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    政大機構典藏 > 文學院 > 歷史學系 > 期刊論文 >  Item 140.119/70607


    Please use this identifier to cite or link to this item: https://nccur.lib.nccu.edu.tw/handle/140.119/70607


    Title: 使徒保羅論哥林多教會中的婚姻與獨身議題
    Other Titles: Paul the Apostle on Marriage and Celibacy in the Corinthian Church
    Authors: 崔國瑜
    Tsui, Kuo-Yu
    Contributors: 歷史系
    Keywords: 使徒保羅;哥林多教會;婚姻;獨身;禁慾主義
    Paul the Apostle;the Corinthian Church;Marriage;Celibacy;Sexual Asceticism
    Date: 2014.05
    Issue Date: 2014-10-15 14:48:45 (UTC+8)
    Abstract: 《保羅致哥林多人前書》第七章是基督宗教中最早的一份談論婚姻與獨身的史料，也是影響後世基督宗教倫理學關於性倫理議題上最重要的文獻之一。過往的評論家對於《哥林多人前書》第七章產生了十分歧異的詮釋，有些人主張使徒保羅偏好獨身，也有些人認為保羅是贊成婚姻。有鑑於《哥林多人前書》第七章的重要性與複雜性，本文試圖重新探究保羅此番在哥林多教會脈絡中對於婚姻與獨身之言論，一方面本文檢視過往評論家們所產生的歧異性詮釋，另一方面則參照新近研究之貢獻，以重新闡釋《哥林多人前書》第七章的意義。本文主張：保羅在《哥林多人前書》第七章的言論主要是回應哥林多人對於生活方式的提問，哥林多人的提問則深受希臘化思想所形塑：一來，希臘哲學傳統向來關懷倫理生活，亦對生活方式的選擇多有思索，哥林多人在基督宗教中看見了他們希臘背景也肯定的目標，亦即，離棄婚姻與家庭之繁瑣事務，以專心投身於精神生活之更高目標，由其在猶太天啟思想所預示的末日迫近的危機感之下，獨身更是因應末日處境之最佳生活方式；二來，禁絕性事乃希臘化宗教中普遍的習俗，接近神聖領域之前必須禁絕性事。保羅固然認為獨身為佳，但他也並未將之強加在全體哥林多教會的信友們身上；獨身需要恩賜，沒有此恩賜者，結婚也好，且強過因不能自制而陷入淫亂之危險。單就《哥林多人前書》第七章，吾人並不能斷言保羅為禁慾主義者。保羅之所以成為基督宗教的禁慾主義之父，乃因教父們斷章取義地取用保羅在《哥林多人前書》第七章所表達的獨身偏好，用以支持自己所主張之禁慾主義。
    The First Letter of Paul to the Corinthians Chapter 7 (1 Cor. 7), the earliest document in Christianity concerning marriage and celibacy, has been one of the most influential passages on Christian sexual ethics throughout history. The diversity of various interpretations on 1 Cor. 7 demonstrates the complexity of this passage. While some commentators opine that Paul prefers celibacy, others think that Paul is also pro-marriage. On the basis of the significance and complexity of 1 Cor. 7, the present article aims to re-examine its diverse interpretations by the past commentators along with the most recent contributions on 1 Cor. 7 in order to elucidate Paul`s discourse on marriage and celibacy. It is demonstrated that Paul`s discourse in 1 Cor. 7 was in fact geared toward the Corinthians` question of lifestyle, which was primarily shaped by the ethical concern of Greek philosophy and influenced by the practice of sexual abstinence prevalent in Hellenistic religions. In line with the Greek philosophical ideal of pursuing a life of contemplation without disturbances from marriage and family life, Paul also spoke of the highest goal of Christian life as the whole-hearted devotion to the affairs of the Lord, which would best be realized in the lifestyle of the celibate. The whole-hearted devotion was all the more demanded in view of the present crisis in the Corinthian church predicated on Jewish apocalypticism. However, Paul was practical enough not to impose celibacy on the whole Corinthian church. Celibacy, according to Paul, was a gift to only a few, and those without it were exhorted to take on marriage so as to avoid porneia. Paul preferred celibacy while tolerating the realization of sexual desire in the context of marriage. On the single basis of 1 Cor. 7, one cannot conclude that Paul is an advocator of sexual asceticism. That Paul is seen as the father of sexual asceticism in Christianity is mainly due to the out-of-context quoting of 1 Cor. 7 by the church fathers with their agenda of advocating sexual asceticism.
    Relation: 國立政治大學歷史學報, 41,183-225
    Data Type: article
    Appears in Collections:[歷史學系] 期刊論文

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