认识现代神学第13讲
主讲：林慈信牧师_校对：刘加立弟兄_文字：XSS姐妹
CHAPTER VI HEILSGESCHICHTE第六章 救恩历史学派
Part of the twentieth century world of theology revolves around a German word， Heilsgeschichte，20世纪神学世界的一部分，是围绕着一个德文的名词的，Heilsgeschichte，usually translated as something like “salvation history.”一般被翻译成“救恩历史”之类的。The man who has given that word its fullest meaning for contemporary Western theology is a Swiss New Testament scholar，把这个名词的意义发挥、传播给当代西方神学界的，是一位瑞士的新约学者，Dr. Oscar Cullmann (1902-).库尔曼博士，1904年出生。Though its meaning and roots go back to such nineteenth century German scholars as J. C. K. Von Hofmann and Adolf Schlatter，虽然Heilsgeschichte（救恩历史）这个字的意义跟根源可追溯到19世纪的Von Hofmann、Schlatter等等学者们，Dr. Cullmann is the man who has become its most widely known spokesman in our contemporary world.但是在20世纪的神学世界里，库尔曼是这个概念的范围最广泛的代言人。In fact，事实上，one British theologian speaks of one of Cullmann’s books as “one of the six most important books in recent decades.”一位英国的神学家论到库尔曼的其中一本书的时候说，“他是最近几十年来六本最重要的书的其中的一本。”这位是英国的神学家是A. M.Hunter。
Placing our study of Cullmann and Heilsgeschichte at this point in our book has some significance.我们把对库尔曼和救恩历史的研究放在这本书的这个位置，是有它的意义的。For at least two principal theologians we have already introduced have deeply affected Cullmann’s arguments by way of reaction and inter-reaction.因为我们所研究过的至少两位主要的神学家，都深深地影响到库尔曼的论点，不论是借着回应或者互动。From Karl Barth， Cullmann’s Heilsgeschichte concept has borrowed many basic ideas for a new approach to history.库尔曼的救恩历史从巴特借了很多基本的概念来，用在他对历史的新的进路上。From Barth also has come an emphasis on the indispensability of a Christocentric understanding of the New Testament and the concept of the definitive role of faith in divine revelation.另外，从巴特而来的两个概念是，对新约圣经采用一种以基督为中心的理解是不可或缺的。一个概念就是，在神的启示上，信心也是有着一个决定性的意义的。From Rudolf Bultmann，那么布特曼如何影响库尔曼呢？Cullmann has borrowed the exegetical methods of form criticism in his reconstruction of the history of New Testament Christianity.库尔曼在重构新约基督教历史的时候，用了形式批判的解经方法。Because of this relationship， there is much wisdom in referring to Cullmann’s insights as neo-orthodox in direction.因为这些关系的缘故，我们若称库尔曼的结论是新正统取向的话，是很有道理的。
At the same time，与此同时，Cullmann has not been afraid to disassociate himself from these men.库尔曼也大胆地与这些神学家分道扬镳的。He himself claims that，他自己宣称说：Barth and Bultmann have swallowed alien philosophical notions “to corrupt their grasp of the spontaneous and independent message of the New Testament.”巴特跟布特曼都吞了一些从外来的哲学概念，这样子，“对他们对新约圣经里的自发性的、独立性的信息的掌握，就有着败坏的影响。”就是这些的哲学的概念，对巴特和布特曼有着败坏性的影响。According to Cullmann，根据库尔曼来说，the impulse of Bultmann particularly in distinguishing between the accidental and the essential elements of the message of the New Testament is arbitrary and naive.布特曼有一种的动力，特别在研究新约的信息的时候，要分辨出偶发的和本质上的因素，这种的分辨法是随意的，不加思索的。The New Testament， he says， must be understood on its own terms.他说新约圣经要按照他自己的条件来理解。
This difference between Cullmann and his theological influences may help to explain why many of his ideas have been much more acceptable among Western evangelicals than those of his fellow Barthians.库尔曼与影响他的神学家之间的关系，可能帮助我们去解释他的概念为什么在西方的福音派圈子里面比较能被接受，比起在其他的巴特主义者之间，更能被接受。His writings seek to be less dependent on existentialism and other philosophical presuppositions，他的著作试图不太依靠存在主义和其他哲学上的前提，more dependent on scriptural exegesis，更多地依靠解经，than the work of Barth or Bultmann.这个是库尔曼与巴特和布特曼的不同。He seems to have tried harder than any of these men to subject his interpretations to the test of Scripture.他似乎比巴特和布特曼更加的勤奋，去把他的解释有放在圣经的考验之下。
He has been a strong opponent of many of the radical features of form criticism and demythologization.他很强烈的反对形式批判和去神话化里面，那些比较革命性的、极端的特点。And， in this same connection， he has repeatedly stressed the importance of history for a proper understanding of the Bible.与这个有关的是，他多次的强调，若要正确理解圣经，就必须强调历史的重要性。Though his concept of history is radically at odds with the evangelical，虽然库尔曼的历史观与福音派的历史观是彻底的不同，his formal emphasis on the central idea of “salvation history，” that God acts in history， is an emphasis most congenial to orthodox theology.可是他表面上强调“救恩历史”这个核心性的概念，就是上帝在历史上行事，是一种正统神学欢迎的重点。And still another emphasis of this approach formally similar to biblical theology is its strong emphasis on Christology.这个进路的另外所强调的重点，也就是说与圣经神学类似的重点，就是它非常强调基督或者基督论。One of Cullmann’s most useful books，库尔曼所著作的一本非常有用的书，is an exegetical study of the titles of Christ in the New Testament.是一本关于新约圣经基督的头衔的一本解经式的研究。In it， he claims，在该书，他宣称说：“that early Christian theology is in reality almost exclusively Christology.早期基督教神学，实际上来说差不多完全是基督论。”
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Several of the major features of the Heilsgeschichte school may be outlined as follows，下列是对救恩历史学派的一些主要特点的大纲，一共有五点：
No.1第一点，The great emphasis of Heilsgeschichte is on history and the revelation of God in history. Heilsgeschichte，救恩历史学派所大大强调的，是历史和上帝在历史中的启示。Time is the arena where God acts to accomplish man’s salvation in Christ.时间好像一个舞台，上帝在其上有所作为，在基督里成就了人的救恩。Divine revelation and redemption are based on historical realities， not church-invented myths， as Bultmann contends.上帝的启示和救赎，都是基于历史的事实，不是好像布特曼所声称的，基于教会所发明的神话。
No.2第二个特点，However， this underlining of history as a vehicle for revelation is said to mean that Scripture is not the ultimate datum of the Christian religion.可是，这个对历史的理解，历史作为启示的工具的意思是，圣经不是基督教宗教至终的资料。The ultimate datum is holy history.至终的资料是神圣的历史。Scripture is understood as merely the record of that more ultimate datum， not the reality itself.库尔曼等等，认为圣经只不过是那个至终的资料的记录而已，而不是那个事实本身。As George Ernest Wright， an Old Testament scholar belonging to this same school， has said，正如乔治赖特，属于救恩历史学派的一位旧约学者曾经说过：“revelation is given in historical deeds， not words.启示是透过历史的作为所赐下的，不是透过话语而赐下。”The New Testament is to be understood as a testimony to God’s acts of deed-revelation.救恩学派认为，如何认识新约圣经呢？新约圣经是对上帝的作为、启示的事件的一个见证（a testimony to God’s acts of deed-revelation）。
No.3第三个特点，The central deed in this salvation-history is the first coming of Jesus Christ as Saviour.在这个救恩历史里面，最中心性的作为就是耶稣基督作为救主，第一次的来临。All history and all time， according to Cullmann， are a world drama， and Jesus Christ is the central figure in that drama.根据库尔曼，所有的历史和所有的时间是一个世界性的戏剧，耶稣基督是那个戏剧的中心人物。The Jews in the time of the New Testament looked to the coming of the Messiah-Saviour as the announcement of the imminent end of the world， the center of history， after which the glories of “the age to come” would be introduced.在新约时期的犹太人，期待着弥赛亚、救主的来临，因为这个来临就宣告着世界就很快的结束，宣告着历史的中心，其后，来世的荣耀就会开始。The Bible affirmed that，圣经所宣告的是，the Messiah was Jesus of Nazareth，弥赛亚就是拿撒勒人耶稣，and that in Him the new age did， in fact， begin.在基督里，新世代的确展开了。
No.4第四个特点，This means a new perspective on eschatology.这就意味着末世论的一个新的观点角度。For Cullmann，对库尔曼来说，eschatology embraces all saving events beginning with the incarnation and concluding with the second coming.默示论包含了所有拯救性的事件，从道成肉身开始，一直到基督第二次来结束。The blessings of the age to come have been introduced already by the work and witness of Christ，基督的工作和见证，就已经宣告了（已经开始宣告）来世的福份，but their completion and consummation await the time of the second coming，但是，这些福分的完成和结束是要等到基督再来的时候，when the kingdom of God will be fully present in all its power and glory.到了那个时候，上帝的国充满着一切的能力和荣耀，就完全展示了。The church has entered the final phase of the divine plan of redemption.教会已经进入到上帝救赎计划的最后的阶段了。The battle that decides the final victory has already taken place.决定最后胜败的战役已经完成了。In this way， all history is seen as a cosmic drama，这样子，历史的全部是一个宇宙性的戏剧，with the narrow line of biblical history as the key to the action.由圣经历史这条狭窄的线条作为整个戏曲的钥匙。The offense of the gospel， according to Cullmann， is its claim that we should take this slender line of sacred history as the clue to all history.根据库尔曼，福音的绊脚石（福音令人讨厌的地方），就是它宣称，我们要把这条神圣历史的、狭窄的、柔弱的线条，作为了解所有历史的线索。
No.第五方面的特点，An interpreter is said to know this history only as he identifies himself with it.库尔曼派说，一个解释圣经的人，唯独当他与这个历史认同，才认识这个历史的。It is especially here that the salvation-history school shows its neo-orthodox presuppositions.特别在这一点上，救恩历史学派就显露出它的心正统的神学的前提。History remains history and not revelation， if the student does not participate in this history by faith.假如一个研究历史的人不透过信心在这个历史上有份参与这个历史的话，历史仍然是历史，而不是启示。In spite of a strong emphasis on biblical history，虽然救恩历史学者们非常强调圣经的历史，these men still “hesitate to regard the meaning of salvation as objectively given and accessible.”这些学者们仍然不愿意说：“救恩的意义是客观的赐下的，是人可以获得的。”“Instead， they continue to speak of religious experience or decision as a fulcrum of revelation.”反之，他们继续认为，“宗教经验或者人的决定，是上帝启示的一个转折点。”
As we have indicated already，正如我们上文已经指出，in many areas， the emphasis of Cullmann and the Heilsgeschichte school formally resembles orthodox theology.库尔曼和救恩历史学派所强调的好些方面，都在表面上与正统神学很相似。His strong emphasis on salvation as a historical event centered in Christ is a useful reminder in view of form criticism’s program of demythologization.当我们面向形式批判的去神话化工程的时候，库尔曼强调的救恩乃是历史的事件，特别以基督为中心，是一个非常有用的提醒。His insights into the relation between the first coming of Christ and eschatology have been especially useful in correcting even certain orthodox emphases in the past.他对基督第一次的来到和默示论之间的关系的看见，是特别有用的，因为这方面就纠正了一些正统神学的学者们在过去的重点。His own exegetical insights into the Scriptures are also a significant part of his contribution to biblical studies.他对圣经研究的贡献的重要部分，是他自己对圣经透过解经所达到的一些的结论。
At the same time，与此同时，the evangelical must be aware of the fact that，福音派人士必须要意识到一件事，就是：Cullmann’s basic working presuppositions are those of Barth and Bultmann，库尔曼的基本上的实用的前提，是巴特和布特曼的概念，and therefore display some striking disabilities in connection with his approach to salvation history.因此，当他面相救恩历史的时候，他有着一些的很显著的残缺。His very concern to remain close to the original text comes because of his basic conviction that history is always impregnated with myth.为什么他这么关注于对原文的解经呢？因为他有一个基本的信念：历史都是充满着神话的。
下面，我们就要看简河培有四方面对库尔曼和Heilsgeschichte（救恩历史学派）的批判。我们下次继续。
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