猞猁
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[个人文集]
加入时间: 2007/05/04
文章: 106
经验值: 3321
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作者：猞猁 在 驴鸣镇 发贴, 来自 http://www.hjclub.org
牛顿私下反对三位一体论,但在公开发表的作品中大量引用圣经来掩盖这一点。他的好友、同时也是接任他卢卡斯教授职位的William Whiston公开反对三一论，终被剑桥大学革职，牛顿为了避免自己受到连累、也对Whiston进行谴责。凯恩斯认为牛顿所持的是摩西·麦蒙尼德的独神论，学术界主流则认为牛顿是亚流主义者，不过凯恩斯与此并没有实质分歧，因为凯恩斯同时指出，牛顿之所以得出这一论点并不是出自纯理性思辩，而是分析教父作品的结果（牛顿认为亚他拿修违备了此前的教会主流意见，把基督教引入歧途）。
网上有凯恩斯的这篇讲稿
http://www-groups.dcs.st-and.ac.uk/~history/Extras/Keynes_Newton.html
关于以上所说的内容，凯恩斯的个人意见是这样表达的：
It may be that Newton fell under Socinian influences, but I think not. He was rather a Judaic monotheist of the school of Maimonides. He arrived at this conclusion, not on so-to-speak rational or sceptical grounds, but entirely on the interpretation of ancient authority. He was persuaded that the revealed documents give no support to the Trinitarian doctrines which were due to late falsifications.
有一篇网文提到了这些问题，
http://www.creative-wisdom.com/education/essays/religion/newton_trinity.shtml
作者说牛顿的好友Samuel Clarke列出了三十五条关于父、子、灵地位和关系的神学命题。其实网上刚好有牛顿本人的类似论述，可以跟余创豪的文章对照着看
http://www-groups.dcs.st-and.ac.uk/~history/Extras/Newton_Arian.html
Here is Newton's list:-
1.The word God is nowhere in the scriptures used to signify more than one of the three persons at once.
2.The word God put absolutely without restriction to the Son or Holy Ghost doth always signify the Father from one end of the scriptures to the other.
3.Whenever it is said in the scriptures that there is but one God, it is meant the Father.
4.When, after some heretics had taken Christ for a mere man and others for the supreme God, St John in his Gospel endeavoured to state his nature so that men might have from thence a right apprehension of him and avoid those heresies and to that end calls him the word or logos: we must suppose that he intended that term in the sense that it was taken in the world before he used it when in like manner applied to an intelligent being. For if the Apostles had not used words as they found them how could they expect to have been rightly understood. Now the term logos before St John wrote, was generally used in the sense of the Platonists, when applied to an intelligent being and the Arians understood it in the same sense, and therefore theirs is the true sense of St John.
5.The Son in several places confesseth his dependence on the will of the Father.
6.The Son confesseth the Father greater, then calls him his God etc.
7.The Son acknowledgeth the original prescience of all future things to be in the Father only.
8.There is nowhere mention of a human soul in our Saviour besides the word, by the meditation of which the word should be incarnate. But the word itself was made flesh and took upon him the form of a servant.
9.It was the son of God which He sent into the world and not a human soul that suffered for us. If there had been such a human soul in our Saviour, it would have been a thing of too great consequence to have been wholly omitted by the Apostles.
10.It is a proper epithet of the Father to be called almighty. For by God almighty we always understand the Father. Yet this is not to limit the power of the Son. For he doth whatsoever he seeth the Father do; but to acknowledge that all power is originally in the Father and that the Son hath power in him but what he derives fro the Father, for he professes that of himself he can do nothing.
11.The Son in all things submits his will to the will of the Father, which could be unreasonable if he were equal to the Father.
12.The union between him and the Father he interprets to be like that of the saints with one another. That is in agreement of will and counsel.
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T. C. Pfizenmaier等人的新观点让事情有些复杂化,他们提出牛顿和Samuel Clarke的观点跟某些半亚流主义的东方教父非常接近,甚至俄利根也认为圣子低于圣父。
有兴趣的网友可以到图书馆去查阅The Trinitarian Theology of Dr. Samuel Clarke这本书,或者在网上浏览
http://books.google.com/books?id=OemH4jKItGQC&printsec=toc&dq=Pfizenmaier&lr=&hl=zh-CN&source=gbs_summary_s&cad=0
共识是,牛顿不能被归于自然神论者行列,因为他相信“启示”的存在,他认为从古希伯来人发源、被新约作者继承的一神论教义在亚他拿修手中被歪曲，他认为对圣子的崇拜是一种偶像崇拜。
此外，上面提到的Samuel Clarke曾与莱布尼茨就三一论的合法性问题展开论战。莱布尼茨在神学问题上的另一活动是提出“可能世界”理论来解决“神义论”问题（即“苦难的存在证明上帝不存在”这类问题）。Samuel Clarke也反对霍布斯和斯宾诺莎的物活论。
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牛顿的时代有新柏拉图主义和机械论之争，两者都认为物质本身是完全被动的，区别在于后者强调自然律是外加的，而前者偏好于World Soul的观念。牛顿在公开发表的General Scholium里面似乎表现出了对机械论的偏好（当然实际上他对这两种观念都没有完全接受）
经常被引用的一句话是
This most beautiful system of the sun, planets, and comets, could only proceed from the counsel and dominion of an intelligent and powerful Being.
而稍后的一段话里他似乎在刻意与新柏拉图主义保持距离，他说：
This Being governs all things, not as the soul of the world, but as Lord over all;
他进一步解释说
and on account of his dominion he is wont to be called Lord God ..., Or Universal Ruler; for God is a relative word, and has a respect to servants; and Deity is the dominion of God not over his own body, as those imagine who fancy God to be the soul of the world, but over servants.
作者：猞猁 在 驴鸣镇 发贴, 来自 http://www.hjclub.org |
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关于牛顿的亚流主义及其它
