CLS路德神學討論區

路德神學參考文獻：聖經與釋經

2011-08-29T15:55:00.000+08:00

Froehlich, Karfried. "Martin Luther and the Glossa Ordinaria." Lutheran Quarterly, vol.23, no.1, 2009:29-48.

Gallagher, Daniel B. "The Pauline Phrase 'Obedience of Faith' in Aquinas and Luther." LOGIA, vol.19, no.2, 2010:29-33.

Haemig, Mary Jane. "Luther on Translating the Bible." Word & World, vol.31, no.3, 2011:255-262.

Helmer, Christine. "Luther's Trinitarian Hermeneutic and the Old Testament." Modern Theology, vol. 18, no. 1, 2002:49-73.

Westhelle, Vítor."Luther on the authority of Scripture." Lutheran Quarterly, vol.19, n0.4, 2005:373-391.

路德神學參考文獻：聖靈論

2011-03-23T16:00:00.001+08:00

Ji, Won Yong. "The Works of the Holy Spirit and the Charismatic Movements, from Luther's Perspective." Concordia Journal, vol. 11, no. 6, 1985:204-213.

路德神學參考文獻：基督論

2011-03-23T15:03:00.000+08:00

Haanes, Vidar L. "Christological Themes in Luther's Theology." Studia Theologica, vol. 61, no. 1, 2007: 21-46

Ngien, Dennis. "Chalcedonian Christology and Beyond: Luther's Understanding of the Communication Idiomatum", Heythrop Journal, vol.45, no.1, 2004:54-68.

Saatinen, Risto. "The Presence of God in Luther's Theology", Lutheran Quarterly, vol.8, no. 1, 1994: 3-13.

Steiger, Johann. "The communicatio idiomatum as the Axle and Motor of Luther's Theology", Lutheran Quarterly, vol.14, no. 2, 2000: 125-158.

Tolpingrud, Mitchell. "Luther's Disputation Concerning the Divinity and the Humanity of Christ",Lutheran Quarterly, vol.10, no.2 , 1996: 151-178.

Zwanepol, Klaas. "A Human God: Some Remarks on Luther's Christology", Concordia Journal, Jan./April, 2004: 40-53.

路德神學參考文獻：教會與牧職

2011-03-23T14:50:00.000+08:00

李廣生。「自由與必須：路德論教會崇拜」。《神學與生活：牧者路德》，第廿八期，2005: 3-20.

廖元威。「惟獨基督：路德與講道」。《神學與生活：牧者路德》，第廿八期，2005: 21-38.

Alfsvag, Knut. "Notae ecclesiae in Luther's Von den Konziliis und Kirchen." International Journal for the Study of the Christian Church, vol. 8, no. 1, 2008:33-42.

Junghans, Helmar. "Luther on the Reform of Worship." Lutheran Quarterly, vol. 13, no. 4., 1999: 315-333.

Mattson, Daniel L. "True Theology Is Practical - The Process Behind Luther's Pastoral Theology." 《神學與生活：牧者路德》，第廿八期，2005: 39-76.

Ngien, Dennis. "Theology of Preaching in Martin Luther." Themelios, vol.28, no.2, 28-48.

Rittgers, Ronald K. "Luther on Private Confession." Lutheran Quarterly, vol. 19, no. 3, 2005: 312-331.

Schmalenberger, Jerry. "Martin Luther as Parish Pastor."《神學與生活：牧者路德》，第廿八期，2005: 77-90.

Wendebourg, Dorothea. "Luther on Monasticism." Lutheran Quarterly, vol. 19, n0.2, 2005:125-152.

Wilson, H. S. "Luther on Preaching as God Speaking." Lutheran Quarterly, vol. 19, no. 1, 2005: 63-76.

Wriedt, Markus. "Luther on Call and Ordination: A Look at Luther and the Ministry." Concordia Journal, July. 2002: 254-269.

Yeago, David S. "'A Christian, Holy People' Martin Luther on Salvation and the Church." Modern Theology, vol. 13, no. 1, 1997: 101-120.

路德神學參考文獻：救恩

2011-03-23T14:47:00.001+08:00

Beinert, Richard A. "The Meaning and Practice of Conversion: A Comparison of Calvin's and Luther's Theologise." Lutheran Theological Review, vol. 22, 2009-10:7-24.

Washougal, Thomas Fudge. "Saints, Sinners and Stupid Asses: the Place of Faith in Luther's Doctrine of Salvation." Communio Viatorum, vol. 50, no. 3, 2008: 231-256.

Yeago, David S. "'A Christian, Holy People' Martin Luther on Salvation and the Church." Modern Theology, vol. 13, no. 1, 1997: 101-120.

路德神學參考文獻：成聖觀

2011-03-23T14:42:00.003+08:00

Totten, Mark. "Luther on Unio Cum Christo: Toward a Model for Integrating Faith and Ethics." Journal of Religious Ethics, vol. 31, no. 3, 2003: 443-462.

Towns, Elmer L. "Martin Luther on Sanctification." Bibliotheca sacra, no. 502, 1969: 115-122.

路德神學著作

2011-03-01T18:34:00.000+08:00

Barth, Hans-Martin. Die Theologie Martin Luthers: Eine kritische Würdigung. Gütersloh: Gütersloher Verlagshaus, 2009.

Bayer, Oswald. Martin Luther's Theology: A Contemporary Interpretation. Translated by Thomas H. Trapp, Grand Rapids, MI: Eerdmans, 2008.

Bielfeldt, Dennis, Mickey L. Mattox and Paul R. Hinlicky. The Substance of the Faith: Luther's Doctrinal Theology for Today. Minneapolis, MN: Augsburg Fortress, 2oo8.

Bornkamm, Heinrich. Luther in Mid-Career, 1521-1530. Translated by E. Theodore Bachmann, Philedelphia: Fortress, 1983.

Brecht, Martin. Martin Luther: His Road to Reformation, 1521-1532. Translated by James L. Schaaf, Minneapolis, MN: Fortress, 1990.

Brecht, Martin. Martin Luther:the Preservation of the Church, 1532-1546. Translated by James L. Schaaf, Minneapolis, MN: Fortress, 1999.

Brecht, Martin. Martin Luther: Shaping and Defining the Reformation, 1483-1521. Translated by James L. Schaaf, Minneapolis, MN: Fortress, 1985.

Croken, Robert C., S.J. Luther's First Front: The Euchraist as Sacrifice. Ottawa: University of Ottawa, 1990.

Forde, Gerhard O. On Bing a Theologian of the Cross: Reflection on Luther's Heidelberg Disputation, 1518. Grand Rapids, MI: Eerdmans, 1997.

Helmer, Christine. The Global Luther: A Theologian for Modern Time. Minneapolis, MN: Fortress, 2009.

Hoffman, Bengt R. Theology of the Heart: The Role of Mysticism in the Theology of Martin Luther. Minneapolis, MN: Kirk House, 1998.

Iwand, Hans J. The Righteousness of Faith According to Luther. Eugene, OR:Wipf & Stock, 2008.

Kittelson, James M. Luther the Reformer: The Story of the Man and His Career. Minneapolis, MN: Augsburg Fortress, 2oo3.

Kolb, Robert. Luther: Pastor of God's People. St. Louis, MO: Concordia Publishing House, 1991.

Kolb, Robert. Martin Luther: Confessor of the Faith. Oxford: Oxford University, forthcoming.

Kolb, Robert and Charles P. Arand. The Genius of Luther's Theology: A Wittenberg Way of Thinking for the Contemporary Church. Grand Rapids, MI: Baker, 2008.

Lazareth, William H. Christian in Society: Luther, the Bible and Social Ethics. Minneapolis, MN: Augsburg Fortress, 2oo1.

Lienhard, Marc. Luther: Witness to Jesus Christ. Translated by Edwin H. Robertson. Minneapolis, MN: Augsburg, 1982.

Leroux, Neil R. Martin Luther as Comforter: Writing on Death. Leiden: Brill, 2007.

Lohse, Bernhard. Martin Luther: An Introduction to His Life and Work. Translated by Robert C. Schultz, Philadelphia: Fortress, 1986.

Lohse, Bernhard. Martin Luther's Theology: Its Historical and Systematic Development. Translated by Roy A. Harrisville, Minneapolis, MN: Augsburg Fortress, 1999.

Mannermaa, Tuomo. Two Kinds of Love: Martin Luther's Religious World. Minneapolis, MN: Augsburg Fortress, 2010.

Nigen, Dennis. The Suffering of God: According to Martin Luther's 'Theologia Crucis'. Eugene, OR: Wipf & Stock, 2001.

Nigen, Dennis. Luther as a Spiritual Adviser: The Interface of Theology and Piety in Luther's Devotion Writings. Milton Keynes, UK: Paternoster, 2007.

Oberman, Heiko. Luther: Man between God and the Devil. Translated by Eileen Walliser-Schearzbart, New York: Doubleday, 1992.

Ozment, Steven E. Homo Spiritualis: A Comparative Study of the Anthropology of Johannes Tauler, Jean Gerson and Martin Luther(1509-16) in the Context of Their Theological Thought. Leiden: Brill, 1969.

Sasse, Hermann. This Is My Body: Luther's Contention for the Real Presence in the Sacrament of the Altar. Eugene, OR: Wipf & Stock, 2001.

Schwarz, Hans. True Faith in the True God: An Introduction to Luther's Life and Thought. Translated by Mark William Worthing, Minneapolis, MN: Augsburg Fortress, 1996.

Steinmetz, David C. Luther in Context. Grand Rapids, MI: Baker, 1995.

Trigg, Jonathan D. Baptism in the Theology of Martin Luther. Leiden: Brill, 1994.

Wengert, Timothy J.(ed.) The Pastoral Luther: Essays on Martin Luther's Practical Theology. Grand Rapids, MI: Eerdmans, 2009.

Wislof, Carl F. The Gift of Communion: Luther's Controversy with Rome on Eucharistic Sacrifice. Translated by Joseph M. Shaw, Minneapolis, MN: Augsburg, 1964.

路德神學參考文獻：路德研究

2011-01-20T23:26:00.000+08:00

Brecht, Martin. "Luther Speaks to Us Today." LOGIA, vol.14, no.4, 2005:5-13.

Dieter, Theodor. "Luther Research and Ecumenism." Dialog, vol. 47, no. 2, 2008:157-166.

Helmer, Christine. "The American Luther." Dialog, vol. 47, no. 2, 2008:114-124.

Hendrix, Scott H. "The Future of Luther's Theology." Dialog, vol. 47, no. 2, 2008:125-135.

Holm, Bo Kristian. "Nordic Luther Research in Motion." Dialog, vol. 47, no. 2, 2008:93-104.

Kolb, Robert. "Four German Luther Studies." Lutheran Quarterly, vol. 24, no. 2, 2010: 188-196.

Leppin, Volker. "Luther Studies in Germany -- The Presence and Absence of Theology." Dialog, vol. 47, no. 2, 2008:105-113.

Maschke, Timothy. "Luther Academy's Lasting Legacy for Luther Scholarship." LOGIA, 47-50.

Nilsson, Kjell Ove. "Martine Luther: Is He Still Relevant?" Current in Theology and Mission, vol. 32, no. 2, 2005:85-94.

Ruokanen, Miikka. "Luther and China." Dialog, vol. 47, no. 2, 2008:167-171.

Saarinen, Risto and Jason Lavery. "Introduction: The Future of Luther Studies." Dialog, vol. 47, no. 2, 2008:91-92.

Schöne, Jobst. "Does Luther Have a Future in Germany?" LOGIA, vol.20, n0.1, 2011:5-12.

路德神學參考文獻：創造論

2011-01-14T15:38:00.000+08:00

Churchill, Steven L. "'This Lovely Music of Nature': Grounding an Ecological Ethic in Martin Luther's Creation Mysticism." Currents in Theology and Mission, vol. 26 no.3 1999: 183-195.

Gregersen, Niels Henrik. "Grace in Nature and History: Luther's Doctrine of Creation Revisited", Dialog, vol. 44, no.1, 2005:19-29.

Heinecken, Martin J. "Luther and the 'Order of Creation' in Relation to a Doctrine of Work and Vocation." Lutheran Quarterly, vol. 4, no.4, 1952: 393-414.

Hendal, Kurt K. "The Material as a Vehicle of the Divine", Currents in Theology and Mission, vol. 28, no. 3-4, 2001: 326-334.

Schwanke, Johannes. "Luther on Creation", translated by John Betz, Lutheran Quarterly, vol. 16, no. 1, 2002: 1-20.

Simmon, Ernest L. Jr. "Creation in Luther's Theology of Cross." Dialog, vol.30, no.1, 1991: 50-58.

Wingren, Gustaf. "The Doctrine of Creation: Not an Appendix but the First Article", Word & World, vol. 4, 1984: 353-371.

路德神學參考文獻：倫理觀

2011-01-13T22:16:00.001+08:00

Alfsvag, Knut. "Christian in Society: Luther's Teaching on the Two Kingdoms and the Three Estates Today", LOGIA, vol. 14, no. 4, 2005:15-20.

Bayer, Oswald. "Luther's Ethics as Pastoral Care." Lutheran Quarterly, vol. 4, no.2, 1990: 125-142.

Estes, James M. "Luther on the Role of Secular Authority in the Reformation." Lutheran Quarterly, vol. 17, no.2, 2003: 199-225.

Karkkainen, Veli-Matti. "'The Christian as Christ to the Neighbour': On Luther's Theology of Love." International Journal of Systematic Theology, vol. 6, no. 2, 2004: 101-117.

Moe-Lobeda, Cynthia. "Journey between Worlds: Economic Globalization and Luther’s God Indwelling Creation." Word & World, vol. 21, no. 4, 2001: 413-423.

Moe-Lobeda, Cynthia. "Globalization in Light of Luther's Eucharistic Economic Ethics." Dialog, vol. 42, no. 3, 2003: 250-256.

Nessan, Craig L. "Reappropriating Luther's Two Kingdoms." Lutheran Quarterly, vol. 19, no.3, 2005:302-311.

Nestingen, James Arne. "Luther on Marriage, Vocation and the Cross." Word & World, vol. 23, no. 1, 2003:31-39.

Schulz, Klaus Detlev. "Two Kinds of Righteousness and Moral Philosophy: Confessio Augustana XVIII, Philipp Melanchthon and Martin Luther." Concordia Theology Quarterly, vol.73, 2009:17-40.

Strohl, Jane E. "Marriage as Discipleship: Luther's Praise of Married Life." Dialog, vol. 47, no.2, 2008: 136-142.

Totten, Mark. "Luther on Unio Cum Christo: Toward a Model for Integrating Faith and Ethics." Journal of Religious Ethics, vol.31 , no.3, 2003:443-461.

路德神學參考文獻：十架神學

2010-12-29T17:50:00.000+08:00

Forde, Gerhard O. Where God Meets Man: Luther's Down-To-Earth Approach to the Gospel. Minneapolis, MN.: Augsburg Publishing House, 1972.

Forde, Gerhard O. On Being a Theologian of the Cross: Reflections on Luther's Heidelberg Disputation, 1518. Grand Rapids, MI.: Eerdmans, 1997.

Kadai, Heino O. "Luther's Theology of the Cross." Concordia Theological Quarterly, vol. 63, no. 3, 1999: 169-204.

Kolb, Robert. “Luther on the Theology of the Cross.” Lutheran Quarterly, vol.16, no. 4, 2002: 443-466.

Oberman, Heiko. “Luther and the Via Moderna: The Philosophical Backdrop of the Reformation Breakthrough.” Journal of Ecclesiastical History, 54, 2003: 641-670.

Ratke, David C. “Preaching Christ Crucified: Luther and the Revelation of God.” Dialog, vol.43, no.4, 2004: 272-278.

Scaer, David P. "The Concept of Anfechtung in Luther's Thought." Concordia Theological Quarterly, vol. 47, no. 1, 1983: 15-30.

Simmon, Ernest L. Jr. "Creation in Luther's Theology of Cross." Dialog, vol.30, no.1, 1991: 50-58.

路德研究相關之學位論文

2010-08-26T14:05:00.002+08:00

更新日期：2010.08.26

Title: The Distinctiveness and Application of Martin Luther's Two-Dimensional Anthropology in the Taiwan Church
Author: Paul, Michael J.
School: Concordia Seminary, MO: St. Louis
Degree: Ph. D.

Year: 2010.

Title: Martin Luther's Ethics of Creation
Author: Guzman, Noel F. R.
School: School of Theology, Boston University, MA: Boston
Degree: Th. D.
Year: 2006.

Title: A Real Presence: Religious and Social Dynamics of the Eucharistic Conflicts in Early Modern Augsburg 1520-1530
Author: Amberg, Joel Van
School: University of Arizona
Degree: Ph. D.
Year: 2004.

Title: Historical Studies on Ratio in Luther: Comparison and Analysis of Luther's Two "Commentaries on Galatians" of 1519 and 1535
Author: Choi, Inho
School: Luther Seminary, MN: St. Paul
Degree: Ph. D.
Year: 2004.

Title: Martin Luther's Incarnational Theology: The Intentions and Consequence of Martin Luther's Christology in His Late Disputation
Author: Vance, Melvin G.
School: Marquette University, WI.: Milwaukee
Degree: Ph. D.
Year: 2001.

Title: Luther's Ecclesiology and Its Relevance for the Contemporary Chinese Context
Author: Li, Kwong-Sang
School: Lutheran School of Theology at Chicago, IL: Chicago
Degree: Ph. D.
Year: 2000.

Title: The Passion and Death of Christ in the Piety and Theology of the Later Middle Age and Martin Luther
Author: Erwin, Robert Guy
School: Yale university
Degree: Ph. D.
Year: 1999.

Title: The Mature Luther's Revision of Marriage Theology: Preference for Patriarchs over Saints in His Commentary on Genesis
Author: McGuire, Marilyn M.
School: Saint Louis University
Degree: Ph. D.
Year: 1999.

Title: The Action of Receiving: Understanding the Human Role in the Lord’s Supper Based on the Theology of Luther and Bonhoeffer
Author: Murken, Todd B. C.
School: Lutheran School of Theology at Chicago, IL: Chicago
Degree: Ph. D.
Year: 1998.

Title: Spiritual Care in Historical Perspective: Martin Luther as a Case Study in Christian Sustaining, Healing, Reconciling and Guiding
Author: Kellemen, Robert W.
School: Kent State University
Degree: Ph. D.
Year: 1997.

Title: Martin Luther's Interpretation of the Woman of Genesis in the Context of the Christian Exegetical Tradition
Author: Mattox, Mickey L.
School: Duke University
Degree: Ph. D.
Year: 1997.

Title: Remembrance as a Dynamic of Faith in the Theology of Martin Luther
Author: Charles, Winston B.
School: Union Theological Seminary, New York Cith
Degree: Ph. D.
Year: 1995.

Title: The Patriarchs and Matriarchs as Saints in Luther's Lecture on Genesis
Author: Jordan, Sherry Elaine
School: Yale university
Degree: Ph. D.
Year: 1995.

Title: Eucharist As Remembrance: The Concept of ANAMNESIS and Its Theological Function in Selected Faith Communities
Author: Ball II, John Frederick
School: Southern Baptist Theological Seminary
Degree: Ph. D.
Year: 1993.

Title: Luther’s Use of “the Humanity of Jesus” in the Eucharistic Controversy of the 1520’s
Author: Gavin, Charles D., Jr.
School: Luther Northwestern Seminary, MN: St. Paul
Degree: Ph. D.
Year: 1993.

路德神學參考文獻：聖母論

2010-07-26T15:38:00.004+08:00

Laucins, Voldemars. "Mariology of Luther's The Magnificat and That Jesus Christ Was Born a Jew." LOGIA, vol.19, no.2, 2010: 19-28.

路德神學參考文獻：三一論

2009-06-30T08:30:00.005+08:00

Helmer, Christine. "God from Eternity to Eternity: Luther's Trinitarian Understanding", Harvard Theological Review, vol. 96, no. 2, 2003:127-146.

Knuutila, Simo and Risto Saarinen. "Luther's Trinitarian Theology and its Medieval Background", Studia Theologica, vol. 53, 1999:3-12.

Lumpp, David. "Returning to Wittenberg: What Martin Luther Teaches Today's Theologians on the Holy Trinity." Concordia Theological Quarterly, vol.67, no.3/4, 2003:228-240.

Mattox, Mickey L. "From faith to the text and back again: Martin Luther on the trinity in the Old Testament." Pro Ecclesiavol. 15, no. 3, 2006: 281-303.

路德神學參考文獻：《論意志的被綑綁》

2009-06-10T10:25:00.000+08:00

Bayer, Oswald. "God's Omnipotence." Lutheran Quarterly, vol.23, no.1, 2009:85-102.

Iwand, Hans Joachim. "The Freedom of the Christian and the Bondage of the Will", LOGIA, vol.17, no.2, 2008: 7-15.

MacKenzie, Cameron A. "The Origins and Consequence of Original Sin in Luther's Bondage of the Will", Concordia Journal, vol. 31, no. 4, 2005: 384-397.

改教研究著作

2009-05-14T19:36:00.000+08:00

Hamm, Berndt. The Reformation of Faith in the Context of Late Medieval Theology and Piety. Brill: Leiden, 2004.

Hsia, R. Po-chia. (ed.) A Companion to the Reformation World. Malden, MA.: Blackwell, 2006.

Ozment, Steven. The Age of Reformation, 1250-1550: An Intellectual and Religious History of Late Medieval and Reformation Europe. New Haven: Yale University Press, 1980

Spitz, Lewis W. The Renaissance and Reformation Movements, vol. 2: the Reformation. St. Louis, MO.: Concordia Publishing House, 1987.

Spitz, Lewis W. The Protestant Reformation: 1517-1559. St. Louis, MO.: Concordia Publishing House, 2001.

路德神學參考文獻：洗禮

2009-04-10T13:23:00.000+08:00

Leppin, Volker. "The Development of the Notion of Baptism and Rebirth in Martin Luther's Early Works." 《神學與生活：卅週年特刊》，第三十期，2007:151-169.

Stjerna, Kirsi. No Greater Jewel: Thinking about Baptism with Luther. Lutheran Voice Series, Minneapolis, MN.: Augsburg Fortress, 2009.

Tranvik, Mark D. "Luther on Baptism", Lutheran Quarterly, vol.13, no.1, 1999:75-90.

Trigg, Jonathan D. Baptism in the Theology of Martin Luther. Boston, MA.: Brill Academic Publishers, 1997.

[摘讀]Martin Luther's Theology: A Contemporary Interpretation

2009-03-08T23:21:00.000+08:00

Martin Luther's Theology: A Contemporary Interpretation (by Oswald Bayer)

Chap. 7 The Human Being In the Image of God
可以從三個角度神學性地論說人：

a.人是一切受造者之首

b.人乃是其受造本性被扭曲的存有，亦即人是罪人

c.人也是透過耶穌基督而得以被帶離其受造本性被扭曲的存有，以致於他能再次恢復正確地位。

Bayer強調因為這三個角度乃是同時被考慮，因此也就彼此完全無法區分。

對路德而言，在Disputatio de homine中對哲學人觀的的反駁並非枝微末節之事，相反地，這正是他對神學的根本理解。對於這三面向之內在衝突的學術研究(academic study)構成了神學活動。

路德在Disputatio de homine的論題32中，清楚地反對亞里斯多德傳統的人觀，而是引用羅3:28指出「人乃是藉信而被證立(Human is justified by faith)」。

7.1 The Essence of the Human Being in Faith

7.2 Human Reason -- "Almost Something Divine"

7.3 "...Created Me Together with All Creatures"

7.4 The Human Heart -- a Place for Making Pictures

（待續）

路德神學參考文獻：人論

2009-02-28T22:06:00.000+08:00

Kolb, Robert. "'That I May Be His Own': The Anthropology of Luther's Explanation of Creed." Concordia Journal, vol. 21, no. 1, 1995:28-41.

Kolb, Robert. "God and His Human Creature in Luther's Sermons on Genesis: The Reformer's Early Use of His Distinction of Two Kinds of Righteousness." Concordia Journal, vol. 33, no. 2, 2007:166-184.

Lischer, Richard. "Luther's Anthropology in Dialogue." Currents in Theology and Mission, vol. 11, no. 5, 1984: 279-284.

Spitz, Lewis W. "Luther's Impact on Modern Views of Man." Concordia Theological Quarterly, vol. 41, no. 1, 1977: 26-43.

路德神學參考文獻：靈命觀

2009-02-16T11:40:00.003+08:00

韋真爾(Gene Edward Veith, Jr.)。《十字架的神髓：路德的靈命觀》。李廣生、蔡錦圖譯，香港：香港路德會文字部，2004。

普愛民(Armin Buchholz)。「馬丁路德的靈修觀」。輔仁大學神學論集，卷，2009:頁。

[摘讀]Luther's Anthropology in Dialogue

2009-02-09T23:04:00.008+08:00

篇名：Luther's Anthropology in Dialogue
作者：Richard Lischer
出處：Currents in Theology and Mission, vol.11, no.5, 1984:279-284.

1)費爾巴哈(Ludwig Feuerbach)宣稱路德的教義缺乏足以捍衛人類自主性(autonomy)的客觀面向，他批評路德的教義乃是上帝的，而無人性可言。(p.280)
2)馬克斯(Marx)認為路德藉著將宗教形式放在信徒心中，而把人性從外在宗教形式中解放出來。但他也對路德基督徒自由與蒙召觀教義，只有神學範疇，加以貶抑。(p.281)
3)作者指出每一個對於路德人觀之誤解，都是始於嘗試脫離人與在釘十架基督之內的上帝的關係，來分析人類和人的自由。(p.281)
4)在路德之前的人類學者們嘗試尋找人性中的一種並未被墮落所危害的成分。但他們並非尋求要高舉受造者，而是要解釋它和加入它之明顯合理性，雖然受造界已經墮入罪中。(p.281)
5)當路德拒絕了與上帝相似和上帝形象之間的區分時，他揭露了靈魂與身體的一切機能，以及意志與理智的敗壞，為了要再度確認人為了稱義，而必須絕對倚賴上帝。(p.281)
6)今日對「基督教人觀」的興趣反映出後啟蒙運動(post-enlightenment)為其利益而對於人性的陶醉。而路德的「人論」(the doctrine of man)則是為其救恩教導而效力。(p.282)
7)對路德而言，自由既非人類狀態的本質，也不是人類本性的一部份。唯獨在基督裡，基督徒有自由，或者更佳的說法是，他們是自由的。
8)路德的人觀乃是建立在釘十架的基督的上帝啟示。唯有在十架中，男女才能發現他們真正的身份，因為唯有在十字架，他們才真正見到上帝。(p.282)
9)路德用兩種論及「位格／人格」(person)一詞：位格／人格是個體人的本質，位格／人格也指「面具」或「角色」。因此，在他／她的本質中，人唯獨向上帝負責，向上帝而活，也唯獨來自於上帝。(p.283-284)
10)路德對於將人類本質加以切割區分，毫無興趣。他所強調的是在上帝面前之人的基礎再定位(radical reorientation)。(p.284)

路德神學參考文獻：路德與教父

2008-02-19T21:25:00.007+08:00

Bienert, Wolfgang A. "The Patristic Background of Luther's Theology", Lutheran Quarterly, vol. 9, no. 3, 1995: 263-279.

Heimbigner, Kent A. "The Evolution of Luther's Reception of the Early Church Fathers in Eucharistic Controversy: A Consideration of Selected Works, 1518-1529", Logia, vol.7, No.1, 3-11.

Mayes, Robert. "St. Hilary's Trinitarian Theology and Luther's Theology of Incarnate Omnipresence", Logia, vol.14, No.4, 31-39.

路德神學參考文獻：聖餐

2008-02-19T21:24:00.008+08:00

Davis, Thomas J. “‘His Completely Trustworthy Testament’: The Development of Luther’s Early Eucharistic Teaching, 1517-1521.” Fides et Historia, vol.25, no.2 ,1993: 4-22.

Davis, Thomas J. “ ‘The Truth of the Divine Words’: Luther’s Sermons on the Eucharist, 1521-1528, and the Structure of Eucharistic Meaning.” Sixteenth Century Journal, vol.30, no.2 , 1999: 323-342.

Pasewark, Kyle A. “The Body in Ecstasy: Love, Difference, and the Social Organism In Luther’s Theory of the Lord’s Supper.” The Journal of Religion, vol. 11, no. 4, 1997: 511-540.

Schwarz, R. “The Last Supper: the Testament of Jesus.” Lutheran Quarterly, vol. 9, no. 4, 1995: 391-403.

Simon, Wolfgang. "Worship and the Eucharist in Luther Studies", Dialog, vol.47, no. 2, 2008:143-156.

路德神學參考文獻：《基督徒的自由》

2008-02-19T21:22:00.003+08:00

Hamn, Berndt. "Luther's Freedom of a Christian and the Pope", Lutheran Quarterly, vol.21, no. 4, 2007: 249-267.

Iwand, Hans Joachim. "The Freedom of the Christian and the Bondage of the Will", LOGIA, vol., no., 2008: 7-15.

Kolb, Robert. "Forgiveness Liberates and Restores: The Freedom of the Christian according to Martin Luther", Word & World, vol.27, no. 1, 2007: 5-13.

Sonntag, Holger. "'Freedom Shall Be and Remain a Servant of Love': Distinguishing Faith and Love as a Criterion for Liturgical Practice in Luther's Theology." LOGIA, 2008: 37-44.

路德神學參考文獻：路德及其時代

2008-02-19T21:16:00.002+08:00

Kolb, Robert. "Here We Stand: Confessing the Faith in Luther's Footsteps from Worms to Smalcald", Concordia Journal, Apr. 2006: 175-188.

Oberman, Heiko A. "Luther and the Via Moderna: The Philosophical Backdrop of the Reformation Breakthrough." Journal of Ecclesiastical History, vol. 54, no. 4, 2003:641-656.

Rosin, Robert. "Luther Discovers the Gospel: Coming to the Truth and Confessing the Truth", Concordia Journal, Apr. 2006, 147-160.

Rosin, Robert. "Luther at Worms and the Wartburg: Still Confessing", Concordia Journal, Apr. 2006: 161-174.

【迻譯】Theology the Lutheran Way: A Synopsis and Glossary

2008-01-28T14:45:00.000+08:00

篇名：Theology the Lutheran Way: A Synopsis and Glossary
作者：Mark C. Mattes
出處：LOGIA, Reformation, 2007: 37-46

（施工中）

【迻譯】Forgiveness Liberates and Restores: The Freedom of the Christian according to Martin Luther

2008-01-28T14:38:00.004+08:00

篇名：Forgiveness Liberates and Restores: The Freedom of the Christian according to Martin Luther
作者：Robert Kolb
來源：Word & World, vol. 27, no.1, 2007, pp.5-13

在1520年與1521年間，馬丁路德公開發表了五篇著作，來呈現其改教計畫，然而從他的《致德意志貴族公開信》到《論修道誓約》，沒有一篇是以《論稱義》或《論罪得赦免》為標題，亦即通常被視為用以描繪改教者思想的中心主題。即便如此，路德確實將此一主題涵括於他的改教計畫之中。稱義，被理解成透過基督的死與復活之赦罪，乃是這篇名為《基督徒的自由》（德文）或《論基督徒的自由》（拉丁文）的主題。

今日，在一個有系統地否認人類罪咎，並以有別於「罪惡」之方式以表示人類根本困境之特徵的社會中，「稱義」和「赦罪」通常被視為是難以與人產生關聯。許多人以他們乃是被超過其所能控制範圍，以致於使他們成為犧牲品的力量所誘騙或俘虜，來取代解釋什麼是錯的。或是他們看待自己的生活是缺乏意義與價值，需要一個在他們能力之外所創造出來的新起點。此外，「赦免」有時候是被視為對救恩（亦即上帝對於真實人類生活的修復或復原）之豐富的聖經理解的一種窄化與侷限。

然而，罪咎並未「被趕走」。心理學家Karl Menninger一世代前的觀察仍舊在北美心理學界中迴響著。他主張負責任的人類行為和一整合的人格需要一種責任感，就是當他犯錯時需要感到罪咎，而當他完成好的事之時，會感到驕傲。[1]此外，路德的赦罪觀並非如其跟隨者所呈現的那般狹隘地聚焦。改教者路德的確將罪得赦免置於罪人人性之復原的中心。他以罪得赦免來界定聖靈的工作，不僅是針對個人生活的構成，同時也是教會本身。但他也將上帝赦免的行動理解為一項釋放的行動，是罪人的價值與尊之恢復，是一項新創造的行動，再次將因罪惡誤用人性而產生的「無」(nothingness)，轉變成為純正的人類生活，並將在創造者眼中之真正且完全的人性賜給那些曾經拒絕他們的創造者與主的人。（弗2:1-10）

罪得赦免乃是罪人得釋放

路德在許多著作中，包括《基督徒的自由》和《大問答》(Large Catechism)，他將罪得赦免描述為悖逆上帝的受造人類，從他們被邪惡以外在和內在形勢所奴役中獲得釋放。赦罪使那些與上帝分隔之人，從他們的壓迫者當中脫離，得以自由，無論是他們與上帝分隔，是因為自己悖逆的藐視，抑或是因為那些加諸於他們身上，而他們似乎無法控制的力量。在1520年，路德以兩個命題來總結做為上帝兒女之生活的兩個面向。在與上帝的關係中，也就是，在人類生命的基礎定位上，上帝的兒女是「全然自由的萬人之主，不受任何人管轄」。而在與其他人的關係中，他們則是「全然順服的萬人之僕，受一切人管轄」。路德解釋他提出此一對比，乃是為了反映保羅在林前9:19與羅13:8所用的語言。這種生命反映出基督將自己束縛於律法之下，為要服事人（加4:4；腓2:6-7）。這種將上帝的受造人類在相互的愛與服事中彼此依附的束縛，事實上就是成為上帝起初所設計的那種人的自由（加5:13-14），正如路德在《基督徒的自由》當中所闡明的。因此，他的兩個命題能夠更佳地被描述為上帝對那些受到從其壓迫者而來的罪所綑綁之人的釋放，為了使他們在日常生活中實踐愛鄰舍與看顧世界的自由。

人類自由的根源乃是在基督裡，亦即祂的復活和生命（約11:25），就是使上帝的子民得以真自由的那位（約8:36）。路德相信，祂乃是透過上帝的話語賜下並維持生命（太4:4）。基督釋放的行動也立於改教者路德在九年多以後所撰寫之《大問答》中，對於信經次段之解釋的中心。他承認說，在他脫離罪過、魔鬼、死亡和不幸之前，「我既沒有主，也沒有王，乃是在魔鬼權勢之下，不免一死，且為罪惡與瞎眼所纏繞。」這指出人也是在上帝的憤怒、不悅和咒詛之下，沒有任何資源能改變他的狀況，在世上沒有可得安慰之處。接著路德使用了釋放的語言來描述罪得赦免在基督徒生活中所帶來的。基督的死和復活意味著「那些暴君和獄卒被驅逐，代之以耶穌基督，生命、公義良善與福氣之主。祂從地獄憂患中，抓起我們這窮苦失喪的受造者，釋放我們，恢復父上帝對我們的喜悅和恩惠。」

《基督徒的自由》則是將基督釋放的工作帶入了與將益處傳遞給罪人之上帝的福音之道、領受這益處的信心或信靠，以及藉此所帶給上帝兒女的新身份的聯合之中。「傳基督，就是養活靈魂，使他成為義，叫他自由，拯救他，只要他相信所傳的。」因為「只有信心才是得救而有效的上帝之道的用法…」（參羅10:9）。信心構成了新造之人的中心，就是那藉著上帝的道，本於基督藉著死與復活所成就而新造的人。因此，路德指出唯獨信心使人稱義、釋放並拯救，因為對傳送基督益處之上帝應許話語的信靠，將相信的人從其他來源之權柄的各種宣稱當中釋放了。唯有上帝的律法描述了上帝對那些他所創造，並再創造成為祂的兒女之人的期許；律法並未賜下生命。唯獨上帝賜下生命，不帶有任何前提或對於神人關係中，人類一方應有之最低限度的承諾。

對上帝的信靠使人得以釋放，是因為這承認上帝乃是人類生活唯一的主，也是其根源與終結。此一信靠承認上帝已經再次宣告祂在罪人生活上的主權，乃是透過基督將他們的罪放在自己身上，藉著洗禮將他們的罪埋葬在墳墓中，並使他們裡面有復活的新生命。正如保羅在羅4:25所說，基督死乃是因為罪，得到它的工價（參羅6:23a），並且他復活為了將他們恢復為義，乃是以新生命之白白的恩賜（參羅6:23b）。路德經常使用保羅式之上帝洗禮行動的解釋，就是犯罪之受造人類的死和做為上帝兒女之新身份的恩賜，來解釋上帝如何赦免與使人稱義。[2]信心抓住上帝在基督裡的愛，就是那傳達祂的死和復活，使得上帝新創造的行動，賜下新生命，生效的話語。

路德以新娘和新郎之間所經歷之親密關係與分享，來描述信心。藉著使用典型中世紀靈修作者的語言，路德將信心表達為「將靈魂與基督聯合，正如新娘與她的新郎結合一般。」當然，在婚姻的結合中，新娘所經歷到的不只是與新郎結合，同時也並未失去各自所具有的。這正是此種結合的奇妙與喜悅之處。此一婚姻式聯合的形象，防止路德引導他的讀者以某種人類融入神性的方式去思考，也就是如典型的中世紀密契主義者(mystics)所推崇的方式：當信徒融入神格(Godhead)之時，人性身份就此消失。藉著其所使用之上帝與信徒關係之婚姻隱喻，路德保存了那上帝所造，並看為美好之受造人類的獨特性。藉由精準地對比進入有如婚姻關係中之兩個個體，改教者路德發展出「喜樂的交換」之形象，亦即罪人的「罪、死和咒詛」與基督的「恩典、生命和救恩」，在兩個各自保有其獨特性格卻分享所有的個體之間的交換。此一結合將罪傾倒在耶穌身上，而藉著義將恩典傾倒在祂的新娘，就是罪人身上；而這也正是將從罪和死亡中得釋放賜給這新娘。

因此，釋放就不僅是賜下在上帝關係中的新生命而已。它迫使在基督裡的新創造必須回到人類生活當中，如同上帝起初所設計的樣子。《基督徒的自由》不僅是處理信徒與上帝的關係；它同時也討論此一關係對於我們的人性在與他人關係中實踐的意義。在此著作的第一個命題中指出「我們不單是極其自由的君王，也是永遠的祭司，這比君王更大更為可貴。」祭司乃是受限於其他人，他們已經從受自己關注的而預先佔據之中被釋放：他們是「配在上帝面前為別人禱告，並將屬上帝的事教導別人。」他們的存有從罪中得潔淨，並從其轄制中得釋放的結果，就是信徒奮力使自己的生活順服基督。亞當無須透他的行為使自己稱義，因為上帝乃是造他為公義與正直的。因此他行出上帝的旨意正如「極自由的工，只為使上帝喜悅，並不為得著義而作；因為亞當已經有充充足足的義，也會是我們人人與生俱來的義。」路德將此種赦罪所賜予的自由，理解為一種行出上帝旨意的自由，乃是在對創造主的新順服中，藉著為了鄰舍，亦即跟隨基督之門徒，而有的善行，正如保羅在腓立比書第二章所描寫的僕人職分。「雖然基督徒是全然自由…」這是在愛中對於自由的操練，乃是赦免所帶來之自由的結果。這種釋放的愛已經重新設計了充分享有罪得赦免之信徒的生活，路德在《大問答》當中寫道：「不獨上帝赦免我們，就是我們彼此間也當互相赦免、擔當和攙扶。」因此，路德對於赦罪的理解能夠幫助廿一世紀的基督徒去瞭解他們的身份，就是上帝新生的兒女，並且也瞭解他們如何與他人有所關聯。

赦罪定義了我的身份

當我瞭解自己因著上帝已賜予我的新生，而成為蒙赦罪的上帝兒女之時，我自己那任性、頑固、膽大妄為，不按著上帝計畫而行的的私慾再也不能界定我；罪咎、羞恥和不完全的感受同樣也不能。上帝赦罪的話語界定了我真正的身份——「感謝主，靠著我們的主耶穌基督！」（羅7:24-25，特別是25節）。無論是透過控告與暗諷、反映社會或種族偏見的標籤，或是將我棄於路旁的社會體系，我的仇敵都無法藉此定義我的身份。唯有上帝赦罪的話語定義我，並賦予我的生命那最大的價值，就是屬於創造主的受造人類。並非我自己實際的軟弱和失敗的認知能力決定了我是誰；而是慈愛的父，就是那犧牲祂的兒子，並使祂復活的那位，將我界定為祂已預定使我的生命在救主中變為強壯。

當掉入生活深陷於罪污的圈套中之時，人們被沮喪所困，因為他們看不見有任何使自己脫身的方法。他們感到動彈不得，膠著於他們的過去，深深地陷溺於他們自己的錯誤與誤判所形成的困境。他們無法改變自己的歷史；他們也無從改變他們曾經對自己或他人所做過的一切實況。但上帝能！唯獨上帝有能力改變那我們的妄為的本性，就是將自己限制於生命之錯誤中心的本性。唯獨上帝再創造的話語能夠改寫將祂的創造界定為罪人的歷史。因此，赦免乃是一新創造的行動，是透過上帝在基督裡之新生命的應許所成就的。這應許藉著其本質開始了新生命，正如同它在基督的墳墓裡埋葬了過去，並使上帝重生的兒女復活，因此上帝重生的兒女能夠活出一種不同的生命（羅6:5-22）。

赦罪界定我與他人之間的關係

路德區分了人類生活的兩種向度，亦即兩種形式之真正的人，或是兩種義。他未曾分離這兩種義，或是兩種做為受造之人一切能做的方式。在與上帝的關係中，赦罪重複了上帝起初的行動。當基督對門徒吹氣，並賜下赦罪權柄，差遣他們之時（約20:19-23），上帝為祂自己創造了新的子民，正如祂起初藉著對地上的塵土吹氣，而造出人類一樣。根據路德的看法，赦免與保留罪的委任乃是賜給整體教會，也就是給每個已受洗的基督徒。的確，他教導信徒應當從他們的教區牧者領受正式的赦免，並給予應當如何進行的教導。然而改教者路德也堅持每個受洗的信徒也被呼召來將上帝的赦免傳遞給其他人，並在與他人的關係中實踐赦罪。1537年，他在威登堡的城鎮教會中以太18:15-20宣講，並向對教區百姓解釋，說道：

耶穌在此所說的，祂不僅要（咒詛罪與傳講罪得赦免）在教會中舉行，並且他也在有兩三個人聚集之處賜下此一權利和自由，以致於安慰和罪得赦免在他們當中被傳講與宣揚。他更加豐沛地賜下（祂的赦免），並將這給他們的赦罪安置於任何角落，以致於他們不僅在信徒群體中，也在他們的家中、在田野與花園中，發現這罪得赦免，無論他們當中的一員去到何處去尋找安慰與拯救。無論是當我被困擾而感到憂愁，在患難與脆弱之中，抑或是當我需要某些東西時，這就隨時派上用場。在教會中，並不總是有公開的宣講，所以當我們的弟兄姊妹或鄰舍就近我時，我能夠將我的困擾放在我的鄰舍面前，並尋求安慰…。同樣地，我也應該安慰其他人，並對他說：「親愛的朋友，親愛的弟兄啊！你為何不放下你的重擔？你經歷這些遭遇，顯然並非上帝的旨意。上帝已使祂的兒子為你死，以致於你不要憂愁，反倒要喜樂。[3]

將上帝赦免帶給其他人乃是個人赦免他們的基礎。無論按著上帝的形象被造（創1:2）所指為何，在墮落與透過基督人性得到復原之後，赦免成為上帝之愛本質反映的一部份，而這愛乃是以上帝的重生兒女，亦即上帝的新子民，的生活方式呈現出來。

赦免並不是以輕易省略或忽視錯誤的概念而產生的輕易遺忘，雖然赦免通常會帶來遺忘。赦免知道什麼是錯的，並且嚴肅地對待。當我們赦免時，我們乃是確認了良善生活的界線，也明白何謂發生了界線的逾越。但我們並非藉由這些界線來界定與塑造我們與那些向我們犯錯之人的關係。因為我們乃是翻越怒氣的岩石，在這墮落的世界中，回歸那反映伊甸園和平與秩序的屬上帝關係之中。

的確，赦免並非某種奇特觀念，是上帝突然安插在一個沒有它也運作良好的世界之中。對那些傷害或羞辱我的人之赦免形成良善的實踐意識，因為當我赦免其他傷害或攻擊我的人之時，我使自己從那些傷害我之人的手中得以釋放。想要報復的念頭，思緒陷溺於所遭受的邪惡，都將使我繼續被所遭遇的傷害，以及那傷害我的人所限制與綑綁。人持續不斷地決定與界定的行為至少一部份是關於「我是誰」和「我要做什麼？」赦免釋放了我！我不再任憑我的敵人主宰我的思想：赦免阻絕了思緒陷溺，擊垮了復仇怒火。這是常識，但在那些必須界定與決定自己道路的罪人當中，顯然這不僅是不尋常的，甚至這是不可能的。對於能夠赦免而言，基督的主權乃是首要必須的。罪人倚賴上帝赦免的大能與模式，以解除需要藉著反擊來自我恢復的枷鎖。

赦免我們的敵人將使得我們的脆弱與缺陷都落在上帝的掌握中。赦免那些曾經傷害我們的人，將我們自己與我們的欲求降服於上帝在我們生活中的掌管。赦免其他的人，乃是將他／她的罪放在就是那位使一切，包括破碎的人際關係，都成為新的之上帝的權柄與大能之下。詩人在他們的哀歌詩篇和咒詛詩篇中明白地這麼做了，也就是將他們的憤怒朝向上帝。赦免除去了其他人的掌管，也就是他們試著主張我們必須按著他們的目的而被使用。赦免重新界定了那些凌辱我們之人的重要性。它解除了他人傷害的權力。另一種選擇是在人的暴虐之下受苦，或是被咒詛成為沈溺於以暴制暴之人。唯有當我們確認基督在我們生活中賜予保護的主權，才能使我們被釋放，以致於能夠透過上帝恩典的幫助來赦免。

路德在《大問答》中所吩咐的「彼此赦免、承擔、幫助」的實踐，同樣也需要上帝特別的幫助，當我是一個需要被別人所赦免的人。罪人領受赦免有極大的困難。領受赦免不僅是一種宣布我們倚賴別人與上帝的行動，同時也顯露出我們的脆弱、咒詛的正確與實踐人類責任的失敗。罪人總是想靠自己的雙腳站立，根據自己的功德來被審判，而領受赦免乃是將我們自身的能力掃除，並將自己安置於他人手中，也就是他人的憐憫之中。因此，我們寧可努力以償還我們所做的惡，而不願意被赦免。為我們所做的惡，藉由財物、時間或愛的行動而有所償付，通常是公義與正確的，但這些並無法恢復我們犯罪所破壞的關係。但赦免能！

路德的赦罪觀乃是被放在更大的架構中來實踐，這架構乃是他以兩個向度或領域對人類生活情況的理解。對這個不信基督而只能濫用赦免的世界而言，這是格外的重要。因此，在赦免實踐之時，區分赦免那些傷害我們的人，與那些傷害我們所愛的，或是違犯公眾秩序與正義，乃是必須的。赦免並非無視於在人際關係中尋求公義的需要。赦免能使人際關係得著自由，但某些罪的結果仍舊綁縛在這世界的結構中。在上帝的俗世領域(temporal realm)中，罪明顯的結果仍舊落在這些犯罪之人身上，即使在上帝面前得蒙赦免，也被基督徒鄰舍所赦免。

雖然當信徒進入職場或公民社會當中時，並未將他們做為上帝兒女的身份棄於一旁，但他們確認上帝美好的秩序在這個罪惡的世界中，乃是藉著上帝對人類生命的秩序和計畫之執行而被保存，就是在那些不回應赦免與福音，寧可限制作罪惡與彰顯公義的人當中。在達到上帝為人類生活之政經層面所安排之目標，執行必須是標準，而那些剝削或防禦式的行為必須從不恰當的行動中被限制。

然而，在家庭和信徒群體中，就是人類看待世界的福音法則和動機能夠被設定之處，赦免乃是在基督之下的真自由之中被操練的良好關係之關鍵。在廿一世紀中，正確之基督徒生活的養成必須教導信徒如何發出赦免之聲，以及如同上帝自己赦免百姓一樣地生活與行動。因為那應當自然地臨到聽從基督之人的，並不總是輕易地從我們心中溢流而出。儘管如此，赦免是那些基督宣布為屬祂的子民之人首要的特徵之一。路德肯定地承認赦免已經重構他們的生活，正如上帝在基督裡赦免的話語，已經轉變了他們看待自己與世界以及上帝的方式。這就是憑藉信心而生活的意義：赦免和隨之而來的自由成就了真正的人。

[1] Karl A. Mnninger, Whatever Became of Sin? (New York: Hawthorn, 1973)

[2]參Robert Kolb, “God Kills to Make Alive: Roman 6 and Luther’s Understanding of Justification (1535),” Lutheran Quarterly 12/1 (1998) 33-56.

[3]Martin Luther, “Sermon on Matthew 18-24” (1539-1540), WA 47:297, 36-298, 14（作者自譯）

【摘譯】Martin Luther(5.5.1-5.5.3)

2007-09-20T00:14:00.001+08:00

Martin Luther: An Introduction His Life and Work (by Bernhard Lohse)

5.5.1 The Uniqueness of Luther's Understanding of Reason
…路德進行神學工作的方式乃是有別於經院神學家(scholastic)的方式。他極少針對理性的知識論式定義(epistemological definition)加以關注，或是針對理性與啟示，或是本性與恩典的界限加以定義。…相對於經院神學對待理性的方式，路德明確地表現出對於理性格外犀利的批判。當然，當路德描寫理性與信心的關係時，稱之為「盲眼的」或是「魔鬼的妓女」時，他並非簡單地叨念或是斷言他自己的神學觀念無關於理解和見識(insight)。毋寧說，路德在非常早期之時已經瞭解到我們無法在關於上帝的知識之事物中進行一種「中性的」(neutral)搜尋真理。在我們認識上帝的企圖中，罪也同樣表現出它自己。更直接地說，我們僅僅認識我們想要認識有關上帝的部分而已(we only know what we want to know about God)。在這件事上，理性和意志乃是彼此平行的。更明確地說，認識的行動也是受到意志的影響。

5.5.2 The Question of the Natural Knowledge of God
路德有關上帝的自然知識(the natural knowledge of God)之問題的答覆是帶有矛盾情結的(ambivalent)。經常路德似乎是同意經院神學派所主張之「理性具有某些上帝的知識」。因此，理性知道有一位上帝，即使它無法正確地談論這位上帝。路德也說過理性認識一些關於上帝的良善、憤怒或是公義的事物。…理性也知道關於上帝的誡命，並且也知道是非對錯。甚至理性也知道，除非我們我們除去罪孽，否則無法進天堂。…這些知識乃是被寫在我們所有人的心中。另一方面，路德也說過理性既不認識，也不明白任何有關上帝的事。特別值得注意的是，這些關於理性對於上帝之理解的負面論述，經常是跟隨著理性確實知道某些關於上帝之事的論述之後。…雖然理性之道我們應該依循正確的認識上帝的方式，但理性卻不知道通往上帝的正確之道。…路德總是將「是否有上帝」的問題和「我們是否有上帝」的問題一同提出。一如路德所描述的，理性總是透過有色的鏡片去看，並且無法從其眼睛上移除。結果就是理性所看見的每件事必定是有色的。因此，我們乃是根據我們自己的期待與盼望，去建立與創造我們自己的「上帝的形象」。…伴隨這些關於「上帝的知識」的論述，路德也提出一些有關理性能夠知道上帝不是什麼的重要論述。在此範圍內，理性能夠維持自己是對於與超越性之際遇(an encounter with transcendence)的開放性。…雖然理性不明白在上帝眼中唯有信心才是對的和好的，但它仍然知道不信、殺害和不順服是邪惡的。…路德清楚地拒絕任何藉助理性來到上帝面前的企圖。理性的「確證」是錯誤的。雖然如此，路德仍然指出，理性關於上帝不是什麼的「否定」是正確的論述。

5.5.3 Luther's Relationship to Philosophy
路德對於哲學的態度與他對於上帝的自然知識之問題的答覆是類似的。…路德拒絕神學對於哲學的倚賴，尤其是拒絕上帝的哲學性概念，因為這並未注意到我們與上帝的關係。路德察覺到哲學對於經院神學之恩典教義的影響，尤其是在聖禮的教義方面，導致於從聖經論述中偏離。路德特別批判任何未參照罪的真實性、我們受制於死亡與魔鬼，以及我們透過耶穌基督而得到救贖之描寫人的哲學。

Luther Discover the Gospel: Coming to the Truth and Confessing the Truth

2007-08-15T11:30:00.000+08:00

篇名：Luther Discover the Gospel: Coming to the Truth and Confessing the Truth
作者：Robert Rosin(Professor of Historical Theology at Concordia Seminary in St. Louis, MO)
出處：Concordia Journal, Apr. 2006, 147-160

1.在149頁作者對於「認信」(confess)提出了個體(individual)與群體(corporate/collective)兩個角度的理解：

首先，關於個體角度的理解，作者指出：

"To Confess" is first a personal action, an expression of what I believe, and one's heart is truly in it. But there is also matter of the individual's intellectual commitment, not that faith or confessing is the equivalent of an intellectual exercise, ... but we know that God has given us our reason and all our sense and we do indeed think about and reflect what we believe.

其次，關於群體角度，作者則認為：

"Confess" is also a corporate/collective matter. ...It is a matter of individuals who confess finding others who confess the same thing, read the same thing, understand and believe the same thing from the Scripture, and those who find themselves with this in common stand together and confess as a group, as a community, as the church.
並且作者也強調，這個形成認信群體的過程，並非因為其中的個人魅力或影響，而是"the Holy Spirit has put faith in our hearts one at a time, and I reflect this, and you reflect this, and we reflect this. That is how the Spirit works through the Word."

2. 在150頁，作者也論及神學與認信之間的關係，首先他指出"'Theology' is an attempt by believers to say, to reflect what God has revealed about Himself, to restate God first says to us. We seek to put in other words, honestly and faithfully, what God's message seems to be in particular circumstances in our life."並且"We speak theology with great care lest not what God has said to us but what we think or what we would like God to say."

3.在151-152頁，作者回顧了路德改教的時空背景，指出當時的地理、政治、社會背景的確都對改教產生一定的影響。但至始至終，"the Reformation is fundamentally a theological movement. It is a rethinking of how to talk about God (theology!) that arose not as some abstract intellectual movement but as a very real, very personal quest for a loving God."

4.在152頁，作者引述Prof. Koch對於"Luther's understanding of oratio, meditatio, tentatio making a theologian"的看法。Prof. Koch指出"The oratio was a prayer not just in general but to be led to the truth, to be led backinto the Scriptures. And then the meditatio is not merely a thinking or meditating within, but to complete that 'thinking about ' a person has to tell others, to speak forth, to confess what is found."

5.在156頁，作者精簡扼要地表達出中世紀經院神學的救恩觀："quid pro quo"，意即「取得這項是為了那項」("you get this for that")，而其中的關鍵字是"ergo"（即「因此」），一種本於因果邏輯的系統。

6. 在157頁，作者提到路德當時的大學中的神學教育幾乎全被三段式論證(syllogism)所掌控，但他受邀任教的威登堡大學則因為是新成立的大學，並未受此影響，反而是以"studia humanitatis"(the study of man, that is, the humanities, the liberal arts of Renaissance humanism)為主，重視修辭、語言如何用來解釋、改變與遊說等的價值。

7.在158頁，作者提到路德在使用這些方法教導聖經課程之後，也瞭解到自己正在採取一種不同的方法在進行神學表述：非邏輯的，而是文法的。而其中最重要的洞見是"the righteousness needed for salvation is not a quantity of good to be acquired by us but a quality given to us."

8. 在159頁，作者提到路德轉向文藝復興的人文主義(Renaissance humanism)方法來尋求幫助，並指出"Humanism was not the answer but it gave him tools to read the texts, and there he found spiritual answers."而作者也認為"The Reformation then can be seen as the product of a kind of educational curriculum movement and also as the product of an individual breakthrough that was multiplied among so many more as this new way, a reforming way of looking at God's revelation, grew and grew."接著作者進一步指出:

Although it grew out of Luther's study and university classroom, theology turned out to be no abstract subject but rather a very personal engagement with God. We see that how we approach theology, the method we use for thinking and talking about God as we engage His Biblical revelation, makes all the difference in the world. That's why we spend so much time not only on proclamation of the Word but also on education, on how we study--both professionals and laypeople--because how we learn shapes what we learn and what we then confess.

9. 在159頁，作者指出"In fact, because doctrine (teaching) is for use and not to be set on the shelf, I think it could even be argued that people who do have the right content but do nothing with it (that is, only 'circle the wagons' in a defense posture) are not really orthodox after all."

1o. 在160頁中，作者援引LCMS的主日禱文--"We ask for the Holy Spirit and the wisdom that comes down from above that the Word, as befits it, may not be bound but be preached to the joy and edification of Christ's holy people."而他認為"the point is not to look inward but to make that group of holy people larger. That means the doctrine has to be used."最後作者提出其結論：

There was no guarantee that positive things would come from Luther's confessing, no guarantee that a reformation would be happen. ...It was only up to him to confess. Then it was up to the Holy Spirit to work and produce fruit That's one final lesson for us to learn. We also cannot control. We can only seek to use the best tools available (as Luther did), to make the best presentation, the best confession we can (as Luther tried to do), and then what follows is God's doing. We might be disappointed, ... But we can never be disappointed in what we have: the love of God in Christ, the confidence that by faith alone and by God's grace alone we have life eternal. This is what we confess.