23、认识现代神学 《认识现代神学》第23讲，CHAPTER XII第12章
主讲：林慈信牧师_校对：刘加立弟兄_英文：XSS姐妹_中文：姣姐妹
PROCESS THEOLOGY进程神学或者过程神学。
In the last ten years of Western theology，在过去十年，就是在1960年代，increasingly one issue has kept reappearing for discussion，有一个主题，在西方的神学界不断的出现，不断的讨论的——the doctrine of God， 就是神论，In recent years， a deluge of books has appeared on this subject.近年来的著作好像洪水一样在出版。Many factors explain the rise of this issue.这个的题目的浮现可以有不同的因素来解释。 In the philosophical world，在哲学的范围里，what has been called “analytical philosophy” has raised the question whether it is even possible to talk intelligently about God.哲学的“分析哲学”学派提出一个问题，就是讨论神是否可能的呢？就是说，当我们论到神的时候，我们可否用理性来讨论呢？It continues to ask if even language about God can be meaningful.哲学家不断的问，连语言本身是否可以很有意义的来论说神呢，As we have noted in an earlier chapter，正如我们在前面一章所注意到，the various strains of secular theology are demanding，不同类别的世俗神学发出一个要求，that we speak about God in a secular way，要求我们用世俗的方法论说神，that we erase the metaphysical dividing line between the Creator and the creature，要求我们把创造主和被造物之间形而上学的分水线除掉，between God and the world.换言之，上帝和自己之间的界限也要消除。The faddistic “God-is-dead” theology has even asked whether God himself is real or not. 一时成为时尚的，“神死了”神学，甚至乎质问上帝自己是真的还是不是。Tillich and his popularizer， Bishop John Robinson， point up the problems in connection with thinking of God as “up there”，田立克和把他的思想普及化的罗宾逊主教指出，当我们想到上帝是在“上面”那个地方的时候所带来的难题，and suggest we think of God as being in the depths of life， the Ground of our being.他们建议上帝应该被看为是在生命的深处，上帝作为我们存有的根基（Ground of our being）。
In this situation， one group of theologians has arisen to try to reestablish the doctrine of God in a skeptical world.有一班的神学家进入到这个情况，试图重新设立在一个怀疑主义的世界中的神论。Largely American in origin，他们大部分是美国人，this new shift， called “process theology，” seems to have been associated with the University of Chicago，这个新的一个学派被称为“过程（或者进程）神学”的，似乎是与芝加哥大学有关，and one of its professors， Dr. Charles Hartshorne (1897-)，特别是与Hartshorne教授（1897年生，Hartshorne是H-a-r-t-s-h-o-r-n-e）（有关）。And if there is one central teacher from which the school can be said to draw its major arguments，我们若问这个学派是否从某一个重要的老师吸取他重要的论点的话，it would be the noted mathematician and philosopher， 这位老师就是著名的数学家和哲学家，Alfred North Whitehead (1861-1947)。Alfred N. Whitehead， W-h-i-t-e-h-e-a-d (1861-1947)。
As with many other such radical theologies， process theology also seems to be strongly linked to some particular presuppositions.进程神学如其他激进派的神学学派一样，似乎都与某一些的特定的前提有关。In this case， it is Whitehead’s process philosophy.进程神学是与Whitehead的进程哲学有关。
The ancient philosophers developed their system around the idea that the world was a fixed thing， that being included becoming.古代希腊哲学家围绕着一个概念发展他们的哲学系统的，这个概念就是：世界是一个固定的物体，being（存有）包含了becoming（生成），存有包含生成的。Whitehead developed his system around the idea that the world was dynamic， always changing， that becoming includes being.Whitehead围绕着另外一个概念发展他的思想，这个概念就是：世界是动态的不断的在改变的，生成（becoming）包含了存有（being），生成包含存有。Even God， according to Whitehead， is subject to becoming.根据Whitehead的说法，连神都服在生成（becoming）之下。Religion， for him， “is the vision of something which stands beyond， behind and within， the passing flux of immediate things;对他来说宗教就是一种的看见，他看到在一些直接的事物的不断的变动的背后，或者是超越这些变动的事物，或者在这些变动的事物的里面，有着某一个什么东西；something which is real and yet waiting to be realized;这个东西是真的却等待着实现；something which is a remote possibility， and yet the greatest of present facts;它可能是一个遥远的可能性，但却又是最真实的事实；something whose possession is the final good and yet is beyond all reach.拥有这个东西是至善，但却是人所抓不到的。”
Hartshorne developed Whitehead’s ideas even further.Hartshorne就更进一步的发挥Whitehead的概念。Whitehead had said that becoming was one of the attributes of God， along with being， infinity， and eternity. Whitehead已经说上帝其中一个的属性就是生成（becoming），与上帝的存有（being），无限（infinity），和永恒性（eternity）并列的。 Hartshorne said，那么，Hartshorne说，that God is also finite and temporal.他说上帝也是有限的，而且是时间性的。
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Tillich，as we shall see， regards God as being itself.下文我们会看到，田立克认为上帝是存有本身。Hartshorne said that God is process itself. Hartshorne说，上帝就是过程本身。The ultimate category is becoming， not being.最高的范畴或者概念是生成（becoming），而不是存有（being）。
Process theology took these developments of Hartshorne and began to apply them more specifically in the theological world.进程神学家把这些Hartshorne所发展出来的概念，然后在神学的世界里面来做一些特定的应用。Associated with such English-speaking radical theologians as Norman Pittenger， Daniel Day Williams， Schubert Ogden， and John Cobb， Jr.， the group “is convinced that， to answer the God-is-dead Theology， we must demonstrate the objective reality of God by a rational metaphysics. Whitehead seems to them a good beginning.”在英语世界里的一些的进程神学家，例如Norman Pittenger， P-i-t-t-e-n-g-e-r，Daniel Day Williams（威廉姆斯），Schubert Ogden， O-g-d-e-n，还有John Cobb， Jr.， C-o-b-b，他们持着一个信念，“就是若要对神死了神学做出回应，我们必须透过一个理性的形而上学证明上帝客观的真实性”。那Whitehead对他们来说是一个很好的出发点。There are even those who wonder if Teilhard de Chardin does not belong within this circle.有些人甚至怀疑德日进是否也属于这个圈子。He certainly shared many similar emphases with them.德日进肯定的与这些激进派的进程科学家共有一些类似的重点。
Though we can be grateful that this new emphasis is seeking to re-assert the metaphysical reality of God in the twentieth century world，虽然我们可以感恩，因为这些神学家他们试图再次的设立，他们在20世纪再一次的试图去设立上帝在形而上学的真实性，we cannot forget，我们不能够忘记，that they are seeking to do it by appealing to experience and logical coherence rather than to miraculous， divine disclosure as the sources of truth about God.他们认为人的经验和逻辑的一致性才是关于上帝的真理的来源，而不是上帝神迹性的自我启示，他们是这样子来设立上帝的真实性的。And it is precisely because of their stand against special revelation，那恰恰就是因为他们敌对上帝的特殊启示，that their results finally must be judged as concessive reactions， rather than biblical affirmations. 因此他们思想的结果只能被认为是让步和反动，而不是对圣经的真理的这么的肯定。
下面是我们作者的批判，有六点。
NO.1，第一点的批判。Like Teilhard， process theologians use a starting point which necessarily must be their finish—the self-destructive synthesis of modern man’s presuppositions-nature in its autonomy and independence， and man’s freedom to subject that world to his own categories.进程神学家所用的起点和德日进一样，他们的起点必然也是他们的终点，这个是现代人的大前提的一种的自我毁灭的组合，这个起点和终点就是一个自主的独立的自然界，和人用他的自由去把世界伏在他自己的范畴，他自己的概念之下，这个是起点，也是终点。In this case， those human categories are theological.在这里，这些人的范畴或者概念是神学的范畴或者神学的概念。
But they are molded by a Kantian prejudice against metaphysics，可是他们是受到康德所影响的，康德有着一种敌对形而上学的偏见，that reduces even theological categories to categories manageable by autonomous man， and not divine givens.康德的偏见就把神学的概念或者范畴都约化为人自主的、人可以操纵的范畴，而不是上帝所赐的概念。In this spirit， process theologians reject the biblical idea of God as being over and above the universe.进程神学根据这种的精神，就拒绝相信圣经中的上帝是在宇宙以上的一位上帝。Instead， to them， all things occur “within God.”反过来说，对他们来说，万物都在“上帝里面”发生的。As one writer has put it，正如一位作者所说，“God is not so much a being as the dynamic behind evolution，上帝不是一个存有，乃是在进化背后的动力，emerging all the time in everything in history and nature.在历史在自然界里面，在万物中，不断的浮现。”From this basic concept of emerging comes the very name for their emphasis，他们整个的学派的名字就是来自这个无限的基本概念——“process” theology.“进程（或者过程）”神学。
Perhaps for this very reason， we have not yet seen much interest in process theology in the “third world，” 可能是因为这个原因，我们还没有看到“第三世界”对进程神学有怎么样的兴趣，Science— and its omnipresence， its omnipotence—has not yet reached the shaping influence it plays in Western culture and in Japan.科学在第三世界还没有好像在西方文化跟日本一样，它的所谓的无所不在和无所不能，还没有完全掌握影响第三世界的文化。The time has not yet fully come for theology’s radical need “to come to terms” with science as in the West.时间还没有到，还没有到神学要彻底的来“正视科学”，好像在西方文化和西方神学一样。The pressure has not yet built enough to create a new third world synthesis theology along the lines of the process theology.这种的压力还不够重，所以还没有造成一种好像进程神学这样子的第三世界教会的重新组合的神学。
NO.2，第二点。 Like Teilhard， process theologians compromise the sovereignty of God.进程神学家，如德日进一样，妥协了上帝的主权的。God， says Whitehead， is “co-creator of the universe.” Whitehead说：上帝是“宇宙的共同创造者。”God’s creation is said to be a continuing evolutionary process，他说，上帝的创造是一个不断进化的过程，a co-existence of order and freedom，是秩序和自由的一个共存的过程，in which man takes part in determining the future.在这个共存过程中，人有份决定未来的。For this reason，为了这个缘故，Williams’ systematic exposition of process theology contains no section on eschatology. Williams的对进程神学的系统诠释没有一段是论到末世论的。How can it? 怎么可能呢？There is no sovereign God， ordering， molding history and men， at the center of his system.在他的系统的中心没有一位掌主权的上帝掌管、塑造历史和人类的。
NO.3，第三方面的批判。 Like Tillich， process theology tends to dissipate the idea of God as a personal being.过程神学与田立克一样，在他们的思想中，上帝作为一个有位格的存有，这个概念是被消散的。God is reduced to a principal aspect of the whole of things.上帝被降低，被约化为万物的一个主要的层面。Though God is conceded to be “an actual entity，”虽然他们承认上帝是“具体的一个物体（entity），”and Hartshorne is even willing to define God as “living person，”而Hartshorne甚至乎愿意承认上帝是一个“活的位格，”he immediately tells us，他马上告诉我们说，that “we doubt if anyone can really mean by a ‘person’ more than what Whitehead means by a ‘personally ordered sequence of experiences within certain defining characteristics.’”他说，“我们怀疑我们是否可以真的说是一个‘位格’，我们只能好像Whitehead这样说的，‘位格就是一个系列的经验，有着一些为他做定义的特点，是位格性的来处理过的，来编排过的一系列的经验（sequence of experiences，一系列的经验）。’”The personal God of the Bible reveals himself， speaks and acts for himself， declares His purposes intelligently.圣经中的有位格的上帝是自我启示的，他为他自己说话，和为自己行大事的，他也是合理的宣告他的计划。The God of process theology，而进程神学的上帝，is “a personally ordered sequence of experiences，…”只不过是“一个有位格的、安排过的一系列的经验，”a mental concept postulated on the basis of analogies from human experience.是从与人类的经验比较这个根基上所假定的一个概念而已。
我们下一讲还要继续讲对进程神学的批判的第四、第五和第六点。之后会进入到第13章的THEOLOGY OF BEING ，存有的神学，就是田立克（Paul Tillich）的神学。
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