人与神

最终，8名法国基督教徒，在怀疑，分歧，犹豫之后，他们，还是，选择，留下。

Christian最后说，这一切的全部意义，就在于，我们如何活着，他们在恐怖分子侵入后，仍选择，在圣诞夜做完弥撒，这才是他们必须做的。

接着，他们就如同新生，每一天如是。

Do right things at right time!信仰就是，在极端痛苦，在根本看不到希望之时，仍旧信，信这一切都是上帝的旨意。

我接触宗教，源于和一位同学的相遇。

从一开始的不理解，到现在的开始有些感同身受，我感受到了上帝的力量，只因信，他让我感觉我自己站在磐石上，不动摇，这样的感觉，23年，从未有过！

这样的感觉，真的很好！

刚开始他推荐我看这部电影，我没有办法接受，而现在，我却自己选择去看了这部电影，而且对整个剧，很能理解，看得明白，觉得，信就是如此。

这不就是到了right time，自然而然就会做right things么！

信，让自己的灵魂变得自由，心，将不再枯竭，而是满满的！

Based on the true story of nine French monks of a monastery in the village of Tibhirine in Algeria’s Atlas Mountains, Of Gods and Men is a remarkably thought-provoking film that reveals the essence of religious beliefs. It is luminously beautiful, not only because of their peaceful life and work along with the Muslim community behind the tranquil natural scenery, but also because of their steadfast love and spiritual beliefs in God, unshakable even amid the turmoil. Through the narratives of the nine monks’ life, their community, and the process that leads to their final decision to stay at the monastery, the film shows how they are driven to dedicate their lives to the Muslims and to the Church, which illuminates the Church’s beliefs, in particular the text Nostra Aetate, Lumen Gentium, and the Testament of Dom Christian de Chergé. They dedicate their lives to the Muslims by immersing themselves into the Muslim community, showing their respect and admiration towards the people with different religion. The monks talk and live peacefully with the villagers even though they believe in different religions. Brother Luc provides free medical care for the villagers and all who need his services. The monks’ hospitality towards the Muslim villagers illuminates Nostra Aetate, which emphasizes the common ground of Muslims and Christians and shows understanding of their differences. As Nostra Aetate 3 mentions, “The Church regards with esteem also the Moslems”, it draws upon the similarities that the two religions share in order to illustrate its understanding and respect of their differences; for example, Although Muslims do not regard Jesus as God, the text steps back and acknowledges that the Muslims “revere Him [Jesus] as a prophet”. The monks’ actions indeed demonstrate their acceptance and respect of people with different beliefs. Beyond that, the monks actually show more than just respect, but admiration towards the Muslims and Islam. They attend the villagers’ Muslim ceremonies. The abbot Dom Christian reads Quran in addition to studying the Bible, and tests the leader of the insurgents about the Quran; later Christian identifies this leader’s corpse and even prays for him without discrimination. Brother Luc also treats another shot terrorist. The essence of Nostra Aetate is thus manifested and fulfilled in the monks’ deeds. As Nostra Aetate 5 writes, “We cannot truly call on God…if we refuse to treat in a brotherly way any man, created as he is in the image of God.” The monks, especially Christian, are not simply motivated by their respect to Muslims. They are invited by the Church with a moral duty to genuinely love Muslims and Islam and to actively wonder why Muslims are part of God’s creations, although it might require them to commit their lives to do so. To treat the Muslims “in a brotherly way” is to see them by inquiring and seeking into them for who they are. For the monks, it is through studying the Muslim texts and living in a community with them that they know how God is also calling the Muslims to holiness just as they are. The monks have therefore completely immersed themselves into a Muslim community. They are so connected to the villagers that in one scene, when the monks are deciding whether to leave or not, two of the monks confess, “We are like birds on a branch. We don’t know if we are to leave.” A Muslim woman answers, “You are the branch. If you go, we will lose our footing.” The Christian monks, along with the Muslim community, decide together how to respond to the terrorism, and the two sides go through the struggle together in the process. The monks’ life-and-death decision is tied to that of the villagers, demonstrating again the real mutual understanding and peaceful coexistence between Christians and Muslims as Nostra Aetate suggests. They choose to devote themselves and even their lives to the Muslims by tethering themselves to the Muslim community. They also dedicate their lives to the Church by unifying as a community in the Church, a visible element of the Church’s sacramental identity, becoming Christian witnesses to the world, and revealing God’s salvation for all people. All that they do illuminates the nature of the Church. The simple life of the monks—to pray and work—shows their conformity to Christ within a community. It is manifested first in their consistency of prayer. For example, when a helicopter is roaring over the monastery, they gather side by side, pray, and sing the psalm, asking for God’s mercy. From their modest work and living in the Church, they also learn to ask for help, to repent, and to say thank you, through which the Church calls the followers together as a community to find its salvation in Christ. Their sense of community resonates with the meaning of the Church explained in Lumen Gentium. As Lumen Gentium 8 writes, “Christ…established and continually sustains here on earth His holy Church, the community of faith, hope and charity, as an entity with visible delineation through which He communicated truth and grace to all.” The Church is the Body of Christ through which followers of Jesus Christ are bound together. God binds Himself freely with humanity and manifests Himself in the Church, and thus the Church clothes people with the glory of Christ. By gathering believers, God creates a community, to help them learn to confess their need for God and to ask for God’s mercy. This is what it means to be the Church, and what the monks are devoting themselves to first of all. In this sense, their offering of their lives illustrates more spiritual meanings than just the act of martyrdom. It is a confirmation for the Church of the redemption for all and the Christian witness to the rest of the world. As Lumen Gentium 9 writes, “God gathered together as one all those who in faith look upon Jesus as the author of salvation and the source of unity and peace, and established them as the Church that for each and all it may be the visible sacrament of this saving unity.” The Church is thus a visible fellowship, which by invisible grace, bears fruit. The Church’s goal is to make people just like Christ. The process is the struggle to be remade and to be recreated; Christians are finally “born” when they are fully conformed to Christ, becoming the fruit of the Grace of God. This commitment may cost their lives, and is perfectly carried out through the death of the monks. When gathered together, they die to themselves out of love for God, redeeming their sins, and building up the Church. Therefore, the monks dedicate their lives for salvation in the Church, presenting themselves as the fruit of God. By agreeing to stay at the monastery and giving up their lives, the monks, like the “disciples of Christ”, present themselves as a “living sacrifice” and “bear witness to Christ” as Lumen Gentium 9 demands, through which God extends salvation and holiness to all people, including non-Christians. The monks offer their whole life because their love to God is so immense that it can overcome everything; they, by willing to sacrifice themselves, become Christian witnesses to the world. God uses these monks to reveal to the world, and see their death as a gift to the Algerians and a universal call to holiness. Every human is called to be a saint, and the possibility of salvation is extended to all people, including the Muslims and also the extremists. Christian thus also extends the fellowship to a terrorist when he prays to the terrorist who will kill him, and when he decides to stay and risk being killed by terrorists. As Lumen Gentium 5 writes, “The Church, then, considers martyrdom as an exceptional gift and as the fullest proof of love. By martyrdom a disciple is transformed into an image of his Master by freely accepting death for the salvation of the world—as well as his conformity to Christ in the shedding of his blood.” Holiness is always a conformation to Christ. Therefore, through their death not only will they reveal God’s salvation in Christ, but also God can even appeal to the Muslims and the terrorists who will kill them. By revealing God’s love, God simultaneously invites non-Christians to be shaped by it.Their dedication to the Muslims and to Church can be more deeply understood and manifested in the Testament of Dom Christian de Chergé. As Christian writes, “This is what I shall be able to do, if God wills: Immerse my gaze in that of the Father, to contemplate with Him His children of Islam as He sees them, all shining with the glory of Christ, fruit of His Passion, filled with the Gift of the Spirit whose secret joy will always be to establish communion and to refashion the likeness, playing with the differences.” Christian is first saying that because of Christ’s “passion”, his death and resurrection, God has opened the avenue of holiness and sanctification for all people. What the cross reveals is God’s desire to be united with humanity; for Christian the fruit of union and love revealed on cross can be found even outside the Christian tradition. People in all traditions and religions can achieve the likeness of Christ and the sanctification with the union with God. This imitation of God exists within people’s own traditions; within Islam itself, Christ is present in a hidden but effective way. If God is able to invite people to him through other traditions, it is a grace that comes through Christ and it is by virtue of the fact God opened himself up on the cross to people in order to redeem people. Muslims can become holy as “He sees them”, and they are able to do so as the “fruit of the passion” of Christ.God calls Muslims to holiness by virtue of Christ’s death, and the dedication of Christian’s life to understanding this is perfected by a death that imitates Christ’s. The sanctification of all people including Muslims is the conformation to Christ, and Christian wonders how Christ is actually hidden to these people while still so effective. His hope is thus to participate in the life of the trinitarian God through his own death, one similar to Christ’s, so that he can faithfully witness to the redemptive death of Christ, and that God can invite the Muslims and also the extremists to become holy in a similar way. Thus Christian will be able to see how non-Christians can participate in the life of Trinity as well. In true love and wonder for the Muslim community around him, he immerses himself into the death of Christ, and understands his death as his own final witness to the Muslim community and to the sanctification God extends to Muslims and the terrorists in Christ. In the end on a gray day, seven of the nine monks are taken away by armed terrorists and disappear in the mist of snow, leaving the audience with a sense of inner calm to grieve and meditate over their death. Of Gods and Men is not a film about how the monks die, but how they live and why they are willing to die. It is a quiet but powerful film in its way that brings to profound meditation of Christian religious beliefs through the understanding of the monks’ dedication of their lives to the Muslims and the Church. －－－－－－－－－－－－－－－－－－1. 以上言论不代表我的个人观点，只是我神学必修课学到的基督教（带点catholic）的宗教思想，我自己是不信教的2. 请自行谷歌Nostra Aetate, Lumen Gentium3. Testament of Dom Christian de Chergé是影片结尾Christian念的“遗书”，谷歌就有原文4. 这故事是真的，只有部分情节戏剧化5. 那段时期很多别的教徒也做了同样的选择6. 奉劝广大豆友不要以剧情片的角度来看这部电影

八名西多会(Cistercian)教徒在北非的土地上建立了一座修道院，他们一直和当地的穆斯林相安无事的生活着。

可平静的生活被一场突然而来的谋杀案打破了，一群外籍工人在当地被杀，而西多会也开始面临当地居民的怀疑和怨恨。

军队试图加强对修道院的保护，却被教徒拒绝了。

就在这时，一群原教旨主义者来访，宣称对这场屠杀负责.。

.这群势单力薄的西多会修士将会勇敢地捍卫自己的信念。

关于影片《人与神》改编自真实事件：一九九六年三月二十六号到二十七号的夜晚，阿尔及利亚的提比林(Tibhirine) 基督教修道院，有七位修士在阿尔及利亚内战的时候被挟持走；绑架两个多月后，五月二十一号发现他们的尸体。

他们跟他们的伊斯兰邻居相处和谐，为何遭遇此不幸？

影片并没有正面描写事件全过程，而是还原了一九九三年年底到一九九六年三月笼罩在提比林修道院内的不安气氛。

当Michael Lonsdale扮演的老道士，和初恋的姑娘谈起爱情，我以为这以后的情节应该是别趣横生的；但是当看到Lambert Wilson扮演的院长，一个人在河畔走着，内心居然有着莫名的恐惧：我不是在看鬼吹灯吧从那些举着枪的极端分子一出现，那些镜头就开始摇晃起来，我觉得上了贼船了。

本来就想安安静静的听下赞美诗，结果象看了本侦探小说般纠结。

但是那些道士就义前的空镜，那些雪地里稀落的十字架，实在是让人感慨啊：如果影片早点解决了这些道士，然后以倒叙的蒙太奇，也许会拍成另一种悬疑的氛围。

这份影感只是为了疏解，压抑了两个钟头的阅读疲倦。

问茫茫苍生，谁主沉浮？

迷信让人懂得牺牲！

现在就是未来！

这个没有道德的世界！

个人评分：8.6分

戛纳扼守艺术电影命脉太久，经常忘记给自己松绑，当金棕榈屡屡成为被架空的神迹，评审团大奖往往能在查缺补漏中，加倍亲近电影的本质，[第七封印]、[天堂电影院]、[美丽人生]、[鬼子来了]、[钢琴教师]、[老男孩]......这些比“第一名”还著名的“第二名”莫不如此。

其实冠、亚军之间本无档次差别，只关乎运气多寡。

2010年折桂戛纳的，是乡野奇谭般的[能召回前世的布米叔叔]，可既然连评审团主席蒂姆-波顿也说不清选择它的所以然，转而再审视距离金棕榈一步之遥的[人与神]，一种源自内心的波澜壮阔，反而轻易将我们击中。

坦白地说，在缺乏宗教情怀的的国度里长大的观众，是很难理解[人与神]阐述的殉道理论的，而影片讲述的七名在阿尔及利亚传道的法国西多会修道士，面对武装暴动，坚守信仰，与当地居民共患难，最终被暴徒掠为人质，集体遇难（后有两人幸存）的故事，放在任何人文语境下，都是一个难处理的命题。

本来，故事的母题处处充满布道色彩，一不小心就会掉进宗教宣传片的窠臼，可导演最终避开了一切猎奇的视角和手法，完全不讲排场，却营造了宏大的感染力。

作为一部宗教电影，[人与神]保持了严肃作品应有的克制。

它完全不着急奔主题，而是在走与留、信与离的角力开始前，缓缓酝酿主题。

神甫们循规蹈矩的修行生活于是登场，他们敲钟、燃烛、更衣、扫除、种菜、劈柴、阅读、冥想、颂歌、祈祷，还代人写信、治病救人......偶尔也穿着便装参加当地农户的节庆仪式，本地伊斯兰居民和外来基督教徒和睦相处的情景，让人无端想起[永恒与一日]里的海边婚礼，洋溢着生活的光辉。

日复一日的琐碎中，教士们的信念正在拔节生长。

另有一场戏不过短短几秒，却从侧面交代了信念的力量——老教士在集市售卖修道院酿制的蜂蜜，顺便给当地少女当心理医生，一老一少探讨什么是恋爱，老人眼眸闪光地说：“我邂逅了一场更伟大的爱情，已经60多年啦。

”敬爱情如神明，本不高明，把信仰当作爱来爱，还能经营一个甲子的轮回，才是真正的执着。

基于这份信念，我们大约已经知道，当暴乱袭来，七位教士当何去何从了。

而在忠实执行剧情片标准流程过程中，[人与神]又提供了必要的戏剧冲突。

第20分钟，一名少女被杀的消息首度揭开武装叛乱的面纱，两分钟后，暴徒集体亮相，到一片建筑工地上割了全部外籍工人的喉。

然后就是一名教士在去镇上文印社复印东西时，在新闻里目睹武装冲突的场景......危险步步靠近修道院，也在不断考验神甫们的耐心。

这段时间，导演不断用室内构图的严谨和人物始终保持中经的画面，制约着局势滑向崩塌的强烈戏剧转折。

修道院高墙内外的绝对肃穆与转折，亦将叙事情景分割成条块分明的两个世界，静待双方的第一次正面“交手”。

这一面被刻意安排在平安夜——基督教最重要的节日当晚，持枪的武装分子闯进修道院，准备挟持医生、索要食物和药品，都被主教克里斯蒂安礼貌地拒绝了，后面无休止的麻烦就此埋下伏笔。

但上述两点依然不是本片最值得称道之处。

抛开所有技术附加值，说一部电影好，首先得看它是否在讲好故事的基础上，塑造了好角色。

[人与神]无疑做到了，并且不动声色。

就像一味追求高大全的英雄不再受欢迎，人性饱满的反面角色反而更经得起时间淘洗，同理，剧本的聪明之处就在于刻画七位传道士时，并不因他们是上帝的仆人，就尽放其光明的一面。

而是从人的角度，考察他们面对危难时的各种人性化反应，以此激起观众的共鸣。

这才有了神甫们在去留问题上，三次庄严的讨论：才有了“为什么我们要成为殉道者？

为了上帝？

为了成为一个英雄？

为了证明我们是伟大的？

”和“我们是殉道者，在这的任务就是成为所有人的兄弟”两种声音的交锋、理解和融合。

最终，七个人协调了内部矛盾，决定让上帝安排一切。

影片用极度诗意的结尾来为七位传道士谢幕，用《天鹅湖》哀入骨髓的配乐，伴奏他们最后的晚餐，用枪口抵着他们一行人，步入雪原深处，背影渐行渐远的长镜来向其致敬。

关于他们死于何人之手、何时倒下、以怎样的方式倒下，全然不在探讨范围之内。

重要的是，他们顺应了内心的召唤，为水深火热的兄弟姐妹奉献了自己最后一口气，献身于上帝，这对于心怀信仰的教徒来说，是何等的关荣。

这一刻，人与神终于模糊了界限，和光同尘。

2004年的数据：基督徒 每年的殉道人數 167,000 http://www.globalmissiology.org/chinese/f3/practical02.htm自20世纪八十年代末以来，阿尔及利亚饱经内乱和内战之苦，由伊斯兰原教旨主义势力挑起的这场空前浩劫，已夺走了该国10多万无辜的生命。

http://resadm.shisu.edu.cn/picture/article/33/c7/a4/618122124fa1bcbc1ba7c96cefee/a55dc72e-3384-4501-ad4c-48bae3a68926.pdf————————————————片中提到地名Mostaganem，中文译名穆斯塔加奈姆，是阿尔及利亚的一个地方。

阿尔及利亚曾经是法国殖民地。

十七世纪起海岸部分是奥斯曼帝国的一部分，1830年起法国以一个外交事件为战争理由，入侵并占领阿尔及利亚海岸地区，总督侯赛因（Hussein）被流放，法国殖民地自此逐渐向南渗透，直至对此地区和居民产生深刻的影响开始入侵，但由于顽强的抵抗，法国直到1905年才基本完成对整个阿尔及利亚的占领。

二战期间，阿尔及利亚支持同盟国，支援自由法国武装战斗。

1945年同盟国胜利大战结束，戴高乐领导下的法国政府却开始镇压诉求阿尔及利亚独立的抗议运动，随后的大屠杀成为阿尔及利亚历史的转折点。

1954年，民族解放阵线发起了争取阿尔及利亚独立的游击战争，经过近十年的斗争，阿尔及利亚于1962年独立。

http://baike.baidu.com/view/10991.htm————————————————天主教隐修会。

又译西都会（Cistercians）。

1098年由法国人罗贝尔始建于法国勃艮第地区第戎附近的西多旷野。

因会服为白色，又称白衣修士。

该会主张全守本笃会严规，推行静默、祈祷、垦荒等隐修制度。

1883年传入中国 http://baike.baidu.com/view/53422.htm————————————————电影原声http://www.kuwo.cn/album/164558/————————————————Christian 和 Fayattia 对话时背诵的古兰经文：……and you will find the nearest in love to the Believers (Muslims) those who say: "We are Christians." That is because amongst them are priests (Men devoted to learning) and monks (men who have renounced the world), and because they do not behave proudly. (Holy Qur'an 5:82) http://www.islamicweb.com/bible/main.htm中文译本82.……你必定发现，对于信道者最亲近的是自称基督教徒的人；因为他们当中有许多牧师和僧侣，还因为他们不自大。

http://gulanjing.51240.com/5__glj/

可以称得上是神仆人的人，我觉得就是完全顺服神的人，不论环境如何，不论周围人的看法如何，只要明确知道这是神的心意，就不会犹豫，就不会放弃，就要勇敢前行……神在圣经里告诉我们，为朋友舍命，人的爱没有比这个大的。

这些远在危险第一线的神的忠心仆人们，一个个年逾古稀的老人，有过彷徨，有过挣扎，这实在是内心真实的两个灵的交战，感谢主，靠着上帝的大能大力，他们在唱诗赞美中支取了属天的勇气，毅然选择了面对任何危险的来袭，不退缩，努力前行……在嗅到死亡味道的时刻，他们一个个坚定的选择了留下来，不离开神所赐的这片土地，情愿为信仰和福音事业献出自己的生命，也不要苟且像世人那样残喘着……耳边响起了神的话语，“太10:39 得着生命的，将要失丧生命。

为我失丧生命的，将要得着生命。

”……

影片淡化了叙事，更像是一种呈现，呈现事实中该有的矛盾冲突，这个冲突有两个方面：宗教之间、政治与宗教之间。

让我们深入叙事本意，信仰与现实的反差才是影片所表现的核心。

“君子不立于危墙之下”，这是孔子所说的话，而“虽千万人吾往矣”，是孟子所说的话。

虽然都是儒家先圣的话语，然而含义与语气却大不一样。

孔子很理性，富有人生的智慧，也有现实的精神，所以他不语怪力乱神，只相信人的力量。

孟子则显得有激情，有一种理想主义的气概，有种舍我其谁不惧生死的精神，所以他舍生而取义，悲天悯人不失赤子之心。

之所以想到这两句话，是因为刚看了《人与神》，起了这样的联想。

其实这两人与这部法国影片所表现的宗教情怀都毫无关联，没有剧中人物那种宗教献身的精神，虽然有着“天降大任于斯人”的勇气，却都有着“挟泰山以超北海”之不可能的清醒认识。

曾获去年戛纳电影节评审团大奖的《人与神》，所描写的是一起真实的事件，这起事件发生于1996年的阿尔及利亚，当时那里正处于长达十多年的内战之中。

位于阿尔及利亚的底比林修道院里的七名法国修道士，在一个深夜被一群伊斯兰极端分子带走，两个月后发现了他们的尸体。

他们究竟死于何人之手，至今还是一个谜。

普遍认为他们是被阿尔及利亚伊斯兰武装所杀，也有人认为是被阿政府军误杀。

不过影片并不关注这一点，在影片的结尾，只是表明他们消失在风雪之中，让这个谜底仍然留在观众心中。

这是一个敏感的题材，特别是在当下，它涉及的是基督教与伊斯兰教的关系，重翻历史的旧账并无意义。

导演很聪明，既利用了题材的敏感性，同时又绕开了可能带来的争议，它将关注的重心，放到了修道士在大难来时的内心抉择。

那些年老僧侣的选择，让影片蒙上了一层神性与人性的光辉。

影片的故事性并不强，情节已经被淡化，只剩下最简单的事实在推进着故事的进展。

影片的节奏也很缓慢，电影中更多的是这些修道士们的活动，他们的宗教仪式，他们关于坚守还是撤离的讨论。

导演将镜头更多地是对准剧中人物的内心，富于质感的画面，庄严而虔诚的祷告，从对即将到来的大难的惧怕到最后内心的平静，突出了这些僧侣们逐渐坚定的信仰，从软弱人性到坚强神性的转变历程。

尽管情节消隐于神性的表达背后，但整部电影却并不沉闷，悬念一直保持到终场，紧张的气氛压迫着观众的神经，并触动着人们的内心。

平静的叙事之中，却充满了张力。

面对紧张的局势，面对日渐临近的威胁，撤不撤离修道院，成为影片中八位修道士艰难的选择。

除了修道院院长，其他七人都已垂垂老矣，他们来自于法国，到异国修道院修行，只为求得心灵的平静，以求离上帝更近。

他们所在的底比林修道院旁边，就是一个信奉伊斯兰教的村庄。

这些修道士们与那些穆斯林村民已结下深厚的友谊，他们为村民看病，并给予村民们指导，而村民也把他们当成自己坚强的支撑，村民们也不希望他们离去。

战火临门，极端组织越来越强的敌意，阿国政府施加于他们的压力也越来越强，作为一种现实的选择，“君子不立危墙之下”，与不可抗拒的危险硬顶，无异于以卵击石。

人性的软弱，也让他们徘徊。

“我到这里来是修道的，而不是来献身的”，这是真实的人性，也是作为普通人的理智选择。

这些修道士第一次的投票表决，表明了他们人性中的犹豫。

然而，他们毕竟是僧侣，是修行多年的修士，人性的软弱只是暂时的。

一次次的宗教仪式坚定了他们的信仰，而他们所目睹的桩桩事情，也唤起了他们的宗教责任。

“虽千万人吾往矣”，肉身的牺牲有何惧，他们的坚守就意味着上帝的坚持，底比林修道院就是他们坚强的精神堡垒。

这些僧侣很明白自己选择的意义，但此次的投票，八个人都说出了留下的意愿。

留下，即意味着殉教，对于常人来说，虽说悲壮，却也无谓。

但这样的殉教对于宗教来说，却是需要的，也是必须的，他们的殉教会坚定信徒的信仰，他们对于信仰的不放弃，意味着上帝神性的显现。

他们在做出选择之后，内心反而显得更加的平静，平静地坚守，平静地等待着劫难的来到。

这是一种信仰的力量，亦是一种神性的闪耀。

献身于上帝，对于虔诚的僧侣来说，那是何等的光荣。

死亡对于他们来说，只是一种解脱，一种跃升。

影片虽是根据历史事件改编，不过史实只是背景，更多的却是对人的灵魂的追问，是对信仰力量的展示，因此《人与神》与其说是传记片，不如说更近于宗教片。

我们开头所举的中国儒家圣贤所说的那两句话，从“君子不立于危墙之下”，这是人性的理性考量；而“虽千万人我往矣”，就有了一种精神的力量。

不过，中国毕竟是一个缺乏宗教情怀的国度，从孔子的理性到孟子的勇气，都还未上升到宗教的层面。

而剧中的僧侣，则有着知其不可为而为之的精神，这就不是以人的智慧去衡量，而是一种信仰的力量了。

因为他们坚信着上帝的存在，他们是为上帝的荣光而赴劫难，因此他们的死也就有着神性的光彩了。

33:52 字幕接受我们的软弱和贫穷是一种邀请，一种急招，……关系并不是建立在权利之上。

认清我自己的，并也接受他人的软弱。

我能够忍受它们，让它们成为我自己的……这是对基督的一种仿效。

这种态度改变了我们的使命。

软弱本身并不是一种美德……而是一种对现实的表达……这种表达需要不停地被信仰……希望和爱改变。

传道者的软弱就像基督的……根植在神秘的东方……根植在灵魂的力量深处。

这既不是一种被动也不是一种顺从。

它需要一个人具备偌大的勇气，它激励一个人保卫正义和真相，并抵抗力量和权利的诱惑。

Accepting our powerlessness and our extreme poverty is an invitation, an urgent appeal to create with others relationships not based on power. Recognizing my weaknesses, I accept those of others. I can bear them; make them mine in imitation of Christ. Such an attitude transforms us for our mission. Weakness in itself is not a virtue, but the expression of a fundamental reality such must constantly be refashioned by faith, hope and love. The apostle’s weakness is like Christ’s, rooted in the mystery of Easter and the strength of the spirit. It is neither passivity nor resignation. It requires a great courage and incited one to defend justice and truth and to denounce the temptation of force and power. End of article.新的一篇，来自Carlo Carretto.The God Who is Coming经常在我的生命中，我都会疑惑为何神会有如此怪异的举动。

为什么他总是沉默不语？

为什么信仰是如此的让人痛苦？

New article. By Carlo Caretto. The God Who is ComingOften throughout my life I’ve wondered how God could act so strangely. Why does he stay silent so long? Why is faith so bitter?