天主教的人論

Christian Anthropology

本文以「三人論」來講天主教的人論。此「三人」即：（1）本體的人，（2）世間的人，（3）永生人。本體的人說明人的形上學結構，人有身體和靈魂，而靈魂來自天主的創造。人的本體由心物合成一個有理性的動物。物為身體，心為靈魂。靈魂為生命的根基。人的靈魂不滅，所以有永生。天主按照自己的肖像創造人。天主的肖像即是人的靈魂。世間的人說明婚姻家庭、國家、自然界共同構成人在世間的生活環境。人一出生，便是「生」在家庭裏。家庭因婚姻而形成。國家為保護個人而發展。人類由天主造物主獲得權利和使命，管理萬物和利用萬物。永生人說明人的靈魂不滅，人死後，靈魂仍活動。天主教的人論完整地表現在在永生人的意義內。永生人為超性人，在加入耶穌基督的神性生命，使本性生命超性化。超性生命是以信、望、愛三德融化本性的生命。在密契生活中，人的生命伸展與無限的生命相融合。密契生活在日常活動，祈禱，以及寧靜中的密契得到逐級提昇。

I wish to explain in this paper the Christian theory of man by the “theory of three men”. That means: (1)ontological man, (2)man in the mortal world, (3)eternal man. “The ontological man” explains the ontological structure of man. The man has body and soul. The soul is created by God. The essence of man is synthesized to be a rational animal from spirit and matter. The matter becomes body, and the spirit becomes soul. The soul is the root of life. Human soul is immortal; therefore, it has eternal life. God's image is the soul of human being. “Man in the mortal world” explains marriage and family, nation, and the Nature co-construct the living environment for man in the mortal world. When one is born, he is born in his family. A family is formed by marriage. And a nation is developed to protect the individuals. Human being receives his right and mission from God, the Creator, then he manages and uses all things in the world. “Eternal man” explains human soul is immortal, it will act even after man's death. Christian anthropology is manifested completely by the meaning of eternal man. The eternal man is a man with transcendence. When it joins to the divine life of Jesus Christ, it is transformed from natural life to transcendent life. The transcendent life melts the natural life by the virtues of faith, hope, and love. In mystic life, human life extents itself and harmonizes itself with unlimited life. The mystic life upgrades itself gradually by the steps of daily life, praying and the mystic in silence.