我必须承认，多年来我一直在与马丁·路德博士的思想角力，这甚至可以追溯 到我13年前成为公教会基督徒之前，那时我还在研究生院阅读他的著作。 Now, I must confess that I have been wrestling with Dr. Martin Luther for many years, since long before I became a Catholic about 13 years ago, back in the days when I was reading his works in graduate school.
尽管如此，对我而言，路德仍然是一个极其复杂且充满矛 盾的人物，我想对所有认真研究他的人来说也是如此。 Nevertheless, Luther remains for me, as for all those I think who study him carefully, a figure of great complexity and contradiction.
你可以用温斯顿·丘吉尔曾经形容俄罗斯的著名言论来 描述路德，他是一个谜中谜，裹在神秘之中的谜团。 You might say of Luther what Winston Churchill once said of Russia, famously, that he is a riddle wrapped in a mystery inside an enigma.
一个谜中谜，裹在神秘之中的谜团。 A riddle wrapped in a mystery inside an enigma.
因此，今天早上，我认为最好利用我们有限的时间来探讨 这种复杂性的一个重要方面，我称之为路德的讽刺性。 This morning, then, I think it's best to spend the brief time we have in an examination of one important aspect of that complexity, what I would call the irony of Luther.
路德的讽刺性。 The irony of Luther.
那么，我们所说的讽刺是什么意思呢？ Now, what do we mean by irony?
当然，这取决于具体语境。 Well, of course, that depends on the context.
作为一种修辞手法，讽刺指的是使用词语来表达与其字面意思相反的含义。 As a figure of speech, irony refers to the use of words to convey a meaning that is the opposite of their literal meaning.
例如，当我妻子告诉我她的表兄弟要来住一周时，我回答说：「哇，我希望他们能住得更久。」 For example, when my wife tells me that her cousins are coming to stay for a week, and I reply, wow, I hope they can stay longer.
好吧，我们不谈这个了。 Well, we won't go there.
另一方面，故事讽刺使用人物发展、情境或情节等手法 来强调现实的矛盾本质，或理想与现实之间的对比。 Story irony, on the other hand, uses devices, such as character development or situation or plot, to stress the paradoxical nature of reality, or the contrast between the ideal and the actual.
在戏剧中，这种讽刺通过情境对话表达出来，观众能够欣赏到，但舞台上的角色却无法察觉。 In drama, this irony, which is expressed in the dialogue of the situation, is appreciated by the audience, but not by the characters on stage.
他们对此视而不见。 They are blind to it.
现在，我在这里提到的讽刺是另一种类型，尽管它与其他类型有关。 Now, the irony I'm referring to here is yet a different kind, though it's related to the others.
它被称为历史讽刺。 It's called historical irony.
当历史学家谈到讽刺时，他们指的是历史事件的结果与预期 相反，或与参与这些事件的历史人物可能预期的结果相反。 When historians speak of irony, they refer to an outcome of historical events that is contrary to what was expected or to what might have been expected by the historical figures who were involved in those events.
这种讽刺更加尖锐、更加痛苦、更加悲剧性，当一个人带着某种意图行事 ，通常是出于好意，却发现他的行为恰恰带来了与他本意相反的结果。 Now, this irony is all the more sharp, more poignant, more tragic, when a figure acts with certain intentions, often good intentions, only to find that his very actions serve to bring about the opposite results of what he had intended.
我们的日常生活中有大量这样的例子。 Now, our everyday lives provide abundant examples of what I'm talking about.
例如，我们中有多少人知道这样一个家庭，父母以专横的方式行事，意图让孩 子们循规蹈矩，远离麻烦，结果却激起了孩子们的叛逆、行为不端和反抗？ How many of us, for example, know a family where the parents acted in overbearing ways, intended to keep the children in line and out of trouble, only to provoke those children to rebel and to misbehave and defiance?
或者相反，也许在今天更为常见的情况是这样的。 Or the opposite, perhaps more commonly today, may be true.
有多少父母为了给孩子充分的自由而纵容他们的不当行为 ，结果却发现他们的纵容培养了孩子对自身欲望的束缚？ How many parents indulge their children's misbehavior in order to allow them ample freedom, only to find that their indulgence has cultivated in their children a bondage to their passions?
他们的行为导致了与其本意完全相反的结果。 The opposite of their very intentions is brought about by their actions.
但是，为什么一个人的行为有时会导致与其预期结果完全相反的结果呢？ But how is it that a person's actions can sometimes cause the very opposite of his intended results?
人类的什么特质使他们能够，甚至倾向于产生讽刺性的结果？ What is it about human beings that allows them, even disposes them, to produce ironic outcomes?
我想，对于任何曾经发现自己处于这种情况的人来说，答案应 该是显而易见的，因为我们所有人都会不时遇到这种情况。 Well, the answer should be obvious to any of us who have found ourselves in that situation, because all of us do from time to time, I think.
我们是有限的受造物，我们是堕落的受造物。 We are finite creatures, and we are fallen creatures.
我们作为受造物的局限性，我们的有限性，确保了我们无法决定大多数影响 和塑造我们行为的环境，也无法预见那些看似随机却会影响结果的事件，更 无法控制其他人的反应，他们的自由意志在这个过程中就像一张百搭牌。 Our creaturely limitations, our finiteness, assures that we cannot determine most of the circumstances surrounding and shaping our actions, nor can we foresee the seemingly random events that will influence its outcome, nor can we control the reaction of other human beings whose free will acts like a wild card in the process.
同时，更糟糕的是，我们是堕落的。 At the same time, and to make matters worse, however, we are fallen.
由于堕落，尽管我们可能通过圣事和其他渠道获得恩典，我们仍然与情欲作斗争，那 种软弱，那种倾向于犯罪的倾向，是原罪的创伤留下的，即使在受洗之后仍然存在。 Because of the fall, despite the graces that may come to us through the sacraments and other channels, we struggle still with concupiscence, that weakness, that inclination to sin that is left by the wound of original sin, even after baptism.
因此，我们行为的结果常常违背我们的期望，这不是因为我们知识或能力有限，而是因为我们的罪。 Often then, the fruit of our actions defies our expectations, not because of our limited knowledge or power, but because of our sin.
正如圣托马斯·阿奎那提醒我们的，罪使智力和理解力变得昏暗。 As St. Thomas Aquinas reminds us, sin darkens the intellect, the understanding.
或者就像我那位独一无二的朋友马克·谢伊所说的那样，你们中有些 人可能听过他讲话，马克·谢伊直言不讳地说，罪使人变得愚蠢。 Or as my friend, the inimitable Mark Shea, some of you may have heard him speak, as Mark Shea so bluntly puts it, sin makes you stupid.
你看，那臭名昭著的七宗罪，虽然更准确地称为七种主罪，包括骄傲、色欲、愤 怒、嫉妒等等，它们使我们对现实视而不见，从而让我们陷入一个麻烦的世界。 You see, the infamous seven deadly sins, although they're more accurately called the seven capital vices, pride, lust, wrath, envy, the rest, get us into a whole world of trouble by blinding us to reality.
而且，由怀疑、恐惧、悲伤等情绪所造成的迷雾，可能导致我们误判 情况，低估他人，高估自己，误解关于神是谁以及我们是谁的真理。 And to them, the fog that's created by the emotions of doubt, fear, sorrow, they can lead us to misjudge situations, to underestimate other people, and to overestimate ourselves, to misunderstand the truth about who God is and who we are.
历史讽刺因此显示出它与戏剧讽刺的相似性，因为戏剧确实模仿历史，其中 的角色在某些方面对理想（或者仅仅是想象）与现实之间的对比视而不见。 Historical irony then shows its closeness to dramatic irony, for drama does imitate history, and that its characters are in certain ways blind to the contrast between the ideal, or perhaps only imaginary, and the actual.
就像舞台前的观众一样，我们回顾前几代人的生活，可以看到 他们行为的矛盾结果，而这些结果对他们自己来说是隐藏的。 Like the audience before the stage, we ourselves look back on the lives of earlier generations, and we can see the paradoxical outcomes of their actions that were hidden to them.
就像一部好戏剧的观众一样，我们可以从所见中学到宝贵的教训。 And like the audience of a good drama, we can learn valuable lessons from what we see.
一位古希腊哲学家曾说过，历史是哲学通过例子来教导。 An ancient Greek philosopher once said that history is philosophy teaching by example.
历史是哲学通过例子来教导。 History is philosophy teaching by example.
同样地，我喜欢说教会历史是神学通过例子来教导。 In a similar way, I like to say that church history is theology teaching by example.
最引人入胜的神学推测，最真诚的圣经诠释，当它们在一两代人的 具体人类经验的实验室中被检验时，可能会显露出严重的缺陷。 The most intriguing of theological speculations, the most sincere of biblical interpretations, may manifest serious flaws when they're tested in the laboratory of concrete human experience over the course of a generation or two.
我认为这至少部分就是斯科特昨晚所讲述和展示给我们的内容。 I think that's precisely part, at least, of what Scott was talking about and showing us last night.
所以现在在这个背景下，让我们继续讨论我们的主要关注点，看看马丁·路德的生平、思想和工 作如何为我们提供了一个历史讽刺的经典例子，并从他的错误中汲取我们能学到的任何教训。 So now within that context, let's move on to our main concern here, to see how the life and thought and work of Martin Luther offer us a classic example of historical irony and to glean whatever lessons we can from his mistakes.
首先，为了那些不熟悉路德生平基本情况的人，或者作为一个复习，我们将简要介绍他的生平。 First, for the sake of those not familiar with the basics about Luther's life or as a refresher, we'll have a biographical sketch.
请记住，他生平的一些细节被历史学家争论，因为证据有时不一致。 Keep in mind that some of the details of his life are debated by historians because the evidence is sometimes inconsistent.
我们可以说，路德以美化真相而闻名。 Luther was known for, shall we say, embroidering the truth.
他有夸大事实的天赋。 He had a gift for overstating the case.
因此，他后来对早年的一些回忆存在争议。 And so some of his later reminiscences about his earlier years are in debate.
但马丁出生于1483年，在德国萨克森州的艾斯莱本。 But Martin was born in 1483 in Eisleben, Saxony, Germany.
现在那里是德国。 It's now Germany.
他的父亲曾是一个贫穷的铜矿工人，但后来成为了矿主。 His father was a poor copper miner, but later a mine owner.
他早些时候谈到了专横的父母。 He spoke earlier about overbearing parents.
根据马丁反复的证词，他父母的管教非常严厉，即使对那个时代和文化来说也是如此。 Well, according to Martin's repeated testimony, his parents' discipline was quite severe, even for that time and culture.
例如，他回忆说，有一天他还是个孩子时从厨房偷了一小块坚果，他的母亲为此把他打得血肉模糊。 He recalled, for example, one day when as a child he stole a little nut from the kitchen and his mother beat him bloody for the crime.
他的父亲显然更加严厉。 His father was apparently even more harsh.
1501年，马丁进入了埃尔福特大学。 In 1501, Martin entered the University of Erfurt.
他的父亲决心让马丁成为一名律师。 His father was determined that Martin would become a lawyer.
加尔文说，这些律师怎么最后都成了神学家呢？ How is it, Calvin's saying, how is it that these lawyers end up becoming theologians?
不知怎的，我们总是因此变得更糟。 Somehow we're always the worst for it.
如果你是律师，我向你道歉。 If you're a lawyer, I apologize.
这个年轻人据说是一个优秀、勤奋的学生，性情多变，还有些音乐天赋。 The young man was reputed to be a good, hardworking student, rather moody and something of a musician.
1505年1月，马丁进入了法学院。 In January 1505, Martin entered law school.
但在1505年7月2日，当他从现在位于马格德堡的家骑马回埃尔福特时 ，他经历了一次改变人生的事件，尽管学者们仍在争论实际发生的细节。 But on July 2nd, 1505, while riding from his home now in Magdeburg, back to Erfurt, he had a life-changing experience, though scholars still debate the details of what actually happened.
无论如何，根据一份报告，路德遇到了一场突如其来的猛烈雷暴。 According to one report, anyway, Luther was caught in a sudden violent thunderstorm.
根据他后来的证词，一道闪电击中了附近的田野，距离很近，将他击倒在地。 According to his later testimony, a lightning bolt struck in a nearby field very close and threw him to the ground.
在恐惧中，马丁向圣安妮许愿，她是矿工的守护圣人，所以他 的家人应该很熟悉，他说如果能活下来，就会成为一名修士。 In his terror, Martin vowed to St. Anne, who was the patron saint of miners, so would have been familiar to his family, that if he lived, he would become a monk.
十五天后，他通过申请成为埃尔福特奥古斯丁修道院的见习修士来履行誓言。 Fifteen days later, he kept his vow by applying for acceptance as a novice in the Erfurt house of the Augustinian friars.
当时奥古斯丁会主导着这所大学，他们接纳了他。 The Augustinians dominated the university at that time, and they accepted him.
据我们所知，在这次事件之前，路德没有任何迹象表明他倾向于宗教生活或神职。 As far as we can tell, there was no hint of any inclination in Luther prior to this event, either toward the religious life or toward the priesthood.
路德实际上并不适合修道院生活。 Luther was really not made for the monastic life.
他天赋极高，精力充沛。 He was highly gifted and he was tirelessly energetic.
他慷慨而冲动，但也神经紧张、情绪多变，终生倾向于忧郁，我们现在可能称之为临床抑郁症。 He was generous and impulsive, but he was also high-strung and moody, with a lifelong disposition to melancholy, what we might now call clinical depression.
他曾说过：「心中的悲伤不讨神喜悦，但尽管我知道这一点，我每天还是会陷入那种感觉上百次。」 He once said, sadness of heart is not pleasing to God, but although I know that, I fall into that feeling a hundred times a day.
马丁总是处于焦虑状态，背负着恐惧和忧虑，不断被罪恶感困扰。 Martin was perpetually agitated, burdened with fears and anxieties, constantly haunted by a sense of guilt.
他的情绪多变，在希望与绝望、喜悦与悲伤之间剧烈波动 ，他的内心生活充满了对自己和自己灵性状况的焦虑。 His moodiness took him in violent swings between hope and despair, joy and sadness, and his interior life was preoccupied with anxieties about himself and about his spiritual condition.
他偶尔会遭受恐慌发作，比如在他作为神父主持第一次弥撒时就发生过。 He suffered from occasional panic attacks, such as he did on the occasion of celebrating his first mass as a priest.
马丁后来回忆说，他当时想要恐惧地逃离祭坛，但他的上级阻止了他。 Martin recalled later that he wanted to bolt from the altar in terror, but his superior prevented him.
总的来说，这个年轻人渴望得到保证，确信他不会失去自己的灵魂。 All in all, the young man longed for an assurance that he would not lose his soul.
在成为见习修士一年后，马丁发下了应该终身约束他的庄严誓言。 A year after his reception as a novice, Martin took the solemn vows that should have bound him for life.
九个月后，即1507年，他被授予神父职位，从那时起开始了他的神学训练。 Nine months later, in 1507, he was ordained a priest, at which point he began his theological training.
马丁后来谈到他生命中的这段时期时说：「由于错误地依赖自己的 义，我的心充满了对神的不信任、怀疑、恐惧、憎恨和亵渎。」 Martin said later of this period in his life, from misplaced reliance on my righteousness, my heart became full of distrust, doubt, fear, hatred, and blasphemy of God.
「我是如此敌视基督，以至于每当我看到他被钉在十字架上的图像 或画像时，我都厌恶那景象，闭上眼睛，感觉宁愿看到魔鬼。」 I was such an enemy of Christ that whenever I saw an image or a picture of him hanging on his cross, I loathed the sight and I shut my eyes and felt that I would rather have seen the devil.
「我的精神完全崩溃，总是处于忧郁状态。」 My spirit was completely broken and I was always in a state of melancholy.
「无论我做什么，我的义和善行都不能给我带来任何帮助和安慰。」 For whatever I might do, my righteousness and my good works brought me no help and no consolation.
他的同修们的记述显示，他们有时担心他因过度挣扎而濒临疯狂。 The accounts given by his fellow monks show that they feared at times that he was on the verge of insanity because he wrestled so much.
他的忏悔神父约翰内斯·施陶皮茨努力地试图帮助他。 His confessor, Johannes Staupitz, tried valiantly to help him.
这位年长者曾经劝告马丁，我仿佛能听到他说：「马丁 ，马丁，我的兄弟，马丁，不要再像个孩子一样了。」 The older man once advised Martin, and I can just hear him, Martin, Martin, my brother, Martin, don't act like a child any longer.
「神并没有对你生气，马丁，但你对神生气了。」 God is not angry with you, Martin, but you are angry with God.
这是很好的建议，但显然在他的生活中收效甚微。 Very good advice, but apparently of little avail in his life.
1508年，马丁被派往维滕贝格，那里六年前刚建立了一所大学。 In 1508, Martin was sent to Wittenberg, where a university had been established six years before.
他先教授哲学，后来教授神学，在维滕贝格和埃尔福特两地都有任教。 He taught first philosophy, then theology, both there and in Erfurt.
1510-11年的冬天，他访问了罗马，他后来声称这次访问深深地使他感到震惊。 The winter of 1510-11, he made a visit to Rome, which he later claimed scandalized him deeply.
那个时期的著作几乎没有提到这件事。 Those writings from that period hardly mention it.
1512年，29岁的他获得博士学位，并被任命为维滕贝格神学院负责人。 1512, the age of 29, he received his doctorate and was put in charge of the Wittenberg School of Divinity.
路德所谓的「塔楼经历」，这对路德宗信徒和许多其他人来 说都是众所周知的，发生在维滕贝格城堡的一个房间里。 Luther's so-called tower experience, which is well known to Lutherans for sure and to many others as well, took place in a room at the castle of Wittenberg.
我们不确切知道具体日期甚至确切年份，可能是1515年。路德后来谈到他对 「神的义」这些词的真正含义有了神圣的启示，多年后他谈到这次经历时说：「 这立即让我感觉自己好像重生了，仿佛通过敞开的大门进入了天堂本身。」 We don't know for sure the date or even the exact year, probably 1515. Luther later spoke of having a divine illumination about the true meaning of the words, the righteousness of God, an experience about which he said years later, this immediately made me feel as if I had been born again and as if I had entered through open gates into paradise itself.
无论如何，在这段时间里，路德开始了他关于圣保罗《罗马书》 的一系列讲座，这表明他的教导开始偏离教会和公教会传统。 In any case, during this time, Luther began his series of lectures on St. Paul's Epistle to the Romans, which show that his teaching was beginning to diverge from that of the church and the Catholic tradition.
第二年，1516年，他讲授了圣保罗的《加拉太书》。 The next year, 1516, he gave his lectures on St. Paul's Epistle to the Galatians.
1517年，路德将著名的95条论纲钉在维滕贝格教堂的 门上，或者他可能只是在一本小册子中发表了这些论纲。 In 1517, Luther nailed the infamous 95 theses to the door of the church at Wittenberg, or perhaps he simply published them in a pamphlet.
历史学家们对这件事也有争议。 Historians have debated that matter too.
在这份文件中，他邀请人们就赎罪券的做法进行辩论，并至少含蓄地质疑了教宗的权威。 In this document, he invited a debate over the practice of indulgences and implicitly at least questioned the authority of the pope.
正如我所说，他的神学已经在朝着与教会教导相反的方 向发展，但他反对赎罪券的论纲的发表使他声名狼藉。 His theology had already been developing in directions, as I said, contrary to church teaching, but the publication of his theses against indulgences brought him notoriety.
因此，整个欧洲的基督徒，尤其是各大学，开始讨论和辩论这个问题。 So the Christians across Europe, especially the universities, began to discuss and debate it.
这些论纲被转发到罗马，一些公教会作家开始对其进行批评。 The theses were forwarded to Rome and some Catholic writers began writing critiques of it.
然而，其他人也开始站在路德这一边。 Others, though, began getting involved on Luther's side as well.
例如，德国人安德烈亚斯·冯·卡尔施塔特发表了自己的论纲，甚至比路德当时走得更远，他 说在信仰问题上，当个别基督徒的私人判断基于圣经时，应该优先于所有其他形式的权威。 And the German Andreas von Kolstadt, for example, issued his own theses that even went further than Luther at that point, saying that the private judgments of an individual Christian in matters of faith, when based on scripture, should take precedence over all other forms of authority.
各种声明和反声明被发表，尽管此时教会训导权还没有发布任何官方声明。 Declarations and counter-declarations were issued, though at this point not yet any official pronouncements of the church's magisterium.
1518年，教宗利奥十世召路德到罗马接受神学调查。 In 1518, Pope Leo X summoned Luther to Rome for theological investigation.
路德要求在德国审理他的案件，经过一些混乱和拖延后，教宗最终暂停了强制执行对他的传唤。 Luther asked to have his case heard in Germany and after some confusion and stalling, eventually the pope suspended efforts to enforce the summons against him.
1519年，在约翰·埃克在德国莱比锡的辩论中向他发起挑战后，路德与埃克进行了公开辩论。 In 1519, Luther engaged in a public debate with Johann Eck, after Eck challenged him to do so in a disputation at Leipzig, Germany.
在那次辩论中，路德最终公开宣称教会的大公会议并非无误，它们可能会 犯错，他认为康斯坦茨会议在谴责威克里夫和胡斯时实际上就犯了错。 In that debate, Luther finally publicly declared that the ecumenical councils of the church were not infallible, that they could err, and that he thought the Council of Constance had in fact done so in its condemnation of Wycliffe and Huss.
我想我们昨晚没有听说过他们，但他们是宗教改革的两位先驱。 I don't think we heard about them last night, but two kind of forerunners of the Reformation.
埃克宣布路德为异端，一旦辩论结果公布，毫不奇怪，其他公教会神学家也纷 纷效仿，包括科隆大学和黎凡特大学的神学院，最终巴黎大学也加入其中。 Well, Eck declared Luther a heretic and once the results of the debate were published, not surprisingly, other Catholic theologians followed suit, including the theological faculties of the universities of Cologne and Levant and eventually the University of Paris.
路德继续传教并发表讲道，表明他越来越远离教会的教导。 Luther continued to preach and publish sermons that showed he was moving farther and farther away from the church's teaching.
1520年，他的案件在罗马重新开启。 In 1520, his case was reopened at Rome.
委员会成立以调查他并准备对他的指控。 Commissions were established to investigate him and prepare the case against him.
与此同时，路德开始用德语和拉丁语写作，以便他能够吸引普通民众，接触平信徒读者。 Meanwhile, Luther began to write in German as well as Latin so that he could appeal to the common people, reach a lay audience.
在这一点上，他得出结论说：「我如此痛苦，我几乎 不能怀疑教宗就是那个世界普遍期待的敌基督。」 At this point, he concluded, I am so tormented, I can hardly doubt that the pope is properly that antichrist, which by common consent the world anticipates.
那年6月15日，反对路德的教宗诏书《主啊，请起来》颁布了。 On June 15th of that year, the papal bull against Luther, Exsurgiae Domine, was promulgated.
他被威胁说，如果在诏书在萨克森公布后60天内不撤回言论并寻求宽恕，就将被逐出教会。 He was threatened with excommunication if he did not recant and seek pardon within 60 days of its publication in Saxony.
随后他发表了三部最著名的作品，一部名为《致德意志基督教贵族》 ，另一部是《论基督徒的自由》，第三部是《论教会被掳巴比伦》。 Three of his most famous works soon followed, one called Address to the Christian Nobility, another, The Freedom of a Christian, and a third, Prelude on the Babylonian Captivity of the Church.
到这时，路德坚决表示他不想再与公教会有任何瓜葛。 By this time, Luther was adamant that he wanted nothing more to do with the Catholic Church.
他宣称：「就我而言，骰子已经投出。」 As for me, he declared, to die is cast.
「我同样蔑视罗马的恩宠和怒火。」 I despise alike the favor and the fury of Rome.
「我不愿与她和解，也不愿与她有任何交往。」 I do not wish to be reconciled with her or ever to hold any communion with her.
「让她谴责并焚烧我的书籍吧。」 Let her condemn and burn my books.
「作为回应，除非我找不到火，否则我将谴责并公开焚烧整个教宗法，那个异端的沼泽。」 I, in turn, unless I can find no fire, will condemn and publicly burn the whole pontifical law, that swamp of heresies.
路德立即发表了自己对这份诏书的回应，题为《反对敌基督的〈主啊，请起来〉诏书》。 Immediately, Luther issued his own response to the bull, entitled Against the Exsurgiae Bull of Antichrist.
他在其中写道：「我坚持认为这份诏书的作者就是敌基督。」 He wrote in it, I maintain that the author of this bull is Antichrist.
「我诅咒它是对神之子的亵渎。」 I curse it as a blasphemy against the Son of God.
「每个接受这份诏书的基督徒都将遭受地狱的折磨。」 Every Christian who accepts this bull will suffer the torments of hell.
「你们这些世上的皇帝、国王和王子在哪里，你们竟容忍敌基督的地狱之声？」 Where are you, emperors, kings, and princes of the earth, that you tolerate the hellish voice of Antichrist?
「利奥十世和你们这些罗马枢机主教，我当面告诉你们，放弃你们对耶稣基督的撒但式亵渎。」 Leo X and you, the Roman cardinals, I tell you to your faces, renounce your satanic blasphemies against Jesus Christ.
那年12月，路德公开焚烧了教宗诏书，以及圣托马斯 ·阿奎那和其他他深恶痛绝的公教会神学家的著作。 In December of that year, Luther publicly burned the papal bull, along with the works of St. Thomas Aquinas and other Catholic theologians whom he deeply despised.
当地大学生聚集在一起嘲笑、吟唱安魂曲，并唱着下流的酒歌。 Local university students gathered to jeer and to chant a requiem, and they sang lewd drinking songs.
第二天，他向民众传教说：「如果你们不与罗马分离，你们的灵魂就没有救赎。」 The next day, he preached to the people, if you do not separate from Rome, there is no salvation for your souls.
几周后，1521年，路德正式被教宗逐出教会，这是在他首次表达对教会的反抗三年多之后。 A few weeks later, in 1521, Luther was formally excommunicated by the Pope, more than three years after he had first expressed his defiance of the church.
随后他被传唤到由查理五世皇帝召集的沃尔姆斯帝国议会接受审查 。路德确实出席了议会，他发言，进行了一些谈判，然后离开了。 He was then summoned to appear for examination at the Imperial Diet of Worms, called by the Emperor Charles V. Luther did appear at the Diet, he spoke, he entered into some negotiations, then left.
然而，在回家的路上，他被他的朋友和盟友——德国选帝侯腓特 烈明智公的特工绑架，被带到了艾森纳赫附近的瓦尔特堡城堡。 On the road home, however, he was kidnapped by the agents of his friend and ally, the German Elector Friedrich the Wise, and taken to Wartburg Castle near Eisenach.
他在那里隐藏并受到他们的保护，停留了将近一年。 He remained there for a year, almost a year, hidden and under their protection.
不久，皇帝将路德置于帝国禁令之下，并发布了针对他的《沃尔姆斯敕令》。 Soon, the Emperor placed Luther under the ban of the Empire and published the Edict of Worms against him.
但由于有权贵朋友的保护，路德很安全。 But Luther was safe because of his friends in high places.
同年，在维滕贝格，路德在大教堂的新追随者停止了弥撒，开始举行他们自己所谓的福音庆典。 That same year, back in Wittenberg, Luther's new followers at the Cathedral discontinued the Mass and began their own, what they called, evangelical celebrations instead.
1522年，在维滕贝格的奥古斯丁修道院，改革导致了骚乱和对宗教图像的破坏。 In 1522, at the Augustinian Monastery in Wittenberg, the reforms led to rioting and vandalism of religious images.
路德回到那里，confronted所谓的茨维考先知。 Luther returned there and confronted the so-called Zwickau Prophets.
他们是早期的再洗礼派，已经开始将路德的一些想法推向逻辑上的极端结论。 They were early Anabaptists who were already beginning to take some of Luther's ideas to their logical, extreme conclusions.
但路德认为他们的预言能力是魔鬼的作为，并将他们赶出了城镇。 But Luther dismissed their prophetic powers as the work of the devil and drove him out of town.
那年晚些时候，路德完成了他的德语新约圣经翻译。 Later that year, Luther completed his German translation of the New Testament.
他还开始根据自己的新教导组织当地教会。 He also began organizing local churches according to his new teachings.
1524年和1525年发生了所谓的农民战争或农民起义。 In 1524 and 1525 came the Peasants' War or the Peasants' Revolt, it's been called.
这是一个非常复杂的政治和文化现象，路德的宗教教导在其中扮演了重要角色。 This was a very complex political and cultural phenomenon in which Luther's religious teaching played an important role.
许多叛乱领袖都是福音派传教士，这里的福音派指的是路德 派，他们从路德所谓的「基督徒的自由」教导中得到启发。 Many of the rebel leaders were evangelical preachers, evangelical meaning Luther, taking their cue from Luther's teachings about the freedom of the Christian, as he called it.
因此他们担心，他也开始担心，他们与他教导的明显联系会危及他的政治目标。 So they were fearful, he became fearful, that their apparent ties to his teachings would jeopardize his political goals.
他得到了一些贵族的支持，而现在这些贵族看到他们 的农民以路德的名义或以他的神学名义反抗他们。 He had the support of some of the nobles and now the nobles saw that their peasants were rebelling against them in Luther's name or the name of his theology.
因此，路德发表了一篇激烈谴责农民及其主张的文章，题为《反对谋杀和抢劫的农民暴徒》。 So Luther then issued just a rabid repudiation of the peasants and their agenda, which he entitled, Against the Murderous and Robbing Rabble of Peasants.
在这篇文章中，他呼吁贵族和王子们像屠杀疯狗一样屠杀那些冒犯的农民 ，尽可能地刺杀、勒死和屠杀他们，并以天堂的承诺作为他们的奖赏。 In this tract he called upon the nobles, the princes, to slaughter the offending peasants like mad dogs, to slab and strangle and slay as best they could, and he held out as a reward for them the promise of heaven.
他的建议被严格执行，镇压过程令人恐惧，军事冲突更像是屠杀而不是战斗。 Well his advice was literally followed, the process of repression was frightful, with the military encounters resulting more like massacres than battles.
那些纪律松散的农民，大多只有粗糙的农具作为武器，他们像羊一样被屠杀，超过一千座修 道院和城堡被夷为平地，数百个村庄化为灰烬，国家的收成被毁，估计有10万人丧生。 The undisciplined peasants who mostly had rude farming implements as their weapons were slaughtered like sheep, more than a thousand monasteries and castles were leveled to the ground, hundreds of villages were laid in ashes, the harvests of the nation were destroyed, an estimated 100,000 people were killed.
一位指挥官自夸他绞死了40名福音派传教士，处决了11,000名革命者和异端分子。 One commander alone boasted that he had hanged 40 evangelical preachers and executed 11,000 revolutionaries and heretics.
1525年战争即将结束时，42岁的路德与当时26岁的卡特琳娜·冯·波拉结婚。卡特 琳娜是一位伯尔纳丁修女，她离开了修道院，正如路德所鼓励的许多其他修女和修士一样。 Toward the end of the war in 1525, Luther in his 42nd year married Katrina von Bora, who was then 26. Katrina was a Bernadine nun who had abandoned her convent, as had many other nuns and monks that Luther was urging.
到这时，路德已经清楚地意识到他的改革正在分裂。 By this time it was already becoming clear to Luther that his reformation was splintering.
在他结婚那年写的一封信中，你可以观察到他说现在几乎有多少人就有多少教派和信条。 In a letter written the same year he married, you observe that there are nearly as many sects and creeds now as there are heads.
1527年，路德与瑞士改革家乌尔里希·慈运理之间爆发了重大 分歧，慈运理认为路德的教导不够激进，特别是关于圣餐的本质。 In 1527 a major division erupted between Luther and Ulrich Zwingli, who was a Swiss reformer, challenging Luther's teaching as not radical enough, especially with regard to the nature of the Eucharist.
路德对慈运理及其追随者的公开攻击与他对教皇派的攻击一样激烈和粗俗。 Luther's published attacks on Zwingli and his followers were just as vehement and crude as the ones on the Papist.
他称他们为狗、猪、蠢驴。 He called them dogs, swine, jackasses.
他对他们说：「回你们的猪圈去，在你们的污秽中打滚吧。」 He told them, go to your pigsty and roll in your filth.
1539年，发生了臭名昭著的黑森亲王菲利普的双重婚姻事 件，据他的宫廷神学家说，他有着最不道德的小王子的名声。 In 1539 there took place the infamous double marriage of the nobleman Philip of Hesse, the prince there, who had the reputation of being, according to his court theologians, the most immoral of princelings.
我喜欢「小王子」这个词。 I like that word, princelings.
他们说，他因放纵和滥交的荒淫而毁了自己。 And who ruined himself by unrestrained, they said, and promiscuous debauchery.
菲利普自己承认，他无法连续三周对他的妻子保持忠诚。 He himself, Philip, admitted that he could not remain faithful to his wife for three consecutive weeks.
但菲利普的感情倾向于玛格丽特·冯·德·萨尔，一位17岁的侍女。 But Philip's affections were directed to Margaret von der Saal, a 17-year-old lady in waiting.
路德同意菲利普在不与妻子离婚的情况下与她结婚。 Luther gave his consent to Philip for him to marry her without divorcing his wife.
换句话说，只要菲利普通过保密来欺骗人民，就可以犯重婚罪。 In other words, to commit bigamy, as long as Philip deceived the people by keeping it secret.
稍后我们会详细讨论这一点。 A little bit more about that in a minute.
一旦与凯瑟琳结婚，选帝侯就把旧的奥古斯丁修道院赐给路德作为他的家园。 Once married to Catherine, Luther was given by the elector the old Augustinian monastery to be his homestead.
这很讽刺。 That's ironic.
他们在那里生了六个孩子。 Six children were born to them there.
在后来的岁月里，随着路德运动获得支持者，他强健的健康最终开始衰退。 In later years, as Luther's movement gained supporters, his rugged health began to fail at last.
他遭受了长期的消化不良、神经性头痛、慢性肾颗粒性疾病、痛 风、坐骨神经风湿病、中耳脓肿、眩晕、胆结石等疾病的折磨。 He suffered prolonged attacks of dyspepsia, nervous headaches, chronic granular kidney disease, gout, sciatic rheumatism, middle ear abscesses, vertigo, gallstones.
他越来越容易烦躁，情绪激动，怀疑不断，这在他生命的最后几天疏远了他的盟友，甚至是朋友。 He was subject to increasing irritation, to passionate outbreaks and relentless suspicions, which in his last days alienated from his allies and even his friends.
他的改革带来了令人不安的后果，即使在他有生之年也是如此。 His reformation had disturbing consequences, even in his lifetime.
正如他所说，这些后果给他带来了难以言表的悲伤。 They filled him, as he said, with unspeakable grief.
他郁郁寡欢地思考着新教会的分裂、传教士们无休止的争吵 、世俗统治者的暴政、以及对神职人员日益增长的蔑视。 He glumly pondered the divisions of the new church, the endless quarrels of the preachers, the tyranny of the secular rulers, the increasing contempt for clergymen.
最重要的是，他哀叹道德和社会生活的解体，以及已经变得普遍的恶习和不道德行为。 Above all, he lamented the disintegration of moral and social life, the vice and immoral conduct that had become epidemic.
他在生命的末期写道：「我们生活在所多玛和巴比伦。」 We live in Sodom and Babylon, he wrote toward the end of his life.
「情况每天都在变得更糟。」 Affairs are growing daily worse.
此外，路德在这段时间里报告说他遭受了魔鬼的痛苦 攻击，正如他所说，这让他连一天的安宁都没有。 In addition, Luther reported during this time agonizing assaults by the devil, which left, as he noted, no rest for even a single day.
他每晚与魔鬼的遭遇使他筋疲力尽，备受折磨，正如他所说，他几乎无法喘息。 His nightly diabolical encounters exhausted and martyred him to such an intensity that, as he put it, he was barely able to gasp or take breath.
他向一位朋友承认说，在所有的攻击中，「没有比那些关于我的讲道的 更严重或更大的了，我总是想到，所有这些混乱都是由你引起的。」 Of all the assaults, he said, admitted to a friend, none were more severe or greater than those about my preaching, with the thought coming to me, all this confusion caused by you.
正是在这种身心折磨中，他一生中不可避免的粗俗达到 了顶峰，体现在他的反犹太主义和反教皇的小册子中。 It was while in this torment of body and mind that his lifelong inevitable coarseness reached its peak in his anti-Semitic and anti-Papal pamphlets.
一本名为《反对犹太人及其谎言》，另一本名为《反对魔鬼建立的教皇制度》。 One was called Against the Jews and Their Lies, another was called Against the Papacy Established by the Devil.
我们应该顺便指出，路德的言论和著作，甚至包括他的神学著作，都充满 了粗俗甚至淫秽的内容，远远超过了他那个时代许多人承认的粗俗程度。 We should note here in passing that Luther's speech and writings were shot through, even his theological writings, with vulgarity and even obscenity, far beyond the admitted crassness of many others in his day.
至于为什么会这样，或者这与他的神学有何关联，我将留给其他人去辩论。 Why this was the case or how it might have been related to his theology, I'll leave that to others to debate.
无论如何，路德似乎对身体的排泄系统有一种令人吃惊的，甚至是病态的执着。 In any case, Luther seems to have had a startling, even a pathological, fixation on the bodily excretory system.
他还公开粗俗地谈论性，特别是他与妻子的性关系，这让她感到非常尴尬。 He also spoke openly and crudely about sex in general and about his sexual relations with his wife in particular, in public, to her great embarrassment.
这次，他的《反对教皇制度》小册子配有艺术家卢卡斯·克拉纳赫绘制的九幅对教宗的淫秽漫画。 His tract Against the Papacy, this time, was illustrated with nine obscene caricatures of the Pope by the artist Lunas Konak.
你们见过他的作品，你们看到的大多数路德的画像都是卢卡斯的作品。 You have seen his work, most of the pictures you see of Luther are Lucas's paintings.
这些漫画配有路德创作的解释性诗句。 These were accompanied by expository verses that had been composed by Luther.
这些画面包括教宗从魔鬼的直肠中诞生，一个人把教宗的三重冠当作马桶排便，几个人对着 教宗露出臀部并放屁，教宗和枢机主教被吊在脖子上，舌头被连根拔出并钉在绞刑架上。 They showed such scenes as the Pope being born from the devil's rectum, a man defecating into the Pope's tiara as if it were a toilet, several men mooning the Pope and emitting gas from their posteriors, the Pope and the cardinals hanging by the neck with their tongues pulled out by the roots and nailed to the gallows.
路德的文字同样粗俗和淫秽。 Luther's text was just as crude and obscene.
因此，似乎很恰当的是，正如莱兰神父在会议前提醒我的，根据路德的报告 ，我们提到的著名的塔楼经历实际上发生在这位修士坐在马桶上的时候。 Somehow it seems fitting, then, that the famous tower experience we noted actually took place as Father Ryland reminded me before the conference, and according to Luther's report, while the monk was sitting on the john.
事实上，今天维滕贝格的一个博物馆声称展出了那个马桶。 In fact, a museum in Wittenberg today claims to have that very toilet on display.
我认为，这是一个有说服力的历史细节，概括了路德思想中粗俗和虔诚的奇怪而反复出现的并置。 It's a telling historical detail, I think, that encapsulates the odd and recurrent juxtaposition of vulgarity and piety in Luther's thought.
这是另一个悖论。 Another paradox.
有一天，当路德访问他的家乡艾斯莱本时，他因一种迅速恶化的疾病而很快去世。 One day while visiting his hometown of Eisleben, Luther came to an end rather quickly through a rapidly progressing illness.
他于1546年2月18日凌晨3点左右在一些朋友的陪伴下去世。 He died about 3 o'clock in the morning, February 18, 1546, in the presence of a number of friends.
那么，路德神学思想的发展究竟是什么，最终导致他反抗教会？ Now what exactly were the developments in Luther's theology that had finally led him to revolt against the church?
以下是他与公教会教导最关键的几点分歧。 Here are a few of his most critical departures from Catholic teaching.
当然，还有其他的分歧。 There are, of course, others.
首先，他坚持认为，原罪是对人性的根本破坏。 First, original sin, he insisted, is a radical destruction of human nature.
它在本质上彻底且永久地败坏了我们。 It corrupts us wholly and permanently in our essence.
人类因其败坏的本性而完全无力行善，情欲也无法被征服。 The human being, because of his corrupt nature, is utterly powerless to do good, and concupiscence cannot be conquered.
他写道：「我说，无论是在人还是在魔鬼身上，灵性力量不仅被罪败坏，而且被彻底摧毁，以 至于现在他们里面只剩下堕落的理性和与神为敌的意志，他们唯一的想法就是与神作战。」 He wrote, I say that whether it be in man or devil, the spiritual powers have not only been corrupted by sin, but absolutely destroyed, so that there is now nothing in them but a depraved reason and a will that is the enemy and the opponent of God, whose only thought is war against God.
因此，其次，路德教导说，至少在属灵事务上，本质上没有人的自由意志。 Consequently, second, and Luther taught that there is essentially, in spiritual matters at least, no human free will.
意志是被奴役的。 The will is enslaved.
他说：「那些想要维护人的自由意志，并坚持认为在属灵秩序中它能做任何事 并给予支持的人，即使是有限制地坚持这一点，这样的人就是否认基督。」 Quote, he who wished to uphold free will in man, and to maintain, however, restrictedly, that in the spiritual order it is capable of anything and can give it support, that man denies Christ.
「我坚持这一点，我知道这就是真理。」 I hold to that, and I know that it is the very truth.
路德还教导说，救恩是通过唯独信心（sola fide）而来，而不是对行为的信心。 Luther also taught that salvation comes through sola fide, faith alone, not faith in works.
当他说行为不是救恩过程的必要部分时，他不仅仅是排除了《加拉太书》中谈到的旧约 犹太律法的行为，或在接受信心之前所做的行为，或脱离信心中恩典作用所做的行为。 When he said that works are no essential part of the process of salvation, he was not simply excluding the works of the old Jewish law, as Galatians talks about, or works done before faith is received, or works done apart from the agency of grace through faith.
他走得更远。 He went much further.
他接着说，所有可能和可想象的行为都是有罪的和有害的，信心不需要产生这些行为就能带来救恩。 He went on to say that all possible and imaginable works are sinful and harmful, that faith doesn't have to produce them to result in salvation.
有些地方信心不能也不应该这样做。 There are some places that faith cannot and should not do so.
他写道：「无罪的行为，即使它们看起来总是美好和可能是好的，也是致命的罪。」 Sinless works, he wrote, even though they always seem beautiful and probably good, are mortal sins.
「如果你不想违背福音，那就要警惕善行。」 If you would not sin against the gospel, then be on your guard against good works.
「像避开瘟疫一样避开它们。」 Avoid them as one avoids a pest.
路德教导说，即使是对神的内在之爱，也是一种不属于我们称义的行为。 Even the interior love of God, Luther taught, is a work that does not figure into our justification.
接下来，路德说，唯独恩典（sola gratia）拯救我们，这当然是公教会的基本教导。 Next, grace alone, sola gratia, saves us, Luther said, which of course is a basic Catholic teaching.
但他接着说，恩典在拯救我们的过程中并没有改变我们内在的任何东西。 But then he went on to say that grace changes nothing in us in the process of saving us.
罪人在接受恩典并得救后，仍然和以前一样是罪人，我们被留在原来的状态。 The sinner, after receiving grace and being saved, is no less a sinner than before we are left just as we were.
因此，路德认为称义，即被称为义和公正的过程，是外在于灵魂及其行为的事物。 Luther thus believed that justification, that process of being made righteous and just, is a thing that is external to the soul and to its action.
他拒绝了公教会的教导，即称义实际上将恩典注入我们内心，将新生命注入我 们，即三位一体的生命，它改变我们并使我们分享神性，最终使我们完全。 He rejected the Catholic teaching that justification actually infuses grace into us, that it infuses into us new life, the life of the Blessed Trinity, that it transforms us and gives us a share in the divine nature so that ultimately it perfects us.
相反，他说，不，称义只是像斗篷一样用基督的义遮盖我们。 Instead, he said, no, justification simply covers us with Christ's righteousness like a cloak.
它是外在于我们的。 It's exterior to us.
或者它就像愚蠢的山丘上的雪，尽管如此，山丘仍然是愚蠢的。 Or it's like snow on a dumb hill that nevertheless remains dumb.
在路德神学体系中，一旦人通过信心被称义，即被神接纳为公义， 尽管他实际上并不公义，那么他的罪性就不会影响他的永恒命运。 In the Lutheran theological scheme then, once a human being is justified through faith, that is accepted as just or righteous by God, even though he isn't really just, then his sinfulness can have no effect on his eternal destiny.
他写道：「我们通过神荣耀的丰富承认那除去世人罪孽的羔羊，这就足够了。」 It is enough, he wrote, that we confess through the riches of God's glory the Lamb who takes away the sins of the world.
「罪不会使我们与他分离，即使我们每天犯上千上万次淫乱或谋杀。」 From him sin will not tear us away, even if thousands and thousands of times a day we fornicate or murder.
既然这种称义已经发生的确信不能来自观察到我们的生活实际上已经改变， 我们已经成为更圣洁的人或更接近神，那么这种确信必须来自另一个源头。 Since assurance that this justification has taken place cannot come from observing that our life has in fact changed, that we've become a more holy person or closer to God, then assurance has to come from a different source.
它必须来自我们拥有信心。 It has to come from our possession of faith.
他写道：「基督教无非是一种永恒的操练，让你感觉自己 没有罪，尽管你犯了罪，但你的罪已经附在基督身上。」 Christianity is nothing, he wrote, but a perpetual exercise in feeling that you have no sin, although you committed sin, but that your sins are attached to Christ.
最后，路德宣称圣经具有至高无上的权威，不仅是信仰宝库的一 个基本或主要部分，而且是与传统和训导权的权威相对立的。 Finally Luther asserted the supreme authority of Scripture, not just as an essential or even a primary part of the deposit of faith, but in opposition to the authority of tradition and the magisterium.
稍后我们会详细讨论这一点。 More about that in a minute.
那么，路德教导的逻辑和实际含义是什么？ So what were the logical and practical implications of Luther's teaching?
首先，路德的信心观念最终否定了圣事和所有其他恩典途径的客观价值，如圣经甚至教会本身。 First, Luther's notion of faith ultimately denies any objective value to the sacraments and all the other means of grace, such as the Scripture or even the Church herself.
对路德来说，这些东西仅仅成为信心的心理刺激物。 These things for Luther become merely psychological stimulants to faith.
其次，行善对于救恩来说变得不必要。 Second, the practice of good works becomes unnecessary for salvation.
所有的行为都是无用的。 All works are useless.
他写道：「教皇派把那些只会把行为串在一起的人放在天堂。」 The papist, he wrote, put in heaven people who could only string works together.
「在众多圣人传说中，没有一个向我们展示了真正的圣人， 一个拥有真正基督教圣洁的人，即通过信心而得的圣洁。」 There's not one among so many legends of saints which shows us a true saint, a man possessing the true Christian sanctity, sanctity by faith.
「他们所有的圣洁都在于多祷告、多禁食、多工作，以及自我克制，睡硬板床，穿粗糙的衣服。」 All their sanctity consists of having prayed much, fasted much, worked much, and their having mortified themselves, had a bad bed and rough clothing.
「狗和猪也几乎每天都能实践这种圣洁。」 Dogs and pigs, too, can practice this kind of sanctity almost every day.
因此，对路德来说，整个忏悔制度都是一个亵渎神明的骗局。 Consequently, for Luther, the entire penitential system is a blasphemous sham.
此外，也不需要弥撒，在路德看来，弥撒不是一种祭献。 In addition, there's no need for the mass, which to Luther's thinking was not a sacrifice.
不需要按立的神职人员或训导权，也不需要修会或誓愿。 There's no need for an ordained priesthood or for a magisterium, nor is there any need for religious orders or vows.
还有很多可以从中推导出来的内容，但我们就此打住。 There's plenty more to follow from that, but we'll stop with that.
讽刺的是。 The irony.
好的，现在考虑到路德生平和思想的这些要素，是时候关注它们产生的历史讽刺了。 Okay, now given these elements of Luther's life and thought, it's time to focus on the historical ironies that they produced.
第一个讽刺。 The first irony.
路德寻求道德改革，但他的改革却产生了道德混乱。 Luther sought moral reform, but his reformation produced moral chaos.
当我们阅读早期的路德时，我们发现他对当时的道德松懈感 到愤怒，从教会层级的领导人到普通天主教徒都是如此。 When we read the early Luther, we find him indignant at the moral laxity of his day, from the leaders of the hierarchy on down to everyday Catholics.
更重要的是，正如我们所看到的，他个人也在自己的道德失败中艰难挣 扎，寻求某种方法来克服困扰他的诱惑，因为他想成为神所接纳的人。 More than that, as we have seen, he personally struggled mightily with his own moral failures, seeking some way to overcome the temptations that plagued him because he wanted to become acceptable to God.
然而，可悲的是，他解决这个问题的方法是宣称行为是无用的，只要我们有信心，罪就不重要。 Sadly, however, his solution to the problem was to declare that works are useless and sin doesn't really matter as long as we have faith.
这样做，他将道德与虔诚分离，将今生的行为与来世的永恒命运分离。 In doing so, he divorced morality from piety, and he detached conduct in this life from eternal destiny in the next.
现在我可能有些夸大其词，不，不是夸大，而是可能简化了路德的一些观点。 Now I could be overstating, not overstating, but perhaps simplifying some of Luther.
他的观点很微妙，但我们必须记住的是，你今天听到的就是他的听众当时听到的。 He's very nuanced, but part of what we have to remember is that what you're hearing today is what his listeners heard.
所以即使在他自己的思想中，他的意思可能更加微妙，但他对周围人所说的 话所产生的后果是，他们理解的方式与你今天听到的一样，结果就是混乱。 So even if he meant things to be a little more nuanced in his own mind, the consequences of what he said to the people around him were such that they took it the same way you're hearing it today, with the result of chaos.
这就是他最终所说的：「一颗被神启发的纯洁心灵不能玷污自己，不能用律法玷污自己。」 This is where it led him then, eventually to say, a pure heart enlightened by God must not dirty, must not soil itself with the law.
「因此，让基督徒明白，他是否遵守律法并不重要。」 Thus let the Christian understand that it matters not whether he keeps the law or not.
「是的，他可以做被禁止的事，也可以不做被命令的事，因为两者都不是罪。」 Yes, he may do what is forbidden, and he may leave undone what is commanded, for neither is a sin.
这些都来自不同的文本。 These are all from different texts.
「如果我们允许十诫对我们的良心有任何影响，它们就会成为所有邪恶、异端和亵渎的遮掩。」 If we allow the Ten Commandments any influence in our conscience, they become the cloak of all evil, heresies, and blasphemies.
那么结果如何？ What was the result then?
路德晚年会亲自告诉我们。 Luther himself will tell us in his later life.
这些是他的观察，不是在同一天，而是在多个场合。 These are observations he made, not all on the same day, but on a number of occasions.
关于他个人或他周围的人应该如何与诱惑抗争，这是他得出的结论。 With regard to how he might personally, or others around him, how they should struggle with temptation, this is the conclusion he came to.
对一个被良心谴责困扰的年轻人，路德写道：「寻找你的酒肉朋友的陪伴。」 To a young man plagued by the accusations of conscience, Luther wrote, seek out the society of your boon companions.
「喝酒，玩乐，说下流话，娱乐自己。」 Drink, play, talk bawdy, and amuse yourself.
「有时甚至必须出于对魔鬼的憎恨和蔑视而犯罪，以免给他机会让人对微不足道的事过分谨慎。」 One must sometimes even commit a sin out of hate and contempt for the devil, so as not to give him a chance to make one scrupulous over mere nothings.
「如果一个人太害怕犯罪，他就迷失了。」 If one is too frightened of sinning, one is lost.
另一个场合，「哦，要是我能找到一个好的罪来愚弄魔鬼，让他充 分理解我不承认任何罪，我的良心也不因任何罪责备我就好了。」 Another occasion, oh, if only I could find a good sin to make a fool of the devil, to make him understand fully that I do not recognize any sin, and that my conscience does not reproach me with any.
「我们这些被魔鬼攻击和折磨的人必须从我们的眼中和精神中摒弃整个十诫。」 We who are thus attacked and tormented by the devil must put away from our eyes and from our spirit the entire Ten Commandments.
然后在更大的范围内，关于宗教改革之后蔓延的道德无政府状态，他痛苦地观 察到：「人们对福音的态度如此可耻，以至于越是传道，他们就变得越糟。」 And then at a larger scale, with regard to the moral anarchy that spread in the wake of the Reformation, he observed bitterly, the people behave so scandalously towards the gospel that the more one preaches, the worse they become.
他在另一次说：「有了这个教义，我们越前进，世界就变得越糟。」 With this doctrine, another time he said, the more we go forward, the worse the world becomes.
「这是那该诅咒的魔鬼的所作所为。」 It is the doing and the work of that accursed devil.
「很明显，现在的人比在教皇制度下更贪婪、更残忍、更不谦虚、更无耻、更邪恶。」 It is clear enough how much more greedy, cruel, immodest, shameless, wicked the people are now than they were under Popery.
「城里人和农民，男人和女人，孩子和仆人，王子、官员、臣民，都在走向魔鬼。」 Townsfolk and peasants, men and women, children and servants, princes, magistrates, subjects, all are going to the devil.
他说：「贪婪、高利贷、放荡、酗酒、亵渎、说谎和欺骗现在比在教皇制度下更加普遍。」 Avarice, usury, debauchery, drunkenness, blasphemy, lying and cheating are far more prevalent now than they were under Popery, he said.
「这种道德状况使福音及其传道人普遍失去信誉。」 This state of morals brings general discredit on the gospel and its preachers.
最后，还有许多其他例子，但他说自从德国人接受宗教改革以来，他们变得比以前坏七倍。 And finally, many other examples, but he said the German people are seven times worse since they embraced the Reformation.
这是路德自己说的。 This is Luther speaking.
用圣经先知何西阿的话来说，当他把信心和行为分开时，路德播种了风，收获了旋风。 To use the language of the biblical prophet Hosea, when he cleaved asunder faith and works, Luther sowed the wind and he reaped the whirlwind.
讽刺的是，路德本意是宣扬和促进他的论文所称的「基督徒的自由」。 In irony, Luther intended to proclaim and promote, as his treatise called it, the freedom of the Christian.
但结果却是对情欲的束缚和政治压迫。 But the result was bondage to the passions and political oppression.
就像我们之前谈到的那些纵容的父母一样，路德试图为基 督徒提供一种新的自由，他经常宣讲和写作这个主题。 Like the indulgent parents we talked about earlier, Luther sought to provide Christians with a new freedom, which he preached about, wrote about frequently.
他想要解放基督徒摆脱罪疚感，推翻他认为是教宗、教会会议、按立的神职人员和忏悔制度的暴政。 He wanted to liberate Christians from a sense of guilt, to overthrow what he saw as the tyranny of the Pope, the church councils, the ordained priesthood, the penitential system.
他在《论教会被掳巴比伦》的序言中是这样描述的，他以这个挑衅性的最后通牒结束：「因 为很少有人知道洗礼的荣耀和基督徒自由的喜乐，由于教宗的暴政，他们也无法知道。」 Here's how he described it in his prelude on the Babylonian captivity of the church, which he ended with this defiant ultimatum, because few know of this glory of baptism and joy of Christian liberty, nor can they know it owing to the tyranny of the Pope.
「我在此解放自己，救赎我的良心，我指控教宗和所有教皇派的人，除非他们废除自己的 法律和传统，恢复基督教会应有的自由，并确保这种自由得到教导，否则他们就要为所有 在这可悲的囚禁中灭亡的灵魂负责，教皇制度确实不过是巴比伦和真正的敌基督。」 I here and now liberate myself and redeem my conscience, and I charge the Pope and all the Papists that unless they lift their own laws and traditions and restore to the churches of Christ the liberty which is theirs and see that this liberty is taught, they are guilty of all the souls that perish in this miserable captivity, and the papacy is indeed nothing but the kingdom of Babylon and the true Antichrist.
然而，为了实现这种解放，正如我们所看到的，路德抛弃了所有的约束， 用他自己沮丧的话说，在那些受宗教改革影响的人中，这些就是结果。 In order to bring about this liberation, however, Luther cast off all the restraints as we have seen, and in his own despondent words, among the people who were affected by the Reformation, these were the results.
他说，人们感觉他们已经摆脱了教宗的束缚和枷锁，但现在他们也想摆脱福音和神的所有律法。 The people feel, he said, they are free from the bonds and fetters of the Pope, but now they want to get rid of the gospel, too, and all the laws of God.
每个人都认为基督徒的自由和肉体的放纵是一回事，好像现在每个人都被允许做他想做的事。 Everybody thinks that Christian liberty and licentiousness of the flesh are one and the same thing, as if now everybody were allowed to do what he wants.
你会说，路德，废话。 You say, Luther, duh.
听听你自己说的话。 Listen to yourself.
正如我们在传记概述中所看到的，这种抛弃约束的行为也蔓延到了政治领域，导致了农民起义。 As we have seen in our biographical sketch, such casting off of restraints also spilled over into the political arena with the Peasants' Revolt.
正如我们所注意到的，由于许多传教士声称这种基督徒 的自由是革命的理由，路德因此与贵族们陷入了麻烦。 Since many of the preachers, as we noted, claimed this freedom of a Christian as justification for the revolution, then Luther was getting in trouble with the nobles.
因此，当他以最强烈的措辞谴责农民时，结果是农民遭到屠杀，之后还受到更加压迫的措施。 So when he condemned the peasants in the strongest terms as a result, they were massacred and subjected after that to even more oppressive measures.
他告诉贵族们，当权者必须决心惩罚和杀戮，只要他们能动一根手指。 The authorities, he told the nobles, must resolve to chastise and slay as long as they can lift a finger.
现在的时代如此奇怪，一个王子通过流血比另一个人通过祈祷更容易获得天堂。 The present time is so strange that a prince can gain heaven by spilling blood easier than another person can by praying.
根据他的体系，我不知道这怎么会导致进天堂。 How this would result in heaven, I don't know, according to his system.
但无论如何，即使在不那么动荡的时期，路德对人性完全堕落的观点也促使他做出这样的宣言。 But anyway, even in less turbulent times, Luther's view of total human depravity provoked him to make a declaration like this.
就像那些除非你不断用棍子抽打，否则不会移动的骡子。 Like the mules who will not move unless you perpetually whip them with rods.
因此，政权必须驱使平民，鞭打、勒死、绞死、烧死、斩首和折磨他们，让他们学会畏惧当权者。 So the civil powers must drive the common people, whip, choke, hang, burn, behead, and torture them, that they may learn to fear the powers that be.
讽刺的另一部分是，路德也倡导良心自由。 Another part of the irony is that Luther also championed freedom of conscience.
当在沃尔姆斯议会上被问及是否会收回言论时，他有那个著名的宣言，你们可能 都听过：「我不能也不会收回任何东西，因为违背良心既不安全也不正确。」 When asked before the Diet of Worms whether he would recant, he had that famous declaration, you've probably all heard, I cannot and I will not retract anything since it is neither safe nor right to go against conscience.
然而，他最终对自己的教导如此自信，对反对者如此敌视，不仅是对天主教徒，也包括激进的改革者 ，以至于他最后坚持认为每个人实际上最好同意他的观点，否则就会被诅咒，字面意义上的诅咒。 Yet he eventually became so confident of his teaching and so hostile toward his opponents, not just the Catholics but the radical reformers as well, that he ended up insisting that everyone, in fact, had better agree with him or be damned, literally damned.
他曾自夸道：「我不承认我的教义可以被任何人评判，即使是天使也不行。」 I do not admit that my doctrine can be judged by anyone, even by the angels, he once boasted.
「不接受我教义的人不能得救。」 He who does not receive my doctrine cannot be saved.
他曾声称：「我的话就是基督的话。」 My word, he once claimed, is the word of Christ.
「我的口就是基督的口。」 My mouth is the mouth of Christ.
当然，尽管他谴责教宗们宣称自己的权威，但路德为自己声称的权威比任何教宗都要大。 And sure, though he condemned the popes for asserting their authority, Luther claimed for himself more authority than any pope ever did.
他说天主教徒，那些教授传统天主教教义的人是无赖、蠢货、蠢驴、地狱 亵渎者，对福音知之甚少，容易被魔鬼欺骗，应该下地狱而不是上天堂。 He said of the Catholics, those who taught traditional Catholic doctrine were knaves, dolts, asses, infernal blasphemers, knowing very little about the gospel, easily deceived by the devil and deserving to be in hell rather than in heaven.
流氓、野兽、敌基督、神学流产、错误之源。 Rascals, beasts, antichrists, theological abortions, fountains of error.
然后他转向更激进的改革者，主要是那些批评他的人，称他们为狗、猪、蠢驴。 Then he turned to the more radical reformers, mainly the others, who criticized him and called them dogs, swines, jackasses.
他们在福音的外表下服侍魔鬼。 They served the devil under the appearance of the gospel.
在更深层次上，我们应该注意到，路德试图给人们带来自由的努力最终 讽刺地迫使他否认人类自由意志的存在，至少在属灵事务上是如此。 At a more profound level, we should note that Luther's attempt to bring people freedom finally pressed him, ironically, to deny the existence of human free will, at least with regard to spiritual matters.
他宣称：「无论谁主张自由意志，都是在欺骗耶稣基督的所有功德。」 Whoever sets up free will, he declared, cheats Jesus Christ of all his merit.
「无论谁倡导自由意志，都是将死亡和撒但带入他的灵魂。」 Whoever advocates free will brings death and Satan into his soul.
对于一个寻求自由的人来说，还有什么比否认自由意志更具讽刺意味的呢？ For a man who had sought freedom, what could be more ironic than denying free will?
第三个讽刺是，路德寻求对圣经的忠诚和服从，但最终却在圣经 与他的教导相矛盾时否定和篡改圣经，使自己成为圣经的主人。 The third irony, Luther sought fidelity and obedience to the scripture, but he ended up dismissing and mutilating the scripture whenever it contradicted his teaching, making himself its master.
后来的德国新教圣经学者也效仿了他的做法，神知道这一切。 And later German Protestant biblical scholars, God can tell us all about this, followed his example.
这可能是现代路德宗信徒，至少是较为保守的那些人， 在读到路德关于圣经的言论时会感到震惊的一个领域。 This is probably one area in which modern day Lutherans, at least the more conservative ones, would just be scandalized to read what Luther had to say about scripture.
他们知道唯独圣经（sola scriptura）的部分，即圣经是我们信仰权威的唯一来源。 They know the sola scriptura part, that scripture alone is the source of authority for our faith.
但他们并不了解太多。 But they don't know so much.
路德以唯独圣经为旗帜，拒绝了圣传统和教会训导权的权威。 Luther, as his banner, took sola scriptura, scripture alone, rejected the authority of sacred tradition and sacred magisterium.
但即使是默示的书也必须被解释。 But even an inspired book must be interpreted.
在路德造成的权威真空中，路德最终将自己定位为神所选择的 替代者，取代了教会的教父、教会的博士、教会会议和教宗。 And in the vacuum of authority that Luther did, well, Luther ended up positioning himself as God's chosen replacement for the fathers of the church, for the doctors of the church, for the councils and for the popes.
这位据称是圣经最伟大的捍卫者，很快发现自己在撕裂圣经， 因为它没有反映他一次又一次称之为「我的福音」的内容。 The greatest defender, supposedly, of scripture soon found himself tearing apart the scripture because it did not reflect what he, time and time again, called my gospel.
路德以公然歪曲经文含义以适应自己的目的而闻名。 Luther was known to twist the meaning of the text blatantly to suit his purposes.
他曾说：「这将作为你的真理准则。」 He once said, this shall serve you as a true rule.
「无论圣经在哪里命令和要求行善，你都必须理解为，圣经禁止行善。」 Wherever the scriptures ordain and command to do good works, you must understand it, that the scriptures forbid good works.
他还修改圣经文本以适应自己的需要，并挑战任何人质疑他。 He also revised the biblical text to suit himself and dared anyone to challenge him.
例如，当一位学者批评他在《罗马书》3:28的德语翻译中将「信 心」改为「唯独信心」时，他回答说：「如果你的教皇派用『唯独』 这个词烦扰你，直接告诉他，马丁·路德博士就是这么要求的。」 For example, when a scholar criticized him for changing the word faith, wording faith, to faith alone, in his text to the German translation of Romans 328, he replied, if your papist annoys you with the word alone, tell him straight away, Dr. Martin Luther will have it so.
「教皇派和蠢驴是一回事。」 Papist and ass are one and the same thing.
「谁不接受我的翻译，就让他把它交给魔鬼吧，感谢那些未经我的意愿和知晓就审查它的人。」 Whoever will not have my translation, let him give it to go by the devil's thanks to him who censors it without my will and knowledge.
「路德就是这么要求的。」 Luther will have it so.
「他是高于教皇制度下所有博士的博士。」 And he is a doctor above all the doctors in Popedom.
当他不得不解释那些明确谈论人类自由意志或善行重要性的圣经段落时 ，他会歪曲其含义，例如声称神在说反话，甚至说神在开玩笑地撒谎。 When he had to interpret biblical passages that talked plainly about the freedom of the human will or the importance of good works, he would distort the meaning, claiming, for example, that God was speaking sarcastically or even that God was lying playfully.
当他无法轻易这样做时，他干脆完全抛弃了这些圣经段落。 When he couldn't so easily do that, he simply tossed out the biblical passages altogether.
因为摩西给神的子民律法，路德宣称：「我们既不想看也不想听摩西。」 Because Moses gave God's people the law, Luther declared, we have no wish either to see or to hear Moses.
「他和他的书应该被视为最糟糕的异端，被诅咒和逐出教会的人。」 He and his books should be looked upon with suspicion as the worst heretic, as a damned and excommunicated person.
「是的，比教宗和魔鬼还糟糕。」 Yes, worse than the Pope and the devil.
他说：「把摩西送上绞刑架。」 To the gallows, he said, with Moses.
路德从他的圣经中删除了次经，我们知道这一点，因为这些书例如谈到为死者祈祷，为死者献祭。 Luther deleted the Deuterocanonical books from his Bible, we know about that, because they spoke, for example, of praying for the dead, making sacrifices for the dead.
而这些都是他拒绝的做法。 And these were practices he rejected.
所以他没有改变他的想法，而是把这些书扔掉了。 So he didn't change his thought, he threw out the books.
即使是仍在新教正典中的其他书卷，他也予以否定或贬低。 Even other books that are still in the Protestant canon, he dismissed or denigrated.
他宣布：「我把以斯帖记扔进易北河。」 The Book of Esther, he announced, I toss into the Elba River.
「我如此敌视以斯帖记，以至于我希望它根本不存在。」 I am such an enemy to the Book of Esther that I wish it did not exist.
约拿书、传道书、约伯记，所有这些书都受到他的蔑视。 Jonah, Ecclesiastes, Job, all those books warranted his disdain.
即使在新约中，路德也拒绝接受希伯来书、雅各书、犹大书和启示录的完全权威。 Even in the New Testament, Luther rejected the full authority of the books of Hebrews, James, Jude, and Revelation.
他把这些书从常规顺序中取出，放在他的圣经末尾，排在其他书卷之后。 He took them out of their regular order, put them at the end of his Bible, after the others.
他说，只有第一组中的书才是新约中真正确定的主要书卷。 And he said, well, just the ones in the first group are the true and certain capital books of the New Testament.
他称约翰福音为「唯一真正的福音」，说它应该优先于其他福音书。 He labeled John, quote, the only true gospel, saying it should be preferred to the others.
他还写道，圣保罗和圣彼得的书信优于前三部福音书。 And he wrote that the epistles of St. Paul and St. Peter were superior to the first three gospels.
他说，在希伯来书中，他发现了「木块、干草和稻草」。 In the Book of Hebrews, he said, he found, quote, bits of wood, hay, and straw.
他完全否定了雅各书，当然，这本书谈到信心和价值，他称之为「稻草书信」。 And he denounced the epistle of James altogether, of course, it talks about faith and worth, as an epistle of straw.
他说：「我不认为这是他写的，我不能把它列入主要书卷。」 I do not hold it to be his writing, he said, and I cannot place it among the capital books.
关于启示录，他说：「这本书中有许多令人反感的东西。」 Of the Book of Revelation, he said, there are many things objectionable in this book.
「在我看来，它没有使徒或先知特征的标记。」 To my mind, it bears upon it no marks of an apostolic or prophetic character.
「每个人都可以对它形成自己的判断。」 Everyone may form his own judgment of it.
「至于我自己，我对它感到厌恶，对我来说，这就是拒绝它的充分理由。」 As for myself, I feel an aversion to it, and to me, this is sufficient reason for rejecting it.
「我拒绝这本书，因为我对它感到厌恶。」 I reject the book because I feel an aversion to it.
确实是唯独圣经。 Sola Scriptura, indeed.
第四个讽刺是，路德本意是传播真理。 The fourth irony, Luther intended to spread the truth.
我认为这确实是他的意图。 I think that really was his intention.
但他的行为最终促进了欺骗，更糟糕的是，造成了对真理的混淆。 But his actions ended up promoting deception and, even worse, confusion about the truth.
我们刚才提到的为了证明自己而不诚实地在圣经文本中插 入一个词，这只是路德最终未能服务于真理的一个例子。 The dishonest insertion of a word to the biblical text to justify himself that we mentioned a minute ago, that's only one example of Luther's ultimate failure to serve the truth.
另一个例子是我们之前提到的黑森的菲利普的重婚事件。 Another instance was the bigamy affair of Philip of Hesse, which we mentioned before.
在为后者辩护时，路德在1540年对聚集在艾森纳赫的黑森顾问们说： 「我们确信，教皇制是真正的敌基督的座位，我们相信为了灵魂的救赎， 对抗其欺骗和罪恶，一切都是允许的，包括这个谎言，这个欺骗。」 In justifying this latter act, Luther said to the Hessian counselors that were assembled at Eisenach in 1540, we are convinced, he said, that the papacy is the seat of the real and actual Antichrist, and believe that against its deceit and iniquity, everything is permitted for the salvation of souls, including this lie, this deception.
另一次，他说到「必要的谎言」，「有用的谎言」，「有帮助的谎言」。 Another time, a necessary lie, speaking of this, a useful lie, a helpful lie.
「这些谎言都不违背神。」 None of these lies goes against God.
「为了更大的利益和基督教会的缘故，说一个善意的大谎言有什么害处呢？」 What harm would there be in telling a good big lie for a greater good and for the sake of the Christian church?
还有另一个例子。 Yet another example.
有一段时间，路德在萨克森保留了弥撒，因为他知道那里的人对弥 撒非常依恋，他认为如果公开取消弥撒，人们会反对他的改革。 For a while, Luther retained the mass in Saxony because he knew the people there were so attached to it that he thought they would revolt against his reforms if he took it away openly.
所以他建议那里的路德宗牧师采取欺骗的做法。 So instead, he advised Lutheran pastors there to engage in deceit.
他说：「神父可以很好地管理，使普通人仍然不知道已经发生 的变化，可以参加弥撒而不发现任何使他感到震惊的事情。」 Quote, the priest can very well manage so that the common man is still unaware of the change that has taken place and can assist at mass without finding anything to scandalize him.
路德试图向他人介绍属灵真理的努力不仅导致了欺骗，还导致了彻底的混乱。 Luther's efforts to introduce others to spiritual truth led not only to deception, but also to utter confusion.
他倡导在没有教会传统和训导权指导的情况下进行私人解 释，这导致其他人也为自己的圣经解释声称同样的权威。 His championing of private interpretation without the guidance of the church's tradition and magisterium led others to claim the same authority for scripture interpretation that he claimed for himself.
这本不应该让他感到惊讶，但不知何故，它确实让他感到惊讶。 It shouldn't have surprised him, but somehow it did.
但他对结果感到厌恶。 But he was disgusted with the result.
他说：「我通过讲道和写作造就了多少神学博士？」 How many doctors of theology, he said, have I made by preaching and writing?
「现在他们说，滚开吧，走开吧，去见魔鬼吧。」 Now they say, be off with you, go off with you, go to the devil.
「事情必须如此。」 Thus it must be.
「当我们讲道时，他们嘲笑。」 When we preach, they laugh.
「当我们生气并威胁他们时，他们嘲弄我们，对我们打响指，暗地里嘲笑我们。」 When we get angry and threaten them, they mock us, they snap their fingers at us and laugh in their sleeves.
我想他的意思是「暗地里嘲笑」。 Laugh in their, I think he means.
在宗教改革运动在神学上分裂后，路德观察到：「没有一个诽谤者，但当 他听了一篇讲道或读了一章德语圣经（他的翻译）后，就把自己当成博士 ，给自己的屁股戴上王冠，并相信自己比所有教导他的人都懂得更多。」 After the Reformation movement splintered theologically, Luther observed, there is no smearer, but when he has heard a sermon or read a biblical chapter in German, his translation, makes a doctor of himself and crowns his ass and convinces himself that he knows everything better than all who teach him.
「贵族、城里人、农民，所有阶层都比我、圣保罗、尼昂更懂福音。」 Noblemen, townsmen, peasants, all classes understand the gospel better than I, Saint Paul, Neon.
「他们认为自己很聪明，认为自己比所有牧师都更有学问。」 They think they are wise and think themselves more learned than all the ministers.
另一次他说：「当我们听到或学到一些关于圣经的东西时，我们就认 为自己已经成为博士，并且整个吞下了圣灵，连羽毛都吞下去了。」 Another occasion, when we have heard or learned a few things about Holy Scripture, we think we are already doctors and have swallowed the Holy Ghost, feathers and all.
当然，最大的讽刺是，所有这些批评都完美地描述了路德自己。 The great irony, of course, is that all these criticisms describe Luther himself perfectly.
他抱怨说，这个人不愿听关于洗礼的事。 This one he complained will not hear of baptism.
那个人否认圣礼。 That one denies the sacrament.
另一个人在现在和末日之间设置了一个世界。 Another puts a world between this and the last day.
有些人教导说基督不是神。 Some teach that Christ is not God.
有人说这个，有人说那个。 Some say this, some say that.
「无论一个乡巴佬多么粗鲁，当他有梦想和幻想时，他就 认为自己受到了圣灵的启发，认为自己一定是先知。」 However rude a yokel may be, when he has dreams and fancies, he thinks himself inspired by the Holy Ghost, that he must be a prophet.
他对所看到的感到完全沮丧，对他的同事菲利普·梅 兰希顿说，鉴于这些发展，将会出现最大的混乱。 Completely depressed by what he saw, he said to his associate, Philip Melanchthon, that in the light of these developments, there will be the greatest confusion.
「没有人会允许自己被另一个人的教义或权威所引导。」 Nobody will allow himself to be led by another man's doctrine or authority.
「每个人都会成为自己的拉比，因此会产生最大的丑闻。」 Everybody will be his own rabbi, hence the greatest scandals.
这种令人麻痹的主观主义部分是因为在追求真理的过程中，路德讽刺地 拒绝了神为这种追求赐给我们的一个伟大礼物，即理性本身的力量。 Such paralyzing subjectivism came about in part because in his quest for truth, Luther ironically rejected one of the great gifts God has given us for that very quest, the power of reason itself.
路德坚持认为，神赐给我们人类理性只是为了用于世俗事务，而不是用于属灵事务。 Luther insisted that God has given us human reason only for use in earthly affairs, not in spiritual matters.
他说，在属灵事务上，理性不仅是盲目和黑暗的，它真的是，请原谅这种说法，魔鬼的妓女。 In spiritual matters, he said, reason is not only blind and dark, it is truly, pardon the language, the whore of the devil.
「她只能亵渎和羞辱神所做的一切。」 She can only blaspheme and dishonor everything God has done.
「理性是一个应该被踩在脚下并被摧毁的妓女，她和她的智慧。」 Reason is a prostitute who ought to be trodden underfoot and destroyed, she and her wisdom.
「把粪便扔在她脸上。」 Throw dung in her face.
路德总是提到粪便。 Luther, it's always dung.
「把粪便扔在她脸上使她变丑。」 Throw dung in her face to make her ugly.
「她是，而且她应该在洗礼中被淹死。」 She is and she ought to be drowned in baptism.
他写道，理性与信心相悖。 Reason, he wrote, is contrary to faith.
「理性直接与信心对立，人应该让它自生自灭。」 Reason is directly opposed to faith and one ought to let it be.
「对于信徒来说，理性应该被杀死并埋葬。」 And believers, it should be killed and buried.
根据斯科特·马库斯昨晚所说的，你可以理解为什么他烧毁了圣托马斯·阿奎那的著作。 In light of what Scott Marcus was saying last night, you can understand why he burned the works of St. Thomas Aquinas.
路德对理性的拒绝不仅导致了思想的不一致，还导致了完全的主观 性、傲慢的反智主义，以及个人对感觉和欲望而非理性的屈服。 Luther's rejection of reason led him not only to inconsistencies of thought, but also to utter subjectivity, to arrogant anti-intellectualism, to a personal subjugation of himself to feelings and appetite rather than to reason.
一种生活和神学，其中纯粹的意志凌驾于理智之上。 A life and a theology in which sheer will became lord over the intellect.
结果可能是讽刺的，但从我们昨晚讨论的公教会智慧的角度来看，它欢迎信心和理性作为神的礼物。 The outcome may have been ironic, but from the perspective of Catholic wisdom, which we talked about last night, welcomes both faith and reason as God's gift.
这个结果是不可避免的。 The outcome was inevitable.
第五，我们快要结束了。 Fifth, we're almost to the end.
路德寻求神的荣耀，但他的宗教反而变成了以人为中心。 Luther sought the glory of God, but his religion became human-centered instead.
路德曾将仆人描绘为「incurvatus in se」，即自我弯曲。 Luther once depicted the servant as incurvatus in se, curved in on self.
他写道：「我们的本性因第一次罪的败坏而如此深深地弯曲到自身，以至于它不仅将 神最好的恩赐转向自己并享受它们，甚至利用神自己来获得这些恩赐，而且它还没有 意识到它是如此邪恶、弯曲和恶毒地为了自己的缘故而寻求一切，甚至包括神。」 Our nature, he wrote, by the corruption of the first sin is so deeply curved in on itself that it not only bends the best gifts of God towards itself and enjoys them, or rather even uses God himself in order to attain these gifts, but it also fails to realize that it is so wickedly, curvedly, and viciously seeking all things, even God, for its own sake.
然而，如果我们仔细观察路德关于称义的外在性质的教导结果，即它不会改变我 们的内心，只是从外部包裹我们，那么我们就能看到这里又一个深刻的讽刺。 Nevertheless, if we look closely at the results of Luther's teaching about the extrinsic, exterior nature of justification, that it doesn't change us inside, it simply wraps us around from the outside, then we can see here yet another deep irony.
通过宣称救恩是从外部来到我们身上并保持在外部，而不是从内部改变我 们，路德实际上最终使灵魂封闭在自身之中，这正是他所担心的事情。 By declaring salvation something that comes to us from outside and remains outside rather than transforming us within, Luther actually ends up closing the soul in on itself, the very thing that he had feared.
灵魂不再专注于神，而是专注于自己英勇的信心行为。 The soul becomes focused not on God, but on its own heroic act of faith.
尽管如此，他的核心教义是信心，按他的理解，信心成为唯一重要 的、令人疲惫的人类工作，这种人类工作对救恩来说是必要的。 His central dogma is notwithstanding faith as he understands it becomes the one great exhausting human work, human work that is necessary for salvation.
路德最迫切的个人需求似乎是对内心深处感受到的确信和 安慰的需要，这是对囚禁和麻痹他的恐惧和焦虑的解脱。 Luther's most pressing personal need seems to have been a need for assurance and consolation felt deeply in the heart, a relief from the fears and anxieties that imprisoned and paralyzed him.
最终，他假定所有人都和他一样有这种迫切的需求，因此 他也将自己个人解决问题的方式等同于普遍的救恩计划。 Ultimately, he came to presume that all people have this pressing need to the same degree that he did, and so he also came to identify his own personal resolution of the problem with a universal plan of salvation.
其他所有人都必须以这种方式做。 Everybody else has to do it this way.
因此，最终，路德为感受自己处于恩典状态的绝望搜索变成了以人为中心，而不是以神为中心。 In the end, then, Luther's desperate search to feel himself in the state of grace became human-centered rather than God-centered.
个人救恩成为了核心关注点。 Personal salvation became the central preoccupation.
神学围绕人类的败坏和试图感到无罪的问题展开。 Theology revolved around human corruption and the problem of trying to feel free of sin.
同时，在这种疯狂寻求救恩的过程中，作为宗教的中心，路德最终替换了那 位慈爱的父神，正如斯科特昨晚所美妙描述的那样，根据约翰福音中耶稣的 说法，这位父神在我们里面安家，按照他自己美好的形象重新创造我们。 Meanwhile, in making this frantic search for salvation, the center of religion, ultimately, Luther replaced the God who is a loving father, as Scott was talking about so beautifully last night, the father who makes his home in us according to Jesus in the Gospel of John, who recreates us in his own beautiful image.
路德用一位法官替换了那位父亲，这位法官宣布我们已经被称义，这只 是一种法律虚构，我们与他打交道仅仅是因为他能救我们脱离诅咒。 Luther replaces that father with a judge who declares as a legal fiction that we have been justified, someone with whom we have to do only because he can rescue us from damnation.
因此，路德所鄙视的态度和盲目正是他最终所接受的态度和盲目。 The attitude and the blindness that Luther despised is thus precisely the attitude and blindness that he finally embraces.
路德为了路德自己的缘故而寻求神，而不是为了神的缘故。 Luther seeks God for Luther's sake, not for God's sake.
而且，外在称义的观念以另一种方式导致了讽刺的结果。 And yet another way, the notion of extrinsic justification leads to ironic results.
路德试图高举神的恩典，唯独恩典（sola gratia），这是唯独教义中的第三个。 Luther sought to exalt God's grace, sola gratia, grace alone, the third of the sola doctrines.
但如果神的恩典只能产生一种法律虚构，如果这就是它所能做的全部，而不是拥有 改变人并真正使人称义的力量，那么神的恩典就是有限的，他的荣耀就被削弱了。 But if God's grace can only work a legal fiction, if that's all it can do instead of, if it lacks the power to transform the person and truly justify, make just the human person, then God's grace is limited and his glory is diminished.
最后的讽刺是，路德试图给基督徒带来希望，但他的行为和教导反而使许多人陷入绝望。 The final irony, Luther sought to offer Christians hope, but his actions and teaching led many instead to despair.
我认为，路德年轻时所挣扎的那种过分谨慎通常会导致绝望或自以为是。 The kind of scrupulosity with which Luther struggled in his youth typically leads either to despair or to presumption, I think.
他先是绝望，但在努力克服绝望的过程中，他过于自信，最终陷入了自以为是。 He first despaired, but in his efforts to overcome despair, he overreached and fell headlong into presumption.
路德试图通过洗礼和使之正常化来处理他在道德和属灵上的无助感带来的绝望。 Luther dealt with the despair of his moral and spiritual helplessness by attempting to baptize it and normalize it.
他没有赢得这场战斗，他只是放弃了战斗，宣称神期望并接受赤裸的信心，别无他求。 He didn't win the fight, he simply gave up the fight, declaring that God expected and accepted naked faith and nothing else.
那么，当我们发现当时的路德宗传教士多次哀叹路德的追随者中普遍存 在绝望情绪，他们的教区居民中自杀率上升时，我们还会感到惊讶吗？ Is it any surprise then that we find multiple laments from Lutheran preachers of that day who report that there was widespread despair among Luther's followers and an increase in suicide among their parishioners.
简而言之，路德试图改革，但最终导致了诽谤。 In short, Luther attempted reformation but ended in defamation.
正如著名的法国哲学家和公教会皈依者雅克·马里坦曾经 说过的，路德的教导在我们内心引发了一场普遍的战争。 As the celebrated French philosopher and Catholic convert, Jacques Maritain, once put it, Luther's teaching sets a universal war within us.
它激化了一切，却没有治愈任何东西。 It has inflamed everything and healed nothing.
它使我们在面对重大问题时感到绝望。 It leaves us hopeless in the face of the great problems.
因此，在所有这些方面，我们看到了路德生平、思想和工作中令人震惊的、可怕的讽刺。 In all these ways, then, we see the stunning, terrible irony of Luther in his life, thought, and work.
当我们问，在我们一开始提到的这种失败的常见原因中，哪一个是在他的案例中占主导地位的原因？ When we ask, among the common causes of such failure that we noted in the beginning, which is the cause that predominates in his case?
当我们问这个问题时，我认为我们必须回答，显然是骄傲。 When we ask that, I think we must answer, it is clearly pride.
在我今天早上引用的路德的言行中，贯穿着一条线索。 Throughout the words and actions of Luther, I have cited this morning, there runs a thread.
不，它更像是一条厚颜无耻的傲慢电缆。 No, it's more like a brazen cable of arrogance.
路德的声音就是基督的声音。 Luther's voice is the voice of Christ.
路德是圣经的主人。 Luther is the master of scripture.
路德的前辈和对手都是无知的人，甚至更糟。 Luther's predecessors and opponents are all ignoramuses and worse.
没有人，即使是天使，也不能评判路德。 No one, even the angels, may judge Luther.
难怪路德无法预见他的教义和行为的后果，无法看到我们在这个人身上 所看到的大量讽刺中所清楚看到的东西，他的骄傲使他看不到真理。 No wonder, then, that Luther could not foresee the consequences of his doctrine and actions, could not see what we see all too clearly in the abundant ironies of the man, his pride blinded him to the truth.
最后一个讽刺是，我们应该注意到，尽管如此，路德仍然认为自己是一个先知。 At one final irony, we should note that Luther, nevertheless, considered himself a prophet.
他曾经做过一个预言，我认为这完美地反映了他的傲慢和盲目。 He once made a prediction that I think perfectly reflects both his arrogance and his blindness.
他自夸道：「如果我的福音只传讲两年，那么教宗、主教、枢机主教、神父、修士、修女 、钟声、钟楼、弥撒、规则、雕像和教皇政府的所有害虫和渣滓都会像烟一样消失。」 If my gospel, he said, is preached for but two years, he boasted, then Pope, bishops, cardinals, priests, monks, nuns, bells, bell towers, masses, rules, statues, and all the vermin and riffraff of the papal government will have vanished like smoke.
自从那些话如此自信地说出来，已经过去了将近500年。 Nearly 500 years have passed since those words were so confidently spoken.
你知道吗，路德博士？ And you know what, Dr. Luther?
教会，公教会仍然在这里，阴间的门不能胜过它。 The church, the Catholic church, is still here, and the gates of hell have not prevailed.