032A 傅兰姆论范泰尔﹕「上帝，自含的丰满」
GOD, THE SELF-CONTAINED FULLNESS
(摘自﹕John Frame, Cornelius Van Til: An Analysis of his Thought,
Phillipsburg, NJ: P&R Publishing, 1995, 53-58.)
上帝是自足的，不是相互依存的
ASEITY: GOD IS SELF-SUFFICIENT, NOT CORRELATIVE
我们若要了解范泰尔的知识本体论，得先探索他的上帝观。他在《系统神学导论》的第一页说﹕「我们预设上帝的先存与自存，并预设祂无谬误地在圣经中向人启示自己；这是所有正统信仰的基础。」 (IST, 1.) 自存（self-existence 或 aseity）所指的是这个事实：「上帝在任何意义上，与任何在祂以外的存有都是不相互依存的 (correlative) ，也不依靠祂以外的一切存有。上帝是祂自己存有的来源；或者应该说『来源』这词不适用在上帝身上。上帝是绝对的。上帝对自己是自足的。」 (DF2, 9.) 范泰尔常说「上帝是自含的」 (self-contained)，就是指这个事实。
… our first priority in trying to understand Van Til’s metaphysics of knowledge is to explore his doctrine of God. On the first page of his Introduction to Systematic Theology, he says, “Fundamental to everything orthodox is the presupposition of the antecedent self-existence of God and of his infallible revelation of himself to man in the Bible.” (IST, 1.) “Self-existence,” sometimes called aseity, refers to the fact “that God is in no sense correlative to or dependent upon anything besides his own being. God is the source of his own being, or rather the term source cannot be applied to God. God is absolute. He is sufficient unto himself” (DF2, 9). Often Van Til summarizes this concept by referring to the “self-contained God.”
上帝是自足的，因此是不变的
GOD IS SELF-SUFFICIENT, THEREFORE UNCHANGEABLE
范泰尔很喜欢引用巴文克的一段话，意思是说，上帝所有其他的属性（美德）都包括在祂的自存 (aseity) 里。 (IST, 206.) 因此，当范泰尔讨论上帝的不变性时，他将上帝不变性的教义建立在上帝的自存上﹕「显然的，上帝不会改变，祂不能改变；因为除了祂自己永恒的存有(eternal Being)之外，祂不靠任何其他的事物。（玛3﹕6，雅1﹕7）。」(DF2, 9.)
He quotes favorably a passage from Bavinck to the effect that all the other virtues of God are included in his aseity (IST, 206). Thus, when Van Til goes on to discuss God’s immutability, he bases that doctrine upon the divine aseity: “Naturally God does not and cannot change since there is nothing besides his own eternal Being upon which he depends (Mal. 3:6, James 1:7).” (DF2, 9.)
[ IST = Introduction to Systematic Theology;
DF2 = Defense of the Faith, 2nd edition. ]
上帝的不变性 vs. 世俗的不变性
GOD’S IMMUTABILITY VS. SECULAR IMMUTABILITY
上帝的不变性既是建立在祂的 「自含丰满」 (self-contained fullness) 上，它与亚理斯多德「不动的动者」(unmoved mover) 的不变性就是相反的；后者只是一个抽象的理念在思想它自己(IST, 210)。
Since God’s immutability is based upon his “self-contained fullness,” it is quite opposite to the immutability of Aristotle’s unmoved mover, an abstract thought thinking itself (IST, 210).
世俗的自含观﹕它们都引致一圈思维－借着延伸或否定之法
SECULAR IDEAS OF “SELF-CONTAINED”
ALL LEAD TO ONE-CIRCLE THINKING –
THROUGH EXTRAPOLATION OR NEGATION
请注意他如何从「自含」 进到「自含的丰满」。这是重要的一步。所有尝试建构完整的本体论系统，都有一个「自含」 的东西。可能是第一因 (uncaused cause)；终极的物理粒子；现实中抽象的一致性(abstract unity)；抽象的形式 (abstract form，也称为 “相”)；机率性 (pure change) ；或随意性 (randomness)。这些主张的基础，要就是从有限的现存延伸 (extrapolation)，不然就是否定有限 (negation)，试图借着这些方法达到无限 (infinity)。延伸法－按一般哲学家的作法－会引致一个所谓「自含」的存有，可是它不过是有限宇宙的扩大而已。否定法则会引致另一个「自含」的存有－它是「自含」的，正因为它没有正面的属性。延伸法并不引致上帝，只将人带到一个更大的宇宙而已；否定法则引致虚无。两条路都无法通到圣经中上帝的「丰满」那里；它们都把人领入「一圈」思维，而非「两圈」思维。
Notice how he moves from “self-contained” to “self-contained fullness.” That is important. All would-be comprehensive metaphysical systems include something that is “self-contained.” It may be an uncaused cause, an ultimate physical particle, an abstract unity in reality, an abstract form, or perhaps pure chance or randomness. The basis for such assertions lies either in an extrapolation from finite reality (the “way of eminence”) or in a negation of the finite in an attempt thereby to reach infinity (the “way of negation”). Extrapolation or eminence, carried out in the usual philosophical way, leads to a “self-contained” being that is merely an enlargement of the finite universe; negation leads to a being that is self-contained simply because it has no positive qualities. Extrapolation leads to no God at all, but only a larger universe; negation leads to emptiness. Neither leads to the “fullness” of the biblical God. Both leads to “one-circle” thinking, rather than “two-circle” thinking.
正确VS. 不正确的否定法；
不正确的否定 = 抽象
CORRECT VS. INCORRECT NEGATION;
INCORRECT = ABSTRACT
范泰尔并没有说，延伸和否定是不合理的作法。可是他反对哲学和神学历史上延伸和否定的典型作法。论到（上帝的）无限，他说﹕「我们必须用否定法来形容这个属性。」(IST, 211.) 他继续说﹕「可是，正确的使用否定法，是至为重要的。」(IST, 211.)
Van Til does not deny the legitimacy of extrapolations and negations as such. But he objects to the way in which these have typically been carried out in the history of philosophy and theology. With regard to infinity, he says, “We are again compelled to describe this attribute chiefly by way of negation.” (IST, 211.) He adds, however, “But it is again of utmost significance that we use the way of negation correctly.” (IST, 211.)
不正确的否定法是「抽象」的，因为它﹕
The incorrect way is “abstract,” which is to
只不过将时间、空间等理念，减去按序、延续 (succession, continuity) 等特征，以致达到永恒、无所不在等理念。可是当我们接受这种劝告的时候，我们达到的终点，是与上帝存有的丰满完全相反的一端。我们将来到纯粹的虚无。
Simply take the notions of time and space, and subtract such characteristics as succession or continuity from them in order to reach the notions of eternity and omnipresence. But when we follow this advice we land at the opposite pole from that of the fullness of the being of God. We then come to pure emptiness.
因此，我们需要上帝那言语不能尽述的「存有的丰满」，作为我们对于时间、空间等理念的预设前提 (presupposition)；然后减除这些理念里，因为它们是上帝所造的缘故而有的限制。若这样作，我们的「否定」就是神本的 (theistic)。上帝是那么的圆满、丰富，以致当我们论及祂而必需使用「否定」时，都不能不先预设祂存有的丰满。 (IST, 211-212.)
Accordingly, we need the indescribable fullness of the being of God as the presupposition of our notions of time and space. Then we subtract from these notions the limitations that pertain to them by virtue of the fact that they are created by God. If we do this, we walk theistically on the way of negation. The way of negation is then, at the same time, the way of affirmation. God then appears so full and rich in his being that we cannot even make negations with respect to him without the presupposition of the fullness of his being. (IST, 211-212.)
范泰尔就算在讨论上帝的属性时，也必须运用「预设前提」！…
Even in his basic discussion of God’s nature, the matter of presuppositions comes into play!…
上帝是合一的，因此是自足的
GOD’S UNITY IS BASIS OF HIS ASEITY
范泰尔也将上帝的合一性 (unity) 与祂的自含丰满连接起来。神学传统上，一般都将上帝的独一性（singularity, 宇宙中只有一位上帝）和上帝的单一性（simplicity, 上帝不是由不同的部份或层次–可以分别被理解的部份或层次–所组成；上帝的存有是神性的存有，是完整的一体）区分开来。对范泰尔来说，上帝的独一性和祂的单一是彼此预设的﹕「上帝有绝对的独一性，因此，上帝的自足是内在质素的自足 (internal qualitative sufficiency)。」 (IST, 215.)
Van Til also relates God’s attribute of unity to his self-contained fullness. Theologians traditionally distinguish God’s unity of singularity (that there is only one God) from his unity of simplicity (that he is not made up of parts or aspects that are intelligible in themselves, apart from the divine being as a whole). To Van Til, the one implies the other: “We have in the case of God absolute numerical identity and, therefore, internal qualitative sufficiency.” (IST, 215.)
错误思想﹕抽象的属性－例如良善－高过上帝，
成为宇宙的真神，不过是非位格的神
ERROR: ABSTRACT ATTRIBUTE – e.g. GOODNESS,
WILL BE HIGHER THAN GOD,
AND BE THE TRUE GOD, ALBEIT AN IMPERSONAL GOD
上帝若只有一位，那么上帝「里面」没有任何事物是离祂独立的。比方说：上帝的良善不是祂思想里的一样东西，祂得将自己带到这「良善」面前，去遵守它；不是的。若是这样的话，良善，这一个抽象的质素，就成为第二位上帝，与上帝相辅相成了。因此，否认上帝的单一性，则违反了上帝的独一性（宇宙只有一位上帝）。
If there is only one God, then there is nothing “in” him that is independent of him. God’s goodness, for example, is not something in his mind to which he brings himself to conformity. If it were, that goodness, an abstract quality, would be a second deity coordinate with God himself. Thus, denial of God’s unity of simplicity violates God’s unity of singularity.
从另一个意义上看，根据这样的假设，宇宙中还是有一位上帝，只不过它不是圣经中的上帝。因为抽象的良善比上帝更终极 (ultimate)；只有它才是真正的神。而真神若只是一条抽象的原则，那么真神就是非位格的 (impersonal)，而不是有位格的 (personal)。
In another sense, however, on this supposition, there would still be one god, though not the God of Scripture. For abstract goodness would be more ultimate than God is; it alone would be authentic deity. And if the true deity were an abstract principle, then the true deity would be impersonal rather than personal.
上帝的良善就是祂自己；一切的属性指向祂本身
GOD’S GOODNESS IS HIMSELF;
ALL ATTRIBUTES REFER TO HIS SELF
相反地，范泰尔说，上帝的良善就是祂所是的一切。同样地，祂的一切属性都指向祂自含的丰满（当然，每一个属性是从不同的角度指向祂的自含丰满）。
On the contrary, says Van Til, God’s goodness is everything that he is. All his attributes, similarly, refer (from different perspectives!) to his self-contained fullness.
延伸与否定都必须预设上帝的启示
EXTRAPOLATION AND NEGATION
MUST PRESUPPOSE GOD’S REVELATION
总的来说，上帝的本性是那么的丰富、完满，我们永远不可能只靠延伸或否定去认识的。可是，上帝若自我启示的话，我们就可以在我们的延伸和否定中预设这启示了。因为上帝在祂的启示中告诉我们，祂是创造者，我们是被造者；祂也赐给我们很多关于「创造者与被造者如何不同」的启示。我们必须要作的第一件事情，就是谦卑地从祂手中领受这知识。我们有关「上帝属性的教义」，简单地说，就是复述、解释和应用上帝所告诉我们的事情。
In summary, the nature of God is so rich and full that we could never come to know it on the basis of either eminence or negation taken by themselves. However, if God reveals himself, then we can presuppose that revelation in our extrapolations and negations. For he tells us in that revelation that he is the Creator and we are creatures, and he tells us much about how Creator and creature differ from one another. What we must do first is humbly accept that knowledge from his hands. Our doctrines of the divine attributes will simply be repetition, explanation, and application of what God has told us.
应用圣经牵涉普遍启示；
对普遍启示的响应必须预设圣经
APPLYING SCRIPTURE INVOLVES GENERAL REVELATION;
RESPONSE TO GENERAL REVELATION MUST PRESUPPOSE SCRIPTURE
说到圣经的应用，当然牵涉到「使圣经的教训与我们经历的现实相连」。关于上帝的不变性和无限性方面，我们需要问﹕这些与空间和时间有甚么关系？这是很重要的问题。圣经在这方面讲得不多，也不仔细；我们在这方面所学到的东西，多数来自「自然启示」－即上帝在自然和历史中的自我启示。可是当我们对空间和时间的分析先预设了圣经的真理时，我们就可以作出有用的结论，知道上帝如何超越时间空间 (transcendence)，可是又同时在时间空间里临在 (immanence)。
But application, of course, involves relating the teachings of Scripture to the realities of our experience. In the case of divine immutability and infinity, it is important to ask how these are related to space and time. Scripture says little specifically or in general about space and time; much of what we learn about these things comes from “natural revelation,” God’s revelation of himself in nature and history. But when our analysis of space and time presupposes the truth of Scripture, we can draw useful conclusions about how God transcends them, yet is also immanent in them.
启示使延伸、否定可能、有效
REVELATION MAKES EXTRAPOLATION, NEGATION
POSSIBLE AND FRUITFUL
因此，上帝的启示让我们能以有效地使用延伸法和否定法。无论如何，我们只有借着启示，才能避免相信一个「虚空」的神明；这样的神明若「是」甚么的话，它只不过是我们自己的投射。
Thus, divine revelation enables us to use extrapolation and negation in a fruitful way. In any case, it is only by revelation that we can avoid believing in an “empty” god, one that is only a projection of ourselves, if indeed he is anything at all.
范泰尔这样讨论了上帝所有不可传递属性﹕祂的自足性、不变性、无限性和合一性。我们对这些这些属性的理解，都必须基于上帝的启示，与祂的自含丰满相连。
In this manner Van Til discusses all the incommunicable attributes of God: aseity, immutability, infinity, and unity. All of these must be understood to pertain to God’s self-contained fullness, on the basis of his revelation.
上帝可传递的属性﹕上帝的灵性是自我个别化的；
上帝的知识是与祂自己同极的
GOD’S COMMUNICABLE ATTRIBUTES:
GOD’S SPIRITUALITY IS SELF-INDIVIDUATED,
GOD’S KNOWLEDGE IS COTERMINOUS WITH HIMSELF
关于上帝可传递的属性，也是一样。上帝是灵；祂的灵性「并不是一个含糊的属灵观念与类别；好像上帝是这个类别里的一个品种，人类是另一品种。不是的！上帝是唯一绝对的灵 (the absolute Spirit)。祂是自含的灵。上帝不需要与祂有别的其他物质性来自我个别化。上帝是自我个别化的灵 (self-individuated Spirit)。」(IST, 233.)
The same thing is true of the communicable attributes. God’s “spirituality” is not “some vague generic concept of spirituality of which God is one particular instance and man another. God is the absolute Spirit. He is the self-contained Spirit. He does not need materiality over against himself to individuate himself. He is the self-individuated Spirit.” (IST, 233.)
关于上帝的无所不知，祂的知识和祂的存有（祂自己）是同极的 (coterminous)。上帝完全透知祂自己和祂对世界的计划；因此，没有任何在祂里面或在祂外面的事物，是离祂独立的。上帝的知识与祂所有的属性一样，是自我依靠的 (self-dependent)；用范泰尔的说法，祂的知识是「分析性」 (analytical) 的。(IST, 236; cf. p. 8; CA, 6.) 上帝的知识从来不依靠任何在祂以外的事物。不然的话，上帝就不是自含的丰满。
With regard to God’s omniscience, his knowledge and his being are “coterminous.” (IST, 234.) He knows himself and his plan for the world exhaustively; therefore, there is nothing within him or outside him that is independent of him. Like all his attributes, his knowledge is self-dependent, or, as Van Til sometimes describes it, “analytical.” (IST, 236; cf. p. 8; CA, 6.) His knowledge is never dependent on anything outside of himself. Otherwise, he would not be self-contained fullness.
上帝的良善、圣洁、公义；
上帝永恒的预旨定旨了祂自己和万物
GOD’S GOODNESS, HOLINESS, RIGHTEOUSNESS;
GOD’S ETERNAL DECREE WILLS HIMSELF AND ALL THINGS
上帝的良善就是祂自己。假如不是这样，上帝就会看见在祂以外的目标。(IST, 238.) 上帝的圣洁，就是「上帝绝对和永恒的道德纯洁」。 (IST, 244.) 上帝的公义，就是「祂神性存有的内在一致性」。 (IST, 245.) 上帝的旨意「定旨祂自己为万物的归依/目标 (end) 」；(IST, 246) 上帝的旨意是「被造宇宙里一切实体和能力的源头」。 (IST, 247) 上帝隐密的旨意－即祂的预旨 (decretive will)，包含要发生的所有事情，包括罪与邪恶。 (IST, 248.)
Goodness is God himself. If that were not so, he would be seeing goals outside himself. (IST, 238.) Holiness is “God’s absolute eternal moral purity.” (IST, 244.) Righteousness is “the internal self-consistency of the divine being.” (IST, 245.) His will “wills himself as his own end” (IST, 246) and is “the source of all substance and power in the created universe.” (IST, 247.) God’s secret or decretive will includes everything that comes to pass, including sin and evil. (IST, 248.)
面对奥秘是可以理解的 MYSTERIES = UNDERSTANDABLE
这里面有很多的奥秘。一个良善的上帝，怎能定旨邪恶的存在？上帝在世界里的作为，怎能既表达祂永恒的本性，而又同时是自由的作为呢？范泰尔而并不宣称他解决了这些难题。(IST, 249; Frame, CVT, 11-13章.) 可是，范泰尔强调了上帝本性中的自含丰满，这是最核心的真理；由此我们知道，面对奥秘是可以理解的。
There are mysteries in all of this. How can a good God will the existence of evil? How can God’s acts in the world express his eternal nature, yet be free? Van Til does not claim to have solved the difficulties. (IST, 249; John Frame, CVT, chapters 11-13.) But, having emphasized the self-contained fullness that is essential to God, he has made it quite understandable why we should expect to encounter such mysteries.
[ CA = Christian Apologetics. ]
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