认识现代神学第18讲
CHAPTER IX第九章THEOLOGY OF HOPE 希望神学
主讲：林慈信牧师_校对：刘加立弟兄_文字：XSS姐妹
In 1965， in the summer heat of the “death-of-God” movement，1965年夏天，在“神死了”运动正烧得火热的时候，amidst what some feared might become a revival of Christian atheism，当有人恐怕基督教的无神论在复兴的时候，a new note was sounded in Germany by a young theology professor at Tubingen University.在德国杜宾根大学一位年轻的神学教授发起了一个新的声音。Although it is quite early even to speak of a new movement of theology，虽然现在若说他是一个新的运动言之过早，the title and topic of Jurgen Moltmann’s book， The Theology of Hope， already have struck the nerve endings of the academic world.莫特曼（Moltmann，1926年生），所出版的《希望神学（The Theology of Hope）》就已经触到了学术界的神经了。
Already other names are mentioned in connection with the emphasis of Moltmann，已经有人把莫特曼所强调的要点与其他学者联系起来——Wolfhart Pannenberg of Munich，穆尼黑大学的Pannenberg（潘能伯），Ernst Benz of Marburg. Marburg大学的Benz等等。Some consider the former as the systematic theologian of the movement，有人认为潘能伯是这个运动的系统神学家，the latter as the historian. 而Benz是这个运动的历史学家。Though this writer prefers to regard Pannenberg as part of another movement (see the following chapter)，虽然我比较认为潘能伯是另外一个运动的成员（请看下一章），it is still true that these men share enough common emphases，不过潘能伯跟莫特曼的确有共同的一些侧重点，to indicate some possible collaboration in the future toward the rise of an embryonic common school of thought.指出他们之间有可能在未来合作，引进一个新的共同的学派。
The United States has already given enough attention to Moltmann’s ideas to insure future discussion for some time.美国人已经足够的注意到莫特曼的概念，在未来好几年必定继续讨论的。Moltmann’s book appeared in English only two years after its initial publication in German， a rather accelerated rate for most translated works.莫特曼的著作在德文出版之后，短短两年就有英文版出现了，这个在翻译的过程上是非常迅速的。And， among American theologians， Dr. Carl Braaten， a rising young scholar of the Lutheran Church， seems to be aligning himself with Moltmann’s emphases.而在美国的神学界里，Braaten，信义会里的一位新兴的年轻人学者，似乎已经与莫特曼的要点结盟了。This may indicate the beginnings of an American movement.这可能指出美国的希望神学运动的开始。The strongly optimistic， and cultural note of the “theology of hope” will likely prove much more attractive to American theologians than the pessimistic discords of men like Altizer and Van Buren.比起美国一些消极的神学家，例如Altizer（就是神死了的神学家），跟Van Buren（要把上帝排除在基督教以外的），这些悲观的神学家的噪声，比较他们来说，这个非常乐观的文化取向的希望神学，可能对美国神学家会更加的吸引。
There is every reason to believe that， for many of these same reasons， “the theology of hope” can be expected to receive a wide hearing in Asia as well.为了这些的缘故，我们相信，希望神学将来在亚洲也会受到广泛的欢迎的。Dr. Hideo Ohki of the Tokyo Union Theological Seminary has already been deeply impressed by Moltmann’s analysis of the twentieth century，东京协和神学院的Hideo Ohki博士非常的认同莫特曼如何分析20世纪的，as， not promethean， but sisyphean.他认为莫特曼的分析不是独创，乃是的西西弗斯系的。“His hopes ruined again and again， modern man huddles in the midst of history without ideals and without God.现代人的盼望一次一次被毁灭掉，所以他站在历史中间躲藏，没有理想，没有上帝。”Moltmann’s call to hope “thus becomes a burning question.”因此，莫特曼所呼吁的盼望就成为一个“迫切的问题了”。In Korea， 1969-1970 saw two of Moltmann’s titles already in translation.在韩国1969-1970年的时候，莫特曼两本的著作都正在被翻译中。
Since Moltmann’s 1967 title， The Theology of Hope， first appeared，自从莫特曼第一本《希望神学》在1967年出版之后，a second volume has also been published in English translation， Religion， Revolution and the Future (1969).第二本书也有英文翻译版出版了，1969年的《宗教、革命与未来们》。In this second work， Moltmann emphasizes what he feels are the ethical and practical implications of his earlier work.莫特曼在第二本著作强调，他第一本书里面对伦理和实际生活上所带来的含义。While many critics felt the first work was a refreshing call for a deeper appreciation of eschatology in Christian theology， and a blistering attack on existential theologians like Bultmann， the second goes far in underlining the reasons for the orthodox theologian’s earlier reluctance to greet Moltmann’s first book with unreserved praise.虽然很多批判者认为第一本《希望神学》是带来一个新鲜的呼吁，要我们更加体会到基督教神学里末世论的重要性，同时也强烈地抨击了布特曼之类的存在主义神学家，但是第二本就让很多正统的神学家更加的坚持，他们不能完全的、毫无保留的称赞莫特曼的第一本著作。For while Moltmann blames the form critics for dissolving history into what they call “the existential moment of faith，”虽然莫特曼责怪形式批判学者们，“把历史融化在信心这个存在时刻里”，he himself dissolving history into the future (in his first book) and the future into revolution (in his second book).他自己（在第一本书里）把历史融化到未来里面，而（第二本书）把未来融化到革命里。
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下面是希望神学的一些的重点，一共有六点。
No.1 第一个重点，The key to understanding Moltmann’s “futuristic theology” is his idea that God is subject to the process of time.若要了解莫特曼的未来取向的神学，第一条钥匙就是要了解上帝是浮在时间的过程之下的。In this process， God is not fully God，在这个过程里，上帝不完全是上帝，because God is part of time which is pushing forward into the future.因为上帝是时间的一部分，而时间不断推向未来。In traditional Christianity， God and Jesus Christ stand， first of all， outside of time.在传统基督教的信仰里，上帝和耶稣基督首先是站在时间以外的。In Moltmann’s theology，根据莫特曼的神学，eternity is lost in time.永恒在这里消失了。According to Moltmann，根据莫特曼，the God of the Bible is a God with “future as his essential nature.”圣经里的上帝，祂的“本质上的本性，就是未来”。God does not reveal who He is， but rather who He will be in the future.上帝没有启示祂是谁（is，现在时态），反之，上帝启示祂将来会成为怎么样一位的上帝。God is present only in His promises， only in hope.上帝唯有在祂的应许里是同在的，唯有在盼望中上帝是临在的。According to Moltmann，根据莫特曼，we can make only functional statements about the God of hope.我们对这位希望的上帝只能做出一些功能性的诉说。Our God will be God when He fulfills His promises and thus establishes His reign.我们的上帝等祂实现祂的应许，设立祂的统治权的时候，才是上帝。God is not the absolute.上帝不是那位绝对者。He is the God of faithfulness who makes promises about the future，祂是信实的上帝，祂对未来做出一些的应许，and is， himself， determined by the future.而祂自己也是由未来所决定的。
No.2 第二个重点，According to Moltmann，根据莫特曼，all Christian theology must be molded and shaped by eschatology.所有基督教的神学必须由默示论来塑造。But what is eschatology?可是，默示论又是什么呢？It is not the traditional anticipation of the second coming of Christ.它不是传统所说的对基督第二次再来的期盼。It is interpreted by Moltmann as openness toward the future， the freedom of the future.莫特曼重新诠释默示论，说它就是对未来的敞开性，未来的自由。There is no supernatural sphere where God already exists in eternity.一个超自然的范围是不存在的，就是说上帝在永恒里已经先存的一个超自然的范围是不存在的。There is no fixed moment when time shall come to an end.没有一个固定的时刻、时间叫那个时候会结束的。The future is an unknown quantity to both man and God.未来对人和对上帝来说，都是一个未知数。
No.3 第三个重点，The evangelical Christian closely relates the resurrection of Christ to eschatology.福音派的基督徒会把基督的复活与默示论紧紧地联结在一起的。The risen Christ is “the first fruits of the resurrection”.复活的基督是“从死里复活的初熟的果子”（林前15：23，徒4：2）。The death and resurrection of Christ are God’s guarantee of the coming resurrection，基督的死和复活是上帝的保证，保证这将要来到的复活，the beginning of the final resurrection，就是最后的复活的开始，a historical fact that gives meaning to our future.是一个历史上的事实，为我们的未来赋予意义的。However， to Moltmann，但是，对莫特曼来说，the question of the historicity of the bodily resurrection of Jesus is not vaild.我们若问耶稣基督的身体复活是否是历史性的事实呢？这个问题是不成立的。Did Jesus Christ rise from the dead 1900 years ago with his physical body?耶稣基督是否在1900年前有他的物质的、肉体的身体，从死里复活呢？Moltmann say that that is an irrelevant question.莫特曼说这个问题是无关重要的。We must not look from Calvary to the new Jerusalem， he says.他说，我们不可以从各各他山看到新耶路撒冷。Rather， we must look from our unlimited future back to Calvary.反之，我们必须要从我们的毫无限制的未来反过来看各各他山。Traditionally， it is stated that Christ’s resurrection is the historical basis of the final resurrection.传统的来说，基督徒相信耶稣基督的复活是最后的复活的历史根据。Moltmann would say that，莫特曼会这样来说：“the final resurrection is the basis of Jesus’s resurrection.最后的复活是耶稣复活的根据。Rather than standing at the open tomb and looking forward，他不要我们站在敞开的坟墓往未来看，we are to project ourselves into the final resurrection.我们要把自己投射到将来的、最后的复活里。”
No.4 四个重点，But man must not wait for his future passively.但是人不可以被动地等候他的未来。He must participate actively in society.他必须在社会里积极地参与。The task of the church is to preach in such a way that， in the present， the future grasps the individual and thrusts him into definitive action to shape the future.教会的责任就是要用这样一个方法来讲道，以至于未来在现在已经抓住了个人，把他推进一些现今的行动来塑造未来。The purpose of the church is not so much “to report on the past as to change the future.教会的目的不是要报告过去的事，乃是改变未来。The present in itself is not important.现今本身不重要。What is important is that in the present， the future grasps the individual. . . .重要的是在现今这个时刻，未来抓住了个人。”Man must become aware of his messianic possibilities.人必须意识到他在弥赛亚的身份上的可能性。
No.5 第五个要点，To realize the future in society， the categories of the past in society must be discarded.我们若要实现在社会里的未来，过去的在社会里一些的范畴或者概念必须要扔掉。According to Moltmann，根据莫特曼，there are no fixed forms or structures in the world， given by God at creation.在世界上没有什么上帝在创造的时候赐下的固定的形式或者架构的。In direct opposition to the traditional Christian position， Moltmann asserts that，莫特曼是直接的抵挡传统基督教的立场的，他坚称说：“God has not laid down authoritarian forms which are to be used in realizing the future.上帝没有设立一些权威性的架构，是用来实现未来的。Future means freedom and freedom means relativity.未来就意味着自由，自由就意味着相对性。”
No.6 第六个重点，The church’s purpose is to be the instrument through which God will bring about universal， social reconciliation.教会的目的就是要作为上帝的器皿，带来普世性的、社会的和好。As one commentator has noted regarding Moltmann，其中一位评论者这样论道莫特曼，说：“the kingdom of grace merges into the universal kingdom of power.恩典的国度融进普世的、权利的国度。”This participation of the church in society may use revolution as an appropriate means， but not necessarily the only one.教会这样的参与社会，可以用革命作为恰当的方法，不过，他不是唯一有可能的方法。A And， in this revolutionary push toward the future， “the problem of violence and non-violence” is called “an illusory problem.这个革命性地推向未来的过程中，用不用暴力是一个虚幻性的难题。There is only the question of the justified and unjustified use of force，我们唯有一个问题要问的，就是使用暴力是合理还是不合理，and the question of whether the means are proportionate to the ends.问题是，究竟方法、手段与目标是否成恰当的比例。”
As in the “secular theology” movement， one recognizes here too a deep awareness of the responsibility of the church for the world.正如在“世俗化的神学”里，我们在这里，希望神学里也看到，他们深深地意识到教会面向世界是有它的责任的。The Calvinist can also sympathize with Moltmann’s desire to look at the Bible from beginning to end as an eschatological book.加尔文主义者也可以同情莫特曼，因为他愿意把圣经从头到尾看为是一本默示论的书。We have often been too guilty of hiding our eschatology in the back of our books on systematic theology and not infusing our daily life with its perspective.我们太多时候犯了一个错误，就是把我们的默示论藏在系统神学教科书的最后，而没有把默示论和它的观点灌注在我们日常生活中。It is a ringing call for action now .希望神学就响起了行动的钟来（彼后3：10-11）。
But every conservative will also recognize the glaring errors in Moltmann and the horrors which his view of ethics might conceivably unfold.但是每一位保守基督徒也看到莫特曼思想里面的一些显著的错误，而且他的伦理观有可能所展示出怎样的一些恐怖的状态。
我们下一次就继续来讲这四方面的批判。
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