Neo-Orthodoxy - History新的正统-历史

Advanced Information 先进的信息

Neo-orthodoxy is not a single system; it is not a unified movement; it does not have a commonly articulated set of essentials.新的正统，是不是一个单一的系统，它是没有一个统一的运动;并不具有普遍铰接式一套必需品。 At best it can be described as an approach or attitude that began in a common environment but soon expressed itself in diverse ways.在最好的，它可以被形容为一种方法或态度，开始在一个共同的环境，但不久表示，本身在各种不同的方式。 It began in the crisis associated with the disillusionment following World War I, with a rejection of Protestant scholasticism, and with a denial of the Protestant liberal movement which had stressed accommodation of Christianity to Western science and culture, the immanence of God, and the progressive improvement of mankind.它开始在危机与幻灭第一次世界大战后，拒绝新教院，并与拒绝新教自由运动，其中强调了住宿基督教的西方科学和文化，内在的神，并且逐步改善人类的。

The first important expression of the movement was Karl Barth's Romerbrief, published in 1919.第一次的重要体现，该运动卡尔巴特的romerbrief ，发表于1919年。 Soon a number of Swiss and German pastors were involved.尽快一些瑞士和德国牧师参与。 In the two years 1921 - 22 Friedrich Gogarten published his Religious Decision, Emil Brunner his Experience, Knowledge and Faith, Eduard Thurneysen his Dostoievsky, and Barth the second edition of his Commentary on Romans.在两年的1921 -2 2弗里德里希戈加滕发表了他的宗教决定，埃米尔布鲁勒尔他的经验，知识和信念，爱德华t hurneysen他的陀思妥耶夫斯基，巴特和第二版的评论，他对罗马。 In the fall of 1922 they established Zwischen den Zeiten, a journal whose title characterized the crisis element in their thinking in that they felt they lived between the time when the Word was made flesh and the imminent appearance of the Word again.在今年秋季的1922年，他们建立了zwischen书斋zeiten ，期刊，其标题为特征的危机元素在他们的思想在这方面他们感到生活之间的时候，这个词是肉和即将出现的字。 Although at this point most of the early members of the movement held to some common points of view, such as the absolute transcendence of God over all human knowledge and work, the sovereignty of the revelation in Jesus Christ, the authority of Scripture, and the sinfulness of mankind, it was not long before their dialectical approach led them to disagreements and a parting of the ways.虽然在这一点上，大部分的早期运动成员举行了一些常见的观点来看，如绝对超越上帝的所有人类的知识和工作，主权的启示在耶稣基督，圣经的权威，和人类的罪恶，这是没多久之前，他们的辩证的做法，导致他们的分歧和临别的方式。

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However, the disagreements seemed to make the movement all the more vigorous and intriguing.然而，分歧似乎使所有运动更具活力，耐人寻味。 Soon it spread to England, where CH Dodd and Edwyn Hoskyns became involved; in Sweden Gustaf Aulen and Anders Nygren became followers; in America the Niebuhr brothers were identified as neo - orthodox; and others in other churches and lands began to read about the movement and watch what was happening.很快，它蔓延到英格兰，那里的CH多德和edwyn hoskyns成为参与;瑞典的古斯塔夫aulen和安德斯尼格伦成为信徒在美国的尼布尔兄弟被确定为新保守主义-东正教;和其他在其他教会和地政开始阅读有关运动和观赏正在发生什么。 With the rise of the Nazi movement in Germany many of the leaders of the neo - orthodox movement met with other German Christians in Barmen in 1934 and issued a declaration against the evils of Nazism.与崛起的纳粹运动在德国的许多领导人的新保守主义-东正教运动会见了德国与其他基督徒在巴门在1 934年发表了一项宣言，反对邪恶的纳粹主义。 The resulting crackdown by Hitler forced some into exile, as Paul Tillich; some back to their homeland, as Barth; some underground, as Dietrich Bonhoeffer; and some ultimately into concentration camps, as Martin Niemoeller.由此造成的打击，希特勒被迫一些流亡，作为保罗田立克;一些回到自己的家园，作为巴特;一些地下，作为D.朋霍费尔;一些，最终进入集中营，作为李柱铭niemoeller 。 The movement continued throughout the period of World War II and into the postwar period, but with the death of the main leaders it tended to lose its cutting edge in theology.不结盟运动继续在整个时期的第二次世界大战和战后进入时期，但与死亡的主要领导人，它往往失去其尖端在神学。

The movement was called neo - orthodox for a number of reasons.运动被称为新保守主义-东正教为有多种原因。 Some used the term in derision, claiming it had abandoned the traditional Protestant creedal formulations and was advocating a new "off" brand of orthodoxy.一些使用的任期在揶揄，声称它已经放弃了传统的新教creedal配方和鼓吹一种新的“小康”品牌的正统。 Others saw the movement as a narrowing of the traditional stance of Protestantism and thus to be avoided in favor of a more liberal stance.别人看到运动作为一个缩小了的传统立场，基督教和，从而避免在有利于建立一个更自由的立场。 Those in sympathy with the movement saw in the word "orthodoxy" the effort to get back to the basic ideas of the Protestant Reformation and even the early church, as a means of proclaiming the truth of the gospel in the twentieth century; and in the prefix "neo" they saw the validity of new philological principles in helping to attain an accurate view of Scripture, which in turn and in combination with orthodoxy would provide a powerful witness to God's action in Christ for those of the new century.那些在同情与该运动所看到的字， “正统”的努力得到回的基本理念新教改革，甚至是早期教会的，作为一种手段，宣告真理的福音，在二十世纪;而在前缀“新保守主义”他们看到的有效性，新的语言学的原则，在帮助实现准确的看法经文，这反过来又和在结合正统将提供一个强有力的见证上帝的行动，在基督里对于那些新的世纪。

Methodology方法论

The methodologial approach of the movement involved dialectical theology, theology of paradox, and crisis theology.该methodologial的做法，该运动所涉及的辩证神学，神学的悖论，和危机神学。 The use of dialectical thinking goes back to the Greek world and Socrates' use of questions and answers to derive insight and truth.用辩证思维可以追溯到希腊的世界和苏格拉底的使用问题和答案，得出的洞察力和真理。 It was used by Abelard in Sic et Non, and is the technique of posing opposites against each other in the search for truth.它被用来由阿贝拉尔在碳化硅等非，是技术假扮的对立面，对对方在寻求真相。 Barth and the early leaders were probably attracted to the dialectic as the result of their study of Soren Kierkegaard's writing.巴特和早期领导人可能吸引到的辩证作为的结果，他们的研究索伦克尔凯郭尔的书面答复。 For Kierkegaard, propositional truths are not sufficient; assent to a series of religious formulations or creeds is not enough.为克尔凯郭尔，命题的真理是不足够的;赞同了一系列的宗教或信仰的提法是不足够的。 Kierkegaard believed theological assertions of the faith to be paradoxical.克尔凯郭尔认为，神学断言的信仰被似是而非的。 This requires the believer to hold opposite "truths" in tension.这就要求信徒举行对面的“真理”的紧张局势。 Their reconciliation comes in an existential act generated after anxiety, tension, and crisis, and which the mind takes to be a leap of faith.他们的和解是在一个生存的行为后，所产生的焦虑，紧张和危机，其中考虑到所采取的是一个跨越式的信仰。

The neo - orthodox took the position that traditional and liberal Protestantism had lost the insight and truth of the faith.新保守主义-东正教采取的立场是，传统的和自由的基督教失去了洞察力和真理的信念。 The nineteenth century theologians had taken the paradoxes of faith, dissolved their tension, used rational, logical, coherent explanations as a substitute, creating propositions, and thus had destroyed the living dynamic of the faith.十九世纪的神学家采取了悖论信念，解散他们的紧张局势，用理性，逻辑，连贯的解释，作为替代，创造的主张，从而破坏了生活的动力的信念。 For the neo - orthodox, paradoxes of the faith must remain precisely that, and the dialectic method which seeks to find the truth in the opposites of the paradoxes leads to a true dynamic faith.为新保守主义-东正教，悖论的信念，必须保持正，和的辩证方法，旨在找出真相，在对立统一的悖论，导致一个真正的动态的信仰。 As an example of this consider the statement: "In the No found in God's righteous anger one finds the Yes of his compassion and mercy."作为这方面的一个例子考虑的声明： “在没有发现在上帝的义愤一发现是他的同情和怜悯” 。

Some of the paradoxes identified by the neoorthodox movement are the absolute transcendence of God in contrast with the self - disclosure of God; Christ as the God - man; faith as a gift and yet an act; humans as sinful yet free; eternity entering time.一些悖论确定由neoorthodox运动是绝对的超越上帝的对比与自我-披露上帝;基督为上帝-男子;信念作为礼物，但行为;人类作为罪孽深重的，但免费;永恒进入时间。 How is it possible to have a wholly other God who reveals himself?怎么可能有一个全其他上帝谁揭示了自己呢？ How is it possible for the man Jesus of history to be the Son of God, the second person of the Trinity?如何是否有可能该名男子耶稣的历史是上帝的儿子，第二人三位一体？ How can one speak of faith as God's gift and yet involve human action?又如何能一发言，信仰上帝的礼物，但涉及人类的行动呢？ How is it possible for humans to be simultaneously sinful and saved?怎么可能，为人类的同时，罪孽深重的和保存的？ How is it possible for eternity, which is apart from time, to break in on time?它怎么可能永恒，这是除了时间，打破在对的时间呢？ In struggling with these, the temptation is to rationalize answers and avoid the crisis of faith; but the neo - orthodox eschewed such a solution.在挣扎着这些，诱惑是合理化的答案，并避免危机的信心，但新保守主义-东正教会避免这样一种解决办法。 It is only in crisis / struggling that one can rise above the paradox and be grasped by the truth in such a way as to defy rational explanation.这是只有在危机/挣扎，人们可以超越的悖论和所掌握的真理以这样一种方式违抗合理的解释。 Crisis is that point where yes and no meet.危机是这一点，那里是没有满足。

It is that theological point where the human recognizes God's condemnation of all human endeavors in morals, religion, thought processes, scientific discoveries, and so on, and the only release is from God's word.那就是神学的地步人类认识上帝的谴责一切人类努力在道德，宗教，思想的进程，科学发现，等等，唯一的释放是由上帝的话语。 The neo - orthodox, in summarizing their methodology, used dialectics in relation to the paradoxes of the faith which precipitated crises which in turn became the situation for the revelation of truth.新保守主义-东正教，在总结他们的方法论，用辩证的关系，以悖论的信念，这沉淀的危机，从而成为形势的启示真理。

Some Key Beliefs一些关键的信念

Perhaps the fundamental theological concept of the movement is that of the totally free, sovereign God, the wholly other in relation to his creation as to how it is controlled, redeemed, and how he chooses to reveal himself to it.也许根本的神学思想建设的概念，运动是完全的自由，主权的上帝，其他的全在有关他的创作，以它是如何控制，赎回，以及如何选择，他透露自己。 Next is God's self - revelation, a dynamic act of grace to which mankind's response is to listen.明年是上帝的自我-的启示，它是一个动态的行为的宽限期，以人类的回应是听。 This revelation is the Word of God in a threefold sense: Jesus as the word made flesh; Scripture which points to the word made flesh; and the sermon which is the vehicle for the proclamation of the Word made flesh.这启示是上帝的话在三倍意识：耶稣作为一词所作的血肉;经文，这点字，取得了肉和讲道，这是车辆为宣布这个词所作的血肉。 In its first sense, the Word made flesh, it is not a concern for the historical Jesus as in Protestant liberalism, but a concern for the Christ of faith, the risen Christ testified to and proclaimed by the apostles.在其第一次从某种意义上说， Word中作出的肉体，这不是一个关注的历史耶稣在新教自由主义，但关注的基督信仰，复活的基督作证，并宣布由使徒。 In the second sense, Word as Scripture, it is not intended that the two be seen as one.在第二个意义上讲， Word作为经文，这是不打算这两个被视为一。 The Scripture contains the Word but is not the Word.经文包含单词，但不字。

In the third sense, the Word is proclaimed and witnessed to, in and through the body of Christ through the work of the Holy Spirit.在第三个意义上说，字是宣布和目睹，并通过在基督的身体通过的工作圣灵。

The movement also stressed the sinfulness of mankind.运动还强调，人类的罪恶。 The sovereign, free God who reveals himself does so to a sinful fallen humanity and creation.主权，免费上帝谁揭示了自己这样做是一个罪孽深重的下降，人类的创造。 There is a vast chasm between the sovereign God and mankind, and there is no way that mankind can bridge that chasm.有是一个巨大的鸿沟之间的主权上帝和人类，是没有出路的，人类可以弥合这一裂痕。 All of mankind's efforts to do so in his religious, moral, and ethical thoughts and actions are as nothing.所有人类的努力，这样做在他的宗教，道德，伦理思想和行动，是没有什么作为。 The only possible way for the chasm to be crossed is by God, and this he has done in Christ.唯一可能的方法，为的鸿沟要跨越，是上帝，这是他的所作所为，在基督里。 And now the paradox and the crisis: when the paradox of the word's No against mankind's sin is given along with the Yes of the Word of grace and mercy, the crisis mankind faces is to decide either yes or no.现在的矛盾和危机：当悖论一词的，没有对人类的单仲偕是由于随是这个词的恩典和怜悯，人类所面临的危机，是决定无论是或否。 The turning point has been reached as the eternal God reveals himself in mankind's time and existence.转折点已经达到作为永生的上帝揭示了自己在人类的时间和存在的。

Significance意义

The neo - orthodox movement has made a number of important contributions to twentieth century theology.新保守主义-东正教运动，提出了若干重要的贡献，至二十世纪的神学。 With its stress on Scripture as the container of the Word it emphasized the unity of Scripture and helped to precipitate a renewed interest in hermeneutics.其应力对经文作为集装箱的字，它强调的团结，经文，并协助促成新的兴趣，诠释学。 With its rejection of nineteenth century Protestant liberalism and its return to the principles of the Reformation it helped to rejuvenate interest in the theology of the sixteenth century reformers and in the early church fathers.其拒绝，十九世纪的新教自由主义及其返回的原则，改革它有助于振兴的兴趣，神学十六世纪的改革者，并在早期教会的父亲。 With its threefold view of the Word the doctrine of Christology has been more carefully examined, and the Word as proclamation has reemphasized the importance of preaching and the church as the fellowship of believers.与它的三倍，鉴于这个词的教义christology已经仔细研究过，和Word作为宣布已再次的重要性的说教和教会作为金的信徒。 The use of dialectic, paradox, and crisis introduced an effort to preserve the absolutes of the faith from every dogmatic formulation and, by so doing, aided the cause of ecumenism.使用的辩证，悖论，并介绍了危机，努力维护absolutes的信念，从每一个制定和教条式的，这样，计算机辅助事业的基督信仰合一。 Finally, the urgency found in the writings and in the title of its first journal has encouraged a renewed interest in eschatology.最后，紧迫性，发现在该著作和在标题中其第一期刊鼓励了新的兴趣末世。

Neo - orthodoxy is tied to its own Zeitgeist and thus does not have the popularity it enjoyed earlier in the century.新保守主义-正统，是绑自己的时代精神，因而不具备的普及，它享有较早前在本世纪。 Certain inherent elements have precluded its continuing influence.某些固有的因素排除其持续的影响力。 For example, its dialectic has presented confusing concepts such as "the impossible - possibility" and "the history beyond time"; its view of Scripture, "The Bible is God's Word so far as God lets it be his Word" (Barth, Church Dogmatics, I / 2, 123), has been seen as a rejection of the infallible sola Scriptura of conservative Protestantism.举例来说，它的辩证，已混淆的概念，如“不可能的-的可能性”和“历史超越时间” ;其观点的经文， “圣经是上帝的话语，至今作为上帝，让这是他的字” （巴特，教会dogmatics ，我/ 2 ， 123 ） ，已被视为一种拒绝的犯错唯独圣经保守的基督教。 The reliance of some of the neo - orthodox upon existentialism and other nineteenth and twentieth century concepts has meant that when those concepts became unfashionable, neo - orthodoxy became unfashionable.依赖的一些新保守主义-东正教后，存在主义和其他1 9世纪和2 0世纪的概念，这意味着当这些概念成为u nfashionable，新保守主义-正统，成为un fashionable。 Perhaps the greatest weakness within the movement has been its pessimism concerning the reliability and validity of human reason.也许是最大弱点，在运动已被其悲观的情绪有关的可靠性和有效性人类理性的。

If human reason cannot be trusted, then it follows that since neo - orthodoxy relied on human reason, it could not be trusted.如果人类理性不能信任，那么如下，由于新保守主义-正统依赖于人类理性的，它不能被信任。 Finally, some have criticized neo - orthodoxy for lacking a plan for the reformation of society; most theologies, however, are susceptible to this charge.最后，有人批评新保守主义-正统缺乏计划，改革社会最t heologies，不过，很容易受到这项收费。 Neo - orthodoxy's stance toward the conservatives and the liberals has satisfied neither group and the moderates have not embraced it.新保守主义-正统的立场，对保守派和自由派人士已感到满意，既不集团和温和派还没有接受它。 Thus although one cannot ignore the movement, its ultimate place in the history of theology is not yet clear.因此，虽然人们不能忽视运动，其最终的地方，在历史上的神学，目前尚不清楚。

RV Schnucker风疹病毒schnucker
(Elwell Evangelical Dictionary) （ elwell福音事工促进会，字典）

Bibliography 参考书目
J Pelikan, Twentieth Century Theology in the Making; J Macquarrie, Twentieth - Century Religious Thought; W Nicholls, Systematic and Philosophical Theology; JM Robinson, ed., The Beginnings of Dialectical Theology; W Hordern, The Case for a New Reformation Theology; HU von Balthasar, The Theology of Karl Barth; C Michalson, ed., Christianity and the Existentialists; E Brunner, The Theology of Crisis; O Weber, Foundations of Dogmatics; CW Kegley and RW Bretall, eds., Reinhold Niebuhr; AJ Klassen, ed., A Bonhoeffer Legacy; W Schmithals, An Introduction to the Theology of Rudolf Bultmann. j伯利坎，二十世纪的神学，在决策; j macquarrie ，第二十-世纪的宗教思想;瓦特尼科尔斯，系统性和哲学神学; j m罗宾逊，教育署，开始的辩证神学;瓦特霍登，此案为一个新的改革神学;胡冯巴尔塔萨，神学卡尔巴特; c michalson ，教育署，基督教和existentialists电子商务布鲁勒尔，神学的危机; o韦伯，基础dogmatics ;连续凯格利和RW光碟bretall编，因霍尔德尼布尔;的AJ klassen ，教育署，一朋霍费尔的遗产;瓦特schmithals ，介绍了神学鲁道夫布特曼。

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