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.新約神學是基督教的學科,它跟踪的NT的作者主題,通過這些個別的圖案,然後合併成一個單一的全面的整體的一個分支。 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,在寫作的時候,研究了漸進式的啟示的神的生活狀況,並描繪了底層的線程聯繫起來一起。 This discipline centers upon meaning rather than application, ie, the message of the text for its own day rather than for modern needs.這門學科的中心意思,而不是應用程序後,即消息的文本為自己的一天,而不是現代人的需求。 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.最頻繁的當前狀態聖經神學所採用的術語是“危機”,由於越來越大的壓力多樣性,而不是團結,未能達成任何共識,任何方法或內容。 However, this is hyperbolic.然而,這是雙曲線。
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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)第一次世界大戰後,救出老自由主義後,其崩潰。 He said that God speaks to man through the Bible.他說:上帝通過“聖經”的人。 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代表的保守派,他的救恩歷史記錄的方法和魯道夫布特曼與他的的demythologization和存在解釋的自由派控制。 Following Bultmann, Ernst Fuchs and Gerhard Ebeling developed the new hermeneutic, and influential school which considered the Bible to be encounter or "word-event."布特曼,恩斯特福斯和格哈德艾伯林之後開發出新的詮釋學,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,並說,在這名男子被稱為神的一個新的關係。
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.有幾個較新的方法,如代表人物潘內伯格的回報率的歷史方法作為一個科學的學科和布里瓦德童車的佳能過程,其中認為“聖經”作為一個團結和國家,聖經神學必須開始的最終規範的形式,而不是的發展階段“聖經”的書。 The major characteristic, however, has been disunity.的主要特徵,但是,一直不統一。 No voice has gained ascendancy and no single system dominates as did Baur, Bousset, or Bultmann in the past.沒有發言權已經獲得了優勢,並沒有像鮑爾,Bousset,或布特曼在過去單一系統中佔主導地位。 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.然而,利益比以往任何時候都大,幾個聲音,特別是那些陣營的佳能關鍵,把興趣回到聖經神學。 Relationship to Other Disciples.與其他弟子的關係。 To Systematic Theology.系統神學。 Since biblical theology began as a reaction against dogmatics, there has always been tension between the two.自聖經神學,開始對教義的一種反應,兩者之間一直存在著緊張。 Many like Ernst Kasemann have argued that the fragmentary nature of the NT data makes any attempt to unify the diverse theologies impossible.許多人認為,像恩斯特凱士曼的NT數據的局部性質,使得任何試圖統一不同的神學不可能。 However, this is doubtful (see below), and the two are interdependent.然而,這是值得懷疑的(見下文),二者相互依存。 Biblical theology forces systematics to remain true to the historical revelation, while dogmatics provides the categories to integrate the data into a larger whole.聖經神學部隊留下真實的歷史啟示,而教義提供了分類的數據集成到一個更大的整體的系統性。 However, the organization itself stems from the text; Scripture must determine the integrating pattern or structure.不過,該組織本身的文字源於“聖經”的人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,以確定潛在的統一性。 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."系統採取這種材料,重塑它變成自白聲明,對於教會,它架起了一座橋樑之間“是什麼意思”,“這是什麼意思。” 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.同時,系統提供了前理解指導口譯,所以這兩個學科的互動,在一種類型的“詮釋學循環”,因為每個通知,並檢查其他。
Second, Childs admits that with his approach the original meaning of the text cannot be recovered.其次,童車也承認,他的做法無法恢復原來意義上的文字。 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.不僅規範的推力,而且原始事件的意義/說,隨後的發展中,目前的解釋為包括許多佳能批評家見的真正含義。 The text is reduced to a mere voice in a cacophony of sounds.文本被降低到一個純粹的聲音在刺耳的聲音。 Third, many other critics reduce Scripture to a "canon within the canon" (eg, Kasemann).三,其他許多批評減少聖經內的佳能“佳能”(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,強調只有那些段落適合這個所謂的“聖經”的核心。 This reduction must be avoided and the whole of Scripture allowed to speak.這項減稅必須避免和整本聖經說。
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票據的獨特信息。 The strength is the emphasis upon the individual author's meaning.強度是強調個人作者的意思時。 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.的歷史研究方法的發展,宗教思想,神的子民的生命。 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憐憫的理論家。
The Christological Method makes Christ the hermeneutical key to both testaments. 基督的方法 ,使基督詮釋學的關鍵,既見證。 Its strength is its recognition of the true center of the Bible.它的強度是其承認“聖經”的真正中心。 Its weakness is its tendency to spiritualize passages and force interpretations foreign to them, especially in terms of the OT experience of Israel.它的弱點是精神上的通道和力量詮釋外國對他們的傾向,特別是在以色列的的OT經驗的。 One should not read everything in the OT or NT as a "type of Christ."一個人不應該讀為“基督的類型的OT或NT的一切。”
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,因為一系列的信仰聲明,這是超越歷史。 Its value is its recognition of creed and worship in NT faith.它的價值是其承認在NT信仰的宗教和信仰。 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。
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. 的橫截面法的痕跡,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“橫截面”或採樣的典型紀錄。 Its strength is the understanding of major themes that it provides.它的強度是重要的主題,它提供了了解。 Its weakness is the danger of arbitrary selection.它的弱點是任意選擇的危險。 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,其他主題可以被迫與它的和諧。
The Multiplex Method (Hasel) combines the best of these and proceeds hermeneutically from text to theory. 多重方法 (哈塞爾),結合了最好的,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.它是從語法和歷史的文本分析,試圖解開他們的生活範圍內設置的各種文本的意義。 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是有幫助的,因為它研究那些生活環境中的社會矩陣信社區。 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.由於數據收集從這個訓詁任務,他們被組織到個人的書籍,然後再進一步的個別作者的基本模式。 At this stage the interpreter has delineated the emphases or interlocking forces in the strata.在這個階段的解釋已劃定的重點或聯鎖部隊在地層中。 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(例如,馬可,約翰,寶蓮)已被繪製,學生尋找它們之間的凝聚力的基本原則,隱喻的語言,揭示了較大的模式作者之間的團結。 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. ,一方面,或背後已變現及最後的末世論,另一方面,我們必須尋求統一的整體背後報表選舉和普遍的救贖。 Paul's stress on justification by faith will be united with John's use of new-birth language.保羅因信稱義的壓力將團結與約翰的使用新出生的語言。 These larger unities are charted on two levels, first with respect to overall unity and second concerning the progress of revelation.這些較大的統一繪製的兩個層面,首先就整體的團結和第二的進展的啟示。 Finally, these motifs are compiled into major sections and subsections, following a descriptive (biblical) method rather than an artificial reconstruction.最後,這些圖案被編譯成主要章節和小節,一個描述性的(聖經)的方法,而不是人工重建。 In other words, the data rather than the dogmatic presuppositions of the interpreter control the operation.換句話說,數據,而不是解釋器教條式的前提的控制操作。 From this will emerge a central unifying theme around which the other subthemes gather themselves.這將出現一個中央統一的主題,圍繞它的其他分主題收集自己。 Within this larger unity the individual themes maintain complementary yet distinct roles.在這種大團結的個別主題保持互補但不同的角色。 The larger cohesive unity must result from rather than become the presupposition of the theological enterprise, ie, the texts determine the patterns.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,確定的模式。
Hebrews was written to a group of Jewish Christians, perhaps in Rome, who were in danger of "apostasizing" due to persecution.希伯來人寫的一組的猶太基督徒,也許在羅馬,誰是危險的“apostasizing”由於迫害。 As a result, the author stresses the pilgrimage aspect of the Christian life (see Kasemann).因此,筆者強調基督徒的生活(見凱士曼)的朝聖方面。 The believer is to recognize that he or she lives between two worlds, the present age of trouble and the future age of salvation.信徒要認識到,他或她生活在兩個世界,對當今時代的麻煩和未來時代的救贖之間。 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).關鍵是信心,希望一個具體的現實(11:1),使“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).在較古老的猶太人經濟優勢的基督,基督教必須固守高神父“的命令後,麥基洗德”(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,紮根中的勸勉通道中,是中央的。
James, probably the first NT book written, is addressed to a Jewish Christian audience, perhaps in Palestine.詹姆斯,可能是第一個NT寫的書,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,經過一段時間的迫害富有的猶太人,沒收他們的財產(2:6,5:1-6)。 The book is immensely practical, dealing in a pastoral way with weak believers and their tendencies.這本書是非常實用的,在牧區的方式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,就考驗和誘惑,備受社會關注的問題的舌頭,和人與人之間的衝突,強調有必要把自己的信仰實踐中的實際基督徒的生活。
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.彼得使用了很大的教義和教理講授的材料,即在正式發言中對基督教教義的早期教會的使徒組成,進一步的情況,迫害代表一個混合教會的猶太人和外邦人的基督徒在北加拉太。 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).它結合了末世論的角度(即已經開始,結束和榮耀,是近)與道德的重點(即模範行為必須在光的世界反對神的救恩的經驗)。 Christ is the model of the righteous sufferer (3:18), and his exaltation is shared by the one who endures similar hostility.基督是義患者的模型(3:18),和他的提升是共享的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,在這個邪惡的世界之中,即使痛苦(1:6-7),因為它是一個參與的恥辱/提升基督的信徒,是一個陌生的,其真正的公民身份是在天上,誰喜歡。
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). II彼得和裘德是妹妹寫書信,打擊虛假教學的諾斯底式拒絕了貴族身份的基督(II寵物。2:1)和圓滿(II彼前3:3-4),墮落成為不道德(裘德4 )。 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,有一個決定強調,在使徒教學的首要地位(彼後1:16,20-21; 3:2)和基督的再來時的判斷(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.即將來臨的日子,耶和華,是中央在彼得,和那些反對神的人的判斷,無論是人還是天使/惡魔,涉及到中脫穎而出裘德。 Both stress the stringent responsibility of the church to oppose the false teachers.這兩種壓力的嚴格責任,教會反對虛假的教師。
The Covenant (Eichrodt, Ridderbos) has often been utilized to express the binding relationship between God and his people. 公約“(艾希羅特,ridderbos)經常被用來表達神和他的人民之間的綁定關係。 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.它包括法律效力的合同和末世希望它的結果,無論是誰創造的宇宙之神,以及維持和具體的交流,結果的普遍性。 The problem is that this is not universally attested in the testaments as the central core.問題是,這並沒有被普遍證明,證明了作為核心。 A better theme might be "election" as expressing the act of God or "promise" as the hope which results (see below).一個更好的主題可能是“選舉”作為表達上帝或“承諾”,希望它的結果(見下文)的行為。
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)已經強調了大量最近,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.這是更好的強調方面,如神的聖潔或lordship或王權,比要么天主或基督的中心,這將做對不起OT或NT。 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.不過,我們可以查看主題動態,以供個人表達的分主題,這也可能是狹隘的,因為神的子民的社會是不自然的一部分,它。
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),“聖經”的真正目的。 Proponents argue that this ties together the other themes and expresses the dynamic work of God among his people.支持者認為,這種緊密聯繫在一起的其他主題,在他的人表示工作動態神。 Yet as expressed by many it ignores too readily the propositional and creedal content of Scripture.然而,所表達的許多人來說,忽略太容易的命題和聖經教義的內容。 While communion is certainly a primary motif, it is not the unifying theme.共融無疑是一個主要的主題,它是不是統一的主題。
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。 The strength of this is the way it unites the testaments, since both look to the future consummation of God's activity in history.這樣的實力就是這樣,它團結的見證,因為兩個人都看了一下對方的未來在歷史上圓滿的神的活動。 It also unifies the other three above, which can be said to express aspects of this hope.結合其他三個以上,這可以說是表達這種希望的各個方面。 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.它的弱點,往往由不同的學者指出,在這個問題上的許多部分,例如,聖經智慧文學或johannine著作是沒有壓力。 Again, this is a major emphasis but not the unifying theme.再次,這是一個重點,但不是統一的主題。
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 (CULLMANN,馮拉德,拉德)可能是最好的位置,因為它認識到神/基督的救贖,代表人類的活動,無論是現在和未來的共融方面。 More than the others above, it subsumes each of the categories into itself.比上述其他的,它更歸入到自身的每個類別。 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.那些反對作為統一的主題爭辯說,從兩個方向:(1)人工性質,因為沒有單個實例OT或NT,它是直接陳述;(2)沒有強調它在整個NT例如,它適合盧克的行為,但不是約翰。 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”由於其本身的性質是人工,因為它是一個來自個別主題的“聖經”的原則。 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,雖然它是不是“中央”的每一本書,它的背後是這些不同的圖案,從而能夠將它們綁定在一起。 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,我們必須看到這五個最好的總結了。 Therefore, salvation-history has the best claim to the title "unifying theme."因此,救恩歷史上最好的要求,題目是“統一的主題。”
GR Osborne
GR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,“這是什麼新台幣神學?幾點思考”聖經神學3的曙光;
H.布爾人,新台幣神學是什麼? 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. B.蔡爾茲,聖經神學危機; R.加芬,“系統神學和聖經神學,”新台幣學生和神學a三,海關JH的skilton
D.格思裡,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;
E.凱士曼“的問題新台幣神學”,國稅廳19:235-45;葛雷德,A神學的新台幣; R
。摩根,其性質新台幣神學:威廉wrede和阿道夫施拉特JD智能的過去,現在和未來的聖經神學,聖經神學G.沃斯的貢獻。
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