History of theology as history of theology as science

启蒙运动以来新教系统神学的历史可以通过组织问题，立场，学派和话语来讲述，并将它们与现代系统神学如何发展成为一门独立的科学并意识到自己的科学特征的问题联系起来。这可以通过两个基本步骤完成。首先是向宗教的转向，它根植于人类的意识，正如康德对形而上学的批判所唤起的那样。这样，神学就脱离了以信仰及其内容为基础的系统化、护教化和教化化的基本形式，以一种实体化和建构性的方式将自身置于内容与人的虔诚之间。然后，在20世纪初，他放弃了宗教哲学。在这里，神学试图建立自己的信仰基础，而不是建立在哲学、心理学、社会学或文化历史知识的基础上。通过这种转变，系统神学成为一门独立的科学。关于系统神学在现代发展的基本论点只能通过对材料的历史记录来证明。反之亦然：一个关于启蒙运动以来系统神学发展的叙述，只有在它知道并解释了它被告知的原因和目的的情况下，才有意义。

The history of protestant systematic theology since the enlightenment can be told by structuring is issues, positions, schools and discourses and relating them to the question of how systematic theology in modern times evolves into a science in its own right and becomes aware of its own scientific character. This is done in two basic steps. First, in the turn to religion, which is rooted in human consciousness, as evoked by Kant's critique of metaphysics. In this way, theology breaks away from its systematizing, apologetic and pedagogical basic form that rests on faith and its contents and places itself between the contents and human piety in a substantiating and constructing way. Then, by turning away from the philosophy of religion at the beginning of the 20th century. Here theology tries to formulate a foundation of faith on its own, thus without building on philosophical, psychological, sociological or cultural-historical knowledge. By this turn, systematic theology becomes an independent science referring to itself. The so formulated basic thesis on the development of systematic theology in the modern age can only be proven by working on a historical account of the material. And vice versa: a narrative of the development of systematic theology since the enlightenment is only meaningful if it knows and explains why and for what purpose it is told.