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系統神學一

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John Chan

on 27 December 2016

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Transcript of 系統神學一


神學
啓示
三一
創造
護理
1. 神學是對上帝理性的討論或思考 (de divinitate rationem sive sermonem)
2. 神學作爲教會對上帝言説的自我審視
3. 沒有反思性的神學,只會論為盲目的教條主義(dogmatism)
4. 聖經中「啓示」的原文是 ἀποκάλυψις,具「揭露」、「顯示」的意思,並不是在聖經常常出現的字。
5. 聖經沒有明顯「啓示」的概念,卻在約翰福音中應用一個特別的哲學字眼Logos。因此,從神學而言,所謂「啓示論」(Doctrine of Revelation)總離不開「上帝之道論」(Doctrine of Word of God)
6. mysterium tremendum fascinans
「被啓示的上帝之道」 (The Word of God Revealed)穌基督
「被記載的上帝之道」 (The Word of God Written)聖經
「被宣講的上帝之道」 (The Word of God Written Preached)



啓示
Logos

Jesus Christ
」 (The Word of God Revealed)穌基督
(The Word of God Written)
The Word of God Written Preached
完全的神 完全的人
8. 啓示是上帝的三一行動,是發生的事件(Ereignis/Event)。
7.
聖父
Revealer
聖靈
revealedness
聖子
Revelation
三一
Barth
Brunner
Natural Theology
Imago Dei
material imago Dei
formal imago Dei
preserving grace
Anknüpfungspunkt/Point of Contact
Responpsibility
Nein!
何謂「或多或少的啓示」?
救生圈的例子——
mehr oder weniger
9.
提後3:16「聖經都是神所默示的」
is a theology
Doctrine of Inspiration

10. 默示論就是探討「上帝的工作與人的工作」的關係
1. The intuition theory
2. The illumination theory
3. The dynamic theory
4. The verbal theory
5. The dictation theory
God
HuMan
100%
100%
The dictation theory
The verbal theory
The dynamic theory
The illumination theory
The intuition theory
What if....
100% God


100% Human
It is the fact that in the Bible we can take part in this
real miracle
,
the miracle of the grace of God to sinners
, and
not the idle miracle of human words

which were not really human words at all
, which is the foundation of the dignity and authority of the Bible. CD I.2, 587.
Revelation as the work of God (an event)
infallibility of Revelation
Not BIble inerrancy
e.g Pool of Bethesda
「我們否認聖經只是啓示的一個見證,也否認聖經在人有
領受(in encounter)的時候,才成爲啓示
,聖經的功用亦並非根據
讀者有甚麼反應
已定。」
芝加哥聖經無繆誤宣言
III.
但這樣的啓示觀卻不能避開詮釋的問題——作為啓示的聖經仍然是基於主觀的詮釋。
9.
11.
12.
13. Pannenberg 承接巴特對啓示的議題,認為啓示是「上帝自身的揭露」。但他卻認為啓示不只是純粹作為邏各斯的上帝之道,更應該加上一個終末(eschatological)與歷史(historical)的導向。教會的教義與神學不只是建基於啓示裏面,更本身處於啓示之中。因此,這看法容讓教會在這啓示的歷史中,在終末(eschaton)以先仍然處於爭論之中。
「認知-命題」(cognitive-positionalist)
「經驗-表現」(expriential-expressive)
「文化-語言」(cultural-linguistic)
Lindbeck 林貝克:《教義的本質》
15. Narrative Theology
「聖經-詮釋-教義」轉化為「啓示-敘事-群體」
14.
16.
世上只有一位神
聖經中描述的聖父、耶穌基督、聖靈是神
三一論要維護兩個命題:
17.
vestigia trinitatis
18.
三一論其實是
hermeneutical problem
substance
Persona
essence
Hypostasis
person in relation



啓示
Logos

Jesus Christ
」 (The Word of God Revealed)穌基督
完全的神 完全的人
20.
聖父
Revealer
聖靈
revealedness
聖子
Revelation
三一

(seinsweisen)
Mode of Being
(seinsweisen)
(seinsweisen)
(seinsweisen)
The God who
reveals
Himself according to
Scripture
is One in
three distinctive modes of being
subsisting in their
mutual relations
: Father, Son, and Holy Spirit. It is thus that He is the
Lord
, i.e., the Thou who meets man's I and unites Himself to this I as the indissoluble Subject and thereby and therein reveals Himself to him as his God.
「按着聖經所説,那啓示自己的上帝,是一位以三個不同方式存在(Seinsweisen)、以互相結連的方式存在的上帝:聖父、聖子、聖靈。因此,他是主——就是説,他,就是與人的『我』相遇、結連、並讓『我』成爲不能分割的主體的『你』,並因此啓示他自己作爲『他的上帝』。」
21.
「位格」這概念其實只是一種「説話協定」 (protocol of speaking) (consuetudo loquendi),本身並不存在。
19.
God is God in a special way as Father, as Son, and as Spirit
3 Seinsweisen
1 substance
3 Persona
1 God
alius—alius—alius!
adv.
Not
aliud—aliud—aliud
Noun.

父子靈
Deus Absconditus
Deus revelatus
God is God
(Subject)
(predicate)
(revelation)
行動
God's Being is in Action.
When we ask questions about God's being, we cannot in fact leave the sphere of His action and working as it is revealed to us in His Word. God is who He is in His works.
He is the same even in Himself, even before and after and over His works, and without them.
They are bound to Him, but He is not bound to them. They are nothing without Him. But He is who He is without them. He is not, therefore, who He is only in His works.
Yet in Himself He is not another than He is in His works. In the light of what He is in His works it is no longer an open question what He is in Himself. In Himself He cannot, perhaps, be someone or something quite other, or perhaps nothing at all. But in His works He is Himself revealed as the One He is.
「所以『上帝是甚麼』或『上帝是怎樣』的解釋,必須在『他怎樣行動和決定』的範圍内作理解。上帝的本體沒有一個時刻超越這行動和決定之上。」
KD II.1, 305
CD II.1 260
being
attribute
action
「上帝本體作爲在自由中的愛」
God's Being as the
lOve
in
freedom
freedom
love
Aseity
我們或許可以問:上帝是誰?或者,一個背後較抽象的問題:上帝是甚麼?正如我們說「上帝不是『它』而是『他』」一樣,上帝的「他」並不包括任何「它」在内。在上帝裡面並沒有任何「它」來充當着「他」而存在;在上帝裡面並沒有任何「普遍性」不是他的「特殊性」——他特殊的生命、特殊的行動、特殊的愛。當我們問「上帝是甚麼」的時候,我們只能再次問「上帝是誰」。因爲,他不僅「有」在他裡面、在他以内、在他之内所「是」的,他更是他一切所是的。具體的説,沒有所謂「上帝的謂語」,沒有所謂「上帝概念」,沒有一個特別的「上帝是誰」的内容,只有上帝的主體作爲他自己完全的「謂語」。所謂「上帝概念」,其實只是上帝主體成爲上帝自己的内容,成爲上帝的謂語。在這主體以外,並不存在任何,也沒有這「概念」的内容。
KD II.1, 336-7
=God is God
上帝的完全性
Love
in Freedom
Freedom
in Love
Grace
Holy
mercy
righteousness
Patience
wisdom
One
omnipresence
CONSTANCY
omnipotent
Eternity
glory
莫特曼的三一論
三而一的三一論
social trinity
Theopathie
Shechinah
Panentheism

time line
= spirit
Christ
我的神!我的神!
為甚麼離棄我?


位格
risen!
eschaton
coming of Christ
Hope!
future
change the world!
creato ex amore Dei
God
eternity
time & Space
創造是「上帝通過限制自己所創造的世界」——創造物是在上帝通過他的創造決定而騰出的虛空中造成的。
自限
三一上帝與上帝國
創造作爲約的外在基礎 (Creation as the external Basis of the convenant)(創1:1-2:4a) 的釋經
約作爲創造的内在基礎 (Creation as the external Basis of the convenant)
(創2:4b-25)的釋經
作為實現(Verwirklingchung)的創造
作為肯定(Rechtfertigung)的創造
creatio ex nihilo
「否定性的無」nihil negativum
「缺乏性的無」nihil privativum
新創造 καινὴ κτίσις (林後5:17)
基督的死與復活是上帝作爲創造主對「無」的消滅,從而新創造不是從無到有的創造。
-潘霍華
Schöpfung und Fall 1933
創世歷史作爲傳説 (saga)
創世歷史是一段歷史(Geschichte),在於它發生在時間之中——它不是不發聲的,也不是永恆裡發生的。不過,創世歷史不是一段世間歷史(Historie),因為在於它作為萬物之始的特殊性。在此,要留意巴特對 Historie 與 Geschichte 的分別。
陳韋安
by
the End
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