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理雅各将“God”与“上帝”进行互译及其提出的儒教一神论,是他在儒家古代经典和基督教经典之间进行“经文辩读”的成果之一:对儒家经典文献的注疏、训解与阐释,对基督教圣经的解经、释经以及在两者之间的互读、互释,构成了这一互译的经学基础;同时,对他者文化的尊重和开放的背后,又是基于上帝的普遍启示以及相对于上帝之绝对性、超越性的人之有限性的基督教神学基础。这两者恰恰呼应了经文辩读的根本祈愿,因为“经文辩读”所要做的,即在意识到作为自我的有限性,意识到自我永不可能是中心和占有绝对性之后,将自我的根本经典面向他者打开。
Jacob translated “God ” and “God ” and the monotheism of Confucianism proposed by Confucius was the result of his “scriptural defense” between ancient Confucian classics and Christian classics A: The Confucian classics of the Notes, Discipline and Interpretation of the Christian Scriptures, interpretation of the Bible, and the mutual reading, mutual interpretation, constitute the basis of this translation of the same time, at the same time, to him Behind the respect and openness of culture is the Christian theological foundation based on the universal revelation of God and the finiteness of transcendent human relative to the absoluteness and transcendence of God. Both of these echoes the fundamental prayers of scripture’s argument, for what the Scriptural Debate needs to do is to realize that as a self-limiting finiteness, it is impossible to realize that ego can be the center and possession of absoluteness After that, the basic self of self is opened to the other.