国家是无灵的受造物吗？

dominus

银色地平线在《“爱国”是妄用爱德的行动！从圣经一直说到老聃》一文中认为国家属于无灵的受造物，不属于爱德所及的对象，因此我人不可以爱国。其言论原文如下：

     基于中国儒家传统抹煞普世和终极关怀的观念，以及中文语言环境中的含蓄和内闭，导致多数中国人的思维缺乏逻辑，条理混乱，特别是对于爱的理解，多数中国人经常对于人文历史、以及无灵受造物寄予错位的人格情怀，甚至将其与天主赐予人类位格之间的情谊混为一潭，大谈爱国主义。其实，爱德的对象并不包括国家，是的，因为《神学大全》「论爱德的对象」中确实没有提及爱德的对象包含国家。

       「论爱德的对象」当中爱德只运行于同享永福的天主与肖似天主品格的有灵受造物「人」之间，对于国家的概念，无论是政治还是民族划分，爱德只适用于其中的「人」，把“国家”的概念附加于人性，与人同享爱德，不仅是多余的，而且是不道德的做法和对于爱德的妄用。国家当中除人以外的领土及其中的动物、植物、矿物、空气等等都是无灵受造物，圣多玛斯指出：「有灵之受造物，是利用他借着自由意志所享有的善的主宰。这样享有善，严格地来说，不是无灵之受造物所能得到的」，「爱德以永福的共同关系为基础，而无灵之受造物却无法得到永福。为此，我们不可能与无灵之受造物，缔结爱德的友谊」。

但是，天主教新要理第2239条清楚的说明了爱国来自于爱德的次序（belong to the order of charity；ex ordine caritatis），只是中文版并未明确翻译出“次序”这个非常重要的词汇。

当然，本人并非认为爱德的“次序”应该是天主，然后是近人，最后是无灵之受造物。本文的研究重点在于：国家是否属于无灵的受造物。

查圣多玛斯《神学大全》论爱德一文中“无灵的受造物“一词，原文为：creaturae irrationales，前一个单词是受造物的意思，后一个单词是一个组合词，由前缀irr-组成，等于sineratione，irr作为前缀时中文经常翻译为“非”，ratione是理性的意思，组合到一起就是“非理性”，那么，creaturaeirrationales既可以翻译成无灵的受造物，又可以翻译成非理性受造物。但无论如何，“无灵的受造物”中的“灵”不能理解为“灵魂”（anima）。地平线说：“多数中国人经常对于人文历史、以及无灵受造物寄予错位的人格情怀，甚至将其与天主赐予人类位格之间的情谊混为一潭，大谈爱国主义”。这句话很可能就是他混淆了“灵（理性）”与“灵魂“两个概念，因为很明显，我们从不称理性有位格，尽管理性来自灵魂，但理性不是自立体，灵魂却是神性的自立体，和人的肉体结合后人才有位格（Person），因此，一个位格必须是理性的，同时又必须是一个个体。

本人在此文中所使用的“无灵的受造物”取其本意“非理性受造物”（creaturae irrationales）。

现在，我们需要研究的是：什么是国家？换句话说，国家的性质如何。最后我们要研究：国家是否是天主所创造的无灵之物。

要谈国家的概念，首先要区分社会学家眼中的国家性质和教会对国家的认识。

黑格尔和柴士克（HeinrichGotthard von Treitschke）以后，盛行国家哲学，此哲学承袭古希腊哲学，视国家为人类发展的目标。后来，马克思也将这项错误的认识纳入了他的哲学体系中。

然而，基督教哲学，跟这些社会学家的国家概念是极为相反的，基督教哲学不视国家为人类及社会的最后目标，而视它为一个非常重要的仆人（diákonos，参：罗13：4及后续几节），可以帮助人获得物质的公共福利，而这福利又只是人类达到最后目的的工具而已。因此，国家不为它自己而存在，不以它自己为目的，相反，国家是为人而存在。

《天主教新要理》1878条肯定了家庭和国家存在的正当性和必要性：“某些社会团体，如家庭和国家，更直接地符合人的本性。这些团体是人所需要的。为使更多的人参与社会生活，应鼓励创立志愿的协会和组织，‘为了经济、文化、社会、体育、娱乐、职业、政治的目标，且不只局限于国内，也推广至世界的层面’这‘社会化’也表达了自然的趋向，这趋向推动人为了达到超越个人能力的目标而结社。社会化发展个人的天赋，尤其增加人的创新力和责任感。社会化也有助于保障人的权利”。“任何人的团体都需要有权威来治理。权威以人性为基础。为国家的连带责任，权威是必要的。权威的任务是尽其所能确保社会的公益”（1898）。

2428条谈到了国家的责任在于保障公民的福利：“经济活动，尤其是市场经济活动，无法在制度、司法和政治的真空状态中展开。反之，它假定了一些条件：如对于个人自由和私有财产的确实保障，稳定的币制，以及有效率的公共服务。所以，国家的首要任务，乃在于给这些安全条件提供保证，使得那些从事工作和生产的人，能享受其劳动的成果，并因此而受到鼓励，愿意诚实而有效地去工作……”。

因此，教会并不认为国家是由党派的人为操纵而造成的，也不单视国家为一种人类相互利用的契约。因为从圣经的观点来看，国家是建立的天主的旨意之上，国家源自天主的旨意，是天主所创设的制度，天主也赐予执政者权威。

从存有的角度来看，国家既不等同于有形可见的党派，又不是可以触摸的河山和土地。国家是一个社会群体，为服务人类而存在。海霖神父说：“祖国是我们以共同的习俗、文化、和（通常）语言，而结合在一起的人民团体”。国家是抽象的，但又是实际的，因为并不存在一个没有人没有土地也没有界限的空泛概念性国家。

让我们再来看“受造物“。

多玛斯哲学概念中的“受造物”，深受亚里士多德型质论的影响，型质论（hylemorphism）源自希腊文的hylē 质及morphē 型，传统形上学中，有时也写作“形质论”。指亚里士多德首创，经院神哲学将其完成的形上学（metaphysics）理论。认为自然界一切事物均由型式（form）与质料（matter）两种形上因素所组成的。如在人学的层面上，人有精神、灵魂为型式，以肉身为质料。在圣事论而言，每件圣事原则上包含两个基本因素：“型”即教会特定的言语或经文，“质”即水、油、面饼、酒、傅手等。

在多玛斯的《神学大全》中，创造是取其严格意义的，为多玛斯来说，改进、提升、变化等都不属于创造。另外，不论任何人由任何物而造成任何物，其制造行为所用之物，应该在他的行为之先就存在，并不是该行为本身所产生的，因此也不属于创造。例如，木匠用自然的木材制作出桌子，这些自然物并不是由木匠的行为所产生的，而是产生于自然的行动。换句话说，没有自然的木材，木匠不能因着他的行为造出一个桌子来。而天主却可以，没有自然物，天主因着祂的行动就可以创造出物来。

所以，改进、提升、变化、发明、组建、拼凑等都不是创造，这样而产生的东西也不是严格意义上的受造物。因为按照多玛斯的观点，创造是天主从无中而形成的。

国家是受造物吗？在创造的严格意义下，国家不是受造物。首先，国家不是天主从无中一命就有的。其次，在人类历史中，国家不是随人类的创造而一起存在的，而是在历史发展到一定的阶段国家才出现的。最后，以色列子民的国家概念形成从撒乌耳和达味才开始。

广义来说，没有一件事不是在天主的上智照顾之下，国家的形成自然也是在天主的旨意之中，按照这个逻辑，电脑和互联网的产生也是在天主的眷顾之下，只是我们不能说天主创造了电脑和互联网。电脑和互联网也不是天主的创造物，而是人类发明的产品。

如此说来，国家不是“物”，更不是“无灵的受造物”。那么，为什么《天主教新要理》说爱国来自于爱德的秩序呢？就是因为国家不是无灵之“物”，而是结合到一起的人民团体。既然国家不是无灵的受造物，那么爱国也就不是爱无灵的受造物了。

多玛斯所论述的爱德（caritas；charity），属于超性之爱，也就是三超德之一。而对于国家的爱，一般我们都使用本性之爱（natural love；naturalis amor）。超性之爱只能指向天主，并为了天主的缘故指向近人。本性之爱源自超性之爱，因为天主首先爱（agape）了我们，所以我们也当彼此相爱（love）。这就是爱德之爱（thelove of charity；ex caritatisamore）。这爱德之爱存在多种方式，比如多玛斯说：法官在执法的时候，不是为了憎恨罪人，而是出于爱德之爱（Nevertheless the judge puts this into effect, not out of hatred forthe sinners, but out of the love of charity）。

自然，基督徒不能用仁爱（caritas）的爱去爱国家，因为这个仁爱只能及于天主和人，基督徒应该以源自超性之爱的本性之爱爱国，并在爱国人的基础上逐步提升爱的质量，超越本性之爱。因此，对于有形可见的祖国的山山水水，花草树木，虫鱼走兽等，我们只需用本性之爱去爱就好了，不必将专属于人的情感转嫁到这上面。对于国人，最低层面是人性之爱，但需要提升到仁爱，因为耶稣留给我们的新诫命就是彼此相爱，随后耶稣又加了一句：如同父爱了子一样。那么，基督徒爱人就不能仅仅止于仁爱（caritas）了，更要以类似天父的纯爱（agape）爱人，以达到天父的纯全。

自由

Natural love of country
本性之爱国

dominus

自由 发表于 2013-4-10 05:28
Natural love of country
本性之爱国

你的这个说法我没有见过，不过，经过搜索却发现一篇非常好的英文文章，愿意转载过来和大家分享：

THE  SOCIAL  PRINCIPLES  OF THE  CHURCH （教会的社会原则）
By
Msgr. Luigi Civardi （路易吉西瓦蒂主教著）
Nihil Obstat and Imprimatur, 1961 （1961年 教会审核无障碍许可）

CHAPTER XI （第十一章）
CHRISTIANITY AND LOVE OF COUNTRY （基督教和爱国）


Preliminary Notions

1. The word patria is derived from pater [father] and is synonymous with "fatherland." It is the place where we were born. As a synonym for country, one may also employ the word nation, which has more or less the same meaning, being derived from the word nascere [to be born].

Love of country is natural; that is, it springs spontaneously in the heart of man. Just as nature itself makes flowers bloom in the fields, so likewise it makes "the love of our native land spring up in our heart." [Inf. 14:1].

How can we help loving the land that we were born and grew up in; the land that left its stamp upon our bodies, upon our minds and even upon our voice; the land that harbors our father's home, in which we were reared, the temple where we became sons of God, and a hundred other things that are indelibly engraved in our imagination and in our hearts?

2. But one's country is not merely a place and an aggregate of endearing things, it is also, above all, the community of the people who were born in the land of our birth and who avail themselves of the things that we also avail ourselves of; in a word, it is the whole of our fellow citizens.

This is the loftiest and the truest idea of country. It is also an eminently Christian idea. Love of country thus understood is nothing but a manifestation of love of neighbor. It is a natural extension of our love toward our father; an expansion of our love for our family.

3. Love of country, understood in this latter sense too, is a natural sentiment; it was felt even by pagans, who were fond of this motto: "pro aris et focis" [for our altars and our fires] ----- that is, for religion and for country.

But, as happens with all pagan virtues, this too was defiled by spurious elements. Very often it was a case of exaggerated love and pride, that not only disregarded the rights of mankind, but did violence to them. Thus, for the Greeks, every foreigner was a barbarian, and for the Romans, an enemy.

Even the people of Israel, although taught by God, had an exaggerated idea of country that was often in conflict with their duties toward mankind.

Christianity purified and elevated this virtue also by reconciling it with all of man's duties.

We will see that love of country is a natural and a Christian duty, founded on the example of Christ and of the Apostles, as well as on the teachings of the Church. Finally, we will show how we ought to love our country.

A Natural and Christian Duty

1. Love of country was a natural duty before becoming a Christian duty. The Holy Spirit dictated this sentence: "Every beast loveth its like: so also every man him that is nearest to himself." [Ecclus. 13:19]. These words contain a fundamental law of nature: Love has its motive and its foundation in likeness --- the greater and deeper are the likenesses, the keener is the love.

Now, who are our fellow countrymen if not neighbors with whom we have the most in common? In fact, besides having their nature, origin and destiny in common with us, like all men, they have other particular elements of likeness, such as language, culture, traditions, customs, tastes, social relations, common moral and even physical traits.

Love of country, therefore, has its foundations in nature. Patriotism is an inborn sentiment; hence, it is willed and enjoined by the Creator.

From this we can see how senseless is this statement of the Communist Manifesto, drawn up by Karl Marx and Frederick Engels: "Workingmen have no fatherland."

And senseless, too, is this other statement which Manzoni puts in the mouth of Don Abbondio: "Fatherland is where one is well off."

2. Love of country is also a duty of gratefulness for the benefits that the citizen has received from the people and from the country in which he was born and reared.

St. Thomas Aquinas says on this point: "After God, man is chiefly indebted to his parents and to his country, and, therefore, just as religion must render worship to God, so, to a lesser degree, piety must pay honor to parents and to country."

3. Love of country is a Christian duty, inasmuch as it was not only practiced, but preached by Christ who made love of neighbor the characteristic and the novelty of His message: "This is my commandment: that you love one another.". . . [Jn. 15: 12]. "A new commandment I give you; that you love one another." [Jn. 13:34]. Now, our closest neighbors, after those that come in contact with us within the walls of our homes, are those that we come in contact with as soon as we cross the threshold of our homes, within the boundaries of our country.

Indeed, Jesus, the second Adam, came to save all the descendants of the first Adam and, therefore, just as He teaches the brotherhood of all men, so likewise He enjoins universal love. Because of this universality, some accuse the Gospel of obstructing love of country, but that is a gross error, when it is not a polemical trick. Indeed, love of neighbor, while universal in extension, cannot be equally so in comprehension.

With regard to its comprehension, there are different degrees of love depending upon greater or lesser likeness, in the sense already explained. Therefore, the prime center of love of neighbor is the family, where the traits of resemblance are more numerous and more marked; from the family it spreads to the country, and from there, to the whole of mankind.

Love of country may be compared to the flame in the fireplace, that warms all who are gathered within the same room, yet reserving however a more intense heat for those who are closest. Hence, we love our countrymen more than foreigners, and the members of our family more than our countrymen. And just as love of home is in harmony with love of country, so love of country is consistent with love of mankind.

The Example of Christ and the Apostles

1. Jesus taught us the duty to love our country, first of all by His conduct. He showed, in fact, a special love for His country.

His preaching was reserved for the children of Israel, and to the Canaanite woman He answers: "I was not sent except to the sheep that are lost of the house of Israel." [Matt. 15: 24].

The people were aware of this predilection of Jesus for His country, so much so that at Capharnaum, the elders of the Jews, while pleading with Him to come to save the servant of the centurion, said to Him: "He is worthy that thou shouldest do this for him, for he loveth our nation and he has built us a synagogue." [Lk. 7: 5-6].

Jerusalem, the capital of His people, rejected His kindness. He was saddened by it, and one day He uttered these words full of motherly tenderness: "Jerusalem, Jerusalem . . . how often would I have gathered thy children together, as a hen gathers her young under her wings, but thou wouldst not!" [Matt. 23: 37].

A few days before His death, while approaching Jerusalem and looking down upon it from a height, He thought of the terrible lot that awaited that magnificent city, of which there would not be left a stone upon a stone, and tearfully He offered these words, burning with love and desire: "If thou also hadst known, and that in this thy day, the things that are to thy peace; but now they are hidden from thy eyes." [Lk. 19: 42].

How Jesus loved His country!

2. The Apostles, too, brought up in the school of Christ, gave undoubted proof of this love.

They were sent by the Redeemer to teach all nations; but their first concern was for their countrymen within the boundaries of their country, and when, after crossing these boundaries, they entered into a strange city to preach the new message, their first word was always for the Jews that dwelt there.

St. Paul, too, the Apostle of the Gentiles, the zealous champion of the universality of Christianity, who had made himself all things to all men, when he set foot in a city the first thing he did was to enter the synagogue and to preach the Gospel to his countrymen. He confessed that when he lived among the Jews ----- who were very much attached to their ceremonies and their customs ----- he became a Jew himself [that is, he lived like them] that he might gain them to Christ. [1 Cor. 9: 20], He went so far as to say that he longed to be excommunicated [if that were possible and necessary] provided that he could save those who were bound to him by ties of blood. "For I wished myself to be an anathema from Christ, for my brethren, who are my kinsmen according to the flesh." [Rom. 9: 3]. Thus did St. Paul hearken to the voice of blood.

The Teachings of the Church

1. The Church of Christ has always taught the duty of loving one's country in preference to others. She has stressed this duty even during tragic hours, when Christians were subjected to bloody persecutions by public authorities. Tertullian gives us conclusive proof in his Apologetic, written at a time when Christians were being persecuted by the Roman emperors as enemies of their country. Here are his exact words: "With eyes lifted up to Heaven, with arms outstretched, incapable of harm, with head uncovered because we are unashamed, we heartily invoke long life for all our emperors, security for the empire, tranquility for families, a powerful army, a faithful servant, a peaceful world and all that men and emperors hope for." [Chapter 30].

2. The Roman Pontiffs have also stressed this duty, pointing out how, in practice, it can and should be fulfilled. Leo XIII said in this regard: "The supernatural love for the Church and the natural love of country are two loves that have their origin in the same eternal principle, since the same God is the author of the one and of the other." [Encyclical Sapientiae Christianae].

Pius XII has defended the teaching of the Church in these exact words: "Nor need there be any fear lest the consciousness of universal brotherhood, fostered by the teaching of Christianity, and the spirit which it inspires, be in contrast with love of the traditions or the glories of one's fatherland, or impede the progress of prosperity or legitimate interests. For that same Christianity teaches that in the exercise of charity we must follow a God-given order; yielding the place of honor in our affections and good works to those who are bound to us by special ties." [Encyclical Summi Pontificatus].

3. The Church of Christ, however, while teaching and enjoining love of country, has at the same time endeavored to keep it within just bounds by harmonizing it with other loves, according to the dictates of reason and of faith.

Christianity is the religion of harmonies. It teaches true love of country, which lies midway between two erroneous extremes: between exaggerated nationalism, which ignores the rights of humanity, and internationalism, which denies country.

Pius XI, in his Encyclical Ubi Arcano Dei, says: "Patriotism, the stimulus of so many virtues and of so many noble acts of heroism, when kept within the bounds of the laws of Christ, becomes merely an occasion, an added incentive to grave injustice when true love of country is debased to the condition of extreme nationalism when we forget that all men are our brothers and members of the same human family, that other nations have an equal right with us both to life and to prosperity."

And Pius XII has said that Catholics "just as they should be second to none in their love of country and therefore should love the land of their ancestors with affection and promote its true prosperity, so likewise, guided by Christian precepts, let them embrace the whole human family in the divine love of Jesus Christ, whatever may be the race, whatever may be the people by which it is made up." [Letter to the President of Italian Catholic Action Youth.]

4. A Christian, besides belonging to civil society, belongs also to religious society, namely the Church. Hence the two loves must be in harmony with each other. The following is a teaching of Leo XIII on this point:

"Now if the natural law commands us to love with devotion and to defend the country in which we were born so that every good citizen does not hesitate to face death for his native land, very much more is the urgent need of Christians to be ever quickened by like feelings toward the Church. For the Church is the holy city of the living God, born of God Himself and by Him built and established. Upon this earth indeed she accomplishes her pilgrimage, but by instructing and guiding men she summons them to eternal happiness. We are bound then to love dearly the country whence we have received the means of enjoyment this mortal life affords, but we have a much more urgent obligation to love, with ardent love, the Church to which we owe the life of the soul, a life that will endure forever: For fitting it is to prefer the good of the soul to the well-being of the body, inasmuch as duties toward God are of a far more hallowed character than those toward men." [Encyclical Sapientiae Christianae].

How One's Country Is to Be Loved
1. Love of country, like love of neighbor generally, should be not only affective, but also effective.

When is that the case? When legitimate authority is respected and all just laws observed; when citizens are men of integrity, honest and industrious; when the duties of justice and charity are fulfilled; when all sacrifices that the country justly calls for are accomplished.

Now who does not see that these are virtues taught and fostered by the religion of Christ?

2. While on the one hand Christianity teaches and enjoins such love, on the other she offers the means to make it effective; these are the principles of the Gospel and the help of divine grace.

Love of country, therefore, cannot be divorced from respect for religion. Whoever opposes harms his country. All history affirms the prophet's sentence: "Happy is that people whose God is the Lord."
[Ps. 143: 15].

Pius XII gave utterance to this remarkable sentence, which history confirms. "He serves his country best who serves his God with greater faith." [Message to the President of the United States: August 26, 1946.]

Silvio Pellico ----- a great Italian patriot and a great believer ----- wrote these famous words: "If anyone despises religion, the sanctity of marriage, decency, righteousness and shouts 'my country, my country; do not believe him. He is a hypocrite of patriotism. He is the poorest kind of a citizen." [The Duties of Men.]

More than once, Pius XI gave this admonition to the members of Catholic Action: "You should be the best citizens." The admonition was, is and will be observed always and everywhere. Moreover, by the very fact that Catholic Action works for the spread of the Kingdom of Christ it helps to make the whole country a nation of good citizens, and that means to make the country truly great. Thus Catholic Action is a peaceful army fighting pro aris et focis, for our altars and our homes.


令本人震惊的是第一点：
1. The word patria is derived from pater [father] and is synonymous with "fatherland." It is the place where we were born. As a synonym for country, one may also employ the word nation, which has more or less the same meaning, being derived from the word nascere [to be born].
祖国这个词源自父亲pater [father] 并与故土同名。故土（fatherland）就是我们出生的地方。民族（nation）这个词也可以作为国家的同义词，意思差不多，这个词来源于出生（意大利文nascere）。
这个解释，可以让我们理解为什么爱国这个主题在《天主教新要理》中放到第四诫来解释。
另外，这篇文章里引用了大量教宗的发言来佐证基督徒应该爱国，资料比本人所收集的更多。

附上原文地址：http://www.catholictradition.org/Christ/christ12-11.htm

wfm

dominus 发表于 2013-4-10 07:19
你的这个说法我没有见过，不过，经过搜索却发现一篇非常好的英文文章，愿意转载过来和大家分享：

THE  SO ...

谢谢你的中，英文分享！拜读了，也很受益。

自由

wfm 发表于 2013-4-10 09:32
谢谢你的中，英文分享！拜读了，也很受益。

睁眼说瞎话：
只转载英文，
分享中英文？

张怀阳

爱国主义，不只要看重名称，更要看内涵。爱国主义是民族主义和小团体主义的延伸，无论是共产主义或者基督教信仰者，最终目标都是天下一同，就是无民族，无国家，无阶级等一切差别。但是在不同时期内，应该允许或者鼓励爱国主义甚至民族主义。例如在中日战争时期，宣扬民族主义是对的。就如同一战前，在欧洲的社会民主党人在战争面前，选择了国家而非阶级。

自由

张怀阳 发表于 2013-4-10 23:32
爱国主义，不只要看重名称，更要看内涵。爱国主义是民族主义和小团体主义的延伸，无论是共产主义或者基督教 ...

怀阳也入了党？