阿奎那论“从无创有”:自然神学的典范
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- 英文论文题名：Aquinas's on creatio ex nihilo:A Paradigm of Natural Theology
- 论文作者：葛拥华
- 英文论文作者：Ge Yonghua
- 年：2012
- 作者机构：剑桥大学神学与宗教系;
- 会议召开时间：2012-08-01
- 会议录名称：基督教思想评论第十五辑
- 英文会议录名称：Regent Review of Christian Thoughts
- 语种：中文
- 分类号：B503.21;B978
- 学会代码：RUBC
- 学会名称：Regent College.UBC
- 页数：16
- 文件大小：582k
- 原文格式：O
摘要
<正>"从无创有"(creatio ex nihilo)是基督教神学的核心教义之一,但在13世纪早期受到异端的重新挑战。为回应异端并捍卫正统教义,阿奎那用理性证明并阐述了该教义的大部分内容,如上帝是独一的造物主,上帝从虚无中创造万有,上帝创造不需要中间媒介。但对于世界在时间上有起点的问题,他认为理性不能给出最终答案,而我们必须用信仰去接受。但理性和信仰绝不冲突:理性为信仰的铺垫,信仰完善并成全理性。在此意义上,阿奎那对creatio ex nihilo的论证可被视为自然神学的典范。
A foundational teaching in Christianity,the doctrine of creatio ex nihilo states that all things other than God are created by God freely and absolutely out of nothing.Although its exact origin is a matter of debate, this doctrine is believed to be formed as a result of early Christians critical engagement with Greek philosophy and heresies such as Gnosticism. Established by the Church as a landmark of orthodoxy,creatio ex nihilo however faced new challenges in early 13th century.In response to such controversies,Thomas Aquinas used reason not only to demolish the heretical changes but also to demonstrate nearly every aspect of the central doctrine—that God is the sole Creator;that God creates out of nothing;and that God creates without intermediate agents.Only one aspect of the Christian teaching of creation,namely that the world began in time,is not demonstrable by reason but needs to be accepted on the basis of revelation. But for him,reason and revelation do not contradict one another but work as perfect partners.Natural knowledge is not to be repudiated but presupposed and perfected by revelation:"faith presupposes natural knowledge,as grace presupposes nature." For this reason,I will argue in this paper that Aquinas's treatment of creatio ex nihilo constitutes a paradigm of his natural theology.
A foundational teaching in Christianity,the doctrine of creatio ex nihilo states that all things other than God are created by God freely and absolutely out of nothing.Although its exact origin is a matter of debate, this doctrine is believed to be formed as a result of early Christians critical engagement with Greek philosophy and heresies such as Gnosticism. Established by the Church as a landmark of orthodoxy,creatio ex nihilo however faced new challenges in early 13th century.In response to such controversies,Thomas Aquinas used reason not only to demolish the heretical changes but also to demonstrate nearly every aspect of the central doctrine—that God is the sole Creator;that God creates out of nothing;and that God creates without intermediate agents.Only one aspect of the Christian teaching of creation,namely that the world began in time,is not demonstrable by reason but needs to be accepted on the basis of revelation. But for him,reason and revelation do not contradict one another but work as perfect partners.Natural knowledge is not to be repudiated but presupposed and perfected by revelation:"faith presupposes natural knowledge,as grace presupposes nature." For this reason,I will argue in this paper that Aquinas's treatment of creatio ex nihilo constitutes a paradigm of his natural theology.
引文
[1]Thomas Aquinas,Summa Theologiae(hereafter ST):Latin text and English translation. Introduction,Notes,Appendices and Glossaries,Cambridge:Blackfriars,1975,1.2.2.
[2]ST 1.1.1.
[3]Norman Kretzmann,The Metaphysics of Creation:Aquinas's Natural Theology in Summa contra Gentiles 17,Oxford:Clarendon,1998,p.5.
[4]Gerhard May,Creation Ex Nihilo:The Doctrine of "Creation out of Nothing" in Early Christian Thought,trans,by A.S.Worrall,Edinburgh:T&T Clark,1994;Ernan McMullin, "Creation ex nihilo:Early History," in Burrell et al.,Creation and the God of Abraham,pp.11 - 23.
[5]Janet M.Soskice,"Creatio ex nihilo:Jewish and Christian Foundations",in Burrell et al.,Creation and the God of Abraham,pp.30 - 31.
[6]Quoted in Thomas Aquinas,Aquinas on Creation:Writings on the "Sentences" of Peter Lombard 2.1,1(hereafter Writings),trans,by Steven E.Baldner and William E.Carroll,Toronto: Pontifical Institute of Medieval Studies,1997,p.6.
[7]Ernan McMullin,Evolution and Creation,Notre Dame:University of Notre Dame Press, 1985.pp.9-16.
[8]Baldner and Carroll,"Introduction" in Writings,p.11.
[9]Baldner and Carroll,"Analysis" in Writings,pp.83 - 86.
[10]David B.Burrell,"Aquinas and Islamic and Jewish Thinkers," in Kretzmann and Stump, Cambridge Companion to Aquinas,pp.70 - 81.
[12]Aquinas,Writings,p.65.
[14]Aquinas,Writings,p.65.
[15]Ibid.,p.66.
[17]Aquinas,Writings,pp.66 - 67.
[18]Ibid,p.67.
[19]ST 1.44.2.
[20]Aquinas,Writings,p.67.
[21]ST 1.44.2.
[22]阿奎那首先论述恶不是实体,然后指出恶没有起因而是随机的发生,最后说明在整个宇宙中恶只占据极小的一部分,因此并不存在一个与上帝对抗的恶的源头。参见Aquinas.Writings,pp. 68-71。
[23]Aquinas,Writings,p.74.
[24]Baldner and Carroll,"Analysis",p.41.
[25]Aquinas,Writings,p.74.
[26]Quoted in J.Noel Hubler,"Creatio ex nihilo:Matter,Creation and the Eiody in Classical and Christian Philosophy through Aquinas,",PhD diss.,University of Pennsylvania,1995,180.
[27]ST 1.44.1:“依据这些原则,柏拉图认为在‘多'之前我们必须先有‘一';亚里士多德认为最高的存在和真理是一切存在与真理的源头。”
[30]Aquinas,Writings,p.74.
[31]Ibid.,pp.74-75.
[32]Baldner and Carroll,"Analysis",pp.42-43.
[33]Thomas Aquinas,On the Power of God(Qucestiones disputatce de potentia Dei),trans, by English Dominican Fathers,Westminster,MD:Newman,1952,5.1,2.
[34]Aquinas,Writings,p.75.
[35]Ibid.
[36]Ibid.,p.96.
[37]Ibid.
[38]Ibid.,pp.96-97.
[39]Baldner and Carroll,"Analysis",pp.43 - 44.
[41]Etienne Gilson,The Philosophers and Theology,trans,by Cecile Gilson,New York: Random House,1962,p.160.
[42]Mark D.Jordon,"Theology and Philosophy",in Kretzmann and Stump,Cambridge Companion to Aquinas,pp.232-51.
[43]Anton C.Pegis,"Sub rationae Dei:A Reply to Professor Anderson",The New Scholasticism 39(1965):pp.141-157.
[44]Anthony Kenny and Jan Pinborg,"Medieval Philosophical Literature",in The Cambridge History of Later Medieval Philosophy,ed.by Norman Kretzmann,Anthony Kenny and Jan Pinborg,Cambridge:Cambridge University Press,1982,15.
[45]Leo J.Elders,The Philosophical Theology of St.Thomas Aquinas,Leiden:Brill,1990, p.3;Kretzmann,Metaphysics of Creation,p.8.
[46]Jan A Aertsen,"Aquinas's Philosophy in Its Historical Context",in Kretzmann and Stump,Cambridge Companion to Aquinas,p.21.
[47]Ibid.,p.14.
[48]SCG 1.3.此外,在SCG 1.1l,阿奎那反驳了上帝存在是自明的因而无需证明的观点;在SCG 1.13,他反驳了上帝存在不能证明而只能用信仰接受的观点。
[49]Kretzmann,Metaphysics of Creation,p.6.
[50]Ibid.,p.7.
[51]Baldner and Carroll,"Analysis",p.62.
[2]ST 1.1.1.
[3]Norman Kretzmann,The Metaphysics of Creation:Aquinas's Natural Theology in Summa contra Gentiles 17,Oxford:Clarendon,1998,p.5.
[4]Gerhard May,Creation Ex Nihilo:The Doctrine of "Creation out of Nothing" in Early Christian Thought,trans,by A.S.Worrall,Edinburgh:T&T Clark,1994;Ernan McMullin, "Creation ex nihilo:Early History," in Burrell et al.,Creation and the God of Abraham,pp.11 - 23.
[5]Janet M.Soskice,"Creatio ex nihilo:Jewish and Christian Foundations",in Burrell et al.,Creation and the God of Abraham,pp.30 - 31.
[6]Quoted in Thomas Aquinas,Aquinas on Creation:Writings on the "Sentences" of Peter Lombard 2.1,1(hereafter Writings),trans,by Steven E.Baldner and William E.Carroll,Toronto: Pontifical Institute of Medieval Studies,1997,p.6.
[7]Ernan McMullin,Evolution and Creation,Notre Dame:University of Notre Dame Press, 1985.pp.9-16.
[8]Baldner and Carroll,"Introduction" in Writings,p.11.
[9]Baldner and Carroll,"Analysis" in Writings,pp.83 - 86.
[10]David B.Burrell,"Aquinas and Islamic and Jewish Thinkers," in Kretzmann and Stump, Cambridge Companion to Aquinas,pp.70 - 81.
[12]Aquinas,Writings,p.65.
[14]Aquinas,Writings,p.65.
[15]Ibid.,p.66.
[17]Aquinas,Writings,pp.66 - 67.
[18]Ibid,p.67.
[19]ST 1.44.2.
[20]Aquinas,Writings,p.67.
[21]ST 1.44.2.
[22]阿奎那首先论述恶不是实体,然后指出恶没有起因而是随机的发生,最后说明在整个宇宙中恶只占据极小的一部分,因此并不存在一个与上帝对抗的恶的源头。参见Aquinas.Writings,pp. 68-71。
[23]Aquinas,Writings,p.74.
[24]Baldner and Carroll,"Analysis",p.41.
[25]Aquinas,Writings,p.74.
[26]Quoted in J.Noel Hubler,"Creatio ex nihilo:Matter,Creation and the Eiody in Classical and Christian Philosophy through Aquinas,",PhD diss.,University of Pennsylvania,1995,180.
[27]ST 1.44.1:“依据这些原则,柏拉图认为在‘多'之前我们必须先有‘一';亚里士多德认为最高的存在和真理是一切存在与真理的源头。”
[30]Aquinas,Writings,p.74.
[31]Ibid.,pp.74-75.
[32]Baldner and Carroll,"Analysis",pp.42-43.
[33]Thomas Aquinas,On the Power of God(Qucestiones disputatce de potentia Dei),trans, by English Dominican Fathers,Westminster,MD:Newman,1952,5.1,2.
[34]Aquinas,Writings,p.75.
[35]Ibid.
[36]Ibid.,p.96.
[37]Ibid.
[38]Ibid.,pp.96-97.
[39]Baldner and Carroll,"Analysis",pp.43 - 44.
[41]Etienne Gilson,The Philosophers and Theology,trans,by Cecile Gilson,New York: Random House,1962,p.160.
[42]Mark D.Jordon,"Theology and Philosophy",in Kretzmann and Stump,Cambridge Companion to Aquinas,pp.232-51.
[43]Anton C.Pegis,"Sub rationae Dei:A Reply to Professor Anderson",The New Scholasticism 39(1965):pp.141-157.
[44]Anthony Kenny and Jan Pinborg,"Medieval Philosophical Literature",in The Cambridge History of Later Medieval Philosophy,ed.by Norman Kretzmann,Anthony Kenny and Jan Pinborg,Cambridge:Cambridge University Press,1982,15.
[45]Leo J.Elders,The Philosophical Theology of St.Thomas Aquinas,Leiden:Brill,1990, p.3;Kretzmann,Metaphysics of Creation,p.8.
[46]Jan A Aertsen,"Aquinas's Philosophy in Its Historical Context",in Kretzmann and Stump,Cambridge Companion to Aquinas,p.21.
[47]Ibid.,p.14.
[48]SCG 1.3.此外,在SCG 1.1l,阿奎那反驳了上帝存在是自明的因而无需证明的观点;在SCG 1.13,他反驳了上帝存在不能证明而只能用信仰接受的观点。
[49]Kretzmann,Metaphysics of Creation,p.6.
[50]Ibid.,p.7.
[51]Baldner and Carroll,"Analysis",p.62.