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台灣神學論刊

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篇名 《宗教情操真偽辨》的屬靈認識論愛德華茲論「新感知」
卷期 41
並列篇名 Jonathan Edwards on the New Sense Spiritual Epistemology in Edwards’ Religious Affections
作者 曾劭愷
頁次 021-038
關鍵字 Jonathan Edwardsepistemologynew senseReformed OrthodoxyEnlightenment愛德華茲認識論新感知改革宗正統派啟蒙運動
出刊日期 201512

中文摘要

本文探討約拿單.愛德華茲(Jonathan Edwards)在《宗教情操 真偽辨》(A Treatise Concerning Religious Affections)當中提出的屬靈 認識論。愛德華茲以「想像」(imagination)為出發點,討論自然與 超自然的感知(natural and supernatural senses),並建構「新感知」 (the new sense)一說。本文將指出,愛德華茲雖借重經驗論及英倫 啟蒙運動的哲學術語,但其認識論的核心屬乎宗教改革世界觀:正如 加爾文一反中世紀羅馬公教割裂「自然」與「恩典」的普遍傾向,並 強調透過特殊啟示的「眼鏡」(spectacles)來詮釋自然啟示。且呼籲 基督徒,透過「第二因」(自然媒介、人的責任)來體現對「第一因」 (神的主權、超自然的恩典)的信仰。愛德華茲的屬靈認識論,也在 於建構「恩典」與「自然」間的橋樑。不論是哲學神學或教義神學, 愛德華茲使用經驗論術語的目的之一即在於此。如是,以「新感知」 一說為出發點詮釋愛德華茲,一方面能幫助我們正確地明白他與宗教 改革及啟蒙運動的關係,另一方面亦能讓我們更深刻地理解他的教義 神學、哲學神學及美學。

英文摘要

This article probes into the spiritual epistemology that underlies Jonathan Edwards’ Treatise Concerning Religious Affections. Edwards finds his starting point in the concept of imagination to discuss what he calls natural and supernatural senses, thereby construing his theory of the “new sense.” Edwards’ terminology may be reminiscent of British empiricism, but this article argues that his epistemology is deeply rooted in the Protestant worldview. Just as Calvin opposes the medieval scholastic tendency to separate nature from grace and emphasizes that natural revelation must be understood in light of special revelation, stressing that the Christian’s faith in primary causality (divine sovereignty and supernatural grace) must be expressed through actions in the sphere of secondary causality (natural means and human responsibilities), Edwards’ spiritual epistemology is also aimed at constructing a bridge between grace and nature. This is one purpose for which he uses empiricist terminology in his doctrinal theology and philosophical theology. This article will demonstrate that using the theory of the “new sense” as the starting point for interpreting Edwards will help us not only to better locate his thought against the background of the Reformation and the Enlightenment, but also to better understand his doctrinal theology, philosophical theology, and aesthetics.

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