我在這篇文章中，通過語言的視野嘗試詮釋基督教的道成肉身與肉身成道。我藉著高達美在藝術存有論中討論的轉化概念，說明道與肉的雙向轉化，以及轉化中的表現作用與代表作用。在「道成肉身」與「肉身成道」的兩種語言型態中，都表現了一種異質的轉化作用。轉化是某物徹底地變成他物。從語言思維的角度來看，「上帝」創造天地萬物以及神子「耶穌」的臨世犧牲，都是「聖言」依其自身的言說要求而進行的「轉化」，只有轉化才能贏得聖言自身的存有確認。聖言的確認關鍵在於聖言肉化後的耶穌，耶穌是真正的與唯一的證詞，他的「語言肉身性」是聖言與常言的中介道路，世人憑藉此道路才能獲得聖言的真理福音與生命福音。

In this article, I try to explain “The Logos became flesh (incarnation)” and “The flesh became the Logos” of Christianity through the perspective of language. I use the concept of “transformation” discussed in Gadamer's ontology of art to illustrate the two way of transformation of Logos and flesh, as well as the role of presentation and representation in transformation. These two way of transformation both show a kind of heterogeneity. Transformation is the complete transformation of something into the other. From the perspective of language thinking, the creation of all things by God and the sacrifice of the Son of God are all “transformations” of the “Holy Word” according to its own speaking requirements. Only transformation can win the glory of the Holy Word itself. The confirmation of the Holy Word lies in “God in the flesh” of Jesus, who is the true and the only testimony. His “incarnation of Language” is the intermediary way between the Holy Word and common words. Only through His way of language can we obtain the gospel of truth and life.