INTERNATIONAL THEOLOGICAL SEMINARY
國際神學研究院

MODERN THEOLOGY I
現代神學（一）

An analysis of later 18th, 19th, and early 20th century theology, against the background of the philosophy before and after Kant.
Built on the foundation of biblical philosophy (metaphysics and epistemology), the course will survey medieval, Renaissance, and Enlightenment philosophy and its influence on theology.
It will analyze the philosophy of rationalism, empiricism, Kant, Hegel, Kierkegaard and Heidegger; and the theology of Deism, Schleiermacher, Ritschl, Herrmann, Harnack and Karl Barth.

從康德前後的哲學，分析十八世紀末，十九世紀，和早期二十世紀的神學。本課程以《聖經》的哲學原則（形而上學與知識論）作基礎，緃覽中世紀，文藝復興，啟蒙運動的哲學，及其對基督教神學的影響；分析理性主義，經驗主義，康德，黑格爾，祁克果，和海迪格爾的哲學；和基督教内的自然神論，士萊馬赫，黎蓛爾，赫爾曼，哈納克，和巴特等的神學。

Lecturer: Samuel Ling, Ph.D.
講師：林慈信牧师。

Dates and Times: Tuesdays, September 7 to November 16, 2021.
5:00 pm Pacific Time (Los Angeles, California, USA).
上課日期：2021年九月7日至11月16日（星期二）。
美國西岸（加州洛杉磯），5:15 – 8:15 pm。

西方哲學神學史 – 中世紀哲學（導論，後記）
原著：約翰 – 傅蘭姆

John M. Frame, A History of Western Philosophy and Theology.
Phillipsburg, NJ: P&R Publishing Company, 2015.

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123; 160
中世紀哲學（導論與後記）
MEDIEVAL PHILOSOPHY: [Footnote 1]
INTRODUCTION & EPILOGUE (123; 160)

目錄CONTENTS

INTRODUCTION

EPILOGUE

John M. Frame, A History of Western Philosophy and Theology.
Phillipsburg, NJ: P&R Publishing Company, 2015.

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123; 160

中世紀哲學（導論與後記）

MEDIEVAL PHILOSOPHY: [Footnote 1]
INTRODUCTION & EPILOGUE (123; 160)

導論 INTRODUCTION

從奧古斯丁到十七世紀中葉：基督教 = 影響西方哲學最深的思想
伊斯蘭教和猶太教也有它們的影響
但是沒有任何時期，宗教那麽深深影響哲學
From Augustine until the mid-seventeenth century, Christianity was the strongest influence on philosophy in the West. Representatives of Islam and Judaism also made their case. But certainly there has not been a period in Western thought when religion had as much influence on philosophy.

430 奧古斯丁去世；汪達爾人（蠻族之一）攻打他被非洲的故鄉
西方世界進入新的時代：羅馬帝國不在凝聚西方文明
維持西方文化和文明的任務，落在教會的肩上
When Augustine was dying in A.D. 430, the Vandals attacked Hippo, where he served as Bishop. Symbolically, the Western world entered a new era, in which the Roman Empire was no longer the glue that held civilization together. The maintenance of Western culture and civilization fell to the church.

而教會保存西方學問之同時，也改變了它
從這個過程浮現的，是基督教神學和古代哲學的各種結合
But the church transformed Western learning while preserving it. What emerged from this process were various syntheses between Christian theology and ancient philosophy.

哲學和神學的結合不是新事：例如俄利根
但中世紀的結合更爲繁瑣，廣汎和複雜，
例如：阿奎那，司可脫，奧卡姆
Such synthesizing was not new, as we have seen from the church fathers, especially Origen. But the medieval syntheses were more elaborate and, in the later medieval thinkers such as Aquinas, Duns Scotus, and Occam, vast in their scope and complexity.

基督教哲學家不用面對逼迫，或面對有當代傳播者的異教哲學
但是他們並沒有與希臘哲學一刀兩斷
Christian philosophers at this time, unlike the church fathers, were not constricted by persecution or by a living tradition of pagan philosophy. But they never separated themselves sharply from Greek philosophy.

從事這種結合的正當性，大部分基督徒沒有質疑，直到：
宗教改革時期，改教家堅持一個更徹底符合《聖經》的神學
The propriety of such synthesis was not challenged among Christians until the Protestant Reformation, which insisted on a more radically biblical theology.

但：宗教改革過後不久，天主教和基督教都面臨龐大的挑戰：
徹底世俗的思想，即：現代哲學，思想的開始
在現代期（如在古代一樣），基督教思想須與非宗教的哲學競爭
But as we will see, Protestantism and Catholicism alike faced, soon after that, the formidable challenge of radical secularism, the beginning of modern thought. In the modern period, as in the ancient world, Christian thought had to compete with the philosophy that claimed to be non-religious.

因此，中世紀是一個中介時期：相對來説，風平浪靜
世俗思想並沒有在中世紀壟斷西方思想·
The medieval period, then, represented a parenthesis – an interlude in history – between two eras, the ancient and the modern, in which secularism dominated Western thought. It was a time of relative peace, between two wars.

而基督徒不需面對敵人時，找到很多機會彼此攻擊
But of course, without a secularist enemy, many Christians found opportunity to fight among themselves.

後記EPILOGUE (160)

中世紀 = 大好機會，因爲基督教哲學家不需面對逼迫，
他們所處的文化和政府都自稱是基督教的
但他們並沒有逃脫『追求世俗人士的尊重』的野心
The medieval period was a great opportunity for Christian philosophers. Christian thinkers were free from persecution, and they lived in a culture and under governments that were professedly Christian. But they never quite freed themselves from the church fathers’ ambition to achieve intellectual respectability.

中世紀人士雖然在細節上批判，分析希臘哲學，他們從沒有脫離後者對人的自主的堅持，
和用『形式/物質』的架構來限制上帝的超越的嘗試
Although the medievals critically analyzed Greek philosophy in its details, they never fully broke away from its commitment to human autonomy and its attempt to contain divine transcendence within a form-matter scheme.

中世紀哲學家盡量尊重上帝的恩典，
但是（尤其是阿奎那）他們並不視『恩典』爲上帝掌管整個人人生世界的範圍，
而是用作補充『自然』的範圍：
而『自然』的範圍是服在自主的自然理性之下
Medieval philosophers did seek to do justice to God’s grace, but (especially with Thomas Aquinas) they regarded the realm of grace not as God’s lordship directing all of life, but as a supplement to a realm of nature, which in turn was subject to an autonomous natural reason.

所以：中世紀結束，文藝復興和宗教改革來到時，
基督教哲學仍受到妥協的傾向的限制
So as the medieval period gave way to the Renaissance and Reformation, Christian philosophy was still limited by its own tendency to compromise.

接下來的幾個時期：自然的自主理性 = 從恩典釋放了，基督教再沒有約束力
恩典的範圍，卻透過宗教改革，邁向更加徹底符合《聖經》的思想
In the next periods of history, the autonomous reason of nature will be liberated from grace and without the constraints of Christianity. The realm of grace, however, also becomes free in Reformation theology to seek a more radically biblical way of thinking.

基督教思想和非基督教思想的彼此對立，越來越明顯
但現代時期也提供更多妥協《聖經》的機會
The antithesis between Christian and non-Christian thought becomes more evident. But the new conditions will bring even more occasions of compromise.

因此，哲學的屬靈爭戰，持續到今天我們的時代
So the spiritual warfare in philosophy continues down to our time.

中華展望 播出網址

(連結點選)

『哲學與《聖經》』傅蘭姆
A History of Western Philosophy and Theology: John M. Frame