24、第十二章：进程神学
主讲：林慈信牧师_校对：刘加立弟兄_英文：XSS姐妹_中文：姣姐妹
《认识现代神学》第24讲。第12章CHAPTER XII，进程神学PROCESS THEOLOGY。我们来到对这派神学的批判的第四点。
NO.4，第四方面的批判。Though process theology seeks to give its theory of God biblical overtones，it is a veneer，and not a foundation to the system.进程神学虽然把他们的神的理论涂上圣经的色彩，他只不过是一个外表的装饰，而不是整个系统的根基。As Carl Henry has written，正如卡尔·亨利写到，“nonetheless creation becomes evolution，但是，创造变成进化，redemption becomes relationship，救赎变成关系，and resurrection becomes renewal，而复活变成更新，The supernatural is abandoned，超自然被抛弃，miracles vanish，神迹消失了，and the living God of the Bible is submerged in immanental motifs.圣经里的永活上帝就被沉在这个世界中的临在性的主题里。” Against this background，Christ is seen merely as a symbol of divine activity in the world rather than as an “intervention” (to use its word).因为这个背景，耶稣基督只不过被视为是一个象征。表征着上帝在世界上的作为，而不是上帝在世界上的介入（intervention）。He is said to be a man in whom God worked rather than God incarnate.基督是一个人，上帝在他里面做工，他不是道成肉身的上帝。The doctrine of the physical resurrection of Christ cannot be held，人们不能再相信基督身体的复活，because，says one process theologian，this would have constituted “divine compulsion. . . 因为根据一位进程神学家说，若相信基督身体复活，就等于上帝有所冲动……Neither human free will nor the normal processes of nature are subjected to，or interrupted by，divine compulsion.无论是人的自由意志，或者是自然界正常的过程，都不服在上帝的冲动，也不由上帝的冲动所中断。”
NO.5，第五方面的批判。Process theology negates its alleged affirmation of God’s transcendence，虽然进程神学肯定上帝的超然性，事实上他是否定的，by repudiating His supernaturalness and absolute transcendence.因为他们推翻了上帝的超自然和绝对超然的本性。God becomes merely an aspect of all reality.上帝只不过成为一切实在，或者现实的一个层面。As Hartshorne puts it，正如Hartshorne这样说，“God literally contains the universe.上帝实实在在的包含了宇宙。”Though many of the leaders reject any pantheistic identification of God with the world，虽然进程神学学派很多的领袖们拒绝相信泛神论，就是拒绝认为上帝与世界等同，the world becomes necessary to God，但是世界对上帝来说是成为必须的或者是必然的，the world always conditions God’s activity.世界永远影响着上帝的行为。To express this idea，they have coined a new word，他们发明一个新的字来表达这个概念，“panentheism”—all things occur “within God.就是万物都在神里面发生的，p-a-n-e-n-t-h-e-i-s-m。”
NO.6，最后，第六，第六点的批判。Process theology subverts the love of God into a universal principle which extends through Jesus as the Elect man to all mankind (a popular neo-orthodox theme).进程神学颠覆了上帝的爱，上帝的爱现在成为一个宇宙性的原则，不但是耶稣有这个爱，祂是那位被拣选的人，爱这个原则是延伸到全人类的，这个耶稣基督作为被拣选者是一个很普遍的新正统神学的主题。Williams，professor at Union Seminary，New York，has emphasized this feature particularly in his dismissal of the biblical doctrine of God’s electing love.威廉斯是纽约协和神学院的教授，他特别强调这一点，他拒绝排除圣经里上帝拣选的爱的教义。He has also suggested that the doctrine of universal salvation be re-opened for study.他也建议我们重新的去讨论普救论这个教义。In a similar connection，与此有关的是，Pittenger considers man permanently valuable to God，perhaps even indispensable.Pittenger认为人对上帝来说是永久性有价值的，甚至乎可能是不可或缺的。One is tempted to ask，with Carl Henry，我们好像Henry（亨利）一样，会这样提问，how God managed so well before man was created.那么人被创始之前，上帝为什么活得好好的呢。
End of CHAPTER XII，第12章结束。
CHAPTER XIII第13章 THEOLOGY OF BEING存有的神学，田立克。
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There are three theological giants in the twentieth century world，20世纪的神学世界里面有三大巨人，We have studied two of them，我们已经研究过两位—Barth and Bultmann—in this work.就是巴特和布特曼。The third is Paul Tillich，第三位是田立克(1886-1965). Often called “the theologian’s theologian，”他常常被称为“神学家的神学家，”Tillich shares many things in common with Barth and Bultmann.田立克与巴特和布特曼有很多共同点。Like them，Tillich is deeply indebted to existentialism for the philosophical beginnings of his system.田立克的系统的哲学的起点，多多受到存在主义所影响的。Like them，he accepted wholeheartedly the liberal higher criticism of the Bible.与巴特跟布特曼一样，田立克全心的接受高等批判的自由派的圣经观。Like them，his writing has drawn the attention of philosophers as well as theologians.与巴特跟布特曼一样，田立克的著作是吸引到不单单是神学家，还有哲学家所注意。
But，in spite of the similarities，但是，虽然与巴特跟布特曼有很多的相似点，Tillich has developed “a theological system that defies attempts to put it into any category.” 田立克发展出一套的“神学系统，人们是不可能把它用任何的范畴或者概念来做定义的。”And，perhaps partly for this reason，he has founded no distinct theological school.可能因为这个缘故吧，他不是一个独特的神学学派的创始人。We cannot speak of Tillichism as we speak of Bultmann’s form criticism or Barthianism.我们可以论到布特曼的形式批判派，或者巴特的巴特主义，但是不能说田立克主义。Nevertheless，虽然如此，though without a school，probably only Rudolf Bultmann has exerted a comparable influence on present-day theology.虽然他没有创始一个学派，可能唯有布特曼，好像田立克一样，到了今天，仍然在神学界产生这么大的影响力。His influence in Japan，for example，has been rather widespread since the end of World War II.例如，在第二次世界大战之后的日本，田立克影响力是广泛的。And，though support for his positions in Korea is still rather isolated，it is by no means slight.虽然在韩国对他的立场的支持仍然是很零散，但是完全不是薄弱的。In 1969-1970 alone，在1969到1970年，three of Tillich’s works appeared in Korean translation.就有三本田立克的著作的韩文版出版了。
Part of the reason for Tillich’s popularity in academic circles is his passionate concern for relating the biblical message to his contemporary situation.其中的原因，田立克的思想为什么在学术界那么受欢迎呢，就是他热烈的关注着圣经的信息要与他当代的处境连上关系。Related to what he calls “the principle of correlation，” 这个与他的“相互性原则”有关的，Tillich’s argument is that there must be a correlation between the thought and problems of man and the answers given by religious faith.田立克的论点是，人类思想和人类的难题与宗教信仰所提供的答案之间必须有着一个相互的关系。On the one hand，he continues，naturalistic philosophy cannot answer man’s deepest questions because it finds answers in man’s own natural existence.一方面，自然主义的哲学不能够回答人最深的问题的，因为它所提供的答案都是在人自己的自然存在的范围里。
On the other hand，从另外一个角度来看，he also repudiates the answer of what we would call historic Christian supernaturalism，他也拒绝我们称之为历史基督教的超自然主义所提供的答案，because，according to him，it sees the Christian message as “a set of sacred truths that have fallen into the human situation like strange bodies from a strange world.”因为，基督教的超自然主义，他的信息是“一套神圣的真理，就好像外星人这样子堕入到人类的处境一样。”How，then，shall we find our answers?那么，既然自然主义的哲学跟基督教都不能提供答案，我们如何去寻求答案呢？
NO.1，第一个要点。According to Tillich，we begin by redefining religion.根据田立克，我们要从为宗教重新定义做起点。Religion is not a matter of certain beliefs or practices.宗教不是一套的信念或者是实践的做法。A man is religious at the point where he is “ultimately concerned.”当一个人有着至终的关怀的时候，在这一点上他是“有宗教的人。”An ultimate concern is one that takes precedence over all of the other concerns of life.一个至终的关怀就是包括人生所有其他的关注的关注。The ultimate concern grasps a man and lifts him out of himself.一个至终的关怀抓住一个人，提升他离开他的自我。It is the total commitment of oneself，one’s world.这个是一个人完全的委身，是他的世界。
NO.2，第二个要点。What ought to concern us ultimately?那么我们应该对什么事情有着至终的关怀呢？“Our ultimate concern is that which determines our being or non-being.我们至终的关怀是决定了我们的存有或者非存有的。” We become ultimately concerned with that which we believe to have the power of destroying or saving our very being，the whole of human reality，the structure，the meaning and the aim of existence.我们最终的关怀是关心那个有能力，完全毁灭或者拯救我们的，就是毁灭或者拯救我们的存有，人类现实的全部，就是存在的结构、意义和目标，对这些事情上会完全毁灭，或者拯救的，那个是我们应该至终所关怀的。The ultimate is Being itself，而至终的乃是存有本身，or what we traditionally have called God.或者说我们传统所称为上帝的。
NO.3，第三个要点。God，to Tillich，is neither a thing nor a being.根据田立克，上帝不是一个物体，也不是一个存有。God is beyond being and beyond things.上帝是超越存有和超越物体的。God is Being itself，上帝是存有本身，the power of being，存有的能力，the ground of being.存有的根基。Even to regard God as the highest being would reduce him to the level of creature.若认为上帝是最高的存有，这样子也会约化他降到一个被造物的层次。In the same way，it is just as atheistic，according to Tillich，to affirm the existence of God as to deny it.因此，不论是肯定上帝的存在，或者否认上帝的存在，根据田立克，都是无神论的。For，he continues，Being itself transcends existence.因为他继续说，存有本身是超越了存在。God is man’s symbolic answer to the search for courage that overcomes the anxiety of man’s boundary situation between being and non-being.人活在一个存有和非存有之间的一个界限的状态，因此人会焦虑，若要克服这个焦虑，人需要勇敢，上帝就是当人寻求这个勇敢的时候的象征性的答案。A more popular rendering of this same point of view can be found in Bishop John Robinson’s Honest to God.在罗宾逊主教的《对神诚实》这本书里面就有着一个比较普及化的说法，说到的是同样一个的观点。
NO.4，第四个要点。In this same light，从同样一个角度来看，Tillich redefines sin in terms of being and estrangement from being.田立克对罪做了新的定义，是从存有和与存有的隔离这个角度来定义的。According to Tillich，根据田立克，it is not some classic concept of sin which is responsible for the tensions of modern life.现代生活有它的张力，不是因为怎么一种的经典的罪的概念所导致的。It is estrangement from the ground of our being.现代生活有张力是因为人与我们的存有的根基隔绝了。
NO.5，第五个要点。Christ，according to Tillich，is the symbol in whom estrangement is overcome，对田立克来说，基督是一个象征，表征着隔离被胜过了，a symbol of the “’New Being”，是一个“新的存有”的象征，in which every force of estrangement trying to dissolve his unity with God has been dissolved.在这个新的存有里面，所有试图要消灭人与神的合一，每一种的隔离的事例都消失了。The importance of the word “symbol” cannot be overemphasized.我们必须强调，“象征”这个概念是多么的重要。Tillich rejects radically all orthodox interpretations of the person and work of Christ.田立克拒绝所有正统信仰对基督的位格和工作的诠释的。According to Tillich，for example，例如，根据他来说，the assertion that “God has become man” is “not a paradoxical but a nonsensical statement.”比如说，若声称“上帝成为人”，“不单单是吊诡，而且是废话。”The biblical accounts of the crucifixion are “often contradictory legendary reports.”圣经对基督钉十字架的记载往往是“自我矛盾的传说。”While he admits that the resurrection is more than “the manifestation of a bodiless spirit，”虽然他承认基督的复活不仅仅是“一个没有身体的灵魂的彰显，”he says that to ask about the molecules of the physical body of Jesus is to compound absurdity with blasphemy.他们说，若问耶稣基督的身体成为什么状态，是荒谬加上亵渎。For Tillich，the resurrection story simply means，对田立克来说，基督复活的故事的意义仅仅是，that Jesus is “restored to the dignity of the Christ in the mind of the disciples.”这个故事的意义就是“在门徒的心目中耶稣已经恢复了基督的尊荣。”
我们下一讲继续讲第六点，然后有我们的作者的五方面的批判。
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