|
作者
|
內容
|
|
edward
|
Posted -
2005/8/7 下午 07:35:31
|
|
|
廣島原子彈爆炸六十周年，令人想到核子科技用於戰爭的倫理問題。
核子技術用於戰爭，應否算是「本質惡」（永遠不能符合倫理的行為）呢？
|
|
simon
|
Posted -
2005/8/7 下午 11:23:32
|
|
|
我認為，殺人就是本質惡，除非是為了減少更多人喪命。
比如：
有一個人要搶我的財物，如果殺死他是唯一方法可以阻止他搶奪，我一定不會殺他。
因為，他的生命，比我的財物，更寶貴。
另一情況是：
有一個人要引爆一個炸彈，我可以合理地估計那將要引致人們的死亡，而殺死那個人是阻止爆炸的唯一方法，那麼，我會殺死他，並不會有罪惡感。
基於這點，核子技術用於戰爭，不是「本質惡」，因為核彈可阻止更多人死亡。
基於我認為「殺人就是本質惡，除非是為了減少更多人喪命」，我亦認為，死刑是本質惡。只需把危險人物終身監禁就足夠了。
|
|
Cecil
|
Posted -
2005/8/8 上午 09:46:40
|
|
|
Simon是否也覺得,死刑剝奪了罪犯皈依的機會?
曾看過一篇公教文章,美國一個兒子給殺死了的父親,到監中見過待死的殺人兇手,和他談過後,在兇手身上看到死去的兒子的影子,他的反省就是:為何國家還要有死刑?
|
|
Cecil
|
Posted -
2005/8/8 上午 09:51:56
|
|
|
那分享給人印象最深的,是那父親在探監前和教友到聖堂祈禱,唸玫瑰經,求聖母給他力量再死刑之前面對這殺子仇人.
當他唸經時,經珠在手指間一粘一放,他猛然醒覺,原來自己的仇恨是可以放下的:主的道路就是不斷的肩負/放下.
有了這靈修,他和死刑犯的會面就變成了寬恕和愛了.
|
|
simon
|
Posted -
2005/8/8 下午 10:37:24
|
|
|
cecil,
你問：「死刑是否剝奪了罪犯皈依的機會?」
這也可以是原因之一，但不是最主要的。
我的想法是，生命是上主寶貴的創造，一個人怎可以在「無罪」的情況下，毀滅另一個人的生命呢（除非是為了避免更多寶貴的生命遭受毀滅）？
|
|
edward
|
Posted -
2005/8/9 下午 09:09:07
|
|
|
西滿兄：
倘若我的財物被劫，會招來更多的生命損失，又會點算呢？（該些情況在「邏輯」上是否可能？我認為是）
現代戰爭不殺害平民的要求，有人認為是源於中世紀。
小弟以為：它的假設，可能認為平民在戰爭中是「無辜」的。
但平民在戰爭中，是否真是想像中那麼「無辜」呢？很多時，軍隊是由平民當中徵募，而國民往往亦贊同國家領袖的號召而以不同方式（如納稅、入伍、製造工具等）參與戰事。
戰爭中不傷害平民，其實是出於「憐憫」，抑或出於「公義」的要求？
|
|
simon
|
Posted -
2005/8/9 下午 11:12:07
|
|
|
edward，
邏輯上可能，但機會高低也要考慮。
比如我好心扶亞婆過馬路，也有可能令亞婆被高空擲物打中。這是邏輯上可能的。
我維持原來想法，除非是為了減少死亡人數（有相當程度的肯定），否則不應殺人。
|
|
edward
|
Posted -
2005/8/9 下午 11:48:48
|
|
|
小弟所云的邏輯可能，是指「財物」與「更多數人的生存利益」構成實在的因果關係。
譬如：若我手中有一千萬美元而被劫，該筆錢是用來捐給非洲某相當數目的饑民的。在該情況下，西滿兄你會點計呢？
|
|
simon
|
Posted -
2005/8/10 下午 01:42:42
|
|
|
問題是我有一千萬，也不打算捐去非洲！（一笑）
如果情況如你所說，捐一千萬可救一萬人，若被搶去則不可能再尋回。那麼，你殺他吧！我不會怪你。
|
|
靚仔
|
Posted -
2005/8/10 下午 05:16:58
|
|
|
西滿,那你要學學了:
聯合報 30-7-2005
女老師中頭彩5000萬全捐出
卅歲、未婚、住中部、家境不富裕
「買樂透是想多幫助人」
分捐文教機構
造福需要被照顧的孩子 誰是台灣最慷慨的年輕人？
台北富邦銀行主管昨天透露，最近中部地區有位年輕女老師，在中了大樂透後，把約五千萬元獎金全數捐出來給文教機構，創下公益彩券發行近四年來單一樂透得主捐贈獎金最高金額，可以說是「最慷慨的樂透得主」。
北富銀主管透露，女老師出身公教家庭，中了大樂透數個月後，最近與台北富邦銀行聯繫，把獎金全數捐出來。捐款總額扣稅後約五千萬元。
這位家境並不富裕的女老師，已透過北富銀用化名的方式，把獎金分別捐贈給不同的文教機構，造福社會上需要被照顧的孩子。她說，「我平常沒有太多錢可以做善事，買彩券主要是想多幫助人。」
北富銀主管指出，近四年來，有不少中獎人把獎金捐出來照顧弱勢團體，但大部分捐贈者都只是捐出部分獎金，極少人中大獎後願意把所有獎金都捐出。北富銀副總經理楊瑞東說，「這位女老師是讓我最感動的樂透得主。」
這位女老師跟一般樂透中獎人最大不同點是，沒有急著領回獎金去享受。北富銀說，大部分中獎人，都是在中獎後馬上跟銀行聯繫、領取獎金，少數人還會辭去工作；但這位老師在中獎好幾個月後，才與銀行聯絡，並主動表示要把獎金全數捐出來。
這位在中部地區教書的女性中獎人大約三十歲，未婚。平常她不是每期都買，每次也只花一百元買兩注，而且大多都是電腦選號。中大獎那次，她心血來潮一次買了三注，結果就中了頭彩五、六千萬元。她幾經考慮、並與家人充分溝通後，決定把所有獎金捐出來，幫助社會上需要幫助的人。
|
|
靚仔
|
Posted -
2005/8/10 下午 05:33:27
|
|
|
據說應不只五千萬,估計應有二億新台幣.
這裡指的公教家庭可能是指,公務,文教人員的家庭,不一定是天主教.
|
|
simon
|
Posted -
2005/8/11 下午 03:46:07
|
|
|
好榜樣應該學，可是....
一位已去世的神父曾對我說：It is always difficult to be good.
|
|
獨立思考
|
Posted -
2005/8/19 上午 12:36:48
|
|
|
唔係嘛﹖你們認為戰爭是有「善」的嗎﹖
|
|
edward
|
Posted -
2005/8/19 下午 06:40:43
|
|
|
傳統認為：任何人受到不義的襲擊，均有抵抗的權利和責任。這項抵抗亦不排除合理地使用武力。
但教會沒有容許「先發制人」式的武裝行為。
|
|
獨立思考
|
Posted -
2005/8/19 下午 07:40:52
|
|
|
受到不義的襲擊就是要「把對方殺了」嗎﹖這是做人的「責任」﹖
戰爭就是殺人，天主十誡都叫人「不可殺人」，天主沒有說明受到不義的襲擊時就可以犯十誡去殺人喎！你有無理解錯天主的說話呀﹖
聽聞陳日君都話啦，當不滿的時候，遊行可以，請願可以，寫信可以，但「一定唔可以用暴力」。
|
|
edward
|
Posted -
2005/8/19 下午 08:48:37
|
|
|
小弟最近從網上訂購了一本十六世紀的《羅馬要理》（Roman Catechism）。當中有一章是提到第五誡「不可殺人」的解釋，現張貼出來與大家分享：
THE FIFTH COMMANDMENT
"Thou shalt not kill"
IMPORTANCE OF INSTRUCTION ON THIS COMMANDMENT
The great happiness proposed to the peacemakers, of being called the children of God, should prove a powerful incentive to the pastor to explain to the faithful with care and accuracy the obligations imposed by this Commandment. No means more efficacious can be adopted to promote peace among mankind, than the proper explanation of this Commandment and its holy and due observance by all. Then might we hope that men, united in the strictest bonds of union, would live in perfect peace and concord.
The necessity of explaining this Commandment is proved from the following. Immediately after the earth was overwhelmed in universal deluge, this was the first prohibition made by God to man. I will require the blood of your lives, He said, at the hand of every beast and at the hand of man. In the next place, among the precepts of the Old Law expounded by our Lord, this Commandment was mentioned first by Him; concerning which it is written in the Gospel of St. Matthew: It has been said thou shalt not kill, etc.
The faithful, on their part, should hear with willing attention the explanation of this Commandment, since its purpose is to protect the life of each one. These words, Thou shalt not kill, emphatically forbid homicide; and they should be heard by all with the same pleasure as if God, expressly naming each individual, were to prohibit injury to be offered him under a threat of the divine anger and the heaviest chastisements. As, then, the announcement of this Commandment must be heard with pleasure, so also should the avoidance of the sin which it forbids give pleasure.
TWO PARTS OF THIS COMMANDMENT
In the explanation of this Commandment the Lord points out its twofold obligation. The one is prohibitory and forbids us to kill; the other is mandatory and commands us to cherish sentiments of charity, concord and friendship towards our enemies, to have peace with all men, and finally, to endure with patience every inconvenience.
THE PROHIBITORY PART OF THIS COMMANDMENT
Exceptions: The Killing Of Animals
With regard to the prohibitory part, it should first be taught what kinds of killing are not forbidden by this Commandment. It is not prohibited to kill animals; for if God permits man to eat them, it is also lawful to kill them. When, says St. Augustine, we hear the words, "Thou shalt not kill," we do not understand this of the fruits of the earth, which are insensible, nor of irrational animals, which form no part of human society.
Execution Of Criminals
Another kind of lawful slaying belongs to the civil authorities, to whom is entrusted power of life and death, by the legal and judicious exercise of which they punish the guilty and protect the innocent. The just use of this power, far from involving the crime of murder, is an act of paramount obedience to this Commandment which prohibits murder. The end of the Commandment?is the preservation and security of human life. Now the punishments inflicted by the civil authority, which is the legitimate avenger of crime, naturally tend to this end, since they give security to life by repressing outrage and violence. Hence these words of David: In the morning I put to death all the wicked of the land, that I might cut off all the workers of iniquity from the city of the Lord.
Killing In A Just War
In like manner, the soldier is guiltless who, actuated not by motives of ambition or cruelty, but by a pure desire of serving the interests of his country, takes away the life of an enemy in a just war.
Furthermore, there are on record instances of carnage executed by the special command of God. The sons of Levi, who put to death so many thousands in one day, were guilty of no sin; when the slaughter had ceased, they were addressed by Moses in these words: You have consecrated your hands this day to the Lord.
Killing By Accident
Again, death caused, not by intent or design, but by accident, is not murder. He that killeth his neighbour ignorantly, says the book of Deuteronomy, and who is proved to have had no hatred against him yesterday and the day before, but to have gone with him to the wood to hew wood, and in cutting down the tree the axe slipt out of his hand, and the iron slipping from the handle struck his friend and killed him, shall live. Such accidental deaths, because inflicted without intent or design, involve no guilt whatever, and this is confirmed by the words of St. Augustine: God forbid that what we do for a good and lawful end shall be imputed to us, if, contrary to our intention, evil thereby befall any one.
There are, however, two cases in which guilt attaches (to accidental death). The first case is when death results from an unlawful act; when, for instance, a person kicks or strikes a woman in a state of pregnancy, and abortion follows. The consequence, it is true, may not have been intended, but this does not exculpate the offender, because the act of striking a pregnant woman is in itself unlawful. The other case is when death is caused by negligence, carelessness or want of due precaution.
Killing In Self Defence
If a man kill another in self defence, having used every means consistent with his own safety to avoid the infliction of death, he evidently does not violate this Commandment.
Negative Part Of This Commandment Forbids Murder And Suicide
The above are the cases in which life may be taken without violating this Commandment; and with these exceptions all other killing is forbidden, whether we consider the person who kills, the person killed, or the means used to kill.
As to the person who kills, the Commandment recognises no exception whatever, be he rich or powerful, master or計arent. All, without exception or distinction, are forbidden to kill.
With regard to the person killed, the law extends to all. There is no individual, however humble or lowly his condition, whose life is not shielded by this law.
It also forbids suicide. No man possesses such power over his own life as to be at liberty to put himself to death. Hence we find that the Commandment does not say: Thou shalt not kill another, but simply: Thou shalt not kill.
Finally, if we consider the numerous means by which murder may be committed, the law admits of no exception. Not only does it forbid to take away the life of another by laying violent hands on him, by means of a sword, a stone, a stick, a halter, or by administering poison; but also strictly prohibits the accomplishment of the death of another by counsel, assistance, help or any other means whatever.
Sinful Anger Is Also Forbidden By The Fifth Commandment
The Jews, with singular dullness of apprehension, thought that to abstain from taking life with their own hands was enough to satisfy the obligation imposed by this Commandment. But the Christian, instructed in the interpretation of Christ, has learned that the precept is spiritual, and that it commands us not only to keep our hands unstained, but our hearts pure and undefiled; hence what the Jews regarded as quite sufficient, is not sufficient at all. For the Gospel has taught that it is unlawful even to be angry with anyone: But I say to you that whosoever is angry with his brother, shall be in danger of the judgment. And whosoever shall say to his brother, "Raca," shall be in danger of the council. And whosoever shall say, "Thou fool," shall be in danger of hell fire. From these words it clearly follows that he who is angry with his brother is not free from sin, even though he conceals his resentment; that he who gives indication of his wrath sins grievously; and that he who does not hesitate to treat another with harshness, and to utter contumelious reproaches against him, sins still more grievously.
This, however, is to be understood of cases in which no just cause of anger exists. God and His laws permit us to be angry when we chastise the faults of those who are subject to us. For the anger of a Christian should spring from the Holy Spirit and not from carnal impulse, seeing that we should be temples of the Holy Ghost, in which Jesus Christ may dwell.
Our Lord has left us many other lessons of instruction with regard to the perfect observance of this law, such as Not to resist evil; but if one strike thee on thy right cheek, turn to him also the other. And if a man will contend with thee in judgment, and take away thy coat, let go thy cloak also unto him; and whosoever will force thee one mile, go with him two.
Remedies Against The Violation Of This Commandment
From what has been said, it is easy to see how inclined man is to those sins which are prohibited by this Commandment, and how many are guilty of murder, if not in fact, at least in desire. As, then, the Sacred Scriptures prescribe remedies for so dangerous a disease, the pastor should spare no pains in making them known to the faithful.
Of these remedies the most efficacious is to form a just conception of the wickedness of murder. The enormity of this sin is manifest from many and weighty passages of Holy Scripture. So much does God abominate homicide that He declares in Holy Writ that of the very beast of the field He will exact vengeance for the life of man, commanding the beast that injures man to be put to death. And if (the Almighty) commanded man to have a horror of blood,' He did so for no other reason than to impress on his mind the obligation of entirely refraining, both in act and desire, from the enormity of homicide.
The murderer is the worst enemy of his species, and consequently of nature. To the utmost of his power he destroys the universal work of God by the destruction of man, since God declares that He created all things for man's sake. Nay, as it is forbidden in Genesis to take human life, because God created man to his own image and likeness, he who makes away with God's image offers great injury to God, and almost seems to lay violent hands on God Himself !
David, thinking of this with a mind divinely illumined, complained bitterly of the bloodthirsty in these words: Their feet are swift to shed blood. He does not simply say, they kill, but, they shed blood, words which serve to mark the enormity of that execrable crime and to denote the barbarous cruelty of the murderer. With a view also to describe in particular how the murderer is precipitated by the impulse of the devil into the commission of such a crime, he says: Their feet are swift.
POSITIVE PART OF THIS COMMANDMENT
Love Of Neighbour Inculcated
The mandatory part of this Commandment, as Christ our Lord enjoins, requires that we have peace with all men. Interpreting the Commandment He says: If therefore thou offer thy gift at the altar, and there thou remember that thy brother hath anything against thee; leave there thy offering before the altar, and go first to be reconciled to thy brother, and then coming thou shalt offer thy gift, etc.
Charity To All Commanded
In explaining this admonition, the pastor should show that it inculcates the duty of charity towards all without exception. In his instruction on the precept he should exhort the faithful as much as possible to the practice of this virtue, since it is especially included in this precept. For since hatred is clearly forbidden by this Commandment, as whosoever hateth his brother is a murderer, it follows, as an evident consequence, that the Commandment also inculcates charity and love.
Patience, Beneficence And Mildness Commanded
And since the Commandment inculcates charity and love, it must also enjoin all those duties and good offices which follow in their train. Charity is patient, says St. Paul. We are therefore commanded patience, in which, as the Redeemer teaches, we shall possess our souls. Charity is kind; beneficence is, therefore, the friend and companion of charity. The virtue of beneficence and kindness has a great range. Its principal offices are to relieve the wants of the poor, to feed the hungry, to give drink to the thirsty, to clothe the naked; and in all these acts of beneficence we should proportion our liberality to the wants and necessities of those we help.
These works of beneficence and goodness, in themselves exalted, become still more illustrious when done towards an enemy; for our Saviour says: Love your enemies, do good to them that hate you, which also the Apostle enjoins in these words: If thine enemy be hungry, give him to eat: if he thirst, give hint to drink. For, doing this, thou shalt heap coals of fire on his head. Be not overcome by evil, but overcome evil by good.
Finally, if we consider the law of charity, which is kind, we shall be convinced that to practice the good offices of mildness, clemency, and other kindred virtues, is a duty prescribed by that law.
Forgiveness Of Injuries Commanded
But the most important duty of all, and that which is the fullest expression of charity, and to the practice of which we should most habituate ourselves, is to pardon and forgive from the heart the injuries which we may have received from others. The Sacred Scriptures, as we have already observed, frequently admonish and exhort us to a full compliance with this duty. Not only do they pronounce blessed those who do this, but they also declare that God grants pardon to those who really fulfil this duty, while He refuses pardon to those who neglect it, or refuse to obey it.
How to Persuade Men to Forgive Injuries
As the desire of revenge is almost natural to man, it becomes necessary for the pastor to exert his utmost diligence not only to instruct, but also earnestly to persuade the faithful, that a Christian should forgive and forget injuries; and as this is a duty frequently inculcated by sacred writers, he should consult them on the subject, in order to be able to subdue the pertinacity of those whose minds are obstinately bent on revenge, and he should have ready the forcible and appropriate arguments which those Fathers piously employed. The three following considerations, however, demand particular exposition.
All We Have To Endure Comes From God
First, he who thinks himself injured ought above all to be persuaded that the man on whom he desires to be revenged was not the principal cause of the loss or injury. Thus that admirable man, Job, when violently injured by the Sabeans, the Chaldeans, and by Satan, took no account of these, but as a righteous and very holy man exclaimed with no less truth than piety: The Lord gave, the Lord hath taken away. The words and the example of that man of patience should, therefore, convince Christians, and the conviction is most just, that whatever chastisements we endure in this life come from the hand of God, the Father and Author of all justice and mercy. He chastises us not as enemies, but, in His infinite goodness, corrects us as children. To view the matter in its true light, men, in these cases, are nothing more than the ministers and agents of God. One man, it is true, may cherish the worst feelings towards another, he may harbour the most malignant hatred against him; but, without the permission of God, he can do him no injury. This is why Joseph was able patiently to endure the wicked counsels of his brethren, and David, the injuries inflicted on him by Semei.
Here also applies an argument which St. Chrysostom has ably and learnedly handled. It is that no man is injured but by himself. Let the man, who considers himself injured by another, consider the matter in the right way and he will certainly find that he has received no injury or loss from others. For although he may have experienced injury from external causes, he is himself his greatest enemy by wickedly staining his soul with hatred, malevolence and envy.
Advantages Of Forgiveness
The second consideration is that there are two advantages, which are the special rewards of those, who, influenced by a holy desire to please God, freely forgive injuries. In the first place, God has promised that he who forgives, shall himself obtain forgiveness of sins, a promise which clearly shows how acceptable to God is this duty of piety. In the next place, the forgiveness of injuries ennobles and perfects our nature; for by it man is in some degree made like to God, Who maketh his sun to shine on the good and the bad, and raineth upon the just and the unjust.
Disadvantages Of Revenge
Finally, the disadvantages which arise from the refusal to pardon others are to be explained. The pastor, therefore, should place before the eyes of the unforgiving man that hatred is not only a grievous sin, but also that the longer it is indulged the more deeply rooted it becomes. The man, of whose heart this passion has once taken possession, thirsts for the blood of his enemy. Filled with the hope of revenge, he will spend his days and nights brooding over some evil design, so that his mind seems never to rest from malignant projects, or even from thoughts of blood. Thus it follows that never, or at least not without extreme difficulty, can he be induced generously to pardon an offence, or even to mitigate his hostility. Justly, therefore, is hatred compared to a wound in which the weapon remains firmly embedded.
Moreover, there are many evil consequences and sins which are linked together with this one sin of hatred. Hence these words of St. John: He that hateth his brother, is in darkness, and walketh in darkness, and knoweth not whither he goeth; because the darkness hath blinded his eyes. He must, therefore, frequently fall; for how can anyone view in a favourable light the words or actions of him whom he hates? Hence arise rash and unjust judgments, anger, envy, detractions, and other evils of the same sort, in which are often involved those who are connected by ties of friendship or blood; and thus does it frequently happen that this one sin is the prolific source of many.
Not without good reason is hatred called the sin of the devil. The devil was a murderer from the beginning; and hence our Lord Jesus Christ, the Son of God, when the Pharisees sought His life, said that they were begotten of their father the devil.
Remedies Against Hatred
Besides the reasons already adduced, which afford good grounds for detesting this sin, other and most suitable remedies are prescribed in the pages of Holy Writ.
Of these remedies the first and greatest is the example of the Redeemer, which we should set before our eyes as a model for imitation. For He, in whom even suspicion of fault could not be found, when scourged with rods, crowned with thorns, and finally nailed to a cross, uttered that most charitable prayer: Father, forgive them, for they know not what they do. And as the Apostle testifies: The sprinkling of his blood speaketh better than Abel.
Another remedy, prescribed by Ecclesiasticus, is to call to mind death and judgment: Remember thy last end, and. thou shalt never sin." As if he had said: Reflect frequently and again and again that you must soon die, and since at death there will be nothing you desire or need more than great mercy from God, that now you should keep that mercy always before your mind. Thus the cruel desire for revenge will be extinguished; for you can discover no means better adapted, none more efficacious to obtain the mercy of God than the forgiveness of injuries and love towards those who in word or deed may have injured you or yours.
|
|
simon
|
Posted -
2005/8/19 下午 10:37:42
|
|
|
edward,
《羅馬要理》有沒有中譯本？英文很深呀！都說我的英文不好。
|
|
edward
|
Posted -
2005/8/19 下午 10:41:40
|
|
|
好似有。小弟家中有它的〈信經〉和〈天主經〉的解釋，但〈聖事〉和〈誡命〉則未買到。
小弟以為，《羅馬要理》與《天主教教理》雖然重點不同，但各有其精彩之處。
昔日《羅馬教理》由Charles Cardinal Borromeo編撰，而由教宗庇護五世頒佈，後來兩人都列了為聖人。不知日後拉大哥與若望保祿二世，會否亦獲此殊榮？
|
|
