第五講

“建構神學（Constructive theology）”的重尋：

八、九十年代的德語及英語神學體系

1. 「後巴特(Post-Barthian)」與「後布特曼(Post-Bultmannian)」神學趨勢 — 對Barth，Tillich，Bultmann等神學巨匠將“Historie, ‘the historical event itself’”與“Geschichte, ‘The meaning of the event’”嚴格分開的反動：

A. 潘寧伯格（Wolfhart Pannenberg, b.1928）的歷史詮釋神學及其體系

1. 基源問題：在歷史中的啟示 “Revelation as history”

a. “God reveals Himself in history”, 所以歷史事件本身是神啟示的基礎。要了解神的啟示，必須從歷史去了解。

b. 但直到現時為止，歷史事件都是這一些未完成的片段，只是 “part of the whole picture of God’s revelation”。因此，神所啟示的”ultimate reality”仍未完全知道。

c. “ultimate reality” = totality of the universal history =>要人類歷史結束後才能得到一幅整全圖畫。

• 解開此道的關鍵 = 我們怎知道神要通過歷史啟示我們甚麼？

   基督的復活  hope beyond death = fulfillment (already) of (not yet) fulfilled man (in this world)

[anticipation of the final fulfillment of history]

 

2. 引申的神學立場：

1. 「神學」= 對上帝的認識與研究→上帝在他所創造的世界中的主宰(God’s lordship over creation)[現在、未來]
2. 基督論：耶穌的歷史真實性(historicity) + 復活(resurrection)的終末意義
3. 聖靈：與世界(creation)的關係(維護、參與) → 神學的科學性

B. 莫爾特曼（Jürgen Moltmann, b.1926）的政治神學體系

1. 基源問題：應許(promise)與盼望(hope) — 神學對人類歷史的參與

2. 引申的神學立場：

1. 神學的重點不是“past, present”而是“future”— futuristic oriented theology 
2. 重新強調《聖經》的“promise-fulfillment” 觀念新約是“resurrection”(the vantage point of history & hope)
3. God is “in time” (becoming Himself), not “above time”(cf. Process theology) – Panentheism ( God is in History)
4. “Promise demands mission”: stirring hope for a better future, and critique of the present (social character)
5. “Messianic theology” – God’s immanence in history (through his spirit), and, and immanence in His creation ( ecological doctrine of God)

2. 英、美的神學趨勢 — 進入世界中的基督教：

A. 走向「公共神學（Public Theology）」：David Tracy, Ronald 

Thiemann, Max Stackhouse, Linell Cady, Robert Benne

1. 「公共神學」的「公共」性：

a. 領域上的公共性 — 基督宗教神學對「公共領域」的參與（串連於世界，教會與學術界之間）

b. 神學方法上的公共性 — 具有公共價值的神學立足點

2. 「公共神學」在「後基督教王國（Post-Christendom）」多元文化語境中的角色與貢獻：基督宗教神學不再須要、也不可能成為公共領域壟斷性的聲音和觀點

a. 實踐（1）：“自然法”策略 — 尋索公共討論的立足點，透過參與公共事務的討論，從整體社會與基督徒群體之間的共同關注、共通參考點出發，躋身於公共領域而發表。

b. 實踐（2）：“基督徒群體見證”策略 — 無須放棄自身基督宗教的敘事傳统〔林貝克（George Lindbeck）〕，讓社會在基督徒群體所展示的生活方式和價值取捨中獲得參考和反思。

c. 實踐（3）：透過“公民宗教”（civil religion, Robert Bellah）或“無形宗教”（invisible religion, Thomas Luckmann）的方式 — 透過文化的手段（例如：節日，文藝，論壇等活動）參與建構、注入“基督精神”的社會、文化價值。 

2. 「福音派神學（Evangelicalism）」的發展：

1. 基要主義(Fundamentalism)運動：

※ 興起：十九世紀末、二十世紀初，對抗現代主義(Modernism) 及世俗化(Secularization)

※ 主要代表：時代論(Dispensationalist) — J. N. Darby (Plymonth Brethren)→Dallas Theological Seminary

Princeton School: Princeton Theological Seminary ( C. Hodge, B. B. Warfield)

※ 組成：由一連串研經大會開始( 1868年第一次)

※ 命名：1910/15年出版十二冊基本信仰小冊，命名為The Fundamentals: A Testimony to the Truth

※ 信仰：divine inspiration of Scripture, the deity of Christ, the substitutionary atonement, the creation and fall of man, the personal and imminent return of Christ. 

- 千禧年前派，基督再來的緊逼

- 分離主義(separatism)及不合作態度

- 反「世俗」學問(e.g. J. T. Scopes事件)

- 重個人得救(individual salvation)及教會的屬靈使命(spiritual mission) 對社會改造不致力

※ 現今仍存在一些神學院：Dallas Theological Seminary, Bob Jones University, Western Conservative Baptist Seminary, Moody Bible Institute

2. 福音派(Evangelicalism)的興起：

a. 核心信念：連續historic evangelical faith 與當前社會的現勢

b. 代表人物：F. Schaeffer, James Boice, J. I. Parker, J. W. Montgomery, Harold Lindsell (dialogue with modern world); C. Henry, J. Stott, Kenneth Kantzer (biblical authority & inerrancy); C. Pinnock, F. F. Bruce, B.Ramm, B. Metzger, G..E. Ladd, P. Jewett (Bible = infallible standard for faith, but not necessarily inerrant); J. Stott, S. Grenz, A. McGrath

c. 特色：i) cautious opening to modern trends, strong biblical inerrancy 

(right-wing)

      ii) beyond a rigid position on biblical inerrancy (left-wing)

d. 信仰：i) the authority of the Bible

          ii) rationalistic apologetics

          iii) tackling the problems of race, poverty and war

          iv) openness towards other traditions (e.g. ecumenical, Catholics)

• 何謂「福音派」？

“An evangelical is one who affirms the centrality and cruciality of Christ’s work of reconciliation and redemption as declared in the Scripture; the necessity to appropriate the fruits of this work in one’s own life and experience; and the urgency to bring the good news of this act of unmerited grace to a lost and dying world… [ key elements in Christian faith]: biblical fidelity, apostolic doctrine, the experience of salvation, the imperative of discipleship, and the urgency of mission.”

(D.Bleosch, Future of Evangelical Christianity, p. 17)

• 附論：「盼望」(Hope)的結構：

• Hope = an affirmation of the future at the present

=>time element: “now” & “future”

=>(future) the “projected picture” of the future

   (now) the emotion, psychology (attitude) of a hoping agent

1. Level of aspiration (Volitional) – 盼望的「意志」(will)

〈future “projected picture”〉

1. no picture non-existence despair

              perfectly unknown  fantasy ( despair)

2. “fixed” picture 忍耐 (passive “until then”)

1. “unfixed” picture使命 (mission) = work for the better future + critique of the present
1. absolutely “unfixed” activist (realized eschatology)
2. partly “fixed”  忍耐 + 使命

2. Level of Anticipation (intellectual) – 盼望的「理性」(capacity, can)

1. “unrealistic” hope – “utopia”

- 與現實不相符的寄望「極權主義」(totalitarianism)的傾向

2. “realistic” hope – objective consideration (possible realization)

=> “planning” for the future

∴ “exalting” hope = “unfixed” (partly fixed) projected picture of the future, “realistic” hope => long suffering & mission

“inhibitory” hope = i) “fixed” projected picture => passivity

ii) “unrealistic” projected picture => fantasy or totalitarianism

3. “absolutely unfixed” projected picture => activism

• 基督教的「盼望」神學：

Present  (determine) other-worldly apocalyptic future

   (undermine) this-worldly historical future (secular hope)

1. Only “other-worldly apocalyptic future”  “fixed” projected picture = passivity

2. Only “this-worldly historical future” (e.g. some Liberation theologians)

➔ “absolutely unfixed” projected picture = activism

3. “Unrealistic” hope for God’s miraculous intervention => fantasy despair

4. “Exalting” hope — “promise-fulfillment” schema: [Jürgen Moltmann]

a. Promise  (conditional) fulfillment  mission (transformatory)

∴ promissio quaerens missionem (promise demands mission)

b. God = “promising God” (cf. process theology) dynamic interpretation of God ( God is in becoming & in action)

c. Man = “homo viator” (man on the way) (the “not-yet” character of man, human becoming)

d. Mission = 

i)  hope for a better future — “future” = “this-worldly” & “other-worldly” inseparable (“one history” concept)

ii)  critique of the present — history ➔ social character of critique (economic-politico-socio-cultural)

e. “Exalting Hope” = “God, grant me the serenity to accept the things I cannot change, courage to change the things I can, and wisdom to know the difference.” (R. Niebuhr)