| 摘要: | 本論文旨在研究《新約》聖經中，有關耶穌與保羅的「死亡」相關概念，並依此探究在生死教育上可能的意涵與運用。首先，筆者希望由耶穌與保羅的生死態度及其所傳達的生死概念出發，提出重新理解「死亡」面向的可能，以及由耶穌之死所體現的愛，與保羅所彰顯耶穌的愛，試圖將「生－愛－死」的理路連接起來。因而，將研究的相關整理與結論，運用到所謂的「全人」教育之理念中，是故，提出了所謂新約之中關於耶穌與保羅的「死亡」概念，可能提供給生死教育實施時的思維資糧與啟發之研究。 首章與末章除了針對研究方法的理解與反省外，筆者也針對時下普遍存有的死亡思維進行探索與反思，而對死亡的反思乃是筆者論文的核心。第二章是本論文主題寫作的前理解，一方面，針對筆者由學習傳統而來的可能「成見」進行解釋與理解；另一方面，則就西方傳統文化中，幾個重要的死亡概念之歷史演進，進行死亡巨觀且縱向的理解。最後以《舊約》所描繪的生死源由與困境，與由此引發的生死課題，作一盡可能的描述。 第三、四章將圍繞在耶穌與保羅所具現的生死態度，以及所欲傳達的生死概念為主。我們都知道耶穌的生命始於卑微的馬槽中，終於極刑的十字架上，對此，祂的生死即是一個體現愛的歷程，誠如祂對自己降生的目的而說：「不是要受人的服事」，乃是要「為羊捨命」，十字架即是彰顯祂愛人如己的最佳標誌。其次，保羅的一生，充滿傳奇的色彩，由一個逼迫者到一位傳耶穌愛的福音之勇者，其冒死的精神與努力的成果，讓後世的人能夠通過他，而更易領受到耶穌以愛體現的生命價值與意義。簡而言之，正因保羅通過耶穌闡述何謂愛，以及如何實踐愛，方才使得耶穌的愛綻放無比巨大的光芒，因而，也讓我們可因耶穌之死所展現的愛，得以「在愛中建立自己」，並因此「用愛安頓生死」。 而第五章將就耶穌與保羅所展現的生死態度與概念，以及由此引發的生死價值與意義，進一步就生死教育之運用，而提出兩種實施的可能。其一是目前在台灣甚被重視的「生命教育」，另一為甚受排斥與視為禁忌的「死亡教育」。事實上，如此區分，實非筆者本意，而這僅是筆者有意由所謂的「生命」教育出發，探究關於「死亡」的教育意涵。因為完整的「生命」，無有可能去掉死亡的要素，死亡不僅是生命的一部份，它更是內存於生命之中。是故，教化養育的工作應是從人類的根本問題出發，意即須就生死課題予以深入探究之。
The purport of the study is to discuss the“death”concept of Jesus and Paul in the New Testament, and find out its possible implication and application in the life-and-death education. First, I start from the attitudes of Jesus and Paul toward life and death and the life and death concepts they conveyed to bring up the possibility of re-understanding“death”. Further, from the embodiment of love by the martyrdom of Jesus, and from the manifestation of Jesus’ love by Paul, I try to link the contextual thinking of“life—love—death”. And to amply the study into the“holistic education”, therefore, I put forth the idea that the death concepts of Jesus and Paul in the New Testament may provide some inspiration and edification when the life-and-death education is putted into practice. In the first and last chapters, except the understanding and reflection of the research method, it talks about the reflection and exploration of the general concepts of death at present, and the reflection on death is at the core of the study. Chapter 2 is about the pre-understanding of the topic. On the one hand, it aims at explaining and understanding the“preconception”of my own that has been learned from my cultural tradition. On the other hand, it proceeds to understand the several important death concepts in the Western culture on a macro level through the evolution of history. Finally, I try to describe, as clearly as possible, the origin and difficulties of life and death depicted in the Old Testament as well as the life-and-death issues entailed by it. In chapter 3 and 4, the content is concerning the life-and-death attitudes presented by Jesus and Paul and the life-and-death concepts they wanted to convey. As every one knows, Jesus was born in a humble manger and was crucified to death. Here his life and death is a process of embodying love. Exactly as he said for the purpose of his birth: it is“not to be ministered unto”and“giveth his life for the sheep”. A crucifix is the best emblem to show his unselfish love. Secondly, the life of Paul is a legend. He used to be an oppressor and turned out to be a brave warrior who preached the gospel of Jesus. Because of his efforts, the later generations can more easily understand the value and meaning of Jesus’ life. In short, because Paul clarified, through Jesus, the meaning of love and the way to practice love, Jesus’ love was glorified. And from the love manifested by the death of Jesus, we can“maketh increase of the body unto the edifying of itself in love”, and therefore“settle down to life and death by love”. According to the attitudes and concepts of Jesus and Paul toward life and death and the meaning and value of life and death introduced by them, Chapter 5 is to apply the study in the life-and-death education and brings up two possible practices. One is the highly valued“Life Education”in Taiwan today, and the other is the taboo and rejected“Death Education”. It’s not my real intention to distinguish them, my intention is to start from the so called“Life”Education and then to explore the educational implication of“Death”. It is not possible to remove the death element from the life as a whole, for death is not only a part of life, but also is intrinsic in life. Therefore, the teaching tasks should start from human’s fundamental problems, that is, the life-and-death lessons and issues. |
