加爾文基督教要義(8)卷一第四章 這認識的敗壞消滅，半由於無知，半由於邪惡

第四章 這認識的敗壞消滅，半由於無知，半由於邪惡
　　經驗證明，上帝在每人心裡雖然撒下了宗教的種子，可是百人中難得一人愛惜自己所領受的，種子長大成熟的更無一人，慢說到時結實了。有人也許是在迷信中變為虛妄的，有些人卻是存心作惡，反抗上帝；結果他們都從對上帝的真知識中墮落了，在世上真敬虔則蕩然無存。我說有人因錯誤而陷於迷信，並非暗示說，他們的罪債可因無知而得蒙饒恕，因為他們的盲目常與他們的驕傲，虛榮、和頑梗相結聯。可憐的人在尋求上帝之時，並不照他們所當行的，在自己之上尋求他，卻依照肉體的愚妄，舍觀察應循的正道，以虛空好奇的推測來判斷上帝，他們的驕傲和虛榮就在此表露了。他們的上帝觀，不是按照上帝所顯示自己的，乃是以他們自大的想像為根據。這缺口一開，他們不論走那一條路，都必趨於毀滅。不論他們以後如何敬拜或服事上帝，都算不得為上帝而行，因為他們所敬拜的不是上帝，而是自己腦筋所虛構的事物。保羅特別論到這種墮落說：「自稱為聰明，反成了愚拙」（羅1：22）；以前又說過：「他們的思念變為虛妄」（羅1：21）。為免有人寬恕他們，所以他又說，他們受蒙蔽是罪有應得，因為他們不安分守己，妄自尊大，肆意驕傲，醉心虛妄與邪惡。所以他們的愚拙是無可獲赦的；這種愚拙不僅是由於虛妄的好奇心，也是由於假自信，與妄想超過人類知識限度的過分慾望。
　　二、大衛所說的，「愚頑人心裡說，沒有上帝」（詩14： 1），正如以下所要討論的，是專指那些自毀天性的亮光，故意安於愚拙的人而言。我們看見，有許多人肆意犯罪，頑固成性，竭力想從記憶中，排除那本性向他們心靈所提示的上帝的觀念。為要使他們的瘋狂顯得更可厭，詩人就說他們是公然否認上帝的存在；這不是說，他們抹煞了他的存在，乃是因為他們剝奪他的公義與照顧，把他當作閑懶者關在天上。既然與神意相反的莫甚於捨棄對世界的統治，將它委諸命運，縱容人的罪，使人放蕩淫佚，所以凡對上蒼的審判毫無恐懼，沉迷於世俗之中的人，就是否認有上帝。惡人一旦故意閉著自己的眼以後，上帝就叫他們心地昏暗，有眼而不能見，作為公義的報應（參賽6：9）。大衛在另一處解釋得好：「惡人在他心裡說，我眼中不怕上帝」（詩36：1）；又說他們競相為惡，沾沾自喜，以為上帝不觀看他們（參詩10：11）。他們雖然勉強承認上帝的存在，即以否認他的能力來奪去他的光榮。按照保羅的見證。上帝「不能背乎自己」（提后2：13）因為他是永不改變的，所以那些把他假裝為虛空而無生命之偶像的人，即是真正否認上帝。還有一點要申述的，即是他們儘力背著自己天然的了解，想從心上忘掉上帝，甚至在天上也要消滅他，但他們的愚昧終歸無法逃避上帝的制裁。他們之敢於無忌憚地反抗神的旨意，隨從盲目的衝動，是他們魯鈍地忘記了上帝。
　　三、這樣，許多人為自己的迷信所作無效的聲辯，根本被推翻了；因為他們認為不論如何荒謬，只要對宗教稍加註意便夠了，卻不想到真宗教必以神的旨意為永久的準則；上帝是始終不變的；他不是按每人的空想而變形的幽靈。迷信怎樣想取悅上帝，卻是以虛偽的敬拜嘲弄上帝，是很容易看出來的。既然迷信只遵奉上帝所輕視的事，所以，它不是輕蔑地忽略，就是公然拒絕上帝所喜悅之事。那些以新創的方式拜上帝的人，其實是崇拜自己幻想的產物，因為他們若不先以虛構一位合乎他們自己虛偽愚笨之觀念的神，就絕不敢如此玩忽上帝。所以保羅認為神的觀念模糊不定，即是不認識上帝。他說：「從前你們不認識上帝的時候，是給那些本來不是神的作奴僕」（加4：8）。他在別處說以弗所人「沒有上帝」（弗2：12），而他們在對惟一真上帝的正確知識上，原是局外人。至於你自以為有一位或幾位神，並無多大重要，因為無論怎樣，你都是偏離背叛真上帝；既棄絕了他，你所剩下的只有一個可惡的偶像而已。所以我們必須贊同拉克單丟（Lactantius）的主張，即不合乎真理的宗教，不能算為是真的。
　　四、還有一種罪，就是他們只有違著心愿才思念上帝，若非被逼也不會親近他；他們到他跟前來，不是出於因尊敬神偉大而生的一種自願的敬畏，而是因為那無可倖免的神的審判所逼而生的奴性恐懼；他們因為恐懼神的審判所以對它又痛恨非常。斯他丟（Statius）所說，世上之最初有神是由於恐懼，惟獨可以適用於這些不敬之人身上。那些與上帝的公義隔絕之人，只切望推翻他們所明知是為著刑罰惡人而設的審判。他們既如此存心，就與那掌審判之權的主相對抗；到了自料無從抵抗主的膀臂之時，就戰慄危懼。他們多少奉行些宗教的形式，免得似乎完全藐視那威嚴逼人的上帝；同時他們還是繼續沾污自己，盡量沾染惡習，一再干犯彌天大罪，直到一一破壞上帝的聖律，和它的公義。無論如何，他們假裝對上帝的敬畏，並不能防止他們以作惡為樂；他們寧願隨從自己肉體的放縱，也不肯受聖靈的約束。既然這只是宗教虛偽的影子，其實還夠不上稱為幻影，所以在對上帝的這種紊亂觀念，和那隻存在信徒心裡作為宗教根源的敬虔，兩者之間的差異很容易推想得到。可是遠離上帝的偽君子，為假裝對他忠誠起見，不惜採取迷信的詭計。本來他們應該終身服事他，但幾乎一切行為上，他們都毫不顧忌地背叛他，僅偶然希圖以藐小的祭禮向他討好。本來他們應以聖潔的生活和誠實的心去服事他，但他們卻虛構些卑不足道和毫無價值的儀文，來求他的恩寵。他們更加放縱，溺於淫邪，因為他們相信能用可笑的補償，盡他們對上帝的義務。總之，他們本來應當信靠上帝，卻忘記了他，卻信靠自己或其他受造之物。最後，他們的錯誤愈積愈多，以致那使他們發見上帝榮光的一線光明，也被遮蔽了，至終則被罪惡的黑暗所消滅。有神存在這意識，是不能剷除，始終存留的種子；不過這種子業已變壞，所以只能結最壞的果子。這更證明我現在所認定的，即對上帝的觀念，是天然印入人心的，因為甚至惡人也不得不被逼承認這種觀念。在心境安寧無事之時，他們嘲弄上帝，又鹵莽無禮地貶損他的權能，但一旦受失望壓迫，失望就刺激他們尋求上帝，迫使他們禱告，這證明他們並非不認識上帝，不過那老早應該表現的情緒，因頑固而被壓抑罷了。

[本話題由 追求永生 於 2010-01-24 10:35:00 編輯]

Chapter 4.

4. THE KNOWLEDGE OF GOD STIFLED OR CORRUPTED, IGNORANTLY OR MALICIOUSLY.
Sections.

The knowledge of God suppressed by ignorance, many falling away into superstition. Such persons, however, inexcusable, becausetheir error is accompanied with pride and stubbornness.
Stubbornness the companion of impiety.
No pretext can justify superstition. This proved, first, from reason; and, secondly, from Scripture.
The wicked never willingly come into the presence of God. Hence their hypocrisy. Hence, too, their sense of Deity leads to nogood result.
1.Superstition

But though experience testifies that a seed of religion isdivinely sown in all, scarcely one in a hundred is found whocherishes it in his heart, and not one in whom it grows to maturityso far is it from yielding fruit in its season. Moreover, while somelose themselves in superstitious observances, and others, of setpurpose, wickedly revolt from God, the result is, that, in reward tothe true knowledge of him, all are so degenerate, that in no part ofthe world can genuine godliness be found. In saying that some fallaway into superstition, I mean not to insinuate that their excessiveabsurdity frees them from guilt; for the blindness under which theylabour is almost invariably accompanied with vain pride andstubbornness. Mingled vanity and pride appear in this, that whenmiserable men do seek after God, instead of ascending higher thanthemselves as they ought to do, they measure him by their own carnalstupidity, and neglecting solid inquiry, fly off to indulge theircuriosity in vain speculation. Hence, they do not conceive of him inthe character in which he is manifested, but imagine him to bewhatever their own rashness has devised. This abyss standing open,they cannot move one footstep without rushing headlong todestruction. With such an idea of God, nothing which they mayattempt to offer in the way of worship or obedience can have anyvalue in his sight, because it is not him they worship, but, insteadof him, the dream and figment of their own heart. This corruptprocedure is admirably described by Paul, when he says, that"thinking to be wise, they became fools" (Rom. 1: 22.) He hadpreviously said that "they became vain in their imaginations," butlest any should suppose them blameless, he afterwards adds that theywere deservedly blinded, because, not contented with sober inquiry,because, arrogating to themselves more than they have any title todo, they of their own accord court darkness, nay, bewitch themselveswith perverse, empty show. Hence it is that their folly, the resultnot only of vain curiosity, but of licentious desire and overweeningconfidence in the pursuit of forbidden knowledge, cannot be excused.

2.Conscious turning away from God

The expression of David, (Psalm 14: 1, 53: 1,) "The fool hassaid in his heart, There is no God," is primarily applied to thosewho, as will shortly farther appear, stifle the light of nature, andintentionally stupefy themselves. We see many, after they havebecome hardened in a daring course of sin, madly banishing allremembrance of God, though spontaneously suggested to them fromwithin, by natural sense. To show how detestable this madness is,the Psalmist introduces them as distinctly denying that there is aGod, because although they do not disown his essence, they rob himof his justice and providence, and represent him as sitting idly inheaven. Nothing being less accordant with the nature of God than tocast off the government of the world, leaving it to chance, and soto wink at the crimes of men that they may wanton with impunity inevil courses; it follows, that every man who indulges in security,after extinguishing all fear of divine judgement, virtually deniesthat there is a God. As a just punishment of the wicked, after theyhave closed their own eyes, God makes their hearts dull and heavy,and hence, seeing, they see not (Matt. 13:14-15; cf. Isa.6: 9-10 and Ps. 17:10). David, indeed, is the best interpreter of his own meaning, when he says elsewhere, the wicked has "no fear of God before his eyes," (Psalm 36: 1;) and, again, "He has said in his heart, God has forgotten; he hideth his face; he will never see it."(Ps. 10:11)

Thus although they are forced to acknowledgethat there is some God, they, however, rob him of his glory bydenying his power. For, as Paul declares, "If we believe not, heabideth faithful, he cannot deny himself," (2 Tim. 2: 13; so thosewho feign to themselves a dead and dumb idol, are truly said to denyGod. It is, moreover, to be observed, that though they struggle withtheir own convictions, and would fain not only banish God from theirminds, but from heaven also, their stupefaction is never so completeas to secure them from being occasionally dragged before the divinetribunal. Still, as no fear restrains them from rushing violently inthe face of God, so long as they are hurried on by that blindimpulse, it cannot be denied that their prevailing state of mind inregard to him is brutish oblivion.

3.We are not to fashion God according to our own whim

In this way, the vain pretext which many employ to clothetheir superstition is overthrown. They deem it enough that they havesome kind of zeal for religion, how preposterous soever it may be,not observing that true religion must be conformable to the will ofGod as its unerring standard; that he can never deny himself, and isno spectra or phantom, to be metamorphosed at each individual'scaprice. It is easy to see how superstition, with its false glosses,mocks God, while it tries to please him. Usually fastening merely onthings on which he has declared he sets no value, it eithercontemptuously overlooks, or even undisguisedly rejects, the thingswhich he expressly enjoins, or in which we are assured that he takespleasure. Those, therefore, who set up a fictitious worship, merelyworship and adore their own delirious fancies; indeed, they wouldnever dare so to trifle with God, had they not previously fashionedhim after their own childish conceits. Hence that vague andwandering opinion of Deity is declared by an apostle to be ignoranceof God: "Howbeit, then, when ye knew not God, ye did service untothem which by nature are no gods."(Gal.4:8) And he elsewhere declares, thatthe Ephesians were "without God" (Eph. 2: 12) at the time when theywandered without any correct knowledge of him. It makes littledifference, at least in this respect, whether you hold the existenceof one God, or a plurality of gods, since, in both cases alike, bydeparting from the true God, you have nothing left but an execrableidol. It remains, therefore, to conclude with Lactantius, (Instit.Div. lib i. 2,, 6,) "No religion is genuine that is not inaccordance with truth."

4.Hypocrisy

To this fault they add a second, viz., that when they dothink of God it is against their will; never approaching him withoutbeing dragged into his presence, and when there, instead of thevoluntary fear flowing from reverence of the divine majesty, feelingonly that forced and servile fear which divine judgement extortsjudgement which, from the impossibility of escape, they arecompelled to dread, but which, while they dread, they at the sametime also hate. To impiety, and to it alone, the saying of Statiusproperly applies: "Fear first brought gods into the world," (Theb.lib. i.) Those whose inclinations are at variance with the justiceof God, knowing that his tribunal has been erected for thepunishment of transgression, earnestly wish that that tribunal wereoverthrown. Under the influence of this feeling they are actuallywarring against God, justice being one of his essential attributes.Perceiving that they are always within reach of his power, thatresistance and evasion are alike impossible, they fear and tremble.Accordingly, to avoid the appearance of condemning a majesty bywhich all are overawed, they have recourse to some species ofreligious observance, never ceasing meanwhile to defile themselveswith every kind of vice, and add crime to crime, until they havebroken the holy law of the Lord in every one of its requirements,and set his whole righteousness at nought; at all events, they arenot so restrained by their semblance of fear as not to luxuriate andtake pleasure in iniquity, choosing rather to indulge their carnalpropensities than to curb them with the bridle of the Holy Spirit.

But since this shadow of religion (it scarcely even deserves to becalled a shadow) is false and vain, it is easy to infer how muchthis confused knowledge of God differs from that piety which isinstilled into the breasts of believers, and from which alone truereligion springs. And yet hypocrites would fain, by means oftortuous windings, make a show of being near to God at the very timethey are fleeing from him. For while the whole life ought to be oneperpetual course of obedience, they rebel without fear in almost alltheir actions, and seek to appease him with a few paltry sacrifices;while they ought to serve him with integrity of heart and holinessof life, they endeavour to procure his favour by means of frivolousdevices and punctilios of no value. Nay, they take greater licensein their grovelling indulgences, because they imagine that they canfulfil their duty to him by preposterous expiations; in short, whiletheir confidence ought to have been fixed upon him, they put himaside, and rest in themselves or the creatures. At length theybewilder themselves in such a maze of error, that the darkness ofignorance obscures, and ultimately extinguishes, those sparks whichwere designed to show them the glory of God. Still, however, theconviction that there is some Deity continues to exist, like a plantwhich can never be completely eradicated, though so corrupt, that itis only capable of producing the worst of fruit.

Nay, we have still stronger evidence of the proposition for which I now contend, viz.,that a sense of Deity is naturally engraven on the human heart, inthe fact, that the very reprobate are forced to acknowledge it. Whenat their ease, they can jest about God, and talk pertly andloquaciously in disparagement of his power; but should despair, fromany cause, overtake them, it will stimulate them to seek him, anddictate ejaculatory prayers, proving that they were not entirelyignorant of God, but had perversely suppressed feelings which oughtto have been earlier manifested.

經驗證明，上帝在每人心裡雖然撒下了宗教的種子，可是百人中難得一人愛惜自己所領受的，種子長大成熟的更無一人，慢說到時結實了。有人也許是在迷信中變為虛妄的，有些人卻是存心作惡，反抗上帝；結果他們都從對上帝的真知識中墮落了，在世上真敬虔則蕩然無存。

我說有人因錯誤而陷於迷信，並非暗示說，他們的罪債可因無知而得蒙饒恕，因為他們的盲目常與他們的驕傲，虛榮、和頑梗相結聯。可憐的人在尋求上帝之時，並不照他們所當行的，在自己之上尋求他，卻依照肉體的愚妄，舍觀察應循的正道，以虛空好奇的推測來判斷上帝，他們的驕傲和虛榮就在此表露了。他們的上帝觀，不是按照上帝所顯示自己的，乃是以他們自大的想像為根據。這缺口一開，他們不論走那一條路，都必趨於毀滅。

這缺口一開，他們不論走那一條路，都必趨於毀滅。不論他們以後如何敬拜或服事上帝，都算不得為上帝而行，因為他們所敬拜的不是上帝，而是自己腦筋所虛構的事物。

保羅特別論到這種墮落說：「自稱為聰明，反成了愚拙」（羅1：22）；以前又說過：「他們的思念變為虛妄」（羅1：21）。為免有人寬恕他們，所以他又說，他們受蒙蔽是罪有應得，因為他們不安分守己，妄自尊大，肆意驕傲，醉心虛妄與邪惡。所以他們的愚拙是無可獲赦的；這種愚拙不僅是由於虛妄的好奇心，也是由於假自信，與妄想超過人類知識限度的過分慾望。

大衛所說的，「愚頑人心裡說，沒有上帝」（詩14： 1），正如以下所要討論的，是專指那些自毀天性的亮光，故意安於愚拙的人而言。

有許多人肆意犯罪，頑固成性，竭力想從記憶中，排除那本性向他們心靈所提示的上帝的觀念。

為要使他們的瘋狂顯得更可厭，詩人就說他們是公然否認上帝的存在；這不是說，他們抹煞了他的存在，乃是因為他們剝奪他的公義與照顧，把他當作閑懶者關在天上。

既然與神意相反的莫甚於捨棄對世界的統治，將它委諸命運，縱容人的罪，使人放蕩淫佚，所以凡對上蒼的審判毫無恐懼，沉迷於世俗之中的人，就是否認有上帝。

惡人一旦故意閉著自己的眼以後，上帝就叫他們心地昏暗，有眼而不能見，作為公義的報應（參賽6：9）。

大衛在另一處解釋得好：「惡人在他心裡說，我眼中不怕上帝」（詩36：1）；又說他們競相為惡，沾沾自喜，以為上帝不觀看他們（參詩10：11）。他們雖然勉強承認上帝的存在，即以否認他的能力來奪去他的光榮。

這樣，許多人為自己的迷信所作無效的聲辯，根本被推翻了；因為他們認為不論如何荒謬，只要對宗教稍加註意便夠了，卻不想到真宗教必以神的旨意為永久的準則；上帝是始終不變的；他不是按每人的空想而變形的幽靈。

還有一種罪，就是他們只有違著心愿才思念上帝，若非被逼也不會親近他；他們到他跟前來，不是出於因尊敬神偉大而生的一種自願的敬畏，而是因為那無可倖免的神的審判所逼而生的奴性恐懼；他們因為恐懼神的審判所以對它又痛恨非常。

那些與上帝的公義隔絕之人，只切望推翻他們所明知是為著刑罰惡人而設的審判。他們既如此存心，就與那掌審判之權的主相對抗；到了自料無從抵抗主的膀臂之時，就戰慄危懼。他們多少奉行些宗教的形式，免得似乎完全藐視那威嚴逼人的上帝；同時他們還是繼續沾污自己，盡量沾染惡習，一再干犯彌天大罪，直到一一破壞上帝的聖律，和它的公義。無論如何，他們假裝對上帝的敬畏，並不能防止他們以作惡為樂；他們寧願隨從自己肉體的放縱，也不肯受聖靈的約束。既然這只是宗教虛偽的影子，其實還夠不上稱為幻影，所以在對上帝的這種紊亂觀念，和那隻存在信徒心裡作為宗教根源的敬虔，兩者之間的差異很容易推想得到。

他們假裝對上帝的敬畏，並不能防止他們以作惡為樂；他們寧願隨從自己肉體的放縱，也不肯受聖靈的約束。既然這只是宗教虛偽的影子，其實還夠不上稱為幻影，所以在對上帝的這種紊亂觀念，和那隻存在信徒心裡作為宗教根源的敬虔，兩者之間的差異很容易推想得到。可是遠離上帝的偽君子，為假裝對他忠誠起見，不惜採取迷信的詭計。本來他們應該終身服事他，但幾乎一切行為上，他們都毫不顧忌地背叛他，僅偶然希圖以藐小的祭禮向他討好。本來他們應以聖潔的生活和誠實的心去服事他，但他們卻虛構些卑不足道和毫無價值的儀文，來求他的恩寵。他們更加放縱，溺於淫邪，因為他們相信能用可笑的補償，盡他們對上帝的義務。總之，他們本來應當信靠上帝，卻忘記了他，卻信靠自己或其他受造之物。最後，他們的錯誤愈積愈多，以致那使他們發見上帝榮光的一線光明，也被遮蔽了，至終則被罪惡的黑暗所消滅。

有神存在這意識，是不能剷除，始終存留的種子；不過這種子業已變壞，所以只能結最壞的果子。這更證明我現在所認定的，即對上帝的觀念，是天然印入人心的，因為甚至惡人也不得不被逼承認這種觀念。在心境安寧無事之時，他們嘲弄上帝，又鹵莽無禮地貶損他的權能，但一旦受失望壓迫，失望就刺激他們尋求上帝，迫使他們禱告，這證明他們並非不認識上帝，不過那老早應該表現的情緒，因頑固而被壓抑罷了。

追求永生: 經驗證明，上帝在每人心裡雖然撒下了宗教的種子，可是百人中難得一人愛惜自己所領受的，種子長大成熟的更無一人，慢說到時結實了。有人也許是在迷信中變為虛妄的

譯文似乎與英文不盡相符.[本話題由 混水狼外婆 於 2010-01-24 12:34:32 編輯]

混水狼外婆: 譯文似乎與英文不盡相符.

是的，我也常有同感。不過，英文也不是原文。

對比了一下，基本意思應該一樣。

But though experience testifies that a seed of religion is divinely sown in all, scarcely one in a hundred is found who cherishes it in his heart, and not one in whom it grows to maturity so far is it from yielding fruit in its season. Moreover, while some lose themselves in superstitious observances, and others, of set purpose, wickedly revolt from God, the result is, that, in reward to the true knowledge of him, all are so degenerate, that in no part of the world can genuine godliness be found.

經驗證明，上帝在每人心裡雖然撒下了宗教的種子，可是百人中難得一人愛惜自己所領受的，種子長大成熟的更無一人，慢說到時結實了。有人也許是在迷信中變為虛妄的，有些人卻是存心作惡，反抗上帝；結果他們都從對上帝的真知識中墮落了，在世上真敬虔則蕩然無存。[本話題由 追求永生 於 2010-01-24 13:44:08 編輯]