神人關係作為「上帝之痛」的間柄－對北森嘉藏《上帝之痛的神學》的回應

日本神學家北森嘉藏（1916－1998）在其著作《上帝之痛的神學》指出「上帝之痛」就是上帝的本質。所謂上帝的痛，就是「上帝之怒」與「上帝之愛」的矛盾：一方面，上帝憎恨罪惡，世人犯罪使神人關係破裂，罪人成為上帝恨惡的對象；另一方面，上帝卻憐憫罪人，因而賜下其聖子耶穌基督拯救世人，展現對世人的愛。兩者之矛盾構成上帝之痛，並具體表現於上帝聖父犧牲聖子，使其為罪人死而復活，從而拯救他們。然而，如果基督死而復活以後，人類的罪已被赦免，神人關係復和，則上帝之怒亦消退，上帝之痛亦因而消解，然而上帝依然存在的話，那麼上帝之痛即不是上帝的本質。考慮到北森同時受到日本京都學派及歐陸哲學（尤其齊克果）及路德宗神學影響，本文修正北森神學的缺陷，指出上帝之痛的發生是由於作為間柄的神人關係，以及由於上帝之痛並非永恆的屬性，因此上帝之痛不是上帝的本質。

關鍵字

北森嘉藏；和辻哲郎；京都學派；日本哲學；間柄

並列摘要

According to Japanese theologian Kitamori Kazoh's (1916-1998) Theology of the Pain of God, God's pain is the essence of God. The pain of God is the paradox between God's anger and God's love. On the one hand, God hates sins while sin destroys God-man relationship, so God is therefore angry with humans. On the other hand, God is merciful and therefore gives His Son Jesus Christ to save the world and so manifests God's love. This paradox constitutes God's pain and is manifested through God the Father's sacrifice of God the Son, where Jesus died and was resurrected for the sinners, in order to save them. However, if Christ's death and resurrection has already forgiven humans' sins and reconciled the God-man relation, then God's anger should perish, and therefore God's pain should also cease to exist. Nevertheless, the absence of God's pain has not prevented God's existence. Therefore, God's pain is not God's essence. Since Kitamori is influenced by both the Kyoto School, Continental Philosophy (especially Kierkegaard) and Lutheran theology, this article aims to correct Kitamori's theoretical weakness by arguing that the pain of God comes from the God-man relationship as an aidagara, and therefore as God's pain is not persistent, it cannot be God's essence.

並列關鍵字

Kitamori Kazoh ； Watsuji Tetsuro ； Kyoto School ； Japanese Philosophy ； Aidagara

主題瀏覽