復活的希望與十字架的受難－莫爾特曼神學

本文對上世紀60年代中期至70年代中期的希望神學作一鳥瞰。希望神學對在我們這個時代重新界定和表達基督教的意願起了重要作用。但它受到各種交替的思潮的影響。它於1974年被重新構造。但希望的主題並沒有過時。《被釘十字架的上帝》是《希望神學》的賡續和發展。任何希望神學都必須首先是十字架神學。十字架神學是受苦的神學和受難的神學。十年間希望神學發展的概念橋樑是精神病苦和深刻的敏感性。這深化了希望神學的主題。過份強調社會改革的行動促進了冷漠。用以代替冷漠的應當是悲憫。現代神學亦不應漠視人間悲慘。相信某種社會方案可改變一切，未免幼稚。《希望神學》提出了一種徹頭徹尾的末世論的神學，而《被釘十字架的上帝》卻主張基督的十字架是基督教神學和基督門徒身份的根據與標準。前者強調被釘十字架的救主的復活，後者強調復活的耶穌的十字架的持久的意義。前者強調上帝的應許，它使歷史日新月異，並構成教會傳教的願景。後者主張被釘十字架的上帝的事件是一個“力場”，在這力場中發生了個人與社會生活的解放。政治神學的基礎是耶穌的復活和十字架受難。十字架之死不代表死亡，而是代表新生。那是耶穌的生命。沒有死難，就沒有永生和解放。這是十字架上的悖論。痛苦受難的十字架和對未來的期盼是否定之否定的關係。據莫爾特曼的看法，十字架神學和三位一體教理，是把十字架納入對上帝的思考和言說中的基督教神學的兩大傳統。莫爾特曼的創新性和啟發性的意見是，他把這兩個傳統融合進一個解釋性統一體中。“三位一體的物質原理是基督的十字架。十字架的知識的形式原理是三位一體教理。”。三位一體是上帝內部的分裂，也是統一。三位一體的焦點是十字架及復活。

關鍵字

末世論希望；十字架受難；歷史性存在；否定的辯證法；懷疑確定性；三位一體

並列摘要

The article is an bird's-eye of the career of theology of hope between the mid-six ties and the mid-seventies.Theology of hope played an important role in defining and articulating Christian aspiration in our time.Yet, it was influenced by cur rents of alteration and reconstituted in 1974. Its original directives are not obsolate.《 The Crucified God 》is the continuation and development of 《Theology of Hope》.Theology of hope must be theology of cross. Theology of cross is theology of suffering and crucifixion. The conceptual bridge from hope to suffering is pathos and deeper sensitivity. This deepened theology of hope. The overemphasis on social action of reform leads to apathy. The alternative to the apathy is pathos. Hope is rooted in the suffering of God. Christian hope can be realistic and liberating only when it apprehends the pain of the negative. Contemporary Chinese theology should not neglect the suffering of people. If one believes in some social programs of progress whole-heatedly, he is really naive. Theology of Hope put forward a thoroughly eschatological theology, while God crucified argues that the cross of Christ is the basis and standard of Christian theology and the identity of Christ's disciples. The former emphasizes the resurrection of the crucified Savior, while the latter emphasizes the enduring significance of the cross of the resurrected Jesus. The former emphasizes the promise of God, which makes history change with each passing day, and forms the vision of the church's mission. The latter maintains that the event of the crucified God is a "force field" in which the liberation of personal and social life takes place. Political theology is based on the resurrection of Jesus and the crucifixion. The death of the cross is not death, but rebirth. That is the life of Jesus. Without death, there can be no immortality or liberation. This is the paradox of the cross. The cross of suffering and the expectation of the future are negation of negation. According to Moltmann, the theology of the Cross and the doctrine of the Trinity are two major Traditions in Christian theology that incorporate the cross into the thinking and speaking of God. Moltmann's innovative and illuminating suggestion is that he merges these two traditions into an interpretative continuum. "The material principle of the Trinity is the Cross of Christ. The formal principle of knowledge of the cross is the doctrine of the Trinity." The Trinity is the division and unity within God. The focus of the Trinity is the cross and the resurrection.

並列關鍵字

Eschatology Hope ； Crucifixion ； Historical existence ； Negative Dialectics ； Doubt of Certainty ； Trinity

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