New Testament Theology新約聖經神學

Advanced Information 先進的信息

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.新約聖經神學，是分行的基督教學科的痕跡，其中的主題是通過作者的新台幣，然後再融合，這些個別的圖案成為一個單一的綜合性的整體。 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，生活情況，在當時的寫作和勾劃出背後的論題，其中聯繫起來。 This discipline centers upon meaning rather than application, ie, the message of the text for its own day rather than for modern needs.這一學科中心意思後，而不是應用，即信息的文本為自己的一天，而不是現代的需要。 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.任期聘用最常見的為當前的聖經神學，是"危機" ，由於日益強調多樣性，而不是團結，未能達到任何共識，無論以方法論或內容。 However, this is hyperbolic.不過，這是雙曲線。

Historical Survey歷史調查

In the centuries following the apostolic era dogma dominated the church and biblical theology was forced to take a subordinate role.在數百年後的宗徒時代教條為主的教會和聖經神學被迫採取的從屬角色。 The "rule of faith," or the magisterium of the church, was the guiding principle. "法治信仰" ，或者magisterium的教堂，當時的指導原則。 The change began with the Reformation, when sola Scriptura replaced dogma as the hermeneutic of the church.轉變開始改革時，唯獨聖經取代教條作為詮釋學的教會。 The true beginning of "biblical theology" came after the Enlightenment within German pietism.真正開始"聖經神學"來了後啟蒙與德國pietism 。 The mind replaced faith as the controlling factor, and the historical-critical method developed.心取代信仰作為控制因素，以及歷史批判方法的發展。 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年明確了態度，純粹是描述性用語，並經過他的批評者對待聖經像任何其他的書。

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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).在蒂賓根，財委會鮑氏東方藝術館於1864年制定了"傾向的批評， "重構歷史新台幣根據黑格爾的論文（ petrine堂） ，偶（聖保祿教堂） ，並合成（後來的教會在公元二世紀） 。 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.後來，在本世紀的歷史，宗教學校與威廉bousset和威廉wrede是看其來源的基督教而言，周邊宗教。 From that time the basis of NT theology was said to be the early church rather than Jesus.自那時起基礎新台幣神學據說是早期教會，而不是耶穌。 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.保守反應，經schlatter和zahn在德國，劍橋三重奏（ lightfoot ， westcott ， hort ） ，以及princetonians （ Hodge的， machen ，沃菲爾德，及VOS ）辯稱，為相互依存的聖經神學與訓詁學和系統分類。

Karl Barth and dialectical theology (1919) rescued the old liberalism after its collapse following the First World War.卡爾巴特和辯證神學（ 1919年） ，救出老自由主義後，其崩潰後，第一次世界戰爭。 He said that God speaks to man through the Bible.他說，上帝說，以男子透過聖經。 Therefore the testaments were studied along theological rather than historical-critical lines.因此，見證了研究沿神學，而不是歷史的臨界線。 Oscar Cullmann with his salvation-history approach represented the conservative wing, and Rudolf Bultmann with his demythologization and existential interpretation controlled the liberal faction.奧斯卡cullmann與他的救恩史的做法，代表著保守聯隊和魯道夫布特曼與他的demythologization和生存釋義控制自由派系。 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，恩斯特德國福斯和格哈德艾伯林開發出新的詮釋學，以及有影響力的學校，其中考慮聖經要遇到或"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.他們的反應對聖經作為命題的真相，並表示，在這名男子就是所謂的一個新的與天主的關係。

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.有幾個較近期的做法，例如代表人物潘內伯格的回歸到歷史主義的態度，作為一種科學的紀律和brevard了嬰兒的佳能過程中，其中認為聖經作為一個團結，並表示，聖經神學，就必須開始與最後的典型形式，而不是發展階段的聖經書籍。 The major characteristic, however, has been disunity.主要特點，但是，一直不團結。 No voice has gained ascendancy and no single system dominates as did Baur, Bousset, or Bultmann in the past.沒有發言權已獲得向上提升，並沒有單一的系統主宰像鮑氏東方藝術館， bousset ，或布特曼在過去的。 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.不過，有興趣要大於以往任何時候，和幾個聲音，尤其是那些對佳能臨界營，現正把興趣回到聖經神學。 Relationship to Other Disciples.與其他弟子。 To Systematic Theology.向系統化，神學。 Since biblical theology began as a reaction against dogmatics, there has always been tension between the two.自聖經神學開始作為一個反應對dogmatics ，一直是兩國緊張關係。 Many like Ernst Kasemann have argued that the fragmentary nature of the NT data makes any attempt to unify the diverse theologies impossible.許多像恩斯特凱士曼爭辯說，零碎的性質新台幣數據使得任何企圖以統一多樣神學不可能的。 However, this is doubtful (see below), and the two are interdependent.不過，這是令人懷疑（見下文） ，而且兩國是相互依存的。 Biblical theology forces systematics to remain true to the historical revelation, while dogmatics provides the categories to integrate the data into a larger whole.聖經神學勢力系統，以保持真實的歷史啟示，而dogmatics提供各類數據進行整合成為一個大的整體。 However, the organization itself stems from the text; Scripture must determine the integrating pattern or structure.不過，該組織本身源於文本;經文必須確定整合的模式或結構。 Biblical theology is descriptive, tracing the individual emphases of the sacred writers and then collating them to ascertain the underlying unity.聖經神學，是描述，追查個人的側重點神聖的作家，然後整理它們，以確定潛在的團結。 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."系統採取這種物質和reshapes它變成自白聲明，對於教會;橋之間的差距"是什麼意思" ， "這意味著什麼" 。 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.在同一時間內，系統提供了preunderstanding指導口譯，所以這兩個學科的互動，在一種"詮釋學循環" ，因為每個通知，並檢查對方。

To Exegesis以訓詁學

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.有一個恆張力與聖經神學之間的多樣性和統一性，並全盤考慮的聖經材料是一種必要的糾正，以一個支離破碎的方式以聖經。 Thus biblical theology regulates exegesis (Gaffin).因此聖經神學規範訓詁學（加芬） 。 Yet exegesis also precedes biblical theology, for it provides the data with which the latter works.然而，訓詁學，也先行聖經神學，因為它提供了數據，其中後者工程。 The theologian correlates the results of the exegesis of individual texts in order to discover the unity between them.神學家相關結果的訓詁學個別文本，以便發現統一關係。 Therefore the hermeneutical circle is now a three-way enterprise.因此，詮釋學循環，現在是一個三路的企業。

To Historical Theology歷史神學

"Tradition" controls not only Roman Catholic dogma but Protestant thinking as well. "傳統"的控制，不僅天主教教義，但新教思想以及。 All interpreters find their data base in their community of faith.所有口譯找到自己的數據基礎，在他們的社區的信念。 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.歷史神學使得神學家知道正在進行的對話，從而職能既作為核對讀稍後思想統一到一個通道，並作為儲存知識，從其中得出可能的解釋。 This discipline also enters the hermeneutical circle, within which the text challenges our preunderstanding and both draws upon and reforms our tradition-derived beliefs.這個紀律也進入詮釋學循環，使文本的挑戰，我們preunderstanding都借鑒和改革，我們的傳統衍生信仰。

To Homiletical Theology以homiletical神學

Nearly every theologian realizes that theology dare not merely describe the past thinking of the biblical authors.幾乎每一位神學家意識到神學不敢不僅僅是描述過去的思考聖經的作者。 It must demonstrate the relevance of those ideas for contemporary needs.它必須表現出適切的這些想法，為當代的需要。 This is the task of homiletical theology.這是任務homiletical神學。 Of course, no one is either a theologian or a homiletician; in a very real sense the two converge.當然，沒有人可以為一個神學家或homiletician ;在非常真實的意義上的銜接。 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，它仍然是有效區分層次，在我們工作中，只要我們認識到，真正的解釋必須整合所有五個方面，聖經，系統化，訓詁學，歷史和homiletical 。 The task itself has been explained best by missiology's "contextualization."任務本身已解釋最好由missiology的"語境" 。 The preacher/missionary takes the results of the first four disciplines and communicates this to the current "context" of the church/mission field.該佈道者/傳教需要的結果，首4個學科和溝通，這是當前正在開展的"背景"的教會/團場。

Specific Problem Areas具體問題領域

Unity and Diversity統一性和多樣性

Many argue that the biblical books are circumstantial and linked to irreversible historical contingency; therefore there was no true unifying theology.許多人爭辯說，聖經書是環境，並與不可逆轉的歷史應急的，所以不會有真正的統一神學。 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.有的跑那麼遠，以國家，有沒有真正的"正統" ，在最早的教堂，但只是一系列不同的群體奮鬥的控制。 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.當然有極大的多樣性在聖經中，由於大多數的書籍寫的，以保衛上帝的意志，為他的人民對各種像差。 Further, there is a great variety of expressions, eg, Paul's "adoption" motif or John's "newborn" imagery.此外，還有豐富，形式多樣的表現形式，例如，保羅的"領養"母題或約翰的"新生兒"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，這並不意味著它是不可能的編纂發散傳統成為一個較大的概念全體（參見以弗所書4:5-6 ） 。 Through all the diverse expressions a unified perspective and faith shine through.透過各種多樣化的表現形式統一的觀點和信念，彪炳。 The key is linguistic/semantic; the differences can often be understood as metaphors which point to a larger truth.關鍵是語文/語義;差異，往往可以被理解為隱喻，這一點，以更大的真理。 At this level we can detect unity.在這個層面，我們可以探測到的團結。

Tradition-History傳統的歷史

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.許多人認為，教條和傳統的發展階段，即靈感，應適用於原訴事件，階段，在此後的歷史，社會，並在最後階段，它被"凍結"到佳能公司。 This makes detection of any biblical theology very difficult and usually leads to multiple interpretations.這使得發現任何聖經神學非常困難，往往導致多種解釋。 However, there is another way, which depends upon the final form and traces only that which is evident in the text.不過，也有另一種方式，這取決於最終形式和痕跡，只有那些能夠明顯地在文本中。 Moreover, we must not allow a concept of tradition to replace the search for a unifying center.此外，我們一定不能讓一個概念的傳統，以取代尋找一個統一的中心。 Tradition-critical speculation becomes an end in itself, with very little in the way of fruitful results.傳統臨界投機成為目的本身，很少在路的豐碩成果。 Still, when placed within the context of the whole process, the method can highlight individual emphases, eg, in the four Gospels.還有，當置於背景下的整個過程中，該方法能突顯個人的側重點，例如，在四福音。

Analogia Fidei and Progressive Revelation類比信和進步的啟示

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.當一個人的地方太多強調了團結的， " parallelomania "可結果，即傾向適用於任何並行（即使一個錯誤之一）一文。 Actually, as evidenced even in the Reformers, "the faith" or dogma can control our exegesis.其實，證明即使是在改革者， "信仰"或教條，就可以控制我們的註釋。 A better phrase would be analogia Scriptura, "Scripture interpreting Scripture."更好的短語，將類比scriptura ， "經文解釋經文" 。 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.這裡也告訴我們：必須小心，並強調正確使用平行線，學習如何使用該條款，在這兩個通道，以確定是否真正含義重疊。 Progressive revelation ties together the seemingly disparate notions of tradition-history and analogia Scriptura.漸進啟示聯繫起來，看似不相干的概念，傳統，歷史與類比scriptura 。 One must trace the historical process of revelation and determine the continuities between individual parts.一要追查的歷史進程中的啟示，並確定連續性之間的個別部分。

History and Theology歷史和神學

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.詹姆斯巴爾說，含糊不清的聯繫啟示事件和歷史的因果關係，啟示與聖經文本本身造成問題，為的可能性聖經神學。 Yet history is necessary for theology.然而，歷史是必要的神學。 While there is theology in narrative sections like the Gospels, this does not obviate the historical core.儘管有神學，在敘事章節像福音，這並不省卻了歷史的核心。 Lessing's "ugly broad ditch" between "accidental truths of history" and "necessary truths of reason" is based upon the philosophical skepticism of the Enlightenment.萊辛的"醜陋的廣泛溝" ， "偶然真理的歷史"和"必要真理的理由" ，是基於對哲學懷疑論的啟蒙運動。 In the post-Einsteinian age this position is no longer viable.在後einsteinian年齡這一立場已不再可行。 There is no reason that theology must be divorced from the possibility of revelation in history.我們沒有理由認為神學必須脫離的可能性啟示歷史。 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.事實上，歷史和它的解釋是，美國，和最近的辦法史學不僅體現了可能性目睹了上帝的啟示，在歷史上，但必須這樣做。 In Kings-Chronicles or the Gospels, for instance, history and theology are inseparable.在國王方志或福音，例如，歷史和神學是分不開的。 We know Jesus as he has been interpreted for us through the sacred evangelists.我們知道耶穌，因為他已被解釋為我們的神聖福音。

Language, Text, and Meaning語言，文字和意義

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.最近理論家得出這樣一個鮮明的對比之間現代條件和古老的世界，翻譯的，似乎永遠脫離本意的文本。 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.他們聲稱，一個文本一旦書面成為自治區從作者，與口譯不能落後於他或她的preunderstanding作出"客觀"的讀。 The world of the interpreter cannot interpenetrate the world of the Bible.世界上的傳譯員不能interpenetrate世界上的聖經。 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.伽達默爾辯稱為視界融合之間的翻譯和文本，並呂格爾談到"世界參照"的層面，即經文提請讀者都變成自己的世界。 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.較近期的做法，如結構主義超越文本講"深層結構" ，它的下方，即在世界格局的心說話，其中的每一代人。 It is said that we are moving further and further from the original meaning of Scripture.有人說，我們正在進一步，並進一步從原來的含義經文。 However, this is not necessarily the case.不過，這並不一定如此。 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.維特根斯坦講的"語言遊戲" ，其中語文劇本，和ED赫希談到"內在流派"的文本，即規則的語言遊戲，其中縮小的可能性和便利的解釋。 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.意義在文本，是開放給傳譯員，他們必須把他的preunderstanding "前面的"文（呂格爾） ，然後輸入自己的語言遊戲。 Within this the original meaning is a possible goal.在這個原始的意義是一個可能的目標。 When we recognize the NT as stating propositional truth, the intended meaning becomes a necessary enterprise.當我們認識到新台幣作為命題說明真相，本意成為必要的企業。

OT and NT城市旅遊局及新台幣

Any true biblical theology must recognize the centrality of the relationship between the testaments.任何真正的聖經神學必須承認的中心之間的關係，證明了。 Again the issue is diversity vs. unity.同樣的問題是多樣性與團結。 The various strata of both must be allowed to speak, but the unity of these strata must be recognized.各階層都必須允許發言，但團結，這些階層必須得到承認。 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).幾方面的需求，這種團結精神：歷史的連續性之間的見證;的中心職能治療為新台幣;諾言-圓滿的主題新台幣;救世主希望的城市旅遊局，以及它作為一個" 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，從marcion以布特曼，過一個絕對的二分法之間的見證，但這樣做，無非是要分開新台幣從其歷史系泊，並導致它的創辦人，在海上的歷史毫不相干。 Others elevate OT over NT (AA van Ruler) or take a purely Christological approach to the OT (Hengstenberg, Vischer).其他提升城市旅遊局超過新台幣（機管局車尺） ，或採取純基督論的方法來催產素（韓斯坦堡，維斯切爾） 。 None does full justice to the two testaments.無確實充分的正義，以兩個見證。 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.舉例來說，一個完全基督論的辦法防的傾向historicize職能治療遠離諾言實現的，它會導致一種主觀spiritualizing的城市旅遊局的否認它的本意。 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，我將陽性"的模式，統一性和連續性" （哈塞爾）作為城市旅遊局期待著新台幣和新台幣取決於城市旅遊局供其身份。 Both are valid aspects of God's ongoing redemptive activity in history.兩者都是有效的方面上帝的救贖正在進行的活動的歷史。

Theology and Canon神學和佳能

Brevard Childs has made the final form of the canon the primary hermeneutical tool in determining a biblical theology. brevard嬰兒已作了最後的形式對佳能的首要詮釋學工具，在確定一個聖經神學。 He believes that the parts of Scripture must maintain a dialectical relationship with the whole of the canon.他認為，部分經文必須維持一個辯證的關係，與整個佳能公司。 Therefore there is no true biblical theology when only the individual voices of the various strata are heard.因此，沒有真正的聖經神學的時候，只有個別的聲音，各階層都聽到。 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，許多批評人士提出異議，認為聖經的權威和啟示是動態的而不是靜態的，不是為中心後，才最終形成的文本而且還取決於個別階段的傳統過程中，無論是之前的"最後"的形式之後，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.嬰兒的反應表示，雖然傳統工藝的有效性，任何真正的神學，則必須取決於佳能公司本身，而非投機的結果，歷史的批評。 Childs's concern is valid, but there are certain problems.嬰兒的關注是有理的，但也存在一些問題。 First, both the original community and the current interpreter have priority over the author and text.第一，無論是原社區和當前口譯優先於作者和文本。

Second, Childs admits that with his approach the original meaning of the text cannot be recovered.其次，嬰兒的承認與他的接近原來的含義，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.許多佳能批評家見的真正含義，因為不僅涵蓋典型推力，而且所指的原事件/說，隨後的事態發展，而當前的解釋。 The text is reduced to a mere voice in a cacophony of sounds.這個文本是減少至只有聲音了不協調的聲音。 Third, many other critics reduce Scripture to a "canon within the canon" (eg, Kasemann).第三，其他許多批評者減少經文，以"佳能與佳能公司" （例如，凱士曼） 。 One chooses a theme as center and stresses only those passages which fit this so-called core of Scripture.有人選擇一個主題為中心，並強調只有那些段落適合這個所謂的核心經文。 This reduction must be avoided and the whole of Scripture allowed to speak.這項減稅必須避免與整個經文獲准發言。

Authority管理局

Since biblical theology is descriptive, dealing with "what it meant," critical scholars deny its authority.自聖經神學，是描述性，處理好"是什麼意思， "批判學者否認其權威。 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).真正的聖經權威，它是說，取決於它的"使徒的成效" ，以完成其任務（巴雷特） ，或根據社會的背後（騎士） ，或其內容（阿克提美亞） 。 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.在具體操作的權威經文超越了所有這些，正如啟示上帝的，它命題權威;啟示上帝的人，它的生存權力。 The text is primary, and the authority of the interpreter is secondary, ie, it derives its authority from the text.案文是小學，和權威的詮釋者是次要的，也就是說，它源於其權威，從文本。 Theology as interpreted meaning has authority only to the extent that it reflects the true message of the inspired Scriptures.神學的詮釋，意思已管理局只有在以下範圍內，它反映了真實的信息，激發經文。 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.該巴特派之間的隔離生活Word和文字，而後者只有器樂管理局，是一個不足的模式，因為它不明白，妥善索賠的經文，為自己。 The Bible is both propositional revelation and the dynamic instrument of the Holy Spirit.聖經既是命題的啟示和動態儀器的聖靈。 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.權威聖經神學莖不只是來自一個事實，即它說，以當代的情況（這是任務的系統學和homiletics ）但是，從事實，即它傳達神的真理。

A Proper Methodology正確的方法

The Synthetic Method traces basic theological themes through the strata of Scripture in order to note their development through the biblical period.該合成方法的痕跡，基本神學主題，通過地層的經文，以說明他們的發展，通過聖經的時期。 Its strength is stress on the unity of Scripture.其實力脅迫對團結的經文。 Its weakness is its tendency toward subjectivity: one can force an artificial pattern upon the NT material.它的缺點是它的傾向，主體性：一，可以迫使一個人造格局後，新台幣材料。

The Analytical Method studies the distinctive theology of individual sections and notes the unique message of each. 分析方法研究了鮮明的神學的個別章節和債券的獨特信息。 The strength is the emphasis upon the individual author's meaning.實力是強調個人作者的意思。 The weakness is the radical diversity, which results in a collage of pictures with no cohesiveness.弱點是激進的多樣性，這將導致一個拼貼的照片，沒有凝聚力。

The Historical Method studies the development of religious ideas in the life of God's people. 歷史研究方法的發展，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.它的價值，是試圖了解社區的信徒背後的聖經。 Its problem is the subjectivity of most reconstructions, in which the scriptural text is at the mercy of the theorist.它的問題是主觀的大部分重組，其中聖經的文字是在任人擺佈的理論家。

The Christological Method makes Christ the hermeneutical key to both testaments.該基督論方法 ，使基督詮釋學的關鍵，既證明了。 Its strength is its recognition of the true center of the Bible.它的強度是其承認的真正中心的聖經。 Its weakness is its tendency to spiritualize passages and force interpretations foreign to them, especially in terms of the OT experience of Israel.它的缺點是它的發展趨勢，以spiritualize通道和力量詮釋外國對他們來說，尤其是在該城市旅遊局的經驗，以色列。 One should not read everything in the OT or NT as a "type of Christ."應該沒有看過一切，在城市旅遊局或新台幣作為式"的基督" 。

The Confessional Method looks at the Bible as a series of faith statements which are beyond history.該教派的方法，著眼於聖經，因為一連串的信仰聲明，這是超越歷史。 Its value is its recognition of creed and worship in NT faith.它的價值是其承認的信仰和崇拜，在新台幣信仰。 Its danger is its radical separation between faith and history.它的危險性是它的激進分離信仰和歷史的檢驗。

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. 斷面法的痕跡，一個單一的統一的主題（例如，公約或承諾） ，並研究它在歷史上的方法就是"橫截面"或採樣的典型紀錄。 Its strength is the understanding of major themes that it provides.其實力是綜合的理解，主題重大，它提供的。 Its weakness is the danger of arbitrary selection.它的弱點是危險的任意選擇。 If one selects the wrong central theme, other themes can be forced into harmony with it.如果選擇了錯誤的中心主題外，其他主題的，可以強行進入的和諧關係。

The Multiplex Method (Hasel) combines the best of these and proceeds hermeneutically from text to theory. 多重方法 （哈塞爾） ，結合了最優秀的部分和收益hermeneutically從文本到理論。 It begins with grammatical and historical analysis of the text, attempting to unlock the meaning of the various texts within their life settings.它是從語法和歷史分析的文本，試圖解開含義的各種文本在其生活環境中。 Here a sociological analysis is also helpful, since it studies those life settings in terms of the social matrix of the believing communities.這裡的社會學分析也很有幫助，因為它研究那些生活設定在社會矩陣信社區。 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.由於收集的數據從這個訓詁工作，組織他們到基本模式，個人書籍，然後再就個別作家。 At this stage the interpreter has delineated the emphases or interlocking forces in the strata.在這個階段譯員已劃定重點或聯鎖部隊在該地層。 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.一旦這些不同的傳統（如markan ， johannine ，寶蓮）已被繪製，學生期待為基本原則的凝聚力，它們之間，為隱喻語言，其中披露了較大的模式統一關係作者。 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.一個必須尋求統一的整體背後報表選舉和普遍salvific會中，一方面，還是背後的實現，最終末世，對其他。 Paul's stress on justification by faith will be united with John's use of new-birth language.保祿二世強調，對因信稱義，將與美國約翰的利用新出生的語言。 These larger unities are charted on two levels, first with respect to overall unity and second concerning the progress of revelation.這些規模較大的統一是繪製兩個層面，首先是針對整體的團結和第二次關於進度的啟示。 Finally, these motifs are compiled into major sections and subsections, following a descriptive (biblical) method rather than an artificial reconstruction.最後，這些圖案是彙編成主要章節和小節，以下描述（聖經）方法，而不是一種人為的重建工作。 In other words, the data rather than the dogmatic presuppositions of the interpreter control the operation.或者換句話說，數據，而不是教條式的預設的口譯員的控制操作。 From this will emerge a central unifying theme around which the other subthemes gather themselves.從這個將要出現一個中央統一的主題圍繞著其他次主題聚會。 Within this larger unity the individual themes maintain complementary yet distinct roles.在這個大團結的個別主題保持相輔相成的，但獨特的作用。 The larger cohesive unity must result from rather than become the presupposition of the theological enterprise, ie, the texts determine the patterns.規模較大的有凝聚力的團結，必須產生，而不是成為預設的神學企業，即，文本，確定模式。

Themes in NT Theology主題新台幣神學

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.這最後兩節將適用於上述的建議，首先把基本神學訊息個別新台幣作者，然後再追求一個統一的中心主題，在新台幣。 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.既然有單獨的文章，在這體積對神學的馬太，馬克，路加，約翰，保羅，我們會在這裡其餘的新台幣語料庫，即主題一般書信和啟示。

Hebrews was written to a group of Jewish Christians, perhaps in Rome, who were in danger of "apostasizing" due to persecution.希伯來人寫一組猶太人，基督信徒，也許在羅馬，他們在危險的" apostasizing "由於迫害。 As a result, the author stresses the pilgrimage aspect of the Christian life (see Kasemann).因此，作者強調朝聖方面的基督徒生活（見凱士曼） 。 The believer is to recognize that he or she lives between two worlds, the present age of trouble and the future age of salvation.信仰是要認識到，他或她的生活之間的兩個世界，對當今時代的麻煩和未來時代的救贖。 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).其中的關鍵是信心，使希望成為具體的現實， （ 11時01分） ，並提出了"權力的年齡來： "目前的現實（ 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).鑑於上述優勢的基督較古老的猶太人經濟，基督教必須固守高神父"後秩序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.雖然許多已取得高司鐸christology重大主題的希伯來人，它更可能是朝聖方面，紮根在地囑咐通道，是中環。

James, probably the first NT book written, is addressed to a Jewish Christian audience, perhaps in Palestine.詹姆斯，大概是第一次新台幣書，是給一個猶太基督教的觀眾，也許在巴勒斯坦。 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).教會是窮人，沒有影響力，並經過一段時間的迫害，其中富有的猶太人，沒收他們的財產（ 2時06分， 5:1-6 ） 。 The book is immensely practical, dealing in a pastoral way with weak believers and their tendencies.這本書具有極大的實用，交易牧靈方式均與軟弱的信徒和他們的傾向。 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.它吸取智慧主題，就審判和誘惑，是社會關注的問題，舌頭，和人際衝突，以強調有必要把自己的信念付諸實踐，在實踐基督徒的生活。

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，即在正式發言中對基督教教義的組成是由使徒們初期教會，講了進一步的情況，迫害代表一個混合教會的猶太人和基督徒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（即年底已開始與榮耀是附近） ，加上道德重（即模範行為要結果的經驗，由上帝的救恩，在世界之光的反對黨） 。 Christ is the model of the righteous sufferer (3:18), and his exaltation is shared by the one who endures similar hostility.基督是模型正義患者（ 3:18 ） ，和他的提升是由一個人忍受類似的敵意。 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，在這個邪惡的世界信徒是一個陌生的，其真正的公民身份是在天堂，誰高興，甚至當痛苦（ 1:6-7 ） ，因為這是一個參與的恥辱/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，彼得與裘德是妹妹寫書信，打擊虛假教學中的諾斯替類型，其中駁回lordship基督（二寵物。 2:1 ） ，並圓滿（二寵物。 3:3-4 ）和墮落成為不道德（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).鑑於此，有一個決定著重點放在至高無上的使徒的教誨（二寵物。 1:16 ， 20-21 ; 3:2 ） ，並經回歸基督的判斷（二寵物。 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.未來主日是中央在二，彼得和判斷那些反對上帝的，無論是人還是天使/惡魔，說到前列，在裘德。 Both stress the stringent responsibility of the church to oppose the false teachers.雙方強調，嚴格責任，教會反對虛假的教師。

Unifying Themes統一主題

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.五個標準是必要的，以尋找一個中央題結合在一起，個人的側重點和不同的學說新台幣： （ 1 ）基本的主題要表達的性質和特點上帝; （ 2 ）必須帳戶，為人民的上帝因為這涉及到他; （ 3 ）必須反映世界的人類為對象的上帝救贖的活動; （ 4 ）必須解釋的辯證關係，證明了， （ 5 ）它必須賬戶用於其他可能的統一主題和必須真正團結起來的神學思想建設的重點新台幣。 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.許多擬議中的主題，將適用於這個或那個階層的城市旅遊局和NT ，例如，敘事或詩意或先知性或智慧或書信部分，但不能概括所有。 This theme must balance the others without merely lifting one above its fellow motifs.這個主題，必須平衡別人而不只是解除一個以上的，其同胞圖案。

The Covenant (Eichrodt, Ridderbos) has often been utilized to express the binding relationship between God and his people. 盟約 （艾希羅特， ridderbos ）經常被用來表達約束力與上帝的關係和他的人民。 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希望它的結果，無論是普及層面宇宙上帝創造以及持續並具體共融的，其中的結果。 The problem is that this is not universally attested in the testaments as the central core.問題是，這不是普遍核簽在見證，作為中央核心。 A better theme might be "election" as expressing the act of God or "promise" as the hope which results (see below).更美好的主題可能是"選舉"作為表達上帝的旨意或"諾言" ，因為希望它的結果（見下文） 。

God and Christ (Hasel) have been stressed a great deal lately, noting the theocentric character the NT. 上帝和耶穌 （哈塞爾）已經強調了大量近來，在注意到theocentric性格新台幣。 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.這是遠勝強調方面，如以成聖或lordship或王權的神，並且好過要么天主或基督的中心，這將做對不起城市旅遊局或新台幣。 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，我們雖然可以查看主題動態，以供個人表達的分主題，這也可能是狹隘的，因為社會上的上帝的人是不是一個自然的一部分。

Existential Reality or Communion has been stressed (Bultmann et al.) as the true purpose of the Bible. 存在的現實，還是共融一直強調（布特曼等人） ，作為真正目的的聖經。 Proponents argue that this ties together the other themes and expresses the dynamic work of God among his people.倡議者說，這只是聯繫在一起的其他主題，並表示動態的工作，上帝對他的人。 Yet as expressed by many it ignores too readily the propositional and creedal content of Scripture.但由於所表達的許多它無視太容易了命題和creedal內容的經文。 While communion is certainly a primary motif, it is not the unifying theme.而共融無疑是一個小學題，但不是統一的主題。

Eschatological Hope (Kaiser) is often stressed, in either the sense of promise or of hope. eschatological希望 （凱澤） ，是經常強調，在任何意義上的承諾，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.實力是這樣的，它團結的見證，因為，無論是放眼未來，圓滿的神的活動歷史。 It also unifies the other three above, which can be said to express aspects of this hope.它也統一了其他三個以上的，這可以說是表達方面的這個希望。 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.它的短處，因為常常注意到各學者，關鍵是有沒有強調這在許多部分經文，例如，智慧文學或johannine著作。 Again, this is a major emphasis but not the unifying theme.再次，這是一個重大的重點，而不是統一的主題。

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 （馮RAD數據通信公司， cullmann ，雷德）可能是最好的位置，因為它認識到上帝的/基督救贖的活動，代表人類的，不論在當前和未來的共融。 More than the others above, it subsumes each of the categories into itself.比別人以上，它subsumes每一類納入本身。 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.那些反對將這一問題作為統一的主題辯稱，從兩個方向： （ 1 ）其人工性質，因為不存在單一的，例如，在城市旅遊局或新台幣它是直接陳述，以及（ 2 ）缺乏重視的，它在整個新台幣例如，它符合盧克-行為，而不是約翰。 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"統一的主題" ，是就其性質而言是人為的，因為這是一個原則來自於個人的主題經文。 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，雖然它不是"中央" ，以每本書，它的背後是那些多樣的圖案，並因而能夠維繫在一起。 Every theme here has a viable claim, so we must see which of the five best summarizes the others.每一個主題，在這裡有一個可行的索賠，因此，我們必須看到，其中的5個最好的總結等。 Therefore, salvation-history has the best claim to the title "unifying theme."因此，救贖-歷史最好聲稱，題目是"統一的主題" 。

GR Osborne遺傳資源奧斯本
(Elwell Evangelical Dictionary) （ Elwell宣布了福音字典）

Bibliography 參考書目
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.巴爾，管轄範圍和權力的聖經;對照Barrett表示， "什麼是新台幣神學？幾點思考" ，視野在聖經神學3 ;每小時布爾人，是什麼新台幣神學？ 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.乙嬰兒，聖經神學危機;傳譯加芬" ，有系統的神學和聖經神學， "新台幣學生和神學a三，海關JH的skilton ;伽絲瑞四，新台幣神學; g.哈塞爾，新台幣神學：基本問題目前的爭議;美聯儲毛瑟槍，版，視野，在聖經神學：一個國際對話;體育凱士曼"問題的護盤，神學， "新界南總區19:235-45 ;葛雷德，一個神學的新台幣與r 。摩根，其性質新台幣神學：捐款威廉wrede和阿道夫schlatter ;第納爾聰明的，在過去，現在和未來的聖經神學; g.你，聖經神學。

Also, see:此外，見：
Theology of Matthew 神學的馬修。
Theology of Mark 神學的標誌
Theology of Luke 神學路加福音
Theology of John 神學的約翰。

This subject presentation in the original English language這一主題演講，在原有的英語

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