In Thus Spake Zarathustra (1883 - 85), Friedrich Nietzsche introduced in eloquent poetic prose the concepts of the death of God, the superman, and the will to power.因此，在spake查拉图斯特拉（ 1883 -8 5） ，尼采介绍，在雄辩的诗文的概念，上帝之死，超人，和意志的权力。 Vigorously attacking Christianity and democracy as moralities for the "weak herd," he argued for the "natural aristocracy" of the superman who, driven by the "will to power," celebrates life on earth rather than sanctifying it for some heavenly reward.大力攻击基督教和民主作为道德为“弱势群体” ，他主张“自然贵族”超人谁，驱动由“权力意志” ，庆祝地球上的生命，而非sanctifying它为一些天上的奖赏。 Such a heroic man of merit has the courage to "live dangerously" and thus rise above the masses, developing his natural capacity for the creative use of passion.这样一个英雄的人是值得拥有的勇气，以“活的危险” ，从而引起上述群众，发展其自然的能力，创造性地利用激情。
| BELIEVE 相信 Religious 宗教 Information 信息 Source 来源 web-site 网址： |
| Our List of 1,000 Religious Subjects 我们所列出的1000名宗教科目 |
| E-mail 电子邮箱 |
Also known as radical theology, this movement flourished in the mid 1960s.也称为激进的神学，这个运动蓬勃发展，在六十年代中期。 As a theological movement it never attracted a large following, did not find a unified expression, and passed off the scene as quickly and dramatically as it had arisen.作为一个神学运动，它从未吸引了大批以下，没有找到一个统一的表达，并通过了小康现场迅速和显着，因为它已经出现。 There is even disagreement as to who its major representatives were.甚至还有分歧，至于谁其主要代表。 Some identify two, and others three or four.一些查明2 ，和其他三个或四个。 Although small, the movement attracted attention because it was a spectacular symptom of the bankruptcy of modern theology and because it was a journalistic phenomenon.虽然小，运动引人注目，因为它是一个引人注目的症状破产现代神学，因为这是一个新闻的现象。 The very statement "God is dead" was tailor - made for journalistic exploitation.非常声明： “上帝已死”是度身订造-为新闻剥削。 The representatives of the movement effectively used periodical articles, paperback books, and the electronic media.代表运动的有效利用期刊文章，平装本图书，和电子媒体。
Midtwentieth century theologians not associated with the movement also contributed to the climate of opinion out of which death of God theology emerged. midtwentieth世纪的神学家不相关的运动也促成了气候的意见，指出其中上帝之死的神学出现。 Rudolf Bultmann regarded all elements of the supernaturalistic, theistic world view as mythological and proposed that Scripture be demythologized so that it could speak its message to the modern person.鲁道夫布特曼把所有元素的supernaturalistic ，有神论的世界观，作为神话和建议，经文被demythologized ，以便它可以发言的讯息，以现代的人。
Paul Tillich, an avowed antisupernaturalist, said that the only nonsymbolic statement that could be made about God was that he was being itself.保罗田立克，一自称antisupernaturalist说，唯一的nonsymbolic声明，可以作出对上帝的是，他被本身。 He is beyond essence and existence; therefore, to argue that God exists is to deny him.他是超越的本质和存在，因此，认为上帝的存在是为了否认他。 It is more appropriate to say God does not exist.是比较恰当的说，上帝是不存在的。 At best Tillich was a pantheist, but his thought borders on atheism.在最好的田立克是一个pantheist ，但他的思想的边界上无神论。 Dietrich Bonhoeffer (whether rightly understood or not) also contributed to the climate of opinion with some fragmentary but tantalizing statements preserved in Letters and Papers from Prison.迪特里希朋霍费尔（是否正确地理解或不）也促成了气候的意见与一些零碎的，但诱人报表保存在信件和文件，从监狱中。 He wrote of the world and man "coming of age," of "religionless Christianity," of the "world without God," and of getting rid of the "God of the gaps" and getting along just as well as before.他写道：整个世界的和人为的“时代的到来” ， “ religionless基督教” ， “世界没有上帝， ”和脱困“上帝的差距”和相处就像以及前。 It is not always certain what Bonhoeffer meant, but if nothing else, he provided a vocabulary that later radical theologians could exploit.它并不总是一定有什么朋霍费尔的意思，但如果没有别的，他提供了一个词汇，后来激进的神学家可以利用。
It is clear, then, that as startling as the idea of the death of God was when proclaimed in the mid 1960s, it did not represent as radical a departure from recent philosophical and theological ideas and vocabulary as might superficially appear.它是明确的，那么，作为惊人的作为的思想，上帝之死时宣布，在六十年代中期，它并不代表作为激进偏离了最近的哲学和神学思想和词汇，表面上可能会出现。
Thomas JJ Altizer believed that God had actually died.托马斯的JJ altizer认为，上帝实际上已死亡。 But Altizer often spoke in exaggerated and dialectic language, occasionally with heavy overtones of Oriental mysticism.但altizer往往以夸张和辩证的语言，偶尔沉重的色彩与东方的神秘主义。 Sometimes it is difficult to know exactly what Altizer meant when he spoke in dialectical opposites such as "God is dead, thank God!"有时是很难确切地知道什么altizer的意思时，他以辩证的对立统一，如“上帝死了，感谢上帝” ！ But apparently the real meaning of Altizer's belief that God had died is to be found in his belief in God's immanence.但显然的真正含义altizer的信念，上帝已经死亡，是被发现在他违背对真主信仰的内涵。 To say that God has died is to say that he has ceased to exist as a transcendent, supernatural being.说，上帝死了，是说他已不复存在作为一个超然，超自然的福祉。 Rather, he has become fully immanent in the world.相反，他已经成为完全的内在在世界上。 The result is an essential identity between the human and the divine.结果是一个重要的身份之间的人力和神圣。 God died in Christ in this sense, and the process has continued time and again since then.上帝在基督里死在这个意义上说，和的过程中继续一次又一次地自那时以来。 Altizer claims the church tried to give God life again and put him back in heaven by its doctrines of resurrection and ascension. altizer索赔教会试图给上帝的生活再次把他早在天堂，其学说的复活和阿森松。 But now the traditional doctrines about God and Christ must be repudiated because man has discovered after nineteen centuries that God does not exist.但现在传统的理论对上帝和基督，必须推翻，因为男子发现后， 19世纪，上帝是不存在的。 Christians must even now will the death of God by which the transcendent becomes immanent.基督徒必须即使是现在将上帝之死所超越，成为内在的。
For William Hamilton the death of God describes the event many have experienced over the last two hundred years.为威廉汉密尔顿上帝之死说明了事件的许多经历过去年二百年。 They no longer accept the reality of God or the meaningfulness of language about him.他们不再接受现实，上帝，或意义的语言对他的。 Nontheistic explanations have been substituted for theistic ones. nontheistic的解释，已取代有神论。 This trend is irreversible, and everyone must come to terms with the historical - cultural - death of God.这种趋势是不可逆转的，每个人都必须来计算，与历史-文化-上帝之死。 God's death must be affirmed and the secular world embraced as normative intellectually and good ethically.上帝的死亡，必须予以肯定和世俗世界拥抱作为规范性的智力和良好的伦理道德。 Indeed, Hamilton was optimistic about the world, because he was optimistic about what humanity could do and was doing to solve its problems.事实上，汉密尔顿是乐观的关于世界，因为他是持乐观态度是什么人类可以做和这样做，以解决其问题。
Paul van Buren is usually associated with death of God theology, although he himself disavowed this connection.保罗范布伦是，通常与上帝之死的神学，虽然他自己否定这方面。 But his disavowal seems hollow in the light of his book The Secular Meaning of the Gospel and his article "Christian Education Post Mortem Dei."但他拒绝似乎空心在根据他的著作世俗的意义福音和他的文章“基督教教育验dei ” 。 In the former he accepts empiricism and the position of Bultmann that the world view of the Bible is mythological and untenable to modern people.在以前的他接受经验主义和立场，布特曼说，世界的看法圣经是神话和站不住脚的，以现代的人。 In the latter he proposes an approach to Christian education that does not assume the existence of God but does assume "the death of God" and that "God is gone."在后者，他提出了一种方法，基督教教育，不承担上帝存在，但并承担“上帝之死” ，并说“上帝走了” 。
Van Buren was concerned with the linguistic aspects of God's existence and death.范布伦关注与语言方面的上帝的存在和死亡。 He accepted the premise of empirical analytic philosophy that real knowledge and meaning can be conveyed only by language that is empirically verifiable.他接受的前提下的实证分析哲学，真正的知识和意义，可以转达了只有语言，是实证性核查。 This is the fundamental principle of modern secularists and is the only viable option in this age.这是基本原则，现代世俗和是唯一可行的选择，在这个年龄。 If only empirically verifiable language is meaningful, ipso facto all language that refers to or assumes the reality of God is meaningless, since one cannot verify God's existence by any of the five senses.如果只有实证核查的语言是有意义的，事实本身所有的语言，指或假设的现实，上帝是没有意义的，因为一个无法验证上帝的存在，任何的五感。 Theism, belief in God, is not only intellectually untenable, it is meaningless.有神论，违背对真主信仰的，不仅是智力站不住脚的，它是没有意义的。 In The Secular Meaning of the Gospel van Buren seeks to reinterpret the Christian faith without reference to God.在世俗的意义福音范布伦旨在重新诠释基督教信仰没有提到上帝。 One searches the book in vain for even one clue that van Buren is anything but a secularist trying to translate Christian ethical values into that language game.一搜查，这本书在徒劳的，甚至一个线索范布伦是什么，而是世俗试图翻译基督教的伦理价值观念认为，语言游戏。 There is a decided shift in van Buren's later book Discerning the Way, however.有一个决定的转变，范布伦的稍后预订辨识的方法，不过。
In retrospect, it becomes clear that there was no single death of God theology, only death of God theologies.回想起来，这显然不存在单一的上帝之死的神学，只有上帝之死theologies 。 Their real significance was that modern theologies, by giving up the essential elements of Christian belief in God, had logically led to what were really antitheologies.其实质意义是，现代theologies ，放弃的基本要素，在基督教信仰的上帝，曾在逻辑上导致什么真的antitheologies 。 When the death of God theologies passed off the scene, the commitment to secularism remained and manifested itself in other forms of secular theology in the late 1960s and the 1970s.当上帝之死theologies通过小康现场后，承诺政教分离依然存在，表现自己在其他形式的世俗神学，在六十年代后期和七十年代。
SN Gundry锡根德里
(Elwell Evangelical Dictionary) （ elwell福音事工促进会，字典）
Bibliography
参考书目
TJJ Altizer, The
Gospel of Christian Atheism; TJJ Altizer and W Hamilton, Radical Theology and
the Death of God; SN Gundry and AF Johnson, eds., Tensions in Contemporary
Theology; K Hamilton, God Is Dead: The Anatomy of a Slogan; PM van Buren,
"Christian Education Post Mortem Dei," RelEd 60; G Vahanian, No Other
God. tjj altizer ，福音基督教无神论; tjj
altizer和W汉密尔顿，激进的神学和上帝之死;锡根德里和AF约翰逊编，紧张，在当代神学; k汉密尔顿，上帝死了：解剖一个口号;下午范布伦，
“基督教教育验dei ， ” reled 60岁;克汉年，没有其他神。
This subject presentation in the original English language这个课题介绍，在原有的英语语言
Send an e-mail question or comment to us: E-mail邮件发送问题或意见给我们： 电子邮箱
The main BELIEVE web-page (and the index to subjects) is at http://mb-soft.com/believe/beliecha.html主要相信网页（和索引科目） ，是在http://mb-soft.com/believe/beliecha.html