认识现代神学 32、第十八章：新基要主义
主讲：林慈信牧师_校对：刘加立弟兄_英文：XSS姐妹_中文：姣姐妹
Contemporary World Theology，session 32.认识现代神学第32讲。我们继续讲Chapter XVII第18章，Neo-Fundamentalism新基要主义
From all of these elements came a new mood，这些的分子结合起来就有一种新的氛围，a new temperament，新的气质，what might best be called the neo-fundamentalist reduction (to borrow partly the language of Carl Henry).我们借用卡尔·亨利的话来说（最好称之为新基要主义的约化主义）。It is not exclusively an American movement，nor is it exclusively Western.这个不仅仅是一个美国的运动，也不仅仅是西方教会的运动。
One will find its characteristics in many areas and in many churches.在各种不同的地域，不同的教会里面，我们都不难发现他们的特质。Neo-fundamentalism will show itself in many ways，新基要主义有各种不同的特点——extreme dispensationalism，极端的时代论；excessive emotionalism，极端的强调情感；social withdrawal，从社会的脱离；fear of cultural challenges to the gospel，对文化对福音的挑战的恐惧；neglect of ethical issues，忽略伦理的议题；theological pugnaciousness，神学上攻击或者憎恨别人；pietistic individualism.最后，敬虔主义的个人主义。
In particular，the following areas of neo-fundamentalism indicate some of the more prominent danger signs for which to look.特别下列有一些的新基要派的特点，就给我们看到他们的危机之所在。
No. 1. 第一点。Along with earlier fundamentalism，neo-fundamentalism seeks to propagate and defend the gospel.新基要主义和早期的基要派一样，努力的宣讲、维护福音的。But increasingly the emphasis on defense overpowers the emphasis on propagation.但是他们越来越强调对福音的维护，概括了对福音传讲的注重。The mood moves from positive-negative to excessively negative，本来是有正面也有负面的，现在过分的负面，from warfare to pugnaciousness，从争战到个人的攻击，from graciousness and courtesy to the vocabulary of invective from movements to men.从温和、礼貌到人身攻击，从攻击运动到攻击个人。
No. 2 第二个特点。Neo-fundamentalism，along with fundamentalism，speaks strongly for biblical Christianity，与基要派一样，新基要派是强烈的维护符合圣经的基督教信仰的，but it declares “an intentional moratorium on discussing doctrinal differences.”可是，它对讨论教义上的分歧是宣告停战的，这个是故意的。Calvinism’s emphasis on the organic sweep of biblical theology，加尔文主义所强调的是圣经神学的，有机性的广大性，on the demands of the kingdom of Christ for all of life，加尔文主义坚持基督的国度对人生的全部有所要求的，are often relatively silent.他们故意的在这几方面是沉默的。As a result，结果是，neo-fundamentalism’s emphasis tends to fall increasingly on isolated fundamentals，结果是，新基要派越来越注重一些孤立起来的基要教义，and there is reluctance to study those precise doctrinal formulations that may divide Calvinist from Arminian，or dispensationalist from Calvinist.他们也不愿意去研究加尔文主义和阿米念主义，或者时代论跟加尔文主义之间的不同，他们不愿意去精准的做教义方面的研究。
No. 3. 第三个特点。Neo-fundamentalism tends to show a strong pietistic emphasis on personal religious experience，新基要主义非常的强调敬虔主义的个人宗教经验，while，at the same time，a deemphasis on the social and cultural imperative of Christianity.而故意的不强调基督教信仰在社会和文化方面的命令。Religion becomes restricted to the individual’s life of prayer，Bible study，and church attendance，宗教生活只限制于个人的祷告、读经，和参与教会的生活——a part of life separated ordinarily from the problems raised by economics，sociology，and the natural sciences.这种的灵修生活，一般上来说是与经济、社会和自然科学所提出的问题是隔离的。
As one acute critic has noted，有一位的批判性的学者这样说，“In ordinary life，they deal with their business，as though they can be neutral about it，在日常生活，他们可以用中立的态度处理他们的生意，while their Christian faith is kept in a separate compartment，因为他们的基督教信仰是置于另外一个格子，另外一个部门……Most of them，however，have a dichotomy of thinking which enables them to regard the world and its affairs ‘neutrally，’他们一般都有一种的二分法的思维方式，让他们可以用所谓‘中立’的态度来看世界和世上的事物，while in the sphere of religion they follow the traditional Christian lines.而在宗教的范围里面，他们就依循着传统的基督教的路线的。
”So，in those neo-fundamentalist circles where Christian schools are founded，the school often becomes known more for what it does not teach than for what it does teach.所以，在一些有基督教学校的新基要主义的圈子里面，这些基督教的学校一般来说是因为他们不教导什么而出名，而不是因为他们事实上教导什么而出名。The cultural sciences are not so much molded and guided by biblical theology as they are limited and restricted.他们没有用圣经神学来塑造他们对文化和不同的学科的进路，他们把这些的学科限制、缩窄了。
No. 4. 第四个特点。Neo-fundamentalism’s proper distrust of evolution often shifts to a distrust of science as well.新基要派正确的怀疑进化论，但是往往这个就转为对科学的怀疑。And when it does not，it nevertheless “approaches science on the edge of an anti-evolutionary spirit，就算他们没有对科学怀疑，他们也是用一种反对进化论的精神来看科学的，whereas a more positive and comprehensive outlook” shaped the earlier fundamentalist attitude toward science.而较早的基要派人士对科学的看法是比较涵盖性的。
As Henry puts it，正如卡尔·亨利所说的，“some fundamentalist popularizers boldly disparaged scientific studies as a whole，有一些普及化基要派的人士很大胆的藐视一切科学的研究，using sarcasm and ridicule to reinforce their deficiency of logic，他们用讽刺来加强他们自己的缺乏逻辑的论调……Some evangelicals in America requested of science only that it refrain from tampering with the reality of the supernatural，有些美国的福音派人士要求科学不要来介入到超自然的范围，with the role of transcendent divine power in creating the graded levels of life and the essential uniqueness of man，也不要介入到上帝超然的能力创造了不同层次的生命而让人本质上是独特的……
Nature as a divine laboratory in which men may read the plan and thought of God，and science as a sphere of divine vocation where Christian young people may facilitate the control of nature to man’s purposes under God，were all but lost as motivating purposes.他们已经失去了一种的动力，鼓励基督徒的青少年去从事科学这方面的呼召，来研究自然界，因为自然界是好像一个实验室一样，让人可以看到上帝的计划和上帝的旨意的，这些都失去了。”The neo-fundamentalist interest in science had become mainly anti-evolutionary.新基要派人士对科学的关注主要是反对进化论而已。
未经同意，请勿擅自在其它网站或平台转载和刊登课程的逐字稿；课程的逐字稿的版权归「中华展望」，禁止复印出版等商业用途。
中华网络圣约学院ccnci.org中华展望圣约学院[email protected]（PayPal）
No. 5. 第五方面的特点。Neo-fundamentalism，along with earlier fundamentalism，seeks to point out liberalism in existing denominations，与比较早的基要派一样，新基要派努力的要指出现存的宗派里面的自由派神学，and urges cooperation among conservatives.他们提倡保守派人士之间应该合作。However，its promotion of rival interdenominational cooperation gravitates sometimes into antidenominationalism，可是因为他们要促进一些超宗派的合作，导致他们越来越向反宗派主义，or caustic criticism of even those fundamentalist denominations which do not feel they can join their organization for reasons of conscience.甚至乎他们严厉的批判一些不能够参与他们这些新基要派的组织的基要派的宗派，因为这些基要派的宗派凭着良心不能认同这些新福音派的联盟或者组织的。
Such a line moves quickly from a call for repentance to a call for movements，很快的，呼吁悔改成为呼吁参与运动，or what might be called movementism.或者我们称之为运动主义。The American Council of Christian Churches（ACCC），as it is interpreted to the public by Carl McIntire，特别，由Carl McIntire所诠释的ACCC，is often cited by its opponents as bearing this image.反对他们的人士往往看到他们有这种的形象。
From such a perspective，从这个观点角度来看，neo-evangelicalism often becomes a favorite target for neo-fundamentalist criticism.新基要派主义批评的对象往往就是新福音派主义了（这个下一章我们会处理的）。Representatives of this movement are accused of making a subtle retreat to a compromised fundamentalism.新基要派人士往往批评新福音派运动很微妙的退缩到一种与自由派妥协的基要派主义。
No. 6. 第六个特点。Neo-fundamentalism，along with earlier fundamentalism，puts much emphasis on the biblical doctrine of the church.新基要派主义与较早的基要派一样，非常强调圣经的教会论。(Many neo-evangelicals，on the contrary，say it neglects this doctrine.相反的，很多的新福音派人士认为新基要派人士是忽略了教会论的。) In particular，there is a strong stress on the purity of the church，基要派跟新基要派特别强调，教会必须是纯正和圣洁的，and on spiritual unity within the fundamentals of the gospel.在福音的基要教义之下，信徒、教会应该有属灵的合一的。
However，可是，neo-fundamentalism so stresses the invisible unity of the church，新基要派那么的强调教会不能见的合一性，that it virtually neglects the visible unity of the church and，差不多忽略了教会能见的合一性，creates two churches，就造成了他们眼中的两个不同的教会——one visible and one invisible.一个能见的教会，和另外一个不能见的教会。For the neo-fundamentalist，对新基要派人士来看，biblical unity becomes a purely spiritual，invisible unity，圣经的教会合一性只不过是一个完全是属灵的、不能见的合一性，and all obligations regarding the unity of the church are fulfilled by a simple nod toward the idea of invisible unity.所以，圣经对教会合一所有的要求，他们只不过点头同意一个不能见的教会合一性，就算是了事了。
No. 7. 最后，第七个特点。Neo-fundamentalism，along with earlier fundamentalism，had properly asserted that personal and social ethical problems cannot be solved ultimately without the supernatural rebirth of individuals through the work of the Holy Spirit (John 3:3，5).与较早的基要派一样，新基要派正确的坚持个人的，或者是社会上的伦理的问题，至终必须要有圣灵超自然的重生才能够解决的（约3：3、5）。And it expresses its social concern in such things as temperance movements，city rescue missions，hospitals，orphanages，and relief work for the poor of the world.而基要派会这样表达他们的社会关怀，他们会从事禁酒运动，在美国的大城市的贫民区对酗酒的人从事福音工作，建立医院、孤儿院，还有对世界上的穷人进行救济。
But it often restricts its approach to personal ethics as merely abstinence from dubious social externals，但是他们对个人的伦理的看法一般只是限于避免一些有问题的、外在的社会行为，and does not probe deeper into Christian behavior patterns for the home，for work，for leisure.不会深入的去探讨基督教在家庭、工作场所，跟娱乐范围里的行为模式应该是如此，如何的。Its answers to contemporary problem of social ethics，他们对当代的社会伦理的问题所提供的答案，often descends to reductions，往往是一种约化的答案，into simple cliches or avoiding the problem by negation.往往用肤浅的方法回答，或者用否认来避免问题。
The question of American racial tensions and civil rights is resolved by pointing out the communist exploitation of this problem.他们怎么面对美国的种族之间的冲突和民权运动，特别是黑权运动呢？他们会指出这些问题背后有着共产主义的操纵。In fact，anti-communism is often a very strong feature of the approach of neo-fundamentalism to problems of social ethics.事实上，新基要派怎么面对社会伦理的问题呢？往往带上一个很强的反共的色彩的。
End of Chapter XVII.第18章结束。
Chapter XIX第19章，Neo-Evangelicalism-Its Message新福音派的信息
In 1948，during the opening exercises of Fuller Theological Seminary，California，1948年，在加州富勒神学院创校的时候的开学典礼上，Dr. Harold Ockenga，Ockenga（奥肯加）博士introduced a new word to the theological world- “neo-evangelicalism.”向神学世界介绍新的一个的名词——就是“新福音主义”。The phrase was an attempt to relate this new phase of evangelical theology to the fundamentalism of the past，这个的名词是用来把过去的基要派和一个新阶段的福音派神学连上来，while at the same time emphasizing its dissatisfaction with some of that past.同时表达对过去基要派一些的不满。A new word was needed to mark what Ockenga and others felt was going to be a new beginning for orthodoxy，a “fundamentalist renascence.” Ockenga还有其他人士认为，需要一个新的名词标志着正统信仰一个新的开始，一个“基要派的文艺复兴”。
Since that day，自从那个时候以来，the word and the movement behind it have reached large proportions in the United States and elsewhere.这个名词跟它所代表的运动包含了美国和其他国家很多的人士跟教会。But，as it has expanded，so have its problems and its critics.但是这个运动一面的扩展，一面的产生问题，和带来各种不同的批判。
In more recent years the movement seems less and less cohesive in certain theological areas (particularly the doctrine of Scripture).近年来，新福音派在某些神学的范围里面（特别是圣经论方面），是所以越来越缺乏一致性。To American critics like Carl McIntire and the circle of men often associated with the name of Bob Jones University，对美国一些的批评新福音派人士，例如McIntire，还有一些Bob Jones，琼斯大学的人士，it is strongly condemned as “the new neutralism，” “more dangerous than modernism or neo-orthodoxy.”他们往往谴责新福音派是一种“新的中立主义”，比“现代自由派神学”或者“新正统神学”更加的危险。
To dispensationalists like Robert P. Lightner of Dallas Theological Seminary，对达拉斯神学院的Lightner（罗伯特·莱特纳）博士等等，it contains dangers centering around unrealistic optimism，doctrinal neglect，substituting for the essential，deflection to a powerless message，conceding too much，amalgamation with unbelief.他认为新福音派有各种的危机，过分的、不现实的乐观主义，对教义的忽略，一些的核心的教义提供了取代品，他们的信息缺乏能力，在太多方面让步，最后与不信的混合。It is attacked for compromising the faith，appeasing evil，leaning toward neo-orthodoxy.他们批评新福音派在信仰上妥协、奉承邪恶，还有倾向于新正统神学。
我们下次继续讲第19章，新福音派的信息。
提示：逐字稿文字只限于个人和教会私下学习交流，目的是造就教会和教会负责带领、讲道的同工们；未经同意，请勿擅自在其它网站或平台转载和刊登课程的逐字稿；课程的逐字稿和图片的版权归「中华展望」，禁止复印出版等商业用途。当文字和录音不符时，以录音为准。愿上帝赐福文字编辑和校对的肢体来雅正！若是有修改的地方、奉献支持或是其他任何问题请使用以下邮件方式联系我们。中华网络圣约学院ccnci.org中华展望圣约学院 [email protected]（PayPal）