谕「宗教」在巴特雨版《摧焉害释羲》中的 神学價值---作荔「符虢」舆「消橱真理」的「宗教」.

This article investigates Karl Barth's theological reconstruction of the problem of religion in his two Romerbriejkommentare (Romerbriejkommentar 1919, and Romerbriejkommenar 1922) in order to rediscover and recognize the theological value of the problem of religion in Barth's theology. There is no doubt that Barth's theological reconstruction of the problem of religion in both of his Romerbriejkommentare aims to refute the concept of religion in Schleiermacher's theology. However, there is also an important positive dimension in his reconstruction of the problem of religion, because in Romerbriejkommentar 1919, "religion" can be the visible "symbol" of"faith", and in Romerbriejkommentar 1922, "religion" can be the "negative truth" that makes people recognize "sin". Firstly, this article is based upon Barth's two reports about religion (the report "Religion und Sozialismus" in 1915, and the report "Religion und Leben" in 1917), with an aim to figure out Barth's theological attitude towards the problem of religion. Besides, this article analyzes the fourth chapter "Die biblische Stimme" of Romerbriejkommentar 1919, and the seventh chapter "Freiheit" in Romerbriejkommentar 1922, to see how Barth offered different ways to solve the problem of religion in these two different chapters. His solution was the positive reconstruction of the problem ofreligion in his own theology, especially when he took the religion of the prophets and the apostles as his example to show how religion could properly achieve its theological value. In Romerbriejkommentar 1919, Abraham's religion is the symbol that serves as a witness to Abraham's faith, just like the case of circumcision. In Romerbriejkommentar 1922, religion is regarded as the negative truth that serves as a witness to God's freedom and glory, just like the case of the law. Therefore, we should recognize the positive dimension in Barth's reconstruction of the problem of religion in both of his Romerbriejkommentare, instead of reducing it into a critique of religion in Schleiermacher's theology. [ABSTRACT FROM AUTHOR]