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撮要

多文化詮釋學所面對的問題，是個別文化與基督獨特性之間的關係。基督是獨特的嗎?祂是普世性的嗎?是包羅萬有的嗎?是排他的嗎?我們當如何理解基督與我們所在的文化的關係?基督如何能成為獨特和包羅萬有的象徵呢?聖經詮釋學的問題不在於多文化和本色化是否對立，而在於基督與文化的關係。透過研究加拉太書二章15至16節，本文旨在了解保羅如何把基督解釋為上帝子民的獨有特徵和共同象徵，而不計較他們的文化或宗教背景。筆者要論證基督可以成為人類公認的象徵。本文也從文化和基督作為公認的象徵兩方面來作討論，就是說，本文刻意驗證古老的文化象徵(律法)和這位新的獨一者(基督)之詮釋的關係，並探討保羅在加拉太書三章1至20節有關基督與律法、神聖傳統與猶太民族文化關係的詮釋學。在加拉太書第三章中，保羅已看見律法的有限。在這個新時代中，上帝子民認同的象徵是死與復活的拯救權柄；在這個新時代中，上帝真正子民的團體得以建立，而且信者與基督所完成的救贖工作有分(三26〜27) 。

ABSTRACT

One recurring issue in cross-cultural hermeneutics is the relationship between one’s particular culture and the uniqueness of Christ. Is Christ particular? Is he universal? Is he inclusive? Is he exlusive? How are we to undersand Christ in relation to the culture in which we live and to which we preach? This chapter examines Galatians 2:15-16 to understand how Paul views Christ as the inclusive and all-sufficient symbol of the people of God ~ a people created out of diverse cultural and religious backgrounds. The conviction here is that Christ can serve as a sufficient identity symbol for all people. The chapter also examines both culture and Christ as identity symbols. How the old identity marker (culture) and the new identity marker (Christ) relate to each other is the hermeneutical question the chapter seeks to examine. It is also an attempt to take a new look at Paul’s hermeneutics in Galatians 3:1-20, which deals with Christ and Torah, the sacred tradition and cultural seedbed of the Jewish people. In Galatians 3 especially, Paul is pressed to state one side of the case to its limits because of the particular opposition from the Judaizers. In this New Age, the identity symbol of the people of God is to be reinterpreted in Christ. It is no longer the law. Membership of the true people of God is available by faith in the saving power of Christ’s death and resurrection. And believers are partakers with Christ in this New Age (3:26，27).

原載於《建道學刊》7期（1997年1月），頁57-76。