New Haven Theology纽黑文神学

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New Haven Theology was a late stage of the New England theology that had originated in efforts of Jonathan Edwards to defend the spiritual reality of the first Great Awakening (c. 1740).纽黑文神学是一个角1740年后期新英格兰神学(即努力已源于现实的乔纳森爱德华兹捍卫的精神第一次大觉醒)。It was also a theology developed for the needs of the Second Great Awakening (c. 1795 - 1830).这也是1830年)的一个需要神学制定了第二次大觉醒(公元前1795 - 。It thus served as a bridge between the Calvinism that dominated American Christianity in the 1700s and the more Arminian theology that came to prevail in the nineteenth century.因此,它充当一个世纪的加尔文主义之间的桥梁,在18世纪基督教为主的美国和更arminian神学,转变成了在19。

Timothy Dwight, grandson of Jonathan Edwards and president of Yale College from 1795 to 1817, laid the groundwork for the New Haven theology.蒂莫西德怀特,孙子的乔纳森爱德华兹和耶鲁大学从1795年到1817年的总统,奠定了基础神学黑文为新的。Dwight's concern for revival led him to place more emphasis on the natural abilities of individuals to respond to the gospel than had Edwards.德怀特的复兴关心使他把个人的能力,更强调的自然回应,而不是福音了爱德华兹。 His efforts to provide a rational defense of Christianity led him to stress its reasonable character over the sense of wonder that had been so important for Edwards.他的努力提供一个合理的防卫基督教导致他强调重要的爱德华兹超过其合理的性质感难怪这么一直。

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Dwight's best pupil, Nathaniel William Taylor, carried the New Haven theology to its maturity.德怀特最好的学生,纳撒尼尔威廉泰勒,携带的纽黑文神学的成熟。Taylor was the first professor at the new Yale Divinity School, where he came in 1822 after a successful pastorate in New Haven.泰勒是第一个教授在纽黑文耶鲁大学神学院新,来到那里,他在1822年牧师在后一成功。Taylor regarded himself as the heir of the tradition of Jonathan Edwards, particularly as he combated the rising tide of Unitarianism in New England.泰勒认为自己作为继承人的乔纳森爱德华兹的传统,尤其是他打击日益猖獗的单一制的英国新。His theology, however, departed from Edwards's, especially in its beliefs about human nature.他的神学,但是,离开爱德华兹的,尤其是在对人性的信念。Most importantly, he argued in a famous phrase that people always had a "power to the contrary" when faced with the choice for God.最重要的是,他认为在一个著名的词组,人们始终有一个“权力与此相反的”当上帝面对的选择。He also contended, as Edwards's son, Jonathan Edwards, Jr., had suggested, that human sinfulness arose from sinful acts, not from a sinful nature inherited from Adam.他还争辩,正如爱德华兹的儿子,乔纳森爱德华兹,小曾建议,人类的罪恶源于罪恶行为,自然继承了亚当有罪不从。Everyone did in fact sin, Taylor believed, but this was not a result of God's action in predetermining human nature.每个人其实是在罪孽,泰勒认为,但是这并不是一个自然的结果上帝的行动事先决定人类。More than other heirs of Edwards, Taylor also accepted the Scottish philosophy of common sense which also made much of innate human freedom and the power of individuals to shape their own destinies.爱德华兹超过其他继承人,泰勒还接受了自己的命运苏格兰哲学常识的权力也做了很多人的天赋和个人的自由来塑造自己。

The New Haven theology was a powerful engine for revival and reform in the first half of the nineteenth century, particularly through the work of Taylor's fellow Yale graduate, Lyman Beecher.纽黑文是一个神学和改革的强大引擎复苏,在19世纪上半叶,特别是通过比彻工作泰勒的研究员毕业于耶鲁大学,莱曼。 Beecher and like - minded colleagues employed the principles of the New Haven theology to promote moral reform, to establish missions and educational institutions, and to win the frontier for Christianity. The New Haven theology arose out of the distinctive Calvinism of New England, but it came to represent, with Methodists, Disciples, and some Baptists, a contribution to the generally Arminian theology which dominated American Christian thought in the nineteenth century.比彻和喜欢-道德改革志同道合的新同事雇用的黑文神学的原则,以促进,建立特派团和教育机构,并赢得基督教边疆。神学的纽黑文产生于新英格兰的加尔文独特,但它来到代表,与卫,弟子,和一些浸信会,一个世纪的贡献,一般的arminian神学,其中占主导地位的美国基督教思想在19。

Mark A Noll标志着诺尔
(Elwell Evangelical Dictionary) (埃尔韦尔福音字典)

Bibliography 书目
SE Mead, Nathaniel William Taylor, 1786 - 1858; FH Foster, A Genetic History of the New England Theology; J Haroutunian, Piety Versus Moralism: The Passing of the New England Theology.东南米德,纳撒尼尔威廉泰勒,1786年至1858年;跳频福斯特,英国神学一个新的遗传史; J Haroutunian,虔诚对战德性:传递的神学的新英格兰。

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