巴特神學
中華福音神學院 2014-15學年上學期
《安瑟倫：信心追求理解》
《安瑟倫》
1930年三月：離開明斯特（Münster），赴波昂
（Bonn）任教
1931年出版《安瑟倫》（Anselm: Fides Quaerens
Intellectum）
信仰的類比 vs. 存有的類比
巴特論安瑟倫：Anselm: Fides Quarens Intellectum (1931)
安瑟倫Proslogion：「本體論證」
1. 上帝是至大者，沒有比上帝更大的存有
明白
2. 「上帝」這概念存在人的思想中（『就連愚昧人都能
這概念』）
3. 一個同時存在於思想與現實中的存有，比單單存在於
思想中 的存有更大
4. 如果「上帝」只存在於人的思想中，那麼我們就能想出
一個
比「上帝」這概念更大的存有的改念，亦即一個
「存在於思 想中又存在於現實中的至大者」
5. 但「上帝」這概念的定義就是「至大者」，我們無法
想像一 個比「上帝」更大的存有
6. 因此，上帝存在於現實中
巴爾塔薩立論
The “Von Balthasar thesis”: “turn from dialectic to
analogy”
《安瑟倫》的方法論促使巴特放棄Die Christliche
Dogmatik，並開始《教會教理學》
「從辯證到類比」：
（一）1931突然改變
（二）1931-1938（Anselm到CD II/1）漸進改變
影響：T. F. Torrance、Hans Frei等
挑戰「巴爾塔薩立論」
Eberhard Jüngel, Ingrid Spieckermann, Michael
Beintker 等德語學者
當代巴特研究paradigm：Bruce McCormack, Karl
Barth’s Critically Realistic Dialectical Theology (Oxford:
Clarendon, 1995)
McCormack’s Thesis
巴特雖與「辯證神學」學派決裂，但從未放棄
「辯證法」
《安瑟倫》並未提出新的方法論
儘管《安瑟倫》這本書到最後讓我們了解巴特的
思想遠多過這位十一世紀神學家的思想，但這仍
是巴特在討論安瑟倫，而非巴特在陳述自己的思
想
巴特論《安瑟倫》
CD I/1序言：CD I/1 與 Die christliche Dogmatik乃
“saying the same thing, but in a very different way. ”
“My new task was to rethink everything far more clearly,
unambiguously and simply, in accordance with the
church’s belief, and yet far more freely, openly and
comprehensively than I could ever have said it before.”
實動主義 Actualism
Revelation-in-act 實動中的啟示：「信心」與「理解」跟
「啟示」相呼應
“Anselm wants ‘proof’ and ‘joy’ because he wants intelligere
and he wants intelligere because he believes. Any reversal of
this order of compulsion is excluded by Anselm’s
conception of faith. That is to say, for Anselm, ‘to believe’
does not mean simply a striving of the human will towards
God but a striving of the human will into God and so a
participation (albeit in a manner limited by creatureliness)
in God’s mode of Being and so a similar participation in
God’s aseity, in matchless glory of his very Self, and
therefore also in God’s utter absence of necessity.”
「在體性」與「純理性」的
「理」
Noetic ratio：“knowing ratio of the human faculty of
making concepts and judgments”
Ontic ratio：“peculiar to the object of faith”
Analogia Fidei: Intellectus Fidei = noetic ratio “conforms
to” ontic ratio
在體性之理
分ratio veritatis與ratio fidei
Ratio veritatis = “identical with the ratio summae naturae,
that is with the divine Word consubstantial with the
Father. It is the ratio of God.”
Ratio fidei：教會的Credo
安瑟倫：聖經屬於ratio _____
巴特：聖經屬於ratio _____
上帝揀選的行動使ratio veritatis生發ratio fidei
純理性之理
人的 intellectum 不可能直接認知 ratio veritatis
人可以藉由對 ratio fidei 的 explicatio 得到對ontic ratio
的理解，即 intellectum fidei
實動主義欲定論
與哥亭跟－明斯特時期一致
“the attainment of the ratio intellectus that is in
conformity with the ratio veritatis hidden in the ratio
fidei depends upon a divine decision, and therefore
upon grace” (Bruce McCormack)
啟示論
用一套新的術語表達哥亭根－明斯特時期的
subject-object dialectic
仍沿用辯證法
康德主義
“Barth, following Kant, accepts that we cannot know
‘things in themselves’; we work with the mediated
representations of these things and, on this basis, we
live in the world ‘as if’ we had immediate awareness…
Only the noetic operation of the Spirit of Christ,
establishing analogia fidei…, can enable us to have some
understanding of the world as it is. Only God sees
things as they are. This theological position, as I
pointed out, critiques notions of ‘presence’ and
‘identity’, for the world (and God’s unveiling of himself
within the world) is always and only mediated to us”
(Graham Ward).
《教會教理學》I/1
CD I/1
1930-1935：於德國波昂（Bonn）任教
1931 出版 Anselm
1932 出版 CD I/1
Emphasis: Word of God (instead of Subject/Object
Distinction)
CD I/1: 序言&前言
與 Göttingen-Münster 時期相比： “saying the same
thing, but in a very different way.”
Kirchliche Dogmatik vs. Christliche Dogmatik (Münster)
“In substituting the word ‘Church’ for ‘Christian’ in
the title, I have tried to set a good example of restraint
in the lighthearted use of the great word ‘Christian’
against which I have protested”；“dogmatics is not a
free science. It is bound to the sphere of the Church,
where alone it is possible and meaningful.”
CD I/1: 序言 & 前言
教理學是 “inquiry” (Forschung) quaerere
教理學的預設：“[it] presupposes that the true
content of Christian talk about God can be known by
man. It makes this assumption as in and with the
Church it believes in Jesus Christ as the revealing and
reconciling address of God to man.”
“Talk about God has true content when it conforms to
the being of the Church, i.e., when it conforms to Jesus
Christ.” 因為 “Jesus Christ is the essence of the
Church.”
CD I/1：序言與前言
「神的話語」當中的區別：“[Christ the Word] is the
truth, not merely in Himself, but also for us as we
know Him solely by faith in Jesus Christ”： “in
himself” （ratio veritatis） & “as we know Him”（ratio
fidei）
啟示作為「事件」：“in the event of the divine
action corresponding to the promise given to the
Church, it is possible for it to be knowledge of the
truth.”
CD I/1：序言與前言
啟示作為實動事件（actualistic event）：“The
fulfilment of this knowledge, the event of human action,
the appropriation corresponding to this address in which,
through the stages of intuitive apprehension
formulated comprehension, the revelation of the
analogia fidei to resultant clarity in dogmatics…, is, of
course, a second event compared with the divine action
itself, united with it in faith, yet also in faith to be
distinguished from it.”
CD I/1：序言與前言
GD 的揀選論：Doctrine of the Word of God 的基礎
“Faith… is not a determination of human action which man
can give to it at will or maintain at will once it is received.
On the contrary, it is the gracious address of God to man,
the free personal presence of Jesus Christ in his activity.
Hence, if we say that dogmatics presupposes faith, or the
determination of human action by hearing and as obedience
to the being of the Church, we say that at every step and
with every statement it presupposes the free grace of God
which may at any time be given or refused as the object and
meaning of this human action. It always rests with God and
not with us whether our hearing is real hearing and our
obedience real obedience, whether our dogmatics is blessed
and sanctified as knowledge of the true Christian utterance
or whether it is idle speculation.”
CD I/1: 核心神學課題
“[Barth] does not ask what it means to speak of God,
but, rather, in what sense God must be spoken of in
order that our speaking is about God.” (Eberhard
Jüngel)
Human existence 的矛盾之處： “[human talk] could
be and should be [talk about God, as all realities and
truths distinct from God] exist from Him and to Him.”
因此“there is no genuinely profane speech. In the last
resort there is only talk about God.” 然而 “this is not
at all the case, that it is quite impossible to interpret
human talk as such as talk about God.”
CD I/1: 核心神學課題
出發點：Deus dixit（神已說話）、教會已宣告基督、人
論述神的可能性已是後驗事實
問題：墮落的人能夠論述神，是如何變為可能的？
答：神的主權
[As] man in the kingdom of grace… we stand under the sign
of a decision constantly taken between the secularity
[Welthalftigkeit：受困於世界的] and the sanctification of
our existence, between sin and grace, between a being as
man which forgets God, which is absolutely neutral in
relation to Him and therefore absolutely hostile, and one
which in His revelation is awakened by faith to being in the
Church, to the appropriation of His promise.
CD I/1: 上帝話語三重形式
宣講、書寫、啟示：the Word of God in its
threefold form as preached, written, and revealed
宣講 = 教會任信、教導、佈道、講道、宣告
書寫 = 聖經
啟示 = 基督
CD I/1: 上帝話語三重形式
教會及其宣告並非 “simply and visibly there… as that
which they want to be and should be…, as realities of
revelation and faith.”
教會及其宣告乃 “inherently secular”：welthaftig =
confined to the world
“The Word of God is the event itself in which
proclamation becomes real proclamation.”
CD I/1: 上帝話語三重形式
聖經亦是 inherently secular，唯有在上帝主權實動
的事件中成為神的話語：“Recollection of God’s past
revelation… is also an event, and is to be understood
only as an event. In this event the Bible is God’s Word.”
“The Bible, then, becomes God’s Word in this event
[in which] God’s action on man has become an event…,
and the Bible has grasped at man.”
CD I/1: 上帝話語三重形式
上帝自我隱藏於聖經這 “fallible human word” ，為
了啟示自己，因此我們不可 “equate [Scripture]
directly with this other, with revelation itself.”
「聖經」與「啟示」誠然是一體的（‘indeed
one’），但 “their union is really an event.”
因此 “in the statement that the Bible is God’s Word
the little word ‘is’ refers to its being in this becoming.
It does not become God’s Word because we accord it
faith but in the fact that it becomes revelation to us.”
CD I/1: 上帝話語三重形式
宣講與聖經：“[belong to] a single genus, Scripture as
the commencement and present-day preaching as the
continuation of one and the same event,” 儘管神的話
語 “in its writtenness as ‘Bible’… must be distinguished
from and given precedence over the purely spiritual
and oral life of ecclesial tradition.”
聖經並非past revelation，而是對啟示的見證：
“[Scripture] is not in itself and as such God’s past
revelation. As it is God’s Word it bears witness to
God’s past revelation, and it is God’s past revelation in
the form of attestation… Witnessing means pointing in
a specific direction beyond the self and on to another.”
CD I/1: 上帝話語三重形式
啟示的話語：宣講與書寫的話語 = “derivatively and
mediately” (abgeleitet und mittelbar) God’s Word；啟示的話
語 = “originally and immediately” (ursprünglich und
unmittelbar) the Deus dixit.
啟示的話語不是被 Paulus dixit 所隱藏的 Deus dixit
“revelation denotes the Word of God itself in the act of its
being spoken in time.”
啟示 = 基督事件： “Revelation in fact does not differ from
the person of Jesus Christ nor from the reconciliation
accomplished in Him. To say revelation is to say ‘The Word
became flesh.’”
CD I/1: 上帝話語三重形式
啟示的媒介：歷史上的一個人，也是屬歷史、屬
世界的，因此是 improper medium：
“The place where God’s Word is revealed is objectively
and subjectively the cosmos in which sin reigns.”
因此 “the speech of God is and remains the mystery of
God supremely in its secularity.” （巴特名言）
CD I/1: 上帝話語三重形式
啟示的話語（基督）有「雙重間接性」（‘twofold
indirectness’）：
“The secularity of the Word of God does not imply
only that it meets us in the garment of creaturely reality.
Because this creaturely reality is that of fallen man and
because the Word of God meets us in this reality, we
have to say that its form is not that of a pure nature
which as such stands in immediate contrast with the
distorted nature of its environment.”
CD I/1: 上帝話語三重形式
啟示的雙重間接性
This secularity, this twofold indirectness, is in fact an
authentic and inalienable attribute of the Word of God.
Revelation means incarnation of the Word of God.
But incarnation means entry into this secularity. We
are in this world and are through and through secular.
If God did not speak to us in secular form, He would
not speak to us at all. To evade the secularity of His
Word is to evade Christ
CD I/1：信仰的類比
人類如何聆聽神在基督裡的啟示，並書寫、宣告
神的話語？答：上帝主權的實動
“Man acts as he believes, but the fact that he believes as
he acts is God’s act. Man is the subject of faith. Man
believes, not God. But the fact that man is this subject
in faith is bracketed as a predicate of the subject of
God, bracketed in the way that the Creator encloses
the creature and the merciful God sinful man.”