Cornelius Van Til: An Analysis of His Thought<\/em>, Phillipsburg, NJ: P&R Publishing, 1995, chapter 11, pp. 145-149.)<\/p>\n\u8303\u6cf0\u5c14\u53cd\u5bf9\u8fd9\u4e2a\u54f2\u5b66\u89c2\u5ff5\u662f\u5bf9\u7684\uff1b\u4eba\u6240\u6709\u7684\u529f\u80fd\u90fd\u670d\u5728\u7f6a\u4e4b\u4e0b\uff0c\u90fd\u9700\u8981\u6551\u8d4e\u3002\u7f6a\uff08\u5815\u843d\uff09\u548c\u6551\u8d4e\u90fd\u4e0d\u4f1a\u9ad8\u4e3e\u4eba\u6027\u4e2d\u4efb\u4f55\u4e00\u4e2a\u529f\u80fd\u3002\u7f6a\u4e0e\u6551\u8d4e\u90fd\u5f71\u54cd\u5168\u4eba\uff0c\u5f71\u54cd\u4eba\u6240\u6709\u7684\u529f\u80fd\u3002<\/p>\n
Van Til is right, I think, in denying this philosophical view and in saying that all human faculties are equally subject to sin and redemption. Neither sin nor redemption involves the elevation of one faculty above another; rather, both sin and redemption equally affect all of our faculties.<\/p>\n
\u6709\u4e9b\u57fa\u7763\u5f92\u5728\u8fd9\u65b9\u9762\u7684\u66b8\u89e3\u51fa\u4e86\u9519\u8bef\uff0c\u7279\u522b\u662f\u4e09\u5143\u8bba\u8005\uff0c\u4ed6\u4eec\u4e00\u822c\u8ba4\u4e3a\u7f6a\u5c31\u662f\u5728\u4e8e\u8089\u4f53\u548c\u9b42\u80dc\u8fc7\u4e86\u7075\uff0c\u800c\u6551\u8d4e\u5219\u6062\u590d\u4e86\u7075\u7684\u4f18\u5148\u6027\u3002<\/p>\n
Some Christians have erred at this point, particularly trichotomists who typically argue that sin involves a primacy of body and soul over spirit, and that redemption restores the primacy of spirit.<\/p>\n
\u514b\u62c9\u514b\u5728\u8fd9\u95ee\u9898\u4e0a\u72af\u4e86\u9519\u5417\uff1f\uff08\u8303\u6cf0\u5c14\u5728IST, 35, n. 1\u6307\u51fa\u514b\u62c9\u514b\u662f\u4ed6\u5176\u4e2d\u4e00\u4e2a\u7684\u76ee\u6807\u3002\uff09\u636e\u6211\u770b\u6765\uff0c\u4ece\u76ee\u524d\u6240\u5f97\u7684\u8d44\u6599\uff0c\u4ed6\u5e76\u6ca1\u6709\u72af\u9519\u3002\u514b\u62c9\u514b\u80af\u5b9a\u6ca1\u6709\u8bf4\u300c\u4eba\u7684\u7406\u6027\u6709\u795e\u6027\u300d\uff0c\u6216\u8005\u8bf4\u300c\u7406\u6027\u6ca1\u6709\u5815\u843d\u300d\u3002\u514b\u62c9\u514b\u7684\u786e\u575a\u6301\u4eba\u5e94\u8be5\u8ddf\u968f\u7406\u6027\u5bf9\u771f\u7406\u7684\u5224\u65ad\uff0c\u800c\u4e0d\u8981\u8ddf\u968f\u81ea\u5df1\u7684\u6012\u6c14\u6216\u4e00\u65f6\u7684\u611f\u53d7\uff0c\u53ef\u662f\uff0c\u8303\u6cf0\u5c14\u4e3b\u5f20\u7406\u6027\u7684\u4f18\u5148\u6027\u65f6\uff0c\u4e5f\u5dee\u4e0d\u591a\u6709\u540c\u6837\u7684\u610f\u601d\u3002<\/p>\n
Did Clark err at this point? (Van Til indicates in IST, 35, n. 1, that Clark is one of his targets.) Not so far as I can see, judging from the evidence available at the time. There was certainly no evidence that Clark regarded the human intellect as divine or unfallen. Clark did insist that one should follow one\u2019s sober judgment of truth rather than his anger or other momentary emotions, but Van Til says virtually the same thing in describing the \u201ceconomic\u201d primacy of the intellect.<\/p>\n
\u81f3\u4e8e\u8303\u6cf0\u5c14\uff0c\u4ed6\u663e\u7136\u627f\u8ba4\u7406\u6027\u5728\u6551\u8d4e\u4e0a\u662f\u91cd\u8981\u7684\u3002\u6551\u8d4e\u5e76\u4e0d\u5728\u4e8e\u91cd\u7ec4\u6211\u4eec\u7684\u529f\u80fd\uff0c\u4f46\u300c\u8ddf\u968f\u6211\u4eec\u7684\u6012\u6c14\u300d\u800c\u300c\u4e0d\u8c28\u614e\u5730\u8ddf\u968f\u7406\u6027\u300d\u786e\u5b9e\u662f\u4e00\u79cd\u7f6a\uff1b\u6551\u8d4e\u7684\u76ee\u7684\u4e4b\u4e00\u4e43\u662f\u91cd\u5efa\u4e0e\u4e4b\u76f8\u53cd\u7684\u751f\u6d3b\u6a21\u5f0f\u3002\u514b\u62c9\u514b\u6307\u51fa\uff0c\u82e5\u6211\u4eec\u6ca1\u6709\u91cd\u5efa\u300c\u8ddf\u968f\u7406\u6027\u300d\u7684\u6a21\u5f0f\uff0c\u6211\u4eec\u4f1a\u5815\u5165\u6000\u7591\u4e3b\u4e49\u3002<\/p>\n
On Van Til\u2019s side, he surely recognized that the role of the intellect is relevant to redemption. Redemption does not consist of a rearrangement of our faculties. But to \u201cfollow one\u2019s anger\u201d instead of \u201csober judgment\u201d is certainly one form of sin, and the reversal of that pattern is one of the goals of redemption. And, as Clark maintains, if we do not reverse these patterns, we fall into skepticism.<\/p>\n
\u8fd9\u6837\u7684\u6539\u53d8\u5e76\u4e0d\u662f\u6551\u8d4e\u7684\u5168\u90e8\uff0c\u4e5f\u4e0d\u662f\u6210\u5723\u7684\u5173\u952e\uff0c\u4f46\u7684\u786e\u662f\u6211\u4eec\u5728\u6069\u5178\u4e2d\u957f\u8fdb\u7684\u4e00\u4e2a\u5c42\u9762\u3002\u6211\u4eec\u4e0d\u5e94\u8be5\u56e0\u4e3a\u514b\u62c9\u514b\u8bf4\uff0c\u5728\u8fd9\u4e9b\u60c5\u51b5\u4e2d\u610f\u5fd7\u4e0e\u60c5\u611f\u5e94\u8be5\u8ddf\u968f\u7406\u6027\uff0c\u5c31\u6307\u63a7\u4ed6\u5c06\u7406\u6027\u795e\u5316\u3002<\/p>\n
This sort of change is not the whole of redemption, nor the key to sanctification, but it is surely one aspect of our growth in grace. It would certainly be wrong to charge Clark with deifying the intellect simply because he believes that in such cases the will and the emotions ought to follow the intellect. [On the other hand, there are pantheistic implications (doubtless contrary to his intention) in some of Clark\u2019s later writings. First, he asserted that there must be an identity rather than a mere correspondence between idea and object in human knowledge, Language and Theology<\/em> (Phillipsburg: Presbyterian and Reformed, 1980), 29. What does this say about human knowledge of God? Second, he argued that a person is a composite of propositions (see chap.8) and that some human propositions are identical with God\u2019s.]<\/p>\n\u8303\u6cf0\u5c14\u7684\u5206\u6790\u6709\u5b83\u7684\u6d1e\u89c1\uff0c\u53ef\u662f\u5bf9\u4e8e\u6279\u5224\u514b\u62c9\u514b\u6765\u8bf4\uff0c\u5e76\u4e0d\u6210\u529f\u3002\u6211\u4eec\u5df2\u7ecf\u770b\u89c1\u597d\u51e0\u6b21\uff0c\u4ed6\u4e0e\u514b\u62c9\u514b\u8ba8\u8bba\u65f6\u7684\u8868\u73b0\u662f\u6700\u5dee\u7684\u3002\u2026\u2026<\/p>\n
Van Til\u2019s analysis, therefore, is insightful, but it is not successful as a critique of Clark. We have seen several times in this book how Van Til seems to be at his worst when he interacts with Clark. That suggests to me that the difference between them was not merely theological or academic. But I would not care to speculate as to the precise nature of the problem between them.<\/p>\n
\u53ef\u662f\u6211\u8ba4\u4e3a\u8303\u6cf0\u5c14\u5728\u6700\u57fa\u672c\u7684\u533a\u5206\u4e0a\uff0c\u5c31\u662f\u5bf9\u57fa\u7763\u5f92\u4e0e\u975e\u57fa\u7763\u5f92\u8fdb\u8def\u7684\u533a\u5206\uff0c\u4ee5\u53ca\u5bf9\u672c\u4f53\u4e0a\u4e0e\u8fd0\u4f5c\u4e0a\u5173\u7cfb\u7684\u533a\u5206\uff0c\u90fd\u662f\u6b63\u786e\u7684\u3002<\/p>\n
I do think that Van Til\u2019s basic distinctions, between Christian and non-Christian approaches and between ontological and economic relations, are sound as far as they go.<\/p>\n
\u8303\u6cf0\u5c14\u6240\u8bf4\u7684\uff0c\u5e76\u4e0d\u80fd\u4f5c\u4e3a\u300c\u975e\u7406\u6027\u4e3b\u4e49\u8005\u300d\u8fd9\u9879\u7f6a\u540d\u7684\u6839\u636e\uff0c\u4e5f\u4e0d\u652f\u6301\u675c\u4f0a\u5a01\u5fb7\uff08Herman Dooyeweerd\uff09\u548cRobert Knudsen\u7b49\u4eba\u8bf4\u4ed6\u662f\u300c\u7406\u6027\u4e3b\u4e49\u8005\u300d\u7684\u6307\u63a7 [JA,74-127, 275-305; HDRA\uff1b\u53c2\u672c\u4e66\uff08CVT\uff09\u7b2c27\u7ae0]\u3002\u675c\u4f0a\u5a01\u5fb7\u6279\u5224\u8303\u6cf0\u5c14\uff0c\u8ba4\u4e3a\u4ed6\u5c1d\u8bd5\u4ece\u300a\u5723\u7ecf\u300b\u4e2d\u627e\u51fa\u54f2\u5b66\u89c2\u5ff5\u3002\u2026\u2026<\/p>\n
Certainly nothing in these constructions justifies the charge that Van Til is an irrationalist. Nor does Van Til\u2019s position justify the opposite criticism of Dooyeweerd and Knudsen that he is a rationalist. [JA,74-127, 275-305; HDRA; see chap.27 (CVT).] Dooyeweerd bases this criticism on the fact that Van Til seeks to derive philosophical concepts from Scripture. Knudsen\u2019s argument is that Van Til speaks of God\u2019s self-knowledge as \u201canalytical\u201d and thus uses the human \u201canalytical judgment\u201d as a model of divine thought, rather than recognizing God\u2019s mind as transcendent to all human rationality.<\/p>\n
\u675c\u4f0a\u5a01\u5fb7\u7684\u89c2\u70b9\u53ea\u4e0d\u8fc7\u663e\u9732\u4e86\u4ed6\u7684\u5723\u7ecf\u89c2\u7684\u7f3a\u9677\uff0c\u5374\u6ca1\u6709\u6307\u51fa\u8303\u6cf0\u5c14\u7684\u601d\u60f3\u4e0a\u6709\u751a\u4e48\u95ee\u9898\u3002\u6211\u4eec\u5df2\u7ecf\u770b\u89c1\uff0c\u8303\u6cf0\u5c14\u8ba4\u4e3a\u300a\u5723\u7ecf\u300b\u5411\u5b87\u5b99\u6240\u6709\u7684\u8303\u7574\u8bf4\u8bdd\uff0c\u5305\u62ec\u54f2\u5b66\uff0c\u800c\u675c\u4f0a\u5a01\u5fb7\u663e\u7136\u5426\u5b9a\u8fd9\u4e00\u70b9\u3002\u2026\u2026<\/p>\n
Dooyeweerd\u2019s point reveals defects in his own view of Scripture rather than any problems with Van Til. Van Til, as we have seen, insists that Scripture speaks to all areas of life, including philosophy; Dooyeweerd evidently denies that Knudsen\u2019s argument fails to take adequate account of Van Til\u2019s own explicit definition of \u201canalytical\u201d (namely, that God\u2019s knowledge does not depend on anything outside himself). In the light of Van Til\u2019s interaction with Clark, it is a bit strange for somebody to accuse him of identifying God\u2019s thought with human reason.<\/p>\n
\n- \u5085<\/strong>\u5170\u59c6\u8bba\u77e5\u3001\u60c5\u3001\u610f<\/strong><\/li>\n<\/ol>\n
Frame on Mind, Emotion and Will<\/strong><\/p>\n\u81f3\u4e8e\u4eba\u4e0d\u540c\u529f\u80fd\u4e4b\u95f4\u7684\u5173\u7cfb\uff0c\u6211\u60f3\u6700\u597d\u7684\u505a\u6cd5\uff0c\u4e43\u662f\u8d85\u8d8a\u8303\u6cf0\u5c14\u4e0e\u514b\u62c9\u514b\u7684\u8fa9\u8bba\u3002\u5f88\u6709\u8da3\u7684\u662f\uff0c\u4ed6\u4eec\u4e24\u8005\u90fd\u575a\u6301\u4eba\u683c\u7684\u6574\u4f53\u6027\uff0c\u90fd\u770b\u89c1\u82e5\u628a\u4eba\u6027\u8fc7\u5206\u5206\u5272\u6210\u7406\u6027\u3001\u610f\u5fd7\u548c\u611f\u60c5\uff0c\u662f\u5371\u9669\u7684\u3002<\/p>\n
As to the relationship of the various human mental faculties with each other, I think it best to go beyond both Clark and Van Til. (I will not discuss Dooyeweerd\u2019s view in this connection, beyond this brief comment: Dooyeweerd, too, emphasizes the unity of personality. Dooyeweerd rejects even the soul-body distinction of traditional Reformed orthodoxy as the product of Greek dualism. It is a good thing to emphasize unity of personality, but Dooyeweerd is wrong thereby to oppose any theological analysis of the aspects of personality.) It is interesting that both of them insist on the unity of human personality and suggest that there are dangers in dividing the human mind sharply into faculties such as intellect, will, and emotion.<\/p>\n
\u53ef\u662f\uff0c\u8fd9\u4e9b\u5171\u8bc6\u5728\u4ed6\u4eec\u7684\u8fa9\u8bba\u4e0a\uff0c\u6216\u5728\u8303\u6cf0\u5c14\u7684\u300a\u7cfb\u7edf\u795e\u5b66\u5bfc\u8bba\u300b\u4e2d\u5e76\u6ca1\u6709\u8d77\u751a\u4e48\u4f5c\u7528\u3002\u2026\u2026<\/p>\n
Nevertheless, this agreed premise of the unity of personality plays no role in the Complaint, the Answer, or in Van Til\u2019s Introduction to Systematic Theology.<\/em> Van Til and Clark, rather, carry on their argument as if the three faculties were each self-contained and separate from the others, each competing for lat-out dominance within the mind.<\/p>\n\u76f8\u53cd\uff0c\u5bf9\u4e8e\u6211\u6765\u8bf4\uff0c\u6211\u4eec\u7684\u611f\u60c5\u7ed9\u6211\u4eec\u7684\u7406\u6027\u5224\u65ad\u63d0\u4f9b\u5f88\u591a\u91cd\u8981\u7684\u7ebf\u7d22\u3002\u6211\u4eec\u7406\u6027\u7684\u5224\u65ad\u4e5f\u5f71\u54cd\u4e86\u6211\u4eec\u7684\u611f\u60c5\u3002\u6211\u4eec\u9009\u62e9\u6240\u4fe1\u3001\u6240\u611f\u89c9\u7684\uff0c\u56e0\u6b64\uff0c\u6211\u4eec\u7684\u610f\u5fd7\u4e5f\u5f71\u54cd\u6211\u4eec\u7684\u4fe1\u5ff5\u4e0e\u611f\u60c5\u3002\u6211\u4eec\u7684\u4fe1\u5ff5\u4e0e\u611f\u60c5\u4e5f\u5f71\u54cd\u4e86\u6211\u4eec\u7684\u610f\u5fd7\uff0c\u5982\u6b64\u7c7b\u63a8\u3002\u56e0\u6b64\uff0c\u6211\u4eec\u7684\u6240\u8c13\u529f\u80fd\u662f\u76f8\u4e92\u4f9d\u5b58\u7684\uff08interdependent\uff09\uff0c\u5e76\u4e0d\u90a3\u4e48\u5730\u81ea\u8db3\u81ea\u5b58\uff08self-contained\uff09\uff01<\/p>\n
On the contrary, it seems evident to me that our feelings supply legitimate data for our intellectual judgments, that our intellectual judgments influence our feelings, and to some extent we choose what to believe and feel (so that the will influences beliefs and feelings), that our beliefs and feelings influence the will, and so on. Thus, our \u201cfaculties,\u201d if we choose to call them that, are highly interdependent, not self-contained.<\/p>\n
Furthermore, \u201cfollowing one\u2019s anger over one\u2019s sober judgment\u201d (assuming we are talking about what the Bible calls sinful anger) may be called a choice of emotion over intellect, but it may also be described as the choice of one emotion (anger) over another (our affection for God\u2019s will), or as the choice of one belief (that sinful anger will have good results) over another (that sinful anger will be counterproductive to any good purpose). Each rational decision has emotional characteristics, and each emotional decision has rational characteristics.<\/p>\n
\u4ee5\u4e0a\u6240\u8868\u8ff0\u7684\uff0c\u8ba9\u6211\u4eec\u770b\u89c1\uff0c\u60c5\u611f\u3001\u7406\u6027\u4e0e\u610f\u5fd7\u5176\u5b9e\u662f\u5f88\u96be\u5206\u5272\u7684\u3002\u751a\u4e48\u53eb\u505a\u300c\u60c5\u611f\u300d\uff1f\u751a\u4e48\u53eb\u505a\u300c\u7406\u6027\u7684\u4fe1\u5ff5\u300d\uff1f\u5176\u5b9e\u662f\u76f8\u5f53\u542b\u7cca\u548c\u968f\u610f\u7684\u3002\u6211\u4eec\u7684\u884c\u4e3a\u662f\u6574\u4e2a\u4eba\u7684\u884c\u4e3a\u3002\u6211\u4eec\u53ef\u4ee5\u5206\u5f00\u7528\u7406\u6027\u3001\u610f\u5fd7\u3001\u611f\u60c5\u7b49\u6765\u5f62\u5bb9\u6211\u4eec\u6240\u505a\u7684\uff08IST, 91 = IST2, 161-162\uff09\uff0c\u53ef\u662f\u6211\u4eec\u7684\u7406\u6027\u5c42\u9762\u4e5f\u5305\u542b\u4e86\u611f\u60c5\u4e0e\u610f\u5fd7\u7b49\u7b49\u7684\u5c42\u9762\u3002\u53ef\u80fd\u6211\u4eec\u5e94\u8be5\u628a\u7406\u6027\u3001\u611f\u60c5\u4e0e\u610f\u5fd7\u770b\u4f5c\u6211\u4eec\u6574\u4e2a\u4eba\u6027\u7684\u4e0d\u540c\u89c6\u89d2\uff08\u8be6\u89c1DKG, 328-346\uff09\u3002<\/p>\n
These considerations make emotions, intellect, and will very hard to distinguish. Indeed, it is to some extent a matter of arbitrary choice as to what we call \u201cemotion\u201d and what we call \u201cintellectual conviction.\u201d Our acts, in other words, are acts of the whole person. They may be characterized intellectually, volitionally, emotionally, and perhaps in other ways as well. (Van Til, interestingly, correlates reason and intuition in IST, 91 = IST2, 161-162.) But the intellect itself has emotional and volitional aspects, etc. Perhaps it is best to see intellect, emotions, and will as perspectives on the whole personality. (See my DKG, 328-346, where I have worked out this approach in some detail.)<\/p>\n
\u6309\u7167\u8fd9\u79cd\u5206\u6790\uff0c\u6211\u4eec\u5f53\u7136\u53ef\u4ee5\u4f5c\u51fa\u4e00\u4e9b\u7684\u63d0\u9192\uff0c\u9f13\u52b1\u4eba\u4eec\u614e\u601d\u660e\u8fa8\uff0c\u4e0d\u8981\u53ea\u9760\u4e00\u65f6\u7684\u611f\u53d7\u3002\u6211\u4eec\u662f\u5426\u79f0\u8fd9\u4e9b\u601d\u8fa8\u4e0e\u611f\u53d7\u4e3a\u7406\u6027\u3001\u611f\u60c5\u3001\u6216\u610f\u5fd7\uff0c\u5176\u5b9e\u5e76\u4e0d\u91cd\u8981\uff0c\u6bd5\u7adf\u8fd9\u4e9b\u601d\u8003\u548c\u611f\u53d7\u53d1\u751f\u7684\u65f6\u5019\uff0c\u5e76\u6ca1\u6709\u5e26\u7740\u6807\u7b7e\uff01\u800c\u5b83\u4eec\u7684\u786e\u90fd\u5177\u6709\u4e09\u4e2a\u5c42\u9762\u3002\u540c\u65f6\uff0c\u6211\u4eec\u4e5f\u5e94\u8be5\u907f\u514d\u89c6\u7406\u6027\u4e3a\u300c\u519b\u5b98\u300d\uff0c\u5728\u6211\u4eec\u7684\u8111\u888b\u91cc\u6307\u6325\uff0c\u5de6\u53f3\u5176\u4ed6\u7684\u300c\u529f\u80fd\u300d\u3002\u66f4\u91cd\u8981\u7684\u662f\uff0c\u6211\u4eec\u5fc5\u987b\u907f\u514d\u5c06\u9053\u5fb7\u6027\u548c\u672c\u4f53\u6027\u6df7\u4e3a\u4e00\u8c08\uff1a\u6211\u4eec\u4e0d\u53ef\u89c6\u6551\u8d4e\u53ea\u4e3a\u4e86\u9ad8\u4e3e\u4e00\u4e2a\u529f\u80fd\u3002\u6551\u8d4e\uff0c\u4e43\u662f\u5168\u4eba\u7684\u6539\u53d8\uff01<\/p>\n
On this sort of analysis, we can make the obvious points about how people should follow their sober judgments rather than their momentary inclinations. It is unimportant for present purposes whether we describe these judgments and inclinations as intellectual, emotional, or volitional. They do not, after all, come with labels on them, and they always have all three aspects. At the same time we can avoid seeing the intellect as a kind of master sergeant, subduing and bossing around the other \u201cfaculties\u201d up in our heads. More important, on this basis we can avoid the temptation to confuse the ethical with the metaphysical \u2013 to see salvation as the elevation of one human faculty rather than the transformation of the whole person.<\/p>\n
\n- \u6539\u9769\u5b97\u5708\u5b50\u5185\u7684\u5371\u673a<\/strong><\/li>\n<\/ol>\n
Dangers within Reformed Community<\/strong><\/p>\n\u6211\u89c9\u5f97\uff0c\u6539\u9769\u5b97\u795e\u5b66\u5bb6\u4eec\u5e94\u8be5\u907f\u514d\u63d0\u5021\u7406\u6027\u7684\u4f18\u5148\u6027\u3002\u5f53\u7136\uff0c\u8fd9\u4e2a\u89c2\u5ff5\u672c\u6709\u9053\u7406\uff0c\u662f\u53eb\u4eba\u4eec\u4e0d\u8981\u8ddf\u7740\u81ea\u5df1\u7684\u6012\u6c14\u884c\u4e8b\u3002\u800c\u5728\u6539\u9769\u5b97\u795e\u5b66\u7684\u5708\u5b50\u4e2d\uff0c\u63d0\u5021\u7406\u6027\u7684\u4f18\u5148\uff0c\u7684\u786e\u6709\u5b83\u7684\u539f\u56e0\uff0c\u7279\u522b\u56e0\u4e3a\u81ea\u7531\u6d3e\u548c\u65b0\u6b63\u7edf\u6d3e\u795e\u5b66\u5426\u5b9a\u4e86\u4e0a\u5e1d\u542f\u793a\u4e2d\u6709\u4efb\u4f55\u7406\u6027\uff08\u547d\u9898\uff09\u7684\u5185\u5bb9\uff0c\u4ed6\u4eec\u8ba4\u4e3a\u6211\u4eec\u4ece\u542f\u793a\u4e2d\u53ea\u5f97\u5230\u7a7a\u6d1e\u7684\u300c\u611f\u89c9\u300d\u6216\u300c\u5b58\u5728\u76f8\u9047\u300d\u3002\u518d\u8005\uff0c\u6539\u9769\u5b97\u795e\u5b66\u4e5f\u5fc5\u987b\u6b63\u89c6\u798f\u97f3\u6d3e\u5708\u5b50\u4e2d\u300c\u611f\u60c5\u81f3\u4e0a\u300d\u7684\u73b0\u8c61\uff08emotionalism\uff09\uff0c\u8fd9\u5e76\u4e0d\u53ea\u662f\u7075\u6069\u8fd0\u52a8\u5982\u6b64\u3002\u53ef\u662f\uff0c\u7528\u300c\u7406\u6027\u7684\u4f18\u5148\u6027\u300d\u6765\u5f62\u5bb9\u4eba\u7684\u5fc3\uff08psychology\uff09\uff0c\u662f\u9887\u8bef\u5bfc\u7684\u3002<\/p>\n
I think it is advisable for Reformed theologians to avoid advocating the primacy of the intellect. The phrase can, to be sure, be used to make some legitimate points about \u201cfollowing anger\u201d and so on. And its use in Reformed theology is understandable in light of the challenges of liberalism and neo-orthodoxy, which denied any propositional or intellectual element in revelation, leaving us with empty \u201cfeeling\u201d or \u201cencounter.\u201d And, of course, Reformed theology has also had to contend with various kinds of emotionalism within evangelicalism, and not only within the charismatic movement. However, the primacy of the intellect is rather misleading as a general concept of human psychology.<\/p>\n
\u6211\u76f8\u4fe1\uff0c\u8fd9\u4e2a\u89c2\u5ff5\u7684\u786e\u5728\u67d0\u4e9b\u6539\u9769\u5b97\u5708\u5b50\u4fc3\u8fdb\u4e86\u4e00\u79cd\u300c\u60df\u7406\u6027\u7cbe\u795e\u300d\uff08intellectualism\uff09\u3002\u5728\u8fd9\u4e9b\u5708\u5b50\u4e2d\uff0c\u6210\u5723\u3001\u4e3b\u7684\u5e26\u9886\u3001\u656c\u62dc\u3001\u8bb2\u9053\u3001\u95e8\u5f92\u8bad\u7ec3\u3001\u8f85\u5bfc\u548c\u4f20\u9053\u4eba\u7684\u88c5\u5907\uff08\u795e\u5b66\u6559\u80b2\uff09\uff0c\u90fd\u81ea\u7136\u5730\u504f\u5411\u4e00\u79cd\u5b66\u672f\u8bad\u7ec3\u7684\u6a21\u5f0f\u3002\u800c\u5f88\u591a\u65f6\u5019\uff0c\u57f9\u517b\u656c\u8654\u7684\u60c5\u64cd\u3001\u4f53\u8d34\u670d\u4e8b\u4eba\u5728\u60c5\u611f\u4e0a\u7684\u9700\u8981\u3001\u751a\u81f3\u5efa\u7acb\u7267\u517b\u7684\u6280\u5de7\u7b49\uff0c\u90fd\u5f80\u5f80\u88ab\u5ffd\u7565\uff0c\u751a\u81f3\u88ab\u8f7b\u89c6\u4e86\u3002\u8fd9\u79cd\u6001\u5ea6\u4f3c\u4e4e\u66f4\u63a5\u8fd1\u300c\u7406\u6027\u4e3b\u4e49\u54f2\u5b66\u300d\u591a\u4e8e\u300a\u5723\u7ecf\u300b\u7684\u6559\u5bfc\u3002<\/p>\n
I believe this concept has also encouraged an unfortunate intellectualism in some Reformed circles. In those circles, sanctification, guidance, worship, preaching, discipleship, counseling, and ministerial preparation have often been too easily and closely assimilated to the model of academic learning. Cultivating godly emotions and ministering to the emotional needs of people, even the development of pastoral skills, have often been neglected \u2013 and even treated with a kind of smug contempt. [For an example, consider Richard Muller\u2019s The Study of Theology<\/em> (Grand Rapids: Zondervan, 1991) in the lighy of my critique, \u201cMuller on Theology,\u201d WTJ<\/em> 56 (spring 1994): 133-151. Muller\u2019s reply to me, \u201cThe Study of Theology<\/em> Revisited: A Response to John Frame,\u201d WTJ<\/em> 56 (fall 1994): 409-417, is even more smug than his book. I will not be permitted to publish an additional response in WTJ<\/em>, so I will say briefly here that (1) in the reply Muller seems more interested in discrediting a critic than in making progress on the issues, and (2) he writes, well, like a man who knows that his opponent will not be permitted to reply.] This sort of attitude has much more in common with rationalistic philosophy than with the Bible.<\/p>\n\n- \u300a\u5723\u7ecf\u300b\u662f\u4e00\u672c\u5145\u6ee1\u611f\u60c5\u7684\u4e66\uff01<\/strong><\/li>\n<\/ol>\n
Bible, An Emotional Book!<\/strong><\/p>\n\u300a\u5723\u7ecf\u300b\u662f\u4e00\u672c\u5145\u6ee1\u7740\u611f\u60c5\u3001\u540c\u65f6\u53c8\u5145\u6ee1\u7740\u7406\u6027\u5185\u5bb9\u7684\u4e66\u3002\u300a\u5723\u7ecf\u300b\u542f\u793a\u4e0a\u5e1d\u7684\u771f\u7406\uff0c\u4e0d\u53ea\u662f\u5b66\u672f\u4e0a\u7684\u547d\u9898\uff0c\u300a\u5723\u7ecf\u300b\u4e5f\u8bb2\u8ff0\u6545\u4e8b\u3001\u9881\u53d1\u547d\u4ee4\u3001\u81ea\u6211\u91cd\u7533\u3001\u9882\u5531\u8bd7\u6b4c\u3001\u5411\u4e0a\u5e1d\u7977\u544a\u3001\u63d0\u4f9b\u89c6\u542c\u6559\u6750\uff08\u8c61\u5f81\u6027\u7684\u8bb0\u53f7\uff0c\u7279\u522b\u662f\u5723\u793c\uff09\uff0c\u8fd8\u5429\u5490\u6211\u4eec\u8981\u5f7c\u6b64\u795d\u798f\u3001\u4eb2\u5634\u95ee\u5b89\u3002\u4fdd\u7f57\u5728\u7f57\u9a6c\u4e66\u4e2d\uff0c\u4ea6\u5f80\u5f80\u4ece\u903b\u8f91\u8bba\u636e\u4e2d\u6fc0\u53d1\u51fa\u8d5e\u8bcd\u6765\u656c\u62dc\u4e0a\u5e1d\uff01\u6211\u6df1\u4fe1\uff0c\u6539\u9769\u5b97\u7684\u4fe1\u5f92\u4eec\u9700\u8981\u5728\u8fd9\u4e9b\u5c42\u9762\u4e0a\u591a\u4e0b\u5de5\u592b\uff0c\u4ee5\u81f4\u66f4\u5168\u9762\u4f53\u4f1a\u300a\u5723\u7ecf\u300b\u7684\u4fe1\u606f\u3002<\/p>\n
The Bible is a very emotional book, as well as a book with profound intellectual content. It does not reveal the truths of God merely as academic propositions. It tells stories, issues commands, repeats itself, sings songs, offers prayers, gives us visual aids (symbols, especially the sacraments), and calls upon us to greet one another with a holy kiss. Paul breaks off from logical arguments in Romans to shout praise. I do believe that Reformed people need to regain that perspective in these areas.<\/p>\n
[ IST = An Introduction to Systematic Theology ]<\/p>\n
[ CVT = John Frame, Cornelius Van Til: An Analysis of His Thought ]<\/p>\n
[ JA = Jerusalem and Athens ]<\/p>\n
[ HDRA = Herman Dooyeweerd and Reformed Apologetics ]<\/p>\n
[ DKG = John Frame, Doctrine of the Knowledge of God ]<\/p>\n
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\u7b2c\u5341\u4e00\u7ae0\u3000\u7406\u6027\u7684\u4f18\u5148\u6027 THE PRIMACY OF THE INTELLECT \u7406\u6027\u7684\u4f18\u5148\u6027 THE PRI […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_et_pb_use_builder":"","_et_pb_old_content":"","_et_gb_content_width":"","footnotes":""},"categories":[145],"tags":[],"class_list":["post-12500","post","type-post","status-publish","format-standard","hentry","category-145"],"_links":{"self":[{"href":"https:\/\/ccnci.org\/index.php?rest_route=\/wp\/v2\/posts\/12500","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ccnci.org\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ccnci.org\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ccnci.org\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/ccnci.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=12500"}],"version-history":[{"count":0,"href":"https:\/\/ccnci.org\/index.php?rest_route=\/wp\/v2\/posts\/12500\/revisions"}],"wp:attachment":[{"href":"https:\/\/ccnci.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=12500"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ccnci.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=12500"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ccnci.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=12500"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}