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The honor of God in the shame of Christ for salvation: A theological contextualization from Chinese culture.

机译：在基督为救恩的耻辱中上帝的荣耀：来自中国文化的神学语境化。

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摘要

This dissertation argues that a dialogically contextualized Chinese soteriology, which draws heavily upon honor-shame concepts prevalent in Chinese culture, issues forth in a biblical understanding of atonement and justification. It uses an interdisciplinary method of theological contextualization that intentionally utilizes a cultural worldview for the sake of exegesis. The honor-shame (HS) concept helpfully connects Chinese context, ancient biblical cultures, and the biblical text. The study culminates by developing a doctrine of salvation from an HS perspective. By reading the Bible from a Chinese worldview, one sees a variety of themes emerge that are underemphasized in traditional, Western theologies.;Chapter 2 argues that contextualization first of all means interpreting the Bible through a particular cultural lens. Missionaries and theologians often assume a narrow formulation of the gospel. Contextualization then is typically conceived as a kind of communication or application. However, these people essentially "beg the question" and thus predetermine the result of their contextualized theology. There is a danger for well-intended missionaries to communicate a gospel message that requires listeners, before becoming Christians, to first conform their primary way of thinking to Western, law-oriented categories. A "dialogical" approach to contextualization helps people compensate for their subjective limitations by broadening their cultural lenses and so enabling them to see more of what the Bible says to those among all nations.;Chapter 3 identifies a number of prominent themes and concerns within Chinese culture that can shape a contextualized theology in China. In general, Chinese people typically lay stress on their collective identity, hierarchy, tradition, and "face." They are more group-oriented (versus individualistic) and focus on the practical aspects of life and religion. People think most basically in terms of relationships (or guanxi) not law. In history, the Chinese worldview divides the world into those who are insiders and those who are outside the "Middle Kingdom." The increased presence and power of foreigners has fostered differing degrees of ethnocentrism and nationalism. The chapter looks at how scholars and practitioners have attempted to contextualize theology in China. Even though many people can agree in principle on a variety of issues, there remains a lack of consensus on how practically to do contextualization. Few theologians have attempted to develop extensively a "Chinese" theology. If one considers many of the tools and strategies used by missionaries, it appears that few practitioners are applying the theoretical and cultural insights highlighted in the chapter.;Chapter 4 compares HS in Chinese culture, the Ancient Near East (ANE), and Scripture in order to understand its relevance for Chinese theology. Humans universally have a concern for HS because it determines one's public identity. Theologians often speak about achieved honor (via doing good works). In addition, HS can also be ascribed, perhaps based on one's group identity or relational network. Many theologians have written on the theme of "glory" in the Bible. Fewer people have explored how HS concepts pervade Scripture and shape a robust biblical theology. Although missiologists recognize the importance of HS, their theological proposals, in general, remain law-oriented and do not apply an HS perspective to biblical exegesis.;Chapter 5 demonstrates how HS frames and gives color to the biblical doctrine of salvation. The gospel announces how Jesus saves the "face" of God, who establishes his kingdom by fulfilling his promise to bless all nations through Christ's life, death, and resurrection (cf. Rom 1:1-4; Gal 3:8). The glory that the Father gives the Son, Jesus gives to his people (cf. John 17:22). Collectively, all who boast in Christ are enabled by the Spirit to obediently honor God. Any who refuse to give allegiance to (i.e. have faith in) Christ will be put to shame. A theology of HS is pervasive and practical in Romans, where Paul develops a doctrine of justification that integrates soteriology and ecclesiology. Whether Greeks or Jews, people should not boast in their cultural or ethnic identity. Paul undermines the notion that salvation is tied to ethnic identity. The gospel challenges the sense of cultural superiority. Because God upholds his own honor, all who trust in Christ are reckoned as Abraham's offspring. True faith entails a conversion of one's HS standards. Like Paul, missionaries can use HS to overcome cultural pride, build church unity, and mobilize missionaries to be a blessing to all nations, including China.;This dissertation seeks to demonstrate a theological missiology and a missiological theology. Those who develop contextual theologies can draw from diverse human cultures as a way of guarding against provincial interpretations of Scripture. Missiologists have integral contributions to make to theological studies. Additionally, one minimizes theological reductionism by taking seriously the range of metaphors presented throughout the entire biblical narrative. However, all people interpret Scripture from a limited perspective. Therefore, in order for Christians to grasp more fully God's revelation, they must constantly seek to broaden their worldview.
机译：本文认为，对话式的语境学中国学在很大程度上依赖于中国文化中普遍存在的耻辱感概念，是在圣经中对赎罪和称义的理解中提出的。它使用一种跨学科的神学语境化方法，出于解释的目的，有意利用文化世界观。耻辱感（HS）概念有助于将中国语境，古代圣经文化和圣经文本联系起来。该研究最终从HS角度发展了救赎学说。通过从中国的世界观阅读圣经，人们看到了各种主题，这些主题在传统的西方神学中没有被强调。第二章认为，情境化首先意味着通过一种特定的文化视角来解释圣经。传教士和神学家常常认为福音是狭义的。然后，上下文化通常被认为是一种通信或应用程序。但是，这些人本质上是“乞求问题”，因此可以预先确定其语境化神学的结果。善意的传教士有传播福音信息的危险，该信息要求听众在成为基督徒之前，首先将他们的主要思维方式适应西方的，以法律为导向的范畴。一种“对话”式的语境化方法可以帮助人们通过扩大文化视野来弥补其主观上的局限性，从而使他们能够更多地了解圣经对所有国家的诉说。第三章确定了汉语中的一些突出主题和关注点可以塑造中国情境神学的文化。通常，中国人通常会强调自己的集体身份，等级制度，传统和“面孔”。他们更注重群体（相对于个人主义），并专注于生活和宗教的实践方面。人们最基本的想法是关系（或关系）而不是法律。在历史上，中国的世界观将世界划分为内部人和“中间王国”之外的人。外国人的存在和能力的增强，导致了不同程度的民族中心主义和民族主义。本章探讨了学者和实践者如何尝试将中国的神学情境化。即使许多人原则上可以在各种问题上达成共识，但对于如何实际地进行情境化仍缺乏共识。很少神学家尝试广泛发展“中国”神学。如果考虑传教士使用的许多工具和策略，似乎很少有从业人员应用本章中强调的理论和文化见解。第4章比较了中国文化中的HS，古代远东和圣经中的经文。为了了解它与中国神学的关系。人类普遍关注HS，因为它决定一个人的公共身份。神学家经常谈论获得的荣誉（通过做好工作）。另外，HS也可以归因于某个人的团体身份或关系网络。许多神学家在圣经中都以“荣耀”为主题写作。越来越少的人探索过HS概念如何在圣经中盛行并塑造出强大的圣经神学。尽管气象学家认识到HS的重要性，但他们的神学建议总体上仍以法律为导向，并且没有将HS的观点应用于圣经的训ege法中。第5章演示了HS如何构成并为圣经的救赎主义赋予色彩。福音宣告耶稣如何拯救上帝的“面子”，上帝通过履行自己的诺言通过基督的生，死和复活祝福万国来建立自己的王国（参罗1：1-4；加3：8）。父给儿子的荣耀，耶稣给子民的荣耀（参见约翰福音17:22）。集体地，所有在基督里吹牛的人都被圣灵使能顺服地尊敬上帝。任何拒绝效忠（即对基督有信心）基督的人都将蒙羞。 HS的神学在罗马人中是普遍存在且实用的，在保罗那里保罗提出了将宗法学和教会论相结合的辩护学说。无论是希腊人还是犹太人，人们都不应该以自己的文化或种族身份为荣。保罗破坏了救赎与种族认同有关的观念。福音挑战了文化优越感。因为上帝维护自己的荣誉，所以所有相信基督的人都被视为亚伯拉罕的后代。真正的信仰需要转换一个人的HS标准。像保罗一样，传教士可以使用HS来克服文化自豪感，建立教会团结，并动员传教士成为所有国家的祝福，包括中国在内。本论文旨在论证一种神学的方法论和一种神学的方法论。那些发展情境神学的人可以从多种人类文化中汲取经验，以此来防范对省份圣经的解释。气象学家对神学研究做出了不可或缺的贡献。此外，人们通过认真对待整个圣经叙述中所隐喻的范围，将神学还原论降到最低。但是，所有人从有限的角度来解释圣经。因此，为了使基督徒更充分地掌握上帝的启示，他们必须不断寻求扩大他们的世界观。

著录项

  • 作者

    Wu, Jackson.;

  • 作者单位

    Southeastern Baptist Theological Seminary.;

  • 授予单位 Southeastern Baptist Theological Seminary.;
  • 学科 Theology.;Religion Biblical Studies.;Religion General.
  • 学位 Ph.D.
  • 年度 2012
  • 页码 342 p.
  • 总页数 342
  • 原文格式 PDF
  • 正文语种 eng
  • 中图分类
  • 关键词

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