatius of Loyola are compared, so as to clarify the significance of contemplation:God’ permanent presence and communication with man.Based on the analysis above we arrive at the conclusion. The aim of spirituality (the meaning of perfection or of the union) is illustrated. Several themes are discussed:what is the phenomenon of ’ecstasy’ which is frequently seen in the mystical literatures? Which is essential to the mystical union, love or intelligence? What kind is this union alike, a substantial union or a spiritual one in which certain distinction between God and man remains? By a historical exploration we return to the thought of John of the Cross himself. Spirituality, as the way to union with God in love, seeks for the identity of human will with God’s will. In this union God presents to man both immediately and transcendently and endows man the ability to practice the divine will at every moment of his life.更多还原