新正统神学，在欧洲又被称为危机神学或辩证神学，是20世纪产生于欧洲大陆和美国的一种新教神学思想。由于18世纪启蒙运动开启理性的时代，科学知识等新发现促进了工业发展，也带来社会的进步繁荣，社会上对人的潜力与未来普遍存着乐观的看法。以人的理性为中心的启蒙运动，对于长久以来以教会权威为主体强调圣经启示的基督信仰，开始抱持以理性方法重新检验的态度。十九世纪的自由派神学家尝试在神的超越与临在性之间重新找到新的平衡。然而，自由神学为了符合当代主流理性思想，否定圣经中的神迹奇事、童女生子、基督复活等等，并没有完全走出启蒙运动的影响，所强调的临在性仍然偏重人本的观点。1914年爆发第一次世界大战，战争的残酷与丑陋打破了人们对理性的乐观憧憬，对理性的悲观与反动掀起另一波神学运动「新正统主义」。需要注意的是：「新正统神学」与「基要神学」的内容不同，它们是不一样的两种主张，新正统神学家也多是基要神学的反对者。

Neo-Orthodoxy can also refer to a form of Orthodox Judaism following the philosophy of "Torah im Derech Eretz", and can additionally refer to the ideas of late 20th century Eastern Orthodox theology, e.g. chiefly by Christos Yannaras.

Neo-orthodoxy, in Europe also known as theology of crisis and dialectical theology, is an approach to theology in Protestantism developed in the aftermath of the First World War (1914–18). It is characterized as a reaction against doctrines of 19th-century liberal theology and a reevaluation of the teachings of the Reformation. It is primarily associated with Karl Barth (1886–1968), Friedrich Gogarten (1887–1967), Eduard Thurneysen (1888–1974), Rudolf Bultmann (1884–1976), Emil Brunner (1899–1966), and Reginald H. Fuller (1915–2007). Barth himself expressed his unease in the use of the term.