The hermeneutics of testimony makes a problem of testimony. Considering the question of the absolute as a proper question, it seeks to join an experience of the absolute to the idea of the absolute. It sets itself to resolve the paradox of conjoining the interiority of primary affirmation and the exteriority of acts and of existences that are said to give testimony of the absolute. Testimony is thus a twofold act, an act of consciousness of itself and an act of historical understanding based on the signs that the absolute gives of itself. The signs of the absolute's self-disclosure ae at the same time signs in which consciousness recognizes itself. The hermeneutics of testimony arises in the confluence of two exegesis - the exegesis of historic testimony of the absolute and the exegesis of the self in the criteriology of the divine. Testimony both gives to interpretation a content to be interpreted and calls of an interpretation. We must choose between philosophy of absolute knowledge and the hermeneutics of testimony.
>一爱欲导致异性之间的身体生育（创造）和同性之间的灵魂生育（创造），从而导致生命的不死：身体生命的不死和灵魂生命的不死。所以既要创造生命，也要创造智识、功业和声名，这就是爱的创造性，也是爱的必要性——这是柏拉图的爱的观念。对于基督教而言，同样要追寻不朽。这种不朽同样是和爱相关。
成圣(sanctification,又称圣化)指"使某一个事物成为神圣的行动与过程"①.对于人而言,"成圣"就是追求变成神圣的人.根据《旧约圣经》,上帝是神圣的,人作为上帝的受造物,具有上帝的形象(创1∶26),②因此,上帝的神圣性是人可以成圣的基础.在《新约圣经》中,人可以通过蒙召而成为神圣的,追求圣洁和成为神圣是每一个信徒的使命.
Since World War II, the crisis of testimony has always been an important and challenging problem in legal, political, and historical research. The rise of witness literature, the theme of which is explicitly or implicitly Holocaust, becomes an important opportunity for contemporary thoughts to reflect on the inherent limits, or the blind spots, of historical thinking, regarding the issue of testimony. It also revives the religious and poetic dimensions of the concept of testimony, which have been repressed or even erased by positivism in secular modernity. By analyzing Levinas' critique of history, Derrida's explanation of the compossibility between witness and literature, and Blanchot's discussion on the paradoxical relations among literature, memory, and forgetting, this paper argues that literature and art witness the unexperienced in the depth of silence of history, or, beyond history, and guard the non-relational relation with the immemorial.
The thesis explores the different ways of understanding the relationship between religion and Christianity in Barth's theology from 1910 to 1920. The theologian Barth uses philosophy of religion as the framework and religion within culture as the starting point to understand Christian religion in the biblical tradition. However, the pastor Barth takes witnessing to the "kingdom of God" as his task and responsibility, and "biblical piety" as the starting point to understand religion in culture. This article suggests that Barth's different early understanding of the relationship between religion and Christianity not only reflects his criticism of religious thought in the liberal theological tradition but also involves his reconstruction of religious thought in the context of Christian theology. These two dimensions, moreover, form his basic ideas for discussing the question of religion in theology in his "Church Dogmatics".
