"Yue han fu yin" de ling lun zai qun ti jian gou zhong de gong neng: Yi zhong wen hua ren lei xue de jie du

從整體上對《約翰福音》的靈論進行詮釋，是新近研究的趨勢，其困難主要在於兩點：“告別話語”中的靈論有著明顯的群體內涵，而這在前十二章中並不具備；另外，前十二章中非人格化的“靈”轉變爲“告別話語”中人格化的“保惠師”的內在機制並不清晰。本研究正是從對這兩個問題的解決入手，將耶穌話語中的靈論作為研究對象，因為這才是《約翰福音》的作者有別於原始基督教其他靈論傳統的獨特理解。我們採用的是瑪麗•道格拉斯的文化人類學作為核心的研究方法，主要包括“群－格理論”、“身體的象徵”和“象徵的控制”這三個方面。《約翰福音》前十二章中的“靈”，是一種“制慾的象徵”，具有批判母體文化、塑造反思性的個體及新的身份的功能，支持著區分度低（即“低格”）的社會。具體到《約翰福音》的三章、四章和六章，“靈”的象徵分別是對世俗身份向神聖身份轉變的呼召，是對物質性聖所的否棄並以此打破族群身份的隔閡的提倡，還是對門徒跟隨耶穌奔赴十字架的信心的檢驗。在這個過程中，耶穌通過自己話語中的靈論，引導著聽者逐漸擺脫猶太文化影響下所形成的認識障礙而成為自己的門徒。“門徒群體”的真正確立，是直到“告別話語”中耶穌的臨別前的教導。當中的“保惠師”，作為一種人格化的象徵，對群體身份的形成、群體邊界的限定以及群體內部團結的維護，起到支持的作用。這也是歸屬度高（即“強群”）的社會中主導的象徵範式。藉助“群－格理論”這一框架的分析，以及對公元70年第二聖殿被毀之後羅馬帝國對“猶太人”的宗教政策的回溯，並考慮《約翰福音》中所反映的對“猶太人”的矛盾態度，我們推測，“約翰群體”曾經歷一種身份的焦慮——他們渴望建立一種明顯有別於猶太教的獨立身份，並投射為敘事層面上的“門徒群體”這樣一種社會想像。As one of the most important parts of Bible, The Gospel of John has been studied extensively. One recent tendency is to interpret the Pneumatology of this Gospel from a holistic perspective. However, this approach faces two problems. Firstly, the Pneumatology in the Farewell Discourse is explicitly related to communal issues, and yet this relation cannot be found in the first twelve chapters. Additionally, it is unclear how the Spirit, which remains impersonal in the first twelve chapters, is changed to the personified Paraclete in the Farewell Discourse. The present research takes on these two problems, with a special attention to the Pneumatology in Jesus’s discourses, which distinguishes the Evangelist from other pneumatic tradition in primitive Christianity. I wish to address the issue of Pneumatology by adopting the cultural anthropological methods proposed by Mary Douglas, which consists of “Group-Grid Theory”, Bodily Symbolism and the Control of Symbol.The Spirit in John 1-12 could be interpreted as an ascetic symbol that performs the function of criticizing the parent culture, nurturing a self-aware individual and building new identity, supporting the social system of “low grid”. As for John 3, 4 and 6, the Spirit symbolizes the call for abandoning the secular identity for the sacred identity, the rejection of materialized holy places that leads to breaking the boundaries between ethnic groups, and the examination of the disciples’ faith in following Jesus on the Way to the Cross. In this process, Jesus, with Pneumatology in his discourses, guides the audience to efface the epistemological barricade established under the influence of Judaism, and become his disciples. The community of the disciples has not been significantly established until the departing Jesus teaches in the Farewell Discourse. The Paraclete, as a personified symbol, facilitates the formation of a group identity, sets apart the disciples, and strengthens solidarity. It is the leading paradigm of symbolism in a society of “strong group”. With the analysis in the framework of “group-grid theory”, and the retrospect of Roman Empire’s religious policy against “οἱ Ἰουδαῖοι”, as well as taking into consideration the ambiguous attitude to Jews in the Gospel of John, we can imply that the Johannine Community were experiencing a form of identity crisis during this period: their desperate aspiration to be distinguished from Judaism projects to the narrative level, which takes form as a community of the disciples in the Gospel narrative.洪晓純.Thesis Ph.D. Chinese University of Hong Kong 2016.Includes bibliographical references (leaves ).Abstracts in English and Chinese.Title from PDF title page (viewed on …).Hong xiao chun.Detailed summary in vernacular field only.Detailed summary in vernacular field only