作為出身於虔敬教派（Pietism）的啟蒙思想家，康德對《聖經》的關注是一貫的，但也正因這一特殊的身份，使其對《聖經》的詮釋充斥著內在的張力。一方面，康德肯定啟示的、信仰的神學解經向度的重要價值，甚至斷言，沒有啟示與信仰對理性的促動與喚醒，道德宗教就不會出現，亦無從確立；另方面，康德又主張，對《聖經》的解讀一定要堅持以理性為基礎、以道德為核心的哲學解經路徑，任何違反這一原則的詮釋方式都是對宗教本身的背離。然而，仔細分梳康德的早期書信與晚年作品，尤其是《純然理性界限內的宗教》之「第三篇」，以及《學科之爭》之「第一部分」，人們不難發現，對於《聖經》的詮釋，康德既不贊成「本真性的」解讀方式，也不贊成「學理性的」詮釋方式，而是主張在神學與哲學、啟示與理性、信仰與自由的互動和商榷中實現對真理與智慧的通達。

As an enlightened thinker from Pietism, Kant’s attention to the Bible is consistent and unchanged for his life. Undoubtedly, it is a complex and tortuous process for Kant to interpret the Bible. For one thing, Kant affirms that the Bible should be interpreted in way of revelation or faith. Given his epistemic strictures, Kant cannot help but see the theologian as a potential wellspring of insight that promises to chasten and hasten the philosopher’s understanding of rational religion. For another, Kant also urges that the Bible have to be explained by a viewpoint of reason and moral. Important to note is that, on such a reading, Kant is not merely translating the Bible into moral terms, he is mining the resources of practical reason in answer to the question What may I hope? But according to “Der Streit der philosophischen Fakultät mit der theologischen” in Kant’s Der Streit der Fakultäten, we will find that Kant’s interpretation of the Bible not the stagnant acceptance of truth from either discipline, but the dialogue of theology and philosophy in the university.