认识现代神学 30、第十七章：基要主义
Contemporary World Theology，Session 30。认识现代神学第30讲。
CHAPTER XVII FUNDAMENTALISM
主讲：林慈信牧师_校对：刘加立弟兄_英文：XSS姐妹_中文：姣姐妹
第17章，基要主义。
基要主义（Fundamentalism）。One of the most vilified words in today’s theological vocabulary is “fundamentalism.”今天在神学的词汇里用的很多的贬义的字就是“基要派”。Even Asia has not escaped this pattern.亚洲也不例外。Emil Brunner，one of the world’s leaders of neo-orthodoxy，visited Korea in 1949，1949年，布伦纳，就是新正统神学学派的领袖之一，拜访过韩国，and commented that “Korea is open for the gospel but fundamentalism prevents Korea from becoming Christian!他说，韩国对福音是开放的，但是基要主义拦阻韩国成为基督教国家！And all this because of a man-made，judaistic theory which has nothing to do whatever with the New Testament message of Jesus. . . .这都是因为一种的人所制造的犹太教的理论，这个与新约圣经里耶稣的信息是完全无关的……”
Since 1949，自从1949年以来，the language has become stronger.语气就更重了。Dr. Harold Hong，the president of the Methodist Seminary，Seoul，says，韩国首尔的卫理公会的神学院院长Harold Hong（哈罗德）博士说，that “extreme fundamentalism” has been the predominant theological trend in the Korean church.他说，韩国的教会的最主要的神学的倾向就是极端的基要主义。“Obscurantism，Puritan ethics，and sectarian perfectionism have been playing a dominant role in the churches.”他说：“在教会里面传统主义，清教徒式的伦理，和党派式的完全主义，扮演一个非常重要的角色。
”Dr. Kim Chaichoon attacks the theological education of what he calls Korea’s “strict fundamentalism，”一位金博士（Dr. Kim，Chai，C-h-a-i，choon，c-h-o-o-n）批评韩国的“严谨的基要主义”的神学教义，as “a kind of indoctrination of certain fundamental creeds，with no room for objective criticism. . . .说它是一种的，一些基要教条的洗脑，完全不容许客观的批评……The outlook of churchmen tended to become extremely other-worldly，所以教会领袖们，他们的世界观往往是脱离世界的，在这方面非常的极端，或者with a strong legalistic and mystical bias.他们有这种很强烈的律法主义和神秘主义的偏见。这个是C.C. Kim博士所讲的。
”Dr. Rhee Jong-sung，一位Dr. Rhee (R-h-e-e; Jong，J-o-n-g; sung，s-u-n-g)，president of the Presbyterian Theological Seminary，Seoul，是首尔的长老会神学院的院长，has called fundamentalism “neo-Pharisaism.”称基要派为“新的法利赛人主义”。Fundamentalism is accused of isolating the church from a knowledge of liberal theology，of extremism，of obscurantism.他们往往控告基要主义让教会孤立起来，拦阻教会认识自由派神学，他们是极端主义的，是固守传统的。Are the charges true?这些控告符合事实吗？What is fundamentalism?基要主义究竟是什么？
Part of the difficulty in answering these charges comes from one’s definition of fundamentalism and one’s understanding of its historical background and presuppositions.回答这些的控告非常的困难，其中一个原因就是似乎我们对基要主义的定义是什么也在乎我们是否理解基要主义的历史背景和它背后的一些的前提。
A second difficulty comes from the theological presuppositions which the examiner himself brings into his investigation.第二个难处在于审核基要主义人的人，他自己的神学的前提，他把这些的前提往往带进到他对基要主义的研究跟评估的。Generally，this second factor plays a very large role in contemporary criticism.往往在当代对基要主义的批判中这个第二个因素扮演非常重要的角色。
One would expect Emil Brunner to criticize fundamentalism，我们会预期布伦纳必然会批评基要主义的，since he has no sympathy for one of the basic doctrines of fundamentalism—faith in an infallible Bible.因为他对基要派的一个基本的教义——就是相信一本无谬的圣经，是完全不同情的。
And when one remembers the leading part Dr. C. C. Kim has played in introducing liberal higher criticism into the Korean church，而当我们记得，Dr. Kim，C. C. Kim，前面我们讲到的这位金博士，是扮演一个很重要的角色，把自由派的高等圣经批判带进韩国的教会的时候，one can also understand his critical reactions to fundamentalism.我们就很自然能够理解他对基要主义为什么有这么批判性的回应。The deeply Barthian sympathies of Dr. Rhee Jong-sung，Dr. Rhee Jong-sung李宗成对巴特派的神学是非常同情的，are also evident in Korea and in his critical starting-point.这个在韩国是很明显，而这个就是他批判基要主义的起点。
These men are guided more by their neo-liberal tendencies than by historical fairness.这些人士受到他们的新自由派神学的影响，多过在对历史的事实中肯。There may also be some confusion between that aspect of fundamentalism which was evident before the 1930’s and the aspect which has flowered more recently (which we choose to call neo-fundamentalism).他们在基要派的两个时段可能混为一谈，一方面有1930年代之前的基要派，另外就是近年来所发展出的（我们称之为新基要主义的运动）。
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In its widest sense，从最广义来看，fundamentalism may simply be regarded as one more name for the historic Christian faith，我们可以说，基要主义就是历史上的，或者说纯正的基督教信仰，the defense and propagation of the supernatural gospel.就是对超自然的福音的维护和传播。And，in that sense，it is often more popularly called conservatism in Asia or evangelicalism in Britain and Europe.从这个意义来说，基要派就等于亚洲的保守派或者英国跟欧洲的福音派。
However，但是，as a specific historical movement，fundamentalism has a narrower meaning.但是，基要派作为一个历史上浮现的运动，它的意义是比较狭窄的。As a historical phenomenon，作为一个历史上的现象，it was a uniquely American twentieth century expression of Christianity.这个是在二十世纪，特别在美国的一种的基督教信仰。By the end of the nineteenth century，到第十九世纪末期，the power of theological liberalism (or what Machen preferred to call naturalism) was beginning to be felt strongly in the schools and churches of the United States.自由派神学的势力（或者梅钦称之为自然主义的神学的势力）就开始影响到美国的神学院大学和教会。
Originating in Germany and England，liberalism was born out of the rationalism of the Enlightenment movement.自由派神学源自于德国跟英国，是从启蒙运动的理性主义所生的。It created distrust in the objective revelation and infallible authority of the Bible.自由派神学产生了，对圣经的客观启示和无谬权威产生了不信。It questioned such items of doctrine，它怀疑很多的教义，例如，as the virgin birth of Christ，耶稣是从童贞女所生的，His deity，耶稣的神性，His substitutionary atonement for sinners，耶稣为罪人的替代性的赎罪，His physical resurrection，耶稣身体的复活，and His physical return in glory.还有耶稣亲自的在荣耀中要再来。
Liberal critics of the Old Testament，自由派的旧约圣经的批判学者们，questioned the Mosaic authorship of the Pentateuch，他们怀疑摩西五经是否是摩西所写的，and thereby the traditional chronological order as stated in the Bible itself.因此他们怀疑圣经本身所指出的历史的顺序。An evolutionary concept of Israel’s religion was applied to the chronological order of Law，Psalms，and Prophets，他们用一个进化论的角度来理解以色列的宗教，用在律法、诗篇和先知书上，and a new arrangement appeared of Prophets，Law，and Psalms.因此，他们把先知书，律法书和诗篇重新的排过时间上的顺序。
The New Testament was also attacked.他们也攻击新约圣经。Men questioned the accuracy of the gospel records，人们会怀疑福音书的记载是否准确，the authorship of many of the Pauline letters.保罗书信很多可能不是保罗所写的。Later dates were assigned to the books，他们把圣经书卷的写作日期排的非常的后，thus attacking the credibility of the Bible-claimed authors.因此他们攻击圣经的作者的宣称，他们认为这些是不可信的。Whenever the critic did not want to accept a passage，it was stated that a later writer，known as a redactor，had made the change.当批判性的圣经学者不愿意接受某一段经文的教导的时候，他们就会说是后来一位的作者，一位编者做了一个的改编。
Coupled with these theological attacks were scientific attacks as well.除了神学上的攻击以外，还有在科学上的攻击的。Charles Darwin’s theory of evolution，developed in the nineteenth century，began to be used to discredit the historic and biblical view of man and the world.达尔文在十九世纪所发展出的进化论就开始在教会里面采用，用来怀疑圣经里的人观和世界观。
Man could now be pictured as，not depraved and fallen，but as progressing to perfection.现在他们认为人不是堕落的，乃是在进步中朝向完全前进。The necessity for the supernatural became less apparent，人们越来越不需要那些超自然的事，as science could be used to explain more of what we do not understand.因为科学可以用来解释很多我们不明白的事。So-called “miracles”，所谓的“神迹”，could now be explained from a non-supernatural point of view.现在可以从一个非超自然的角度去解释了。
In the face of such criticism，fundamentalism arose to reassert certain essentials or fundamentals of the Christian faith.基要主义面对这种对圣经跟信仰的批判，就起来重新的强调基督信仰里面一些的核心的，或者基要的信念。Though in some sense a protest movement，虽然从某一种意义上来说，基要主义是一种的抗议运动，its protests were against the negativism and destructiveness of liberal criticism.这些的抗议是要抵挡自由派对圣经的批判的负面主义和毁坏性。Counter-action might be a more fitting expression to designate its early efforts.基要派早期的努力可能被称为反攻或者是取代性的行动更加的恰当。
Aware that American seminaries，Christian publishers，and denominational posts of leadership were being surrendered to liberalism，基要派知道美国的神学院，基督教出版社，和宗派一些领袖的位置，渐渐的都向自由派神学投降了，it countered with annual Bible conferences，基要派就起来举行他们的一年一度的查经聚会，mass evangelism，大众的、大型的布道会，the erection of conservative Bible schools and seminaries and foreign mission boards，设立新的保守派的圣经学校，和神学院，和海外宣教机构，and a new emphasis on preaching and missions.重新的强调讲道和宣教工作。
In 1909，1909年，a series of twelve volumes entitled The Fundamentals began to appear，开始出版一系列十二本的小书，总称基要或者基要教义（The Fundamentals），representing the wide interests of the defenders of supernatural Christianity.这个代表着广泛的要维护超自然基督教的人士的关注。A total of ninety articles was written for the series，这系列的书里面包含了90篇的文章，twenty-nine devoted to the question of biblical authority.其中29篇是专注圣经的权威的。The spirit of the work was typical of the spirit of early fundamentalism，这些书籍的精神是典型的早期基要派的精神——calm，determined，intending merely the reaffirmation of fundamental truths.平静的，和坚决的，他们的用意只不过是要重新的宣告基要的真理。
Doctrinally，a great many elements were part of this early fundamentalism.从教义的角度来看，这个早期的基要派包含了各种不同的分子。The sweep of its campaign brought together Calvinists and Arminians，Baptists and Presbyterians.这个运动的广泛性就包含了加尔文主义者，和阿米念主义者，浸信会的人士，和长老会的人士。Dispensationalists were also strong leaders in the program.这个运动里面，时代论的人士扮演非常重要的领导性的角色。One recent author has identified the writers of thirty-one of the ninety articles appearing in the series as adherents of dispensationalism.一位作者最近指出，90篇文章里面有31篇是支持时代论的人士所著作的。The diversity of theological background was astonishing.这种的神学立场的多元性是令人惊讶的。A common liberal foe kept them at peace throughout the nineteenth and early twentieth centuries.因为他们有同样一个的自由派神学的敌人，因此他们在十九和二十世纪初是和睦相处的。
As the battle between Christianity and liberalism was pressed within denominational circles，divisions began to occur.那么，当基督教和自由派神学在不同的宗派里面争斗的时候，慢慢就浮现出一些的分裂了。In the Northern Presbyterian and Baptist churches，在美北长老会和美北浸信会，the debate led to schisms.争辩导致分裂。
Formerly professor of New Testament at Princeton Seminary，J. Gresham Machen，a Presbyterian，was disciplined along with others like Carl McIntire for refusing to separate themselves from the fundamentalist-supported Independent Board for Presbyterian Foreign Missions (created to provide an honestly Presbyterian board).长老会就惩戒了梅钦，就是普林斯顿神学院的新约教授，一个长老会的牧师，因为梅钦和另外Carl McIntire等人士不愿意脱离那个基要派所支持的长老会海外宣教独立机构，这个是由他们和其他人士所设立的（因为他们要设立一个正规正矩的长老会的宣教机构）。
In 1936，1936年，Machen and one hundred ministers left to form the Presbyterian Church of America.梅钦和100位牧师离开了长老会，成立了美国长老会（后来，我多加一句，后来被称为正统长老会，Orthodox Presbyterian Church）。Similar actions took place in the attack on liberalism in the Northern Baptist Convention.在美北浸信会，因为基要派人士批评自由派神学，有同样的事件发生。
我们下次继续讲基要派，讲完之后讲新的基要派。
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