作者 Robert Joustra 翻譯 毛志斌 Abraham Mao 校對：曲冰 Betty Qu

pp1

Christian Realism for Terrifying Times: A Trans-Atlantic Introduction

恐怖時代下的基督教現實主義：一個跨大西洋的介紹

The “McWorld”Problem “麥當勞世界”問題

• “The End of History,” Fukuyama and his infamous political prediction

“歷史的終結”，福山和他臭名昭著的政治預言

• “The Death of God,” secularization theory and its infamous religious predictions

“上帝之死”,世俗化理論及其邪惡的宗教預言

• Exclusive humanism and “A Secular Age”

個人人本主義和“一個世俗的時代”

• On airports and Big Macs: is neo-liberal capitalism producing globalist homogeneity?

各地機場和巨無霸:新自由派的資本主義生產支持全球主義的同質性?

• Immanuel Kant’s Democratic Peace Theory gets “Supersized

” 伊曼努爾•康德的民主和平理論變得超大規模

The “Jihad” Problem“聖戰”問題

• History: reports of its end have been greatly exaggerated

曆史：聖戰結束的報告已被嚴重的誇大

• Waves of populism, nationalism, and polarization are sweeping the world (nor is this primarily an “American-led” movement)

民粹主義、民族主義和極端化浪潮正席捲世界（從根本上講這不是一個“美國人領導”的運動）

• La revanche de Dieu, the global resurgence of religion and the transformation of international relations

上帝的復仇；全球的宗教復興和國際關係的變換

• “Modernization” clearly ≠“Westernization”

很明顯“現代化“≠ ”西方化”

The Postsecular Prophets: Christian Realism for Terrifying Times 後世代的先知們：面對恐怖時代的基督教現實主義

• Reinhold Niebuhr and the “American School”: Christian Realism for the Ascendant Superpower

萊茵霍恩 尼布爾和“美國學派”：方興未艾的超級大國的基督教現實主義

• Herbert Butterfield and the “English School”: Christian Realism at Empire’s End

赫伯特·巴特菲爾德和“英國學派”:帝國末期的基督教現實主義

• Abraham Kuyper and the “Amsterdam School” : Christian Realism for the Middle Power 亞伯拉罕 凱波爾和“阿姆斯特丹學派”﹕為中產階層權力的基督教現實主義

• Postsecular Prophets? Some Preliminary Conclusions 後世俗的先知？一些初步的結論

• A Few Suggestions for Enthusiasts 給狂熱分子們的一些建議

Reinhold Niebuhr and the “American School”

萊茵霍恩 尼布爾和“美國學派”

• Augustine for the Ascendant Superpower

奧古斯丁為了崛起的超級大國

Reinhold Niebuhr萊茵霍恩 尼布爾

• Does Civilization Need Religion? (1927)

文明需要宗教嗎？（1927）

• Christianity and Crisis (1941)

基督教與危機（1941）

• Against the pacifists, the “social gospel” and the belief in progress

反對和平主義，“社會福音”和進步的信念

• But hardly for the fundamentalists 但幾乎不是基要主義者

• ‘The World After the War”: A Niebuhrian influence on John Foster Dulles, the FCC, and the United Nations?

“戰後世界”：尼布爾對約翰 佛斯特 杜勒斯，聯邦通訊委員會，和聯合國的影響

Reinhold Niebuhr 萊茵霍恩尼布爾

• Realism and Idealism are not doctrines but rather dispositions 現實主義和理想主義不是教條，而關乎性情

•Realism, to be realist, must be rooted in an Augustinian anthropology (non-dualist, skeptical of the human heart). 現實主義，要成為現實主義者，必須紮根於奧古斯丁人類學（非二元論者，對人心持懷疑態度）

• Egocentricity is the great danger, “this tendency of the self to make itself its own end or even to make itself the false center of whatever community it inhabits” (exclusive humanism). 以自我為中心是一個巨大的危險，“這種自我傾向使自己成為自己的終點，甚至使自己成為所居住的任何社群的錯誤中心”（個人主義）。

• Egoism is not, for Niebuhr, a solution but the problem 對尼布爾來說，利己主義並非問題的解決之道

Reinhold Niebuhr 萊茵霍恩尼布爾

• The solution to egoism is not primarily fear, as inthe pagan realist quadrilateral (egoism, anarchy,groupism, power politics). 利己主义的解决方案首先不是恐惧，正如异教徒的现实主义四边形（利己主义，无政府主义，集体主义，强权政治）。

• The Augustinian solution is love. 奥古斯丁的解决方法是爱

• “Commonwealths are bound together by a common love, or collective interest” (Niebuhr).“政体通过共同的爱或集体利益联系在一起”（尼布尔）。

•“higher” and “lower” political orders are determined by the more beatific or debased loves toward which it bends “更高”和“更低”的政治秩序是由它朝向更得益或贬损爱所决定的

•“A realism becomes morally cynical or nihilistic when it assumes that the universal characteristic in human behavior must also be regarded as normative. The biblical account of human behavior, on which Augustine bases his thought, can escape both illusion and cynicism because it recognizes that the corruption of human freedom may make a behavior pattern universal without making it normative.”

当人们认为人类行为的普遍特征也必须被视为规范 时，现实主义在道德上就变成玩世不恭或虚无主义。奥古斯丁以圣经记载的人类行为作为他思想的基础，可以逃避错觉和玩世不恭，因为它认识到人类自由的腐败可能使行为模式具有普遍性而不会使其成为规范。—Reinhold Niebuhr莱茵霍恩 尼布尔

•“Every earthly peace is good as far as it goes. But they will not have had it long for they used it not well while they had it.” 每一次属世的和平都是好的。但他们没有那么长时间，因为他们在使用它的时候都用得不好。Augustine 奥古斯丁

“The American School”美國學派

• For Niebuhr, commonwealths constituted by common loves were the units of the international system. Fear, anarchy, and groupism were not the normative features, but simply common characteristics of the widescale pluralism of broken hearts, societies, and institutions of a world rent by sin.

對於尼布爾而言，由共同的愛構成的政體是國際體系的單位。恐懼，無政府主義和集體主義不是規範的特徵，

而只是破碎的心靈，社會和世界機構廣泛多元化的共同特徵。

Herbert Butterfield (1900-1979)赫伯特·巴特菲爾德

• “The Whig Interpretation of History” at the Twilight of Superpower

“輝格解讀歷史”之“超級大國的黃昏”

Herbert Butterfield 赫伯特 巴特菲爾德

• Diplomatic Investigations and the British Committee on the Theory of International Politics

外交調查和英國國際政治理論委員會

• “I value every one of the fifty-two miles that separate Cambridge from Westminster”

“我重視將劍橋從威斯敏斯特分開的52英里的每一英里”

• The Statecraft of Machiavelli, Christianity Diplomacy and War, International Conflict in the Twentieth Century

馬基雅維利的治國方略，基督教外交和戰爭，二十世紀的國際衝突

• The Whig Interpretation of History

輝格解讀歷史

The “Herbert Butterfield Problem” 赫伯特 巴特菲爾德

• The Whig Interpretation of History, in which modern-day moral values “intrude on historiography” and construct a kind of “drama of

good versus evil” was “the worst kind of history.” 歷史的輝格解讀，其中現代道德價值觀“闖入史學”並構建了一種“善與惡的戲劇”是“最糟糕的一種曆史。”

Herbert Butterfield 赫伯特 巴特菲爾德

• Leopold van Ranke: “nothing in the world can ever be regarded as existing merely for the sake of something else”

Leopold van Ranke：“世界上沒有任何東西可以被認為只是為了別的東西而存在”

• “all generations are equidistant from God”

“所有世代都與上帝保持距離”

• Our ancestors are more than useful they are our neighbors, and God has specific commands about how to treat neighbors (including the bearing of ‘false witness)

我們的祖先不僅是如同我們的鄰舍對我們有幫助，而且上帝對如何對待鄰居有特定的命令（包括忍受“假見證”）

• Was Butterfield just another empirical- positivist as his critics claimed?

巴特菲爾德是否正是他的批評者聲稱的另一個經驗實證主義者？

• Assailing the Whiggish interpretation for being “value laden” in favor of positivist history?

為了實現“實證主義歷史”的“價值負擔”而抨擊輝格式的解釋？

• “The past is a foreign country”

“過去如同一個外國一樣陌生”

• This is the most difficult task for the diplomat.

這是外交官最艱巨的任務。

• “This preoccupation with transcending the historian’s cultural and ideological perspective – with putting oneself in the place of others through a mighty exercise of sympathetic imagination, understanding, a suspension of judgment, and ultimately Christian love

這種專注於超越歷史的文化和意識形態的角度,把自己放在別人的位置,通過富於同理心的想像力、理解、暫緩判斷,和終極的基督的愛

• – would bear fruit later in Butterfield’s analyses of diplomacy and his

prescriptions to statesmen.” 巴特菲爾德的外交分析和他給政治家的處方奏效嗎”

• Albert M. Coll, The Wisdom of Statecraft 阿爾伯特 M 科爾 ， 治國之智慧

Herbert Butterfield 赫伯特 巴特菲爾德

• The problem of fear amidst worldview pluralism

世界觀多元化中的恐懼陰霾

• The other is always an object of fear, even if we have no rational justification, because of a basic Hobbesian dilemma intrinsic in anarchy.

另一個總是恐懼的對象，即我們沒有理性的正當理由，因為無政府狀態中存在一個基本的霍布斯式困境。

Abraham Kuyper(1837-1920) 亞伯拉罕 凱波爾

• Calvinism vs. Modernity in a Middle Power Low Country

加爾文主義與中等國家的現代性

• Kuyper, the modern preacher, meets Pietje Baltus

凱波爾，當代傳道人，遇見皮特 巴特圖斯

• Recovering Calvinism: the anti- thesis, human rationality, and exclusive humanism

恢復加爾文主義：反對教條、人類理性和個人主義

• Groen van Prinsterer’s “anti- revolutionary” history

格倫萬 普林斯特勒 “反對變革”的歷史

• Calvinism against modernism, but for pluralism

加爾文主義反對現代主義，但支持多元主義

• Worldviews, worldviews everywhere世界觀，每個地方的世界觀

• There is no neutral politics. All human culture, just as with human hearts, are either directed toward or away from God.

沒有中立政治。所有的人類文化，就像人類的心靈一樣，要麼指向要麼遠離上帝。

• All stand on either the rock of faith, or the sand of rival gods. 所有人或者站在信仰的磐石上，或者站在敵對神的沙地。

• Religion and the history of peoples and nations

宗教和人民與國家的歷史

• Augustine inspired historiography: what do we love?

• The organic nation

奧古斯丁啟發了歷史學：我們喜歡什麼？

有機國家

• The problem of pluralism: can politics bridge this divide?

多元化的問題：政治可以彌合這種分裂嗎？

• But how do we bridge worldviews? 但是我們如何跨越世界觀呢？

• The challenge of a presuppositional apologetic預設辯護的挑戰

• Common grace and the Imago Dei普遍恩典和神的樣式