核心命題：存在主義能幫助基督徒更誠實地面對自由、焦慮、自欺與責任；但它不能成為人最終的根基。聖經啟示，人是按神形象受造、因罪破碎、又在基督裡蒙赦免與更新的人。真正的自由不是自我創造，而是在恩典中回到神所賜的身分與呼召。
Core thesis: Existentialism can help Christians face freedom, anxiety, self-deception, and responsibility with greater honesty, but it cannot serve as humanity’s ultimate foundation. Scripture reveals that human beings are created in God’s image, broken by sin, and forgiven and renewed in Christ. True freedom is not self-creation, but returning—by grace—to the identity and calling God gives.
一、兩條路，一個問題
I. Two Paths, One Question
存在主義所追問的是：有限、會受苦、必須作選擇的人，究竟如何能真實地活？這不只是抽象的哲學問題，也關乎人生方向、責任、焦慮與意義。
Existentialism asks: How can finite, suffering, and choice-bound human beings live authentically? This is not merely an abstract philosophical question; it concerns the direction of life, responsibility, anxiety, and meaning.
存在主義傳統內部並不一致。齊克果以基督教信仰為核心，強調人必須在上帝面前作真實的抉擇；薩特與卡繆則從無神論出發，面對一個似乎沒有預定目的的世界。兩者都討論自由、焦慮、孤獨與責任，但對人從何而來、為何而活、如何得救，給出了根本不同的答案。
The existentialist tradition is not uniform. Søren Kierkegaard worked from within Christian faith and emphasized authentic decision before God; Jean-Paul Sartre and Albert Camus, by contrast, began from atheistic premises and confronted a world that appeared to have no predetermined purpose. Both streams address freedom, anxiety, loneliness, and responsibility, yet they offer fundamentally different answers to where human beings come from, why they live, and how they may be saved.
薩特在一九四六年的演講《存在主義是一種人道主義》中提出著名命題：「存在先於本質。」在他的無神論前提下，人並沒有一份由神預先賦予的人性藍圖；人先存在，然後藉著自己的選擇與行動界定自己。
In his 1946 lecture, Existentialism Is a Humanism, Sartre proposed his famous claim: “existence precedes essence.” Under his atheistic premise, human beings have no divinely given blueprint of human nature; they exist first and then define themselves through their choices and actions.
聖經卻從創造開始宣告：人不是偶然存在、也不是必須自行發明價值的孤兒。人乃是按著神的形象被造，生命、尊嚴與使命皆源自創造主的心意（創世記 1:27）。人的存在不是沒有根基的偶然，而是被神認識、賦予價值並呼召的生命。
Scripture, however, begins with creation and declares that human beings are neither accidental nor orphaned creatures who must invent their own worth. Created in the image of God, their life, dignity, and calling arise from the Creator’s purpose (Genesis 1:27). Human existence is not a groundless accident; it is known, valued, and called by God.
因此，基督徒閱讀存在主義時，不宜把哲學與福音混成一套系統。更合適的方式是：以聖經為根基，以存在主義為鏡子；讓它照出我們逃避真相、推卸責任、被他人眼光轄制的地方。
Therefore, Christians should not blend existentialist philosophy and the gospel into a single system. A wiser approach is to let Scripture remain the foundation while using existentialism as a mirror—one that exposes where we evade truth, shift responsibility, and become enslaved to the opinions of others.
二、自欺、責任與恩典
II. Self-Deception, Responsibility, and Grace
薩特說：「人是注定要自由的。」這句話的重點並非歌頌隨心所欲，而是指出：人一旦作出選擇，就不能完全逃避選擇所帶來的責任。即使不作決定，也是一種決定。
Sartre wrote, “Man is condemned to be free.” The point is not to celebrate doing whatever one wants, but to emphasize that once a person makes a choice, that person cannot entirely escape its responsibility. Even refusing to decide is itself a decision.
薩特提出「自欺」（bad faith）的概念，意指人明明有一定的選擇與責任，卻假裝自己只是環境、角色、習慣或他人期待的受害者。人可能說：「我天生就是這樣」、「環境逼我如此」、「大家都這樣做」、「我沒有選擇」。這些話有時反映真實的限制，不能被輕率否定；但有時也成為逃避悔改、逃避改變、逃避應盡責任的藉口。
Sartre developed the concept of “bad faith,” in which a person who possesses some real freedom and responsibility pretends to be merely the victim of circumstances, social roles, habits, or others’ expectations. We may say, “I was born this way,” “the situation forced me,” “everyone does it,” or “I had no choice.” Such statements can sometimes reflect genuine limitations and should not be dismissed carelessly. Yet they can also become excuses for avoiding repentance, change, or responsibility.
聖經同樣揭露人推諉責任的傾向。亞當犯罪後說：「你所賜給我、與我同居的女人，她把那樹上的果子給我，我就吃了。」夏娃則說：「那蛇引誘我，我就吃了。」（創世記 3:12–13）人犯罪後的第一反應，往往不是承認自己的悖逆，而是把責任推向別人，甚至隱約推向神。
Scripture likewise exposes humanity’s tendency to shift blame. After Adam sinned, he said, “The woman whom you gave to be with me, she gave me fruit of the tree, and I ate.” Eve then said, “The serpent deceived me, and I ate” (Genesis 3:12–13). After sinning, humanity’s first instinct is often not to admit rebellion, but to transfer responsibility to another person—and, indirectly, even to God.
然而，聖經不只呼召人「負起責任」，更呼召人來到神面前承認罪。約翰一書說：「我們若認自己的罪，神是信實的，是公義的，必要赦免我們的罪。」（約翰一書 1:9）福音不是讓人用更嚴厲的自我要求拯救自己，而是讓人停止自欺，在恩典中面對真相。
Yet Scripture does not merely command people to “take responsibility”; it calls them to confess their sins before God. First John declares, “If we confess our sins, he is faithful and just to forgive us our sins” (1 John 1:9). The gospel is not a demand that we save ourselves through stricter self-discipline. It calls us to stop deceiving ourselves and face the truth within grace.
當我們想說「我沒有辦法」或「我只能如此」時，可以安靜問自己：我是否真的毫無選擇？還是我正在逃避一個需要悔改、勇氣或順服的抉擇？
When we are tempted to say, “I cannot help it” or “This is simply who I am,” we may quietly ask ourselves: Do I truly have no choice? Or am I avoiding a decision that requires repentance, courage, or obedience?
三、焦慮：自由的重量與信靠的邀請
III. Anxiety: The Weight of Freedom and an Invitation to Trust
齊克果曾把焦慮形容為「自由的暈眩」。人站在可能性面前，看見自己能選、也必須選，便會感到不安。薩特也看見，人在沒有絕對保證的世界裡作選擇，會經驗孤獨、焦慮與沉重。
Kierkegaard described anxiety as “the dizziness of freedom.” When people stand before possibility and recognize that they can choose—and must choose—they may feel disoriented. Sartre likewise saw that making choices in a world without absolute guarantees can bring loneliness, anxiety, and a crushing sense of weight.
這個洞察值得重視。焦慮有時不只是因為事情太多，而是因為我們突然意識到：自己的決定有後果，自己的生命有限，自己不能控制一切。
This insight deserves attention. Anxiety is sometimes more than having too much to do; it can arise when we suddenly recognize that our decisions have consequences, that life is finite, and that we cannot control everything.
然而，基督教對焦慮的回答，不是要人更加努力地掌控人生。保羅寫道：「當恐懼戰兢做成你們得救的工夫；因為你們立志行事都是神在你們心裡運行，為要成就祂的美意。」（腓立比書 2:12–13）這段經文並不是說人靠恐懼或努力賺取救恩，而是指出信徒在神先行的恩典與工作中，帶著敬畏活出順服。
Christianity does not answer anxiety by telling us to seize even tighter control of life. Paul writes, “Work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure” (Philippians 2:12–13). This passage does not mean that we earn salvation through fear or effort. Rather, it teaches that believers live out their obedience with reverence because God is already at work within them by grace.
面對重大選擇時，可以將事情分成三類：已知的事實、當盡的責任，以及必須交託給神的結果。這不是逃避現實，而是承認人的有限與神的主權。
When facing major decisions, it can help to distinguish among three categories: the facts we know, the responsibilities we must fulfill, and the outcomes we must entrust to God. This is not an escape from reality; it is an acknowledgment of human limitation and God’s sovereignty.
| 已知的事實 | 當盡的責任 | 必須交託的結果 |
|---|---|---|
| 工作要求、家庭處境、客觀風險、個人能力與限制 | 誠實、禱告、尋求智慧、作出合乎真理的行動 | 他人的反應、未來機會、最終成敗、無法預見的變數 |
| Known facts | Responsibilities to fulfill | Outcomes to entrust to God |
|---|---|---|
| Work requirements, family circumstances, objective risks, personal abilities, and limitations | Honesty, prayer, seeking wisdom, and taking truthful action | Other people’s responses, future opportunities, final success or failure, and unforeseeable variables |
同時也必須謹慎說明：不是每一種焦慮都只是屬靈問題。若焦慮持續、嚴重影響睡眠、工作、人際關係或安全，尋求牧者、醫生或心理專業人士的協助，是智慧與負責任的行動，而不是信心不足。
We should also be careful: not every form of anxiety is merely a spiritual problem. If anxiety persists or seriously affects sleep, work, relationships, or personal safety, seeking help from a pastor, doctor, or mental-health professional is a wise and responsible action—not a sign of weak faith.
四、「他人即地獄」與被凝視的恐懼
IV. “Hell Is Other People” and the Fear of Being Seen
薩特劇作《密閉空間》（No Exit）中的名句「他人即地獄」，常被誤解為「所有人際關係本身都是痛苦」。較貼近其思想的理解是：當人過度被他人的目光定義，當我只能從別人的評價、標籤與比較中認識自己，他人的凝視便會成為一種轄制。
Sartre’s famous line from the play No Exit—“Hell is other people”—is often misunderstood to mean that all human relationships are inherently miserable. A reading closer to his thought is this: when we become excessively defined by the gaze of others, when we know ourselves only through other people’s judgments, labels, and comparisons, their gaze becomes a form of bondage.
這種經驗並不陌生。在職場中，人可能被職稱、績效、學歷或一次錯誤定義；在社交媒體上，人可能被按讚數、外貌、收入或人生進度衡量；即使在教會裡，人也可能因屬靈表現、服事能力或他人的期待，而失去真實。
This experience is familiar. In the workplace, people can be defined by a job title, performance rating, academic credential, or a single mistake. On social media, they may be measured by likes, appearance, income, or perceived progress in life. Even in church, people can lose authenticity under the pressure of spiritual performance, ministry ability, or the expectations of others.
聖經提醒我們：「懼怕人的，陷入網羅；惟有倚靠耶和華的，必得安穩。」（箴言 29:25）這不是叫基督徒拒絕所有意見、逃離群體，或拒絕健康的勸戒；真正的問題是把他人的眼光升格為最終的審判。
Scripture warns, “The fear of man lays a snare, but whoever trusts in the Lord is safe” (Proverbs 29:25). This does not mean Christians should reject all feedback, flee community, or refuse healthy correction. The deeper problem is making other people’s opinions the final court of judgment.
羅馬書宣告：「如今那些在基督耶穌裡的，就不定罪了。」（羅馬書 8:1）這並不表示罪不重要，而是表示信徒不必靠表現證明自己值得被愛。基督裡的身分，先於成敗、名聲與人的評價。
Romans declares, “There is therefore now no condemnation for those who are in Christ Jesus” (Romans 8:1). This does not mean sin is unimportant. It means believers do not need to prove that they deserve love through performance. Identity in Christ comes before success, reputation, and human evaluation.
真正的團契不是互相監控與比較，而是在愛中說誠實話，在軟弱中彼此扶持，在過犯中彼此饒恕。
True fellowship is not mutual surveillance or comparison. It is speaking truth in love, supporting one another in weakness, and forgiving one another in sin.
五、不能調和的界線
V. Where the Two Cannot Be Reconciled
存在主義與聖經都談自由、責任、真實與焦慮，但兩者在世界觀、人的身分、罪與救恩上，存在不能混合的根本差異。
Existentialism and Scripture both address freedom, responsibility, authenticity, and anxiety. Yet they differ in ways that cannot be blended at the level of worldview, human identity, sin, and salvation.
| 比較面向 | 無神存在主義（以薩特為代表） | 聖經信仰 |
|---|---|---|
| 世界的起點 | 人被置於沒有預定目的的世界，意義須由人自己創造 | 神創造天地，也創造人；人的生命有從神而來的目的 |
| 人的身分 | 人藉選擇塑造自己，成為自己所作所為的總和 | 人按神形象受造，雖因罪破碎，仍被神呼召與尋回 |
| 自由的意義 | 激進自主；人不受神聖命令約束，必獨自承擔選擇 | 從罪、死亡、自我中心與懼怕中得釋放，歸向神的真理與愛 |
| 罪與焦慮 | 孤獨、荒謬與責任是存在的基本處境 | 罪使人與神、與人、與自己及受造界隔絕 |
| 救恩的來源 | 人必須靠自己形塑生命的意義與價值 | 救恩本乎恩，也因著信，藉基督的十字架與復活白白賜下 |
| Area of comparison | Atheistic existentialism, represented by Sartre | Biblical faith |
|---|---|---|
| Starting point | Human beings are placed in a world without a predetermined purpose; meaning must be self-created | God created the heavens, the earth, and humanity; human life has a purpose given by God |
| Human identity | People shape themselves through choices and become the sum of what they do | People are created in God’s image; though broken by sin, they remain called and sought by God |
| Meaning of freedom | Radical autonomy; people are bound by no divine command and must bear their choices alone | Liberation from sin, death, self-centeredness, and fear into God’s truth and love |
| Sin and anxiety | Loneliness, absurdity, and responsibility are basic conditions of existence | Sin alienates people from God, others, themselves, and creation |
| Source of salvation | People must construct their own meaning and worth | Salvation is by grace through faith, freely given through Christ’s cross and resurrection |
薩特能提醒我們不要躲在藉口裡，但他不能赦免我們；他能迫使我們面對責任，卻不能醫治罪所帶來的破裂；他能描述人的孤獨，卻不能把人帶回與神和好的關係。
Sartre can warn us not to hide behind excuses, but he cannot forgive us. He can press us to face responsibility, but he cannot heal the fractures caused by sin. He can describe human loneliness, but he cannot reconcile human beings to God.
聖經則宣告：人不是自己的救主。人必須承擔責任，但不必、也不能靠責任感救贖自己。救恩在乎神主動的恩典：「你們得救是本乎恩，也因著信；這並不是出於自己，乃是神所賜的。」（以弗所書 2:8–9）
Scripture declares that human beings are not their own saviors. We must take responsibility, yet we neither need to nor can save ourselves through responsibility. Salvation depends on God’s initiative of grace: “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God” (Ephesians 2:8–9).
六、齊克果與真實的信心
VI. Kierkegaard and Authentic Faith
若薩特代表無神存在主義的重要路線，齊克果則為基督徒提供了一種更貼近信仰的存在性追問。齊克果認為，基督教信仰不能只是文化習俗、社會身分，或一套人熟悉的宗教知識。即使一個人從小在教會成長、熟悉教義與經文，他仍必須在神面前真實回應：我是否信靠基督？我是否願意把生命交給祂？
If Sartre represents a major strand of atheistic existentialism, Kierkegaard provides Christians with an existential inquiry rooted more directly in faith. Kierkegaard believed Christianity cannot be reduced to cultural custom, social identity, or religious knowledge. Even a person raised in church and familiar with doctrine and Scripture must respond personally before God: Do I trust Christ? Am I willing to entrust my life to him?
齊克果常以美感、倫理與宗教三種生命取向，描述人如何面對人生。他所說的「信心的跳躍」不應被理解為反理性或盲目衝動，而是指人在無法掌握一切、不能把神完全化為可證明公式的處境中，仍以信靠與委身回應神。
Kierkegaard often described aesthetic, ethical, and religious ways of life. His “leap of faith” should not be understood as irrationality or blind impulse. It refers instead to trusting and committing oneself to God amid conditions in which one cannot control everything or reduce God to a formula that can be fully proved.
他所說的「主觀真理」，也不是主張真理可以隨個人喜好改變，而是強調：人不能只在理智上同意信仰內容，卻不在生命中回應。真正的信仰包含個人的委身、悔改與順服。
His idea of “subjective truth” does not mean truth changes according to personal preference. Rather, it emphasizes that people cannot merely agree with the content of faith intellectually while refusing to respond with their lives. Genuine faith involves personal commitment, repentance, and obedience.
齊克果與薩特雖然共用「存在」「自由」與「焦慮」等語彙，出發點卻截然不同。齊克果認為人的自由是神所賜，也必須向神負責；薩特則認為人沒有神可倚靠，只能獨自承擔自由的重擔。
Although Kierkegaard and Sartre share language such as existence, freedom, and anxiety, their starting points are radically different. Kierkegaard believed that human freedom is given by God and answerable to God. Sartre believed that human beings have no God on whom they can rely and must bear the burden of freedom alone.
真正的信仰不是「我同意基督教的道理」，而是「我願意把自己的存在交託給基督」。這種信心包括悔改、信靠與順服，也包括在不確定中持續跟隨神。
True faith is not simply saying, “I agree with Christian teachings.” It is saying, “I entrust my whole existence to Christ.” Such faith includes repentance, trust, and obedience, as well as continuing to follow God amid uncertainty.
七、靈修與生活實踐
VII. Devotional and Practical Application
1. 在藉口出現時，回到誠實
1. Return to honesty when excuses arise
當你想說「我沒辦法」或「環境逼我如此」時，不必先急著自責，也不必立刻替自己辯護。先來到神面前，誠實地問：我有甚麼需要承認？有甚麼責任需要承擔？又有甚麼限制需要真實地接受？
When you are tempted to say, “I cannot do anything about it,” or “The situation forced me,” do not rush either to condemn yourself or to defend yourself. First come before God and ask honestly: What do I need to confess? What responsibility must I take? What limitations must I truthfully accept?
2. 在重大選擇中，忠心而不自救
2. Be faithful in major choices without trying to save yourself
無論是轉職、面試、職場衝突，還是製造與品質管理上的重要決策，不必用一次選擇證明自己絕對正確。你需要做的是蒐集事實、尋求智慧、衡量責任、禱告並採取合乎真理的行動；至於結果，交在神手中。
Whether you are changing jobs, attending an interview, facing conflict at work, or making an important decision in manufacturing and quality management, you do not need to prove that you are absolutely right through one decision. Your task is to gather facts, seek wisdom, weigh responsibility, pray, and take truthful action. The outcome belongs in God’s hands.
3. 在比較與羞恥中，回到基督裡的身分
3. Return to your identity in Christ amid comparison and shame
當別人的成就、評價或期待令你喘不過氣時，提醒自己：我不是由職位、收入、失敗、學歷或人的目光最終定義的人。我在基督裡首先是蒙恩的人、被愛的人，也是正在被更新的人。
When the achievements, evaluations, or expectations of others leave you breathless, remind yourself: I am not ultimately defined by my job title, income, failures, academic background, or the gaze of others. In Christ, I am first a person who has received grace, a person who is loved, and a person who is being renewed.
4. 在關係裡拒絕逃避
4. Refuse avoidance in relationships
「他人即地獄」的出路不是把自己隔離，而是學習真實地愛人。保羅教導信徒要「惟用愛心說誠實話」（以弗所書 4:15）。真實的關係不靠討好維持，也不靠冷漠保護，而是在真理與恩典中彼此建立。
The answer to “hell is other people” is not isolation, but learning to love others truthfully. Paul instructs believers to speak “the truth in love” (Ephesians 4:15). Authentic relationships are not maintained through people-pleasing or protected through coldness; they are built through truth and grace.
5. 在安息中順服
5. Obey from a place of rest
真正的自由，不像魚離開水那樣擺脫創造主；魚離開水不是更自由，而是失去生命。同樣，人離開神並不會找到真正自主，反而更容易被罪、慾望、恐懼與他人的眼光轄制。
True freedom is not like a fish leaving water in order to escape its environment. A fish out of water is not freer; it is dying. Likewise, human beings do not find genuine autonomy by leaving God. Instead, they become more vulnerable to sin, desire, fear, and the opinions of others.
你需要忠心地分辨、禱告與行動，但你不需要扮演上帝。
You are called to discern, pray, and act faithfully, but you are not called to play God.
八、結語：從自造到被更新
VIII. Conclusion: From Self-Creation to Being Renewed
薩特的思想逼問人：「你在逃避甚麼？你願意為自己的選擇負責嗎？」這是重要的問題。
Sartre’s thought presses us with a searching question: “What are you fleeing from? Are you willing to take responsibility for your choices?” This is an important question.
但福音進一步問：「你是否願意承認，你不能靠自己成為自己的救主？」聖經不是否定人的選擇、責任與行動；相反，聖經呼召人悔改、信靠、順服並活出新的生命。然而，這一切不是從人自我創造的能力開始，而是從神在基督裡先賜下的恩典開始。
But the gospel asks a further question: “Are you willing to admit that you cannot become your own savior?” Scripture does not deny human choice, responsibility, or action. On the contrary, it calls people to repent, trust, obey, and live a new life. Yet all of this begins not with the human power of self-creation, but with the grace God has first given in Christ.
你不是宇宙中偶然被拋進虛無的孤兒。你是神所造、神所知、神所尋回的人。你可以誠實面對自己的自欺、罪與有限，卻不必把拯救自己的重擔扛在肩上。
You are not an orphan randomly thrown into cosmic nothingness. You are a person created by God, known by God, and sought by God. You can face your self-deception, sin, and limitations honestly, yet you do not need to carry the burden of saving yourself.
讓我們在恩典中承認真相，在真理中領受自由，在聖靈的工作中持續被更新，並在基督的愛裡與神同行、與人同行。
Let us admit the truth in grace, receive freedom in truth, be continually renewed through the work of the Holy Spirit, and walk with God and with others in the love of Christ.
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