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1
伯克富，《系統神學導論》
Louis Berkhof , INTRODUCTORY VOLUME TO
SYSTEMATIC THEOLOGY
大綱
OUTLINE
（注：第二部分比較詳細）
(Note: Outline for part 2 is more
detailed than part 1.)
PART I.
教義神學的觀念與歷史
THE
IDEA AND HISTORY OF DOGMATIC THEOLOGY
I.
神學的系統表達：不同的名稱
NAMES APPLIED TO THE SYSTEMATIC PRESENTATION OF
THEOLOGY
II.
經訓
(Dogma)
與教義
(Dogmas)
的本質
THE NATURE OF
DOGMA
A.
教義：
“Dogma”
一詞。
The Name “Dogma.”
1.
此名稱的來源與意義。
Derivation and
Meaning of the Term.
2.
《聖經》中
Dogma
的用法。
The Biblical Use of
the Word.
3.
神學上
Dogma
的用法。
Various Uses of the
Term in Theology.
a.
早期教父
Church Fathers
b.
中古時期
Middle Ages
c.
宗教改革領袖們
Reformers
d.
現代神學：士萊馬赫，黎敇爾
Modern
Theology: Schleiermacher, Ritschl.
e.
Forsyth.
f.
巴特
Karl Barth.
g.
Mickelm.
B.
教義
(
Dogma)
的形式：三個特點。
The Formal
Characteristics of Dogma.
1.
教義的內容來自《聖經》。
Their Subject-
Matter is Derived from Scripture.
a.
《聖經》：上帝的偉大作為
+
祂對祂作為的正確解釋。
The
Bible: God’s mighty acts + reliable
interpretation.
b.
對巴特與布特曼的批判。
Critique against
Barth and Bultmann.
c.
天主教的觀念。
Roman Catholic
concept.
d.
基督新教的立場。
Protestant position.
e.
士萊馬赫。
Schleiermacher.
f.
黎敇爾。
Ritschl.
g.
荷蘭倫理派。
Ethicals of
Netherlands.
2.
教義是『教義反省』的結果。
They are the
Fruit of Dogmatic Reflection.
3.
教義是由某教會團體正式鑒定的。
They
are
Officially
Defined
by
Some
Competent
Ecclesiastical
Body.
2
a.
天主教與基督新教的立場。
Catholic and
Protestant position.
b.
士來馬赫。
Schleiermacher.
c.
黎敇爾。
Ritschl.
d.
哪個教會？哈納克。
Which church ?
Harnack.
e.
教會權威的性質：天主教的立場。
Nature of
Church authority: Roman Catholicism.
f.
改革宗立場。
Reformed view.
g.
巴特。
Barth.
h.
士來馬赫，黎敇爾。
Schleiermacher,
Ritschl.
C.
教義的必須性。
The Necessity of
Dogma.
1.
近年來反對教義的緣由。
Causes of
Present Day Opposition to Dogmas.
a.
康德。
Kant.
b.
黑格爾。
Hegel.
c.
黎敇爾。
Neo-Kantianism: Ritschl.
d.
去教義的基督教。
Dreyer: Non-Dogmatic
Christianity.
e.
自由思想。
Religious free-
thinkers.
f.
敬虔主義。
Pietism.
g.
活動主義。
Activism.
2.
教義對基督教信仰是必須的。
Dogmas
Essential to Christianity.
a.
《聖經》認為教義對基督教是必須的。
Scripture represents the truth as
essential to Christianity.
b.
教義對教會的合一是必須的。
The
unity of
the
Church demands
doctrinal
agreement.
c.
教義上的合一，對教會完成她的任務是必須的。
The duty of the Church requires unity
in doctrine.
d.
教會在世界的地位，必須有合一的見證。
The position of the Church in the world
calls for a united testimony.
e.
經驗告訴我們，教義是必須的。
Experience
teaches
that
dogmas
are
indispensable.
D.
教義的要素。
The Elements Involved
in Dogma.
1.
集體（社會）的要素。
The Social
Element.
2.
傳統的要素。
The Traditional
Element.
3.
權威的要素。
The Element of
Authority.
III.
教義神學的觀念。
THE IDEA OF DOGMATIC
THEOLOGY
A.
教義（
Dogma
）與教義學
(Dogmatics)
的關系。
The
Relation of Dogma to Dogmatics.
1.
各種教義
(Dogmas)
是因信仰群體（教會）的需要而形成的。
Dogmas Arise out of the Necessity of
the Believing Community.
2.
在教義
(Dogmas)
形成的過程中，神學往往扮演輔助的角色。
Theology May and Has Frequently Served
as an Auxiliary in the Formation of Dogmas.
3
3.
教義神學內容的核心，就是教會的教義
(Dogmas)
。
Dogmatic Theology Finds the Nucleus of
its Subject-Matter in the Dogmas of the Church.
B.
教義神學的目的。
The Object of
Dogmatic Theology.
1.
早期基督新教對教義神學的觀念。
The Conception of the Object of
Dogmatic Theology in the Early Protestant
Theology.
2.
現代主觀神學對教義神學的新觀念。
The Development of a New Conception in
Modern Subjective Theology.
3.
近年來對教義神學的客觀性的體認。
Recognition of the Objective Character of Dogmatic
Theology in Recent Times.
C.
神學為『科學』（一門專門知識）。
Theology as
a Science.
1.
神學的科學性：其定義。
The Scientific
Character of Theology Denied.
2.
維持神學的科學性的可能性。
The
Possibility of Maintaining the Scientific
Character of Theology.
D.
教義學在神學百科中的地位。
The
Encyclopaedic Place of Dogmatics.
1.
教義學屬于那一類神學。
The Group of
Studies in Which It Belongs.
2.
教義學與護教學的關系。
The Relation of
Dogmatics to Apologetics.
3.
教義學與倫理學的關系。
The Relation of
Dogmatics to Ethics.
IV.
教義學的任務，方法與分題。
THE TASK,
METHOD, AND DISTRIBUTION OF DOGMATICS
A.
教義學的任務。
The Task of
Dogmatics.
1.
現代神學對教義學任務的觀念。
Modern
Conceptions of the Task of Dogmatics.
a.
士萊馬赫。
Schleiermacher’s
Conception.
b.
黎敇爾。
The Ritschlian
Conception.
c.
The View of Troeltsch.
d.
The Position
of Schaeder.
e.
巴特。
The Barthian View.
2.
改革宗對教義學任務的觀念。
The Reformed
Conception of the Task of Dogmatics.
a.
建設性的任務。
A constructive task.
b.
維護性的任務。
A demonstrative and
defensive task.
c.
批判性的任務。
A critical task.
B.
教義學的方法。
The Method of
Dogmatics.
1.
教義學內容的來源：不同觀點。
Various Views as to the Source from
Which the Content of Dogmatics is Derived.
a.
《聖經》。
Holy Scripture.
b.
教會的教導。
The Teaching o the
Church.
c.
基督徒的意識。
The Christian
Consciousness.
士萊馬赫。
Schleiermacher.
黎敇爾。
Ritschl.
4
Erlangen
School,
Troeltsch,
Wobbermin,
Schaeder,
Lemme,
Ethicals,
W.A.
Brown,
Beckwith, D.C. MacIntosh, G.B. Foster.
批判。
Objections.
2.
此內容如何鑒定，如何處理。
The
Manner in Which the Material is Secured and
Treated.
a.
臆測法。
Speculative Method.
b.
實驗法。
The Empirical Method.
c.
分類，歸納法。
The Genetico-
Synthetic Method.
C.
教義學的分題法與材料。
Distribution of
the Material of Dogmatics.
1.
三位一體的分法。
The Trinitarian
Method.
2.
分析法。
The Analytical Method.
3.
聖約法。
The Covenantal Method.
4.
基督論法。
The Christological
Method.
5.
國度法。
The Method Based on the
Kingdom-Idea.
6.
歸納法。
The Synthetic Method.
V.
教義學的歷史
HISTORY OF DOGMATICS
A.
早期普世教會時期。
The Period of the
Old Catholic Church.
1.
俄利根，《原道》。
Origen’s
Peri Archon
.
2.
奧古斯丁，《信望愛》。
Augustine’s
Enchiridion ad Lurentium de Fide, Spe,
et Caritate
.
3.
大馬色的約翰。
John of Damascus’
Ekdosis Akribes tes Orthodoxus
Pisteos
.
B.
中古時期。
The Period of the
Middle Ages.
1.
安瑟論的著作。
Works of Anselm.
2.
倫巴德的彼得。
The Sentences of
Peter the Lombard.
3.
Hales
的亞歷山大。
The
Summa
of Alexander of Hales.
4.
阿奎拿。
The
Summa
of Thomas Aquinas.
C.
改教時期。
The Period of the
Reformation.
1.
墨藍頓。
Melanchton’s
Loci Communes
.
2.
慈運理。
Zwingli’s
Commentarius de Vera et False
Religione
.
3.
加爾文，《基督教要義》。
Calvin’s
Institutio Christianae
Religionis
.
D.
基督新教經院主義時期。
The Period of
Protestant Scholasticism.
1.
路德宗的教義神學研究。
Dogmatical Study
among the Lutherans.
2.
改革宗的教義神學研究。
Dogmatical Study
among the Reformed.
a.
原本的教義。
The Original Type of
Doctrine.
b.
『盟約神學』修正了改革宗神學。
The Federal
Modification of Reformed Doctrine.
c.
更激進的修正。
The More Radical
Modifications.
3.
天主教的教義神學研究。
Dogmatical Study
among the Roman Catholics.
E.
理性主義與超自然主義時期。
The Period of
Rationalism and Supra-naturalism.
5
1.
敬虔主義的教義學。
Pietistic
Dogmatics.
2.
理性主義的教義學。
Rationalistic
Dogmatics.
3.
超自然主義的教義學。
Supra-naturalistic
Dogmatics.
F.
現代神學時期。
The Period of Modern
Theology.
1.
士萊馬赫與其學派。
Schleiermacher and
His School.
2.
哲學臆測派。
The Speculative
Method.
3.
新路德派。
The Neo-Lutheran
School.
4.
中間派。
The Mediating School.
5.
黎敇爾學派。
The School of Ritschl.
6.
改革宗。
Reformed Theology.
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伯克富，《系統神學導論》
Louis Berkhof, INTRODUCTORY VOLUME TO
SYSTEMATIC THEOLOGY
第二部分
Part II
神學的基本原理
THE
PRINCIPIA
OF DOGMATICS
I.
『基本原理』的觀念
PRINCIP
IA
IN GENERAL
A.
神學以外不同學科的『基本原理』
Principia
in Non-Theological Sciences.
1.
『基本原理』
(principium)
的定義。
Definition of
“Principium.”
Principium
(
拉丁文
Latin)
–
arche
(
希腊文
Greek).
一切存有或知识的主要来源。
The primary
source of all being, actuality, or knowledge.
『本質原理』
Principium
Essendi
『外在知識論原理』
Principium
Cognoscendi Externum
『內在知識論原理』
Principium
Cognoscendi Internum
2.
神學以外學科的基本原理。
Principia
of the Non-
Theological Sciences.
a.
『本質原理』
God =
Principium Essendi
.
原有的知识。
Archetypal
knowledge.
b.
『外在知識論原理』
The
world
as
God
’
s
creation
=
Principium
Cognoscendi
Externum.
类比的知识。
Ectypal knowledge.
罗格斯
Logos (Berkhof).
理想（唯心）主义
Idealism:
康德
Kant
Fichte
黑格尔
Hegel
c.
『內在知識論原理』
Human reason =
Principium Cognoscendi
Internum
.
人追求一般的，必须的，永恒的：根本的理念。
Man
searches for
general, necessary, eternal
–
underlying fundamental
idea.
B.
宗教、神學的基本原理。
Principia
in
Religion or Theology.
宗教
Religion
神學
Theology
1.
上帝是教義的『本質原理』。
God is
the
Principium Essendi.
泛神论
Pantheism
2.
上帝的啟示是外在的『知識論原理』。
The
Principium Cognoscendi
Externum
is God’s
Special Revelation.
敬畏耶和华
=
智慧，知识的开端（诗
111
：
10
，箴
1
：
7
）
Fear of the Lord = principle of wisdom
(Ps. 111:10), of knowledge (Prov.
1
:
7)
基督
=
创造与复活的源头（西
1
：
18
，启
3
：
14
）
7
Christ =
principle of creation and of the resurrection
(Col. 1:18, Rev. 3:14)
3.
信心是內在的『知識論原理』。
The
Principium Cognoscendi
Internum
is Faith.
重生（林前２：１４）
Regeneration (I
Cor. 2:14)
清心（太５：８）
Purity
of heart (Matt. 5:8)
遵行神的旨意（约７：１７）
Doing the will
of God (John 7:17)
圣灵的恩膏（约壹２：２０）
Anointing of
the Holy Spirit (I John 2:20)
信心（罗１０：１７；加３：３，５；来１１：１，３）
Faith
(Rom.
10:17;
Gal.
3:3,
5; Heb. 11:1, 3)
内在原则：又称内在话语，主要话语。它把神的
知识（认识神）带给人，此乃神学
与神启示的目标。
The
principium
internum
is
sometimes
called
the
verbum
internum
,
or
the
verbum
principale
,
because
it
brings
the
knowledge
of
God
into
man,
which
is
the
aim
of
all
theology and of the whole self-
revelation of God (Bavinck).
II.
宗教
RELIGION
A.
宗教的本質。
The Essence of
Religion.
宗教
Religion:
a.
人与神的活的关系。
A
real, living, and conscience relationship bet. man
and his God,
b.
基于神的自我启示。
Determined by the
self-revelation of God, and
c.
透过敬拜，交通，事奉表达。
Expressing
itself in a life of worship, fellowship, and
service.
宗教的前提：
It presupposes:
a.
神存在。
God
exists,
b.
神已经自我启示。
He has revealed
himself,
c.
神使人能够领受他的启示。
He has enabled
man to appropriate this revelation.
人
的回应
->
神学：
Man
’
s response -> theology:
a.
人领受神的启示，以致认识神。
When man
appropriates the revealed knowledge of
God,
b.
反省。
Reflects on it, and
c.
统一化。
Unifies
it.
There the structure of theology
arises on the basis of God’s revelation.
1.
『宗教』一詞的來源。
The
Derivation of
the Word “Religion.”
a.
Cicero
–
relegere: to re-read, repeat, observe carefully.
b.
Lactantius
–
religare, to attach, to
establish firmly, to bind together.
c.
Gellius
–
relinquere, to separate
oneself from someone or something.
d.
Leidenroth
–
ligere, to see. Religere
= to book back, religion: to look back with fear.
e.
Calvin prefers
Cicero
’
s derivation.
8
2.
《聖經》中的名詞。
Scriptural Terms
for Religion.
a.
客观宗教。
Objective religion.
律法
Law
诫命
Commandments
训诲
Precepts
判断
Judgments
典章
Ordinances
基督
Person of Christ
基督救赎大工
Redemptive work of
Christ
关于基督的宣讲
Kerugma about
Christ
福音
Gospel
信仰
The Faith
b.
主观宗教。
Subjective religion.
敬畏耶和华（旧约）
Fear of the Lord
(OT)
敬畏的心：徒２５：１９，提前２：１０，来５：７，１２：２８
Reverence
–
Acts 25:19, I Tim. 2:10,
Heb. 5:7, Heb. 12:28.
敬畏主（新约）：路１８：２，徒
９：３１，林后５：１１，７：１
Fear of the
Lord (NT)
–
Luke 18:2, Acts
9:31; II Cor. 5:11, 7:1
敬虔
Piety
信心
FAITH
信心
->
爱神，献身服侍神
Faith -> love to
God, devotion to service
信心：圣灵超自然工作的果子
Faith: fruit of
the Holy Spirit
’
s
supernatural
operation
3.
歷史上對宗教本質的觀念。
Historical
Conception of the Essence of Religion.
a.
早期教会。
Conception of the Early
Church.
Lactantius.
认识神，事奉深的正确方法。
The right
manner of knowing and serving the true
God.
b.
中世纪。
Conception in the Middle
Ages.
阿奎那
Thomas Aquinas.
人向神呈献应有的事奉与尊荣的能力（美德）。
The virtue by which men render to God
the required service and honor.
c.
宗教改革。
Conception of the
Reformers.
加尔文。
Calvin
“
Such is pure and genuine
religion, namely, confidence in God coupled with
serious
fear
–
fear which both includes in it willing reverence,
and brings along with it such
legitimate worship as is prescribed by
the law.
”
(Inst., . 3.)
奥图。
Rudolf Otto.
d.
现代期。
Modern Conception of
Religion.
9
理性主义。
Rationalism
与神的话决裂，把客观宗教限制在神，道德，不朽范围之内。客观宗教约化成
最小。<
/p>
Broke with the Word of God
and limited religion in the objective sense to the
familiar triad of God, virtue, and
immortality. The
religio objectiva
was reduced to a
minimum.
康德
,
士来马赫。
Kant and Schleiermacher
从客体（客观）转移到主体（主观）。
Transferred center of gravity from
object to the subject
–
divorcing the
religio
subjectiva
from the
religio objectiva.
康德。
Kant.
宗教只是道德行动形式，人认识到他的责任乃是神的诫命。
Religion = simply a form of moral
action, in which man recognizes his duties as
divine commandments.
Moore:
“morality becomes religion when that which the
former (morality) shows to
be the end
of man is conceived also to be the end of the
supreme lawgiver, God.”
士来马赫。
Schleiermacher
宗教只是敬虔诚的感觉，一种依靠的感觉。
Religion = merely a condition of devout
feeling, a feeling of dependence.
黑格尔。
Hegel
宗教乃是知识。
Religion = a matter
of knowledge.
有限者的思想认识到自己乃是无限的思想。或：神圣的
灵，透过有限的灵的自
我认识（意识）。
“The knowledge possessed by the finite
mind of its nature as absolute mind,”
or
regarded from the divine
side: “the divine Spirit’s knowledge of itself
through the
mediation of the finite
spirit.”
神不单是宗教的客体，也是主体。
God
–
not only
the object, but also the subject of religion.
宗教乃是神与自己的游戏。
Religion becomes “a play of God with
Himself.”
自从士来马赫以来：宗教成为完全主观的。
SINCE SCHLEIERMACHER: Religion
–
purely subjective.
现代（自由派）神学：宗教乃是人寻找神，假设：人不需要启示也能招到神。
神不需要先来寻找人，人都可以真正找到神。
MODERN
THEOLOGY: Religion = man’s search for God, as if
it were possible to
discover God apart
from divine revelation, as if God did not first
have to find man
before men could
really find him.
宗教的定义：不需要神。
Religion = often defined without any
reference to God.
10
e.
巴特。
The Barthian Conception.
现代神学：从客观转向主观。
Modern theology turned from the
objective to the subjective.
现代神学的宗教观：是人本身有的，是人最高的成就。
Contemplated religion as something
native to man, as highest achievement of man.
人可以自我提升到神那里。
Man
can rise with it to the heights of God.
宗教就是在人里面神圣的彰显，使人与神连续。
Religion
–
themanifestation of the divine in man, which makes
man continuous with
God.
巴特的回应：强调宗教是客观的，重点在神的启示，在神的话。
BARTH’S REACTION: stresses the
objective in religion, centers attention on the
divine revelation, on the Word of God.
人没有路可走向神，只有神来到人这里。
There is no way from man to God, not
even in religion; only a way from God to man.
《圣经》摒弃现代神学的宗教；这是最高的罪恶！
The Bible has nothing commendable to
say about the kind of religion of which
Modernists boast.
Bible
repeatedly spurns and condemns it. This religion
= greatest sin against God!!
宗教的历史＝宗教的不是的历史。
The history of religion = the history
of what is untrue in religion.
巴特欲摆脱士来马赫的捆绑：
BARTH wants to break Schleiermacher’s
stranglehold:
人不但需要拯救；他没有盼望
得救；宗教的整体，特别是基督教，需要拯救；
人不可透过大声讲论自己，来讲论神。<
/p>
“Schleiermacher … is
disastrously dim sighted in regard to the fact
that man as man
is not only in need,
but beyond all hope of saving himself; that the
whole of so-
called religion, and not
least the Christian religion, shares in this need;
and that man
cannot speak of God simply
by speaking of man in a loud voice.”
(
The Word of God
and the Word of Man
, p.
195.)
宗教并不是人所拥有的，不是历史上的事，乃是从上头来到人的。
Religion is not a possession
of man, something man has, something historical
rather
than something that comes to man
from above.
宗教不是人用来自我改进以致能进天堂的东西。
Religion
–
not
something by which man improves himself -> become
fit for heaven.
这样就忽视了今始于来世在本质上的不同。
This loses sight of the qualitative
difference bet. this world and the world to come.
宗教不是历史上的事物，人若拥有它就对将来有盼望；宗教是一种态度，一种
思维方式，一种心态，就是当人正视神的启示而带来的心态。
11
Religion is not a historical quantum,
on the possession of which man can base his
hope of the future;
Rather,
it is an attitude, a frame of mind, a disposition,
into which man is brought
when he is
confronted with the divine revelation.
真正有宗教信仰的人，懂得为自己绝望，为一切人为的绝望。
The truly religious man despairs of
himself and of all that is purely human.
宗教并不解决人生活的问题；宗教是人成为不可解决的难题。宗教不是人的拯
救
，也不是人发现了救法；乃是发现人并不得救。
…
“It (religion) gives him no solution of
his life’s problems, but rather makes him an
insoluble enigma to himself. It is
neither his salvation, nor a discovery of it; it
is
rather the
discovery that
he is not saved… It is a misfortune which falls
with fatal
necessity upon some men, and
from them is carried to others. … (John the
Baptist; II
Corinthians; Calvin
!!).(
Roemerbrief,
2
nd
edition, p. 241.)
B.
宗教出自何方？
The Seat of Religion.
1.
宗教出自理性。
It Has Its Seat in
the Intellect.
黑格尔。
Hegel. <
/p>
宗教＝知识，穿上象征的外衣；哲学试图提炼形象后面的存理念。
Religion = knowledge, clothed in
symbols; philosophy extracts the pure idea behind
the
image.
伯克富的批判。
Berkhof => Hegel.
2.
宗教出自意志。
It Has Its Seat in
the Will.
伯拉纠主义。
Peligianism.
半伯拉纠主义。
Semi-Pelagianism.
亚米念主义。
Arminianism.
苏西尼主义。
Socinianism.
自然神论。
Deism.
理性主义。
Rationalism.
康德。
Kant.
黎蓛尔。
Ritschl.
实用主义。
Pragmatism (USA).
活动主义。
Activism.
3.
宗教出自感情。
It Has Its Seat in
the Feelings.
神秘主义。
Mysticism.
敬虔主义。
Pietism.
浪漫主义。
Romanticism.
士来马赫。
Schleiermacher.
伯克富的批判。
Berkhof
’
s critique.
4.
宗教出自人的內心。
It Has Its Seat in
the Heart.
12
Laidlaw: The Heart: “the focus of the
personal and moral life. (Heart) never denotes
the
personal subject,
always the personal organ. All the souls’ motions
of li
fe proceed from
it,
and react upon it.”
《圣经》强调心的重要性。
Bible’s emphasis
on the heart.
我们必须献心给主：申３０：
６；箴２３：２６；耶２４：７，耶２９：１３。
We
must give the Lord our hearts
–
Deut. 30:6; Prov. 23:26;
Jer. 24:7; Jer. 29:13.
一生的事是从心发出。箴４：２３。
Out of the heart are the issues of life
–
Prov. 4:23.
宗教：心占有理性：罗１０：１３，１４；来１１：１６．
The heart takes possession of the
intellect in religion
–
Rom.
10:13, 14; Heb. 11:16.
宗教：心占有感情：箴２８：７，３０：１２。
The heart takes possession of the
feelings in religion
–
Prov.
28:7; Prov. 30:12.
宗教：心占有意志。罗２：１０，１３；雅
１：２７；约壹１：５－７。
The heart
takes possession of the will in
religion
–
Rom. 2:10, 13;
James 1:27; I John 1:5-7.
J.H.
Bavinck: “In religion we descend to the essential
being of man. There where the
really
religious powers of man are awakened we mostly
deal with man himself. The soul
itself
beats on it: man, captive in the world, arises and
says to himself: I shall go to my
Father.”
C.
宗教的源起
The Origin of Religion.
宗教＝自然现象。
Religion = natural
phenomenon.
基于十九世纪进化论，自然主义。
Based on
19
th
century evolution,
naturalism.
1.
歷史學的方法。
The Historical
Method.
18
th
century
–
the cunning of
priests, the craft of rulers
Fetish
Tyler
–
animism
Spencer
–
ancestorism
Durkheim
–
authority of the society
Pfleiderer
–
naturism
Frazer
–
magic
2.
心理學的方法。
The Psychological
Method.
士来马赫
Schleiermacher
康德
Kant
黎蓛尔
Ritschl
伯克富的批判
Critique
进化论
Evolutionists
3.
神學（以上帝為中心）的方法。
The
Theological Method.
a.
神存在。
The existence of God
b.
神的启示。
God’s revelation.
13
c.
人是按照神的形象被造的。
Man’s creation
in the image of God.
III.
啟示：教義的『外在知識論原理』
THE
PRINCIPIUM COGNOSCENDI
EXTERNUM
(REVELATION)
A.
啟示的名稱與觀念。
Name and Concept of
Revelation.
1.
宗教與啟示的關聯。
Connection Between
Religion and Revelation.
自然宗教？
Natural religion?
自然神学？
Natural theology?
2.
啟示的一般觀念。
The General Idea of
Revelation.
前提：
Assumptions:
a.
有一位有位格的神，传递知识。
There is a personal God who actively
communicates knowledge.
b.
有些真理，事实等，必须透过神的启示才能认识。
There
are
truths,
facts,
and
events
which
would
not
be
known
without
God’s
revelation.
c.
有理性（灵魂）的人，神向他们启示，他们也能接受启示。
There are rational beings to whom the
revelation is made, and who are capable of
appropriating it.
3.
歷史上的啟示觀。
Historical
Conceptions of Revelation.
a.
古代的啟示觀。
In the earliest
times.
Artificial divination.
Natural divination.
b.
希臘哲學。
In the philosophy of
the Greeks.
苏格拉底，柏拉图。
Socrates, Plato.
Truth about gods
–
through calm, persevering
thought.
透过平静，持续的思想认识神明。
c.
主後到十七世紀末。
In
the
Christian
era
up
to
the
latter
half
of
the
seventeenth
century.
神在自然中的启示。
Revelation of God
in nature.
特殊启示，写下来：《圣经》。
Special
revelation, finally embodied in Scripture.
d.
十七世紀末與十八世紀。
In
the
latter
of
the
seventeenth
century
and
the
eighteenth century.
自然神论。
Deism.
理性主义。
Rationalism.
自然之光＝足够。
Light of nature =
sufficient.
基督教的启示，并没有为自然真理加添什么。
Christian revelation adds nothing to
it, a
“
republication
< br>”
of truths of nature.
自然之光是什么：
Light of
nature:
“
partly certain
intuitive or self-evident religious beliefs, and
partly
certain discursive proofs based
on scientific and metaphysical
speculation.
”
14
e.
十九世紀初以降。
Since the beginning
of the nineteenth century.
康德
Kant
士来马赫
Schleiermacher
神的临在性教义（临在论）
Doctrine of
immanence of God
自然启示与特殊启示：不是认识神的两种途径，
而是对唯一途径的两种理解。
Natural &
special revelation:
not
two different
avenues
to
the
knowledge
of God,
but two distinct ways of
conceiving of the only avenue there is.
神透过人性启示自己。
“The
only
argument
capable
of
reaching
Deity
is
one
t
hat
starts
not
from
the
external,
but
from
human,
nature;
and
…
it
is
in
human
nature,
and
not
in
its
abeyance in trance or dream or frenzy,
that God characteristically reveals himself.”
4.
現代神學的啟示觀。
The Idea of
Revelation in Modern Theology.
a.
自然神論的啟示觀。
The Deistic
Conception.
自然神论相信有一位有位格的神存在，相信有自然与历史中的
启示。
Deism believes in a
personal God, in a general revelation in nature
and history.
可是自然神论否认超自然启示的必须性，可能性，和真实性
（存在）。
But it denies the
necessity, possibility, and reality of a
supernatural revelation.
i.
否认超自然启示的必须性。
NECESSITY of
supernatural revelation is denied.
ii.
否认超自然启示的可能性。
POSSIBLITY of
supernatural revelation is denied.
iii.
否认超自然启示的存在。
EXISTENCE of
supernatural revelation is denied.
b.
現代理想主義的其實觀。
The modern
Idealistic conception.
神的临在。
Immanence of God.
泛神论哲学：摒弃启示。
Pantheistic
philosophy
–
excluded
revelation.
神与世界同为一。
God
and the world are one.
神并没有脱离世界的独立存在。
God has no
independent existence apart from the
world.
世界也没有脱离神的独立存在。
The world does
not exist in distinction from God.
i.
一
元<
/p>
的
，
无
限
的
，
自
足
的
万
有
之
根
，
有
别
于
：
Monistic,
infinite,
self-
sufficient ground of
all things, vs.
ii.
在时间中的，有限的，不断变动的现象。
The
temporal, finite, and constantly
changing phenomena that necessarily
flow from it.
印度教：
India:
Brahm.
希腊哲学：
Greeks: Pure
Being.
斯宾诺萨：
Spinoza:
Substance.
黑格尔
Hegel: Pure
thought.
都是纯粹抽象理念。它是万有，或是无有。
All pure abstractions
–
which may mean everything
or nothing.
现象世界如何从这背景而出？
How does the world of phenomena come
forth of this hidden background?
15
印度教：
India: Emanation
希腊哲学：
Greeks: manifestation
斯宾诺萨：
Spinoza: modification
黑格尔：
Hegel: a process of
idealistic evolution.
此过程并没有启示那绝对者；绝对
者仍然是隐藏的（全然他者）。
This
process
does
not
reveal
the
Absolute;
the
Absolute
remains
an
unknown
quantity.
最多是被显明，并不是有意识的，自愿的，主动的自我启示。
There
is at
best
a
becoming
manifest,
but
not
a
conscious, voluntary,
active self-
communication.
泛神论并没有客体：知识传递给谁？
Pantheistic view knows no object, to
which knowledge could be communicated.
主体与客体同为一。
Subject
and object are one.
神同时是启示者，领受启示者，和启示（的内容）三者。
“God is the revealer, recipient, and
revelation all in one.” (Moore)
士来马赫与黑格尔：一面倒的强调神的临在，甚至到泛神论的地步。
Schleiermacher and Hegel: one-sided
emphasis on the immanence of God, to point
of Pantheism.
自然界＝临在的神的彰显；自然就是神。
The whole of nature = a manifestation
of immanent God; whole nature = identified
with God.
人的神性：深在人的内在生活启示自己。
The divinity of man: the most important
revelation of God is in the inner life of man.
黑格尔：那位无限的，在人里面有了自我意识。
Hegel: In man, the Infinite comes to
self-consciousness.
基督是最理想的人，在他里面有最深的最高启示。
Christ: purest flower of human race.
Highest revelation of God = in him.
主要是在他的内在生活；其次，也藉着他在历史上的出现。
Primarily in his inner life, but
secondarily also in his historical appearance.
神与人的连续性；忽略了神与人之间的不同。
Continuity between God and man.
Minimized/ignored separation between God and
man.
神的临在性对启示观的影响：
Influence of Immanence of God on the
idea of revelation:
“As God
is
immanent
in
the
life of man,
divine
revelation
comes
from
within, not
from without.
The religious man looks into his own experience
for the disclosure of
divine truth, and
if he also turns to the pages of a sacred book, it
is simply because it
is a record of the
religious experience of others who have found God
in their own
souls an
d have
learned from Him there.” (McGiffert.)
16
理想（唯心）主义（康德后）：摒弃神的超自然启示。
Idealism (after Kant)
–
rules out supernatural
revelation of God.
不錯，自然神論否定了超自然，而理想（唯
心）主義否定了自然，因為：理想
主義，因為它認為在自然世界裡的一切思想，事實，事
件都是臨在的神的直接
作為。
True: While Deism denies supernatural,
Idealism (formally) denies the natural, since
Idealism
regards
all
thoughts,
facts,
and
events
in
the
natural
world
as
direct
products of the immanent God.
所有自然神論稱為自然的，理想主義都稱為超自然。
All that Deism called natural is
denominated supernatural by Idealism.
說到底，超自然與自然沒有什么不同，超自然透過一般的自然定律，何一般的
事件表現
出來。一切自然的都是超自然的，一切超自然的都是自然的。
The
supernatural
is,
in
the
last
analysis,
not
distinct
from
the
natural,
but
finds
expression in the
common laws of nature, and in the ordinary course
of events.
All the natural is
supernatural, and all the supernatural is natural.
啓示的全部都是從神而來的，啓示的來源是超自然的。
All revelation is supernatural in
origin, as coming from God.
問題是：是否有一種從神
來的啓示，是超越人靠自然能力所學到的，
不但來
自超自然的來源，而且是透過超自然的方法（中介）臨到人的？
Question: Is there a revelation
of God which transcends all that man can learn by
his
natural
powers,
which
not
only
flows
from
a
supernatural
source,
but
is
also
mediated and brought to man in a
supernatural way?
理想主義與自然神論一樣，否認這一點。
Idealism denies this, along with Deism.
伯克富的批判：不是的。有一種來自神的啓示，透過超自然的方法（媒介）臨
到人。
Critique: No.
There is a revelation of God which was mediated
and brought to man
in a supernatural
way.
问题：
Issues:
启示的来源
Source of revelation
启示的方式
Manner of revelation
启示的内容
Content of revelation
c.
危機神學（新正統神學）的啟示觀。
The
conception of the Theology of Crisis.
Karl Barth, Emil Brunner, E.
Thurneysen, F. Gogarten, A. Bultmann.
对现代理想主义的启示观的反动。
Reaction against the modern idealistic
view of revelation.
神的话的神学：强调时间与永恒之间本质上的截然不同。
Theology
of
the
Word
of
God
–
stresses
“
infinite
qualitative
difference
between
time and
eternity.
”
17
涵义：上帝与人的断层。
Corollary: Discontinuity between God
and man.
摒弃现代神学主观的启示观。
It cut the ground from under the modern
subjective concept of revelation.
责备人的骄傲：人到神那里没有路；只有神到人这里来。
Rebukes man/pride: there is no way from
man to God, only a way from God to man.
神是隐藏的神。人在灵性上是瞎眼的。人永远不会找到神。
God is a hidden God. Man in his
spiritual blindness can never find God.
是神找到人，因此把人置于危机里。
It is a God who finds man and thereby
puts him in a crisis.
启示没有具体历史上的存在，甚至不在《圣经》里存在。
Revelation has no concrete historical
existence, not even in the Bible.
因此若说，这（《圣经》）就是神的话，是不正确的。
It would not be correct to say, This
(the Bible) is the Word of God.
这样作，就
等於把上帝的话降低到历史与相对的层面，让人有能力把神当作学
习的客体（对象）。<
/p>
It would involve bringing
the Word of God down to the level of the
historical and
relative, and putting it
in the power of man to make God an object of
study.
事实上，神永远是主体，不是客体。
As a matter of fact, God is never
object, but always subject.
巴特的启示观，完全强调神自由的作为。
In revelation all the emphasis falls on
the free act of God.
是神说话的作为，这时刻向这个人说话，
那时刻向那人说话，把话语透过信心
带到人的灵魂里。
It is God in the act of speaking, and
speaking now to this and then to that man, and
bringing the word home to the soul in
faith.
启示是一次赐下的。是什么时候赐下的？
Revelation is given once for all. When
was this revelation given?
就是在道成肉身时，神到
人这里来，成就了一件伟大的，决定一切的作为，来
重构我们的人性。
< br>
In the incarnation, in which God
actually came to man to perform a great all-
decisive
deed, in order to constitute
afresh our humanity.
可是启示不是在耶稣历史上的一生中
赐下的，唯有在基督里绝对新的里赐下；
就是当永恒从上而下，渗透到横面的历史的时候
。
However it is not in the
human life of Jesus that that supreme revelation
is
given,
but
only
in
that
which
is
absolutely
new
in
Him,
that
in
which
the
eternal
comes
vertically down from
above, and penetrates into the horizontal history
of history.
18
Camfield:
基督使进入历
史的成为新的事件。使他成为基督，成为神的启示的，
与历史不是连续的，乃是断续的。
在基督里，历史从时间的层面被提升，被放
置在神圣启示时间的光中。
< br>
Camfield on Barth:
“
Christ makes the entrance
into history of something that is new.
In
that
which
makes
Him
Christ,
the
revelation
of
God,
he
is
not
continuous
with
history
but
discontinuous.
In
Him,
history
is
lifted
out
of
its
temporal
sequential
setting and set
in the light of the divine event of
revelation.
”
Brunner:
耶稣基督就是永恒在时间中，绝对的在相对
的中，时间的成全，那超
越一切时间上改变的开始，来世，神的话与救赎的来临。
Brunner:
“Jesus
Christ
means
eternity
in
time,
the
Absolute
within
relativity,
the
fulfillment
of
time,
the
beginning
of
that
which
is
above
all
temporal
change,
the
aion
mellon
, the coming of the word of God
and salvation.”
神的启示在一个伟大的
事件中来到人间，不是透过传递知识而来到。
The
revelation
of
God
came
to
man
in
a
great
central
fact,
rather
than
in
a
communication of
knowledge.
神在启示中来亲近人，不是用一套教训要人相信，而是向人
挑战，给人一个吩
咐必须顺服。
In
revelation, God approaches man, not with a
teaching that must be believed, but
with a challenge that must be met, with
a behest or a command to be obeyed.
可是就算在基督里，直到有信心，不然是没有启示的。
There is no revelation, even in Christ,
however, until there is faith.
严格来说，信心不
是人的属灵行动，不是人接受神的启示。因为若是这样，人
就是主体，他就可以拥有启示
。
Faith
is
not,
strictly
speaking,
to
be
understood
as
a
spiritual
activity
of
man,
by
which
he
accepts
the
divine
revelation,
for
this
would
make
man
subject
and
put
him in possession of the
revelation.
信心，就是否定人是主体。它是神创造性的作为，特别是圣灵
的工作，唯独透
过圣灵，启示最后成为成就了的事实。
It
is
rather
the
negation
of
man
as
subject.
It
is
the
creative
work
of
God,
and
particularly of the Holy Spirit, by
which, and by which alone, the revelation finally
becomes an accomplished fact.
信心是一项神迹，是神的座位，神的恩赐；信心就是启示主观的一面。
Faith is a miracle, the deed and gift
of God; it is revelation on its subjective side. <
/p>
信心：人成为在他生命中受到攻击的主体，是神伟大的来临；为了启示的缘
故，他的意识，他的思想世界被废除。
Camfield: “In faith man becomes the
subject of a great aggression upon
his
life, a
great approach of God, which
disqualifies his consciousness, his thought-world
for
purposes of revelation.”
有时候，巴特称信心为对神启示的回应，可是必须从上文去理
解。
19
Barth sometimes speaks of
faith as the response of man to the divine
revelation, but
this must be understood
in the light of the preceding.
因此是神在基
督里的话语，是启示，做成信心（对启示的体验）。
It
is
the
Word
of
God
in
Christ,
the
revelation,
therefore,
which
itself
creates
the
apprehension of it.
臨到先知，使徒們的啓示，可是說是原本的啓示。
Word of God that came to the prophets
and the apostles was the original revelation.
問題是：這啓示，如何與在基督裡的啓示連接接？
Question: How is this Word connected
with the revelation in Christ?
巴特：上帝出
去作戰士，迎接罪人大軍，作大而可畏的戰役。這事件就是『上
帝向人的啓示。』
Barth: God has gone forth as a
warrior to meet the hosts of sinful men in a
terrible
contest.
“
This event is
God
’
s revelation to
man.
”
最偉大的，中心的啓
示在基督裡臨到，第一綫（前綫）的，受到啓示侵略的人
就是先知和使徒們。
The great central revelation
came in Jesus Christ, and the men who bore the
brunt
of the attack were the men of the
first line, the prophets and apostles.
上帝的啓示首先臨到他們；既然若沒有領受啓示就沒有啓示，臨到他們的啓
示，就可
以被稱為原本的啓示。
To them the
revelation of God in Christ came first of all;
since there is no revelation
apart from
the apprehension of it, the revelation that came
to them may be called
the original
revelation.
先知和使徒們見證了《聖經》中的啓示，因此《聖經》稱
為上帝啓示的見證，
《聖經》是上帝的話只可以從這角度理解。
Prophets and apostles bear witness to
the revelation in the Bible (Christ?), so that
the Bible may be called a witness to,
or a token of, the divine revelation, and can
only in so far be called the Word of
God.
《聖經》本身不是那啓示，因為啓示肯定是以上帝偉大作為來到的。
The Bible itself is not the
revelation, because this always comes as an act of
God.
巴特：『《聖經》本身不是那啓示。然而《聖經》本身是那啓示，如果耶穌
基
督透過他的先知和使徒向我們說話，在那程度上《聖經》是那啓示。』
“Holy Scripture as such is not the
revelation. And yet Holy Scripture
is
the revelation,
if and in so far as
Jesus
Christ
speaks to us through the witness
of His prophets and
apostles.”
(
Revelation,
p. 67.)
巴特：『先知使徒的話是那話，那見證，是耶穌基督的道的宣講。在這話語向
教會所應許的，是上帝的憐憫：在是上帝同時又是人的那位表達出來；這話語
領我們，
就是因為是上帝的仇敵而不可能自助的人，到它自己那裡。』
“The prophetic apostolic
Word
is the word, the witness, the
proclamation and the
preaching
of
Jesus
Christ.
The
promise
given
to
the
Church
in
this
word
is
the
promise
of God’s mercy
- expressed in the person of Him who is
true God and true
20
man
–
which takes to itself who, because of our enmity
toward God, could literally
never have
helped ourselves.” (
The Doctrine of
the Word of God
, p. 121.)
《聖
經》的話可以對人成為上帝的話，成為啓示，也的確會這樣成為上帝的
話，成為啓示：當
《聖經》以那作成信心的創造勢力臨到人的時候。
The
Word
of
Scripture
may
and
does
become
for
man
the
Word
of
God,
the
revelation, when it comes to him with
the creative force that engenders faith.
《聖經》是上帝話語的第二形式；講道是第三形式。
The Bible is the second, preaching is
the third form of the Word of God.
教會
的宣講就是耶穌基督的福音，講道期待這道對某些人會成為上帝的話。
Church
proclamation
is
the
gospel
of
Jesus
Christ,
preached
with
the
expectation
that it will
become for some the Word of God.
當這道透
過信心臨到某些人的時候，它就成為上帝的道，透過聖靈的運行，人
認出這是上帝的啓示
：每一次都有聖靈的見證。
It becomes this
(the Word of God) only in those cases in which it
is brought home to
the heart in faith,
and it is recognized as a divine revelation
through the operation of
the Holy
Spirit
–
a testimony of the
Holy Spirit in each particular case.
上帝的啓示典型地不向人傳遞真理；而是向人發出挑戰，吩咐，呼召人來順
服，這順服是
信心所作成的。
The characteristic
thing of the revelation of God is not that it
communicates truth to
man,
but
that
it
comes
to
him
as
a
challenge,
as
a
command,
which
calls
for
obedience on the part of man, an
obedience which is again wrought in faith.
這是一種事件而不是話語的啓示，或說：是『事件（作為）形式的話語』。
It is factual rather than verbal, that
is, it comes to man as an act rather than as a
word, or (Forsyth) as “a word in the
form of an act.”
再者，這不但是過去發生的事，乃是現在，當代發生的事。
Moreover,
it
is
not
merely
something
that
took
place
in
the
past,
but
is
also
something
actual and contemporaneous.
巴特把問題轉移：從
『上帝在過去曾否說話，我們怎樣決定《聖經》是上帝的
話』到『上帝是否現在說話，向
我說話，我是否聽到』。
…
Walter Lowrie: “When we say that
revelation is not a question of fact but of
actually,
we completely alter the
statement of the problem as it was conceived by
Protestant
as well as by Catholic
orthodoxy. The question now is not first of all
whether God
spoke
–
some time in the past,
more or less remote
–
and by
what criterion we can
determine
that
the
record
of
this
speech,
a word
recorded
in
Holy
Scripture,
was
really a Word of God. Instead it is a
question whether God actually speaks, now, at
this moment and to
me.
And whether I hear.
For
if
I hear a word
addressed to me
in God’s
voice,
the question cannot arise
how
I am to
recognize it as God’s Word.
And if I
do not thus hear it, I can have no interest in
asking such a question. The
doctrine
of
the
Reformers
that
the
Word
of
God
authenticates
itself,
or
is
authenticated to the individual by the
testimony of the Holy Ghost, is much more
21
evidently applicable here than in the
connection in which they used it. Regarded as
actual
the Word
of God is either heard as the Word of God, or it
is not heard at all.”
5.
啟示的本質：正確觀念。
The Proper
Conception of the Nature of Revelation.
< br>什麼是正確的啓示觀？什麼纔是真正的啓示？如何給啓示下定義？
What
is
a
proper
conception
of
revelation?
What
constitutes
a
genuine
divine
revelation, and how do we define
revelation?
a.
歷史法。
研究宗教歷史。研究所謂的
啓示，觀察他們的宣稱，然後下結論。
The
historical method. Study the history of
religions. Study supposed revelations,
take careful notice of the claims they
represent, and draw your own conclusions.
批判：（一）這是自欺欺人：以為可以站在歷史以外，完全沒有前提地研究各
宗教對啓示的信仰（宣稱），然後作出客觀的結論：啓示的本質是什麼。
Critique: (1) It is pure self-deception
to think one can take a stand outside of history,
study
various
beliefs
concerning
revelation
in
the
different
religions,
without
any
presuppositions, and reach a purely
objective conclusion as to its nature.
（二）就算能沒有前提、沒有偏見、客觀地研究各宗教，就是因為這緣故，研
究者沒
有一個標準來衡量任何自稱啓示是否真實的。
(2)
Suppose
one does succeed in approaching
one’s subject in an entir
ely unbiased
manner without presuppositions, one,
for that reason, enters upon the study of the
subject without a standard by which to
determine the genuineness of a revelation.
（三）沒有任何客觀的科學可以除去啓示觀的分歧，聯合所有國家和人類的內
心最深信念。
(3)
No
science,
however
objective,
will
ever
be
able
to
remove
the
difference
of
opinion respecting the idea of
revelation, and to unite all nations and
individuals in
the deepest convictions
of the heart.
b.
神學法。
我們從何找到判斷的標準。
不能從哲學；哲學沒有權利『先驗』地決
定真實的啓示是什麼。
The theological method. A standard for
judgment cannot be found in philosophy
–
it has no right
to determine
a priori
what
constitutes genuine revelation.
基督徒可以從他認知的，上帝的特殊啓示得到真實的啓示觀。
The Christian can derive the real
concept of revelation only from what he recognizes
as the special revelation of God.
我們必須囬到上帝的啓示本身，纔能知道啓示是什麼。
We
must
turn
to
what
we
consider
to
be
the
divine
revelation
itself,
in
order
to
learn what revelation really is.
很難避免『循環論證』：避免用我們的準則來形容不同宗教的共同因素，避免
用這共同的因素來引導我們尋找準則。
Edwards:
It is difficult for us to avoid reasoning in a
circle
–
to avoid using our
norm
to guide us in our description of
the comment element as well as using the common
element to guide us in our search for
the norm.
伯克富：事情的真相乃是：若從來沒有啓示，研究啓示的本質
必然失敗。
22
Berkhof: The situation is
this: If no revelation has ever taken place, all
efforts to
reflect on the nature of it
will be in vain.
可是若有啓示，這啓示本身必定告訴我們它的本質
是什么，提供判斷的準則。
But if there is
a revelation, then this itself must shed light on
its essential nature
and thus supply us
with a standard of judgment.
就算其他宗教有所謂的『啓示』，基督徒也沒有理在研究諸宗教的時候由放棄
他的信
念：上帝在《聖經》中賜下了特殊啓示。
The
many
so-called
revelations
constitute
no
reason
why
the
Christian
in
his
scientific study should
set as
ide his convictions respecting
the truth of God’s special
revelation
in Scripture.
是的，不同宗教的人士都用這種方法論證，可是這有
何妨？至終，每一人都在
他的神面前站立得住，或跌倒。
True, people of other religions argue
in the same way, but this makes no essential
difference. In the last analysis, each
one standeth and faleeth to his own
Lord. …
6.
啟示的辨別。
Distinctions Applied
to the Idea of Revelation.
a.
自然啟示與超自然啟示。
Natural and
Supernatural Revelation.
從某種意義上看，上帝所有
的啓示都是超自然的，因都來自上帝，都啓示上
帝。一般來說，《聖經》講到自然現象時
，都宣稱是從上帝（旨意）而來。
In a sense,
all revelation of God is supernatural, since it
comes from God and reveals
God.
As
a
rule
the
Bible
does
not
trace
the
phenomena
of
nature
to
secondary
causes, but to
their primary cause, God or the will of God.
自然啓示和超自然啓示的分辨，在於兩種不同的啓示方法（形式）。
The
distinction
(natural
revelation
and
supernatural
revelation)
discriminates
between two different modes of
revelation.
自然啓示是藉自然現象；超自然啓示暗示，在自然界中有
上帝親自介入。超自
然啓示，不但來自超自然的上帝，而且用了超自然的方法（形式）。
Natural
revelation
is
communicated
through
the
media
of
natural
phenomena,
while supernatural revelation implies a
divine intervention in the natural course of
events. It is supernatural not only in
origin, but also in mode.
在經院主義頗普遍：特別是討論兩者之間的關係。
SCHOLASTICS: View = prominent
–
esp. problem of relation
between the two.
問題乃在于理性與啓示之間的關係。有人認為
啓示是首要的：我信，以至了
解。有些人認為理性是首要的。
The
question
=
really
relationship
between
reason
and
revelation.
Some
ascribed
primary to revelation:
“
credo ut
intelligam,
”
others regarded
reason as primary.
阿奎那：必須把哲學真理和啓示真理在個
別範疇處理。哲學問題由身為哲學家
的人處理；神學問題由身為神學家的人處理。
THOMAS
AQUINAS:
it
is
necessary
to
keep
the
truth
of
philosophy
and
truth
of
revelation
each
in
its
own
place,
and
handle
the
problems
of
philosophy
as
a
philosopher, and those of theology, as
a theologian.
23
一種方法導致科學知識，另種方法導致信心：不根據理性的了
解來領受真理。
Of the two methods:
one leads to scientific knowledge, the other leads
to faith: an
acceptance of the truth,
not based on intellectual insight.
有可能
從理性的基礎建立科學，可是從信心的基礎就不行了；不過，可以用理
性的論據來證明一
些信仰（啓示）的命題。
It is possible
to construct a science on the basis of reason, but
not on the basis of
faith, although it
is possible to prove some of the propositions of
faith or revelation
by rational
argumentation.
啓示增加理性所帶來的知識：就是對奧祕（三位一
體，道成肉身等）的知識；
這些仍然是信心的事情。
Revelation added to the knowledge
obtained by reason, specifically, the knowledge
of the
mysteria
(Trinity, incarnation, etc.) and these remain a
matter of faith.
這種說法帶來二元化，過分高估自然啓示，過分低
估超自然啓示。
This
view
led
to
a
dualism,
involving
an
over-evaluation
of
natural,
and
under-
evaluation of
supernatural revelation.
宗教改革：維持兩者之間的分辨，可是避免阿奎那的二元化。
REFORMERS: retains the distinction, but
sought to avoid Thomas Aquinas
’
dualism
.
他們不承認自然神學的可能（靠自然啓
示得到關于上帝的『科學』知識）。因
為罪進入了世界，上帝的啓示（林：對啓示的認識
？）已經糢糊，敗壞，人的
理解也變為昏暗，不能解釋，理解上帝在自然界的啓示。
They denied the possibility
of arriving at a strictly scientific knowledge of
God from
natural
revelation
(Ling:
natural
theology).
Through
the
entrance
of
sin
into
the
world,
God’s natural revelation was corrupted and
obscured (Ling: perception of it?),
and
man’s understanding was so darkened that he was
unable to read and interpret
correctly
G
od’s handwriting in nature.
因為墮落的緣故，有兩件事是必須的：
As a result of the fall, two things
became necessary:
（一）上帝必須重新宣佈，糾正，解釋人從自然
界須學習的真理；
(1)
In
a supernatural
revelation,
God should
re-
publish, correct, and
interpret
the
truths which man could
originally learn from nature;
（二）上帝必須藉
着聖靈的工作光照人，使人能透過上帝創造大工看見上帝。
(2)
He should so
illumine man by the operation of the Holy Spirit
as to enable him
to see God once more
in the works of his hands.
自然神學（經院主義所
強調的）再不是獨立的。自然神學不能建立在理性上。
自然神學被包括在基督教教義系統裡。
Natural theology (emphasized by
Scholasticism) lost its independence on the basis
of reason. It was incorporated into
the Christian system of doctrine.
但是：自然啓示，對路德宗和改革宗仍然是重要的。
But: Natural revelation is still
significant for Lutherans and Reformed.
24
有些改革宗學者面對蘇西尼派時維護了自然啓示；后者認為所有關乎上帝的知
識都是來自外在的傳遞。
Reformed
scholars defended natural revelation against the
Socinians, who regarded
all knowledge
of God as the fruit of an external communication.
改革宗的教會也沒有完全避開經院主義的二元化。
Even
the
Churches
of
the
Reformation
did
not
entirely
escape
the
dualistic
representation of
the Scholastics.
有些改革宗學者似乎給人一種印象：還存在一
個範圍（不論多小），在那裡人
的理性是最高權威，不需要信心的領導。
Reformed scholars sometimes give
the impression that there is still a (small)
sphere
where human reason
reig
ns supreme, and doesn’
t
need the guidance of faith.
笛卡兒哲學的影響：
理性乃是一切知識之來源。有些改革宗學者另著了自然神
學的書籍。
Under the influence of Descartes’
philosophy, emphasizing reason as the source of
all knowledge, some of them published
separate works on natural theology.
十
八世紀：英國的自然神論和德國的理性主義：高舉自然神學，因而啓示神學
差不多成為多
餘的（不必有的）。
18
th
Century:
English Deism and German Rationalism gave such
prominence to the
theologia
naturalis
, tha the
theologia
revelata
appeared as altogether
superfluous.
高峰：
Wolff
的哲學：可透過理性論證和推理法思維證明任何事，清楚表達。
This culminated in the philosophy of
Wolff
–
it is possible to
prove everything by a
rationalistic
procedure and a deductive method, and to present
it in a clear way.
康德：退還此說法：感官以外，自然界以外的
事物乃超越人的理性。再者，宗
教研究的歷史證明，沒有任何（宗教，神學）是僅僅基于
自然啓示的。
Kant: overthrew this
position: the
super-sensual
and
supernatural lies
beyond
the
reach of human reason. Moreover,
the history of the study of religions proved that
none of these are based on a purely
natural revelation.
b.
普遍啟示與特殊啟示。
General and
Special Revelation.
有神學家認為自然啓示和超自然啓示的分辨
有缺點，因為異教也不僅是基于上
帝在自然界中的啓示，也有一些超自然的啓示，多是口
傳的，而大部分殘缺。
The distinction
between natural and supernatural revelation was
considered faulty,
since even heathen
religions are based, not exclusively on the
revelation of God in
nature, but in
part also on elements of a supernatural
revelation, handed down by
tradition
and to a great extent perverted.
普遍啓示
和特殊啓示的分辨，與自然與超自然啓示略略相同，也有不同之處。
The
distinction
between
general
and
special
revelation
runs
somewhat
parallel
to
the preceding one, though
it is not entirely the same.
這分化攷慮啓示的範圍的目的，而不是啓示的來源與方式。
It contemplates the extent
&
purpose of revelation
rather than its origin and mode.
25
可是兩種分法有它們重曡之處。
There is, however, a certain
overlapping.
普遍啓示是基於上帝的創造，是向所有有理性靈魂的被
造者（人）的啓示，因
此全人類都能得到；雖然因為罪，他們再不能正確地閱讀、解釋它
。
General
revelation
rests
on
the
basis
of
creation,
is
addressed
to
all
intelligent
creatures as
such, and is therefore accessible to all men;
though as the result of sin
they are no
more able to read and interpret it aright.
特殊啓示基于上帝的再創造大工，是向人，身為罪人，的啓示，是攷慮到他們
的救贖，只有屬靈人才正確地理解。
Special
revelation rests on the basis of re-creation, is
addressed to men
as sinners
with
a
view
to
their
redemption,
and
can
be
properly
understood
only
by
the
spiritual
man.
普遍啓示不完全是自然的，有超自然的因素。特殊啓示也有一些自然的因
素。
General
revelation
is
not
exclusively
natural,
but
also
contains
supernatural
elements; and
special revelation also comprise perfectly natural
elements.
墮落之前，行為之約的啓示是超自然的，同時是普遍（給全人
類）的。
The revelation of the
covenant of works before the fall was supernatural
and at the
same time general.
當特殊啓示限制給以色列人的時候，上帝也常常把特殊啓示給外邦人，因此超
越
了特殊啓示的範圍。
And
when
the
sphere
of
special
revelation
was
limited
to
Israel,
God
repeatedly
gave supernatural
revelation to non-Israelites, and therefore
outside of the sphere
of special
revelation.
創
20
：
40
，
41
；士
7
：
13
；但
2
章，
5
：
5.
Gen. 20:40, 41; Judg.
7:13; Dan. 2; 5:5.
而但上帝在以色列的歷史中自我啓示的時
候，在以色列人的變動中，在會幕和
聖殿的敬拜中，上帝透過自然因素賜下特殊啓示。<
/p>
And when God reveals Himself
in the history of Israel, in the providential
vicissitudes
of
that
ancient
people,
and
in
the
ritual
worship
in
tabernacle
and
temple,
He
is
clothing His special revelation in
natural forms.
當然這些因素已被寫進聖靈默示的《聖經》，就成
為上帝超自然啓示的部分。
Of course, in
so far as these elements are now embodied in the
inspired Word of
God, they come to us
as a part of God’s supernatural revelation.
基于這些攷慮，我們不能說，自然啓示和普遍啓示，和超自然
啓示與特殊啓
示，完全是一樣的。
In
view
of
the
preceding
we
cannot
say
that
natural
and
general
revelation,
and
supernatural and special
revelation, are in all respects identical.
B.
普遍啟示。
General Revelation.
我們所認識的普遍啓示不是透過話語的啓示，乃是事實的啓示。
26
General revelation, as we know it, does
not come to man in a verbal form. It is a
revelation
in
res
rather than in
verba
.
普遍啓示是上帝透過人的構造和思想，整個自然界，和上帝對宇宙的掌管所顯明的。
It consists in those active
manifestations to the perception and consciousness
of man which
come to him in the
constitution of the human mind, in the whole
framework of nature, and
in the course
of God’s providential government.
自然界的現象，人的意識裡，和歷史的事實中，包含了上帝的
意念。
Divine
thoughts
are embodied
in
the
phenomena
of
nature,
in
the
human
consciousness,
and in the facts of experience or
history.
這種普遍啓示有時候包含一些超自然啓示的因素。
This general revelation has sometimes
also included elements of supernatural revelation.
改革宗神學
從起初就教導普遍啓示是存在的。
< br>
The existence of general revelation
was taught in Reformed theology from the
beginning.
加爾文，《基督教要義》，
1.3.1.
Calvin
: “That there exists
in the human mind, and indeed by natural
in
stinct, some sense of
Deity,
we
hold
to
be
beyond
dispute,
since
God
himself,
to
prevent
any
man
from
pretending ignorance,
has endued all men with some idea of the Godhead,
the memory of
which He constantly
renews and occasionally enlarges, that all to a
man being aware that
there
is
a
God,
and
that
He
is
their
Maker,
may
be
condemned
by
their
own
conscience
when they neither
worship him nor consecrate their lives to his
service.” (
Institutes,
I.
iii. 1.)
加爾文，《基督教要義》，
1.5.1.
God has not only been pleased “to
deposit in our minds the seed of religion of which
we
have
already
spoken,
but
so
to
manifest
his
perfections
in
the
whole
structure
of
the
universe, and daily place himself in
our view, that we cannot open our eyes without
being
compelled to behold him.”
(
op. cit.
I, v. 1.)
加爾文，
1.5.2.
H
e speaks of God’s
revelation in the providential guidance of the
world. At the same time
he stresses
the fact that man does not derive great benefit
from this revelation. Says he:
“Bright, however, as in the
manifestation which God gives both of himself and
his immortal
kingdom in the mirror of
his works, so great is our stupidity, so dull are
we in regard to these
bright
manifestations, that we derive no benefit
fro
m them.” (
op.
cit.
I. v. II.)
《比利時信仰告白》。
In
answer to the question by what means God is known
to us, the
Belgic Confession
says:
“We know Him by two means: First
by the creation, preservation, and government of
the
universe; which is before our eyes
as a most elegant book, wherein all creatures,
great and
small, are as so many
characters leading us to
see clearly
the invisible things of God, even His
everlasting
power
and
divinity,
as the
apostle Paul says
(Rom. 1:20).
All
which
things
are
sufficient to convince men and leave
them wit
hout excuse.” These words
contain a clear
recognition of the
general revelation of God, as it is taught in
Scripture, and a statement of
its
significance for man. (Art. II.)
27
Art. XIV
speaks of the creation of man in the image of God,
of his fall in sin, whereby he lost
all
his excellent gifts, and of the fact that he
“retained only small remains thereof, which,
however, are sufficient to leave man
without excuse.”
自由派神學：
過分強調上帝的普遍啓示。
Liberal
theology greatly over-emphasized the general
revelation of God.
有別於自然神論：自由派神學認為普遍啓
示主要在人和人的宗教經驗裡；最重要的在
耶穌基督其人，在每一個人裡都有的神聖因素
，在耶穌裡達到最高的實現。
In
distinction
from
Deism,
it
found
this
revelation
primarily
in
man
and
in
his
religious
experiences, and
supremely in the man Christ Jesus, in whom the
divine element that is in
every man,
reached its highest manifestation.
《聖
經》，尤其是新約，只不過是一些與基督有特別親密接觸（就是他們深深的上帝
意識之來
源）的宗教經驗記錄。
The
Bible,
and
particularly
the
New
Testament,
was
regarded
merely
as
a
record
of
the
religious experiences of man who
enjoyed special privileges in their close contact
with Christ,
the source of their deep
God-consciousness.
這樣一來《聖經》再沒有超自然的本質，
與普遍啓示的其他部分只有程度上的不同。
In
this
way
it was
robbed of its
supernatural
character
and
made
to
differ
only
in
degree
from
other parts of God’s general revelation.
上帝在人類經驗中的自我啓示，乃是使人得救的足夠啓示。
The self-disclosure of God in human
experience became the all-sufficient revelation of
God
unto salvation.
臨在之上帝與每一個人同在，拯救每一個聽他提醒的人。
The immanent God is present in every
man and saves all those who heed his promptings.
危機神學（巴特，新正統神學）：
反對自由派，完全強調特殊啓
示。
Over
against
this
view
the
Theology
of
Crisis
once
more
places
all
emphasis
on
special
revelation.
巴特的極端在於否定一切自然啓示：自然界中，在人的意識中，或歷史中。
In fact, Barth goes to the extreme of
denying all natural revelation, whether it be in
nature
round about us, in the human
consciousness, or in the course of historical
events.
巴特否認在創造之工中有上帝的啓示，從中人按自己的本性能認
識上帝，而根據此認
識建立一套神學。巴特絕對否認天主教所教導的『存有的類比』
(analogy of being).
That is,
he denies that there is in the work of creation a
revelation, from which the natural
man
can
learn
to
know
God,
and
on
the
basis
of
which
he
can
construct
a
theology,
and
rejects
absolutely the
analogia
entis
of the Roman Catholic Church. <
/p>
他願意承認，上帝的不可見之事是可以在世界上能見的，不過只向能看見的眼睛顯
明，因為人按自己的本性是瞎眼的。
He
is
willing
to
admit
that
the
invisible things of
God
are
visible
in
the world, but
only to
seeing eyes, and the natural man is
blind.
對人來說，除非他能看見，才會有啓示。
There would be a revelation for him in
these things, only if he could see them.
28
可
是啓示的主觀條件完全不存在。人裡沒有接觸點，因為上帝的形象完全被罪毀滅。
But the subjective condition of
revelation is utterly wanting in his case. There
is no point of
contact in him, since
the image of God was utterly destroyed by sin.
在這一點上，巴特和布倫納有重要的分歧。
Right here an important difference
emerges between Barth and Brunner.
布倫
納相信有自然啓示，否認上帝的形象完全毀容，以至一點痕蹟都不存在。
The latter does believe in natural
revelation, and denies that the image of God was
utterly
defaced, so that not a trace of
it is left.
布倫納相信：上帝的形象在本質上完全毀滅，可是在形式
上並非如此。在罪中的人仍
然有接觸點，自然啓示可以與他連接。
He holds that the image of God was
utterly destroyed
materially
but not
formally
,
and that
there is still an
Anknuepfungspunkt
in the
natural man to which revelation can link itself.
這一點上，布倫納比較接近傳統改革宗神學。
In this respect he certainly comes
closer to the historical position of Reformed
theology.
巴特則與布氏辯論，寫了小冊，書名：『不！』
Barth takes issue with him on this
point in his pamphlet entitled
“
Nein
.”
1.
普遍啟示的價值與重要性。
The Value and
Significance of General Revelation.
人類墮
落後，上帝的普遍啓示由特殊啓示超越，這會令人低估普遍啓示的價值。
The
fact
that
after the
fall
the
general
revelation of God was
superseded by
a special
revelation, is apt to lead to an under-
valuation of the former.
可是我們不可忽略《聖經》在這方面的教導。
But we may not neglect the data of
Scripture on this point.
約
1
：
9.
The Gospel of John speaks of a light
that lighteth every man (John 1:9).
羅
1
：
20
，<
/p>
21.
Paul
says
that
the
invisible
things
of
God
“since
the
creation
of
the
world
are
clearly
seen, being
perceived through the things that are made, even
His everlasting power and
divinity;
that they may be without excuse,” and speaks of
the Gentiles as
“knowing
God”
(Rom. 1:20, 21).
羅
2:15.
In
the
following chapter
he
says that
“they
show
the
work of the
law
written
in
their
hearts, their conscience bearing
witness therewith, and their thoughts one with
another
accusing or else excusing them
(Rom. 2:15).
徒
14
：
17.
God did not leave
Himself without a witness among them (Acts 14:17).
因此由普遍啓示，人按本性可以認識，這叫人無可推諉。
There is therefore a general revelation
of God, for which the natural man has a certain
susceptibility, for it renders him
without excuse.
雖然那些只有普遍啓示的人，不可能順服此啓
示，很多人故意違背它，仍然有些人
按本性行出律法上的事。
29
And
while
they
who
enjoy
only
this
general
revelation
never
live
up
to
the
light,
and
many deliberately go contrary to it,
there are also some who do by nature the things of
the law.
雖然上帝現在已經用更好的方法自我啓
示，他原來的啓示仍然很重要。
In spite of
the fact that God has now revealed Himself in a
superior manner, His original
revelation remains of great importance.
a.
與外邦世界的關系。
In connection with
the Gentile world.
雖然沒有自然宗教這碼事，然而上帝在宇宙
和歷史中的普遍啓示為外邦人的宗
教提供了穩固，永久的根基。
Though
there
is
no
purely
natural
religion,
yet
the
general
revelation
of
God
in
nature and history furnishes the firm
and lasting foundation for the Gentile religions.
因有此普遍啓示，連外邦人都感覺自己是上帝所生的，徒
17<
/p>
：
28
；他們尋求上
帝，可能揣摩而得，徒
17
：
27
，他們看到上帝永恆的全能和神性，羅
1
：
19
，
20
，他們也按自己的本性行出律法上的事，羅
2;14.
It
is in virtue of this general revelation that even
the Gentiles feel themselves to be
the
offspring of God, Acts 17:28, that they seek God,
if haply they might find Him,
Acts
17:27, that they see God’s everlasting power and
divinity, Rom. 1:19, 20, and
that they
do by nature the things of the law, Rom. 2:14. <
/p>
雖然如此，《聖經》並不認為它們是真實的宗教，與基督教只有程度上的差
別。《聖經》認為這些宗教故意地扭曲真理。
In
spite
of
that
fact,
however,
Scripture
does
not
regard
their
religions
as
true
religions, differing from the Christian
religion only in degree, as so many students of
religion do at the present time, but
ascribes them to a willful perversion of the
truth.
《聖經》對它們的判斷是嚴厲的，形容外邦人，沒有上帝特殊啓示的
人，乃活
在黑暗中。賽
9
：
1
起；
60
：
2
；路
1
：
79
；弗
4
：
18
；無知，徒
17
：
30
；羅
1
：
18
起；彼前
1
：
14
；愚蠢，林前
1
< br>：
18
起；
2
< br>：
6
；
3
：
18
起；有罪和不義，
羅
1
：
24
起；
3
：
9
起。
It
passes
a
severe
judgment
on
them,
and
describes
the
condition
of
the
Gentile
world, devoid of the
light of God’s special revelation, as one of
darkness, Isa. 9:1 f.;
60:2; Luke 1:79;
Eph. 4:18; ignorance, Acts 17:30; Rom. 1:18 f.; I
Pet. 1:14; folly, I Cor.
1:18 ff.; 2:6;
3:18 f.; and of sin and unrighteousness, Rom. 1:24
f.; 3:9 f.
異教的神並不是神，乃是偶像，並不真實存在，啓示是虛妄
，賽
41;29;
42:17;
耶
2
：
28
；徒
14
：
15
；
19
：
26
；
加
4
：
8
；林
前
8
：
4
；異
教甚至有邪靈運行的
蹟象，申
32
：<
/p>
17
；林前
10
：
20
起；啓
9
：
20.
The heathen gods are
no gods, but idols which have no real existence,
and are really
lies and vanity, Isa.
41:29; 42
：
17; Jer. 2:28;
Acts 14:15; 19:26; Gal. 4:8; I Cor. 8:4;
and the heathen religions even give
evidence of the operation of demoniacal power,
Deut. 32:17; I Cor. 10: 20 f.; Rev.
9:20.
30
可是，雖然《聖經》對外邦人的異教作了嚴厲的判斷，說它們是假宗教，唯獨
基督教纔是真正的宗教，《聖經》認為異教裡仍有一些可取（真理）的成分。
But though Scripture passes a severe
judgment on the religions of the Gentiles, and
represents them as false religions over
against Christianity as the only true religion,
it also recognizes true elements in
them.
在異教徒中有上帝的啓示，有『道』（羅格斯）的光照，有聖靈的運行
，創
6
：
3
；
伯
32
：
8
；
約
1
：
9
；羅
1
：
18
起；
2
：
14
，<
/p>
15
；徒
14
：
16
，
17
；
17
：
22
－
30.
There is also among
the heathen a revelation of God, an illumination
of the Logos,
and an operation of the
Holy Spirit, Gen. 6:3; Job 32:8; John 1:9; Rom.
1:18 ff.; 2:14,
15; Acts 14:16, 17;
17:22-30.
可是，外邦人的世界乃是基督教的扭曲，只有真理的外形，只
追求真理，並沒
有找到它。
…
Nevertheless, it beholds in the Gentile
world only a caricature of the living original
which is seen in Christianity. What is
mere appearance in the former, is real in the
latter, and what is sought in the
former is found in the latter.
哲學對《聖經》
對外邦宗教的解釋並不滿意，寧願用進化論來解釋。
Philosophy
has
not
been
satisfied
with
the
explanation
which
Scripture
gives
the
religions of the Gentiles, and
substituted for it another under the influence of
the
doctrine of evolution.
根據進化論，人類從一種沒有宗教狀態變化，經過物神敬拜、多靈宗教、自然
敬拜等，
直到道德的一神論。
According
to
this,
mankind
gradually
developed
out
of
an
irreligious
condition,
through
the
stages
of
fetishism,
animism,
nature-worship,
and
henotheism,
into
ethical monotheism.
可是近年來有
些人類學的科學家認為最原始的宗教乃是一種原本的一神論。
But in recent years some renowned
scientists, engaged in archaeological researches,
such as Langdon, Marston, and Schmidt,
declared themselves in favor of an original
Monotheism as the primary form of
religion.
b.
與基督教信仰（宗教）的關係。
In connection
with the Christian religion.
普遍啓示對基督教
也有一定的價值。不是為基督教提供自然宗教（若是這樣，
就不需要任何超自然的啓示了
）。
General
revelation
also
has
a
certain
value
for
the
Christian
religion.
Not
that
it
provides us with a
religio naturalis
, which is
quite sufficient in itself and therefore
renders all supernatural revelation
superfluous.
這樣的自然宗教並不存在，也是不可能存在的。
Such a natural religion does not exist,
and is in fact impossible.
也不能說：基督徒首先
從普遍其實認識上帝，然後藉着認識基督補充前者。
Neither
can
it
be
said
that
the
Christian
derives
his
knowledge
of
God
first
of
all
from general revelation, and then
supplements this with the knowledge of Christ.
31
他對上帝的神學知識乃唯獨來自特殊啓示；這是他唯獨的原則。
He derives his theological knowledge of
God from special revelation only; this is his
principium unicum
.
可是兩者之間有一定的關係。
Yet
there is a close relation between the two.
特殊啓示包含了、糾正了、解釋了普遍啓示。
Special revelation has incorporated,
corrected, and interpreted general revelation. <
/p>
現今，基督教神學是站在上帝話語的根基上，從《聖經》角度思考宇宙歷史。
And now the Christian theologian
takes his stand on the Word of God, and from that
point of vantage also contemplates
nature and history.
他以信心的眼睛，以《聖經》的光照來
看上帝的普遍啓示，因此能夠看到上帝
在宇宙中所作之工，能看到上帝在歷史中的腳印。
He
reads
God’s
general
revelation
with
the
eye
of
faith
and
in
the
light
of
God’s
Word,
and
for
that
very
reason
is
able
to
see
God’s
hand
in
nature,
and
His
footsteps
in history.
在他週圍一切的事上他都看見上帝，因此對世界有恰當的欣賞。
He
sees
God
in
everything
round
about
him,
and
is
thereby
led
to
a
proper
appreciation of the
world.
再者，普遍啓示給基督徒一個根基來應對非信徒，與他爭辯。
Moreover, general revelation offers the
Christian a basis, on which he can meet and
argue with unbelievers.
照亮全人類之光，乃連接全人類。
The light of the Logos that lighteth
every man is also a bond that unites all men.
整個宇宙異口同聲見證人是按上帝的形象被造的，唯有在上帝裡才得到安息。
The whole creation testifies with
many voices that man is created in the image of
God, and therefore cannot find rest
except in God.
最後，因上帝的普遍啓示，特殊啓示並不落空，在
每一點上與世界接觸。
Finally, it is
also due to God’s general revelation that His
special revelation is not, as
it were,
suspended in the air, but touches the life of the
world at every point.
這樣連接了自然與恩典，世界與上
帝的國度，自然與道德秩序，創造與再造。
It
maintains the connection between nature and grace,
between the world and the
kingdom of
God, between the natural and the moral order,
between creation and
re-creation.
2.
普遍啟示的不足性。
The Insufficiency
of General Revelation.
伯拉糾主義：普遍啓示是足夠的
，建立在普遍啓示上的自然神學也是足夠的。
Pelagians
taught
the
sufficiency
of
general
revelation
and
of
the
religio
naturalis
founded
on it.
他們認為有三種救法，三種都有自我救贖的意味：（一）自然律法；
（二）摩
西的律法；（三）基督的律法。
32
They spoke of three different ways of
salvation, the very names of which point to
autosoterism
, the doctrine
that man saves himself. These three ways were
called: (a)
the
lex
naturae
, (b) the
lex
Mosis
, and (c) the
lex
Christi
.
宗教改革時，天主教與基督教都認為：普遍啓示是不足夠的。
At
the
time
of
the
Reformation
both
the
Roman
Catholics
and
the
Protestants
regarded general
revelation as insufficient.
十八世紀：自然神論
與理性主義：與伯拉糾主義一樣，高估了普遍啓示。
But
in the eighteenth century Deists and Rationalists
again followed the Pelagians in
their
over-estimation of general revelation.
十九世紀，士來馬赫赫理想（唯心）主義之影響：一面倒強調上帝的臨在。上
帝在人
裡面的啓示是足夠滿足人屬靈的需要的，等于說普遍啓示是足夠的。
And
under
the
influence of Schleiermacher
and of
the
idealistic
philosophy of
the
nineteenth century, with
its one-sided emphasis on the immanence of God,
many
began
to
regard
the
revelation
of
God
in
man
as
quite
sufficient
for
the
spiritual
needs of man, and this was tantamount
to an admission of the sufficiency of general
revelation.
伯克富的批判：普遍啓示並不足夠。有三個原因：
Over against this modern tendency it is
necessary to stress its insufficiency. There
are especially three reasons why it
cannot be considered adequate.
a.
并不向人顯示唯一得救之路。
It
does not acquaint man with only way of salvation.
我們從普遍啓示認識上帝的權能，臉上，智慧等，可是並沒有認識基督，就是
上帝最高的啓示，並基督救贖大工和他改變生命的大能。
By general revelation we receive some
knowledge of God, of His power, goodness,
and wisdom, but we do not learn to know
Christ, the highest revelation of God, in
His redemptive work and in His
transforming power.
可是，得救唯一的方法，乃親自經歷基
督，太
11
：
27
，約
14
：
6
；
17
：
3
；徒
4
：
12
。
And yet an experimental
knowledge of Him is the only way of salvation,
Matt. 11:27;
John 14:6; 17:3; Acts
4:12.
普遍啓示既然沒有啓示恩典與赦罪，對罪人是完全不足夠的。再者，它
雖然教
導某些真理，可是並沒有在存有世界裡改變什麼。
Since
general
revelation
knows
nothing
about
grace
and
forgiveness,
it
is
entirely
insufficient for sinners. Moreover,
while it teaches certain truths, it changes
nothing
in the sphere of being.
（林：范泰爾不同意。普遍啓示足夠完成它的目的：叫人無可推諉，叫人因自
己的不虔不義被定罪。）
(**Ling:
Van
Til
would
offer
a
totally
different
picture.
General
revelation
accomplishes
its
purpose:
to
render
man
without
excuse;
to
condemn
man
in
his
godlessness and unrighteousness.)
33
可
是，上帝的旨意若要在人類中實現，罪人必須被改變，歷史中必須介入新的
元素，新的過
程必須展開。
And
yet
it
is
absolutely
necessary
that
the
sinner
should
be
changed,
that
a
new
element
should be introduced into history, and that a new
process should be set in
motion, if the
divine purpose is to be realized in the life of
mankind.
b.
它並不向人顯示絕對可靠的、關與上帝和屬靈事物的知識。
It
does
not
convey
to man
any
absolutely
reliable
knowledge of God
and
spiritual
things.
< br>從普遍啓示而來的，關與上帝與屬靈永恆事物的知識是太糢糊，沒有確據，並
不可
靠，不能靠它建造永恆；人不能以不可靠的事物來建立來生的盼望。
The
knowledge
of
God
and
of
spiritual
and
eternal
things
derived
from
general
revelation is
altogether too uncertain to form a trustworthy
basis, on which to build
for eternity;
and man cannot afford to pin his hopes for the
future on uncertainties.
哲學歷史證明，普遍啓示並不
是安全可靠的引導者。最好得到哲學家也犯錯。
The
history of philosophy clearly shows that general
revelation is no safe and certain
guide. Even the best of philosophers
did not escape the power of error.
雖然有些哲學家提昇到很高潮的境界，成為人類的共同遺産。
And though some rose to a height of
knowledge in such a form that it became the
common property of the masses.
一般來說，只有少數知識分子能分享哲學家的成果。
As a rule it was of such a nature that
only the limited number of intellectuals could
really share it.
保羅告訴我們，世界，藉着自己的智慧，不能認識上帝。
Paul tells us that the world through
its wisdom knew not God.
c.
它并不提供宗教的基礎。
It does not
furnish an adequate basis for religion.
宗教的歷史證明，沒有一個國家民族以自然宗教滿足。
The
history of religions
proves
that
not
a single
nation
or tribe
has
been
satisfied
with a purely
natural religion.
因為罪對人類帶來破壞性的影響，上帝在自
然界的啓示已經糢糊敗壞，人不再
有能力正確地理解它。
Through
the
devastating
influence
of
sin
God’s
revelation
in
nature
was
obscured
and corrupted, and
man was deprived of the ability to read it aright.
這『罪對理性的影響』持續著，普遍啓示沒有提供挪去它的辦法，讓人類仍然
存留在罪的狀況中。
This noetic
effect of sin remains, and general revelation
itself makes no provision for
its
removal, but leaves the spiritual condition of man
as it is.
因此普遍啓示不能作為真正宗教的基礎。
Therefore it cannot serve as a basis
for true religion.
自然神論者的所謂自然宗教
…
都是抽象的理念，並不真實存在。
34
The so-called natural religion of the
Deists and the
Vernunftreligion
of Kant are
pure
abstractions, which never had any
real existence.
這種宗教並不，也不可能存在；這一點越來越明顯。
It has become increasingly evident that
such a religion does not, and cannot exist.
目前的共識是，所有的宗教都訴諸於真實的，或自稱是正面（積極）的啓示。
It
is
generally
admitted
at
present
that
all
religions
are
positive
and
appeal
to
a
greater or less degree to a supposed or
real positive revelation.
C.
特殊啟示。
Special Revelation.
1.
《聖經》的啟示觀。
The Scriptural Idea
of Revelation.
除了自然界與歷史中的普遍啓示以外，還有特殊啓示，
現在記載在《聖經》裡。
《聖經》是特殊啓示之書，也是神學
至終的『外在知識論原理』。
Alongside of
the general revelation in nature and history, we
have a special revelation,
which is now
embodied in Scripture. The Bible is the book of
the
revelatio specialis
, and
is in the last analysis the only
principium cognoscendi externum
of theology.
因此我們必須來到《聖經》面前才能認識特殊啓示。
It is therefore to this source that we
also turn for our knowledge of special revelation.
《聖經》中『啓示』的用詞
:
Several
words
are
used
in
Scripture
to
express
the
idea
of
revelation,
such
as
certain
forms
of the
Hebrew
words
galah,
ra’ah,
and
yada’,
and
the
Greek
words
epiphanein
(epiphaneia),
emphanizein,
gnorizein,
deloun,
deikununai,
lalein,
and
especially
phaneroun
and
apokaluptein.
這些字的意思不是被動地被
顯明，乃是上帝自主，有意識，特意的作為，藉此叫人
認識祂自己與祂的旨意。
These
words
do
not
denote
a
passive
becoming
manifest,
but
designate
a
free,
conscious,
and
deliberate
act
of God,
by
which
He
makes
Himself
and
His
will
known
unto
man.
巴特：上帝向人啓示，是完全自由（自主）的，都是出於祂的主權。
Barth stresses the fact that
God is absolutely free and sovereign in revealing
Himself to
man.
Sholten
的錯誤：
Scholten
had
the
mistaken
notion
that
apokaluptein
refers
to
subjective
internal
illumination, and
phaneroun
, to objective
manifestation or revelation.
apokalup
tein
也用來指客觀啓示：路
17
：
30
；羅
1
：
7
，
18
；<
/p>
8
：
18
；弗<
/p>
3
：
5
；帖後<
/p>
2
：
3
，
6
，
8
等。
The former is also used to
denote objective revelation, Luke 17:30; Rom. 1:7,
18; 8:18;
Eph. 3:5; II Thess. 2:3, 6,
8, etc.
Neander
的錯誤：
35
Neander was equally mistaken, when he
regarded
phaneroun
as a designation of God’s
general
revelation
in
nature,
and
apokaluptei
n
as
a
denomination
of
the
special
revelation of grace.
phane
roun
指特殊啓示：約
17
：
6
；羅
16
：
26
；西
1
：
26
；提前
3
：
16
；提後
1
：<
/p>
10
，等。
a
pokaluptei
n
指普遍啓示：羅
1
：
18
。
The
former
is
also
used of
special
revelation,
John
17:6;
Rom. 16:26;
Col. 1:26;
I Tim.
3:16; II Tim. 1:10, etc., and the
latter serves, at least in one passage, to denote
general
revelation, Rom. 1:18.
兩個字的用法之不同並不一律。
It
is
difficult,
if
not
impossible,
to
make
a
distinction
between
the
two
that
will
hold
in
all
cases.
Etymologically,
apokaluptein
refers to the
removal of a covering by which an object was
hidden, and
phaneroun
, to
the manifestation or
publication of the
matter that was hidden or unknown.
Apokalupsis
removes the
instrumental cause of concealment,
and
phanerosis
makes
the
matter
itself
manifest.
This
also
accounts
for
the
fact
that
phanerosis
is
always
used
of
objective, and
apokalupsis
of both
subjective and objective, revelation; and that
phanerosis
is repeatedly
used to denote
either general or
special revelation, while
apokalupsis
is, with a
single exception, always used of special
revelation. There
is also a
characteristic difference between these two words
and the words
gnorizein
and
deloun
. The former stress
the
fact that matters are brought to
light, so that they fall under our observation;
and the latter indicate that these matters,
by virtue of that revelation, now also
become the object of our conscious thought.
2.
特殊啟示的途徑。
The Means of Special
Revelation.
a.
上帝的自我顯示。
Theophanies.
外邦的宗教常訴諸神明的自我顯示。神明不像人，不與人平等，可是卻與人有
相
同之處，偶爾來到人間，賜福給人。
Gentile
religions are frequently associated with
traditions respecting appearances of
the gods. The gods are not considered
to be like man and to be living with him on a
footing of equality, but are
nevertheless represented as coming to man
occasionally
and bestowing rich
blessings upon him.
從這角度來看，外邦宗教與基督教相似
：上帝不但是高高在上，也是臨在的。
In this
respect these religions are somewhat like the
Christian religion, which also
has, not
only a God afar off, but also a God at hand.
《聖經》教導：上帝與天使同住：詩
80
：<
/p>
1
；
99
：
1
，等。
Scripture teaches us that God dwelt
among the cherubim in the days of old, Ps. 80:1;
99:1, etc.
上帝在火與煙之雲中：創
15
：
17
；出
3
：
2
；
19
：
9
，
16
起；
33
：
9
；詩
78
：
14
；
99
：
7
，在暴風中，伯
38
：
1
；
40
：<
/p>
6
；詩
18
：<
/p>
10
－
16
；在
崩上碎石中，王
上
19
：
12
。
His
presence was seen in clouds of fire and smoke,
Gen. 15:17; Ex. 3:2; 19:9, 16 f.;
33:9;
Ps. 78:14; 99:7, in stormy winds, Job 38:1; 40:6;
Ps. 18:10-16, and in the gentle
zephyr,
I Kings 19:12.
這些都是上帝同在的記號，祂啓示了自己的榮燿。
These appearances were tokens of God’s
presence, in which He revealed something
of His glory.
36
《舊約聖經》中『耶和華的使
者』並不僅是一個象徴不僅是一個被造的天使：
乃是上帝親自的自我啓示，是上帝在人中
自我顯現。
Among the Old
Testament appearances that of “the Angel of the
Lord” occupies a
special place. This
Angel was not a mere symbol, nor a created angel,
but a personal
revelation, an
appearance of God among men.
祂與上帝不同：出
23
：
20
－
23
；賽
63
：
8
－
9
；可
是祂也是上帝自己，創
16
：
13
；
31
：
11
，
13
；
32:2
8
；與其他經文。
On the
one hand He is distinguished from God, Ex.
23:20-23; Isa. 63:8, 9, but on the
other hand He is also identified with
Him, Gen. 16:13; 31:11 13; 32:28, and other
passages.
一般神學家認為祂就是三位一體的第
二位：瑪拉基書
3
：
1
。
The prevailing opinion
is that He was the second Person of the Trinity,
an opinion
that finds support in Mal.
3:1.
上帝的自我顯示的高峰就是聖子道成肉身，耶穌基督：西
1
：
19
，
< br>2
：
9
。
Theophany reached its highest point
in the incarnation of the Son of God, in Jesus
Christ, in whom the fullness of the
Godhead dwelt bodily, Col. 1:19, 2:9.
藉着耶穌基督與祂差遣的聖靈，上帝住在人間成為屬靈的事實。
Through Him and the Spirit which He
sent, God’s
dwelling among men is now a
true
spiritual reality.
教會
就是聖靈的殿，林前
3
：
16
；
6
：
19
；弗
2
：
21
。
The Church is the
temple of the Holy Spirit, I Cor. 3:16; 6:19; Eph.
2:21.
還有將來更完整的啓示：新耶路撒冷要從天而降，上帝的會幕在人間，
啓
21:2,3.
But an even fuller
revelation of this will follow, when the new
Jerusalem descends
out of heaven from
God and the tabernacle of God is pitched among
men, Rev. 21:2,
3.
b.
上帝向人傳遞信息。
Communications.
所有宗教裡，神明都會向人啓示自己的意念。
In all religions we meet with the idea
that the gods reveal their thoughts and will in
some way.
一般的說法是，他們透過自然現象來
啓示，例如：星辰，鳥的飛行，祭物的內
腸等。
The usual representation is that they
do this by means of natural phenomena, such
as
the
constellation
of
the
stars,
the
flight
of
birds,
the
intestines
of
sacrificial
animals, and so
on.
另外有各樣的術士，解夢者，交鬼、通靈者等，自稱有特殊能力。
But
alongside
of
this
there
is
another,
according
to
which
they
do
it
through
the
mediation of men in the capacity of
soothsayers, visionaries, interpreters of dreams,
diviners, consulters with familiar
spirits and others claiming special powers.
《聖經》教導我們，上帝透過不同方法啓示祂的旨意。
37
In a parallel line of thought Scripture
teaches us that God revealed His thoughts and
His will in various ways.
有時候祂用人聽到的聲音，人的語言說話：創
2
：
16
；
3
：
8
－
19
；
< br>4
：
6
－
15
；
6
：
13
；
9
：
1
，
8
，
12<
/p>
；
32
：
26<
/p>
；出
19
：
9<
/p>
起；申
5
：
4<
/p>
，
5
；撒上
3<
/p>
：
4.
Sometimes He
spoke with an audible voice and in human language,
Gen. 2:16; 3:8-
19; 4:6-15; 6:13; 9:1,
8, 12; 32:26; Ex. 19:9 f.; Deut. 5:4, 5; I Sam.
3:4.
或者有時候用列國使用的方法。
In
other cases
He
adapted
Himself
to
the
use
of forms
that were
rather
common
among the nations, as the lot and Urim
and Thummim. (Cf. Article on
Lapidaria
in
the
Enc. Of Rel. and Ethics
, IV,
813.)
上帝往往藉着夢啓示，民
12
：
6
；申
13
：
1
－
6
；撒上
28
：
6
< br>；珥
2
：
28
< br>，常用
夢來向外邦人啓示，創
20
：
3
－
6
；
31
：
24
；
40
：
5
；<
/p>
41
：
1-7
；
士
7
：
13
；
但
2
章；
4
：
4
起；太
2
：
12
。
The dream was a very common means of
revelation, Num. 12:6; Deut. 13:1-6; I Sam.
28:6; Joel 2:28, and was used
repeatedly in revelations to non-Israelites, Gen.
20:3-6;
31:24; 40:5; 41:1-7; Judg.
7:13; Dan. 2; 4:4 ff.; Matt. 2:12.
一種
有關（較高）的啓示方法乃是異象。上帝用異象向先知啓示。
A closely related but higher form of
revelation was the vision. It was in this form
that the Lord often revealed Himself to
the prophets.
一般來說，先知不是在一種巔峰狀態領受異象的，乃
是在頭腦清醒的狀態。
As a rule they
did not receive these visions while they were in a
state of ecstasy, in
which
their
own
mental
life
was
held
in
abeyance,
but
in
a
state
in
which
their
intelligence was fully alert.
有時候異象是客觀的，有時候明顯是主觀的，不過不一定是他們想出來的，乃
有
超自然的因素。
In
some
cases
the
visions
seem
to
have
been
objective,
but
in
others
they
were
clearly
subjective,
though
not
the
products
of
their
own
minds,
but
of
a
supernatural factor.
假先知與真先知不同，他們從自己心中說出信息。
In distinction from the true prophets,
the false prophets brought messages out of
their own hearts.
賽
1
：
1
；
2
：
1
；
6:1
；耶
1
：
11
；結
8
：
2
；但
7
：
2
，
7
；
8<
/p>
：
1
，
2
；摩
7
：
1
；
8
：
1
；
9
：
1
< br>；亞
1
：
8
，
18
；
2
：
1
；
3
：
1
。
The
following are some of the passages that speak of
this form of revelation, Isa. 1:1;
2:1;
6:1; Jer. 1:11; Ezek. 8:2; Dan. 7:2, 7; 8:1, 2;
Amos 7:1; 8:1; 9:1; Zech. 1:8, 18; 2:1,
3:1.
上帝最通常在先知心中啓示，而《聖經》沒有仔細說明方法。
Most
generally,
however,
God
reveals
Himself
to
the
prophets
by
some
inner
communication of the truth, of which
the method is not designated.
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