认识现代神学第八讲
主讲：林慈信牧师_校对：刘加立弟兄_文字：XSS姐妹
第三章 NEO-ORTHODOXY，新正统派的神学。common themes，他的共同的主题。现在我们来看不同的神学家的共同的主题。
No.1第一个主题：As we saw in the previous chapter， one of the main themes of neo-orthodoxy remains the concept of revelation.再上一章我们已经看到新正统神学一个重要的主题是启示观。Revelation， according to Barth，根据巴特，上帝的启示，is “a perpendicular from above”，是自上而下的，and cannot be equated with the best insights of man.不能够与人最高的智慧所看见的而等同的。It is an event in which God takes the initiative.启示是一个事件，上帝在这件事情上采取主动。At the same time， revelation， it is said， is not to be equated with the Bible.与此同时，他们说启示不能够与《圣经》等同。The Bible and its statements are witnesses， signs， pointers of revelation.《圣经》和他一切的断言都是启示的见证，启示的记号（或者象征），和指向启示的指标。The Word of God is not the Scripture itself，上帝的话不是《圣经》本身，nor are the statements of Scripture themselves the revelation.而《圣经》里面所讲的不就是启示。According to Barth，根据巴特，to equate the Bible with the Word of God is “an objectifying and materializing of revelation.”若把《圣经》与上帝的话等同，就是把启示客体化和物质化。
In this same connection， Brunner especially has emphasized revelation as event.再同一个观点上，布伦纳特别强调启示是事件（event）。 It is an event which calls for both the Speaker and the hearer.这个事件的必须要有讲者（Speaker）和听者。Revelation “is not understood as the delivery of truths about，我们不这样理解启示，不把启示理解为关于上帝真理的传递，God but as an event or an occasion or a dialogue in which God encounters man.启示乃是一个事件、一个场合、一个对话，在其中上帝与人相遇。Revelation cannot be said to have taken place unless both partners of the encounter enter into the encounter.”我们不能说启示已经发生，除非这个相遇的双方都进入到这个相遇里。
No.2第二个共同主题：The heart of revelation， of the Word of God， is Jesus Christ.历史的核心，上帝的话的核心，是耶稣基督。In fact， Barth is so insistent on this，事实上巴特那么的坚持这一点，that he refuses to recognize the existence of any revelation apart from his Christ.他拒绝承认在他的基督以外有任何启示存在。The history of revelation and the history of salvation become the same history.启示的历史和救赎的历史成为同一个历史。
In Barth’s Christ， God revealed that He was not willing to let man exist in sin.上帝在巴特的基督里起誓，他不愿意让人在罪中存在。Thus Barth insists that，因此巴特坚持说：“we should never mention sin unless we immediately go on to say that sin has been overcome， forgiven， and defeated in Jesus， the elect one.我们不可以提到罪，除非我们马上继续说在耶稣，那位被拣选的人里，罪已经胜过了、赦免了、击败了。”The reconciliation between God and man is effected by the event of Jesus Christ.上帝与人之间的和好已经在耶稣基督事件上（event of Jesus Christ），在耶稣基督这件事件上已经成就了。Jesus Christ is very God， that is， the God who humbles himself.耶稣基督诚然是上帝，换言之，那位自我降卑的上帝。In His freedom， God crosses the yawning abyss，上帝在他的自由中跨越了这个鸿沟，and shows He is truly the Lord.显明他诚然是上主。God “sets at stake His own existence as God.”上帝冒一个险，就是他把他自己作为上帝的存在都摆上（No.7，注脚第7号，Church Dogmatics，《教会教义学》Ⅳ/1，卷四之一，72页）。Barth is not willing to admit the humiliation of the man， Jesus.巴特不愿意承认耶稣其人有所降卑。According to Barth，根据巴特来说，to say that humiliation concerns man is mere tautology.若说人降卑，只不过把一件事情重复讲两次而已。“What sense could there be in speaking of man as humiliated?若说人被降卑有什么意义呢？This is natural to man.对人来说这个是自然的。But to say that God humiliates Himself， according to Barth，但是根据巴特来说，若说上帝降卑他自己（自我降卑），is to understand the real meaning of Jesus Christ as very God.就了解耶稣基督作为上帝本身的真正意义了。
No.3，第三个共同主题：Barth refuses to admit the traditional view of the two states of Christ，巴特拒绝承认传统的基督的两个状态的观点——the humiliation of Christ and the exaltation of Christ.就是基督的降卑和基督的被高举。——as following one another chronologically.作为在时间上先后顺序的两个阶段。Jesus as very God humbled himself， and Jesus as very man was exalted.耶稣作为上帝本身自我降卑，耶稣作为人本身被高举了。To Barth， to say that exaltation as a state concerns God is also mere tautology.对巴特来说，若说高举是关乎上帝一个状态，也是把一件事情重复来讲。What sense can there be in speaking of God as exalted?若说上帝被高举有什么意思呢？This is natural to God.这个对上帝是自然的。According to Barth，根据巴特来说，In Christ humanity is exalted humanity， just as Godhead is humiliated Godhead.在基督里，人性（就是被高举的人性）正如神性，是降卑的神性。And humanity is exalted by the humiliation of Godhead.而人性是借着上帝神性的降卑被高举的（No.9，第九号注释，Church Dogmatics，《教会教义学》Ⅱ/2，卷二至二，第103页）。
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No.4第四个共同主题：One of the most controversial features of neo-orthodoxy has been its ambiguity regarding the possibility of universal salvation.新正统神学其中一个最具争议性的特点，就是他对普救论的可能性是说得非常含糊的。Barth has said that，巴特这样说过：“in its simplest and most comprehensive form the dogma of predestination consists….in the assertion that the divine predestination is the election if Jesus Christ.预定这个教义最简单也是最涵盖一切性的说法…就是说，上帝的预定就是上帝拣选的耶稣基督（footnote No.10，第十号注释，同上。就是Church Dogmatics，《教会教义学》Ⅱ/2，卷二至二，第103页）。”Jesus is not only the Elector， He is also the Elected.耶稣基督不单是那位捡选者。他是那位被拣选者。
Jesus in fact is also the only Elected.耶稣也是那位唯一被拣选的。And in Christ， all men are elect and all men are reprobate.在基督里，全人类都被选上，全人类都被遗弃。Barth rejects the classic concept of double predestination， the idea of an election with reference to individuals.巴特拒绝相信古典的双重预定概念，就是说预订是指着个人的预定。He admits that all men do not live as elect men，他承认所有的人都不以选民自居而生活，and still others may do so only partially.还有其他的人只能够一部分的以选民来生活。However，但是，the responsibility of the church is to proclaim to such men that they have been all elected in Christ，教会的责任就是向这些人宣告，他们已经在基督里被拣选了，and now therefore must live as elect.因此从今以后必须以选民的身份生活。No opposition to the gospel is absolute for Barth.对巴特来说，没有人会对福音做出绝对的敌对的。Election， is not a status we obtain in Christ.蒙拣选不是我们在基督里所得到的一个身份。Election is action， service for God.拣选是行动，是服侍上帝。There are no frontiers to cross from rejection to election.从被拒绝到被选上，不需要跨过任何的疆界。There is only non-recognition of election， and recognition of election.只有没有意识到拣选，和认识到拣选的区分而已。
Does this imply universal salvation in neo-orthodoxy?在新正统神学里，这个是否就意味着普救论呢？Barth himself does not seem either to affirm or to deny the theory.巴特自己好像没有宣告，也没有否认普救论的理论。His most recent lectures on The Humanity of God，他最近的演说的书名是“上帝的人性”，ended a discussion of this question by saying，就接触了一段这方面的讨论，他是这样说的：“We have no theological right to set any limits to the loving kindness God which has appeared in Jesus Christ.我们没有任何神学的权利对上帝在耶稣基督里所显示的慈悲做出任何的限制。Our theological duty，我们神学上的责任，is to see and understand it as being still greater than we had seen before.就是要看到这个慈悲，理解这个慈悲，是比我们以前所看到的更加的伟大。”
For many reasons， neo-orthodoxy has been misunderstood by many Christians.为了种种的原因，很多基督徒误解了新正统神学。It claims to be a return to the teaching of the Reformers.新正统自称是回到宗教改革领袖们的教导的。It claims to attack the optimism of classic liberalism and the corruptions of Roman Catholic theology.他自称攻击古典自由派神学的乐观主义，也敌对罗马天主教神学的腐败。It claims to emphasize strongly the absolute centrality of Jesus Christ，他自称，强烈的强调耶稣基督是绝对的忠心性的，the transcendence of God，上帝的超越性，the necessity of revelation.启示的必须性。Naturally， all of these emphases would sound very congenial to the evangelical Christian.很自然这些强调的重点，对福音派基督徒来说听起来都是非常受欢迎的。
But， as many have pointed out，但是，正如很多人已经指出，neo-orthodoxy departs from the historic Christian faith not merely in many areas but in its root conceptions.新正统神学不单单在某些的部分偏离历史上正统基督教信仰，特别是在他的根基性的概念上偏离了基督真道。In no way can it be called “a return to the teachings of the Reformation.” 我们在任何意义上都不能够称新正统神学是“一个回到宗教改革教导的回转”。Some of its more glaring faults include the following items.他一些特别显著的错误包括下列的项目。
下面简河培要列出新正统神学五方面的最显著的错误。
No.1，第一方面的错误：Neo-orthodoxy’s center turns upon the subjective experience of man as a criterion of truth.新正统神学的核心是围绕着人作为真理的准则，这个的主观性、主体性的经验。So， in neo-orthodoxy，因此，在新正统神学里，revelation is not simply the declaration of God to man.启示不仅仅是上帝向人的宣称。Revelation is said to be meeting， confrontation， dialogue.他们说启示是相遇，是对立，是对话。The Bible is not revelation until it becomes revelation to us.《圣经》直到他对我们成为启示之前，还不是启示。This is to destroy the very concept of revelation itself.这个就毁掉了启示本身的概念。It is especially here that one sees the indebtedness of neo-orthodoxy to the so-called existentialist school of philosophy.特别在这点上，我们看到存在主义的哲学学派是如何深深的影响新正统的神学学派。
No.2，第二方面显著的错误：In keeping with this same refusal to identify the Bible with revelation or the Word of God，新正统神学根据这方面的拒绝，把圣经与启示等同，和圣经与上帝的话等同，neo-orthodoxy retains the language of orthodox theology but reinterprets it.新正统神学是保留着正统神学的词汇，却重新诠释过它们。And this reinterpretation produces much the same results as poison in the milk.这种的重新的诠释的结果，就好像在牛奶中放毒药一样。Original sin，原罪，Adam and the fall，亚当和他的堕落，redemption in Christ，借着基督的救赎，the resurrection，基督的复活，the second coming，基督的再来，are called myth by Brunner and saga by Barth.被布伦纳称为是神话，被巴特被称为是史诗。It is said that these historical events have no impact on the basis of their having once happened.他们说这些的历史事件，因为他们曾经一次发生过，这个缘故是没有任何影响力的。They are not so much facts，他们本质上不是事实，as existential conditions under which all men exist.乃是一些的存在性的状态，人类全、人类都活在这些状态之中的。
Using the language of Barth’s philosophy of history which we introduced in chapter two，我们用第二章所介绍的巴特的历史哲学的用词，they are not Historie but Geschichte.这些不是历史，乃是原始历史，或者是超历史。Genesis 3， for example，譬如说创三章，is not to be taken as literal history.不能够字义的理解它是具体的历史。It is， say Barth and Niebuhr， only pointing， in a symbolic way， to the reality of sin and pride in the human life.巴特和尼布尔都说创三章只不过透过象征的方法指出罪的真实性，和人类生活中的傲慢。This concept of neo-orthodoxy destroys the central meaning of the gospel as “good news，”这个新正统神学的概念就毁掉了福音作为好消息的核心的意义，as the proclamation of the coming of God’s Son into this world of history for the salvation of sinners.因为福音作为好消息是宣告上帝的儿子进入到这个历史的世界中，为了要救罪人的。
我们下一讲继续要讲第三、第四、第五方面的显著的错误。
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