Biblical Theology Movement圣经神学运动

Advanced Information 先进的信息

The standard definition for the "biblical theology movement" has been provided by OT scholar Brevard S Childs.标准定义为“圣经神学运动”已所提供的酒店学者布里瓦德s childs 。 He perceptively describes the background, rise, flowering, and demise of the American aspect of the movement from the middle of the 1940s to the early part of the 1960s.他perceptively描述的背景，崛起，开花，和光船承租人对美国方面的运动，来自中东的1940年代初的一部分， 20世纪60年代。 In a more general sense the biblical theology movement was made up of biblical scholars in North America and Europe who shared liberal, critical assumptions and methods in an attempt to do theology in relation to biblical studies.在一个更一般意义上圣经神学运动组成的圣经学者在北美和欧洲谁共享自由，关键的假设和方法，企图做神学在有关圣经研究。 This new way of doing theology was most fundamentally concerned to do justice to the theological dimension of the Bible, which previous generations of liberal scholars had almost completely neglected.这个新的处事方法，神学是最根本的关注，以讨回公道的神学方面的圣经，前几代的自由学者们几乎完全忽略了。 Accordingly the movement reflected an interest of European neo - orthodox theologians of the 1920s and beyond.因此，运动反映了欧洲的利益，新保守主义-东正教神学家对1 920年及以后。

Neo - orthodoxy and the biblical theology movement shared the common concern to understand the Bible as a fully human book to be investigated with the fully immanent historical - critical method and yet to see the Bible as a vehicle or witness of the divine Word.新保守主义-正统和圣经神学运动一样，共同关心，了解圣经，作为一个完全由人类书，进行调查与充分的内在历史-关键的方法和还没有看到圣经作为一种工具或证人的神圣诺言。 This meant a meshing of the modern naturalistic - evolutionary world view as developed by natural science, modern philosophy, and critical history with the biblical view of a God who gives meaning and coherence to this world in his personal acts in history.这意味着啮合的现代自然-进化的世界观，作为开发的自然科学，现代哲学，和关键的历史与圣经的看法是上帝谁给的意义和连贯性，这个世界在他的个人行为，在历史上。

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It has been shown by James Barr and James D Smart that the biblical theology movement is not a uniquely American phenomenon (so Childs).它已被证明由詹姆斯巴尔和詹姆斯聪明说，圣经神学运动是不是一个独特的美国现象（因此childs ）。 In Great Britian and on the European continent the same tendencies inherent in the American aspect of the movement were present, although the setting in Europe was different.在大不列颠及对欧洲大陆的同时，固有的倾向，在美国方面，该运动的人出席，虽然设置在欧洲不同。 In any case, the biblical theology movement, international in scope, was broader than the scene in North America, and Barr claims it "can well be seen in the organized study programs of the international ecumenical movement."在任何情况下，圣经神学运动，在国际范围，更广，比现场在北美，和巴尔称， “可以看到，在有组织的研究计划的国际基督信仰合一运动” 。 Even though there was no formal organization of the movement nationally or internationally, and although there existed varieties of emphases among its proponents, there were nevertheless overriding characteristics that were so typical of the movement that they gave a fairly well defined coherence.即使有没有正式的组织，不结盟运动国家或国际，虽然存在着品种的重点之一，其倡议者，有凌驾性的特点不过是这样典型的运动，他们给了相当明确的连贯性。

Characteristics特色

Without attempting to be exhaustive, it will be useful to enumerate typical features that are common to the movement in America and Europe.没有企图巨细无遗，将是有益的，以列举的典型特征是共同的运动在北美和欧洲。 Among those that characterize both its relative coherence and its distinctiveness are the following:这些特点都相对的连贯性和它的独特性是以下几点：

Reaction to Liberalism反应自由主义

The biblical theology movement was a reaction against the study of the Bible in previous liberal theology where the source criticism of the historical - critical method atomized the biblical text into separate sources, frequently consisting of small isolated entities or fragments of documents.圣经神学运动的反应，对研究圣经在以往的自由神学的地方来源的批评的历史-批评方法雾化圣经文本到单独的来源，经常构成的小型孤立的实体或片段的文件。 These reconstructed sources were placed in new sociological, political, and cultural contexts in the ancient world and interpreted from this newly reconstructed context.这些重建的来源，被安置在新的社会学，政治和文化背景，在古代世界和解释，从这个新的背景下重建。 A part of this scholarly reconstruction by means of the presuppositions and procedures of the historical - critical method, which reached its total victory over conservative approaches in Europe by the end of the 1900s and in America by the middle of the 1930s, consisted of a redating and reordering of the biblical materials along the lines of naturalistic - evolutionary developmentalism.的一部分，这学术重建的方式的预设和程序的历史-关键的方法，达到了完全胜利，超过保守的办法，在欧洲由去年底和1 900年代在美国由中间2 0世纪3 0年代，构成一个r edating和重新安排了圣经的材料大致相同的自然-进化d evelopmentalism。

Joined to this was the axiom that Israel borrowed extensively from the surrounding pagan cultures and religions and that Israelite and NT faith is best understood from the point of view of natural theology.加入到这是公理，以色列借来的广泛，从周围的异教文化和宗教，以及以色列人和NT的信仰是最好的了解，从的角度来看，自然神学。 All of this meant a lack of concern regarding the theological interests of the Bible for church, community, and individual.所有这一切都意味着缺乏关注，关于神学的利益圣经教会，社区和个人。 This sterile liberal theology, devoid of meaning for church and life, remained incompatible to significant segments of Christianity, particularly American Protestantism, which had only reluctantly given in to the historical - critical method in the long and devastating fundamentalist - modernist controversy.这不育，自由神学，毫无意义，教会和生活，仍然是不相容的显着部分的基督教，特别是美国基督教，只勉强给在向历史-批评方法在长期的和毁灭性的原教旨主义-现代主义的争议。 The biblical theology movement directed its efforts against the extremes of the historical - critical approach to the Bible, while itself remaining faithful to the historical - critical method, its presuppositions, and its procedures.圣经神学运动的指示，努力消除极端的历史-关键的方法来圣经，而本身余下的忠实于历史-批评方法，其预设的，其程序。 The attempt of the movement was to move beyond the older liberal position within the liberal framework of the study of the Bible.企图运动是要超越前辈，自由的地位，自由的框架内，研究圣经。

Alliance with Neo - orthodoxy联盟与新保守主义-正统

The biblical theology movement was fostered by the neo - orthodox reaction to theological liberalism that developed under the influence of Karl Barth and Emil Brunner in Europe and H Richard Niebuhr and Reinhold Niebuhr in America.圣经神学运动是培育新保守主义-东正教的反应，神学自由主义，发达国家的影响下，卡尔巴特和埃米尔布鲁勒尔在欧洲和H理查德尼布尔和莱因霍尔德尼布尔在美国。 The neo - orthodox reaction against Protestant liberalism's reduction of the Christian faith to universal human and religious truths and moral values became a powerful impetus for the biblical theology movement.新保守主义-东正教的反应对新教自由主义的减少对基督信仰普遍人权和宗教的真理和道德价值观，成为一个强大的动力，为圣经神学运动。

It must be noted, however, that neo - orthodoxy was not a return to older Protestant orthodoxy, which held that all Scripture was divinely inspired.必须指出，然而，新保守主义-正统，是不是返回到老年人的新教正统，认为所有的经文是神的灵感。 By and large the biblical theology movement joined the neo - orthodox view of revelation and inspiration.由和大型圣经神学运动加入新保守主义-东正教的看法启示和灵感。 Revelation is essentially God revealing himself in Christ, and Scripture may become a witness to this revelation.启示基本上是上帝透露自己在基督里，和经文，有可能成为见证这个启示。 The Bible is not the word of God but may become the word of God in its witness to Christ.圣经是不是上帝的话，但有可能成为天主的圣言在其见证基督。 Particularly useful to the movement was Brunner's view on revelation in which he attacked classical Protestant and American fundamentalists on the one hand and classical liberals on the other.特别是有益的运动是布鲁勒尔的看法，启示他在其中攻击古典新教和原教旨主义对美国一方面与古典自由派对其他。 The biblical theology movement could join ranks with the neo - orthodox theology to wage a common battle against both liberalism in theology and fundamentalism among conservative segments in America.圣经神学运动可以加入队伍与新保守主义-东正教神学工资一个共同对抗双方自由主义在神学和原教旨主义之间的保守阶层在美国。

Greek Versus Hebrew Thought希腊银两希伯来语的思考

The biblical theology movement constantly opposed the influence of modern philosophy and its constructs as modes to understand biblical thought.圣经神学运动不断，反对的影响，现代哲学及其建构模式，作为了解圣经的思想。 It also tended strongly to reject an understanding of the Bible on the basis of Greek thought and its categories.它也往往强烈拒绝的理解圣经的基础上希腊思想及其分类。 In its rejection of the domineering effect of modern philosophy it shared once again a concern of neo - orthodoxy.在其拒绝盛气凌人的影响，现代哲学，它同意再次关注的新保守主义-正统。 The attempt was to understand the Bible outside certain modern or ancient philosophical norms and patterns of thought.企图是了解圣经以外的某些现代或古代哲学的规范和模式的思路。 It was argued that the Bible must be understood "in its own categories" (James Muilenburg) and the scholar must put himself "within the world of the Bible" (BW Anderson).有人认为，圣经必须理解“在其自己的分类” （詹姆斯muilenburg ）和学者必须把自己“世界的圣经” （体重安德森）。

The contrast between Greek and Hebrew thought (T Boman and others) became rather important.对比希腊和希伯来语的思考（吨boman等），成为相当重要的。 Although the NT was written in Greek, the Hebrew mentality was common to both testaments.虽然新台币写在希腊文，希伯来文的心态，是双方共同的testaments 。 The idea of the Hebrew mentality led to significant studies of words in both testaments.的思想，希伯来文的心态，导致了重大的研究换言之，在双方testaments 。 The outlines of the Hebraic thought patterns were reflected in the words of the Hebrew language, and this Hebraic thought content was also communicated through the vehicle of language (Greek) of the NT.纲要的hebraic思维模式反映在了的话，希伯来文的语言，这hebraic思想内容，也是沟通，通过车辆的语文（希腊文）的新台币。

The Bible Within Its Culture圣经在其文化

Another characteristic of the biblical theology movement was an emphasis on the distinctiveness of the Bible in its environment.另一个特点是圣经神学运动是一个侧重于独特的圣经在其环境。 GE Wright's book The OT Against Its Environment (1950) is typical, reflecting in part the concern of the Albright school.葛Wright的预订酒店针对其环境（ 1950年），是典型的，这部分反映了关注的奥尔布赖特学校。 The consensus emerged that when there is borrowing or even syncretism, or when there are plain similarities, the differences between the literature of Israel and that of the surrounding nations are far more remarkable than its points of contact.的共识，出现了，当有借贷，甚至融合，或当有平原相似之处，之间的分歧文学以色列及整个周边国家，远远超过其显着的联系点。 The movement claimed that the most significant things in Israel were not the things it held in common with its neighbors but the things where it differed from them.运动声称，最重要的事情，在以色列没有的东西，它在共同举行的与邻国的东西，但它不同于他们。 When the Bible was compared with other contemporary cultures and religions, its uniqueness became apparent.当圣经相比，与其他当代文化和宗教，它的独特性变得明显。 Further, this distinctiveness is not a matter of faith but a matter of scientific historical study.此外，这项独特，是不是一个信仰，而是一个科学的历史研究。 The uniqueness of the biblical faith was determined by historical study and subject to its norms.独特圣经的信念是确定的历史研究，受它的规范。

Biblical Unity圣经团结

A concomitant aspect of the distinctiveness of the Bible is its unity, particularly the unity of both testaments. 1伴随方面的独特性圣经是它的统一，特别是团结双方testaments 。 "The attempt to deal with both testaments in a unified way came as a protest against the tendency of increased specialization which had characterized American and British scholarship in the preceding generation" (Childs, p. 36). “试图处理双方testaments在一个统一的方式来作为抗议的趋势，提高专业化，这已为特征的美国和英国的奖学金，在此之前的一代” （ childs ，第36页）。 The biblical theology movement rejected allegory, typology, and Christology as modes of unity between the testaments.圣经神学运动拒绝寓言，类型学， christology作为模式的统一关系testaments 。 The unity of the Bible was unity in diversity, such as "unity of Divine revelation given in the context of history and through the medium of human personality" (HH Rowley), unity of purpose, covenant relation, and divine revelation (Muilenburg), or simply a "higher unity" (RC Dentan) or a "kerygmatic unity" (JS Glenn).团结圣经是团结的多样性，如“统一的神圣启示鉴于语境中的历史，并通过媒介，人的个性” （时时rowley ），统一的目的，公约的关系，和神圣的启示（ muilenburg ），或只是一个“更高的团结” （钢筋混凝土登坦）或“ kerygmatic团结” （ js格伦）。 There were others who suggested a fundamental unity in history.还有其他的建议，谁的一项基本统一的历史。

Revelation in History在历史的启示

One of the major tenets of the biblical theology movement was the concept of divine revelation in history.其中一项主要的原理，圣经神学运动的概念，神的启示在历史上。 "It provided the key to unlock the Bible for a modern generation and at the same time to understand it theologically" (Childs,). “它提供了关键解锁圣经为一个现代化的一代和在同一时间去了解它theologically ” （ childs ，）。 The emphasis on revelation in history was used to attack both the conservative position, which holds that the Bible contains eternal truths and serves as a deposit of right doctrine, and the liberal position, which claims that the Bible contains a process of evolving religious discovery or simply progressive revelation.侧重于启示在历史上被用来攻击这两个保守的立场，认为圣经中包含的永恒的真理，并充当保证金的权利学说，和自由的立场，声称圣经包含一个不断发展的过程中发现或宗教只是渐进的启示。 The emphasis on revelation stressed the divine self - disclosure and shifted the content away from propositional revelation and doctrine to the neo - orthodox concept of encounter without propositional content.侧重于强调启示的神的自我-披露和转移的内容远离命题的启示和学说，以新保守主义-东正教的概念，遇到没有命题的内容。

The corresponding emphasis on history meant that the revelational encounter in history provided the bridge of the gap between past and present in that Israel's history became the church's history and subsequently our modern history.相应的重点是对历史的意思是revelational中遇到的历史提供了桥之间的差距，过去和目前在以色列的历史，成为教会的历史和后来我们的近代历史。 In the church's liturgy the believer and the community of faith participate in the same redemptive event by means of recital.在教会的礼仪信仰和社会的信仰一样，参与的救赎事件的方式演奏。

Decline and Evaluation下降和评价

The biblical theology movement flourished for about a generation, from c.圣经神学运动的蓬勃发展为约一个世代，从长 1945 to 1965. 1945年至1965年。 Childs sees its demise as a major force in American theology in the early 1960s. childs认为，它的消亡作为一个主要的力量在美国的神学，在六十年代初。 He is supported by Barr.他是支持的巴尔。 Against this position it is held that "biblical theology is not a movement or a brand of theology but simply an enlargement of the dimensions of biblical science" (Smart, 11) which is continuing to function on an international scale.针对这一立场，这是举行“圣经神学，是不是一个运动或一个品牌的神学，但只是一个扩大的尺寸圣经的科学” （智能， 11 ）这是继续功能具国际规模。 Childs appears to have overstated the case in claiming the death of the American biblical theology movement in 1963, but has been correct in his description of the characteristics of the movement as a coherent force within twentieth century liberal theology. childs似乎有夸大的情况，声称死亡的美国圣经神学运动于1963年，但一直是正确的，他描述的特点，运动作为一个连贯的力量，二十世纪的自由神学。 By 1969 such a prominent member of the movement as GE Wright appears to have moved from his earlier position supporting a God who acts in history.由1969年这样一个突出的成员，不结盟运动葛赖特似乎已经从他先前的立场，支持一个上帝的行为，谁在历史上。

There is no easy way of evaluating and assessing the biblical theology movement because it is part of a trend in modern liberal theology and in part an overlapping with the neo - orthodox movement in our century.有没有简便的方法的评价和评估圣经神学运动，因为它是一个组成部分的趋势，在现代自由神学和在部分重叠，与新保守主义-东正教运动在我们的世纪。 The following features may serve as major points of issue that are called for in an assessment of the movement:以下特点可作为重点的问题是要求在评估运动：

The Problem of Hermeneutics问题的诠释学

The issue of the adequacy of biblical interpretation within the framework of the historical - critical method remained unresolved.问题有足够的圣经解释的框架内与历史-批评方法仍未解决。 The theologians of the biblical theology movement remained with both feet planted in the historical - critical method.该神学的圣经神学运动仍然是既英尺种植的历史-关键的方法。 They affirmed the modern world view with its secular understanding of the spatiotemporal world process, ie, the world of history and of nature.他们肯定了现代世界的看法与世俗的认识，时空世界的过程，也就是说，世界历史和性质。

While the movement was critical of its forefathers in the liberal tradition of theology on a number of points as noted above, in a major sense the members of the biblical theology movement continued the liberal tradition.而运动是至关重要的，其祖先在自由的传统神学上的一些要点如上所述，在一个重大意义的成员圣经神学运动继续自由的传统。 The secular - scientific (and liberal) understanding of the origin and development of the world along the evolutionary Darwinian model was accepted as axiomatic, and the liberal understanding of the movement of history along general historicist lines was not radically questioned.世俗-科学（自由）的认识的起源和发展的世界沿着进化达尔文模型被接纳为不言自明的，和自由的认识运动的历史，随着历史主义的一般电话线并未发生根本性的质疑。 Onto the contemporary scientific understanding of the movement of history along general historicist lines was not radically questioned.进入当代科学的认识运动的历史，随着历史主义的一般电话线并未发生根本性的质疑。 Onto the contemporary scientific understanding of both nature and history theologians of the biblical theology movement attempted to graft the biblical understanding of God as Creator and Lord who is dynamically active in the process of history (GE Wright).进入当代科学的了解，双方的性质和历史神学的圣经神学运动，试图移植圣经的认识，上帝的创造者和主谁是动态活跃在历史的进程（葛赖特）。

This meshing of a "secular" or "atheistic" (A Schlatter) historical - critical method and a naturalistic - evolutionary world view with the God of the Bible who gives meaning and coherence to this world in his personal acts in history was "at best only an uneasy dualism" (Gilkey, 91).这啮合一个“世俗”或“无神论” （ 1 schlatter ）的历史-关键的方法和自然-进化的世界观与上帝的圣经谁给的意义和连贯性，这个世界在他的个人行为，在历史上是“在最佳不仅是一个不安的二元论“ （ gilkey ， 91 ）。 Childs notes incisively that "the historical - critical method is an inadequate method of studying the Bible as the Scriptures of the church," setting up "an iron curtain between the past and the present" (Chils, 141 - 42). childs注意到，精辟地指出： “历史-关键的方法是不够的方法研究圣经，因为圣经的教会” ，设立“铁幕之间的过去和现在” （ c hils， 1 41- 42 ）。

The Issue of "What It Meant" and "What It Means." The biblical theology movement attempted to put aside the dichotomy between the past and the present, the historical - critical and theological study of the Bible, or the descriptive and the normative approach to the Bible. 问题“是什么意思”和“是什么意思” 。圣经神学运动，企图放下对立过去和现在，历史-关键和神学研究圣经，或描述性和规范性的做法以圣经。 The interest in the theological dimension of the Bible was of major concern.利益在神学方面的圣经是关注的主要问题。 Nevertheless, the distinction of "what it meant" as that which is descriptive, objective, and scientific as compared to "what it means" as that which is theological and normative (see K Stendahl) put a wedge between what the movement attempted to overcome.然而，区分“是什么意思” ，因为这是描述性的，客观的，科学的作为相比， “是什么意思” ，因为这是神学和规范（见k stendahl ）付诸表决，离间什么运动，企图克服。 While Stendahl's distinction of "what it meant" and "what it means" remains highly debated (see Hasel, OT Theology, 35 - 75), it struck a blow at the heart of the movement.而stendahl的区别“是什么意思”和“是什么意思”仍然是高度的辩论（见哈塞尔，职能治疗神学， 35 -7 5），它是一个打击的心脏运动。

The Problem of the Bible问题的圣经

Among the unresolved problems of the biblical theology movement is that of the Bible as a "fully human book and yet as the vehicle for the Divine Word" (Childs, 51).之间的悬而未决的问题，圣经神学运动是对圣经作为一个“完全人预订，但由于车辆为神圣的字” （ childs ， 51 ）。 No consensus ever emerged whether the element of revelation claimed for the Bible lay in the text, behind the text, in text and event, or in some other mode.没有共识，任何时候都出现的元素是否启示声称为圣经奠定在文本中，背后的文字，在文字和活动，或是在其他一些模式。 Likewise, the modes of unity within the testaments and between the testaments as expounded by such leaders as GE Wright, HH Rowley, O Cullmann, RC Dentan, FV Filson, and others (see Hasel, NT Theology, 140 - 203) did not lead to a consensus.同样，模式统一，内部的testaments之间testaments作为所阐述的这些领导人，作为葛赖特，架HH rowley ，澳cullmann ，区局登坦，抗体filson ，和其他（见哈塞尔，新台币神学， 140 -2 03）并没有导致一个共识。

The Concept of Revelation in History的概念，在历史的启示

The issue of history as the locus of divine revelation turned out to be ill - defined and drew heavy attack from several scholars (among them L Gilkey, W King, and J Barr).在历史问题上，作为轨迹神的启示，原来是病患者-界定，并提请沉重的攻击从几个学者（其中升g ilkey，瓦特国王，和J巴尔）。 Among the ambiguities of the concept of revelation in history are those related to the nature of the revelatory events, the sense of history, the relation between revelation and history as well as history and interpretation.其中含糊的概念，在历史的启示是那些相关性质的启示事件，历史感，之间的关系的启示与历史，以及历史和解释。 Over against these ambiguities from the perspective of the modern historical - critical school of thought, conservative scholars have tended to base their case on the formal statements in Scripture about Scripture itself.超过对这些含糊不清的角度出发，现代的历史-关键学校的思想，保守的学者往往将他们的案件就正式报表在约圣经的经文本身。 In the last analysis history cannot be the authenticating factor of revelation, but the biblical revelation itself is self - authenticating.在过去的分析，历史是不能进行身份验证的因素的启示，但圣经的启示本身就是自我-认证。

The concept of revelation in history as an alternative to propositional revelation on the one hand or general revelation on the other did not prove successful.概念的启示在历史上作为一种替代，以命题的启示，一方面或一般的启示对其他没有证明是成功的。 The more recent attempt to replace revelation in history with the view that the OT is "story rather than history" (Barr) does not overcome the ambiguities of history but merely replaces them with those connected with story.较近期的企图，以取代的启示在历史上同认为，酒店是“的故事，而非历史” （巴尔）不克服含糊不清的历史，而只是取代了他们与那些与故事。 Biblical revelation carries within itself its own validation by enabling the recipient of revelation to grasp the content of revelation and to be grasped by the truth of revelation.圣经的启示进行本身自己的验证，使收件人的启示把握的内容，启示和被所掌握的真理的启示。 Due to the fact that biblical revelation is self - authenticating, there can be no external proofs that stand as judges over the revelation of the Bible.由于这一事实，即圣经的启示是不言而喻的-验证，不能有任何的外部证据证明的立场，作为法官的启示圣经。

In short, the biblical theology movement was a major attempt for a full generation in the twentieth century to correct liberal theology from within itself.在短期内，圣经神学运动是一项重大尝试了整整一代在20世纪，以正确的自由神学，从内部本身。 It did not succeed because it ultimately remained a captive of the basic modes, thought patterns, presuppositions, and methods of liberal theology itself.它没有得逞，因为它最终仍是一个俘虏的基本模式，思维模式，假定和方法，自由神学本身。 It provided, therefore, an additional impetus to more recent attempts that show the basic method of liberalism, ie, the historical - critical method, as bankrupt (W Wink) or announce its end (G Maier) and seek for new methods of the study of the Bible and its theology whether it be a theological - historical method (GF Hasel) or structuralism (D Patte).它提供，因此，额外的动力，以较近期的企图，显示的基本方法，自由主义，即历史-批评方法，作为破产（瓦特，纵容）或宣布其结束（克梅尔），并寻求新的研究方法对圣经和它的神学，无论是神学-历史的方法（绿，哈塞尔）或结构（四p atte）。

GF Hasel绿哈塞尔
(Elwell Evangelical Dictionary) （ elwell福音事工促进会，字典）

Bibliography 参考书目
DL Baker, Two Testaments: One Bible; J Barr, IDB Supplement; BS Childs, Biblical Theology in Crisis; L Gilkey, Naming the Whirlwind and "Cosmology, Ontology, and the Travail of Biblical Language," Jr. 41; GF Hasel, NT Theology: Basic Issues in the Current Debate and OT Theology: Basic Issues in the Current Debate; G Maier, The End of the Historical - Critical Method; JD Smart, The Past, Present, and Future of Biblical Theology; D Patte, What Is Structuralism? dl贝克，两个testaments ： 1圣经; j巴尔，美洲开发银行补充;学士childs ，圣经神学在危机中;升gilkey ，命名旋风“的宇宙观，本体论，和travail圣经的语言， ”小41 ;绿，哈塞尔，新台币神学：基本问题，在目前的辩论和酒店神学：基本问题，在目前的辩论;克梅尔，年底的历史-批评方法;第纳尔聪明，过去，现在和未来的圣经神学; d p atte，什么是结构？ K Stendahl, IDB, I; W Wink, The Bible in Human Transformation: Toward a New Paradigm for Bible Study. k stendahl ，美洲开发银行，我;瓦特，纵容，圣经在人类转型：迈向新的范式的圣经研究。

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