30。王怡对朋霍费尔的吹捧和美化是在作假见证

作者：小草

王怡在其《你当为哑巴开口：《力阻狂轮——朋霍费尔传》》一文里把朋霍费尔（潘霍华）吹成是个伟大的神学家、牧师、对神大有信心的人物。王怡说，“朋霍费尔的一生，见证了与钉十字架的上帝一道受苦。他的死则充满了对复活的基督的信心。”王怡这样的说辞是极其虚谎和误导人的。因为，朋霍费尔根本就不信基督的肉身复活，他的一生更不是跟随耶稣基督的一生，他对社会与政治问题的关注和献身远超他对真理的关注和投入。

虽然朋霍费尔有神学家、牧师的头衔（潘霍华），但他的信仰远非是正统的，而是严重地偏离了圣经的真理。用陈鸽的话来说：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”。而王怡却把朋霍费尔这样一位不信神、不信圣经的人士美化成圣徒的样子，这无异于在作假见证。

在华人基督教界里，那些喜欢吹捧朋霍费尔（潘霍华）的人，好像与朋霍费尔有所相似，就是顶着个“牧师”，“基督徒”这样的头衔，但其真正关注的重心却是在现世的政治之上，所以，他们把朋霍费尔抬出来吹捧，其用意就颇有可能是为了躲在教会里搞政治造些舆论和声势。

2015-06

下面是转摘自陈鸽的《潘霍华是基督徒吗？（陈鸽）》一文：

潘霍华（DietrichBonhoeffer，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。

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，为什么今日教会（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).

7. He believed that Christ exists in three "revelatory forms" -- as Word, sacrament, and church. From asserting that Christ the church, he followed that all persons 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).

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).