Professor of systematic theology at the University of Tubingen, West Germany, since 1967, Jurgen Moltmann, b.教授系统神学在大学的蒂宾根，西德，自1967年以来，尔根莫尔特曼，乙 Apr. 8, 1926, is one of the leading proponents of the "theology of hope." 1926年4月8日，是一个主要的倡议者， “神学的希望” 。 He believes that God's promise to act in the future is more important than the fact that he has acted in the past.他认为，上帝的承诺，采取行动，在未来的更重要，比一个事实，即他已采取行动，在过去的。 What is implied by this focus on the future, however, is not withdrawal from the world in the hope that a better world will somehow evolve, but active participation in the world in order to aid in the coming of that better world.什么是暗示，这个着眼于未来，但是，是不是退出的世界，希望一个更加美好的世界，将在某种程度上演变，但积极参与，在世界上，以援助在未来的这更美好的世界。 Moltmann's works include Theology of Hope (1964), Hope and Planning (1971), Man (1971), The Experiment of Hope (1975), Experience of God (1979), On Human Dignity (1984), and God in Creation (1986).莫尔特曼的作品，包括神学的希望（ 1964年） ，希望和规划（ 1971年） ，男子（ 1971年） ，实验的希望（ 1975年） ，上帝的经验（ 1979年） ，对人类尊严的（ 1984 ） ，和上帝在创造（ 1986年） 。
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In the late 1960s a new approach to theology emerged.在六十年代后期的一种新方法神学出现。 Its early leaders were Germans who attempted to do theology and understand the mission of the church from a shift in interpretative perspective.其早期领导人，德国谁企图做神学和理解的使命，教会从一个转变，解释性的角度来看。 This new approach is a resurrection - centered theology, in the awareness that Christ's resurrection is the beginning and promise of that which is yet to come.这种新方法是一种复活-为核心的神学，在认识到基督的复活是文章的开头和承诺说，这是尚未到来。 The Christian is to be seen as a "hoper," who is impatient with evil and death in this present age.基督教是被看作是“ hoper ， ”谁是不耐烦与邪恶和死亡，在目前这个年龄。 The church is seen as a disquieting entity, confronting society with all its human securities, empires, and contrived absolutes.教会被看作是一个令人不安的实体，面临的社会与所有其人力证券，帝国，并contrived absolutes 。 The church awaits a coming city and, therefore, exposes all the cities made with hands.教会期待着未来的城市，因此，暴露了所有城市作出的手中。 This form of theology exists in dialogue with other visions of the future, especially Marxism, and it stands against the individualism of liberal pietist and existential theologies.这种形式的神学中存在的对话与其他愿景的未来，尤其是马克思主义，并主张对个人主义的自由虔信和生存theologies 。 In some ways it is orthodox, and yet politically it can be quite radical.在某些方面，这是东正教，但在政治上，它可以相当激进。 Third World churches have been deeply influenced by the theology of hope.第三次世界教会已深深影响神学的希望。
Undoubtely a central figure of this new theology is Jurgen Moltmann. undoubtely一个中央的数字，这个新的神学，是尔根莫尔特曼。 The most influential work by Moltmann is his Theology of Hope, published in English in 1967.最有影响力的工作由莫特曼是他的神学的希望，以英文发表在1967年。 This book is merely part of a wealth of material now being produced by Moltmann.这本书只是一个组成部分，丰富的材料目前正在制作的莫尔特曼。 It is a work of sustained spiritual force and systematic power, written when Western culture was in great ferment.这是一个持续的工作的精神动力和电力系统的，书面，当西方文化是在伟大的发酵。 Theology of Hope speaks of an understanding of God as being ahead of us and the one who will make all things new.神学希望谈认识上帝的作为摆在我们面前的和一个谁将尽一切新的东西。 He is known now in his promises.他是众所周知的，现在在他的承诺。 It speaks to a world vividly aware of the "not yet" dimensions of human and social existence, and of the fact that hope at its human level is of the stuff of meaningful existence.它讲一个世界生动地意识到“尚未”层面的人类和社会的存在，这一事实，即希望在其人权的水平是东西有意义的存在。 Within this sort of situation, sustained by a renewed confidence in the eschatological or apocalyptic vision of Scripture, and reacting to the individualistic exaggerations of theological existentialism (eg, Bultmann), Moltmann has sought to rethink theology.在这种情况下，持续一个新的信心，在eschatological或世界末日的远景经文，并作出反应，个性夸张的神学存在（例如，布特曼） ，莫尔特曼已要求重新考虑神学。
Eschatology is not to be seen as the last chapter in a theology textbook but the perspective from which all else is to be understood and given its proper meaning.末世是不被看作是最后一章在一个神学教科书，但角度看从哪个一切是得到理解和给予其适当的含义。 For Moltmann eschatology is the key or central concept from which everything else in Christian thought is set.为莫尔特曼末世是关键或核心概念从哪个一切，在基督教思想是一套。
Moltmann sees the entire story of Israel as a unique historic pilgrimage as Israel is confronted by the God of promise.莫尔特曼认为，整个故事，以色列作为一个独特的历史性的朝圣，以色列正面临由上帝的承诺。 Israle's entire identity is in light of the promises of God. israle的整个身份，是在根据承诺，上帝。 In Jesus Christ the future kingdom is present, but as future kingdom.在耶稣基督的未来，英国是目前的，但作为未来的英国。 His resurrection is the firstfruits of the resurrection and can have meaning only within that universal horizon of meaning.他的复活是firstfruits的复活，并能的意义，不仅普遍的地平线上的意义。 Christian life and salvation are firstfruits, living in the promise of the future of God in Christ.基督徒的生活和救赎是firstfruits ，生活在承诺的未来，上帝在基督里。
The church is to be seen as the people of hope, experiencing hope in the God who is present in his promises.教会是被视为人民的希望，在经历了希望，在上帝谁是目前在他的承诺。 The coming kingdom gives the church a much broader vision of reality than a "merely" private vision of personal salvation.未来英国给教会更广阔的视野，对现实比“仅仅是”私人的视野个人救赎。 The church is to contest all the barriers that have been constructed by man for security; it challenges all structures that absolutize themselves, and all barriers erected between peoples in the name of the reality that is to come in Jesus Christ.教会是竞赛的所有障碍，已兴建的男子，安全，它的挑战，所有的结构absolutize自己，一切障碍，竖立在各国人民之间的名称的现实是来在耶稣基督。 The coming kingdom creates confronting and transforming vision for the mission of the people of God.未来英国创造了对抗和改造的远景使命，人民的上帝。
Although Moltmann is perhaps most conspicuous, he is not the only theologian of hope.虽然莫尔特曼，也许是最突出的，他并不是唯一的神学家的希望。 Lutheran theologian Wolfhart Pannenberg is another who has become quite well known in the United States since the late 60s.路德神学wolfhart潘内伯格是另一个谁，已成为颇为知名，在美国后期以来，六十年代。 His editorship of a programmatic work, Revelation as History (1968), and his Jesus, God and Man (1968) have already given him a significant place on the theological map.他编辑的一个纲领性的工作，作为历史的启示（ 1968 ） ，和他的耶稣，上帝和人（ 1968年）已经给了他一个重要的地方，对神学地图。 In Revelation as History, Pannenberg has produced a key essay containing "Dogmatic Theses on the Doctrine of Revelation."在启示历史，潘内伯格制作了一个关键征文含有“教条式的论文，对教义的启示” 。 In this work we find an understanding of all reality in terms of the eschaton, the Christ event as the beginning, proleptically, of that future, and of the concept of God as the God of the future.在这项工作中，我们找到一个了解所有的现实条件的eschaton ，基督事件作为开始， proleptically ，将来，这一概念的上帝，作为上帝的未来。
Apocalyptic is the key theological category, for only at the end will God be seen as God, and only in the light of this end is the resurrection of Jesus Christ seen in its proper universal context.世界末日是关键的神学思想建设类，只在去年底将上帝被看作是上帝，只有在因应为此目的是复活的耶稣基督看到在其适当的普遍背景。 Pannenberg's massive work on Christology is a further attempt to rethink this crucial doctrine "from the end."潘内伯格的大量工作就christology是进一步尝试重新思考这个重要的学说“从年底” 。 Jesus Christ is defended as very God and very man, and the resurrection is defended as an event in history and given meaning by placing it within an apocalyptic conceptual horizon.耶稣基督是捍卫作为上帝和非常非常的男子，和复活是捍卫作为一个事件在历史上和给予的含义，把它同一个世界末日概念的视野。 Here, indeed, is a new and promising attempt to defend and affirm the church's witness to Christ as God and man.在这里，事实上，是一个新的和有前途的企图，捍卫和肯定了教会的见证基督为上帝和人。
From a much more political emphasis comes the work of Catholic theologian Johannes B Metz.从一个更为政治的重点来的工作，天主教神学家约翰内斯b梅斯。 In his Theology of the World (1968) we have a serious attempt to rethink the mission of the church in light of the future orientation of bibical faith.在他的神学的世界（ 1968年）我们有一个严重的，企图重新思考的使命，教会在因应未来的方向， bibical的信仰。 Lutheran theologian Carl Braaten is perhaps the leading American advocate of this sort of theology and its meaning for theology and church.路德会神学家卡尔braaten也许是领导美国主张这种神学和其含义为神学和教会。 His programmatic work is The Future of God (1969).他的纲领性的工作是未来的上帝（ 1969年） 。
It is, of course, true that since the publication of Albert Schweitzer's The Quest of the Historical Jesus at the turn of the century, the church has been vividly aware of eschatology.这是的，当然是不错，自发表以来，史怀哲的追求历史的耶稣在世纪之交，教会已生动地意识到末世。 But what was to be done with it?但什么是做呢？ Was it merely a first century conceptual "husk" (Harnack)?当时它只是第一个世纪的概念“壳” （哈纳克） ？ Was it the vivid mythological language of existential ultimacy (Bultmann)?它生动神话的语言存在ultimacy （布尔特曼） ？ Was it merely a mistake replaced by the church (Loisy)?当时它只是一个错误所取代教会（卢瓦西） ？ No, say the theologians of hope.没有，说，神学家的希望。 They have studied the bibical witness long and hard.他们研究了bibical证人漫长而艰辛。 They have listened seriously to the philosophical climate of their time, especially sharpening their historical awareness through the left wing of the Hegelian tradition (Feuerbach, Marx, and Bloch).他们认真听取，以哲学的气氛，他们的时间，尤其是激化了他们的历史意识，通过左翼黑格尔的传统（费尔巴哈，马克思，和布洛赫） 。 They contend that the time has come to rethink theology in light of the telos.他们认为时机已到，重新考虑神学在轻的telos 。
Theological reflection can take several styles.神学思考可以采取若干作风。 One approach is to take one doctrine as central and think from it to the rest of one's theological agenda.一种方法是采取一学说作为中央和认为，从它的其余部分之一的神学议程。 The central doctrine becomes the hub and other doctrines are the spokes of a conceptual wagon wheel.中央的学说成为枢纽和其他学说是辐条一个概念车的车轮。 Luther did this with great power with the doctrine of justification; Barth, likewise, with the incarnation of the Son.路德这样做，与大国与学说的理由;巴特，同样地，与化身的儿子。 Theologians of hope have made eschaton their conceptual center.神学家的希望，取得了eschaton他们的概念中心。 Their first move is to use this center to affirm the meaning and significance of Jesus Christ.他们的第一举措是要使用这个中心，以肯定的含义和意义耶稣基督。 The eschaton is not an embarrassment; rather, it gives Christianity both personal and universal significance in a world that thinks, plans, and dreams in terms of future fears, hopes, and schemes.该eschaton是不是一个尴尬;相反，它使基督教的个人和具有普遍的意义，在世界上认为，计划和梦想，在未来的恐惧，希望和计划。 Further, this form of doing theology provides a way of seeing the mission of the church in terms of the larger issues of man in community and the question of revolution.此外，这种形式的做神学提供了一种看到的使命，教会在条款较大的问题，人在社会和革命的问题。 The promise of this effort remains to be fully seen.的承诺，这方面的努力仍然得到充分看到。 Surely from their own perspective no theological model can be absolute.当然，从自身的角度来看，没有神学模型可以是绝对的。
On the critical side, questions certainly arise.对临界方面，问题一定出现。 It seems that with all the focus on the end, a simple question arises about the beginning.似乎所有的焦点就结束，一个简单的问题，出现约开始。 How does the creation and fall fit in?如何建立和秋季适合在？ Would it be as easy to conceptualize a sort of dualism with God finally "winning" in the end?将它一样容易概念化的一种二元与上帝终于“打赢”在年底？ Surely this is not contemplated, but what is?这肯定是没有争议，但是什么？ Further, Moltmann seems to have much difficulty incorporating any thought of a future judgment as condemnation.此外，莫尔特曼似乎有很大困难，把任何思想的未来判断的谴责。 But if the Christ - event is the "presence of the future" and if it is the clue to the destiny of all, then is the church in its witness and mission anything more than the harbinger of the truth of all men?但如果基督-事件是“在场的未来” ，如果是线索的命运，所有的话，是教会在其证人和使命感，任何东西都显得比预示着真相，所有男人？ Is there no real discussion to be made?有没有真正的讨论，以作出？ Is there no real discussion to be made?有没有真正的讨论，以作出？ Is there no condemnation in the future?有没有谴责在未来的呢？
Resurrection in the Bible is unto either life or condemnation.复活在圣经中是所不欲，无论是生活或谴责。 Finally, is this theology no more than a sign of the times?最后，这是神学不超过一时代的标志？ Because our materialism and narcissism have blinded us to God as a living presence, have we now conjured a theology to somehow account for this by putting him into the future?因为我们的唯物论和自恋有利欲熏心的，我们向上帝作为一个生活的存在，我们现在conjured神学，以在某种程度上考虑到这一点把他的将来？ Has virtue (hope) become the child of tragic necessity?已美德（希望） ，成为儿童的悲惨的必要性？ Criticisms such as these, however necessary, need not keep us from exploring the possibilities of thinking "from the telos."批评如这些，但是必要的，不必让我们从探索的可能性思维“ ，从telos ” 。
SM
Smith钐史密斯
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
F Herzog, ed.,
The Future of Hope; ME Marty and DG Peerman, eds., New Theology No. 5; W Capps,
Time Invades the Cathedral; J McQurrie, Thinking about God; DP Scaer, "Theology
of Hope," in Tensions in Contemporary Theology; JM Robinson and JB Cobb, eds.,
Theology As History.
f赫尔佐克，教育署，未来的希望;我马蒂和危险品peerman编，新神学的第5号;瓦特卡普斯，时间侵占大教堂; j mcqurrie ，思考上帝;
DP的斯卡埃尔， “神学的希望， ”在紧张的当代神学; jm罗宾逊和JB科布编，神学和历史。
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