The standard definition for the "biblical theology movement" has been provided by OT scholar Brevard S Childs.为“圣经神学运动”标准的定义已经提供了OT学者布里瓦德S蔡尔兹。 He perceptively describes the background, rise, flowering, and demise of the American aspect of the movement from the middle of the 1940s to the early part of the 1960s.他敏锐地介绍了背景，兴起，开花，以及从20世纪40年代中叶到20世纪60年代初美国方面运动的消亡。 In a more general sense the biblical theology movement was made up of biblical scholars in North America and Europe who shared liberal, critical assumptions and methods in an attempt to do theology in relation to biblical studies.在更一般意义上的圣经神学运动是由在北美和欧洲的圣经学者谁共享，企图做有关圣经研究神学自由主义，关键假设和方法。 This new way of doing theology was most fundamentally concerned to do justice to the theological dimension of the Bible, which previous generations of liberal scholars had almost completely neglected.这种新的方式做神学是最根本的问题做正义的圣经，其中前几代学者的自由几乎完全忽略神学维度。 Accordingly the movement reflected an interest of European neo - orthodox theologians of the 1920s and beyond.因此运动反映了欧洲新的兴趣 - 对20世纪20年代及以后的正统神学家。
Neo - orthodoxy and the biblical theology movement shared the common concern to understand the Bible as a fully human book to be investigated with the fully immanent historical - critical method and yet to see the Bible as a vehicle or witness of the divine Word.新 - 正统和圣经神学运动之间的共同关注，理解为一个完整的人的书要与内在的历史充分调查的圣经 - 关键的方法，但要看到车辆或圣言见证圣经。 This meant a meshing of the modern naturalistic - evolutionary world view as developed by natural science, modern philosophy, and critical history with the biblical view of a God who gives meaning and coherence to this world in his personal acts in history.这意味着啮合的现代自然主义的一个 - 进化的世界观由自然科学，现代哲学，历史发展的关键与一个圣经的看法上帝在历史上谁给他的个人行为的意义和连贯性，这个世界。
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Joined to this was the axiom that Israel borrowed extensively from the surrounding pagan cultures and religions and that Israelite and NT faith is best understood from the point of view of natural theology.加入到这是公理，以色列借来的广泛，从周围的异教文化，宗教和信仰的以色列人和NT最好从自然神学的角度理解。 All of this meant a lack of concern regarding the theological interests of the Bible for church, community, and individual.所有这一切都意味着一个关于圣经的教会，社区和个人的神学利益漠不关心。 This sterile liberal theology, devoid of meaning for church and life, remained incompatible to significant segments of Christianity, particularly American Protestantism, which had only reluctantly given in to the historical - critical method in the long and devastating fundamentalist - modernist controversy.这不育自由派神学，教会与生活毫无意义，很大一部分仍然是不相容的基督教，新教，特别是美国，它只是不情愿地给到历史 - 现代主义的争论 - 在长期和毁灭性的原教旨主义的关键方法。 The biblical theology movement directed its efforts against the extremes of the historical - critical approach to the Bible, while itself remaining faithful to the historical - critical method, its presuppositions, and its procedures.圣经神学运动的指示其努力对历史极端 - 批评的态度圣经，而剩下的忠实于自己的历史 - 关键的方法，其前提，它的程序。 The attempt of the movement was to move beyond the older liberal position within the liberal framework of the study of the Bible.该运动试图超越旧内的自由派的圣经研究框架自由派立场。
It must be noted, however, that neo - orthodoxy was not a return to older Protestant orthodoxy, which held that all Scripture was divinely inspired.必须指出，然而，新 - 正统是不是对旧新教正统的回报，认为所有的圣经是神的启发。 By and large the biblical theology movement joined the neo - orthodox view of revelation and inspiration.总的来说圣经神学运动加入新 - 正统的启示和灵感的看法。 Revelation is essentially God revealing himself in Christ, and Scripture may become a witness to this revelation.启示基本上是神在基督揭示自己，圣经可能成为本启示的见证。 The Bible is not the word of God but may become the word of God in its witness to Christ.圣经是不是神的话，但可能成为神的见证基督字。 Particularly useful to the movement was Brunner's view on revelation in which he attacked classical Protestant and American fundamentalists on the one hand and classical liberals on the other.特别有用的运动是布伦纳的观点上的启示，他的攻击，一方面，另一方面古典古典自由派和美国新教原教旨主义者。 The biblical theology movement could join ranks with the neo - orthodox theology to wage a common battle against both liberalism in theology and fundamentalism among conservative segments in America.圣经神学运动可以加入队伍的新 - 正统神学工资在神学和美国之间的保守部分原教旨主义既反对自由主义的共同战斗。
The contrast between Greek and Hebrew thought (T Boman and others) became rather important.在希腊和希伯来思想（T波曼和其他人）的对比变得相当重要。 Although the NT was written in Greek, the Hebrew mentality was common to both testaments.虽然新台币写于希腊，希伯来文的心态是双方共同的见证。 The idea of the Hebrew mentality led to significant studies of words in both testaments.在希伯来文心态的想法导致了重要的研究在这两个词见证。 The outlines of the Hebraic thought patterns were reflected in the words of the Hebrew language, and this Hebraic thought content was also communicated through the vehicle of language (Greek) of the NT.在希伯来思维模式的概括是反映在希伯来文的话，这希伯来思想内容也是通过语言传达车辆的NT（希腊）。
The corresponding emphasis on history meant that the revelational encounter in history provided the bridge of the gap between past and present in that Israel's history became the church's history and subsequently our modern history.历史上的相应的重视意味着在历史revelational遇到提供了过去和现在之间的鸿沟的桥梁，以色列的历史成为教会的历史，后来我们现代的历史。 In the church's liturgy the believer and the community of faith participate in the same redemptive event by means of recital.在教会的礼仪和信仰的信徒参与社会在同一救赎事件所演奏的手段。
There is no easy way of evaluating and assessing the biblical theology movement because it is part of a trend in modern liberal theology and in part an overlapping with the neo - orthodox movement in our century.有没有评估和评估的圣经神学运动简单的方法，因为它是在现代自由神学和部分与重叠的新趋势的一部分 - 在本世纪的正统的运动。 The following features may serve as major points of issue that are called for in an assessment of the movement:以下功能可作为主要的问题是在运动的评估称为几点：
While the movement was critical of its forefathers in the liberal tradition of theology on a number of points as noted above, in a major sense the members of the biblical theology movement continued the liberal tradition.虽然运动是在神学上的自由主义传统的点的数量，其祖先关键如上所述，在一个重大意义的圣经神学运动的成员不断的自由主义传统。 The secular - scientific (and liberal) understanding of the origin and development of the world along the evolutionary Darwinian model was accepted as axiomatic, and the liberal understanding of the movement of history along general historicist lines was not radically questioned.世俗 - 科学（和自由主义）的起源和进化的达尔文沿世界发展模式的理解被接纳为公理，以及沿行一般历史主义历史运动自由主义的理解是不从根本上质疑。 Onto the contemporary scientific understanding of the movement of history along general historicist lines was not radically questioned.到当代的历史主义线沿线一般历史运动的科学认识不从根本上质疑。 Onto the contemporary scientific understanding of both nature and history theologians of the biblical theology movement attempted to graft the biblical understanding of God as Creator and Lord who is dynamically active in the process of history (GE Wright).到当代的自然和历史的科学认识的圣经神学运动的神学家试图嫁接的创造者和主谁是动态活跃在历史（GE赖特）过程中的神圣经的理解。
This meshing of a "secular" or "atheistic" (A Schlatter) historical - critical method and a naturalistic - evolutionary world view with the God of the Bible who gives meaning and coherence to this world in his personal acts in history was "at best only an uneasy dualism" (Gilkey, 91).这啮合的“世俗”或“无神论”（A施拉特）的历史 - 是与圣经的神在历史谁给他的个人行为的意义和连贯性，这个世界进化的世界观“，充其量 - 关键的方法和自然只有不安的二元论“（Gilkey，91）。 Childs notes incisively that "the historical - critical method is an inadequate method of studying the Bible as the Scriptures of the church," setting up "an iron curtain between the past and the present" (Chils, 141 - 42).蔡尔兹指出精辟地说，“历史 - 关键的方法是学习，作为教会的圣经圣经不足法”，设立“之间的过去和现在的铁帘”（Chils，141 - 42）。
The Issue of "What It Meant" and "What It Means." The biblical theology movement attempted to put aside the dichotomy between the past and the present, the historical - critical and theological study of the Bible, or the descriptive and the normative approach to the Bible. 对“是什么意思”的问题“。意味着什么”圣经神学运动试图抛开之间的过去和现在的两分法，历史-关键的圣经和神学研究，或描述性和规范性的方法圣经。 The interest in the theological dimension of the Bible was of major concern.在圣经的神学方面的利益是主要关注的问题。 Nevertheless, the distinction of "what it meant" as that which is descriptive, objective, and scientific as compared to "what it means" as that which is theological and normative (see K Stendahl) put a wedge between what the movement attempted to overcome.然而，区分“是什么意思”因为这是描述性的，客观的，科学的比较，“这是什么意思”因为这是神学和规范（见K斯滕达尔）之间放置一个什么运动试图克服楔。 While Stendahl's distinction of "what it meant" and "what it means" remains highly debated (see Hasel, OT Theology, 35 - 75), it struck a blow at the heart of the movement.虽然斯滕达尔的区别“什么意思”和“意味着什么”仍然高度辩论（见哈塞尔，OT神学，35 - 75），忽然在运动的核心是一个打击。
The concept of revelation in history as an alternative to propositional revelation on the one hand or general revelation on the other did not prove successful.在历史的启示作为一个概念，一方面或其他一般启示替代命题的启示并没有取得成功。 The more recent attempt to replace revelation in history with the view that the OT is "story rather than history" (Barr) does not overcome the ambiguities of history but merely replaces them with those connected with story.较近期的尝试，以取代历史的观点，即OT是“的故事，而不是历史”（巴尔）启示不克服历史的含糊之处，而只是取代那些与它们相连的故事。 Biblical revelation carries within itself its own validation by enabling the recipient of revelation to grasp the content of revelation and to be grasped by the truth of revelation.圣经启示孕育本身的通过使收件人的启示把握的启示内容，并受到启示的真理掌握自己的验证。 Due to the fact that biblical revelation is self - authenticating, there can be no external proofs that stand as judges over the revelation of the Bible.由于这样的事实：圣经的启示是不言而喻 - 验证，就不可能有作为对圣经的启示法官站在外部证据。
In short, the biblical theology movement was a major attempt for a full generation in the twentieth century to correct liberal theology from within itself.总之，圣经神学运动是一个完整的一代在二十世纪的重大尝试，以正确的从自身内部自由派神学。 It did not succeed because it ultimately remained a captive of the basic modes, thought patterns, presuppositions, and methods of liberal theology itself.它没有成功，因为它最终仍是基本模式的俘虏，思维模式，前提和自由派神学本身的方法。 It provided, therefore, an additional impetus to more recent attempts that show the basic method of liberalism, ie, the historical - critical method, as bankrupt (W Wink) or announce its end (G Maier) and seek for new methods of the study of the Bible and its theology whether it be a theological - historical method (GF Hasel) or structuralism (D Patte).它提供的，因此，一个额外的动力，最近的尝试，展示了自由主义的基本方法，即历史 - 关键的方法，如破产（W眨眼），或宣布其结束（G麦尔），寻求新方法的研究对圣经和神学无论是神学 - 历史方法（GF哈塞尔）或结构主义（D Patte）。
GF Hasel
GF哈塞尔
(Elwell
Evangelical Dictionary) （Elwell宣布了福音字典）
Bibliography
参考书目
DL Baker, Two
Testaments: One Bible; J Barr, IDB Supplement; BS Childs, Biblical Theology in
Crisis; L Gilkey, Naming the Whirlwind and "Cosmology, Ontology, and the Travail
of Biblical Language," Jr. 41; GF Hasel, NT Theology: Basic Issues in the
Current Debate and OT Theology: Basic Issues in the Current Debate; G Maier, The
End of the Historical - Critical Method; JD Smart, The Past, Present, and Future
of Biblical Theology; D Patte, What Is Structuralism?
DL贝克，两圣经：一是圣经〔J巴尔，美洲开发银行补充; BS蔡尔兹，危机中的圣经神学，L Gilkey，命名旋风和“宇宙论，本体论，以及圣经语言阵痛”，小41;
GF哈塞尔，新台币神学：基本问题，在目前的辩论和OT神学：基本问题，在当前的辩论，G，的历史结束迈尔 - 关键的方法; JD聪明，圣经神学的过去，现在和未来，D
Patte，什么是结构主义？ K Stendahl, IDB,
I; W Wink, The Bible in Human Transformation: Toward a New Paradigm for Bible
Study. K斯滕达尔，美洲开发银行，我，W眨眼，在人类改造圣经：圣经研究走向一个新的范例。
This subject presentation in the original English language这在原来的主题演讲， 英语