±q¤Ú¯S½×¡u¤Hªº¤H©Ê¡v½Í¤å¤Æ¯«¾Ç
¥ô¨ô½å
¡]«ü¾É¦Ñ®v¡R³¢ÂE¼Ð ³Õ¤h¡^
ªí±¤W±q¤Ú¯S¯«¾Ç«Øºc¥X¤å¤Æ¯«¾Ç¬O§xÃøªº¡A¦]¬°¥L¹ï¦ÛµM¯«¾Çªº§_©w¡Aµ¹¤H¦L¶H¬O¤H»P¤W«Ò¨S¦³Ãö³s¡A±Ò¥Ü°ß¦³±q¤W«Ò¦Ó¨Ó¡A¤W«Ò»P¥@¬É¨S¦³¦s¦b¤@¥²µMÃö«Y¡C³oºØ¤W«Ò±Ò¥Ü»P¦ÛµM¤Î²z©Êªº²`¼h³Îµõ¡A¥O¥Lªº¯«¾Ç¦¨¬°¤F¤£¯à¨¥»¡¤½¦@»â°ìªº¨Æª«ªº¡uªÅ¤¤¼Ó»Õ[1]¡v¡C
µM¦Ó¤Ú¯Sµo®i¨ä¯«¾Ç¤H½×®É¡Aµ§ªÌµo²{¥Lªº¤H½×ºò¦©°ò·þ½×¡A¶i¦Ó¦AÁpô¨ì¤T¤@½×¡A¤H»P¤W«Ò¦s¦bµÛ¤@Ápô¡A¯«¤H¤§¶¡µ´«DÂ_µõ¡A¤]¦]¦¹¨Ã«D¦p§åµûªÌ©Ò»¡¡A¤Ú¯S¯«¾Ç¹ï±Ò¥Ü¥H¥~ªºªÀ·|¨Æª«²@µLÃö³s¡C¦AªÌ¡A¤Ú¯S©ÒÁ¿ªº¤Hªº¤H©Ê§ó±N¤H»P¤Hºò¦©¦b¤@°_¡A³oºØÃö«Y©Ê¦s¦³¬°¤Ú¯S¯«¾Ç´£¨Ñ¤FÁ¿¤å¤Æªº¥i¯à©Ê¡C
¥»¤å´N¬On±q¤Ú¯Sªº¯«¾Ç¤H½×«Øºc¤å¤Æ¯«¾Ç¡C¥Ñ©ó½g´T©Ò¡A¥»¤å·|¶°¤¤°Q½×¤Hªº¤H©Ê¢w§@¬°Ãö«Y©Êªº¦s¦³¢wªº«Øºc¡A±q¦ÓÄÄÄÀ¤å¤Æ¯«¾Çªº¥i¯à©Ê¡Cº¥ý·|´NµÛ¶i¸ô¤J¤â¡A«ü¥X¥H©¹°Q½×ªº¤£¨¬¤§³B¡AªÖ©w¤H½×¶i¸ôªº¥i¦æ¡CÄ~¦Ó¤å³¹·|¶}µo¥X¤Ú¯Sªº¤H©Ê¬O«Ø°ò©óanalogia relationis (ontology of analogia fidei)¡A±q³oÓ¶i¸ô¤Ú¯S±q·s½×z¯«»P¤H¡B¯«»P¥@¬ÉªºÃö«Y¡C³o³¡¥÷·|½×»¡¤Ú¯S«ç¼Ë±q°ò·þªº¤H©Ê±µ³s¤Hªº¤H©Ê¡C²Ä¤T³¡¥÷·|°Q½×±q¤H§@¬°Ãö«Y©Ê¦s¦³¥i«ç¼Ëµo®i¤å¤Æ¯«¾Ç¡A¤H©Êªº¥|Ӥ象G¡umutual seeing, hearing and
speech, assistance, gladly¡v¹ï²{¥N¤å¤Æ¬ã¨s»â°ì¬O¤@«n¸ê·½¡C
¤å¤Æ¯«¾Ç¬O±j½Õ¹ï¤H¦b¥@¬Éªº¬¡°Êªº¤Ï¬Ù¡A¹ï©ó¤Ú¯S¯«¾Ç¨Ó»¡¡A³o¦ü¥G¤£¥i¯à¡Cì¦]¬O¤Ú¯S¦b¨äù°¨®Ñª`ÄÀ²Ä¤Gª©¤¤©Ò®i²{ªº¯«¤HÃö«Y¡A¯«»P¤H¦³µÛ¤@¤£¯à¸ó¶VªºÂE·¾¡A¡u¤W«Ò¬O©Ò¦³¡A¤H¬O¤@µL©Ò¦³¡v¡F¥t¥~¤Ú¯S¤Ï¹ï¦ÛµM¯«¾Çªº¬Ýªk¡A¥L»{¬°¤H»P¤W«Ò¦b¥»½è¤W¨S¦³µ·²@Ãþ¤ñ¡A¨Ï¤H·P¨ì¤H»P¯«¬O¨âÓµ´µMµLÃöªº»â°ì¡C±Ò¥Ü°ß¦³±q¤W«Ò¦Ó¨Ó¡A¤W«Ò»P¥@¬É¨S¦³¦s¦b¤@¥²µMÃö«Y¡C³oºØ¤W«Ò±Ò¥Ü»P¦ÛµM¤Î²z©Êªº²`¼h³Îµõ¡A¥O¥Lªº¯«¾Ç¦¨¬°¤F¤£¯à¨¥»¡¤½¦@»â°ìªº¨Æª«ªº¡uªÅ¤¤¼Ó»Õ¡v¡C³o¨Ï¤H»{¬°¤Ú¯SÁ¿¤å¤Æ¬O§xÃøªº¡A¤S©ÎªÌ³o¼Ëªº¤å¤Æ¤£·|¦³¬Æ»ò¤Hªº¥D°Ê©Ê¦b¨ä¤¤¡C
¦³¨â¦ì¾ÇªÌ¹Á¸ÕÁ¿¤Ú¯Sªº¤å¤Æ¯«¾Ç¡GPalmaªºKarl Barth¡¦s Theology of Culture:
The Freedom of Culture for the Praise of God[2] ¤ÎMetzgerªºThe Word of Christ and the World of Culture: sacred and
secular through the theology of Karl Barth[3]¡C·íµM¨â¦ìªº±M®Ñ½T¯à¦^À³¤Ú¯SÁ¿¤£¨ì¤å¤Æªº»~¸Ñªº¬Y¤@³¡¥÷¡CµM¦Óµ§ªÌ»{¬°¥L̪º½×z¤´¦³¨Ç¯Ê¤í¡A¥»¤åªº¶i¸ô´N¬O§Æ±æ§@¤@¸É¨¬¡C
Á`ªº¨Ó»¡¡APalma¤ÎMetzger³£¬O¥H¡uWord of Christ¡v§@¬°¤Á¤JÂI¡A±q°ò·þ§@¬°¥@¬Éªº¯u²z³o¼h±ºc¦¨±Ð·|»P«U¥@ªº¤½¦@·N¸q¡C¡CPalma»{¬°¤Ú¯S¯àÁ¿¨ìªº¬O¤@ºØ¦Û¥Ñªº¤å¤Æ¯«¾Ç(free theology of culture)¡A©ÒÁ¿ªº¦Û¥Ñ¬O¯«¦Û¥Ñ¦a¥h·R¤Î¦Û¥Ñ¦a¥h¦¨´N¥L¤H¡G¡u¦Û¥Ñ¦a»P¤H¦P¦b¡K°Ñ»P¤HÃþªº¾ú¥v[4]¡v¡A¦]¦¹¤Ú¯S»{¬°µ¼Ö©M¬ü³Nµ¥¤å¤Æ¥»¨¬O¦³»ùȪº¡A³o¨Ç¤å¤Æªº¦Û¥Ñ¬O¬°¯«ªº¦Û¥Ñ¡A¥¦Ì¬O«öµÛ¦U¦Ûªº¯S©Ê¦X¾A¦a¨Ã¹w³Æ·ÓµÛ¯«ªº¥Ø¼Ð³Q¨Ï¥Î[5]¡C¡u·í¤Ú¯S³z¹L°ò·þªº¤H©Ê¦Ó§óªÖ©w¯«ªº¤H©Ê®É¡A«K¯à§ó¥[¬Ý«¤HÃþ¤å¤Æªº»ùÈ¡A±q³o¦³¤H©Êªº¯«©Òµ¹¤©¬ü¦nªº®¦½ç¦Ó¨¥¡A«K¨Ï¤HÃþ¤å¤Æ¦¨¬°¥i¯à¡C[6]¡vµM¦ÓPalmaÁ¿¤£¨ì¤Ú¯S¦b¤H¼h±ªº¤å¤Æ¦V«×¡A¤Hªº¤u§@¤Î¤å¤Æ¨S¦³±o¨ì¨¬°÷ªº¦a¦ì»P»ùÈ¡A¥u²_¬°¹F¨ì±ÏÅ«¤u§@©Ò¿ï¾Üªº¤èªk¤Î´C¤¶[7]¡CMetzger«h«Ø°ò©ó anhypostasis enhypostasis
unio personalis[8]¡A¥LÁ¿¨ì°ò·þ§@¬°¤W«Òªº¹D«ç¼Ë¹M¦b¥@¬É¡A¦¨¬°¥@¬Éªº¯u²z¥H¤Î«ç¼Ë»P¥@¬É¤¬°Ê¡CµM¦Ó¤´¤£¬O±q¤Hªº¨¤«×¥hÁ¿¤å¤Æ¯«¾Ç¡C¨âªÌ¦ü¥G³£¬O»¡¡G¡u¤W«Òªº¹D¬O¤@¤Á¡A¦]¦¹°ò·þ±Ð¥H¥~ªº¨Æª«³£¥i¥H³QªÖ©w¤F¡v
¥H¤WªºÆ[ÂIµLºÃ¥ÑªÖ©w¤W«Òªº³Ð³y¨ÓªÖ©w¤å¤Æªº·N¸q¡C¦ý¤å¤Æ¤§¬°¤å¤Æ¡A¬OÁ¿¤H»P¤H¦b¥@¬É¤Wªº¬¡°Ê¡A©Ò¥H§Ú̪º¤HÆ[¤]¯à°Ñ»P¤å¤Æ¯«¾Çªº°Q½×¡A¨ä¹ê·í§Ṵ́ݨä¥L¨Æª«ªº·N¸q®É¡A§Ṳ́£³æ°Ý¤@ÓÁa¦VªºÃö«Y¡A§Y¬O³o¨Ç¨Æª«¬O§_³Q¤W«Ò©ÒªÖ©w¡A§Ṳ́]¥i¥H°Ý¤@Ó¾î¦Vªº°ÝÃD¡A³o¤å¤Æ¤§§@¬°¨ä¥L¤H»P§Ú³oÓ¤Hªº¤¬°Ê¡A¨s³º¦³¬Æ»ò·N¸q¡C©Ò¥H¤H½×¥i¥H¬O¤@¶i¸ô¡Cªp¥B¡A·í§Ú̽ͤگSªº³Ð³y½×®É¡A¨äµÛ¾¥¤§³B¬O¤H¡A¤H§@¬°¨ü³yª«»P¤W«ÒªºÃö«Y¡C¦]¦¹¡A¥»¤å¦³·Nn±q¤Ú¯Sªº¯«¾Ç¤H½×¥h«Øºc¥X¤å¤Æ¯«¾Ç¡C
³o¶i¸ô¤]»P²{¤µ¾Ç¬É¹ï¤å¤Æªº©w¸q¬Û脗¦X¡C²{¦b«Ü¦h¤H©w¸q¤å¤Æ¬O±qªÀ·|¾Çªº¨¤«×¡A¤å¤Æ§Y¤H»P¤HªºÃö«Y©Ê[9]¡C¦ÓRichard Niebuhr¦b¨ä¸g¨åµÛ§@¡GChrist and Culture[10]¤¤¡A¤]¬O¥H¦¹¨¤«×©w¸q¤å¤Æ¡C¥LɥΪÀ·|¾Ç¹ï¤å¤Æªº©w¸q¡G¤å¤Æ¬O¤H¹ï¦ÛµMªº§@¬°¡A¥¦¥]¬A»y¨¥¡B²ßºD¡BÆ[©À¡B«H¥õ¡B»ùÈÆ[¡C¤å¤Æ§Y¬O¤HÃþ¬¡°Ê¤Î¨äµ²ªGªºÁ`©M[11]¡C±q³o¨¤«×¡ANiebuhr´yz¤å¤Æªº©w¸q¬O«ü¦V¤H½×ªº¶i¸ô¡A¬O¤H»P¤H¦b¦a¤Wªº¤¬°Êªºµ²ªG¡A¨Ò¦p§ÚÌ©ÒÁ¿ªº¤å¤Æ¬OªÀ·|©Êªº¡A¦]¬°¥¦±N¤H»PªÀ·|ºò¦©¤@°_[12]¡F¥¦¬O¤HÃþªº¦¨´N¡A¤]¬O±j½Õ¤H¦b¦a¤Wªº¤u§@¡B¤¬°Ê[13]¡C
¥Ñ¦¹±oª¾¡A±q¤H½×¶i¸ôÁ¿¤å¤Æ¯«¾Ç¬O¥i¯àªº¡A¬Æ¦Ü¬O¥²¶·ªº¡C¥¦¸É¨¬¤F¤H»P¤H¾î¦Vªº¦V«×¡A¤]¯àªï¦X¨ä¥L¾Ç¬ì¹ï¤å¤Æªº²z¸Ñ¡C¦b¤Ú¯S¤H½×¤¤¡A¹ï¤H©Êªº°Q½×³Ì¯à¦¨¬°¤Á¤JÂI¡C¦]¦¹¡A¥»¤å·|¹Á¸Õ±q¡u¤Hªº¤H©Ê¡v¥h»P¤å¤Æ±µ¬¢¡CY¤Ú¯S½×¤Hªº¤H©Ê¦³¨ä¤½¦@·N¸q¤ÎÃö«Y©Ê¡A¨º»ò¤Ú¯S½×¤å¤Æ´N¦¨¬°¥i¯à¤F¡C
¥»¬qn«ü©ú¡A¤Ú¯S¡u¤Hªº¤H©Ê¡v¬O¦³¤½¦@·N¸qªº¡Cº¥ýn«ü¥X¤Ú¯S½×¤H©Ê¡A¬O¤@Ãö«Y©Êªº´yz¡A¨º»ò¤H©Ê´N¥²±a¥X¤H»P¤Hªº¤¬°Ê¡A§Y¤å¤Æ¡F¨ä¦¸¡A¥»¬q·|ÄÄz³oÓ¡u¤Hªº¤H©Ê¡vªº·f«Ø²z©À¡A«ü¥X³o¬O³s©ó¤W«Ò¡A¨ã¦³´¶¥@·N¸q¡CµM«á¡A·|Âǵ۹ï¨ä«Øºc¤èªkªº¤@¨Ç°Q½×¡A¥h½T©w¤Ú¯Sªº¡u¤Hªº¤H©Ê¡v¬O¤@Ãö«Y©Ê¬O¤@¦Xªkªº»¡ªk¡C
¦bPhenomena of the Human¤¤[14]¡A¤Ú¯SÅGºÙ¤H¦Û§Ú²z¸Ñ¥Ã»·¤£¯à¦¨¬°±´°Q¤H©Ê³Ì¯u½Tªº°ò¦¡Aì¦]¬O·í¤H±N¦Û¤v·í§@¤@Ó¹ï¶H¥h±´¯Á®É¡A¨ÃµL¤@Ó¥~¦b©ó¤H¦Û¨ªº«ü¯AÂI¥h¸àÄÀ¦Û¨[15]¡C©Ò¦³¤H¦Û§Ú¸àÄÀªºµ²ªG³£¥u·|¬O¤@Ó¡u´c©Ê´`Àô¡v(vicious circle)¡A¦Ó³o¨Çµ²ªG¥u¤£¹L¬O¤@¨Ç¡u¤¤¥ß¡B¬Û¹ï©M¥Rº¡§t²V©Ê¡vªº²{¶H¦Ó¤w[16]¡C
¤Ú¯S½×¤H©Ê¦³¤@«Ü¿W¯Sªº¬}¨£¡C¤H©Ê¤£¬O¤@ºØ¹ê½èªºª«Åé¡A¦Ó¬O¤@ºØÃö«Y©Êªº«ü¦V¡C¦Ó¤Ú¯S³B²z¤H©Ê®É¡A¥L¤£³æ³B²z¤Hªº¤H©Ê¡A°ò©ó¥L¤Ï¹ï¯«¾Ç¤H½×«Ø°ò©ó¤Hªº¦Û§Ú¥DÅ餤¡A¥L±N¡u¤Hªº¤H©Ê¡v«Ø¥ß¦b¡u°ò·þªº¤H©Ê¡v¤W¡C±qIII/2ªº¾ãÓµ²ºc¡A§ÚÌ¥i¥H¬Ý¨£¡A¤Ú¯S³£¬O½×z³oºØÃö«Y©Êªºªí¹F¡CIII/2¦³¤TÓ¥DnªºÆ[©À¡GReal Man, Humanity, Whole
Man¡A¤À§Oªí¹F¤F¯«¤HÃö«Y¡B¤H¤HÃö«Y¡B¥H¤Î¤H¤º¦bÆF»î»P¦×¨ªºÃö«Y¡C§ÚÌn½Í¡u¤H©Ê¡v¡A§Y¬O¤H»P¤HªºÃö«Y¡A´N¥ýn½Í¯«¤HªºÃö«Y¡C
º¥ý±q¤Ú¯S¡u¤Hªº¤H©Ê¡v¦b¨ä¤H½×ªºµ²ºc¡AÁ¿¥X¤Ú¯S¥ý½Í¯«¤HÃö«Y(real man)¡A¤H¤HÃö«Y(humanity)¡AµM«á½Í¤HÆF»î»P¨Å骺Ãö«Y(whole man)¡C©Ò¥H¤H©Ê¬O«ü¦V¤H¤HÃö«Y¡C
¤Hªº¤H©Êªº¥ß¨¬ÂI¡A¬O«Ø¥ß¦b°ò·þªº¤H©Ê¤W¡C¦ý³o¤£¬O¦]¬°¤H»P°ò·þ¦b¥»Åé¤W¦³¬Æ»ò¬Û¦P¡A¤Ú¯S¤@ª½¤Ï¹ï¯«¤H¥»Åé¤WªºÃþ¤ñ(analogia
entis)¡C³oӫغcºÝ¦b¥G¤Ú¯S±N¤H©Ê²z¸Ñ¬°¤@ºØÃö«Y¡A¦Ó¤£¬O¹êÅé¡C©Ò¥H¤Hªº¤H©Ê»P°ò·þªº¤H©Ê¬OÃö«Y¤WªºÃþ¤ñ¡C
¤Ú¯S¥Î¤F¨â«Ãþ¤ñ¨Ó«Ø¥ß°_¤Hªº¤H©Ê¡C¬JµM¤H©Ê¬OÃö«YªºÃþ¤ñ¡A¨º»ò°ò·þªº¤H©Ê¬O¬Æ»ò¡Hì¨Ó¡A°ò·þªº¤H©Ê¤]¬O¤@Ãö«Y¡C¤Ú¯S±N°ò·þùتº¯«¤H¤G©ÊÃö«Y¡A²z¸Ñ¬°¨âºØ¹ïÀ³ªºÃö«Y¡A¦Ó³o¨âºØÃö«Y¬O°ò©ó¦b°ò·þùؤW«Ò¤w´z¿ï¤F¤H¡A³o¤H(C¿q)»P¯«»P¤Hªº¤¬°Ê¡A´N®iÅã¥X³o¨ÇÃö«Y©Ê¡C©Ò¥H¡u¤Hªº¤H©Ê¡v»P¡u°ò·þªº¤H©Ê¡v»P¡u°ò·þ³o³Q´z¿ïªº¤H¡v¦³µÛºò±KªºÃö«Y¡A»Ýn¦b¥H¤U¸Ô²Ó¸Ñz¡C
´z¿ï½×¬Oӫܤjªº½ÒÃD¡A³oùØ©ÒÃöª`¡A¥u¬On«ü¥X¦b°ò·þùØ¡A¤H©Ê³Q¸m©w¬°¤@»P¤W«Ò¥»Åé¦P¦bªº¦ì¸m¡A¨ã¦³¥Ã«í·N¸q¡A¤]¦¨¬°¤F¤H©Êªº®Ú°ò¡C¤Ú«ù´z¿ï½×ªº¤@¯SÂI¬O¡A¤W«Ò¦b¥Ã«íùØ´z¿ï¡A«o¦b¾ú¥vªºC¿qùعê²{¡C³o¼Ë¡A¤Ú¯S±N²{¦b»P¥Ã«í©Ô¦b¤@°_¡C³o¼Ë°ò·þªº¯«¤H¤G©Ê´N¤£¬OªÅªx¡B©â¶Hªº¥»¨¤Wªº°Q½×¡A¦Ó¬O¥i¥H¤Æ§@Ãö«Y©Êªº°Q½×¡C©Ò¥Hµ§ªÌ»{¬°´z¿ï½×¹ï§Ṵ́Q½×¡u¤Hªº¤H©Ê¡vªº·N¸q¡A¦b©ó¥¦¬°¤H©Ê´£¨Ñ¤F´¶¥@ªº®Ú¦¥H¤Î¹ê¦bªº¦V«×¡C¬O´¶¥@©Ê¡A¦]¬°°ò·þ§@¬°¯u¤H¡A¨ä¤H©Ê¦b¥Ã«í¤¤¤w³Q´z§@¤W«Ò·Rªº¹ï¶H¡B¥ß¬ùªº¹Ù¦ñ¡F¬O¹ê¦bªº¡A¦]¬°¬O¾ú¥vªºC¿q³o¤HÅã¥X³o³Q´z¿ïªº¤H©Ê¡C¦Ó³o¾ú¥v¤WªºC¿q©Ò®i²{ªº¡A¥Ã»·³£¬O¦æ°Ê¡BÃö«Yªºªí¹F¡C
±q´z¿ï½×±N¤H©Êªº¸m©w«á¡A¤Ú¯S´N¯à±N°ò·þªº¯«¤H¤G©Ê¤£§@¬°¹êÅ餯¥h°Q½×¡A¦Ó¬O±N¥¦Ì¤Æ§@Ãö«Yªº«ü¦V¡C¦Ó¤Ú¯S¤£»{¬°°ò·þ¤¤³o¨âÓ¥»©Ê¬O¤¬¬Ûª§Äv¡B¹ï¥ßªº¡A¨Ï¨ä¯«©Ê§]¤F¤H©Ê¡A¤S©ÎªÌ¬Û¤Ï[17]¡C¤Ú¯S±N°ò·þªº¯«¤H¤G©Ê¤Æ§@¬°¥Lªº¨Ï©R¥hÁ¿¡A´N¬O¬°¯«¤Î¬°¤H³oÓ¨â¼h«o¦X¤@ªº¨Ï©R[18]¡C¦]¦¹¹ï©ó¤Ú¯S¨Ó»¡¡A°ò·þªº¤H©Ê»P¯«©Ê¤£³æ¬O¤@Ó¥¿Å¡A¨Ã¥B¬O¤@Ó«D±`ºò±Kªº¹ïÀ³¡C·íµM¡A§ÚÌn«O«ù¨âªÌªº¤£¦P¡A§Y¬O»¡¡AC¿qªº¤H©Ê¤£¬O¨ä¯«©Ê¡A¨ä¯«©Ê¤£¬O¨ä¤H©Ê¡C¨ä¯«©Ê¬O¨Ó¦Û¤W«Ò¡A¦]¦¹¬O¦VµÛ¤W«Ò¡F¨ä¤H©Ê¬O¨Ó¦Û¨ü³y¬É¡A¦]¦¹¬O¦VµÛ¨ü³y¬É[19]¡C¦ý³o¤£¦P¤£·|³y¦¨¨âªÌªº¥Ù¬Þ¡C¦Ó¥B¡A°ò·þªº¤H©Ê¬O¨ä¯«©Êªº§Î¹³(image of his divinity)¡C©Ò¥H¡A³o¨âÓ©w¦®(The two determinations)¦bC¿q¨¤W¬O¤@§¹¬üªº¿Ä©M(perfect harmony)¡G¡¨C¿q¬°¤W«Ò´N¦pC¿q¬°¤H¡A¦ÓC¿q¬°¤H´N¦pC¿q¬°¤W«Ò[20]¡¨ (tertium comparationis)¡C
¦Ó¥B¡A¤Ú¯S¤]¤Þ¥Î¤FC¿q±N»|©RÂk¯Ç¬°·R¯«·R¤Hªº³yªk[21]¡AÅã¥X¬°¯«»P¬°¤H¹ïC¿q¨Ó»¡¬O¤@«D±`ºò±Kªº¨â±¡C¦Ó¥B¡A³oÓ¹ïÀ³¬O¯«©Êªº¡A¦]¬°C¿q¬°¤H³o¤è±¥¿«ÂлP¤Ï¬M¤F¯«ªº¤º¦b¥»©Ê(the inner life of God[22])C¿q³o¤Hn¦¨¬°¡u¬°¤W«Ò¡v¡A´N¥²»Ý¦P¼Ë¦¨¬°¡u¬°§Ì¥S[23]¡v¡C
±q°ò·þªº¯«©Ê¥h©w¸q°ò·þªº¤H©Ê¡A¨Ï¦b°ò·þùؤH©Ê¸m©w¬°¤@«ÜéTªº¦ì¸m¡C¦]¦¹¡AÁöµM¤Ú¯S¤Ï¹ï¯«¤H¥»Å骺Ãþ¤ñ(analogia
entis)¡A¦ý¥L±qÃö«Yªº«Øºc¤W«·sªÖ©w¤Hªº¦ì¸m¡C³oÅã¥X¤Ú¯S¤£¬O¤Ï¹ïanalogy¡A¦Ó¬O¤Ï¹ï¥»Åé¤Wªº¹ïÀ³¡A¥Ln¤Ï¹ï³o¥»Åé¤WªºÁpô(ontic
connection)³y¦¨¤Fª¾©Ê¤Wªº¾ô¼Ù(noetic
bridge)¡A¥s§ÚÌ¥i¥H»{ÃÑ¥L¥ý©ó¥L¹ï§Ú̪º¦Û§Ú±Ò¥Ü[24]¡C¦b³þ©w°ò·þªº¤H©Ê«á¡A¤Ú¯S´Nn½Í¨ì¡u¤Hªº¤H©Ê¡v¡C³oÓ·f«Ø¹Lµ{¢wanalogia relationis¡A¥i¥H§â¡u¤Hªº¤H©Ê¡v¼sªx¦aÀ³¥Î¨ì©Ò¦³¤H¨¤W¡C
¿q°òªº¤H©Ê®i²{©ó¥L©ó¨ä¹Ù¦ñªºÃö«Y¤¤¡A¥L¬O¥Ññà¦ñ¨ºùبӡB¨ì¹Ù¦ñ¨ºùؤΦP®É»P¹Ù¦ñ¦P¦b (from¡Bto¡BwithªºÃö«Y) [25]¡CC¿qªº¡u§Ú¡v¤§¥i¥H¬°¡u§Ú¡v¡A°£¤F³Q¸t¤÷ªº¡u§A¡v(°ò·þªº¯«©Ê)¥h©w¸q¥~¡A¤]n¾a¿à¨ä¥L¤Hªº¡u§A¡v¡A³o¬OC¿q¥Ññà¦ñ¨ºùبӪº¦V«×¡C°ò·þ¤§¹ï©ó¨ä¥L¤H¡A¦]¹ïÀ³¨ä¯«©Ê(¹ï¯«ªºÁͦV)¡AÍ¢¥²n¬@±Ï¨ä¥L¤H[26]¡A³o¼Ë´N±N±ÏÅ«ªº«n©Ê¸m©w¦¨¥»Åéµ²ºc¤W¡C¥t¥~¡A¥L¤]¬O±`»P¨ä¥L¤H¤@°_¡GµL½×¬O¥Lªº¶¡®{¡B¸s²³¤Î¼Ä¤H¡A°ò·þ»P¤HªºÃö«Y¬O¦P¦bªºÃö«Y[27]¡C
¤Ú¯Sªº¤H½×¤£¯à³æ³æ°±¯d©ó°ò·þ½×©³¤U¡A§_«h³oÓ¤H½×¹ï§Ų́S¦³¦h¤j·N¸q¡C©Ò¥H¡AÁöµM¤HÆ[¬O«Ø°ò©ó°ò·þ³o¤H¨¤W¡A¤Ú¯S¤]n³]ªk±q°ò·þªº¤H©ÊÁ¿¨ì¤Hªº¤H©Ê¡A§Y¬O»¡¡A§Ú̪º¤H©Ê«ç¼ËÁpô¨ì°ò·þªº¤H©Ê¤W¡C
§ÚÌnª`·N¡A±q°ò·þ½×¥h¨ì¤H½×¡A¥²¶·¬O¤@¡u¶¡±µ¡vªº³sô¡A§_«h´N·|±N¨âªÌµ¥¦P¡C¤Ú¯S±j½Õ¡A¦b§Ú̧@¬°¤H»PC¿q³o¤H¤§¶¡¬O¤£¦Pªº¡A³o¤£³æ¦]µÛ§Ú̪º¸o¡A§ó«nªº¡A¬O¥L»P¤W«Òµ¥¦P[28]¡Cn·f«Ø³oÓ¶¡±µªºÃö«Y¡AKenneth Oakes«ü¥X¤Ú¯S¦h³B±j½ÕC¿q§@¬°§¹¥þªº¯«¦P®É¬°§¹¥þªº¤H(vere Deus, vere Homo: ¡¥truly God, truly
¡§man¡¨¡¦, i.e., ¡¥truly human¡¦ [29])³oӶDzλ{«H[30]¡A¦Ó¥B¤S¦b³oÓ»{«H®Ø¬[¤¤¡AÄÄz§Ú̪º¤H©Ê»P°ò·þ¤H©Êªº¤£¦P©M¬Û¦P¤§³B¡C¥L»¡¡G¡¨C¿q§@¬°¯«¬O§¹¥þ»P§Ṳ́£¦P¡A¦ý§@¬°¤H¤S§¹¥þ»P§Ú̬ۦP[31]¡¨¡A¦Ó³Ì¯à¤Ï¬M³o¦b¤£¦P¤¤±a¦³¬Û¦Pªº¯S©Êªº¡A¦³¥H¤U³o¤@¬q½×z¡G
§Ú̥û·¤£¯à½T»{¤@Ó¯u¥¿¨S¦³¯«ªº¤H(godless man)¬°¯u¥¿ªº¤H(real man)¡A§_«h§_¦bC¿q³o¤H»P§Ṳ́§¶¡¤£·|¬O³¡¤Àªº¤£¦P¡A¦Ó·|¬O¥þµM¤£¦P(total similarity )¡CY¦b²³¦h¤£¦P·í¤¤¤´¦s¦³¤@¨Ç¦a¤è¬Û¦P¡AY͢͢³o¤H¤£³æ»P§Ṳ́£¦P¡A¦Ó¬O°Ñ»P¦b»P§Ú̬ۦP¥»½èªº¤H©Ê¤¤¡AYÍ¢¤H©Êªº¥Dn¯S¼x¬OÍ¢§@¬°¯«ªº¨à¤l¤Î§@¬°¤H¡A¨º»ò¹ï¯u¥¿ªº¤Hªº³Ì°ò¥»ªº¬Ýªk¬O¥L¤£¯à¦b¤W«Ò¥H¥~³Q²z¸Ñ[32]¡C
¬Û¦P¤§³B´N¦b©ó°ò·þ¤H©Ê¦Û¨ªº©w¸q¡C°ò·þ¤H©Ê¬O«ü¦V¥L¡u¬°¤H¡v³o¤@Ãö«Y¡A¦Ó³oÃö«Y´N½T¥ß¤FÍ¢»P¤Hªº¬Û³q¤§³B¡CY°ò·þ¯à¡u¬°¤H¡v¡A¨º»ò¡u°ò·þ¡v»P¡u¤H¡v´N¥²µM¦s¦bµÛ¤@¹ïÀ³Ãö«Y¡A§_«h«ÜÃø±N¨âªÌ³£ºÙ¬°¤H[33]¡CY¨âªÌ¬O¥þµM¤£¦Pªº¥»½è¡A¨º»ò§ÚÌ«ÜÃø»¡¨ìC¿q³o¤H¬O¬°¤H¦Ó¦s¦b¡A¦Ó¾FªÙªº¦s¦b¤S«ç¯à»P°ò·þ¦³Ãö¡HC¿q¤S«ç¯à¬@±Ï¥L¡B¬°¥L¨üW¡B犠¬¹[34]¡H¦]µÛC¿q¯à¡u¬°¤H¡v¡AÍ¢»P§Ú̪º¤H©Ê¥²¦³¦@¦Pªº¦a¤è¡A¦]¬°¡¨·í¬Y¦s¦³¯à¬°¥t¤@¦s¦³®É¡A³o¨âªÌ¥²¶·¦b¦s¦bªº§Î¦¡©Î¬Y¤@»â°ì¦³¦@¦Pªº¦a¤è¡A¤~¯à¨Ï³oÓ¡u¬°¡vforÅܦ¨¥i¯à¤Î¦³®Ä[35] ¡¨¥t¥~¡A¦b¤Hªº¨¤«×¡A¥L¯à§@¬°°ò·þªº¥S§Ì¡A¯à»P°ò·þªº¦º¦³¤À¡A¨ä¥»½è¤£¯à¬O§¹¥þ¦³²§©ó¤Î¹ï§Ü°ò·þ(alien and opposed to
Christ[36])¡C¦]¦¹¡A§@¬°¤W«Ò¨ü³yª«ªº¥»½è¡A¤H¥²µM»P°ò·þ³o¤H¦³¬Û³q¤§³B¡C
±q°ò·þªº¤H©Ê·f«Ø¥X¨Óªº¡u¤Hªº¤H©Ê¡v¡A¥Ñ©ó¬O¤£¦P¤¤±a¦³¬Û¦P¡A³o¤£¬O«ü¦V¹êÅé¡A¦Ó¬O¤@Ãö«Y¡C¥¿¦p°ò·þªº¤H©Ê¬O«ü¡uÍ¢¬°¨ä¹Ù¦ñ¡v³oÃö«Y¡A§@¬°¹ïÀ³¡A¡u¤Hªº¤H©Ê¡v´N¬O¥L»P¤HªºÃö«Y¡CµM¦Ó·í¤¤ªº¬J¬Û¦P¤S¤£¦Pªº¦a¤èȱoª`·N¡G
¤Hªº¤H©Ê¤£¬O§¹¥þ¦pC¿q¤@¼Ëªº¡u¬°¤H¡v(for man)¡A¦Ó¬O¡u»P¤H¡v(with man)¡Aì¦]¬O§Ú̪º¤H©Ê¤£¯àºc¦¨¤Hªº¥\¼w¡A¤£·|¨Ï¤H±o±Ï¡F¨ä¦¸³o¬O¤@¬Û¦VªºÃö«Y¡A§Ú̬°¤H¡A¦P®É¤H¬°§ÚÌ¡A¦]¦¹³o¬O¤@¦@¥þªºÃö«Y(coexistence)¡C[37]
¤Hªº¤H©Ê´N¬O·|¹J¤¤ªº¦s¦³(being in encounter[38])¡A³o¥i¥ÎI Am as Thou Art¥hªí¹F¡CµM¦Ó§Ú̪º¤H©Ê«ØÂ¦¤£¬O«Ø¥ß¦bÅÞ¿èõ¾Çªº±Àºâ¡A³oÓI and Thou¤£¥i¥H¬O°¸µoªºÃö«Y[39]¡C³oÓ¡¨I Am¡¨¨ä®Ú¥»¥u¥i¥H¬OC¿q°ò·þªº«Å§i¡A¨C¤@Ó¤H(Thou)³£¬O¦]¥LªºI Am³Q©w¸q[40]¡C¦Ó¥B³o©w¸q¤£¬O±À½×¦¡ªº¡Aas¬O±a¦³¾ú¥v«ü¦V[41]¡C
¹ï©ó¥H¤W±q¤Ú¯S½×¡u¤Hªº¤H©Ê¡v©Ò«Øºc¥X¨Óªº¤½¦@ªÅ¶¡¡C§ÚÌÁÙ¦³n¥æ«Ý²M·¡ªº¦a¤è¡C§ÚÌ»¡³o¤½¦@ªÅ¶¡¬O¥Ñ©ó¡u¤Hªº¤H©Ê¡v¬O«Øºc¦b°ò·þªº¤H©Ê¤W¡A¦Ó¦b´z¿ï½×¤¤¡A¤W«Ò¤w´z¿ï¤F°ò·þ³oÓ¤H¡A§@¬°¥þ¤HÃþªº¥Nªí¡C¦]¦¹¡u¤Hªº¤H©Ê¡v´N¦b°ò·þªº¤H©Êùرo¤F´¶¥@©Ê·N¸q¡A¡u¤Hªº¤H©Ê¡v¬O¦³¥DÅé©Êªº¡A¨äÃö«Y©Ê¤]±N¤H©w¸q¬°¥²¶·¦³¤½¦@©Ê¡B¸sÅé©Êªº¦s¦³¡CµM¦Ó³o¼Ëªº¤H©Ê¬O§_¥u©ó«H¥õ¤ºªº¨¥»¡¡H§Y¬O»¡¡A¤Ú¯Sªº½×z¯à§_¥G¦X¤H¦³¥¼«HªÌªº¦V«×¡B§í©Î¬O´¶¥@¥D¸q¡A±N©Ò¦³¤H¯Ç¤J«H¥õ¤§¤º¡H²Ä¤G¡B³oÓ¤Hªº¤H©ÊªºÃö«Y©Ê³o¼Ëºò¦©°ò·þ½×¡A·|§_±a¨Ó¯u¹êªºÃö«Y¡A§í©Î¥u¬O°±¯d©ó±ÏÅ«½dÃ¥¤§¤º¡H¥H¤U·|¹Á¸Õ¦^µª³oÓ¨â°ÝÃD¡A±q¦Ó½T©w¤Ú¯Sªº¡u¤Hªº¤H©Ê¡v¬O¯u¹ê´¶¥@©Ê¤ÎÃö«Y©Êªº¡C
n½Í¤å¤Æ¯«¾Ç¡A§ÚÌn½×¨ì¡u¤Hªº¤H©Ê¡vªº³Ì°ò¥»ªF¦è¡A§Y¬O»¡¦b«H®{»P¤£«HªÌ¬Ò¦³ªº·Ç«h¡CµM¦Ó¤Ú¯S±N¡u¤Hªº¤H©Ê¡vºò¦©°ò·þ½×¡A¦³±N©Ò¦³¤H«H¥õ¤Æ¤§¶û¡C³oùاÚ̱o©Ó»{¡A¤Ú¯Sªº¡u¤Hªº¤H©Ê¡v¬O¦³¤è¦V©Êªº¢w¾É¦V¤W«Ò¡C³o¥i±q¨â¤è±¥hÁ¿¡A³Ð³y½×¤Î´_©M½×¡C¦b³Ð³y½×ùØ¡A¤Ú¯S±N³Ð³y»P¯«¤H¤§¬ù©Ô¦b¤@°_¡A¡¨³Ð³y¬O¬ùªº¥~¦b®Ú¾Ú¡A¦Ó¬ù¬O³Ð³yªº¤º¦b®Ú¾Ú¡¨[42]¡CÁöµM³Ð³y¤£µ¥¦P¬ù¡A¦ý³o¼Ë©Ô¦b¤@°_¡A¤Ú«ù¬On»¡©ú¡A¤H§@¬°¨ü³yª«¡A¬O¥Ã»·³£¬O¾É¦V¬ùªº¦¨¥þ¡A§Y¤H¬O¬¡¦b¾É¦V¤W«Òªº¤è¦Vªº[43]¡C¡u¯u¤H¡vReal Man®É´N§óÅã¥X³oÓ¦V«×¡A§ó±N¤H©w¸q¬°³Q¥l³ê©M²âÅ¥¤W«Òªº¹Dªº¦s¦³(being as called by and
hearing the Word of God)[44]¡B¤@¬q¾ú¥vªº¦s¦³(being as history)[45]¡B¦b·P¿E¤¤ªº¦s¦³(being in gratitude)[46]¡C¯u¤H¬O±q¤W«Ò¦Ó¨Ó¡B¨ì¤W«Ò¨ºùØ¡B¤Î»P¤W«Ò¦P¦bªº(from, to, with God)[47]¡C¦]¦¹¡A¥H¡u¯u¤H¡v¬°®Ú°òªº§Ú̪º¤H©Ê¡A¤Hªº¤H©Ê¬O¥H¤W«Ò¬°¤è¦Vªº¡C
¥t¥~¡A»P°ò·þºò¦©¡A¥²µMn³B²z°ò·þªº´_©M½×¹ï¤H©Ê±a¨Óªº¼vÅT(©ó½g´T¡A¤£·|¸Ôz²Ó¸`¡A¥u·|ÂI¥X¦³Ãöªº°Q½×µJÂI)¡C¦b¤Ú¯S¯«¾Ç¤¤¡A©Ò¦³¤H¦b°ò·þùسQ´z¿ï¡A¤]¬O©Ò¦³¤H¦b°ò·þùسQ´_©M¡C©Ò¥H¡u¤Hªº¤H©Ê¡v»P±Ï®¦¦V«×©Ô±o«Üªñ¡C¦]µÛ°ò·þ´¶¥@©Êªº´_©M¡A¡u¤Hªº¤H©Ê¡v¦³´_©M¡B§ó·sªº¦V«×¡C
§YµM°ò·þ¤w´¶¥@©Ê´z¿ï¡B´¶¥@©Ê´_©M¡A¨º¬O§_·N¨ý¡u¤Hªº¤H©Ê¡v¤£·|¤¤¥ß¦s¦b¡HY¡u¤Hªº¤H©Ê¡vn¦b´_©Mªº¦V«×¤~¦³·N¸q¡A¨º»ò©Ò¿×ªº¤½¦@ªÅ¶¡´N§Î¦Pµê³]¤F¡A¦]¬°®Ú¥»»¡¤£¨ì¹ê»ÚÀô¹Ò¤¤«H»P¤£«Hªº¬É½u¡C³oùص§ªÌ´Nn»¡©ú¡A¡u¤Hªº¤H©Ê¡vÁö±a¦³¤è¦V©Ê¡A¦ý¤£¬O©Ò¦³¤H©Ê³£¹ê²{¤F´_©M¡B§ó·s¡C¦]¦¹¡A¤Ú¯S½×¡u¤Hªº¤H©Ê¡v¬O¯à°÷½×¤Î«H»P¥¼«H¨âÓ¼h±ªº¤H¡A§Y©Ò¦³¤Hªº¡C
³B²z¡u¤Hªº¤H©Ê¡v»P¡u±Ï®¦¡vªºÃö«Y¡A¥»¤å·|±q¤Ú¯S¾ã®M¯«¾Ç®Ø¬[¥h½×z¡CHusingerªºHow To Read Karl Barth¾É¥X¤F¤Ú¯S¯«¾Ç¬[ºc¤¤ªº´XÓ«n¥DÃD(motifs)¡A³o´XÓ¥DÃD¦³§U§Ú̲z²M¤Ú¯S«ç¼Ë½×z±Ï®¦¡B´_©M¡A±q¦ÓÀ°§U§Ú̬°¡u¤Hªº¤H©Ê¡v©w¦ì¡C
±Ï®¦¡G±j½Õobjectivism»Ppersonalism¦V«×
Husinger«ü¥X¤Ú¯S¯«¾Ç¤¤¡A¦³¤»Ó¥Dnªº¥DÃD¡Gactualism, particularism,
objectivism, personalism, realism, rationalism[48]¡C³o¤»Ó°µ¯«¾Çªº¨ú¦V¥æÂ´«Øºc¦¨¤Ú¯S¯«¾Çªº¯S©Ê¡C¦Ü©ó½×z±Ï®¦¡A§ÚÌ¥i¥H±q¥Lªºobjectivism¤Îpersonalism¨âÓ¯«¾Ç¥D½uªº¥æ±µ¨Ó²z¸Ñ¡CObjectivism¥Dn¬O«ü¦V±Ò¥Ü¤Î±Ï®¦¡A«ü¥X¨âªÌ³£¤£¬O«Ø°ò©ó¤Hªº¥DÆ[©Ê¡A¤D¨ú¨M©ó¤W«Ò¡A³o¬O¥Î¥H¹ï§Ü¦Û¥Ñ¯«¾Ç©Ò¿³°_ªºsubjectivism[49]¡C¡Fpersonalism¬O±j½Õ¯«¤H¬Û¹Jªº¹ê¦b©Ê¡A±j½Õ«H¤ßªº¦ì¸m¡CObjectivism±o¨ìpersonalismªº¥¿Å¡A¦Ó¤Ú¯S¤]¬O¦b³oI´º¤UÁ¿zreal »Punreal[50]¡Bpossibility»Preality¡A¨Ï¤Ú¯Sªº±Ï®¦½×¤£¥i¯à¬O´¶±Ï¥D¸q¡C
¤Ú¯SÁ¿°ò·þªº±Ï®¦»P¤HªºÃö«Y®É¡A´N¬O¥Î¤Fobjectivism¢wsoteriological objectivism¡C¦Ó°Q½×±Ï®¦®É¡A§ÚÌÀ³¸Ó¤À¶}«ÈÆ[»P¹ê¦s(objective and extential)³o¨â³¡¥÷¨Ó°Q½×¡A¦³Ãö«ÈÆ[ªº¤@±¬O°ò·þ¬@±Ï©Ò¦³¤H¡A¦Ó¹ê¦s¤è±«h¬O¤Hn³z¹L«H¤ß°Ñ»P¦b°ò·þùØ[51]¡C«ÈÆ[¼h±¬O¨M©w©Êªº¡A¦Ó¹ê¦s¼h±¬O¦^À³©Êªº/±µ¦¬©Êªº¡A¦]¦¹¬O°ò·þªº¬@±Ï¥ý©ó¤Hªº±µ¦¬¡A«H¤ß¤£¯àºc¦¨±Ï®¦¡C¦Ó¤Ú¯S¹ï«H¤ßªº¬Ýªk¬O¦³§O©ó¦è¤è¶Ç²Îªº¡C¦è¤è¶Ç²Î¦p¶ø¥j´µ¤B´N¬O±N¹ê¦s¦V«×¬Ý±o¹L¤j[52]¡A¨Ï«ÈÆ[©Êªº¨Æ¥ó(objectivist moments)¦p°ò·þ°v¤Q¦r¬[©¹©¹ªAÁt©ó¹ê¦s©Ê¨Æ¥ó(subjectivist or existentialist moments)¦p¤Hªº«H¤ß[53]¡C¤Ú¯S±N¤§§áÂà¡A¬O¹ê¦s¨Æ¥óªAÁt«ÈÆ[¨Æ¥ó¡A¨Ã¦P®É«O¯d¤F¨âªÌªº¦ì¸m¡C³o¥i¯à¶W¶VÅÞ¿è¡A¦ý«o¬O¸t¸g©Ò«ùªº¥ß³õ[54]¡C
³o¼Ë±j½Õ«ÈÆ[©Êªº½×z¡AÁöµM¨Ï«H»P¥¼«HªÌªº³B²zÅܬ°noetic¦Ó¤£¬Oontic ªº°ÝÃD[55]¡A¦ý¤Ú¯S»¡¨ì¤H¹ï°Ñ»P¦bC¿q³o¡uª¾ÃÑ¡v¡A«o«D±`±j½Õ¡C¥L»¡³o¡u°Ñ»P¡vparticipation¤£¬O¤@¤¤©Ê©Î²z©Êªºª¾ÃÑ¡A¦Ó¬O±a¦³ÄÀ©ñ¤Î§ó¥Í¯à¤Oªºª¾ÃÑ[56]¡C¨Ò¦p¦bCD III/2, 166´N«ü¥X»P¯«¹Î«´ªº¾ú¥v¡A¥Ã»·³£n¨D¤H¦b³ß¼Ö¡B·P®¦¤Î¹Î«´¤¤ªº¦^À³(the response of man in
the form of joy, gratitude and fellowship[57])¡C©Ò¥H¤£°Ñ»P¦b³oª¾ÃѤ¤¤£¬O¤@¥ó¤p¨Æ¡A¦Ó¬O³Ì¤jªº¨Æ¡C¦Ó¥¼«HªÌÁöµM¦b¥»Åé¤W¤´µM»P°ò·þ¦³Ápô¡A¯Ê¥F³o«H¤ßªº°Ñ»P¡A¥LÌ¥u¥iºâ¬°¡u¦³¼ç¯àªº°ò·þ®{[58]¡v¡A¦Ó¤´¬¡¦b¸o¤¤´dºGªº²{ªp¡C
·íµM¡A³o¼Ë±j½Õ«ÈÆ[©Êªºsoteriological objectivism¡A·|¨Ï¤H²{¥@°Ñ»Pªº«n©Ê¨ü¨ì½èºÃ¡A¤ÞPªº¼ç¦b¦M¾÷¢wMonism and determinism¡A¦ý¤w¶W¹L¥»¤åªº°Q½×½d³ò[59]¡C¥»¬qªº½×z¥Dn¬O«ü¥X¡AÁöµM¦b°ò·þùتº´¶¥@©Ê´z¿ï¡A¬Æ¦Ü´¶¥@´_©M¡A¨Ï¤Ú¯S¡u¤Hªº¤H©Ê¡v¦³Åܦ¨´¶±Ï¤H©Êªº¦M¾÷¡A¦ý¥L¹ï¡u«H¤ß¡v¡B¡uª¾ÃÑ¡vªº²z¸Ñ¡A¥s§ÚÌ¥i¥HªÖ©w¡C¡u¤Hªº¤H©Ê¡v¨Ã«D²_¬°¥uÄÝ«H¥õªº½×z¡A¦Ó¬O¯àÁ¿¨ì±o±Ïªº»P¥¼±o±Ïªº¤Hªº¡C
«Ü¤Ö¤H±q¤Ú¯Sª½±µ¶}µo¤å¤Æ¯«¾Ç¡Aì¦]¬O¥Lªº¤HÆ[³Q§åµû¬°¹L¥÷¨Ì¿à©ó°ò·þ½×¡A¥u¯àÁ¿±ÏÅ«ªº¼h±¡C¨Ò¦pGunton§åµû¤Ú¯S¤´«½ÆµÛ¦è¤è¯«¾ÇªºÁͦV¡A±N³Ð³yªº«n©Ê¸m©ó±ÏÅ«¤§¤U¡A¥HP¦M®`¾ãÓª«½è¥@¬Éªº¤º¦b»ùȤΦa¦ì[60]¡C¦Ó§õ¤é°ó»{¬°¡A¤Ú¯S¬OÂǵۯ«ªº¤H©Ê«Ø¥ß¦Û¥Ñªº¤å¤Æ¯«¾Ç¡A®Ú¹y«h³z¹L°ò·þ¤Î¸tÆF«Ø¥ß¨ä±j½ÕÃö«Y©Êªº¤å¤Æ¯«¾Ç[61]¡C¦]¦¹¡A¤Ú¯S¤H½×¤¤©Ò«Øºc¥X¨ÓªºÃö«Y©Ê¤HÆ[©¹©¹³Q©¿²¤¡C
°Ñ¦Ò¨ä¥L¯«¾Ç®a¹ïÃö«Y©Ê¤HÆ[ªº«Øºc«á¡A¥»¬qn²z²M¤Ú¯S¡u¤Hªº¤H©Ê¡v¨äÃö«Y©ÊªºI«á«Øºc²z©À¡A±q¦Ó«ü¥X³oÃö«Y©Ê¬O¹ê¦bªº¡C¦b«ØºcÃö«Y©Ê¤HÆ[¤¤¡AGunton¤ÎZizioulas³£¬OÐÏÐϪ̡C¨âªÌ³£¬O±Ä¥ÎªF¤è¶Ç²ÎÆ[©À¡A±q¤T¤@¤W«ÒªºÃö«Y©ÊÁ¿¨ì¤HªºÃö«Y©Ê¡C¨Ò¦pGunton¥Îperichoresis¡A¥H¤Î¥Î®É±j½Õ°ò·þ©M¸tÆF¨âªÌ¬°¤¤¤¶µ¥Æ[©À[62]¡F¦ÓZizioulas«h±Ä¥ÎFather of Cappdaociansªº«ä·Q¨Ó«Ø¥ß°_Ãö«Y©Ê¤HÆ[¡A¥Ñ©óperichoresis(¤¬º¯¤¬³z)¤Îfons et origo Trinitatis ªºÆ[©À¡AªÖ©w¤T¤@¤W«Ò¤¤¤TÓ¦ì®æ³£ªºÃö«Y³£¬O«í¤[¤Î¤£¥i¤À(constant and
indissoluble)[63]¡C
±q°Ñ¦Ò¥L̪º«Øºc¤èªk¡A¥H¤Î¥L̹ï¤Ú¯S¤H½×¹L¥÷¨Ì¿à°ò·þ½×ªº§åµû¡A§ÚÌn°Ý¡A¤Ú¯Sªº¡u¤Hªº¤H©Ê¡v»P°ò·þ½×ªºÃö«Y¡A·|§_¾ÉP³oÃö«Y©Êªº¤£¹ê¦b¡H¤Ú¯Sªº¤èªk»P¨Çªñ¥Nªº¤T¤@¯«¾Ç®a¬O§_¦s¦³¤@«Ü¤jªº¤À§O¡AP¨Ï¤Ú¯SªºÃö«Y©Ê¤HÆ[¤£¯àÁ¿¤å¤Æ¡H
ºò¦©°ò·þ½×¡A¬O¤èªk¤Wªº¦Ò¶q
º¥ý§ÚÌn²z²M¤Ú¯S±N¤H©Êºò¦©°ò·þ½×ªºI«áì²z¡C
¬°¬Æ»òn³o»ò±j½Õ°ò·þ½×¡HLeRon Shults¦b½×¤Î¤Ú¯SI-ThouÃö«Y©Ê¤HÆ[®É¡A±N¤Ú¯Sªº¤èªk½×»PPannerbergªº§@¤ñ¸û¡A«ü¥X¨ä¥H°ò·þ½×¬°¥Dªº«ÂI¦b©ó±j½Õanalogia fidei[64]¡CµM¦Ó¡A§Ú̵o²{¤Ú¯S¤@ª½´N¬OnÁ×§K³o¥DÆ[¥D¸q¡A¤£½×¬O¡u¥Ñ¤U¦Ó¤W¡vªº¥DÆ[¥D¸q(anthropomonism)©Î¡u¥Ñ¤W¦Ó¤U¡vªº¥DÆ[¥D¸q(christomonism)¡A¥L³£¤©¥H§_©w[65]¡C¹ï¤H©Êªº²z¸Ñ¡AÁöµM¥L«Ü±j½Õ¥Ñ¤W¦Ó¤Uªº±Ò¥ÜÆ[¢w¤W«Òªº¹D¡C(We have to think of man in the event of real faith as, so to
speak, opened up from above. From above, not from below![66])¦ý¦b¥L¼g¨ìCD IV¡A¦³Ãö®û§®É¡A¥L©ú¨¥¡¨³o¤£³æÃö¥G¥Ñ¤W¦Ó¤U¡A¤]Ãö¥G¥Ñ¤U¦Ó¤W[67]¡¨¡C©Ò¥H¤Ú¯S±j½Õfrom above¡A¥u¬On®Â½Ã¤W«Ò¦b±Ò¥Ü¤¤ªº¿W¯S¥DÅv¡A±q¦Ó§_©w¤H¦b·í¤¤ªº°Ñ»P[68]¡C©Ò¥H¡A¤Ú¯Sºò¦©¤H©Ê©ó°ò·þ½×¡A¥¿¦pHusinger©Ò»¡¡A¬O¥H°ò·þ§@¬°¤¤¤¶¡A¦n¨Ïobjectivism»Ppersonalism±o¥H¶¶§Qµ²¦X[69]¡C°ß¦³³z¹L°ò·þ³oÓ«ÈÆ[Åé(objectivism)¡A§Ṳ́~¯à»P¤W«Òªº¯u¹êªº¬Û¹J(personalism)¡C¦b°ò·þùØ¡A¤W«Ò»P§Ú̫إ߰_¤@¬¡ÅD¡B¨ã¾ú¥v©ÊªºÃö«Y(actualism)¡A¤@Ó·R»P¹Î«´ªºÃö«Y¡A¦]¦¹¬O¤@ӳ̿˱KªºÃö«Y(personalism)¡C°ò·þªºobjectivism¨Ï¯«¤H¬Û¹JÅܱo¥i¯à¡A©Ò¥H¬O³z¹L°ò·þ¡A§Ṳ́~¯à¶i¤J¤W«Ò¤º¦b¬J°ÊºA¤S¶ø¯µªº¥Í©R[70]¡C
¥t¥~¡A§ÚÌnª¾¹D¡A¦b«Ø¥ßÃö«Y©Ê¤HÆ[®É¡A°£¤F°ò·þ½×³o¥DÃD¥~¡A¤Ú¯S¤]¥Î¤F¤H¹ï¤W«Òªºµ´¹ï¨Ì¾a(total dependence of human on God[71])¡AÁöµMBerkouwer©l²×ı±o¤Ú¯S¬O¹L©ó¨Ì¿à°ò·þ¥DÃD³o¤@Ãä¡A¨Ïª¾©Ê¤W¤Î¥»Åé¤W³£¬O¹L©ó±j½ÕC¿q³o¤H[72]¡A¦ý³o¥s§Ú̪֩w¡A°ò·þ½×¤£¬O°ß¤@³oI-Thouªº«Øºc°ò¦¡C
¦]¦¹¡A°ò·þ¹ï¤H½×ªº«n©Ê¡A¤£¯Â¬O±ÏÅ«¼h±ªº¦Ò¶q¡A¦Ó¬O¤èªk¤Wªº¦Ò¶q¡C§Ṳ́£¯à³æ¥H¦¹Â_©w¤Ú¯SªºI-ThouÃö«Y¥u¯à¨¥»¡±ÏÅ«¼h±ªºÃö«Y©Ê¡C
n½T©w¤Hªº¤H©ÊªºÃö«Y©Ê¡A§ÚÌ¥t¤@ÂInª`·Nªº¡A¬OnÂç²M¤Hªº¤H©Ê¤£¯Â¬O«Øºc¦b°ò·þ½×¤W¡C¤Ú¯S½×¡u¤Hªº¤H©Ê¡v®É¡A¬O¦³°ò·þ½×»P¤Î¤T¤@½×§@®Ú°òªº¡C§Ú¡u¤Hªº¤H©Ê¡v§@¬°I-ThouªºÃö«Y¡A§@¬°§Î¹³¡A¦³Âù«·N¸q[73]¡C¤W«Ò¦Û¨ªº¦P¦b( live in togetherness)¬O즳ªº¼ÒºA¡AµM«á¤W«Ò»P¤Hªº¦P¦b( live in togetherness)¬O²Ä¤@ӧι³(first image)¡C¦Ó¤H»P¤H¶¡ªº¦P¦b«hºc¦¨²Ä¤Gӧι³(second image)¡C¦]¦¹¡A¡u¤Hªº¤H©Ê¡vªº«Øºc¦ü¥G¬O«Ø°ò©ó°ò·þ½×¡A¦ý³oÓ¹ïÀ³°ò·þªº¤H©Ê¥H¦Ü°ò·þªº¯«©ÊªºÃö«Y¡A³Ì²×¬Oºò¦©¤T¤@¤W«Òªº¤º¦bÃö«Yªº¡C©Ò¥H§@¬°³oI-ThouªºÃö«Yªºì¦³°ò¦(prototype-copy)¡A§Y¬O°ò·þ½×¤S¦P®É¬O¤T¤@½×ªº[74]¡CVon Balthasar¦b¤ÀªR¤Ú¯Sªº¯«¾Ç®É¡A¤]±j½Õ½×z¯«ªº§Î¹³®É¡A¤Ú¯S¤]¦³¯«¤H¤§¶¡ªºÃþ¤ñªº[75]¡C¦Ó¤Ú¯S¦bIII/1¤¤©ú¨¥¡AI-ThouªºÃö«Y©Ê¬O¤W«Ò»P¤HªºÃþ¤ñ[76]¡C
Gunton¤§©Ò¥H¯àÁ¿¤å¤Æ¯«¾Ç¡A¬O¦]¬°¨äÃö«Y©Ê¤HÆ[¯à«Øºc¦b¤T¤@½×¤W¡A¥H°ò·þ»P¸tÆF¬°¤¤¤¶¡F¤S¯à±N³Ð³y½×±q±ÏÅ«½×¤¤¬@±Ï¥X¨Ó¡A³Ð³y¥»¨¤w¦³¨ä·N¸q[77]¡C¥H¤W¹ï¤Ú¯SÃö«Y©Ê¤HÆ[ªº¤ÀªR¡A§ÚÌ¥i¥Hª¾¹D¡A¨äI-ThouÃö«Y¤£¯Â¬O°ò·þ½×¦¡¡A¤]¦³¤T¤@¦V«×¡F¥t¥~¹ï©ó¨ä¨Ì¿à°ò·þ½×ªº«Øºc¤èªk¡A¥Dn¬OnÁ×¼Z¤Jsubjectivismªº±¡ªp¡CÁöµMµ§ªÌ©Ó»{³o¨Ã¤£¯à¨Ï¤Ú¯SªºÃö«Y©Ê¤HÆ[µ¥¦PGuntonªºÃö«Y©Ê¡A¦ý¦Ü¤Ö®i¥Ü¥X¤Ú¯SªºÃö«Y©Ê¹ï«Øºc¤å¤Æ¯«¾Ç¬O¦³¥i¯àªº¡C
·í§Ú̽T¥ß¤Ú¯S½×¤H©Ê¬O¤@Ãö«Y¡A¤H¬OÃö«Y©Êªº¦s¦³®É¡C±q¤Ú¯Sªº¤HÆ[Á¿¤å¤Æ´N¤£¬O¨S¦³¥i¯à¤F¡C¥H¤U·|«ü¥X
¤Ú¯S°Q½×¤H©Êªº¹ê»Ú§e²{®É¡A«ü¥X¤F¥|Ó«ü¼Ð¡G¤@¡B¶}©ñªººA«×¡G±q²´¤¤¬Ý¥L¤H¡A¤]·N¨ý³Q¤H©Ò¬Ý[78]¡F¤G¡B¤¬°Êªº¨¥»¡¤Î²âÅ¥¡A§@¬°¯u½Tªº¦Û§Úªí¹F[79]¡F¤T¡B¤¬¬ÛÀ°§U¡A«ü¦V¦æ°Ê[80]¡F¥|¡BÅw®®ªººA«×¡A§@¬°ÀY¤TªÌªº°ò¦¡A¦Ó³oÅw®®¬O§@¬°¨ü³y©Êªºªí²{[81]¡C¸g¹L¤W±ªº½×z¡A§Ṳ́£Ãø¬Ý¥X³o¥|Ó§e²{¥i¥H«ü¦V¤å¤Æ¡C¤Ú¯Sªº¤H©Ê¦V«×¬OµÛ«¤H»P¤H¤§¶¡ªº¤¬°Ê¡G¨¥»y¡B²âÅ¥¤Î¤¬§U¡F¦Ó¦bºA«×¤W¡A¶}©ñ©Ê¤ÎÅw®®¡A¤£Ãø¥s§Ú̲z¸Ñ¡A¥L±j½Õ¹ï¥LªÌªº¶}©ñ¡C¤H»P¤H¤§¶¡ªº¤¬°Ê§áÂà¤F±qÀRºA¥h©w¸q¤Hªº¨¤«×¡A¤H¤§¬°¤H¤£¬O¦]µÛ¨ä¥»½è¡A¦Ó¬O¦]µÛ¨ä¦æ°Ê¡C¥Ñ©ó¥H¨Æ¥ó¤ÎÃö«Y¬°°ò¥»¡A¦h©ó¥H¦Û¦s¡BÀRºAªº¨Æª«[82]¡AÃö«Y©Ê¤]¥²µM±a¥X¹ê¦b(concrete)[83]¡C³o¼Ë¥²µM·|Á¿¨ì¤å¤Æ¡C
Ãö«Y©Ê¤HÆ[²æÂ÷¤F¥H¦Û§Ú¥DÅ鬰¥»ªºÓ¤H¥D¸q¡A¥²µM·|±j½Õ¤Hªº¸gÅç¥@¬É¡A¦]¦¹´N¤ÞP¤½¦@»â°ìªº°Q½×¡CÃö«Y©Ê¤HÆ[±j½Õ¥LªÌ©Ê(otherness)¡A¦Ó³oÓ¥LªÌ©Ê¥s¤H²æÂ÷¤@ºØÅÞ¿èÓ¤H¥D¸q(logical Individualism)¡A¥¿¦n¥´¯}¤F²Ã¥d¨à»P±d¼w±N¤H°±¯d©ó«ä·Q¬°°ò¥»ªº¼h±¡C¨Ò¦p¥H±d¼w«ä·Q¬°¨Ò¡A¨ä«ä·QÅé¨t¬O«Ü¨p¤H¤Æªº¡A¥H¡u§Úªº«ä¦Ò¡v¡¨I Think¡¨¬°¥»Åé¡A¦Ó«ä·Q¬O¤@¨p¤H¤ÆªºªF¦è[84]
¥HÃö«Y©Ê¥h©w¸q¤H¡A¤S¥s§ÚÌ¥²µM±a¦³¶}©ñ©Ê¡C§Ú̪ºª¾Ãѽפ£¦b«Øºc¦b¥D«È¤G¤Àªº»{ÃѤW(subject and object)¡A¦Ó¬O«Ø¥ß¦b»P¥~¬Éªº¤¬°Ê¤¤¡Gwe experience the resistance
or the support of the other which can be material, organic or personal[85].
¦Ó¥B¡A§Ú̵´¤£¥i¥H§_©w¤å¤Æ¡A¦]¬°§Ú̪º»{ª¾¬O«Ø¥ß¦b¦æ°Ê¤¤¡A¹L¥hªºª¾ÃÑ¥uÄÝ©ó¹L¥h¡A¦Ó¹ï¥@¬ÉªºÄ~Äò»{ª¾¬O«Ø¥ß¦b±N¨Ó[86]¡CÃö«Y©Ê¤HÆ[»{¬°¡A¤H®æªº°ò¥»¶}©l¡A¬O±q¡u§Ú°µ¡v¡A¦Ó¤£¬O²Ã¥d¨àªº¡u§Ú«ä¡v¶}©l¡A¦]¦¹¡A§Ú̹ï¥@¬Éªºª¾ÃÑ´N¬O§Ú̦b¥@¤W¦æ°Êªº¤@Àô[87]¡C¦æ°Ê¬O±Ä¨ú¥D°Ê¡B¶}©l§@¬Y¥ó¨Æ¡B±Ò°Ê¬Y¨Ç¨Æ¥óÃì¡C¤H«ä¦Ò¥u¬O¸£³U¬¡ÅD¡A¦ý¦æ°Ê«o¦P®É²o¯A¸£³U©M¨Åé[88]¡C
·í¤Ú¯S«ü¥X²âÅ¥¤Î»y¨¥¬°¤H©Êªº°ò¥»§Î¦¡®É¡A¥L¨ä¹ê¬°¯«¾Ç´£¨Ñ¤F¤@Ó¥i¥H»P¨ä¥L¾Ç¬ì¤¬°Êªº»â°ì¡C»y¨¥³Q²{¤µµø¬°«Øºc¤å¤Æªº«n¤@Àô¡CPeter Berger¤ÎThomas Luckmann»{¬°¤H¬O³z¹L»y¨¥¦b¾ú¥@¾ú¥Nªº¤¬°Ê¡A±q¦Ó²Õºc¥X¹ï¥@¬Éªº»{ÃÑ[89]¡F¦Ó¥Ð¥ß§J±j½Õ¡u¥Ñ¤U¦Ó¤W¡vªº¶i¸ô¡A¦b¨äTheology of Culture¤@®Ñ½×z¤å¤Æ¯«¾Ç®É¡A«D±`±j½Õ¤H¦b¹ï¸Ü¦b±a¥X¬ÛÃö©Ê[90]¡C
»y¨¥¤]¯à±a¥X¥LªÌ©Ê¡C±j½Õ»y¨¥©w¸q¤H©Ê¡A¡u§Ú¡v´N¬O¤@Ó»¡¹ï¸Ü¤¤ªº§Ú(dialogical self)¡C°ß¦³§O¤H©I³ê§Ú̦W¦r¡An¨D§Ú̦^À³©Mt¤W³d¡A¦]¦¹©I³ê§Ú̦¨¬°¦Û¤v¡A³z¹L³o¼ËªºªÀ·|¹Lµ{¡A§Ṳ́~¾å±o¦Û¤v¬O¿W¤@µL¤Gªº·¾³q¦æ¬°¥DÅé[91]¡C¦Ó³o¼Ë§Ú§@¬°¡u³Q¡y©I³ê¥X¨Ó¡z¡K¦¨¬°¹ï¸Ü¹Ù¦ñªº§Ú¡v[92]¡A§ÚµøªÀ·|¤Î¨ä¥L¤H´N¦³«Ü«¤jªº·N¸q¡C³o¼Ë¤H»P¤Hªº¤¬°Ê¢w¤å¤Æ¢w¹ï«H¥õ¨Ó»¡¡A¥²·|¦³¤@«nªº·N¸q¡C
¥»¤å¥Dn¬O±q¤Ú¯Sªº¡u¤Hªº¤H©Ê¡v¢w½×¤H»P¤HªºÃö«Y¡A§@¬°¤Á¤JÂI¶}©Ý¥X¤½¦@»â°ì¡A±q¦ÓÁ¿¤å¤Æ¯«¾Ç¡C³o¶i¸ô¤@ª½³Q©¿µø¡A¦ý«o¬O¦³®Äªº¡C¦b¡u¤Hªº¤H©Ê¡vªºÄÄÄÀ¤W¡A¥»¤å«ü¥X¡u¤Hªº¤H©Ê¡v¬O·f«Ø¦b¡u°ò·þªº¤H©Ê¡v¡A±q¦Ó³z¹L´z¿ï½×·f«Ø¦b¤T¤@¤W«Òªº¤º¦bÃö«Y¤W¡A©Ò¥H¡u¤Hªº¤H©Ê¡v¨ã¦³Ã©T¤Î´¶¥@©Êªº°ò¦¡C¦Ó¥»¤å²z²M¤F¡u¤Hªº¤H©Ê¡v»P±Ï®¦ªºÃö«Y¡A±q¦Ó«ü¥X¥¦¯àÁ¿¨ì¥¼«HªÌªº¤H©Ê¡A¬O¤@¯u¹êªº¤½¦@ªÅ¶¡¡F¥»¤å¤]åªR¤F³oanalogia relationisªº·f«Ø¡B³oI-ThouªºÃö«Yªº«Øºc¤èªk¡A±q¦ÓªÖ©w¡u¤Hªº¤H©Ê¡vªºÃö«Y©Ê¡C³Ì«á¤@³¡¥÷¡Aµ§ªÌ¹Á¸Õ±q³o¡u¤Hªº¤H©Ê¡v³oÃö«Y©ÊÄÄÄÀ¤å¤Æ¯«¾Çªº¤è¦V¡C
¹ï©ó¡u¤Hªº¤H©Ê¡vªº°Q½×¡A¦b¯«¾Ç¤H½×ªº¨¤«×¡A«Ü¦ÛµM·|°Ý¸o¡B´_©M¹ï¤Hªº¼vÅT¡A³o¨Ç¦V«×¯à¥s§Ú̹ï¡u¤Hªº¤H©Ê¡v¦³§ó²`ªº¤F¸Ñ¡A¤]·|¼vÅT§ÚÌ¤å¤Æ¯«¾Çªº°Q½×¡A¥u¬O©ó½g´T¥¼¯à½×¤Î¡C¨Ò¦p¡A´_©Mªº¤HÆ[¤Î¥@¬ÉÆ[¥²¨Ï§Ú̹ï¥@¬É¦³·sªº©w¨£¡A§Ú̩Υi±q³oÓ¨¤«×¡A¥hÁ¿¤HÃþ¤å¤Æ¬O¹ï¯«ªº¤@ºØ·q«ô¡C´_©M«áªº¤H©Ê¹ï¤å¤Æªº¾É¤Þ¤O¡A¬Oȱo§ÚÌÄ~Äò±´°Qªº½ÒÃD¡C
^¤å®Ñ¥Ø |
1.
Chavannes, Henry. The
Analogy between God and the World in Saint Thomas Aquinas and Karl Barth. Translated
by William Lumley. 2.
Hunsinger, Geroge. How
To Read Karl Barth: The Shape of His Theology. 3.
Jungel, Eberhard.
Karl Barth: A Theological Legacy.
Translated by Garrett E. Paul. 4.
Loades, Ann ed. Creation, Science and
Theology: Essays in Response to Karl Barth. 5.
MacDonald, Neil B. Karl Barth and the Strange 6.
McCormack, Bruce L. Karl Barth¡¦s Critically Realistic
Dialectical Theology: Its Genesis and Development, 1909-1936. 7.
McLean, Stuart. Humanity
in the thought of Karl Barth. 8.
Metzger, Paul Louis. The
Word of Christ and the World of Culture: sacred and secular through the
theology of Karl Barth. 9.
Niebuhr, H. Richard. Christ & Culture. SanFrancisco: HarperCollins, 2001. 10.
11.
Price, Daniel J. Karl Barth¡¦s Anthropology in Light of
Modern Thought. 12.
Thompson, Geoff and Christiaan Mostert ed. Karl Barth: A Future for Postmodern
Theology? Autralia: Australian Theological
Forum, 2000. 13.
14.
von Balthasar, Hans Urs.
The Theology of Karl Barth: exposition
and interpretation. Translated by Edwad T. Oakes.
|
¤¤¤å®Ñ¥Ø |
1.
®Ú¹y½s¡A¥Û±m¿PĶ¡C¡m¼C¾ô°ò·þ±Ð±Ð¸q¤â¥U¡n¡C»´ä¡G¤Ñ¹D¡A2005¡C 2.
»¯±R©ú¥D½s¡G¡m¤T¤@¡E³Ð³y¡E¤å¤Æ¡G®Ú¹y¯«¾Çªº¸àÄÀ¡n¡C»´ä¡G°ò¹D¡A2006¡C 3.
¾H²Ð¥ú¡B¿à«~¶W½s¡C¡m¤Ú¯S»Pº~»y¯«¾Ç¡n¡C»´ä¡Gº~»y°ò·þ±Ð¤å¤Æ¬ã¨s©Ò¡A2000¡C |
^¤å´Á¥Z/¤å³¹ |
1.
Bradshaw, Timothy. ¡§Karl Barth
on the Trinity: A Family Resemblance¡¨. Scottish
Journal of Theology 39:2 (July 1986): 145-64. 2.
Brown, Robert. ¡§On God¡¦s Ontic and Noetic Absolutness: A Critique of Barth¡¨. Scottish Journal of Thoelogy. 33(1980):
533-49. 3.
Gis, J.G. ¡§A Secondary Point of Reference in Barth¡¦s Anthropology¡¨. Scottish Journal of Theology : 134-135. 4.
Gunton, Colin E. ¡§The Triune God and the Freedom of the Creature¡¨ in Karl Barth: Centenary Essays. Ed. S.W.
Sykes. 5.
McCormack, Bruce. ¡§Grace and
Being: The Role of God¡¦s Gracious Election in Karl Barth¡¦s Theological
Ontology¡¨ in The 6.
Oakes, Kenneth. ¡§The Question
of Nature and Grace in Karl Barth: Humanity as Creature and as
Covenant-Partner¡¨. Modern Theology 23:4(2007):
595-616. 7.
Oshima, Sueo. ¡§Barth¡¦s Analogia Relationis and Heidegger¡¦s Ontological
Difference¡¨. Journal of Religion
53:2 (1973): 176-194. 8.
Zizioulas, J.D.¡§Human Capacity
and Human Incapacity: a theological exploration of personhood¡¨. Scottish Journal of Theology 28(1975):
401-48. |
¤¤¤å´Á¥Z/¤å³¹ |
1.
¾G¶¶¨Î¡C¡q½×¤Ú¯S¯«¾Ç¤H½×¤¤¤H»P¤W«ÒªºÃö«Y¡r¡C¡m«Ø¹D¾Ç¥Z¡n²Ä22´Á(2004¦~)¡A¶185-208¡C |
[1] ³oµû½×¨£©óRichard H. Roberts, ¡§Barth¡¦s Doctrine of Time¡¨, in S.W. Sykes, ed., Karl Barth: Studies of His Theological Methods (Oxford: Clarendon, 1979), 88-146.
[2]
[3] Metzger, Paul Louis. The Word
of Christ and the World of Culture: sacred and secular through the theology of
Karl Barth.
[4]
[5]
[6]
[7]
[8] Metzger, 229.
[9] Colin Gunton, The Promise of Trinitarian Theology (Edinburgh: T&T Clark, 1991), 89.
[10] Richard Niebuhr, Christ And
Culture (
[11] Richard Niebuhr, Christ And Culture (
[12] Richard Niebuhr, Christ And Culture (
[13] Richard Niebuhr, Christ And Culture (
[15] CD III/2, 75
[16] CD III/2, 76
[17] CD III/2, 208
[18] Kenneth Oakes, ¡§The Question of Nature and Grace in Karl Barth: Humanity as Creature and as Covenant-Partner¡¨. Modern Theology 23:4(2007): 607.
[19] CD III/2, 216
[20] CD III/2, 216
[21] CD III/2, 216
[22] CD III/2, 216-9
[23] CD III/2, 217
[24] Daniel Price, 135
[25] CD III/2, 214.
[26] CD III/2, 215
[27] CD III/2, 216.
[28] CD III/2, 71.
[29] ¨Ò¦pCD I/2, 132-171; CD II/2, 103
[30] Kenneth Oakes, ¡§The Question of Nature and Grace in Karl Barth: Humanity as Creature and as Covenant-Partner¡¨. Modern Theology 23:4(2007): 602
[31] CD III/2, 53.
[32] CD III/2, 72.
[33] CD III/2, 223
[34] CD III/2, 223
[35] CD III/2, 223
[36] CD III/2, 223
[37] CD III/2, 243.
[38] CD III/2, 247.
[39] Daniel J. Price, Karl Barth¡¦s Anthropology in light of Modern Thought, 141.
[40] C.D. III/2, 244-8.
[41] ¡§Nor is this human being static, but dynamica and active. It is not an esse but an existere. To say man is to say history.¡¨ C.D. III/2, 248
[42] CD III/1, 231.
[43] Kenneth Oakes, ¡§The Question of Nature and Grace in Karl Barth: Humanity as Creature and as Covenant-Partner¡¨. Modern Theology 23:4(2007): 601.
[44] CD III/2, 75-132.
[45] CD III/2, 142-57.
[46] CD III/2, 166.
[47] Stuart McLean, Humanity in the Thougth of Karl Barth (Edinburgh: T&T Clark, 1981), 29.
[48] ¸Ô²ÓÃö©ó³o¤»ÓªºÄÄÄÀ¡A¥i°ÑGeorge Husinger, How To Read Karl Barth: The Shape of His Theology (Oxford: Oxford University Press, 1991), 3-64.
[49] George Husinger, How To Read Karl Barth, 35.
[50] George Husinger, How To Read Karl Barth, 39.
[51] George Husinger, How To Read Karl Barth, 106.
[52] George Husinger, How To Read Karl Barth, 104.
[53] George Husinger, How To Read Karl Barth, 103.
[54] George Husinger, How To Read Karl Barth, 107.
[55] George Husinger, How To Read Karl Barth, 134.
[56] CD IV/3, 715; George Husinger, How To Read Karl Barth, 135.
[57] CD III/2, 166.
[58] CD IV/3, 279.
[59] ³o¤w¶W¹L¥»¤åªº°Q½×½d³ò¡A¸Ô±¡¥i°Ñ¦ÒGeorge Husinger¦b®Ñ¤¤¡qTruth as Encounter¡r¤Î¡qDouble Agency as a Test Case¡rªº½×z¡A How To Read Karl Barth, 152-224.
[60] Gunton, The Triune Creator, 165.
[61] §õ¤é°ó¡A¡q°ò·þªº¤H©Ê¡r¡A160¡C
[62] ¯«¸t»P¦ÛµM¡A73.
[63] John D. Zizioulas, ¡§On Being a Person. Towards an Ontology of Personhood¡¨, 40¡F¥t°ÑChristoph Schwobel and Colin Gunton, Persons, Divine and Human, 14
[64] F. LeRon Shults, Reforming Theological Anthropology: After
the Philosophy Turn to Relationality (
[65] CD IV/4, 23.
[66] CD I/1, 242.
[67] CD IV/4, 22.
[68] F. LeRon Shults, Reforming Theological Anthropology: After
the Philosophy Turn to Relationality (
[69] George Husinger, How To Read Karl Barth, 41.
[70] George Husinger, How To Read Karl Barth, 41.
[71] F. LeRon Shults, Reforming Theological Anthropology: After
the Philosophy Turn to Relationality (
[72] Berkouwer, Man: The Image of God, trans. Dirk W. Jellema (Grand Rapids: Eerdmans, 1962), 95.
[73] Stuart McLean, Humanity in the Thougth of Karl Barth (Edinburgh: T&T Clark, 1981) 37
[74] F. LeRon Shults, Reforming Theological Anthropology: After
the Philosophy Turn to Relationality (
[75] Hans Urs von Balthasar, The Theology of Karl Barth,126.
[76] CD III/I,
[77] «Øºc¤å¤Æ¯«¾Çªº¤èªk»P¶i¸ô¡A43
[78] CD III/2, 250.
[79] CD III/2, 255.
[80] CD III/2,261.
[81] CD III/2,265
[82] George Husinger, How To Read Karl Barth: The Shape of His Theology (Oxford: Oxford University Press, 1991), 30.
[83] George Husinger, How To Read Karl Barth, 32.
[84] Christoph Schwobel and Colin Gunton, Persons, Divine and Human, 122
[85] Christoph Schwobel and Colin Gunton, Persons, Divine and Human, 123.
[86] Christoph Schwobel and Colin Gunton, Persons, Divine and Human, 123.
[87] John Macmurray, The Self as Agent (London: Faber & Faber, 1957), 101.
[88] Kevin Vanhoozer¡A¡q¤H¡GÓ¤H»P¸sÅé¡r¡A¶209¡C
[89] Peter Berger and Thomas Luckmann, The Social Construction of Reality; ¥t°ÑStuart McLean, Humanity in the Thougth of Karl Barth (Edinburgh: T&T Clark, 1981), 59.
[90] Paul Tillich, Theology of
Culture (
[91] Kevin Vanhoozer¡A¡q¤H¡GÓ¤H»P¸sÅé¡r¡A¶216¡C
[92] McFadyen, Call to Personhood, 23.