推 fisherke: CS Lewis 的版本好一些：神的兒子成為人，為的是要讓世 10/24 23:52
推 fisherke: 人成為神的兒女 10/24
23:54
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我覺得您需要參考【西方英語】學者對於Lewis對於救贖論的研究誒！
https://theologychina.com/%e9%b2%81%e6%98%93%e5%a3%ab/
Shine As the Sun: C.S. Lewis and the Doctrine of Deification
URL:ttp://www.cslewis.org/journal/?p=21
2007年11月1日, 5:39:54 | Chris Jensen
It is a serious thing to live in a society of possible gods and goddesses.—
from “The Weight of Glory”
住在可能有眾神和眾女神的社會裏，是一件嚴肅的事。取自《榮耀的重量》
When he was president of the Oxford Socratic Club during the 1940s and 50s,
C.S. Lewis featured weekly discussions on “repellent doctrines.” By these,
he meant traditional Christian teachings that seemed puzzling or implausible
— teachings on suffering, miracles, hierarchy, and the like. Lewis thought
these doctrines conveyed truths that modern people most needed to know but
were least likely to recognize: “We must never avert our eyes from those
elements in [our religion] which seem puzzling or repellentfor it will be
precisely the puzzling or the repellent which conceals what we do not yet
know and need to know.”1 For many Christians today, deification would be
such a doctrine. Deification (also known as theosis or divinization) sees
salvation not merely as divine pardon but rather as a process of spiritual
transformation that culminates in mystical union with God. As Lewis
understood it, human beings could one day enter into the very beauty and
energy of God and become “true and everlasting and really divine persons.”2
In his book Mere Christianity, which can be seen as a manifesto on the
subject, Lewis argues that the whole purpose of Christianity is to turn
people into what he variously calls “new men,” “little Christs,” “Sons
of God”—and “gods and goddesses.”
Lewis knew such language might give many of us a shock, but he insisted that
this is “precisely what Christianity is about.”3 Although largely forgotten
by Christians today, deification is at the heart of Lewis’ vision of
reality. From his sermons to his apologetic essays, from his space fiction to
his children’s stories, one can hardly find a corner of his literary
universe that is not illumined by the idea. Although scholars in recent years
have begun to explore “the overlooked Lewis”—including his affinities with
Christian mysticism and the details of his spiritual formation in the Church
of England—little attention has been given to the importance of deification
in Lewis’s thought, or to its place within the larger constellation of his
beliefs including joy, myth, temptation, and sacramental life.4 To understand
it not only promises to bring us closer to the mind of C.S. Lewis, but to
offer fresh perspective on the pursuit of happiness and the possibilities of
the faith.
當1940和1950年代，路易士（C.S. Lewis）擔任牛津蘇格拉底社社長的時候，他每週以專
欄討論“惱人的學說。” 他指的是傳統基督教中那些似乎令人迷糊和不蒙稱許的教導—
如受苦，神跡，階層制度等等。路易士認為這些學說負載著現代人最需要知道，卻最不容
易認識到的真理：“我們絕不要轉眼不看在[我們宗教]裏那些似乎令人迷糊或惱人的成分
；因為正是這迷糊和惱人當中隱藏著我們所不知卻當知道的事。”（注1） 對許多基督徒
而言，神格化（deification）就是這樣的教訓。神格化，亦即成為神（theosis）或聖化
(divinization)，視救贖非僅是神聖的寬宥，更是屬靈變化的過程，經由與神奧秘聯合而
積累。根據路易士的理解，人有朝一日能進入神自己的美和能當中，成為“真實，永遠和
真正神聖的人。”（注2）
《唯獨基督教》一書可以視為本議題的宣言，在此書中路易士力陳基督教完整的宗旨是把
人轉變成（他以不同的名詞稱之）“新人們”，“小基督們”，“神的眾子”—以及“眾
神和眾女神”。路易士知道這些用字會叫我們許多人吃驚，但他堅持這一點不差正是基督
教之所以是基督教的本質。（注3） 神格化雖然為今天大部分的基督徒所遺忘，卻是站在
路易士對實際之異象的中心。從他的講道到他的護教論文，從他的星際小說到兒童故事，
人很難在他的文學世界中發現有哪一的角落不被這個觀念所照亮。雖然近年來學者們開始
探索“這個被人忽略的路易士”—包括他與基督徒神秘主義的關係和他在英國教會中靈命
的成形仍舊很少人注意路易士思想中的神格化的重要性，或神格化在他的更大的信念體
系中的位置，包括關於喜樂，神話，試誘和聖禮生活。（注4） 對神格化的瞭解不僅應許
我們更接近路易士的心靈世界，也對喜樂的追求和信仰的可能性提供新鮮的觀點。