神迹
Miracles
C.S. 路易斯 / C.S. Lewis
简介 Summary
路易斯对神迹问题的哲学探讨。他首先驳斥自然主义（认为自然是一切的封闭系统），论证超自然主义的合理性，然后讨论神迹是否可能、如何辨认、以及基督教核心神迹（道成肉身和复活）的意义。本书是路易斯最具哲学深度的护教著作。
Lewis's philosophical exploration of miracles. He first refutes naturalism (the view that nature is a closed system), argues for the reasonableness of supernaturalism, then discusses whether miracles are possible, how to recognize them, and the significance of Christianity's core miracles (Incarnation and Resurrection). This is Lewis's most philosophically rigorous apologetic work.
📑 章节 Chapters
Ch.1: The Scope of This Book
路易斯开宗明义：讨论神迹不能直接跳到证据，必须先解决一个前置问题——超自然是否可能？如果你从一开始就假设自然是一切，那没有任何证据能说服你相信神迹。
Lewis states upfront: discussing miracles cannot jump to evidence; one must first address whether the supernatural is possible. If you assume from the start that nature is everything, no evidence can convince you of miracles.
“If we already have reason to believe in miracles, then the historical evidence will confirm that belief. If we believe that miracles are impossible, no evidence will convince us. 如果我们已经有理由相信神迹，那历史证据会确认这一信念。如果我们认为神迹不可能，任何证据都不会说服我们。”
Ch.2: The Naturalist and the Supernaturalist
自然主义认为自然界是唯一存在的一切；超自然主义认为存在超越自然的实体。路易斯区分这两种世界观，并指出你的立场决定了你如何看待神迹。
Naturalism holds that nature is all that exists; supernaturalism holds that something beyond nature exists. Lewis distinguishes these worldviews, noting your position determines how you view miracles.
“What Naturalism cannot accept is the idea of a God who stands outside Nature and made it. 自然主义不能接受的是一位站在自然之外、创造了自然的上帝的观念。”
Ch.3: The Cardinal Difficulty of Naturalism
路易斯提出对自然主义最致命的挑战：如果我们的思想只是自然因果链的产物，那我们就没有理由信任它能发现真理——包括自然主义本身。理性思维需要一个超自然的基础。
Lewis presents the fatal challenge to naturalism: if our thoughts are merely products of natural causation, we have no reason to trust them to discover truth—including naturalism itself. Rational thought requires a supernatural foundation.
“If all that exists is Nature, the great mindless interlocking event, if our own deepest convictions are merely the by-products of an irrational process, then clearly there is not the slightest ground for supposing that our sense of fitness and our consequent faith in uniformity tell us anything about a reality external to ourselves. 如果存在的一切都是自然——那个巨大的无心的互锁事件——如果我们最深的信念只是非理性过程的副产品，那么显然没有丝毫理由假设我们的适当感和由此产生的对一致性的信仰告诉了我们任何关于外在现实的东西。”
Ch.4: Nature and Supernature
如果超自然存在，它与自然的关系是什么？路易斯论证超自然不是自然的'另一层'，而是自然的根基和源头。自然从属于超自然，而非相反。
If the supernatural exists, what is its relationship to nature? Lewis argues the supernatural is not 'another layer' of nature but nature's foundation and source. Nature depends on the supernatural, not vice versa.
“A Supernatural being must be self-existent. Everything else must be derived from it. 超自然的存在必须是自存的。一切其他事物都必须源自它。”
Ch.5: A Further Difficulty in Naturalism
路易斯扩展第3章的论证：不仅理性思维，道德判断也无法在纯自然主义中找到根基。如果道德感只是进化的副产品，它就没有客观约束力。
Lewis extends the Chapter 3 argument: not only rational thought but moral judgment cannot find grounding in pure naturalism. If moral sense is merely a by-product of evolution, it has no objective authority.
“If value is the result of nature, then nature itself has no value. 如果价值是自然的产物，那么自然本身就没有价值。”
Ch.6: Answers to Misgivings
路易斯回应对超自然主义的常见疑虑：它是否只是原始人的迷信？是否与科学矛盾？他论证超自然主义反而是理性和科学的必要前提。
Lewis addresses common misgivings about supernaturalism: Is it just primitive superstition? Does it contradict science? He argues supernaturalism is actually a necessary prerequisite for reason and science.
“Men became scientific because they expected Law in Nature, and they expected Law in Nature because they believed in a Legislator. 人们之所以变得有科学精神，是因为他们期望自然中有法则；他们之所以期望自然中有法则，是因为他们相信有一位立法者。”
Ch.7: A Chapter of Red Herrings
路易斯驳斥各种转移注意力的论点：'古人相信神迹是因为他们不懂科学'是错误的——古人也知道处女不会怀孕和死人不会复活，正因如此他们才震惊。
Lewis refutes various red herrings: 'Ancients believed in miracles because they didn't understand science' is wrong—ancients also knew virgins don't conceive and dead men don't rise, which is precisely why they were astonished.
“When St. Joseph discovered that his fiancee was going to have a baby, he was 'minded to put her away.' He knew enough biology for that. 当约瑟发现他的未婚妻要生孩子时，他'想要暗暗地把她休了'。他懂得足够多的生物学知识。”
Ch.8: Miracles and the Laws of Nature
神迹不是'违反'自然法则，而是超自然力量的新输入。自然法则描述自然在正常情况下如何运作；当超自然介入时，自然会以自己的方式回应这个新输入。
Miracles do not 'violate' natural laws but introduce new supernatural input. Natural laws describe how nature normally operates; when the supernatural intervenes, nature responds to this new input in its own way.
“If God annihilates or creates or deflects a unit of matter He has created a new situation at that point. Immediately all Nature domiciles this new situation, makes it at home in her realm, adapts all other events to it. 如果上帝消灭、创造或转移了一个物质单元，他就在那一点创造了一个新情况。自然立即安置这个新情况，使它在自然的领域中安家，使所有其他事件适应它。”
Ch.9: A Chapter Not Strictly Necessary
路易斯讨论概率问题：休谟认为神迹的概率几乎为零。但概率判断预设了对现实本质的某种信念——你的'先验信念'决定了你如何评估证据。
Lewis discusses probability: Hume argued miracles have near-zero probability. But probability judgments presuppose beliefs about the nature of reality—your 'prior beliefs' determine how you evaluate evidence.
“The result of our historical enquiries depends on the philosophical views which we have been holding before we even began to look at the evidence. 我们历史探究的结果取决于我们在开始审视证据之前就已经持有的哲学观点。”
Ch.10: 'Horrid Red Things'
路易斯讨论宗教语言的本质。说'上帝从天上降临'不是原始的空间想象——一切关于超自然的语言都必然是隐喻性的，但隐喻可以指向真实。
Lewis discusses the nature of religious language. Saying 'God came down from heaven' is not primitive spatial thinking—all language about the supernatural is necessarily metaphorical, but metaphor can point to reality.
“All language about things other than physical objects is necessarily metaphorical. But metaphor is not mere decoration. 一切关于非物质对象的语言都必然是隐喻性的。但隐喻不仅仅是装饰。”
Ch.11: Christianity and 'Religion'
基督教既有与其他宗教相似之处（超自然信仰、献祭、重生等主题），又有根本不同之处——它声称这些普遍的宗教直觉在一个具体历史事件中得到了实现。
Christianity shares themes with other religions (supernatural belief, sacrifice, rebirth) yet differs fundamentally—it claims these universal religious intuitions found fulfillment in a specific historical event.
“If God does exist, it would not be surprising if certain aspects of human thought and imagination were reflections of the truth. 如果上帝确实存在，人类思想和想象的某些方面反映了真理，这并不令人惊讶。”
Ch.12: The Propriety of Miracles
神迹不是随机的超自然干预，而是与上帝的性格和目的一致的行为。基督教的神迹不是魔术把戏，而是上帝救赎计划的一部分。
Miracles are not random supernatural interventions but actions consistent with God's character and purposes. Christian miracles are not magic tricks but part of God's redemptive plan.
“God does not shake miracles into Nature at random as if from a pepper-caster. They come on great occasions. 上帝不是像撒胡椒粉一样随意把神迹撒进自然。神迹在重大时刻出现。”
Ch.13: On Probability
路易斯回到概率问题，进一步论证：一旦我们接受了有神论，神迹的概率就不再是接近零的。在一个有上帝的宇宙中，神迹是可以预期的。
Lewis returns to probability, arguing further: once we accept theism, the probability of miracles is no longer near zero. In a universe with God, miracles are to be expected.
“The question before each of us is simply this: 'Given that God exists, what is the probability that He would do miracles?' 摆在我们每个人面前的问题很简单：'假设上帝存在，他行神迹的概率有多大？'”
Ch.14: The Grand Miracle
道成肉身是基督教的'大神迹'——一切其他神迹都围绕它展开。上帝进入自然，不是破坏自然，而是从内部更新和拯救自然。道成肉身是创造的高潮和意义。
The Incarnation is Christianity's 'Grand Miracle'—all other miracles revolve around it. God entering nature did not destroy nature but renewed and redeemed it from within. The Incarnation is creation's climax and meaning.
“The central miracle asserted by Christians is the Incarnation... Every other miracle prepares for this, or exhibits this, or results from this. 基督徒所宣称的核心神迹是道成肉身……每一个其他神迹都为此做准备、展示这一点、或由此而来。”
Ch.15: Miracles of the Old Creation
耶稣的一些神迹（变水为酒、使饼增多）是上帝在自然中一直做的事的加速版——上帝每年通过葡萄藤把水变为酒，通过农业使少量种子成为大量食物。
Some of Jesus' miracles (water to wine, multiplying bread) are accelerated versions of what God does in nature constantly—God turns water into wine through vines every year, multiplies seeds into abundant food through agriculture.
“Every year God makes a little corn into much corn. Every year He turns water into wine at the vintage... The miracles of Christ are simply a speeding-up or concentration of events. 上帝每年都把少许谷物变成许多谷物。每年在葡萄丰收时他都把水变成酒……基督的神迹不过是加速或浓缩的事件。”
Ch.16: Miracles of the New Creation
另一些神迹（复活、行走水面、登山变像）不是加速自然进程，而是预演新创造。它们展示的是未来更新的宇宙的样貌——物质被灵性彻底渗透和更新。
Other miracles (resurrection, walking on water, transfiguration) are not accelerated nature but previews of the new creation. They display what the renewed universe will look like—matter fully permeated and renewed by spirit.
“The miracles of the New Creation are like the first flowers of the new spring. They are not a denial of nature but an anticipation of nature perfected. 新创造的神迹就像新春的第一批花朵。它们不是对自然的否定，而是对完美自然的预示。”
Ch.17: Epilogue — On Prayer
路易斯以祷告作结。如果神迹是可能的，那么祷告中的祈求也是合理的。上帝不是不变的自然法则，而是有位格的存在，能够回应他子女的祈求。
Lewis closes with prayer. If miracles are possible, then petitionary prayer is reasonable. God is not an impersonal natural law but a personal being who can respond to His children's requests.
“The event certainly has been decided — in a sense it was decided 'before all worlds.' But one of the things taken into account in deciding it, and therefore one of the things that really cause it to happen, may be this very prayer that we are now offering. 事件当然已经决定了——从某种意义上说，它是'在万世之前'决定的。但在决定它时所考虑的事情之一，因此也是真正导致它发生的事情之一，可能正是我们现在所献上的这个祷告。”