首页>
外文学位
>Contemporary dilemmas and radical defences: Models of the church in the theologies of Paul Tillich (1886--1965) and Juan Luis Segundo (1925--1998).
【24h】
Contemporary dilemmas and radical defences: Models of the church in the theologies of Paul Tillich (1886--1965) and Juan Luis Segundo (1925--1998).
展开▼
机译：当代的两难困境和激进的辩护：保罗·提利奇（Paul Tillich，1886--1965）和胡安·路易斯·塞贡多（Juan Luis Segundo，1925--1998）的神学教堂模型。
Paul Tillich and Juan Luis Segundo have separately advocated changes in Christian thinking which, if accepted, would gradually develop new models of the Church, both in the perception of its members and of society generally. At the level of theological revision of belief the proposals vary considerably. Tillich elaborated a systematic and philosophical theology containing a synthesis of elements both of contemporary and of traditional Christian thought. His theology presented a radical challenge to traditional theism. His concept of the Church, however, as the institutional and cultural manifestation of religious meaning retained an emphasis on sacramentality and mission in society intended to ensure continuity of what he saw as a sacred community. At the same time he extended the concept and intuition of such a community within the Church to a latent one outside the institution. After an earlier emphasis on religious socialism as part of the mission of the Church he turned to concern for what has been called the ontological security of the individual in the face of deep anxiety.;Segundo has insisted on the legitimacy of what he calls the liberation of dogma by new methods of interpretation enabling the Church to respond to the most urgent needs of contemporary society. In company with other liberation theologians he has identified those needs as release from the alienation and injustice created by the powerful economic structures of capitalism. Unlike most other liberation theologians he is convinced that such change will come about so far as the Church is concerned only through the efforts of a minority vanguard working within the Church in order to change the mentality of Church leaders with respect to its obligation to advance the Kingdom of God in history. He has not presented an alternative theological system so much as he has insisted that Scriptual warranty and Christian experience point to that obligation and that secular ideologies can be used as a means to fulfil that obligation.;The influence which such trends in theology could exert on the churches would probably be apparent in the following ways: (1) less emphasis on formal acceptance of inherited creeds as a condition of membership; (2) acceptance of pluralism in theological analysis and expression; (3) a continuing ecumenical convergence; (4) erosion of claims to divine authority inherent in Church and Scripture but with maintenance of firm institutional governance; (5) openness to processes of selective secularization with regard to contemporary social issues in the field of human rights for example; (6) a considerably increased role for the laity with an emphasis on their continuing education and (7) an insistence on the obligation to judge social and political issues combined with avoidance of a role as a direct political agent. Since this is an analysis of the eventual impact of ideas on inherited bodies of thought and on the functioning of an institution, the points listed above are conjectural. On the basis of a pre-supposition that the current malaise within the institution has its roots in anxiety about adaptation within modern and secular culture, the principal contribution of these two theologians is to make the point that the creedal and theological superstructure can change without undermining the stability and vitality of the Church.
展开▼
机译：保罗·提里奇（Paul Tillich）和胡安·路易斯·塞贡多（Juan Luis Segundo）分别主张改变基督徒的思想，如果接受改变，将逐步发展教会的新模式，无论是对教会成员还是对整个社会。在信仰的神学修订方面，这些提议有很大的不同。蒂利希（Tillich）阐述了系统的哲学神学，其中包含了当代和传统基督教思想的要素的综合。他的神学对传统的有神论提出了根本挑战。然而，他对教会的概念作为宗教意义的制度和文化表现形式，仍然强调圣礼和社会使命，旨在确保他所视为神圣社区的连续性。同时，他将教会内这种社区的概念和直觉扩展到了机构外部的潜在社区。在较早强调宗教社会主义作为教会使命的一部分后，他转向关注面对严重焦虑的个人的本体论安全。；塞贡多（Segundo）坚持他所谓的解放的合法性通过新的解释方法来改变教条，使教会能够应对当代社会最紧迫的需求。他与其他解放神学家一起，将那些需求确定为摆脱了强大的资本主义经济结构所造成的疏远和不公正。与大多数其他解放神学家不同，他坚信，只有在教会内部少数派先锋队的努力下，这种变化才会发生，因为只有在教会内部少数派先锋队的努力下，才能改变教会领袖关于其推进宗教的心态。历史上的神国。他没有提出替代的神学体系，而是坚持认为圣经的保证和基督徒的经验指向这一义务，世俗的意识形态可以作为履行该义务的一种手段。教会可能通过以下方式显而易见：（1）较少强调正式接受继承的信条作为成员资格的条件； （2）在神学分析和表达中接受多元论； （3）持续的普世趋同； （4）削弱了教会和圣经所固有的对神圣权威的主张，但维持了牢固的机构治理； （5）对例如人权领域的当代社会问题开放选择性的世俗化进程； （6）伊斯兰教徒的作用大大增强，着重于他们的继续教育；（7）坚持判断社会和政治问题的义务，同时避免了直接政治代理的作用。由于这是对思想对继承的思想体系和机构运作的最终影响的分析，因此以上列出的观点是推测性的。在预设前提下，该机构当前的不适根源于对现代和世俗文化中适应的焦虑，这两位神学家的主要贡献是指出信条和神学上层建筑可以改变而不会破坏教会的稳定与活力。
展开▼
