Worldliness and Otherworldliness世俗性和otherworldliness

Israel's world affirming outlook, God is creator and ruler of this world, was reinforced by incarnation of the ideal in flesh, in Jesus Christ. He rejected the austerities of the Baptist and proclaimed the rule of God in this world. 以色列的世界肯定人生观，上帝是创造者和统治者，这个世界上，被钢筋所化身的理想，在肉体，在耶稣基督里，他拒绝了austerities的浸信会，并依照议事规则的上帝在这个世界上。 Nevertheless, he sharply criticized his "evil and adulterous generation": disciples must be different ("it shall not be so among you") yet must love their neighbor.不过，他尖锐地批评他的"邪恶和通奸的一代" ：弟子必须在不同的（ "它应不会那么你们当中" ） ，但一定要爱自己的邻居。 So Peter and Paul exhorted converts to protective "separation" from the world, while stressing involvement in human needs and the mission to save the world.所以彼得和保罗告诫转换，以保护"分离" ，从世界，同时强调参与人的需要和任务，以拯救世界。 John was uncompromisingly world renouncing: society organized against God "lies in the evil one"; love of the world contradicts love for the Father; yet Christ, the Savior of the world God loves, dies for the world (I John 2:2).约翰是毫不妥协放弃世界：社会组织对上帝"的谎言，在邪恶的一个" ; 爱的世界是矛盾的爱给父亲，但基督，是救世主，世界是神所喜爱，模具，为世界（约翰2:2 ） 。

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Tension grew between world affirming ministry and world renouncing concentration upon the world above (mysticism) or upon the world to come (adventism), as Christians resisted the theaters, games, and debauchery rampant in the Roman world yet cared for the world's unwanted.张力增加与世界肯定财政部和世界放弃浓度后，世界以上（神秘主义） ，或根据世界来（ adventism ） ，作为基督徒抵制了影剧院，游戏和放荡猖獗，在罗马世界的照顾，但对于世界上的恶意。 Separation strengthened into rejection of the world and ultimately into escape, as anchorites and monastics despised marriage, cleanliness, and all human comforts, in an otherworldly search for deeper truth and the vision of God.分离强化到排斥的世界，并最终成为逃生，因为anchorites和修道士看不起婚姻，整洁，和所有人类的舒适，在一个otherworldly寻找更深的真理和远见的上帝。 Simultaneously, the conversion of Rome fostered a new kind of worldliness, ambition for all the rewards of power. Two types of Christians emerged, the religious, withdrawn from the world, and the lay, active in the world.同时，其转化的罗马培育的一种新的世俗性，一种志气，为所有奖励的权力。 两种类型的基督徒出现，宗教界人士，从世界各国和裁员，活跃于世界各地。

Augustine held Christians should use but not enjoy the world; Aquinas would impose natural law upon it.奥古斯丁举行基督信徒应该使用，但没有享受到世界;阿奎那会自然法赋予的职能。 Luther's "kingdom of grace" (the church) was paralleled by "the kingdom of God's left hand," the secular world, ruled by law: Christians live within both.路德的"王国的恩典" （教会）是平行的"神的国度的左手， "世俗世界，法治：基督徒活在这两个。 Calvin would restore the world to God's rule by discipline, making the world one vast monastery.卡尔文将恢复世界，以神的统治下，由纪律，使世界一个庞大的寺院。 For Puritans, the world is Vanity Fair, to be traveled through toward the Celestial City, not dwelt in. Yet not the world but worldliness is sinful, the desire for the world's ways and prizes when the heart's true loyalties lie elsewhere.为清教徒，世界是名利场，要穿过对天体的城市，而不是白景富英寸，但并非世界，而是世俗是罪孽深重，欲望，为世界的行为方式与奖品当心脏的真正的忠诚所在别处。

Nineteenth century social gospel reformers, firmly rooted in the kingdom (Maurice), in compassion (Gladden), or in a liturgical vision of God's glory (Holland, Temple), strove to embody their spiritual vision within the everyday world of wages, houses, work, and peace.十九世纪福音社会改革者，牢牢植根于英国（莫里斯） ，在同情心（痛） ，或在一个礼仪视觉上帝的荣耀（荷兰，庙） ，更是为了体现自己的精神视野与日常生活世界的工资，住房，工作，与和平。 But Bonhoeffer insisted that the world is already spiritual, reconciled, needing "religionless," unseparated Christians to plunge into its life to prove it is not godless.但朋霍费尔坚持说，世界已经是精神，实现和解，需要" religionless ， " unseparated基督教徒投入到它的生命，以证明它是不是无神论。

In the tensions of such unworldly worldliness the Christian ever lives, not of the world, redeemed from it, independent of it, but sent back to minister to it, living within it in the power of the world to come, knowing that the world is God's.在紧张的，如unworldly世俗基督教有史以来的生命，而不是整个世界，赎回，从它的，独立的，但他们送回部长，因此，量入为出，这在权力的未来世界里，明知世界是上帝的。

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