有位格的上帝 vs. 非人格化的终极实在

核心论证 Core Argument

佛教对苦难的解决方案——通过消灭"自我"（无我）和欲望来达到涅槃——实际上是消灭了经历苦难的主体，而非真正解决苦难问题。基督教则提供了一位有位格的上帝，祂不是要消灭"你"，而是要赎回和恢复"你"的完整人格。 佛教的核心教义"无我"（anatta）主张没有一个持续存在的自我或灵魂。但这引发了深刻的哲学困难：如果没有自我，是谁在追求觉悟？是谁在轮回中受苦？是谁在修行？佛教试图用"五蕴"（色受想行识）的暂时聚合来解释"人"，但这无法解释人格同一性——昨天的你和今天的你为什么是同一个人？ 基督教对苦难有完全不同的回应：苦难不是需要通过消灭意识来逃避的，而是在一位有位格的上帝的爱中可以被赋予意义和目的。上帝自己在十字架上进入了苦难，表明苦难可以成为救赎的途径。复活应许了苦难的最终解决——不是消灭存在，而是恢复和更新存在。 此外，基督教的盼望不是个人存在的终结（涅槃），而是整个人——身体和灵魂——的复活和更新。上帝应许"新天新地"（启示录21:1），在那里有丰盛的生命、关系和喜乐——不是空无，而是丰满。

Buddhism's solution to suffering — eliminating the 'self' (anatta) and desire to reach Nirvana — actually eliminates the subject who experiences suffering rather than truly resolving it. Christianity offers a personal God who doesn't aim to annihilate 'you' but to redeem and restore your complete personhood. Buddhism's core doctrine of 'no-self' (anatta) claims no enduring self or soul exists. But this raises profound philosophical difficulties: if there's no self, who pursues enlightenment? Who suffers in samsara? Who practices? Buddhism attempts to explain the 'person' as a temporary aggregation of five skandhas, but this cannot account for personal identity — why is yesterday's 'you' the same as today's? Christianity responds to suffering entirely differently: suffering is not something to escape by extinguishing consciousness, but can be given meaning and purpose within a personal God's love. God Himself entered suffering on the Cross, showing suffering can become a path of redemption. The resurrection promises suffering's ultimate resolution — not existence's annihilation but its restoration and renewal. Moreover, Christianity's hope is not personal existence's termination (Nirvana) but the entire person — body and soul — resurrected and renewed. God promises 'a new heaven and new earth' (Revelation 21:1) with abundant life, relationships, and joy — not emptiness but fullness.