加爾文基督教要義(6)卷一第二章 對上帝的認識之性質及趨勢

第二章 對上帝的認識之性質及趨勢
　　我所謂對上帝的認識，不單指要有這樣一位神的觀念，而且要熟悉一切我們對上帝所當知道的，而有助於他的榮耀和我們的幸福之事。因為嚴格說來，我們說認識上帝，卻沒有宗教或敬虔，這就是不對的。我在這裡所說的，並不是失喪與被定罪之人所藉以認識上帝在中保基督里為救贖者的那種知識；我所說的，只是亞當若保存著天真，自然的真秩序必會引我們到達的那種最初而純粹的知識。因為在人性目前的腐敗情況中，雖然除了藉著基督為中保，沒有人會認識上帝是父，是拯救之主，或是慈愛的；可是，曉得我們的創造者上帝以他的權能扶持我們，以他的照顧管理我們，以他的仁慈養育我們，並以各種福祉加惠於我們，是一回事，而領受那在基督里賜與我們的復和的恩典，又是另一回事。所以，上帝既然首先在宇宙的機構與聖經的要義里。只顯明為創造者，以後在基督里啟示自己為救贖主，對他的認識因而有兩方面；我們且先論前者，後者留待適當之處再談。因為，雖然我們未有想到上帝而不多少敬拜他的，可是僅知道他是普遍敬拜與景仰的唯一正當對象是不夠的，我們還要確信他是萬善的源頭，而專心追求他。我如此主張，不但是因為他以無限的權力支持他所創造的宇宙，以智慧管理它，以仁慈保存它，尤其是以公義和審判統治人類，向他們容忍施憐憫，保護他們；我如此主張，乃是因為一切智慧、光明、公義、權能、正直、與真理，沒有不是由他而來，也無不認他為創始者；所以我們應該向他求這一切，並感謝他所賜與的。因為神之完全的這種意識，為的是要以那產生宗教的虔敬教訓我們。我所謂敬虔，是指那從認識他的福祉而生的敬愛上帝之心。因為直到人知道，他們所有的無不是來自上帝，他們是受他的父愛所支持，他們所享的福都是他所賜，也沒有一樣東西可以得之於上帝以外，他們總不會自動地服從他的權威；除非他們惟獨依賴他得真幸福，他們絕不會誠心誠意地服事上帝。
　　二．討論上帝本質之人的空論，乃是冷酷而瑣屑的，其實認識他的性格，並知道什麼是和他的性質相宜的對我們更有益處。因為像以彼古羅一樣，承認有一位偷安好逸，對宇宙全不關心的上帝，有什麼意義呢？認識一位與我們無關的上帝，有什麼好處呢？我們對上帝的認識，理當首先教我們存敬畏之心，其次教我們向他求一切的善，並為我們所領受的讚美他。因為，你想到上帝，怎能不同時想到，你既然是他所創造的，所以你理當服從上帝的權威呢？並想到你的生命是由他而來的呢？你所行所做的，都必須與上帝有關呢？既然如此，你的生活若不受服從他的願望所調度，就會敗壞不堪，因為他的旨意理當是我們行為的準則。你若不知道上帝是眾善的根源，也就不能清楚認識他。人心若不受本身的敗壞所誘，偏離思考的正道，這種對上帝的認識就會使我們存與上帝聯合，與信靠他的心。甚至在最初之時，信徒並非夢想一位想像中的神，而是默想一位獨一無二的真神：他們對他並不憑空幻想，乃是以相信他所啟示他自己的為足，小心翼翼，免得因粗率魯莽地犯他的旨意而陷於錯誤。凡這樣認識他，知道萬有都受他所支配的人，就一心信他為保護者，將自己完全交託他。那碓信一切幸福都是他所賜的人，一遇著急難欠缺，就會立刻求他保護援助。他既然深知他的仁愛和慈悲，就一心信靠他，知道在他的寬大愛護之下，可以找到脫離一切患難的出路。他既知道他是主，是父，就認定自己應該凡事服從他的支配，景仰他的莊嚴，努力歸榮耀於他，並聽從他的命令，他既把上帝看為一位罰惡從嚴的公正法官，就常存戒慎恐懼之心，不敢幹犯上帝。他雖然恐懼他的審判，可是縱有逃避的機會，也不逃避；他喜愛主的懲惡與喜愛主的賞善一般，因為他相信，對不敬之人施以刑罰，與對善人報以永生，同是歸榮耀於上帝所不可少的。此外，他禁止自己犯罪，不只是因為怕報應，乃是因為他敬愛上帝如父，尊崇他如主，即令沒有地獄，也不敢存心冒犯他。這就是純正宗教的性質。這樣的宗教包括信仰，兼有真敬畏上帝的心，出乎自願的尊敬，與合乎律法諸訓戒的合法崇拜。這一點尤須特別注意，因為人對上帝大都只有形式上的崇拜，而少有真心尊敬他的；在儀式上雖普遍地盡量鋪張，而誠心卻不多見。

[本話題由 追求永生 於 2010-01-23 13:09:55 編輯]

Chapter 2.

2. WHAT IT IS TO KNOW GOD,--TENDENCY OF THIS KNOWLEDGE.
Sections.

The knowledge of God the Creator defined. The substance of this knowledge, and the use to be made of it.
Further illustration of the use, together with a necessary reproof of vain curiosity, and refutation of the Epicureans. The character of God as it appears to the pious mind,contrasted with the absurd views of the Epicureans. Religion defined.
1.Piety is requisite for the knowledge of God

By the knowledge of God, I understand that by which we not only conceive that there is some God, but also apprehend what it is for our interest, and conducive to his glory, what, in short, it is befitting to know concerning him. For, properly speaking, we cannot say that God is known where there is no religion or piety. I am not now referring to that species of knowledge by which men, in themselves lost and under curse, apprehend God as a Redeemer in Christ the Mediator. I speak only of that simple and primitive knowledge, to which the mere course of nature would have conducted us, had Adam stood upright. For although no man will now, in the present ruin of the human race, perceive God to be either a father, or the author of salvation, or propitious in any respect, until Christ interpose to make our peace; still it is one thing to perceive that God our Maker supports us by his power, rules us by his providence, fosters us by his goodness, and visits us with all kinds of blessings, and another thing to embrace the grace of reconciliation offered to us in Christ. Since, then, the Lord first appears, as well in the creation of the world as in the general doctrine of Scripture, simply as a Creator, and afterwards as a Redeemer in Christ, - a twofold knowledge of him hence arises: of these the former is now to be considered, the latter will afterwards follow in its order.

But although our mind cannot conceive of God, without rendering some worship to him, it will not, however, be sufficient simply to hold that he is the only being whom all ought to worship and adore, unless we are also persuaded that he is the fountain of all goodness, and that we must seek everything in him, and in none but him. My meaning is: we must be persuaded not only that as he once formed the world, so he sustains it by his boundless power, governs it by his wisdom, preserves it by his goodness, in particular, rules the human race with justice and judgement, bears with them in mercy, shields them by his protection; but also that not a particle of light, or wisdom, or justice, or power, or rectitude, or genuine truth, will anywhere be found, which does not flow from him, and of which he is not the cause; in this way we must learn to expect and ask all things from him, and thankfully ascribe to him whatever we receive. For this sense of the divine perfections is the proper master to teach us piety, out of which religion springs. By piety I mean that union of reverence and love to God which the knowledge of his benefits inspires. For, until men feel that they owe everything to God, that they are cherished by his paternal care, and that he is the author of all their blessings, so that nought is to be looked for away from him, they will never submit to him in voluntary obedience; nay, unless they place their entire happiness in him, they will never yield up their whole selves to him in truth and sincerity.

2.Knowledge of God Involves trust and reverance

Those, therefore, who, in considering this question, propose to inquire what the essence of God is, only delude us with frigid speculations, - it being much more our interest to know what kind of being God is, and what things are agreeable to his nature. For, of what use is it to join Epicurus in acknowledging some God who has cast off the care of the world, and only delights himself in ease? What avails it, in short, to know a God with whom we have nothing to do? The effect of our knowledge rather ought to be, first, to teach us reverence and fear; and, secondly, to induce us, under its guidance and teaching, to ask every good thing from him, and, when it is received, ascribe it to him. For how can the idea of God enter your mind without instantly giving rise to the thought, that since you are his workmanship, you are bound, by the very law of creation, to submit to his authority? - that your life is due to him? - that whatever you do ought to have reference to him? If so, it undoubtedly follows that your life is sadly corrupted, if it is not framed in obedience to him, since his will ought to be the law of our lives. On the other hand, your idea of his nature is not clear unless you acknowledge him to be the origin and fountain of all goodness. Hence would arise both confidence in him, and a desire of cleaving to him, did not the depravity of the human mind lead it away from the proper course of investigation.

For, first of all, the pious mind does not devise for itself any kind of God, but looks alone to the one true God; nor does it feign for him any character it pleases, but is contented to have him in the character in which he manifests himself always guarding, with the utmost diligences against transgressing his will, and wandering, with daring presumptions from the right path. He by whom God is thus known perceiving how he governs all things, confides in him as his guardian and protector, and casts himself entirely upon his faithfulness, - perceiving him to be the source of every blessing, if he is in any strait or feels any want, he instantly recurs to his protection and trusts to his aid, - persuaded that he is good and merciful, he reclines upon him with sure confidence, and doubts not that, in the divine clemency, a remedy will be provided for his every time of need, - acknowledging him as his Father and his Lords he considers himself bound to have respect to his authority in all things, to reverence his majesty aim at the advancement of his glory, and obey his commands, - regarding him as a just judge, armed with severity to punish crimes, he keeps the judgement-seat always in his view. Standing in awe of it, he curbs himself, and fears to provoke his anger. Nevertheless, he is not so terrified by an apprehension of judgement as to wish he could withdraw himself, even if the means of escape lay before him; nays he embraces him not less as the avenger of wickedness than as the rewarder of the righteous; because he perceives that it equally appertains to his glory to store up punishment for the one, and eternal life for the other. Besides, it is not the mere fear of punishment that restrains him from sin. Loving and revering God as his father, honouring and obeying him as his master, although there were no hell, he would revolt at the very idea of offending him.

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. And it ought to be more carefully considered that all men promiscuously do homage to God, but very few truly reverence him. On all hands there is abundance of ostentatious ceremonies, but sincerity of heart is rare.

曉得我們的創造者上帝以他的權能扶持我們，以他的照顧管理我們，以他的仁慈養育我們，並以各種福祉加惠於我們，是一回事，而領受那在基督里賜與我們的復和的恩典，又是另一回事。

雖然我們未有想到上帝而不多少敬拜他的，可是僅知道他是普遍敬拜與景仰的唯一正當對象是不夠的，我們還要確信他是萬善的源頭，而專心追求他。

雖然我們未有想到上帝而不多少敬拜他的，可是僅知道他是普遍敬拜與景仰的唯一正當對象是不夠的，我們還要確信他是萬善的源頭，而專心追求他。我如此主張，不但是因為他以無限的權力支持他所創造的宇宙，以智慧管理它，以仁慈保存它，尤其是以公義和審判統治人類，向他們容忍施憐憫，保護他們；我如此主張，乃是因為一切智慧、光明、公義、權能、正直、與真理，沒有不是由他而來，也無不認他為創始者；所以我們應該向他求這一切，並感謝他所賜與的。

我所謂敬虔，是指那從認識他的福祉而生的敬愛上帝之心。因為直到人知道，他們所有的無不是來自上帝，他們是受他的父愛所支持，他們所享的福都是他所賜，也沒有一樣東西可以得之於上帝以外，他們總不會自動地服從他的權威；除非他們惟獨依賴他得真幸福，他們絕不會誠心誠意地服事上帝。