Thanks to P e r ∙ C r u c e m ∙ a d ∙ L u c e m, my attention is directed to two passages in Church Dogmatics IV where Barth lays out his christocentric understanding of the birthday of a human person. Below are the quotes and my Chinese translation of them.
Jesus of Nazareth—among the many who in Jordan received the baptism of John for the future forgiveness of sins—was the One in whom God was well pleased as His beloved Son, the One upon whom John saw the Spirit descend from heaven, Himself the One who, proclaimed by John, was to come as the bringer of forgiveness. In this way, in the free penitence of Jesus of Nazareth which began in Jordan when He entered on His way as Judge and was completed on the cross of Golgotha when He was judged—there took place the positive act concealed in His passion as the negative form of the divine action of reconciliation. In this penitence of His He "fulfilled all righteousness" (Mt. 3:15). It made His day—the day of the divine judgment—the great day of atonement, the day of the dawn of a new heaven and a new earth, the birthday of a new man. (CD IV/1, 259; KD IV/1, 285)
「在那許多去約旦河接受約翰洗禮、希望將來罪得赦免的人們當中，拿撒勒人耶穌作為上帝的愛子，是上帝所喜悅的；約翰看見聖靈從天降在他身上，也宣告他將作為赦罪者臨到世上。如此、因此，在拿撒勒人耶穌自由的懺悔當中（此懺悔始於他作為審判者在約旦河踏上的啟程，完成於他作為受審者所在的在各各他十架上），生發出積極性──作為上帝復和的負面形式，此積極性隱藏在他的受苦中。在他的這個懺悔中，他「盡了諸般的義」（太三15）。此懺悔使得他的日子──上帝審判的日子──成為偉大的復和之日、新天新地的開始之日、一個新人的誕生之日。」
The ἐξουσία with which men become the children of God does not fall on them from heaven, nor can it be mediated through other men, and they certainly cannot fashion it for themselves. It is given them by Him to whom John the Baptist could only bear witness, by Him who came into the world and to His own as the true light, by Him who was not received by His own. He gives it them as the freedom to believe on Him, on His name. Thus these men were born of God (Jn. 1:9-13). The completely unexpected christological turn of the conversation with Nicodemus points in this direction. In interpretation of ἄνωθεν (Jn. 3:3) this points first to birth ἐκ πνεύματος. But then quite suddenly (v. 13) the coming down of the Son of Man from heaven, and on earth His exaltation on the cross (compared to the lifting up of the brazen serpent), are described as the event, incomprehensible to Nicodemus, in virtue of which those who believe in Him will have eternal life in Him. Thus, as the first Adam became ψυχὴ ζῶρα, so the second and last Adam became πνεῦμα ζωοποιοῦν (1 Cor. 15:45). Through His resurrection Christians were begotten again to a living hope (1 Pet. 1:3). The decisive statement of Paul in the account of his conversion in Gal. 1 is that it pleased God to reveal His Son in him (ἐν ἐμοί, v. 16). Conversely, but to the same effect, if a man is in Christ he is a new creature (2 Cor. 5:17). Through Him God has poured out the Spirit on us as "the bath of regeneration and renewal" (Tit. 3:5f.). Nor is the meaning any different in other passages which speak of the new begetting and birth of man from God. Nor is the meaning any different in other passages which speak of the new begetting and birth of man from God. It is true exegesis, not eisegesis, to say that the nativity of Christ is the nativity of the Christian man; Christmas Day is the birthday of every Christian. (CD IV/4, 14-5; KD IV/4, 16)
「人成為上帝兒女所藉賴的ἐξουσία〔權柄〕並非從天降到他們身上，也無法透過其他人傳導，同樣絕不可能靠自己得到。它是賞賜給他們的──這位賞賜者施洗約翰僅能為他作見證，他作為真光進入世界、進入自己的地方，卻不被接受。他把它賞賜給他們，使他們有自由來信靠他、信靠他的名。如此，這些人是從神而生的（約一9～13）。與尼哥底母談話中那意想不到的基督論轉向也指向這點。解釋ἄνωθεν（約三3〔「重」，或「從上」〕）時，這首先指的就是從靈而生的。但突然間（13節），人子之從天降臨，以及他在地上在十架上被舉起（對照銅蛇的舉起），被解釋為尼哥底母不明白的那個事件──藉此事件，凡相信他的人就會在他裡面得著永生。如同首先的亞當成了ψυχὴ ζῶρα〔有靈的活人〕，第二個、末後的亞當成了πνεῦμα ζωοποιοῦν〔叫人活的靈〕。透過他的復活，基督徒被重生，有了活潑的盼望（彼前一3）。保羅在加拉太書一章描述他歸主的過程，其決定因素就在於：上帝樂意將他兒子啟示在他裡面（ἐν ἐμοί，16節）。相反、但果效相同的是：若有人在基督裡，他就是新造的人（林後五17）。藉著他，上帝將聖靈澆灌在我們身上，成為「重生的洗和……更新」（多三5以下）。這裡的意義和其他講到上帝使人重生、新生的經文並無二致。我們以下的說法不是附會己意（einlegen）、而是如實表明（auslegen）：基督的誕生就是屬基督的人的誕生；聖誕節就是每個基督徒的誕生日。」
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