認識上帝:上帝的不可知性與可知性THE KNOWLEDGE OF GOD:THE INCOMPREHENSIBILITY OF GODANDTHE KNOWABILITY (Comprehensibility) OF GOD

作者：林慈信

www.chinahorizon.org/.../P0805_Introduction_to_Theolgoical_Stu...

I. 認識上帝的基本大前提: 上帝的全知

God’s Knowledge: The Presupposition of the Doctrine of the Knowledge of God

上帝是靈， 是無限的，永恆的，獨一無二，絕對超然的。上帝的屬性之一就是 上帝自己是智慧。是無所不知的。 上帝知道萬事。所知的，都透知，盡知。

上帝對自己的認識是完全無限透知的。上帝對人類及宇宙的知識是對自己的認識的延伸，是對自己的認識的一部份。 上帝的知識是無窮盡的， 人不可能測透。詩139篇; 羅1133-36。

人的知識從來就不可以，也永遠不可能與上帝的知識等同。 上帝是上帝，人是人。造物者與被造物之間有著絕對的區分。

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！這一位超然， 無限的上帝，是我們 “認識上帝” 的對象。人對上帝的認識並不是人對自己認識的投射。注新紀元運動，東方宗教，和泛神主義等，都犯了同樣的錯誤把上帝放在宇宙之中，消滅了的絕對超然性。

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.

注人對>，對上帝發的問題可分為四種，幫助我們了解的無限知識

第一種人問，>有答。

第二種>沒有直接的答案，但是>有原則可應用在問題上。

第三種上帝目前在今生不回答，但是在永恆里，在天堂里有答案。苦難問題往往是要在永恆才清楚明白的。上帝要擦干所有的眼淚！ (啟示錄21章)

第四種到了天堂還是奧秘，因為是屬于上帝自己的，在沒有啟示的的無窮知識範圍里。

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， 純正的基督教信仰里，一定有奧秘的成分。 (慕理) 奧秘呼召我們來向神上帝下拜。神學就是敬拜學。可是，奧秘並不等于說我們要成為神秘主義者。神秘主義的錯誤是認為理性在認識上帝的事上沒有任何地位，人認識上帝只能透過直覺和信心。這是理性的自殺。

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.

華人教會里， 在不同時期都曾出現過神秘主義。

例一不要用魂與神上帝交通 魂 = 理性，感情，意志。要以靈；靈=直覺。

例二理性就是原罪，原罪就是理性。我們必須從理性被拯救出來，用信心和直覺來認識上帝。

例三我在鹽湯里看見耶穌。(趙紫宸，對謝扶雅說，1920年代，上海)

例四誤解林前八章，知識叫人自高自大。反對理性， 反對神學。

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.

II. 認識上帝的可能性上帝的形象，類比的思維，和清晰，真實，權威的知識

The Possibility of Knowing God: The Image of God Analogical Thinking, and Clear, Real, Authoritative Knowledge

上帝照著的形象造人，有公義， 知識與聖潔。 (弗424西310) 上帝設計人可以，也應當效法的思維而思維。這是類比的思維，是效法上帝的思維，並不表示與上帝的思維一樣。人應當按照上帝的設計，按照上帝的命令，按照自己的被造物的本位來思維，來認識上帝，認識自己，認識世界。

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.

這種認識，或這種知識，是有限的，墮落之後，這種認識是被罪污染的。

不過，在墮落前，和重生後， 這種知識是清晰的，是真實的，是有權威的。

按亞奎那 (Thomas Aquinas): 人可以透過自己的理性去認識上帝。亞奎那沒有認真考慮墮落對人的理性的嚴重影響。

一部分福音派神學家和信徒也有這樣做法，等于將理性當作中立的範疇。耶穌基督不用， 也不能過問。

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. 認識上帝的可能性上帝自我啟示的預旨

The Possibility of Knowing God: God’s Eternal Decree to Reveal Himself

上帝在永恆里計劃要向人自我啟示。在啟示工作上，聖父，聖子，聖靈同工，像在創造和在救贖大工上一樣。上帝沒有將全部的知識向人啟示。不然，人就與上帝同等，無所不知。不過上帝的確在永恆里定意要啟示，並且具體地在時空里啟示了。 上帝將知識的一部分，就是定意要啟示的那部分，啟示了給人知道。

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，人可以有真正的知識。人可以真正的，按真理地認識上帝，認識自己，認識世界。人可以按照真理認識上帝，因此有真宗教，正確的神學的可能。人可以按照真理認識自己，因此有合符真理的心理學的可能，有別于世俗的心理學。人可以按照認識世界，因此有真科學，真藝術，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.

文化應被上帝的啟示領導。人應當從事文化事業，因為這是類比思維的應用。 不過，墮落後的文化必須被上帝的話（聖經）批判後才能服事人，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.

IV. 人人都認識上帝普遍啟示

All Men Know God: General Revelation

詩 Psalm 19:1-3

諸天述說上帝的榮耀穹蒼傳揚的手段。

這日到那日發出言語這夜到那夜傳出知識。

無言無語也無聲音可听。

羅 1:18-20

原來上帝的忿怒從天上顯明在一切不虔不義的人身上就是那些行不義阻擋真理的人。上帝的事情人所能知道的原顯明在人心里因為上帝已經給他們顯明。自從造天地以來上帝的永能和神性是明明可知的雖是眼不能見但借著所造之物就可以曉得叫人無可推諉。

上帝向人的啟示，足夠給人對， 對永生有知識。上帝向全人類自我啟示了透過受造之物； 及在人心里。因此人本身就是上帝的啟示，人身上就有上帝的啟示。宇宙也充滿了上帝的啟示。全人類都知道上帝普遍啟示；叫人無可推諉。

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.

人類墮落之前，這啟示帶有權威，足夠讓人認識上帝，並是清晰的。墮落之後還是一樣普遍啟示帶有權威，足夠讓人無可推諉，也是清晰的。不同的是人墮落後不斷地阻擋真理，壓抑真理（羅一18）。人心里黑暗，世界的神撒但使人瞎眼了。（林後四4），所以人不認識上帝的啟示，也不能認識。人不認識上帝，因人不願意認識。

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.

文化從來就不是上帝的啟示。無論是墮落之前，或墮落之後，文化只不過是人類面對上帝普遍啟示的回應。這回應可能是順服的，守約的，或是不順服的， 背約的。墮落之後的文化，都是人對上帝普遍啟示的， 帶有罪性的，回應。墮落之後的文化（宗教，哲學，藝術，科學）都以人為中心，都是人本，背約的回應。這說明墮落對理性，文化，有嚴重的影響。這一點， 好些神學家都沒有認真正視 ，包括天主教，基督教，當代（新）儒家基督徒，和福音派的神學家。

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.

不過，這並不表示上帝的啟示不清晰，沒有能力。問題出在人的方面。

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.

V. 永生之道特殊啟示

Knowing God as the Way to Eternal Life: Special Revelation

除了透過大自然，和在人心中啟示 就是普遍啟示 以外，上帝向人用話語和的作為啟示永生之道。 這稱為 “特殊啟示”，因它有特殊的目標讓人可以借著它獲得永生，永遠與上帝同在。特殊啟示不是墮落後才開始的。在人類墮落之前，上帝已向人有特殊啟示在伊甸園里，上帝給人命令不可吃分辨善惡樹的果，吃的那日人必定死。神學家稱這為 “行為之約”。上帝給人一個考驗。人願意順服否？

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?

人失敗了。人沒有順服。人墮落了，面對上帝的審判。（羅512-21）

人類墮落之後，上帝向人特殊啟示，透過 “恩典之約”，從人犯罪開始便開始。

從創世記第三章，直到>的結束，都是 “恩典之約” 的啟示。

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.

VI. 特殊啟示領導人對普遍啟示的認識

Special Revelation Leads and Guides Man’s Knowledge of General Revelation

既然上帝不僅給人普遍啟示，還給了特殊啟示，因此人要透過特殊啟示的亮光來理解普遍啟示，並透過特殊啟示 > 糾正人對普遍啟示的錯誤看法。

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.

人目前所處的具體狀況是墮落後，站在上帝的普遍啟示和特殊啟示的面前。

人不可以假設，上帝只給了普遍啟示。人不斷地活在上帝的面光之中。上帝既已賜下>，神學，科學，藝術，文化 都當服從>的宇宙人生觀，>的真理觀，認識論等。沒有一個知識或學術範疇，是中立的。每一個範疇，耶穌基督都是主，要透過的話，的靈來統治，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 G

od’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.

反過來說，普遍啟示是特殊啟示的大前提，因為上帝的啟示是發生在自然界里，用了人的語言，文化。因此，語言， 文化有了真正的意義， 因為上帝曾經用過它們來作普遍啟示和特殊啟示。

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.

結論

Conclusion

人對上帝，對自己，和對世界的認識 之所以有可能，一方面是基于上帝按著的形象造人，人起初有類比的思維的可能和任務；另一方面是因為上帝向人的啟示， 包括普遍啟示和特殊啟示。

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.