becoming

I first mentioned about the CD-Rom version of Karl Barth’s Church Dogmatics back in 2006. Digitized by Logos, “this is the newly revised, forthcoming edition of Barth’s Church Dogmatics, which reflects the work of a team of leading experts at Princeton Theological Seminary’s Center for Barth Studies. It is not currently available in print. The text is presented in a new, user friendly format, and all Greek and Latin passages will include English translation alongside the original.”

The projected ship date is 4/21/2008. This means the pre-pub discount ($510.30 CAD /499.99 USD will end soon! (Sales price will be $714.38 CAD/ 699.95 USD after publication). The current paperback version is priced at $460 USD.

Anson, you HAVE to get this, or you will regret it later on!

[Logos: Barth’s Church Dogmatics Coming Soon!]
[Logos: Barth’s Church Dogmatics (14 volumes)]

Faith and Theology的Ben 貼了巴特的一段話，對「買書多，沒有窮盡」的我們，是很好的提醒：

Meaning of life?

Collecting books? No, read them!
Reading them? No, think about!
Thinking about? No, do something for God and for your neighbour!
—Karl Barth, Basle, 2.11.1954

二十世紀三十年代初，德國境內許多基督徒受強烈的民族意識薰陶，對希特拉的當權充滿期望。希特拉早年更揚言要團結德國的基督教會，並建立「正面的基督教」（ positive Christianity ），博得不少基督徒支持。因此，當時「德國福音教會」（ German Evangelical Church ）內洋溢一片擁護納粹政權的呼聲。早於1932年，一群親納粹的國家社會主義基督徒已成立「福音基督教」（ Evangelical Nazis ）黨派；後來在希特拉推波助瀾下，正式改名「德國基督教」（ German Christians ），在全國教會議會中，迅速取得三分之一議席，成為日後希特拉統一及操控全國基督教團體的政治工具。

「德國基督教」成為希特拉國家社會主義下的傀儡。他們主張德意志是上帝新揀選的民族；而希特拉則是德國的彌賽亞，也是上帝拯救德國的啟示。 當時，好些基督徒對「德國基督教」的信仰教義及宗教政策深感不滿，遂集結成一股宗教性的抗議力量，形成日後所謂的「認信教會」群體。

1934 年 5 月中旬，巴特與另外兩位神學家，在法蘭克福草擬一份神學共同認信宣言。於同月31 日的「巴門會議」（Barmen Synod）上，這份宣言由139 位來自18間認信教會的代表通過採納，成為認信教會的重要神學依據，稱之為《巴門宣言》。【參 納粹德國下的「認信教會」（1933－1945）】

Theological Declaration of Barmen

I. An Appeal to the Evangelical Congregations and Christians in Germany

The Confessional Synod of the German Evangelical Church met in Barmen, May 29-31, 1934. Here representatives from all the German Confessional Churches met with one accord in a confession of the one Lord of the one, holy, apostolic Church. In fidelity to their Confession of Faith, members of Lutheran, Reformed, and United Churches sought a common message for the need and temptation of the Church in our day. With gratitude to God they are convinced that they have been given a common word to utter. It was not their intention to found a new Church or to form a union. For nothing was farther from their minds than the abolition of the confessional status of our Churches. Their intention was, rather, to withstand in faith and unanimity the destruction of the Confession of Faith, and thus of the Evangelical Church in Germany. In opposition to attempts to establish the unity of the German Evangelical Church by means of false doctrine, by the use of force and insincere practices, the Confessional Synod insists that the unity of the Evangelical Churches in Germany can come only from the Word of God in faith through the Holy Spirit. Thus alone is the Church renewed.

Therefore the Confessional Synod calls upon the congregations to range themselves behind it in prayer, and steadfastly to gather around those pastors and teachers who are loyal to the Confessions.

Be not deceived by loose talk, as if we meant to oppose the unity of the German nation! Do not listen to the seducers who pervert our intentions, as if we wanted to break up the unity of the German Evangelical Church or to forsake the Confessions of the Fathers!

Try the spirits whether they are of God! Prove also the words of the Confessional Synod of the German Evangelical Church to see whether they agree with Holy Scripture and with the Confessions of the Fathers. If you find that we are speaking contrary to Scripture, then do not listen to us! But if you find that we are taking our stand upon Scripture, then let no fear or temptation keep you from treading with us the path of faith and obedience to the Word of God, in order that God's people be of one mind upon earth and that we in faith experience what he himself has said: "I will never leave you, nor forsake you." Therefore, "Fear not, little flock, for it is your Father's good pleasure to give you the kingdom."

II. Theological Declaration Concerning the Present Situation of the German Evangelical Church

According to the opening words of its constitution of July 11, 1933, the German Evangelical Church is a federation of Confessional Churches that grew out of the Reformation and that enjoy equal rights. The theological basis for the unification of these Churches is laid down in Article 1 and Article 2(1) of the constitution of the German Evangelical Church that was recognized by the Reich Government on July 14, 1933:

• Article 1. The inviolable foundation of the German Evangelical Church is the gospel of Jesus Christ as it is attested for us in Holy Scripture and brought to light again in the Confessions of the Reformation. The full powers that the Church needs for its mission are hereby determined and limited.
• Article 2 (1). The German Evangelical Church is divided into member Churches (Landeskirchen).

We, the representatives of Lutheran, Reformed, and United Churches, of free synods, Church assemblies, and parish organizations united in the Confessional Synod of the German Evangelical Church, declare that we stand together on the ground of the German Evangelical Church as a federation of German Confessional Churches. We are bound together by the confession of the one Lord of the one, holy, catholic, and apostolic Church.

We publicly declare before all evangelical Churches in Germany that what they hold in common in this Confession is grievously imperiled, and with it the unity of the German Evangelical Church. It is threatened by the teaching methods and actions of the ruling Church party of the "German Christians" and of the Church administration carried on by them. These have become more and more apparent during the first year of the existence of the German Evangelical Church. This threat consists in the fact that the theological basis, in which the German Evangelical Church is united, has been continually and systematically thwarted and rendered ineffective by alien principles, on the part of the leaders and spokesmen of the "German Christians" as well as on the part of the Church administration. When these principles are held to be valid, then, according to all the Confessions in force among us, the Church ceases to be the Church and the German Evangelical Church, as a federation of Confessional Churches, becomes intrinsically impossible.

As members of Lutheran, Reformed, and United Churches we may and must speak with one voice in this matter today. Precisely because we want to be and to remain faithful to our various Confessions, we may not keep silent, since we believe that we have been given a common message to utter in a time of common need and temptation. We commend to God what this may mean for the interrelations of the Confessional Churches.

In view of the errors of the "German Christians" of the present Reich Church government which are devastating the Church and also therefore breaking up the unity of the German Evangelical Church, we confess the following evangelical truths:

1. "I am the way, and the truth, and the life; no one comes to the Father, but by me." (John 14.6). "Truly, truly, I say to you, he who does not enter the sheepfold by the door, but climbs in by another way, that man is a thief and a robber. . . . I am the door; if anyone enters by me, he will be saved." (John 10:1, 9.)

Jesus Christ, as he is attested for us in Holy Scripture, is the one Word of God which we have to hear and which we have to trust and obey in life and in death.

We reject the false doctrine, as though the church could and would have to acknowledge as a source of its proclamation, apart from and besides this one Word of God, still other events and powers, figures and truths, as God's revelation.

2. "Christ Jesus, whom God has made our wisdom, our righteousness and sanctification and redemption." (1 Cor. 1:30.)

As Jesus Christ is God's assurance of the forgiveness of all our sins, so, in the same way and with the same seriousness he is also God's mighty claim upon our whole life. Through him befalls us a joyful deliverance from the godless fetters of this world for a free, grateful service to his creatures.

We reject the false doctrine, as though there were areas of our life in which we would not belong to Jesus Christ, but to other lords—areas in which we would not need justification and sanctification through him.

3. "Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, from whom the whole body [is] joined and knit together." (Eph. 4:15,16.)

The Christian Church is the congregation of the brethren in which Jesus Christ acts presently as the Lord in Word and sacrament through the Holy Spirit. As the Church of pardoned sinners, it has to testify in the midst of a sinful world, with its faith as with its obedience, with its message as with its order, that it is solely his property, and that it lives and wants to live solely from his comfort and from his direction in the expectation of his appearance.

We reject the false doctrine, as though the Church were permitted to abandon the form of its message and order to its own pleasure or to changes in prevailing ideological and political convictions.

4. "You know that the rulers of the Gentiles lord it over them, and their great men exercise authority over them. It shall not be so among you; but whoever would be great among you must be your servant." (Matt. 20:25,26.)

The various offices in the Church do not establish a dominion of some over the others; on the contrary, they are for the exercise of the ministry entrusted to and enjoined upon the whole congregation.

We reject the false doctrine, as though the Church, apart from this ministry, could and were permitted to give itself, or allow to be given to it, special leaders vested with ruling powers.

5. "Fear God. Honor the emperor." (1 Peter 2:17.)

Scripture tells us that, in the as yet unredeemed world in which the Church also exists, the State has by divine appointment the task of providing for justice and peace. [It fulfills this task] by means of the threat and exercise of force, according to the measure of human judgment and human ability. The Church acknowledges the benefit of this divine appointment in gratitude and reverence before him. It calls to mind the Kingdom of God, God's commandment and righteousness, and thereby the responsibility both of rulers and of the ruled. It trusts and obeys the power of the Word by which God upholds all things.

We reject the false doctrine, as though the State, over and beyond its special commission, should and could become the single and totalitarian order of human life, thus fulfilling the Church's vocation as well.

We reject the false doctrine, as though the Church, over and beyond its special commission, should and could appropriate the characteristics, the tasks, and the dignity of the State, thus itself becoming an organ of the State.

6. "Lo, I am with you always, to the close of the age." (Matt. 28:20.) "The word of God is not fettered." (2 Tim. 2:9.)

The Church's commission, upon which its freedom is founded, consists in delivering the message of the free grace of God to all people in Christ's stead, and therefore in the ministry of his own Word and work through sermon and sacrament.

We reject the false doctrine, as though the Church in human arrogance could place the Word and work of the Lord in the service of any arbitrarily chosen desires, purposes, and plans.

The Confessional Synod of the German Evangelical Church declares that it sees in the acknowledgment of these truths and in the rejection of these errors the indispensable theological basis of the German Evangelical Church as a federation of Confessional Churches. It invites all who are able to accept its declaration to be mindful of these theological principles in their decisions in Church politics. It entreats all whom it concerns to return to the unity of faith, love, and hope.

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From: The Church's Confession Under Hitler by Arthur C. Cochrane. (Philadelphia: Westminster Press, 1962) 237-2

There is so much happening around the world these days. Of course the biggest news in the Biblical world is that the tomb of Herod was found (see Bock's blog for a day by day updates).

Another "big" (and quite embarrassing to some) news is that the President of ETS (Evangelical Theological Society) Frank Beckwith resigned as a result of his decision to be received into full communion in the Roman Catholic Church (read Ben's entry and response here).

Also, today is the birthday anniversary to Karl Barth. And speaking of birthday, CK Barrett turns 90 last Friday, and a special NT Seminar was held in Durham.

And since I am here in Brazil. Poeple might notice that Benedict XVI is visiting Sao Paulo and people are rushing in to the city to see him.

There is so much happening around the world….

Grace is the incomprehensible fact that God is well pleased with a man, and that a man can rejoice in God. Only when grace is recognized to be incomprehensible is it grace.  Grace exists, therefore, only where the Resurrection is reflected. Grace is the gift of Christ, who exposes the gulf which separates God and man, and, by exposing it, bridges it.

Karl Barth, The Epistle to the Romans

「死亡的意義就是不存在了；那些不存在的人，不再可以決定或行事，他也不能成為別人決定或行事的對象。死人復活並不是別人可以參與的一種可能性，當它發生了，就只有神是在那裡工作。叫死人起來，並賜死人生命，就像叫無有的成為有，是只有神能獨力完成的，完全沒有合作的可能。」（來11.19; 林後1.9; 羅4.17）

— Karl Barth, Church Dogmatics, IV/1, p.301。引自楊牧谷，《作祂的僕人—哥林多後書研讀》，頁174-5。

五月十日是卡爾•巴特（Karl Barth）誕生的日子。當紀念這被稱為基督教其中一位最傑出神學家的120週年壽辰時，令我想起劉小楓教授的一篇文章「上帝就是上帝–紀念卡爾•巴特逝世二十周年」：

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上帝就是上帝–紀念卡爾•巴特逝世二十周年

劉小楓

一九六八年，歐美爆發了聲勢浩大的學生運動，這場運動標誌著西方發達國家已步入另一形態的社會階段。在此之前，歐洲社會並非充分享有民主、自由、富裕、平等。相反，與六十年代以前的歐洲相關聯的字眼是：貧困、戰亂、血腥、專制、苦悶、徨以及戰後的一片片廢墟。

就在這不妨作為分水嶺的一九六八年，本世紀歐洲最傑出的新教神學家卡爾•巴特（Karl Barth）在瑞士巴塞爾逝世，似乎，他的生命、他的神學都是為著人世的困苦而存在，福樂與他無緣。的確，巴特的神學曾被稱為危機神學，它產生於危機之中，並在危機之中為維護上帝的話拼死搏鬥。

不過，要是巴特能再多活些歲月，他一定會積極支持新的學生運動。巴特不是關在書齋裡的神學家，他向來關注現實社會，投身政治活動，只是，他的現實政治活動有著與眾不同的品格：這就是堅決否認包括政治行為在內的一切人世作為具有無上功量，甚至具有神聖的性質。這就難怪巴特總是在政治上與當權政府及其意識形態過不去，因為，他已經認識到，把世俗的作為、世俗的權力、世俗的運動神聖化，恰恰是二十世紀歐洲的危機和災難的根源。

例如，一九三三年，希特拉掌權後即聲稱其政黨、國家和事業的神聖性，要求所有的人服從並獻身，聲稱其政治運動是神授意圖、具有啟示的根據，據此要求基督教會服從其領導，成為宣傳法西斯政治的工具（所謂愛國的德意志基督教）；希特拉還多次召開宗教界名士座談，軟硬兼施，妄圖迫使他們認可世俗政權的神聖性。面對無恥強權和暴君，巴特給予了強有力的回擊：只有上帝才是神聖的，其神聖之言只是通過受難的耶穌基督表達出來。對一切冒充神聖的企圖，必須予以決不妥協的批判。一九三四年，在巴特的積極參預下，德國基督教新教各派領袖在魯爾地區的巴門召開了著名的反納粹會議，通過了由巴特一手促成的舉世聞名的《巴門宣言》（Barmen Declaration）。神學家巴特不僅以宏博的思想著稱，也以堅定的反納粹戰士聞名於世。

把世俗的權威神聖化、把歷史的政客偶像化、把世俗的政權神秘化，不僅西方有，東方也有，不僅過去有，現在還有，盡管人類曾為此付出過高昂的血的代價——但願人們永遠不會遺忘集中營的血跡——誰也不能保証將來不會重蹈可怕的神聖顛倒。就此而言，巴特的神學思想也就並不因他的去世而過時，也並不因社會已然或將要進入另一形態而過時。巴特所思考的問題並非只關涉某一時代或某一些人，而是關涉所有時代和所有的人。——如果中國人首先是人，當然也關涉到中國的人。巴特對一切自我神化的世俗思想堅決地回敬道：Welt ist Welt. Aber Gott ist Gott（世界就是世界。而上帝就是上帝）。這話對我們來說並非不著邊際。

一
世俗政權謊稱自己稟有神聖的使命，獨裁者謊稱自己的話是神聖之言，以此騙取人們的效忠和奉獻，如此勾當就西方歷史而言，實在是現代創舉。眾所周知，自基督宗教確立以來，西方的世俗政權總是受到神權的有形（通過教會）或無形的制約。十九世紀以來，一些思想家宣稱神權被廢除了，於是出現了自詡為神聖的世俗運動，然而，最讓巴特感到震驚的是，竟然有不少神學家、宗教思想家也開始散佈如此言論：教會走向社會主義乃是上帝之國的逐漸顯現，耶穌就是社會運動，社會運動就是當今的耶穌；上帝之國與社會運動被等同起來，神聖的東西與世俗的東西被等同起來。巴特感到，這是基督教神學陷入危機的標誌，為此，必須進行一場神學上的重新奠基工作。

一八八六年五月十日，巴特誕生於瑞士名城巴塞爾的一個信奉新教的世家，其父為《新約聖經》教授，其母為一位當時頗有名氣的新教改革正統派牧師的女兒。巴特從小就諳熟十九世紀最重要的新教神學家施萊爾瑪赫的思想，也喜歡康德。在伯爾尼、柏林、圖賓根、馬堡等大學神學系求學時，對巴特思想產生影響的除了赫爾曼、海特米勒外，還有新康德派的柯亨和那托普。不過，對巴特的神學思想的確立起了決定性影響的則是基督教思想家克爾凱戈爾（註：Kierkegaard）（尤其是他的悖論概念）和陀思妥耶夫斯基，以及藝術家歐韋貝克和莫扎特。

巴特拒絕將上帝之國與社會運動的目標相等同，絕非由於他不識人間疾苦，恰恰相反，青年巴特在大學畢業後返回家鄉，在教區任助理牧師，深入地接觸到下層人民尤其是工人的困苦，這使他很早就在神學理論和實踐方面轉向社會現實問題，並於一九一五年加入了社會民主黨。巴特自己也親身投入過宗教社會主義活動。第一次世界大戰的嚴酷現實才使他醒悟到，那種烏托邦式的意識形態化的社會主義宗教理論是危險的。自由派神學和社會主義者的錯誤迫使巴特考慮神學的重新奠基問題。

神學的重新奠基工作的決定性步驟，在巴特看來即意味著在神學上一切從頭開始，從唯一給上帝之言作見証的《聖經》開始，《聖經》是奠基的真正基礎。它是回擊一切冒充神聖之言的世俗思想的首要依據。

一九一六年，巴特即著手《羅馬書注釋》一書的寫作，這部被譽為「投入神學家園地的一枚炸彈」的劃時代著作，以傳統注經學的形式來展開神學批判，重申上帝的超驗性。該書毫不含糊地開宗明義，「關於上帝的消息……絕非人的宗教學說」，「它不是一種真理，而是真理本身」，是die Sache selbst（實事本身），即「我們通過基督才能實現的對上帝的認識，在這一認識中，上帝並不與我們相對立，而是直接地、創造性地近臨我們」。

巴特的用意十分清楚，離開《聖經》的本源來談論神聖，不過是人的妄己狂言，福音只能由辯証地加以說明的本源范疇來描述。上帝之言和人言必須嚴加區分，否則後果將是災難性的。

二
二十世紀的集中營給東西方人都上了慘痛的一課，其教訓不妨說有兩個方面：其一，所有慘絕人寰的殘暴勾當都是以「神聖」事業的名義干出來的；其二，許許多多熱情真誠的人聽信所謂“神聖”的號召，主動熱情地獻身，結果成了惡魔利用的工具。

我們得深入反省的是：為什麼有人竟敢打著「神聖」事業的旗號哄騙民眾，為什麼我們竟然聽信了惡魔之言的“神聖”口吻？

對此，巴特的神學批判對我們不無啟發：近二百年（尤其是十九世紀）以來神學被顛倒為人學的產品以至演變為人類學，也產生了一種消極的後果。十九世紀的德國盛行如此論調：上帝的觀念是人的本質的異化，上帝是人的觀念的投射，天國不過是人間未能實現的幻想的反映，宗教不過是人把希望寄托於來世的幻想；黑格爾的神聖法則進入世界和歷史被加以顛倒，世界和歷史反而具有神聖性，上帝之國則成了子虛烏有；一句話，上帝成了人的創造物，宗教的秘密據稱就在人類學之中。

經過這番所謂的揭穿天上的秘密後，有的人就更加大膽妄為了。上帝不是人創造的嗎？我們都可以成神了。從來沒有什麼主，我們自己就是主。可是，上帝按自己的形象造人，人的靈魂稟有一團神靈的噓氣，如今，人造上帝按什麼形象呢？不就造出一群惡魔般的偶像麼？

巴特的神學上的重新奠基對這種神學人本學化給予了批駁：人根本沒有能力和資格談論上帝，只能接受上帝的啟示，而啟示是一個事件，即十字架受難，只有通過這一事件，人才能看到、知道並理解上帝是什麼。基督教信仰既與非理性神秘主義毫不相干，也與把人的理性作為上帝的可能性和現實性的尺度的理性主義毫不相干。

近代以來，出現了諸多由一般的科學概念引伸出來的上帝，以人類學（所謂人的意志、願望）為基礎的上帝，以哲學體系或其他給定知識為前提的上帝，其結果有目可見。巴特的「上帝就是上帝」乃是一句警世恆言：絕不可把上帝與人自己憑其思想臆造的范疇、形式、概念、需要之類的東西等同起來。上帝作為神聖根本就不是人，類的所謂創造，他與人類的理性、學說、幻想甚至宗教都毫不相干，而且與世間的一切存在都有質上的無限差別和距離，也就是永恆與時間的質上的無限差別和距離。上帝是不可知的，倘若不是上帝在十字架受難中自己向人類陳說自己，我們哪裡會知道上帝是什麼！

三
一九三三年，希特拉上台後，便開始神化德意志的歷史、種族和政治綱領，妄圖竊取神聖的地位。就在這一年，神學家巴特發表了一篇檄文《Theologische Existenz heute！》（如今神學尚存！），在德國發行了近四萬份，而且還寄給了希特拉本人。在這篇後來成為基督教新教認信會反納粹的基本文獻和《巴門宣言》的基礎的檄文中，巴特作為神學家明確表態；絕不允許把世俗形態的東西神聖化，也絕不允許把神聖的東西世俗化。

巴特指出，神聖存在與世間的一切分屬兩個形態，Gttliche（神聖的）本身自立自足，它絕不依賴非神性的東西。神性突入人性完全是神聖從上下降、上帝屈尊為人的運動，這一運動只在耶穌基督的苦難犧牲和復活中顯示出來，它才是上帝啟示的奇跡。神學就是傾聽這一啟示，並解釋基督帶來的福音。

這裡明顯有一個悖論：既然關於上帝的消息是由上帝啟示給人的，靠人的理智和想象無法知道神聖形態——所以巴特斷然拒絕自然神學思想，但神學畢竟是人的言說，它又何以能解釋神聖之言？

巴特並不回避反而突出這一悖論：作為神學家我們應該談論上帝，但作為人我們不能談論上帝，真正能夠談論上帝的只是上帝自己。

由此，巴特規定了基督教神學的品質，這就是謙卑，它意味著，神學不能自創其主題，它的主題是顯示給它的，因為，它的主題並不就是上帝，而是在其啟示中的上帝，上帝的啟示只是在由基督帶給人的消息中贈予的，這一消息才是神學的真正主題。

這一品質進而規定了基督教神學不可體系化，因為它不可能有終結，它永遠是neu mit dem Anfang anzufangen（重新從頭開始），永遠走在朝聖的路上——theologia viatorum（朝聖神學）。以為神學能造出一個純粹的教義體系，使基督教的本質一勞永逸地確立下來，實在是妄見。沒有謙卑，在巴特看來，神學是不可能的。

從基督教神學思想史角度來看，作為二十世紀新教神學奠基人、施萊爾瑪赫以後最偉大的新教神學家的巴特，重新高擎起啟示神學的大旗。但巴特絕不是非理性主義者。在他看來，上帝的啟示本身超逾了與理性的對立。基督教信仰從本質上說是fides buaerens intelle-ctum（尋求理智的信仰）；啟示既不蒙騙理智，也不勾消理智，而是既使之謙卑，又激勵它，促成它。巴特不能容忍的是人在理解上帝時的任性、隨意和狂妄，一如我們中的一些人從未認真傾聽過上帝的話——耶穌的受難犧牲，就在那裡漫天咒罵上帝時暴露出的隨意和任性。

四
巴特的神學一般認為分三個發展階段：一、從年青時的牧師實踐到《羅馬書注釋》第一版（一九一九）問世；二、辯証神學時期，到一九二七年發表《基督宗教教義學引論》時為止；三、教義神學時期，其標誌為劃時代巨著《教會教義學》（一九三二年發表第一卷）。

在對《羅馬書注釋》作全面修訂之前，巴特作了一次題為《社會中的基督》的報告，這一報告使巴特在德國聲名大振。它以「基督是我們身上的那種非我們所是的東西」的著名反題標識著辯証神學的誕生。

「辯証神學」並非專屬巴特，它是以巴特、布魯納、布爾特曼、圖勒伊森、戈拉頓等著名神學家為代表的神學運動，只是，「辯証」一詞在巴特那裡有更豐富獨特的內涵而已。一九二二年，巴特發表了後來成為新的神學運動最具影響力的文獻的《羅馬書注釋》修訂本，隨後即與戈拉頓、圖勒伊森、墨爾茲、布爾特曼創辦了辯証神學的喉舌雜志《時代之間》，這一刊名本身就反映出辯証神學的品質。

提到「辯証」兩字，我們自然馬上會想到黑格爾及其弟子的辯証法。但巴特的辯証概念與之毫不相干，不僅如此，而且品味截然相反。前者帶有相當的人的狂妄，自詡人的精神能把握世界精神或歷史規律，相反，在巴特那裡，「辯証的」首先意味著自認人的思維的破碎性：人的思維永遠處於矛盾的各部分之中，根本沒有指望能獲得綜合，綜合只為上帝所保留。因此，人的思維應該虔敬和謙卑。

辯証神學可謂兩次世界大戰之間的那個時代的危機神學，它力圖指明彼岸與此岸具有一種帶根本性的辯証關系：「上帝發出的否定和上帝所意指的否定，才是肯定的，所有不是建立在上帝之上的肯定都是否定的。」這意味著神聖的東西在世界和歷史之中只能遭到否定，但它在另一個國度卻是肯定的，相反，世界和歷史中的東西在此世是肯定的，到彼岸卻被否定。所以，對世界的社會價值（權威、家庭、國家、勞作以至宗教本身）應予神學的否定，而這一否定又應理解為真正的肯定。例如，對神聖的信仰、希望和愛，在此也不是屢遭否定麼，它們往往被判為無用，但在此世愈遭否定，就愈具有真正的肯定性。

但上帝不在此對立之中，「上帝根本與此和彼的對立無關，他是純粹的否定，因而是「此岸」和「彼岸」的彼岸，否定的否定，這一否定意味著為了此岸的彼岸和為了彼岸的此岸，意味著我們的死亡之死，我們的非存在不存在」。所以，只有上帝在綜合之中。

然而，正因為上帝的神聖存在，我們才能否定現世中的一切邪惡和不自由，否則我們就喪失了否定和批判的根據。按照巴特，只有堅持對現世採取批判的立場，才會在世界中認出與神性類似的東西。

由於巴特堅決批判納粹的自我神化，一九三五年六月，第三帝國科學部長勒令巴特退修，並禁止巴特的所有作品在德國印行。巴特被迫回到巴塞爾大學，繼續進行反納粹的學術活動。在納粹德國，巴特雖然被否定了，但這恰是真正的肯定。

五
巴特逝世前接受過一次採訪，在採訪中，巴特把他一生的神學追求對象概括為「為了這個世界、為了人的上帝」。在巴特看來，人作為人走向上帝，並不是走向某種真理，而是真理本身；不是走向某種善，而是善本身，不是尋求一般的回答，而是和人的問題直接成為一體的回答，因為人本身就是問題，所以回答就是問題本身，而人在上帝那裡所尋求的就不是解答，而是解救。

但基督教的上帝不是從一堆神中找出來的一位，也不是人的虔誠或人的宗教造出的神，不是人追尋到的東西或最高存在。上帝絕對超越我們，在任何意義上自在自為。因此，上帝不僅是人無法証明、考究的，也是人不可思議的。那麼，我們人如何與上帝相遇呢？

巴特認為，上帝雖在最高處——此世敬神還是瀆神都不會有損於他——卻關懷世人和這個世界，他曾轉向世人，把自己交給世人，使他自己為世人所認識，這就是通過耶穌顯示出的主動的愛。但耶穌到人世來，卻遭到世人的否定，被釘死在十字架上。耶穌為人世受難犧牲就是上帝的自我陳述，人們只有認識十字架受難的耶穌，才能認識上帝。「誰要照聖經的意義談論上帝，誰就必得不斷地談到耶穌基督」。

二十年代末，巴特就開始著手他一生中最偉大的學術工程：寫作《教會教義學》，持續三十餘年，完成四卷十二冊，第五卷未終即逝。當時，巴特已感到「辯証的」這一術語過於含混，便逐漸拋棄這一用法，轉向教義學神學。

什麼是教義學？按照巴特，教會的中心任務是宣傳福音，見証上帝的話，教義學就是批判地考察——以聖經為標准——教會的宣信，防止走入歧途。對巴特來說，至關重要的是要堅持上帝的話，即堅持耶穌基督的降生、受難、犧牲、復活是上帝唯一的話，認識上帝除此別無它途。如今人們制造出種種偽神，以惡魔冒充神聖，都是由於撇開了上帝的唯一的話。我們絕不可把基督教的啟示與任何人為地宣稱為啟示的東西混為一談。神聖的就是神聖的，但他為了世人而甘願受難以喚醒信仰、希望和愛。

在耶穌的位格上，他既是人的真正的上帝的忠實同伴，又是上帝的真正的人的忠實同伴，既是下凡與人共處的主，又是升天和上帝共在的仆人，既是從最高的、最光明的彼岸說出的話，又是在最深的、最黑暗的此岸中聽到的話。

我們素有聽信「替天行道」的傳統，但「天」不是上帝，「理」也非上帝，因為，誰也見不到它的贖情和慈恩。如今，我們已不再信什麼「替天行道」的謊言了，於是，有的人開始謾罵上帝。可是，他們何曾真正感領過上帝的話呢？他們知道上帝是誰麼？

無論如何巴特的告誡對在這裡開始談論上帝的人並非不合時宜：上帝就是上帝。應該談論上帝，但又不能談論上帝，而是敬重上帝。

（巴特：《教會教義學》（精選本），三聯書店出版）

原載於《讀書》

I needed a break so I took a day off and spent the afternoon at Angus Glen Library. Well, I think it is time for me to enjoy some of the public facilities in town which my tax money went to.

The place is great, WI-FI networked through and through. Almost every seat has a couple power outlets closed-by — good for laptop and other electronic devices. Tons of window seats (sunlight is always good for the eye), sofas, study desks, even a patio!.

I am not here for the books, but it does have a religion section, and they do have some good books in here (well, also some rather crappy ones). Basically it is similar to the religion section you found in  bookstores like Chapters and Indigo.

The place is filled with young people today. Well it is closed to the end of term, so what else will you expect? Also notice is that most of them seem to spent the time chitchatting with each other — another not-so-uncommon practice during the exam period.

Spent most of the time reading CD 2.2, particular Barth's brilliant exposition on Judas and Jesus as both the head of Israel (pp.458-506). Jesus is the Elected One who is rejected, and while in the betrayal, Christ meets Judas, the rejected apostle, still elected. Haven't read  CD in such detail since seminary years. It is always joyful reading Barth.

And by the way, Judas will be next in my character-study sermon series (June 18).