书籍

导言　日内瓦与维滕堡有何相干？
Introduction What does Geneva have to do with Wittenberg ?

那是很久以前，
That was a long time ago ,

那时如此久远，
It was so long ago ,
那时多么美好，
How beautiful it was then ,

远胜过今天。
Much better than today .

——肉块乐队，
——Meatloaf Band ,

《仪表盘上的天堂》[1]
"Heaven on the Dashboard" [1]

像这样一本书的开头，
The beginning of a book like this ,

按老规矩都会这么问，
According to the old rules, you will ask this question ,

为什么要写一本有关路德的基督徒生活观的书呢？
Why write a book about Luther’s view of the Christian life ?

可是对于这位维滕堡的改教家来说，
But for this Wittenberg reformer ,

这种问题似乎毫无意义。
This question seems pointless .

自奥古斯丁以来，
Since Augustine ,

再无任何一位教会牧者兼神学家可以像路德一样，
There is no other church pastor and theologian like Luther .

影响整个西方教会数世纪。
Influenced the entire Western Church for centuries .

这不仅因为他在16世纪以教会牧者的身份发起抗议，
This is not only because he initiated protests as a church pastor in the 16th century ,

促成中世纪教会的崩塌，
contributed to the collapse of the medieval church ,

更是因为他特别关心的许多问题——圣经的清晰性、宣讲圣言的中心性、本乎恩且因着信的称义，
Especially because of the many issues on which he was particularly concerned —the clarity of Scripture, the centrality of the proclamation of the Word, justification by grace through faith ,

以及圣餐礼——都帮助新教（更正教，
and Holy Communion —both helped Protestantism (Protestantism ,

Protestantism）在面对罗马天主教时，
Protestantism ) in the face of Roman Catholicism ,

形成了自我定义，
formed a self-definition ,

并且同时在宗教改革内部的各不同团体之间，
And at the same time among the various groups within the Reformation ,

明确彼此是多么不同。
Make it clear how different each other is .

简而言之，
in short ,

理解路德对基督徒生活的处理方法，
Understand Luther’s approach to Christian life ,

是理解西方基督教近五百年来各种属灵实践的基础。
It is the basis for understanding the various spiritual practices of Western Christianity in the past five hundred years .

然而，
However ,

读过路德作品的读者应该一下子就意识到许多问题。
Readers who have read Luther's works should immediately realize many problems .

首先，
first ,

路德的神学特别容易产生金句名言。
Luther's theology was particularly prone to famous sayings .

很多从未深读路德的人也会熟悉他的名言：
Many people who have never read Luther in depth will also be familiar with his famous sayings :

“荣耀神学家”“十架神学家”“唯独因着恩典、借着信心称义”“隐藏的上帝与启示的上帝”“意志的捆绑”“稻草书信”。
“Theologians of Glory,” “Theologians of the Cross,” “Justification by Grace Alone through Faith,” “Hidden God and Revealed God,” “Bundling of the Will,” and “Straw Letters . ”

任何对神学有兴趣的基督徒都会被这些名言吸引；
Any Christian interested in theology will be drawn to these quotes ;

可是被吸引或听说过并不等于真正明白这些话的含义，
However, being attracted or heard about it does not mean that you truly understand the meaning of these words .

更不意味着知道如何将它们融入整全的基督徒生活观。
Still less does it mean knowing how to integrate them into a holistic view of Christian life .

当我们意识到当今的福音派倾向于把过去的英雄重新改造成现代福音派人士形象时，
When we realize that today’s evangelicals tend to recast heroes of the past into modern evangelical images ,

这一问题就越发严峻了。
This problem is getting more serious .

多年以来，
Over the years ,

许多人物都已惨遭改造，
Many characters have been brutally transformed ;

迪特里希·朋霍费尔（Dietrich Bonhoeffer）和C.S.路易斯（C.S. Lewis）就是其中最明显的两个例子。
Dietrich Bonhoeffer and CS Lewis are two of the most obvious examples .

导致此状况的原因不甚明了，
The cause of this situation is unclear .

不过这或许与当今美国文化不愿与不同思想的人产生正面交流有关。
But this may have something to do with today's American culture's reluctance to have positive interactions with people who think differently .

可惜，
pity ,

这往往意味着我们无法从其他思想中学习：
This often means that we cannot learn from other minds :

如果我们只是一味地把别人按照我们的形象重新塑造，
If we just blindly reshape others in our image ,

我们永远不会真正面对那些与我们不同的人带来的挑战。
We never truly face the challenges posed by those who are different from us .

路德不是美国现代福音派人士。
Luther was not a modern American evangelical .

事实上，
In fact ,

不论他的思想世界还是他所处的现实世界都不是美国福音派世界。
Neither his ideological world nor the real world he lives in is the American evangelical world .

举例来说，
For example ,

许多现代福音派信徒认为，
Many modern evangelicals believe that

个人私下学习圣经是基督徒生活的中心，
Private Bible study is the center of the Christian life .

而圣礼是次要的。
And the sacraments are secondary .

在某些浸信会圈子里，
In some Baptist circles ,

有些人反复悔改，
Some people repent repeatedly ;

而且不确定受洗之前的宣信是否真诚。
And there is no certainty that the confessions made before baptism were sincere .

教会允许给这些人重新施洗，
The church allows these people to be rebaptized ,

这样的传统体现出福音派信徒低看洗礼。
Such a tradition reflects the low regard evangelicals hold for baptism .

极少数的福音派信徒，
A very small number of evangelicals ,

如果有的话，
If any ,

会认为圣餐礼不单单是象征性的展示。
One would think that the Eucharist is more than just a symbolic presentation .

可是，
But ,

对于路德而言，
For Luther ,

私下学习圣经成为基督徒生活的主题可谓奇异怪诞：
It is bizarre that private Bible study should become a central theme in the Christian life :

毕竟，
after all ,

在他的教区居民里，
among his parishioners ,

就算有人能买得起书，
Even if someone can afford the book ,

也没几个人会阅读。
Not many people know how to read .

至于圣礼，
As for the sacraments ,

路德对洗礼观点的改变很大程度上影响了他对称义的理解；
Luther's changes in his views on baptism greatly affected his understanding of justification ;

“我已受洗”是他用来抵挡魔鬼在耳边的试探的武器；
"I have been baptized" is the weapon with which he resists the temptations of the devil in his ear ;

他坚定相信胡尔德里希·茨温利（Huldrych Zwingli）是出于“另一个灵”，
He firmly believed that Huldrych Zwingli was from "another spirit" ,

对他的信仰表示怀疑，
doubting his faith ,

正是因为这位瑞士神学家宣称圣餐礼只是一种象征。
Precisely because the Swiss theologian declared that the Eucharist was only a symbol .

简而言之，
in short ,

路德不会承认今天福音派对洗礼的典型做法或态度；
Luther would not have recognized the typical evangelical practice or attitude toward baptism today ;

以他对茨温利的言词，
By his words to Zwingli ,

估计他会因“另一个灵”的缘故，
It is estimated that because of "another spirit" , he

把所有福音派信徒、安立甘宗信徒和长老会信徒统统开除，
Excommunicate all Evangelicals, Anglicans, and Presbyterians ,

因为他们无法在圣餐礼上与他达成一致。
Because they could not agree with him on the Eucharist .

当然，
certainly ,

路德总是喜欢使用夸张的语言，
Luther always liked to use exaggerated language ;

所以我们不应该只看他话语的表面意思。
So we shouldn’t just take his words at face value .

尽管他的确不太可能真把与自己圣餐观不同之人的信仰通通否决，
Although it is indeed unlikely that he would reject all the beliefs of those who differed from his own view of the Eucharist ,

但他确实会认为他们对基督教信仰的理解有严重的缺陷。
But he does think their understanding of the Christian faith is seriously flawed .

事实上，
In fact ,

今日福音派对路德和他的世界感到陌生。
Evangelicals today are unfamiliar with Luther and his world .

路德的敬虔扎根在教会中，
Luther’s piety took root in the church ;

扎根在宣讲的道中过于在阅读的道中，
Rooted in the Word preached rather than in the Word read ,

扎根在洗礼和圣餐礼中。
Rooted in Baptism and Holy Communion .

此外，
also ,

在他的世界里，
In his world ,

魔鬼四处游荡，
Devils roam everywhere ,

超自然现象渗透散布在自然界里，
Paranormal phenomena permeate and spread throughout nature ,

人类内心旧人与新人的争战就是统管宇宙的上帝与魔鬼争夺灵魂的争战。
The battle between the old man and the new man in the human heart is the battle between God and the devil who governs the universe for souls .

因此，
therefore ,

如果我们打算了解这位研究基督徒生活的神学家路德，
If we are to understand Luther, the theologian of the Christian life ,

就必须把大家熟悉的福音派神话中的英雄路德先丢弃掉。
We must first discard the hero Luther in the evangelical mythology that everyone is familiar with .

除了以上所提人们对路德的刻板印象，
In addition to the above-mentioned stereotypes about Luther ,

研究路德还有第二个难点：
There is a second difficulty in studying Luther :

人们普遍认为路德不是一位系统性的思想家。
Luther is generally not considered a systematic thinker .

从某种意义上讲，
In a sense ,

这是事实：
Here are the facts :

路德没写过像阿奎那那样完整的神学大全（Summa）。
Luther never wrote a comprehensive theology ( Summa ) like Aquinas .

在路德宗传统形成早期，
In the early days of the Lutheran tradition ,

这项任务落在了路德的一位年轻杰出的同事菲利普·梅兰希顿（Philipp Melanchthon）肩上，
This task fell to a young and distinguished colleague of Luther, Philipp Melanchthon , who

其著作《神学要点》（Loci Communes）从1521年起就一直肩负如此重任。
His work Loci Communes (Elements of Theology ) from 1521 has been shouldering this important task .

不过，
but ,

我们不应该单凭路德没写过系统神学这点就妄下结论，
We should not jump to conclusions based solely on the fact that Luther did not write a systematic theology .

认为他的思想内容与发展前后不一致。
It is believed that the content and development of his thoughts are inconsistent .

路德一生数十载，
Luther lived for decades ,

写过数量巨大、类型繁多的神学作品，
Wrote a large number of theological works of various types ,

从讲章到辩论，
From sermons to debates ,

从教牧书信到诗歌和要理问答。
From pastoral letters to poetry and catechism .

他是否在某些细节上自相矛盾呢？
Does he contradict himself on some details ?

很可能。
Very likely .

可是又有谁能在长达四十多年的时间里，
But who can do this for more than forty years ?

在涵盖广泛的各样话题中，
Covering a wide variety of topics ,

写作逾百万字而毫无任何矛盾呢？
How about writing over a million words without any contradictions ?

既然如此，
In this case ,

我们要问，
We have to ask ,

总体上来看，
Overall ,

是否路德的思想内容尽管很复杂但依旧前后一致？
Was the content of Luther's thought consistent despite its complexity ?

答案是肯定的。
The answer is yes .

这一点可以从多年以来对路德思想进行总结的大量作品中看出来。
This can be seen in the numerous works that summarized Luther's thought over the years .

[2]既然路德的思想如此复杂且一致，
[2] Since Luther’s thoughts were so complex and consistent ,

那么阅读其作品的人——对于那些喜欢引用其名言的人更是如此——一定要明确其神学的整体框架，
Then those who read his works - especially those who like to quote his famous quotes - must be clear about the overall framework of his theology ,

以免断章取义，
To avoid taking it out of context ,

产生路德本人都会谴责的误读。
Producing a misreading that Luther himself would have condemned .

这就带来第三个难点（这难点来自于许多路德迷对他思想的肤浅理解）：
This brings about the third difficulty (this difficulty comes from many Luther fans’ superficial understanding of his thoughts) :

路德本人的生活经历对他思想的本质与发展很重要。
Luther's own life experiences were important to the nature and development of his thought .

拿本书相关的话题来讲：
Let’s talk about topics related to this book :

如果我们不理解路德本人的生活，
If we do not understand Luther's own life ,

就无法理解路德对基督徒生活的看法。
It is impossible to understand Luther’s views on the Christian life .

当代福音派圈子里对路德的接纳有个很有趣的现象，
There is an interesting phenomenon in contemporary evangelical circles’ acceptance of Luther .

就是他们只接纳宗教改革早期的路德——海德堡辩论的路德、《基督徒的自由》的路德、《论意志的捆绑》的路德——这位路德大概的作用就是提供给他们一些引用的话、摘录和一些翻来覆去的陈词滥调。
That is, they only accepted Luther from the early period of the Reformation —Luther in the Heidelberg Debate, Luther in "Christian Freedom", and Luther in "On the Bondage of the Will"—this Luther's role was probably to provide them with A few quotes, excerpts and some regurgitated clichés .

所以，
so ,

吸引他们眼球的是1525年之前的路德。
What caught their eye was Luther from before 1525 .

可问题是，
But the problem is ,

路德与德西德里乌斯·伊拉斯谟（Desiderius Erasmus）爆发冲突之后，
After Luther's conflict with Desiderius Erasmus ,

他又活了二十一年，
He lived another twenty-one years ,

这些年日不仅记录了他与茨温利在教义上的争端，
These years not only record his doctrinal disputes with Zwingli ,

也见证了路德宗改教事业在制度与实践上有了基本的巩固。
It also witnessed the fundamental consolidation of the Lutheran Reformation in both institutional and practical terms .

毕竟，
after all ,

路德在世的时候，
While Luther was still alive ,

宗教改革还是个尚未完成、正在进行的事业：
The Reformation was still an unfinished work in progress :

他的神学粉碎了旧的教牧模式，
His theology shattered old pastoral models ;

改变了基督徒对教牧工作与生活体验的期待目标。
Changed Christians’ expectations for pastoral work and life experience .

虽然它解决了中世纪末期天主教产生的一些问题，
Although it solved some of the problems arising from Catholicism in the late Middle Ages ,

但它也提出并产生了一些必须解决的新问题。
But it also raises and creates new problems that must be solved .

只引用路德的《海德堡辩论》或《基督徒的自由》是不够的，
It is not enough to quote Luther's "Heidelberg Disputation" or "Christian Liberty" ;

因为这无法看到这些文献背后的神学如何继续影响当时的世界，
Because this fails to see how the theology behind these documents continued to influence the world at that time ,

以及路德和同事们如何根据这些变化继续完善他们的思想和行动。
and how Luther and his colleagues continued to refine their thinking and actions in light of these changes .

在这里给读者透露一下我在本书里想要论证的观点。
Here I would like to reveal to readers the points I want to demonstrate in this book .

我认为1525年之后的路德对于我们理解他对基督徒生活的观点极其重要。
I think Luther after 1525 is extremely important for our understanding of his views on the Christian life .

那时的路德年纪渐长，
Luther was getting older at that time ,

也渐渐感受到衰老带来的健康影响。
I am also gradually feeling the health effects of aging .

1521年，
1521 ,

他因为在瓦特堡经常久坐不动而饱受慢性便秘之苦。
He suffered from chronic constipation from the sedentary life he spent at Wartburg .

此外，
also ,

路德越来越明白，
Luther understood more and more ,

他生活的时代离基督再来并不那么近，
The time in which he lived was not that close to the return of Christ ;

只用讲道不能保证上帝国度的进展和教会的良好秩序。
Preaching alone cannot guarantee the progress of God's kingdom and good order in the church .

1522年，
1522 ,

路德还可以很轻松地谈论宗教改革的成功，
Luther could also easily talk about the success of the Reformation ;

说自己只不过是坐在酒吧里与阿姆斯多夫（Amsdorf）和梅兰希顿一起喝酒，
Said he was just sitting in a bar drinking with Amsdorf and Melanchthon ,

是上帝的道亲自做成一切的工[3]；
It is the Word of God Himself that does all the work [3] ;

但在1525年之后，
But after 1525 ,

路德发现事情要比这困难得多。
Luther found things much more difficult than that .

1525年的农民战争，
The Peasants’ War of 1525 ,

以及16世纪20年代整个后半叶与茨温利持续不断的辩论，
and the ongoing debate with Zwingli throughout the second half of the 1520s ,

这一切都表明要新教形成共识是一种幻想，
All this shows that the desire for a Protestant consensus is an illusion ;

并且当时社会危机四伏。
And the society was in crisis at that time .

教区内兴起的反律法主义（antinomianism）说明讲道必须放在更有纪律性的牧养与教会框架之中。
The rise of antinomianism in dioceses suggests that preaching must be placed within a more disciplined pastoral and ecclesial framework .

皇帝未能签署《奥格斯堡信条》（Augsburg Confession），
The Emperor failed to sign the Augsburg Confession ,

教皇未能认可路德的立场，
The Pope failed to endorse Luther's position ;

犹太人未能归信基督教，
The Jews failed to convert to Christianity ;

这一切都表明宗教改革将是一场持久战。
All this indicated that the Reformation would be a protracted battle .

年轻时的路德，
Luther in his youth ,

像1914年的英国士兵一样，
Like British soldiers in 1914 ,

认为冲突会在圣诞节完全结束，
Thinking the conflict will be completely over by Christmas ,

而后期的路德则知道，
Later Luther knew ,

实际上斗争会一直持续下去——这比他想象的，
In reality the struggle would go on forever - more than he imagined ,

甚至比他最糟的噩梦还要久。
Even longer than his worst nightmare .

在到达终点之前，
before reaching the end ,

我们必须重新考虑道德规范、连贯的信仰教育以及教会结构，
We must rethink ethics, coherent faith education, and church structures ,

以便为子孙后代保存福音。
In order to preserve the gospel for future generations .

我们有必要提醒现代读者面对路德时需要考虑，
We need to remind modern readers to consider when facing Luther ,

这个人到底有什么独特之处，
What is so unique about this person ?

使得他在今天基督徒生活的讨论话题中有一席之地？
Gives him a place in discussions about Christian life today ?

显然，
Obviously ,

如上所述，
As mentioned above ,

是他定义了在关于基督教辩论中许多新教使用的词汇。
It was he who defined much of the vocabulary used by Protestants in debates about Christianity .

不过，
but ,

他的重要性还远不止如此。
His importance goes beyond that .

作为一名身为牧师的神学家，
As a theologian who is a pastor ,

他一直在探索如何把他的神学思想与他牧养的人们的生活联系起来。
He is always exploring how to connect his theological ideas to the lives of the people he pastors .

这使得他的写作充满明显的教牧色彩。
This gives his writing a distinctly pastoral tone .

此外，
also ,

（作为神学家）他经常不断地在写作中提到自己的生活和经历。
(As a theologian) He often and constantly referred to his own life and experiences in his writings .

这种个人情感的流露在其他重要的改教家作品中是很少见的。
This outpouring of personal emotion is rare in other important Reformer writings .

例如，
For example ,

加尔文的信件里的确包含一些自己的个人生活片段，
Calvin's letters do contain some snippets of his own personal life ;

但是他的讲义、注释、出版作品里则很少提及这些事。
However, these matters are rarely mentioned in his lecture notes, annotations, and published works .

约翰·欧文（John Owen）亲历了他十一个孩子逝去，
John Owen witnessed the death of eleven of his children ,

但他从未提及个人的悲伤。
But he never mentioned personal grief .

然而，
However ,

路德与众不同：
Luther is different :

他的内心生活就是一出公开戏。
His inner life is a public drama .

不过他的做法和今天的脱口秀、微博或个人博客不同，
But his approach is different from today’s talk shows, Weibo or personal blogs .

他并非在提升自己的名气；
He’s not promoting his own fame ;

他的做法是自嘲、幽默，
His approach is self-deprecating and humorous ;

偶尔有一些感伤。
Occasionally there is some sentimentality .

不过他还是这样做了，
But he did it anyway ,

这也使他在研究基督徒生活自我思考时成为很有吸引力的案例。
This also makes him an attractive case for studying self-thinking in the Christian life .

在接下来的八章中，
In the next eight chapters ,

我将讲述路德对基督徒生活的理解。
I will describe Luther’s understanding of the Christian life .

其实，
actually ,

他自己的生活就是富有戏剧性的基督徒生活。
His own life was a dramatic Christian life .

人们对神学家的研究常常是把神学家当作一堆抽象概念的简单汇集。
Theologians are often studied as a collection of abstract concepts .

可路德是个有血有肉的人；
But Luther was a man of flesh and blood ;

他是儿子、神父、牧师、传道人、政治家、辩论家、教授、丈夫、父亲、酒友、幽默大师、抑郁者；
He was a son, a priest, a minister, a preacher, a statesman, a debater, a professor, a husband, a father, a drinking buddy, a master of humour, a melancholy ;

他是一个不止一次站在自己心爱的孩子墓前的男人；
He was a man who more than once stood before the grave of his beloved child ;

他为婴儿施洗，
He baptized babies ,

操办婚事，
arrange a wedding ,

听人忏悔，
Hear people repent ,

主持葬礼。
Officiating at the funeral .

所有这一切都形塑了他的神学。
All of this shaped his theology .

实际上，
Actually ,

他是站在一个浸泡在日常生活现实泥潭之中的人的角度来写作神学。
He writes theology from the perspective of a man steeped in the realities of everyday life .

说到这儿，
Speaking of which ,

有必要指出我在这本书里不做的事情。
It is necessary to point out something that I do not do in this book .

第一，
First ,

我不会与无边无际的路德学术研究做大量的互动。
I don’t do a lot of interaction with the endless Luther scholarship .

我的目的是把路德对基督徒生活的思想介绍给深思熟虑的基督徒读者。
My purpose is to introduce Luther's thoughts on the Christian life to the thoughtful Christian reader .

解释路德的争议不在我的目标范围之内。
It is beyond my aim to explain Luther's controversies .

但是有一点例外，
But there is one exception ,

就是他对基督徒生活中“圣洁”的观点，
It is his view of "holiness" in the Christian life ,

这更多是因为当代教会内部的争论，
This is more due to the controversies within the contemporary church ;

而非路德学术研究的动向。
rather than the trends in Luther’s academic research .

第二，
second ,

我在这里不会对路德做出重要的批判。
I will not make any important criticisms of Luther here .

我的确可以花时间分析路德宗与长老会之间的区别，
I could indeed take the time to analyze the differences between Lutherans and Presbyterians ;

并利用这个机会宣传我所认信的立场。
And use this opportunity to promote what I believe in .

但是我努力避免这种试探。
But I try to avoid this temptation .

我所做的是按照路德本人的方式来解释他的神学。
What I have done is interpret Luther's theology on his own terms .

当然，
certainly ,

我在一些问题上非常不同意路德的观点，
I strongly disagree with Luther on some issues ;

例如在洗礼和圣餐上，
For example, in baptism and communion ,

但这并不是本书所要表达的。
But that's not what this book is about .

在每章的结束部分，
At the end of each chapter ,

我加入了一小段总结思考，
I added a short paragraph to summarize my thoughts ,

针对每章的主题来讨论如何将本章重点应用于当今教会和信徒身上。
For each chapter's theme, discuss how the chapter's focus applies to churches and believers today .

这的确有年代误植（anachronism）的可能。
There is indeed the possibility of anachronism .

就像在导言开头引用肉块乐队的歌词里所体现的，
As reflected in the Meat Loaf lyrics quoted at the beginning of the introduction ,

我们经常倾向于把过去理想化，
We often tend to idealize the past ;

借研究历史的机会来抒发怀旧之情，
Take the opportunity to study history to express your nostalgia ,

哀叹以往的黄金岁月一去不返。
Lamenting that the golden years of the past are gone forever .

这种做法毫无意义，
This approach makes no sense ;

而且从历史角度来看也是错误的：
And it’s also wrong from a historical perspective :

过去其实没有我们想象的那么好。
The past was actually not as good as we imagined .

不过，
but ,

作为基督徒，
As a Christian ,

我们有责任，
We have a responsibility ,

也有特权和召命，
There are also privileges and callings ,

与过去的圣徒展开建设性的对话，
Enter into constructive dialogue with saints of the past ,

这有助于我们更清晰地理解现在。
This helps us understand the present more clearly .

路德对整个新教来说都是具有开创性的，
Luther was groundbreaking for Protestantism as a whole ;

因此与他的思想互动至关重要。
Interacting with his mind is therefore crucial .

我相信总结思考的部分既会带来挑战，
I believe that the concluding reflections section will pose both a challenge and

也会鼓舞人心。
It will also be inspiring .

接下来，
Next ,

我要简单介绍一下各章的主要内容。
I would like to briefly introduce the main content of each chapter .

在第一章里，
In the first chapter ,

我将描绘路德一生中许多富有戏剧性的情节，
I will describe many dramatic episodes in Luther's life ,

以此来勾勒出他的生平。
This outlines his life .

这一章很少有脚注，
There are very few footnotes in this chapter ;

因此想要更深入了解路德生平完整细节的读者可以阅读培登（Bainton）、马蒂，
Therefore, readers who want to know more about the complete details of Luther's life can read Bainton , Marty ,

以及最重要的布莱希特（Brecht）等人的作品，
and most importantly the works of Brecht and others ,

我会在导言后面列出。
I will list them after the introduction .

不论如何，
No matter what ,

了解一些他的生平传记对理解他的神学还是有必要的。
It is necessary to know something about his life to understand his theology .

路德本人与上帝之间的角力深刻地造就了他对上帝话语的理解。
Luther’s own wrestling with God profoundly shaped his understanding of God’s Word .

此外，
also ,

了解路德的优点和他可怕的缺点也有助于读者对人的全部，
Understanding Luther's strengths and his terrible flaws also helps readers understand the whole person ,

包括所有缺点，
including all shortcomings ,

有更现实的认识。
Have a more realistic understanding .

在第二章里，
In Chapter 2 ,

我将检视路德思想中一些基本的神学概念。
I will examine some basic theological concepts in Luther's thought .

我将以海德堡辩论（Heidelberg Disputation）为出发点，
I'll take the Heidelberg Disputation as a starting point ,

探索荣耀神学家（theologian of glory）与十架神学家（theologian of cross）之间的关键区别。
Explore the key differences between theologians of glory and theologians of the cross .

这些基本的神学分类构成了路德对活在上帝面前的生活的全部理解。
These basic theological categories constitute Luther's entire understanding of life before God .

接下来，
Next ,

在讨论他的“信徒皆祭司和君王”这个观念之前，
Before discussing his concept of believers as priests and kings ,

我将概述他对“称义”的理解，
I will outline his understanding of “justification” ,

以及他对“人同时是义人和罪人”的理解。
and his understanding of “man being both righteous and sinner . ”

软弱即是刚强——这是上帝在基督里的完整信息，
Weakness is strong – this is the complete message of God in Christ ,

也是我们面对当今世界过度强大的尼采主义的解毒剂。
It is also our antidote to the overly powerful Nietzscheanism in today’s world .

在第三章里，
In Chapter 3 ,

我将专注于宣讲的道。
I will focus on the Word preached .

路德对上帝的话语有着深刻的神学理解。
Luther had a deep theological understanding of the Word of God .

这塑造了他对创造、上帝的行动以及他在救恩里具体行动的看法。
This shaped his view of creation, God's actions, and His specific actions in salvation .

在这一点上思考路德的见解有真正的价值，
There is real value in thinking about Luther's insights on this point ,

因为这提醒传道人，
Because this reminds preachers ,

他的任务不依赖于自己的力量或雄辩，
His task does not depend on his own strength or eloquence ,

而在于透过他说话的上帝所拥有的能力。
but in the power of God who speaks through him .

在第四章里，
In Chapter 4 ,

我们将看到，
We will see ,

对于路德而言，
For Luther ,

基督徒的生活有很强的仪式层面。
There is a strong ritual dimension to Christian life .

基督徒生活的基本内容是日常而平凡的：
The basic content of the Christian life is daily and ordinary :

学习十诫、使徒信经和主祷文。
Study the Ten Commandments, the Apostles’ Creed, and the Lord’s Prayer .

路德意图通过礼拜仪式和要理问答来达到这一点。
Luther intended to achieve this through liturgy and catechism .

在我们生活的时代，
In the era we live in ,

一切都必须是“激进的”和“革命性的”。
Everything must be "radical" and "revolutionary . "

但对于路德而言，
But for Luther ,

一个人能做的最激进的事莫过于以小孩子般单纯的信心来学习信仰的要道。
The most radical thing a person can do is to learn the principles of faith with the simple faith of a child .

在第五章里，
In Chapter 5 ,

我将探讨道在个人生活中如何工作。
I will explore how Tao works in personal life .

这里的核心乃是聆听上帝的道，
The core here is hearing the Word of God ,

其中包括发言、默想和“试炼”（或使用德文单词Anfechtungen）。
These include speech, meditation, and "trials" (or to use the German word Anfechtungen ) .

圣道直击我们存在的核心；
The Word strikes at the very core of our being ;

学习圣道从不是纯粹的大脑运动或死记硬背的练习。
Learning the Cause is never a purely cerebral exercise or an exercise in rote learning .

它会抓住我们的灵魂，
It will capture our souls ,

驱使我们绝望，
drives us to despair ,

再把我们直升到天堂的门口。
Then lift us straight to the door of heaven .

在第六章里，
In Chapter 6 ,

我们将讨论现代福音派对路德最缺乏共鸣的问题：
We’ll discuss the issues that modern evangelicals lack the most resonance with for Luther :

圣礼。
Sacrament .

即使我们意见不同，
Even if we disagree ,

仍然可以从他那里学到许多东西。
There is still much to be learned from him .

上帝在基督里赐恩给我们这一伟大客观事实强化了路德的思想，
Luther's thinking was strengthened by the great objective fact that God has given us grace in Christ .

使他坚信，
Make him believe that

基督道成肉身意味着上帝以切实而软弱的方式对待破碎的罪人，
The incarnation of Christ means that God deals with broken sinners in a practical yet vulnerable way ,

而这是荣耀神学家们所藐视的。
And this is what the theologians of glory despise .

在第七章里，
In Chapter 7 ,

我将围绕路德关于自身内在之义的思考来讨论一些棘手问题。
I will discuss some thorny issues surrounding Luther's reflections on the inner meaning of oneself .

在此，
Here ,

我提出了上面提到的情况，
I presented the situation mentioned above ,

1525年前最受欢迎的几部路德作品无法提供足够的证据基础就路德成熟神学得出更广泛的结论。
The most popular of Luther's works before 1525 do not provide a sufficient evidentiary basis for drawing broader conclusions about Luther's mature theology .

最后，
at last ,

在第八章里，
In Chapter 8 ,

我将讨论路德与现实生活：
I will discuss Luther and real life :

公共领域的生活、俗世的呼召、婚姻和家庭。
Life in the public sphere, worldly calling, marriage and family .

路德比16世纪的任何人都更具革命性地思考所有这些问题，
Luther thought about all these issues more revolutionaryly than anyone else in the 16th century ,

因此值得我们关注。
So it deserves our attention .

在导言结束之前，
Before the introduction ends ,

也许是时候提一下我个人认为研究路德极具价值的原因。
Perhaps it is time to mention why I personally find studying Luther extremely valuable .

我并非站在路德宗内部人士的角度来写作：
I am not writing from the perspective of a Lutheran insider :

作为一名改革宗传统的长老会基督徒，
As a Presbyterian Christian in the Reformed tradition ,

我对圣餐所持的观点，
My views on the Eucharist ,

以及相关的基督论教义，
and related Christological doctrines ,

都会被路德谴责为非基督教信仰。
would be condemned by Luther as unchristian .

事实上，
In fact ,

正如我上面提到的，
As I mentioned above ,

在这套丛书的作者中，
Among the authors of this series of books ,

我似乎是唯一一位站在所选主题所代表的神学传统之外的作者。
I seem to be the only author who stands outside the theological tradition represented by the chosen subject .

此外，
also ,

我很少使用路德的注释或讲义来解释释经上的问题。
I rarely use Luther's commentaries or lecture notes to explain exegetical issues .

坦率来讲，
Frankly speaking ,

他缺乏加尔文那种对圣经文本的精确性和敏感性。
He lacked Calvin's precision and sensitivity to the biblical text .

既然如此，
In this case ,

为什么多年来我多次尝试离开对路德的研究，
Why I have tried so many times over the years to leave the study of Luther ,

却一次又一次地被他吸引回去？
But you are attracted to him again and again ?

为什么长达二十多年，
Why did it last more than twenty years ?

我每年都在大西洋两岸的本科生和研究生课程上教授他的思想？
I teach his ideas every year in undergraduate and graduate courses on both sides of the Atlantic ?

首先，
first ,

当我还在读博士的时候，
When I was still studying for my PhD ,

我的导师，
my mentor ,

研究茨温利的学者彼得·斯蒂芬（Peter Stephens）的一句评论深深地影响了我。
A comment by Zwingli scholar Peter Stephens deeply affected me .

彼得是一个高圣礼派阿明尼乌主义卫理公会信徒，
Peter was a High Sacramental Arminian Methodist ,

他对茨温利几乎没有任何好感。
He had almost no favorable impression of Zwingli .

然而，
However ,

他告诉我说，
He told me ,

他认为这对一名基督徒来说是很好的挑战，
He thought this was a good challenge for a Christian ,

因为这能检验他能否用公正与热情来研究一个与自己观点完全不同的人。
Because it can test whether he can study a person whose views are completely different from his own with fairness and enthusiasm .

他说，
He said ,

这样一来，
In this way ,

他可以确定自己的分析和结论并非源自为其辩护的心态。
He can be sure that his analysis and conclusions do not stem from the mentality that justifies them .

我一直把这句话作为智者的建议，
I have always taken this as a wise man's advice ,

现在有机会看看我自己是否配站在我的学术导师留下的传统中。
Now was the opportunity to see if I myself was worthy to stand in the legacy of my academic mentors .

说实话，
to be honest ,

除了路德对圣礼的看法以外，
In addition to Luther’s views on the sacraments ,

我不会说自己极度不赞同路德大部分的观点（虽然这仍足以让路德视我为激进派）。
I wouldn't say that I strongly disagreed with most of Luther's views (although that was still enough for Luther to consider me a radical) .

即使我觉得他很有帮助，
Even though I thought he was helpful ,

但路德不是我的传统。
But Luther is not my tradition .

因此，
therefore ,

我可以用某种反立场的方法来写作这本书。
I could write this book in a kind of counter-positional way .

第二，
second ,

我觉得路德是新教历史上最有人情味的神学家之一。
I think Luther was one of the most humane theologians in the history of Protestantism .

单就他的幽默而言就令我感到亲切。
His humor alone made me feel relatable .

他临终前写下最后的话——“我们都是乞丐，
He wrote his last words before his death - "We are all beggars ,

诚然如此”——从一个悲喜交加的角度来检视人类一切自诩伟大和神圣的自负。
"It is true " - examines all human beings' self-proclaimed greatness and holiness from a sad and happy perspective .

在一个痴迷于推特追随者和脸书好友人数的时代，
In an age obsessed with Twitter followers and Facebook friends ,

我们需要聆听这位神学家的提醒，
We need to listen to this theologian’s reminder ,

在这世界上我们自身并不具有什么持久永恒的重要性。
We ourselves have no lasting and eternal importance in this world .

第三，
third ,

我发现路德试图解决人类生存的一些最基本的问题：
I found Luther trying to solve some of the most fundamental problems of human existence :

绝望、疾病、性、爱、丧亲、孩子、敌人、危险、死亡。
Despair, illness, sex, love, bereavement, children, enemies, danger, death .

这些路德都论及了，
Luther discussed all these ,

并总是用不寻常的轶事、有见地的评论、富有人情味的笔触来谈论这些事。
And he always talks about these things with unusual anecdotes, insightful comments, and a human touch .

这个人没有虚假、枯燥、乏味的虔诚。
There is no false, dry, dull piety in this man .

他活出的基督徒生活绝对是鲜活而充满热情的一生。
The Christian life he lived was absolutely vivid and passionate .

第四，
fourth ,

我觉得路德很风趣。
I thought Luther was funny .

还有谁会先描述一个女人如何用放屁的方式吓走魔鬼，
Who else would start by describing how a woman farted to scare away the devil ?

然后又小心提醒听众不要模仿，
Then he carefully reminded the audience not to imitate ,

因为这么做可能会置人于死命？
Because doing so might kill someone ?

能给出这种建议的神学家都值得我们一读。
Any theologian who can offer this advice is worth reading .

最后，
at last ,

我热爱路德，
I love Luther ,

因为他最崇高的追求是尊上帝为主（Let God be God）。
Because his most noble pursuit is to respect God as Lord ( Let God be God ) .

当他这样做的时候，
When he does this ,

他就意识到，
He then realized ,

上帝的爱不是寻索那可爱的，
The love of God does not seek after the lovely ,

而是创造出与其爱相合的可爱之人。
Rather, it creates lovable people who are compatible with his love .

现在，
Now ,

让我们进入路德的生活吧。
Let’s get into Luther’s life .

｜延伸阅读｜  ｜Extended reading｜

两部对路德主要著作的节选：
Two excerpts from Luther's major writings :

Dillenberger, John, ed.Martin Luther: Selections from His Writing s（Garden City, NY: Doubleday, 1961）.

Lull, Timothy F., ed.Martin Luther's Basic Theological Writing s（Minneapolis: Fortress, 1989）.

在这本书里，
In this book ,

我引用的是标准版多卷英文译本《路德全集》（Luther's Works），
I am quoting from the multi-volume English translation of the Standard Edition " Luther's Works " ,

这套作品集最初是由耶罗斯拉夫·帕利坎（Jaroslav Pelikan）主编，
This collection was originally edited by Jaroslav Pelikan .

现在由协同出版社（Concordia）出版（对于具体卷册的标题，
Now published by Concordia ( for specific volume titles ,

请参见前面的缩写表）。
See table of abbreviations above) .

最好的英文介绍性传记：
The best introductory biographies in English :

Bainton, Roland H.Here I Stand: A Life of Martin Luther（London: Forgotten Books, 2012）.

Marty, Martin E.Martin Luther: A Life（New York: Penguin, 2004）.
Marty, Martin E. Martin Luther: A Life （ New York: Penguin, 2004 ） .

不过，
but ,

对那些真正的路德迷，
For those true Luther fans ,

最佳英文传记是：
The best English biography is :

Brecht, Martin.Martin Luther. 3 vols（Minneapolis: Fortress, 1985-1993）.

一些最好的对路德神学的总结：
Some of the best summaries of Luther's theology :

Kolb, Robert.Martin Luther: Confessor of the Faith（New York: Oxford University Press, 2009）.

Lohse, Bernhard.Martin Luther's Theology: Its Historical and Systematic Development. Translated and edited by Roy A Harrisville（Edinburgh: T & T Clark, 1999）.

最后，
at last ,

如果你对路德神学如何用于当今教会感兴趣，
If you're interested in how Luther's theology applies to the church today ,

请参阅：
See :

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

[1]歌词作者詹姆士·“吉米”·斯坦曼（James“Jim”Steinman）。
[1] Lyrics written by James " Jim " Steinman .

（该乐队以Michael Lee Aday的绰号Meatloaf［肉饼］命名。
(The band is named after Michael Lee Aday 's nickname Meatloaf .

——译者注）  ——Translator’s Note)

[2]参见导言后面的“延伸阅读”部分。
[2] See the "Further Reading" section after the introduction .

甚至从路德去世时，
Even from the time of Luther's death ,

对其神学的不同理解就成了争论的源头，
Different understandings of its theology became a source of controversy ,

他的跟随者很快分成两大阵营：
His followers quickly divided into two camps :

菲利普派（Philippists，
Philippists

他们以梅兰希顿关切的问题来理解路德），
They understood Luther in terms of Melanchthon's concerns) ,

以及纯路德派（或称“真路德派”［Gnesio-Lutherans］）。
and pure Lutherans (or "Gnesio -Lutherans " ) .

前者在圣餐礼问题上对改革宗更加开放，
The former is more open to the Reformed Church on the issue of Holy Communion ;

在人的意志问题上更加靠近伊拉斯谟派（Erasmian），
Closer to Erasmian on the issue of human will ,

在敬拜礼仪问题上向罗马天主教更让步一些；
Make more concessions to Roman Catholicism on matters of worship and liturgy ;

而后者则在圣餐礼上保持与改革宗观点严格对立，
The latter, on the other hand, maintains strict opposition to the Reformed view on the Eucharist .

坚定支持路德在1525年所著的《论意志的捆绑》（The Bondage of the Will）中对意志的教导。
Firmly supports Luther ’s teachings on the will in The Bondage of the Will , written in 1525 .