推 fisherke: CS Lewis 的版本好一些：神的儿子成为人，为的是要让世 10/24 23:52
推 fisherke: 人成为神的儿女 10/24
23:54
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我觉得您需要参考【西方英语】学者对于Lewis对于救赎论的研究诶！
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”
住在可能有众神和众女神的社会里，是一件严肃的事。取自《荣耀的重量》
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.
当1940和1950年代，路易士（C.S. Lewis）担任牛津苏格拉底社社长的时候，他每周以专
栏讨论“恼人的学说。” 他指的是传统基督教中那些似乎令人迷糊和不蒙称许的教导—
如受苦，神迹，阶层制度等等。路易士认为这些学说负载着现代人最需要知道，却最不容
易认识到的真理：“我们绝不要转眼不看在[我们宗教]里那些似乎令人迷糊或恼人的成分
；因为正是这迷糊和恼人当中隐藏着我们所不知却当知道的事。”（注1） 对许多基督徒
而言，神格化（deification）就是这样的教训。神格化，亦即成为神（theosis）或圣化
(divinization)，视救赎非仅是神圣的宽宥，更是属灵变化的过程，经由与神奥秘联合而
积累。根据路易士的理解，人有朝一日能进入神自己的美和能当中，成为“真实，永远和
真正神圣的人。”（注2）
《唯独基督教》一书可以视为本议题的宣言，在此书中路易士力陈基督教完整的宗旨是把
人转变成（他以不同的名词称之）“新人们”，“小基督们”，“神的众子”—以及“众
神和众女神”。路易士知道这些用字会叫我们许多人吃惊，但他坚持这一点不差正是基督
教之所以是基督教的本质。（注3） 神格化虽然为今天大部分的基督徒所遗忘，却是站在
路易士对实际之异象的中心。从他的讲道到他的护教论文，从他的星际小说到儿童故事，
人很难在他的文学世界中发现有哪一的角落不被这个观念所照亮。虽然近年来学者们开始
探索“这个被人忽略的路易士”—包括他与基督徒神秘主义的关系和他在英国教会中灵命
的成形仍旧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体
系中的位置，包括关于喜乐，神话，试诱和圣礼生活。（注4） 对神格化的了解不仅应许
我们更接近路易士的心灵世界，也对喜乐的追求和信仰的可能性提供新鲜的观点。