Truths about God that can be learned from created things (nature, man, world) by reason alone.关于上帝的真理，可以汲取创造的东西（自然，人，世界）的原因。 The importance of natural theology to Christian thought has varied widely from age to age, depending largely upon the general intellectual climate.的重要性，自然神学，以基督教思想有很大差异，从年龄到年龄，在很大程度上取决于后，一般智力的气候。 It first became a significant part of Christian teaching in the High Middle Ages, and was made a fixed part of Roman Catholic dogma in 1870 at Vatican Council I.它第一次成为一个重要组成部分基督教教学中的高中世纪，并作出了固定的一部分，罗马天主教教条，于1870年在梵蒂冈会一
Its Dogmatic Constitution on the Catholic Faith made it a matter of faith to believe that God has revealed himself in two ways, naturally and supernaturally, and that "God can certainly be known [certo cognosci] from created things by the natural light of human reason. "The council sought thus to reaffirm, over against nineteenth century secularized skeptics and especially philosophical truths are a legitimate and true form of theology.它的教条式的宪法对天主教的信仰作出它的问题，真诚地相信上帝透露，自己在两个方面，自然和supernaturally ，并以“上帝当然可以被称为[ certo cognosci ]从创造的东西，由自然光，人类理性的“安理会的要求，从而重申，对十九世纪的世俗化持怀疑态度，尤其是哲学的真理，是一个合法的和真正的神学。 This teaching was one among several factors which stimulated the growth of Neo-Thomism (Gilson, Maritian, etc.) in the early twentieth century.这个教学是其中的几个因素，刺激增长的新保守主义的thomism （吉尔松， maritian等） ，在20世纪初。 But quite apart from the original intent and later influence of this teaching, the Catholic Church now stands committed to the belief that there are two theologies.但除了从原来的意图和后来的影响，这教学，天主教教会现在致力于相信，有两个theologies 。
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The first great proponent of a natural theology distinguishable from revealed theology was Thomas Aquinas, the synthesizer of Greek philosophy and the gospel, who also laid the groundwork for notions of "natural law," the ethical equivalent of natural theology.第一个伟大的倡议者一个自然神学有别于透露，神学是托马斯阿奎那，合成希腊哲学和福音，谁也奠定了为概念的“自然法” ，伦理相当于自然神学。 Aquinas defined theology as a "science" in the Aristotelian sense, that is, a definable body of knowledge with its own sources, principles, methods, and content, and he insisted that beyond the truths derived from the study of Scripture there was another body of (compatible) truths based upon the application of reason to the created world.阿奎那所界定的神学作为一个“科学”在亚里士多德意义上说，这是一个可定义的知识与自己的来源，原则，方法和内容，以及他坚持认为，超越的真理，来自研究经文有另一机构（兼容）的真理，基于应用的原因，以创建世界。 He supported this, as nearly all Catholics have, with reference to Rom.他支持这方面，正如几乎所有的天主教徒，参考光盘。 1:20-21 and to the actual accomplishments of pagan philosophers, especially Aristotle. 1:20-21 ，并以实际的成绩，异教的哲学家，尤其是亚里士多德。 Such truths included especially the existence of God, which he laid out in five famous proofs near the beginning of his Summa (all of them essentially arguments for an Ultimate Cause) and the attributes (eternity, invisibility, etc.) which described God's nature.这样的真理，特别是包括上帝存在，这是他提出了在5著名的证据，即将开始他的总结（所有这些论点，基本上是为最终的原因）和属性（永恒的，隐蔽性等） ，其中叙述了上帝的性质。 These were then complemented and enriched by supernaturally revealed truths such as the trinity of persons in the Godhead and the incarnation of God in Jesus.这些都是当时的补充和丰富supernaturally发现的真理，如三位一体的人在神的源头和上帝的化身，在耶稣。
Nearly all Catholic scholars of natural theology have built upon, refined, or qualified the position first articulated by Thomas.几乎所有天主教的学者自然神学建成后，精，或合格的立场，首次阐明了托马斯。 In doing natural theology, first of all, they do not mean to have reason replace faith or philosophical discourse the grace of God revealed in Christ.在这样做的自然神学，首先，他们不意味着有理由取代信仰或哲学的话语上帝的恩典透露，在基督里。 Faith and grace remain primary for all believers, but natural theology offers the opportunity to establish certain truths by means common to all persons.信仰和小学的宽限期，继续为所有信徒，但自然神学提供了机会，建立一定的道理的方式共同所有的人。 Second, those truths are not taken to be "grounds" or "foundations" for additional, revealed truths.第二，这些真理不采取“理由”或“基金会”为额外的，揭示了的真理。 Yet if these truths are established, it can be seen as "reasonable" to accept revealed truths as well.但如果这些真理是既定的，它可以被看作是“合理”接受显示的真理，以及。 And thus Catholics are in fact inclined to see a continuum between natural theology, that which is known of God by the light of natural reason, and revealed theology, that which is known by the light of faith.因此，天主教徒在事实上倾向于看到一个连续之间的自然神学，这是众所周知的上帝，由轻自然的原因，并透露，神学，认为这是已知的由轻信念。
The Protestant Reformers objected to the impact of philosophy upon theology and insisted upon a return to Scripture.新教改革者反对的影响，哲学和神学后，坚持返回经文。 They assumed that all men had some implicit knowledge of God's existence (Calvin's "sense of divinity"), but they declared it useless apart from the revelation of God's will and grace in Jesus Christ.他们假定所有男性有一些隐含的知识，上帝的存在（卡尔文的“意识神” ） ，但他们宣布它是无用的，除了从启示上帝的意志和恩典在耶稣基督。 Several early confessional documents (eg, the Westminster and the Belgic) do speak of God revealing himself in nature (citing still Rom. 1:20-21), but this is revelation not fully comprehensible apart from Scripture.几个早期自白文件（例如，西敏寺和belgic ）做上帝的发言，揭示了自己的性质（引用仍然光盘。 1:20-21 ） ，但，这是启示不能完全理解，除了从经文。 Orthodox Protestants have generally raised three major objections to natural theology.东正教新教徒普遍提高了3个主要的反对自然神学。
First, it lacks scriptural basis.首先，它缺乏圣经的基础上。 Read in context, Rom.在阅读方面， ROM的内容。 1 and 2 teach that the pagan's natural knowledge of God is distorted and turned only to his judgment, in no way to the reasonable deduction of theological truths. 1和第2款教导异教的自然知识，上帝是扭曲和拒绝，只有到他的判断，在没有办法的合理扣除的神学的真理。 Second, and perhaps most importantly, natural theology effectively exempts human reason from the fall and the effects of original sin.第二，或许是最重要的，自然神学有效豁免人类理性从秋季和影响的原罪。 Man's reason is now as perverse as any of his other faculties and therefore is not capable, apart from God's gracious intervention, of finding its way back to God and truly knowing him.男子的原因是现在的倒行逆施，作为他的任何其他学系，因此是没有能力，除了从上帝的殷勤干预，发现其方式回神，真正知道他。 This point, which involves quite different anthropological views, will doubtless continue to divide Protestants and Catholics.这一点，其中包括不少不同的意见，人类学，无疑将继续分化，新教徒和天主教徒。 Third, conceding the knowledge of God arrived at by pagan philosophers (his being, invisibility, omnipotence, etc.), Protestants object that this is wholly abstract and worthless.第三，让步的知识上帝的抵达，由异教的哲学家（他，隐形，全能等） ，新教徒的对象，这是完全抽象的一文不值。 This Supreme Being has little to do with the God of judgment and mercy, of righteousness and love, revealed all through Scripture and preeminently in Jesus Christ.这最高人民法院正在几乎没有与上帝的判断和怜悯，正义和爱情，揭示了所有通过的经文和preeminently在耶稣基督。 When Protestants retain descriptions of God's attributes, as they often have at the beginning of formal theologies, they argue and illustrate them from Scripture, not from philosophical discourse.当新教徒保留的描述上帝的属性，因为他们往往在年初正式theologies ，他们争辩，并说明他们从经文，而不是从哲学的话语。
In modern times the impact of the Enlightenment drove both Catholic and Protestant thinkers to reduce the supernatural, miraculous elements and to construct a "natural theology" open to reason and common to all men.在现代的时代影响的启示驱车两个天主教和新教的思想家，以减少超自然的，神奇的要素，并兴建一个“自然神学”开放的理由和共同的所有男性。 Kant rejected all proofs for the existence of God and sought to place religion "within the bounds of reason."康德拒绝所有证明上帝存在，并要求把宗教“的范围的原因” 。 This more liberal form of natural theology became very common in the eighteenth and nineteenth centuries: the famous Gifford Lectures, for instance, are supposed to promote "Natural Theology."这更自由的形式的自然神学成为非常普遍，在第十八和第十九世纪：著名的gifford讲座，举例来说，是为了促进“自然神学” 。 Scottish commonsense realism may represent a unique effort to blend philosophy with fairly orthodox Christianity, but in general the miraculous grace of God had disappeared from these forms of theology.苏格兰常识现实可能代表一个独特的努力，融入哲学与公平的东正教，但在一般神奇的上帝的恩典已消失，从这些形式的神学。
In the twentieth century the so-called dialectical theologians vigorously objected against theologies which glossed over the radical intervention of God through Jesus Christ and his Word.在二十世纪有所谓的辩证神学家大力反对对theologies其中轻轻带过激进的干预上帝透过耶稣基督和他的字。 Karl Barth in particular saw such natural religion as the great foe of true faith and rejected the Catholic "analogy of being" as an unwarranted jump (rather than deduction) from creation to Creator.卡尔巴特，特别是看到这种自然宗教作为伟大的敌人，真正的信仰和拒绝天主教“的比喻，被”作为一个不必要的跳转（而非扣除）由创作到创作者。 Several others in turn, especially Emil Brunner, objected that Barth's exclusive emphasis upon Christ and the Word denied the reality of God's "general revelation" of himself in creation and especially human creatures, his image-bearers, something attested in Scripture.其他几个在转，尤其是埃米尔布鲁勒尔，反对说，巴特的专访时强调基督和Word否认的现实，上帝的“一般的启示”为自己的创作，特别是人类的动物，他的形象主事，一些核签在经文。
In recent times natural theology has received comparatively little attention apart from a few Catholic philosophers.在最近的时代自然神学已收到相对很少注意除了少数天主教哲学家。 One interesting and related development has occured in the field of the history of religions.一个有趣的和相关的发展已经出现在该领域的历史，宗教。 Certain such historians (especially G. van der Leeuw and M. Eliade) have discovered patterns of religious belief and practice (a High God, a fall from a past Golden Age, various salvation motifs, etc.) which do not make up a natural theology in the traditional sense, but which they believe could yield an instructive prolegomenon to the study of Christian theology.如某些历史学家（特别是g.范德leeuw和M.伊利亚德）发现模式的宗教信仰和实践（一高上帝，跌倒从过去的黄金时代，各种救亡图案等）不弥补自然神学在传统意义上，但他们认为可能会产生一个有启发性prolegomenon ，以研究基督教神学。
J Van
Engen j教授范恩根
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
LTK, VII, 811-17;
RGG, IV, 1322-29; NCE, XIV, 61-64; M. Holloway, An Introduction to Natural
Theology; G. Berkouwer, General Revelation; R. McInerny and A. Plantinga in the
Proceedings of the American Catholic Philosophical Association, 1981. ltk
，七， 811-17 ; rgg ，四， 1322年至1329年; nce ，第十四， 61-64 ;米霍洛韦，介绍了自然神学; g. berkouwer
，一般的启示; r. mcinerny和A柏庭，在诉讼程序的美国天主教哲学协会， 1981年。
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