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Hello everyone, and welcome to the Biblical Bookworm! My name is Elisabeth and today I'll be talking about the book "The Problem of Pain" by C.S. Lewis. The book was published in 1940 by C.S. Lewis, who was a writer and theologian from the United Kingdom.
大家好，歡迎來到「聖經書蟲」！ 我叫伊麗莎白，今天我將談論魯益斯 C.S. Lewis 的《痛苦的奧秘》這本書。這本書於 1940 年由魯益斯出版，他是來自英國的作家兼神學家。
And to tell you a little bit of background about him: he became an Atheist at the age of 15 and returned to Christianity at the age of 33, though he did not become Catholic, he stayed with the Anglican Church. He's particularly known for the "Chronicles of Narnia" and and his apologetic book "Mere Christianity".
告訴你一些關於他的背景：他在 15 歲時成為無神論者，並在 33 歲時回歸基督教，雖然他沒有成為天主教徒，但他留在了聖公會。 他以《納尼亞傳奇》(Chronicles of Narnia)和他的護教書《返璞歸真》（Mere Christianity）而聞名。
In this book, "The Problem of Pain", he argues that human pain, animal pain and hell are not sufficient reasons to reject belief in a powerful and good God.
在這本名為《痛苦的奧秘》的書中，他認為人類的痛苦、動物的痛苦和地獄都不足以成為拒絕相信強大而善良的上帝的理由。
Now, what is the problem of pain? The problem of pain is that if God were good, He would wish to make his creatures perfectly happy and if God were almighty, He would be able to do what He wished. But creatures are not happy, so God must lack either power or goodness, or both. C.S. Lewis argues that, if the popular meanings attached to the words "good", "almighty" and "happy" are the best ones or the only possible ones, the problem is unanswerable
現在，疼痛的問題是什麼？痛苦的問題是，如果上帝是善良的，他會希望讓他的受造物完全快樂，如果上帝是全能的，他將能夠做他想做的事。 但是受造物並不快樂，因此上帝必定缺乏能力或良善，或兩者兼而有之。 魯益斯認為，如果附加在「好」、「全能」和「快樂」這些詞上的流行含義是最好的或唯一可能的解釋，那麼這個問題是無法回答的。
So the possibility of answering the problem of pain depends on understanding "happy", "almighty" and "good" in a bigger sense. First, C.S. Lewis tackles the problem of omnipotence. There is that common objection against the belief in an Almighty God that God can't produce a rock that He can't Himself lift, and C.S. Lewis quotes St. Thomas Aquinas, and explains that for God only the intrinsically possible is possible. So, nonsense remains nonsense, even if we talk about God.
所以回答痛苦問題的可能性取決於理解 更大意義上的「快樂」、「全能」和「好」。首先，魯益斯解決了無所不能的問題。 人們普遍反對上帝是全能的這種信仰：上帝的全能是指祂無法製造出祂自己無法舉起的岩石，路易斯引用了聖托馬斯·阿奎那(St. Thomas Aquinas) 的話，並解釋說對於上帝來說，只有本質上可能的事情才是可能的，所以， 即使我們談論上帝，廢話仍然是廢話。
After that, C.S. Lewis explains the meaning of the word "goodness". He says that first, if God is wiser than us, then His judgement must differ from ours in many matters. He also explains that we actually don't desire a good God or Father but rather a senile benevolence that likes to see the young people enjoying themselves.
之後，魯益斯解釋了「善」這個詞的含義。 他說，首先，如果上帝比我們聰明，那麼他的判斷在很多事情上肯定與我們的不同。 他還解釋說，我們其實並不想要一個善良的上帝或父親，而是喜歡看到年輕人自得其樂的仁慈的老人。
He says that love and kindness are not the same thing, and in order for us to understand better how God's love for us looks like, he uses for analogies.
他說愛和仁慈不是一回事，為了讓我們更好地理解上帝對我們的愛是什麼樣的，他進行了類比。
The first one is that God loves us like an artist loves his artwork. He is not indifferent how that artwork, that masterpiece is going to turn out, and He puts a lot of work and effort into that masterpiece and doesn't throw it away and doesn't care anymore what happens with that artwork.
第一，是上帝愛我們就像藝術家愛他的作品一樣。 他對那件藝術品、那件傑作的結果如何並不漠不關心，他為那件傑作投入了大量的工作和精力，不會把它扔掉，也不再關心那件藝術品會發生什麼。
Then, C.S. Lewis compares God's love to us with the love of an owner to his pet. He explains that the owner tames - for example the dog - mostly for the man's sake, but that taming does not contradict the interests of the dog.
然後，魯益斯將上帝對我們的愛與主人對其寵物的愛進行了比較。他解釋說，主人馴服——例如狗——主要是為了人的緣故，但馴服並不與狗的利益相抵觸。
After that, C.S. Lewis also compares God's love to us with the love of a father to his son, as he says that on one side the love is authoritative and on the other side it's an obedient love; and the father tries to form his son into the sort of human being that he knows, in his superior wisdow, to be the right thing.
之後，魯益斯也將神對我們的愛比作父親對兒子的愛，他說愛一方面是權威的，另一方面是服從的愛； 父親試圖把他的兒子塑造成他知道的那種人，以他的超人智慧來看是正確的。
Lastly, C.S. Lewis draws a comparison between God's love for us and the love man has for woman. He explains that in that relationship the man cares for the woman, and is not indifferent whether she walks around clean or dirty or whether she takes care of herself to look presentable.
最後，魯益斯比較了上帝對我們的愛和男人對女人的愛。他解釋說，在這種關係中，男人對女人的關愛，無論她四處走動是乾淨還是骯髒，或者她是否照顧好自己，讓自己看起來像樣，都不會無動於衷。
C.S. Lewis also dedicates the part of his book to talk about pain, and to explain what pain can be good for. First, he says that probably 80% of all the pain in the world comes from people acting wickedly against each other.
魯益斯還在他的書中專門討論了疼痛，並解釋了疼痛的好處。首先，他說世界上所有痛苦的 80% 可能來自人們互相惡意攻擊。
And then he proceeds by explaining three functions that pain can have: the first one being that pain is unmasked evil as everyone who feels pain knows something is wrong, and that's the exact opposite of what we see with error or sin as with those two things, the deeper the error or the sin is, the less likely we are to actually notice that we are in error or sin.
然後他繼續解釋痛苦可能具有的三個功能：第一，是痛苦是不加掩飾的邪惡，因為每個感到疼痛的人都知道有些事情是錯的，而這與我們以錯誤或罪的眼光看所到的是完全相反的，因為錯誤或罪惡越深，我們就越不可能真正注意到我們犯了錯誤或罪惡。
And there is a very famous quote in that book about that topic where C.S. Lewis says: [Quote] The second function of pain is that pain shatters the illusion that what we have is our own, and that that is enough for us.
那本書中有一句關於該主題的非常著名的引述，其中魯益斯說：[引述] 「痛苦的第二個功能是痛苦打破了我們擁有的東西是我們自己的東西的幻覺，這對我們來說已經足夠了」。
C.S. Lewis says that one of his friends once said that we think of God as an air man thinks about his parachute: he is happy that that parachute exists for emergencies but hopes that he will never have to use it. And that's the exact same thing with us in our relationship with God, because we think - we hope that we will never have to pray for something, that everything will just fall into place naturally. So, we hope that we will never have to "use" God. And C.S. Lewis explains that, as God knows that our happiness lies in Him, He has to make our lives less agreeable.
魯益斯說，他的一個朋友曾經說過，我們對上帝的看法就像飛行員對他的降落傘的看法：他很高興降落傘的存在是為了緊急情況，但希望他永遠不必使用它。在我們與上帝的關係中，這與我們完全相同，因為我們認為——我們希望我們永遠不必為某事祈禱，一切都會自然而然地落到位。所以我們希望我們永遠不必「使用」上帝。 魯益斯解釋說，既然上帝知道我們的幸福在於祂，祂必須讓我們的生活變得不那麼宜人。
The last function of pain is that if we feel it we know that we are acting for God's sake as what we are doing is against our natural inclinations, and C.S. Lewis also says that pain provides an opportunity for heroism, which is seized within surprising frequency
痛苦的最後一個功能是，如果我們感覺到它，我們就知道我們是在為上帝而行，因為我們所做的事情違背了我們的自然傾向，魯益斯還說，痛苦為英雄主義提供了機會，這種機會以驚人的頻率被理解到
Then, C.S. Lewis talks about five objections to hell, the first one being the whole idea of retributive punishment, why punishment for sins is needed at all.
然後，魯益斯談到了反對地獄的五個意見，第一個是報應性懲罰的整個想法，為什麼需要對罪惡進行懲罰。
The second one is the disproportion between the eternal punishment in hell and the transitory sin we commit on Earth.
第二個是地獄中的永恆懲罰與我們在地上犯下的短暫罪惡之間的不相稱。
The third objection is the frightful pictures we see in art about hell.
第三個反對意見是我們在有關地獄的藝術作品中看到的可怕畫面。
The fourth objection is the question how we could be happy in Heaven if hell exists,
第四個反對意見是如果地獄存在我們如何在天堂快樂的問題，
and the fifth objection is that the loss of a single soul implies God's loss of His omnipotence.
第五個反對意見是：失去一個靈魂意味著上帝失去祂的全能。
I would like to summarize two of those objections, which I found particularly interesting and helpful: the second one and the last one. The second one was the disproportion between God's punishment for us and the sins we commit on Earth. C.S. Lewis says that that problem could be phrased in an easier way by saying that everyone should have an infinite amount of second chances, but he explains that that could be compared with a teacher that sends his student to retake a test:
我想總結其中兩個反對意見，我發現它們特別有趣和有幫助：第二個和最後一個。第二個是上帝對我們的懲罰與我們在地上犯下的罪惡之間的不相稱。魯益斯說，這個問題可以用更簡單的方式來表述，即每個人都應該有無限次的第二次機會，但他解釋說，這可以比作老師讓他的學生重新參加考試：
the teacher simply knows at some point that the retaking of the test will be hopeless for that student and that that student just has failed that test and there is there is no need for giving him a second chance C.S. Lewis says that, as God is omniscient, He knows when that point for us has come.
老師只知道在某些時候，重新參加考試對那個學生來說是沒有希望的，那個學生剛剛沒有通過考試，沒有必要給他第二次機會。魯益斯說，因為上帝是無所不知的，他知道什麼時候 對我們來說，這一點已經到來。
The fifth objection is that hell implies God's loss of omnipotence, and C.S. Lewis actually agrees with that statement and says that by creating humans with a free will God submits to the possibility of such a defeat and he considers that to be a miracle. C.S. Lewis says that [QUOTE] "For to make things which are not itself and to thus become, in a sense, capable of being resisted by its own handiwork is the most astonishing and unimaginable of all feats we attribute to a deity."
第五個反對意見是地獄意味著上帝失去了全能，而魯益斯實際上同意這一說法，並說通過創造具有自由意志的人類，上帝接受了這種失敗的可能性，他認為這是一個奇蹟。 魯益斯說，[引述]「因為製造不是自己的東西，並因此在某種意義上，能夠被自己手中的作品所抵制，這是我們認為神的所有壯舉中最令人驚訝和難以想像的。」
Lastly, I would like to read a quote from the chapter on Heaven. As C.S. Lewis said that we can't discuss hell without also talking about Heaven [QUOTE]
I am considering not how, but why, He makes each should unique. If He had no use for all these differences, I do not see why He should have created more souls than one. Be sure that the ins and outs of your individuality are no mystery to Him; and on day they will no longer be a mystery to you. The mould in which a key is made would be a strange thing, if you have never seen a key: and the ke itself a strange thing if you had never seen a lock. Your soul has a curious shape because it is a hollow made to fit a particular swelling in the infinite contours of the divine substance, or a key to unlock one of the doors in the house with many mansions. For it is not humanity in the abstract that is to be saved, but you , you the individual reader. Your place in heaven will seem to be made for you and you alone, because you were made for it--made for it stitch by stitch as a glove is made for a hand.
最後，我想讀一讀「天堂」這一章中的一句話。 正如魯益斯所說，我們不能在不討論天堂的情況下討論地獄 [引用]：
「我考慮的不是如何，而是為什麼，祂讓每個人都是獨一無二的？ 如果他不需要用到所有這些差異，我不明白為什麼祂要創造這麼多的靈魂。 我們確定你個性的來龍去脈對祂來說不是秘密； 有一天，它們對你將不再是個謎。 如果你從未見過鑰匙，製作鑰匙的模具將是一件奇怪的事情；如果你從未見過鎖，那麼鑰匙本身就是一件奇怪的事情。 你的靈魂有一個奇怪的形狀，因為它是一個中空的，以適應神聖物質具有無限輪廓的特定膨脹，或者像是一把鑰匙，可以打開擁有許多豪宅的房子中的一扇門。 因為要拯救的不是抽象的人類，而是你，你這個個體讀者。 你在天堂的位置似乎是為你和你一個人而造的，因為你是為它而造的——一針一針地為它而造，就像手套是為一隻手做的一樣。」
Now, let's get to my opinion on the book. I would give it 9.5 out of 10 stars, because I really liked C.S. Lewis logical approach to explain the problem of pain. And it's not a 10 out of 10, because, in my opinion, he explained some topics better than others. For example, I found the explanation on human pain excellent, and the explanation on animal pain less helpful.
現在，讓我們談談我對這本書的看法。 我會給它 9.5 顆星，滿分 10 顆星，因為我真的很喜歡魯益斯解釋疼痛問題的邏輯方法。這不是滿分 10 分，因為在我看來，他對某些主題的解釋比其他主題更好，例如，我發現對人類疼痛的解釋非常好，而對動物疼痛的解釋則幫助不大。
文字轉載自：Youtube
大家好，歡迎來到「聖經書蟲」！ 我叫伊麗莎白，今天我將談論魯益斯 C.S. Lewis 的《痛苦的奧秘》這本書。這本書於 1940 年由魯益斯出版，他是來自英國的作家兼神學家。
And to tell you a little bit of background about him: he became an Atheist at the age of 15 and returned to Christianity at the age of 33, though he did not become Catholic, he stayed with the Anglican Church. He's particularly known for the "Chronicles of Narnia" and and his apologetic book "Mere Christianity".
告訴你一些關於他的背景：他在 15 歲時成為無神論者，並在 33 歲時回歸基督教，雖然他沒有成為天主教徒，但他留在了聖公會。 他以《納尼亞傳奇》(Chronicles of Narnia)和他的護教書《返璞歸真》（Mere Christianity）而聞名。
In this book, "The Problem of Pain", he argues that human pain, animal pain and hell are not sufficient reasons to reject belief in a powerful and good God.
在這本名為《痛苦的奧秘》的書中，他認為人類的痛苦、動物的痛苦和地獄都不足以成為拒絕相信強大而善良的上帝的理由。
Now, what is the problem of pain? The problem of pain is that if God were good, He would wish to make his creatures perfectly happy and if God were almighty, He would be able to do what He wished. But creatures are not happy, so God must lack either power or goodness, or both. C.S. Lewis argues that, if the popular meanings attached to the words "good", "almighty" and "happy" are the best ones or the only possible ones, the problem is unanswerable
現在，疼痛的問題是什麼？痛苦的問題是，如果上帝是善良的，他會希望讓他的受造物完全快樂，如果上帝是全能的，他將能夠做他想做的事。 但是受造物並不快樂，因此上帝必定缺乏能力或良善，或兩者兼而有之。 魯益斯認為，如果附加在「好」、「全能」和「快樂」這些詞上的流行含義是最好的或唯一可能的解釋，那麼這個問題是無法回答的。
So the possibility of answering the problem of pain depends on understanding "happy", "almighty" and "good" in a bigger sense. First, C.S. Lewis tackles the problem of omnipotence. There is that common objection against the belief in an Almighty God that God can't produce a rock that He can't Himself lift, and C.S. Lewis quotes St. Thomas Aquinas, and explains that for God only the intrinsically possible is possible. So, nonsense remains nonsense, even if we talk about God.
所以回答痛苦問題的可能性取決於理解 更大意義上的「快樂」、「全能」和「好」。首先，魯益斯解決了無所不能的問題。 人們普遍反對上帝是全能的這種信仰：上帝的全能是指祂無法製造出祂自己無法舉起的岩石，路易斯引用了聖托馬斯·阿奎那(St. Thomas Aquinas) 的話，並解釋說對於上帝來說，只有本質上可能的事情才是可能的，所以， 即使我們談論上帝，廢話仍然是廢話。
After that, C.S. Lewis explains the meaning of the word "goodness". He says that first, if God is wiser than us, then His judgement must differ from ours in many matters. He also explains that we actually don't desire a good God or Father but rather a senile benevolence that likes to see the young people enjoying themselves.
之後，魯益斯解釋了「善」這個詞的含義。 他說，首先，如果上帝比我們聰明，那麼他的判斷在很多事情上肯定與我們的不同。 他還解釋說，我們其實並不想要一個善良的上帝或父親，而是喜歡看到年輕人自得其樂的仁慈的老人。
He says that love and kindness are not the same thing, and in order for us to understand better how God's love for us looks like, he uses for analogies.
他說愛和仁慈不是一回事，為了讓我們更好地理解上帝對我們的愛是什麼樣的，他進行了類比。
The first one is that God loves us like an artist loves his artwork. He is not indifferent how that artwork, that masterpiece is going to turn out, and He puts a lot of work and effort into that masterpiece and doesn't throw it away and doesn't care anymore what happens with that artwork.
第一，是上帝愛我們就像藝術家愛他的作品一樣。 他對那件藝術品、那件傑作的結果如何並不漠不關心，他為那件傑作投入了大量的工作和精力，不會把它扔掉，也不再關心那件藝術品會發生什麼。
Then, C.S. Lewis compares God's love to us with the love of an owner to his pet. He explains that the owner tames - for example the dog - mostly for the man's sake, but that taming does not contradict the interests of the dog.
然後，魯益斯將上帝對我們的愛與主人對其寵物的愛進行了比較。他解釋說，主人馴服——例如狗——主要是為了人的緣故，但馴服並不與狗的利益相抵觸。
After that, C.S. Lewis also compares God's love to us with the love of a father to his son, as he says that on one side the love is authoritative and on the other side it's an obedient love; and the father tries to form his son into the sort of human being that he knows, in his superior wisdow, to be the right thing.
之後，魯益斯也將神對我們的愛比作父親對兒子的愛，他說愛一方面是權威的，另一方面是服從的愛； 父親試圖把他的兒子塑造成他知道的那種人，以他的超人智慧來看是正確的。
Lastly, C.S. Lewis draws a comparison between God's love for us and the love man has for woman. He explains that in that relationship the man cares for the woman, and is not indifferent whether she walks around clean or dirty or whether she takes care of herself to look presentable.
最後，魯益斯比較了上帝對我們的愛和男人對女人的愛。他解釋說，在這種關係中，男人對女人的關愛，無論她四處走動是乾淨還是骯髒，或者她是否照顧好自己，讓自己看起來像樣，都不會無動於衷。
C.S. Lewis also dedicates the part of his book to talk about pain, and to explain what pain can be good for. First, he says that probably 80% of all the pain in the world comes from people acting wickedly against each other.
魯益斯還在他的書中專門討論了疼痛，並解釋了疼痛的好處。首先，他說世界上所有痛苦的 80% 可能來自人們互相惡意攻擊。
And then he proceeds by explaining three functions that pain can have: the first one being that pain is unmasked evil as everyone who feels pain knows something is wrong, and that's the exact opposite of what we see with error or sin as with those two things, the deeper the error or the sin is, the less likely we are to actually notice that we are in error or sin.
然後他繼續解釋痛苦可能具有的三個功能：第一，是痛苦是不加掩飾的邪惡，因為每個感到疼痛的人都知道有些事情是錯的，而這與我們以錯誤或罪的眼光看所到的是完全相反的，因為錯誤或罪惡越深，我們就越不可能真正注意到我們犯了錯誤或罪惡。
And there is a very famous quote in that book about that topic where C.S. Lewis says: [Quote] The second function of pain is that pain shatters the illusion that what we have is our own, and that that is enough for us.
那本書中有一句關於該主題的非常著名的引述，其中魯益斯說：[引述] 「痛苦的第二個功能是痛苦打破了我們擁有的東西是我們自己的東西的幻覺，這對我們來說已經足夠了」。
C.S. Lewis says that one of his friends once said that we think of God as an air man thinks about his parachute: he is happy that that parachute exists for emergencies but hopes that he will never have to use it. And that's the exact same thing with us in our relationship with God, because we think - we hope that we will never have to pray for something, that everything will just fall into place naturally. So, we hope that we will never have to "use" God. And C.S. Lewis explains that, as God knows that our happiness lies in Him, He has to make our lives less agreeable.
魯益斯說，他的一個朋友曾經說過，我們對上帝的看法就像飛行員對他的降落傘的看法：他很高興降落傘的存在是為了緊急情況，但希望他永遠不必使用它。在我們與上帝的關係中，這與我們完全相同，因為我們認為——我們希望我們永遠不必為某事祈禱，一切都會自然而然地落到位。所以我們希望我們永遠不必「使用」上帝。 魯益斯解釋說，既然上帝知道我們的幸福在於祂，祂必須讓我們的生活變得不那麼宜人。
The last function of pain is that if we feel it we know that we are acting for God's sake as what we are doing is against our natural inclinations, and C.S. Lewis also says that pain provides an opportunity for heroism, which is seized within surprising frequency
痛苦的最後一個功能是，如果我們感覺到它，我們就知道我們是在為上帝而行，因為我們所做的事情違背了我們的自然傾向，魯益斯還說，痛苦為英雄主義提供了機會，這種機會以驚人的頻率被理解到
Then, C.S. Lewis talks about five objections to hell, the first one being the whole idea of retributive punishment, why punishment for sins is needed at all.
然後，魯益斯談到了反對地獄的五個意見，第一個是報應性懲罰的整個想法，為什麼需要對罪惡進行懲罰。
The second one is the disproportion between the eternal punishment in hell and the transitory sin we commit on Earth.
第二個是地獄中的永恆懲罰與我們在地上犯下的短暫罪惡之間的不相稱。
The third objection is the frightful pictures we see in art about hell.
第三個反對意見是我們在有關地獄的藝術作品中看到的可怕畫面。
The fourth objection is the question how we could be happy in Heaven if hell exists,
第四個反對意見是如果地獄存在我們如何在天堂快樂的問題，
and the fifth objection is that the loss of a single soul implies God's loss of His omnipotence.
第五個反對意見是：失去一個靈魂意味著上帝失去祂的全能。
I would like to summarize two of those objections, which I found particularly interesting and helpful: the second one and the last one. The second one was the disproportion between God's punishment for us and the sins we commit on Earth. C.S. Lewis says that that problem could be phrased in an easier way by saying that everyone should have an infinite amount of second chances, but he explains that that could be compared with a teacher that sends his student to retake a test:
我想總結其中兩個反對意見，我發現它們特別有趣和有幫助：第二個和最後一個。第二個是上帝對我們的懲罰與我們在地上犯下的罪惡之間的不相稱。魯益斯說，這個問題可以用更簡單的方式來表述，即每個人都應該有無限次的第二次機會，但他解釋說，這可以比作老師讓他的學生重新參加考試：
the teacher simply knows at some point that the retaking of the test will be hopeless for that student and that that student just has failed that test and there is there is no need for giving him a second chance C.S. Lewis says that, as God is omniscient, He knows when that point for us has come.
老師只知道在某些時候，重新參加考試對那個學生來說是沒有希望的，那個學生剛剛沒有通過考試，沒有必要給他第二次機會。魯益斯說，因為上帝是無所不知的，他知道什麼時候 對我們來說，這一點已經到來。
The fifth objection is that hell implies God's loss of omnipotence, and C.S. Lewis actually agrees with that statement and says that by creating humans with a free will God submits to the possibility of such a defeat and he considers that to be a miracle. C.S. Lewis says that [QUOTE] "For to make things which are not itself and to thus become, in a sense, capable of being resisted by its own handiwork is the most astonishing and unimaginable of all feats we attribute to a deity."
第五個反對意見是地獄意味著上帝失去了全能，而魯益斯實際上同意這一說法，並說通過創造具有自由意志的人類，上帝接受了這種失敗的可能性，他認為這是一個奇蹟。 魯益斯說，[引述]「因為製造不是自己的東西，並因此在某種意義上，能夠被自己手中的作品所抵制，這是我們認為神的所有壯舉中最令人驚訝和難以想像的。」
Lastly, I would like to read a quote from the chapter on Heaven. As C.S. Lewis said that we can't discuss hell without also talking about Heaven [QUOTE]
I am considering not how, but why, He makes each should unique. If He had no use for all these differences, I do not see why He should have created more souls than one. Be sure that the ins and outs of your individuality are no mystery to Him; and on day they will no longer be a mystery to you. The mould in which a key is made would be a strange thing, if you have never seen a key: and the ke itself a strange thing if you had never seen a lock. Your soul has a curious shape because it is a hollow made to fit a particular swelling in the infinite contours of the divine substance, or a key to unlock one of the doors in the house with many mansions. For it is not humanity in the abstract that is to be saved, but you , you the individual reader. Your place in heaven will seem to be made for you and you alone, because you were made for it--made for it stitch by stitch as a glove is made for a hand.
最後，我想讀一讀「天堂」這一章中的一句話。 正如魯益斯所說，我們不能在不討論天堂的情況下討論地獄 [引用]：
「我考慮的不是如何，而是為什麼，祂讓每個人都是獨一無二的？ 如果他不需要用到所有這些差異，我不明白為什麼祂要創造這麼多的靈魂。 我們確定你個性的來龍去脈對祂來說不是秘密； 有一天，它們對你將不再是個謎。 如果你從未見過鑰匙，製作鑰匙的模具將是一件奇怪的事情；如果你從未見過鎖，那麼鑰匙本身就是一件奇怪的事情。 你的靈魂有一個奇怪的形狀，因為它是一個中空的，以適應神聖物質具有無限輪廓的特定膨脹，或者像是一把鑰匙，可以打開擁有許多豪宅的房子中的一扇門。 因為要拯救的不是抽象的人類，而是你，你這個個體讀者。 你在天堂的位置似乎是為你和你一個人而造的，因為你是為它而造的——一針一針地為它而造，就像手套是為一隻手做的一樣。」
Now, let's get to my opinion on the book. I would give it 9.5 out of 10 stars, because I really liked C.S. Lewis logical approach to explain the problem of pain. And it's not a 10 out of 10, because, in my opinion, he explained some topics better than others. For example, I found the explanation on human pain excellent, and the explanation on animal pain less helpful.
現在，讓我們談談我對這本書的看法。 我會給它 9.5 顆星，滿分 10 顆星，因為我真的很喜歡魯益斯解釋疼痛問題的邏輯方法。這不是滿分 10 分，因為在我看來，他對某些主題的解釋比其他主題更好，例如，我發現對人類疼痛的解釋非常好，而對動物疼痛的解釋則幫助不大。
文字轉載自：Youtube
所有生物要靠互相捕食為生，這便是既定的安排。就低等生物而言，這種以生存為目的的捕食過程意味著死亡，而高等生物具備一種新東西，那就是感覺意識，痛苦伴隨感覺意識而存在。生命中的痛苦是與生俱來的，生物要生存就要承擔痛苦，它們也大都在痛苦中死亡。大多數高級生物，比如人類，還擁有一種素質，那就是判斷力，因此，人能夠預見自身的痛苦，此後，尖銳的思慮之苦便先痛苦而至了，人還能夠預見自身的死亡，於是便渴望獲得永生。
00:12 序言
03:08引言
28:42 第一章 上帝的全能
48:33 第二章 上帝的良善
01:23:03 第三章 人类的邪恶
01:48:53第四章 人类的堕落
02:28:26 第五章 人类的痛苦
03:08:00 第六章 人类的痛苦
03:22:40 第七章 地狱
03:42:30 第八章 动物的痛苦
04:10:06 第九章 天堂
04:30:11 附录
04:34:35 译后记
00:12 序言
03:08引言
28:42 第一章 上帝的全能
48:33 第二章 上帝的良善
01:23:03 第三章 人类的邪恶
01:48:53第四章 人类的堕落
02:28:26 第五章 人类的痛苦
03:08:00 第六章 人类的痛苦
03:22:40 第七章 地狱
03:42:30 第八章 动物的痛苦
04:10:06 第九章 天堂
04:30:11 附录
04:34:35 译后记
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