自从19世纪科学主义圣经批评兴起和确立,西方宗教人文最核心领域圣经研究就一直被现代科学主义所统治,它的重要意义在于使得西方现代以来的科学人文精神在最为保守的宗教学术领域得以贯彻,从而根本上巩固和推动了西方现代文明的成果和进程。但它带来的后果却是宗教的研究与宗教的信仰间的分裂,学术的“描述性任务”与“建设性任务”的分离,在科学的名义下学术研究在无目的性中迷失。上世纪60年代末、70年代初,美国圣经学者蔡尔兹提出了“正典的进路”这一具有哥白尼式的圣经批评理论,在西方世界产生了重要的影响。蔡尔兹之后,在正典的语境下,马克思主义社会学的引入与结合,将西方圣经宗教学引向了对社会更为深层的关切和宗教间的相互对话,从某种意义上说,在没有马克思的领域发生了一场真正的马克思主义的思想革命。“正典的进路”也为现代中国文化的重建与马克思主义的结合提供了思路,或将是“五四”以来被现代性冲塌的中国现代儒学与文化新生的最适切的进路选择。 Since the rise and establishment of the scientific biblical criticism in the 19th century, the study of the Bible in the core area of ​​religious humanism in Western countries has been ruled by modern scientism. Its significance lies in making the scientific humanism spirit in the most modern western religious traditions be implemented , Thus fundamentally consolidating and promoting the achievements and progress of modern Western civilization. However, its consequences are the division between religious studies and religious beliefs, the separation of academic “descriptive tasks” from “constructive tasks.” Under the name of science, Lost. In the late 1960s and early 1970s, the American Bible Scholar Childs proposed the Copernican theory of biblical criticism that “the canon of the canals” had an important influence in the western world. After Childs, in the canonical context, the introduction and combination of Marxist sociology led Western religious teaching to a deeper concern for society and mutual dialogue among religions. In a sense, In the absence of Marxism, a real revolution of Marxism took place. “The route of the canon ” also provides the train of thought for the rebuilding of modern Chinese culture and the marxism, or will be the best fit for modern Chinese Confucianism and the new culture that has been tumbled by modernity since the May 4th Movement The choice of route.