伯克富的系统神学.doc

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伯克富，《系統神學導論》
Louis Berkhof , INTRODUCTORY VOLUME TO SYSTEMATIC THEOLOGY

大綱OUTLINE
（注：第二部分比較詳細）
(Note: Outline for part 2 is more detailed than part 1.)

PART I. 教義神學的觀念與歷史
THE IDEA AND HISTORY OF DOGMATIC THEOLOGY

I. 神學的系統表達：不同的名稱
NAMES APPLIED TO THE SYSTEMATIC PRESENTATION OF THEOLOGY

II. 經訓 (Dogma) 與教義 (Dogmas)的本質THE NATURE OF DOGMA
A. 教義： “Dogma”一詞。 The Name “Dogma.”
1. 此名稱的來源與意義。Derivation and Meaning of the Term.
2. 《聖經》中 Dogma的用法。The Biblical Use of the Word.
3. 神學上 Dogma的用法。Various Uses of the Term in Theology.
a. 早期教父Church Fathers
b. 中古時期Middle Ages
c. 宗教改革領袖們Reformers
d. 現代神學：士萊馬赫，黎敇爾Modern Theology: Schleiermacher, Ritschl.
e. Forsyth.
f. 巴特Karl Barth.
g. Mickelm.
B. 教義(Dogma)的形式：三個特點。The Formal Characteristics of Dogma.
1. 教義的內容來自《聖經》。Their Subject-Matter is Derived from Scripture.
a. 《聖經》：上帝的偉大作為 + 祂對祂作為的正確解釋。
The Bible: God’s mighty acts + reliable interpretation.
b. 對巴特與布特曼的批判。Critique against Barth and Bultmann.
c. 天主教的觀念。Roman Catholic concept.
d. 基督新教的立場。Protestant position.
e. 士萊馬赫。Schleiermacher.
f. 黎敇爾。Ritschl.
g. 荷蘭倫理派。Ethicals of Netherlands.
2. 教義是『教義反省』的結果。They are the Fruit of Dogmatic Reflection.
3. 教義是由某教會團體正式鑒定的。They are Officially Defined by Some Competent Ecclesiastical Body.
a. 天主教與基督新教的立場。Catholic and Protestant position.
b. 士來馬赫。Schleiermacher.
c. 黎敇爾。Ritschl.
d. 哪個教會？哈納克。Which church ? Harnack.
e. 教會權威的性質：天主教的立場。Nature of Church authority: Roman Catholicism.
f. 改革宗立場。Reformed view.
g. 巴特。Barth.
h. 士來馬赫，黎敇爾。Schleiermacher, Ritschl.
C. 教義的必須性。The Necessity of Dogma.
1. 近年來反對教義的緣由。 Causes of Present Day Opposition to Dogmas.
a. 康德。Kant.
b. 黑格爾。Hegel.
c. 黎敇爾。Neo-Kantianism: Ritschl.
d. 去教義的基督教。Dreyer: Non-Dogmatic Christianity.
e. 自由思想。Religious free-thinkers.
f. 敬虔主義。Pietism.
g. 活動主義。Activism.
2. 教義對基督教信仰是必須的。Dogmas Essential to Christianity.
a. 《聖經》認為教義對基督教是必須的。
Scripture represents the truth as essential to Christianity.
b. 教義對教會的合一是必須的。The unity of the Church demands doctrinal agreement.
c. 教義上的合一，對教會完成她的任務是必須的。
The duty of the Church requires unity in doctrine.
d. 教會在世界的地位，必須有合一的見證。
The position of the Church in the world calls for a united testimony.
e. 經驗告訴我們，教義是必須的。Experience teaches that dogmas are indispensable.
D. 教義的要素。The Elements Involved in Dogma.
1. 集體（社會）的要素。The Social Element.
2. 傳統的要素。The Traditional Element.
3. 權威的要素。The Element of Authority.

III. 教義神學的觀念。THE IDEA OF DOGMATIC THEOLOGY
A. 教義（Dogma）與教義學 (Dogmatics) 的關系。 The Relation of Dogma to Dogmatics.
1. 各種教義(Dogmas)是因信仰群體（教會）的需要而形成的。
Dogmas Arise out of the Necessity of the Believing Community.
2. 在教義(Dogmas)形成的過程中，神學往往扮演輔助的角色。
Theology May and Has Frequently Served as an Auxiliary in the Formation of Dogmas.
3. 教義神學內容的核心，就是教會的教義 (Dogmas)。
Dogmatic Theology Finds the Nucleus of its Subject-Matter in the Dogmas of the Church.
B. 教義神學的目的。The Object of Dogmatic Theology.
1. 早期基督新教對教義神學的觀念。
The Conception of the Object of Dogmatic Theology in the Early Protestant Theology.
2. 現代主觀神學對教義神學的新觀念。
The Development of a New Conception in Modern Subjective Theology.
3. 近年來對教義神學的客觀性的體認。
Recognition of the Objective Character of Dogmatic Theology in Recent Times.
C. 神學為『科學』（一門專門知識）。Theology as a Science.
1. 神學的科學性：其定義。 The Scientific Character of Theology Denied.
2. 維持神學的科學性的可能性。
The Possibility of Maintaining the Scientific Character of Theology.
D. 教義學在神學百科中的地位。The Encyclopaedic Place of Dogmatics.
1. 教義學屬于那一類神學。 The Group of Studies in Which It Belongs.
2. 教義學與護教學的關系。The Relation of Dogmatics to Apologetics.
3. 教義學與倫理學的關系。The Relation of Dogmatics to Ethics.

IV. 教義學的任務，方法與分題。THE TASK, METHOD, AND DISTRIBUTION OF DOGMATICS
A. 教義學的任務。The Task of Dogmatics.
1. 現代神學對教義學任務的觀念。Modern Conceptions of the Task of Dogmatics.
a. 士萊馬赫。Schleiermacher’s Conception.
b. 黎敇爾。The Ritschlian Conception.
c. The View of Troeltsch.
d. The Position of Schaeder.
e. 巴特。The Barthian View.
2. 改革宗對教義學任務的觀念。The Reformed Conception of the Task of Dogmatics.
a. 建設性的任務。A constructive task.
b. 維護性的任務。A demonstrative and defensive task.
c. 批判性的任務。A critical task.
B. 教義學的方法。The Method of Dogmatics.
1. 教義學內容的來源：不同觀點。
Various Views as to the Source from Which the Content of Dogmatics is Derived.
a. 《聖經》。Holy Scripture.
b. 教會的教導。The Teaching o the Church.
c. 基督徒的意識。The Christian Consciousness.
士萊馬赫。Schleiermacher.
黎敇爾。Ritschl.
Erlangen School, Troeltsch, Wobbermin, Schaeder, Lemme, Ethicals, W.A. Brown, Beckwith, D.C. MacIntosh, G.B. Foster.
批判。Objections.
2. 此內容如何鑒定，如何處理。
The Manner in Which the Material is Secured and Treated.
a. 臆測法。Speculative Method.
b. 實驗法。The Empirical Method.
c. 分類，歸納法。The Genetico-Synthetic Method.
C. 教義學的分題法與材料。Distribution of the Material of Dogmatics.
1. 三位一體的分法。The Trinitarian Method.
2. 分析法。The Analytical Method.
3. 聖約法。The Covenantal Method.
4. 基督論法。The Christological Method.
5. 國度法。The Method Based on the Kingdom-Idea.
6. 歸納法。The Synthetic Method.

V. 教義學的歷史HISTORY OF DOGMATICS
A. 早期普世教會時期。The Period of the Old Catholic Church.
1. 俄利根，《原道》。Origen’s Peri Archon.
2. 奧古斯丁，《信望愛》。Augustine’s Enchiridion ad Lurentium de Fide, Spe, et Caritate.
3. 大馬色的約翰。John of Damascus’ Ekdosis Akribes tes Orthodoxus Pisteos.
B. 中古時期。The Period of the Middle Ages.
1. 安瑟論的著作。Works of Anselm.
2. 倫巴德的彼得。The Sentences of Peter the Lombard.
3. Hales 的亞歷山大。The Summa of Alexander of Hales.
4. 阿奎拿。The Summa of Thomas Aquinas.
C. 改教時期。The Period of the Reformation.
1. 墨藍頓。Melanchton’s Loci Communes.
2. 慈運理。Zwingli’s Commentarius de Vera et False Religione.
3. 加爾文，《基督教要義》。Calvin’s Institutio Christianae Religionis.
D. 基督新教經院主義時期。The Period of Protestant Scholasticism.
1. 路德宗的教義神學研究。Dogmatical Study among the Lutherans.
2. 改革宗的教義神學研究。Dogmatical Study among the Reformed.
a. 原本的教義。The Original Type of Doctrine.
b. 『盟約神學』修正了改革宗神學。The Federal Modification of Reformed Doctrine.
c. 更激進的修正。The More Radical Modifications.
3. 天主教的教義神學研究。 Dogmatical Study among the Roman Catholics.
E. 理性主義與超自然主義時期。The Period of Rationalism and Supra-naturalism.
1. 敬虔主義的教義學。Pietistic Dogmatics.
2. 理性主義的教義學。Rationalistic Dogmatics.
3. 超自然主義的教義學。Supra-naturalistic Dogmatics.
F. 現代神學時期。The Period of Modern Theology.
1. 士萊馬赫與其學派。Schleiermacher and His School.
2. 哲學臆測派。The Speculative Method.
3. 新路德派。The Neo-Lutheran School.
4. 中間派。The Mediating School.
5. 黎敇爾學派。The School of Ritschl.
6. 改革宗。Reformed Theology.

伯克富，《系統神學導論》
Louis Berkhof, INTRODUCTORY VOLUME TO SYSTEMATIC THEOLOGY

第二部分Part II
神學的基本原理THE PRINCIPIA OF DOGMATICS

I. 『基本原理』的觀念PRINCIPIA IN GENERAL
A. 神學以外不同學科的『基本原理』Principia in Non-Theological Sciences.
1. 『基本原理』(principium) 的定義。Definition of “Principium.”
Principium (拉丁文Latin) – arche (希腊文Greek).
一切存有或知识的主要来源。The primary source of all being, actuality, or knowledge.
『本質原理』Principium Essendi
『外在知識論原理』Principium Cognoscendi Externum
『內在知識論原理』Principium Cognoscendi Internum
2. 神學以外學科的基本原理。Principia of the Non-Theological Sciences.
a. 『本質原理』God = Principium Essendi. 原有的知识。Archetypal knowledge.
b. 『外在知識論原理』The world as God’s creation = Principium Cognoscendi Externum.
类比的知识。Ectypal knowledge.
罗格斯Logos (Berkhof).
理想（唯心）主义Idealism:
康德Kant
Fichte
黑格尔Hegel
c. 『內在知識論原理』Human reason = Principium Cognoscendi Internum.
人追求一般的，必须的，永恒的：根本的理念。
Man searches for general, necessary, eternal – underlying fundamental idea.

B. 宗教、神學的基本原理。Principia in Religion or Theology.
宗教Religion
神學Theology
1. 上帝是教義的『本質原理』。God is the Principium Essendi.
泛神论Pantheism
2. 上帝的啟示是外在的『知識論原理』。The Principium Cognoscendi Externum is God’s Special Revelation.
敬畏耶和华=智慧，知识的开端（诗111：10，箴1：7）
Fear of the Lord = principle of wisdom (Ps. 111:10), of knowledge (Prov. 1:7)
基督=创造与复活的源头（西1：18，启3：14）
Christ = principle of creation and of the resurrection (Col. 1:18, Rev. 3:14)
3. 信心是內在的『知識論原理』。The Principium Cognoscendi Internum is Faith.
重生（林前２：１４）Regeneration (I Cor. 2:14)
清心（太５：８）Purity of heart (Matt. 5:8)
遵行神的旨意（约７：１７）Doing the will of God (John 7:17)
圣灵的恩膏（约壹２：２０）Anointing of the Holy Spirit (I John 2:20)
信心（罗１０：１７；加３：３，５；来１１：１，３）　Faith (Rom. 10:17; Gal. 3:3, 5; Heb. 11:1, 3)
内在原则：又称内在话语，主要话语。它把神的知识（认识神）带给人，此乃神学与神启示的目标。
The principium internum is sometimes called the verbum internum, or the verbum principale, because it brings the knowledge of God into man, which is the aim of all theology and of the whole self-revelation of God (Bavinck).

II. 宗教RELIGION
A. 宗教的本質。 The Essence of Religion.
宗教Religion:
a. 人与神的活的关系。 A real, living, and conscience relationship bet. man and his God,
b. 基于神的自我启示。Determined by the self-revelation of God, and
c. 透过敬拜，交通，事奉表达。 Expressing itself in a life of worship, fellowship, and service.
宗教的前提：It presupposes:
a. 神存在。God exists,
b. 神已经自我启示。He has revealed himself,
c. 神使人能够领受他的启示。 He has enabled man to appropriate this revelation.
人的回应->神学：Man’s response -> theology:
a. 人领受神的启示，以致认识神。When man appropriates the revealed knowledge of God,
b. 反省。Reflects on it, and
c. 统一化。Unifies it.
There the structure of theology arises on the basis of God’s revelation.

1. 『宗教』一詞的來源。The Derivation of the Word “Religion.”
a. Cicero – relegere: to re-read, repeat, observe carefully.
b. Lactantius – religare, to attach, to establish firmly, to bind together.
c. Gellius – relinquere, to separate oneself from someone or something.
d. Leidenroth – ligere, to see. Religere = to book back, religion: to look back with fear.
e. Calvin prefers Cicero’s derivation.
2. 《聖經》中的名詞。Scriptural Terms for Religion.
a. 客观宗教。Objective religion.
律法Law
诫命Commandments
训诲Precepts
判断Judgments
典章Ordinances
基督Person of Christ
基督救赎大工Redemptive work of Christ
关于基督的宣讲Kerugma about Christ
福音Gospel
信仰The Faith
b. 主观宗教。Subjective religion.
敬畏耶和华（旧约）Fear of the Lord (OT)
敬畏的心：徒２５：１９，提前２：１０，来５：７，１２：２８
Reverence – Acts 25:19, I Tim. 2:10, Heb. 5:7, Heb. 12:28.
敬畏主（新约）：路１８：２，徒９：３１，林后５：１１，７：１
Fear of the Lord (NT) – Luke 18:2, Acts 9:31; II Cor. 5:11, 7:1
敬虔Piety
信心FAITH
信心 -> 爱神，献身服侍神Faith -> love to God, devotion to service
信心：圣灵超自然工作的果子Faith: fruit of the Holy Spirit’s supernatural operation
3. 歷史上對宗教本質的觀念。Historical Conception of the Essence of Religion.
a. 早期教会。Conception of the Early Church.
Lactantius.
认识神，事奉深的正确方法。The right manner of knowing and serving the true God.
b. 中世纪。Conception in the Middle Ages.
阿奎那Thomas Aquinas.
人向神呈献应有的事奉与尊荣的能力（美德）。
The virtue by which men render to God the required service and honor.
c. 宗教改革。Conception of the Reformers.
加尔文。Calvin
“Such is pure and genuine religion, namely, confidence in God coupled with serious fear – fear which both includes in it willing reverence, and brings along with it such legitimate worship as is prescribed by the law.” (Inst., I.ii. 3.)
奥图。 Rudolf Otto.
d. 现代期。Modern Conception of Religion.
理性主义。Rationalism
与神的话决裂，把客观宗教限制在神，道德，不朽范围之内。客观宗教约化成最小。
Broke with the Word of God and limited religion in the objective sense to the familiar triad of God, virtue, and immortality. The religio objectiva was reduced to a minimum.
康德,士来马赫。Kant and Schleiermacher
从客体（客观）转移到主体（主观）。
Transferred center of gravity from object to the subject – divorcing the religio subjectiva from the religio objectiva.
康德。 Kant.　
宗教只是道德行动形式，人认识到他的责任乃是神的诫命。
Religion = simply a form of moral action, in which man recognizes his duties as divine commandments.
Moore: “morality becomes religion when that which the former (morality) shows to be the end of man is conceived also to be the end of the supreme lawgiver, God.”
士来马赫。Schleiermacher
宗教只是敬虔诚的感觉，一种依靠的感觉。
Religion = merely a condition of devout feeling, a feeling of dependence.
黑格尔。Hegel
宗教乃是知识。Religion = a matter of knowledge.
有限者的思想认识到自己乃是无限的思想。或：神圣的灵，透过有限的灵的自我认识（意识）。
“The knowledge possessed by the finite mind of its nature as absolute mind,” or regarded from the divine side: “the divine Spirit’s knowledge of itself through the mediation of the finite spirit.”
神不单是宗教的客体，也是主体。
God – not only the object, but also the subject of religion.
宗教乃是神与自己的游戏。
Religion becomes “a play of God with Himself.”
自从士来马赫以来：宗教成为完全主观的。
SINCE SCHLEIERMACHER: Religion – purely subjective.
现代（自由派）神学：宗教乃是人寻找神，假设：人不需要启示也能招到神。神不需要先来寻找人，人都可以真正找到神。
MODERN THEOLOGY: Religion = man’s search for God, as if it were possible to discover God apart from divine revelation, as if God did not first have to find man before men could really find him.
宗教的定义：不需要神。
Religion = often defined without any reference to God.
e. 巴特。The Barthian Conception.
现代神学：从客观转向主观。
Modern theology turned from the objective to the subjective.
现代神学的宗教观：是人本身有的，是人最高的成就。
Contemplated religion as something native to man, as highest achievement of man.
人可以自我提升到神那里。
Man can rise with it to the heights of God.
宗教就是在人里面神圣的彰显，使人与神连续。
Religion – themanifestation of the divine in man, which makes man continuous with God.
巴特的回应：强调宗教是客观的，重点在神的启示，在神的话。
BARTH’S REACTION: stresses the objective in religion, centers attention on the divine revelation, on the Word of God.
人没有路可走向神，只有神来到人这里。
There is no way from man to God, not even in religion; only a way from God to man.
《圣经》摒弃现代神学的宗教；这是最高的罪恶！
The Bible has nothing commendable to say about the kind of religion of which Modernists boast.
Bible repeatedly spurns and condemns it. This religion = greatest sin against God!!
宗教的历史＝宗教的不是的历史。
The history of religion = the history of what is untrue in religion.
巴特欲摆脱士来马赫的捆绑：
BARTH wants to break Schleiermacher’s stranglehold:
人不但需要拯救；他没有盼望得救；宗教的整体，特别是基督教，需要拯救；人不可透过大声讲论自己，来讲论神。
“Schleiermacher … is disastrously dim sighted in regard to the fact that man as man is not only in need, but beyond all hope of saving himself; that the whole of so-called religion, and not least the Christian religion, shares in this need; and that man cannot speak of God simply by speaking of man in a loud voice.” (The Word of God and the Word of Man, p. 195.)
宗教并不是人所拥有的，不是历史上的事，乃是从上头来到人的。
Religion is not a possession of man, something man has, something historical rather than something that comes to man from above.
宗教不是人用来自我改进以致能进天堂的东西。
Religion – not something by which man improves himself -> become fit for heaven.
这样就忽视了今始于来世在本质上的不同。
This loses sight of the qualitative difference bet. this world and the world to come.
宗教不是历史上的事物，人若拥有它就对将来有盼望；宗教是一种态度，一种思维方式，一种心态，就是当人正视神的启示而带来的心态。
Religion is not a historical quantum, on the possession of which man can base his hope of the future;
Rather, it is an attitude, a frame of mind, a disposition, into which man is brought when he is confronted with the divine revelation.
真正有宗教信仰的人，懂得为自己绝望，为一切人为的绝望。
The truly religious man despairs of hi