伯克富的系统神学

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.

6

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PRINCIPIA 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., I.ii. 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。

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。

“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, 2nd 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.

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 life 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 19th century evolution, naturalism. 1. 歷史學的方法。The Historical Method.

18th 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” 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 that 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 and 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）。

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。

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。

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. 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.

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 entirely 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 aside 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 God’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 reigns 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）。

18th 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。

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。

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 instinct, 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.

He 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 from 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 without 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.

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1：20，21.

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17：28；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.

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1：18起；2：6；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32：17；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；2：14，15；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. 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.

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.

apokaluptein也用來指客觀啓示：路17：30；羅1：7，18；8：18；弗3：5；帖後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 apokaluptein as a denomination of the special revelation of grace.

phaneroun指特殊啓示：約17：6；羅16：26；西1：26；提前3：16；提後1：10，等。

apokaluptein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80：1；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；40：6；詩18：10－16；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；32:28；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1：19，2：9。

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；4：6－15；6：13；9：1，8，12；32：26；出19：9起；申5：4，5；撒上3：4.

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；珥2：28，常用夢來向外邦人啓示，創20：3－6；31：24；40：5；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；8：1，2；摩7：1；8：1；9：1；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.

38

先知從上帝收到啓示後會向人民傳遞，他們一般會宣告：『耶和華如此說』。 After the prophets received their revelations of God, they in turn communicated them to the people, and habitually designate their message to the people as debhar Yahweh, the Word of God.

在新約時期，基督道成肉身，祂是最高，最真的，嚴格說來唯一的先知。

In the New Testament Christ appears as the true, the highest, and in a sense, the only prophet.

身為『道』，祂是上帝完全的啓示，祂自己乃是先知話語的來源。身為中保，祂完全被聖靈充滿，預備成全先知的職份，約3：34。

As the Logos He is the perfect revelation of God, Himself the source of all prophecy, and as the Mediator He receives the fullness of the Spirit in preparation for His prophetic work, John 3:34.

祂把聖靈傳遞給門徒們，不僅是重生與成聖的靈，也是啓示與光照的靈，可13：11；路12：12；約14：17；15：26；20：22、徒6：10；8：29。

He communicated the Spirit to His disciples, not only as the Spirit of regeneration and sanctification, but also as the Spirit of revelation and illumination, Mark 13:11; Luke 12:12; John 14:17; 15:26; 16:13; 20:22; Acts 6:10; 8:29. c. 神跡。Miracles.

最後，各種宗教都相信，神明在有需要的時候會介入世界。

Finally, we also find in all religions a belief in the special intervention of the gods in times of need.

魔術是普遍的現象。人透過神祕的方法：咒語等，來控制神明的能力。

The practice of magic is widespread, in which men seek to make the divine power subservient to them by the use of mysterious means, such as sacred words, magic formulas, amulets, and so on.

他們會使用一些人靈魂裡難明的能力，來行所謂的神蹟。

Little understood powers of the human soul were often applied to the performance of so-called miracles.

今天我們可以在各種異教中看見各樣的邪術，包括催眠。

At the present day we often see the operation of these occult powers in spiritualism, theosophy, telepathy, and hypnotism.

《聖經》的見證是，上帝也透過神蹟來自我啓示。

Scripture clearly testifies to the fact that God also revealed Himself in miracles. 神蹟在《聖經》裡被看為是啓示的方法：申4：32－35；詩106：8；約2：11；5：36；10：37，38；徒4：10。

That miracles are also regarded in Scripture as means of revelation, is evident from the following passages: Deut. 4:32-35; Ps. 106:8; John 2:11; 5:36; 10:37, 38; Acts 4:10.

話語的啓示與事件的啓示在《聖經》中是相輔相成的，彼此解釋。

39

Word- and fact-revelation go hand in hand in the Bible, the former explaining the latter, and the latter giving concrete embodiment to the former. 我們須從這角度來研究《聖經》中的神蹟。

It is especially from this point of view that the miracles of Scripture should be studied.

神蹟有不同的名稱。（一）指神蹟是不尋常的，使人驚訝的。（二）指神蹟是上帝特殊的能力作成的。（三）指上帝特別臨在的記號，象徴一些屬靈真理。 They are designated by various names. Sometimes they are called niphla’oth, mophthim, Gr. terata, names which point to the unusual in the miracle, that which fills men with amazement. Again, they are called gebhuroth, ma’asim, Gr. dunameis, to indicate that they are revelations of a special power of God. Finally, they are also designated as ’othoth, Gr. semeia, since they are signs of a special presence of God and often symbolize spiritual truths.

神蹟的根據是上帝創造了萬物，並掌管，保存萬物；這些本身就是神蹟。

The miracles are founded in the creation and preservation of all things, which is a perpetual miracle of God.

同時神蹟也在救贖大工中扮縯角色，用來懲罰作惡者，搭救上帝的子民。

At the same time they are made subservient to the work of redemption. They serve repeatedly to punish the wicked and to help or deliver the people of God. 有時候神蹟證實先知的話，指向上帝將要設立的新秩序。

They confirm the words of prophecy and point to the new order that is being established by God.

《聖經》中神蹟的高峰乃是耶穌基督道成肉身，這是最偉大的神蹟。

The miracles of Scripture culminated in the incarnation, which is the greatest and most central miracle of all.

耶穌基督自己絕對是最偉大的神蹟。藉着祂，創造（宇宙）恢復了原本的榮美，因為基督的大工的結果是萬物的復興，徒3：21。

Christ Himself is the miracle in the most absolute sense of the word. In Him creation is again brought back to its pristine beauty, for His work results in the apokatastasis or restoration of all things, Acts 3:21.

3. 特殊啟示的內容。The Contents of Special Revelation.

It goes without saying that the knowledge of God forms the content of special revelation. In the nature of the case all revelation of God is self-revelation. God reveals Himself in nature and history, but the study of these is not necessarily theology, since both can be studied simply as they are in themselves, apart from their revelational implications. It is only when they are contemplated in relation to God and considered sub specie aeternitatis, that they assume the character of a revelation and enable us to know something of God. God is also the content of special revelation. The difference between general and special revelation does not

40

primarily consist in this that the latter, in distinction from the former, is in all its parts and in every way strictly supernatural, but more particularly in this that it is a revelation of the gratia specialis, and therefore gives rise to the Christian religion of redemption. It is a revelation of the way of salvation. While general revelation gives prominence to the theiotes (Rom. 1:20), the divine greatness of God, His absolute power and infinite wisdom, special revelation reveals with increasing clearness the triune God in His personal distinctions, and the divine economy of redemption. It reveals a God who is on the one hand holy and righteous, but on the other hand also merciful and gracious. Three points deserve particular attention in connection with special revelation.

a. 它是歷史性的啟示。It is a historical revelation.

b. 它是話語的啟示，也是事實的啟示。It is both word-revelation and fact-revelation. c. 它是救贖性的啟示。It is a soteriological revelation. 4. 特殊啟示的目的。The Purpose of Special Revelation.

D. 特殊啟示與《聖經》。Special Revelation and Scripture.

1. 歷史上對『特殊啟示與《聖經》的關係』的觀念。

Historical Views of the Relation between the Two. a. 教父時期。In the Patristic Period.

諾斯底主義，馬吉安：錯誤的《聖經》觀。

可是：早期教父認為全部《聖經》是上帝啓示的話語。

The Gnostics and Marcion had erroneous views respecting the Bible, but the early Church Fathers regarded it in all its parts as the revealed Word of God. 教父：《聖經》是默示的；默示觀不清楚。

They frankly spoke of it as inspired, but did not yet have a clear conception of its inspiration. 游斯丁：作者是被動的，如同樂器在演奏者手中。

Justin and Athenagoras clearly thought of the writers as passive under the divine influence, and compared them to a lyre in the hands of a player.

亞歷山大的革利免，特土良：新約，舊約都是默示的，搆成無謬的上帝的話。

Clement of Alexandria and Tertullian asserted that both the Old and the New Testament were equally inspired, and as such constituted the infallible Word of God. 優斯比烏：認為《聖經》有誤是非常不敬。 奧古斯丁：使徒們記錄基督所說的。

Eusebius regarded it as presumptuous to admit the possibility of error in the sacred books; and Augustine said that the apostles wrote what Christ dictated. 金嗓子：先知們乃『上帝的口』。

大貴格利：聖靈是《聖經》真正的作者。

41

Chrysostom called the prophets “the mouth of God,” and Gregory the Great spoke of the Holy Spirit as the real author of Scripture.

小結：早期教父相信《聖經》是上帝的話，是上帝的啓示。

All this goes to show that these Church Fathers regarded the Bible as the Word of God, and therefore identified it with the divine revelation.

b. 中古時期。During the Middle Ages.

中古時期的教會仍然堅信《聖經》是上帝的話。

The firm belief in the Bible as the Word of God was not shaken during the Middle Ages. 新發展：除了筆之於書的上帝啓示，還有口傳的啓示。

At the same time: there is not only a written, but also an oral, revelation of God. 流行的新觀念：『使徒的傳統』一代一代傳下來。

“Apostolic tradition,” handed down from generation to generation, gained currency. 此傳統於建立《聖經》的權威，和決定《聖經》正確的意義，是必須的。

This tradition was considered necessary for the establishment of the authority of Scripture, and for the determination of its proper meaning.

若沒有傳統，《聖經》的聲音必定雜亂，其權威完全破壞。

Without the guidance of tradition Scripture could be made to speak in so many discordant ways that its authority was destroyed altogether.

此理論破壞正確的《聖經》觀。《聖經》仍然是無謬的上帝的話，可是《聖經》的權威和正確意義，則依靠傳統，即：依靠教會。

The development of this theory was detrimental to the proper conception of Scripture. It is true, the Bible was still regarded as the infallible Word of God, but its authority and proper meaning was made dependent on tradition, and that means, on the Church. 甚至否認《聖經》的絕對必須性，足夠（完備）性，和清晰性。

The importance ascribed to so-called apostolic tradition even involved a denial of the absolute necessity, the sufficiency, and the perspicuity of the Bible.

c. 宗教改革時期。At the time of the Reformation.

改教者在這一點上反對天主教會。

The Reformers took position over against the Roman Catholic Church on this point. 『上帝的話』的意思：就是指《聖經》。

When they spoke of the Word of God, they had the Bible, and the Bible only, in mind. 拒絕『使徒傳統』，承認《聖經》是所有信仰生活的至終權威，絕對準則。

They rejected the authority of what was called apostolic tradition, and acknowledged the Bible only as the final authority and the absolute norm in all matters of faith and conduct. 《聖經》並不依靠教會的見證；《聖經》是自證的。

Instead of admitting its dependence on the testimony of the Church, they boldly declared its autopistia.

42

雖然還沒有像十七世紀神學家發展出完整的默示論：可是改教領袖一致相信整本《聖經》都是（狹義）上帝默示的話語。

Though they did not yet develop the doctrine of inspiration as fully as it was developed by seventeenth century theologians, it is quite evident from their writings that they regarded the whole Bible as the inspired Word of God in the strictest sense of the word.

自由派神學家認為：必須辨別上帝的啓示與《聖經》；啓示不完全包在后者裡；與后者不盡相同。新正統神學響應（稍為不同）。可是：這模式經不起考驗。

Though it has often been said by liberal theologians that they drew a distinction between the divine revelation and Scripture, and conceived of the former, not as identical with, but as contained in, the former; and though this view is now echoed by the representatives of the Theology of Crisis in a slightly different way – this contention cannot bear close scrutiny. 宗教改革領袖們相信，《聖經》就是上帝的話。

On the basis of their writings it must be maintained that the Reformers identified the divine revelation and Scripture.

十七世紀發展了《聖經》論。

It was especially in the seventeenth century that the doctrine of the perfections of Scripture was developed.

d. 現代神學。 In Modern Theology.

理性主義的影響：反對嚴謹的《聖經》觀。

Under the influence of Rationalism strong opposition arose to the strict conception of the Bible as the infallible Word of God.

哲學與科學，批判性與歷史性的研究：破壞了對超自然，和《聖經》默示的信心。

Philosophical and scientific, critical and historical, studies served to undermine the prevalent belief in the supernatural, therefore also the doctrine of the divine inspiration of Scripture. 不再相信《聖經》的無謬誤；提出新的觀念以取代之。可是沒有一樣理論被信徒們接納。 The old conception of the Bible as the infallible Word of God was brushed aside as untenable, and several other views of it were suggested as alternatives, but not a single one of them has been able to entrench itself in the hearts and minds of Christian people in general.

一段時期流行：《聖經》部分是人寫的，部分是上帝的話。上帝的啓示包含在《聖經》內。《聖經》一部分是默示的。

For a time the idea was rather popular that the Bible is partly human and partly divine, and it became rather popular to say that the divine revelation is contained in the Bible, and that parts of the Bible are therefore inspired.

可是，究竟哪部分是默示的？ 哪部分不是？很難確定。

But it soon became evident that it was impossible to say where the divine ended and the human began, or what parts of the Bible were, and what parts were not, inspired. 有人摒棄默示的觀念：《聖經》是人對上帝啓示的記錄。

Others discarded the idea of inspiration and simply regarded the Bible as the human record of a divine revelation.

43

唯心（理想主義）哲學：上帝的臨在；士萊馬赫的主觀神學：新的啓示觀，默示觀。

Idealistic philosophy, with its doctrine of the divine immanence, and the subjectivism of Schleiermacher, led to a new conception of both revelation and inspiration.

默示等於上帝特別的光照，與一般基督徒被光照，只是程度上的不同。啓示就是：對事物的本質因光照而得的洞悉。

Inspiration came to be regarded as a special divine illumination, differing only in degree from the spiritual illumination of Christians in general; and revelation, as the resulting heightened insight into the nature of things. 啓示與人的發現：混為一談。

This in course of time led to a certain identification of revelation and human discovery. 《聖經》是人類特殊經驗的記錄。

On this view the Bible becomes a record of rather exceptional human experiences – a record which is purely human.

新正統神學：試圖恢復傳統啓示觀：是上帝超自然的作為。

The Theology of Crisis is an attempt to restore the idea of revelation as a supernatural act on the part of God to its rightful place.

可是新正統也不接納《聖經》是上帝無謬誤地默示的。《聖經》與上帝的話不同。

But it also disowns the doctrine of the infallible inspiration of Scripture, and therefore does not identify the revelation of God and the Bible.

《聖經》是人對上帝啓示的見證：是上帝的話？

The Bible is merely a human witness to the divine revelation, which may, just because it witnesses to the revelation, be called the Word of God in a secondary sense. (The Word of God and the Reformed Faith pp. 51-79; 102-111.)

2. 改革宗對『特殊啟示與《聖經》的關系』的觀念。

THE REFORMED CONCEPTION OF THE RELAION BETWEEN THE TWO. a. 上帝的啓示筆之於書INSCRIPTURATION

十六世紀宗教改革領袖們：上帝的特殊啓示成形，有了永久性的形式，就是《聖經》。 According to the great Reformers of the sixteenth century the special revelation of God was given permanent form in Scripture.

其他異教都由他們的經典：神話，禮儀，咒語，歷史等。基督教也不例外。

This idea is not in itself anything out of the ordinary. Among all cultured nations we find magical formulas, liturgical texts, ritual tracts, ceremonial laws, and historical and mythological literature, connected with their religious life. Several religions have holy books, to which divine authority is ascribed, and which serve as rules of doctrine and practice. Every prominent religion possesses a dogma which is expressed in language and assumes a permanent form in writing. Christianity forms no exception to the rule in that respect.

上帝的特殊啓示筆之於書，是非常重要的。《聖經》經過幾千年寫成，其中有獨特的事件與作為，以后不會重復；因此必須記錄下來，為後代保存，不致流失。It was of the utmost importance for the special revelation of God that it should be embodied in writing, because it

44

was given in the course of many centuries and comprises deeds and events that are not repeated, but belong to the past, so that the knowledge of them would soon be lost in oblivion, if they were not recorded and thus preserved for posterity.

因為上帝的啓示的內涵是永恆真理，對每一個時代，文化，處境都是有意義的。

And it was important that this knowledge should not be lost, since the divine revelation contains eternal truths, that are pregnant with meaning for all times, for all peoples, and under all circumstances.

上帝使啓示筆之與書(inscripturation)。

Therefore God provided for its inscripturation, so that His revelation now comes to us, not in the form of deeds and events, but as a description of these. In order to guard it against volatilization, corruption and falsification, He gave it permanent form in writing. 因此，特殊啓示與《聖經》之間有着親密的關系。

From this it follows that there is a very close connection between special revelation and Scripture.

b. 特殊啓示就是《聖經》（批判新正統的《聖經》觀）

Special Revelation is the Bible (a Critique of Neo-Orthodoxy on the Bible)

『啓示』一詞有不同用法：上帝直接，超自然的講話（信息的傳遞）：從這重意義上，特殊與《聖經》不是同一碼事；特殊啓示包含在《聖經》裡。

It should be pointed out, however, that the word “revelation” is not always used in the same sense. It may serve to denote the direct, supernatural communications of God to man, which were far more frequent in the old dispensation than in the new, and culminated in the Word made flesh. If the word “revelation” be understood in that sense, then it cannot be said that special revelation is identical with the Bible, but only that it is contained or recorded in the Bible. Scripture contains a great deal that was not so communicated by God.

可是，現代神學對『上帝的話』（上帝說的）和『上帝話語的記錄』（人為的）的分割，是布合理的。

It should be borne in mind, however, that this does not justify the distinction, sometimes made in modern theology, between the Word of God as divine and its record as human. 若說《聖經》不是上帝的話，只含有上帝的話，也是沒有根據的。

Neither does it warrant the unqualified statement that the Bible is not, but merely contains the Word of God.

『上帝的話』與『特殊啓示』從一種意義上，就是《聖經》本身。

The terms “Word of God” and “special revelation” are also used in a sense in which they are identical with “Scripture.”

大多數情況，上帝先啓示，然後吩咐人寫下來。

In most cases revelation or the direct self-communication of God preceded its inscripturation. 先知先領受啓示，然後才寫下來。 耶25:13 耶30:1, 2 耶36:2

45

The prophets usually received their communications some time before they committed them to writing, Jer. 25:13; 30:1, 2; 36:2. 使徒們也是如此。 約20:30 約21:25

This is true of the apostles as well. When they received the highest revelation of God in Jesus Christ, they did not at once record it for future generations, but only after the lapse of several years, and even then they did not record everything that was revealed, John 20:30; 21:25. 可能在寫的過程有新的啓示。

It may be that some things were revealed to them while they were writing. 有時候人沒有領受直接的啓示，為了後代把啓示記錄下來。

Moreover, in some cases men who received no direct revelations themselves yet recorded them for the future.

因此，從此意義上來說，我們可以說，特殊啓示與《聖經》有別。

In view of all this it may be said that there is a sense in which we must distinguish between special revelation and Scripture. c. 廣義的和狹義『特殊啓示』。

SPECIAL REVELATION IN THE BROAD AND NARROW SENSE.

『特殊啓示』從廣義來說，就是指《聖經》所記錄的救贖作為與真理，保證是上帝的啓示，因為整本《聖經》是聖靈所無謬默示的。

But the term “revelation” may also be used in a broader sense. It can be applied to that whole complex of redemptive truths and facts, which is recorded in Scripture and has its guarantee as a divine revelation in the fact that the whole of Scripture is infallibly inspired by the Holy Spirit. 從此意義來說，整本《聖經》，而唯獨《聖經》是上帝的特殊啓示。

In that sense the entire Bible from Genesis to Revelation, and it only, is for us God’s special revelation.

我們唯獨透過《聖經》認識上帝過去的直接啓示。我們只從《聖經》認識上帝過去在以色列人和先知中間的啓示，特別是在基督裡的啓示。

It is only through Scripture that we receive any knowledge of the direct revelations of God in the past. We know absolutely nothing about God’s revelations among Israel through the prophets and finally in Christ, except from the Bible.

若摒棄《聖經》，則沒有啓示，包括沒有在基督裡的啓示。

If this is set aside, we abandon the whole of God’s special revelation, including that in Christ. 我們與基督有親密的相交，是透過使徒們的話。

It is only through the word of the apostles that we can have communion with Christ. 因此，上帝既然賜了特殊啓示，必然為後代保存它。

Consequently, it is unthinkable that God gave a special revelation and then took no measures to preserve it inviolate for coming generations.

《聖經》之所以重要，就是因為它是啓示之書。上帝藉着《聖經》不斷把祂的啓示帶到世界來，改變人的思想，生命。

46

Scripture derives its significance exactly from the fact that it is the book of revelation. By means of Scripture God constantly carries His revelation into the world and makes its content effective in the thought and life of man.

《聖經》不僅是多年前發生的事件的記載而更是上帝不斷向人曉喻的聖言。

It is not merely a narrative of what happened years ago, but the perennial speech of God to man. 啓示在《聖經》中永遠活着，直到今天仍然為人帶來光，生命，聖潔。上帝透過此啓示改變罪人的內心，成為新人。

Revelation lives on in Scripture and brings even now, just as it did when it was given, light, life, and holiness. By means of that revelation God continues to renew sinners in their being and consciousness.

《聖經》是聖靈領導教會擴展，成全聖徒，建立基督身體的工具。

Scripture is the Holy Spirits’ chief instrument for the extension and guidance of the Church, for the perfecting of the saints, and for the building up of the body of Jesus Christ. 是天與地，基督與祂的教會，上帝與祂的子民的連接點。

It forms a lasting bond of union between heaven and earth, between Christ and His Church, and between God and His People.

我們透過《聖經》聽到上帝的聲音，因為《聖經》仍是上帝的話語，直到新天新地，上帝完全重造宇宙，上帝的兒女都受默示，完全有主的教導。

In it we hear ever anew the voice of God, for it remains the inspired Word of God. And it will not have served its purpose fully until the new creation is completed, when all the children of God will be inspired and will all be fully taught of the Lord.

IV. 《聖經》的默示THE INSPIRATION OF SCRIPTURE

A. 《聖經》啟示論的發展史。The Doctrine of Inspiration in History.

引言。Introduction.

啓示與默示：親密關係。Revelation and inspiration: closest possible relation.

賀治：啓示與默示的目標與後果方面之不同。（《系統神學》，卷一，頁155。） 啓示的目標：傳遞（救贖性）知識。默示的目標（設計）：無誤的教導。 啓示的後果：使領受者智慧。默示的後果：保存教義免有錯誤。

Charles Hodge: they differ as to their object and effects. “The object or design of revelation is the communication of knowledge. The object or design of inspiration is to secure infallibility in teaching. … The effect of revelation was to render its recipient wise. The effect of inspiration was to preserve him from error in teaching.” (Syst. Theol. I, p. 155.)

1. 宗教改革前。Before the Reformation.

a. 猶太人The Jews.

猶太人堅持最嚴謹的默示觀。律法書是上帝無謬地默示的，因此有絕對的，上帝的權威。之後，他們相信先知書和其他的書卷都有同樣的不變性與權威。

47

The Jews held the strictest view of inspiration. The Law as divinely and infallibly inspired, and therefore with absolute divine authority. Afterwards, they ascribed the same inviolable character and authority to the Prophets and the Holy Writings. 主耶穌與《新約聖經》的作者們。Jesus and the New Testament writers.

猶太人的默示觀直接傳到（新約時期的）基督教會。就算是自由派的，拒絕嚴謹的默示觀的神學家，都感覺到壓力須承認耶穌和《新約聖經》的作者都持猶太人的默示觀。

This view passed right over into the Christian Church. Even liberal scholars, who reject that strict view of inspiration, feel constrained to admit that Jesus and the New Testament writers also held the same view. 早期教父。Early Church Fathers.

早期教父們同樣地對《聖經》有崇高的看法，從他們的作品隨處看出。Sanday 承認從最早期，他們表達的方式，就指向逐字默示。（《默示》，頁34。）有些詞句肯定暗示他們相信，《聖經》的作者們在聖靈的印象下是被動的，因此指向一個機械性的默示觀。

The early Church Fathers had the same exalted view of the Bible, as appears abundantly from their writings. Sanday admits that from the very first they are

found using expressions, which even point to verbal inspiration. (Inspiration, p. 34.) Some expressions certainly suggest that the writers of the books of the Bible were passive under the influence of the Holy Spirit, and therefore point to a mechanical conception of inspiration.

可是Orr 指出：教父們的教導的一般趨向表明，他們並沒有意思教導一種壓抑人（作者們）的意識的默示觀。

But, Orr: the general trend of their teaching shows that it was not their intention to teach a doctrine of inspiration, which involved the suppression of the human consciousness.

俄利根反對這種機械性的默示觀。Origen contended against such a view. 孟他努主義持機械性的默示觀，他們是被教會定為異端的一群。 Montanism, which held it, was condemned by the Church.

宗教改革前教會的一般意見。Prevailing opinion before the Reformation.

從早期教父到宗教改革，教會的一般意見與先前的觀念本質上沒有什麼差別。 Between the time of the early Church Fathers and that of the Reformation the

prevailing opinion in the Church did not differ essentially from that previously held. 經院主義。Scholasticism.

經院主義者*對於默示信念與教會的教義一樣，他們只不過使徒為默示論作更詳細的定義。可是我們必須承認，他們認為『使徒的傳統』是同樣地被默示的。實際上，這就削弱了《聖經》－上帝的話－的絕對權威。

The Scholastics shared the common conviction of the Church, and merely tried to give a more precise definition of some of the details of the doctrine of inspiration.

b.

c.

d. e. f.

g.

48

It must be admitted, however, that equal inspiration was ascribed to apostolic tradition, and that in practice this tended to weaken the consciousness of the absolute authority of the written Word of God. h. 一些神祕主義者。Some mystics.

再者，有些神祕主義者，他們自誇一種特殊的光照，和上帝在他們裏面同在，賜他們啓示。這些神祕主義者的趨向是：低估《聖經》作者們的超自然默示，化為一種每一位基督徒都有的內在恩典與（聖靈的）教導。可是他們這種主觀的默示觀，沒有嚴重影響教會一般的觀念。

Moreover, there were some Mystics, who gloried in a special illumination and in revelations of the divine presence within, and manifested a tendency to undervalue the supernatural inspiration of the writers of the Bible, and to reduce it to the level of that gracious inner teaching which all Christians alike enjoyed. But their subjectivism did not seriously affect the view that was held in the Church at large. － － －

*經院主義：（一）從治學（辯論，寫作）技巧來說，經院主義指一種系統的思維方式，分四個步驟：指出要討論（辯論）的問題；然後引用古人的著作（希臘，拉丁文的文學，哲學，歷史書籍，教父們的著作等）；評論這些觀點；然後作一個結論。伯克富的《系統神學》就沿用這種方法。（二）從信仰（神學）來說，經院主義異阿奎那為代表，是指教會引進亞里士多德的哲學，來解釋基督教神學。這些希臘哲學觀念包括『存有』；『自然與恩典』等。

2. 宗教改革後。After the Reformation.

a. 路德，加爾文。Luther and Calvin.

上文指出，默示論是教會一直持守的信念，*華爾非德 (Warfield) 稱之為『教會的默示教義』(the church-doctrine of inspiration)。反對此教義的人士有一種流行的做法，就是把他們對《聖經》的鬆散觀點，置於十六世紀宗教改革領袖們身上。（譯注：從二十世紀初到今天二十一世紀初仍然如此！）

It has become quite the vogue with those who are opposed to what Dr. Warfield calls “the church-doctrine of inspiration,” to saddle their own loose views on the great Reformers of the sixteenth century.

他們在馬丁路德和加爾文的著作裡找到少量（斷章取義的）句子，似乎反映出後者對《聖經》正典的問題的看法有一定程度的彈性。因而作粗略的結論，說這些宗教改革領袖們並不持有教會一般的默示觀。

They find in the works of Luther and Calvin a few expressions which seem to reflect a certain freedom in dealing with canonical questions, and then hastily conclude from this that these great men did not share the current doctrine of inspiration. 伯克富的批判：可是他們為什么這樣地推論呢？其實路德與加爾文等人用了不同的表達方式，他們多處明說他們的默示觀是嚴謹的默示觀，而這種默示論一點都不是（好像反對者說的），十七世紀*基督教經院主義發明出來的。

49

Critique by Berkhof: But why should they rely on mere inferences, when these great Reformers use several expressions and make many plain statements which are clearly indicative of the fact that they held the strictest view of inspiration, and that this view was not at all, as the opponents claim, an invention of Protestant Scholasticism in the seventeenth century.

*華爾非德Benjamin B. Warfield (B.B. Warfield)：二十世紀出普林斯頓神學院系統神學教授，繼承賀治的教導，堅持《聖經》的默示。他的《聖經的默示與權威》(The Inspiration and Authority of the Bible) 直到今天，仍是默示論的經典著作。順便一提，他是清楚說明『終止論』的神學家，因此有些時代論人士稱『終止論』為『改革宗的聖靈論』(Reformed doctrine of the Holy Spirit)。

*（譯注：）基督教經院主義：指宗教改革運動的第一代之後，第二，第三的領袖們將路德與加爾文的教導更加系統化。加爾文主義的第二，第三代神學分佈在德國，荷蘭（改革宗教會），英格蘭（清教徒）和蘇格蘭（長老會）。荷蘭的改革宗神學，可以用多特會議的決定為代表。清教徒的神學，特別是他們的《聖經》論，可以用《威敏斯特信仰告白》作為代表作；宗教改革時期的信條，到了《威敏斯特信仰告白》達到了高峰。 － － －

他們（路德，加爾文）甚至說，聖靈是《聖經》每一部分的作者，而人（作者們）聽聖靈的指示，就把這些字句寫下來。（譯注：英文稱此過程為dictation。）

They even speak of the Holy Spirit as the author of every part of Scripture, and of the human writers as having written what was dictated to them. 這種默示論，從宗教改革最初期是就很普遍。

Such expressions had been common from the earliest times.

同時，從他們一般的著作可以明顯看出，他們心目中的默示，並不抹殺作者們（人）的個人獨特性與思想過程。

At the same time it is quite evident from their teachings in general that inspiration, as they conceived of it, did not suppress the individuality and the intellectual activity of the human authors.

b. 加爾文與十七世紀默示觀（西波爾）。

Calvin and 17th Century View of Inspiration (Reinhold Seeberg).

西波爾說，加爾文乃是十七世紀最嚴謹的默示論的創始者。而宗教改革第一代領袖們與後來幾代的神學家的唯一不同點是：後者把默示論當作一項專門研究的（神學）課題，在細節下作了功夫，有部分的神學家有一種傾向『將受默示的人（作者們），在聖靈的影響之下的時候，視為沒有意識，沒有思想的工具。』(Bannerman)

50

Seeberg speaks of Calvin as the author of the strict, seventeenth century view of inspiration. The only difference on this point between the Reformers and the following generation of theologians is, that the latter made the subject of

inspiration an object of special study and worked it out in details, and that some manifested a tendency to “reduce the inspired man, when under the influence of the Spirit, to the level of an unconscious and unintelligent instrument.” ( Bannerman.)

c. 十七世紀經院主義：《瑞士教條》。

17th century Scholasticism: Formula Consensus Helvetica.

此傾向（指：作者們沒有意識的默示論）在《瑞士信條》表達出來。這是駁斥法國Saumur神學學派的鬆散觀點而寫的。在（改革宗）的教會圈子中，此信條並沒有被廣泛接納。

This tendency also found expression in one of the Confessions, namely, the Formula Consensus Helvetica, drawn up in 1675 in opposition to the loose views of the school of Saumur. This Confession never found wide acceptance as an ecclesiastical standard.

d. 理性主義。Rationalism: Le Clerc.

後來，當理性主義哲學影響到教會時，Le Clerc (1657-1736) 反對嚴謹的《聖經》無謬論，而宣稱《聖經》的記載裡包括錯誤。

At a later date, however, when Rationalism made its influence felt, Le Clerc (1657-1736) impugned the strict infallibility of Scripture and asserted the existence of errors in the record.

e. 回應理性主義之護教者：部分默示。

Apologetics in response to Rationalism: Partial inspiration.

很多使徒回應Le Clerc 的《聖經》維護者，承認了他對《聖經》的批判，覺得必須退一步到《聖經》的默示論，而《聖經》的不同部分，它們受默示的程度是不同的；因而容許承認，《聖經》的 某些部分是有瑕疵和錯誤的。

Many of the apologists, who took up the defense, admitted his contentions and felt constrained to have recourse to the theory of inspiration, differing in degrees in various parts of the Bible, and thus allowing for imperfections and errors in some portions of Scripture.

此理論有不同修正版本。

This was a theory that allowed of various modifications.

其中一版本（曾經有一段時期深受歡迎）宣稱『部分默示論』：默示只限於《聖經》某些部分。

不久人們就看出，要達到一個共識，究竟默示是到什程度，是不可能的。

One of these, which enjoyed considerable popularity for a while, was the theory of a partial inspiration, that is, an inspiration limited to parts of the Bible, but it soon became evident that it was impossible to reach a unanimous opinion as to the exact extent of inspiration.

本文来源：https://www.bwwdw.com/article/hb7p.html