聖母卒世童貞
聖母卒世童貞(希臘語:ἀειπάρθενος,羅馬化:Aeiparthenos,又譯聖母終身童貞)是認為耶穌的母親瑪利亞在耶穌誕生之前、誕生之時、誕生之後都保持童貞的神學觀點[2]。聖母終身童貞是天主教會關於聖母瑪利亞的四大教義之一[3]。在西方基督教中,部分路德宗、喀爾文宗、聖公宗和少部分其他新教宗派的神學家也主張這一教義[4][5][6][7][8]。東正教會亦認可瑪利亞是終身童貞的[Notes 1][9]。現代新教宗派大多不認可該教義[10]。
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聖母卒世童貞的傳統可追溯到公元2世紀晚期的《雅各福音書》[11]。在公元431年召開的厄弗所大公會議上,這一思想被視為正統。[12]公元553年召開的第二次君士坦丁堡公會議給與瑪利亞卒世童貞的稱號。在公元649年召開的拉特蘭主教會議上,教宗瑪爾定一世強調了聖母卒世童貞的三重內涵,即瑪利亞在耶穌誕生之前、誕生之時、誕生之後都保持童貞[13]。
在新約聖經中,僅明確記載瑪利亞在受孕時為童貞狀態,並提到了耶穌的弟兄(希臘語:ἀδελφοί,羅馬化:adelphoí),《馬太福音》和《馬可福音》記載了他們的名字,《馬可福音》還記載耶穌有幾個姐妹[14][15]。由於"ἀδελφοί"一詞多指有血緣或精神上聯繫的兄弟姐妹,因此一些學者基於此認為在耶穌誕生後若瑟和瑪利亞還生育了其他孩子[16]。
起源和歷史
公元2世紀:起源
《馬太福音》和《路加福音》都記載瑪利亞在生下耶穌前是處女,但聖經並未明確提及瑪利亞終身保持童貞[17]。2世紀末的《雅各福音書》首次出現這一說法[11],根據《雅各福音書》的記載,瑪利亞終身保持童貞,娶了瑪利亞的若瑟是一個老人,且對她沒有生理欲望,「耶穌的兄弟」則是若瑟與前妻的孩子[18]。有學者認為《雅各福音書》廣泛流傳,並可能影響了古蘭經中對麥爾彥的記載[19]。儘管穆斯林認可麥爾彥在生下爾薩時是處女,但終身童貞的思想並不符合伊斯蘭教對婦女作為妻子和母親的理想[20]。
公元4世紀:被確立為正統
公元4世紀早期,在修道主義的影響下,獨身生活被視為一種理想狀態[21]。亞大納削主張瑪利亞是「卒世童貞」的,在聖雅各伯禮中也要求念出瑪利亞是卒世童貞的[22]。在這一時期形成了終身守貞或者守寡比結婚更有道德優越性的認知[23]。東方教會的神學家普遍接受瑪利亞是卒世童貞的,西方教會的許多神學家則不太認可[24]。另一方面,神學家赫爾維迪烏斯反對這種貶低婚姻的觀念,並認為守貞和婚姻是不分高低的[25]。熱羅尼莫意識到赫爾維迪烏斯的這種觀點會推導出天主之母瑪利亞在天堂中的地位不如處女和寡婦的結論,因此在公元383年寫下了《駁赫爾維迪烏斯》以為瑪利亞卒世童貞的觀點辯護[26]。
之後赫爾維迪烏斯很快消失在人們的視野中,到了公元4世紀80年代至90年代,修士維尼安也否認瑪利亞卒世童貞。他還認為如果基督沒有像一般人那樣出生,那麼他就不是一個人,這種否認基督人性的幻影說也被摩尼教接受,在當時已被視為異端[27]。熱羅尼莫著作反駁了維尼安對瑪利亞卒世童貞的否認,但並未提到維尼安否認基督人性的觀點,大部分評論者認為當時熱羅尼莫可能並不覺得這一觀點十分具有冒犯性[27]。唯一一位強調瑪利亞在耶穌「誕生之時」仍保持童貞的神學家是米蘭總主教安博,他認為無論是耶穌的肉身由瑪利亞誕生,還是基督徒因教會的洗禮誕生,這些過程都必須是完全「童貞」的,即使是在「誕生之時」,這樣才能消除原罪的污染,因為這種污染的標誌之一就是肉體的損傷[28]。受安博的影響,「誕生之時的童貞」始終是後世神學家思想的一部分[29]。
公元390年,在安博主持的米蘭主教會議期間,維尼安被斥為異端,而瑪利亞卒世童貞也被視為唯一正統思想[13],並在公元431年的厄弗所大公會議上被廣泛認可[12]。公元553年召開的第二次君士坦丁堡公會議給與瑪利亞卒世童貞的稱號。在公元649年召開的拉特蘭主教會議上,教宗瑪爾定一世強調了卒世童貞的三重內涵,即瑪利亞在耶穌誕生之前、誕生之時、誕生之後都保持童貞[13]。
宗教改革
宗教改革否認了獨身的神聖性,進而對婚姻和生育持積極評價,馬利亞和約瑟被看作一對尋常的夫婦,禁慾不再被視為美德[30]。宗教改革還誕生了唯獨聖經的思想,即主張聖經是上帝啟示的唯一來源[31],改教家們認為雖然聖經僅明確啟示了聖靈感孕,但它也同時要求接受馬利亞卒世童貞[32]。因此儘管並沒有明確的聖經依據[33],早期改教家馬丁·路德(在1537年的施馬爾卡爾德信條中提到了此項)[34]、烏利希·慈運理、約翰·喀爾文以及一些較晚期的新教領導者,如循道宗的聯合創始人約翰·衛斯理都接受馬利亞卒世童貞的觀點[10][33]。對於這種現象,有學者認為在當時存在一些更為激進的改教家,認為耶穌不過是一位先知,因此這些較為溫和的改教家可能在沒有明確聖經依據的情況下,依然接受馬利亞卒世童貞,以作為基督道成肉身的保證[35]。儘管早期改教家接受了馬利亞卒世童貞的觀點,但現代新教宗派普遍不接受這一思想,並很少在懺悔或信條中出現這個詞[36]。
教義
第二次君士坦丁堡公會議承認瑪利亞是永遠童貞的[9]。東正教會仍然認可瑪利亞在世間始終保持童貞,並認為新約聖經中提到的耶穌的「兄弟姐妹」是他的親屬而不是他母親的兒女[37]。
拉丁教會(即今天所稱的天主教會)與東方主教共同出席了第二次君士坦丁堡公會議,因此天主教與東正教一樣使用「Aeiparthenos」一詞描述聖母終身童貞。天主教會還更進一步,將聖母終身童貞列為教理,這意味著天主教將其視為真實的啟示,反對這一信條的將被視為異端[3]。天主教會主張瑪利亞在耶穌誕生之前、誕生之時、誕生之後都保持童貞[38]。公元649年,教宗瑪爾定一世在拉特蘭主教會議上對這一教理做出如下定義[39]:
終身童貞榮福無玷聖母瑪利亞,是因聖神而非精血降孕,在保持肉身完整性的情況下生下了他(耶穌),並在他誕生後仍保持童貞。
多瑪斯·阿奎那承認無法用理性證明聖母終身童貞,但認為它應該被接受,因為這是「恰當的」[40]:既然耶穌是天主的獨生子,那麼他也應該是瑪利亞的獨生子,因為如果瑪利亞有第二個完全是人類的後代,則與她處在神聖狀態的子宮不相稱[41]。聖母終身童貞還象徵著新的創造和救恩史的新起點[42],這一觀點曾被多次闡述和議論,最近一次是在梵蒂岡第二屆大公會議上[43]:
母子在救贖工程中這一結合,從童貞聖母懷孕基督開始……以後在基督誕生時,瑪利亞的頭胎子不僅未損傷,反而聖化了她的童貞純潔……(《教會》第57條)
爭議
一些對聖母卒世童貞的質疑基於在保祿書信、四福音書和《使徒行傳》都提到的耶穌的「兄弟」,《馬太福音》和《馬可福音》記載了他們的名字,《馬可福音》還記載耶穌有幾個姐妹,[14][44][Notes 2]厄丕法尼對《雅各福音書》的注釋解釋這些「兄弟」是若瑟與前妻的孩子[45],這一解釋至今仍被東正教會採用[46] 。熱羅尼莫則相信若瑟和瑪利亞一樣是終身童貞的[47],並認為這些「兄弟」是「小雅各和約西的母親馬利亞」的孩子(《馬可福音》第15章第40節參),他認為這個瑪利亞就是「革羅罷的妻子馬利亞」,是耶穌的母親的姊妹(《約翰福音》第19章第25節參)。這一解釋被西方教會廣為認可。一個現代的理論認為這些「兄弟」是「小雅各和約西的母親馬利亞」和革羅罷的孩子,但沒有將她視為耶穌的母親的姊妹,而教父赫格西普斯認為革羅罷是若瑟的兄弟[46]。
另一些質疑則基於《路加福音》第2章第7節參稱耶穌是瑪利亞「頭胎的兒子」[48],《馬太福音》第1章第25節參還有「只是沒有和他同房、等他生了兒子」的記載[49][Notes 3]赫爾維迪烏斯認為「頭胎的兒子」暗示了瑪利亞以後還有其他後代,而「等」(ἕως)一詞則暗示了耶穌出生後若瑟和瑪利亞有性關係的可能性。熱羅尼莫則回復稱即使是獨生子也可以被稱為「頭胎的兒子」,而「等」一詞並沒有赫爾維迪烏斯所稱的含義,他還用文字描繪了若瑟在瑪利亞生完孩子後立即與滿身是血、筋疲力盡的她發生性關係的場景,他認為這種令人厭惡的場面就是赫爾維迪烏斯的主張[26]。評論對赫爾維迪烏斯的這一回復褒貶不一[13]。
另外兩位公元4世紀的神父,尼薩的額我略和奧古斯丁進一步將《路加福音》第1章第34節參視為瑪利亞終身守貞的誓言。這種觀點最早是在《雅各福音書》提出的,今天幾乎沒有學術支持[50],但教宗若望保祿二世在1996年8月28日的教理講授中,列舉了包括它和熱羅尼莫以及安博的論點,以論證聖母終身童貞是教會傳統[51]。
注釋
腳註
- ^ Hesemann 2016,第unpaginated頁.
- ^ Bromiley 1995,第269頁.
- ^ 3.0 3.1 Collinge 2012,第133頁.
- ^ THE SECOND HELVETIC CONFESSION. www.ccel.org. [2021-12-21]. (原始內容存檔於2021-10-05).
- ^ Alexander, Joseph Addison. The Gospel According to Mark. C. Scribner. 1863 [2022-02-02]. (原始內容存檔於2022-02-02) (英語).
- ^ The American Lutheran, Volume 49. American Lutheran Publicity Bureau. 1966: 16 (英語).
While the perpetual virginity of Mary is held as a pious opinion by many Lutheran confessors, it is not regarded as a binding teaching of the Scriptures.
- ^ The New Encyclopaedia Britannica, Volume 11. Encyclopaedia Britannica. 1983: 562. ISBN 978-0-85229-400-0 (英語).
Partly because of these biblical problems, the doctrine of the perpetual virginity of Mary has not been supported as unanimously as has the doctrine of the virginal conceptioon or title mother of God. It achieved dogmatic status, however, at the Council of Chalcedon in 451 and is therefore binding upon Eastern Orthodox and Roman Catholic believers; in addition, it is maintained by many Anglican, some Lutheran, and a few other Protestant theologians.
- ^ Losch 2008,第283頁.
- ^ 9.0 9.1 Fairbairn 2002,第100頁.
- ^ 10.0 10.1 Campbell 1996,第150頁.
- ^ 11.0 11.1 Lohse 1966,第200頁.
- ^ 12.0 12.1 Rahner 1975,第896頁.
- ^ 13.0 13.1 13.2 13.3 Polcar 2016,第186頁.
- ^ 14.0 14.1 Maunder 2019,第28頁.
- ^ Parmentier 1999,第550頁.
- ^ Blomberg 2006,第387 fn.1頁.
- ^ Boisclair 2007,第1465頁.
- ^ Hurtado 2005,第448頁.
- ^ Bell 2012,第110頁.
- ^ George-Tvrtkovic 2018,第unpaginated頁.
- ^ Hunter 2008,第412頁.
- ^ Nathan 2018,第229頁.
- ^ Hunter 2008,第412-413頁.
- ^ Nathan 2018,第230頁.
- ^ Hunter 1999,第423-424頁.
- ^ 26.0 26.1 Polcar 2016,第185頁.
- ^ 27.0 27.1 Hunter 1993,第56-57頁.
- ^ Hunter 1993,第59頁.
- ^ Rosenberg 2018,第unpaginated頁.
- ^ Miller-McLemore 2002,第100-101頁.
- ^ Miller-McLemore 2002,第100頁.
- ^ Pelikan 1971,第339頁.
- ^ 33.0 33.1 Breed 1992,第237頁.
- ^ Gill 2004,第1254頁.
- ^ MacCulloch 2016,第51-52,64頁.
- ^ Campbell 1996,第47,150頁.
- ^ McGuckin 2010,第unpaginated頁.
- ^ Greene-McCreight 2005,第485頁.
- ^ Miravalle 2006,第56頁.
- ^ Dodds 2004,第94頁.
- ^ Miravalle 2006,第61-62頁.
- ^ Fahlbusch 1999,第404頁.
- ^ Miravalle 2006,第59頁.
- ^ Bauckham 2015,第6-8頁.
- ^ Nicklas 2011,第2100頁.
- ^ 46.0 46.1 Cross & Livingstone 2005,第238頁.
- ^ Kelly 1975,第106頁.
- ^ Pelikan 2014,第160頁.
- ^ Harrington 1991,第36 fn.25頁.
- ^ Brown 1978,第278-279頁.
- ^ Calkins 2008,第308-310頁.
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To this effect they testify, [saying,] that before Joseph had come together with Mary, while she therefore remained in virginity, she was found with child of the Holy Ghost; Matthew 1:18 and that the angel Gabriel said to her, The Holy Ghost shall come upon you, and the power of the Highest shall overshadow you; therefore also that holy thing which shall be born of you shall be called the Son of God; Luke 1:35 and that the angel said to Joseph in a dream, Now this was done, that it might be fulfilled which was spoken by Isaiah the prophet, Behold, a virgin shall be with child. Matthew 1:23
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And as the protoplast himself Adam, had his substance from untilled and as yet virgin soil (for God had not yet sent rain, and man had not tilled the ground Genesis 2:5), and was formed by the hand of God, that is, by the Word of God, for all things were made by Him, John 1:3 and the Lord took dust from the earth and formed man; so did He who is the Word, recapitulating Adam in Himself, rightly receive a birth, enabling Him to gather up Adam [into Himself], from Mary, who was as yet a virgin.
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