論文探究的是巴特在兩版《羅馬書釋義》（1919／1922）中對宗教問題的神學重構，目的是澄清宗教問題在巴特神學中的價值。論文並不否認拒絕施萊爾馬赫式的「宗教」是巴特討論宗教問題的直接原因，但是，他對宗教問題的思考並非僅僅以此為目的。因為「宗教」在《羅馬書釋義》第一版中是讓「信仰」可見的「符號」，在《羅馬書釋義》第二版中是讓人認識「罪」的「消極真理」。具體而言，論文首先以《宗教和社會主義》和《宗教與生命》為文本基礎，勾勒了巴特對宗教問題的基本立場。隨後，論文以兩版《羅馬書釋義》為根據討論了巴特以先知和使徒們的「宗教」為出發點對宗教問題的重構。最後，論文認為正視巴特對宗教的肯定是正確認識巴特宗教思想的基本前提。

This article investigates Karl Barth's theological reconstruction of the problem of religion in his two Römerbriefkommentare (Römerbriefkommentar 1919, and Römerbriefkommenar 1922) in order to rediscover and recognize the theological value of the problem of religion in Barth's theology. There is no doubt that Barth's theological reconstruction of the problem of religion in both of his Römerbriefkommentare aims to refute the concept of religion in Schleiermacher's theology. However, there is also an important positive dimension in his reconstruction of the problem of religion, because in Römerbriefkommentar 1919, ＂religion＂ can be the visible ＂symbol＂ of ＂faith＂, and in Römerbriefkommentar 1922, ＂religion＂ can be the ＂negative truth＂ that makes people recognize ＂sin＂. Firstly, this article is based upon Barth's two reports about religion (the report ＂Religion und Sozialismus＂ in 1915, and the report ＂Religion und Leben＂ in 1917), with an aim to figure out Barth's theological attitude towards the problem of religion. Besides, this article analyzes the fourth chapter ＂Die biblische Stimme＂ of Römerbriefkommentar 1919, and the seventh chapter ＂Freiheit＂ in Römerbriefkommentar 1922, to see how Barth offered different ways to solve the problem of religion in these two different chapters. His solution was the positive reconstruction of the problem of religion in his own theology, especially when he took the religion of the prophets and the apostles as his example to show how religion could properly achieve its theological value. In Römerbriefkommentar 1919, Abraham's religion is the symbol that serves as a witness to Abraham's faith, just like the case of circumcision. In Römerbriefkommentar 1922, religion is regarded as the negative truth that serves as a witness to God's freedom and glory, just like the case of the law. Therefore, we should recognize the positive dimension in Barth's reconstruction of the problem of religion in both of his Römerbriefkommentare, instead of reducing it into a critique of religion in Schleiermacher's theology.