本文試以文本間性閱讀《論語}中的「信」以及保羅在加拉太書中的制σTLS之觀念。孔子視「信」為社會和諧與正常運作的紐帶，沒有「信」人們就活在恨提及懼怕中。保羅認為基督徒在基督裡的「信心」以及他們對基督的「信實」之「信任」使神的光驅除恐懼。對保羅基督神學而言，「信」這現象以及它實存的 意義(即信徒在基督裡所結聖靈的呆子)是神子氏的身分象徵;「信」代替律法的工作。聖靈的呆子是「信」的記號，但聖靈的呆子不是「信」。這「信」是在神裡，並在祂的彌賽亞(基督)顯示的。神的信實和恩典充充足足的在群體中向個人表明。雖然孔子沒有論及「信天」'但他卻教導人們成為君子或在修身養性時對一個有倫理秩序的天該有的信任。孔子的「信」觀就在以下體現:在樂的美中、在禮的群體裡、並在美德修養的人際關係裡。德、禮、樂的基礎為天;天性與人性是相通的。

The essay reads the Analectsand the Epistle to the Galatians intertextually to examine the concept of trust-xin信and πLσTLS (pistis) respectively.The paper seeks to show that Confucius speaks of trust or trustworthiness (xin)the glue that holds a society together， without it all live in fear of betrayal. Paul argues Christians'faith (πiσTLS) in Christ and their trust (TTσTLS) in the faithfulness(TTσTLS)of Christ are windows that bring light to the dark world of fear. For Paul the phenomenon of faith itself，and its existential implications， viz.， being in Christ， bearing the fruit of the Spirit， etc.， is the identity marker， and it supplants any work of the law. The fruit of the Spirit is a sign of faith， but it is not the faith itself. This “faith"is in God as revealed in his Messiah (Christ). Faith and grace of God are fully expressed to individuals in community. In contrast， Confucius does not discuss faith (xin)in Tian，but he requires something like faith or belief in the moral order of Tianfor one to become his best moral self. This fait(xin) is embodied aesthetically in the power of music， communally in the ritual propriety， and relationally in the cultivation of virtues. Virtues， rites， and music are rooted in Tian，for the order and goodness of Tianare implanted in human nature.