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    Title: 摩西和保羅為以色列群體代禱的情愫和過程:以「視角觀點」詮釋出埃及記32-34章與羅馬書9-11章
    The Affection and Process of Moses’ and Paul’s Prayer for Israel:A Point-of-view Exegesis of Exodus 32-34 & Romans 9-11
    Authors: 陳良好
    CHEN, LIANG-HAO
    Contributors: 台灣神學院
    Keywords: 禱告代求
    視角觀點
    憐憫
    以色列的得救
    咒詛
    Intercessory prayer
    Point of view
    mercy
    Anathema
    Salvation of Israel
    Date: 2017-10-16
    Issue Date: 2018-01-16T06:48:39Z (UTC)
    Abstract: 中文摘要:
    從聖經來認識禱告是此論文的重點所在。筆者把研究的對象和範圍鎖定在舊約和新約聖經人物各一位(舊約的摩西與新約的保羅),以及,舊約和新約的文本各三章(出埃及記32-34章與羅馬書9-11章)。選用摩西的禱告(出埃及記32-34章)和保羅的禱告(羅馬書9-11章)作為研究的題材,乃因後者「仿效」了前者作出了同樣「不可理喻」的禱告:(兩者皆願意)在上帝面前禱求不遺餘力地與自己所屬的群體以色列人一起「同舟共苦、同赴厄運」!歸根結柢,兩者不外都努力地用最強烈的言辭來表達自己那股詞不達意的「視民族之痛為己痛」的真誠情愫。

    經由摩西和保羅(先後的)禱告,上帝回應了:舊約「拜金牛」的以色列百姓面對亡族之災得以豁免了。上帝撤回以天使作為代表與百姓同行的決定,轉為由祂自己親自陪同百姓上路,並再度召喚摩西上山四十晝夜作出新的法版,與摩西和百姓重新立約,再次視以色列民為屬於祂自己的產業(出埃及記32-34章);跟著,新約「拒絕基督福音」的以色列同胞即便如今看似「被絆倒」了、「被折下」了,然而卻可不是永遠的結局、不是最後的定案。因為在將來榮耀之日,「以色列全家都要得救」,這是出於「上帝對以色列的恩賜和選召是永不撤回的」。上帝以這「奧秘」的遠見回應了保羅的禱告,叫保羅得以從憂心牽掛轉化為歡欣讚美之聲(羅馬書9-11章),至今餘音繞樑。確實摩西和保羅的禱告蒙上帝應允成全是何等鼓舞人心,稱羨不已;然而,更叫人為之動容的卻是在面對民族的困苦厄運之際,摩西和保羅如此盡心竭力地「在祂面前站在破裂之處」(詩106:23),為百姓、為同胞一次又一次地恆切禱告代求,始終可沒有輕言放棄!

    上述的「觀點」是筆者在此論文中採用敘事批判與其視角觀點的詮釋法所得到的「視角觀點」:透過「出埃及記的敘事者」的敘事,釋疑了出埃及記32-34章中「上帝與摩西相會」重疊的場景,並揭示了摩西的視角觀點和上帝的視角觀點交鋒之美;同樣,透過「羅馬書的敘事者」的敘事,叫人看到羅馬書9-11章是一則有關以色列民的完整敘事,也是保羅為骨肉之親所寫下的「禱告心路歷程」。當保羅藉著「哲辯」向羅馬教會基督徒表達上帝對以色列民的「視角觀點」的時候,保羅這份為同胞的禱告歷程終究公諸於世。

    藉由敘事批判與其視角觀點的詮釋法來瞭解以上兩則敘事文本中的兩則禱告,以及兩位代求者摩西和保羅的禱告情愫和過程,幫助筆者至終領會聖經中有關禱告的寶貴真理:若我們確實關愛身邊的人,就靠主委身為他們禱告到底!

    英文摘要:
    This dissertation aims to understand the nature of Biblical prayer. The study object and its scope focus on the characters of Moses from the Old Testament and Paul from the New Testament, and on Exodus 32-34 and Romans 9-11. The reason for selecting the prayers of Moses (Exodus 32-34) and of Paul (Romans 9-11) is that the latter imitates the “unreasonable” prayer of the former. Both of them willingly and desperately prayed to God for their people in order to “share the fate” of the people of Israel. In other words, both of them dared to use extreme rhetoric to express their affection for Israel — God’s people.

    Through the prayers of Moses and of Paul the Lord was moved to reply to their petitions: The Hebrews who worshiped the Golden Calf could obtain God’s pardon. The Lord revoked the decision of sending his angel as representative to walk in front of the people, and He decided instead to accompany them in person. In addition, He summoned Moses once again onto Mount Sinai for forty days and nights to make the new tablets of the Law, and renewed the covenant with His people, considering them as His inheritance (Exodus 32-34). In the period of the New Testament, the Israelites who refused the gospel of Christ would not face the result of their stumbling, namely being broken off from the olive tree, as their final destiny. In the future glorious day, “all Israel will be saved” because “the gifts and the calling of God are irrevocable.” After receiving the honour of knowing this mystery, Paul’s prayer turned from sadness and wariness into praise (Romans 9-11). In fact, the prayers of Moses and Paul by which they obtained the Lord’s promise became an amazing spiritual experience. But the most moving aspect of these two scenarios is that both Moses and Paul desperately “stood in the breach before Him” (Psalm 106:23) to pray for their people, again and again. They never gave up praying.

    The “point of view” element of this study refers to the use of the narrative method of Point-of-view Exegesis. On the one hand, through following the account from the point of view of the narrator in Exodus 32-34, we reach an understanding of the doubled scenario of the Lord meeting with Moses and we uncover the beautiful moment when Moses’ point of view and God’s point of view meet. On the other hand, through following the account from the point of view of the narrator in Romans 9-11, we observe the complete narrative of God and Israel; simultaneously we obtain insight into the “prayer-journal” written by Paul to his brethren. Paul’s use of the diatribe in writing to the Christians in Rome demonstrates the Lord’s “point of view” toward the Israelites, and finally his “prayer-journal” for his people can be published for all the world to read.

    By using Point-of-view Exegesis to analyze the narrative of these two prayer scenes and to gain a deeper understanding of the interaction of the two intercessors (Moses and Paul) with God, I gradually realized the truth of prayer in the Bible: if you truly care for those you love, risk all and pray for them radically, right up to the end!
    Appears in Collections:[台灣神學院] 研究部-神學博士班(Ph.D.)
    [13.研究部-神學博士(Ph.D.)] 學位論文

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