Microsoft Word - 02 Martin Luther _with Chinese_.doc

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1 Martin Luther 馬丁路德 Devotion: God is Revealed in Christ 神藉著基督顯明祂自己 John 1:14-18 ( 約 1:14~18) The Humanity of Revelation 神在肉身顯現 Christ s glory is veiled in flesh and historical contingency 基督的榮耀隱藏在肉身和歷史之中» the cross 十字架 the death of another Palestinian, 一名巴勒斯坦的猶太農民之死» even in the resurrection 復活 new life that is hidden from the faithless (e.g., Luke 24) 沒有信心的人看不出復活的主 ( 路加福音第 24 章 ) Yet Christ s glory is revealed through flesh and historical contingency 基督的榮耀藉著肉身和歷史顯明 This is the model for theology and preaching 神學和講道也是如此 1 Corinthians 2:1-5 Outline I. Life 生平 II. Initial Disputes with the Church 與教會初步的爭議 III. Justification by Faith 因信稱義 IV. Ecclesiology 教會論 V. The Sacraments 聖禮 VI. Theology of the Cross 十字架的神學 VII. Christology 基督論 VIII. The Word of God 神的話語 I. Life 生平 ( ) A. Secular Education 世俗的教育 Capable and diligent 聰明能幹, 勤奮刻苦 Preparatory school, Magdeburg and Eisenach 預科學校 : 早期在馬德堡 (Magdeburg) 的教堂學校, 和愛森納赫 (Eisenach) 的文法中學受教育 Master s degree, University of Erfurt 碩士學位 : 埃佛特大學 (1505) Began to study law 開始學習法律 I. Life 生平 ( ) B. Conversion and Theological Education 皈信基督, 神學教育 The thunderstorm crisis 人生中的風暴 Brian D. Asbill, Lesson 02: Martin Luther 2013 pg. 1

2 » a friend of Luther s died at his side (June 1505) 路德的朋友死在他身邊 (1505 年 6 月 )» two weeks later Luther was caught in a thunderstorm 兩個星期後路德遇到雷雨風暴» he committed to become a monk (leaving law) 他立志要成為一個修士 ( 中斷法律的學習 ) B. Conversion and Theological Education 皈信基督, 神學教育 Later he joined an Augustinian monastery in Erfurt 進入埃佛特著名的奧古斯丁隱士修院 Ordained as a priest and began studying theology 按立為修士, 開始學習神學 (1507) Earned a doctorate in theology 獲得神學博士學位 (October 19, 1512) C. Monastic and Spiritual Life 修院和靈命 Anxious about his standing before God 擔心他在神面前的光景» Worried about guilt even after penance 即使經過告解仍為罪惡感所苦» Troubled by the nominalist view of grace 路德開始對他的唯名主義者前輩的恩典觀産生疑問 the capacity to love God is natural 人出於本性就有能力去愛神 God will not deny grace to those who do what is in them (someone must be good enough to receive grace?) 神不會拒絕向人恩待他人者施恩 ( 人必須夠好才能領受恩典嗎?) II. Initial Disputes with the Church 與教會初步的爭議 A. Augustine over William of Ockham 傾向奧古斯丁, 質疑俄坎威廉的教導 Luther increasingly read Augustine 路德深入研讀奧古斯丁的著作 Became more Augustinian 立場更加傾向奧古斯丁» strong view of sin 強有力的罪觀» strong view of the role of divine grace 強有力的神恩觀點 Began rejecting Ockham s nominalism and semi-pelagianism 開始棄絕俄坎威廉的唯名論和半伯拉糾主義 Began rejecting 開始棄絕 :» Ockham s nominalism and semi-pelagianism 俄坎威廉的唯名論和半伯拉糾主義» the concept of merit in salvation which had been passed down by the great medieval theologians 中世紀偉大神學家流傳下來靠行為得救的概念 Brian D. Asbill, Lesson 02: Martin Luther 2013 pg. 2

3 B. The 95 Theses 95 條論綱 October 31, 1517 cultural context: people would post public notices on the doors of the church 文化背景 : 當時的人會在教堂門口張貼公告 Luther posted points of dispute with the church over the sale of indulgences 路德表達對教會出售贖罪券可爭議之處» not (yet) opposed to indulgences in themselves, but rather their abuse 尚未反對出售贖罪券, 乃是抗議教會濫用權力 written in Latin (intended for academic purposes) 用拉丁文寫成 ( 為學術討論而寫 ) but was translated and disseminated in German (by others) 被人翻譯為德文, 廣為流傳 C. The Righteousness of God 神的義 initial view: righteousness is a demand (Law) 原先的觀點 : 義是律法的要求 ( 律法 ) new view (c. 1519): righteousness is a gift (Gospel) 新的觀點 (1519): 義是神的恩賜 ( 福音 ) Romans 1:16-17 D. Address to the German Nobility 致日爾曼貴族書 (1520) critiques the authority structures within the church 批評教會內的權力結構» not an outright rejection (i.e., the radical reformation), but rather a correction 並非全然棄絕 ( 激進的改革 ), 乃是修正 affirms the priesthood of all believers 信徒皆祭司肯定信徒皆祭司 E. The Babylonian Captivity of the Church 教會被擄於巴比倫 (1520) three critiques concerning the Sacraments 對聖禮的三大批判» the laity are not allow to partake of the cup 平信徒不得喝主的杯» transubstantiation 變質說» they are effective by virtue of the work performed (ex opere operato) 憑藉所進行的工作, 聖事本身産生效果 ( 因功生效 ) F. On Christian Liberty 基督徒自由論 (1520) Brian D. Asbill, Lesson 02: Martin Luther 2013 pg. 3

4 justification is by faith rather than works 因信稱義, 不靠行為 justification brings freedom 稱義使人得自由 G. The Leipzig Disputation 來比錫辯論會 (1519) Luther and Carlstadt debated with Eck 威丁堡教授迦勒斯大和路德與厄克之辯論 Eck made some important concession to Luther 厄克向路德作出了一些重要的讓步 Luther clarified his views 路德澄清自己的觀點 Luther s gave his opponents ammunition with which to oppose him 路德給對手反擊他的彈藥 H. The Diet of Worms 沃木斯國會 (1521) Diet 國會 = a type of formal meeting 正式會議 Worms 沃木斯 = a place in German 德國地名 Luther was told to recant 要求路德收回言論 He refused to unless they convinced him by Scripture or reason 路德拒絕收回言論, 除非他們用聖經或理性來說服他 III. Justification by Faith 因信稱義 A. The Question 關鍵問題 How can sinful humanity come to exist in a right relationship with God? 有罪的人如何才有可能與神建立關係?» not by merit 不能靠行為 Law: obedience to the demand of God 律法 : 順服神的要求 penance, indulgences, etc. 告解, 贖罪券, 等 grace is not the reward of doing what is in our nature 恩典不是按照我們的行為而給的獎勵 How can sinful humanity come to exist in a right relationship with God? 有罪的人如何才有可能與神建立關係?» but by faith 只能靠信心 Gospel: passive reception of Christ s gift 福音 : 被動的, 接受基督的恩賜 resting and trusting in God 安息, 信靠神 grace comes first and works follow after 先有恩典, 然後才有行為 B. The Meaning of Justification 稱義的意義 Brian D. Asbill, Lesson 02: Martin Luther 2013 pg. 4

5 being made right with God 與神的關係得到修復 imputed righteousness 義的歸與» Christ receives our sin 基督接收我們的罪» we receive Christ s righteousness 我們接收基督的義 IV. Ecclesiology 教會論 A. Reformation, not Rejection 改革, 而不是棄絕 Luther did not intend to leave the church 路德並沒有打算離開教會 he critiqued the pope and authority structures, but wanted them corrected rather than eliminated 路德批判教皇和權力結構, 但希望他們糾正, 沒有打算要將他們剷除 B. The priesthood of all believers 信徒皆祭司» 1 Peter 2:4-5 4 As you come to him, a living stone rejected by men but in the sight of God chosen and precious, 5 you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ. 4 主乃活石, 固然是被人所棄的, 卻是被神所揀選所寶貴的 5 你們來到主面前, 也就像活石, 被建造成為靈宮, 作聖潔的祭司, 藉著耶穌基督奉獻神所悅納的靈祭彼前 2:4~5» opposes a strong priesthood-laity distinction 反對如此強烈的區分神職人員與平信徒» not simply a Congregationalist 並非只是公理會主義者 V. The Sacraments 聖禮 A. Shared Beliefs 共同的信仰 not mere symbols of grace 並非僅是恩典的象徵 but means of grace 乃是恩典的渠道» (together with the word) 與神的話語同為恩典的渠道 B. Luther s View on Baptism 路德的洗禮觀 grace is not communicated by virtue of the work performed 恩典不是聖事本身産生效果 nonetheless, he affirms 他肯定 :» baptism is an act of faith 洗禮是信心的表現» baptism is necessary for salvation 必須受洗才能得救 Brian D. Asbill, Lesson 02: Martin Luther 2013 pg. 5

6 » infant baptism 嬰兒洗禮 in their unique case, faith comes after 特殊事例, 信心產生於洗禮之後 C. Luther s View on the Lord s Supper 路德的主餐觀 contra transubstantiation 變質說 real presence 真實臨在» possible by virtue of the communication of attributes in the abstract 可能藉著抽象的屬性 VI. Theology of the Cross 十字架的神學 theology of glory 榮耀的神學 Theology of the Cross 十字架的神學 VII. Christology 基督論 A. Alexandrian Christology 亞歷山太學派的基督論 Summary: the Word takes on a human nature 總結 : 道披上人身, 基督的人性由道所主宰 Key Verse 鑰節» John 1:1, 14a 約 1:1 14 Key Emphases 重點» the unity of the person 獨一位格 this human nature is not independently subsistent 人性並非獨立存在» the preeminence of the divine Logos 道的先存性 affirms the communication of attributes in abstracto (directly between the natures) 肯定藉著抽象的屬性 ( 神性與人性之間直接的傳遞 ) B. Antiochene Christology 安提阿學派的基督論 Summary: the Word associates with a Human 總結 : 道與人同在 Key Verse 鑰節» Colossians 2:9 西 2:9 Key Emphases 重點» the distinction between the natures 二性的分別 this human nature is independently subsistent 人性並非獨立存在 Brian D. Asbill, Lesson 02: Martin Luther 2013 pg. 6

7 » upholds the integrity of Christ s humanity 強調基督的人性 denies the communication of attributes in abstracto (directly between the natures) 否定藉著抽象的屬性 ( 神性與人性之間直接的傳遞 ) Brian D. Asbill, Lesson 02: Martin Luther 2013 pg. 7

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