在亞洲神學家和主張宗教對話的學界，巴特大多被歸類為貶抑非慕督宗教的排他論者。因為他在1934年出版的《教會教義學》第一卷下冊中提出「啓示揚棄了宗教」、「宗教就是不信」……等論述。這幾段文字被用來當作巴特「站在基督教的本位主義來藐視其他宗教」的證據。其實這是對巴特的誤解。因為，巴特並沒有排斥或漠視其他宗教的企圖，而是在特殊的環境時空下（希特勒掌權並企圖吞併歐洲之際）站在基督新教的傳統內來反思信仰的本質，希望透過批判錯誤的宗教認知來建立正確的信仰態度。因此，最好將本論文所提到的「宗教」一詞理解為「信仰態度」；這才符合巴特的本意！本論文的目的除了說明「宗教」一詞在巴特思想中的真正涵意之外，也嘗試理出他為何要嚴厲地批判此概念的原因以及他所要批判的對象，藉此說明巴特並不是一位實質的排他主義者。

In the literature on interfaith dialogue or religious pluralism, Barth has often been accused of presenting a negative view of non-Christians. The misunderstanding largely results from Barth's dealing with the question of religion in a section of the Church Dogmatics 1/2 entitled ”The Revelation of God as the Abolition of Religion.” However, the word ”Abolition” is a misleading translation of the German term Aufhebung. Aufhebung has a twofold meaning, ”to abolish” and ”to exalt.” The title, hence, should have been translated as ”The Revelation of God as the Abolition and Exaltation of Religion.” In fact, in his whole discussion of religion, Barth is neither deprecating non-Christian religions nor undertaking a comparison of Christianity with other religions. What he is concerned with and trying to answer is a fundamental question: How to safeguard the particular theological criterion (the revelation of God in Jesus Christ)? The aim of this essay is threefold: (1) to explicate what Barth primarily had in mind in his critique of religion by analyzing the key term Aufhebung, (2) to show that Bonhoeffer's indictment of Barth's concept of revelation as ”positivism of revelation” is unjustified; (3) to argue that Barth was not a theologian who was dosed to dialogue with other religions. Therefore he was not an ”exclusivist.”