Reference
(參考文獻/参考文献)

Who is "Shang Ti"?(誰是上帝/ ?)

21.  
English:
The term Shen for God is both a "collective" and a "generic" noun and it cannot be restricted by any definite article, which does not exist in Chinese. See Mason, Who is God in China?, 251-252.
It is much better to render “ the idea of a 'personal' powerful, or High God, by the 'personal' Shang Ti, whose very title already tells that he is both 'Mighty' and 'Most High.' Because he alone stands supreme, his name may be qualified by adjectives, as it often is in Chinese classics, without any risk of error or mistake." See Mason, Who is God in China, 220-221. You cannot qualify Shen in Chinese with adjectives without confusing the distinction between God and gods!
BIG5: 神在中文中是個集體式神明的一般通稱，看Mason, Who Is God in China? 251-252.
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22.  
English:
Jonathan D. Spence, Emperor of China: Self Portrait of K'ang-hsi (New York: Alfred A. Knopf, 1974), 79-85.
BIG5: Jonathan D. Spence, Emperor of China: Self Portrait of Kang-hsi (New York: Alfred A. Knopf, 1974), 79-85.
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23.  
English:
Herbert A. Giles, Religions of Ancient China (Freeport, New York: Books for Libraries Press, 1969. Original: 1905), 17-18.
BIG5: Herbert A. Giles, Religions of Ancient China (Freeport, New York: Books for Libraries Press, 1969. Original:1905), 17-18
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24.  
English:
Robert Morrison gave his preference to Shen ( ¯? ), the generic name for the "gods" of the modern Chinese. This he did in the hope of convincing the Chinese "that their ideas of Shen were erroneous." (Herbert A. Giles, A Glossary of Reference on Subjects Connected with the Far East New Delhi: Cosmo Publications, 1978, 287-288). However, in his dictionary, Robert Morrison defined shen as "a deity, genii or daemons" (in Dict. i. pp. 178, 804); while he pays homage to Shang Ti by defining Him as "God" and even "Supreme God" (in Dict. i. p. 163, and iii. p. 539). William Milne, who helped Morrison on his translation of the Bible, chose to use the term Shang Ti ( ?W ?O ) for God. In Malacca, in 1826, he published a small religious tract entitled Shangdi Shengjiao Gonghui Men (?W ?O ﹐t ±D ?? ·| au ) which in English is "The Gateway to God's Holy Church." (Sotheby's Catalogue October 1988 The Library of Philip Robinson Part II, The Chinese Collection London: Sotheby's, 1988, 178-179). Morrison and Milne's first complete Chinese Bible was published in 1823.
BIG5: 馬禮遜選用中國人的神來稱呼God,用意在!u說服中國人他們對真神的觀念是錯誤的!v，看Herbert A. Giles, A Glossary of Reference on Subjects Connected with the Far East, (New Delhi: Cosmo Publications, 1978) 287-288。但是在馬禮孫自製的字典中，他對神的定義是神性的、精靈、或
鬼魔 (Dict. i. pp. 178,804) ，對上帝的定義是超然至上的真神 (Dict. i. p.
163; iii.p.539)。幫助馬禮遜翻譯聖經的憐維琳選用上帝來稱呼God。他在
1826年在馬拉加發行一份信仰小冊叫上帝聖教公會門。他們兩位翻譯的第
一本中文聖經在1823 年發行。
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25.  
English:
"Dr. Medhurst is well known as a first-rate Chinese scholar. His opinion, whatever it be, is therefore entitled to great deference on anything relating to Chinese literature. For, what is required to meet the question is not breath, so much as depth. 'One moon does more to dispel the gloom than a thousand stars'". Mason, Who is God in China?, 7-8.
BIG5: 麥都忠博士是著名的一流中文學者，他的看法在任何有關研究中國文學的討論中都應該受重視，因為需要解答疑問的高手不是看寬度，而是看深度。!u一個月亮比一千顆星星更能驅逐黑暗。!v(看Mason, Who is God in China? pp. 7-8)
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26.  
English:
James Legge, Shoo King or Book of Historical Documents, The Chinese Classics, Vol. III. (Taipei: Southern Materials Center, Inc., 1983), 15.
BIG5: James Legge, Shoo King or Book of Historical Documents, The Chinese Classics, Vol. III. (Taipei: Southern Materials Center, Inc., 1983), 15.
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27.  
English:
What should be China's attitude toward the West? She should be thankful to Shang Ti that He sent the special revelation of Himself in the Holy Scriptures, by His servants, who just happened to be from the West. The West should be thankful for the increased understanding of God that comes to us from China's well preserved general revelation of Shang Ti. Both East and West have an important role in revealing the fullness of the one true eternal God. "That they may know from the rising of the sun (east), and from the west, that there is none beside me. I am the LORD, and there is none else." (Isa. 45:5-6)
BIG5: 中國對西方的態度應為何？他們應該感謝上帝把祂特殊的啟示藉著傳教士帶到中國來，而這些傳教士恰巧是西國人。而西方國家也應該感謝上帝藉著中國對歷史完整的保存讓他們對上帝，以及祂的的一般啟示有更多的瞭解。東西雙方在顯明真神的全面性上都具有重要的角色。!u我是耶和華，在我以外並沒有別神；除了我以外再沒有神。你雖不認識我，我必給你束腰。從日出之地(東)到日落之處(西)使人都知道除了我以外，沒有別神。!v(以賽亞書45:5,6)
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28.  
English:

It might be helpful here to point out the parallels with the principles laid out by Paul in Romans 11. For the Chinese, the general revelation of Shang Ti is like the "root and fatness of the olive tree" (Rom. 11:18). During the time of the apostasy of the nation from the knowledge and worship of Shang Ti, from late Chou up to the Ming Dynasty, most of the Chinese were "broken off" from the root (Rom. 11:20-22). Since that time westernized Christianity has only had modest success in China. It has been observed by many that one of the major reasons why is because it has been like grafting Asian branches into western roots, contrary to their nature. It works OK but it doesn't flourish like it would if it was grafted into its natural roots. If we will preach Shang Ti as God's eternal witness among the Chinese, how many more and how much easier will it be for the Chinese to be "grafted back into their own olive tree"(Rom. 11:24). To not preach Shang Ti, in effect, keeps the Chinese people blinded to the truth of God's faithful witness to the nation throughout their long eventful history.

BIG5: 我可拿保羅在羅馬書11章用的比方用在中國人的身上。對中國人來說，對上帝的認識好比!u橄欖根的肥汁!v(羅馬書11:18)，當中國在動亂時代背棄上帝(後周到明初)時，多數中國人就好比從根『被折下來』了(羅馬書11:20,21,22)。從那時起，西方化的基督教在中國只有些微的進展，許多人觀察的結論歸因於中國人被接枝回到西方的根，而不是自己的根。假如我們傳講上帝是永生真神給中國人的名字與啟示，那麼中國人接枝回到自己的根本不是理所當然嗎？(羅馬書11:24)假如我們不傳講上帝，那麼我們就等於抹殺了信實的永生真神在中國長久歷史中給他們的啟示的事實，也使中國人對真神的認識蒙上一層黑暗的幔子。
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29.  
English: James Legge, The Notions of the Chinese Concerning God and Spirits (Hong Kong: 1852; reprint Taipei: Cheng Wen Publishing, 1971), 32.
BIG5: James Legge, The Notions of the Chinese Concerning God and Spirits (Hong Kong: 1852; reprint Taipei: Cheng Wen Publishing, 1971), 32.
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30.  
English: Herbert A Giles, Religions of Ancient China, (reprint 1969), 12.
James Legge, The Shoo King The Chinese Classics Vol. III. (Taipei: South Materials Center, reprint 1983), 268-269.
BIG5: Herbert A. Giles, Religions of Ancient China, (reprint 1969), 12. James Legge, The Shoo King, The Chinese Classics Vol. III (Taipei: South Materials Center, reprint 1983), 268-269.
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