Utopianism乌托邦

Advanced Information 先进的信息

Utopianism is the ideal of a perfect, present, earthly society, organic, harmonious, virtuous, satisfying, has a lengthy history.乌托邦是理想的一个完善，当前，尘世社会，有机，和谐，良性，满足，有一个漫长的历史。 As far as Christianity is concerned, where it has been conceived of as realizable at all, it has been only in the microcosm.据基督教而言，它已构想，作为实现在所有，它已不仅是在一个缩影。 Where these tiny minorities have been sanctioned, it has stemmed from the conviction that the Holy Spirit can so bring the life of the heavenly community into this age that, with the response of a few heroic souls, something more approaching the society of the eternal state can be realized than the church has hitherto exhibited.在这些微小的少数已批准的，它源于信念，即圣灵，所以可以带来生活的天堂社区到这个年龄，随着反应了数英灵，更接近社会永恒的国家能够实现比教会迄今展出。

These are eschatological communities, with special relation of their hope.这些都是eschatological社区，并特别的关系，他们的希望。 Morally the Spirit gives particular grace to forget self and share both possessions and one's inmost spirit.在道义上的精神给予特别的宽限期，忘记自我，分享双方的财产和一个人的inmost精神。 The Spirit present in such measure also bestows his gifts, so that a charismatic community emerges.目前的精神，在这样的措施也赋予他的礼物，所以，一个有魅力的社会出现。 In the dynamic phase of these communities there is frequently also an apocalytic element.在动态阶段，这些社区有经常也是apocalytic元素。 Such pouring out of the Spirit is the brief latter - rain manifestation indicating the imminence of the return of Jesus Christ and the ushering in of the supramundane community, either celestital or millennial.这种浇注出来的精神是短暂的，后者-雨的表现，表明紧迫返回耶稣基督和迎来了该s upramundane社会，无论是c elestital或千年。

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Abilities and skills are also given.能力和技能也。 In its totality the Christian utopian community is filled with worship, and with joy that it is uniquely the dwelling place of God by the Spirit.在其全部基督教的乌托邦式的社会是充满崇拜，并与喜悦，这是唯一的居住地上帝所体现的精神。

In the Early and Medieval Church在早期和中世纪教堂

Monasticism has been the supreme form of Christian utopianism.修道已最高形式的基督教乌托邦。 In the cloister the graces of poverty, confession, obedience, and peace are implemented.在修道院的青睐贫穷，认罪，服从，与和平的贯彻落实。 Charismatic activity has varied greatly over the centuries, but even at its most minimal the abbot or abbess occupied a quasi - prophetic role.有魅力的活动差别很大，数百年来，但即使在其最起码的住持或abbess被占领的一个准-先知的角色。 And there have always been those like Joachim of Fiore, in his twelfth century Sicilian cloister, who have regarded monasticism as a sign of that soon - coming age when the whole world would be a monastery.和一直存在着那些像约阿希姆的fiore ，他在第十二世纪的西西里回廊，谁把修道作为一个迹象，很快-未来的年龄时，整个世界将是一个修道院。 So monasteries have been a window into and a preparation for heaven.因此，寺庙已成为一个窗口和一个准备的天堂。 As Roman Catholic monasteries have been in relationship with ecclesiastical authority, a balance has been given that has allowed this form of utopianism to survive and thrive through the centuries.作为罗马天主教寺院已在与教会的权力，余额已既然已经允许这种形式的乌托邦主义，以生存和茁壮成长，通过数百年。 In the Middle Ages there were many utopian groups influenced by monasticism, but their apocalypticism frequently drove them to dissent, which tended to mark the end of the road in a closed society.在中世纪，有很多的乌托邦式的群体的影响，修道生活，但他们的apocalypticism经常把它们驱逐出境异议，这往往马克路的尽头在一个封闭的社会。

In the Reformation在改革

At the time of the Reformation the magisterial Protestants, in their reaction, often possessed only a moderate expectation of what the Spirit could accomplish in believers individually or corporately.在时间的改革该地方法院新教徒，在他们的反应，往往只拥有一个温和的期望是什么精神可以完成在信徒单独或corporately 。 The keynote of "O wretched man that I am," even if it should continually impel to Christ, did not radiate great anticipation, while the whole matter of the charismatic was virtually banished.的基调为“休憩用地肮脏的人，我， ”即使要不断促使基督，没有辐射的伟大预期，而整件事情的魅力，几乎是被流放。 As a result it was quite consistent that monasticism should be dissolved, along with any other form of utopianism.作为一个结果，这是相当一致认为修道应予以解散，随着其他任何形式的乌托邦。

Anabaptists, on the other hand, gave more indication of continuing emphases of piety which comported well with monasticism. anabaptists ，另一方面，更显示了持续的重点孝道，其中comported以及与修道。 This was particularly true of the Hutterites, whose communitarian structures in Moravia exhibited a family - oriented Protestant monasticism, and have continued to do so to this day on the American plains and the Canadian prairies.这是特别真实的哈特莱特人，其communitarian结构在摩拉维亚展示了一个家庭-面向新教的修道生活，并继续这样做，这一天对美国的平原和加拿大大草原。

As the Reformation proceeded, Calvinism embodied some of the Anabaptist concern for a disciplined life, and this came to particular expression in the English Puritans.作为改革的进行，加尔文，体现了一些对再洗礼派的关注，有纪律的生活，这来，特别是体现在为英语清教徒。 Their intense concern with sanctification began to create a desire in some quarters for a life akin to perfection.他们激烈的关注与成圣开始创建一个愿望，在一些宿舍的生活，类似的完善。 Not finding these aspirations met in mainstream Protestantism, the left wing of Puritanism, during the Cromwellian interregnum, displayed a lush spiritual vegetation of utopianism.没有发现这些愿望会见了在主流基督教，左翼清教，在cromwellian interregnum ，展现了郁郁葱葱的精神植被的乌托邦。 Perhaps the Quakers were the most moderate, believing only that means of grace and official ecclesiastical ministries were no longer necessary for those who possessed the Spirit in such immediacy and fullness.也许是公谊会是最温和的，认为只是手段，宽限期和官方教会各部不再需要为那些谁拥有的精神，在这种紧迫性和丰满。 There were also primitivists who believed that in their age of the Spirit the restrictions of private property could no longer apply, and in addition to apocalyptic Fifth Monarchy men there were antinomian Ranters, who interpreted their lack of conscience over sexual irregularities as a certain sign that they had been lifted far beyond mundane restriction into a new realm of liberty in the Spirit.也有primitivists谁认为，在他们的年龄的精神，限制私有财产的，可以不再适用，并在除了世界末日第五君主立宪制的男子有antinomian ranters ，谁的解释，他们缺乏良知超过性违规行为作为某些迹象他们已经解除远远超出了世俗的限制，进入一个新的境界，自由在精神。

How desperately a Protestant pope was needed in such a situation.如何拼命一个新教教宗是需要在这种情况下。 But failing such a provision, the antics in these purported vestibules of heaven did little to convince Englishmen, unspiritual or simply less spiritual, that utopianism was a desirable option.但没有这样的规定， antics在这些本意是前庭的天堂，几乎没有说服英国人， unspiritual ，或只是较少的精神，乌托邦是一个理想的选择。 Yet in spite of this reaction the longing for heaven on earth could not be entirely quenched.然而，尽管有此反应渴望的天堂地球上不能完全淬火。

In Modern Times在现代的时代

The search for utopias in the late eighteenth and nineteenth centuries had many stimuli.寻找乌托邦在已故的第十八和十九世纪有许多刺激。 The eighteenth century was an age of optimism; among the figures of the Enlightenment there were advocates of human perfection, and John Wesley reached back behind the Reformation and sought to rehabilitate moral perfection in his teaching on perfect love.十八世纪是一个年龄乐观;之间的数字的启示有主张人权的完善，和约翰卫斯理达成回到背后的改革，并设法改过自新的道德完善，在他的教学对完美的爱情。 And of course he had Holiness descendants who believed in the ontological eradication of evil in those redeemed and sanctified.当然和他成圣的子孙谁，相信在本体论铲除邪恶在这些赎回和圣洁。 In such a setting Shakers and the Oneida community were only the tip of the utopian iceberg.在这样的设置热点和奥奈达社会只有尖端的乌托邦的冰山一角。

The Shakers, remembered best for their artifacts and tranquility, were so filled with the Spirit that there was neither marrying nor giving in marriage and there was open confession of sin, community of possessions, pacifism, equality of the sexes, and consecrated work.该热点，紧记，最好为他们的文物与安宁，那么充满了精神，有没有结婚，也不让在婚姻和有公开认罪，罪恶的，社会的财产，和平，两性平等， consecrated工作。 Their utopianism was also charismatic, with their dancing in the Spirit and the founder, Ann Lee, being such a unique prophet of God that she was actually the incarnation of the feminine side of deity.他们的乌托邦也有魅力，他们的舞蹈在精神和创始人，人工神经网络的议员，被这种独特的先知上帝，她是实际上的化身，女性的一面神。 In upstate New York was the Oneida community, directed by the Andover Seminary graduate John Humphrey Noyes.在纽约州北部是奥奈达社区，由andover神学院毕业的约翰汉弗莱noyes 。 Led by the apparent success of revivalism and Christian social reform, Noyes founded a community in which the Spirit's gift of love was so all - encompassing that it had to be expressed among all, even sexually.率领一个由明显的成功复兴和基督教社会改革， noyes创立了在社会中精神的礼物爱的是使所有人-包括它不得不表示，在所有，甚至性。 Though this expression was restricted and regimented, it did not require many such instances to bring utopianism into disrepute.虽然这表达受到限制， regimented ，它并不需要很多这样的实例，使乌托邦蒙羞。 And there it languished for many years.有它languished多年。

During the first two thirds of the twentieth century one of the few new and viable Christian utopian communities was the Bruderhof, which patterned much of its life after the Hutterites.在第一三分之二的二十世纪的当今世界为数不多的新的和可行的基督教乌托邦式的社区是bruderhof ，图案它的许多生活后，哈特莱特人。 Then came the social upheaval of the late 1960s and early 70s and the emergence of the Jesus Movement.后来社会动荡的六十年代后期和七十年代早期，并出现了耶稣运动。 Communitarian experiments multiplied. communitarian实验成倍增加。 some simply existed as centers of nurture, but others shared something of the dreams of Christian utopianism.有的干脆存在，作为中心的培育，但其他人共享的东西的梦想基督教乌托邦。 A few, picking up the ideology of Latter Rain Pentecostalism, believed that this was the age of the manifestation of the sons of God, and that they were uniquely in the forefront of the new and glorious end - time humanity.数，回升的意识形态，后者雨五旬节运动，认为这是时代的体现了神的儿子，和他们独特的在前列，新的和光荣的结束-人类的时间。 Most of these communities lacked a counterbalance and quickly vanished from the scene.大部分的这些社区缺乏制衡，并迅速消失，从现场。

But the utopian Christian continues to express his challenge: there is more, much more, of the life of God that is to be unleashed on earth.但乌托邦式的基督教继续来表达自己的挑战：有更多，更对生命的上帝，是要发动地球上。

IS Rennie是调景岭
(Elwell Evangelical Dictionary) （ elwell福音事工促进会，字典）

Bibliography 参考书目
L Bouyer, A History of Christian Spirituality; N Cohn, The Pursuit of the Millennium; EL Tuveson, Millennium and Utopia; W Cross, The Burned - Over District; D Hayden, Seven American Utopias; B Zablocki, The Joyful Community; C Wiesbrod, The Boundaries of Utopia.升bouyer ，历史的基督教灵性; n科恩，追求千年;下午•图文森，千禧年与乌托邦;瓦特交叉，烧毁-区; d海登，七美国的乌托邦B期z ablocki，欢乐的社会; c w iesbrod ，边界的乌托邦。

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