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潘霍华是基督徒吗？（陈鸽）
标签： 基督教 陈鸽 潘霍华 余杰 新正统派 分类： 时代信息 2010-04-27 15:41
首先，我们要申明，本文不是对潘霍华个人的品德或人身的攻击，而是纯粹探讨他的信仰问题。
潘霍华（Dietrich
Bonhoeffer，又译朋霍费尔，1906 －1945年）是德国信义宗的牧师，是“世俗化神学”（注16）的鼻祖与先锋，他极其关注现实的社会与政治问题，后因反纳粹党与谋杀希特勒未遂而被捕，并于二次大战结束前一个月被绞死。
因此，潘霍华成了德国的“民族英雄”与“教会的良知”，更成了世界基督教各宗派所公认的以身殉职、抗拒时弊的英勇典范。他所遗留的许多神学著作与文献，给今天的教会（不论东方或西方）都带来了不可磨灭影响。
2005年，「中信月刊」曾发表一篇标题为「狂轮下的殉道者」的文章，最后总结：“潘霍华不应该只是二十世纪的殉道者，更应该是廿一世纪的先知。”（http://www.twccm.org.tw/CCM_Mag/200504/11.htm）
2006年，“潘霍华百周年诞辰，（香港）各地举办纪念活动，透过这位先贤的信仰遗产，再思委身基督的信仰如何落实于公共空间。39岁的一生，他的神学、属灵生命与社会行动，影响后世深远。他留下丰富的信仰遗产，诸如《圣徒相通》、《行动与存在》，以及被称为三部曲的《追随基督》、《团契生活》和《伦理学》等，这些关于基督信仰的著作不仅影响了当时社会对信仰的看法，而且将会继续影响那些对抗趋势潮流的二十一世纪基督徒”
（基督日报：http://www.gospelherald.com.hk/news/min_819.htm）。
“为纪念廿世纪著名神学家、牧师、殉道者潘霍华百年诞辰，（香港）中原大学宗教研究所特举办国际学术研讨会，并计划在会上成立汉语地区「潘霍华学会」。此外，宗教研究所亦与校园福音团契及出版社合作「潘霍华经典著作导读」、「校园杂志论潘霍华专刊」、「校园出版社出版潘霍华著作」及「潘霍华图片和说明巡回展」等活动。”(http://www.gospelherald.com.tw/template/news_view.htm?code=min&id=800）
香港教会更新运动和基道出版社更举办一场「潘霍华百周年诞辰纪念讲座」，题为「基督进入世界」，讲解潘霍华的社会伦理。
「第一届周年牧养研讨会」上，不少来自各神学院及机构的讲师及同工进行了分题讨论，约140教牧同工参加。香港浸信会神学院的邓绍光博士，以德国著名神学家潘霍华的教会论来探讨「教牧职事」。（http://home.netvigator.com/~pakkinl2/theo004.htm）
2006年，以中国家庭教会成员身份，受美国总统布实接见的中国作家余杰，也非常佩服潘氏(注17），余杰说：“我最早读到的潘霍华和C. S.路益师的著作，都是雅歌出版的。对我来说，那真是终身难忘的、极具震撼性的阅读体验。可以说，没有这两位大师的带领，我成为基督徒的道路不会如此顺畅……。”
（http://www.chinainperspective.org/ArtShow.aspx?AID=2508）
可见，潘霍华“虽然死了……仍旧说话”（来11：4），并且声音洪亮，至今仍回荡不止。然而，他是否“因着信”说话呢？这是我们要探讨的焦点。
根据潘霍华所写的十四本书与文献，我们总结了以下十二点：
(参考：http://www.rapidnet.com/~jbeard/bdm/exposes/bonhoeffer/general.htm)
1．潘霍华说：“神教导我们：人类不需要他也可以活得很好。那与我们同在的神就是那离弃我们的神。”潘霍华更相信这位“至高、绝对、全能、良善的上帝”只不过是一种“虚假超然的概念”罢了。（注1）
2．潘氏相信人类已经成熟了，不再需要宗教信仰了。（注2）
3．潘氏拒绝讨论基督的起源、他与父神的关系、他的神人二性、等等。潘霍华坚持这些都不是客观的真理，更不是我们可能知道的。（注3）
4．潘氏怀疑、甚至否定童女生子。（注4）
5．潘氏否定基督的神性；他提倡“今天的耶稣基督”不是有位格的，乃是一个“集体的同在”。（注5）
6．潘氏否定基督人性的无罪，更对基督在世上的行动提出质疑。（注6）
7．潘氏相信基督教不是排它的，换言之，他认为基督不是独一的通天之路。（注8）
8．潘氏是个实用进化论者，他认为创世记里充满了神化，从科学的角度看是很无知的。（注10）
9．潘氏持守「新正统派」神学（即使用纯正的圣经救恩词汇，但心底却存着不信的恶心。注11）。参考：谨防“巴特神学（新正统派）异端对教会的毒害”http://larryltpan.blog.sohu.com/135387751.html。
10．潘氏认为旧约圣经没有多大价值。他说：“旧约的信仰是个没有救赎的宗教。”（注12）
11．潘氏不相信圣经是上帝所默示的绝对无误的话语。（注13）
12．潘氏不相信基督肉身的复活。他认为复活的“历史性”是在“模糊的领域里”，更是基督教信仰的“神化”成分。他更说：“相信复活不能解决死亡的问题。” 还有神迹奇事、基督升天都是“神化的概念”而已。（注14）
最后，以 Dr.
G. Archer Weniger 的话总结是最恰当不过的了：“如果在垃圾箱中可以找到可吃的食品，那么你也可能从潘霍华身上获益。然而，如果垃圾箱中的东西太危险了，那么我们也当完全拒绝潘霍华的、那比垃圾更糟糕的亵渎。”（注15）
既然潘霍华是一位不信神的“神学家”，不信复活的“殉道者”，与不信圣经的“牧师”；我不明白，为甚么今日教会（尤其华人）对他依然如此痴迷呢？（陈鸽 4-27-2010）
注1：
(Letters
and Papers from Prison, S.C.M. Press edition, Great Britain: Fontana Books,
1953, pp. 122, 164, 360). He believed that "God is teaching us that we
must live as men who can get along very well without Him. The God who is with
us is the God who forsakes us." Bonhoeffer also believed that the concept
of God as a "supreme Being, absolute in power and goodness," was a
"spurious conception of transcendence," and that "God as a
working hypothesis in morals, politics, and science ... should be dropped, or
as far as possible eliminated"
注2：
He
believed that mankind had become of age and no longer needed religion, which
was only a deceptive garment of true faith; he suggested the need for a
"religionless Christianity." To Bonhoeffer, "the Christian is
identified not by his beliefs, but by actions, by his participation in the
suffering of God in the life of the world" (Letters and Papers from
Prison, S.C.M. Press edition, Great Britain: Fontana Books, 1953, p. 163).
Thus, Bonhoeffer's final writings have given impulse to Marxist theologians
sponsoring "liberation theology" and to others wishing to promote a
worldly social gospel.
注3：
He
refused to discuss the origin of Christ, His relationship to the Father, His
two natures, or even the relationship of the two natures. Bonhoeffer was
adamant in his belief that it was impossible to know the objective truth about
the real essence of Christ's being-nature (Christ the Center, pp. 30,
88, 100-101).
注4：
He
questioned the Virgin Birth, and in reality denied it (The Cost of
Discipleship, p. 215).
注5：
He
denied the deity of Christ; he advocated that "Jesus Christ Today" is
not a real person and being, but a "corporate presence" (Testimony
to Freedom, pp. 75-76; Christ the Center, p. 58).
注6：
He
denied the sinlessness of Christ's human nature and further questioned the
sinlessness of His earthly behavior (Christ the Center, pp. 108-109).
注7：
He
believed that Christ exists in three "revelatory forms" -- as Word, as sacrament, and as
church. From asserting that Christ is the church, he followed that all persons in the church are identical
with Christ (Christ the Center, p. 58; The Cost of Discipleship,
p. 217). This amounts to pantheism!
注8：
He
believed that Christianity is not exclusive, i.e., that Christ is not
the only way to God (Testimony to Freedom, pp. 55-56).
注9：
He
was a prominent figure in the early ecumenical movement, as evidenced through
his associations with the "World Alliance for International
Friendship" (a forerunner of the apostate World Council of Churches
[WCC]), Union Theological Seminary, and Visser 't Hooft (who later became the
first General Secretary of the WCC) (Testimony to Freedom, pp. 22, 212,
568). Bonhoeffer also reached out to Roman Catholics, prefiguring the broader
ecumenism that blossomed after Vatican II in the mid-1960s.
注10：
He
was a practical evolutionist (No Rusty Swords, p. 143), and believed
that the book of Genesis was scientifically naive and full of myths (Creation
and Fall: A Theological Interpretation of Genesis 1-3).
注11：
He
adhered to neo-orthodox theology and terminology concerning salvation (Testimony
to Freedom, p. 130), was a sacramentalist (Life Together, p. 122; The
Way to Freedom, pp. 115, 153), believed in regenerational infant baptism (Letters
and Papers from Prison, Macmillan, pp. 142-143) as well as adult baptismal regeneration (The Way to Freedom,
p. 151), equated church membership with salvation (The Way to Freedom,
p. 93), and denied a personal/individualistic salvation (Letters and Papers
from Prison, Macmillan, p. 156).
注12：
He
placed little or no value on the Old Testament --"... the faith of the Old
Testament is not a religion of salvation" (Letters and Papers from
Prison, S.C.M. Press edition, Great Britain: Fontana Books, 1953, p. 112).
注13：
He
denied the verbal-plenary inspiration of Scripture, believing that the Bible
was only a "witness" to the Word of God and becomes the Word of God
only when it "speaks" to an individual; otherwise, it was simply the
word of man/men (Testimony to Freedom, pp. 9, 104; Sanctorum
Communio, p. 161). To Bonhoeffer, the Bible was meant "to be expounded
as a witness, not as a book of wisdom, a teaching book, a book of eternal truth"
(No Rusty Swords, p. 118). He also believed in the value of higher
criticism/historical criticism, which is a denial of the inerrancy and
authenticity of the Bible (Christ the Center, pp. 73-74).
注14：
He
had no faith in the physical resurrection of Christ. Bonhoeffer believed the
"historicity" of the Resurrection was in "the realm of
ambiguity," and that it was one of the "mythological" elements
of Christianity that "must be interpreted in such a way as not to make
religion a pre-condition of faith." He also believed that "Belief in
the Resurrection is not the solution of the problem of death," and that
such things as miracles and the ascension of Christ were "mythological
conceptions" as well (Christ the Center, p. 112; Letters and
Papers from Prison, S.C.M. Press edition, Great Britain: Fontana Books,
1953, pp. 93-94, 110).
注15：
Dr. G. Archer Weniger
declared, "If there is wholesome food in a garbage can, then one can find
some good things in Bonhoeffer, but if it be dangerous to expect to find nourishment
in a garbage can, then Bonhoeffer must be totally rejected and repudiated as
blasphemy. It is worse than garbage" (FBF Information Bulletin, May
1977, p. 12).
注16：世俗化与世俗化神学（选自赵中辉主编的《英汉神学名词辞典》）
http://blog.sina.com.cn/s/blog_5fe30acb0100hj15.html?retcode=0
注 17：
我仅论及余杰对潘霍华的推崇，并没有论断余内心的信仰。有时真诚却不知内情的信徒，也可能被“新正统派”误导（如：John MacArthur 也曾正面的推荐潘霍华，还有许多人对巴特 Barth 也很推崇）。
以上全文转载自:陈鸽讲坛
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