第五十一课 我们是谁？— 从教会历史看福音派的身份 （二）
WHO ARE WE? The Evangelical’s Identity
(A Church History Perspective) – PART 2
VI．19，20世纪改革宗领导的护教运动﹕
我们相信《圣经》是经得起理性的挑战与考验的
19th – 20th Century Reformed Apologetics Provides Leadership:
We Believe that the Bible Does Stand the Test and Challenge of Intellectuals
1790年代 – 康德；破碎了宇宙﹕现象界与真理界。
1790s – Immanuel Kant – the universe is shattered: phenomenal (logic+science); noumenal (religion+morality)
1790年代 – 士莱马赫 Friedrich Schleiermacher。
现代（新派）神学的开始 ﹕宗教的本质乃是，人感觉依靠宇宙中的「绝对的」。– father of modern theology (essence of Christianity = feeling of dependence on “the infinite”)
1812美国长老会的普林斯顿神学院，从普林斯顿大学分出来。
Princeton University -> Princeton Theological Seminary (separated from university)
Archibald Alexander – 1st president
Charles Hodge 贺治 – wrote Systematic Theology 《系统神学》。
Benjamin B. Warfield (B.B. Warfield) 华尔费德 – wrote many book reviews
A.A. Hodge – Charles Hodge’s son
贺治，华尔费德是19世纪，美国教会面对新派神学的护教领袖。
Hodge and Warfield were the leaders in apologetic vs. liberal theology, in 19th century.
华尔非德的文章（收在《圣经的默示与权威》一书中），目前还是维护《圣经》默示的经典之作。
B.B. Warfield’s essays, collected in The Inspiration and Authority of the Bible, are still the classic defense of the Bible’s inspiration.
19世纪美国社会与文化的主流，由长老会，美国版本的加尔文主义领导！
American society and culture in the 19th century were led by American “Calvinism”
exemplified by the Presbyterian Church.
1898 荷兰首相，系统神学家兼Free University of Amsterdam 创办人，校长﹕凯伯 。
Abraham Kuyper 访问美国，在普林斯顿大学演讲 。
In 1898, the Prime Minister of the Netherlands, Abraham Kuyper (also a systematic theologian and the founder of the Free University of Amsterdam), came to the USA and gave the “Stone Lectures” – still in print today:
Abraham Kuyper, Lectures in Calvinism (Eerdmans)
其演讲内容，参﹕《加尔文传》（中国版），下半部。
对美国教会警告﹕历史告诉我们，人类文明永是敬拜真神与敬拜偶像之争。
Kuyper warned the American church: the history of human civilization will always be a battle between the worship of the true God, and idol-worship.
不幸地，美国走实用主义的路线 (William James 与 杜威，杜威1920-21访华)。
Unfortunately, America and America’s church followed the philosophy of pragmatism (William James, John Dewey – Dewey visited and lectured in China, 1920-21)
美国的文化一直是反理性的文化 。
Cf. a major book in American history; Anti-Intellectualism in American Life.
胡适﹕少谈一些主义，多谈一些问题 （胡适 = 杜威的门徒）。Hu Shi (Dewey’s disciple in China): talk less about “-ism’s” (ideologies), more on solving practical problems.
因此，虽然贺治，华尔费得，凯伯等大声疾呼，美国教会继续走实用路线至今
（华人教会透过一部分的宣教士承受了这种反知识，反理性，反神学，反文化精神，以致华人教会的神学思想，神学教育一直贫乏至今。）
Result: Although Hodge, Warfield and Kuyper defended and expounded the Christian faith, the American church continued to be fundamentally pragmatic. The Chinese church inherited this kind of anti-intellectual, anti-rational, anti-theological, anti-cultural attitude. Result: theological thought and theological education have been impoverished till now.
注﹕走敬虔主义路线，追求与神亲密交通，
不一定等于成为一个反知识，反理性，反文化，反神学者！
Note: A Christian who is a Pietist, who seeks an intimate relationship with God, does not necessarily has to be anti-intellectual, anti-rational, anti-culture, and anti-theological.
VII．基要主义﹕我们是基要主义者
FUNDAMENTALISM: We Are Fundamentalists
1860 （南北战争）之前﹕无保守、福音派与自由派之分（指美国而言）。
Before 1860 (before the Civil War, 1861-65): there was no division between fundamentalists and liberals in the USA.
举例﹕惠顿大学 Wheaton College 的创办人Jonathan Blanchard 牧师，是社会改革领袖，反对黑奴制度。
Example: The founder of Wheaton College (1860), Rev. Jonathan Blanchard, was both a preacher and a social reformer: he called for the abolition of the slavery system.
美国的改革宗长老会是第一个宗派支持黑奴逃离主人。
The Reformed Presbyterian Church in North America (“the covenanters”) was the first denomination to help black slaves escape during the Civil War.
美国﹕与新派的争辩; 福音派、基要派，乃在1870年代之后。
The controversy between liberal theology and evangelicals occurred from 1870.
新派从欧洲到达美国﹕1870年代（士莱马赫 F. Schleiermacher，费尔巴哈 Ludwig Feuerbach，达尔文 Charles Darwin等）。
Liberal theology came from Europe to America starting in the 1870s: F. Schleiermacher, Ludwig Feuerbach, Charles Darwin, etc.
很有趣的是，时代论也是1870年代进到美国，首先影响长老会圈子人士。
Interestingly, Dispensationalism also came to America in the 1870s, and first influenced people in the Presbyterian Church.
时代论Dispensationalism – 达秘J.N. Darby 爱尔兰牧师， 1827-31创立时代论神学
Dispenational theology began with John Nelson Darby, Irish pastor, ca. 1827-31.
福音派的回应﹕《基要》小册子系列The Fundamentals （1900年代）。
Evangelical response to liberalism: series of booklets, called The Fundamentals (1900s).
长老会﹕1888年 Charles Briggs 事件– 长老会大多数反对自由派的神学思想。
Presbyterians: 1888 – forced Charles Briggs (liberal professor, Union Seminary) to resign; conservatives were the majority in the Presbyterian Church.
1920年代开始﹕自由派与基要派之争。
Liberal-fundamentalist controversy came to a head (climax) in the 1920s.
1920 – Bible Union of China （中国）。
长老会﹕1924年The Auburn Affirmation, Auburn, New York ﹕一部分长老会的牧师，长老们认为，相信圣经里的神迹不是基督教信仰不可或却的一部分。
In 1924, over 100 Presbyterian ministers issued “The Auburn Affirmation” in Auburn, New York: they believed that faith in the supernatural miracles in the Bible is NOT an essential part of the Christian faith.
1929年梅钦离开普林斯顿神学院，创立威敏斯特神学院。
In 1929, J. Gresham Machen and 3 other professors at Princeton Theological Seminary were forced to leave. They started Westminster Theological Seminary. www.wts.edu
1925年，达拉斯神学院成立Dallas Theological Seminary, 与威敏斯特神学院同样是基要信仰的，是时代论神学圈子的领袖。
In 1925, Dallas Theological Seminary was started in Dallas, Texas. Like Westminster, Dallas was fundamentalist; Dallas was a leader in the dispensationalist movement.
1932年梅钦成立独立长老宣教差会。
1932: some conservatives under Machen’s leadership started the Independent Board of Presbyterian Missions.
1936年梅钦被迫离开长老会，成立信正长老会 (Presbyterian Church of America -> Orthodox Presbyterian Church – www.opc.org )
In 1936, J. Gresham Machen was defrocked, and left the Presbyterian Church USA to start the Presbyterian Church of America (renamed Orthodox Presbyterian Church).
1937年﹕信正长老会分裂，圣经长老会成立 (Orthodox Presbyterian Church -> Bible Presbyterian Church)。
In the same year, the Orthodox Presbyterian Church split; one group left under the leadership of Carl McIntyre and started the Bible Presbyterian Church.
浸信会，1948年 — 一部分保守派人士离开浸礼宗（ Northern Baptist Convention
->Conservative Baptist Association） 。
This kind of liberal-conservative split was not limited to the Presbyterians. In 1948, some
churches from the Northern Baptist Convention left, and formed the Conservative Baptist Association.
（注﹕浸礼宗 = 美北浸信会。 Northern Baptist Convention -> American Baptist Churches USA.）
1973年代 ﹕南部的保守派离开美南长老会，创立美国长老会（Presbyterian Church in the U.S. -> Presbyterian Church in America www.pcanet.org ）。
In 1973, a group of churches in the Presbyterian Church in the U.S. (South) left, and formed the Presbyterian Church in America – www.pcanet.org.
1970年代﹕美南浸信会内部之争开始，至到今天﹕保守派与所谓缓和派conservatives vs. moderates – 后者可能是新正统派。
The struggle in the Southern Baptist Convention began to surface in the 1970s – conservatives struggled with the moderates (liberals) over who should head the denomination and the denomination’s seminaries (a conservative leader today is Al Mohler, president, Southern Baptist Theological Seminary, Louisville, Kentucky)
1970年代﹕路得会内部之争﹕协和神学院，保守派守住 Lutheran Church-Missouri Synod: Concordia Theological Seminary; 缓和（新）派被逐，成立「放逐协和神学院」 Seminex = Seminary in Exile = Concordia Theological Seminary (in exile) 。
In the 1970s, there was a theological struggle between the conservatives and the moderates in the Lutheran Church-Missouri Synod. The moderates (liberals) lost control over Concordia Theological Seminary, and formed “Seminex” (seminary-in-exile), also named Concordia Theological Seminary.
1930-1940年代﹕福音派的 “失败” – 失去控制主流宗派权。
By and large, however, in the 1930s and 1940s, evangelicals lost control and leadership over the major (mainline) denominations.
1940年代﹕福音派的重组﹕分离开大宗派者；与留在大宗派者两大派。
主流宗派教会，福音派宗派教会，独立教会，机构。
In the 1940s, evangelicals began to re-organize themselves: some remained in the mainline denominations; some started new conservative denominations (OPC, Conservative Baptists, etc.); others started independent churches; others formed parachurch agencies.
VIII．宣教运动﹕我们相信宣教的必须性
THE MISSIONS MOVEMENT: We Believe in the Imperative of Global Missions
1806-1811 学生要求公理会设立差会﹕美国差会。
1806-1811 Students at Williams College and elsewhere in New England petitioned the
Congregational Church to start a sending agency. Result: first American mission board:
American Board of Commissioners for Foreign Missions.
1858-60慕迪先生辞掉卖皮鞋工作，开始大型布道事工。
1858-60 Dwight L. Moody quit his shoe sales business, began large-scale evangelistic preaching minsitry
1870-1880年代﹕慕迪深深地影响了英，美地基督徒大学生。
1870s, 1880s: Moody deeply influenced numerous university students, Britain and USA.
1883 基督徒学生海外宣教自愿运动成立 。
1883 Students formed the Student Volunteer Movement for Foreign Missions (SVM).
1888 神学生海外宣教自愿运动成立。 Inter-Seminary Alliance was organized by seminary students.
1840-50年代 YMCA 基督教青年会在英国，美国成立；SCM – 学生基督徒运动是青年会的学生部；1890年代后被新派神学影响 – 中国的基督教青年会，1895成立。
1840s-1850s – YMCA was started in England and America. Student Christian Movement = the student arm of the YMCA.
1890s and later: the YMCA was influenced and even controlled by theological liberals.
China’s YMCA was started in 1895.
海外宣教与学生复兴，导致《圣经》学院成立（《圣经》学院=华人传统神学教育模式）。
Bible schools (Bible colleges) were started as a result of revival, student movement and missions movement. (Note: the Bible College is the traditional form of Chinese theological education.)
初期的《圣经》学院 = 速成班，与主流教会的神学院抗衡。
Bible schools began as short-term training in reaction against theological seminaries.
芝加哥﹕慕迪圣经学院。Chicago: Moody Bible Institute
纽约﹕宣信牧师，宣道会的宣教工人训练学校。New York City (AB Simpson, Christian and Missionary Alliance): Missionary Training Institute -> Nyack Missionary College -> Nyack College + Jaffray School of Missions -> Alliance School of Theology and Missions
-> Nyack College, Alliance Theological Seminary.
罗省《圣经》学校。 Southern California: Bible Institute of Los Angeles -> BIOLA University
多伦多《圣经》学院 -> 天道神学院。Canada: Toronto Bible College -> Ontario Bible College, Ontario Theological Seminary -> Tyndale College and Seminary
大部分《圣经》学院于1930，1940年代成立，增长（敬虔主义，反理性，反文化）。
Most Bible colleges were established in the 1930s and 1940s: most of them were dispensationalist, anti-intellectual, anti-cultural. They embodied/embody the anti-intellectual and anti-cultural spirit of Pietism.
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