认识现代神学第16讲
主讲：林慈信牧师_校对：刘加立弟兄_文字：XSS姐妹
第七章 世俗化的神学
现在我们继续对它的批判。上一讲我们开始了第一点，世俗化的神学家一致的、一贯的，拒绝相信圣经关于神、关于人、关于世界的教导。我们来到第二方面的批判。
No.2 第二点，Secular theologians， to a greater or lesser degree， have an uncritical admiration for the achievements of modern technology and the mentality of the secular man.世俗化神学的神学家，多多少少有一种不加批判的钦佩的态度，来看待现代社会科技的成就和世俗人的心态。The picture of secular man drawn by Paul in Romans 1-3 has no place in their analysis.他们对世俗人的分析完全不包括保罗在罗1-3章所描绘的世俗人。Secular theology， in its neglect of the reality of sin in modern man’s world， is neglecting the awful twist in this world，世俗神学在忽略现代人的世界里的罪的真实性的时候，就忽略到在这个世界上的恐怖的扭曲，which releases the power of the atom，这种的扭曲就释放了原子的能量，and then uses that knowledge to create a bomb，并且用了对原子能量的知识造了炸弹，which masters techniques of mass communication，这种的扭曲是掌握到大众传播的技巧，and then uses that mastery to develop efficient ways of murdering millions of Jews in Nazi gas chambers.然后用对这些的大众传播方法的掌握，来发展出很有效的，把几百万的犹太人谋杀的方法。
No.3 第三点的批判，Secular theologians， in their post-Kantian antagonism against metaphysics and ontology，世俗化的神学家，他们都是后康德的人士，他们非常的敌对形而上学和本体论，evaporate the distinctive “marks” of the church.这样一来，他们就让教会独特的标志泡汤了。The church no longer has an essence as the people of God， elect in Christ， called to be separate from the world (II Cor. 6:14-18).教会不再有着它的本质，教会不再是上帝的子民，在基督里被拣选的，被呼召，从世界分别出来（林后6：14-18）。It is redefined in Barthian terminology，现在用巴特的词汇重新的为教会下定义，as exclusively a function教会仅仅是一项功能——service in the world， service to the world.在世界里的服侍，向世界的服侍。It ignores the fact that God elects His people to a position as well as a ministry，他忽略了一件事，就是上帝拣选他的子民，不单单是从事一种的事工，乃是拣选他们进入到一个地位中，to status as well as to service.不仅仅是到服侍的（出15：13-16，申32：9）。God’s love chooses His son， not merely His servant.上帝的爱检选了他的儿子，不单单是他的仆人的。
No.4 第四点的批判，Secular theologians， in their reinterpretation of Christianity， consistently reject any idea of biblical eschatology rooted in a coming kingdom.世俗化的神学家借着他们对基督教的完全的重新的诠释，一贯性的都拒绝相信植根于一个将要来的天国这种的圣经的默示论。The only real kingdom these men recognize is what is present now.这些人士所承认的唯一的真实的国度，是现今的国度。And， though Calvinists also believe that in Christ the kingdom is present now ，而加尔文主义者虽然相信在基督里借着基督，天国现在是存在的，是来临了（太12：28，路17：21），its ultimate meaning is future， and its center is always God， not man.这个天国至终的意义是未来的，这个天国的中心永远是上帝而不是人。The kingdom of heaven will not be perfectly realized until the division between the good and the evil at the consummation of the present age.天国要等到现今的世界结束（consummation）的时候，善和恶分辨出来的时候，才完全实现的（太13：47-50）。
No.5 第五点的批判，Behind all these shifts and reinterpretations is a basically man-centered approach to the New Testament，在这一切的转移和重新诠释的背后，基本上有着一个以人为中心的研究新约圣经的进路，strongly dependent on the same Enlightenment mind-set that forms the groundwork for the structuring of men like Barth， Bultmann， and Cullmann.这种的以人为中心的进路，是差不多完全靠着启蒙运动的概念的，而启蒙运动的概念，就是为巴特、布特曼和库尔曼等人建造他们的思想架构的。It is a mind-set which cannot therefore， by its very nature， do justice to the God-centered and Christ-centered emphasis of the Bible.这种的心态，本质上就不可能公允地对待圣经这种的以神为中心的，和以基督中心的侧重点的。Secular theology speaks of a kingdom centered in the work and future of autonomous man.世俗化神学所论到的国度，是以独立自主的人的工作和未来为中心的。The only kingdom the Bible knows is centered in the person and work of Christ， never man.圣经唯一所认识的国度，是以基督的位格和工作，不是以人为中心的（太11：11起的那段，还有太12：22起）。Similarly，同样，the only kingdom work the Bible knows is done， not by man， but by God .圣经里唯一所知道的天国的工作，是由上帝来做，不是有人来做的（可：4：26-29）。
Secular theology at least indicates what one man has called “a hunger for the re-statement of Christianity in terms that will stand up in the light of modern thought and which can only be translated into terms which are relevant to the twentieth century.”世俗化神学至少指出，“人们有着一种的饥渴，盼望能够重新地诉说，重新的建构基督教，让基督教能够在现代思想的面前站立得住，也同时能够转移到一种对20世纪适切的一种的形式。”There is only one answer for this hunger，面对这方面的饥渴，唯有一个答案——a fresh restatement of the doctrines of sovereign grace for a world in love with itself.就是面向一个自己爱自己的世界的时候，重新再诉说上帝主权、恩典的真理。
End of CHAPTER VII第七章结束。
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CHAPTER VIII 第八章
SITUATION ETHICS 处境伦理
In the post-Christian situation that marks the Western world， traditional views of Christian ethics are rapidly being abandoned by many.在西方世界所面对的后基督教的处境，很多人迅速的在放弃传统基督教的伦理观。As one American secular magazine writes，正如一本美国的世俗杂志这样说：“We are witnessing the death of the old morality.我们见证着老旧的道德的死亡（Look， Sept. 24. 1963）。”One testimony to this decay of biblically oriented standards of ethics is what has been called “situation ethics” or “the new morality.”这种圣经导向的伦理的败亡，有着“处境伦理”或者“新的道德”为证据。
With roots deep in the ethical principles of men like Barth and Bultmann and Tillich， with theological principles more existential than Puritan， more neo-orthodox than orthodox， the movement exploded most effectively into public notice with the appearance of Bishop John Robinson’s book， Honest to God， in 1963.处境伦理的根源巴特、布特曼、田立克等人的伦理原则，他的神学原则更像存在主义而不像清教徒，更像新正统而不像正统，在1963年，约翰罗宾逊主教所写的《对神诚实》的书出现的时候，这个运动就突然之间爆炸性的影响全球了。Perhaps its most attention-getting form came in 1966，可能在1966年，这个运动就更加的让人注意，when Joseph Fletcher， professor of social ethics at the Episcopal Seminary， Cambridge， Massachusetts， U.S.A.， published his best-seller， Situation Ethics.1966年，美国波士顿附近的剑桥镇的圣公会神学院社会伦理学的教授，出版了他那本最畅销的书，Situation Ethics（《处境伦理》）。
“Explosion” remains perhaps the best way to describe the way in which the world has received the popularization of these concepts.世人如何回应这些普及化的概念呢？可能最好的形容词是“爆炸性”。One commentator has remarked that，有一位评论家这样说，within a few weeks of the publication of Robinson’s Honest to God，罗宾逊的《对神诚实》这本书出版之后，短短几个礼拜，“a number of translators were at work on editions for Germany， Sweden， Denmark and the Netherlands.就已经有翻译员动手翻译成为德文、瑞典文、丹麦语和荷兰文了。”Likely， the history of its appearance in other languages may parallel its publication in Korean in 1968.最可能的是，其他语言版本，就好像1968年所出版的韩文版本一样，那么的受人欢迎的。Within two years four editions had been published，在韩国，两年之内印刷了四次，making it one of the ten most popular religious titles in that country in the last 50 years.这本书就成为在50年来，十大最畅销的宗教书籍的其中一本。Two years after its initial runoff， the English language edition had sold 350，000 copies，英文版本第一刷之后的两年，就已经售卖了35万本，and the combined world sales had almost touched a million，而全球的销量差不多到了100万，“which will probably stand as a record in the history of the world for some time to come.可能在当时，或者在当时之后好几年，是破了世界记录的。”
The worldwide popularity of “situation ethics” can hardly be interpreted in countries like Japan and Korea as a manifestation of the third world’s “post-Christian mind.” “处境、伦理”在全世界那么的受欢迎，但是在日本跟韩国，不能说是第三世界的所谓“后基督教思维”的一种的表现。Christianity has not been in this part of the world long enough to have reached that stage.在日本、韩国，就是亚洲地区，基督教还没有传播的那么久，达到什么后基督教时期的。But it most certainly can be interpreted as a reflection of the world’s acceptance of the presuppositions behind situation ethics.可是，我们肯定可以这样解释，这个现象反映出世人如何接纳处境、伦理背后的前提。
Fletcher has defined those presuppositions，作者为读者们做了这些前提的定义的：as pragmatism，实用主义（a strategy which holds that a thing is correct or right if it works这个策略就坚持做，一个概念若行得通，就是正确的、就是对的）；relativism，相对主义（love is the constant and all else variable，爱是唯一不变的，其它都能变）；positivism实证主义（faith propositions are affirmed voluntaristically and not rationalistically，信心的概念是自愿承认的、没有他的理性的依据的）；and personalism.最后，位格主义（people and not things are at the center of concern，我们所关注核心是人们不是事物）。四个前提。He could very well be deseribing the academic mind of the Far East， Fletcher也可能是在形容远东的学术界的思想，in its growing protest against the legalism and binding constriction of Confucianism，亚洲的学者越来越反叛儒家思想的律法主义，和对人们的限制，and in its search for new values in a secular society.远东的学者也正在寻找一个世俗社会里的新的价值观。
Though situation ethics has received most of its adverse attention because of the permissiveness of its sex codes，虽然处境伦理所吸引到的反面的回应，都是因为它的性伦理的开放，it is in its broader principles where we must seek to find its central argument.我们必须看到整个伦理的更宽广的原则，我们才看出它核心的论点。
下面有五方面的比较广的原则。
No.1 第一个原则，Situation ethics contrasts itself with “traditional ethics” in many ways.处境伦理与传统伦理在多方面相对照。It calls itself a reaction against the old morality of laws， rules， and moral principles as guides to conduct.它自称为对老旧的道德的一个反动，老旧的道德是充满着律法、规条和道德原则来引导人们的行为的。Robinson says，罗宾逊这样说：“that the old morality is deductive， beginning with absolute standards， eternally valid， remaining unchanged.老旧的道德是演绎的，以绝对的标准开始，这些标准是永恒里永远的有效的、不变的。”The new morality is said to be inductive，而新的道德是归纳式的，beginning with persons，以人们位格开始，to emphasize “the priority of persons over principles.”所强调的是“人比原则更重要。”The old morality proceeded from the general to the particular，老旧的伦理（或者道德），是化整为零的，the new morality proceeds from the particular to the general.新的道德是化零为整的。Robinson assaults traditional Christian ethics as tending to be anti-humanist，罗宾逊攻击传统的基督教伦理，是有反人本的、反人文的趋向，oriented to supernatural principles which sometimes take precedence over persons，以超自然的原则为导向，往往这些超自然原则都比人更重要，and to which they must conform regardless of the circumstances.人们必须遵守这些的原则，不论处境是如何的。
我们下一讲继续来讲第二到第五点，处境伦理核心的原则。
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