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君特‧湯瑪斯

撮要

本文位處三種同時出現的場景：（1）耶穌基督復活；（2）冷戰後和德國歷史的政治狀況；（3）一種「時代思潮」（Zeitgeist）的場景，其特色是生機主義、對悲劇的堅忍接受、過度伸張的理性與挽救的強大暗流。

在這背景之下，本文勾勒正義戰爭論、正義和平與宗教反戰主義概念的強處與弱處。接續探索積極參與和平，並喚召讀者留意保羅的信、愛、望三結合，來處理縈繞心頭與滋生衝突的過去。

最後，本文辯說一種神學與道德的現實主義。鑒於基督復活的現實，沒有正義戰爭。同時，反戰主義者亦沒法避免擔負罪愆。在對與錯的雙重選項以外，在一個與神復和，但尚沒完全得贖的世界，和被視為合理的戰爭與正義和平主義的場景下，基督的教會尋求和平。基督徒即或依然盼望神的靈的轉化和救贖力量，但仍要面對為遏制邪惡而利用軍事武力的挑戰。

ABSTRACT

The essay places itself in three simultaneous contexts: (1) in the reality of the resurrection of Jesus Christ, (2) in the political situation after the cold war and the German history, and (3) in the context of a “Zeitgeist” characterized by the strong undercurrents of vitalism, a stoic acceptance of tragedy and an overstretching of both reason and redemption. 

Against this background the essay sketches out the strengths and weaknesses of the just war theory, of the concept of just peace and of religious pacifism. In a next step it explores the role of national state for the work of peace in the sphere of civil society. For the Church׳s active engagement for peace it calls attention to the Pauline trials of faith, love, and hope – i.e. for dealing with haunting and conflict generating pasts. 

The essay eventually argues for a theological and moral realism. In view of the reality of the risen Christ, there is no just war. At the same time, even the pacifist cannot escape becoming guilty. Beyond the dualistic alternative of right and wrong, justified war and righteous pacifism and in a world reconciled with God but not yet fully redeemed the Christian Churches search for peace. Christians are facing the challenge of using military force in order to keep at bay greater evil – even while they are still hoping for the transforming and redeeming power of God׳s spirit.

原載於《建道學刊》46期（2016年7月），頁 1-29。