Theism is a philosophically or theologically reasoned understanding of reality that affirms that the source and continuing ground of all things is in God; that the meaning and fulfillment of all things lie in their relation to God; and that God intends to realize that meaning and fulfillment. Thus theism is distinguished from Agnosticism in claiming it to be possible to know of God, or of ultimate reality. 有神论是一种哲理或theologically理性的认识现实申明之源，并继续地面的所有东西，是上帝;意义和圆满的一切事物，在于他们与天主间的关系，并认为上帝打算明白含义和实现因此有神论，是区别于不可知论中声称，它才有可能知道上帝的，还是最终的现实。 It is distinguished from Pantheism in affirming that God is in some sense "personal" and so transcends the world even as a totality and is distinct from the world and its parts.它是有别于泛神论在肯定神是，在一定意义上的"个人"等，是超越世界连为一个整体，是有别于世界及其零部件。 Finally, it is distinguished from Deism, which denies God's active, present participation in the world's being and the world's history.最后，它是有别于自然神论，否认神的活跃，目前参与，在世界上的幸福和世界的历史。 Historically, theism so understood represents a reasoned articulation of the understanding of God characteristic of the Jewish, Christian, and, to some extent, Islamic faiths.在历史上，有神论，所以理解是一个理性的升学途径的认识，上帝的特点，犹太教，基督教，并在一定程度上，伊斯兰信仰。
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Bibliography
参考书目
WW Fenn, Theism:
The Implication of Experience (1969); J Hall, Knowledge, Belief, and
Transcendence; Philosophical Problems in Religion (1975); LE Mascall, He Who Is:
A Study in Traditional Theism (1966); CH Monson, ed., Great Issues Concerning
Theism (1965).第一次世界大战fenn ，有神论：蕴涵的经验（ 1969年） ; j大厅，知识，信仰和超越;哲学问题，宗教（
1975年） ;乐马斯科尔，他的人是：研究在传统的有神论（ 1966 ） ;甲烷蒙森，版，大问题，有神论（ 1965 ） 。
Theism is, literally, belief in the existence of God. Though the concept seems to be as old as philosophy, the term itself appears to be of relatively recent origin. 有神论是，从字面上来看，在信仰上帝存在的，虽然这个概念似乎是一样古老哲学，这个词本身似乎是相对近期的原产地。 Some have suggested that it appeared in the seventeenth century in England to take the place of such words as "deism" and "deistic" when referring to belief in God.一些人认为它似乎是在17世纪在英国，以取代听到这样的话为"自然神论"和" deistic "当谈到信仰上帝。 "Theism" is often used as the opposite of "atheism," the term for denial of the existence of God, and distinguishes a theist from an atheist or agnostic without attempting any technical philosophical or theological connection. "有神论" ，是经常被用作对面的"无神论" ，在任期的否定上帝存在的，并区分者，由一名无神论者或不可知论，没有任何企图技术哲学或神学方面。 The term is also used as a label for religious believers, though again, there is no attempt to imply a particular theological or philosophical position.该术语也用来作为一个标签，为信教群众，虽然这又是没有尝试意味着某一特定的神学或哲学的立场。 Finally, the term is used to denote certain philosophical or theological positions, regardless of whether this involves a religious relationship to the God of whom individuals speak.最后，中期是指一定的哲学或神学的立场，不管是这涉及到一个宗教关系，以上帝的人的个人发言。
(1) Paul Tillich's concept of theism is that God is whatever becomes a matter of ultimate concern, something that determines our being or nonbeing. （ 1 ）保罗蒂里希的概念，有神论，是神是什么，成为此事的终极关怀，而这是决定我们正在或nonbeing 。 Consequently, God is identified by Tillich as the ground of all being, or being - itself.因此，神是确定的蒂里希由于地面的全部，或正在-本身。 While being - itself is certainly objective and not a mere creation of the mind, Tillich's God is totally depersonalized and abstract.而正在-本身肯定是客观而不是仅仅创造的头脑，蒂里希的上帝是完全人格化和抽象。 This is demonstrated by Tillich's claim that the only nonsymbolic statement one can make about God is that he is being - itself or the ground of being.这表现在蒂里希的说法，认为唯一nonsymbolic声明，谁也不能对上帝的是，他正在-本身或地面的福祉。 All words traditionally used to denote the attributes of God are entirely symbolic.所有词传统上是用来指属性的上帝完全是象征性的。
(2) This broad sense of theism is also found in Hegel, who actually has several concepts of God, but at least one that fits this category. （ 2 ）本广义有神论的是还发现，在黑格尔，他们实际上有几个概念的上帝，但至少有一位适合这一类。 In Hegel's thought, one concept is that God is equivalent to the infinite.在黑格尔的思想，一个概念是，上帝就等于无限。 Philosophy, he says, rises to divinity or a divine viewpoint.哲学，他说，上升到神或神的观点。 Here "God" seems to be equivalent to transcendent, all encompassing thought, but is not a personal God.这里的"神" ，似乎就等于超然，所有包含思想，但不是个人的上帝。
One example is pantheism, the view that everything is God.其中一个例子是泛神论思想，认为一切都是神。 The most famous philosophical form is that of Spinoza, who held there is only one substance in the universe, God.最有名的哲学形式，是斯宾诺莎，他们在那里举行只有一个物质在宇宙中，上帝。 Consequently, everything is merely a mode of that one substance.因此，一切都只是一种模式，即一种物质。 Such a God is not abstract but immanent.这样，上帝不是抽象的而是内在的。
By contrast, the biblical concept speaks of God as infinite, meaning, among other things, that God has being to an infinite degree, but not to an infinite amount, a view that is qualitative but not quantitative being.相比之下，圣经中的概念，讲的上帝是无穷，这意味着，除其他事项外，上帝正以无限度的，而不是无限量，有一种观点认为，是定性而不是定量。 Scripture further teaches that God is everywhere simultaneously (immensity) and is present at every spatial location in the totality of his being (omnipresence), ie, God is present at but not as every point in space.经文进一步教导我们，神是无处不在的同时（巨大） ，它是目前在每一个空间位置，在全部被他（无所不在） ，即上帝是出席但不作为的每一点空间。
The broad difference between the pantheistic and biblical concepts on these matters is that the pantheist thinks God is present, not only at every point in space, but as every point.广大差别pantheistic和圣经的观念，对这些事情是因为pantheist认为上帝是，目前不仅在每一个点的空间，但由于每一个点。 Furthermore, pantheism denies omnipresence, since the totality of God's being is present in no one place.此外，泛神论否认无处不在的，因为全部的上帝的，是目前在任何一个地方。
Another example of this concept is process theism, based on the process metaphysics of Alfred North Whitehead (Process and Reality), sometimes known as bipolar or dipolar theism. Some of the better known process theologians are Charles Hartshorne, Schubert Ogden, John Cobb, and David Griffin.另一个例子，这个概念是过程有神论的基础上，过程中的形而上学阿尔弗雷德北白石（进程与现实） ，有时也被称为双极或偶极有神论，有的越好已知过程神学家们查尔斯哈茨霍恩，舒伯特奥格登，约翰科布，大卫格里芬。 According to this school, there are in God two poles: a primordial, eternal, potential pole, and a temporal, consequent, actual, pole.据这所中学，有上帝两个极点：一个原始的，永恒的，潜在的一极，以及时间，相应的，实际的，一极。 In addition, there are certain eternal objects that may ingress into the world to become actual entities.此外，有一些永恒的物体可能侵入融入世界，成为真正的实体。 Such eternal objects are pure potentials, and, as such, cannot order and relate themselves as actual entities can.这种永恒的对象是纯粹的潜能，而且象这样的，不能命令，并与自己的实际实体。 To order these eternal entities some nontemporal actual entity is needed, and this is God in his primordial nature.令这些永恒的实体部分nontemporal实际实体是必要的，这是上帝在他的原始性。 Here God is like a backstage director who lines up the forms, getting them ready to ingress onto the stage of the temporal world.在这里，神是像一个幕后导演系了表格，让他们随时准备侵入到了舞台上的颞世界。
However, God's primordial nature should not be seen as distinct from the order of eternal objects; which means the order is his primordial nature.不过，上帝的原始性质，不应该被视为有别于常规的永恒对象;这就意味着秩序，是他的原始性。 Consequently, God is not a creator before creation, but with it in its concrescence at its very beginning.因此，神是不是一个创作者，然后才考虑开设，但它在其concrescence在其开始的。 In his primordial pole, God is the principle of concretion; and this entirely depersonalizes God and makes him finite.在他的原始极点，是上帝的原则，结核;这完全depersonalizes上帝和他的有限的。
The same is true for God in his actual role.这同样适用于上帝，在他的实际作用。 According to bipolar theism, every actual entity (and God is perceived as such) needs a physical pole to complete the "vision" of its potential pole.据双极有神论，每一个实际的实体（神是知觉等）需要一个实际的极点，完成"愿景" ，其潜在的一极。 The consequent nature of God, then, refers to all the entities in being in the temporal order.相应天主的本性，那么，是指所有实体在颞秩序。 Given such a view, God can change and develop as his temporal pole does, and he is clearly finite.鉴于这种观点，上帝能的变化和发展，作为他的颞极不，而且他显然是有限的。 Moreover, God in his actual pole can perish, since all actual things can perish.此外，上帝在他的实际极亡，因为所有实际的东西可以亡。 In such a concept God is not the creator of the world, but rather the director of a world process.在这样的一个概念，上帝不是造物主的世界，而是一间公司的董事世界的过程。 He is interdependent in the sense of being mutually dependent.他是在相互依存的意识正在互相依赖。 Moreover, he does not have all perfections eternally and concurrently, but attains them successively and endlessly.此外，他还不完全具备完善大智并兼任，但达到他们先后和无底洞。
A final example of this form of theism is found in Hegel's conception of God as Spirit.最后一个例子，这种形式的有神论，是发现在黑格尔的概念，上帝作为精神。 This notion of Spirit does not allow God to be a person in the Judeo Christian sense, but sees him as a force, or general consciousness, uniting all finite consciousnesses.这一概念的精神，不容许有上帝视为一个人在犹太基督教意义上说，但他认为，作为使用武力，或一般意识，团结一切有限意识。 In other words, he is not just all finite consciousnesses taken together, but rather the force that underlies and unites all intersubjectivity.或者换句话说，他不只是所有的有限意识两者合计，而是力量，突显和团结各主体间性。 Such a God is clearly immanent and not personal.这样一个上帝显然是内在的而不是个人。
(1) Polytheism, of which the best known is perhaps the Greco Roman pantheon of gods. （ 1 ） 多神教，其中最有名的也许是希腊罗马万神殿的众神。 Here there is a multiplicity of gods, each representing and personifying some aspect of life that of the created universe.这里是有多重性的神，每个代表和personifying某些方面的生活方式的创造宇宙。 In spite of the fact that each god may represent only one quality of life (love, war etc.), each is perceived as a person.尽管事实上每一个上帝可能只代表一个生活质量（爱情，战争等） ，每个认为是一个人。 As such, the gods are perceived as separate from, but participating in, the world and interacting with men and with one another.因此，神被视为独立的，但参与，面向世界，人际交往与男子形成一个。 In fact, the gods were perceived as having many of the foibles and failings of human beings.事实上，神被视为有很多的foibles和失误的人。 Such polytheistic perceptions of God view him as personal, but definitely finite.这种polytheistic的看法，上帝视他为个人，但绝对有限。 Such concepts are not equivalent to the Judeo Christian notion of God.这样的概念并不等同于犹太教和基督教的概念神。
(2) There is also deism. According to this view, God is an individual being (personal in that sense), but one who does not interact with the world. （ 2 ）也有自然神论。根据这种观点，上帝是个人的福祉（个人，在这个意义上） ，但一个人，并不与世界。 He initially created the world, but since then has withdrawn himself from it (impersonal in that sense).他首先创造了世界，但自那时以来已撤回自己从它（人性，在这个意义上） 。 He does not act in the world or sustain it, but remains thoroughly transdencent from it.他不采取行动，在世界上还是维持了，但仍然是彻底transdencent从它。 There is a sense in which such a view renders God's existence inconsequential and certainly not equivalent to the Judeo Christian conception.有一种感觉，在这样一个观点，使上帝的存在无关紧要，而且肯定不等同于犹太基督教观念。
(1) Theonomy. According to this view, God is the law in the universe, and in particular, his will is law. （ 1 ） theonomy 。根据这种观点，上帝就是法律，在宇宙中，尤其是他的意志就是法律。 Whatever rules of ethics, epistemology, etc., there are result from what God wills and could be otherwise if he so chose.不论道德规则，认识论等，有结果，由神所立遗嘱，并可以，否则的话，给他选择了。 No action in the universe is intrinsically good or evil or better or worse, but has its value in regard to the value God places upon it.任何行动，在宇宙在本质上是善或恶，或更好或更差，但有它的价值，对于价值的地方上帝赋予的职能。 The necessary rules are known through divine revelation rather than reason.必要的规则，是众所周知的，通过神的启示，而不是原因。
(2) Rationalism. This school is thought is represented by the work of Leibniz. （ 2 ） 理性主义。这所学校是思想，是代表工作的莱布尼茨。 According to his system, all the laws of logic, ethics, and the like are necessary laws in the universe and are so in virtue of the principle of sufficient reason in accord with which everything must happen.根据他的体系，所有的法律逻辑，伦理学等，也都是必要的法律，在宇宙中是如此美德的原则，充足的理由，在符合这一切都要发生。 In such a system God must create a world, and he must create the best of all possible worlds (for Leibniz, the best world is intelligible).在这样一个制度上帝要创造一个世界，他必须创造最佳的所有可能世界（莱布尼兹，最好的世界是理解） 。 The circumstances in such a universe are discernible by the light of pure reason unaided by revelation.这种情况下，在这样一个宇宙是可以辨别的，由轻的纯粹理性，由无外援的启示。 If in theonomy the concept of God is prior to logic, in rationalism logic is prior to theology.如果在theonomy神的观念是前逻辑，在理性主义的逻辑是：前神学。
(3) Modified Rationalism. There is a mediating position which, like theononmy, does not claim that everything is discernible by reason alone, nor that what is discernible is an expression of some necessary law. （ 3 ） 改性理性主义也有一个调解的立场，像theononmy ，并不声称一切都是可以辨别的，由一个理由，我们就有，也不是什么可辨，是表达了一些必要的规定。 Modified rationalism does not demand that God create a world, but asserts that creating a world is something fitting for God to do.改性理性主义并不要求上帝创造世界，但声称，创造一个世界，是装修上帝做的。 For a modified rationalist, there is no best possible world, only good and evil worlds.为改良理性，是没有最好的世界上，只有善良与邪恶的世界。 Modified rationalism differs from theonomy in that it claims that certain things are intrinsically good and intrinsically evil, apart from what God says about them.改性理性主义不同于theonomy ，因为它声称某些事物有着内在的良好和内在的邪恶，除了什么，上帝说他们。 In such a universe, and in many cases they are according to reason, and in many cases one can discern why something is the case and what the case is by means of reason, though some things can be known only by revelation, a view historically typical of Judeo Christian theologies.在这样一个宇宙，而且在许多情况下，它们是根据理性的，在许多情况下，可以看出为什么有些情况是什么情况，是手段，因此，尽管有些事情可以被称为只有启示，以期从历史典型的犹太教和基督教神学。
Though many philosophers and theologians in our century (Barthians, existentialists, logical emphiricists, eg), and at other times, have argued that it is impossible to give a rational justification of theism, nonetheless, many are ready to answer to the contrary.尽管许多哲学家和神学家，在我们这个世纪（ barthians ，存在主义，逻辑emphiricists ，如） ，并在其他时候，也有人认为这是不可能给予一个合理的理由，有神论的，不过，许多人都愿意回答正好相反。
JS
Feinberg js feinberg
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
AM Farrar, Finite
and Infinite; E Gilson, God and Philosophy; J Maritain, The Range of Reason; EL
Mascall, Existence and Analog; S Ogden, The Reality of God and Other Essays; W
Reese and E Freeman, Process and Divinity; B Spinoza, Ethics; P Tillich,
Systematic Theology.上午farrar ，有限与无限;电子吉尔松，上帝与哲学; j旦而言，各种原因;下午马斯科尔，存在和类比;
s奥格登，现实的上帝和其他散文;瓦特雷斯和电子商务弗里曼，过程和神性; b斯宾诺莎，伦理学; p蒂里希的，有系统的神学。
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