巴特神學
中華福音神學院 2014-15學年上學期
Gottes Gnadenwahl (1936)
Pierre Maury：以基督為中心的揀選論
4 Parts
Part I：定義「恩典」
Part II：方法論－－預定論乃「啟示真理」=「基
督裡的真理」
Part III：以「棄存揚升」解釋雙重預定
Part IV：雙重預定
Gottes Gnadenwahl: 基督中心論
Election is “in Christ”：
“God’s gracious election is the truth of revelation
[Offenbarungswahrheit]; it is confession of faith
[Glaubensbekenntnis]”  “It is not conceptual necessity
[Denknotwendigkeit] and it is not an object of experience
[Erfahrungsgegenstand].”
康德主義的用語
Gottes Gnadenwahl：基督中心論
康德：先驗綜合判斷（synthetic a priori judgment）
先驗判斷：2+2=4
後驗判斷：雪是白的
分析判斷：王老五都是男人（謂詞已包含主詞）
綜合判斷：阿明當爸爸了（謂詞提供主詞所不包含的
新信息）
理性主義的困境：分析判斷+先驗判斷=循環論證
經驗主義的困境：綜合判斷+後驗判斷=缺乏必然性
Gottes Gnadenwahl：基督中心論
康德主義
先驗分析具必然性與普遍性，但不能提供新知
識；後驗分析不具必然性或普遍性，亦不能提供
新知識；後驗綜合能能提供新知識，但不具普遍
性或必然性
綜合先驗判斷（synthetic a priori）：具普遍性與
必然性，且提供新知識
經驗的對象（Erfahrungsgegenstand）與理性的必然性
（Denknotwendigkeit）
Gottes Gnadenwahl：基督中心論
康德：Erfahrungsgegenstand 對先驗綜合分析的必要，
代表人類理性無法認知現象界之外的事物
揀選是上帝永恆的行動，無法被歷史時空中的罪
人所認知（vs. GD：eternity in actuality）。然而我
們知道自己在基督裡被揀選：教會如此宣告，聖
經也如此見證。而上帝永恆中的行動既不可能是
Denknotwendigkeit或Erfahrungsgegenstand，那我們如何
知道自己被神揀選？
答：啟示真理 （Offenbarungswahrheit = 基督裡的真
理）
Gottes Gnadenwahl：基督中心論
「基督裡」的啟示：“God’s gracious election is the
truth of revelation. More concretely: it is biblical truth.
With complete concreteness: it is truth in Jesus Christ.
Its confession can thus be nothing—really nothing
other than an exact form of confession of Jesus Christ.”
「基督裡」所啟示的預定論：“It is with this axiom
that we—in Jesus Christ and only in him and thus not
in a logically deduced thought-form [Denkbild] or in the
images [Bildern] of our experience—recognise what
election and reprobation mean.”
Gottes Gnadenwahl：基督中心論
「在基督裡蒙揀選」：從「道成肉身」明白揀選
“‘Chosen in Christ’—we must now return to the central
mystery of the Christian message, namely to the
incarnation, in order to understand [this statement].”
揀選=道成肉身
“It was the decision and act of the eternal Son and
Word, by virtue of which this man, conceived of the
Holy Spirit and born of the Virgin Mary, began to be
the Son and the Word of God as he began to be
human. That is election!”
Gottes Gnadenwahl：基督中心論
「揀選」不再是間接事件（vs. GD）：
“[Incarnation] is election! And that also means our
election is completely direct and immediate.”
從歷史中的基督事件明白永恆中的揀選：
“the completion [Vollendung] and the last word of the
incarnation, the proof of its full and absolute actuality,
is the suffering and death of Jesus Christ.”
“What took place on Golgotha for us and unto us,
which became manifest on Easter—although it took
place in time—is our eternal election.”
Gottes Gnadenwahl：雙重預定
“Election means… to see an act of freedom and
lordship upon the elect… There is no election, where
there is not also non-election, omission, and
reprobation. The doctrine of predestination must thus
be the doctrine of double predestination.”
否定 Decretum Absolutum：巴特認為正統改革宗視
「棄絕」為「揀選」的 “logical postulate”，正如
“there is no Yes without No, no day without night.” 如
此將雙重預定描繪為一個 “tidiness of an equilibrium
[Gleichgewicht]”，乃是在描述一個基督啟示之外的、
人類理性不可知的上帝、一位朝令夕改的暴君
Gottes Gnadenwahl：雙重預定
“Is Jesus Christ merely the bearer of the divine Yes to
humankind? Is he not at the same time the bearer of
the divine No? Is he—and he alone—not also the divine
Judge on the Left Hand? Then how did we come to
speak of divine reprobation as if we knew it from
somewhere else other than our knowledge of Jesus
Christ?”
棄存揚升：“But as God’s righteousness is determined
and executed here, as our reprobation becomes
manifest and surely manifest in its justice here, as
God’s elect [Jesus Christ] accepted it in faith and took
it upon himself, our reprobation is sublated
[aufgehoben].”
Gottes Gnadenwahl：普世揀選論
雙重預定 as 棄存揚升：“Only if we see it
[reprobation] as having been sublated do we see it truly.
But where we see its having been sublated, we see it
truly, and there is no evasion from or revolt against the
free and in-its-freedom-justified decision of God.”
因此：“We are not in the place to make the
declaration, who is elected and who is rejected.”
加爾文主義也這樣說，但 “we must go even further:
we are not in the place to make the general declaration
either, that there are two classes of humans as elects
and reprobates.”
Gottes Gnadenwahl：普世揀選論
羅十一32：“the final meaning of ‘Double Predestination’
seeks to make itself known.”
“The insight that we gain from the recognition of gracious
election is the twofold insight of faith in Jesus Christ. By
faith in Jesus Christ, Paul wrote—and by the same faith we
are to recognise and confess: ‘God hath shut up all unto
disobedience, that he might have mercy upon all’ (Rom.
11:32). All: that is to say without doubt from the meaning
and the context: all, upon whom God decides and shall
have mercy in Jesus Christ… All: precisely because all are
ones upon whom God decides and shall have mercy in Jesus
Christ, the notion that there might be elects who are not
threatened with reprobation or reprobates who are not
promised with election is firmly excluded.”
Gottes Gnadenwahl：普世揀選論
論羅十一32：“God hath shut up all unto
disobedience’: that is the threat from which we have
been freed through the promise freely given to us in
Jesus Christ… The fact that all of us, the good and the
evil, the pious and the ungodly, belong in this prison
[of the threat of reprobation] is shown to us by God’s
wrath from Gethsemane to Golgotha, shown to us by
the matter-of-fact [Tatsache] that the one elect who has
never sinned bears this wrath as righteous wrath.”
Gottes Gnadenwahl：普世揀選論
「棄存揚升」代表「棄絕」不是個遊戲，因此巴特聲
稱自己不是普救論
「揀選」=“reprobation sublated [aufgehoben] in the
promise.”
“By faith in Jesus Christ we cannot avoid the recognition
that our reprobation is determined and deserved and really
executed.”
“It does not eliminate the threat. The promise presupposes
that our reprobation is determined, deserved, and really
executed. The threat was and is thus not a game.”
發展：實動主義
GD 與 CD I/1：Revelation-in-act
可能（一）：人認識歷史中的上帝，但永恆中
有另一位上帝是人不能認識的
可能（二）：歷史中的上帝就是上帝本身
Gottes Gnadenwahl：Being-in-act
揀選是永恆事件，是上帝的歷史
發展：基督中心本體論
GD & CD I/1：以三一神論為主要進路
Gottes Gnadenwahl：基督中心本體論
發展：救恩論客觀主義
Soteriological Objectivism
救恩是上帝歷史中既成的事實；人類歷史僅實動
地彰顯此客觀事實
Presentation
三一上帝和歷史
為什麼說巴特像黑格爾？
趙剛博士