（按上圖或按此免費下載）

撮要

本篇文章主要回應劉述先對筆者的批評，筆者反駁劉述先認為基督教神觀只有「純粹外在超越」向度，其強調基督教三一神觀並不是解決耶儒對話的議題；筆者指出劉述先從哲學角度了解基督教神觀，忽略從基督教三一神觀了解基督教同樣具備「超越內在」的神觀。本篇文章從古代教會三一論、當代神學家田立克、巴特的三一神觀，引申基督教三一上帝乃「超越內在」神觀對耶儒對話的作用，建立基督教三一神觀並不是「純粹外在超越」，同時是「超越內在」的論據。

ABSTRACT

The aim of this article is to respond to Liu Shu-hsien’s criticism regarding Christianity’s the only “pure transcendental” view of God. Liu emphasizes that the doctrine of Trinity did not serve as a proposal for solving the controversial issues between Christianity and Confucianism. This author points out that Liu Shu-hsien understands Christianity only from the philosophical perspective, thereby neglects the doctrine of Trinity’s the “immanent transcendence” dimension. This article tends to exemplify the doctrine of Trinity on the part of the ancient churches, the Trinitarian thoughts of Paul Tillich and Karl Barth. As a result, the “Immanent Transcendence” doctrine of Trinity of Christianity is employed in the Christianity and Confucianism dialogue. Hence, the doctrine of Christianity expresses not only the “pure transcendental” dimension, but both transcendent and immanent dimensions.

原載於《建道學刊》29期（2008年1月），頁141-173。