卡爾•巴特的聖靈論教會論—以《教會教義學》§62，72為中心

The Pneumatological Ecclesiology of Karl Barth: With Special Emphasis on Church Dogmatics §62, 72

游李泰(Li-Tai Yu)

指導教授 ： 歐力仁

中原大學/人文與教育學院/宗教研究所/碩士(2007年)

https://doi.org/10.6840/cycu200700733

摘要

中文摘要

卡爾•巴特這位二十世紀的神學巨人，是一位畢生對教會、教會議題都相當關注的神學家，綜觀他一生重要的活動及寫作，都離不開「教會」這個主題，因著他行動的影響力以及他對教會具體的關懷與貢獻，人稱他為「教會博士」或「教會之父」。巴特在他畢生最重要的著作《教會教義學》裡，多處提到「教會」，顧名思義，這是一套專為教會而寫的教義學。也因此，他在其教義學神學中建構的教會論就顯的格外重要與吸引人。巴特真正對教會論提出系統且完整的論述是在《教會教義學》第四卷的復和論教義之中，也是在進入尼西亞信經第三信條—我信聖靈的闡釋、梳理底下。巴特的復和論可以說是他晚年成熟神學的代表，而他的聖靈論的教會論就是在這個體系宏偉、架構完整的復和論中建構完成的。

巴特將教會視為是耶穌基督的社群，也是聖靈上帝的行動，教會決不單只是世俗社會中可見的機構、制度或組織，她必須處在與耶穌基督動態的關係之中，這樣她才能在聖靈甦醒的力量中持續地被更新，成為全世界稱義、成聖與呼召的「暫時性代表」、「耶穌基督屬世—歷史的存在形式」以及「基督的身體」，因此，作為基督身體的社群必然是聖靈上帝臨在、團契的事件，她絕非靜態，而是動態的，且是不斷被更新的聖靈事件。在基督論與復和論底下，巴特清楚、實在地建構了一個聖靈論的教會論—教會藉由聖靈被呼召、聚集、建立且受差遣，是聖靈親自甦醒、催促、刺激、引導且深深影響著教會。若少了聖靈及聖靈的工作，教會無法被聚集、建立與受差遣，她也無力去作見證、傳福音，無法認識、認同、委身於這個世界，更無法為了它而存在。

巴特聖靈論的教會論，豐富了改革宗的思想，將宣教視為是教會的本質之一，而見證也是教會事奉的核心，所以我們可以確認—巴特不只是一位教義學或聖經神學家，他也是教會神學家、宣教神學家、關心教會及世界之入世的神學家。巴特強調基督徒社群是使者，是受差遣的群體，這說明了他的教會論擁有多元的面向，涉及了宣教的教會論、普世的教會論等，而這根本上的原因即是從他聖靈論的教會論出發所得的結果。因此有學者認為，宗教改革是一直到了巴特，才真正地完成。

關鍵字

見證 ； 耶穌基督 ； 復和 ； 教會 ； 事件 ； 卡爾•巴特 ； 社群 ； 聖靈 ； 召聚 ； 差遣 ； 宣教

並列摘要

ABSTRACT

Karl Barth, the 20th century's theological giant, was a lifetime theologian who paid much attention to “the Church” and “the Church subject”. The comprehensive survey of his life’s important activities and writings cannot omit “Church”. Through the influence of his actions, his concrete concerns and contribution towards the church, people called him “Doctor of the Church” or “Father of the Church”. Barth in his most important work Church Dogmatics mentioned “the Church and the churches” many places. As the name of his work suggests, this set of Dogmatics was specially written for the church. Therefore, the ecclesiology he constructed in his Church Dogmatics is obviously important and appealing. In Church Dogmatics Volume IV, the doctrine of reconciliation, Barth started to construct and establish his ecclesiology and finished it systematically, completely and beautifully. The ecclesiology Barth wrote corresponded to the third article of the Nicene Creed—I believe in the Holy Spirit. Under this third article, Barth explained and explicated the doctrine of church he proposed. Barth’s doctrine of reconciliation can be regarded as the representation of his mature theology in his old age. His outstanding pneumatological ecclesiology was built up during this time and in the grand and completed sphere of the doctrine of reconciliation.

Barth regards the church as Jesus Christ's community and also the Holy Spirit’s actions as God's actions. The church itself is in no way a visible constitution, system or organization in the secular world; she is always in dynamic relation with Jesus Christ. Therefore, the Church and the churches can renew herself continually by the awakening power of the Holy Spirit. The Church becomes the “provisional representation” of the justification, sanctification and vocation of the world toward God, and also Jesus Christ’s “earthly-historical form of existence”, and as well as “Christ's body”. Besides, the church as Christ’s body is inevitably the Holy Spirit event of God with us and of fellowship. She is non-static but dynamic, she is renewed unceasingly by the event of the Holy Spirit. Barth constructed a pneumatological ecclesiology under the doctrine of Christology and reconciliation. The Church is called, gathered, established and sent by the Holy Spirit, so the Holy Spirit awakens, hastens, stimulates, leads and affects the church deeply. If the church leaves the Holy Spirit and its work, she is unable to gather, establish and send herself; she can not witness and evangelize, therefore she is unable to know and to be in solidarity with the world, nor can she exist for the world.

We can not denial that Barth’s pneumatological ecclesiology enriched the Reformed Church’s ecclesiology. He regards mission to the world as an essential nature of the church, and witness the main purpose of church ministries. What we can confirm is that Barth was not only a dogmatical or biblical theologian, he was also a church theologian, a missionary theologian, who cared about “the Church and the churches” and was truly a secular theologian. Barth stressed that the Christian communities are messengers of God which are sent into the world by God. This point Barth stressed explained how his ecclesiology had so many different dimensions which included a mission ecclesiology, universal ecclesiology etc. The reason why his ecclesiology is so comprehensive and important is because he built it from a pneumatological basis and foundation, so that it obtained an outstanding result. Therefore, people said that the Reformation was truly and completely done in Barth.

並列關鍵字

church ； reconciliation ； event ； mission. ； Karl Barth ； sending ； Jesus Christ ； gathering ； witness ； community ； Holy Spirit

參考文獻

莊信德，〈巴特話語神學在講道神學中的評析〉，載於《台灣神學論刊》第25卷，（臺北：台灣神學院，2003），頁165-203。

Against the Stream: Shorter Post-War Writings 1946-1952, ed. Ronald Gregor Smith (New York: Philosophical Library, 1954)

Church Dogmatics Doctrine of the Word of God: Prolegomena to Church Dogmatics (Edinburgh: T. & T. Clark Ltd., 1997)

Church Dogmatics, Volume IV/1: The Doctrine of Reconciliation, ed. G. W. Bromiley and T. F. Torrance, trans. G. W. Bromiley (Edinburgh: T&T Clark Ltd., 1956)

Evangelical Theology: An Introduction, trans. Grover Foley (London: Fontana Library, 1965)