论基督教文化对苏雪林与冰心文学创作的影响
发布时间：2018-08-15 14:06
【摘要】：基督教作为一种信仰,对人的精神和心灵尤其是对人的观念有着无形而强大的渗透力。二十世纪初,基督教在中国的传教活动进入黄金时期,对中国现代知识分子的影响也空前绝后。苏雪林、冰心作为受洗入教的基督徒,基督教文化的浸染尤其深刻。苏雪林在苦难挣扎中感悟神的光辉,祈求神的爱抚进而皈依基督教,企图通过基督教来抚慰伤痛,实现自我救赎；冰心则是在一脉相承的基督博爱精神感化下皈依基督教,积极传播爱的福音,爱抚、拯救深陷苦难的世人。相比较而言,苏雪林的皈依不是纯粹的信仰所至,只是功利地选择基督教作为自我逃避的港湾,以期获得自我救赎。冰心则是在长期的基督博爱教育下摈除个人功利目的的主动皈依,只是单纯向往基督教文化。尽管二人皈依宗教的性质以及旨归有所不同,但二人都为基督博爱精神所折服,在文学创作中以基督博爱精神为潜在引领,进行“爱”的主题书写。苏雪林、冰心的“爱”的主题书写大致可分为三大倾向,其中母亲的爱和自然的爱是二人共同关注的,而两性之爱为苏雪林所偏爱,儿童之爱则为冰心所钟爱。就母爱书写而言,她们都竭力将慈母的爱与上帝之爱等同。但是,苏雪林所呈现的是世俗的带着牵绊与枷锁的个人私有的母爱,冰心的母爱是超凡脱俗的万全母爱,带有无限力量,是能与世人共享的母爱。在自然爱的呈现中,苏雪林以一颗天真的童心加上画家对色彩的敏锐感知对大自然进行了淋漓尽致的素描呈现,冰心则以其诗人的意趣展现了大自然的诗性之美。此外,苏雪林、冰心的基督博爱架构中还有各自所偏爱的领域,苏雪林以其爱情婚姻经验书写了她所认知的两性之爱,冰心则以谆谆之心书写儿童之爱。苏雪林、冰心在基督博爱的主题书写方面存在不同之处,对基督博爱的接受倾向以及阶段性变化上也存在明显的差异。在基督博爱的接受倾向上,苏雪林着意表现的是渴求爱抚的愿望,是以基督徒的视角来表达对上帝的爱,冰心着意表现的是给予爱抚的希冀,是以上帝的视角来表达对世人的爱。二人对基督博爱的接受与呈现共同构成了一个完整意义上的基督博爱——爱上帝和爱人。另外,随着人生阶段的不同,她们对基督博爱的理解与书写也发生明显变化。苏雪林由最初实现自我救赎的个人之爱升华为实现国家民族救赎的国家大爱；冰心的“爱”则经历了从泛爱到成熟的平等互爱,再到关怀全人类的人道主义之爱,最后成为融入血液的无形之爱的诸多变化。基督教文化对苏雪林、冰心文学创作的影响不仅表现在内在精神层面上的对基督博爱精神的接受,还表现在形式上对基督教宗教典籍《圣经》文学资源的吸收,包括对《圣经》语言意象的吸收,话语方式的借鉴以及对《圣经》叙事模式的采用。《圣经》文学资源的借鉴与吸收使二人文学创作的基督教文化色彩愈加鲜明,丰富了二人的文学表现空间,强化了文学表现力。苏雪林、冰心的文学创作无论是在主题内容上还是形式借鉴上都表现出鲜明的基督教文化印记,但是就目前的学术研究来看,对二人与基督教文化的关系研究还存在较大研究空间,尤其是将二人进行比较研究。本论文着重比较了二人在文学创作中所受到的基督教文化的影响及其不同之处,着意展现二人文学创作中的基督教文化印记。
[Abstract]:Christianity, as a belief, has an invisible and powerful penetration into the spirit and soul of human beings, especially the concept of human beings. At the beginning of the 20th century, Christianity's missionary activities in China entered a golden age, and its influence on modern Chinese intellectuals was unprecedented. Su Xuelin felt the glory of God in his struggle, prayed for God's caress and then converted to Christianity, trying to comfort the pain through Christianity and achieve self-redemption; Bing Xin was converted to Christianity under the influence of the inherited spirit of Christianity, actively spreading the gospel of love, caressing, saving the suffering of the world. In contrast, Su Xuelin's conversion was not purely a belief, but a utilitarian choice of Christianity as a harbor of self-evasion in the hope of self-salvation. Bing Xin was an active conversion to eliminate his personal utilitarian purpose under the long-term education of Christian fraternity, but simply yearned for Christian culture. Su Xuelin, Bing Xin's "love" theme writing can be divided into three tendencies, in which mother's love and natural love are the common concern of the two, and the love between the sexes is Su. As far as maternal love is concerned, they all strive to equate maternal love with God's love. However, what Su Xuelin presents is the secular private maternal love with fetters and shackles. Bing Xin's maternal love is the transcendental universal maternal love, with infinite strength and can be shared with the world. Motherly love. In the presentation of natural love, Su Xuelin gives a vivid sketch of nature with a naive childlike innocence and painter's keen perception of color. Bing Xin shows the poetic beauty of nature with her poet's interest. In addition, Su Xuelin and Bing Xin have their own preferred fields in the framework of Christ's love, Su Xuelin. Lin writes about the sexual love she knows with her experience of love and marriage, while Bing Xin writes about the love of children with her heart of earnestness. Lin Zhiyi expresses his desire for caressing, his love for God from the Christian perspective, and Bing Zhiyi expresses his hope for caressing and his love for the world from the perspective of God. In addition, with the different stages of their lives, their understanding and writing of the universal love of Christ have also changed significantly. Su Xuelin's personal love for self-redemption has been sublimated to national love for national redemption; Bing Xin's "love" has experienced from universal love to mature equality and mutual love, and then to caring for the humanitarianism of all mankind. The influence of Christian culture on Su Xuelin's and Bingxin's literary creation is not only manifested in their acceptance of the universal spirit of Christ, but also in their formal absorption of the literary resources of the Christian religious classics Bible, including the linguistic images of the Bible. Su Xuelin and Bing Xin's literary creation, both in thematic content and form, draw lessons from and absorb the literary resources of the Bible, which makes their Christian culture more vivid, enriches their literary expression space and strengthens their literary expressiveness. Both of them show distinct Christian cultural impression, but from the current academic research point of view, there is still a large space for research on the relationship between them and Christian culture, especially the comparative study between them. It shows two Christian cultural imprints in human literary creation.
【学位授予单位】：湖南大学
【学位级别】：硕士
【学位授予年份】：2016
【分类号】：I206.6
，
本文编号：2184435
[Abstract]:Christianity, as a belief, has an invisible and powerful penetration into the spirit and soul of human beings, especially the concept of human beings. At the beginning of the 20th century, Christianity's missionary activities in China entered a golden age, and its influence on modern Chinese intellectuals was unprecedented. Su Xuelin felt the glory of God in his struggle, prayed for God's caress and then converted to Christianity, trying to comfort the pain through Christianity and achieve self-redemption; Bing Xin was converted to Christianity under the influence of the inherited spirit of Christianity, actively spreading the gospel of love, caressing, saving the suffering of the world. In contrast, Su Xuelin's conversion was not purely a belief, but a utilitarian choice of Christianity as a harbor of self-evasion in the hope of self-salvation. Bing Xin was an active conversion to eliminate his personal utilitarian purpose under the long-term education of Christian fraternity, but simply yearned for Christian culture. Su Xuelin, Bing Xin's "love" theme writing can be divided into three tendencies, in which mother's love and natural love are the common concern of the two, and the love between the sexes is Su. As far as maternal love is concerned, they all strive to equate maternal love with God's love. However, what Su Xuelin presents is the secular private maternal love with fetters and shackles. Bing Xin's maternal love is the transcendental universal maternal love, with infinite strength and can be shared with the world. Motherly love. In the presentation of natural love, Su Xuelin gives a vivid sketch of nature with a naive childlike innocence and painter's keen perception of color. Bing Xin shows the poetic beauty of nature with her poet's interest. In addition, Su Xuelin and Bing Xin have their own preferred fields in the framework of Christ's love, Su Xuelin. Lin writes about the sexual love she knows with her experience of love and marriage, while Bing Xin writes about the love of children with her heart of earnestness. Lin Zhiyi expresses his desire for caressing, his love for God from the Christian perspective, and Bing Zhiyi expresses his hope for caressing and his love for the world from the perspective of God. In addition, with the different stages of their lives, their understanding and writing of the universal love of Christ have also changed significantly. Su Xuelin's personal love for self-redemption has been sublimated to national love for national redemption; Bing Xin's "love" has experienced from universal love to mature equality and mutual love, and then to caring for the humanitarianism of all mankind. The influence of Christian culture on Su Xuelin's and Bingxin's literary creation is not only manifested in their acceptance of the universal spirit of Christ, but also in their formal absorption of the literary resources of the Christian religious classics Bible, including the linguistic images of the Bible. Su Xuelin and Bing Xin's literary creation, both in thematic content and form, draw lessons from and absorb the literary resources of the Bible, which makes their Christian culture more vivid, enriches their literary expression space and strengthens their literary expressiveness. Both of them show distinct Christian cultural impression, but from the current academic research point of view, there is still a large space for research on the relationship between them and Christian culture, especially the comparative study between them. It shows two Christian cultural imprints in human literary creation.
【学位授予单位】：湖南大学
【学位级别】：硕士
【学位授予年份】：2016
【分类号】：I206.6
，
本文编号：2184435
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