我们即将迎来宗教改革五百周年。 We're at almost the 500th anniversary since the Reformation.
你知道，现在是2017年，而在1517年10月31日，路德将他的九十 五条论纲钉在了威登堡大教堂和城堡的门上。这是一件大事，我想我们会发现 ，我们已经开始在媒体上听到这方面的回响，媒体将会更多地谈论宗教改革。 So, you know, it's 2017 and it was 1517, on October 31st of 1517, that Luther nailed his 95 Theses to Wittenberg Cathedral doors, castle doors, and And so that's a big thing, and I think we're going to find, we're already starting to hear echoes of this in the media, and the media is going to be talking a lot more about the Reformation.
我们想做的一件事是回顾那个时期，因为奥古斯丁学院的部分 角色和使命就是帮助天主教徒理解、生活和分享他们的信仰。 And one of the things we want to do is look back at that period, because part of the role and mission of the Augustine Institute is to be, really, our mission is to help Catholics understand and to live and to share their faith.
这是我们的口号，对吧？ That's our tagline, right?
这就是我们的使命宣言，帮助天主教徒理解、生活和分享他们的信仰。但你会从媒体那里听 到很多关于马丁·路德发起他的反叛和抗议已经500年了，而教会仍然需要改革的言论。 That's our mission statement, is helping Catholics understand, live, and share their faith, But you're going to hear a lot from the media about, well, it's been 500 years since Martin Luther did his revolt and his protest, and the church is still in need of reform.
所以宗教并没有进步。 So religion is not improving.
我认为，这将是我们将要听到的很多信息。 And that's going to be, I think, a lot of the message that we're going to hear.
因此，我们不需要宗教。 And therefore, we don't need religion.
我们在奥古斯丁学院想要做的是为教会创造一个智力资源，以反思圣经和传统。 And what we want to do at the Augustine Institute is really create an intellectual resource for the church to reflect on the scriptures and on the tradition.
并理解我们的信仰和时代的征兆，以我们的信仰和从理解圣经 和传统的深刻公教会视角来参与世界和世界正在发生的事情。 and to understand our faith and the signs of the times, to engage the world and what's going on in the world with our faith and from a deep Catholic perspective that understands scripture and tradition.
所以这个使命的一部分是，好吧，我们要参与进去。 So part of that mission is, all right, we're going to engage.
宗教改革已经500年了。 It's 500 years since the Reformation.
这意味着什么？ What does that mean?
这是一次强烈的经历。 And it's been a powerful experience.
我们做的一件事是出版了一本名为《真正的改革者》的书，研究了所谓 的公教会反改革运动中的10位圣人，但这实际上是公教会的改革。 One of the things we did is we published a book called True Reformers, looking at 10 saints of what is known as the Catholic Counter-Reformation, but it's really the Catholic Reformation.
在16世纪那个时期，也就是路德正在创造新教改革的时候，但教会内部也有一场更新。 at that time of the 16th century, that time where Luther is, you know, creating the Protestant Reformation, but there's a renewal in the church.
然后，我们做的其中一件事就是与我们的院长克里斯·布鲁姆博士合 作完成了那本书，他上周发表了如此动人的演讲，我很难超越他。 And then that is one of the things we did, is that book we did with our dean, Dr. Chris Bloom, who spoke last week so eloquently, who I hate to follow.
布鲁姆制作了一个精美的视频系列，名为《真正 的改革者》，讲述了其中六位关键圣人的生平。 Bloom did a beautiful video series called True Reformers, going through the life of six of these key saints.
然后，在我们进行这种反思的过程中，让我印象深刻的一件事是，回顾并反 思16世纪初的这个时期，你会看到教会在一个伟大的时代中遭受苦难。 And then as that reflection, as we've been doing that, one of the things that struck me Going back and reflecting on this time of the early 16th century is that you see the church suffering in a great time.
毫无疑问，路德有很多理由呼吁改革和更新教会。 There's no doubt that Luther had a lot of reasons to call for a reform and to call for a renewal in the church.
因为在15世纪末，教会成为了自身成功的受害者。 Because at the end of the 15th century, the church was a victim of its own success.
在整个中世纪，教会已经成为中世纪欧洲人民生活和文化的中心。 Throughout the Middle Ages, the church had become central in the life and the culture of the people of medieval Europe.
它通过照顾人们的精神需求，以及教导、教育、塑造和形成文化来实现这一点。 And it had done so by taking care of their spiritual needs and by teaching and educating and shaping and forming the culture.
教会如此成功和深刻地做到了这一点，以至于教会成为了中世纪文化的中心。 And the church did that so successfully and so profoundly that the church was at the center of medieval culture.
作为中世纪文化的中心，真正帮助人们认识和爱基督，对 他们来说意义重大，人们开始为教会留下越来越多的钱。 And being at the center of medieval culture and really helping people come to know and love Christ and be so meaningful to them, people started to leave More and more money for the church.
因此，教会如此重要，教会开始积累大量财富。 And so the church was so central, the church was starting to amass a great amount of wealth.
随着时间的推移，利息复利，经过几代人，最终修道院和女修道院拥有了数万 英亩土地和巨额财富，以至于人们开始将教会视为一个有利可图的职业场所。 And over time, compounding interest, over generations, what you ended up with is monasteries and convents owning tens of thousands of acres and having enormous wealth, so much so that people started to look at the church as a lucrative place for their career.
因此，人们寻求进入教会不是出于使命的原因，而是出于自私的原因。 And so people were looking to get into the church not for mission reasons, But for selfish reasons.
我们看到，有些人会被任命为大主教或主教，他们可能只有八岁或 十岁，以确保那个能赚很多钱的有利可图的位置能留在家族中。 And we see that there would be people who would be made archbishop or appointed bishop who would be eight years old or ten years old to make sure that that lucrative seat that would make a lot of money would stay in the family.
有一个关键的转折点发生在有人提议一位重要国王的六岁侄子成为新的托莱多大主教。 And there's a key turning point that happens when someone's proposed a nephew of an important king who is six years old and he proposes him to be the new Archbishop of Toledo.
感谢神，他的妻子让他清醒过来，说道：「不，我们不会让你六岁的侄子得到这个职位。 」要知道，这个任命会给托莱多大主教每年一千万到两千万美元或更多的收入支配权。 And his wife, thanks be to God, Knock some sense into him and said, no, we're not going to have your six-year-old nephew get this C. Now, just to give you a sense, that appointment would give the Archbishop of Toledo discretion with 10 to 20 million dollars of revenue a year or more.
所以这是很重要的。 So it was significant.
这个职位的收入在西班牙仅次于国王和王后。 This C was second only in revenue to the king and queen in Spain.
当然，伊莎贝拉女王说：「绝对不行。」 And, of course, the Queen, Isabella, said, no way.
她任命了一位非常虔诚的方济各会传教士，开始领导改革。 And she appointed a very holy Franciscan preacher who started to lead a reform.
这是在1490年代。 And this is in the 1490s.
因此，希梅内斯·西斯内罗斯枢机主教最终成为托莱多的枢机大主教，他开始了一场改革。 So Cardinal Jimenez Cisneros ends up becoming the Cardinal Archbishop of Toledo, and he starts a reform.
这场改革做了令人惊叹的事情。 And that reform does amazing things.
我提到这一点是因为我们会看到这甚至发生在路德之前。 And I touch on this because we'll see this is happening even before Luther.
我想很多人都有这种看法，我在真正研究这个问题之前也是这么认 为的，除了这个名叫路德的奥古斯丁修士，没有人在考虑改革。 And I think a lot of people have the perception, and I know I did before I really studied this, that nobody was thinking about reform except this Augustinian monk named Luther.
但事实并非如此。 And that's not the case.
为了铺垫宗教改革时期发生的事情，西斯内罗斯在1490年代开始了这场改革。 And so just to set the stage for what's happening in the time of the Reformation, Cisneros starts this reform in the 1490s.
他做了许多改革神职人员的事情，在教区进行审计 ，查看资金的去向以及所有的教会俸禄和捐赠。 And he does many things of reforming the clergy and doing audits in the parishes for where the money's going and all the benefices and the endowments.
但他做的一件重要的事是创立了阿尔卡拉大学，以提供良好的教育。 But one of the important things he does is he founds a university, Alcalá. to create good education.
因为许多神职人员和教会领导人都没有受过教育。 Because a lot of the clergy and the leaders in the church were uneducated.
所以，例如，在这个时期还没有神学院这样的东西。 And so, for example, there is no such thing as seminaries at this time.
如果你要成为神父，如果你要加入修会，你就加入修会，加入神职 ，但你会成为一名神父的学徒，可能不会花很多时间接受教育。 If you were going to be a priest, if you were going to join a religious order, you join the religious order, you join the priesthood, but you would be apprenticed to a priest, but you may not spend a lot of time getting an education.
你可能根本不会上很多课。 You may not take many courses at all.
你可能会被派去帮忙照料花园，打扫教堂，为那位牧师跑腿。 You could be sent, you know, helping in the garden, cleaning out the church, running errands for that pastor.
因此，许多神职人员不了解圣经。 And so a lot of clergy didn't know Scripture.
所以西斯内罗斯枢机主教看到，教会更新的首要和艰巨任务之一就是回归圣经。 So Cardinal Cisneros saw that one of the first and formidable tasks of the renewal of the church is a return to Scripture.
因此，他做的一件事就是开始出版多语对照圣经。 And so one of the things he did is he started the Polyglot Bible that he published.
他集合了一些最好的学者，试图获得最好的手稿，并出版了一本名为 多语对照圣经的圣经，其中包含拉丁文，还有希腊文和希伯来文。 He got some of the best scholars together, tried to get the best manuscripts, and he published a Bible called the Polyglot Bible that had the Latin, but it also had the Greek and the Hebrew.
然后他创作了字典和语法书来学习希伯来语和希腊语。 And then he created dictionaries and grammar books to study Hebrew and Greek.
他做了这件令人惊叹的事，并在他的序言中说，沉睡的圣 经研究应该通过更深入的研究和回归原文语言来复兴。 And so he did this amazing thing and he said that the dormant studies in his prologue, the dormant study of Scripture should be revived by a deeper study and return to the original languages.
这就是他的项目。 So that was his project.
这是在1517年之前完成的。他正在进行这个项目，大约在1500年 到1502年间创办了大学。然后他做的第二件事是购买了一台印刷机。 Now that comes out before 1517. He's doing this project He starts the university right around the year 1500 to 1502. And then the second thing he does is he purchases a printing press.
这是一种革命性的新通讯技术。 Radical new technology for communication.
所以他在阿尔卡拉大学获得了一台印刷机，开始出版书籍。 So he gets a printing press at the University of Alcalá and he starts publishing books.
这将开启一场革命，一场良好的革命，一场在1517年之前就已经发生的教会良 好改革。事实上，他出版的其中一本书将被一位在家中城堡养伤的西班牙人拿起。 This is going to start a revolution, a good revolution, a good reform of the church that's happening well before 1517. In fact, one of those books that he publishes will be picked up by a Spaniard who's convalescing in his home castle after wounds from battle.
他要求读一些书，因为你知道，那时候没有电视，没有网飞，所以他只能读些书。 And he asked for books to be read because, you know, there's no TV, there's no Netflix, and so he's got to read some books.
于是他要了一些骑士小说。 And so he asked for some books on chivalry.
但没有骑士小说。 There's no books on chivalry.
只有两本书，一本是撒克逊人鲁道夫写的《基督的生平》，另一本是关于圣人生平的书。 There's just two books, a book by Ludolf the Saxon called The Life of Christ and another book on the life of the saints.
这两本书都是由希梅内斯·西斯内罗斯枢机主教用他的印刷机出版的。 Both those books were published by Cardinal Jimenez Cisneros in his printing press.
当然，现在快进到1521年，读这些书的人经历 了一次巨大的皈依，他的名字是依纳爵·罗耀拉。 And of course, this is now fast forward to 1521, and the man who reads that goes through a great conversion, and his name is Ignatius of Loyola.
你可能听说过他。 You've probably heard of him.
耶稣会的创始人，对吧？ Founder of the Jesuits, right?
但这都是因为那本书。 But it's because of that book.
然后第二本引发另一个皈依故事的书是圣德肋撒·亚维拉。 And then the second book that creates another conversion story is St. Teresa of Avila.
她读了一本从拉丁文翻译成西班牙文的奥古斯丁《忏悔录》，经历了 她所称的第二次皈依，这促使她创立了17个修院。再次，你看到伟 大书籍向平信徒的传播和分发在平信徒和大学中重新点燃了信仰。 She reads a translation from a Latin book of Augustine's Confessions to Spanish, and she goes through what she calls her second conversion, which leads her to found 17 And that, again, you see the dispersion and the distribution of great books to the laity rekindles in the laity and the university.
所以发生了两件事，我之所以这么说是因为我刚刚在西班牙追随1 6世纪改革者的脚步，我意识到一台印刷机和一所大学的重要性。 And so two things that happen, and I say this because I was just in Spain in the footsteps of the 16th century reformers, and I realized a printing press and a university.
我们在奥古斯丁学院在做什么？ What are we doing here at the Augustine Institute?
我们有一所研究生院，一所大学，深入培训人们，重点关注圣经、更新和圣经的福音传播。 We have a graduate school, a university, to train people deeply with a focus on Scripture and renewal and evangelization of Scripture.
第二件事是，我们没有印刷机，但我们确实出版。 And the second thing is, we don't have a printing press, but we do publish.
我们有数字媒体，这就是西斯内罗斯枢机主教当时会做的事。 And we have a digital media, which is what Cardinal Cisneros would have done back then.
因为新的革命不是印刷机，新的革命是数字化。 Because the new revolution is not a printing press, the new revolution is the digital.
所有这些都是前言，我想深入探讨马丁·路德，但我希望我们意识到更大的背景。 So all that to preface, to say I want to dive into Martin Luther, but I want us to realize the larger context.
路德并非在真空中行动。 Luther is not operating in a vacuum.
「改革」这个词在公教会中被许多人随意使用。 The word reform is being bandied about in the Catholic Church by many people.
事实上，在1512年，对教宗、枢机主教和主教们的改革呼吁发生了，一位拥有圣经博士 学位的奥古斯丁修士请求和要求教宗、罗马的主教们和聚集在罗马的主教们进行教会改革。 In fact, in the year 1512, the call for reform to the Pope and the cardinals and the bishops happens, where an Augustinian monk who has a doctorate in Scripture asks and requests the Holy Father and the bishops of Rome and the bishops who are gathered in Rome for a reform of the Church.
当然，那位奥古斯丁修士就是马丁·路德？ And of course, that Augustinian monk is none other than Martin Luther?
不是。是维泰博的吉尔斯。 No. Giles of Viterbo.
维泰博的吉尔斯呼吁改革。 Giles of Viterbo calls for reform.
顺便说一下，他呼吁一个新的春天。 And he calls for, by the way, a new springtime.
他引用了《雅歌》第2章第14节及以下经文，说冬天已经过去，春天即将来临。 And he quotes from the Song of Songs, chapter 2, verse 14 and following, saying that the winter is now past and the spring is coming.
「起来，我的爱人。」 Arise, my beloved.
他在1512年使用了春天来临的意象。现在，春天的第一 批果实已经出现，因为它已经在西班牙发生，并开始传播。 And he uses that imagery of the springtime coming in 1512. Now, there's already the first fruits of the springtime because it's happened in Spain and it's starting to spread.
他也在奥古斯丁修士中传播这个理念。 And he's also bringing this in amongst the Augustinian monks.
这是一个重要的背景，因为后来，我想是500年后，有一位教宗呼吁 新福传和新的春天，圣若望保禄二世。他从哪里得到新春天的想法？ Now, that is an important backdrop because later on, I think 500 years later, there's a Pope who calls for a new evangelization and a new springtime, St. John Paul II. Where did he get the idea of a new springtime?
是来自《雅歌》吗？ Was it from the Song of Songs?
是来自维泰博的吉尔斯吗？ Was it from Giles of Viterbo?
我问过若望保禄二世的传记作者乔治·韦格尔，他说，我从未想过这一点。 I asked George Weigel, who's John Paul's biographer, and he said, I've never thought about that.
我不知道这个联系。 I didn't know that connection.
所以他正在回溯。 So he's going back.
他正在试图找到答案。 He's trying to find the answer.
我认为，无论若望保禄二世是否意识到这一点，圣灵肯定是并且一直是意识到的。 I think, whether John Paul was conscious of this or not, the Holy Spirit certainly was and is.
我们正处在一个时代的转折点，教会处于冬季和精神低迷期，一种精神 萎靡笼罩着教会，但同时也有新春天的初步萌动，一场伟大的更新。 And we are at the cusp of a time where the church is in a winter and in a spiritual doldrum, a kind of spiritual malaise lays over the church, but there's also the beginning stirrings of a new springtime, a great renewal.
正如当时有改革的呼吁一样，现在若望保禄二世教宗正在呼吁新福传。 And just as there was a call for reform, now Pope John Paul II is calling for a new evangelization.
教会正在呼吁新福传。 And the Church is calling for a new evangelization.
教会也在呼吁改革和更新。 And there's calls from the Church for reform and renewal.
我认为我们可以从回顾500年前学到很多东西。 And I think we can learn a lot looking back 500 years.
我认为这很重要。 And I think that's important.
这就是我们在这个讲座系列中试图做的事情。 That's what we're trying to do in this lecture series.
现在来谈谈这里的关键人物，那就是路德。 So now to the key person here, and that is Luther.
所以在1517年，他钉上了他的九十五条论纲。 So in 1517, he nails his 95 Theses.
现在，这并不是路德在这一点上想要脱离教会的意图。 Now, this was not Luther's intention at this point to break from the church.
这是一种抗议。 It was a protest.
这是一种抗议，因为我们在德国有一个主教区，有人已经拥有一个 教区，他还试图获得另一个主教区以获得收入，并为此支付捐款。 It was a protest because we had a bishopric in Germany where somebody was holding one see and he was trying to get another bishop see to get the revenue for that and he was paying a donation to get that.
他派人出去售卖赎罪券来帮助支付这个教区的费用。 And he was sending out those selling indulgences to help pay for this see.
这当然是腐败。 Certainly, that would be corruption.
当然，需要改革。 Certainly, a need for reform.
因此，作为一个奥古斯丁修士和神父，马丁·路 德有充分的理由在一定程度上对此提出抗议。 And so there was every reason for Martin Luther as an Augustinian monk and priest to protest this to a degree.
但在接下来的几年里，辩论变得更加激烈，路德走得太远了。 But what happens in the debates over the next couple of years is the debate intensifies and Luther reaches too far.
他的反应过度了。 He reacts too far.
我想带我们回到一个特定的年份，当我们看路德对圣经的解读方法时。 And I want to take us to one year in particular as we look at Luther's approach to scripture.
我将特别关注一年，路德写的三份文件，我将特别关注其中一份。 And I'm going to look at one year in particular, three documents that Luther does, and I'm going to focus in on one of them in particular.
在我看来，这触及了路德对圣经误读的核心。 That gets to the heart of Luther's misreading of Scripture, in my mind.
这一年是1520年。所以已经有过辩论了。 The year is 1520. So there's been debates.
罗马和马丁·路德之间已经有了很多相当激烈的对话。 And there's been a lot of dialogue that's been rather heated between Rome and Martin Luther.
现在事情发展到了一个特殊的点，看起来可能会出现分裂。 And now things are getting to a particular point where it looks like there could be a break.
路德写了几封信。 And Luther writes several letters.
1520年8月，他写了一封公开信，发表后在德国成为畅销书。 One in August of 1520. He writes a letter, an open letter, That he publishes and it becomes a bestseller in Germany.
他给德意志民族的基督教贵族写了一封公开信。 He writes an open letter to the Christian nobility of the German nation.
所以他给德意志民族的基督教贵族写信。 So he writes to the Christian nobility of the German nation.
这是一个非常有针对性的受众。 And that's very intentional audience.
他是在给德国的精英阶层，当权者写信。 He's writing to the elites, to the powers that be in Germany.
他呼吁他们与罗马派决裂。 And he's calling on them to break with the Romanists.
他称教宗和罗马的主要神学家为罗马派。 And he calls the Pope and the key theologians in Rome, he calls them Romanists.
所以当路德发表言论时，他使用了一个标语。 So as Luther is tweeting out, he uses a tagline.
我们见过这种策略，对吧？ We've seen this strategy, right?
你给你的对手贴上标签。 Where you have a label for your opponents.
路德是修辞学大师，也是沟通大师，他能煽动群众。 And Luther was a master of rhetoric, and he was a master communicator, and he could get the crowds whipped up.
我们知道有这样的人。 We know people like that.
当路德这样做时，他给他的对手贴上了罗马派的标签。 And as Luther was doing that, he labeled his opponents the Romanists.
通过这样做，他试图将教会从大公的，即普世的，缩小为狭隘和地方性的，即罗马派。 And by doing that, he's trying to reduce the church from being Catholic, which means universal, to being parochial and local, the Romanists.
那些罗马人，那些意大利人。 Those Romans, those Italians.
所以他打出了民族牌，民族主义牌，让罗马看起来像是意大利人和 罗马派对抗我们德国人，我们需要摆脱这些压迫我们的意大利人。 And so he's playing a national card, a nationalistic card, to make Rome look like it's the Italians and the Romanists versus us Germans who need to get free from these Italians who would oppress us.
路德有意使用这种语言。 Luther is intentionally using that language.
来制造和利用德国人与意大利人的民族对立。 to create and play on the ethnicity of the Germans versus the Italians.
他在那篇演讲中有意这样做。 He's intentionally doing that in that address.
一个重大的错误，也是一个悲剧性的错误，他会引 用《罗马书》第13章，谈论国家如何有权惩戒。 One of the big missteps, and it's a tragic one, he will go to Romans chapter 13, and he will talk about how the state has the authority to discipline.
保罗谈到国家如何有权为正义执行惩戒。 Now, Paul talks about how the state has the authority to wield discipline for justice.
如果有人是罪犯，他们可以被国家惩罚。 If someone's a criminal, they can be punished by the state.
所以保罗用这句话说，神给了国家对那些犯重罪的人使用复仇之剑的权柄。 And so Paul uses this line that God has given the state the authority of the avenging sword for those who commit high crimes.
所以他告诉基督徒要服从国家的良好公民秩序。 And so he's telling the Christians to submit to good civic order of the state.
路德用这段经文说，这是保罗从未想过的，路德用这段经文说国家应该监管教会。 Luther uses that to say, which Paul never, never would have dreamt of, Luther uses that text to say that the state should oversee the church.
王公应该监管和规范教会的生活，使教会服从于国家。 and that the princes should oversee and regulate the life of the Church, so that the Church should submit to the state.
这在传统解释中是一个新的、激进的背离，顺便说一下，如果你了解早期中世纪，这 是经过艰苦斗争才得来的，为的是创造教宗和教会在不同国家任命主教的独立性和权 利，虽然有当地公民领袖的意见，但不同国家的国王和王后没有权利任命主教。 This is something that is a new and a radical departure in the interpretation in the tradition, something that was hard fought, by the way, if you understand the early Middle Ages, of what was fought to create the independence and the right of the Pope and the Church to name bishops in different countries, with input from local civic leaders, The kings and queens of different nations did not have the right to appoint bishops.
那是教会的权利。 That was the right of the church.
他们可以提名，可以发表意见，但不能单独任命。 They could nominate, they could have a say, but they could not appoint solely.
这是只给予教宗和教会的权利。 And that was a right given to the Holy Father and to the church alone.
还有许多其他相关的因素。 And many other elements of this.
路德这样做了，现在在路德宗和其他新教改革将要进行的国家，国家将统治教会。 Luther does this, and now the state will rule over the church in terms of Lutherans and in other countries where the Protestant Reformation will go.
当然，这会诱使像亨利八世这样的人加入这场改革运动，因为现在亨 利八世将能够在以后把教会的所有权利，包括财产权，都归于自己。 And of course this will tempt people like Henry VIII to get on board with this reform movement because now Henry VIII will be able to, later on, arrogate to himself all rights over the church, which means property rights.
亨利八世和德国许多王公将要做的一件事就是解散修道院和女修道院 ，突然间他们就拥有了数十万甚至数百万英亩的土地可以任意处置。 And one of the things that Henry VIII and many of the princes in Germany will do is they'll disband the monasteries and the convents and all of a sudden they end up with tens and hundreds of thousands of acres at their disposal that they own.
所以你可以看到，这如何激励公民统治者支持这场改革运动，对吧？ So you can see how that incentivizes the civic rulers to get behind this reform movement, right?
现在，我不想在这上面花太多时间，因为对我们今天来说，那种对《罗马书》13 章的误读并不那么重要。但我想看看他在1520年10月写的另一份文件。几个 月后，他发表了另一篇广为流传的重要演讲，名为《论教会的巴比伦之囚》。 Now, I don't want to spend a lot of time on that, because that's not so important for our day today, that misreading of Romans 13. But I want to look at another document that he does in October 1520. So a couple months later, he launches another major address that he popularizes, and it's called On the Babylonian Captivity of the Church.
他谈到罗马正在发生的事情就是巴比伦之囚，所以真正的教会处于流亡状态。 And so he's talking about how what's going on in Rome is the Babylonian captivity, so the true church is in exile.
再次，路德在这里做的一件事，就像电影制作一样，这将会是有问题的，我们将在他的下 一份文件中大量看到，路德操作的是一种二元论，一种倾向于二元论的辩证法，即有一个 虚假的可见教会，但有一个内在的教会，一个秘密的教会，一个真实的不可见教会。 And again, one of the things that Luther does here, a movie makes, which is going to be problematic, and we're going to see it in his next document in spades, is that Luther operates with a kind of dualism, a dialectic that tends towards dualism, that there's a visible church that's false, but there's an interior church, a secret church, an invisible church that's true.
所以他在教会方面将可见的和不可见的分开了。 And so he splits the visible from the invisible, in terms of the church.
现在，这又是一个举动，作为一个奥古斯丁派的人，你应该更清楚。 Now, this is a move, again, that, as an Augustinian, you should know better.
奥古斯丁处理过这个问题，教会也以多种方式处理过，教会中有 异端或分裂分子，奥古斯丁处理这个问题是针对多纳徒派，他会 谈到他们如何想要一个纯洁的教会，一个完全纯洁的教会。 Augustine dealt with this problem, and so did the church in many ways, where you have people who are heretics or schismatics in the church, and what Augustine deals with this is with the Donatists, and he will talk about how they want to have a pure church, a perfectly pure church.
奥古斯丁的论点是回到基督关于麦子和稗子混杂的比喻。 what Augustine will argue is he goes back to the parable of Christ of the wheat and the weeds intermixed.
神的国度，也就是教会，就像一块播种了麦子和稗子的田地。 That the kingdom of God, which is the church, is like a field sown with wheat and inter-sown with weeds, the tares.
它们交错生长，以至于你不能拔出一个而不伤及另一个，你必须等到 最后审判日才能得到一个纯净的田地，那时麦子和稗子会被分开。 And they're interspersed so that you can't pull out one without the other and you have to wait for the final judgment day to end up with a pure field where the wheat and the weeds are separated.
所以绵羊和山羊、稗子和麦子的概念，我们的主一次 又一次地用比喻来讲述教会不会是纯洁和完美的。 So the idea of the sheep and the goats, the weeds and the wheat, over and over again our Lord uses parables to talk about how the church is not going to be pure and perfect.
它将是义人和恶人的混合体。 It's going to be a mixture of the righteous and the wicked.
我们在十二使徒中看到了犹大，对吧？ We see this with Judas amongst the twelve, right?
立即就看到了，对吧？ Immediately, right?
所以奥古斯丁会用这个教导来说明教会会有罪人。 And so Augustine will use this teaching to show that the church will have sinners.
教会会在忠实信徒中有不忠实的人。 The church will have those who are unfaithful amidst the faithful.
认为你可以拥有一个纯洁的教会的想法是一种冲动，但这将是错误的。 and that the idea that you can just have a pure church is something that is an impulse, but it's going to be a wrong one.
我们的主甚至教导说这是不可能的。 And our Lord even taught that that can't be.
但在这里，路德开始反对这个想法。 But here, Luther starts to go against that idea.
所以认为罗马领导下的可见教会是假教会的想法。 So the idea that the visible church under Rome is the false church.
我们要创建一个纯洁的教会。 We're going to create a pure church.
路德的这种冲动将被清教徒、慈运理，然后是加尔文所采纳。 And that impulse in Luther will be taken with the Puritans, with Zwingli and then Calvin.
创建纯洁教会的想法，你将会有清教徒运动，以及我们将拥有一个完美社区的想法。 and the idea of creating a pure church, and you're going to have the Puritan movement, and this idea that we're going to have a perfect community.
这并不符合圣经，不符合新约，不符合我们主的教导。 And that doesn't follow from the Scriptures, doesn't follow from the New Testament, doesn't follow from our Lord.
这再次是他在阐述方式上对圣经的重大误读。 That will be, again, a significant misreading of Scripture in the way he lays this out.
但他在这里做的重要事情，那个真正激进的举动，顺便说 一下，路德在1520年在这里所做的，将导致分裂。 But the significant thing that he does here, the really radical move that's going to be, and what, by the way, Luther does here in 1520, will lead to the break.
不再有对话了，这将是与教会的彻底决裂，因为他要抛弃四个圣事。 There's no longer a dialogue it's going to be a radical break with the church because he's going to throw out four of the sacraments.
他要说有三个圣事，我认为，正如他所说，他加了一个 警告，有三个圣事是真正的圣事，四个我们必须抛弃。 He's going to say there's three sacraments, which I think, as he says, he kind of puts a caveat, there's three sacraments that are real sacraments, four we have to throw out.
他想保留的三个圣事是忏悔、圣体圣事和洗礼。 And the three sacraments he wants to keep is confession, the Eucharist, and baptism.
几年后，不久之后，他会改变对忏悔的看法。 A couple of years later, A little afterwards, he'll change his mind about confession.
他也会把那个抛弃。 He'll throw that one out too.
最后他只剩下两个圣事。 And he'll end up with just two sacraments.
即便如此，他还要改变这些圣事的功效和意义。 And even then, he's going to change the efficacy and the significance of those sacraments.
但路德真的与圣事决裂了。 But Luther really breaks with the sacraments.
我认为反思这一点，路德犯的一个大错误是在这个时候，我想到，当我读 西斯内罗斯枢机主教对多语对照圣经的介绍时，我总是被这一点所震撼。 And I think that reflecting on this, one of the great mistakes Luther makes is that at this time, and I think of, and I was always struck by this when I was reading Cardinal Cisneros' introduction to the polyglot Bible.
「迄今为止沉睡的圣经研究应该被复兴。」 The now heretofore dormant study of the Scriptures shall be revived.
当然，路德学习并获得了圣经博士学位。 And of course, Luther studies and he gets his doctorate in Scripture.
但在那个时候，圣经博士学位是一个非常新的学科。 But at that time, a biblical doctorate in Scripture is a very new study.
圣经研究真的还处于起步阶段。 And the study of Scripture is really in its infancy.
教会认为它的许多做法在许多神学论文中都假定了圣经。 And the Church has assumed that so much of its practices In so many of its theological treatises, it's assumed Scripture.
所以当路德挑战并说这些圣事不符合圣经，它们不回溯到圣经， 它们并不真正植根于圣经时，这是一个没有深入思考过的问题。 And so when Luther challenges and says these sacraments aren't biblical, they don't go back to Scripture, they aren't really rooted in Scripture, it's something that hasn't been deeply thought out.
这更多是被假定而不是被明确陈述和教导的。 It was assumed more than stated and taught.
我认为这是一个不幸的时刻，路德突然创造了这种强烈的解释 学怀疑，认为教会的每一种做法都需要根据圣经重新思考。 And I think that it's an unfortunate moment where all of a sudden Luther creates this strong hermeneutic suspicion about how every practice of the church needs to be rethought in light of Scripture.
对于一个在整个中世纪经历了这么多年，基于圣经的传统缓慢成长，但以一种 反思和缓慢的方式，突然间出现了这种重大的重新思考和质疑的教会来说。 And for a church that's gone through so many years throughout the Middle Ages of growing slowly with tradition based on Scripture, but kind of reflectively and slowly, and all of a sudden there's this major rethinking and questioning.
你不能相信任何东西。 You can trust nothing.
我们不能相信教会。 We can't trust the church.
我们只能相信圣经。 We only can trust Scripture.
教会还没有发现自己必须为所有思想阐明圣经基础。 And the church hadn't found itself where it had to articulate the biblical basis for all of its thought.
这是被假定的。 It was assumed.
我并不是说教会没有这样做。 I'm not saying the church didn't do that.
我只是说这不是有意识地思考过的。 I'm just saying that it wasn't self-consciously thought out.
所以路德坚持教会从未有过的标准，即唯独圣经，让所有人都感到惊讶。 And so Luther caught everybody by surprise by holding to a standard that the church never had, and that was sola scriptura.
这就是他在这份文件中要以重要方式论证的，神学的新标准是唯独圣经， 因此那些似乎来自传统和礼仪的圣事应该受到极大怀疑，最终被拒绝。 And that's what he's going to argue in this document in a significant way, that the new criteria for theology is sola scriptura, And so sacraments that seem to come from tradition and from liturgy are to be held with great suspicion and ultimately to be rejected.
所以现在注意正在发生的事。 And so now notice what's happening.
路德正在裁决什么是符合圣经的，什么不是符合圣经的。 Luther is adjudicating what's biblical and what's not biblical.
这是一个微妙的举动，还没有被那些追随路德的人察觉，因为他们正处 于激烈的争论中，他们认为，嗯，他是圣经学者，他说这不符合圣经。 This is a subtle move that hasn't been caught yet by those following Luther because they're in the heat of the battle and they're like, well, he's a biblical scholar and he's saying that this isn't biblical.
所以人们就觉得，哦，这不符合圣经。 And so people are kind of like, oh, it's not biblical.
但他们意识到，这是一个关于什么是符合圣经或不符合圣经的判断。 But they're realizing that it's a judgment what's biblical or not biblical.
路德正在拒绝教会训导权和罗马作为圣经的解释者。 And Luther is rejecting the Magisterium and Rome as, you know, an interpreter of Scripture.
但现在路德在某种意义上把自己置于新教宗的地位。 But now Luther is putting himself as the new pope, in a sense.
这是一个巧妙的手法，但这是一个重要的举动。 It's a slight of hand, but it's an important move.
他现在正在解释圣经。 He is now interpreting Scripture.
起初这似乎很容易，但在路德的有生之年，慈运理会以不同的方式解释圣经。 And it seems easy at first, but during Luther's own lifetime, Zwingli will interpret Scriptures differently.
路德会对慈运理非常生气。 And Luther will get really mad at Zwingli.
不久之后就不想和他说话。 and not want to talk to him after a short while.
他们将就圣体圣事和弥撒产生争论。 They're going to have arguments about the Eucharist and about the Mass.
但现在的问题是，正如有人曾经说过的，没有控制性的法律权威。 But now the problem is there's no controlling legal authority, as someone once said.
没有办法裁决谁在正确解释圣经，对吧？ There's no way to adjudicate who's interpreting Scripture correctly, right?
这是路德与教会决裂后出现的真空的一部分。 And this is part of the vacuum that's now coming into play by Luther's break with the Church.
但我想转向我要关注的主要文件，这是路德神学的核心。 But I want to move to the main document that I want to focus on, and this is at the heart of Luther's theology.
以及他的新颖和新神学，这出现在1520年11月。这将是他 的伟大大宪章，完全实现真正的决裂，它是关于基督徒的自由。 and of his novel and his new theology, and that comes in November of 1520. And that's going to be his great Magna Carta to make the real break fully, and it's on Christian liberty.
当然，这种自由，他希望基督徒从教会和罗马中解放出来。 And of course the liberty, he wants the Christians to be liberated from the church and from Rome.
顺便说一下，路德将要利用的这种精神，正是我所担心的将被利用的，我已经看到 和听到了这种回响，它将在接下来的10月份增长，人们会说，看，路德500年 前试图改革教会，教会仍然腐败，我们仍然有问题，看看最近神职人员的丑闻，所 以你不能，教会500年来没有被修复，宗教永远无法改革，忘掉宗教吧。 And this, by the way, this very spirit that Luther will tap into, is exactly what I fear is going to be tapped into, and I'm already seeing and hearing echoes of this, and it's going to grow over this next month of October, where people say, look, Luther tried to reform the church 500 years ago, the church is still corrupt, we still have problems, look at the recent scandals in the priesthood, and so you can't, the church hasn't been fixed over 500 years, religion can never be reformed, forget religion.
我担心这将成为战斗的口号。 That will be the battle cry, I'm afraid.
但路德、维泰博的吉尔斯和其他人那个时代的教会所理解的是，教会总是需要改革的。 But what the church understood in the time of Luther, Giles of Viterbo, and others, is that the church is always in need of reform.
因为教会总是会有麦子和稗子。 Because the church will always have the wheat and the weeds.
教会总是需要改革，因为教会是由亚当和夏娃堕落的子孙组成的。 The church will always need reform because the church is made up of the fallen children of Adam and Eve.
只要我们有亚当和夏娃堕落的子孙，我们就总是需要改革。 And as long as we have the fallen sons and daughters of Adam and Eve, we're always going to need reform.
对吧？ Right?
这种纯粹理想的理念是一个虚假的理想。 And this ideal of a pure ideal is a false ideal.
现实是总会有罪人，但现实是我们需要在每个时代都努力改革。 that the reality is there's going to be sinners, but the reality is we need to work to reform in every age.
这就是圣依纳爵·罗耀拉、圣德肋撒·亚维拉、圣十字若望这些公 教会改革者美好之处，我们看到真正的改革是通过圣洁发生的。 And that's what's beautiful about the Catholic reformers of St. Ignatius of Loyola, St. Teresa of Avila, St. John of the Cross, is that we see that real reform happens through holiness.
真正的改革是由圣人实现的。 Real reform happens by saints.
爱上神，彻底地跟随他。 Falling in love with God, following him radically.
现在，路德认为改革的道路将是唯独信心。 Now, Luther thought that the path to reform was going to be by faith alone.
这就是我想谈论的。 And this is what I want to talk about.
《论基督徒的自由》的主旨是唯独信心的观念。 The keynote theme of On Christian Liberty is this idea of faith alone.
那么信心的自由是什么？ And what is faith-freeness of?
首先，比教宗、主教、教会学和教会更重要的是 ，我们真正需要摆脱的是我们必须行善的观念。 First and foremost, more than a pope, more than bishops, more than ecclesiology and the church, what we really had to be liberated of is the idea that we have to do good works.
对路德来说，这是最终的敌人。 That, for Luther, was the ultimate enemy.
就是我们必须行善才能得救的观念。 is the idea that we have to do good works to be saved.
现在，当然，众所周知路德作为修士时曾与过分谨小慎微作斗争。 Now, of course, it's well known that Luther struggled with scrupulosity as a monk.
这就是为什么他的上级告诉他去获得圣经博士学位。 That's why his superiors told him to go get a doctorate in Scripture.
他们认为这会是一个很好的分心，这样他就没有时间进行自我反省。 They thought that would be a good distraction so that he wouldn't have time for self-reflection.
这是个好主意。 And that's a good idea.
我知道，获得圣经博士学位可能会占用一个人的时间，可能会使人全神贯注。 Getting a doctorate in Scripture can take, can preoccupy one, I know.
我想到了圣耶柔米。 I think of St. Jerome.
我们说学习希伯来语是为他年轻时所有的罪赎罪。 We said learning Hebrew was atoning for all the sins of his youth.
但路德是一个有很大能力和智慧的人，这并没有解决他过分谨小慎微的问题。 But Luther was a man of great power and intellect, and that didn't solve his problems of scrupulosity.
所以当路德正在与过分谨小慎微作斗争时，他获得博士学位后做的第一件事就是讲授诗篇。 And so as Luther was struggling with scrupulosity, the first thing after he did his doctorate, he lectured on the Psalms.
最让他印象深刻的诗篇是第22篇，「我的神，我的神，你为什么离弃我？」 And the Psalm that jumped out at him the most was Psalm 22, My God, my God, why hast thou forsaken me?
因为路德生活在焦虑的恐惧中，担心神会谴责他是罪人，他会下地狱。 Because Luther lived with anxious fear that God was going to condemn him as a sinner, and that he was going to go to hell.
这种想法让他遭受深深的焦虑和绝望。 And he suffered with deep anxiety and deep despair from that thought.
他的灵修导师试图帮助他解决这个问题。 And his spiritual directors tried to help him with that.
然后，在讲授诗篇的第一年之后，他讲授了加拉太书。 Then, after that first year of lecturing through the Psalms, he lectures through Galatians.
他遇到了保罗的观点，即我们因信得救，而不是因律法的行为。 And he comes across Paul's idea that we're saved by faith apart from works of the law.
突然间，这引发了路德的一场革命，认为善行并不重要。 And all of a sudden, this leads to a revolution for Luther, that good works doesn't matter.
重要的是我只需相信并有信心，我就可以唯独因信得救。 What matters is that I simply believe and have faith, and I can be saved by faith alone.
所以这将成为他所有神学的响亮主题。 And so this is going to become the resounding note of all this theology.
我将给你几段路德在《论基督徒的自由》中关于这一点的引述。 I'm going to give you a few quotes from Luther on this, from his On Christian Liberty.
然后我想展示他如何将其建立在某种人类学基础上，以他 解读圣经的方式，我认为这对理解路德是至关重要的。 And then I want to show how he bases it in a certain anthropology in the way he's going to read Scripture that I think is fundamental to understanding Luther.
所以这里有几段关于信心的引述。 So a couple of quotes about faith.
他在《论基督徒的自由》第369段及以下说，第369行，他说，这是引自 《提摩太前书》第1章第9节。基督徒的自由，我们的信心，其效果不是让我 们变得粗心大意或过坏生活，而是没有人需要律法或行为来获得称义和救恩。 He says this in Christian Liberty from paragraph 369 and following, Line 369, the following, he says, That's a quote from 1st Epistle of Timothy, in chapter 1, verse 9. is that Christian liberty, our faith, the effect of which is not that we should be careless or lead a bad life, but that no one should need the law or works for justification and salvation.
所以，行为和救恩，行为，善行，与你的救恩无关。 So, works and salvation, works, good deeds, has nothing to do with your salvation.
这就是唯独信心。 It's faith alone.
我会一遍又一遍地重复这一点。 Again, I'll say this over and over again.
不是通过行为，而是通过相信我们荣耀神并承认他是真实的。 It is not by working, but by believing that we glorify God and confess Him to be true.
在同一文件的第453行中说，行为实际上是邪恶的。 It will say in the same document, line 453, so much so that works actually are evil.
在路德的观点中，善行实际上是邪恶的。 Good works are actually evil in Luther's perspective.
这是他稍后给出的一段引述。 This is a quote he gives a little bit later.
「因信心而成圣的基督徒确实行善，但这些行为并不使他更圣洁或更像基督徒。」 The Christian who is consecrated by his faith does good works, but the works do not make him holier or more Christian.
「因为那只是信心的工作。」 For that is the work of faith alone.
「如果一个人首先不是信徒和基督徒，他所有的行为都将毫无价值，而且真正是邪恶的。」 If a man were not first a believer and a Christian, all his works would amount to nothing and would be truly wicked.
现在我想强调这个观点，因为这对路德来说并非偶然。 Now I want to highlight this idea because it's not accidental to Luther.
他反复说这一点。 He says it repeatedly.
善行会导致你变得邪恶。 Good works lead you to be wicked.
为什么？ Why?
当维泰博的吉尔斯正在更新奥古斯丁修会时，有一种感觉认为修会需要回到更严格的规则 ，他们必须从有时生活太舒适、吃得太好、不工作、不祈祷、不遵守纪律的状态中回归。 One of the great debates as Giles of Iturbo is renewing the Augustinian order, there's a sense of the orders need to go back to a stricter rule and that they have to go back from Sometimes they were living too comfortably, eating too well, not working, not praying, not doing discipline.
因此，有人呼吁宗教修会回到最初的热忱。 And so there's this call for religious orders to go back to the original fervor of the order.
这在方济各会中发生，进展如此缓慢以至于成立了卡普钦会来更新方济各会。 This is happening amongst the Franciscans, happening so slowly that the Capuchins order is founded to renew the Franciscans.
这也发生在加尔默罗会中，就像我提到的，圣德肋撒·亚维拉和其他人将要做的事情。 This is happening with the Carmelites, like I mentioned, with what Teresa of Avila is going to be doing and others.
但维泰博的吉尔斯是第一个在传统修会中以重要方式领导这一 运动的人，他在奥古斯丁会中这样做，不同修道院之间爆发了 关于该修道院在生活和回归原始规则方面做得如何好的辩论。 But Giles of Viterbo is the first to lead this In a significant way amongst one of the conventional orders, and he's doing it with the Augustinians, a debate breaks out amongst different monasteries about how good that monastery is at living and going back to the original rule.
路德的修道院被其他修道院批评为太过松懈。 Luther's monastery is critiqued by other monasteries for being too lax.
路德被委派代表他的修道院向修会辩论，说他们并没有太严格。 Luther is delegated to represent his monastery to argue to the order that they're not being too strict.
路德做了什么？ And what does Luther do?
这是在1517年之前。路德辩称其他修士是法利赛人。 And this is before 1517. Luther argues that the other monks are being Pharisees.
你听过这个词吗？ You ever hear that term?
是的。 Yeah.
他们是法利赛人和自以为义的人，他们关心的是外在的行为，但真正重要的是内心。 That they're being Pharisees and self-righteous, and that they're concerned with outward works, but all that matters is inward and the heart.
这种内心和外在行为的辩证法在分裂之前，甚至在1517年之前，在 奥古斯丁会的改革问题辩论中塑造了路德。我想告诉你，路德在这个时 期，在分裂之前，除了他后来整理的诗篇讲义外，没有发表任何东西。 This dialectic of the inward heart and the outward works is something that shapes Luther in the debate that's happening in the reform question of the Augustinians before the split, before even 1517. And I want to show you Luther doesn't publish anything at this time, before the break, except for his lecture notes, which are put later on the Psalms.
可能有他的加拉太书讲义，但它是如何被编辑的还有疑问 ，我不是足够专业的路德学者，无法告诉你那是否合法。 There might be his lecture notes on Galatians, which is questionable how that gets redacted, but I'm not enough of a Lutheran scholar to tell you if that's legit.
但我会告诉你这个。 But I will tell you this.
这是他对保罗人类学理解的评论，我认为这深深影响了他。 Here's his commentary regarding Paul's understanding of anthropology that I think affects him deeply on this.
换句话说，我想向你展示，对路德来说，他形成了这样的观念：内在的 人产生信心，灵魂和精神有信心，但外在的身体是关于外在的行为。 In other words, I want to show you that for Luther, he's formed by the sense that the inward man comes to faith, that the soul and the spirit have faith, but the outward body is about outward works.
他将把灵魂与身体分开，因此也把信心与善行分开。 And he's going to separate the soul from the body, and therefore faith from good works.
这不仅仅是一种辩证法，而是一种控制路德人类学的二元论。 And this is going to be not just a dialectic, but it's going to be a dualism that controls Luther's anthropology.
这很重要，因为如果你真的想... And that's important because if you really want to...
当某人构建神学世界观时，要看他们的人类学。 when someone constructs a theological worldview, look at their anthropology.
我所说的人类学是什么意思？ And what do I mean by anthropology?
对人的理解是你如何看待世界运作和神如何工作的基础。 The understanding of the human person is fundamental to how you see how the world works and how God works.
这就是路德在他的人类学中所做的，这将控制他对唯独信心的理解。 And so this is what Luther does in his anthropology that will control his understanding of faith alone.
所以他说，人由两种性质组成，一种是属灵的，一种是肉体的。 So he says this, Man is composed of a two-fold nature, a spiritual and a bodily nature.
关于属灵的性质，他们称之为灵魂，他被称为属灵的、内在的、新人。 As regards to the spiritual nature, which they named the soul, he is called the spiritual, inward, new man.
保罗这样称呼。 Called that by Paul.
他没有这么说，但这就是他的意思。 He doesn't say that, but that's what he means.
保罗和传统这样称呼。 Called that by Paul and the tradition.
关于肉体的性质，他们称之为肉体，他被称为属肉体的、外在的、旧人。 As regards to the bodily nature, which they named the flesh, he is called the fleshy, the outward, the old man.
使徒，这是来自《哥林多后书》第4章第16节及以下。 The apostle, That's from 2 Corinthians 4, verse 16 and following.
这种多样性的结果是，这是路德的观点，在圣经中对同一个人做出了相反的陈述。 The result of this diversity is, this is Luther, that in the Scriptures opposing statements are made concerning the same man.
事实是，在同一个人身上，这两个人是相互对立的。 The fact being that in the same man, these two men are opposed to one another.
肉体... The flesh...
情欲和圣灵相争，圣灵和情欲相争。 lusting against the spirit and the spirit against the flesh.
所以对路德来说，他的观点是善行发生在身体中 ，也就是肉体中，但对路德来说肉体中没有善。 So for Luther, his idea that good works happens in the body, which is the flesh, but there's no good in the flesh for Luther.
因此，你积累的行为越多，即使是善行，最终也 会变成邪恶，因为身体和外在的人根本不重要。 And therefore, the more works you build up, even good works, end up in wickedness because the body and the outward man don't matter at all.
重要的只是内在的人、灵和魂。 All that matters is the inward man and the spirit and the soul.
所以他说你有灵魂对抗身体，他要说信心在灵魂领 域运作，而行为在肉体和身体中运作，即旧人。 And so what he's going to do by saying that you have the soul versus the body, he's going to say that faith operates in the realm of the soul and works operates in the flesh and in that body, the old man.
现在的问题是，他在人的身上创造了这种巨大的二分法，但他误读了圣保罗的人类学。 Now the problem with this is that he's created this great dichotomy in the human person, but he's misreading St. Paul's anthropology.
我想简短地带我们看一下保罗的几段经文，这些经文证实了这一点。 And I want to take us to, in a short way, So a couple passages in Paul that bear this out.
关键的段落将在《罗马书》第6、7和8章。这很危 险，因为仅这一部分就至少需要一个小时的讲解。 So the key passage is going to be in Romans 6 and 7 and 8. And this is dangerous because this alone is at least an hour lecture.
所以我试图简短地压缩这个内容。 So I'm trying to compress this in short order.
但让我给你一个《罗马书》中关键论点的简要概述。 But let me give you a brief outline of the key argument in Romans.
在《罗马书》第5章中，第5章分为两半。前半部分是亚当。 In Romans chapter 5, there's two halves to Romans 5. In the first half is Adam.
「因此，罪是从一人进入了世界。」 Therefore sin came into the world through one man.
《罗马书》第5章第12节。这就是问题所在。 Verse 12 of Romans 5. That's the problem.
然后通过罪，死亡就来了。 And then through sin, death.
但有一个解决方案。 But there's a solution.
第5章第15节。「但恩赐不像过犯。」 Verse 15 of chapter 5. But the free gift is not like the trespass.
他将谈到这个白白的恩赐是一个人耶稣基督的恩典，已经丰丰富富地临到众人。 And he's going to talk about the free gift is the grace of the one man, Jesus Christ, has abounded for many.
所以基督带来了一个白白的恩赐，就是恩典，而那一个人，亚当，带来了罪。 So Christ brings a free gift, which is grace, and the one man, Adam, brings sin.
所以你有亚当对比新亚当，旧亚当，新亚当，耶稣对比亚当。 So you've got Adam versus the new Adam, Old Adam, New Adam, Jesus versus Adam.
然后在第6章，他谈到洗礼。 Then in chapter 6, he talks about baptism.
在洗礼中，我们向旧人亚当死了，在洗礼中我们重生为新人耶稣。 That in baptism, we die to the old man, Adam, and we are born anew to the new man, Jesus, in baptism.
所以洗礼是路上的分叉点。 So baptism is the fork in the road.
这是你离开旧亚当并接受新亚当的地方。 That's where you leave the old Adam and you take on the new Adam.
这在《罗马书》第6章很重要，但当你读到第7章时，他在第7章和第8章中， 在第7章中，他回到如果你在罪中，如果你在旧亚当里，你就在被掳和奴役中。 Now that's important in Romans 6, but then when you read Romans chapter 7, he is going to, in Romans chapter 7 and 8, In Romans 7, he's going back to if you are in sin and if you're in the old Adam, you're in captivity and slavery.
然后在第8章中，如果你已经受洗，你跟随基督，你被神的灵引导，你就在自由中。 And then in Romans 8, if, however, you've been baptized and you're following Christ and you're led by the Spirit of God, you're in freedom.
所以保罗在这里使用的比喻是奴役和自由。 So the metaphor Paul plays on here is slavery and freedom.
想想路德在这里关于基督徒自由的文件。 Think of Luther's document here on Christian liberty.
他采用了保罗的自由观念。 He's taking the Pauline idea of freedom.
但对保罗来说，奴役的比喻是罪造成奴役。 But for Paul, The metaphor of slavery is sin creates slavery.
当然，保罗是在建立一个圣经的比喻。 And Paul, of course, is building on a biblical metaphor.
埃及的奴役。 Egyptian slavery.
以色列和埃及对埃及人的束缚。 Israel and Egypt bondage to the Egyptians.
然后他们穿过红海，从埃及的束缚中获得解放。 And then they cross through the Red Sea and they get liberated from Egyptian bondage.
保罗在《罗马书》和《哥林多前书》第10章中说 ，穿越红海就是洗礼，它使我们从束缚中解脱。 And crossing the Red Sea is what Paul says in Romans, in 1 Corinthians chapter 10, is baptism, which frees us from bondage.
所以保罗在《哥林多前书》第10章中谈到这一点，在《罗马书 》第6、7和8章中也在思考这个问题。所以在《罗马书》第6 章中，我们通过洗礼脱离罪的束缚，因为我们向旧人死了。 So Paul who talks about that in 1 Corinthians 10 is thinking about that here in Romans 6, 7, and 8. So in Romans 6, we get out of bondage to sin by baptism because we die to the old man.
在《罗马书》第7章中，他说，那么，对罪的奴役是什么样子的？ In Romans 7, he says, well, what does slavery to sin look like?
所以他在《罗马书》第7章中描述了对罪的束缚是什么样子。 And so he goes into Romans 7 describing what bondage to sin looks like.
然后在《罗马书》第8章中，他对比了在亚当里没有洗礼和恩典的情况下对罪的 束缚和自然状态。所以《罗马书》第8章讲的是我们如何被圣灵和洗礼解放。 And then in Romans 8, he contrasts what bondage to sin and being in nature without baptism and without grace in the Adam And so Romans 8 is how we're liberated by the Spirit and by baptism.
所以《罗马书》第7章是旧人，第8章是新人。 So Romans 7 is old man, Romans 8 is new man.
注意保罗这里有一个辩证法。 Notice that there's a dialectic in Paul.
不是二元论，而是辩证法。 Not a dualism, but a dialectic.
《罗马书》第5章，亚当对比耶稣。 Romans 5, Adam versus Jesus.
《罗马书》第6章，洗礼。 Romans 6, baptism.
你向旧亚当死了，但如果你再次犯罪，你就会再次成为罪的奴隶，你又会回到亚当里。 You die to the old Adam, and if you sin again, you're going to be a slave to sin, and you're going to be in the Adam again.
但在《罗马书》第6章中，如果你遵守律法，被圣灵 引导，你就可以成为义的奴仆，行公义和善良的事。 But in Romans 6, if you follow the law, And you're led by the Spirit, you could be a slave of righteousness and do what's righteous and good.
所以保罗谈到洗礼使我们得自由。 So Paul's talking about baptism frees us.
所以再次，这里有一种二元论。 So again, there's this dualism.
你向旧亚当死，在洗礼中向新亚当复活，但如果你回到罪中并顺从罪，你就会回到亚当里。 Old Adam you die to, new Adam you rise to in baptism, but if you go back to sin and obey sin, you're going to be back in Adam.
所以对保罗来说，这个比喻是你在亚当之下或在基督之下，取决于你顺从谁。 So for Paul, the metaphor is you're under Adam or you're under Christ, depending on who you're obeying.
洗礼使你从亚当进入基督。 And baptism gets you out of Adam into Christ.
但罪可以把你带回亚当。 But sin can take you back to Adam.
现在，在《罗马书》第7章中，是在亚当里的生活。 Now, in Romans 7, it's life in Adam.
《罗马书》第8章是在基督里的生活。 Romans 8 is life in Christ.
这很重要，因为他在《罗马书》第7章结尾说， 看，我知道什么是对的，但我最终做了错的事。 Now, that's important because he ends Romans 7 by saying, look, I can know what's right, but I end up doing what's wrong.
但我看到，正如他在《罗马书》第7章第23节所说，「但我看到在我肢体中 另有个律，和我心中的律交战，把我掳去，叫我附从那肢体中犯罪的律。」 But I see, as he says in Romans 7, verse 23, but I see in my members another law at war with the law of my mind and making me captive to the law of sin which dwells in my members.
「我真是苦啊！谁能救我脱离这取死的身体呢？」 Wretched man that I am, who will deliver me from this body of death?
「感谢神，靠着我们的主耶稣基督就能脱离了。这样看 来，我以内心顺服神的律，我肉体却顺服罪的律了。」 Thanks be to God, through Jesus Christ our Lord, So then I by myself serve the law of God with my mind, but with my flesh I serve the law of sin.
对保罗来说，「肉体」（sarx）通常指未被基督救赎的肉体，生活在罪的领域下。 And the flesh for Paul is sarx, oftentimes means the flesh, unredeemed by Christ, living under the realm of sin.
但肉体是可以被救赎的。 But the flesh can be redeemed.
这就是为什么他进入第8章时说：「如今，那些在基督耶稣里的就不定罪了。」 And that's why he moves into chapter 8 by saying, There is therefore now no condemnation for those who are in Christ Jesus.
「因为赐生命圣灵的律，在基督耶稣里释放了我，使我脱离罪和死的律了。」 For the law of the Spirit of life in Christ Jesus has set me free "...from the law of sin and death.
「律法既因肉体软弱，有所不能行的，神就差遣自己的儿子，成为罪身的形状。」 For God has done what the law weakened by the flesh could not do, sinning His own Son in the likeness of sinful flesh.
「在肉体中定了罪案，使律法的义成就在我们这不随从肉体、只随从圣灵的人身上。」 He condemned sin of the flesh in order that the just requirements of the law might be fulfilled..."
在谁身上？ In who?
不是在基督身上。 Not in Christ.
这是你所期望的。 That's what you would expect.
保罗说，是在我们身上。 In us, is what Paul says.
「...使律法的义成就在我们身上，」然后他继续说 ，在第7章中，罪内住，但在第8章中，圣灵内住。 "...in order that the just requirements of the law might be fulfilled in us, And then he goes on, Now, in chapter 7, sin indwells, But in chapter 8, the Spirit indwells.
这个「内住」的词是指圣灵在会幕中，在会见的帐篷中，在圣殿中的概念。 And that word for indwelling is the idea of the Holy Spirit in the tabernacle, in the tent of meeting, in the temple.
所以他的对比是，当我们被罪支配时，罪内住在我们的身体里，我们无力行正确的事。 And so what his contrast is, is that when we were dominated by sin, sin indwelled in our bodies, and we were powerless to do what was right.
但有了基督赐给我们的圣灵，现在圣灵内住在我们的身 体里如同圣殿，我们就得到了能力和恩典来遵行律法。 But with the Holy Spirit given to us by Christ, now with the Holy Spirit indwelling in our bodies as temples, we are given the power and the grace to do the law.
现在这体现在路德做的一个非常简单的举动中，我想回到宏观图景。 Now this is embodied in a very simple move that Luther makes, and I want to go back to the macro picture.
这就像，好吧，蒂姆，我没跟上你的思路。 This is like, all right, Tim, I didn't follow that.
好吧，回去读《罗马书》第5章到第8章，也许你就会明白了。 All right, go back and read Romans 5 through 8, and maybe you'll get it.
保罗不容易理解。 Paul's not easy.
连彼得在圣经中都这么说。 Even Peter says that in Scripture.
这就是路德对教理问答所做的。 Here's what Luther does with the Catechism.
这是一个简单的举动。 That's a simple move.
教理问答有四个支柱，对吧？ There's four pillars to the Catechism, right?
我们教理问答的第一个支柱，即使在圣若望保禄二 世发布的《公教会教理》中，第一个支柱是什么？ And the first pillar of our Catechism, even in the New Catechism of the Catholic Church, published by St. John Paul II, what's the first pillar?
信经。 The Creed.
第二个支柱？ The second pillar?
圣事和礼仪。 Sacraments and Liturgy.
第三个支柱？ The third pillar?
道德生活。 The Moral Life.
第四个支柱？ The fourth pillar?
祈祷。 Prayer.
好的。 Alright.
路德保留了所有四个，但他改变了它们的顺序，这改变了一切。 Luther keeps all four, but he changes their order, which changes everything.
路德把什么放在第一位？ What does Luther put first?
路德把哪个支柱放在第一位？ What pillar does Luther put in the first place?
道德？ The moral?
还有其他猜测吗？ Any other guesses?
祈祷？ Prayer?
祈祷听起来不错。 Prayer sounds good.
如果你是一个改革者，这听起来不错，像是一个好答案。 If you're a reformer, that sounds good, like a good answer.
比如，我们应该祈祷。 Like, we should pray.
我们应该更加属灵。 We should be more spiritual.
他把道德生活放在第一位。 He puts the moral life first.
他把十诫放在第一位。 He puts the Ten Commandments first.
你可能在想，等一下，蒂姆，你读了所有这些，路德不是讨厌律法吗？ And you're thinking, wait a minute, Tim, you read all these, Luther hates the law, right?
他确实讨厌。 He does.
但他把它放在第一位，这样你就会经历律法，并对你能否做到感到绝望。 But he puts it first so that you experience the law and you despair that you could ever do it.
然后你在信心中呼求，这是他放在第二位的支柱，信经。 And then you cry out in faith, which is the second pillar he puts, the creed.
你在信心中呼求，然后你得救了，然后你有一些圣事和一点礼仪，然后你祈祷。 You cry out in faith, and then you're saved, and then you have some sacraments and a little bit of liturgy, and then you pray.
但他从未认为得救的人能够遵行律法。 But he never thought that the redeemed man could live the law.
你看，这就是问题所在。 And see, that's the problem.
现在，天主教徒不是伯拉纠派。 Now, Catholics aren't Pelagian.
我们不相信我们可以通过行善来赚取救恩。 We don't believe that we can do good works and earn our salvation.
我们相信只有通过神的恩典，我们才能行善。 We believe that only by the grace of God can we do good works.
但我们相信神的恩典是有效的，能够赋予我们力量并使我们能够去爱和行善。 But we believe that God's grace is effective to empower and enable us to love and to do good works.
正如保罗在《罗马书》第8章所说，律法的义要求，那么耶稣为什么要死？ As Paul just said in Romans 8, that the just requirements of the law, so why does Jesus die?
他为什么要赐给我们他的灵？ Why does he give us his spirit?
使律法的义要求成就在我们身上。 That the just requirements of the law might be accomplished in us.
所以这是至关重要的。 So that's crucial.
所以重点是这样的。 So the point is this.
在《公教会教理》中，第一个支柱是信经。 In the Catechism of the Catholic Church, the first pillar is the Creed.
我们听到神在救恩历史和圣经中所做的事，然后我们开始相信。 We hear what God does in salvation history and in Scripture, and then we come to believe.
然后这引导我们到圣事和礼仪，在那里我们接受神过去的救 赎行为，通过圣事和礼仪使之呈现，以便我们得到恩典。 And then that leads us to the sacraments and liturgy, where we take God's saving deeds of the past, are made present through the sacraments and the liturgy, so that we're given grace.
一旦我们在第二个支柱中得到恩典，现在我们就进入第三个支柱，即道德生活。 And once we're given grace in the second pillar, now we go to the third pillar, which is the moral life.
现在，通过在信经中活出信心，在圣事和礼仪中活出恩典，我现在可以过道德生活。 And now, by living faith in the Creed and grace in the sacraments and liturgy, I can now live the moral life.
通过过道德生活并在道德生活中跟随神，这引导我与神有更亲 密的关系，并赋予我力量去祈祷，这就是与神的亲密关系。 And by living the moral life and following God in the moral life, that leads me to greater intimacy with God and empowers me to have prayer, which is intimacy with God.
所以教理问答有一个很好的秩序。 So there's a great ordo to the Catechism.
这是出色的神学。 it's brilliant theology.
它不仅仅是一个集合。 It's not just a collection.
教理问答的顺序是至关重要的。 The order of the Catechism is crucial.
改变顺序就是改变信仰。 Change the order and you change the faith.
这就是路德所做的。 And that's what Luther did.
但注意，这里没有行为的位置。 But notice there's no place for works.
那么什么是行为？ Now what are works?
路德以使用「行为」这个词而闻名。 Luther is famous for using works.
你可能听过新教徒说，你们天主教徒相信行为称义，对吧？ And you've heard probably Protestants say, you Catholics believe in works righteousness, right?
好吧，让我给你几段新约中关于行为的经文，并快速对比一下路德的观点。 Well, let me give you a couple passages on works in the New Testament and contrast that to Luther's perspective quickly.
耶稣在《马太福音》5:16说：「你们的光也当这样照在人前 ，叫他们看见你们的好行为，便将荣耀归给你们在天上的父。」 Jesus, Matthew 5.16, let your light so shine before men that they may see your good works and give glory to your Father who is in heaven.
注意，好行为给神带来荣耀。 Notice that good works give glory to God.
我给你读了一句路德说的话，他说我们给神荣耀的唯一方式是通过信心。 I read you a line where Luther said the only way we give glory to God is by faith.
这明显与圣经相违背。 Clearly against Scripture.
《马太福音》7:21说：「凡称呼我『主啊，主啊』的 人不能都进天国；惟独遵行我天父旨意的人才能进去。」 Matthew 7.21, not everyone who says to me, Lord, Lord, shall enter the kingdom of heaven, but he who does the will of my Father.
然后他告诉你，这是一个非常重要的讲道的非常重要的结论。 And then he tells you A very important conclusion to a very important homily.
现在，下一段经文是《马太福音》16:27。「人子要在他父的 荣耀里同着众使者降临，那时候，他要照各人的行为报应各人。」 Now, the next passage is from Matthew 16, verse 27. For the Son of Man is to come with his angels in the glory of his Father, and then he will repay every man according to what he has done.
这是耶稣说的。 That's Jesus.
另一处，《启示录》2:23，也是耶稣说的。 Another one, Revelation 2.23 from Jesus.
「我是那察看人肺腑心肠的，并要照你们的行为报应你们各人。」 I am He who searches mind and heart, and I will give to each of you as your works deserve.
后来在《启示录》22:12，最后的审判被描述出来。 Later in Revelation 22, verse 12, the final judgment is laid out.
「看哪，我必快来！赏罚在我，要照各人所行的报应他。」 Behold, I am coming soon, bringing my recompense to repay everyone according to what he has done.
我们不是仅凭信心受审判的，对吧？ We're not judged by faith alone, right?
这将是重要的，这将是一个关键的事情。 that's going to be important and that will be a crucial thing.
保罗在《罗马书》2:6说：「他必照各人的行为报应各人。」 Paul, Romans 2 verse 6, for he will render to every man according to his works.
所以新约在说我们仅凭信心得救这一点上做得很糟糕。 So the New Testament did a really bad job of saying we were saved by faith alone.
我只想强调这一点。 I just want to highlight that.
《哥林多后书》5:10，保罗说：「因为我们众人必要在基 督台前显露出来，叫各人按着本身所行的，或善或恶受报。」 2 Corinthians 5.10, Paul says, for we must all appear before the judgment seat of Christ so that each one may receive good or evil according to what he has done in the body.
哦，身体确实很重要。 Oh, the body does matter.
现在，保罗使用sarx，这是希腊语中「肉体」的意思。 Now, Paul uses sarx, which is the Greek word for flesh.
他还使用soma这个词，这是希腊语中「身体」的意思。 He also uses the word soma, which is the Greek word for body.
Soma通常是中性到积极的，而sarx通常（但并非总是 ）表示人性，堕落的人性，在奥古斯丁所称的「情欲」之下。 Soma is oftentimes neutral to positive, whereas sarx oftentimes, but not always, is the idea of human, fallen human nature, under what Augustine will name concupiscence.
保罗用sarx指的是堕落的人性。 Fallen human nature is what Paul means by sarx.
但是，你看，路德理解为我们没有被圣灵救赎、改变和转变。 But see, Luther read that we're not redeemed and changed and transformed by the Spirit.
他认为《罗马书》第7章，《罗马书》第5章中的亚当是每个基督徒的状态。 He thought that Romans 7, that Adam in Romans 5 is the condition of every Christian.
但对保罗来说，通过洗礼发生了转变。 But for Paul, there's a transformation that happens by baptism.
我们不再在亚当里。 We're no longer in Adam.
我们在基督里。 We're in Christ.
通过基督的恩典，我们可以被转变，我们可以遵行律法。 And by the grace of Christ, we could be transformed, and we can do the law.
路德认为我们永远不能真正遵行律法。 Luther thought we could never really do the law.
他认为，因为他有这种二元论，我们仅凭信心得救，但身体，他认为是堕落的人性 肉体，永远不能被神的恩典和神的灵救赎和激活，所以我们永远不能被圣灵引导。 He thought that, because he had this dualism, that we were saved by faith alone, but the body, which he saw was the fallen human flesh, alone, could never be redeemed and animated by God's grace and by God's Spirit, so we can never be led by the Spirit.
但对保罗来说，这是完全的误读。 But for Paul, that's a total misreading.
保罗在谈论《罗马书》第7章和第5章时，是在对比在亚当里的生命和在基督里的生命。 Paul's talking about Romans 7 and Romans 5 as life in Adam versus life in Christ.
他并没有把这两者合并在一起，认为我们总是在亚当 之下，我们同时在亚当的统治和基督的统治之下。 He's not collapsing these two together, that we're always under Adam, we're under the dominion of Adam and the dominion of Christ together.
不是的。我们通过圣灵从罪的统治中得到释放。 No. We're freed from dominion to sin by the Spirit.
这是福音喜乐的一部分。 And that's part of the joy of the good news.
什么是更好的消息？ What's better news?
是我们从罪中得释放能够遵行律法，还是我们永远不能遵行律法？ That we're freed by sin to be able to live the law, or that we can never do the law?
什么是更好的好消息？ What's better good news?
什么是更好的福音？ What's a better gospel?
对吧？ Right?
现在，路德的最终问题是他不希望人性在救恩和称义的等式中。 Now, the ultimate problem for Luther is he doesn't want humanity to be in the equation of salvation and justification.
对路德来说，不仅仅是唯独信心，与行为无关。 For Luther, it's not just that it's faith alone, apart from works.
最终，路德的另一个伟大呼声是我们唯独靠恩典得救。 Ultimately, the other Great cry that Luther has is that we're saved by grace alone.
唯独恩典。 Sola gratia.
唯独恩典。 Grace alone.
唯独恩典对比什么？ Grace alone versus what?
恩典与什么对立？ What's grace pitted against?
你怎么认为？ What do you think?
你可以说是本性。 You could say nature.
不是罪。 It's not sin.
不仅仅是行为。 It's not just works.
对路德来说，信心是与行为对立的。 For Luther, faith is against works.
那为什么要更深入地挖掘？ So why dig down even deeper?
恩典。 Grace.
什么是恩典？ What's grace?
所以你有信心对比行为。 So you have faith versus works.
你有唯独圣经，圣经对比什么？ You have sola scriptura, scripture against what?
传统，教会。 Tradition, the church.
所以再次，路德设立了这些对立的二分法，这种辩证法。 So again, Luther sets up these opposing dichotomies, this dialectic.
所以要理解它们，恩典与什么对立？ And so to understand them, what's grace against?
那么，什么是恩典？ Well, what is grace?
让我这样说吧。 Let me put it this way.
谁是恩典？ Who is grace?
神，圣灵，对吧。 God, the Holy Spirit, right.
Caris，恩典，是神的礼物。 Caris, grace, is the gift of God.
所以恩典，那么什么与恩典对立呢？ So grace, and so what's opposed to grace then?
如果是神，那么唯独恩典的对立面是什么？ If it's God, what's the opposite of sola gratia?
唯独恩典意味着什么？ Sola grace means what?
它只关乎神对比谁？ It's only about God versus who?
不是魔鬼。 Not the devil.
对抗我们。 Against us.
人性。 Humanity.
换句话说，这完全是关于神所做的100%。与我们无关。 In other words, it's about what God does 100%. It's not about us.
加尔文会非常清楚地理解这一点，这就是为什么他要教导预定论。 And Calvin will get this with great clarity, and that's why he's going to teach with predestination.
我们得救和称义的观念，以及神，这完全是神的作为，与我们所做的无关。 the idea that we're saved and justified, and God, it's all God, and it has nothing to do with what we do.
你所做的与救恩或称义无关。 What you do has nothing to do with salvation or justification.
这完全是神的作为。 It's all God.
所以动机在某种意义上是把所有荣耀都归给神，对吧？ So the motive is, in a sense, give God all the glory, right?
但这与救恩的经济相违背，与神在历史和救恩中的工作方式相违背。 But this goes against the economy of salvation, how God works in history and in salvation.
圣经是神的作者身份和人的作者身份。 The Scripture is divine authorship and human authorship.
道成肉身。 The Incarnation.
耶稣是100%神性的。 Jesus is 100% divine.
那人性是多少百分比？ And what percentage human?
100%。不是50-50。那种观点被抛弃了。 100%. Not 50-50. That was thrown out.
那是错误的。 That was bad.
对吧？ Right?
然后有些人说，好吧，如果他是100%神性的，那他就是0%人性的。 And then some people say, well, if he's 100% divine, he's 0% human.
还有些人说，好吧，如果他是100%人性的，那他就必须是0%神性的。 And then some people say, well, if he's 100% human, he's got to be 0% divine.
位格联合的奥秘在于耶稣是完全的人性和完全的神性。 The mystery of the hypostatic union is that Jesus is fully human and fully divine.
这就是圣经的奥秘。 That's the mystery of Scripture.
这就是基督教和圣事经济的奥秘，但这也是称义的奥秘。 That's the mystery That's the mystery of Christianity and the sacramental economy, but it's also the mystery of justification.
这是100%神的作为，也是100%自由意志。 It's 100% God and it's 100% free will.
神给了我们自由意志。 God gives us free will.
而唯独恩典所否认的，是人的自由意志。 And what sola gratia, what grace alone denies, is human free will.
但正如奥古斯丁曾经观察到的，神不会在没有我们参与的情况下拯救我们。 But God doesn't save us without us, as Augustine once observed.
神不会在没有我们参与的情况下拯救我们。 God will not save us without us.
他自由地给予我们选择爱他或不爱他的权利。 He freely gives us the choice to love him or not.
这很可怕。 That's scary.
这是他给予我们每个人的巨大责任，我们可能会搞砸。 It's a huge weight of responsibility that he gives each one of us, and we can blow it.
但如果我们呼求他，我们就不必生活在焦虑和边缘绝望与抑郁中。 But if we call out to him, we don't have to live in anxiety and the borderline despair and depression.
我们可以信靠地行走，相信神意图我们的好处，如果我们向他呼求，他会拯救我们。 We can walk in trust that God intends our good, and if we cry out to him, he will save us.
不是带着100%确定的救恩保证，而是带着希望。 Not with assurance of salvation, that we're 100% assured, but with hope.
所以这将是非常重要的。 And so that's going to be very important.
所以保罗要说的部分，这里有很多段落我想给出。 And so part of what Paul will say, and there's so many passages here I wanted to give.
保罗在《哥林多前书》15章1-2节开头说的部分是：「弟兄们，我如今把先 前所传给你们的福音告诉你们知道。这福音你们也领受了，又靠着站立得住，并 且你们若不是徒然相信，能以持守我所传给你们的，就必因这福音得救。」 Part of what Paul will say at the beginning of 1 Corinthians 15, verse 1 through 2, he says, Now I would remind you, brethren, in what terms I preached to you the gospel, which you received, in which you stand, by which you are saved, provided you hold it fast.
除非你们是徒然相信。 Unless you believed in vain.
所以保罗相信，如果你不坚持，如果你对你所信的和你 所信的对象不忠实，你可能会有一个最终徒然的信心。 So Paul believes that you can have a faith that ends up being in vain if you don't hold it fast, if you're not faithful to that which you believe and to whom you believe.
他在《哥林多前书》13章早些时候说过这个。他这是什么意思？ He says this earlier in 1 Corinthians 13. What does he mean by this?
他说：「我若能说万人的方言，并天使的话语， 却没有爱，我就成了鸣的锣，响的钹一般。」 He says, If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal.
「我若有先知讲道之能，也明白各样的奥秘，各样的知识，而且 有全备的信，叫我能够移山，却没有爱，我就算不得什么。」 And if I have prophetic powers and understand all mysteries and all knowledge and have all faith, So as to remove mountains, but have not love, I am nothing.
保罗并不相信我们仅凭信心得救。 Paul did not believe we are saved by faith alone.
现在，路德会在《罗马书》第3章那个著名的段落中加上「唯独」这个词，当路 德立即受到天主教徒的质疑时，保罗没有说「唯独」，路德说这就是他的意思。 Now, Luther will add the word alone in that famous passage in Romans chapter 3, and then when Luther was challenged immediately by the Catholics, Paul didn't say alone, and Luther said that's what he meant.
但在许多其他书中有一些相反的引述。 But there's some countervailing quotations in many other books.
但就在这里，我们不必去看雅各书。 But just within, we don't have to go to James.
当然，雅各书明确表示我们不是仅凭行为得救，而是凭信心。 Of course, James is obviously explicit that we're not saved by works alone, but by faith.
以及信心和行为的重要性。 And the importance of faith and works.
但重要的是，这贯穿保罗的全部，我可以读，哦天哪，还有很多段落。 But the significant thing, this runs throughout Paul, but I could read, oh gosh, so many more passages.
你知道，在《腓立比书》2:12中说：「这样看来，我亲爱的 弟兄，你们既是常顺服的，不但我在你们那里，就是我如今不在 你们那里，更是顺服的，就当恐惧战兢做成你们得救的工夫。」 You know, in Philippians 2.12, Therefore, my beloved, so now not only in my presence, but much more in my absence, work out your own salvation.
看，我们不是伯拉纠派，认为我们可以靠自己的道德力量提升 自己，但我们相信神的恩典在人心中是有效的和变革性的。 See, we're not Pelagian that we think we can pour ourselves up our own moral bootstraps, but we believe that God's grace is effective in the human heart and transformative.
通过恩典，我们能做到，我们能爱，我们能忠于律法和善行。 And that by grace, we can do, we can love, and we can be faithful to the law and good works.
理解这一点至关重要。 And that's so crucial to understand.
现在，在路德主张唯独信心之后会发生什么，天主教有什么反应吗？ Now, what happens After Luther is going to argue faith alone, is there going to be a Catholic reaction to it?
我想提出两个小主题。 And I want to just pull out two slight themes.
一个来自查理·波罗密欧。 One is from Charles Borromeo.
他将接受这个唯独信心的观念。 He is going to take on this idea of faith alone.
发生的事情，我第一次遇到这只是一个例子，查理·波罗密欧是米兰的枢机主教。 And what happens, and I first encountered this just as an example, and Charles Borromeo was the Cardinal of Milan.
他在罗马的更新和后来的教皇制中扮演了重要角色。 And he had an important role in the renewal of Rome and in the Later papacy.
但我想强调这一点。 But I want to highlight this.
他在罗马有一个名义上的教堂，那是他负责的教堂。 He has a titular church in Rome that was his church that he was in charge of.
他的枢机主教们都被分配了罗马的一个教堂。 His cardinals all are assigned a church in Rome.
他的是圣普拉塞德教堂，这是我在罗马最喜欢的教堂之一。 And his was Santa Preseda, which is one of my favorite churches in Rome.
这是一个宝藏。 It's a treasure.
这是一个非常棒的教堂。 It's a great, great church.
它在822年由帕斯卡一世教宗重新修缮。这是一个非凡的教堂。 It was renewed by Pope Paschal I in 822. And it's just a phenomenal church.
但他拥有那个教堂。 But he had that church.
在他的小教堂里，他在一个侧面小教堂的四个角落放置了四个基本德行。 And in his chapel, he put In one of the side chapels, the four cardinal virtues on all corners.
这成为了反宗教改革小教堂和教堂的特色，他们会在小教堂的四个 角落放置四个基本德行，以提醒每个人彼得在《彼得后书》1章5 节中所说的话，在第4节中，彼得说我们被召成为神性的分享者。 And this became something of counter-reformation chapels and churches, where they would put the four cardinal virtues on the four corners of a chapel to remind everyone what Peter says in 2 Peter 1, verse 5, where Peter says that we are called, in verse 4, he says, we are called to be partakers of the divine nature.
这就是恩典所做的。 This is what grace does.
它使我们神化。 It divinizes us.
我们在生命中分享神的恩典。 we are sharing in God's grace in life.
然后，鉴于我们被召通过基督的恩赐分享神性，他在《彼得后书》 1:5中说，所以你们要分外地殷勤，有了信心，又要加上德行。 And then, given that we're called to partake of the divine nature by the gift of Christ, he says in 2 Peter 1.5, therefore make every effort to supplement your faith with virtue.
所以彼得说要尽一切努力在你的信心上加上德行。 So there's Peter saying make every effort to supplement your faith with virtue.
到了第8节，他说这样就必使你们在认识我们的主耶稣基督上不至于闲懒不结果子。 And then by the time he gets to verse 8, he says this will keep you from being ineffectual and unfruitful in your service of Jesus Christ our Lord.
所以为了结果子和有效，我们必须在信心上加上德行，加上善行，加上好的工作。 So to be fruitful and effectual, we have to supplement our faith with virtue, with good deeds, with good works.
查理·波罗密欧真的开始在他的侧面小教堂中放置这些基本德行。 Well, Charles Borromeo really starts to put these cardinal virtues up in his side chapel.
然后其他小教堂在这些改革教会中也这样做。 Then other chapels do this in these kind of Reformation churches.
他们中的许多人都有这个，以提醒信徒善行的重要性，以给予基督荣耀和爱。 Many of them have that to remind the faithful of the importance of good works, to give honor and love to Christ.
现在，路德最终做的一件事，这在西方和新教国家的发 展中将是重要的，就是他想要清除你必须行善的观念。 Now, one of the things that Luther ends up doing that will be Significant in the development of the West and amongst Protestant nations is that he wants to drain the swamp of the idea of you have to do good works.
所以他做的第一件事之一是，他说我们应该征税，政府应该征税 ，而不是让人们施舍来照顾穷人，政府应该征税来照顾穷人。 And so one of the first things he does, he says we should take a tax, the government should tax, to instead of having people give alms to take care of the poor, the government should do a tax to take care of the poor.
他们确实这样做了。 And they do that.
所以所有这些政府开始增加税收来照顾医院和穷人。 And they start to, so all these governments start to add taxes to take care of hospitals and the poor.
加尔文会在日内瓦这样做。 Calvin will do this in Geneva.
这将在其他地方也会这样做。 This will be done everywhere else.
所以它开始流行起来。 And so it starts to catch.
所以甚至一位西班牙天主教国王腓力二世也试图这样做。他提出在西 班牙征税，而不是像以前那样，所有的医院和慈善工作都有兄弟会。 And so even a Spanish Catholic king tries to do this, Philip II. So he offers up, he proposes that they do it at a tax in Spain so that rather than having, and before that, by the way, all the hospitals and all the works of charity had confraternities.
所以你有几百人属于这个医院，所有这些人都会祈祷，他们会施舍，给予 财务支持来支持那个医院或支持任何善举，支持那个无家可归者收容所。 So you have several hundred people who belong to this hospital and all those people would do prayers and they would give their alms and give financial support to support that hospital or to support whatever good work, support that homeless shelter.
所以这就是他们会做的。 So that's what they would do.
他们会有所有这些，有成千上万的兄弟会，有数十万、数十万的成员支持所有这些善举。 They would have all these, there was thousands of confraternities with tens of thousands, hundreds of thousands of members who supported all these good works.
所以当腓力二世提出这个建议时，发生了骚乱。 So when Philip II proposed this, there was riots.
人们起来说，你怎敢通过对我们征税来照顾穷人和施舍，从而剥夺我们的善 行和自由功德，我们失去了自由意志做这些事并积累善行和功德的自由。 And the people rose up and said, how dare you take away our good works and our free merit by imposing a tax on us to take care of the poor and almsgiving, and we lose the freedom of doing this of our own free will and accruing good works and good merit.
顺便说一下，兄弟会的美好之处在于它不是公共的贫困救助。 And by the way, the beautiful thing about the confraternities is it wasn't public care of the poor.
它是像热那亚的圣凯瑟琳这样的人，她开始了一个兄弟会来照顾医院里的人，或者 像圣菲利普·内里这样的人，支持医院的人实际上是自愿的，并了解和关心他们。 It was people like St. Catherine of Genoa who started a confraternity to take care of people in hospitals, or people like St. Philip Neri, the people who supported the hospital actually volunteered and got to know and care for them.
所以这个想法是，你知道，这些想法，我想说的是，关于善行有巨大的影响。 And so the idea was, you know, these ideas, I guess what I want to say, about good works has huge implications.
它们开始渗透到社会和政府的结构中。 They start to trickle down into how society and the government is structured.
我会让你们自己去思考这如何被应用。 And I'll leave it to you how that gets applied.
在许多其他方面，但这是一个有趣的结果，善行的这个结果和你不 需要善行的想法导致了社会福利制度的想法，你最终不需要做任何 事，在自由基督教的推动下，你不需要做任何事就能进天堂。 In many other ways, but it's a fascinating, this consequence with good works and the idea that you don't need a good works gets this idea that there's a social welfare system, that you don't have to do anything to ultimately, where it gets pushed by liberal Christianity, is you don't have to do anything to get into heaven.
如果你不需要行善，最终每个人都会得救。 Everybody's saved at the end of the day if you don't have to do good works.
当然，这是对路德的思想和教导的延伸，但这肯定是结果。你把它写 下来，你就可以看到，如果你抛弃善行的等式，那么就没有审判。 And of course that's stretching what Luther thought and taught, but it's certainly the outcome You take that down and you can see how if you throw out the equation of good works, then there's no judgment.
没有责任。 There's no accountability.
也没有行善的动机。 And there's no motivation to do good.
这对基督徒信徒来说是一个巨大的损失。 And that's a great loss for the Christian faithful.
有许多圣经段落给出了照顾穷人的动机和奖赏的观念。 And there's many scriptural passages that give motivation and the idea of reward for taking care of the poor.
这就是路德所失去的。 And that's what's lost by Luther.
如果你看看天主教国家，为穷人做的慈善工作，医院，无家可归者收容所，它们数不胜数。 And if you look at The Catholic nations, the charitable works for the poor, hospitals, homeless shelters, they're legion.
它们到处都是，因为人们被圣经激励。 They're all over because people are motivated by the Scriptures.
当然，我会以耶稣的一段话结束，然后我们可以提问和喝酒，这总是好事。 And of course, I'd end with one passage of Jesus, then we can take questions and wine, which is always a good thing.
我确信那是酒。 That is the wine, I'm sure.
在第25章第31节，「当人子在他荣耀里同着 众天使降临的时候，」注意，救恩总是继承。 In chapter 25, verse 31, When the Son of Man comes in His glory and all the angels with Him, Notice that salvation is always inheritance.
你必须是一个品行良好的神的孩子，这就是善行和爱的名字所指的，才能得到继承。 You have to be a child of God in good standing, which is what good works and loves names, to get the inheritance.
但你不是赚得继承权。 But you don't earn an inheritance.
继承权是给予你的。 You're given an inheritance.
但如果你不是品行良好的孩子，你就得不到继承权。 But if you're not a child of good standing, you don't get the inheritance.
想想耶稣的浪子比喻。 Think of Jesus' parable of the prodigal son.
「这我的儿子是死而复活，失而又得的」，因为他和好了。 This my son was dead, but now he's alive because he's reconciled.
但他曾经离开了家庭。 But he was out of the family.
他失去了继承权。 He was out of the inheritance.
然后耶稣继续说，「因为我饿了，你们给我吃。」 Then Jesus goes on, For I was hungry, and you gave me food.
「渴了，你们给我喝。」 I was thirsty, and you gave me drink.
「我作客旅，你们留我住。」 I was a stranger, and you welcomed me.
「我赤身露体，你们给我穿。」 I was naked, and you clothed me.
「我病了，你们看顾我。」 I was sick, and you visited me.
「我在监里，你们来看我。」 I was a prisoner, and you came to visit me.
「义人就回答说：『主啊，我们什么时候见你饿了，给你吃？』」 Then the righteous will answer him, Lord, when did we see you hungry and feed you?
我不会那样做。 And I wouldn't do that.
我会说，是的，我做了。 I'd be like, yes, I'm in.
但义人是彻底诚实的。 But the righteous are radically honest.
我还有很长的路要走。 I've got a long way to go.
然后，当然，耶稣说：「这些事你们既做在我这 弟兄中一个最小的身上，就是做在我身上了。」 And then, of course, Jesus says, whenever you did it to the least of these, my brethren, you did it unto me.
现在，注意，这是耶稣告诉我们最后考试的内容。 Now, notice, this is Jesus telling us what's on the final exam.
绵羊和山羊的区别在于他们做了什么和没做什么。 And it's about the difference between the sheep and the goats is by what they did and did not do.
不是根据他们相信什么和不相信什么。 It's not by what they believed and didn't believe.
我希望它那么简单。 I wish it was that easy.
如果只是关于你理解什么和相信什么，那太好了！ if it was just about what you understand and what you believe, great!
如果救恩只是通过获得神学博士或硕士学位并只是相信，那就太简单了。 Salvation is by getting a doctorate or a master's in theology and just believing.
但那是不够的。 But that's not enough.
那是不充分的。 That's not sufficient.
所以在这里我们看到爱被接纳了。 So here we see that love embraced.
这就是我想说的重点。 And here's where I want to get to the point.
什么是行为？ What is works?
这不是行为称义。 It's not works righteousness.
耶稣所说的善行是什么意思？ What does Jesus mean by good works?
他指的是爱。 He means love.
在登山宝训的开始，他说，你们的光也当这样照在人前，叫他们看见你们的好行为。 And at the beginning of the Sermon on the Mount, He said, let your light so shine before men that they may see your good works.
这个光的比喻在福音书的结尾又出现了，就在《马太福音》 第25章这段经文之前，他说有五个愚拙的和五个聪明的。 And that metaphor of light comes back at the end of the Gospel, right before this passage in Matthew 25, where he says there's five foolish versions and five wise.
那五个聪明的，她们的灯怎么样？ And the five wise have their lamps, what?
点着的。 Lit.
灯点着是什么意思？ And what does it mean for the lamps to be lit?
这意味着油是善行，有火，但这是爱的比喻。 That means that the oil is good works and there's a fire, but it's a metaphor for love.
让他们看见你们的好行为，好叫他们在众人面前发光，归荣耀给神。 Let them see your good works that they may shine before all and give glory.
所以发生的是，那些有爱、灯点着的新娘，得到了新郎，基督。 So what happens is the brides who have love, their lamps lit, get the bridegroom, Christ.
那五个愚拙的童女被关在外面，因为她们的灯熄灭了。 The five foolish virgins are closed out because their lamps have burned out.
换句话说，她们没有爱。 In other words, they don't have love.
只有当你有爱时，你才能得到新郎。 And you only get the bridegroom if you have love.
如果你的灯是点着的。 If your lamp is lit.
要接受新郎并被欢迎进入永恒的婚宴，你必须有爱。 To receive the bridegroom and to be welcomed into the eternal wedding feast, you have to have love.
行为是一个术语，但行为不是这种外在的东西。 And works is a term, but works is not this extrinsic thing.
行为指的是慈善和爱。 Works names charity and love.
善行是出于爱而被呼召去做的。 The good deeds were called to do out of love.
爱邻舍，爱神。 Love of neighbor, love of God.
这是至关重要的。 And that's vitally important.
如果我们想被邀请参加婚宴，天上的婚宴，我们必须要有爱。 And if we want to be invited into the wedding, the heavenly wedding banquet, we have to love.
所以这是至关重要的。 And so that's vital.
所以我会以念一段荣耀颂作为结束，然后，我们应该还有一些时间进行问答。 So I'll conclude there with a glory be, and then I think we'll have a little bit of time for question and answer.
好的，让我们祷告。 All right, let's just pray.
奉圣父、圣子、圣灵的名。 In the name of the Father, the Son, and the Holy Spirit.
阿们。 Amen.
愿荣耀归于圣父、圣子、圣灵，起初如何，现在如何，将来也如何，永世无尽。 Glory be to the Father, and to the Son, and to the Holy Spirit, as it was in the beginning, is now, and ever shall be, World without end.
阿们。 Amen.
奉圣父、圣子、圣灵的名。 In the name of the Father, the Son, and the Holy Spirit.
阿们。 Amen.