Evangelical Theology: An Introduction
Barth, Karl. Evangelical Theology: An Introduction, translated by Grover Foley, Grand Rapid: Wm. B. Eerdmans Publishing Company, 1963.
1 Commentary
Theology is a science, whose task is to apprehend, understand and speak of "God".
"Evangelical" means this theology mainly deals with the God of the Gospel.
There are three presuppositions of evangelical theology: (1)human existence confronted by the self-proclamation of God in the Gospel; (2)men's faith to acknowledge God's self-proclamation; (3)reason as a capacity for perception.
The object of evangelical theology is God in the history of his deeds.
God exists neither next to man nor merely above him, but rather with him, by him, most important of all, for him. Evangelical theology is concerned with Immanuel, God with us.
针对诸宗教，巴特强调，不是宗教的优越性的竞争，真正的好的宗教是简朴的schlicht。（S.10）
Wo es sich ereignet, dass er der Gegenstand menschlicher Wissenschaft und als solcher deren Ursprung und deren Norm wird, da ist evangelische Theologie. (S.11-12) 福音神学以上帝为研究对象，并以上帝本身为学科的起源和规范。
Sie muss wohl oder uebel ihren eigenen, von dem jener anderen von Haus aus grundverschiedenen Weg antreten und gehen. (S.13) 不管愿不愿意，都要踏上一条与他人不同的自己的道路。
…, sodern bei und mit ihm und vorallem; fuer ihn Gott zu sein: nicht nur als sein Herr, sodern auch als sein Vater, Bruder und Freund… (S.17) Evangelische Theologie hat es mit dem Immanuel, Gott mit uns! zu tun. (S.18) 福音的神的存在方式：在我们这，与我们一起，首先是为了我们。简言之，以马内利。
I The Place of Theology
2 The Word
本讲的中心问题：“神学的位置是什么？”之所以提出这一问题，是因为正如打战的各个兵种都有其作战岗位（S.24），作为学科的神学，我们也需要探究它的岗位是什么。针对此问题，巴特认为，神学的位置是话语。（S.25）
God must be the continual starting point of theology.
Theology is hearing and responding to the Word of God. "Theology is not a creative act but only a praise of the Creator and of his act of creation." (p.17) "But in relation to God's Word itself, theology has nothing to interpret.【神学首先不是解释学】 At this point the theological response can only consist in confirming and announcing the Word as something spoken and heard prior to all interpretation." (p.18)
The contents of God's Word are God's covenant, history, and work with man. (p.20)
3 The Witnesses
The witnesses (primary witnesses, biblical witnesses) of the Word are the prophetic men of the Old Testament and the apostolic men of the New.
How evangelical theology is related to this biblical witness to the Word of God. (1) Like the witnesses, theology concerns human response to the divine Word. (2) Theology is the mirror and echo of the biblical witnesses.【可见，这里的层级是：神的话→圣经见证者（先知、使徒）→神学】(3) It is not wise for theology to exalt itself above the biblical witnesses. (4) The position of theology is beneath that of the biblical scriptures. (5) 决定性的东西是神学与the God of the Gospel的熟悉关系 (Bekanntschaft, acquaintance). (6) In Holy Scripture, theology confronts an extremely polyphonic (instead of a monotonous) testimony. (7) Theology endeavors to hear and speak (always anew) God's self-disclosure in the Scriptures. 神学不断地重新听和说【不断地重新开始】
4 The Community
The church is the community in which men encounter the Word. The community is the secondary witnesses.
"The community does not speak with words alone. It speaks by the very fact of its existence in the world......"(p.38) by caring about world problems, by its silent service to the weak, and by praying for the world. 【可见巴特并不只是强调神的绝对性，在此，他有点接近蒂利希的立场。】
Also, in order to deal with the relationship between faith and speech (e.g. the quest for truth), theology arises. Theology means faith seeking understanding. "faith seeking understanding" distinguishes faith from blind assent. (pp.42-43)
5 The Spirit
Former lectures describe the place of evangelical theology. "Theology is science seeking the knowledge of the Word of God spoken in God's work." (p.49)
There is the real power that is hidden in theological assertations. This is the power present and active in what the affirmations of theology declare. The power is productive, creative, and sufficient. This sovereign effective power is pneuma, i.e. spirit. The Spirit is God's freedom to disclose himself to men.
There are two ways of the departure of the Spirit from theology. (1) It refuses to be led by the Spirit into the truth.【对圣灵没有足够的信心，引入其他灵，例如理性化、道德化】 (2) It forgets the freedom of the Spirit as though it had possessed the spirit.【自以为占据了圣灵，却忽略了圣灵自身的自由“风随意思吹”】
II Theological Existence
6 Wonder
How does theology encounter a man? The first thing is the wonder (miracle).
Wonder: (1) Socratic amazement, the root of all true science, from uncommon to common. (2) Theological wonder, remaining mystery.
Wonders in biblical stories (Christ is the miracle of all miracles) are alarm signal, new event, and new man.
7 Concern
The determination of theological existence is not only wonderment but also concern. Concern means the object (the Word of God) met, encountered, and challenged theologian.
Concern suggests that theological existence has three characters. (1) Theological existence is in the world, like reading newspapers. (2) It is Christian existence, with the church (community). (3) It is the personal existence of theologian.
Barth said, every theologian should ask himself "how are things with your heart?"(Adam, where are you?). 【每个神学家应该扪心自问】当年，哈勒有位著名的Tholuck教授。关于他，曾有过这样的叙述：他常常走进学生房间，用如下问题催逼他们：弟兄，你的心如何？——不是你的耳朵，不是你的头脑，不是你的口头工作（Mundwerk），也不是你的臀部（Sitzleder）（当然，这一切也都是神学家所拥有的），而是你自身，用圣经语言表达出来，恰恰就是，你的心——这是一个非常合适的、针对每一位年轻和年老神学家的问题。的确，这问题也可以问成：“亚当，你在哪里？”（英文参见页83）
8 Commitment
The elements that make theologian a theologian: wonderment, concern, commitment. Commitment means he must do what he is chosen to do.
The hallmarks of understanding. (1) The work and word of God are unity; (2) The object of theology is related to the knowledge of God; (3) The object of theology has a definite propensity ------ Gospel: Yes → Law: No. Therefore, theology is a happy science. If a theologian talks about too much despair, he neglects the superiority of God's Yes over his No, the Gospel over the Law. (p.94) "If anyone should not find it sufficient to be 'in God', what sufficiency would he find in the community or world?"(p.95) 【可见，神学不能停留于眼泪、绝望、十字架，更要健康、喜悦、复活。】
9 Faith 【本章主要反驳关于信仰的一些误解】
Faith is the indispensable condition of theological science.
驳斥盲信，自以为信奉几个信条即可。“其二，[如下情形]也是贫乏的[信仰]：某人想要决定朝向某些与神学相关的特定句⼦和学说的权威，以之为真，并且化为⼰有；在其他人那⾥，比如，在某些对他来说榜样性的、或大或小的上帝话语见证者那⾥，或者，在教会的信条和信经里，或者也在圣经⾥，他听到或读到了这些句⼦和学说，就好像他⾃⾝认识了这些其他⼈看似已经认识的，但实际上他并没有认识这些。在我们世纪的开端，赫尔曼（Wilhelm Herrmann）将这样的操作程序（Verfahren）当作所有罪中最不可饶恕的，毫不懈怠、毫不和解、⽽且对他所有听众来说不可忘记地放到了耻辱柱上。确实，这[样的信仰]是在真理问题之前的不幸退缩。确实，这样盲信的决定及其执行[的味道]闻起来，是“理智献祭”（sacrificium intellectus）[的味道]，而不是“信仰寻求理解”（fides quaerens intellectum）[的味道]，是不信[的味道]，而不是信仰[的味道]。”(p.98)
针对一种说法：“学神学的条件首先是需要信仰”。这句话对，对在于，若无信仰，他就无法神学地聆听和言说，他所听和所说的只是非实事性（Unsachlichkeit）。这句话错，错在于，不是他必须去信仰，而是他要自由地实在地去信仰。“信仰恰恰不是冒险，比如，撒旦曾在圣殿殿顶上苛求上主的那种冒险，⽽是对稳固和确定应许的勇敢、但也审慎的抓取。”“信仰恰恰不是⼀种必须如此的（gemusstes）行为，⽽是⼀种上帝允许人去做的行为；这行为由理所当然的跟随和回应组成，即，通过⼈的⼀点点感恩，跟随和回应上帝已向人显明的恩典。相比而言，信仰如同花蕾理所当然地开成花，并且理所当然地转向太阳，或者也如同孩童遇到什么好玩事情时理所当然地欢笑。”(p.102)
不要急于解神话化，否则你信仰的很可能是别的上帝。“比如，⾯对关于耶稣由童贞⼥所⽣、耶稣降到阴间、肉体复活等信条时，面对关于耶稣被发现为空之坟墓的报道时，⾯对尼西亚关于三位⼀体的教义时，⾯对卡尔西顿关于基督论的教义时，甚⾄也在⾯对将教会纳⼊对圣灵的认信时，不是⽴即把双⼿举过头顶、互相拍着[即大吃⼀惊]，然后飞快地转⽽开始各种解神话（Entmythologisierungen），⽽是严肃地问自己，当人以为能够忽略、甚至删除这些或类似要点时，他是否确实真地信仰——如同他自以为地信仰——福音的上帝。也就是说，他实际上信仰的，可能是另⼀位完全不同的上帝。⾄少，在所有这些或类似要点上，信仰样⼦还不是信仰。信仰不是“信[什么]”（credere quod …），根据《使徒信经》不可忽略的表述，⽽是“信[谁]”（credere in …），也就是说，信仰福音的上帝自身，他是父、子、灵。凡是信仰他的，难以长久避免对这些特殊要点和其他更多要点的认识，然而，关乎信仰的，并不是在这些要点上是“信仰的”、因而信仰这些要点，而是信仰他、信仰上帝自身、信仰所有这些谓述的主词。”(p.103)
III The Threat to Theology
10 Solitude
Theologian will confront solitude. But unlike Paul Tillich【本章有几句话涉及对蒂利希的批判】, who integrates theology with other sciences by correlation, theologian is not ashamed of solitude. "The Christian community, as the congregatio fidelium, is a congregation of men who are characterized by the fact that each one (if he really does believe) is so compelled and willing to believe that he would believe even if he were the only believing man in the whole world." (p.116)
“神学不能以这样的孤独为耻，而是只能与团契一同分担这样的孤独，要么与团契⼀同叹息，要么仅是含泪微笑。也就是说，神学不可以寻求对它自己孤独的摆脱。神学应当将孤独当作⼀种并非出于偶然而发生在它身上之威胁的形象，以尊严和愉悦在实际行动中承担和忍受它。”(p.115)
三种孤独：神学——学术界，牧师——教会界，团契——文化界
拯救/福音：①个人（个体）——称义justification；②拯救（共同体）——和解reconciliation
11 Doubt
The second form of threat to theology is doubt. It has two forms. The first belongs to theology by nature. The second is unnatural. The first doubt springs from the quest for truth as a task that is never completed. (p.121) The second doubt means swaying and staggering between Yes and No. It is an uncertainty with respect to theological problems. (p.124) The way we can do to deal with the second doubt is the petition, "Thy Kingdom come!" (p.125)
There are three concrete causes of doubt. (1) secular power; (2) disunited Christian community; (3) doubter's private life, such as living dualistically (two kingdoms of public and private life), and so much theology that ignores the else, like newspaper.
Conclusion: (1) the second doubt is unescapable; (2) the second doubt is pernicious; (3) we should not despair, because doubt has its time and place, in other words, every age has its boundary, so only we can do is the petition, "Thy Kingdom come!"
12 Temptation 试炼
Temptation is a threat from God. The temptation is the event in which God hides his face from the theologian. 【试炼的发生，是因为上帝的自由，无论你是坏神学家还是最优秀的神学家】But God is not capricious and arbitrary. God just makes theologians realize that even the best theology is a human work, sinful, imperfect. "Only by God's mercy can it become and remain fitting and useful." (p.137)
Theology subjects to temptation by God, to the extent that (1) transgression of 1st, 2nd, 3rd commandment; (2) human's vanity; (3) theology is a theoretical work; (4) theological achievement.
13 Hope
面对神学的威胁（诸如孤独、怀疑、试炼），巴特的建议是"Endure and bear!" It means "there can be no theology without much distress, but also none without courage in distress. (p.147) 并且，巴特认为" the danger and distress of theology contain hope."(p.147) "The mystery of the special threat to theology is precisely its special hope. Precisely for the sake of this hope, the theologian is made to suffer from solitude, doubt, and temptation more noticeably than other men. By the very fact that he grasps this hope, not somewhere alongside, but in the very center of his special exposure to danger, he may, should, and can endure and bear the danger that confronts him. With Abraham (Romans 4:18), he believes in hope, where there is nothing to be hoped for (contra spent in spem)." (p.151)
The substance of the theologian's hope is Jesus Christ. "Though it is hard to believe, it is true that Jesus Christ has, indeed, died for the theologians also, rising again from the dead in order to reveal this fact and to give substance to their hope." (p.155)
IV Theological Work (What must be done in theology?)
14 Prayer
Two things: (1) All theological work can be undertaken and accomplished only amid great distress; (2) Theological work should be boldly begun and carried forward because of its hope.
The first theological work is prayer. Secondly, study. Thirdly, service. Finally, love. (p.160)
祈祷和神学工作的注意事项：（1）不仅要向教会和世界的生活打开窗户（通过by上帝的话），还要打开天窗（朝向toward上帝的话）——要做到这一点，需要安息日Sabbath，即离开一切个人的努力，而留出一个朝向上帝的时刻（祈祷）。（2）The object of theological work is not some thing but some one. He is not a highest or absolute something (even if this were “the ground of Being," 【注意，此处明显针对蒂利希】or the like). This object is not an “It" but a “He." And He, this One, exists not as an idle and mute being for Himself, but precisely in His work which is also His Word. (p.163) 【强调上帝的位格性】（3）神学工作，它的进行不依赖于任何已有的问题【好像蒂利希关联法的结构】或结论，因为神的至善是日日新的。（4）神学工作，以人的问-答形式进行。人的行动的问题，其实是上帝的自我揭蔽，而这样的问题，只能这样被回答：God's grace is free and powerful. (p.168)
15 Study
"Prayer without study would be empty. Study without prayer would be blind." (p.171) Study是（1）贯穿一生的；（2）不仅仅只是考试和博士学位。（p.172）Study使得人保持为一位学习者learner，而神学研究恰恰是使人保持愿意倾听的心态。（p.173）
神学研究的门类：
（1）圣经释经学Biblical exegesis。它有两个前提，其一，使用一切现有的研究手段（包括历史批判法），其二，采取更严格的神学释经标准（而不仅仅是历史批判法）。
（2）教会史。
（3）系统神学。它反思教义。
（4）实践神学practical theology。
16 Service
神学工作作为一位服务者。首先，不能自我中心（例如超然物外的旁观者），要让自己投身进去；其二，服务上帝和人，而不是去统治rule。
神学的服务。求真，"theology must pose the question about truth." (p.191) 提醒，"Theology must continually remind the community in every possible way of this danger." (p.191)
第十六讲以“服侍”为题。巴特指出，就广义而言，服侍意味着意愿、工作和行为，它们不是为了自己，而是为了他人。就神学家而言，它意味着成为上帝的话语的忠心侍者（Aufwärter）。由于神学的工作是有其方向的，巴特将对这一“方向（Orientierung）”加以讨论。【我们看到，第一段实际上是巴特的解题，然而，巴特似乎没有说明，服侍和神学工作的方向性有何关联，这里似乎存在着一个逻辑上的断裂。这个疑问，可以在之后的阅读中稍加留心。】
接着，巴特转而考察教会史上有关服侍的资料。例如，在加尔文关于教会事工的划分里，重要性由大到小依次有Doktor（教师，神学家），Pastor（牧师，讲道者），Presbyter（长老，教会生活的外在指导），Diakon（执事，照顾贫病者）。但是，巴特指出，看似神学的事工在重要性上位列第一，但是它也只是服侍的一种，并不因此而卓尔不群，甚至引以为傲。
在第三段，巴特告诫神学事工的从事者，神学工作的诱惑在于知识探究过程中所可能引发的骄傲（例如以知识渊博为炫耀之资）。因此，人们需要扪心自问的是“为了什么？（Wozu？）”。但又不能时时念叨这个问题，因为过犹不及，以至于“思而不学则殆”。特别是对于神学初学者，应该有所专一，而不是广泛参与基督教活动，因为在大学或神学院的最初几年是十分宝贵的。接着，巴特再度考察教会史上的两次诺斯（Gnosis），其先是追求神话思辨，其后是追求历史批判。二者都忽视了神学事工的的真正目标——参与对上帝话语的服侍。
巴特提出本讲的第二个要点，即就主宰（herrschen）而言，是话语主宰神学，而不是神学主宰话语。从事神学者不能以神的话语来自夸，或借此而成为优越权威。但《圣经》有时似乎支持神学家的权威，例如“凡不接待你们、不听你们话的人，你们离开那家，或是那城的时候，就把脚上的尘土跺下去。” （马太福音 10:14 和合本）。对此，巴特认为，这里的“你们”恰恰不是指自满的主教，而是指受耶稣之邀的自卑者，例如不起眼的老太婆。从事神学者因而不是要教导这些人，而是受教于这些人，这就是一种服侍。
巴特接着阐述了上帝的话语和宣讲上帝的话语（讲道）二者之间的关系。上帝的话语永远是上帝自己的话语，由上帝自由支配，讲道与之是两码事。讲道之所以可能，是因为上帝的话语的拣选。
作为话语的宣讲，讲道是第二级的见证，如果它没有做好这个份内事，就需要经受真理问题的质询。巴特举了三个例子。有时候，教会的建制并没有好好服侍上帝的话语，教会的宣讲与新约旧约失去关联（Bindung），教会的讲道掺杂进世界上的其他话语。因此，神学需要帮助教会更好地宣讲上帝的话语。
巴特指出，教会的宣讲的层级（Ordnung次序）必须是自上而下，即从上帝到人。巴特注意到，教会宣讲常常面临两种压迫，一个是过于开放（Liberalismus，自由主义），一个是过于保守（Konfessionalismus，教条主义），因此，神学需要保护基督教信息的纯粹性和普世性。对于教会，最坏的事就是缺失了神学的服侍而丧失了真理问题，神学的重要性也体现在此。【简言之，神学的任务就是不断提醒教会注意真理问题。】
巴特提出最后一个问题，即神学在世界中的作用是什么？前文一直在说神学服侍教会的宣讲，那么，神学对世界的服侍是什么？巴特指出，神学可以给世界提供一个上帝的话语的界限。例如大学中的神学院，就是很有意义的。
17 Love
就第一系列，神学的位置，它的目标是Spirit。就第二系列，神学的实存，它的原则是信faith。就第三系列，神学的威胁，它的原则是望hope。就第四系列，神学的工作，它的原则是爱love。
爱，就Eros意义而言，它是一种原始强力的欲望the primordially powerful desire，它经常处于摇摆不定的状态。
爱，就Agape意义而言，它对爱者与被爱者都是一种自由。
爱克服恐惧【霍布斯】。"This perfect love drives out fear because in it God loved man for his own sake and man loved God for his own sake." (p.203)
Agape可以视为神学的原则。"If the object of theological knowledge is Jesus Christ and, in him, perfect love, then Agape alone can be the dominant and formative prototype and principle of theology." (p.203)
当爱是实在的和真的，这样的人的生活和工作将与promise同行。"He is promised that perfect love is the heaven spread out over him, whether or not this love is momentarily clear or hidden from him. Protected and encouraged by the promise of this love, he may pray, study, and serve; and trusting in it, he may think, speak, and finally also die. Once a man knows where to seek and from where to expect the perfect love, he will never be frustrated in his attempts to turn himself to it and to receive from it an orientation which enlightens his small portion of knowledge." (p.205)
第十七讲以“爱”为题。巴特一开始就提出了一个核心观点：只有在爱中，神学的工作才是好的工作。但是，这里的爱是什么呢？
首先，巴特提到Eros的概念。当爱被理解为Eros时，爱意味着在与他者的关系中欲求自我实现。在神学工作中是存在Eros的，但它容易让神学工作不停地游移于两个方向，其一是以神为中心（如中世纪神学），其二是以人为中心（如笛卡尔）。我们不可否认，神学工作确实存在Eros，因为人毕竟是被造者，不可避免地有自爱倾向。
其次，巴特又提及Agape的概念。当爱被理解为Agape时，爱意味着白白地爱别人，只是为别人而生存。“Agape对于任何人——包括任何神学家，任何时、地，只能够作为恩赐而领受。”【正如巴特所说这种爱的根源是异质的，这种爱不是我想要就有，而是一种被恩赐的能力。】
神学工作的对象就是耶稣基督，就是一位真的上帝与真的人。在他身上就体现出了上帝与人之间的Agape。福音神学就是追随这样的爱。