<\/a> \u7c7b\u6bd4\u7684\u77e5\u8bc6<\/li>\n<\/ol>\nANALOGICAL KNOWLEDGE<\/strong><\/p>\n(From John M. Frame, Cornelius Van Til: An Analysis of His Thought<\/em>, Phillipsburg, NJ: P&R Publishing, 1995, chapter 7, pp. 89-95.)<\/p>\n\n- \u8303\u6cf0\u5c14\u7684\u77e5\u8bc6<\/strong>\u5f62\u800c\u4e0a\u5b66<\/strong>\u5982\u4f55\u5f71\u54cd\u77e5\u8bc6<\/strong><\/li>\n<\/ol>\n
How Van Til\u2019s Metaphysics of Knowledge Impacts Knowledge<\/strong><\/p>\n\u5728\u6211\u4eec\u5bf9\u8303\u6cf0\u5c14\u300c\u77e5\u8bc6\u5f62\u800c\u4e0a\u5b66\u300d\u7684\u5206\u6790\u4e2d\uff0c\u6211\u4eec\u5df2\u7ecf\u8ba8\u8bba\u4e86\u4ed6\u7684\u4e0a\u5e1d\u8bba\uff0c\u548c\u4ed6\u5bf9\u300c\u4e0a\u5e1d\u4e0e\u4e16\u754c\u7684\u4e00\u822c\u5173\u7cfb\u300d\u7684\u770b\u6cd5\u3002\u73b0\u5728\u6211\u4eec\u5fc5\u987b\u7ee7\u7eed\u8ba8\u8bba\uff0c\u8fd9\u4e2a\u77e5\u8bc6\u5f62\u800c\u4e0a\u5b66\u5982\u4f55\u5f71\u54cd\u4eba\u7684\u77e5\u8bc6\u3002<\/p>\n
In our analysis of Van Til\u2019s \u201cmetaphysics of knowledge,\u201d we have discussed his doctrine of God and his view of the general relationship between God and the world. Now we must proceed to discuss how this metaphysical perspective bears upon human knowledge.<\/p>\n
\u6211\u4eec\u5df2\u7ecf\u770b\u89c1\uff0c\u8303\u6cf0\u5c14\u7684\u5f62\u800c\u4e0a\u5b66\u5f3a\u8c03\uff1a\uff08\u4e00\uff09\u521b\u9020\u4e3b\u4e0e\u88ab\u9020\u7269\u7684\u533a\u522b\uff1b\uff08\u4e8c\uff09\u4e0a\u5e1d\u5bf9\u88ab\u9020\u8005\u7684\u4e3b\u6743\u3002\u56e0\u6b64\uff0c\u6211\u4eec\u53ef\u4ee5\u9884\u6599\uff0c\u8303\u6c0f\u7684\u77e5\u8bc6\u8bba\u4e5f\u4f1a\u5728\u77e5\u8bc6\u7684\u8303\u7574\u91cc\u5f3a\u8c03\u540c\u6837\u7684\u5173\u7cfb\uff0c\u5373\u300c\u4e0a\u5e1d\u7684\u77e5\u8bc6\u300d\u4e0e\u300c\u6211\u4eec\u7684\u77e5\u8bc6\u300d\u7684\u533a\u522b\uff0c\u4ee5\u53ca\u4e0a\u5e1d\u5728\u77e5\u8bc6\u8303\u7574\u7684\u4e3b\u6743\u3002<\/p>\n
As we have seen, Van Til\u2019s metaphysics emphasizes (1) the distinction between Creator and creature and (2) the sovereignty of the Creator over the creature. We may well anticipate, therefore, that his epistemology will emphasize precisely those relationships in the area of knowledge: the distinction between God\u2019s knowledge and ours, and the sovereignty of God in matters of knowledge.<\/p>\n
\n- \u8303\u6cf0\u5c14\u7684\u4e3b\u8981\u89c2\u5ff5\uff1a\u7c7b\u6bd4<\/strong><\/li>\n<\/ol>\n
Van Til\u2019s Idea of Analogy<\/strong><\/p>\n\u8303\u6cf0\u5c14\u4ee5\u300c\u7c7b\u6bd4<\/strong>\u300d\u8fd9\u4e2a\u89c2\u5ff5\u6765\u5f52\u7eb3\u4ed6\u7684\u91cd\u70b9\u3002\u4eba\u7684\u77e5\u8bc6\u662f\u4e0a\u5e1d\u7684\u77e5\u8bc6\u7684 \u300c\u7c7b\u6bd4\u300d\uff0c<\/p>\n\u610f\u5373\uff1a\uff08\u4e00\uff09\u4eba\u7684\u77e5\u8bc6\u662f\u88ab\u9020\u7684\uff0c\u56e0\u6b64\uff0c\u4e0e\u4e0a\u5e1d\u81ea\u5df1\u7684\u77e5\u8bc6\u622a\u7136\u4e0d\u540c\uff1b\uff08\u4e8c\uff09\u4eba\u7684\u77e5<\/p>\n
\u8bc6\u662f\u670d\u5728\u4e0a\u5e1d\u7684\u638c\u63a7\u548c\u6743\u5a01\u4e4b\u4e0b\u3002<\/p>\n
Van Til sums up these emphases in the term analogy<\/strong>. Human knowledge is \u201canalogous\u201d to God\u2019s, which means that it is (1) created and therefore different from God\u2019s own knowledge, and (2) subject to God\u2019s control and authority:<\/p>\n\u57fa\u7763\u5f92\u60f3\u8981\u83b7\u5f97\u7684\u77e5\u8bc6\u7cfb\u7edf\uff0c\u53ef\u79f0\u4e3a\u300c\u7c7b\u6bd4\u7684<\/strong>\u300d\u77e5\u8bc6\u3002\u610f\u5373\uff1a\u4e0a\u5e1d\u7684\u77e5\u8bc6\u662f\u539f\u672c\u7684\uff0c\u4eba\u7684\u77e5\u8bc6\u5219\u662f\u884d\u751f\u81ea\u4e0a\u5e1d\u7684\u77e5\u8bc6<\/strong>\uff08derivative\uff09\u3002\u4e0a\u5e1d\u5728\u7942\u81ea\u5df1\u91cc\u9762\u6709\u7edd\u5bf9\u7684\u81ea\u542b\u7cfb\u7edf<\/strong>\uff08self-contained system\uff09\u3002\u5386\u53f2\u5f53\u4e2d\u6240\u53d1\u751f\u7684\u4e8b\uff0c\u90fd\u662f\u6839\u636e\u4e0a\u5e1d\u7684\u81ea\u542b\u7cfb\u7edf\u3001\u548c\u7942\u7528\u4ee5\u638c\u7ba1\u5b87\u5b99\u7684\u8ba1\u5212\u3002\u53ef\u662f\uff0c\u4eba\u8eab\u4e3a\u4e0a\u5e1d\u7684\u88ab\u9020\u8005\uff0c\u4e0d\u53ef\u80fd\u62e5\u6709\u4e0a\u5e1d\u81ea\u542b\u7cfb\u7edf\u7684\u590d\u5236\u54c1<\/u><\/strong>\u3002\u4e0d\u9519\uff0c\u4eba\u5fc5\u987b\u6548\u6cd5\u4e0a\u5e1d\u7684\u601d\u7ef4\u800c\u601d\u7ef4\uff1b\u53ef\u662f\uff0c\u8fd9\u610f\u5473\u7740\uff0c\u4eba\u5728\u5c1d\u8bd5\u5f62\u6210\u81ea\u5df1\u7684\u601d\u60f3\u7cfb\u7edf\u65f6\uff0c\u5fc5\u987b\u4e0d\u65ad\u670d\u5728\u300c\u4e0a\u5e1d\u5411\u4eba\u542f\u793a\u7684\u7cfb\u7edf\u300d\u7684\u6743\u5a01\u4e4b\u4e0b\uff08CTK, 16\uff1b\u53c2DF2, 39; DF1, 64\uff09\u3002<\/p>\nThe system [of knowledge] that Christians seek to obtain may \u2026 be said to be analogical. By this is meant that God is the original and that man is the derivative. God has absolute self-contained system within himself.<\/strong> What comes to pass in history happens in accord with that system or plan by which he orders the universe. But man, as God\u2019s creature, cannot have a replica of that system of God. He cannot have a reproduction of that system.<\/strong> He must, to be sure, think God\u2019s thoughts after him; but this means that he must, in seeking to form his own system, constantly be subject to the authority of God\u2019s system to the extent<\/strong> that this is revealed to him. [CTK, 16, (emphasis by Van Til); cf. DF2, 39; DF1, 64.]<\/p>\n\n- \u5e26\u6765\u95ee\u9898\u7684\u540d\u8bcd\uff1a\u5171\u5728\u3001\u9519\u7f6e\u5171\u5728\u3001\u7c7b\u6bd4\uff08\u963f\u594e\u90a3\u7684\u7528\u6cd5\uff09<\/strong><\/li>\n<\/ol>\n
Problematic Terms:<\/strong><\/p>\nAnalogy, Univocal, Equivocal (Aquinas\u2019s Usage)<\/strong><\/p>\n\u8303\u6cf0\u5c14\u9009\u7528\u7684\u300c\u7c7b\u6bd4\u300d\u8fd9\u4e2a\u8bcd\uff0c\u548c\u5386\u53f2\u4e0a\u53e6\u4e00\u4e9b\u76f8\u5173\u7684\u53cd\u4e49\u8bcd\uff0c\u5982univocal\uff08\u5171\u5728\uff09\u3001equivocal\uff08\u9519\u7f6e\u5171\u5728\uff09\uff0c\u53ef\u80fd\u4f1a\u5e26\u6765\u4e00\u4e9b\u95ee\u9898\uff08JA, 321-327\uff09\u3002\u591a\u9a6c\u2027\u963f\u594e\u90a3\u548c\u540e\u6765\u51e0\u4e16\u7eaa\u7684\u5929\u4e3b\u6559\u601d\u60f3\u5bb6\uff0c\u5bf9\u8fd9\u4e9b\u8bcd\u6c47\u7684\u7528\u6cd5\uff0c\u90fd\u4e0e\u8303\u6cf0\u5c14\u4e0d\u540c\u3002\u5f53\u963f\u594e\u90a3\u8c08\u8bba\u5b58\u6709\u548c\u8c13\u8bed\u65f6\uff0c\u4f7f\u7528\u4e86\u300c\u7c7b\u6bd4\u300d\u4e00\u8bcd\uff0c\u5373\u300c\u5b58\u6709\u7684\u7c7b\u6bd4\u300d\uff08analogy of being\uff09\u548c\u300c\u8c13\u8bed\u7684\u7c7b\u6bd4\u300d\uff08analogy of predication\uff09\u3002<\/p>\n
Van Til\u2019s choice of the word \u201canalogical,\u201d together with the terms historically contrasted with it, namely, \u201cunivocal\u201d and \u201cequivocal,\u201d poses some problems. (In what follows, I am borrowing heavily from Gilbert Weaver\u2019s excellent article, \u201cMan: Analogue of God,\u201d in JA, 321-327.) Thomas Aquinas, followed by centuries of Roman Catholic thinkers, used these terms in a way quite different from Van Til. Aquinas speaks of \u201canalogy\u201d in terms of being, and then in terms of predication.<\/p>\n
\u300c\u5b58\u6709\u7684\u7c7b\u6bd4\u300d\uff08\u8fd9\u662f\u963f\u594e\u90a3\u4ece\u4e9a\u91cc\u58eb\u591a\u5fb7\u548c\u65b0\u67cf\u62c9\u56fe\u4e3b\u4e49\u501f\u6765\u7684\u89c2\u5ff5\uff09\u662f\u6307\u4ece\u4e0a\u5e1d\uff08\u6700\u9ad8\u7684\u5b58\u6709\uff09\u5230\u7eaf\u7269\u8d28\uff08\u5b58\u6709\u7684\u6700\u4f4e\u5c42\uff0c\u5373\u300c\u975e\u5b58\u6709\u300d\uff09\u7684\u8fde\u7eed\u7edf\uff08continuum\uff09[\u53c2\u672c\u4e66\uff08CVT\uff09\u7b2c19\u53ca25\u7ae0]\u3002\u4e0a\u5e1d\u662f\u6700\u9ad8\u7684\u5b58\u6709\uff0c\u7eaf\u7269\u8d28\u662f\u6700\u4f4e\u7684\u5b58\u6709\u3002\u5728\u8fd9\u4e2a\u8fde\u7eed\u7edf\u91cc\uff0c\u8f83\u9ad8\u7684\u5b58\u6709\u5728\u300c\u672c\u8d28\uff08essence\uff09\u300d\u548c\u300c\u5b58\u5728\uff08existence\uff09\u300d\u4e4b\u95f4\u6bd4\u8f83\u5408\u4e00\uff08unity\uff09\uff1b\u610f\u601d\u662f\u8bf4\uff1a\u5927\u4f53\u8bf4\u6765\uff0c\u4ed6\u4eec\u7684\u52a8\u4f5c\u548c\u7ecf\u9a8c\u662f\u7531\u4ed6\u4eec\u7684\u672c\u6027\u6240\u652f\u914d\u3002\u4e0a\u5e1d\u7684\u4f5c\u4e3a\u548c\u7ecf\u9a8c\uff0c\u5b8c\u5168\u662f\u7531\u7942\u81ea\u5df1\u6839\u636e\u81ea\u5df1\u7684\u672c\u6027\uff08\u7942\u662f\u751a\u4e48\uff09\u6765\u638c\u7ba1\uff1b\u4eba\u7684\u884c\u4e3a\u548c\u7ecf\u9a8c\uff0c\u81f3\u5c11\u4f1a\u6709\u90e8\u4efd\u662f\u7531\u5916\u754c\u638c\u63a7\u7684\uff1b\u800c\u7eaf\u7269\u8d28\uff08undifferentiated matter\uff09\u2500\u2500\u5c31\u662f\u6700\u4f4e\u7684\u5b58\u6709\u2500\u2500\u5219\u6ca1\u6709\u4efb\u4f55\u672c\u8d28\u53ef\u4ee5\u8868\u8fbe\uff1b\u5b83\u5c31\u662f\u300c\u975e\u5b58\u6709\u300d\uff0c\u6216\u8bf4\u662f\u300c\u65e0\u6709\u300d [\u53c2\u672c\u4e66\uff08CVT\uff09\u7b2c5\u7ae0]\u3002<\/p>\n
The \u201canalogy of being,\u201d which Aquinas borrowed from Aristotle and Neoplatonism, is a continuum that runs from God at the top to undifferentiated matter at the bottom. [Certainly Aquinas did not intend to deny the Christian doctrine of creation, or the distinction between Creator and creature. But alongside his orthodox statements of these doctrines, he employed ideas from Greek philosophy that were inconsistent with these doctrines. See other discussions of Aquinas in chaps. 19 and 25 of this book (CVT).] God has the most being, bare matter the least. Beings higher on the scale have a greater \u201cunity between essence and existence,\u201d which means, roughly, that their nature governs their actions and experience. God\u2019s actions and experience are completely governed by himself, by what he is. Man\u2019s actions and experience are at least partly governed by factors outside himself. Undifferentiated matter, at the bottom of the scale, has no essence to express; it is strictly nonbeing or nothing. [Compare my discussion in chap. 5 (CVT) of the attempt to gain knowledge by ascending and descending the abstraction ladder. Van Til believes that Aquinas\u2019s continuum of being and nonbeing is essentially the same as the continuum of empty abstractions and ultimate matter.]<\/p>\n
\u6309\u7167\u963f\u594e\u90a3\u7684\u6a21\u5f0f\uff0c\u540c\u4e00\u4e2a\u5b58\u6709\u5c42\u9762\u4e0a\u7684\u5b58\u6709\uff0c\u5b83\u4eec\u4e4b\u95f4\u7684\u5173\u7cfb\u662f\u300c\u5171\u5728\u7684\u300d\uff08univocal\uff09\uff1b\u5b58\u6709\u5c42\u9762\u5927\u4e0d\u76f8\u540c\u7684\u5b58\u6709\uff0c\u5b83\u4eec\u4e4b\u95f4\u7684\u5173\u7cfb\u662f\u300c\u9519\u7f6e\u5171\u5728\u7684\u300d\uff08equivocal\uff09\uff1b\u800c\u5b58\u6709\u5c42\u9762\u6bd4\u8f83\u63a5\u8fd1\u7684\u5b58\u6709\uff0c\u5b83\u4eec\u4e4b\u95f4\u7684\u5173\u7cfb\u5219\u662f\u300c\u7c7b\u6bd4\u7684\u300d\uff08analogical\uff09\u3002\u6574\u4e2a\u8fde\u7eed\u7edf\uff08continuum\uff09\u7684\u5b58\u6709\u4e4b\u95f4\uff0c\u90fd\u6709\u7c7b\u6bd4\u6216\u76f8\u4f3c\u7684\u5730\u65b9\uff1b\u53c8\u6216\u8bb8\uff0c\u9664\u4e86\u300c\u7eaf\u7269\u8d28\u300d\u4e0e\u300c\u5728\u5b83\u4e0a\u4e00\u5c42\u7684\u5b58\u6709\u300d\u7684\u5173\u7cfb\u4ee5\u5916\uff0c\u4e00\u5207\u4e8b\u7269\u90fd\u6709\u76f8\u4f3c\u7684\u5730\u65b9\uff1b\u56e0\u4e3a\uff0c\u81f3\u5c11\u5b83\u4eec\u90fd\u300c\u662f<\/strong>\u300d\uff08\u5b58\u5728\uff09\u3002<\/p>\nBeings at the same level on the scale are related \u201cunivocally,\u201d in Aquinas\u2019s construction. Beings at far different levels are related \u201cequivocally.\u201d Beings at closer levels are related \u201canalogously.\u201d There are analogies, or similarities, between being at every point on the continuum, except, perhaps, between pure matter and the beings above it. Everything is alike, at least in that it is<\/strong>.<\/p>\n\n- \u5b57\u7684\u610f\u4e49\uff1a\u5b57\u610f\uff1f\u55bb\u610f\uff1f<\/strong><\/li>\n<\/ol>\n
Meaning of Words: Literal, Figurative?<\/strong><\/p>\n\u963f\u594e\u90a3\u7684\u300c\u8c13\u8bed\u8bba\uff08predication\uff09\u300d\u2500\u2500\u5373\u300c\u540d\u8bcd\u7684\u610f\u4e49\u300d\uff0c\u4e43\u6cbf\u7528\u4e86\u8fd9\u65b9\u9762\u7684\u5206\u6790\u3002\u4ee5\u300c\u667a\u6167\u300d\u4e00\u8bcd\u4e3a\u4f8b\uff0c\u7528\u5728\u8fde\u7eed\u7edf\u5185\u4e0d\u540c\u7684\u4e8b\u7269\u4e0a\uff0c\u5c31\u4f1a\u6709\u4e0d\u540c\u7684\u610f\u4e49\uff1a\u5bf9\u4e8e\u540c\u4e00\u4e2a\u5b58\u6709\u5c42\u9762\u4e0a\u7684\u5b58\u6709\u6765\u8bf4\uff08\u4f8b\u5982\uff1a\u8001\u674e\u4e0e\u8001\u5f20\uff09\uff0c\u8fd9\u4e2a\u8bcd\u6c47\u7684\u610f\u4e49\u662f\u300c\u5171\u5728\u7684\u300d\uff08univocal\uff09\uff1b\u5bf9\u5b58\u6709\u5c42\u9762\u5927\u4e0d\u76f8\u540c\u7684\u4e8b\u7269\u6765\u8bf4\uff08\u4f8b\u5982\uff1a\u8001\u674e\u7684\u667a\u6167\u548c\u4e0b\u68cb\u7b56\u7565\u7684\u667a\u6167\uff09\uff0c\u300c\u667a\u6167\u300d\u7684\u610f\u4e49\u662f\u300c\u9519\u7f6e\u5171\u5728\u7684\u300d\uff08equivocal\uff09\uff1b\u800c\u5bf9\u4e8e\u5b58\u6709\u5c42\u9762\u76f8\u7c7b\u4f3c\u7684\u5b58\u6709\u6765\u8bf4\uff08\u4f8b\u5982\uff1a\u4e0a\u5e1d\u7684\u667a\u6167\u548c\u8001\u674e\u7684\u667a\u6167\uff09\uff0c\u8bcd\u6c47\u7684\u610f\u4e49\u662f\u300c\u7c7b\u6bd4\u7684\u300d\uff08analogical\uff09\u3002\u4e0a\u5e1d\u7684\u667a\u6167\u4e0e\u8001\u674e\u7684\u667a\u6167\u4e0d\u540c\uff0c\u4f46\u5b83\u4eec\u4ecd\u7136\u662f\u76f8\u4f3c\u7684\u2500\u2500\u867d\u7136\u6211\u4eec\u4e0d\u80fd\u786e\u5b9a\u5b83\u4eec\u7a76\u7adf\u662f\u5728\u751a\u4e48\u610f\u4e49\u4e0a\u76f8\u4f3c\u3002\u56e0\u7740\u4e0a\u5e1d\u7684\u5355\u4e00\u6027\uff08simplicity\uff09\uff0c\u4e5f\u56e0\u7740\u7942\u7684\u672c\u8d28\u548c\u5b58\u5728\u5b8c\u5168\u5408\u4e00\uff0c\u56e0\u6b64\uff0c\u300c\u4e0a\u5e1d\u7684\u667a\u6167\u300d\u6307\u7684\u662f\u4e0a\u5e1d\u7684\u6240\u300c\u662f\u300d\uff08everything God is\uff09\u3002\u53ef\u662f\u8001\u674e\u7684\u667a\u6167\u5c31\u4e0d\u540c\u4e86\uff0c\u5b83\u53ef\u80fd\u4e0e\u611a\u5984\u5171\u5b58\u3002<\/p>\n
Aquinas\u2019s doctrine of predication, or the meaning of terms, follows this analysis. A word like wise<\/strong> applies in different senses to objects at various points along the continuum. It applies \u201cunivocally\u201d to beings who are at the same level, e.g. to Bill and to Charles. It applies \u201cequivocally\u201d to beings far removed from one another, e.g., to Bill and to a chess strategy. To beings closely related, but at different levels on the scale, terms are used \u201canalogously.\u201d God\u2019s wisdom is different from Bill\u2019s, but it is also similar, although we cannot be sure precisely wherein the similarity lies. Because of God\u2019s simplicity, his unity of essence and existence, wisdom<\/strong> refers to everything God is. But Bill\u2019s wisdom may coexist with foolishness.<\/p>\n\u6309\u7167\u963f\u594e\u90a3\u7684\u8bed\u8a00\u89c2\uff0c\u300c\u5171\u5728\u300d\u5927\u7ea6\u76f8\u5f53\u4e8e\u300c\u5b57\u610f\u6027\u300d\u7684\u610f\u601d\uff1b\u300c\u9519\u7f6e\u5171\u5728\u300d\u5927\u7ea6\u76f8\u5f53\u4e8e\u300c\u9690\u55bb\u6027\u300d\u7684\u610f\u601d\u3002\u300c\u7c7b\u6bd4\u300d\u7684\u8bed\u8a00\u662f\u55bb\u610f\u7684\u8bed\u8a00\uff0c\u53ef\u662f\u5728\u67d0\u79cd\u7a0b\u5ea6\u4e0a\uff0c\u5374\u6bd4\u300c\u9519\u7f6e\u5171\u5728\u300d\u66f4\u63a5\u8fd1\u5b57\u610f\u6027\u3002<\/p>\n
In Aquinas\u2019s view of language, \u201cunivocal\u201d is more or less equivalent to \u201cliteral\u201d,and \u201cequivocal\u201d to \u201cmerely metaphorical.\u201d \u201cAnalogical\u201d language is figurative language, but somehow closer to the literal than equivocal language is. (I am making vague distinctions. I do not believe that his own account can be made more precise than this.)<\/p>\n
\n- \u963f\u594e\u90a3\uff1a\u7528\u4eba\u7684\u8bed\u8a00\uff0c\u53ef\u4ee5\u8ba4\u8bc6\u4e0a\u5e1d\u5417\uff1f<\/strong><\/li>\n<\/ol>\n
Is Aquinas Agnostic Toward God?<\/strong><\/p>\n\u963f\u594e\u90a3\u7684\u7acb\u573a\uff0c\u5728\u67d0\u4e00\u4e2a\u7a0b\u5ea6\u4e0a\u610f\u5473\u7740\u5bf9\u4e0a\u5e1d\u7684\u4e0d\u53ef\u77e5\u8bba\uff08agnosticism\uff09\uff1b\u4e5f\u5c31\u662f\u8bf4\uff0c\u6211\u4eec\u6c38\u8fdc\u4e0d\u53ef\u80fd\u7528\u300c\u5171\u5728\u300d\u7684\u65b9\u5f0f\u8ff0\u8bf4\u4e0a\u5e1d\uff0c\u53ea\u80fd\u7528\u300c\u7c7b\u6bd4\u300d\u7684\u65b9\u5f0f\u3002\u5f53\u6211\u4eec\u67e5\u7ecf\u65f6\uff0c\u5f53\u8bfb\u5230\u57fa\u7763\u662f\u300c\u7f94\u7f8a\u300d\u6216\u300c\u72b9\u5927\u7684\u72ee\u5b50\u300d\u65f6\uff0c\u6211\u4eec\u4f1a\u8fa8\u8ba4\u51fa\u8fd9\u79cd\u8868\u8fbe\u65b9\u5f0f\u91cc\u9762\u7684\u9690\u55bb\uff08metaphor\uff09\uff1b\u800c\u8fd9\u4e9b\u5f62\u5bb9\u57fa\u7763\u7684\u8bcd\u6c47\uff0c\u53ef\u4ee5\u7528\u66f4\u300c\u5b57\u610f\u6027\u300d\u7684\u65b9\u5f0f\u6765\u8868\u8fbe\u3002\u53ef\u662f\u5bf9\u963f\u594e\u90a3\u6765\u8bf4\uff0c\u6240\u6709\u5bf9\u4e0a\u5e1d\u7684\u79f0\u8c13\u90fd\u662f\u9690\u55bb\u7684\uff0c\u4e0d\u53ef\u80fd\u5b57\u610f\u5316\uff1b\u65e0\u8bba\u6211\u4eec\u5982\u4f55\u63cf\u8ff0\u4e0a\u5e1d\uff0c\u81f3\u7ec8\uff0c\u55bb\u610f\u7684\u8a00\u8bed\u4e0d\u80fd\u4ee5\u5b57\u610f\u6027\u7684\u65b9\u5f0f\u6765\u8868\u8fbe\u3002<\/p>\n
Aquinas\u2019s doctrine implies a certain agnosticism about God. We can never speak univocally of God, only analogously. In our usual Bible study, when we read about Christ being a \u201clamb\u201d or the \u201cLion of Judah,\u201d we recognize in these expressions metaphors that can (apart from literary nuance) be expressed more literally. But, for Aquinas, there is always a point beyond which such literalization cannot go. Whatever we say about God is, ultimately, figurative language that cannot be expressed literally.<\/p>\n
\n- \u514b\u62c9\u514b\u6279\u5224\u963f\u594e\u90a3\uff0c\u4e5f\u6279\u5224\u8303\u6cf0\u5c14<\/strong><\/li>\n<\/ol>\n
Clark Critiques Aquinas And Van Til<\/strong><\/p>\n\u6709\u4e00\u4e9b\u5b66\u8005\uff0c\u5982\u514b\u62c9\u514b\uff08Gordon Clark\uff09\uff0c\u8ba4\u4e3a\u963f\u594e\u90a3\u7684\u89c2\u70b9\u7b49\u4e8e\u6000\u7591\u8bba\u3002\u514b\u62c9\u514b\u7b49\u4eba\u63d0\u51fa\u4e00\u4e2a\u95ee\u9898\uff1a\u9664\u4e86\u5b57\u610f\u6027\u7684\u89e3\u91ca\uff0c\u8fd8\u6709\u751a\u4e48\u6837\u7684\u300c\u610f\u4e49\u300d\u80fd\u88ab\u55bb\u610f\u6027\u8bed\u8a00\u6240\u4e58\u8f7d\uff1f\u4ed6\u4eec\u8fd8\u95ee\uff1a\u662f\u5426\u6240\u6709\u7684\u8bed\u8a00\u90fd\u5e26\u6709\u67d0\u79cd\u7a0b\u5ea6\u7684\u9690\u55bb\u6027\uff08metaphor\uff09\uff1f\u7b54\u6848\u82e5\u662f\u80af\u5b9a\u7684\uff0c\u90a3\u4e48\uff0c\u5c31\u6ca1\u6709\u7eaf\u5b57\u610f\u6027\u7684\u8bed\u8a00\u3002\u300c\u5b57\u610f\u6027\u300d\u548c\u300c\u55bb\u610f\u6027\u300d\u4e4b\u95f4\u4e5f\u53ea\u662f\u7a0b\u5ea6\u4e0a\u7684\u5dee\u522b\uff0c\u800c\u4e0d\u662f\u6307\u4e24\u79cd\u622a\u7136\u4e0d\u540c\u7684\u8303\u7574\u3002\u5982\u679c\u5b57\u610f\u548c\u55bb\u610f\u4e4b\u95f4\u7684\u5dee\u522b\u53ea\u662f\u7a0b\u5ea6\u4e0a\u7684\u4e0d\u540c\uff0c\u90a3\u4e48\uff0c\u5f53\u6211\u4eec\u9700\u8981\u5c06\u55bb\u610f\u6027\u7684\u8bcd\u6c47\u4e88\u4ee5\u5b57\u610f\u5316\u89e3\u91ca\u65f6\uff0c\u6211\u4eec\u5c31\u4f1a\u95ee\uff1a\u300c\u8981\u591a\u5b57\u610f\u5316\uff1f\u300d\u4e8e\u662f\uff0c\u7a76\u7adf\u662f\u5b57\u610f\u6027\u7684\u8bed\u8a00\u8f83\u597d\uff1f\u8fd8\u662f\u55bb\u610f\u6027\u7684\u8bed\u8a00\u66f4\u597d\uff1f\u90a3\u5c31\u5f88\u96be\u754c\u5b9a\u4e86\u3002<\/p>\n
Some, such as Gordon Clark [Clark, A Christian View of Men and Things<\/em> (Grand Rapids: Eerdmans, 1951).], have argued that this view of Aquinas amounts to skepticism. Clark\u2019s and similar arguments raise questions about what sort of meaning, if any, is carried by figurative language, apart from literal explanations of it. They also pose the question of whether there is an element of metaphor in all language. If there is, then no language is \u201cpurely literal,\u201d and the difference between literal and figurative is a difference in degree, rather than a difference between two sharply contrasted categories. And if the difference between literal and figurative is a difference of degree, then the demand for literal explanations of figurative terms raises the question, \u201cHow literal?\u201d And the advantage of relatively literal language over relatively figurative language becomes rather hard to define.<\/p>\n\u65e0\u8bba\u5982\u4f55\uff0c\u514b\u62c9\u514b\u6307\u51fa\u8303\u6cf0\u5c14\u7684\u7c7b\u6bd4\u89c2\u4e0e\u963f\u594e\u90a3\u7684\u89c2\u5ff5\u4e00\u6837\uff0c\u56e0\u6b64\uff0c\u514b\u62c9\u514b\u5bf9\u963f\u594e\u90a3\u7acb\u573a\u7684\u6279\u5224\uff0c\u8303\u6cf0\u5c14\u4e5f\u5fc5\u987b\u63a5\u53d7\u3002<\/p>\n
At any rate, Clark wrote that Van Til\u2019s view of analogy was the same as that of Aquinas and therefore subject to Clark\u2019s assessment of Aquinas\u2019s position. [Clark, \u201cThe Bible as Truth,\u201d Bibliotheca Sacra<\/em> 94 (April 1957): 166.]<\/p>\n\n- Weaver<\/strong>\u548c<\/strong>\u5085\u5170\u59c6<\/strong>\u4e3a\u8303\u6cf0\u5c14\u8fa9\u62a4\uff1a\u8303\u6cf0\u5c14\u7684\u7c7b\u6bd4\u89c2\u4e0e\u963f\u594e\u90a3\u622a\u7136\u4e0d\u540c<\/strong><\/li>\n<\/ol>\n
Weaver and Frame Defend Van Til:<\/strong><\/p>\nVan Til Different from Aquinas on Analogy<\/strong><\/p>\n\u76f8\u53cd\uff0cWeaver\u5374\u4e3b\u5f20\u8303\u6cf0\u5c14\u7684\u7c7b\u6bd4\u89c2\u4e0e\u963f\u594e\u90a3\u7684\u622a\u7136\u4e0d\u540c\uff1b\u8fd9\u6837\u7684\u8bc4\u8bba\u5f53\u7136\u662f\u6b63\u786e\u7684\u3002\u8303\u6c0f\u575a\u51b3\u53cd\u5bf9\u963f\u594e\u90a3\u7684\u5b58\u6709\u7c7b\u6bd4\u89c2\u3001\u4ee5\u53ca\u4e0e\u5176\u76f8\u5173\u7684\u77e5\u8bc6\u8bba\uff08IST, 206-210 = IST2, 333; CTK, 16-17; SCE, 60; RP, 83-105; WSA, 32-61; GH, 267-286\uff09\u3002\u8303\u6cf0\u5c14\u8ba4\u4e3a\uff0c\u963f\u594e\u90a3\u7684\u7c7b\u6bd4\u89c2\u9884\u8bbe\u4e86\u4e0a\u5e1d\u4e0e\u4eba\u4e4b\u95f4\u7684\u8fde\u7eed\u7edf\uff08continuum\uff09\u3002<\/p>\n
On the contrary, Weaver is surely correct in arguing that Van Til\u2019s view of analogy is very different from that of Aquinas. Van Til strongly opposes Aquinas\u2019s view of the analogy of being and the view of knowledge connected with it. (IST, 206-210 = IST2, 333; CTK, 16-17; SCE, 60; RP, 83-105; WSA, 32-61; GH, 267-286.) He believes that Aquinas\u2019s view of analogy presupposes a continuum between God and man.<\/p>\n
\n- \u8303\u6cf0\u5c14\uff1a\u4eba\u7684\u77e5\u8bc6\u662f\u4e0a\u5e1d\u77e5\u8bc6\u7684\u6709\u9650\u526f\u672c<\/strong><\/li>\n<\/ol>\n
Van Til: Human Knowledge is Finite Replica of God\u2019s Knowledge<\/strong><\/p>\n\u6211\u4eec\u53ef\u4ee5\u7528\u524d\u6587\u6240\u5f15\u8303\u6cf0\u5c14\u7684\u8bdd\uff0c\u6765\u603b\u7ed3\u4ed6\u7684\u7c7b\u6bd4\u89c2\uff0c\u5373\u4eba\u7684\u77e5\u8bc6\u662f\u4e0a\u5e1d\u77e5\u8bc6\u7684\u300c\u6709\u9650\u7684\u526f\u672c\u300d(IST, 206=IST2, 292)\u3002\u4e5f\u5c31\u662f\u8bf4\uff0c\u5728\u4eba\u7684\u77e5\u8bc6\u91cc\uff0c\u6211\u4eec\u7684\u601d\u60f3\u53cd\u6620\u51fa(image) \u4e0a\u5e1d\u7684\u77e5\u8bc6\u5230\u4e00\u4e2a\u7a0b\u5ea6\uff0c\u6211\u4eec\u53ef\u4ee5\u8bf4\u6211\u4eec\u7684\u77e5\u8bc6\u662f\u771f\u77e5\u8bc6\u3002\u56e0\u4e3a\u5f53\u6211\u4eec\u83b7\u5f97\u771f\u77e5\u8bc6\u7684\u65f6\u5019\uff0c\u6211\u4eec\u662f\u300c\u6548\u6cd5\u4e0a\u5e1d\u7684\u601d\u7ef4\u800c\u601d\u7ef4\u300d(think God\u2019s thoughts after him)\u3002<\/p>\n
His own view of analogy, summarized in our earlier quotation, is that human knowledge is a \u201cfinite replica\u201d of God\u2019s. (IST, 206 = IST2, 292.) It is not God\u2019s own knowledge, nor is it on a continuum with God\u2019s knowledge. Like everything human, it is created, creaturely, finite. Nevertheless, our knowledge is a finite replica<\/strong> of God\u2019s knowledge. [Van Til was not absolutely consistent in his terminology. In the earlier passage quoted from CTK, he denies that we can have a \u201creplica\u201d of God\u2019s knowledge, while in IST, 206 [=IST2, 292], he asserts that we can have a \u201cfinite replica.\u201d There is an apparent contradiction here, but I think it is plain what he is saying. The \u201creplica\u201d denied in CTK is clearly not the \u201cfinite replica\u201d of IST. See the following chapter (CVT) for a more complete view of Van Til\u2019s position on the relation of God\u2019s knowledge to ours.] That is to say, in human knowledge our thoughts image God\u2019s in such a way that they can be judged to be true. When we obtain knowledge, we \u201cthink God\u2019s thoughts after him.\u201d<\/p>\n\n- \u8303\u6cf0\u5c14\u7684\u7c7b\u6bd4\u601d\u7ef4\u6cd5\u662f\u964d\u670d\u4e8e\u4e0a\u5e1d\u542f\u793a\u4e4b\u4e0b\u7684\u601d\u7ef4<\/strong><\/li>\n<\/ol>\n
Van Til\u2019s Analogical Thinking: Thinking Submissive to God\u2019s Revelation<\/strong><\/p>\n\u8303\u6cf0\u5c14\u4e5f\u7528\u300c\u7c7b\u4f3c\u300d\u548c\u300c\u7c7b\u6bd4\u300d\u7b49\u8bcd\u6c47\uff0c\u6765\u8bf4\u660e\u63a8\u7406\u7684\u65b9\u6cd5\u548c\u6c42\u77e5\u7684\u65b9\u6cd5\u3002\u6ce8\u610f\u524d\u9762<\/p>\n
\u51e0\u5904\u7684\u5f15\u6587\uff1a\u8303\u6cf0\u5c14\u63d0\u5230\u300c\u964d\u670d\u4e8e\u4e0a\u5e1d\u542f\u793a\u4e4b\u4e0b\u300d\u7684\u91cd\u8981\u6027\u3002\u8fd9\u5c31\u662f\u300c\u7c7b\u6bd4\u7684\u601d\u7ef4\u300d<\/p>\n
\u6216\u300c\u7c7b\u6bd4\u7684\u63a8\u7406\u300d\uff08\u53c2PDS, 12-15\uff09\u3002\u8303\u6cf0\u5c14\u8bf4\uff0c\u8fd9\u79cd\u63a8\u7406\u662f\u6709\u300c\u9ad8\u5ea6\u81ea\u6211\u610f\u8bc6\u7684\u7c7b\u6bd4\u300d\uff08CTK, 16\uff09\u3002\u76f8\u5bf9\u6765\u8bf4\uff0c\u5171\u5728\u7684\u601d\u7ef4\uff08univocal thinking\uff09\u5374\u9884\u8bbe\u4e86\u4eba\u7684\u81ea\u4e3b\u6027\uff0c\u5e76\u4e14\u62d2\u7edd\u964d\u670d\u5728\u4e0a\u5e1d\u7684\u6743\u5a01\u4e4b\u4e0b\u3002\u6211\u5c06\u5728\u540e\u6587\u91cc\u591a\u8c08\u4e00\u4e9b\u2026<\/p>\n
\u4e2d\u534e\u7f51\u7edc\u5723\u7ea6\u5b66\u9662ccnci.org\uff1b\u4e2d\u534e\u5c55\u671b\u5723\u7ea6\u5b66\u9662 HorizonCovenant@gmail.com\uff08PayPal\uff09<\/p>\n
Van Til also uses \u201canalogous\u201d and \u201canalogical\u201d to describe a method of reasoning, a method of obtaining knowledge. Note that in the quotation from A Christian Theory of Knowledge<\/em> at the outset of this chapter and the other passages cited with it, Van Til mentions the importance of being subject to God\u2019s revelation. This is \u201canalogous thinking\u201d or \u201canalogous reasoning.\u201d (Cf. also PDS, 12-15.) Van Til speaks of such reasoning as \u201cself-consciously analogical.\u201d (CTK, 16.) \u201cUnivocal\u201d thinking, in contrast, presupposes human autonomy and renounces proper submission to divine authority. I shall have more to say about this later in connection with Van Til\u2019s discussions of revelation and of the ethics of knowledge.<\/p>\n\u56e0\u6b64\uff0c\u8303\u6cf0\u5c14\u7684\u7c7b\u6bd4\u89c2\u4e0e\u963f\u594e\u90a3\u4e00\u6837\uff0c\u90fd\u662f\u8868\u8fbe\u4e00\u4e2a\u5f62\u800c\u4e0a\u5b66\u7acb\u573a\uff1b\u53ef\u662f\uff0c\u4e24\u8005\u7684\u5f62\u800c\u4e0a\u5b66\u5374\u622a\u7136\u4e0d\u540c\u3002\u8303\u6cf0\u5c14\u4e0e\u963f\u594e\u90a3\u90fd\u662f\u4ece\u5404\u81ea\u7684\u7c7b\u6bd4\u89c2\u800c\u5f97\u51fa\u77e5\u8bc6\u8bba\u65b9\u9762\u7684\u7ed3\u679c\uff1b\u4e0d\u8fc7\uff0c\u4ed6\u4eec\u6240\u5f97\u7684\u7ed3\u8bba\u4e5f\u622a\u7136\u4e0d\u540c\u3002<\/p>\n
Like Aquinas, therefore, Van Til\u2019s view of analogy expresses a metaphysical position; however, the metaphysical views of the two men were very different. Both Van Til and Aquinas also drew epistemological consequences from their respective views of analogy; the consequences they drew, however, were very different.<\/p>\n
\n- \u963f\u594e\u90a3\u7684\u4e0d\u53ef\u77e5\u8bba\uff1a\u4eba\u7684\u8bed\u8a00\u4e0d\u80fd\u5728\u5b57\u610f\u4e0a\u5f62\u5bb9\u4e0a\u5e1d\uff1b<\/strong><\/li>\n<\/ol>\n
\u514b\u62c9\u514b\u6279\u5224\u8303\u6cf0\u5c14\uff1b<\/strong>Weaver <\/strong>\u548c\u5f17\u5170\u59c6\u7684\u56de\u5e94<\/strong><\/p>\nAquinas\u2019 Agnosticism: Human Language Cannot Literally Describe God;<\/strong><\/p>\nClark Critiques Van Til; Weaver and Frame Respond<\/strong><\/p>\n\u963f\u594e\u90a3\u4ece\u4ed6\u7684\u7c7b\u6bd4\u89c2\u91cc\uff0c\u63a8\u7406\u51fa\u4e00\u4e9b\u5173\u4e8e\u300c\u540d\u8bcd\u4f7f\u7528\u300d\u7684\u7ed3\u8bba\u3002\u4ed6\u8ba4\u4e3a\u4eba\u7c7b\u6240\u6709\u5173\u4e8e\u4e0a\u5e1d\u7684\u8bed\u8a00\uff0c\u90fd\u4e0d\u53ef\u80fd\u662f\u5b57\u610f\u6027\u6216\u5171\u5728\u6027\u7684\u3002\u5c31\u662f\u8fd9\u4e2a\u7ed3\u8bba\u88ab\u514b\u62c9\u514b\u6279\u5224\u4e3a\u4e0d\u53ef\u77e5\u8bba\u3002\u8303\u6cf0\u5c14\u7684\u7c7b\u6bd4\u89c2\u6709\u4efb\u4f55\u76f8\u4f3c\u4e4b\u5904\u5417\uff1f\u6211\u8ba4\u4e3a\u6ca1\u6709\u3002Weaver\u8bf4\u5f97\u5bf9\uff1a\u300c\u56e0\u4e3a\u8303\u6cf0\u5c14\u7684\u7c7b\u6bd4\u4e0d\u662f\u6307\u5b57\u6c47\uff0c\u800c\u662f\u6307\u4eba\u7c7b\u601d\u60f3\u7684\u6574\u4f53\u8fc7\u7a0b\uff1a\u300e\u4eba\u7684\u88ab\u9020\uff0c\u662f\u5728\u672c\u8d28\u548c\u77e5\u8bc6\u4e0a\u7c7b\u4f3c\u4e0a\u5e1d\uff08created analogue\uff09\u3002\u300f\u300dWeaver\u540c\u65f6\u4e5f\u6b63\u786e\u5730\u6279\u5224\u4e86\u514b\u62c9\u514b\u6709\u5173\u9519\u7f6e\u5171\u5728\uff08equivocation\uff09\u7684\u8c2c\u8bba\uff08JA, 327\uff09\u3002\u514b\u62c9\u514b\u9519\u8bef\u5730\u8ba4\u5b9a\u8303\u6cf0\u5c14\u5bf9\u300c\u7c7b\u6bd4\u300d\u4e00\u8bcd\u7684\u754c\u5b9a\u548c\u963f\u594e\u90a3\u4e00\u6837\u3002Weaver\u8fd8\u5efa\u8bae\u8303\u6cf0\u5c14\u5e94\u8be5\u9009\u7528\u53e6\u5916\u4e00\u4e2a\u540d\u8bcd\uff0c\u6765\u63cf\u8ff0\u4ed6\u6240\u8c13\u300c\u6709\u9650\u526f\u672c\u300d\u7684\u89c2\u5ff5\uff08finite replication\uff09\uff1b\u6211\u8ba4\u4e3a\u8fd9\u4e5f\u662f\u6b63\u786e\u7684\u3002\u4ed6\u8bf4\uff1a\u300c\u6216\u8bb8\u6211\u4eec\u53ef\u4ee5\u8bf4\uff0c\u4eba\u7684\u77e5\u8bc6\u4e0e\u4e0a\u5e1d\u7684\u77e5\u8bc6\u4e4b\u95f4\uff0c\u6709\u7740\u4e00\u4e2a\u5f62\u8c61\u7684\u5173\u7cfb\uff08image-relationship\uff09\uff0c\u4eba\u7684\u77e5\u8bc6\u5177\u6709\u4e0a\u5e1d\u7684\u77e5\u8bc6\u7684\u5f62\u8c61\uff1b\u6216\u8005\u8bf4\uff0c\u4eba\u7684\u77e5\u8bc6\u53cd\u6620\uff08reflective of\uff09\u51fa\u4e0a\u5e1d\u7684\u77e5\u8bc6\u3002\u300d\uff08JA, 327\uff09<\/p>\n
From his doctrine of analogy, Aquinas also drew consequences concerning the use of terms, concluding that no human language about God can be literal, or \u201cunivocal.\u201d That is the conclusion that Clark criticizes as skeptical. Does Van Til\u2019s doctrine of analogy entail anything similar? I think not. Weaver is right to say, \u201cFor [Van Til] analogy applies not to terms, but to the overall process of human thought: man is God\u2019s created analogue in both his being and his knowledge,\u201d and he rightly accuses Clark of the fallacy of equivocation. (JA, 327.) Clark is wrong to suppose that Van Til means the same thing as Aquinas by the term \u201canalogy.\u201d I think Weaver is also right to suggest that Van Til should have chosen a different term by which to describe his concept of finite replication. He suggests, \u201cIt might be said that man\u2019s knowledge bears an image-relationship<\/strong> to God\u2019s knowledge, or that man\u2019s knowledge is reflective<\/strong> of that of God.\u201d [JA, 327 (emphasis by Van Til).]<\/p>\n\n- \u4eba\u8bba\u8ff0\u4e0a\u5e1d\u7684\u8bed\u8a00\u5fc5\u987b\u662f\u300c\u62df\u4eba\u300d\u7684\uff1a\u4e0a\u5e1d\u7684\u300c\u4fef\u5c31\u300d<\/strong><\/li>\n<\/ol>\n
Human Language about God Necessarily Anthropomorphic: God\u2019s Accommodation<\/strong><\/p>\n\u6211\u4eec\u5728\u8fd9\u91cc\u53ef\u4ee5\u95ee\uff08\u867d\u7136Weaver\u5e76\u6ca1\u6709\u95ee\uff09\uff1a\u8303\u6cf0\u5c14\u662f\u5426\u66fe\u7ecf\u8ba8\u8bba\u8fc7\u300c\u7528\u4eba\u7c7b\u8bed\u8a00\u5b57\u610f\u6027\u5730\u8ff0\u8bf4\u4e0a\u5e1d\u300d\u7684\u53ef\u80fd\u6027\u3002\u636e\u6211\u6240\u77e5\uff0c\u8303\u6cf0\u5c14\u6ca1\u6709\u8ba8\u8bba\u8fc7\u3002\u4e0d\u9519\uff0c\u4ed6\u7684\u786e\u575a\u6301\u4eba\u7c7b\u8bba\u8ff0\u4e0a\u5e1d\u7684\u8bed\u8a00\u5fc5\u987b\u662f\u300c\u62df\u4eba\u300d\u7684\uff08IST, 205 = IST2, 326*; CGG, 73; CTK, 37\uff09\u3002\u5728\u8fd9\u4e9b\u8ba8\u8bba\u4e2d\uff0c\u8303\u6cf0\u5c14\u6240\u5f3a\u8c03\u7684\u662f\u6539\u9769\u5b97\u795e\u5b66\u6709\u5173\u300c\u4e0a\u5e1d\u7684\u4fef\u5c31\u300d\uff08accommodation\uff09\u7684\u6559\u4e49\uff1b\u4e5f\u5c31\u662f\u8bf4\uff0c\u4e0a\u5e1d\u7528\u6211\u4eec\u4eba\u2500\u2500\u6709\u9650\u7684\u88ab\u9020\u8005\u2500\u2500\u6240\u80fd\u7406\u89e3\u7684\u65b9\u5f0f\u5411\u6211\u4eec\u8bf4\u8bdd\u3002\u4e0a\u5e1d\u4f7f\u7528\u7684\u5168\u7136\u662f\u4eba\u7c7b\u7684\u8bed\u8a00\uff0c\u800c\u4e0d\u662f\u4e09\u4f4d\u4e00\u4f53\u4e4b\u95f4\u90a3\u79cd\u5965\u79d8\u7684\u6c9f\u901a\u3002\u53ef\u662f\u95ee\u9898\u4ecd\u7136\u5b58\u5728\uff1a\u4eba\u7c7b\u7684\u8bed\u8a00\u53ef\u5426\u5b57\u610f\u6027\u5730\u8bb2\u8ff0\u5173\u4e8e\u4e0a\u5e1d\u7684\u771f\u7406\uff1f\uff08*\u6797\u6309\uff1a\u53e6\u53c2\uff1aIST2, 270\u3002\uff09<\/p>\n
We might well ask at this point (though Weaver does not) whether Van Til ever discusses the possibility of literal human language about God. So far as I know, he does not. He does insist that human language about God is necessarily \u201canthropomorphic.\u201d (IST, 205 = IST2, 326*; CGG, 73; CTK, 37.) In these contexts his concern is to emphasize the traditional Reformed doctrine of accommodation, namely, that God speaks to us in ways that we, as finite creatures, can understand. He uses fully human language, not some mysterious intratrinitarian communication. But that leaves open the question of whether a fully human language can speak literal truth about God.\u00a0 (*Ling: cf. IST2, 270.)<\/p>\n
\n- \u6709\u4fe1\u5fc3\u5730\u80af\u5b9a\u975e\u5b57\u610f\u6027\u7684\u6559\u4e49\uff1b\u4f8b\u5982\uff1a\u4e0a\u5e1d\u6539\u53d8\u6001\u5ea6<\/strong><\/li>\n<\/ol>\n
Affirm Nonliteral Teachings with Confidence, Example: \u201cGod Changed His Attitude\u201d<\/strong><\/p>\n\u8303\u6cf0\u5c14\u8981\u6211\u4eec\u300c\u5c3d\u91cf\u5730\u62df\u4eba\u300d\uff08fearlessly anthropomorphic\uff09\uff1b\u4ed6\u7684\u610f\u601d\u4e0d\u662f\u8981\u6211\u4eec<\/p>\n
\u6210\u4e3a\u4e0d\u53ef\u77e5\u8bba\u8005\uff0c\u4f7f\u5f97\u300a\u5723\u7ecf\u300b\u4e2d\u660e\u663e\u7684\u5b57\u610f\u6027\u6559\u5bfc\u6210\u4e86\u975e\u5b57\u610f\u6027\u7684\u6559\u5bfc\u3002\u76f8\u53cd\uff0c\u8303<\/p>\n
\u6cf0\u5c14\u8981\u6211\u4eec\u653e\u80c6\u5730\u80af\u5b9a\u300a\u5723\u7ecf\u300b\u4e2d\u975e\u5b57\u610f\u6027\u7684\u6559\u5bfc\uff0c\u56e0\u4e3a\u8fd9\u4e9b\u6559\u5bfc\u90fd\u542b\u6709\u771f\u6b63\u7684\uff08\u6211\u60f3\u8bf4\uff1a\u5b57\u610f\u7684\uff09\u771f\u7406\u3002\u5728\u300a\u666e\u904d\u6069\u5178\u4e0e\u798f\u97f3\u300b\u4e00\u4e66\u4e2d\uff08\u987573\uff09\uff0c\u4ed6\u8981\u6211\u4eec\u653e\u80c6\u5730\u8bf4\uff1a\u300c\u4e0a\u5e1d\u5bf9\u4eba\u7c7b\u7684\u6001\u5ea6\u6539\u53d8\u4e86\u300d\uff0c\u56e0\u4e3a\u300a\u5723\u7ecf\u300b\u662f\u8fd9\u6837\u8bb0\u8f7d\u4e86\u4e0a\u5e1d\u7684\u6001\u5ea6\u3002<\/p>\n
When Van Til tells us to be \u201cfearlessly anthropomorphic,\u201d he is not telling us to be agnostic, fearing that apparently literal biblicl teachings may, after all, be nonliteral. On the contrary, he is telling us to affirm the nonliteral teachings with confidence, since they contain genuine (I am tempted to say \u201cliteral\u201d) truth. In Common Grace and the Gospel <\/em>(p. 73), he tells us to say fearlessly that \u201cGod\u2019s attitude has changed with respect to mankind,\u201d since Scripture represents God\u2019s attitude that way.<\/p>\n\u4e00\u65b9\u9762\uff0c\u6211\u4eec\u4ece\u300a\u5723\u7ecf\u300b\u5f97\u77e5\uff0c\u4e0a\u5e1d\u300c\u672c\u8eab\u662f\u4e0d\u53d8\u7684\u300d\u3002\u6211\u60f3\u8303\u6cf0\u5c14\u4f1a\u627f\u8ba4\uff0c\u524d\u9762\u7684\u8868\u8ff0\uff08\u4e0a\u5e1d\u6539\u53d8\u6001\u5ea6\uff09\u6bd4\u540e\u9762\u7684\u8868\u8ff0\uff08\u4e0a\u5e1d\u662f\u4e0d\u53d8\u7684\uff09\u66f4\u4e3a\u55bb\u610f\u3002\u53ef\u662f\uff0c\u4ed6\u4e5f\u8981\u6211\u4eec\u4ee5\u4e25\u8083\u7684\u6001\u5ea6\u9886\u53d7\u524d\u8005\uff08\u4e0a\u5e1d\u6539\u53d8\u6001\u5ea6\uff09\u3002\u6211\u60f3\uff0c\u4ed6\u76f8\u4fe1\uff0c\u524d\u8005\u6559\u5bfc\u4e86\u6211\u4eec\u4e00\u4e9b\u771f\u7406\uff0c\u662f\u6211\u4eec\u4e0d\u80fd\u5355\u4ece\u540e\u8005\u5b66\u5230\u7684\u3002\u56e0\u6b64\uff0c\u8303\u6cf0\u5c14\u4e0d\u662f\u8981\u6211\u4eec\u4f5c\u4e0d\u53ef\u77e5\u8bba\u8005\uff08\u50cf\u963f\u594e\u90a3\u7684\u7ed3\u8bba\u4e00\u822c\uff09\uff0c\u800c\u662f\u8981\u6211\u4eec\u66f4\u6709\u4fe1\u5fc3\uff08confidence\uff09\uff01\u4ed6\u4e0d\u662f\u8bf4\uff0c\u300a\u5723\u7ecf\u300b\u91cc\u770b\u4f3c\u5b57\u610f\u7684\u8868\u8fbe\uff0c\u5176\u5b9e\u662f\u55bb\u610f\u7684\uff1b\u4e43\u662f\u8bf4\uff0c\u300a\u5723\u7ecf\u300b\u91cc\u770b\u4f3c\u55bb\u610f\u7684\u8868\u8fbe\uff0c\u5176\u5b9e\u5305\u542b\u4e86\u5b57\u610f\u6027\u771f\u7406\u7684\u5143\u7d20\u3002\u4ed6\u544a\u8bc9\u6211\u4eec\uff0c\u5373\u4f7f\u300a\u5723\u7ecf\u300b\u4e2d\u770b\u4e0a\u53bb\u6700\u975e\u5b57\u610f\u6027\u7684\u8bcd\u53e5\uff0c\u90fd\u5e94\u8be5\u88ab\u6211\u4eec\u653e\u80c6\u5730\u9886\u53d7\u548c\u5ba3\u8bb2\uff0c\u5c31\u5982\u300a\u5723\u7ecf\u300b\u5ba3\u8bb2\u5b83\u4eec\u7684\u65b9\u5f0f\u4e00\u6837\u3002\u82e5\u89e3\u91ca\u662f\u5fc5\u987b\u7684\uff0c\u800c\u8fd9\u4e9b\u89e3\u91ca\u672c\u8eab\u53c8\u5408\u4e4e\u300a\u5723\u7ecf\u300b\uff0c\u90a3\u4e48\u5c31\u8ba9\u6211\u4eec\u53bb\u89e3\u91ca\u5427\uff01\u8fd9\u6574\u4e2a\u8fc7\u7a0b\u5c06\u5e26\u9886\u6211\u4eec\u771f\u6b63\u5730\u7406\u89e3\u4e0a\u5e1d\u7684\u542f\u793a\u3002<\/p>\n
We know, on the one hand, also from Scripture, that God \u201cin himself is changeless.\u201d I think that Van Til would admit that the former formulation is less literal than the latter. But he wants us to take the first seriously. I gather that he believes the first formulation teaches us something important that we could not learn from the second alone. So Van Til is not calling us to greater agnosticism, as did Aquinas\u2019s doctrine of analogy, but rather to greater confidence. He is not trying to say that apparently literal expressions are really figurative, but that apparently figurative expressions contain some element of literal truth. He is telling us that even the most apparently nonliteral expressions should be set forth with confidence, as indeed Scripture sets them forth. If explanations are necessary, and those explanations are themselves scriptural, then let them be given too. This whole process leads us to true understanding of God\u2019s revelation.<\/p>\n
\n- \u300c\u6574\u672c\u300a\u5723\u7ecf\u300b\u90fd\u662f\u62df\u4eba\u7684\u300d\u6b64\u4e00\u539f\u5219\u7684\u6db5\u4e49\uff1a\u7f29\u77ed\u5b57\u610f\u548c\u55bb\u610f\u4e4b\u95f4\u7684\u8ddd\u79bb<\/strong><\/li>\n<\/ol>\n
Implication of \u201cAll Scripture Anthropomorphic\u201d Principle:<\/strong><\/p>\nLiteral and Figurative Less Distant<\/strong><\/p>\n\u8303\u6cf0\u5c14\u300c\u6574\u672c\u300a\u5723\u7ecf\u300b\u90fd\u662f\u62df\u4eba\u7684\u300d\u8fd9\u4e2a\u539f\u5219\uff0c\u5df2\u7ecf\u4ea7\u751f\u4e86\u4e00\u4e2a\u540e\u679c\uff0c\u4f7f\u5f97\u5b57\u610f\u548c\u55bb\u610f\u4e4b\u95f4\u7684\u8ddd\u79bb\u7f29\u77ed\u4e86\u3002\u8fd9\u91cc\u7684\u610f\u601d\u4e0d\u662f\u8bf4\uff0c\u300c\u4e0a\u5e1d\u6539\u53d8\u7942\u7684\u6001\u5ea6\u300d\u662f\u4e00\u4e2a\u7eaf\u7cb9\u55bb\u610f\u7684\u8868\u8ff0\uff0c\u800c\u300c\u4e0a\u5e1d\u4e0d\u6539\u53d8\u300d\u5219\u662f\u4e00\u4e2a\u7eaf\u7cb9\u5b57\u610f\u6027\u7684\u8868\u8ff0\u3002\u8fd9\u4e24\u4e2a\u8868\u8ff0\u90fd\u6d89\u53ca\u5230\u521b\u9020\u4e3b\u4e0e\u88ab\u9020\u8005\u4e4b\u95f4\u7684\u6c9f\u901a\uff0c\u4e5f\u90fd\u6709\u5176\u5c40\u9650\u6027\uff1b\u5c31\u597d\u50cf\u7236\u6bcd\u4eb2\u4e0e\u5e74\u5e7c\u7684\u5c0f\u5b69\u8bb2\u8bdd\u65f6\uff0c\u4e5f\u4f1a\u53d7\u5230\u7c7b\u4f3c\u7684\u9650\u5236\u3002\u53ef\u662f\uff0c\u55bb\u610f\u6027\u7684\u8868\u8fbe\u4e0d\u662f\u5355\u5355\u7528\u4ee5\u6da6\u8272\u8bed\u8a00\u7684\u88c5\u9970\uff0c\u968f\u65f6\u90fd\u53ef\u88ab\u5b57\u610f\u6027\u7684\u5b57\u53e5\u53d6\u4ee3\u3002\u786e\u5207\u7684\u8bf4\uff0c\u5b83\u4eec\u5728\u4f20\u8fbe\u4e00\u4e9b\u4fe1\u606f\uff0c\u662f\u6211\u4eec\u4e0d\u80fd\u4ece\u5176\u4ed6\u7ba1\u9053\u77e5\u9053\u7684\uff1b\u800c\u8fd9\u4e9b\u4fe1\u606f\uff0c\u9700\u8981\u88ab\u52a0\u5165\u6211\u4eec\u300c\u5b57\u610f\u6027\u771f\u7406\u300d\u7684\u77e5\u8bc6\u5e93\u91cc\u3002\u82e5\u4ec5\u4ec5\u77e5\u9053\u300c\u4e0a\u5e1d\u662f\u4e0d\u6539\u53d8\u7684\u300d\uff0c\u6211\u4eec\u53ef\u80fd\u4f1a\u5ffd\u7565\u5386\u53f2\u7684\u91cd\u8981\u6027\uff0c\u4f8b\u5982\uff1a\u5815\u843d\u524d\u4e0e\u5815\u843d\u540e\u3001\u65e7\u7ea6\u4e0e\u65b0\u7ea6\u3001\u9053\u6210\u8089\u8eab\u524d\u548c\u9053\u6210\u8089\u8eab\u540e\u3001\u57fa\u7763\u590d\u6d3b\u524d\u4e0e\u590d\u6d3b\u540e\u3001\u4f7f\u5f92\u65f6\u4ee3\u548c\u540e\u4f7f\u5f92\u65f6\u4ee3\u2026\u2026\u7b49\u53d8\u5316\u3002\u4f46\u300c\u4e0a\u5e1d\u6539\u53d8\u7942\u7684\u6001\u5ea6\u300d\u5219\u544a\u8bc9\u6211\u4eec\uff0c\u4e0a\u5e1d\u975e\u5e38\u8ba4\u771f\u5730\u770b\u5f85\u8fd9\u4e9b\u5386\u53f2\u4e0a\u7684\u6f14\u53d8\u3002\u6211\u4eec\u4f1a\u5728\u672c\u4e66\uff08CVT\uff09\u7b2c16\u7ae0\u300c\u666e\u904d\u6069\u5178\u300d\u91cc\uff0c\u770b\u89c1\u8fd9\u4e00\u70b9\u3002<\/p>\n
Van Til\u2019s principle, \u201cAll Scripture is anthropomorphic,\u201d has the effect of narrowing the gap between literal and figurative. It is not that the statement \u201cGod changed his attitude\u201d is purely and simply figurative, while the statement \u201cGod does not change\u201d is purely and simply literal. Both expressions partake of the limitations involved in conversations between Creator and creature \u2013 similar in some measure to the limitations in conversations between parents and small children. But the figurative expressions are not merely aesthetic decorations, easily replaced by literal truth. Rather, they convey some things that we would not otherwise know, some things that we need to add to our storehouse of literal truth. If we knew only that God did not change, we might be tempted to ignore the significance of history, the movements in time between pre-Fall and post-Fall, Old and New Tetament, pre-Incarnation and Incarnation, pre-Resurrection and post-Resurrection, apostolic age and postapostolic age. \u201cGod changed his attitude\u201d tells us that God takes these movements in time seriously, as we shall see in our discussion of common grace in chapter 16 (CVT).<\/p>\n
\n- \u975e\u5b57\u610f\u6027\u5e76\u4e0d\u59a5\u534f\u4e0a\u5e1d\u7684\u8d85\u8d8a\u6027<\/strong><\/li>\n<\/ol>\n
Nonliterality Does Not Compromise God\u2019s Transcendence<\/strong><\/p>\n\u56e0\u6b64\uff0c\u8303\u6cf0\u5c14\u7684\u300c\u62df\u4eba\u8bba\u300d\u5e76\u6ca1\u6709\u6e05\u695a\u544a\u8bc9\u6211\u4eec\uff0c\u4eba\u7684\u8bed\u8a00\u53ef\u5426\u5b57\u610f\u6027\u5730\u8ff0\u8bf4\u4e0a\u5e1d\u3002\u6211\u6709\u4e00\u6b21\u66fe\u95ee\u8fc7\u4ed6\uff0c\u4ed6\u7684\u7b54\u590d\u662f\uff1a\u4ed6\u4ece\u6765\u6ca1\u6709\u4ed4\u7ec6\u60f3\u8fc7\u8fd9\u95ee\u9898\uff0c\u4e5f\u6ca1\u6709\u6574\u7406\u51fa\u4e00\u4e2a\u7acb\u573a\u3002\u663e\u7136\uff0c\u4ed6\u4e0d\u8ba4\u4e3a\u8fd9\u4e2a\u95ee\u9898\u5bf9\u4ed6\u7684\u77e5\u8bc6\u8bba\u6709\u591a\u91cd\u8981\u3002\u5728\u8fd9\u65b9\u9762\uff0c\u8303\u6cf0\u5c14\u548c\u514b\u62c9\u514b\u975e\u5e38\u4e0d\u540c\u3002\u6211\u731c\u60f3\uff0c\u8303\u6cf0\u5c14\u7684\u89c2\u70b9\u53ef\u80fd\u548c\u6211\u5148\u524d\u5efa\u8bae\u7684\u4e00\u6837\uff1a\u5b57\u610f\u6027\uff08literality\uff09\u6709\u4e0d\u540c\u7684\u7a0b\u5ea6\u548c\u79cd\u7c7b\uff0c\u5e76\u4e14\uff0c\u7eaf\u7cb9\u5b57\u610f\u6027\u7684\u8bed\u8a00\u662f\u4e0d\u5b58\u5728\u7684\u3002\u65e2\u7136\u975e\u5b57\u610f\u6027\u7684\u8bed\u8a00\u5e76\u6ca1\u6709\u59a8\u788d\u6211\u4eec\u8a00\u8bf4\u8fd9\u4e2a\u4e16\u754c\uff0c\u5b83\u4e5f\u4e0d\u80fd\u59a8\u788d\u6211\u4eec\u8a00\u8bf4\u4e0a\u5e1d\u3002\u800c\u5b57\u610f\u6027\u5730\u8a00\u8bf4\u4e0a\u5e1d\uff0c\u5e76\u4e0d\u4e00\u5b9a\u4f1a\u59a5\u534f\u7942\u7684\u8d85\u7136\u6027\uff1b\u867d\u7136\u963f\u594e\u90a3\u4e0d\u8fd9\u4e48\u8ba4\u4e3a\uff0c\u4f46\u4ed6\u7684\u89c2\u5ff5\u5e76\u4e0d\u7b26\u5408\u8303\u6c0f\u7684\u6574\u4e2a\u8fdb\u8def\u3002<\/p>\n
So Van Til\u2019s doctrine of anthropomorphism does not settle the question of whether human language can speak literally of God. I asked him once about that, and his reply was that he had never thought much about it and had not formulated a position on the question. Evidently it was not an issue he considered important to his epistemology; in that respect he is very unlike Gordon Clark. I suspect that Van Til held the view I suggested earlier, that there are degrees (and perhaps kinds) of literality and no such thing as purely literal language. Since non-literality does not inhibit our language about the world, it cannot be said to hinder our language about God, either. Nor does literal language about God necessarily compromise his transcendence, although Aquinas thought it did. At least this sort of view would be compatible with Van Til\u2019s overall approach.<\/p>\n
\n- \u300a\u5723\u7ecf\u300b\u7ed9\u6211\u4eec\u5b57\u610f\u6027\u7684\u77e5\u8bc6<\/strong><\/li>\n<\/ol>\n
Bible Gives Literal Knowledge<\/strong><\/p>\n\u4eba\u7684\u8bed\u8a00\u90fd\u6709\u5b57\u610f\u6027\uff08literality\uff09\uff0c\u90a3\u4e48\uff0c\u4eba\u7528\u6765\u8a00\u8bf4\u4e0a\u5e1d\u7684\u8bed\u8a00\u6709\u6ca1\u6709\u4f8b\u5916\u5462\uff1f\u8303\u6cf0\u5c14\u4f3c\u4e4e\u8ba4\u4e3a\u6ca1\u6709\u4e00\u70b9\u4f8b\u5916\u3002\u4f8b\u5982\u6709\u5173\u300c\u4e0a\u5e1d\u5728\u5386\u53f2\u4e2d\u7684\u4f5c\u4e3a\u300d\u7684\u5ba3\u79f0\uff0c\u50cf\u662f\u300c\u4e0a\u5e1d\u5e26\u9886\u4ee5\u8272\u5217\u4eba\u8d70\u5e72\u5730\u8fc7\u7ea2\u6d77\u300d\u4e4b\u7c7b\u7684\u8bb0\u8f7d\uff0c\u6700\u597d\u88ab\u770b\u4e3a\u5b57\u610f\u6027\u7684\u8bb0\u8f7d\uff0c\u800c\u975e\u55bb\u610f\u6027\u7684\u8bb0\u8f7d\u3002\u5bf9\u4e0a\u5e1d\u7684\u53cd\u9762\u5ba3\u79f0\uff0c\u4f8b\u5982\u300c\u4e0a\u5e1d\u4e0d\u4f1a\u6492\u8c0e\u300d\uff0c\u4e5f\u4e0d\u5e94\u88ab\u89c6\u4e3a\u55bb\u610f\u6027\u7684\u5ba3\u79f0\uff0c\u56e0\u4e3a\u8fd9\u53e5\u8bdd\u5c06\u4e0a\u5e1d\u548c\u5176\u4ed6\u300c\u5728\u5b57\u610f\u4e0a\u800c\u975e\u55bb\u610f\u4e0a\u300d\u6492\u8c0e\u7684\u4eba\u2500\u2500\u4e5f\u5c31\u662f\u771f\u6b63\u6492\u8c0e\u7684\u4eba\u2500\u2500\u533a\u522b\u51fa\u6765\u3002\u6b64\u5916\uff0c\u8fd8\u6709\u5f88\u591a\u5bf9\u4e0a\u5e1d\u7684\u6b63\u9762\u5ba3\u79f0\uff0c\u4f8b\u5982\u300c\u4e0a\u5e1d\u77e5\u9053\u4e07\u4e8b\u300d\u7b49\uff0c\u90fd\u662f\u5b57\u610f\u6027\u7684\u3002\u56e0\u4e3a\u8fd9\u6837\u8bf4\u7684\u540c\u65f6\uff0c\u6211\u4eec\u662f\u6beb\u65e0\u7591\u95ee\u5730\u76f8\u4fe1\uff0c\u4e0a\u5e1d\u7684\u77e5\u8bc6\u8fdc\u8fdc\u8d85\u8d8a\u6211\u4eec\u7684\u77e5\u8bc6\u3002<\/p>\n
There seems to be nothing in Van Til\u2019s system that would prevent us from ascribing to language about God the same kind of (relative) literality that we regularly ascribe to language of other kinds. For example, statements about God\u2019s acts in history, like \u201cGod brought Israel across the Red Sea on dry land,\u201d are best described as literal rather than figurative. Negative statements about God, e.g., \u201cGod is not a liar,\u201d are not figurative in any way useful sense; this statement distinguishes God from literal liars, not (or not only) figurative ones. And many of our positive statements, such as \u201cGod knows all things,\u201d are literal. To say that, of course, is not to deny that God\u2019s knowledge far transcends ours.<\/p>\n
\n- \u4e0a\u5e1d\u7684\u542f\u793a\u4e0d\u88ab\u5b57\u610f\u7684\u8bed\u8a00\u6240\u9650\u5236<\/strong><\/li>\n<\/ol>\n
God\u2019s Revelation Not Limited to the Literal<\/strong><\/p>\n\u5f53\u7136\uff0c\u300c\u4e0a\u5e1d\u7528\u300e\u5168\u7136\u4eba\u7c7b\u7684\u8bed\u8a00\u300f\u5411\u6211\u4eec\u542f\u793a\u300d\u6b64\u4e00\u4e8b\u5b9e\uff0c\u4e5f\u8bb8\u8868\u793a\u6709\u4e9b\u5173\u4e8e\u4e0a\u5e1d\u7684\u771f\u7406\uff0c\u662f\u4e0d\u53ef\u80fd\u7528\u5b57\u610f\u6027\u7684\u65b9\u5f0f\u542f\u793a\u7ed9\u6211\u4eec\u7684\u3002\u7684\u786e\uff0c\u6216\u8bb8\u6709\u4e00\u4e9b\u771f\u7406\u5b8c\u5168\u4e0d\u53ef\u80fd\u7528\u4eba\u7684\u8bed\u8a00\u6765\u8868\u8fbe\uff08\u7f578:26\uff0c\u6797\u540e12:4\uff09\uff1b\u53ef\u662f\uff0c\u8fd9\u4e00\u70b9\u4e5f\u4e0d\u59a8\u788d\u6709\u4e9b\u5df2\u7ecf\u88ab\u542f\u793a\u7684\u4e8b\u60c5\uff0c\u4e43\u662f\u4ee5\u5b57\u610f\u6027\u7684\u65b9\u5f0f\u88ab\u542f\u793a\u51fa\u6765\u3002<\/p>\n
Of course, the fact that God speaks to us in \u201cfully human\u201d language may mean that some truths about God cannot be literally stated in revelation. Indeed, there may be some truths that cannot be stated at all in human language (Rom. 8:26; 2 Cor. 12:4). But that does not prevent some of the things that are revealed from being revealed literally.<\/p>\n
\u7f578:26<\/p>\n
\u51b5\u4e14\u6211\u4eec\u7684\u8f6f\u5f31\u6709\u5723\u7075\u5e2e\u52a9\uff0c\u6211\u4eec\u672c\u4e0d\u6653\u5f97\u5f53\u600e\u6837\u7977\u544a\uff0c\u53ea\u662f\u5723\u7075\u4eb2\u81ea\u7528\u8bf4\u4e0d\u51fa\u6765\u7684\u53f9\u606f\u66ff\u6211\u4eec\u7977\u544a\u3002<\/p>\n
\u6797\u540e12:4<\/p>\n
\u4ed6\u88ab\u63d0\u5230\u4e50\u56ed\u91cc\uff0c\u542c\u89c1\u9690\u79d8\u7684\u8a00\u8bed\uff0c\u662f\u4eba\u4e0d\u53ef\u8bf4\u7684\u3002<\/p>\n
[ CTK = A Christian Theory of Knowledge ]<\/p>\n
[ DF2 = The Defense of the Faith, 2nd<\/sup> edition ]<\/p>\n[ DF1 = The Defense of the Faith, 1st<\/sup> edition ]<\/p>\n[ JA = Jerusalem and Athens ]<\/p>\n
[ CVT = John Frame, Cornelius Van Til: An Analysis of His Thought ]<\/p>\n
[ IST = An Introduction to Systematic Theology ]<\/p>\n
[ SCE = A Survey of Christian Epistemology ]<\/p>\n
[ RP = The Reformed Pastor and Modern Thought ]<\/p>\n
[ WSA = Who Do You Say That I Am? ]<\/p>\n
[ GH = The God of Hope ]<\/p>\n
[ PDS = The Protestant Doctrine of Scripture ]<\/p>\n
[ CGG = Common Grace and the Gospel ]<\/p>\n
\u4e2d\u534e\u7f51\u7edc\u5723\u7ea6\u5b66\u9662ccnci.org\uff1b\u4e2d\u534e\u5c55\u671b\u5723\u7ea6\u5b66\u9662 HorizonCovenant@gmail.com\uff08PayPal\uff09<\/p>\n","protected":false},"excerpt":{"rendered":"
\u7b2c\u4e03\u7ae0\u3000\u7c7b\u6bd4\u7684\u77e5\u8bc6 ANALOGICAL KNOWLEDGE \u7c7b\u6bd4\u7684\u77e5\u8bc6 ANALOGICAL KNOWLED […]<\/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-12502","post","type-post","status-publish","format-standard","hentry","category-145"],"_links":{"self":[{"href":"https:\/\/ccnci.org\/index.php?rest_route=\/wp\/v2\/posts\/12502","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=12502"}],"version-history":[{"count":0,"href":"https:\/\/ccnci.org\/index.php?rest_route=\/wp\/v2\/posts\/12502\/revisions"}],"wp:attachment":[{"href":"https:\/\/ccnci.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=12502"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ccnci.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=12502"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ccnci.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=12502"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}