[VI] 《圣经》的哲学BIBLICAL PHILOSOPHY (14-19)
我们既然从历史的角度研究哲学，就必须从起初开始。
In our historical approach to philosophy, we should begin at the beginning.
根据基督徒对万物的看法，起初就是上帝创造宇宙。
And on a Christian view of things, the beginning is the creation of the world by God.
《圣经》的创造论设立了一个世界观，是比任何宗教和哲学都更早，并且在它们中间是独一无二的。
The biblical doctrine of creation establishes a worldview that antedates the views of all other religions and philosophies and is also unique among them.
[1] 创造主和被造物CREATOR AND CREATURE
这个世界观的第一个要素就是『创造主和被造物之间的区别』。
The first element of this worldview is the Creator-creature distinction itself.
根据《圣经》的形而上学，实在（现实世界）有两个层面：创造主的层面，和被造物的层面。
In the biblical metaphysic, there are two levels of reality: that of the Creator and that of the creature.
范泰尔画两个圈来表达这个关系：大的圈代表上帝，在下的，小的圈代表被造宇宙；见图1.2。
Van Til illustrated this relationship by two circles, the larger one representing God, the lower (and smaller) circle creation; see fig. 1.2.
图1.2. 创造主和被造物的区别。
Fig. 1.2. The Distinction between Creator and Creature
两者不可混混肴（例如：斯宾诺萨，他认为自然界也可称为上帝）：主永远是主，被造物永远是祂的仆人。
These may never be confused (as in Spinoza, who believed that nature could be called God; Deus sive natura): the Lord is always Lord, and the creatures are always his servants.
根据基督教，创造大工是『从无有创造』 (拉丁文：creation ex nihilo, out of nothing)。
In Christianity, creation is ex nihilo, “out of nothing.”
宇宙不是上帝本质的流出或放射(emanation)，不是上帝的一部分或一块儿（例如：诺斯底主义哲学）。
The world is not an emanation from God’s essence, a piece of God, as it were (as in Gnostic philosophy, for example).
宇宙与上帝有别，完全不同，这事实永不改变。
It is entirely and irrevocably distinct from God.
作为上帝所造的被造物，宇宙可以与上帝相交。
But as a creature of God, it is capable of fellowship with God.
这两个层面之间，也没有其他层面（例如：诺斯底主义，他们在至高的存有和物质世界之间设定了一系列，整个连续统 continnum的中介 ）。
Nor is there anything in between the two levels (also as in Gnosticism, which posited a continuum of mediators between the highest being and the material world).
范泰尔有时会在两个圈子之间画两条直线，说明：上帝能与祂所创造的宇宙『连接』，祂有绝对的自由在宇宙中行动，与宇宙沟通。
Van Til did sometimes put two vertical lines between the two circles, meaning that God was able to “connect with” his creation, that he was free to act in the world and communicate with it.
但是宇宙没有第三个存有层面(level of being)，只有两个。
But there is no third level of being, only two.
[ 注脚二十二。我的好友，彼得琼斯博士 Peter Jones 指出：违背创造主和被造物的区别，在目前当代的新异教，即新纪元思想中泛滥；这和古代的诺斯底主义是换汤不换药，力争万物都是『一』，本为『一』。]
[Footnote 22. My good friend Peter Jones has noted that violation of the Creator-creature distinction is rife in modern neo-paganism (“New Age thought”), which (parallel to ancient Gnosticism) tries to argue that all things are one.
在这个语境中，琼斯描述基督教的世界观为『二主义』(two-ism)，新异教（新纪元）的世界观是『一主义』(one-ism)。（译者按：『一主义』 (one-ism)的传统称谓是『一元论』(monism)。）
In that context, he describes the Christian worldview as Two-ism and neo-pagan pantheism as One-ism.
琼斯作出这个区别，让他能清楚广泛讨论当代文化的主要问题。
That distinction enables him to clearly communicate some of the major problems in modern culture.
见琼斯的著作。（译者按：琼斯的事工是 truthXchange: http://truthXchange.com。）]
See Peter R. Jones, Capturing the Pagan Mind (Nashville, TN: Broadman and Holman, 2003); Peter R. Jones, One or Two: Seeing a World of Difference (Escondido, CA: Main Entry Editions, 2010).]
有人会提出抗议：这个上帝和世界之间的区别，与在耶稣基督里，上帝与人的联合，并不一致。
Someone might object that this distinction between God and the world is not compatible with the union of God and man in Jesus Christ.
（傅兰姆的回应）但恰恰在基督论的发展过程中，教会特别热心保存上帝（神性）和人性之间的区别。
But it is in Christology that the church has made the most zealous efforts to keep God and man distinct.
迦克墩会议 (Council of Chalcedon, A.D. 451) 宣称，耶稣基督的位格里有两个清晰不同的本性，神性和人性：
The Council of Chalcedon (A.D. 451) declared that in Jesus there are two distinct natures, divine and human:
- 我们跟随圣教父，同心合意教导人宣认同一位子，我们的主耶稣基督，有完全的神性，也有完全的人性；
- 真是神，也真是人；有理性的灵魂，也有身体；
- 按神性说，与父本质相同（同质，homoousios）；按人性说，与我们本质（substance，essence）相同，凡事与我们一样，只是没有罪；
- 按神性说，在万世之先，为父所生；按人性说，在这末后的日子，为了拯救我们，由上帝之母，童女马利亚所生；
- 这位基督，既是子，又是主，也是神的独生子；具有二性，不相混乱，不相交换；不能分开，不能离散；
- 二性的区别不因联合而消失，各性的特点反而得以保存，联合于一个位格、一个生存形态（subsistence）之内，不是分离成为两个位格，而是同一位子，是神的独生子，是道，是上帝，是主耶稣基督；
- 正如众先知一开始论到祂时所讲的，也如主耶稣基督自己所教训我们的，又如诸圣教父的信经所传给我们的。
（『迦克墩信经』，摘自赵中辉等译，《历代教会信条精选》（基督教改革宗翻译社，2009），6。马来西亚梳邦城市门徒长老会https://mandarin.cdpc.org.my/?page_id=1465 。译者修。）
“So, following the saintly fathers, we all with one voice teach the confession of one and the same Son, our Lord Jesus Christ: the same perfect in divinity and perfect in humanity the same truly God and truly man, of a rational soul and a body; con-substantial with the Father as regards his divinity, and the same consubstantial with us as regards his humanity; like us in all respects except for sin; begotten before the ages from the Father as regards his divinity, and in the last days the same for us and for our salvation from Mary, the virgin God-bearer as regards his humanity; one and the same Christ, Son, Lord, no confusion, no change, no division, no separation; at no point was the difference between the two natures taken away through the union, but rather the property of both natures is preserved and comes together into a single person and a single subsistent being; he is not parted or divided into two persons, but is one and the same only-begotten Son, God, Word, Lord Jesus Christ, just as the prophets taught from the beginning about him, and as the Lord Jesus Christ himself instructed us, and as the creed of the fathers handed it down to us.
[Footnote 23. Dogmatics: Definition of the Council of Chalcedon, available at http://www.ewtn.com/faith/teachings/incac2.htm. ]
注意四个希腊文副词：『没有混肴，没有改变，没有分割，没有分离。』
Notice the four Greek adverbs that are translated “no confusion, no change, no division, no separation.”
基督的位格里，上帝和人有着最密切的联合，《伽克墩信经》用『没有分割，没有分离』 (no division, no separation)来表达。
In Christ there is the most intimate possible union between God and man, which the Chalcedonian Declaration expresses by saying that in him there is “no division, no separation.”
但就算在基督的位格里，上帝和人是清晰区别的(distinct)。他们并没有『混肴』；神性或人性，都没有『改变』，变成对方。
But even in Christ, God and man are distinct. They are not “confused”; neither is “changed” into the other.
我认为『从无创造』 (creation ex nihilo) 是《圣经》的信仰所独有的。
I believe that the doctrine of creation ex nihilo is unique to biblical religion.
犹太教和伊斯兰教都尊重它，但这是因为《圣经》对这些宗教所产生的影响。
Judaism and Islam give some respect to it, but that is because of the influence of the Bible on those faiths.
在世俗的思想家中，差不多看不到『从无创造』。
Among “secular” thinkers, creation ex nihilo is nowhere to be found.
[ 注脚二十四。我在《上帝论》，英文原著页298-302，用解经维护了『从无创造』这教义。]
[Footnote 24. My exegetical argument of creation ex nihilo is in DG, 298-302.]
[2] 绝对三位格ABSOLUTE TRI-PERSONALITY
[ 注脚二十五。从这里开始，我诠释我在《神学认识论》和其他著作力争的，用『三视角』来理解世界。我的好友，浦韦恩 Vern Poythress 也有诠释，例如他的《救赎哲学》一书。我在本书书末会讨论他的思想。]
[Footnote 25. At this point I begin to expound the tri-perspectival understanding of the world that I have previously argued in DKG and elsewhere. It can also be accessed in the writings of my friend Vern S. Poythress, for example in his Redeeming Philosophy: A God-Centered Approach to the Big Questions (Wheaton, IL: Crossway, 2014). I will discuss Poythress at the very end of this book.]
让我们现在看《圣经》世界观怎么说实在（现实世界）的上层。
Let us look now at the upper level of reality according to Scripture.
是怎样的存有者，从无有创造了这世界？
What sort of being has created the world out of nothing?
当然，对上帝的本性，可以论说的有很多方面。
Of course, many things can be said about the nature of God.
但是对哲学特别重要的是：上帝是绝对位格 (God is absolute personality)。
But of particular philosophical importance is that God is absolute personality.
称上帝为『绝对』的意思是：祂是自足的(self-sufficient)，自存的 (self-existent)，这是神学家所指的自存 （拉丁文a se，英文 aseity）。 （译者按：反泰尔称之为『自含』self-contained。）
To say that he is absolute is to say that he is self-sufficient, self-existent, or, as theologians say, a se.
因此，上帝并不需要依靠任何事物 [ 注脚二十六]，反之，万物都依靠祂。
He therefore does not depend on anything else [Footnote 26], but everything else depends on him.
[注脚二十六。记得，这是克劳斯对『神圣』 (divine) 的定义。]
[Footnote 26. Recall that this is Clouser’s definition of divine.]
正如创造论所暗示的，上帝是万物的起源，祂是第一因。
He is, as the doctrine of creation implies, the origin of all things, the First Cause.
绝对的存有者，在各种宗教和哲学著作里，常常出现。
Absolute beings are fairly common in religious and philosophical literature.
希腊的『命运』，印度教的『婆罗门』，怕门尼德的『存有』，柏拉图的『善的理念』，亚里斯多特的『第一动者』，普罗提诺的『一』，和黑格尔的『绝对』都可称为是绝对的存有者，它们都有『自存』的属性。
The Greek Fate, the Hindu Brahma, Parmenides’ Being, Plato’s Idea of the Good, Aristotle’s Prime
Mover, Plotinus’s One, and Hegel’s Absolute may fairly be described as absolute beings, possessing the
attribute of aseity.
[注脚二十七。记得克劳斯对上帝的定义：『不依靠任何其他事物』的存有者。自存这个名词来自拉丁文的 a se，『从（靠）自己』的意思。]
[Footnote 27. Recall Clouser’s definition of God as a being who is “not depend[ent] on anything else.” The term aseity comes from the Latin a se, “from himself.”]
但是《圣经》中的上帝还有『位格』的各种属性。
But the biblical God also has the attributes of personality.
祂不仅是绝对的，更是有位格性的：祂知道，祂爱，祂说话。
He is not only absolute, but personal: he knows, loves, speaks.
因此，上帝不仅是万物最基本的成因，我们与祂的关系，是我们所有（位格与位格的）关系中最重要的关系。
So not only is he the fundamental cause of everything, but our relationship with him is the most important of all our personal relationships.
上帝不仅造了我们，也告诉我们祂的旨意；表达祂的爱；祂为我们罪人成就了救恩；并告诉我们祂作了什么成就救赎。
He not only makes us, but tells us his will, expresses his love, provides salvation from sin and tells us what he has done to redeem.
对有位格的神明的信念，各种宗教都可以找得到。
Belief in personal gods can be found in many religions.
[ 注脚二十八。但是，在哲学里却不常见。当然，那些与尊崇位格性神明的宗教有关的哲学，有时会承认这些神明。伊比鸠鲁承认神明的存在，但它们在他的哲学思想中并没有扮演什么角色。但是，连这个在哲学史上也是罕见的例子。]
[Footnote 28. Not, however, in many philosophies. Of course, philosophies associated with religions that honor personal gods sometimes acknowledge them. (Epicurus admitted their existence, but did not allow them to play any role in his philosophy.) But even that is rare in the history of philosophy.]
希腊，罗马，埃及，巴比伦，迦南，印度，北欧，德意志，和其他地区的老旧多神宗教都信奉有位格的神明。
The old polytheisms of Greece, Rome, Egypt, Babylon, Canaan, India, Scandinavia, Germany, and elsewhere are religions of personal gods.
但是这些有位格的神明，从来不是绝对的存有者。
But those personal gods are never absolute beings.
例如：宙斯和赫拉都有自己的父母，有时会发怒，心里会怀嫉妒。
Zeus and Hera, for example, had parents, and were subject to fits of anger and jealousy.
多神宗教的神明不是自存的，不是全能的，当然也不是道德和真理（诚实）的典范。
The gods of polytheism are not a se, not all-powerful, and certainly not paragons of morality and truth.
唯有《圣经》的宗教承认一个有位格，而同时是绝对的存有者。
Only biblical religion acknowledges an absolute being who is also personal.
[ 注脚二十九。当然，这包括了基督教：我认为唯有基督教对《圣经》进行了正确的解释。但是，正如上文指出，还有其他宗教，例如犹太教，伊斯兰教，和基督教旁边的异端，如摩门教和耶和华见证人，都显出一些绝对位格神论的痕迹。]
[Footnote 29. Of course, that includes Christianity, which in my view is the only true interpretation of the Bible. But as I noted earlier, there are also religions, such as Judaism, Islam, and the Christian heresies such as the Mormons and Jehovah’s Witnesses, that carry some vestige of absolute-personality theism.]
因此对基督徒来说，宇宙的创造主也是我们的主宰，我们至高的审判官，也是我们至亲密的朋友。
So for the Christian, the Creator of the universe is also our Lord, our ultimate Judge, and our dearest friend.
因此，《圣经》里的上帝不仅是第一因，更是所有真理和是非的至高标准。
So the God of the Bible is not only the First Cause, but also the ultimate standard of truth and of right.
不仅如此：《圣经》里的上帝不仅有位格，更是三位格。
More than this: the biblical God is not only personal, but tripersonal.
[ 注脚三十。我在《上帝论》，原著页619-735，用解经诠释了三一论的教义。]
[Footnote 30. For my exegetical account of the doctrine of the Trinity, see DG, 619-735.]
祂是『一神』，以『三位格』永存：圣父，圣子，圣灵。
He is one God in three persons, Father, Son, and Holy Spirit.
祂的『一』，对哲学至为重要：宇宙只有一个第一因，只有一个至高的真理和是非标准。
His oneness is important philosophically: the world has only one First Cause, one ultimate standard of truth and right.
但上帝同时是『三』，这也很重要。
But God’s three-ness is also important.
较早我们看到，哲学界的形而上学家们彼此争论，宇宙究竟是『一』或『众』：就是『一元论』
和『多元主义』的争论。
As we saw earlier, philosophical metaphysicians have argued among themselves about monism and pluralism: whether the universe is one or many.
范泰尔的观点是：因为上帝是『一』也是『众』，因此祂创造了一个既是『一』也是『众』的世界：若没有『众』（殊相）则没有『一』（共相），反之亦然。
Van Til’s view was that because God is both one and many, he has made a world that is both one and many: that is, no unity without particulars, nor vice versa.
哲学家们试图把宇宙约化成『一』个什么东西，或者把宇宙砍成至终的零件，用其中一个手段去彻底认识世界：这种尝试注定失败。
Philosophical attempts to reduce the universe to one something, or to chop the world into “ultimate constituents,” either procedure as an attempt to gain exhaustive knowledge of the world, are bound to fail.
[ 注脚三十一。我会在本书第十三章，讨论范泰尔时更详细讨论。]
[Footnote 31. I will discuss this in more detail in my discussion of Van Til in chapter 13.]
[3] 主权：三个主权属性，三个观点视角
LORDSHIP: THREE LORDSHIP ATTRIBUTES; THREE PERSPECTIVES
这样看来，创造主与被造物，绝对三位格和那些依靠祂的被造者，他们之间有着怎样的关系？
What, then, is the relationship between Creator and creature, between the absolute tripersonality and those who depend on him?
我相信，《圣经》里形容这关系的最基本概念是『主权』(lordship)：上帝是主，被造宇宙是祂的仆人。
I believe that the most fundamental biblical description of this relationship is lordship: God is Lord, and creation is his servant.
[ 注脚三十二。参《上帝论》，页21-115，和《系统神学》，第2-6章：我解释了《圣经》里主权的核心地位：这主权的本质则包括掌控，权威，和临在。《圣经》也用其他词汇指上帝，例如『君王』，『父亲』等，也是重要的。依我看来，这些概念和『主权』，都是不同的视角。]
[Footnote 32. For my argument for the centrality of lordship in Scripture and the nature of lordship in terms of control, authority, and presence, see DG, 21-115, and ST, chaps. 2-6. Other biblical designations of God are also important, especially King and Father. In my view, these are perspectivally identical with Lord.]
照我的分析，上帝主权的本质可归纳为：『掌控』，『权威』，和『临在』。
In my analysis, the nature of God’s lordship can be summarized by the terms control, authority, and presence.
掌控CONTROL
上帝的『掌控』的意思是：他有大能，使万事都根据他定意的计划运行（《以弗所书》1：11）。
God’s control is his power to bring all things to pass according to the counsel of his will (Eph. 1:11).
权威AUTHORITY
祂的『权威』的意思是：祂有权命令顺从，因此，祂的掌控是有道德依据的。
His authority is his right to be obeyed, so that his control has a moral basis.
临在PRESENCE
祂的『临在』的意思是：祂临近祂所创造的世界，与之设立了密切的关系。
His presence is his nearness to his creation and his intimate relationships with it.
圣约COVENANT
而意义最深远的关系就是『圣约』(covenant)，上帝与人立约，说：『我要作你们的上帝，你们要作我的子民。』（《出埃及记》6：7；《利未记》26：12；《启示录》21：3。）
The most profound relationship is the covenant, in which God says, “I will be your God, and you will be my people” (Ex. 6:7; Lev. 26:12; Rev. 21:3).
我总结这三个词汇为上帝的『主权属性』(lordship attributes)，它们之间的关系是：它们都是观点视角。参图1.3。
I describe these three terms as the lordship attributes, and they are perspectivally related; see fig. 1.3.
权威Authority
掌控Control 临在Presence
Fig. 1.3. 上帝的主权属性The Lordship Attributes
每一个属性，都暗指着其他的属性。
Each of these attributes implies the others.
上帝若掌控万物，祂必然掌控真理和是非的标准，因此祂的掌控意味着祂的权威。
If God is control of all things, then he controls the standards for truth and right, so his control implies his authority.
而祂若是掌控万物，祂乃是在宇宙各处行使祂的大能，这（对一个非物质的存有而言）就是祂的临在。
And if he controls all things, he exercises his power everywhere, and (for an immaterial being) that constitutes his presence.
上帝若有权威掌控万物，那么他是掌控万物的，因为祂有权命令任何事物，不论是有位格的或非位格的，他们都必须顺从。
If God has authority over all things, then he has control, for he has the right to command anything (personal or impersonal), and it must obey.
例如：就是在起初创造的时候，祂乃透过发号令来创造世界。
For example, even in the original creation he made the world by issuing commands.
祂甚至吩咐那些不存在的事物开始存在：他说，『要有光』，就有光。（《创世记》1：3；参：《罗马书》4：17。）
He commanded even non-existent things to spring into existence (“let there be light,” Gen. 1:3; cf. Rom. 4:17).
而祂的权威暗示着祂的临在，因为祂的权威遍及万物。
And his authority implies his presence, for his authority extends to all things.
他的临在的意思是：宇宙中没有事物能逃脱祂的掌控，祂的权威。（《诗篇》139。）
His presence means that nothing in the universe can escape from his control or authority (Ps. 139).
主权属性与三位一体
LORDSHIP ATTRIBUTES AND THE TRINITY
这个三视角的模式暗示着，上帝主权有三个视角，和上帝本质是三位一体是有关系的。我也认为是如此。
The threefold pattern suggests that this account of God’s lordship may be importantly related to God’s Trinitarian nature, and I believe it is.
三位一体的三个位格，当然是『彼此区别』，但是『不可分割』的。
The three persons of the Trinity are, of course, “distinct but not separate.”
祂们在世界历史万事中一起同工。
They work together in all of world history.
但他们各自扮演独特的角色，特别是他们与世界的关系，和在创造，堕落，和救赎这个『大故事』中。
But they do play distinct roles, particularly in their relation to the world, and in the meta-narrative of creation, fall, and redemption.
一般来说，圣父在上帝永恒计划里，显得最突出。
In general, God the Father is prominent in biblical accounts of God’s eternal plan.
道成肉身来到世界上的，是圣子不是圣父；圣子顺服圣父道成肉身。
The Son, not the Father, becomes incarnate to implement that plan in obedience to the Father.
圣灵来『与』上帝的子民同在，住在他们『中间』，向他们见证基督的大工。
Then the Spirit comes to be “with” and “in” God’s people as he bears witness to the work of Christ.
这些区分暗示着，圣父是上帝的『权威』，圣子是『掌控者』，圣灵是上帝的『临在』。
These distinctions suggest that the Father is the “authority,” the Son the “controller,” and the Spirit the “presence” of God.
当然，三位格在上帝大工的所有层面，都是一起同工，一同参与的。
Of course, in all aspects of God’s work, the three persons are involved together.
圣子乃是在父『里面』，父也在子里面。
The Son is “in” the Father and the Father in him.
圣灵在父里面，在子里面，他们也在圣灵里面。
The Spirit is in the Father and the Son, and they are in him.
他们是彼此内住的，神学家称之为 circumcessio, 或perichoresis 。
This mutual in-dwelling is what theologians call circumcessio or perichoresis.
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