Theology of Hope, Hope Theology神學的希望,希望神學

General Information 一般信息

Professor of systematic theology at the University of Tubingen, West Germany, since 1967, Jurgen Moltmann, b. Apr.教授的系統神學蒂賓根大學,西德,自1967年以來,於爾根莫爾特曼灣4月 8, 1926, is one of the leading proponents of the "theology of hope." 8日, 1926年,是一家領先的支持者的“神學的希望。 ” He believes that God's promise to act in the future is more important than the fact that he has acted in the past.他認為,上帝的承諾的行為,今後更重要的是一個事實,即他已採取行動在過去。 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.什麼是隱含的這一著眼於未來,但這並不退出世界,希望一個更加美好的世界會以某種方式的演變,但積極參與世界,以援助在未來的更美好的世界。 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).莫爾特曼的作品,包括神學的希望( 1964年) ,希望和規劃( 1971年) ,男( 1971年) ,實驗的希望( 1975年) ,體會上帝( 1979年) ,對人的尊嚴( 1984年) ,上帝在創造( 1986年) 。

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Bibliography 目錄
AJ Conyers, God, Hope, and History (1988); MD Meeks, Origins of the Theology of Hope (1974).歐塞爾科尼爾斯,上帝,希望和歷史( 1988年) ;博士米克斯,起源神學的希望( 1974年) 。


Theology of Hope神學的希望

Advanced Information 先進的信息

In the late 1960s a new approach to theology emerged.在20世紀60年代末新辦法神學出現。 Its early leaders were Germans who attempted to do theology and understand the mission of the church from a shift in interpretative perspective. 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.其早期的領導者,是德國人誰試圖這樣做神學和理解的使命,教會從轉變解釋性的觀點。這項新辦法是復活-為中心的神學,在認識到基督的復活是開始,希望那些尚未來。 The Christian is to be seen as a "hoper," who is impatient with evil and death in this present age. The church is seen as a disquieting entity, confronting society with all its human securities, empires, and contrived absolutes. The church awaits a coming city and, therefore, exposes all the cities made with hands.基督教是被視為“ hoper , ”誰是不耐煩邪惡和死亡本年齡。教堂被看作是一種令人不安的實體,面對社會的一切人力證券,帝國,絕對和做作。教堂等待即將在城市,因此,暴露了所有城市取得的手中。 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.這種形式的神學中存在的對話與其他設想的未來,尤其是馬克思主義的,它隨時對個人主義的自由pietist和生存theologies 。 In some ways it is orthodox, and yet politically it can be quite radical.在某些方面,這是正統的,但在政治上可以很激進。 Third World churches have been deeply influenced by the theology of hope.第三次世界教會留下了深刻的影響,神學的希望。

Undoubtely a central figure of this new theology is Jurgen Moltmann. The most influential work by Moltmann is his Theology of Hope, published in English in 1967. Undoubtely中心人物這一新的神學是於爾根莫爾特曼。最有影響力的工作莫特曼神學是他的希望,以英文出版於1967年。 This book is merely part of a wealth of material now being produced by Moltmann.這本書僅僅是一部分物質財富目前正在製作的莫爾特曼。 It is a work of sustained spiritual force and systematic power, written when Western culture was in great ferment.這是一個持續的工作精神力量和系統的力量,寫在西方文化是偉大的發酵。 Theology of Hope speaks of an understanding of God as being ahead of us and the one who will make all things new.神學談到希望了解上帝作為擺在我們面前的一個誰將盡一切新的東西。 He is known now in his promises.他是目前已知的在他的諾言。 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.它講的世界生動地認識到“沒有”層面的人類和社會的存在,這一事實,即希望在其人權水平的有意義的東西存在。 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.在這種情況下,持續了新的信心的末世論,或世界末日的設想聖經,並作出反應誇張的個人主義的神學存在(例如,布特曼) ,莫爾特曼尋求神學反思。

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.末世論是不被看作是最後一章中,但神學教科書的角度,所有其他人來理解並給予其應有的意義。 For Moltmann eschatology is the key or central concept from which everything else in Christian thought is set.對於莫爾特曼末世論是關鍵或核心概念從一切基督教思想是集。

Moltmann sees the entire story of Israel as a unique historic pilgrimage as Israel is confronted by the God of promise.莫爾特曼認為,整個故事以色列作為一個獨特的歷史朝聖是以色列所面臨的上帝的承諾。 Israle's entire identity is in light of the promises of God. Israle的整個身份是根據上帝的承諾。 In Jesus Christ the future kingdom is present, but as future kingdom.在耶穌基督的未來王國,但作為未來王國。 His resurrection is the firstfruits of the resurrection and can have meaning only within that universal horizon of meaning.他的復活是firstfruits的復活,可以只在意義,普遍意義的地平線。 Christian life and salvation are firstfruits, living in the promise of the future of God in Christ.基督徒的生活和拯救是firstfruits ,生活中的承諾,未來的上帝在基督。

The church is to be seen as the people of hope, experiencing hope in the God who is present in his promises.該教堂是被看作是人民的希望,希望在經歷了上帝是誰在他的諾言。 The coming kingdom gives the church a much broader vision of reality than a "merely" private vision of personal salvation.即將到來的英國教會提供更廣闊的視野的現實不是“僅僅是”私人遠見的個人救贖。 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.該教堂是競賽的所有障礙,已建成由人的安全,它挑戰所有的結構, absolutize自己,一切障礙豎立在各國人民之間的名稱,實際上這是將在耶穌基督。 The coming kingdom creates confronting and transforming vision for the mission of the people of God.即將到來的王國創造和轉化面臨的願景使命的人民的上帝。

Although Moltmann is perhaps most conspicuous, he is not the only theologian of hope.雖然莫爾特曼也許是最突出,他並不是唯一的神學家的希望。 Lutheran theologian Wolfhart Pannenberg is another who has become quite well known in the United States since the late 60s.路德神學Wolfhart潘內伯格是誰已經成為眾所周知,美國自60年代末。 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.他編輯的工作方案,作為歷史的啟示( 1968年) ,和他的耶穌,上帝和人( 1968年)已經給了他一個重要的地方就神學地圖。 In Revelation as History, Pannenberg has produced a key essay containing "Dogmatic Theses on the Doctrine of Revelation."在作為歷史的啟示,潘內伯格產生了重要論述含有“教條主義的論文學說的啟示。 ” 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.在這項工作中,我們找到一個理解現實的所有方面的eschaton ,基督事件為開端, proleptically ,在未來,以及概念的上帝作為上帝的未來。

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. Pannenberg's massive work on Christology is a further attempt to rethink this crucial doctrine "from the end."世界末日的關鍵是神學範疇,因為只有結束時將上帝視為上帝,只有根據這一目的是復活的耶穌看到其應有的普遍情況。潘內伯格的大量工作,基督是進一步企圖反思這一重要原則“的結束。 ” 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.耶穌基督是捍衛上帝是非常,非常的人,復活是捍衛作為一個歷史事件的意義,並把它在一個世界末日的概念視野。 Here, indeed, is a new and promising attempt to defend and affirm the church's witness to Christ as God and man.在這裡,確實是一個新的和充滿希望的企圖,捍衛和肯定教會的見證基督為上帝和人類。

From a much more political emphasis comes the work of Catholic theologian Johannes B Metz.從一個更是強調政治工作的天主教神學家約翰內斯乙梅斯。 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.他在神學的世界( 1968年)我們有一個認真反思的使命教會鑑於未來方向bibical信念。 Lutheran theologian Carl Braaten is perhaps the leading American advocate of this sort of theology and its meaning for theology and church.路德神學家卡爾Braaten也許是美國領先的主張這樣的神學,其含義為神學和教會。 His programmatic work is The Future of God (1969).他的方案工作是未來的上帝( 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.當然,真正的,自出版史懷哲的探索的歷史的耶穌在世紀之交,教會已生動地了解末世論。 But what was to be done with it?但是,應當作些什麼呢? Was it merely a first century conceptual "husk" (Harnack)?它僅僅是一個世紀的概念“殼” (哈納克) ? Was it the vivid mythological language of existential ultimacy (Bultmann)?它是希臘神話中的生動語言的存在ultimacy (布特曼) ? Was it merely a mistake replaced by the church (Loisy)?它僅僅是一個錯誤改為教堂(盧瓦西) ? No, say the theologians of hope.不說,神學家的希望。 They have studied the bibical witness long and hard.他們已經研究了bibical證人漫長而艱難的。 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).他們認真聽取的哲學氣候的時間,特別是尖銳的歷史意識左翼的黑格爾的傳統(費爾巴哈,馬克思和布洛赫) 。 They contend that the time has come to rethink theology in light of the telos.他們認為,現在應該重新考慮神學根據telos 。

Theological reflection can take several styles.神學思考可以採取一些風格。 One approach is to take one doctrine as central and think from it to the rest of one's theological agenda.一種辦法是採取一種學說認為,中央和從它的其餘部分之一的神學議程。 The central doctrine becomes the hub and other doctrines are the spokes of a conceptual wagon wheel.中央學說成為樞紐和其他學說的輻條概念車車輪。 Luther did this with great power with the doctrine of justification; Barth, likewise, with the incarnation of the Son.路德這樣的大國與學說的理由;巴特,同樣的化身的兒子。 Theologians of hope have made eschaton their conceptual center.神學的希望已eschaton他們的概念中心。 Their first move is to use this center to affirm the meaning and significance of Jesus Christ.他們的第一個舉措是利用這個中心,以確認意義和重要性,耶穌基督。 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.該eschaton不是一種尷尬,相反,它使基督教的個人和普遍意義的世界中認為,計劃和夢想在未來的恐懼,希望和計劃。 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,這種形式的做神學提供了一種方法看到的使命,教會方面的較大問題的人在社會和革命的問題。 The promise of this effort remains to be fully seen.保證這項工作仍然是要充分看到。 Surely from their own perspective no theological model can be absolute.當然,從自己的角度沒有神學的模式可以是絕對的。

On the critical side, questions certainly arise.在關鍵的一方,當然出現的問題。 It seems that with all the focus on the end, a simple question arises about the beginning.看來,所有的重點放在最後,一個簡單的問題的開端。 How does the creation and fall fit in?如何建立和秋季適合? Would it be as easy to conceptualize a sort of dualism with God finally "winning" in the end?將它一樣容易概念化一種二元論與上帝終於“打贏”的目的呢? Surely this is not contemplated, but what is?當然,這不是設想,但是什麼? Further, Moltmann seems to have much difficulty incorporating any thought of a future judgment as condemnation.此外,莫爾特曼似乎有很大困難納入任何思想的未來判斷的譴責。 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?但是,如果基督-事件是“存在的未來” ,如果是線索的命運,那麼是教會在其見證和使命只不過預示著真理的所有男人? Is there no real discussion to be made?有沒有真正的討論,以作出? Is there no real discussion to be made?有沒有真正的討論,以作出? Is there no condemnation in the future?有沒有譴責的未來?

Resurrection in the Bible is unto either life or condemnation. Finally, is this theology no more than a sign of the times?復活的聖經是不是你們的生活或譴責。最後,這是神學不超過一個時代的跡象? 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?由於我們的唯物論和自戀有失明我們向上帝作為一個有生命力的存在,我們現在有別有用心的神學,以某種考慮到這一點把他的未來? Has virtue (hope) become the child of tragic necessity?已美德(希望)成為兒童的悲慘的必要性? Criticisms such as these, however necessary, need not keep us from exploring the possibilities of thinking "from the telos."批評這些,但是必要的,沒有必要讓我們探索的可能性思維“從telos 。 ”

SM Smith釤史密斯
(Elwell Evangelical Dictionary) (規矩福音字典)

Bibliography 目錄
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赫爾佐格,編輯。 ,未來的希望; ME的馬蒂和總幹事Peerman合編。 ,新神學第5號; W卡普斯,時間侵占大教堂; J McQurrie ,思考上帝;壓Scaer , “神學的希望, ”在緊張當代神學; JM羅賓遜和JB科布合編。 ,神學歷史。


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