New Testament Theology新约圣经神学

Advanced Information 先进的信息

New Testament Theology is that branch of the Christian disciplines which traces themes through the authors of the NT and then amalgamates those individual motifs into a single comprehensive whole.新约圣经神学，是分行的基督教学科的痕迹，其中的主题是通过作者的新台币，然后再融合，这些个别的图案成为一个单一的综合性的整体。 Thus it studies the progressive revelation of God in terms of the life situation at the time of writing and the delineates the underlying thread which ties it together.因此，研究逐步揭示上帝而言，生活情况，在当时的写作和勾划出背后的论题，其中联系起来。 This discipline centers upon meaning rather than application, ie, the message of the text for its own day rather than for modern needs.这一学科中心意思后，而不是应用，即信息的文本为自己的一天，而不是现代的需要。 The term employed most frequently for the current state of biblical theology is "crisis," due to the growing stress on diversity rather than unity and the failure to attain any consensus whatever as to methodology or content.任期聘用最常见的为当前的圣经神学，是"危机" ，由于日益强调多样性，而不是团结，未能达到任何共识，无论以方法论或内容。 However, this is hyperbolic.不过，这是双曲线。

Historical Survey历史调查

In the centuries following the apostolic era dogma dominated the church and biblical theology was forced to take a subordinate role.在数百年后的宗徒时代教条为主的教会和圣经神学被迫采取的从属角色。 The "rule of faith," or the magisterium of the church, was the guiding principle. "法治信仰" ，或者magisterium的教堂，当时的指导原则。 The change began with the Reformation, when sola Scriptura replaced dogma as the hermeneutic of the church.转变开始改革时，唯独圣经取代教条作为诠释学的教会。 The true beginning of "biblical theology" came after the Enlightenment within German pietism.真正开始"圣经神学"来了后启蒙与德国pietism 。 The mind replaced faith as the controlling factor, and the historical-critical method developed.心取代信仰作为控制因素，以及历史批判方法的发展。 JF Gabler in 1787 defined the approach in purely descriptive terms, and after him critics treated the Bible like any other book.怡富gabler在1787年明确了态度，纯粹是描述性用语，并经过他的批评者对待圣经像任何其他的书。

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In Tubingen, FC Baur in 1864 developed "tendency criticism," which reconstructed NT history under Hegel's thesis (Petrine church), antithesis (Pauline church), and synthesis (the later church of the second century).在蒂宾根，财委会鲍氏东方艺术馆于1864年制定了"倾向的批评， "重构历史新台币根据黑格尔的论文（ petrine堂） ，偶（圣保禄教堂） ，并合成（后来的教会在公元二世纪） 。 Later in the century the history of religions school with Wilhelm Bousset and William Wrede looked at the sources of Christianity in terms of the surrounding religions.后来，在本世纪的历史，宗教学校与威廉bousset和威廉wrede是看其来源的基督教而言，周边宗教。 From that time the basis of NT theology was said to be the early church rather than Jesus.自那时起基础新台币神学据说是早期教会，而不是耶稣。 The conservative reaction, via Schlatter and Zahn in Germany, the Cambridge trio (Lightfoot, Westcott, and Hort), and the Princetonians (Hodge, Machen, Warfield, and Vos) argued for the interdependence of biblical theology with exegesis and systematics.保守反应，经schlatter和zahn在德国，剑桥三重奏（ lightfoot ， westcott ， hort ） ，以及princetonians （ Hodge的， machen ，沃菲尔德，及VOS ）辩称，为相互依存的圣经神学与训诂学和系统分类。

Karl Barth and dialectical theology (1919) rescued the old liberalism after its collapse following the First World War.卡尔巴特和辩证神学（ 1919年） ，救出老自由主义后，其崩溃后，第一次世界战争。 He said that God speaks to man through the Bible.他说，上帝说，以男子透过圣经。 Therefore the testaments were studied along theological rather than historical-critical lines.因此，见证了研究沿神学，而不是历史的临界线。 Oscar Cullmann with his salvation-history approach represented the conservative wing, and Rudolf Bultmann with his demythologization and existential interpretation controlled the liberal faction.奥斯卡cullmann与他的救恩史的做法，代表着保守联队和鲁道夫布特曼与他的demythologization和生存释义控制自由派系。 Following Bultmann, Ernst Fuchs and Gerhard Ebeling developed the new hermeneutic, and influential school which considered the Bible to be encounter or "word-event."以下布特曼，恩斯特德国福斯和格哈德艾伯林开发出新的诠释学，以及有影响力的学校，其中考虑圣经要遇到或"字的事件" 。 They reacted against the Bible as propositional truth and said that in it man is called to a new relationship with God.他们的反应对圣经作为命题的真相，并表示，在这名男子就是所谓的一个新的与天主的关系。

There are several more recent approaches, such as Wolfhart Pannenberg's return to the historical approach as a scientific discipline and Brevard Childs's canon process, which considers the Bible as a unity and states that biblical theology must begin with the final canonical form rather than the developing stages of the biblical books.有几个较近期的做法，例如代表人物潘内伯格的回归到历史主义的态度，作为一种科学的纪律和brevard了婴儿的佳能过程中，其中认为圣经作为一个团结，并表示，圣经神学，就必须开始与最后的典型形式，而不是发展阶段的圣经书籍。 The major characteristic, however, has been disunity.主要特点，但是，一直不团结。 No voice has gained ascendancy and no single system dominates as did Baur, Bousset, or Bultmann in the past.没有发言权已获得向上提升，并没有单一的系统主宰像鲍氏东方艺术馆， bousset ，或布特曼在过去的。 However, the interest is greater than ever before, and several voices, notably those of the canon-critical camp, are turning interest back to biblical theology.不过，有兴趣要大于以往任何时候，和几个声音，尤其是那些对佳能临界营，现正把兴趣回到圣经神学。 Relationship to Other Disciples.与其他弟子。 To Systematic Theology.向系统化，神学。 Since biblical theology began as a reaction against dogmatics, there has always been tension between the two.自圣经神学开始作为一个反应对dogmatics ，一直是两国紧张关系。 Many like Ernst Kasemann have argued that the fragmentary nature of the NT data makes any attempt to unify the diverse theologies impossible.许多像恩斯特凯士曼争辩说，零碎的性质新台币数据使得任何企图以统一多样神学不可能的。 However, this is doubtful (see below), and the two are interdependent.不过，这是令人怀疑（见下文） ，而且两国是相互依存的。 Biblical theology forces systematics to remain true to the historical revelation, while dogmatics provides the categories to integrate the data into a larger whole.圣经神学势力系统，以保持真实的历史启示，而dogmatics提供各类数据进行整合成为一个大的整体。 However, the organization itself stems from the text; Scripture must determine the integrating pattern or structure.不过，该组织本身源于文本;经文必须确定整合的模式或结构。 Biblical theology is descriptive, tracing the individual emphases of the sacred writers and then collating them to ascertain the underlying unity.圣经神学，是描述，追查个人的侧重点神圣的作家，然后整理它们，以确定潜在的团结。 Systematics takes this material and reshapes it into a confessional statement for the church; it bridges the gap between "what it meant" and "what it means."系统采取这种物质和reshapes它变成自白声明，对于教会;桥之间的差距"是什么意思" ， "这意味着什么" 。 At the same time, systematics provides the preunderstanding that guides the interpreter, so the two disciplines interact in a type of "hermeneutical circle" as each informs and checks the other.在同一时间内，系统提供了preunderstanding指导口译，所以这两个学科的互动，在一种"诠释学循环" ，因为每个通知，并检查对方。

To Exegesis以训诂学

There is a constant tension within biblical theology between diversity and unity, and a holistic consideration of the biblical material is a necessary corrective to a fragmented approach to the Bible.有一个恒张力与圣经神学之间的多样性和统一性，并全盘考虑的圣经材料是一种必要的纠正，以一个支离破碎的方式以圣经。 Thus biblical theology regulates exegesis (Gaffin).因此圣经神学规范训诂学（加芬） 。 Yet exegesis also precedes biblical theology, for it provides the data with which the latter works.然而，训诂学，也先行圣经神学，因为它提供了数据，其中后者工程。 The theologian correlates the results of the exegesis of individual texts in order to discover the unity between them.神学家相关结果的训诂学个别文本，以便发现统一关系。 Therefore the hermeneutical circle is now a three-way enterprise.因此，诠释学循环，现在是一个三路的企业。

To Historical Theology历史神学

"Tradition" controls not only Roman Catholic dogma but Protestant thinking as well. "传统"的控制，不仅天主教教义，但新教思想以及。 All interpreters find their data base in their community of faith.所有口译找到自己的数据基础，在他们的社区的信念。 Historical theology makes the theologian aware of the ongoing dialogue and thus functions both as a check against reading later ideas into a passage and as a store of knowledge from which to draw possible interpretations.历史神学使得神学家知道正在进行的对话，从而职能既作为核对读稍后思想统一到一个通道，并作为储存知识，从其中得出可能的解释。 This discipline also enters the hermeneutical circle, within which the text challenges our preunderstanding and both draws upon and reforms our tradition-derived beliefs.这个纪律也进入诠释学循环，使文本的挑战，我们preunderstanding都借鉴和改革，我们的传统衍生信仰。

To Homiletical Theology以homiletical神学

Nearly every theologian realizes that theology dare not merely describe the past thinking of the biblical authors.几乎每一位神学家意识到神学不敢不仅仅是描述过去的思考圣经的作者。 It must demonstrate the relevance of those ideas for contemporary needs.它必须表现出适切的这些想法，为当代的需要。 This is the task of homiletical theology.这是任务homiletical神学。 Of course, no one is either a theologian or a homiletician; in a very real sense the two converge.当然，没有人可以为一个神学家或homiletician ;在非常真实的意义上的衔接。 Yet it is still valid to differentiate the levels at which we work, so long as we realize that true interpretation must blend all five aspects, biblical, systematic, exegetical, historical, and homiletical.然而，它仍然是有效区分层次，在我们工作中，只要我们认识到，真正的解释必须整合所有五个方面，圣经，系统化，训诂学，历史和homiletical 。 The task itself has been explained best by missiology's "contextualization."任务本身已解释最好由missiology的"语境" 。 The preacher/missionary takes the results of the first four disciplines and communicates this to the current "context" of the church/mission field.该布道者/传教需要的结果，首4个学科和沟通，这是当前正在开展的"背景"的教会/团场。

Specific Problem Areas具体问题领域

Unity and Diversity统一性和多样性

Many argue that the biblical books are circumstantial and linked to irreversible historical contingency; therefore there was no true unifying theology.许多人争辩说，圣经书是环境，并与不可逆转的历史应急的，所以不会有真正的统一神学。 Some go so far as to state there was no true "orthodoxy" in the earliest church but only a series of different groups struggling for control.有的跑那么远，以国家，有没有真正的"正统" ，在最早的教堂，但只是一系列不同的群体奋斗的控制。 Certainly there is tremendous diversity in the Bible, since most of the books were written to defend God's will for his people against various aberrations.当然有极大的多样性在圣经中，由于大多数的书籍写的，以保卫上帝的意志，为他的人民对各种像差。 Further, there is a great variety of expressions, eg, Paul's "adoption" motif or John's "newborn" imagery.此外，还有丰富，形式多样的表现形式，例如，保罗的"领养"母题或约翰的"新生儿"意象。 However, this does not mean that it is impossible to compile divergent traditions into a larger conceptual whole (cf. Eph. 4:5-6).然而，这并不意味着它是不可能的编纂发散传统成为一个较大的概念全体（参见以弗所书4:5-6 ） 。 Through all the diverse expressions a unified perspective and faith shine through.透过各种多样化的表现形式统一的观点和信念，彪炳。 The key is linguistic/semantic; the differences can often be understood as metaphors which point to a larger truth.关键是语文/语义;差异，往往可以被理解为隐喻，这一点，以更大的真理。 At this level we can detect unity.在这个层面，我们可以探测到的团结。

Tradition-History传统的历史

Many believe that doctrines and traditions developed in stages, and that inspiration should be applied to the originating event, the stages in the subsequent history of the community, and the final stage in which it was "frozen" into the canon.许多人认为，教条和传统的发展阶段，即灵感，应适用于原诉事件，阶段，在此后的历史，社会，并在最后阶段，它被"冻结"到佳能公司。 This makes detection of any biblical theology very difficult and usually leads to multiple interpretations.这使得发现任何圣经神学非常困难，往往导致多种解释。 However, there is another way, which depends upon the final form and traces only that which is evident in the text.不过，也有另一种方式，这取决于最终形式和痕迹，只有那些能够明显地在文本中。 Moreover, we must not allow a concept of tradition to replace the search for a unifying center.此外，我们一定不能让一个概念的传统，以取代寻找一个统一的中心。 Tradition-critical speculation becomes an end in itself, with very little in the way of fruitful results.传统临界投机成为目的本身，很少在路的丰硕成果。 Still, when placed within the context of the whole process, the method can highlight individual emphases, eg, in the four Gospels.还有，当置于背景下的整个过程中，该方法能突显个人的侧重点，例如，在四福音。

Analogia Fidei and Progressive Revelation类比信和进步的启示

When one places too much stress on unity, "parallelomania" can result, ie, the tendency to apply any parallel (even if a wrong one) to a text.当一个人的地方太多强调了团结的， " parallelomania "可结果，即倾向适用于任何并行（即使一个错误之一）一文。 Actually, as evidenced even in the Reformers, "the faith" or dogma can control our exegesis.其实，证明即使是在改革者， "信仰"或教条，就可以控制我们的注释。 A better phrase would be analogia Scriptura, "Scripture interpreting Scripture."更好的短语，将类比scriptura ， "经文解释经文" 。 Here too we must exercise care and stress a proper use of parallels, studying the use of the terms in both passages in order to determine whether the meanings truly overlap.这里也告诉我们：必须小心，并强调正确使用平行线，学习如何使用该条款，在这两个通道，以确定是否真正含义重叠。 Progressive revelation ties together the seemingly disparate notions of tradition-history and analogia Scriptura.渐进启示联系起来，看似不相干的概念，传统，历史与类比scriptura 。 One must trace the historical process of revelation and determine the continuities between individual parts.一要追查的历史进程中的启示，并确定连续性之间的个别部分。

History and Theology历史和神学

James Barr says that ambiguity about the connection between revelatory events and historical causation and between revelation and the biblical text itself causes problems for the possibility of biblical theology.詹姆斯巴尔说，含糊不清的联系启示事件和历史的因果关系，启示与圣经文本本身造成问题，为的可能性圣经神学。 Yet history is necessary for theology.然而，历史是必要的神学。 While there is theology in narrative sections like the Gospels, this does not obviate the historical core.尽管有神学，在叙事章节像福音，这并不省却了历史的核心。 Lessing's "ugly broad ditch" between "accidental truths of history" and "necessary truths of reason" is based upon the philosophical skepticism of the Enlightenment.莱辛的"丑陋的广泛沟" ， "偶然真理的历史"和"必要真理的理由" ，是基于对哲学怀疑论的启蒙运动。 In the post-Einsteinian age this position is no longer viable.在后einsteinian年龄这一立场已不再可行。 There is no reason that theology must be divorced from the possibility of revelation in history.我们没有理由认为神学必须脱离的可能性启示历史。 Indeed, history and its interpretation are united, and recent approaches to historiography demonstrate not only the possibility of seeing God's revelation in history but the necessity of doing so.事实上，历史和它的解释是，美国，和最近的办法史学不仅体现了可能性目睹了上帝的启示，在历史上，但必须这样做。 In Kings-Chronicles or the Gospels, for instance, history and theology are inseparable.在国王方志或福音，例如，历史和神学是分不开的。 We know Jesus as he has been interpreted for us through the sacred evangelists.我们知道耶稣，因为他已被解释为我们的神圣福音。

Language, Text, and Meaning语言，文字和意义

Recent theorists have drawn such a sharp contrast between modern conditions and the ancient world that the interpreter seems forever separated from the intended meaning of the text.最近理论家得出这样一个鲜明的对比之间现代条件和古老的世界，翻译的，似乎永远脱离本意的文本。 They assert that a text once written becomes autonomous from the author, and the interpreter cannot get behind his or her preunderstanding to make an "objective" reading.他们声称，一个文本一旦书面成为自治区从作者，与口译不能落后于他或她的preunderstanding作出"客观"的读。 The world of the interpreter cannot interpenetrate the world of the Bible.世界上的传译员不能interpenetrate世界上的圣经。 Gadamer argues for a fusion of horizons between the interpreter and the text, and Ricoeur speaks of the "world-referential" dimension, ie, Scripture draws the reader into its own world.伽达默尔辩称为视界融合之间的翻译和文本，并吕格尔谈到"世界参照"的层面，即经文提请读者都变成自己的世界。 More recent approaches such as structuralism go beyond the text to stress the "deeper structure" beneath it, ie, the universal patterns of the mind which speak to every generation.较近期的做法，如结构主义超越文本讲"深层结构" ，它的下方，即在世界格局的心说话，其中的每一代人。 It is said that we are moving further and further from the original meaning of Scripture.有人说，我们正在进一步，并进一步从原来的含义经文。 However, this is not necessarily the case.不过，这并不一定如此。 Wittgenstein talked of the "language games" which language plays, and ED Hirsch speaks of the "intrinsic genre" of the text, ie, the rules of the language game which narrow the possibilities and facilitate interpretation.维特根斯坦讲的"语言游戏" ，其中语文剧本，和ED赫希谈到"内在流派"的文本，即规则的语言游戏，其中缩小的可能性和便利的解释。 Meaning in the text is open to the interpreter, who must place his preunderstanding "in front of" the text (Ricoeur) and enter its own language game.意义在文本，是开放给传译员，他们必须把他的preunderstanding "前面的"文（吕格尔） ，然后输入自己的语言游戏。 Within this the original meaning is a possible goal.在这个原始的意义是一个可能的目标。 When we recognize the NT as stating propositional truth, the intended meaning becomes a necessary enterprise.当我们认识到新台币作为命题说明真相，本意成为必要的企业。

OT and NT城市旅游局及新台币

Any true biblical theology must recognize the centrality of the relationship between the testaments.任何真正的圣经神学必须承认的中心之间的关系，证明了。 Again the issue is diversity vs. unity.同样的问题是多样性与团结。 The various strata of both must be allowed to speak, but the unity of these strata must be recognized.各阶层都必须允许发言，但团结，这些阶层必须得到承认。 Several aspects demand this unity: the historical continuity between the testaments; the centrality of the OT for the NT; the promise-fulfillment theme of the NT; the messianic hope of the OT and its place as a "pedagogue" (Gal. 3).几方面的需求，这种团结精神：历史的连续性之间的见证;的中心职能治疗为新台币;诺言-圆满的主题新台币;救世主希望的城市旅游局，以及它作为一个" pedagogue " （ gal. 3 ） 。 Many, from Marcion to Bultmann, have posited an absolute dichotomy between the testaments, yet to do so is to separate the NT from its historical moorings and to cause it to founder in a sea of historical irrelevance.很多，从marcion以布特曼，过一个绝对的二分法之间的见证，但这样做，无非是要分开新台币从其历史系泊，并导致它的创办人，在海上的历史毫不相干。 Others elevate OT over NT (AA van Ruler) or take a purely Christological approach to the OT (Hengstenberg, Vischer).其他提升城市旅游局超过新台币（机管局车尺） ，或采取纯基督论的方法来催产素（韩斯坦堡，维斯切尔） 。 None does full justice to the two testaments.无确实充分的正义，以两个见证。 For instance, while a completely Christological approach guards against the tendency to historicize the OT away from promise-fulfillment, it leads to a subjective spiritualizing of the OT which denies its intended meaning.举例来说，一个完全基督论的办法防的倾向historicize职能治疗远离诺言实现的，它会导致一种主观spiritualizing的城市旅游局的否认它的本意。 Therefore, I would posit "patterns of unity and continuity" (Hasel) as the OT looks forward to the NT and the NT depends upon the OT for its identity.因此，我将阳性"的模式，统一性和连续性" （哈塞尔）作为城市旅游局期待着新台币和新台币取决于城市旅游局供其身份。 Both are valid aspects of God's ongoing redemptive activity in history.两者都是有效的方面上帝的救赎正在进行的活动的历史。

Theology and Canon神学和佳能

Brevard Childs has made the final form of the canon the primary hermeneutical tool in determining a biblical theology. brevard婴儿已作了最后的形式对佳能的首要诠释学工具，在确定一个圣经神学。 He believes that the parts of Scripture must maintain a dialectical relationship with the whole of the canon.他认为，部分经文必须维持一个辩证的关系，与整个佳能公司。 Therefore there is no true biblical theology when only the individual voices of the various strata are heard.因此，没有真正的圣经神学的时候，只有个别的声音，各阶层都听到。 However, many critics demur, saying that biblical authority and inspiration are dynamic rather than static, centering not only upon the final form of the text but also upon the individual stages within the tradition process, both before the "final" form and after it, even up to the present day.然而，许多批评人士提出异议，认为圣经的权威和启示是动态的而不是静态的，不是为中心后，才最终形成的文本而且还取决于个别阶段的传统过程中，无论是之前的"最后"的形式之后，甚至到今天。 Childs responds that while the tradition process has validity, any true theology must depend upon the canon itself and not upon the speculative results of historical criticism.婴儿的反应表示，虽然传统工艺的有效性，任何真正的神学，则必须取决于佳能公司本身，而非投机的结果，历史的批评。 Childs's concern is valid, but there are certain problems.婴儿的关注是有理的，但也存在一些问题。 First, both the original community and the current interpreter have priority over the author and text.第一，无论是原社区和当前口译优先于作者和文本。

Second, Childs admits that with his approach the original meaning of the text cannot be recovered.其次，婴儿的承认与他的接近原来的含义，文不能追回。 Many canon critics see the true meaning as encompassing not only the canonical thrust but also the meaning of the original event/saying, subsequent developments, and current interpretations.许多佳能批评家见的真正含义，因为不仅涵盖典型推力，而且所指的原事件/说，随后的事态发展，而当前的解释。 The text is reduced to a mere voice in a cacophony of sounds.这个文本是减少至只有声音了不协调的声音。 Third, many other critics reduce Scripture to a "canon within the canon" (eg, Kasemann).第三，其他许多批评者减少经文，以"佳能与佳能公司" （例如，凯士曼） 。 One chooses a theme as center and stresses only those passages which fit this so-called core of Scripture.有人选择一个主题为中心，并强调只有那些段落适合这个所谓的核心经文。 This reduction must be avoided and the whole of Scripture allowed to speak.这项减税必须避免与整个经文获准发言。

Authority管理局

Since biblical theology is descriptive, dealing with "what it meant," critical scholars deny its authority.自圣经神学，是描述性，处理好"是什么意思， "批判学者否认其权威。 True biblical authority, it is said, rests upon its "apostolic effectiveness" in fulfilling its task (Barrett) or upon the community behind it (Knight) or its content (Achtemeier).真正的圣经权威，它是说，取决于它的"使徒的成效" ，以完成其任务（巴雷特） ，或根据社会的背后（骑士） ，或其内容（阿克提美亚） 。 In actuality the authority of Scripture transcends all these; as the revelation of God, it has propositional authority; as the revelation of God to man, it has existential authority.在具体操作的权威经文超越了所有这些，正如启示上帝的，它命题权威;启示上帝的人，它的生存权力。 The text is primary, and the authority of the interpreter is secondary, ie, it derives its authority from the text.案文是小学，和权威的诠释者是次要的，也就是说，它源于其权威，从文本。 Theology as interpreted meaning has authority only to the extent that it reflects the true message of the inspired Scriptures.神学的诠释，意思已管理局只有在以下范围内，它反映了真实的信息，激发经文。 The Barthian separation between the living Word and the written Word, with the latter having only instrumental authority, is an inadequate mode, for it fails to understand properly the claims of Scripture for itself.该巴特派之间的隔离生活Word和文字，而后者只有器乐管理局，是一个不足的模式，因为它不明白，妥善索赔的经文，为自己。 The Bible is both propositional revelation and the dynamic instrument of the Holy Spirit.圣经既是命题的启示和动态仪器的圣灵。 The authority of biblical theology stems not just from the fact that it speaks to the contemporary situation (which is the task of systematics and homiletics) but from the fact that it communicates divine truth.权威圣经神学茎不只是来自一个事实，即它说，以当代的情况（这是任务的系统学和homiletics ）但是，从事实，即它传达神的真理。

A Proper Methodology正确的方法

The Synthetic Method traces basic theological themes through the strata of Scripture in order to note their development through the biblical period.该合成方法的痕迹，基本神学主题，通过地层的经文，以说明他们的发展，通过圣经的时期。 Its strength is stress on the unity of Scripture.其实力胁迫对团结的经文。 Its weakness is its tendency toward subjectivity: one can force an artificial pattern upon the NT material.它的缺点是它的倾向，主体性：一，可以迫使一个人造格局后，新台币材料。

The Analytical Method studies the distinctive theology of individual sections and notes the unique message of each. 分析方法研究了鲜明的神学的个别章节和债券的独特信息。 The strength is the emphasis upon the individual author's meaning.实力是强调个人作者的意思。 The weakness is the radical diversity, which results in a collage of pictures with no cohesiveness.弱点是激进的多样性，这将导致一个拼贴的照片，没有凝聚力。

The Historical Method studies the development of religious ideas in the life of God's people. 历史研究方法的发展，宗教思想，在生活中的上帝的人。 Its value is the attempt to understand the community of believers behind the Bible.它的价值，是试图了解社区的信徒背后的圣经。 Its problem is the subjectivity of most reconstructions, in which the scriptural text is at the mercy of the theorist.它的问题是主观的大部分重组，其中圣经的文字是在任人摆布的理论家。

The Christological Method makes Christ the hermeneutical key to both testaments.该基督论方法 ，使基督诠释学的关键，既证明了。 Its strength is its recognition of the true center of the Bible.它的强度是其承认的真正中心的圣经。 Its weakness is its tendency to spiritualize passages and force interpretations foreign to them, especially in terms of the OT experience of Israel.它的缺点是它的发展趋势，以spiritualize通道和力量诠释外国对他们来说，尤其是在该城市旅游局的经验，以色列。 One should not read everything in the OT or NT as a "type of Christ."应该没有看过一切，在城市旅游局或新台币作为式"的基督" 。

The Confessional Method looks at the Bible as a series of faith statements which are beyond history.该教派的方法，着眼于圣经，因为一连串的信仰声明，这是超越历史。 Its value is its recognition of creed and worship in NT faith.它的价值是其承认的信仰和崇拜，在新台币信仰。 Its danger is its radical separation between faith and history.它的危险性是它的激进分离信仰和历史的检验。

The Cross-Section Method traces a single unifying theme (eg, covenant or promise) and studies it historically by means of "cross-sections" or samplings of the canonical record. 断面法的痕迹，一个单一的统一的主题（例如，公约或承诺） ，并研究它在历史上的方法就是"横截面"或采样的典型纪录。 Its strength is the understanding of major themes that it provides.其实力是综合的理解，主题重大，它提供的。 Its weakness is the danger of arbitrary selection.它的弱点是危险的任意选择。 If one selects the wrong central theme, other themes can be forced into harmony with it.如果选择了错误的中心主题外，其他主题的，可以强行进入的和谐关系。

The Multiplex Method (Hasel) combines the best of these and proceeds hermeneutically from text to theory. 多重方法 （哈塞尔） ，结合了最优秀的部分和收益hermeneutically从文本到理论。 It begins with grammatical and historical analysis of the text, attempting to unlock the meaning of the various texts within their life settings.它是从语法和历史分析的文本，试图解开含义的各种文本在其生活环境中。 Here a sociological analysis is also helpful, since it studies those life settings in terms of the social matrix of the believing communities.这里的社会学分析也很有帮助，因为它研究那些生活设定在社会矩阵信社区。 As the data are collected from this exegetical task, they are organized into the basic patterns of the individual books and then further of the individual authors.由于收集的数据从这个训诂工作，组织他们到基本模式，个人书籍，然后再就个别作家。 At this stage the interpreter has delineated the emphases or interlocking forces in the strata.在这个阶段译员已划定重点或联锁部队在该地层。 Once these various traditions (eg, Markan, Johannine, Pauline) have been charted, the student looks for basic principles of cohesion between them, for metaphorical language which discloses larger patterns of unity between the authors.一旦这些不同的传统（如markan ， johannine ，宝莲）已被绘制，学生期待为基本原则的凝聚力，它们之间，为隐喻语言，其中披露了较大的模式统一关系作者。 One must seek the unified whole behind statements of election and universal salvific will, on the one hand, or behind realized and final eschatology, on the other.一个必须寻求统一的整体背后报表选举和普遍salvific会中，一方面，还是背后的实现，最终末世，对其他。 Paul's stress on justification by faith will be united with John's use of new-birth language.保禄二世强调，对因信称义，将与美国约翰的利用新出生的语言。 These larger unities are charted on two levels, first with respect to overall unity and second concerning the progress of revelation.这些规模较大的统一是绘制两个层面，首先是针对整体的团结和第二次关于进度的启示。 Finally, these motifs are compiled into major sections and subsections, following a descriptive (biblical) method rather than an artificial reconstruction.最后，这些图案是汇编成主要章节和小节，以下描述（圣经）方法，而不是一种人为的重建工作。 In other words, the data rather than the dogmatic presuppositions of the interpreter control the operation.或者换句话说，数据，而不是教条式的预设的口译员的控制操作。 From this will emerge a central unifying theme around which the other subthemes gather themselves.从这个将要出现一个中央统一的主题围绕着其他次主题聚会。 Within this larger unity the individual themes maintain complementary yet distinct roles.在这个大团结的个别主题保持相辅相成的，但独特的作用。 The larger cohesive unity must result from rather than become the presupposition of the theological enterprise, ie, the texts determine the patterns.规模较大的有凝聚力的团结，必须产生，而不是成为预设的神学企业，即，文本，确定模式。

Themes in NT Theology主题新台币神学

These final two sections will apply the above proposals first to the basical theological messages of individual NT authors and then to the quest for a unifying central theme in the NT.这最后两节将适用于上述的建议，首先把基本神学讯息个别新台币作者，然后再追求一个统一的中心主题，在新台币。 Since there are separate articles in this volume on the theologies of Matthew, Mark, Luke, John, and Paul, we will present here the rest of the NT corpus, namely the themes of the general epistles and of Revelation.既然有单独的文章，在这体积对神学的马太，马克，路加，约翰，保罗，我们会在这里其余的新台币语料库，即主题一般书信和启示。

Hebrews was written to a group of Jewish Christians, perhaps in Rome, who were in danger of "apostasizing" due to persecution.希伯来人写一组犹太人，基督信徒，也许在罗马，他们在危险的" apostasizing "由于迫害。 As a result, the author stresses the pilgrimage aspect of the Christian life (see Kasemann).因此，作者强调朝圣方面的基督徒生活（见凯士曼） 。 The believer is to recognize that he or she lives between two worlds, the present age of trouble and the future age of salvation.信仰是要认识到，他或她的生活之间的两个世界，对当今时代的麻烦和未来时代的救赎。 The key is a faith which makes hope a concrete reality (11:1) and makes the "powers of the age to come" a present reality (6:4-5).其中的关键是信心，使希望成为具体的现实， （ 11时01分） ，并提出了"权力的年龄来： "目前的现实（ 6:4-5 ） 。 In light of the superiority of Christ over the old Jewish economy, the Christian must cling to the high priest "after the order of Melchizedek" (7:1-2).鉴于上述优势的基督较古老的犹太人经济，基督教必须固守高神父"后秩序melchizedek " （ 7:1-2 ） 。 While many have made the high priestly Christology the major theme of Hebrews, it is more likely that the pilgrimage aspect, rooted in the exhortation passages, is central.虽然许多已取得高司铎christology重大主题的希伯来人，它更可能是朝圣方面，扎根在地嘱咐通道，是中环。

James, probably the first NT book written, is addressed to a Jewish Christian audience, perhaps in Palestine.詹姆斯，大概是第一次新台币书，是给一个犹太基督教的观众，也许在巴勒斯坦。 The church was poor, without influence, and passing through a time of persecution in which wealthy Jews were confiscating their property (2:6, 5:1-6).教会是穷人，没有影响力，并经过一段时间的迫害，其中富有的犹太人，没收他们的财产（ 2时06分， 5:1-6 ） 。 The book is immensely practical, dealing in a pastoral way with weak believers and their tendencies.这本书具有极大的实用，交易牧灵方式均与软弱的信徒和他们的倾向。 It draws upon wisdom themes regarding trials and temptation, social concern, the problem of the tongue, and interpersonal conflicts to underscore the necessity of putting one's faith into practice in the practical Christian life.它吸取智慧主题，就审判和诱惑，是社会关注的问题，舌头，和人际冲突，以强调有必要把自己的信念付诸实践，在实践基督徒的生活。

I Peter utilizes a great deal of creedal or catechetical material, ie, formal statements on Christian doctrine composed by the apostles for the early church, to speak to a further situation of persecution on behalf of a mixed church of Jewish and Gentile Christians in northern Galatia.彼得使用了大量的creedal或catechetical材料，即在正式发言中对基督教教义的组成是由使徒们初期教会，讲了进一步的情况，迫害代表一个混合教会的犹太人和基督徒gentile北部galatia 。 It combines an eschatological perspective (ie, the end has begun and glory is near) with an ethical emphasis (ie, exemplary behavior must result from the experience of God's salvation in light of the world's opposition).它整合了eschatological角度（即年底已开始与荣耀是附近） ，加上道德重（即模范行为要结果的经验，由上帝的救恩，在世界之光的反对党） 。 Christ is the model of the righteous sufferer (3:18), and his exaltation is shared by the one who endures similar hostility.基督是模型正义患者（ 3:18 ） ，和他的提升是由一个人忍受类似的敌意。 Therefore, in the midst of this evil world the believer is an alien whose true citizenship is in heaven and who rejoices even when suffering (1:6-7) because it is a participation in the humiliation/exaltation of Christ.因此，在这个邪恶的世界信徒是一个陌生的，其真正的公民身份是在天堂，谁高兴，甚至当痛苦（ 1:6-7 ） ，因为这是一个参与的耻辱/提升基督。

II Peter and Jude are sister epistles written to combat false teaching of the Gnostic type which rejected the lordship of Christ (II Pet. 2:1) and the parousia (II Pet. 3:3-4) and degenerated into immorality (Jude 4).二，彼得与裘德是妹妹写书信，打击虚假教学中的诺斯替类型，其中驳回lordship基督（二宠物。 2:1 ） ，并圆满（二宠物。 3:3-4 ）和堕落成为不道德（裘德四日） 。 In light of this, there is a decided emphasis upon the primacy of apostolic teaching (II Pet. 1:16, 20-21; 3:2) and upon the return of Christ in judgment (II Pet. 3:3-4; Jude 5-6).鉴于此，有一个决定着重点放在至高无上的使徒的教诲（二宠物。 1:16 ， 20-21 ; 3:2 ） ，并经回归基督的判断（二宠物。 3:3-4 ;裘德5-6 ） 。 The coming day of the Lord is central in II Peter, and the judgment of those who oppose God, either human or angelic/demonic, comes to the fore in Jude.未来主日是中央在二，彼得和判断那些反对上帝的，无论是人还是天使/恶魔，说到前列，在裘德。 Both stress the stringent responsibility of the church to oppose the false teachers.双方强调，严格责任，教会反对虚假的教师。

Unifying Themes统一主题

Five criteria are necessary to the search for a central motif that binds together the individual emphases and diverse doctrines of the NT: (1) the basic theme must express the nature and character of God; (2) it must account for the people of God as they relate to him; (3) it must express the world of mankind as the object of God's redemptive activity; (4) it must explain the dialectical relationship between the testaments; (5) it must account for the other possible unifying themes and must truly unite the theological emphases of the NT.五个标准是必要的，以寻找一个中央题结合在一起，个人的侧重点和不同的学说新台币： （ 1 ）基本的主题要表达的性质和特点上帝; （ 2 ）必须帐户，为人民的上帝因为这涉及到他; （ 3 ）必须反映世界的人类为对象的上帝救赎的活动; （ 4 ）必须解释的辩证关系，证明了， （ 5 ）它必须账户用于其他可能的统一主题和必须真正团结起来的神学思想建设的重点新台币。 Many proposed themes will fit one or another of the strata of OT and NT, eg, the narrative or the poetic or the prophetic or the wisdom or the epistolary portions, but will fail to summarize all.许多拟议中的主题，将适用于这个或那个阶层的城市旅游局和NT ，例如，叙事或诗意或先知性或智慧或书信部分，但不能概括所有。 This theme must balance the others without merely lifting one above its fellow motifs.这个主题，必须平衡别人而不只是解除一个以上的，其同胞图案。

The Covenant (Eichrodt, Ridderbos) has often been utilized to express the binding relationship between God and his people. 盟约 （艾希罗特， ridderbos ）经常被用来表达约束力与上帝的关系和他的人民。 It includes both the legal contract and the eschatological hope which results, both the universal dimension of the cosmic God who creates as well as sustains and the specific communion which results.它包括了法律合同和eschatological希望它的结果，无论是普及层面宇宙上帝创造以及持续并具体共融的，其中的结果。 The problem is that this is not universally attested in the testaments as the central core.问题是，这不是普遍核签在见证，作为中央核心。 A better theme might be "election" as expressing the act of God or "promise" as the hope which results (see below).更美好的主题可能是"选举"作为表达上帝的旨意或"诺言" ，因为希望它的结果（见下文） 。

God and Christ (Hasel) have been stressed a great deal lately, noting the theocentric character the NT. 上帝和耶稣 （哈塞尔）已经强调了大量近来，在注意到theocentric性格新台币。 This is much better than stressing aspects, such as the holiness or lordship or kingship of God, and better than making either God or Christ the center, which would do a disservice to OT or NT respectively.这是远胜强调方面，如以成圣或lordship或王权的神，并且好过要么天主或基督的中心，这将做对不起城市旅游局或新台币。 However, while we may view the theme dynamically to allow for the individual expression of subthemes, this too may be narrow since the community of God's people is not a natural part of it.然而，我们虽然可以查看主题动态，以供个人表达的分主题，这也可能是狭隘的，因为社会上的上帝的人是不是一个自然的一部分。

Existential Reality or Communion has been stressed (Bultmann et al.) as the true purpose of the Bible. 存在的现实，还是共融一直强调（布特曼等人） ，作为真正目的的圣经。 Proponents argue that this ties together the other themes and expresses the dynamic work of God among his people.倡议者说，这只是联系在一起的其他主题，并表示动态的工作，上帝对他的人。 Yet as expressed by many it ignores too readily the propositional and creedal content of Scripture.但由于所表达的许多它无视太容易了命题和creedal内容的经文。 While communion is certainly a primary motif, it is not the unifying theme.而共融无疑是一个小学题，但不是统一的主题。

Eschatological Hope (Kaiser) is often stressed, in either the sense of promise or of hope. eschatological希望 （凯泽） ，是经常强调，在任何意义上的承诺，或希望的。 The strength of this is the way it unites the testaments, since both look to the future consummation of God's activity in history.实力是这样的，它团结的见证，因为，无论是放眼未来，圆满的神的活动历史。 It also unifies the other three above, which can be said to express aspects of this hope.它也统一了其他三个以上的，这可以说是表达方面的这个希望。 Its weakness, as often noted by various scholars, is the absence of stress on this in many portions of Scripture, eg, the wisdom literature or the Johannine writings.它的短处，因为常常注意到各学者，关键是有没有强调这在许多部分经文，例如，智慧文学或johannine著作。 Again, this is a major emphasis but not the unifying theme.再次，这是一个重大的重点，而不是统一的主题。

Salvation History (von Rad, Cullmann, Ladd) may be the best of the positions, for it recognizes God's/Christ's redemptive activity on behalf of mankind, in terms of both present and future communion. 救恩史 （冯RAD数据通信公司， cullmann ，雷德）可能是最好的位置，因为它认识到上帝的/基督救赎的活动，代表人类的，不论在当前和未来的共融。 More than the others above, it subsumes each of the categories into itself.比别人以上，它subsumes每一类纳入本身。 Those who oppose this as the unifying theme argue from two directions: (1) its artifical nature, since there is no single instance in OT or NT where it is directly stated; and (2) the lack of emphasis upon it in the entire NT, eg, it fits Luke-Acts but not John.那些反对将这一问题作为统一的主题辩称，从两个方向： （ 1 ）其人工性质，因为不存在单一的，例如，在城市旅游局或新台币它是直接陈述，以及（ 2 ）缺乏重视的，它在整个新台币例如，它符合卢克-行为，而不是约翰。 However, any "unifying theme" is by its very nature artifical, since it is a principle derived from the individual themes of Scripture.然而，任何"统一的主题" ，是就其性质而言是人为的，因为这是一个原则来自于个人的主题经文。 Also, while it is not "central" to every book, it is behind those diverse motifs and is thereby able to bind them together.此外，虽然它不是"中央" ，以每本书，它的背后是那些多样的图案，并因而能够维系在一起。 Every theme here has a viable claim, so we must see which of the five best summarizes the others.每一个主题，在这里有一个可行的索赔，因此，我们必须看到，其中的5个最好的总结等。 Therefore, salvation-history has the best claim to the title "unifying theme."因此，救赎-历史最好声称，题目是"统一的主题" 。

GR Osborne遗传资源奥斯本
(Elwell Evangelical Dictionary) （ Elwell宣布了福音字典）

Bibliography 参考书目
J. Barr, The Scope and Authority of the Bible; CK Barrett, "What is NT Theology? Some Reflections," Horizons in Biblical Theology 3; H. Boers, What is NT Theology? j.巴尔，管辖范围和权力的圣经;对照Barrett表示， "什么是新台币神学？几点思考" ，视野在圣经神学3 ;每小时布尔人，是什么新台币神学？ B. Childs, Biblical Theology in Crisis; R. Gaffin, "Systematic Theology and Biblical Theology," The NT Student and Theology a III, ed JH Skilton; D. Guthrie, NT Theology; G. Hasel, NT Theology: Basic Issues in the Current Debate; U. Mauser, ed., Horizons in Biblical Theology: An International Dialogue; E. Kasemann, "The Problem of a NT Theology," NTS 19:235-45; GE Ladd, A Theology of the NT; R. Morgan, The Nature of NT Theology: The Contributions of William Wrede and Adolf Schlatter; JD Smart, The Past, Present, and Future of Biblical Theology; G. Vos, Biblical Theology.乙婴儿，圣经神学危机;传译加芬" ，有系统的神学和圣经神学， "新台币学生和神学a三，海关JH的skilton ;伽丝瑞四，新台币神学; g.哈塞尔，新台币神学：基本问题目前的争议;美联储毛瑟枪，版，视野，在圣经神学：一个国际对话;体育凯士曼"问题的护盘，神学， "新界南总区19:235-45 ;葛雷德，一个神学的新台币与r 。摩根，其性质新台币神学：捐款威廉wrede和阿道夫schlatter ;第纳尔聪明的，在过去，现在和未来的圣经神学; g.你，圣经神学。

Also, see:此外，见：
Theology of Matthew 神学的马修。
Theology of Mark 神学的标志
Theology of Luke 神学路加福音
Theology of John 神学的约翰。

This subject presentation in the original English language这一主题演讲，在原有的英语

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