- 學位論文
軟弱與能力：潘霍華的十架神學
Weakness and Power: Bonhoeffer's Theology of the Cross
摘要
潘霍華是二十世紀重要的神學家，曾經參與反對納粹的活動。當時德國教會在廉價恩典與自由主義神學盛行的時代背景下產生了信仰危機：以希特勒為上帝在世的代言者。這使潘霍華挺身而出，力倡追隨基督的十架神學。在他的神學思維中，上帝從自身滿足的狀態下出走，進入世間。祂道成肉身，成為人子耶穌，在世間以軟弱的形象出現。基督的軟弱對比於世人自以為的無所不能，從亞當開始，人類就自行決定自己的命運，在一連串的宰制之中，暴露出人在能力下的軟弱。而基督在被釘十字架的軟弱中，卻彰顯出能力。這就是潘霍華以軟弱與能力的方式辯證下的十架神學：人的能力其實是軟弱、基督的軟弱卻是能力。 潘霍華認為人以形上學認識上帝的進路已經走到盡頭，上帝已經不再是人類所有未知問題的最終解答，因為現今世界已及齡成熟。潘霍華認為，人該詢問的已經不是上帝「如何」的問題，而是「誰」問題，今日的基督是誰？祂在何處？潘霍華神學在此展露出一貫的社群性質，潘霍華認為基督是「為我的基督」，基督為了他者而自由，祂走出自身，為人甘心受苦，並上十字架。 潘霍華十架神學揪出人性驕傲的面向。人若無法真正體會基督「為他者而自由」的意涵，就無法實質地了解基督上十架的事件。人必須尊重他者之為他者，是與自己有真正的差異性。人的罪性與自私使人走不出自我中心，無法接受異己，自以為對上帝的了解也不過是服膺在自我意識之下，這是亞當以來的問題，也是在二十世紀前期潘霍華在德國政治所看到的危機。 潘霍華看到追隨基督蘊涵的意義，並以此看待時代與教會的問題。門徒必須走向受苦的道路，以完成基督託付的使命。基督背負十字架走過的道路，也是祂的追隨者每日所應走過的十架之路。很弔詭地，十架之路看似一趟軟弱的生命旅程，然而事實上它卻是充滿能力。
並列摘要
Dietrich Bonhoeffer was a German Lutheran pastor and theologian. He was also a participant in the German Resistance movement against Nazism, a founding member of the Confessing Church. At that time there was a crisis: Hitler was hail and believed to be the spokesman for God as the German Evangelical Church (Deutsche Evangelische Kirche). German Church had fallen into the teaching of cheap grace. Bonheoffer thrust himself out to face the challenge, and advocated the cross theology of following Christ. In his theological thinking, God has gone out from the realm of self-sufficiency and went into the secular world. He incarnated to be “the Son of Man”----Jesus, and he presented himself as a weak identity. The weakness of Christ and the power of man become the contrast. In the beginning of history, Adam, man decided to dominate his own life by himself. It revealed the weakness in man’s power by his dominating everything. However, Christ presents his power in weakness when he was crucified. Bonhoeffer developed his theology of the cross in a dialectical manner about the weakness and power: man reveals his weakness in his power, and Christ reveals his power in his weakness. For Bonhoeffer’s, it is the end for man to know God by metaphysics. God is no longer the final explanation for man’s all unknown questions because it is the world coming of age. He thought man should inquire about the “who” question not the “how” question. Who is Christ today? Where is he? These questions show Bonhoeffer’s consistent sociality in his theology. He considered Christ as “Christ for me”, Christ was free for man. He went out from himself to be suffered for man willingly, even to be crucified. Bonhoeffer’s theology of the cross exposes the arrogance of man. If man can not comprehend the meaning of Christ’s “free for others” essentially, he can not understand the true crucifixion of Christ. Man must respect others to be himself; they are wholly different from me. In sin man live in egocentric life, and he can not accept the other. He considers that he knows God, but the “knowing” also must submit itself to the man’s thinking. This is a problem since Adam, and the crisis is magnified in the many policies of Germany during the early period in the twentieth century. Bonhoeffer saw it. Bonhoeffer saw the implication of following Christ and applied it into the problem of the church and the time. The Disciples of Christ must take the suffering way to complete the mission, which Christ entrusted upon His followers. It is the way of Christ and is also the way of His followers in that they must take up His cross daily. Paradoxically, the journey of the cross is an weak journey but in fact it is filled with power.