New Haven Theology新的避难所，神学

New Haven Theology was a late stage of the New England theology that had originated in efforts of Jonathan Edwards to defend the spiritual reality of the first Great Awakening (c. 1740).新的避难所，神学是一个后期新英格兰神学认为，源于在努力，乔纳森爱德华兹捍卫的精神现实的第一大觉醒（长1740 ） 。 It was also a theology developed for the needs of the Second Great Awakening (c. 1795 - 1830).这也是一个神学发展的需要，第二次大觉醒（长1795 -1 830） 。 It thus served as a bridge between the Calvinism that dominated American Christianity in the 1700s and the more Arminian theology that came to prevail in the nineteenth century.因此，它充当之间的桥梁，加尔文主导美国基督教在18世纪和更arminian神学来到占上风，在十九世纪。

Timothy Dwight, grandson of Jonathan Edwards and president of Yale College from 1795 to 1817, laid the groundwork for the New Haven theology.蒂莫西德怀特，外孙乔纳森爱德华兹和主席，耶鲁大学从1795年至1817年，奠定了基础，为新的避难所神学。 Dwight's concern for revival led him to place more emphasis on the natural abilities of individuals to respond to the gospel than had Edwards.德怀特的关注，为复苏促使他更加重视对自然的能力，个人积极响应，以福音比爱德华兹。 His efforts to provide a rational defense of Christianity led him to stress its reasonable character over the sense of wonder that had been so important for Edwards.他的努力提供一个合理的防御基督教促使他强调，其合理的字符超过意识，难怪一直如此重要的爱德华兹。

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Dwight's best pupil, Nathaniel William Taylor, carried the New Haven theology to its maturity.德怀特最好的学生，纳撒尼尔威廉泰勒，进行新的避难所，神学，其成熟的表现。 Taylor was the first professor at the new Yale Divinity School, where he came in 1822 after a successful pastorate in New Haven.泰勒是第一个教授在新的耶鲁大学神学院，在那里他开始在1822年后，一个成功的pastorate在新的避难所。 Taylor regarded himself as the heir of the tradition of Jonathan Edwards, particularly as he combated the rising tide of Unitarianism in New England.泰勒把自己作为继承人的传统，乔纳森爱德华兹，尤其是因为他打击不断上升的趋势unitarianism在新英格兰。 His theology, however, departed from Edwards's, especially in its beliefs about human nature.他的神学，但是，离开了爱德华兹的，尤其是在其信念的人性。 Most importantly, he argued in a famous phrase that people always had a "power to the contrary" when faced with the choice for God.最重要的是，他认为在一个的一句名言，人们始终有一个“的权力，相反”时，面对的选择上帝。 He also contended, as Edwards's son, Jonathan Edwards, Jr., had suggested, that human sinfulness arose from sinful acts, not from a sinful nature inherited from Adam.他还争辩，正如爱德华兹的儿子，乔纳森爱德华兹，小，曾建议，即人类的罪恶出现了从罪孽深重的行为，而不是从一个罪孽深重的性质，继承了从亚当。 Everyone did in fact sin, Taylor believed, but this was not a result of God's action in predetermining human nature.每个人都没有，其实单仲偕，泰勒认为，但是，这并不是一个结果，上帝的行动，在预先确定的人性。 More than other heirs of Edwards, Taylor also accepted the Scottish philosophy of common sense which also made much of innate human freedom and the power of individuals to shape their own destinies.比其他的继承人爱德华兹，泰勒还接受了苏格兰哲学的共同意识，这也取得了很大的先天人类的自由和权力，个人的塑造自己的命运。

The New Haven theology was a powerful engine for revival and reform in the first half of the nineteenth century, particularly through the work of Taylor's fellow Yale graduate, Lyman Beecher.新的避风港，是一个神学的强大动力，振兴和改革的第一十九世纪下半叶，特别是通过工作泰勒的研究员耶鲁大学毕业后，赖曼伊丽莎白比。 Beecher and like - minded colleagues employed the principles of the New Haven theology to promote moral reform, to establish missions and educational institutions, and to win the frontier for Christianity.伊丽莎白比一样-志同道合的同事聘用的原则，新的避难所，神学，以促进德育改革，建立特派团和教育机构，赢得前为基督教。 The New Haven theology arose out of the distinctive Calvinism of New England, but it came to represent, with Methodists, Disciples, and some Baptists, a contribution to the generally Arminian theology which dominated American Christian thought in the nineteenth century.新的避难所神学产生出鲜明的加尔文新英格兰，但它来代表，与卫，弟子，和一些浸信会，贡献普遍arminian神学，其中占主导地位的美国基督教思想在19世纪。

Mark A Noll马克一精灵
(Elwell Evangelical Dictionary) （ elwell福音事工促进会，字典）

Bibliography 参考书目
SE Mead, Nathaniel William Taylor, 1786 - 1858; FH Foster, A Genetic History of the New England Theology; J Haroutunian, Piety Versus Moralism: The Passing of the New England Theology.硒蜂蜜酒，纳撒尼尔威廉泰勒， 1786 -1 858;跳频培养，遗传的历史新英格兰神学; j h aroutunian，虔诚银两道德主义：通过新英格兰神学。

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