009A 上帝的不可知性，可知性，与启示
THE INCOMPREHENSIBILITY OF GOD,
THE KNOWABILITY OF GOD, AND REVELATION
- 认识上帝的基本大前提: 上帝的全知
God’s Knowledge: The Presupposition of the Doctrine of the Knowledge of God
上帝是灵， 祂是无限的，永恒的，独一无二，绝对超然的。上帝的属性之一就是﹕ 上帝自己是智慧。祂是无所不知的。 上帝知道万事。祂所知的，祂都透知，尽知。
上帝对自己的认识，是完全，无限，透知的。上帝对人类及宇宙的知识，是祂对自己的认识的延伸，是祂对自己的认识的一部份。 上帝的知识是无穷尽的， 人不可能测透。诗139篇; 罗11﹕33-36。
人的知识从来就不可以，也永远不可能与上帝的知识等同。 上帝是上帝，人是人。造物者与被造物之间有着绝对的区分。
God is spirit; he is infinite, he is eternal, he is the only true God, he is absolutely transcendent. One of God’s attributes is that: God is wisdom himself. God knows everything. There is nothing which God does not know.
God knows everything that there is to know about everything.
God’s knowledge about anything is always exhaustive knowledge.
God’s knowledge of himself is perfect knowledge, infinite (self-)knowledge, and exhaustive (self-) knowledge. God’s knowledge of mankind and the universe, is an extension of, and a part of, his knowledge of himself.
God’s knowledge is exhaustive and infinite, and unfathomable by man.
Psalm 139; Romans 11:33-36.
Man’s knowledge can never, and will never be equal to God’s knowledge of things (God’s knowledge of himself and the universe). God is God. Man is man. There is an absolute distinction between the Creator and the creature. – Cornelius Van Til
上帝不是宇宙的一部分！这一位超然， 无限的上帝，是我们 「认识上帝」 的对象。人对上帝的认识并不是人对自己认识的投射。注﹕新纪元运动，东方宗教，和泛神主义等，都犯了同样的错误﹕把上帝放在宇宙之中，消灭了祂的绝对超然性。
God is not a part of the universe (which he has created!). This transcendent, infinite God is the object of “the knowledge of God;” he is the one whom we are to know. Man’s knowledge of God is not a projection of what he knows about himself. The New Age Movement, Asian religions and pantheism commit the same error: they place God in the universe (and only in the universe). Thus they destroy God’s absolute transcendence.
注﹕人对《圣经》，对上帝发的问题可分为四种，帮助我们了解祂的无限知识﹕
第一种﹕人问，《圣经》有答。
第二种﹕《圣经》没有直接的答案，但是《圣经》有原则可应用在问题上。
第三种﹕上帝目前在今生不回答，但是在永恒里，在天堂里有答案。苦难问题往往是要在永恒才清楚明白的。上帝要擦干所有的眼泪！ (启示录21章)
第四种﹕到了天堂还是奥秘，因为是属于上帝自己的，在祂没有启示的的无穷知识范围里。
Note: There are four types of questions which man can ask the Bible, or ask God. This will help us understand the limitations of our knowledge.
Type #1: man asks the question, the Bible provides the answers.
Type #2: man asks a question. The Bible does not provide a direct answer. However there are principles in the Bible which can be applied to the issue or case in question. Type #3: man asks a question. God does not answer the question at present, during this life. However in eternity, in heaven, there is an answer. Questions concerning suffering often can be understood only in eternity. God will wipe away every tear! (Revelation 21)
Type #4: These are questions which will remain mysteries even in heaven. Because these belong to the essence of God himself. They belong to the realm of God’s knowledge, which he has chosen not to reveal.
真正的， 纯正的基督教信仰里，一定有奥秘的成分。 (慕理) 奥秘呼召我们来向神上帝下拜。神学就是敬拜学。可是，奥秘并不等于说我们要成为神秘主义者。神秘主义的错误是﹕认为理性在认识上帝的事上没有任何地位，人认识上帝只能透过直觉和信心。这是理性的自杀。
There is always an element of mystery in true Christianity. – John Murray
Mystery calls us to worship God. Theology is doxology (Edmund Clowney). To know God (truly) is to worship him. Mystery is not, and should not lead to, mysticism.
The error of mysticism is: We can now God only through intuition and faith. Reason has no place in knowing God. This amounts to suicide of the mind.
华人教会里， 在不同时期都曾出现过神秘主义。
From time to time, mysticism emerges in the (Chinese) church.
Example #1: Do not use the “soul” to fellowship with God. Use the spirit.
Soul = mind, emotions, will. What is “spirit”? Spirit = intuition.
Example #2: Reason = original sin. Original sin = reason (mind). We must be saved from our reason (minds), to know God only through faith and intuition.
Example #3: I saw Jesus in the salt water. (T.C. Chao, to N.Z. Zia, 1920s, Shanghai)
Example #4: A misinterpretation of I Corinthians 8. Knowledge makes man proud. Therefore some Christians oppose the use of reason, they oppose the study of theology.
- 认识上帝的可能性﹕上帝的形象，模拟的思维，和清晰，真实，权威的知识
The Possibility of Knowing God: The Image of God Analogical Thinking, and Clear, Real, Authoritative Knowledge
上帝照着祂的形象造人，有公义， 知识与圣洁。 (弗4﹕24﹔西3﹕10) 上帝设计人可以，也应当效法祂的思维而思维。这是模拟的思维，是效法上帝的思维，并不表示与上帝的思维一样。人应当按照上帝的设计，按照上帝的命令，按照自己的被造物的本位来思维，来认识上帝，认识自己，认识世界。
God created man in his own image: righteousness, knowledge and holiness (Ephesians 4:24, Colossians 3:10) God designed man in such a way that man can, and should, think in imitation of God’s thoughts. To think God’s thoughts after God = analogical thinking. However, this does not amount to thinking as God thinks. Man should think according to the way he was designed (by God) to think. Man should think according to how God has commanded him to think. Man should think in accordance to who he is: a creature created by God. Man should think this way, to know God, to know himself, and to know the world.
这种认识，或这种知识，是有限的，堕落之后，这种认识是被罪污染的。
不过，在堕落前，和重生后， 这种知识是清晰的，是真实的，是有权威的。
按﹕亚奎那 (Thomas Aquinas): 人可以透过自己的理性去认识上帝。亚奎那没有认真考虑堕落对人的理性的严重影响。
一部分福音派神学家和信徒也有这样做法，等于将理性当作中立的范畴。耶稣基督不用， 也不能过问。
This kind of knowledge, this kind of knowing is limited; furthermore after the Fall of man, it has been tainted/corrupted by sin. But: it can be clear knowledge, real knowledge, authoritative knowledge (before Fall, and after regeneration).
Note: Thomas Aquinas believes that man can know God through his own reason. Aquinas does not take seriously the consequences of the Fall for man’s mind.
Some evangelical theologians and Christians also follow this approach. This amounts to treating the “mind” (or the intellectual realm) as a neutral realm; Jesus Christ does not need to, nor can he intervene or rule in this area.
III. 认识上帝的可能性﹕上帝自我启示的预旨
The Possibility of Knowing God: God’s Eternal Decree to Reveal Himself
上帝在永恒里计划要向人自我启示。在启示工作上，圣父，圣子，圣灵同工，像在创造和在救赎大工上一样。上帝没有将祂全部的知识向人启示。不然，人就与上帝同等，无所不知。不过上帝的确在永恒里定意要启示，并且具体地在时空里启示了。 上帝将祂知识的一部分，就是祂定意要启示的那部分，启示了给人知道。
God has decreed in eternity, to reveal himself to mankind. In the work of revelation, God the Father, God the Son, and God the Spirit work together, just as they work together in the work of creation and in the work of redemption. God has not revealed everything which he knows, to man. Otherwise, man would be equal to God, and knows everything as God does. However, God did decree to reveal himself in eternity. And as a matter of fact, God concretely revealed himself in history. God revealed to man a portion of what he knows; that is, he revealed to man that portion of his knowledge which he decreed (decided) to reveal. He revealed this knowledge for man to know.
因此，人可以有真正的知识。人可以真正的，按真理地认识上帝，认识自己，认识世界。人可以按照真理认识上帝，因此有真宗教，正确的神学的可能。人可以按照真理认识自己，因此有合符真理的心理学的可能，有别于世俗的心理学。人可以按照真理认识世界，因此有真科学，真艺术，真工程的可能。
Therefore, man can know. Man can truly know God, truly know himself, and truly know the universe – that is to say, man can know according to the truth. Man can truly know God; therefore, there can be true religion, and the possibility of true (correct) theology. Man can truly know himself. Therefore, there can be true psychology which conforms to truth, as distinct from secular psychology. Man can truly know the world; therefore, there can be true science, true art, and true engineering.
文化应被上帝的启示领导。人应当从事文化事业，因为这是模拟思维的应用。 不过，堕落后的文化必须被上帝的话（圣经）批判后才能服事人，服事福音。
Culture should be led by God’s revelation. Man should be involved in the cultural mandate; this is the application of “analogical thinking.” However, culture after the Fall of man must be critiqued by God’s Word (the Bible) before it can serve man and serve the cause of the gospel.
- 人人都认识上帝﹕普遍启示
All Men Know God: General Revelation
诗 Psalm 19:1-3
1 诸天述说上帝的荣耀﹔穹苍传扬祂的手段。
2 这日到那日发出言语﹔这夜到那夜传出知识。
3 无言无语，也无声音可听。
罗 1:18-20
18 原来上帝的忿怒从天上显明在一切不虔不义的人身上，就是那些行不义阻挡真
理的人。
19 上帝的事情，人所能知道的原显明在人心里，因为上帝已经给他们显明。
20 自从造天地以来，上帝的永能和神性是明明可知的，虽是眼不能见，但借着所
造之物就可以晓得，叫人无可推诿。
上帝向人的启示，足够给人对祂， 对永生有知识。上帝向全人类自我启示了﹕透过受造之物； 及在人心里。因此人本身就是上帝的启示，人身上就有上帝的启示。宇宙也充满了上帝的启示。全人类都知道上帝﹕普遍启示；叫人无可推诿。
The sufficiency of God’s revelation: The revelation which God made to man is sufficient for man to know God, to know how to receive eternal life. God has revealed himself to all mankind. Through the things he has created; also in the human heart (mind). Thus man is himself, and man is filled with, God’s revelation. The universe is filled with God’s revelation. All mankind knows God. Thus this kind of revelation is called “general revelation.” So that man is without excuse.
人类堕落之前，这启示带有权威，足够让人认识上帝，并是清晰的。堕落之后还是一样﹕普遍启示带有权威，足够让人无可推诿，也是清晰的。不同的是﹕人堕落后不断地阻挡真理，压抑真理（罗一18）。人心里黑暗，世界的神撒但使人瞎眼了。（林后四4），所以人不认识上帝的启示，也不能认识。人不认识上帝，因人不愿意认识祂。
Before the Fall this knowledge was authoritative, sufficient knowledge (sufficient for man to know God), and clear knowledge. The perspicuity of God’s revelation: After the Fall, general revelation is (still) authoritative, sufficient (so that man is without excuse), and clear. The difference is: after the Fall, man constantly suppresses the truth (Rom. 1:18). Man’s mind/heart is darkened. The god of this world, Satan, has blinded man. (II Cor. 4:4) Therefore man does not know God’s revelation; nor can he know (without God’s work to let man know). Man does not know because he doesn’t want to know.
文化从来就不是上帝的启示。无论是堕落之前，或堕落之后，文化只不过是人类面对上帝普遍启示的响应。这响应可能是顺服的、守约的，或是不顺服的， 背约的。堕落之后的文化，都是人对上帝普遍启示的， 带有罪性的响应。堕落之后的文化（宗教，哲学，艺术，科学）都以人为中心，都是人本、背约的回应。这说明﹕堕落对理性，文化，有严重的影响。这一点， 好些神学家都没有认真正视 ，包括天主教，基督教，当代（新）儒家基督徒，和福音派的神学家。
Culture has never been God’s revelation. Whether before the Fall, or after the Fall, culture is merely man’s response to God’s general revelation, as man is confronted with, and faces, God’s revelation. Man’s response may be obedient, covenant-keeping; or it can be disobedient, covenant-breaking. All culture after the Fall is man’s sinful response to God’s general revelation. Culture after the Fall – whether religion, philosophy, or art, science, etc. – is all man-centered and humanistic; it is all a covenant-breaking response.
This shows us the noetic effect of the Fall: the Fall has seriously affected man’s mind and culture. However, many theologians do not take this fact seriously, including Catholic, Protestant and evangelical theologians, and “cultural theologians” who came out of the contemporary (New) Confucian philosophical background.
不过，这并不表示上帝的启示不清晰，没有能力。问题出在人的方面。
But, this does not destroy the perspicuity (clarity) of God’s revelation. God’s revelation is still all-powerful. The problem is with man, not with God.
- 永生之道﹕特殊启示
Knowing God as the Way to Eternal Life: Special Revelation
除了透过大自然和在人心中启示 – 就是普遍启示以外，上帝向人用话语和祂的作为启示永生之道。 这称为 “特殊启示”，因它有特殊的目标﹕让人可以借着它获得永生，永远与上帝同在。特殊启示不是堕落后才开始的。在人类堕落之前，上帝已向人有特殊启示﹕在伊甸园里，上帝给人命令﹕不可吃分辨善恶树的果，吃的那日人必定死。神学家称这为 “行为之约”。上帝给人一个考验。人愿意顺服祂否？
In addition to God’s revelation through nature (the creation) and in the human heart (mind), that is, general revelation, God has revealed to man the way to eternal life, in word and in deed. This is “special revelation,” because of its special purpose: to let man know and receive eternal life, to be with God forever. Special revelation did not begin after the Fall. Before the Fall of man, God has given man special revelation: in the Garden of Eden, God issued his command to man. Man is not to eat from the tree of the Knowledge of Good and Evil; the day in which he eats of it, he will die. Theologians call this the “Covenant of Works.” God gave man a test: will man obey God?
人失败了，人没有顺服，人堕落了，面对上帝的审判。（罗5﹕12-21）
人类堕落之后，上帝向人特殊启示，透过 “恩典之约”，从人一犯罪便开始。
从创世记第三章，直到《圣经》的结束，都是 “恩典之约” 的启示。
Man failed. Man did not obey God. Man fell, and faces God’s judgment. (Rom. 5:12-21)
Covenant of Grace – After the Fall of man, God revealed to mankind through special revelation, that is, through the “Covenant of Grace.” He has been doing this from the moment man sinned. God’s revelation, from Genesis 3 to the end of the Bible, is the revelation of the Covenant of Grace.
- 特殊启示领导人对普遍启示的认识
Special Revelation Leads and Guides Man’s Knowledge of General Revelation
既然上帝不仅给人普遍启示，还给了特殊启示，因此人要透过特殊启示的亮光来理解普遍启示，并透过特殊启示 – 《圣经》 – 纠正人对普遍启示的错误看法。
Since God has not only given mankind general revelation, but also special revelation, therefore man should understand general revelation through the light given by special revelation. Furthermore, man should correct his erroneous understanding of general revelation through special revelation, that is, through the Bible.
人目前所处的具体状况是﹕堕落后，站在上帝的普遍启示和特殊启示的面前。
人不可以假设，上帝只给了普遍启示。人不断地活在上帝的面光之中。上帝既已赐下《圣经》，神学、科学、艺术、文化都当服从《圣经》的宇宙人生观、《圣经》的真理观、认识论等。没有一个知识或学术范畴是中立的。每一个范畴，耶稣基督都是主，祂要透过祂的话，祂的灵来统治，管理。
The concrete situation in which man lives today, is after the Fall. In this context, man stands before God’s general revelation and special revelation. Man cannot presuppose that God has only given general revelation. No! Man lives in God’s presence, coram Deo (Latin) – in the face of God – R.C. Sproul’s favorite phrase. Therefore, since God has (concretely) given us the Bible, theology, science, art, and culture should obey the worldview given in the Bible, the norm for truth given in the Bible, and the “theory of knowledge” (epistemology) given in the Bible. No category of knowledge or scholarship is neutral ground. Jesus Christ is Lord over all of life, all of the universe. He will rule over all through his Word and his Spirit.
反过来说，普遍启示是特殊启示的大前提，因为上帝的启示是发生在自然界里，用了人的语言，文化。因此，语言、文化有了真正的意义， 因为上帝曾经用过它们来作普遍启示和特殊启示。
On the other hand, general revelation is the presupposition of special revelation.
God used nature, language, and culture to reveal himself (in general revelation and in special revelation); therefore he gave nature, language and culture their true meaning.
结论
Conclusion
人对上帝，对自己，和对世界的认识 之所以有可能，一方面是基于上帝按着祂的形象造人，人起初有模拟的思维的可能和任务；另一方面是因为上帝向人的启示， 包括普遍启示和特殊启示。
It is possible for man to know God, know himself, and know the world, (a) because God created man according to his image, and man’s analogical thinking; and (b) because God has revealed himself to man, including general revelation and special revelation.
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