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过去，人类对世界的开发探索，很大程度上解决了康德在其《纯粹理性批判》中说的“我的理性，包括思辩理性与实践理性，可概括在下述三个问题”中的第一个问题，即“我能认识什么?”。第二个问题“我应做什么?”这个道德层次的追问在几个世纪的争辩讨论中也有了答案。第三个问题是“我能盼望什么?”。在现行世俗化社会中，人的超越维度逐渐缺失，人生在世的目的被简化为“活在当下”，享乐于即时。“我能盼望什么”的提问显得苍白无力。现实主义的突显使得人们对希望的态度是“清晰地思考而不要任何希望”。但是，一旦从生活上和精神上抽掉了希望，无论我们关于信仰和意义的讲道如何雄辩堂皇，我们也终将一无所有。莫尔特曼在总结前人的基础上，独辟新路，把“希望”作为神学思考本身的基础和主流，他理解的基督教的希望是“朝向希望的希望”，它面向“终极新异”，面向使耶稣基督复活的上帝对一切事物的重新创造。因此，它开辟了把万有(甚至死亡)包括在内的未来的前景，它能够而且必须把更新生活的有限盼望也放置到这一前景中，激励它们，同它们联结起来，给它们以方向。他给了“我能盼望什么”这个问题一个很好的答案。 这样，基督教中的“希望”观念并不仅仅是我们平常意义上理解的一种心理期待状态，它还被认为是基督教最根本的神学内核，即基督教就是关于“希望”学说的宗教。本文欲以莫尔特曼的“希望神学”为中心，分析“希望”观念在基督教中的理解，旨在梳理这一概念在现代性范畴下两者的关系及其意义。 全文共分为六个部分。第一部分是介绍莫尔特曼的生命经历，讲述他在二战期间希望所带给他的力量。第二部分交代莫尔特曼希望神学的重要起源，即布洛赫的希望哲学。阐释布洛赫的“希望”观念对莫尔特曼的影响，同时指出莫尔特曼对其的超越与发挥。第三部分是核心内容，重点诠释基督教中的“希望”观念。首先介绍犹太教弥赛亚盼望，说明莫尔特曼的希望观念与其连结关系。然后具体分析莫尔特曼“希望”神学自身体系的内容，涉及终末论、历史、应许、复活和未来等核心概念的阐释。第四部分是关于对“希望”对立面——“失望”(绝望)的理解，以史实奥斯威辛后的对上帝的诘难为引，探究“苦难”问题的内蕴，进而指出莫尔特曼的未来的“希望”是建立在耶稣基督的十字架受难与复活基础上的。在前面论述的基础上，第五部分主要分析“希望”观念在现代性范畴下两者的关系，认为莫尔特曼的“希望”的超越性与“向前”性和现代性的时间思维是同源异态，并提出“希望”观念是对现代性社会的有效补充。具体来说，莫尔特曼的希望神学带来的不仅仅是对未来的期望和肯定，更重要的是它超越了普通意义下的由现在延伸至未来的历史，把我们带向“在前方的上帝”，这个上帝是使我们有盼望的上帝。这也正是现代性所缺乏的真正意义上的“方向”，同时，希望神学的先“向后回忆”的方法论告诉了我们“它是对上帝荣耀的盼望，它是对上帝使世界崭新创造的盼望，它是对上帝针对人类历史和大地的盼望，它是对上帝使人复活和得永生的盼望。”这是对“现在”的指示，对“过去”的总结，而不是只是一味地通过否定抛弃来向前。这个层面上，希望观念的新阐释是对现代性的一个有效补充。 最后，总说莫尔特曼希望神学的重要性，认为莫尔特曼的希望神学，为20世纪末的基督教引进了强有力的新观念和新意义，同时它对中国社会的发展亦是一个不可多得的重要资源。 Pass by, mankind to explore the development of the world, to a large extent, resolved Kant in his "Critique of Pure Reason" said, "I reason, including the adoption of rational and practical reason can be summarized in the following three issues" to the first question, "I can understand what?". The second question, "What should I do?" The level of moral questioning in several centuries of debate also discussed with answers. The third question is "what can I look forward to?". Under the existing secular society, people gradually beyond the dimension missing, the purpose of life one has been simplified to "live in the present", in the immediate pleasure. "I can look forward to what" the question appears feeble. The highlight of realism has led to a hope that the attitude was "lear thinking and not any hope". However, once the daily life and spirit away the hope that both of our beliefs and the significance of how eloquent sermons grand, We will ultimately nothing. Jurgen Moltmann conclude predecessors on the basis of independent production of new roads, "hope" as a theological thinking and the foundation of the mainstream, He understood the Christian hope that "the hope towards hope", it being "the ultimate novel," for the resurrection of Jesus Christ so God all things to re-create. Consequently, it opened up a place for it (and even death), including the prospects for the future, It can and must be updated life limited placed anticipation of this prospect, and encourage them to link up with them, give them a direction. He gave a "what I can look forward to" this issue is a very good answer. Thus, the Christian "hope" is not just a concept common sense, we understand the expectations of a psychological state, It is also considered the most fundamental Christian theology kernel, namely, Christianity is on the "hope" of religious doctrine. This paper Seeks Moltmann "in the hope of theology" as the center, analysis "hope" in the Christian concepts of understanding, The concept is to sort out the modern context the relationship between the two and their significance. The full text is divided into six parts. The first part is introduced Moltmann life experience that he hopes during World WarⅡto his strength. The second part of an account Moltmann hope theological origins, Ernst Bloch hopes that philosophy. Bloch explained that the "hope" Moerteman concept of the impact, noting that transcended Moerteman with their play. The third component is the core content, and focus on the Christian interpretation of the "hope" concept. First introduced Jewish Messiah hope that Moerteman concept with the hope reorganized. Then a detailed analysis Moltmann "hope" their own system of theological content, involving terminal theory, history, promise, and the revival of the core concept of the future interpretation. The fourth is on the "hope" opponents- "disappointment" (desperate) understanding, Auschwitz to the historical facts right as God"s interrogation guidelines, inquiring "suffering" of the sultry, Moltmann then that the future of the "hope" is built on the suffering of Jesus Christ and the crucifixion on the basis of the revival. Discussed earlier on the basis of analysis of the fifth part of the main "hope" in the modern concept of sexual context the relationship between the two, Moltmann that the "hope" and the transcendent "make" and the modern thinking is homologous time varies state, and "hope" to the concept of modern society an effective supplement. Specifically, the hope Moltmann theology is not only the hopes for the future and certainly, More importantly, it goes beyond the ordinary sense by now extends to the history of the future, carry us to the "in front of God", the God gives us hope God. This is the modern lack of a real sense of "direction", while The first theological hope "back memories" of the methodology told us "It is the glory of God, I hope that It is God create the world new hope, it is against God in human history and hope for the earth, It is the people of God in the resurrection and eternal life to look forward to". This is the "now" with the instruction of "the past" summing up, and not merely through the discards to deny forward. This level, I hope that the new concept is a modern interpretation of an effective supplement. Finally, the total Moltmann hope that the theological importance that Moltmann hope theology, to the end of the 20th century the introduction of Christianity in a powerful new concepts and new meaning, Meanwhile it, the development of Chinese society is an important resources. |
