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Dialogue: 0,0:00:00.40,0:00:06.48,Default,,0,0,0,,{\an2\b1}托马斯·阿奎那的著作《神学大全》分为三大部分。第\N{\an2\fs10\i1}Thomas Aquinas's famous work called the Summa Theologiae has three main parts. The first part
Dialogue: 0,0:00:06.48,0:00:12.64,Default,,0,0,0,,{\an2\b1}一部分探讨神在创造中的存在。第二部分探讨神以恩典\N{\an2\fs10\i1}deals with the presence of God in creation. The second part deals with the presence of God by
Dialogue: 0,0:00:12.64,0:00:19.52,Default,,0,0,0,,{\an2\b1}在义人灵魂中的存在。第三部分探讨神在基督和他的\N{\an2\fs10\i1}grace in the souls of the just. And the third part deals with the presence of God in Christ
Dialogue: 0,0:00:19.52,0:00:25.84,Default,,0,0,0,,{\an2\b1}奥秘身体——教会中的存在。整部著作实际上是对神的临\N{\an2\fs10\i1}and in his mystical body, the Church. The whole thing is really an extended meditation on the
Dialogue: 0,0:00:25.84,0:00:30.63,Default,,0,0,0,,{\an2\b1}在的深入默想。但历代最伟大的问题之一是神是否存在。\N{\an2\fs10\i1}presence of God. But one of the greatest questions of all times is whether God exists.
Dialogue: 0,0:00:31.44,0:00:35.52,Default,,0,0,0,,{\an2\b1}托马斯以他著名的五种方法，或五种证明，正面\N{\an2\fs10\i1}And Thomas takes the question head-on with his famous five ways,
Dialogue: 0,0:00:35.52,0:00:37.91,Default,,0,0,0,,{\an2\b1}回答了这个问题，证明神的存在。\N{\an2\fs10\i1}or five proofs, for the existence of God.
Dialogue: 0,0:00:48.16,0:00:51.11,Default,,0,0,0,,{\an2\b1}在这一集，我们将简述这五种方法。\N{\an2\fs10\i1}In this episode, we will give a brief sketch of the five ways.
Dialogue: 0,0:00:51.91,0:00:55.68,Default,,0,0,0,,{\an2\b1}但让我们首先问，人如何能知道神的存在。\N{\an2\fs10\i1}But let us first ask how human beings can know the existence of God.
Dialogue: 0,0:00:56.95,0:01:02.40,Default,,0,0,0,,{\an2\b1}知道神存在的一种方式是凭信心接受圣经所说的。但托马斯深\N{\an2\fs10\i1}One way to know God's existence is by taking it on faith from what the Bible says. But Thomas is
Dialogue: 0,0:01:02.40,0:01:08.48,Default,,0,0,0,,{\an2\b1}知，圣经本身也告诉我们，还有另一种方式可以知道神的存在。\N{\an2\fs10\i1}well aware that the Bible itself tells us that there's another way to know the existence of God.
Dialogue: 0,0:01:08.48,0:01:15.12,Default,,0,0,0,,{\an2\b1}在罗马书第一章第二十节，圣保罗告诉我们，神的存在是众所周知的\N{\an2\fs10\i1}In Romans chapter 1, verse 20, St. Paul tells us that the existence of God is known to everyone,
Dialogue: 0,0:01:15.12,0:01:22.16,Default,,0,0,0,,{\an2\b1}，至少是从自然界的美丽和善良中，以一种普遍而模糊的方式得知的。\N{\an2\fs10\i1}at least in a general and confused sort of way, from the beauty and goodness of the natural world.
Dialogue: 0,0:01:22.16,0:01:27.51,Default,,0,0,0,,{\an2\b1}罗马书第一章二十节是智慧书第十三章一至九节更长段落\N{\an2\fs10\i1}And Romans chapter 1, verse 20, is a quick summary of a longer passage in the Book of Wisdom,
Dialogue: 0,0:01:28.08,0:01:34.87,Default,,0,0,0,,{\an2\b1}的简要总结。这两段经文告诉我们，即使从未读过圣经的人\N{\an2\fs10\i1}chapter 13, verses 1 to 9. The two passages tell us to expect to find human beings who have never
Dialogue: 0,0:01:34.87,0:01:40.72,Default,,0,0,0,,{\an2\b1}，也可以通过对自然界的经验和理性反思知道神的存在。当\N{\an2\fs10\i1}even read the Bible, but know that God exists just from their experience and rational reflection
Dialogue: 0,0:01:40.72,0:01:45.91,Default,,0,0,0,,{\an2\b1}托马斯研究古代异教哲学家的著作时，他正好发现了这一点\N{\an2\fs10\i1}upon the natural world. Now, when Aquinas turned to the writings of ancient pagan philosophers,
Dialogue: 0,0:01:45.91,0:01:50.40,Default,,0,0,0,,{\an2\b1}。他发现一些从未读过圣经的人，提出了关于神存在\N{\an2\fs10\i1}he found exactly that. He found people who had never read the Bible, but who had given
Dialogue: 0,0:01:50.40,0:01:54.80,Default,,0,0,0,,{\an2\b1}的严肃论证。古代异教哲学家的著作证实了圣经的教\N{\an2\fs10\i1}serious arguments for the existence of God. The writings of ancient pagan philosophers
Dialogue: 0,0:01:55.36,0:02:00.55,Default,,0,0,0,,{\an2\b1}导，即人类能在未读过圣经的情况下知道神的存在。基于\N{\an2\fs10\i1}confirmed the biblical teaching that it is possible for human beings to know the existence
Dialogue: 0,0:02:00.55,0:02:07.36,Default,,0,0,0,,{\an2\b1}这两个理由，托马斯教导说，人类对神有一种自然的知识，\N{\an2\fs10\i1}of God without ever even having read the Bible. For both of these reasons, Aquinas taught that
Dialogue: 0,0:02:07.36,0:02:12.39,Default,,0,0,0,,{\an2\b1}换句话说，我们可以通过使用自然理性或人类智慧来知道\N{\an2\fs10\i1}human beings have a natural knowledge of God, or to put it another way, that we can know the
Dialogue: 0,0:02:12.39,0:02:19.03,Default,,0,0,0,,{\an2\b1}神的存在。这就是我们在这里探讨的知识，我们对神的自然\N{\an2\fs10\i1}existence of God by using our natural reason or human intelligence. That is the kind of knowledge
Dialogue: 0,0:02:19.03,0:02:25.19,Default,,0,0,0,,{\an2\b1}知识。托马斯并没有说我们对神的自然知识总是明确、清\N{\an2\fs10\i1}we're exploring here, our natural knowledge of God. Now, Thomas did not say that our natural
Dialogue: 0,0:02:25.19,0:02:32.16,Default,,0,0,0,,{\an2\b1}晰或容易获得。他并没有肯定神的存在是不可否认的。相反，他\N{\an2\fs10\i1}knowledge of God was always explicit, clear, or easy to come by. He did not affirm that the existence
Dialogue: 0,0:02:32.16,0:02:39.27,Default,,0,0,0,,{\an2\b1}认为对神的自然知识是在认知发展的一个光谱上。每个人都有\N{\an2\fs10\i1}of God was undeniable. Rather, he thought of the natural knowledge of God as falling on a spectrum
Dialogue: 0,0:02:39.27,0:02:46.16,Default,,0,0,0,,{\an2\b1}一个普遍而模糊的对神存在的知识，但像其他任何形式的知\N{\an2\fs10\i1}of cognitive development. Everyone has a common and confused knowledge of God's existence, but
Dialogue: 0,0:02:46.16,0:02:53.19,Default,,0,0,0,,{\an2\b1}识一样，这种普遍而模糊的对神的知识是可以发展的，特别是\N{\an2\fs10\i1}like any other form of knowledge, this common and confused knowledge of God is open to development
Dialogue: 0,0:02:53.19,0:02:58.88,Default,,0,0,0,,{\an2\b1}对于那些有时间、兴趣和智力天赋去发展它的人。托马\N{\an2\fs10\i1}for those who have the time, interest, and intellectual gifts for developing it. Thomas
Dialogue: 0,0:02:58.88,0:03:04.72,Default,,0,0,0,,{\an2\b1}斯还认识到，发展我们对神的自然知识是困难的，许多因素\N{\an2\fs10\i1}also realized that it was hard to develop our natural knowledge of God, and many factors stand
Dialogue: 0,0:03:04.72,0:03:13.11,Default,,0,0,0,,{\an2\b1}会阻碍这一过程。根据文化环境的不同，人们会在不同程度上\N{\an2\fs10\i1}in the way. Depending on cultural circumstances, people will develop it more or less, but generally
Dialogue: 0,0:03:13.11,0:03:21.11,Default,,0,0,0,,{\an2\b1}发展这种知识，但通常不会达到最完美的状态。但他说，有\N{\an2\fs10\i1}not to its fullest perfection. But, he says, a few people, after a long time, and still with some
Dialogue: 0,0:03:21.11,0:03:27.52,Default,,0,0,0,,{\an2\b1}些人经过长时间的努力，虽然仍然有一些错误混杂在其\N{\an2\fs10\i1}errors mixed in, will develop their natural knowledge of God to such an extent that they
Dialogue: 0,0:03:27.52,0:03:34.55,Default,,0,0,0,,{\an2\b1}中，能够发展出对神的自然知识，以至于他们可以提供哲学\N{\an2\fs10\i1}can offer philosophically rigorous proofs for the existence of God, and answer all objections to
Dialogue: 0,0:03:34.55,0:03:41.36,Default,,0,0,0,,{\an2\b1}上严谨的神存在的证明，并以极高的辩证技巧回答对这些证明\N{\an2\fs10\i1}those proofs with great dialectical skill. This is the task he takes up in the famous passage on the
Dialogue: 0,0:03:41.36,0:03:48.32,Default,,0,0,0,,{\an2\b1}的所有反对意见。这是他在著名的五种方式的段落以及其他更\N{\an2\fs10\i1}five ways, and in other more extensive writings of his on the topic. So, how exactly do we know the
Dialogue: 0,0:03:48.32,0:03:54.08,Default,,0,0,0,,{\an2\b1}广泛的著作中所承担的任务。那么，我们如何确切地知道神\N{\an2\fs10\i1}existence of God? The basic principle behind the five ways is that we know the existence of God
Dialogue: 0,0:03:54.08,0:04:00.47,Default,,0,0,0,,{\an2\b1}的存在呢？五种方式背后的基本原则是我们通过对自然界的\N{\an2\fs10\i1}from our experience of the world of nature, and looking for an ultimate explanation of it. We use
Dialogue: 0,0:04:00.47,0:04:05.11,Default,,0,0,0,,{\an2\b1}经验，寻找其最终解释来知道神的存在。我们使用与知\N{\an2\fs10\i1}the same kind of reasoning that we use when we know the existence of any invisible cause
Dialogue: 0,0:04:05.11,0:04:10.32,Default,,0,0,0,,{\an2\b1}道任何无形原因从可见的效果相同的推理。例如，如果我在\N{\an2\fs10\i1}from visible effects. For example, if I'm driving down the freeway and see a billowing cloud of
Dialogue: 0,0:04:10.32,0:04:17.27,Default,,0,0,0,,{\an2\b1}高速公路上行驶，看到地平线上升起一团浓烟，我可以推断那\N{\an2\fs10\i1}smoke coming up from the horizon, I can infer there must be a fire, even if I do not see the fire,
Dialogue: 0,0:04:17.27,0:04:23.20,Default,,0,0,0,,{\an2\b1}里一定有火，即使我看不到火，即使它被挡住了。火是无\N{\an2\fs10\i1}even if it's blocked from my view. The fire is invisible, but the smoke it produces is not,
Dialogue: 0,0:04:23.20,0:04:29.11,Default,,0,0,0,,{\an2\b1}形的，但它产生的烟雾是可见的，我从可见的效果中知道了\N{\an2\fs10\i1}and I know the existence of the invisible cause from the visible effect. Or similarly, if I wake
Dialogue: 0,0:04:29.11,0:04:34.23,Default,,0,0,0,,{\an2\b1}无形原因的存在。同样，如果我早上醒来喉咙痛，我推断我得\N{\an2\fs10\i1}up one morning with a sore throat, I infer that I have some kind of infection or virus. I do not see
Dialogue: 0,0:04:34.23,0:04:39.76,Default,,0,0,0,,{\an2\b1}了某种感染或病毒。我看不到感染或病毒，喉咙痛的原因是无\N{\an2\fs10\i1}the infection or the virus. The cause of the sore throat is invisible, but I know that it's there by
Dialogue: 0,0:04:39.76,0:04:45.76,Default,,0,0,0,,{\an2\b1}形的，但通过症状的经验，我知道它的存在。因此，我们对\N{\an2\fs10\i1}reasoning from the experience of the symptoms. So it is with our knowledge of God. What we see or
Dialogue: 0,0:04:45.76,0:04:52.64,Default,,0,0,0,,{\an2\b1}神的知识也是如此。我们所看到或体验到的是自然界。神是无\N{\an2\fs10\i1}experience around us is the natural world. God is invisible. We don't see him, but from what we do
Dialogue: 0,0:04:52.64,0:04:58.32,Default,,0,0,0,,{\an2\b1}形的，我们看不到他，但通过我们对自然界的观\N{\an2\b1}察和体验，我们可以推断一定有某种东西在背后。\N{\an2\fs10\i1}see and experience of the natural world, we can infer that something must be behind it all.
Dialogue: 0,0:04:58.88,0:05:05.27,Default,,0,0,0,,{\an2\b1}有某种东西负责世界的伟大、美丽和秩序。阿奎那认\N{\an2\fs10\i1}Something is responsible for the greatness, the beauty, the order of the world. Aquinas thought
Dialogue: 0,0:05:05.27,0:05:10.64,Default,,0,0,0,,{\an2\b1}为，从世界的秩序推论出有某种东西负责世界的秩序\N{\an2\fs10\i1}that this inference from the order of the world to the existence of something responsible for
Dialogue: 0,0:05:10.64,0:05:16.95,Default,,0,0,0,,{\an2\b1}，这是如此根本，以至于几乎所有人类都这样推理。\N{\an2\fs10\i1}the order of the world was so fundamental that nearly all human beings reason this way.
Dialogue: 0,0:05:17.92,0:05:24.72,Default,,0,0,0,,{\an2\b1}但他也意识到，这种推论或论点如同种子。种子可以\N{\an2\fs10\i1}But he also realized that this inference or argument was something like a seed. The seed can
Dialogue: 0,0:05:24.72,0:05:31.20,Default,,0,0,0,,{\an2\b1}通过研究和思想的运用，在许多哲学问题上发展和成\N{\an2\fs10\i1}develop and grow through study and the application of the mind to the many philosophical issues
Dialogue: 0,0:05:31.20,0:05:38.88,Default,,0,0,0,,{\an2\b1}长。但这颗种子也可能因罪恶的依附、故意的自我\N{\an2\fs10\i1}involved in making the inference. But the seed can also be crushed by attachment to sin,
Dialogue: 0,0:05:39.76,0:05:46.00,Default,,0,0,0,,{\an2\b1}否认、虚假的哲学以及其他不利的条件而被摧毁。\N{\an2\fs10\i1}willful self-denial, false philosophies, and other adverse conditions that ruin it.
Dialogue: 0,0:05:47.20,0:05:53.76,Default,,0,0,0,,{\an2\b1}所以我们并不认为不可知论和无神论是不可能的。它们甚至可能在\N{\an2\fs10\i1}So we're not committed to saying that agnosticism and atheism are impossible. They might even become
Dialogue: 0,0:05:53.76,0:06:01.04,Default,,0,0,0,,{\an2\b1}某些社会中变得普遍。但我们坚信自然神学对人类是可能的。托\N{\an2\fs10\i1}prevalent in some societies. But we are committed to saying that natural theology is possible for
Dialogue: 0,0:06:01.04,0:06:06.23,Default,,0,0,0,,{\an2\b1}马斯·阿奎那就是一个将自然神知识发展到极高程度的例子。他\N{\an2\fs10\i1}human beings. And Thomas Aquinas is an example of someone who developed this natural knowledge of
Dialogue: 0,0:06:06.23,0:06:13.35,Default,,0,0,0,,{\an2\b1}所做的是从自然的秩序中提出一般论点，并沿着更具体的思路进行\N{\an2\fs10\i1}God to an extremely high degree. What he did was take the general argument from the order of nature
Dialogue: 0,0:06:13.92,0:06:19.60,Default,,0,0,0,,{\an2\b1}思考。为了详细说明这一点，让我们概述一下这五种方法。第\N{\an2\fs10\i1}and think it through along much more specific lines. To spell this out, let us give a sketch
Dialogue: 0,0:06:19.60,0:06:25.60,Default,,0,0,0,,{\an2\b1}一种方法是从我们对自然界中事物运动或变化的秩序的经验开\N{\an2\fs10\i1}of each of the five ways. In the first way, we start with our experience of the order in the
Dialogue: 0,0:06:25.60,0:06:32.07,Default,,0,0,0,,{\an2\b1}始。对运动和变化的仔细研究使我们得出结论，必须有一个第一\N{\an2\fs10\i1}motion or change of things around us in nature. And careful study of what motion and change are
Dialogue: 0,0:06:32.72,0:06:39.04,Default,,0,0,0,,{\an2\b1}推动者或不动的推动者，或者是事物变化的最终源头。第二种方\N{\an2\fs10\i1}leads us to conclude that there must be a first mover or unmoved mover or an ultimate source of
Dialogue: 0,0:06:39.04,0:06:43.76,Default,,0,0,0,,{\an2\b1}法是从我们对周围事物因果秩序的经验开始。当我们仔细反\N{\an2\fs10\i1}change in things. In the second way, we start with our experience of an order of cause and
Dialogue: 0,0:06:43.76,0:06:50.88,Default,,0,0,0,,{\an2\b1}思因果关系时，我们了解到，为了使因果关系存在，必须有\N{\an2\fs10\i1}effect in things around us. When we reflect carefully on what causality is, we learn that
Dialogue: 0,0:06:50.88,0:06:57.04,Default,,0,0,0,,{\an2\b1}一个第一原因或未受因果影响的原因。第三种方法是从考虑偶\N{\an2\fs10\i1}in order for there to be causes at work, there must be a first cause or uncaused cause. In the
Dialogue: 0,0:06:57.04,0:07:02.79,Default,,0,0,0,,{\an2\b1}然存在的事物秩序开始，即存在但不必然存在的事物。当我们思\N{\an2\fs10\i1}third way, we start by considering the order of contingent beings, things that exist but do not
Dialogue: 0,0:07:02.79,0:07:09.83,Default,,0,0,0,,{\an2\b1}考那些存在但不必然存在的事物时，我们自然会问，它们为什么\N{\an2\fs10\i1}have to exist. When we reflect on things that exist but do not have to exist, we naturally ask,
Dialogue: 0,0:07:09.83,0:07:16.32,Default,,0,0,0,,{\an2\b1}存在？这引导我们得出结论，必须有一个偶然存在的事物的存在\N{\an2\fs10\i1}why do they exist? This leads to the conclusion that there must be a source of the very existence
Dialogue: 0,0:07:16.32,0:07:23.76,Default,,0,0,0,,{\an2\b1}源头，而这个源头是必须存在的。这个源头就是存在本身。第四种方\N{\an2\fs10\i1}of contingent beings, and the source cannot not exist. The source simply is. In the fourth way,
Dialogue: 0,0:07:23.76,0:07:28.79,Default,,0,0,0,,{\an2\b1}法是观察我们周围事物在完美程度上的存在，这些完美程度引导\N{\an2\fs10\i1}we look at how things around us exist in grades of perfection, and the grades of perfection lead
Dialogue: 0,0:07:28.79,0:07:33.92,Default,,0,0,0,,{\an2\b1}我们得出结论，必须有一个完美的存在者，是所有其他事物存在的源头。\N{\an2\fs10\i1}to the conclusion that there must be a perfect being, the source of being in everything else.
Dialogue: 0,0:07:35.27,0:07:42.55,Default,,0,0,0,,{\an2\b1}最后，在第五个方面，我们在自然界中发现无智的事物也为目\N{\an2\fs10\i1}And finally, in the fifth way, we find in nature that things without intelligence act for the sake
Dialogue: 0,0:07:42.55,0:07:48.72,Default,,0,0,0,,{\an2\b1}的而行动。蜜蜂虽然没有真正的智慧，却会酿蜜。无智的事\N{\an2\fs10\i1}of ends. Honeybees work to produce honey even though they do not have intelligence, properly
Dialogue: 0,0:07:48.72,0:07:56.07,Default,,0,0,0,,{\an2\b1}物若非有更高的智慧引导，是不能为目的而工作的。这使我们得\N{\an2\fs10\i1}speaking. Things without intelligence cannot work for the sake of an end unless a higher intelligence
Dialogue: 0,0:07:56.07,0:08:02.79,Default,,0,0,0,,{\an2\b1}出结论，必定有一个至高的心智或智慧在背后引导这一切。\N{\an2\fs10\i1}is directing them. This leads us to conclude that there must be a supreme mind or intelligence
Dialogue: 0,0:08:02.79,0:08:08.88,Default,,0,0,0,,{\an2\b1}我在这里给出的只是论据的概要，人们可以花一生的时间来思\N{\an2\fs10\i1}behind it all. Now what I have given here are just sketches of the arguments, and one can spend a
Dialogue: 0,0:08:08.88,0:08:14.48,Default,,0,0,0,,{\an2\b1}考其中的所有问题。但即使是这些概要，也为我们开始默想神\N{\an2\fs10\i1}lifetime considering all the issues surrounding them. But even the sketches give us a way to begin
Dialogue: 0,0:08:14.48,0:08:20.88,Default,,0,0,0,,{\an2\b1}在我们周围世界中的存在提供了方法。神存在于万物之中，推\N{\an2\fs10\i1}meditating on the presence of God in the world around us. God is present in things, moving them,
Dialogue: 0,0:08:21.51,0:08:26.72,Default,,0,0,0,,{\an2\b1}动它们，成就它们，赋予它们存在，并引导一切的进程。\N{\an2\fs10\i1}causing them, giving them being, and directing the course of everything.
Dialogue: 0,0:08:29.20,0:08:35.76,Default,,0,0,0,,{\an2\b1}欲了解更多阅读材料、播客和类似视频，请访问Aquinas10\N{\an2\fs10\i1}For readings, podcasts, and more videos like this, go to Aquinas101.com. While you're there,
Dialogue: 0,0:08:35.76,0:08:40.88,Default,,0,0,0,,{\an2\b1}1.com。在那里时，务必注册我们的免费阿奎那视频课程之一\N{\an2\fs10\i1}be sure to sign up for one of our free video courses on Aquinas. And don't forget to like
Dialogue: 0,0:08:40.88,0:08:51.20,Default,,0,0,0,,{\an2\b1}。别忘了点赞并与朋友分享，因为你的想法很重要。\N{\an2\fs10\i1}and share with your friends, because it matters what you think.