书籍

第二章　神学家、祭司和君王  Chapter 2 Theologians, Priests, and Kings

我要的只是堂堂正正地踏进家门。  All I want is to step into my home with dignity.

——乔尔·麦克雷，《午后枪声》  --Joel McCrea, "Gunshots in the Afternoon"

海德堡辩论  Heidelberg Debate

在第一章里，我曾简单地提到，路德因着呼吁讨论赎罪券问题一时成为争议人物，接着，在1518年4月的海德堡举行的奥古斯丁修会的会议上，他有机会正面阐述自己的神学观点。
In Chapter 1 I mentioned briefly that Luther became a controversial figure for his call for discussion of indulgences, and then had the opportunity to speak directly to the Augustinian Order in Heidelberg in April 1518. own theological views.

按照常规方式，路德在会议上主持这场辩论，由他的同事莱昂哈德·拜尔来做辩护，而论纲则是路德事先准备好的。
As was customary, Luther led the debate at the council, defended by his colleague Leonhard Bayer, and with theses prepared by Luther in advance.

这次事件后来被称为海德堡辩论，可以说它是奠定了后来路德宗的神学基石之一。
This event later became known as the Heidelberg Debate, and it can be said that it laid one of the cornerstones of later Lutheran theology.

辩论包括40条论纲，前28条是神学性的，后12条是哲学性的，特别涉及亚里士多德哲学对基督教神学的损害。
The debate included 40 theses, the first 28 of which were theological and the last 12 were philosophical, especially concerning the damage that Aristotle's philosophy had done to Christian theology.

从诸多方面来看，这些论纲扩展并细化了1517年9月出版的《驳经院神学论纲》一书中所勾勒的观点。
In many ways, these theses expanded and refined the ideas outlined in the Essays Against Scholastic Theology, published in September 1517.

那天神学辩论的核心是路德所提出最著名的异议之一，对他整个神学观具有基础性的重要意义：荣耀神学家与十架神学家之间的区分。
At the heart of the theological debate that day was one of Luther's most famous objections, one of fundamental importance to his entire theology: the distinction between theologians of glory and theologians of the cross.

他从第19条开始提出这一观点，但在我们理解路德高深莫测的语言之前，需要先明白它在整个辩论中的位置。
He begins with Article 19 to make this point, but before we can understand Luther's enigmatic language we need to understand its place in the overall debate.

这一点非常重要。  This is very important.

路德以讨论上帝律法的作用来开始他的辩论。  Luther begins his argument by discussing the role of God's law.

前两条论纲奠定了基础。  The first two theses lay the foundation.

他提出上帝的律法是好的、有益的，但是它不能带领人类走上拯救之路（第1条），善行更不能达到这个目标（第2条）。
He proposed that God's law is good and beneficial, but it cannot lead mankind on the road to salvation (Article 1), and good deeds cannot achieve this goal (Article 2).

这两条总结了路德新的神学信念，它源自于路德之前多年对保罗书信的研读。
These two clauses summarize Luther's new theological convictions, which stem from Luther's previous study of Paul's letters over many years.

上帝是公义的，而他的律法是他圣洁属性的体现，可是人无法使自己在上帝面前被接纳。
God is righteous, and His laws are a reflection of His holy attributes, but man cannot make himself acceptable before God.

接下来路德以这两点为基础得出两个认识论上的结论：人的善行看起来很有吸引力，但却“可能是致死的罪”（第3条）。
Luther then draws two epistemological conclusions based on these two points: Good deeds may seem attractive, but they "may be a deadly sin" (Article 3).

路德的意思是，在我们看来善行配获得上帝的接纳，但实际上在上帝看来却是肮脏的破布。
Luther's point is that good deeds that seem to us worthy of God's acceptance are actually filthy rags to Him.

我们对善行价值的认知与其实际情况之间存有差别，这指向人类知识的道德本质。
The difference between our perception of the value of good deeds and their actual circumstances points to the moral nature of human knowledge.

反之亦然，上帝的善工在人类看来是罪恶的，但实际上在上帝看来却是大有功德（第4条）。
Vice versa, God's good works may appear sinful to humans but may actually be virtuous in God's sight (Article 4).

第5条从表面上看很令人费解：“人的行为（我们指那些明显的善举）并不是致死的罪——仿佛它们是罪行。
Article 5 is, on the face of it, puzzling: “Man’s deeds (by which we mean obviously good deeds) are not mortal sins—as if they were crimes.

”[1]路德在论纲证词里解释这一条，他说在上帝面前谴责我们的那些致死的罪，并不是我们所想的诸如奸淫或谋杀等令人发指的行为，而是从有罪的内心流露出来的任何行为，哪怕是那些看起来是善的行为。
"[1] Luther explained this in his theses testimony. He said that the sins that condemn us to death before God are not heinous acts such as adultery or murder as we think of them, but sins arising from sinful acts. Any action that comes from the heart, even those that appear to be good.

[2]路德不仅深化了对罪的理解，同时也指出以人为主体的认识论的严重堕落。
[2] Luther not only deepened the understanding of sin, but also pointed out the serious corruption of the epistemology that regards human beings as the subject.

可以说，路德是在强调我们人为自己所造的各类神学都是虚假的，因为都没能正确理解人堕落状态的严重性。
It can be said that Luther was emphasizing that all the theologies we have created for ourselves are false because they fail to correctly understand the seriousness of man's fallen state.

第6条论纲更加强化了这一观点：上帝借着人所成就的工作并不算是人的功德。
Thesis No. 6 further strengthens this point of view: the work God accomplishes through man is not regarded as man’s merit.

这句话对路德成熟的新教神学意义重大。  This statement was of great significance to Luther's mature Protestant theology.

在新路派的神学体系里，尽己所能者获得恩典的基础在于情谊功德（congruent merit）而非义理功德（condign merit）。
In the New Way theological system, the basis for grace for those who do their best lies in congruent merit rather than condign merit.

[3]那么，对路德来说，上帝借着人所成就的工作，从严格的义理性角度讲，永远没有功德价值。
[3] Then, for Luther, the work that God accomplishes through humans will never have meritorious value from a strict righteousness perspective.

他的论纲证词里解释道，人类就像生了锈的钝器，不论工匠多么高超，用这样的工具做出来的东西必然有缺陷。
His thesis testimony explained that human beings are like rusty blunt tools, and no matter how skilled the craftsman is, anything made with such a tool will inevitably have defects.

[4]

第7条至12条进一步详细讨论致死之罪，尤其是它与人对善行的态度和理解之间的关系。
Articles 7 to 12 discuss the crime of causing death in further detail, especially its relationship to one's attitude and understanding of good deeds.

路德指出的关键点有些吊诡：我们认为不是致死之罪的行为恰恰是致死的。
The crucial point Luther makes is somewhat paradoxical: actions that we do not consider to be deadly sins are precisely the ones that cause death.

从这里我们开始看到路德神学不变的主题：对自义的恐惧。
Here we begin to see a constant theme in Luther’s theology: the fear of self-righteousness.

这与他的谦卑神学一致：如果说唯有当我们完全对自己的行为绝望，并完全谦卑地把自己投靠在上帝的怜悯中才能与他和好的话，那么我们对自己行为的态度是衡量我们是否真谦卑的重要指标。
This is consistent with his theology of humility: if we can be reconciled to God only when we completely despair of our own actions and surrender ourselves to His mercy in complete humility, then our attitude toward our actions is the measure of our An important indicator of true humility.

真基督徒活在一种强大的张力之下：对公义圣洁的上帝的敬畏是理解我们自己善行之不义的核心。
True Christians live under a powerful tension: the fear of a just and holy God is central to understanding the unrighteousness of our own good works.

第12条让人联想到一句古语：“智者自知一无所知。  Article 12 is reminiscent of an old saying: “A wise man knows he knows nothing.

”而这也体现了路德对行为的理解：当人们惧怕自己所犯的致死之罪时，这些罪在上帝眼中反而是真正可宽赦的。
” And this also reflects Luther’s understanding of behavior: when people fear the deadly sins they have committed, these sins are truly forgivable in the eyes of God.

[5]

第13条至15条里，路德以抨击自由意志的概念来为之前所论提出概念框架。
In Articles 13 to 15, Luther sets out the conceptual framework for his previous discussion by attacking the concept of free will.

路德相信堕落后存在自由意志，但只是在行恶的范围内。
Luther believed that free will existed after the Fall, but only to the extent of doing evil.

人类的意志没有主动行善的意向，只能是被动的。  Human will has no active intention to do good and can only be passive.

就像尸体无法主动转向生命，我们也无法主动转向上帝。
Just as a corpse cannot actively turn toward life, we cannot actively turn toward God.

这也改变了他对洗礼的看法：如果洗礼是洁净，那么受洗者就存在某种主动转向善的本质。
This also changed his view of baptism: if baptism is cleansing, then there is some active turning toward good in the person being baptized.

可是，如果洗礼是关乎死和复生，那么受洗者就像拉撒路一样完全被动倚赖上帝单方面的主权行动。
However, if baptism is about death and resurrection, then the baptized person, like Lazarus, is completely passive and dependent on the unilateral sovereign action of God.

路德相信这才是保罗教导的。  Luther believed this was what Paul taught.

到了1525年，这也构成了与伊拉斯谟论战的一部分。
By 1525, this also formed part of the polemic with Erasmus.

路德以他神学辩论的杰作《论意志的捆绑》回应了伊拉斯谟的《论意志的自由》。
Luther responded to Erasmus's On the Freedom of the Will with his masterpiece of theological polemic, On the Bondage of the Will.

我们之前提到过，这本书与他的两部要理问答一起被路德视为他最值得留给后世的作品。
We have mentioned before that this book, together with his two catechisms, was regarded by Luther as the most worthy of his legacy to posterity.

他还在其中隆重致谢伊拉斯谟，称他是唯一真正抓住整个宗教改革神学的根基并在此关键问题上交锋的人。
In it he also ceremoniously paid tribute to Erasmus, saying that he was the only one who truly grasped the foundations of the entire Reformation theology and confronted him on this crucial issue.

[6]因此，重要的是，我们要理解意志捆绑对路德整体神学构造的重要性。
[6] It is therefore important that we understand the importance of the will-binding to Luther’s overall theological construction.

理解堕落后意志被捆绑是理解基督徒得救确据的基础，如果说救恩，哪怕只有一丁点儿，是出于我们自己这样软弱、有罪、优柔寡断的罪人，那么我们如何能确定自己得救呢？回到海德堡辩论，意志捆绑这一要点再次巩固了路德至此所论述的有关善行的内容，实际上更将其强化：善行是不可能的，不但因为我们意志被污染败坏了，更是因为我们的意志完全被捆绑在罪里。
Understanding the bondage of the will after the fall is the basis for understanding the assurance of salvation for Christians. If salvation, even a tiny bit, comes from weak, sinful, indecisive sinners like ourselves, then how can we be sure of our own salvation? Returning to the Heidelberg Debate, the point of the binding of the will once again consolidates what Luther has discussed so far about good deeds, and actually strengthens it: good deeds are impossible, not only because our wills are contaminated and corrupted; His will is completely bound to sin.

这导致路德写下了直至目前最引发争议的一条论纲，第16条：“凡相信尽己所能就可以获得恩典的，只是罪上加罪，犯下双重的罪愆。
This led Luther to write one of the most controversial theses to date, Article 16: “Whoever believes that he can obtain grace by doing all he can is guilty of a double sin.

”[7]  "[7]

路德以这条论纲攻击了他的中世纪老师们教授的神学。  With this theses Luther attacked the theology taught by his medieval teachers.

路德在这里使用的语言很清楚与加百列·比尔所讲的“约”的神学以及新路派有关联，而路德得出的结论攻击性极强：这种神学使人类原本罪恶的状况更加恶化。
The language Luther uses here is clearly related to Gabriel Beale's theology of the covenant and New Ways, and Luther's conclusion is extremely offensive: this theology makes human beings inherently sinful. The situation worsened.

在这一点上，没有任何妥协或得出不同结论的可能：路德把自己的立场表达得很清楚，这也使他在对峙时无处可逃。
At this point there was no possibility of compromise or different conclusions: Luther made his position very clear, which also left him with no escape in the face of confrontation.

接下来，他处理了可能由此导出的错误推论，他说上述说法不会叫人绝望（第17条），而是为叫人达到对自己的能力绝望的谦卑，而这种谦卑正是领受基督恩典的前提条件（第18条）。
Next, he deals with the possible erroneous inferences drawn from this, saying that the above statement does not lead to despair (no. 17), but rather to the humility of despairing of one's own abilities, which is the very humility of Prerequisite for the grace of Christ (Article 18).

由此，路德便点出他最著名的荣耀神学家与十架神学家的区分。
From this, Luther points out his most famous distinction between theologians of glory and theologians of the cross.

简言之，这个区分取决于对救恩的理解，而对救恩的理解中又包含了各样教义真理。
In short, this distinction depends on an understanding of salvation, which in turn contains various doctrinal truths.

第一，他加深了对罪的理解，认为罪等于在上帝面前的道德死亡，正如上帝圣洁的律法显明给我们的。
First, he deepened his understanding of sin as equal to moral death before God, as God’s holy law reveals to us.

第二，意志对救恩而言是完全无能的。  Second, the will is completely powerless for salvation.

第三，拒绝这些基本真理是道德问题，更加重在上帝面前的罪愆。
Third, rejecting these basic truths is a moral issue and a grave sin before God.

两种神学家  Two kinds of theologians

在这个背景下，路德开始引进他最著名的神学区分之一：
It was against this background that Luther began to introduce one of his most famous theological distinctions:

19. 那把上帝不可见之事物当作可参透的、如同日常发生之事的人，不配称为神学家。
19. He who makes the invisible things of God comprehensible, as if they were daily occurrences, does not deserve to be called a theologian.

（罗1：20）  (Romans 1:20)

20. 然而，那透过苦难和十字架来理解上帝可见且显明之事物的人，才配称为神学家。
20. But he who understands the visible and revealed things of God through suffering and the cross is worthy of being called a theologian.

21. 荣耀神学家称恶为善，称善为恶；十架神学家正确道出事物的真相。
21. Theologians of glory call evil good and good evil; theologians of the cross correctly tell the truth of things.

[8]

这些论纲背后的神学非常丰富，是思考路德神学的起点，也对了解他的基督徒生活观有特殊的含义。
The theology behind these theses is very rich and is the starting point for thinking about Luther's theology. It also has special meaning for understanding his outlook on Christian life.

首先，我们需要留意，虽然“十架神学”这个词，或者其拉丁文theologia crucis在讨论路德时常常出现，但他在这儿提到的并不是一个抽象的十字架神学。
First, we need to note that although the term "theology of the cross," or its Latin theologia crucis, appears frequently in discussions of Luther, he is not referring here to an abstract theology of the cross.

其实，路德说的是十架神学家和荣耀神学家。  Actually, Luther was talking about theologians of the cross and theologians of glory.

这就提醒我们，路德提出的不是一些可以缩减到知识技术或方法层面的东西。
This reminds us that what Luther proposed was not something that could be reduced to the level of intellectual technology or method.

神学是真实有血肉的人们的思想，因此神学也构成了人自身的存在。
Theology is the thoughts of real flesh-and-blood people, so theology also constitutes the existence of people themselves.

神学（即进行神学思考的行为）和人类学是不可分割的。
Theology (that is, the act of thinking theologically) and anthropology are inseparable.

在详细讨论这一点之前，我们需要简单指出路德这一区分背后的神学论点。
Before discussing this point in detail, we need to briefly point out the theological argument behind Luther's distinction.

第一，神学基于上帝对自我的启示。  First, theology is based on God’s revelation of self.

从神学的客观来源来讲，这一区分取决于神学家如何识别对上帝的认知的来源。
In terms of objective sources of theology, this distinction depends on how theologians identify the source of their knowledge of God.

荣耀神学家的错误就在于把这个世界表面上显现的当作就是对上帝的认知的来源。
The mistake of the glory theologians is to regard the apparent appearance of the world as the source of knowledge of God.

我们会在后面提到，这一点明显与路德的称义观相关联。
As we will see later, this point is clearly related to Luther’s view of justification.

显然，我们身边的世界的运作方式是建立在对等原则（reciprocity）的基础上：行善者得奖赏；作恶者受惩罚。
Clearly, the world around us works on the basis of reciprocity: those who do good are rewarded; those who do evil are punished.

因此，当荣耀神学家把世界的运作方式当作理解上帝作为的基础标准时，他们就假设人与上帝之间在关于救赎的事情上存在同样的原则。
Therefore, when glory theologians take the way the world works as the fundamental criterion for understanding God's actions, they assume the same principles between man and God in matters of salvation.

简单地讲，如果我想让上帝以仁慈待我，那我就必须做点好事来赚取他的青睐。
Simply put, if I want God to be kind to me, I have to do good things to earn his favor.

与此相反，十架神学家对上帝的认知源自于定睛上帝在他所选择的地方如何启示他自己。
In contrast, the theologian of the cross's knowledge of God comes from focusing on how God reveals himself in the places of his choosing.

这一点，路德与新路派神学有明显的连续性。  In this regard, there is obvious continuity between Luther and New Road theology.

中世纪晚期的唯意志论（voluntarism）强调，从人类视角来看，上帝的意志决定了上帝的行动。
Voluntarism in the late Middle Ages emphasized that from a human perspective, God's will determines God's actions.

这是认识论上的重要发展，因为它维护了上帝行动的他性（otherness）。
This is an important epistemological development because it maintains the otherness of God's action.

从人类知识的角度讲，在上帝启示自己如何行动之前，人类无法预测上帝的行动。
From the perspective of human knowledge, humans cannot predict God's actions until God reveals how He will act.

因此，在理解救恩时，路德强调的是我们所谓的特殊启示（special revelation），他的观点是建立在自己所接受的中世纪神学训练之上：如果你想知道上帝如何行动，那就必须定睛在上帝如何启示自己将来的行动。
Therefore, in understanding salvation, Luther emphasized what we call special revelation, and his view was based on his training in medieval theology: If you want to know how God acts, you must Focus on how God reveals His future actions.

然而，尽管路德的观点是建立在中世纪晚期对启示的强调之上，但他超越了中世纪的神学教师们；他从两个方面强化这一点。
However, although Luther's view was based on the late medieval emphasis on revelation, he went beyond the medieval theological teachers; he reinforced this in two ways.

第一，在前面的论纲里他很清楚地指出，这两类神学家的区分不仅是认识论层面的，也是道德层面的。
First, in the previous theses he clearly pointed out that the distinction between these two types of theologians is not only epistemological but also moral.

其实，我们可以说路德把认识论变成了道德议题。  In fact, we could say that Luther turned epistemology into a moral issue.

路德认为罪导致道德死亡并进而引发道德捆绑，任何看罪的严重性轻于路德观点的，都是罪上加罪。
Luther believes that sin leads to moral death and then leads to moral bondage. Anyone who views the seriousness of sin less than Luther's view is adding sin to sin.

任何人若不对自己绝望反认为尽己所能会使上帝赐恩，实际上就是罪恶悖逆地自欺。
Anyone who does not despair of himself but thinks that doing his best will bring God grace is actually sinfully and rebelliously deceiving himself.

这里，路德的神学与保罗在《罗马书》1章所说的联系起来。
Here Luther's theology is connected to what Paul said in Romans 1.

对他的中世纪老师们来说，有关上帝的知识从本质上讲是个认识论的议题：由于上帝的全能，从人的角度看他似乎不可预测；因此，上帝的自我启示约束他必须以某种特定状态向我们显现。
For his medieval teachers, knowledge of God was essentially an epistemological issue: God seemed unpredictable from a human perspective because of his omnipotence; therefore, God's self-revelation bound him to a certain The state appears to us.

在这种观念里，罪之道德危机并没有造成多大的影响。  In this conception, the moral crisis of sin does not have much impact.

但对路德来说，我们必须定睛在上帝自我启示的原因并非单单在于其明显的不可预测性，还因为事实上人类死在罪中，甚至倾向于创造一个符合自己期望的假神。
But for Luther, the reason we must focus on God's self-revelation is not simply its apparent unpredictability, but the fact that humans are dead in sin and even prone to creating a false god that suits our own expectations.

路德超越他的中世纪老师们的第二个方面很明显：他把上帝的启示聚焦在基督的十字架上。
The second way in which Luther surpassed his medieval teachers is obvious: he focused God's revelation on the cross of Christ.

当然，路德并非把上帝的启示缩减到只剩十字架而其他地方都没有启示，而是把十字架作为福音神学里重要的基本准则，必须基于十字架才能完整地理解上帝的启示。
Of course, Luther did not reduce God’s revelation to only the cross and no revelation elsewhere, but regarded the cross as an important basic criterion in evangelical theology, which must be based on the cross to fully understand God’s revelation.

上帝亲自降卑，取了肉身，用世界上卑微的方式承受痛苦的死亡，这事实本身有力地启示了上帝自己到底是谁以及他是如何行动的。
The very fact that God Himself humbled Himself, took on human flesh, and suffered a painful death in the world's humblest ways is a powerful revelation of who God Himself is and how He acts.

挂在十字架上的基督构成了那位向堕落人类显现的上帝的真实身份。
Christ hanging on the cross constitutes the true identity of God who appeared to fallen humanity.

此外，路德通过把十字架放在中心位置，强化了对上帝的知识是道德议题这一事实。
Furthermore, by placing the cross at the center, Luther reinforced the fact that knowledge of God is a moral issue.

对他来说，认识论无法从认知行为主体的道德立场抽象出来。
For him, epistemology cannot be abstracted from the moral stance of cognitive agents.

简言之，本着保罗的教导，路德把神学视作个人基本道德取向的一种功能。
In short, following Paul's teaching, Luther viewed theology as a function of one's basic moral orientation.

我们可以注意到路德在海德堡辩论中所说的与保罗在《哥林多前书》里的教导特别一致。
We may note that what Luther said in the Heidelberg Dispute was particularly consistent with Paul's teaching in 1 Corinthians.

保罗在那里呈现的十字架是全人类道德与认知的测试，对十字架的不同回应把全人类分成两个阵营。
The cross that Paul presents there is a moral and cognitive test for all mankind, and the different responses to the cross divide all mankind into two camps.

犹太人看十字架是罪行，希腊人看十字架是愚拙（林前1：23），这实际上正显明了他们的心和他们对耶稣基督及其福音的态度：他们必灭亡，因为他们没有看到十字架的本质乃是上帝拯救的大能（罗1：16）。
The Jews saw the cross as sin, and the Greeks saw the cross as foolishness (1 Corinthians 1:23). This actually revealed their hearts and their attitude towards Jesus Christ and his gospel: they would perish because they did not see the cross. The essence of God is the saving power of God (Romans 1:16).

他们对十字架不同的诠释无疑都是基于自己的文化背景，这些文化背景只能解释他们观点的具体细节，但无法为这些观点辩解，使其相对化，或使之合法化。
Their different interpretations of the cross are undoubtedly based on their own cultural backgrounds, which can only explain the specific details of their views, but cannot justify, relativize, or legitimize these views.

他们最终还是会灭亡。  They will eventually perish.

简言之，当上帝已经自我启示时，犹太人和希腊人均以自己独特的方式拒绝上帝；反之，他们要求上帝必须符合他们自己的文化标准。
In short, both Jews and Greeks, in their own unique ways, rejected God when He had revealed Himself; instead, they demanded that God conform to their own cultural standards.

以十字架为起点接受它就是上帝所宣告的上帝拯救的大能，而并非按其表象所示视之为污秽罪人的死刑，只有这样的人才会得救。
Only those who begin with the cross and accept it as the saving power of God as God declares it, rather than as the death penalty for filthy sinners as it appears, will be saved.

这一区分对路德来说有神学上和生存上（existential）的双重含义。
This distinction had both theological and existential implications for Luther.

神学上，它要求人们根据十字架来彻底反思神学语汇。  Theologically, it requires a radical rethinking of theological vocabulary in light of the Cross.

这就是第21条论纲所讲的，路德在这里玩了个善和恶的文字游戏。
This is what Thesis 21 is about, where Luther plays a word game about good and evil.

荣耀神学家似乎称事物如其所是，因为他有罪的本性使他只能在这个世界所运转的意义准则的限度内来活动；但十字架与这些准则相矛盾，因此，当谈及上帝及其行动时，需要用反直觉的方式来使用标准语汇。
The theologian of glory seems to call things as they are because his sinful nature allows him to act only within the limits of the rules of meaning in which the world operates; but the cross contradicts these rules and, therefore, when speaking of God and His actions When using standard vocabulary, you need to use it in a counter-intuitive way.

路德在第22条论纲里击中要害，他称这种神学错误的源头在人性根本的罪性和悖逆。
Luther hit the nail on the head in theses 22. He claimed that the source of this theological error lies in the fundamental sinfulness and rebellion of human nature.

[9]

不论是荣耀神学家还是十架神学家，他们都是用语言来表达自己的信仰。
Whether they are glory theologians or cross theologians, they all use language to express their beliefs.

路德认为这些语言背后的概念需要从上帝在耶稣基督钉十字架的启示中来定义。
Luther believed that the concepts behind such language needed to be defined in terms of God's revelation in the crucifixion of Jesus Christ.

例如，当讨论“权力”一词时，荣耀神学家会把上帝的权力当作是与君王的权力类似的事物：强大而具有压迫性。
For example, when discussing the word "power," glorification theologians would think of God's power as something similar to the power of a king: powerful and oppressive.

而十架神学家则给这个词不同的定义：权力在软弱中显明。
Cross theologians, on the other hand, give the word a different definition: power revealed in weakness.

再或以“智慧”为例，荣耀神学家从世界设定的标准来理解智慧，比如视其为玩转某系统所需的才智或知识。
Or take "wisdom" as an example. Glory theologians understand wisdom from the standards set by the world, such as seeing it as the intelligence or knowledge required to play a certain system.

而十架神学家则以道成肉身的上帝挂在十字架上的软弱和破碎来理解智慧：这相悖于全世界所有智慧人所预期的至高权能创造主的形象。
Cross theologians, on the other hand, understand wisdom in terms of the weakness and brokenness of the incarnate God hanging on the cross: this is contrary to the image of the sovereign Creator that all wise men in the world expect.

提到“义”的时候，荣耀神学家会把它解释为一种由善行构成的外在可见的品质，而十架神学家则在本是无罪却为他人成为罪的那一位身上看到义。
When speaking of "righteousness," glory theologians interpret it as an outwardly visible quality consisting of good works, while cross theologians see it in the One who was sinless but became sin for others. To righteousness.

荣耀神学家视生与死彼此对立，人们需要尽量避免死亡，而十架神学家则认为死亡实际上是通往复活的大门。
Glory theologians see life and death as opposed to each other, and that people need to avoid death as much as possible, while cross theologians see death as actually the door to resurrection.

晚年之际，在注释保罗的《加拉太书》时，路德写下了这么一段话：
In his later years, while commenting on Paul’s Epistle to the Galatians, Luther wrote this:

真正的基督教神学，就像我常常提醒你的那样，并非在上帝的威严中将他呈现给我们，好像摩西和其他的教导那样，而是呈现给我们那位由童贞女而生的基督，我们的中保和大祭司。
True Christian theology, as I have often reminded you, does not present God to us in His majesty, as Moses and others taught, but rather presents us with the Virgin-born Christ, whom we mediator and high priest.

因此当我们对阵律法、罪和在上帝面前的死亡时，最危险的就是以我们无益的空想误闯入天堂，探究上帝那不可透知的权能、智慧和威严，询问他如何创造世界又如何治理它。
Therefore, when we are faced with the law, sin, and death before God, the most dangerous thing is to wander into heaven with our useless fantasies, to explore the incomprehensible power, wisdom, and majesty of God, and to ask how he created the world and so on. Govern it.

如果你尝试用这种方式来认知上帝，向他献上基督中保之外的赎罪祭，把你自己的善行、禁食、修士服和剃发当作上帝与你之间的中介，你必将如同路西法一样坠落（赛14：12），在可怕的绝望中失去上帝和一切。
If you try to know God in this way, offering Him a sin offering apart from the mediation of Christ, using your own good works, fasting, monastic robes, and tonsure as intermediaries between God and yourself, you will Will fall like Lucifer (Isaiah 14:12), losing God and everything in terrible despair.

因为上帝在其本性中是无垠的（immense）、不可透知的和无限的，所以他对人的本性来说是无法承受的。
Because God is immense, impenetrable, and infinite in His nature, He is unbearable to human nature.

因此，若你想保全你的良心和救赎而远离危险，就要禁止这种思辨空想的灵。
Therefore, if you wish to preserve your conscience and salvation from danger, ban this speculative and daydreaming spirit.

按照圣经教导你的方式去握住上帝（林前1：21，23—24）:“世人凭自己的智慧，既不认识上帝，上帝就乐意用人所当作愚拙的道理拯救那些信的人；这就是上帝的智慧了。
Hold on to God the way the Bible teaches you (1 Corinthians 1:21, 23-24): “In the wisdom of the world, which did not know God, it pleased God through the foolishness of man’s teaching to save those who believe; This is the wisdom of God.

我们却是传钉十字架的基督，在犹太人为绊脚石，在外邦人为愚拙；但在那蒙召的，无论是犹太人、希腊人，基督总为上帝的能力、上帝的智慧。
But we preach Christ crucified, a stumbling block to the Jews and foolishness to the Gentiles; but to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God.

”因此，从基督开始的地方开始——在童贞女的腹里，在马槽，在他母亲的怀中。
” So start where Christ began – in the virgin’s womb, in the manger, in his mother’s arms.

他为此而降下，出生，在世人中间生活，受苦，被钉在十字架上，死去，好叫他以一切可能的方式将自己展现在我们眼前。
For this purpose He came down, was born, lived among men, suffered, was crucified, and died, that He might manifest Himself before our eyes in every possible way.

他要让我们的心定睛在他自己身上，并借此防止我们攀爬到天上窥探上帝神圣的威严。
He keeps our hearts fixed on Himself and thereby prevents us from climbing to heaven to peer into the divine majesty of God.

[10]

这一段其实就是十架神学家概念的扩充和详述。  This passage is actually an expansion and elaboration of the concept of the cross theologian.

离开基督的肉身，上帝在他的威严里是一位令人战兢、邃不可知、大有权能的上帝，在他面前，堕落的人类无法站立。
Apart from the body of Christ, God in His majesty is a terrifying, unknowable, and powerful God before whom fallen humanity cannot stand.

不敢来到上帝面前的恐惧来自于试图在律法的基础上与上帝建立关系，这是在上帝完美的公义和不加遮盖的权能下接近他。
The fear of coming to God comes from trying to have a relationship with God on the basis of the law, which is approaching God in His perfect righteousness and unveiling power.

道成肉身的想法就变得极其愚蠢，因为这与人们对一位权能、可畏的上帝所怀的期望完全相反。
The idea of an incarnation becomes extremely foolish because it is the exact opposite of what people would expect from a powerful and awesome God.

然而正是在此——在人类肉身的软弱中，尤其是在这软弱的最高峰，十字架上痛苦的死亡中——上帝以满有恩典、温柔、怜悯的方式来靠近他的百姓。
Yet it is here—in the weakness of human flesh, and especially in the pinnacle of this weakness, the painful death on the cross—that God draws near to his people in grace, tenderness, and mercy.

正是在这里路德发现律法扮演了重要的角色；律法——上帝圣洁的表现，一个任何有罪之人都绝对无法达到的标准——本是好的、必要的，因为它提醒我们人的有限和无能，任何人都无法靠自己的力量追求上帝。
It was here that Luther discovered that the law played an important role; the law—an expression of God’s holiness, a standard that no sinful man could ever live up to—was good and necessary because it reminded us of humanity Being limited and incompetent, no one can pursue God by his own strength.

路德在海德堡辩论里很清楚地表明这一点。  Luther made this very clear in the Heidelberg Debate.

不论是思想还是行为，人类都无法与上帝等量齐观，而律法的工作就是把这一事实持续不断地摆在我们眼前；并且只有在十字架的语境下人们才能正确理解这一点（第23、24条）。
Human beings are not equal to God, neither in thought nor in action, and it is the job of the Law to continually place this fact before our eyes; and this can only be properly understood in the context of the Cross (pp. 23, 24 strip).

在讨论路德用十字架作为神学语汇标准而产生的最伟大的神学再定义之前，我们应该注意到，这对信徒的生活来说，不论从生活的期待还是经历，都意义重大。
Before discussing the greatest theological redefinition resulting from Luther's use of the cross as the standard of theological vocabulary, we should note that this has great significance for the life of the believer, both in terms of life expectations and experiences.

我们会在后面的章节中再谈，但现在重要的是我们要理解，海德堡辩论中的神学不仅仅蕴含着基督徒认识论的道德性，也包含着基督徒生活全部的本质。
We will return to this in a later chapter, but for now it is important to understand that the theology of the Heidelberg Debate encompasses not only the morality of Christian epistemology but the entire essence of Christian life.

对上帝之爱的再定义  Redefining God’s Love

路德由十字架而产生的激进的神学语汇再定义无异于意义的翻转。
Luther's radical redefinition of theological vocabulary arising from the cross was tantamount to a reversal of meaning.

这在最后一条神学论纲里尤为明显。  This is especially evident in the last theological theses.

虽然两种神学家的区分一直紧紧抓住后代人的想象力，但是最伟大的一条论纲，整个海德堡辩论神学的顶峰，可以说是第28条：“上帝之爱并不是寻找自己喜悦的事物，而是创造所喜悦的。
Although the distinction between the two theologians has captured the imagination of subsequent generations, the greatest theses, the pinnacle of the entire Heidelberg debate, is arguably Article 28: “The love of God does not seek its own pleasure. things, but what pleases creation.

人之爱是因遇见令自己喜悦之事物而引发的。  Human love is triggered by encountering things that make one happy.

”[11]就在这条之前，第25、26条论纲预示了路德对因信称义的成熟理解：遵行律法远远不足以使我们与上帝和好，这与单单通过信心依靠上帝的话形成反差。
"[11] Just before this, theses 25 and 26 foreshadow Luther's mature understanding of justification by faith: obedience to the law is far from enough to reconcile us with God, which is different from relying solely on faith. God’s word contrasts.

[12]接下来是第27条，这里阐述了基督的工作是一种主动的工作，因此我们在救赎里的工作应当被视为被动的、已经完成的工作。
[12] Next is Article 27, which states that the work of Christ is an active work, so our work in salvation should be regarded as passive, completed work.

这就为上帝之爱的那条论纲做了铺垫。  This sets the stage for the thesis on the love of God.

荣耀与十架的对照加强了人之爱与上帝之爱之间的区别。
The contrast between glory and the cross reinforces the distinction between the love of man and the love of God.

路德说，人之爱是反应性的：它在回应那些有内在吸引力的客体，是客体把这种爱引出来。
Luther said that human love is reactive: it responds to objects that are inherently attractive, and it is the objects that draw out this love.

换句话说，人之爱被那些首先展示出其可爱性的事物吸引。
In other words, human love is attracted to those things that first demonstrate their loveliness.

当一位丈夫回忆最初与妻子坠入爱河的时刻，他会想起当时看到了这个女人身上某些有吸引力的东西——也许是她的美貌或者有魅力的个性——因此他的心被吸引去爱她。
When a husband recalls the first moments when he fell in love with his wife, he remembers seeing something attractive about the woman—perhaps her beauty or her magnetic personality—and his heart was drawn to it. To love her.

他所爱的客体里存在某种东西先于他的爱以及他被其吸引这一事实。
There is something in the object of his love that precedes his love and the fact that he is attracted to it.

这就是人之爱的基本动态；但是我们必须记住，上帝在十字架上的启示翻转了这个人类逻辑。
This is the basic dynamic of human love; but we must remember that God's revelation on the cross inverts this human logic.

因此，与此相反，上帝之爱不是反应性的，而是创造性的：上帝不需要寻找值得爱的事物再去爱它；事物之所以可爱是因为上帝先用他的爱来爱它。
So, in contrast, God's love is not reactive but creative: God does not need to find something worthy of love in order to love it; a thing is lovable because God first loves it with his love.

上帝不是观察有罪的人类，在人群中寻找那些比其他人更公义或更圣洁的人，然后再被他们吸引。
God is not observing sinful human beings, searching the crowd for those who are more righteous or holy than others, and then being drawn to them.

相反，十字架教导我们，上帝拣选那不可爱的、丑恶的、不义的、没有救赎价值的，把他在基督里丰盛的救赎之爱加在其上。
Rather, the cross teaches us that God takes the unlovable, the ugly, the unjust, and has no redeeming value and places upon it the abundant redemptive love of Him in Christ.

可以说，路德再也没有写过比第28条上半句更深刻优美的语句。
It can be said that Luther never wrote a more profound and beautiful sentence than the first half of Article 28.

它包含了路德成熟神学的雏形。  It contains the rudiments of Luther's mature theology.

例如，考虑到他对人类意志无能的立场（已经在前面的论纲中表明），从神学上讲，必须由上帝采取主权的、单方面的主动救赎行动。
For example, given his position on the impotence of the human will (already stated in the preceding theses), theologically speaking, a sovereign, unilateral, active act of redemption must be taken by God.

这条论纲正是以反对帕拉纠的立场定义了上帝之爱的内容。
This theses defines the content of God's love precisely in opposition to Plagiarism.

神学家们常常用某些抽象的方式来表述上帝的主权和预定。
Theologians often express God's sovereignty and predestination in some abstract terms.

而在此，路德用非常个人性的方式所阐明的上帝之爱的教义，为这两点提供了框架。
And here Luther's doctrine of God's love, articulated in a very personal way, provides the framework for both points.

称义  Justification

最经常与马丁·路德的名字关联起来的教义就是因着恩典借着信心称义。
The doctrine most often associated with Martin Luther's name is justification by grace through faith.

我们在第一章已经谈过，路德个人的生活经历，他对圣经（特别是保罗书信）的研习以及整个欧洲教会的大背景，所有这一切结合起来，把这位无名大学里的无名德意志修士兼教授推向了那个时代整个教会舞台上演的剧目中心。
We have already talked about in the first chapter, Luther's personal life experience, his study of the Bible (especially the letters of Paul) and the overall background of the European church, all of which combine to make this unknown German in an unknown university The monk-professor thrust into the center of the drama that was playing out on the entire ecclesiastical stage of that era.

而这出戏的教义核心就是他的称义观。

在中世纪神学的理解里，称义（justification）是一个过程，通过基督本身的义分赐（impartation）使人连接到由教会圣礼带来的恩典灌注（infusion of grace），由此不断地在义上成长。

[13]因此，称义只不过是整个大结构里的一小部分。

严格来讲，在1547年特兰托公会议（Council of Trent）第六会期宣布此教义法令之前（此时路德已经去世一年），路德在称义的问题上无法被称为异端。

因为在此之前，在路德整个一生过程中，教会实际上并没有针对此教义的官方立场。

路德的教导被热议了多年，原因在于他认为称义是上帝的神圣宣告，这削弱了圣礼的重要性，也因此弱化了圣职人员甚至教皇的重要性。

还有伦理学上的问题，他的天主教对手担心：如果罪人只需要被宣告为义，他们不就可以想干什么就干什么了吗？

路德对因着恩典借着信心称义的成熟理解清楚地出现在1520年的《基督徒的自由》一书中。

联想到十字架体现的外部表象与内在真实之间的反差，路德在这部作品中提出，人可以被视为外面的人和里面的人。

这使得看似矛盾的话可以同时用在同一个人身上。  This allows seemingly contradictory words to be applied to the same person at the same time.

[14]因此，一个人可以从外表上看很正义（在世界面前），但实际上内在来看却是不义。
[14] Therefore, a person can appear righteous on the outside (to the world) but actually be unrighteous on the inside.

同样，一个人也可能外表上看不义甚至卑劣，但内在却是完美公义的（在上帝面前）。
Likewise, a person can appear unjust or even mean on the outside and yet be perfectly righteous (before God) on the inside.

这一区分对路德的称义观有着绝对的根基作用，建立在这个基础上，路德断言没有任何外在之事（善行义德）可以丝毫影响在上帝面前的地位。
This distinction plays an absolutely fundamental role in Luther's view of justification. Based on this foundation, Luther asserts that nothing external (good deeds, righteousness, virtue) can affect the status before God in the slightest.

因此，对路德而言，一个被称义的人和一个被留在罪中的人之间的区别并非在于恩典的灌注或借着教会圣礼慢慢产生的道德改变，而是在于用信心抓住上帝的道。
Therefore, for Luther, the difference between a person who is justified and a person who is left in sin lies not in the infusion of grace or the gradual moral transformation through the sacraments of the Church, but in the use of faith Take hold of God’s Word.

我们之前提到过，路德在1517年甚至到1518年期间，把谦卑视为人被动领受上帝恩典的关键。
We mentioned before that Luther, in 1517 and even into 1518, viewed humility as the key to passive acceptance of God’s grace.

到了1520年，谦卑的概念已经被吸纳、被转化成他对信心更广的理解，即信靠上帝的道。
By 1520, the concept of humility had been absorbed and transformed into his broader understanding of faith as trust in the Word of God.

这种信心包含谦卑，基督徒生活包括对自己的义的绝望和向上帝的悔改之心；此外还包括正面地抓住上帝在主耶稣基督里的福音启示，以及信靠基督呈现的应许。
This faith involves humility, and the Christian life includes despair of one's own righteousness and repentance toward God; it also includes a positive grasp of God's gospel revelation in the Lord Jesus Christ and trust in the promises presented by Christ.

路德在书中最开始便提出，只有一件事是获取义所必需的，那就是上帝的道。
Luther begins his book by stating that only one thing is necessary for righteousness, and that is the Word of God.

[15]这就意味着，路德从实践层面理解基督徒生活，这与中世纪晚期天主教的理解截然不同。
[15] This means that Luther understood Christian life from a practical level, which was completely different from the Catholic understanding in the late Middle Ages.

我们在下一章会看到，上帝的道的中心性对如何理解和实践基督徒生活都有影响。
As we will see in the next chapter, the centrality of God’s Word has implications for how the Christian life is understood and lived.

路德用富有戏剧性的语言来谈信心在称义上的大能。  Luther used dramatic language to speak of the power of faith in justification.

当信心抓住上帝的道时，道本身的能力就传给信徒，如同热量传给火中的铁一般。
When faith takes hold of the Word of God, the power of the Word itself is imparted to the believer as heat is imparted to iron in the fire.

[16]继而，信心既视基督为真实、可信，就把最崇高的荣耀归于他。
[16] Then, since faith regards Christ as true and trustworthy, it ascribes to Him the highest glory.

[17]最后，也是最重要的，对上帝之道的信心将信徒与基督联合，这也为路德所说的喜乐的交换（joyful exchange）提供了语境，就是信徒的罪归给基督，而基督的义归给信徒。
[17] Finally, and most importantly, faith in the Word of God unites the believer with Christ, which also provides the context for what Luther called the joyful exchange, in which the believer’s sins are imputed to Christ. And the righteousness of Christ is imputed to the believer.

路德在《基督徒的自由》里用了新娘和新郎的联合来形容这一交换：
Luther described this exchange in terms of the union of bride and groom in Christian Liberty:

信心的第三个无可比拟的好处是，它将灵魂与基督联合，如同新娘与新郎联合。
The third incomparable benefit of faith is that it unites the soul to Christ as a bride to her groom.

如使徒所训导的，因这个奥秘，基督与灵魂成为一体（弗5：31—32）。
As the apostle teaches, by this mystery Christ and the soul become one (Ephesians 5:31-32).

他们既然连为一体，其间就有了真正的婚姻关系——而且是所有婚姻中最美满的，因为世俗婚姻只是这种真正婚姻的有缺陷的样式——随之而来的便是各人的一切，无论善恶，皆为共有。
Now that they are united into one body, there is a true marriage between them—and the most perfect of all marriages, for secular marriage is only a defective form of this true marriage—and with it comes the Everything, good or evil, is shared.

因此，凡相信的人便能以基督的所有而自夸，并以此为荣，就如同属于自己一般。
Therefore, whoever believes can boast in what he has in Christ and be proud of it as if it were his own.

而凡属灵魂所有的一切，基督也自称为己所有。  And all things that belong to the soul, Christ claims to be his own.

我们若将这两种所有加以比较，就会看到无可估量的裨益。
If we compare these two possessions, we will see immeasurable benefits.

基督满是恩典、生命和救恩，灵魂却满有罪恶、死亡和诅咒。
Christ is full of grace, life, and salvation, but the soul is full of sin, death, and damnation.

如果让信心参与其间，那么罪孽、死亡和诅咒便归了基督，恩典、生命与救恩便为灵魂所有。
If faith is involved, sin, death, and damnation are the property of Christ, and grace, life, and salvation are the property of the soul.

因为既然基督成了新郎，他就要把新娘所有的取归己有，而将自己的所有之物赠予新妇。
Because since Christ has become the Bridegroom, He will take for His own what is the bride’s and give His own to the bride.

他既然将自己的身体与整个自我都交给新娘，他怎么会不把自己所有的一切也交给她呢？他既接受新娘的身子，哪能不接受她所有的一切呢？[18]
Since he gave his body and his whole self to his bride, how could he not give her everything he had? Since he accepts the bride's body, how can he not accept everything she has? [18]

喜乐的交换表明，路德对称义的思考，从一方面看，还是受到中世纪晚期的神圣宣告的神学概念的影响。
The exchange of joy shows that Luther's thinking on justification was, on the one hand, influenced by the late medieval theological concept of divine declaration.

尽己所能者尽管本身从内在（intrinsically）上说不配，但上帝从外在（extrinsically）上宣告他已经赚得恩典；同样，有信心的人领受基督的义是一个外来宣告的事实，就如基督接过信徒的罪一样。
Even though he who does his best is intrinsically unworthy, God extrinsically declares that he has earned grace; similarly, the fact that a person of faith receives the righteousness of Christ is an externally declared fact. Just as Christ took over the sins of believers.

基督死在十字架上，并非因为他本身内在是有罪的，而是因为我们的罪归算给他；照样，信徒被宣告为义，并非因为他本身内在是义的，而是因为他通过归算获得了基督的义。
Christ died on the cross, not because he was inherently sinful, but because our sins were imputed to him; similarly, the believer is declared righteous, not because he is intrinsically righteous, but because he has passed the imputation Received the righteousness of Christ.

一切都扎根于上帝外在的宣告，其根据就是基督和信徒的联合。
Everything is rooted in the external declaration of God, and its basis is the union of Christ and believers.

路德称这个由信心领受的、使人称义的义是外来的义（alien righteousness）。
Luther called this justifying righteousness received by faith alien righteousness.

[19]

然而，路德的立场与他的中世纪老师们有非常大的差别。
However, Luther's position was very different from that of his medieval teachers.

对他的老师们来讲，称义的工具说到底还是圣礼。  For his teachers, the instrument of justification was ultimately the sacraments.

当然，中世纪晚期的神学着重强调约，这看似弱化了圣礼：圣礼的必要性在上帝的旨意和个人努力面前屈居次位；但是就算在新路派的圈子里，不论看起来多么矛盾，圣礼的重要性依旧未变。
Of course, the emphasis on covenant in late medieval theology seemed to deemphasize the sacraments: their necessity took a back seat to God's will and personal effort; but even within New Way circles, however contradictory it may seem, , the importance of the sacraments remains unchanged.

此外，中世纪神学家们认为，上帝宣告人处在承受恩典的状态中是其随后在实际行为上产生具有功德价值的义的基础；因此，称义仍旧是一个过程，在此过程中基督徒随着时间不断从实际行为上、从内在本质上变得更有义。
In addition, medieval theologians believed that God's declaration that man is in a state of receiving grace is the basis for his subsequent actual behavior to produce righteousness with meritorious value; therefore, justification is still a process in which Christians continue to As time goes on, it becomes more meaningful in terms of actual behavior and inner nature.

可对于路德来说，信心才是工具，不论是当人信靠上帝的道、与基督联合之前还是之后，都没有功德的余地。
But for Luther, faith is a tool, and there is no room for merit whether before or after a person believes in God’s word and is united with Christ.

使人称义的义是外来的义，称义始终是上帝外在的宣告，而非基于任何内在品质。
The righteousness that justifies is external righteousness, and justification is always an external declaration of God and is not based on any internal quality.

此外，尽管路德的确非常看重圣礼，但严格来说圣礼对于救恩不是必需的，因为只有信心才是必需的。
Furthermore, although Luther did place great value on the sacraments, they are not strictly necessary for salvation, since only faith is.

[20]我们会在第六章看到，路德的称义观带领他彻底从神学和敬拜仪式上重塑了圣礼。
[20] We will see in Chapter 6 that Luther’s view of justification led him to completely reshape the sacraments theologically and liturgically.

同时是义人和罪人  righteous and sinner at the same time

Simul Justus et Peccator，这是路德用来刻画他的称义观的一句拉丁文，翻译过来就是“同时是义人和罪人”。
Simul Justus et Peccator, this is a Latin phrase used by Luther to characterize his view of justification, which translates to “to be both righteous and sinner at the same time.”

这句话突出了路德经典的外在表象与内在真实之间的反差。
This statement highlights the contrast between the outward appearance of Luther's classics and its inner reality.

十字架再次成为极致的例子：从外表上看，基督似乎是个被咒诅的罪人，而内在事实上他是人类历史上唯一完美的人，是父上帝所祝福的。
The cross is again the ultimate example: outwardly, Christ appears to be a cursed sinner, but inwardly he is in fact the only perfect man in human history, blessed by God the Father.

与此相反，那天在十字架下聚集的宗教领袖们表面看很正义（他们毕竟是宗教精英），但内里却是罪恶的（在上帝面前他们要为基督之死负责）。
In contrast, the religious leaders gathered under the cross that day appeared righteous on the outside (they were the religious elite after all), but sinful on the inside (they were responsible before God for the death of Christ).

这一概念对理解路德的思想至关重要。  This concept is crucial to understanding Luther's thought.

不论是基督徒还是非基督徒，所有人都同时既是义人又是罪人。
All people, whether Christian or non-Christian, are both righteous and sinners at the same time.

非基督徒，或荣耀神学家，在他自己的眼中，很可能也在他周围世界的眼中，是个义人。
The non-Christian, or glorification theologian, is a righteous person in his own eyes and probably in the eyes of the world around him.

那些相信自己虽然不完美但会在审判日被上帝接纳的人就是个好例子。
A good example is those who believe that although they are imperfect, they will be accepted by God on the Day of Judgment.

与此相反，基督徒知道自己有罪、已经被谴责，他们知道当站在上帝的宝座前时，自己里面没有任何东西能够使自己不被定罪。
Christians, by contrast, know that they are guilty and condemned, and they know that when they stand before the throne of God, there is nothing in themselves that will prevent them from being condemned.

从某种意义上说，所有的基督徒都是分裂的：他们披戴基督的义，但却又总是试图用自己的义来为自己辩解。
In a sense, all Christians are divided: they are clothed with the righteousness of Christ, but they are always trying to justify themselves with their own righteousness.

这种内心的矛盾恰恰正是在将来荣耀未到以先、在堕落世界里做基督徒的本质部分。
This inner conflict is precisely an essential part of being a Christian in a fallen world before the coming of glory.

我们会在第七章看到，这就是为什么律法是基督徒武器库里一件永存兵器。
As we will see in Chapter 7, this is why the law is an everlasting weapon in the Christian’s arsenal.

称义还有许多其他方面需要谈。  There are many other aspects of justification that need to be discussed.

例如，一个人如何获得信心？善行在基督徒生活中有怎样的地位？这些问题我们会在后续的章节里来处理。
For example, how does one gain confidence? What place do good works have in the Christian life? We will deal with these issues in subsequent chapters.

不过，在我们进入下一章详细讨论基督教的神学实践性之前，还有两个基本立论需要讨论：所有信徒的祭司和君王职分。
However, before we proceed to the next chapter to discuss the practical theology of Christianity in detail, there are two basic propositions that need to be discussed: the priesthood and kingship of all believers.

祭司与君王  Priests and Kings

在1518—1519年路德最早期的宗教改革斗争中，存在着对罗马天主教代表的正式祭司制度的不信任和反感。
In Luther's earliest Reformation struggles of 1518-1519, there was distrust and antipathy toward the formal priesthood represented by Roman Catholicism.

[21]当时在欧洲北部流行着反教权（anticlericalism）的风气，路德对祭司精英主义的抨击正符合大众心理。
[21] At that time, anticlericalism was prevalent in northern Europe, and Luther's attack on priestly elitism was in line with popular psychology.

到了1520年，他对祭司的批判变得更有神学根基。  By 1520, his criticism of priests had become more theologically grounded.

1519年在莱比锡与艾克的论战，使得他反对赎罪券的实践含义以及他萌芽期救恩论的神学含义变得更加明晰，同时也把教会权柄的问题摆在他眼前。
The debate with Eicke in Leipzig in 1519 made the practical implications of his opposition to indulgences and the theological implications of his embryonic soteriology more clear, and also brought before him the issue of church authority.

因此，1520年他所写的三论著《教会被掳巴比伦》《基督徒的自由》和《致德意志基督教贵族书》，都从不同的角度批判教会威权，并为所涉及的各种问题提供替代的解决办法。
Therefore, the three treatises he wrote in 1520, "The Babylonian Captivity of the Church", "Christian Freedom" and "Letter to the German Christian Nobles", all criticized the authority of the church from different angles and provided alternatives for various issues involved. solution.

在《基督徒的自由》一书中，路德以最清晰的方式阐述了十字架的含义，它关乎基督徒自我认识，因此是一切神学的标准。
In Christian Freedom, Luther explains in the clearest way the meaning of the cross, which concerns Christian self-knowledge and is therefore the standard for all theology.

我们在前面提过，当我们把标准语汇应用在福音上的时候，十字架要求我们必须反直觉地翻转这些词语的意义。
We mentioned earlier that when we apply standard vocabulary to the gospel, the cross requires us to counter-intuitively reverse the meaning of these words.

刚强在软弱中，智慧在愚拙中等等。  Strength is in weakness, wisdom is in foolishness, etc.

当信徒与基督联合时，他要以这联合来认识自己的身份，他的自我认识也因此被转变了。
When a believer is united with Christ, he uses this union to understand his identity, and his self-understanding is transformed.

对加尔文以及后来的改革宗神学而言，基督的中保职分常被细分成三种：先知、祭司和君王。
For Calvin and later Reformed theology, Christ's mediatorship was often subdivided into three categories: prophet, priest, and king.

[22]然而，路德当时将中保职分分为两种：祭司和君王。
[22] However, Luther divided the office of mediator into two types at that time: priest and king.

[23]祭司的工作是献祭和献上祷告；君王的工作是治理。
[23] The job of the priest is to offer sacrifices and offer prayers; the job of the king is to govern.

当然，关键在于基督的祭司和君王职分透过十字架的启示才能被折射出来：基督把自己作为祭物献上，并为他的仇敌献上代祷；他得到王权的方式并非他仇敌所预期，而是出乎意料地屈从他仇敌的意志，并屈服于死亡本身。
The key, of course, is that Christ's priesthood and kingship are reflected through the revelation of the cross: Christ offered himself as a sacrifice and offered intercession for his enemies; he received kingship in a way that was not what his enemies expected, but It was an unexpected surrender to the will of his enemies, and surrender to death itself.

路德在《基督徒的自由》开篇就说了一句很具挑衅性的话，乍一看这句话很难琢磨：
Luther said a very provocative statement at the beginning of "Christian Liberty". At first glance, this statement is difficult to understand:

基督徒是全然自由的众人之主，不受任何人辖管；  The Christian is a completely free Lord of all, subject to no one;
基督徒是全然忠顺的众人之仆，受所有人辖管。  Christians are completely obedient servants of all, subject to the authority of all.

[24]  [twenty four]

从各个方面看，这就是路德经典的表达方式：富有戏剧性、吊诡的语言，立即俘获了读者的注意力。
This is Luther's classic expression in every sense of the word: dramatic, paradoxical language that immediately captures the reader's attention.

如此把主与仆并置而谈似乎有玩弄文字游戏之嫌。  This juxtaposition of master and servant seems to be a play on words.

不过，这当然与路德的神学发展完全吻合，因为他的神学建立在三大预设之上：十字架是一切神学的标准；基督是主、君王和统治者；基督徒借着信心与基督联合。
However, this is of course fully consistent with Luther's theological development, since his theology was based on three major assumptions: the cross is the standard of all theology; Christ is Lord, King and Ruler; Christians are united to Christ by faith .

路德用《彼得前书》2：9来证明，所有信徒都与基督联合，都有份于君尊的祭司职分，因此都可被称为君王和祭司。
Luther used 1 Peter 2:9 to prove that all believers are united to Christ and partake of the royal priesthood, and therefore can be called kings and priests.

[25]不过，这必须放在基督的十字架以及路德延伸出的人论的整个大语境下来理解，这就涉及了外在与内在的区分。
[25] However, this must be understood in the overall context of the cross of Christ and the theory of man extended by Luther, which involves the distinction between external and internal.

从内在来讲，借着信心，基督徒统管万事，意思是说没有任何事物可以伤害他；更进一步而言，一切事物，甚至最邪恶的事，实际上都必为他的救恩效力（罗8：28）。
Internally, by faith, the Christian has dominion over all things, meaning that nothing can harm him; and further, that all things, even the most evil things, actually work for his salvation (Rom. 8:28).

[26]这一点具有强有力的伦理学上的重要意义。  [26] This point has strong ethical implications.

第一，它取代了基督徒或教会追求属世强权的野心。  First, it replaces the Christian or church's ambition to pursue worldly power.

这并不是说基督徒不可以在国家就任高职，或在他们属世的呼召上成为重要、有权势的人物。
This is not to say that Christians cannot hold high positions in the state or become important and powerful figures in their earthly callings.

我们会在第八章详细来谈。  We will talk about it in detail in Chapter 8.

然而，需要明确的是，基督徒所拥有的权力需要从十字架的角度来理解；作为众信徒组成的身体，教会也需要以属灵的方式来看待自己的权力与角色。
However, it needs to be clear that the power held by Christians needs to be understood from the perspective of the cross; as a body of believers, the church also needs to view its power and role in a spiritual way.

第二，它使基督成为基督教的道德典范。  Second, it makes Christ the moral exemplar of Christianity.

贯穿整个基督教历史，把基督作为道德典范是很普遍的做法，这甚至也是路德最大的对手德西德里乌斯·伊拉斯谟的思想核心。
The use of Christ as a moral exemplar was common throughout Christian history and was even central to the thinking of Luther's greatest rival, Desiderius Erasmus.

但是，路德所做的是，基督作为典范的基础乃是信徒与基督的联合，接下来，他以极其深刻的生存性的方式，将基督的受苦与受死放在这个典范角色的核心：因为信徒与基督联合，受苦是不可避免的。
But what Luther does is that the basis of Christ's role as paradigm is the believer's union with Christ, and then he places the suffering and death of Christ at the heart of this role of paradigm in a profoundly existential way: Because believers are united to Christ, suffering is inevitable.

在这个语境下，基督徒的权力——或者说，基督徒的自由——意味着所有的苦难、所有的逼迫、所有那些邪恶力量强加在身体和心灵上的痛苦和伤害，都无法影响基督徒的灵魂，实际上反而会为他的救恩效力。
In this context, Christian power—or, rather, Christian freedom—means that all suffering, all persecution, all pain and harm inflicted on body and soul by evil forces cannot affect Christ. The disciple's soul will actually work for his salvation.

路德认为基督正是伟大例证：他的一生充满苦难、遭人厌弃，最终死在仇敌的手上，但事实上这一切都是为了开辟他的国度。
Luther believed that Christ was a great example: his life was full of suffering, rejection, and ultimately death at the hands of his enemies, but in fact all of this was for the purpose of opening up his kingdom.

[27]因此，基督徒的君王职分对那些与基督联合的人来说是一个类似的生命经历。
[27] Christian kingship, therefore, is a similar life experience for those who are united to Christ.

事实上，在后来的《论教会会议与教会》（On the Councils and the Churches, 1539）一书中，路德把十字架，即受苦，视为真教会的七大外在标记之一。
In fact, in his later book On the Councils and the Churches (1539), Luther regarded the cross, or suffering, as one of the seven outward signs of the true church.

[28]

如果说基督徒是“众人之主”意味着苦难与邪恶被颠覆，是为信徒的益处，那么路德把祭司职分看成一项更伟大的特权。
If to say that the Christian is “Lord over all” means that suffering and evil are subverted for the good of the believer, then Luther saw the priesthood as a greater privilege.

路德时代的教会把祭司高举成精英阶层，他们握有救恩的权柄，因为只有他们有执行圣礼的权力。
The church in Luther's time elevated priests to an elite class who held the authority of salvation because they were the only ones with the authority to perform the sacraments.

然而，路德争辩道，所有信徒都与基督联合，所有信徒就都是祭司。
However, Luther argued that all believers are united to Christ and all believers are priests.

这带来了直接的问题，路德是否只是把中世纪的祭司制度普遍化呢？这当然不是他的意思。
This raises the immediate question, did Luther simply universalize the medieval priesthood? Of course that's not what he meant.

作为一切神学的标准，“十字架上的基督”要求我们必须以十字架的角度重新定义祭司的概念。
As the standard for all theology, "Christ on the Cross" requires that we must redefine the concept of priest from the perspective of the cross.

因此，“信徒是祭司”的意思是，我们透过与基督的联合，如今可以进到上帝的面前，并为他人代求。
Therefore, "believers are priests" means that through our union with Christ we now have access to God's presence and intercede for others.

路德重新定义了祭司的概念，去除了其中献祭功能的部分，因为这已经在基督里实现了，但他着重强调如今依旧持续的代求职能。
Luther redefined the concept of priests, removing the sacrificial function as this had already been fulfilled in Christ, but he emphasized the intercessory function that continues today.

[29]

这个概念常被称作“信徒皆祭司”（the priesthood of all believers）。
This concept is often called the priesthood of all believers.

而这在路德的年代是极具爆炸性的，因为它打击的正是中世纪的信仰结构。
This was extremely explosive in Luther's day, because it struck the very faith structure of the Middle Ages.

路德推翻了特殊的、圣礼性的祭司的概念，实际上就推翻了当时的整个教会论。
Luther overturned the concept of a special, sacramental priesthood, and in effect overturned the entire ecclesiology of the day.

这个概念在新教内部也变得越来越有争议。  The concept has also become increasingly controversial within Protestantism.

当时一个明显的问题是，到底是否还需要一个特殊的、圣职的呼召？如果所有人都是祭司，那么为什么还要按立某些人出来带领敬拜仪式、牧养羊群呢？为什么不能所有人都讲道、所有人都给人施洗、所有人都主领圣餐并听人告解？
An obvious question at the time was, was a special, priestly calling needed at all? If everyone is a priest, why should some be ordained to lead worship services and shepherd the flock? Why can’t everyone preach, everyone baptize, everyone receive Holy Communion and hear confession?

这个问题对各地的改教家来说都变得尖锐而重要，对于1525年农民战争时期的路德来说，尤其如此。
This question became acute and important to Reformers everywhere, but especially to Luther in 1525 during the Peasants' War.

当时，激进派借用路德谈论自由的语言作为他们叛乱的部分言论，但这并不难理解。
At the time, the Radicals borrowed Luther's language about freedom as part of the rhetoric of their rebellion, but it's not hard to understand.

在任何时代，这样的语言都会引起那些被压迫、受剥削群体的强烈共鸣。
In any era, such language will resonate strongly with those oppressed and exploited groups.

当然，问题在于，当路德使用这些语言时，他是透过十字架来理解它们。
The problem, of course, is that when Luther used these words, he understood them through the lens of the cross.

普遍祭司职分（universal priesthood）的语言也同样：这种具有明显的民主倾向的语言，对于那些寻求社会平等的人来说很受欢迎。
The same goes for the language of universal priesthood: language with a decidedly democratic bent that is popular with those seeking social equality.

战争带来的无政府状态使路德陷于进退两难的地步：他本人并不是追求民主的激进派；他需要使支持他的世俗贵族们安心，叫他们知道宗教改革运动并不是要革命；他还需要确保自己的教导被人清楚地理解。
The anarchy brought about by the war put Luther in a dilemma: he himself was not a radical pursuing democracy; he needed to reassure the secular aristocrats who supported him, letting them know that the Reformation was not about revolution; he also needed Make sure your teachings are clearly understood.

结果，自从1525年以后，普遍祭司职分的说法便从路德的作品中消失了，这一现象也出现在其他宪制改教家（magisterial Reformers）那里，例如约翰·加尔文。
As a result, the idea of a universal priesthood disappeared from Luther's writings after 1525, as did other magisterial Reformers such as John Calvin.

路德在后期的写作中发展出更清晰的理解，教会领袖需要合宜地设立和按立。
In his later writings, Luther developed a clearer understanding of the need for church leaders to be properly ordained and ordained.

不过，在1520年，这条思路还没有发展健全，路德只是简单地评论说，不是所有人都能在教会里做公共领袖，因为不是所有人都有能力教导。
In 1520, however, this line of thinking was not fully developed, and Luther simply commented that not everyone could be a public leader in the church because not everyone was capable of teaching.

[30]之后，他把按立也视为真教会的一个标记。  [30] Later, he regarded ordination as a sign of the true church.

[31]他还强调按立进入某个职分是依据职能来定义，并不是根据地位或身份，这在1529年他主持的按立仪式上清楚体现出来。
[31] He also emphasized that ordination into a certain office is defined based on function, not status or status, which was clearly reflected in the ordination ceremony he presided over in 1529.

[32]路德认为，自由必须透过道成肉身和十字架来理解：这是服侍他人的自由，这是为他人牺牲的自由。
[32] Luther believed that freedom must be understood through the incarnation and the cross: it is the freedom to serve others, and it is the freedom to sacrifice for others.

整个基督教信仰，整个基督教事工，需要根据那位为我们行事的上帝来构建，这位上帝亲自启示他自己，这启示就在他那位被挂在髑髅地的十字架上、道成肉身的圣子身上。
The whole Christian faith, the whole Christian ministry, needs to be framed in terms of the God who acts on our behalf, who reveals Himself in His incarnate Holy Spirit who hung on the cross of Calvary. On the child.

｜总结思考｜  ｜Conclusion and Thoughts｜

路德的荣耀神学家与十架神学家的区分，是他对基督徒生活的理解的根基，因为它表明人通往上帝只有且仅有两条路。
Luther's distinction between theologians of glory and theologians of the cross is the foundation of his understanding of Christian life, because it shows that there are only two and only two ways for man to reach God.

人要么按照自己的路走，要么按照上帝的路走。  Man either goes his own way or God's way.

对路德和保罗都是如此：十字架上的基督是救赎历史的分水岭，是永恒终点的判别因子。
This was true for both Luther and Paul: Christ on the cross was the watershed in redemptive history, the distinguishing factor of the eternal end.

这位在肉身里的基督，这位钉在十字架上的基督，渗透在路德整个神学思想里。
This Christ in the flesh, this Christ crucified, permeates Luther’s entire theological thought.

数世纪以来，神学家们专注于思考十字架带给我们的意义：代替我们受罚的赎罪祭、挪去罪、胜过魔鬼、众人应效法的敬虔。
For centuries, theologians have focused on what the cross means to us: a sin offering to take away our punishment, to take away sin, to gain victory over the devil, and to imitate godliness.

然而，路德对十字架的理解显示出另一个重要的层面：十字架是上帝向我们的启示，也是判断我们在上帝面前的地位的指针。
However, Luther's understanding of the cross reveals another important dimension: the cross is God's revelation to us and the pointer by which we judge our standing before God.

年轻的路德因一位公义、圣洁、愤怒的上帝而感到恐惧战兢，他也因发现上帝亲自成为软弱、羞辱，在邪恶权势下受死而从恐惧中被释放。
The young Luther feared and trembled at the sight of a righteous, holy, and angry God, and he was liberated from his fear by discovering that God Himself became weak, humiliated, and died under the power of evil.

这改变了路德的一切。  This changed everything for Luther.

不论是神学语汇还是人对上帝的期望，都被十字架翻转颠覆了。
Both theological vocabulary and human expectations of God are overturned by the turning of the cross.

上帝的力量在上帝的软弱中显明；我们从外在上被宣告为义，尽管我们内在仍是罪恶。
God's strength is revealed in God's weakness; we are outwardly declared righteous, even though we are still sinful on the inside.

这给今天基督徒进行神学思考奠定了强大的根基。  This has laid a strong foundation for theological thinking among Christians today.

路德的神学充分吸纳了保罗在《哥林多前书》里的教导。
Luther's theology fully incorporated Paul's teaching in 1 Corinthians.

我们固有的倾向是把人性作为衡量现实的标准，然而十字架却是上帝对人性的审判，也是上帝正面启示人应该如何靠近他、思考他。
Our inherent tendency is to use human nature as the standard for measuring reality. However, the cross is God’s judgment on human nature, and it is also God’s positive revelation of how people should approach Him and think about Him.

首先，《哥林多前书》提醒我们，做神学的准则不是人类自身的期望，不论我们认为期望是某种超越的理性，还是可信度的范畴，或是我们的文化特有的规则。
First, 1 Corinthians reminds us that the standards for doing theology are not human expectations, whether we think of expectations as some kind of transcendent rationality, categories of credibility, or rules unique to our culture.

然而，十字架也是基督徒生存状态的范例。  However, the cross is also an example of the Christian state of being.

如我们之前提过的，当路德谈论荣耀与十字架的对比时，他并没有在说神学，而是在说具体的、个人性的神学家。
As we mentioned before, when Luther spoke of glory versus the cross, he was not speaking of theology but of concrete, personal theologians.

神学是人的思想，是透过真实的、具体的人来认识的。  Theology is human thought, understood through real, concrete people.

做一位荣耀神学家，不仅仅是照着自己的样式塑造上帝，而且是依照这个样式来活着，伴随着随之而来的一切对生活的期望与诠释。
To be a theologian of glory is not only to shape God in your own image, but also to live according to that image, with all the expectations and interpretations of life that come with it.

对十架神学家来说亦是如此。  The same is true for cross theologians.

问题在于，荣耀神学家最终无法理解弄清这个世界的意义何在，因为这个世界最终将以我们每个人的身体衰老、软弱和死亡来作为结束。
The problem is that glory theologians ultimately fail to understand the point of making sense of a world that will ultimately end with physical aging, weakness, and death in each of us.

以荣耀神学家所相信的神学来看，这一切都令人费解。  All of this is puzzling in the light of the theology that glory theologians believe.

但是十架神学家知道，这个世界是堕落的、邪恶的。  But cross theologians know that the world is fallen and evil.

生命不可阻挡地奔向坟墓；人活得越久，就会看到越多所爱的人逝去。
Life rushes inexorably to the grave; the longer a person lives, the more loved ones he will see pass away.

然而，就在这荒芜孤寂的世界中，十架神学家能够看到十字架的逻辑在发挥作用。
Yet, in the midst of this desolate and lonely world, the theologian of the cross can see the logic of the cross at work.

这个逻辑不是随口简单一说，所有愁苦都是上帝的旨意，我们只能默默承受。
This logic is not to be said casually. All sorrow is God's will, and we can only bear it silently.

十字架的逻辑是说，软弱和死亡尽管是痛苦的，但已经在基督里被上帝彻底翻转了，因此，痛苦和必死的命运反而成为我们刚强得力的途径，死亡本身成为通往乐园的大门。
The logic of the cross is that weakness and death, although painful, have been completely turned over by God in Christ. Therefore, pain and mortality become the means of strength for us, and death itself becomes the door to paradise.

这也是因恩典借信心称义的功课：外面的人渐渐逝去，但是里面的人日渐强健。
This is also the lesson of justification by grace through faith: the outer man fades away, but the inner man grows stronger.

没有任何身体所受的伤害可以危及灵魂。  No harm done to the body can endanger the soul.

事实上，身体所受的最大的恶——死亡——只不过是通往复活的道路。
In fact, the greatest evil to the body—death—is but the path to resurrection.

这是教牧工作的一剂强效药。  This is a powerful medicine for pastoral work.

它可以被传讲给教会里贫苦一生、生活无望的单亲妈妈；可以被应用在健康每况愈下、临近终点的老人；可以用来安慰寡妇与孤儿，也适用于被藐视的人和那些一无所成的人。
It can be preached to the single mother in the church who has been poor and hopeless all her life; it can be applied to the elderly who are in declining health and approaching the end of life; it can be used to comfort widows and orphans; it can also be applied to the despised and those who have achieved nothing. people.

因为这就是主耶稣基督的福音，通过软弱造就了真正完美的刚强。
For this is the gospel of the Lord Jesus Christ, that out of weakness comes true and perfect strength.

苦难虽然本为恶，但它已被翻转，为我们的益处效力，就像死亡已经借着基督亲自受死与复活，成为天堂的入口。
Although suffering is inherently evil, it has been turned around to work for our good, just as death has become the entrance to heaven through Christ's personal death and resurrection.

在1539年出版的《论教会会议与教会》中，路德陈述了一段意义深刻的话，把受苦作为真教会的一大标志：
In "On Councils and the Church" published in 1539, Luther stated a profound statement about suffering as a hallmark of the true church:

第七，基督的圣教会是从背负十字架而得以识别。  Seventh, the Holy Church of Christ is identified by bearing the cross.

他们必须从魔鬼、世界和肉体忍受诸般苦难、逼迫、试探、凶恶（如主祷文所说）；他们必须内有忧伤和畏惧，外有贫穷、轻侮和软弱，好叫他们更像他们的头——主基督。
They must endure all sufferings, persecutions, temptations, evils (as the Lord's Prayer says) from the devil, the world, and the flesh; they must have sorrow and fear within, poverty, insults, and weaknesses without, that they may be more like their Head - the Lord Christ.

他们受苦的唯一原因在于他们信靠基督和上帝的道，他们为基督的缘故忍受苦难，正如《马太福音》5章[11节]所说：“人若因我逼迫你们，你们就有福了。
The only reason they suffered was because they trusted in Christ and the Word of God, and they endured suffering for Christ’s sake, as Matthew 5 [verse 11] says: “Blessed are you if people persecute you because of me. .

”他们必须公义、安静、顺从，随时用身体和财产服侍掌权的和众人，而不伤害任何人。
“They must be righteous, quiet, and obedient, serving the authorities and everyone with their bodies and property at all times, without harming anyone.

但他们所必须忍受的恨恶是世人所未经验过的。  But the hatred they had to endure was unlike anything the world has ever experienced.

他们必然被看为比犹太人、异教徒和土耳其人更坏；他们必然被称为异端、恶棍、鬼魔、被咒诅的和世上最坏的人，甚至于凡把他们吊死、溺死、杀死、苦待、追逼、处死的人，乃自以为是“服侍上帝的”。
They must be regarded as worse than the Jews, pagans, and Turks; they must be called heretics, scoundrels, demons, cursed, and the worst people in the world, and even hang, drown, and kill them. Those who die, torture, persecute, and put to death think that they are “serving God.”

他们无人怜悯。  They have no mercy.

当他们干渴的时候，人们反给他们没药和苦胆喝，这并不是因为他们是犯奸淫的、杀人的、盗贼或无赖，而是因为他们只崇拜基督，没有别的上帝。
When they were thirsty, they were given myrrh and gall to drink, not because they were adulterers, murderers, thieves, or scoundrels, but because they worshiped only Christ and no other god.

你在哪里看见或听到这事，你就知道那里有基督的圣教会，因为他在《马太福音》5章[11—12节]说：“人若因我辱骂你们，逼迫你们，捏造各样坏话毁谤你们，你们就有福了。
Wherever you see or hear this, you will know that there is the Holy Church of Christ, because He said in Matthew 5 [verses 11-12]: “If people revile you and persecute you and falsely accuse you because of me, Blessed are you if every evil thing is said against you.

应当欢喜快乐！因为你们在天上的赏赐是大的。  Be happy! For your reward is great in heaven.

”圣灵用这种圣洁的标记不仅使他的子民成圣，也赐福给他们。
” The Holy Spirit uses this sign of holiness not only to sanctify His people but also to bless them.

[33]

因为在耶稣基督里，上帝亲自受苦，挂在十字架上，被人辱骂唾弃，所以教会，他的身体，也会有同样的遭遇。
Because in Jesus Christ God Himself suffered, hung on the cross, was reviled and spurned, so the Church, His Body, will suffer the same thing.

然而，如同道成肉身的基督，在困境中的教会也蒙上帝祝福，因为教会的痛苦与软弱正是上帝最彰显他的大能与力量的时刻。
However, like the incarnate Christ, the church in trouble is also blessed by God, because the pain and weakness of the church are the moments when God most displays his power and power.

因为教会的语汇被翻转，所以教会的经历与期望也被翻转。
Because the church's vocabulary has been flipped, the church's experiences and expectations have also been flipped.

现在，让我们一同来看看，这个十架神学的生命、这个从死到重生的生命，到底是什么样的。
Now, let us take a look at what this life of cross theology, this life from death to rebirth, looks like.

[1]LW, 31：39.（本书引用的《路德文集》第1卷和第2卷，中译主要参考上海三联书店2005年版，个别地方有修改或重译。
[1] LW, 31: 39. (This book quotes Volumes 1 and 2 of "Luther's Collected Works". The Chinese translation mainly refers to the 2005 edition of Shanghai Sanlian Bookstore, and there are modifications or re-translations in some places.

以下不再另外注明。  No further indication will be given below.

——编者注）  ——Editor's note)

[2]LW, 31：45.在中世纪神学里，致死的罪（mortal sins）是指那些严重而故意违背上帝律法的罪，可以导致基督徒从恩典中失落。
[2] LW, 31:45. In medieval theology, mortal sins were those serious and deliberate violations of God’s law that could cause a Christian to fall from grace.

这些罪包括拜偶像、凶杀和奸淫。  These sins include idolatry, murder, and adultery.

可宽赦的罪（venial sins）是指那些不会导致失去恩典的小罪，例如散布流言等。
Venial sins are venial sins that do not result in a loss of grace, such as spreading rumors.

[3]功德或功绩（merit）指人的道德行为从上帝获取奖赏的价值。
[3] Merit or merit (merit) refers to the value of human moral behavior in obtaining rewards from God.

义理功德指完全达到上帝公义的功德，其价值以正当方式配得奖赏；情谊功德指未达到公义要求的功德，其价值本身无法正当得到奖赏，但基于上帝情谊的慈悲和立约的许诺而获得奖赏。
The merits of righteousness refer to the merits that fully meet the justice of God, and their value deserves to be rewarded in a proper way; the merits of friendship refer to the merits that do not meet the requirements of justice, and the value itself cannot be properly rewarded, but it is based on the mercy of God's friendship and the promise of the covenant. Get rewarded.

——译者注  ——Translator’s Note

[4]LW, 31：45.  [4]LW, 31:45.

[5]LW, 31：40.  [5]LW, 31:40.

[6]“此外，你也不像其他人，因为只有你攻击了真正的关键问题，就是争论中问题的本质，而且没有用关于教皇、炼狱、赎罪券以及类似的鸡毛蒜皮之事（因其并非基本问题）的枝节问题来烦扰我，几乎人人都曾以这类事来猎杀我，但却徒劳一场。
[6] "Furthermore, you are not like the others, for you alone attack the real key issue, which is the essence of the issue at issue, and not with reference to the Pope, Purgatory, Indulgences, and similar trivial matters (for they are not Nearly everyone has hunted me down on this sort of thing, but in vain.

你，只有你才看到了决定每件事的关键问题，并且对准了重要目标；我要诚挚地为此而向你致谢。
You, and you alone, have seen the key issues that determine everything and set your sights on important goals; for that I want to sincerely thank you.

”（LW, 33：294）  ” (LW, 33:294)

[7]LW, 31：40.  [7]LW, 31:40.

[8]LW, 31：40.  [8]LW, 31:40.

[9]“22. 认为人可透过表象来洞悉上帝隐藏之事物，这种智慧完全是自大、盲目和刚硬。
[9] “22. The wisdom that people can discern the hidden things of God through appearances is completely arrogant, blind and hard-headed.

”（LW, 31：40-41）  ” (LW, 31:40-41)

[10]LW, 26：28-29.  [10]LW, 26: 28-29.

[11]LW, 31：41.  [11]LW, 31:41.

[12]“25. 人非因多行善才是义的；然而那不靠行善、只深深相信基督的人，才是义的。
[12] “25. A man is not righteous by doing many good deeds; but he is righteous who does not do good deeds but only deeply believes in Christ.

26.律法说：‘如此行’，却永远无法完成。  26. The law says: 'Do this', but it can never be done.

恩典说：‘如此信’，一切都已成就。  Grace says, 'Believe so,' and all is accomplished.

”（LW, 31：41）  ” (LW, 31:41)

[13]称义按天主教译法作“成义”。  [13] Justification is called “justification” according to the Catholic translation.

——译者注  ——Translator’s Note

[14]LW, 31：344.  [14]LW, 31:344.

[15]LW, 31：345-346.  [15]LW, 31: 345-346.

[16]LW, 31：349.  [16]LW, 31:349.

[17]LW, 31：350.  [17]LW, 31:350.

[18]LW, 31：351.路德在1519年的一篇重要讲道《两种公义论》（LW, 31：297）里也用到了这个婚姻的比喻。
[18] LW, 31: 351. Luther also used this metaphor of marriage in an important sermon in 1519, "The Two Doctrine of Justice" (LW, 31: 297).

虽然，路德的亲密同事梅兰希顿喜欢在讨论称义时使用更严格的法理性比喻，然而从比喻背后的概念上讲，二人并没有什么区别。
Although Luther's close colleague Melanchthon preferred to use more strictly legal metaphors when discussing justification, there was little difference in the concepts behind the metaphors.

1531年5月12日梅兰希顿写信给约翰尼斯·布伦茨（Johannes Brenz），路德亲笔写下了附言，从其中可以看出这一点。
This can be seen from the postscript written by Melanchthon to Johannes Brenz on May 12, 1531, written by Luther himself.

路德评论说他和梅兰希顿习惯用不同的方式来表达这个观点，但是从概念层面上他们彼此认同。
Luther commented that he and Melanchthon used to express this view in different ways, but that on a conceptual level they agreed with each other.

参见Weimarer Ausgabe Briefwechsel 6：98-101。
See Weimarer Ausgabe Briefwechsel 6:98-101.

[19]LW, 31：297.  [19]LW, 31:297.

[20]路德在1521年所写的《驳拉托姆斯》（Against Latomus）中清楚表明此观点：“圣保罗还说过（罗10：10）:‘人心里相信，就可以称义。
[20] Luther clearly expressed this view in "Against Latomus" written in 1521: "Saint Paul also said (Romans 10:10): 'He who believes in his heart is justified.

’他不说人定要领受圣礼，因为人因信称义，不靠身体上领受圣礼（只要人不轻看它们）。
'He does not say that people must receive the sacraments, because people are justified by faith and do not receive the sacraments physically (as long as people do not despise them).

但是，缺少信，圣礼便一无所用，它实在就完全是死的和有害的。
But without faith the sacrament is of no use; it is in fact altogether dead and harmful.

”（LW, 32：15）  ” (LW, 32:15)

[21]“祭司”（priest）在天主教中被译作“司铎”或“神父”，此处通译作“祭司”。
[21] "Priest" is translated as "priest" or "priest" in Catholicism, and is generally translated as "priest" here.

——译者注  ——Translator’s Note

[22]加尔文的区分，参见他的《基督教要义》，2：15；改革宗信条对此的区分，见《威斯敏斯特信条》8.1。
[22] For Calvin’s distinction, see his Institutes of the Christian Faith, 2:15; for the Reformed creed’s distinction, see Westminster Confession of Faith 8.1.

[23]LW, 31：353-354.  [23]LW, 31: 353-354.

[24]LW, 31：344.  [24]LW, 31:344.

[25]LW, 31：354.  [25]LW, 31:354.

[26]LW, 31：354.  [26]LW, 31:354.

[27]论及基督徒的权力，这段文字强而有力，值得全部引用：“事实上，一个人越是基督徒，就越要忍受邪恶、苦难和死亡，就像我们在头生的王基督自己身上，及其所有的弟兄——圣徒们身上所看到的那样。
[27] Regarding the power of Christians, this passage is so powerful that it deserves to be quoted in its entirety: “Indeed, the more Christian a person is, the more evil, suffering, and death he must endure, just as we did in the firstborn King As is seen in Christ himself, and in all his brethren, the saints.

我们所说的权柄，乃是属灵的，它在仇敌中施行管治权，在逼迫中显出大能。
The authority we are talking about is spiritual. It exercises dominion among enemies and displays power in persecution.

这就是说，这种权能不是别的，就是‘在人的软弱上显得完全的能力’（林后12：9），叫万事都有益于我的得救（罗8：28）。
This means that this power is none other than 'power made perfect in weakness' (2 Corinthians 12:9), so that all things may be conducive to my salvation (Romans 8:28).

所以，连十字架和死亡都不得不服侍我，一齐为我的救赎效力。
Therefore, even the cross and death have to serve me and work together for my salvation.

这是一个难以获得的显耀特权，一个真正万能的权柄，一个属灵的国度，在这里，只要我相信，无论何其善恶，都必为我的利益相互效力。
This is a glorious privilege that is hard to come by, a truly omnipotent authority, a spiritual kingdom where, as long as I believe, everything good and evil will work together for my good.

的确，因为唯独信心就足以使人得救，所以，我不需要别的，只需要信心，它行使其自由的权能和统治。
Indeed, since faith alone is sufficient for salvation, I need nothing else but faith, which exercises its free power and dominion.

这就是基督徒无可估量的权柄和自由。  This is the immeasurable power and freedom of the Christian.

”（LW, 31：354）  ” (LW, 31:354)