Systematic Theology 系統神學

ST_102 – 2014 –

Bread of Life Theological Seminary

Any questions regarding the nature and punishment of sin? 對於罪的本質和刑罰有問題嗎?

Three Elements within the Problem of Evil罪惡問題三要素

• The nature of evil 罪惡的本質 • The various problems of evil 有關罪惡的問題 • Constructing a theodicy – a response to a

particular proposed problem of evil 神義論 - 針對有關罪惡的特定問題作出回應

The Nature of Evil 罪惡的本質 • Natural or physical evils ⾃自然或物理⽅方⾯面的罪惡 – Forms of evil that humanity is not directly

responsible (sickness, natural disasters, famine, mental suffering) 並⾮非⼈人類直接導致的罪惡（疾病, ⾃自然災害, 飢荒, 精神上的苦痛）

• Moral evils 道德⽅方⾯面的罪惡 – Evil that refers to the harm one human being does

to another 罪惡是指⼀一個⼈人對另⼀一個⼈人造成的傷害

• Social evils 社會⽅方⾯面的罪惡 – Evils brought about by humans through the

structures of societies 通過社會結構帶給⼈人類的罪惡

• Supernatural evils 超⾃自然的罪惡 – Evil brought about by Satan and other evil angels撒但和其他邪惡的天使帶來的罪惡

• Aside from these distinctions, we could summarize evil by saying that it is an act or event contrary to God’s law and purposes that takes on a variety of shapes or kinds 除了以上這些區別, 我們可以說, 罪惡是違背了上帝的律法和⺫⽬目的, 各式各樣的⾏行為或事件

The Problem(s) of Evil 有關罪惡的問題 • The logical problem of evil 有關罪惡的邏輯問題 – 1. If God is all powerful, he is able to prevent evil

如果上帝是全能的, 他能阻⽌止罪惡 – 2. If God is good, he wants to prevent evil

如果上帝是良善的, 他想阻⽌止罪惡 – 3. Yet, evil exists 然⽽而, 罪惡仍然存在 – Conclusion: either God is not all powerful, or he is

not good 結論: 要麼上帝並⾮非全能, 否則他也並⾮非良善

• Another version 另⼀一個版本 – 1. Is God willing to prevent evil, but not able? Then

he is not all powerful 上帝願意防⽌止罪惡, 但不能？若然, 他不是全能的

– 2. Is God able to prevent evil, but not willing? Then he is not good 上帝能夠防⽌止罪惡, 但不願意？若然, 他不是良善的

– 3. If God is both able and willing, then why is there evil? 如果上帝是能夠也願意, 那麼為什麼仍然有罪惡？

– 4. If God is neither able nor willing to prevent evil, then why call him God?如果上帝是沒有能⼒力或不願意防⽌止罪惡, 那麼, 為何要稱他為上帝？

• The evidential problem of evil 罪惡的證據問題 – The logical problem of evil aims to make the

existence of God impossible有關罪惡的邏輯問題的⺫⽬目的是使上帝的存在顯為不可能

– The evidential problem does not find the existence of God and evil impossible, but finds the existence of evil to lower the probability that God exists有關罪惡的證據問題並⾮非使上帝的存在顯為不可能, 乃是⽤用罪惡的存在來降低上帝存在的概率 • In short, evil acts as evidence against God’s existence總之, 罪⾏行的存在是不利於上帝存在的證據

• William Rowe’s Evidential Argument 羅威廉證據性的論證 – 1. There exist instances of intense suffering which an

omnipotent, omniscient being could have prevented without thereby losing some greater good or permitting some evil equally bad or worse 世上有極⼤大的苦難存在, 若是有⼀一位全能, 全知的存有, 他可以防⽌止這種極⼤大的苦難發⽣生, 不會因此失去⼀一些更⼤大的利益, 也不會允許同等甚⾄至更⼤大的罪惡發⽣生

– 2. An omniscient, wholly good being would prevent the occurrence of any intense suffering it could, unless it could not do so without thereby losing some greater good or permitting some evil equally bad or worse 全知, 全善的存有會阻⽌止任何極⼤大的苦難發⽣生, 除⾮非他會因此失去⼀一些更⼤大的利益或允許同等甚⾄至更⼤大的罪惡發⽣生

– 3. (Therefore) There does not exist an omnipotent, omniscient, wholly good being （因此）全能, 全知, 全善者並不存在

• Making God the author of evil?讓上帝成為罪惡的創造者？ – Some proposed “problems” aim to deny God’s

existence or one of his attributes (power or goodness) 有些⼈人提出 “有關罪惡的問題,” ⺫⽬目的是要否認神的存在, 或否認神的⼀一些屬性（能⼒力或良善）

– However, another lingering problem is that it could be concluded that God is the author of evil 另⼀一個可能的問題是, 如此可以推論說上帝是罪惡的創造者

– Does God “author” or cause sin? Directly or indirectly? 難道神 “創造” 或導致罪的發⽣生？直接或間接地？

– How does this relate to his sovereignty and providence? 這與神的主權和天意有何相關？

What are some of your initial reactions? 你有何初步的想法?

Constructing theodicies 神義論 • Scripture presents a variety of “responses” 聖經提出了各樣的“回應” – Retribution theodicy: evil and suffering are

experienced in God’s wrath and justice on those who disobey him 懲戒性神義論: 不服從神的⼈人因為神的憤怒和正義⽽而經歷罪惡和苦難

– Educative theodicy: evil is something God uses to purify and educate believers 教育性神義論: 神有時會使⽤用罪惡來淨化和教育信徒

– Eschatological theodicy: Scripture comforts believers and exhorts them to have hope that God will vindicate their suffering at the end of history末世性神義論: 聖經安慰信徒, 囑咐他們持守盼望, 在歷史的終結時刻神會為他們的苦難伸張公義

– Mystery of theodicy: humans cannot make God responsible for innocent suffering because we cannot understand his incomprehensible wisdom 奧秘的神義論: ⼈人類不能要上帝為無辜者受苦⽽而負責, 因為他的智慧深不可測, 我們無法理解

– Communion theodicy: God is not only present with sufferers, but also suffers for and with His people相通神義論: 上帝不僅與受苦者同在, 也和他的⼦子⺠民⼀一同受苦

• Most theodicy takes account of one or more of these biblical themes, but some differ⼤大部份的神義論最少都會採納上述聖經主題之⼀一, 但有些不同 – Free Will Defense ⾃自由意志論 • A world with free people is better than a world with no

free people⼈人有⾃自由意志的世界⽐比沒有⾃自由意志的世界更美好 • God creates people free, but he cannot cause or

determine them (which kind of freedom is this?) 上帝創造有⾃自由意志的⼈人, 他不能吩咐或決定他們作什麼決定（否則這算是哪⼀一種⾃自由？）

• God’s creatures misused their freedom and this is the source of moral evil受造物濫⽤用⾃自⼰己的⾃自由, 這是道德⽅方⾯面的罪惡的起源 • The fact that free people choose evil does not count

against God’s power or his goodness⼈人運⽤用⾃自由意志選擇罪惡, 不能因此怪罪於神的能⼒力不⾜足或不夠良善

– The Greater Good defense 更⼤大的利益 • We see this in the world – for example, surgery to heal⽣生活中現成的例⼦子 - 例如, ⼿手術使⼈人痊愈 • It is possible that God has a purpose in permitting evil,

one which outweighs the suffering and pain 神有可能容許罪惡, 因為罪惡所造成的結果超越苦難和痛苦 • “Greater good” is defined as the greater glory of God

“更⼤大的利益” 是指使神得到更⼤大的榮耀 • Key passages: “not worth comparing with the glory that

will be revealed in us” (Rom 8:18); “our light and momentary troubles are achieving for us an eternal glory that far outweighs them all” (2 Cor 4:17)關鍵經⽂文: “我想, 現在的苦楚若⽐比起將來要顯於我們的榮耀, 就不⾜足介意了”（羅8:18）; “我們這⾄至暫⾄至輕的苦楚, 要為我們成就極重無⽐比, 永遠的榮耀”（哥林多後書4:17） • Chief example: the cross of Jesus 最好的範例: 耶穌的⼗十字架

• There are other defenses and explanations in response to the various problems of evil還有其他的⼈人對罪惡的各種問題提出辯護和解釋

• Whichever one you find more convincing, some important questions arise: 無論你覺得那種解釋更具說服⼒力, 重點在於: – Do theodicies unintentionally end up justifying evil?神義論是否在無意中證明罪惡有理？

– Can we ever truly provide a sufficient defense or answer for evil? 我們真的有可能為罪惡提出⾜足夠合理的辯護或解釋嗎?

– Do defenses merely address the mind and possibly ignore a more pastoral answer? (too abstract?)為罪惡提出辯護是否太過理性, 可能忽略了⼼心靈牧養的需要 （太抽象了?）

Tim Keller offers a different kind of response蒂姆·凱勒的⽴立場

• Getting rid of our beliefs is not the way to understand or deal with evil放棄信仰不能夠幫助我們理解或⾯面對罪惡

• We must continue to believe as we search for good ways to respond to evil 我們尋求⾯面對罪惡的⽅方法, 同必須繼續持守信仰

• Based on 1 Peter 1, Keller suggests three things we must do in the face of evil 凱勒以彼得前書1章為根據，建議⾯面對罪惡的三種⽅方式

– 1. “Look back” at the cross and the resurrection “回頭看” ⼗十字架和復活 • Here, God demonstrates how greatly he detests evil by

dealing with it on the cross and the resurrection in victory ⼗十字架顯明神恨惡罪惡, 藉著⼗十字架及復活得勝澈底解決罪惡的問題

– 2. “Look ahead” to Jesus’ triumphant return and the New Heavens and New Earth “向前看” 耶穌凱旋歸來和新天新地的盼望 • This reminds of the “living hope” we have not only based

on the cross and resurrection, but also in God’s promises and future redemption我們有 “活潑的盼望”, 不僅因為⼗十字架和復活, 也因為神的應許和未來的救贖

– 3. “Look into” the gospel “向福⾳音看” • We need to be consistently reminded of God’s love,

grace, forgiveness, and victory over evil我們必須不斷謹記上帝的愛, 恩典, 寬恕, 戰勝罪惡

• Keller thinks that we can’t answer the question, “why does evil and suffering continue?” 凱勒認為，我們無法回答這個問題，“為什麼仍然有罪惡和苦難?”

• But we can answer what evil and suffering is not, or cannot be 但是我們可以回答罪惡和苦難不是什麼 – It is not because God does not love us, or because

he doesn’t care 並不是因為上帝不愛我們, 也不是因為上帝不關⼼心

– God came to us in Jesus to end evil rather than punish us for evil 神在耶穌裡來拯救我們, 終⽌止罪惡, 他並不是要來懲罰我們的罪惡

– He hates evil and suffering that much 神極端恨惡罪惡和苦難

• God’s answer to evil is not compensation, but restoration 神對付罪惡的問題, 不是藉著賠償, ⽽而是藉著修復

• Thoughts? Questions? 意⾒見? 問題?

Next week• Quiz #8 will be sent out tonight – Due on Nov 9th by 5pm (Pacific Standard Time)

• Read chapter 25 • Scripture reflection #8 due before class on Nov

13th – Please continue to copy me when sending

Reflections to Emily遞交經⽂文反思給 Emily 時請 cc 給⽼老師