奧古斯丁「三一聖痕」主題與變奏：卡爾．巴特論「行動」與「關係」中之「所是」

Variations on Augustine's Theme of Vestigium Trinitatis: Karl Barth on Being-in-Act-and-Relation

曾劭愷(Shao Kai TSENG)

奧古斯丁 ； 巴特 ； 三一聖痕 ； 實體主義 ； 實動主義 ； Augustine ； Barth ； Vestigium Trinitatis ； Substantialism ； Actualism

哲學與文化

48卷10期（2021 / 10 / 01）

75 - 94

繁體中文

潘霍華、拉納、莫特曼、潘能伯格等20世紀神學家，在哈納克「希臘化立論」直接或間接影響下，造成了某種拒斥拉丁古典神學的趨勢，視其為希臘哲學古典神論及實體主義的產物。他們認為，古典神學的上帝論有違十字架所揭示的受苦上帝。在他們影響之下，許多當代神學家認為拉丁神學自奧古斯丁以降，採取了希臘古典神論的實體主義，未能正視上帝本質之中的「行動」與「關係」。本文指出，奧古斯丁「三一聖痕」之說以尼西亞—君仕坦丁堡三一論為基礎，大幅修改了希臘實體主義的術語，強調上帝不改變的本質乃是行動與關係中的動態本質。本文以巴特「關係類比」之說為例，闡述奧古斯丁「三一聖痕」對當代神學的適切性：基督教神學不需以上帝「不可受感」、「不可改變」的教義為代價，以肯認「上帝受苦」的信仰告白。反之，巴特援用奧古斯丁的方式顯示，「自在在為的上帝」成為「為我們的上帝」，其之為「自在自為的上帝」之所是卻未曾改變。這意味：不可受感者真實承受了苦難，祂之為不可受感者的所是卻未曾改變。

The strand of twentieth-century theology represented by the likes of Dietrich Bonhoeffer, Karl Rahner, Jürgen Moltmann, and Wolfhart Pannenberg have, under the direct or indirect influence of Adolf von Harnack's Hellenization thesis, rejected the doctrine of God in classical Latin theology as a product of the substantialism of the classical theism of Hellenistic philosophy. Such substantialism, so they contend, contradicts the quintessentially Christian doctrine of a suffering God. This strand of theology has popularized the view that Augustine is responsible for having made classical Greek substantialism normative to Latin theology. This article contends that Augustine made significant revisions to the substantialist vocabularies of classical philosophy in his formulation of the vestigium Trinitatis, such that the triune God is rendered in terms of the proto-actualistic category of being-in-act-and-relation. Karl Barth's actualistic formulation of the analogia relationis serves to demonstrate the significance of Augustinian ontology to modern and contemporary theology. It shows, inter alia, that Christian theology does not have to affirm the proclamation of a suffering God at the cost of the classical doctrines of divine impassibility and immutability. Barth's Trinitarian and Christological reappropriation of Augustine stresses, in modern terms, the classical Christian doctrine affirmed by the Nicene-Chalcedonian tradition: God-in-and-for-Godself became God-for-us without ceasing to be God-in-and- for-Godself. This means: the impassible suffered without ceasing to be impassible.

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