在2013年的宗座劝谕《福音的喜乐》中，我们 的教宗方济各提醒我们他所称的福音的基本信息。 In his 2013 Apostolic Exhortation, Evangelii Gaudium, our Holy Father Pope Francis reminded us of what he called the fundamental message of the Gospel.
这信息就是「成为人的神的个人之爱」。 That message is, quote, the personal love of God who became man.
如今，在通俗用法中，友谊已经变成表示认识或熟悉的关系。 Now, in popular usage, friendship has come to denote something like acquaintance or familiarity.
现在，它甚至可能意味着轻微的兴趣或认可，就像脸书上的朋友一样。 These days, it might even mean something like mild interest and or approval, as in a Facebook friend.
「加为朋友」已成为一个动词，可以通过一次冷漠 的点击完成，同样「解除朋友关系」也是如此。 To friend has become a verb, one that can be accomplished with a single impersonal click, and so too can its undoing unfriend.
今天，科技以几十年前只存在于科幻小说中的方式连接人类。 Today, technology connects human beings in ways that only decades ago were the stuff of science fiction.
然而，社交媒体在许多方面已经证明自己常常成为真正友谊亲密关系的障碍。 And yet, social media has too often proved itself to be, in many respects, an obstacle to the intimacy of real friendship.
当我们思考友谊的语言时，我认为可以安全地说，这种货币已经贬值了。 When we think of the language of friendship, then I think it's safe to say the currency has been debased.
如果我们要欣赏方济各教宗对福音总结的重要性，我们需要认识友谊的真正含义。 If we're going to appreciate the significance of Pope Francis's summary of the gospel, we need to recognize friendship's true meaning.
最完整意义上的友谊远不止是良性的熟识、共同的兴趣，甚至诚挚的祝福。 Friendship in the fullest sense involves far more than benign acquaintance, shared interests, or even sincere well-wishing.
它需要互惠。 It entails reciprocity.
确实，是真正的生命分享，也就是相交。 Indeed, a genuine sharing of life, that is, communion.
因此，教宗告诉我们，神的友谊是福音信息的基础，它不仅仅是与神的熟识。 God's friendship, then, which the Holy Father tells us is basic to the gospel's message, is more than acquaintance with the divine.
这是一个令人震惊的宣称，神希望与我们分享他的生命。 It is the startling claim that God wishes to share his life with us.
亚里士多德著名地否认人类可以与神成为朋友。 Aristotle famously denied that human beings could be friends with God.
这是非常合理的。 This is eminently reasonable.
毕竟，神与我并不相似。 God, after all, is not much like me.
神是无限的、永恒的、完美的，全能的。 God is infinite, eternal, perfect, and all powerful.
我令人烦恼地受限于空间和时间，在体力、智力和道德品格上都有痛苦的局限。 I am annoyingly bound by space and time, painfully limited in physical strength, intellectual ability, and moral virtue.
现代天文学已经证明我比亚里士多德所能猜想的还要渺小得多。 Modern astronomy has shown me to be far punier than Aristotle could have guessed.
神对我来说能是什么呢？ Who could God be to me?
当然是创造者。 Creator, of course.
仁慈的供应者，为什么不呢？ Benevolent provider, why not?
是的，公义的立法者。 Righteous lawgiver, yes.
甚至是宽宏大量、耐心宽恕过错的神。 Even magnanimous and patient forgiver of faults.
但是朋友？ But friend?
很难想象与神的友谊可能是什么样子。 It's hard to imagine what friendship with God could possibly look like.
然而，圣经启示完善并远远超越了人类理性最辉煌的运用所能达到的，它 向我们呈现了一个令人震惊的宣称，即神结交朋友。我们信心之父亚伯拉 罕相信神，戏剧性地证明了他的信心，因此获得了神的朋友这一称号。 Yet, biblical revelation, which perfects and far surpasses that which even the most brilliant exercise of human reason can attain, presents us with the startling claim that God makes friends Abraham, our father in faith, believed God and dramatically proved his faith, and he thereby gained the title friend of God.
出埃及记告诉我们，耶和华与摩西面对面说话，好像人与朋友说话一般。 The book of Exodus tells us that the Lord used to speak to Moses face to face as a man speaks to his friend.
在圣经叙述中，亚伯拉罕和摩西不仅仅是私人的、特权的个人。 In the biblical narrative, Abraham and Moses are more than private, privileged individuals.
他们是代表。 They are representatives.
我们现在称为荣休教宗本笃十六世的约瑟夫·拉辛格曾指出，当我们 追溯旧约的发展时，我们遇到两个看似矛盾的总体趋势的惊人汇合。 Joseph Ratzinger, whom we now know as Pope Emeritus Benedict XVI, once noted that as we trace the progression of the Old Testament, we encounter the striking convergence of two apparently conflicting general trajectories.
一方面，宇宙的超越创造者与我们人类之间的无限鸿沟被越来越深刻地认识到。 On the one hand, the infinite gap between the transcendent creator of the universe and us human beings, is recognized ever more deeply.
另一方面，同时，描述神与以色列之间立约关系的比喻语言变得越来越亲密。 On the other hand, at the very same time, the metaphorical language that describes the covenant relationship between God and Israel becomes ever more intimate.
它就像父子之间、母子之间、夫妻之间的关系。 It is like the relationship between father and son, between mother and child, between husband and wife.
事实上，它超越了这些。 Indeed, it surpasses these.
耶利米书31章3节。先知书中充满了这样感人的宣告。 Jeremiah 31.3 And the prophets are replete with such moving declarations.
智慧书帮助我们看到，这种立约关系本身就是神 用以甜美地安排万物的神圣智慧的特权表达。 The Book of Wisdom helps us to see that this covenant relationship is itself a privileged expression of the divine wisdom by which God orders all things sweetly.
与神的友谊是由智慧赐予的，这智慧在每一代都进入圣洁的灵魂。 Friendship with God is granted by wisdom, which in every generation passes into holy souls.
这是智慧书第7章。在时候满足时，这神圣智慧的立约计划达到了顶点，那就是永恒的 智慧自己成为我们中的一员，为我们舍命爱我们到底，并邀请我们分享他爱的友谊。 That's Wisdom chapter 7. In the fullness of time, This covenantal plan of divine wisdom came to its culmination when eternal wisdom himself became one of us, loved us to the end by laying down his life for us, and invited us to share in the friendship of his love.
最令人惊讶的是，这种耶稣慷慨赐予我们并被认定为他追随者 决定性特征的友谊，本身就是神作为三位一体的爱的交流。 Most stunning of all, this friendship, lavished on us by Jesus and identified as the decisive characteristic of his followers, is itself a communication of the very love that God himself is as a trinity of persons.
耶稣告诉我们，圣父用他爱圣子的爱来爱我们。 The Father, Jesus tells us, loves us with the very love with which he loves the Son.
耶稣用他爱圣父的爱来爱我们。 Jesus loves us with the very love with which he loves the Father.
圣灵使我们与基督联合，将神的爱浇灌在我们心里，使我 们能以爱德爱神和彼此相爱，这爱德就是神圣的友谊。 The Holy Spirit unites us to Christ and pours God's love into our hearts, enabling us to love God and one another with charity, which is divine friendship.
这是如此令人惊叹，以至于《公教会教理》称之为神最深的奥秘。 This is so amazing that the Catechism of the Catholic Church calls it God's innermost secret.
引用，我们在圣经页面中看到展开的立约关系的最终目标是 向我们这些渺小的人类传达参与三位一体永恒友谊的机会。 Quote, The ultimate goal of the covenant relationship we see unfolded in the pages of the Bible is to mediate to us human beings, puny as we are, a participation in the eternal friendship of the Blessed Trinity.
与神友谊的邀请是基督教信仰和生活的核心，我们对这种友谊的解释将产生深远的影响。 The offer of friendship with God is at the very heart of Christian faith and life, and the account we give of this friendship will have profound consequences.
这种友谊的条件是什么？ What are the conditions of this friendship?
神如何使我们成为他的朋友？ How does God make us his friends?
我们如何与他成为朋友？ How do we make friends with him?
这种友谊如何得到滋养？ How is this friendship nourished?
在基督徒的生活中，作为个体信徒和作为基督的身体教会，这种友谊会是什么样子？ What does it look like lived out in Christian life as individual believers and as the church, the body of Christ?
这些问题本身就很重要。 These questions are important in their own right.
随着我们接近2017年10月31日，也就是我们通常认定的新 教改革开始的500周年纪念日，我还要指出，这些问题对于理解 马丁·路德的教导与公教会和使徒信仰之间的核心分歧至关重要。 As we approach October 31st, 2017, the 500th anniversary of what we conventionally identify as the beginning of the Protestant Reformation, I would also suggest that they are decisive for understanding central divergences between the teaching of Martin Luther and the Catholic and Apostolic faith.
探讨路德对与神友谊的看法有助于阐明他对教会教 导权威的反抗以及教会的回应中究竟涉及什么。 Exploring Luther's view of friendship with God helps illuminate just what was at stake in his defiance of the Church's teaching authority and in her response.
在继续之前有几点需要说明。 A couple of notes before proceeding.
首先，我将几乎完全专注于马丁·路德本人。 First, I'm going to focus almost exclusively on Martin Luther himself.
路德不应与路德宗混淆，后者是一个复杂、多样化且不断发展的传统或一系列传统。 Luther shouldn't be confused with Lutheranism, which is a complex, diverse, and evolving tradition or set of traditions.
路德更不能代表所有新教徒。 much less does Luther speak for all Protestants.
尽管如此，通过寻找新教主义在其开创性人物中的根源，我 们可以在促进基督教对话和寻求合一方面获得很多收益。 Still, much is to be gained in the service of Christian dialogue and the search for unity by looking for the roots of Protestantism in its seminal figure.
其次，我将从神学角度而非历史角度来探讨这些问题。 Second, I'm going to approach these questions from a theological point of view rather than a historical one.
到1513年，路德开始形成他独特的神学。 By 1513, Luther began working out his distinctive theology.
虽然肯定有一些发展和需要进一步解决的问题，但路德的信念在15 17年时已在本质上确立，并在1522年左右达到了一定的成熟。 While there were certainly developments and wrinkles that needed further ironing out, Luther's convictions were established in their essentials by 1517, and they reached a certain maturity by 1522 or so.
1520年代的历史图景因新教神学的出现而变得有些模糊，这些神 学虽然借鉴了路德自己的原则，但得出的结论比他自己的更为激进。 The historical picture is muddied a bit in the 1520s by the emergence of Protestant theologies that appealed to Luther's own principles but came to conclusions far more radical than his own.
这促使路德更加强调合法权威和圣事虔诚的作用。 This prompted Luther to place an even more pronounced emphasis on the role of legitimate authority and sacramental piety.
尽管如此，从1510年代中期到1546年去世，路德关于与神友谊的基本神学 信念和思想结构在很大程度上保持一致。那么，路德是如何看待与神的友谊的？ Nonetheless, Luther's foundational theological convictions and the structure of his thought about matters touching on friendship with God remained largely consistent from the mid-1510s to his death in 1546. How then does Luther think about friendship with God?
首先，我们如何认识神并与他建立友谊？ So first, how do we come to know God and enter into friendship with Him?
这种友谊的持续动力是什么？ What are the ongoing dynamics of this friendship?
第三，圣事和教会在这种友谊中扮演什么角色？ And third, what is the role of the sacraments and of the church in this friendship?
现在，建立友谊的第一步当然是相互介绍。 Now, the first step toward a friendship is, of course, the introductions.
要与某人成为朋友，我们需要相互了解。 To be friends with someone, we need to get to know one another.
当然，神比我们更了解我们自己，所以这方面没有问题。 Naturally, God knows us more intimately than we know ourselves, so there's no problem on that side.
但要爱神，我们必须认识神。 But to love God, we must come to know God.
我们如何认识神？ How do we come to know God?
路德区分了人类寻求认识神的两种方式，荣耀神学和十字架神学。 Luther distinguishes between two ways in which human beings seek to know God, the theology of glory and the theology of the cross.
路德的十字架神学，在1518年海德堡辩论的论题中阐述，有时被通俗 地解释为仅仅提醒我们人类理性不足以按神希望被认识的方式认识神。 Luther's theology of the cross, laid out in the theses of the 1518 Heidelberg Disputation, is sometimes popularly interpreted as simply reminding us that human reason is insufficient to know God as God wishes to be known.
事实上，它远不止于此。 In fact, it is far more than this.
圣托马斯·阿奎那教导说，神在以色列人历史中的特殊自我启示，culminat ing在基督和使徒身上，完成并超越了人类理性在没有恩典帮助下所能知道的。 St. Thomas Aquinas taught that God's special self-disclosure in the history of the people of Israel, culminating in Christ and the apostles, completed and transcended what could be known by human reason unaided by grace.
人类理性至少在有限程度上认识神的能力虽然因堕落而受损，但并未完全被摧毁。 The ability of human reason to know God in at least a limited way has been damaged by the Fall, but not totally destroyed.
恩典不会摧毁本性。 Grace does not destroy nature.
它医治、完善并提升本性。 It heals, perfects, and elevates nature.
在这方面，这位天使博士站在了一千年明确反思的肩膀上，我 们可以从二世纪的护教士开始在基督教文献中追溯这一反思。 In this, the angelic doctor stood on the shoulders of a millennium of explicit reflection that we can trace in Christian literature beginning with the apologists of the second century.
这符合神圣启示的本质形式。 This is true to the very form of divine revelation.
哲学与那些超越哲学的启示真理之间的关系已经在圣经两约的篇章中得到创造性的协调。 The relationship between philosophy and those revealed truths that surpass philosophy is already being creatively negotiated in the pages of both Testaments of the Bible.
在阿奎那去世两个世纪后，路德有理由感到，某些理性主义的思潮 已经扼杀并使学校中充满活力的、受圣经启发的神学变得僵化。 Two centuries after Aquinas' death, Luther felt with some justification, no pun intended, that certain strands of rationalism had come to choke off and deaden a living, biblically invigorated theology in the schools.
他以最强烈的措辞做出了反应。 He reacted in the strongest terms.
从经典意义上说，圣保罗致罗马人书的第一章为自然神学的合法性提供了关键依据。 Classically, The first chapter of St. Paul's letter to the Romans had provided a key warrant for the legitimacy of natural theology.
在第19和20节中，使徒写道，神的事情，人所能 知道的，原显明在人心里，因为神已经给他们显明。 In verses 19 and 20, the Apostle writes, what can be known about God is plain to human beings because God has shown it to them.
自从造天地以来，神的永能和神性是明明可知的 ，虽是眼不能见，但借着所造之物就可以晓得。 Ever since the creation of the world, his invisible nature, namely his eternal power and deity, has been clearly perceived in the things that have been made.
神的存在和创造力可以通过对创造本身的深思观察而得知。 God's existence and creative power can be known then by means of thoughtful observation of creation itself.
这确实是教会所教导的。 And this is indeed what the church teaches.
路德说，别急。 Not so fast, says Luther.
看看圣保罗接下来说人类如何对待这种知识。 Look what St. Paul goes on to say human beings do with this knowledge.
引用，他们虽然知道神，却不当作神荣耀他，也不感谢他。 Quote, Although they knew God, they did not honor him as God or give thanks to him.
相反，根据第22和23节，他们转向了偶像崇拜。 Instead, according to verses 22 and 23, they turned to idolatry.
当然，人类理性帮助他们对神有一些了解，但这 对他们没有多大好处，对我们也没有多大好处。 Sure, human reason helped them know a little about God, but a fat lot of good it did them, and a fat lot of good it can do to us.
路德诊断这种倾向偶像崇拜的倾向源于人类之爱（导致荣耀 神学）和神圣之爱（给予我们十字架神学）之间的差异。 Luther diagnoses this tendency to idolatry as rooted in the difference between human love, which leads to the theology of glory, and divine love, which gives us the theology of the cross.
我们人类是需求不满、不完整的生物，所以我们会寻求我们在他人身上感知到的善。这 种自私的人类之爱与神圣的爱德形成鲜明对比，后者完全自由地爱，没有自私自利。 We humans are needy, incomplete creatures, and so we reach out to the good we perceive in another This kind of self-interested human love stands in starkest contrast with divine charity, which loves completely freely, with no self-interest.
只要我们按照人类之爱寻求认识神，我们可能准确地辨别神的能力、威严和美， 但我们不可避免地会扭曲这种知识，因为我们会将神的荣耀归于自己。也就是说 ，我们对神和他荣耀的追求实际上是对自我实现、自我满足、自我满意的追求。 As long as we seek to know God according to human love, we may accurately discern God's power, majesty, and beauty, but we will inevitably distort this knowledge, for we will refer God's glory That is, our search for God and his glory is really a pursuit of self-realization, self-fulfillment, self-satisfaction.
我们将神的荣耀，即万物的终极，变成了一种手 段，一种在我们以自我为中心追求幸福的工具。 We turn God's glory, which is the end of all things, into a means, an instrument in our self-centered pursuit of happiness.
对路德来说，这就是荣耀神学。 This, for Luther, is the theology of glory.
相比之下，十字架神学以与神圣之爱相称的方式寻 求神，因为它不需求，所以是彻底的自我清空。 The theology of the cross, in contrast, Seeks God in a way commensurate with divine love, which, because it is not needy, is radically self-emptying.
十字架神学教导我们拥抱信仰的黑暗，承认我们所有讨神喜悦的最大努力都是毫 无价值的，甚至是致命的罪恶，而不是通过运用理性和完成善行来向神伸展。 Rather than stretching out toward God through the exercise of reason and the accomplishment of good works, the theology of the cross teaches us to embrace the darkness of faith and to acknowledge the worthlessness, indeed the mortal sinfulness, of all of our best efforts to please God.
如果我们跟随路德的思路到这里，我们可以看到它如何直接导致他的标志 性教导，即我们被称义，也就是成为神的朋友。路德始终寻求绝对清晰地 表明这一事实：神爱我们，就像他爱所有事物一样，是完全自由的。 If we followed Luther's train of thought this far, we can see how it leads directly to his signature teaching that we are justified, that is, made friends of God, Luther sought always to ensure absolute clarity about the fact that God loves us, as he loves all things, absolutely freely.
与人类不同，人类寻求真实、善良、可爱的事物，然后去爱 它，而神的爱主权地转向非存在、邪恶、不可爱的事物。 Unlike human beings, who seek the real, the good, the lovable, and then love it, God's love turns sovereignly toward non-being, wickedness, unloveliness.
只要我们坚持认为我们已经可爱或可能通过善行使自己变得可爱，我 们就会自我封闭，用圣奥古斯丁的生动表达，路德将其视为己出。 As long as we cling to the presumption that we are already lovely or can possibly make ourselves lovely through good works, we are turned in on ourselves, to use a vivid expression of St. Augustine's, that Luther makes his own.
我们因此有效地抵制了神爱的进展。 We thereby effectively resist the advances of God's love.
让我们回想一下，路德是在反对一种看似与教会正式定义的教义相悖的神学和修道院培训。 Let us recall that Luther was reacting to a theological and monastic formation that appears contrary to the Church's officially defined doctrine.
灌输了一种伯拉纠异端的版本，即我们必须通过堆积虔诚和克己的 行为，用美德的美来装饰自己，以便神会以爱和恩惠看待我们。 to have inculcated a version of the Pelagian heresy, the idea that we must, by piling up works of piety and self-denial, adorn ourselves with the beauty of virtue so that God will look on us with love and favor.
神的公义或正义对年轻的路德来说只有一个意思 ，他声称没有任何天主教徒告诉他其他意思。 The righteousness or justice of God meant only one thing to the young Luther, and he claims that no Catholic ever told him otherwise.
神的公义意味着神是一位公正的审判者，必定惩罚罪恶。 The righteousness of God means that God is a just judge who unfailingly punishes sin.
对于像路德这样认真的修士来说，这是一个导致过分谨慎的灾难性配方。 In a conscientious monk like Luther, this was a disastrous recipe for scrupulosity.
显然，他曾经做过一次告解，让他的忏悔神父感到恼火，持续了六个小 时，因为他痛苦地搜索自己的良心，寻找每一丝可能引起神愤怒的罪。 Apparently, he once made a confession that to his confessor's exasperation lasted for six hours, as he agonizingly searched his conscience for every trace of divine wrath-inducing sin.
多年后，这种误导性培养的悲哀仍然可以感受到。 The pathos of such a misguided formation is still palpable many years later.
1535年，引用，通过强迫许多人继续行善直到他们完全感觉不到任何罪，天主 教教师将许多尽全力想在形式上变得完全公义但无法做到的人逼到了疯狂的边缘。 In 1535, quote, by forcing many to go on doing good works until they would not feel any sin at all, Catholic teachers drove to the point of insanity many who tried with all their might to become completely righteous in a formal sense but could not accomplish it.
无数人，甚至包括这种邪恶教条的作者，在临死时都陷入了绝望，「如果基督 没有以怜悯的眼光看我，并将我从错误中解救出来，这也会发生在我身上。」 Innumerable persons, even among the authors of this wicked dogma, were driven into despair at the hour of death "...which is what would have happened to me if Christ had not looked at me with mercy and liberated me from my error."
绝对重要的是要注意，路德在这里提到的错误不是他因试图遵守律法但失败而经历的恐 惧和绝望，而是认为一个人的努力可以使他达到完全不感觉有任何罪的地步的观念。 It is absolutely essential to note that the error Luther refers to here is not the fear and despair that he experienced as a result of trying and failing to keep the law, but rather the notion that one's efforts could bring one to a place of not feeling any sin at all.
当一个人照律法的镜子时，恐惧和绝望正是他应该感受到的。 Fear and despair are precisely what one should feel when one looks into the mirror of the law.
正如路德在他1520年的论文《基督徒的自由》中解释 的那样，引用，神的全部圣经分为两部分，诫命和应许。 As Luther explains in his 1520 treatise, The Freedom of a Christian, quote, The entire scripture of God is divided into two parts, commandments and promises.
诫命的目的是教导人认识自己。 The commandments are intended to teach man to know himself.
「……通过这些，他可能认识到自己行善的无能，并对自己的能力感到绝望。」 "...that through them he may recognize his inability to do good and may despair of his own ability."
只有当我们在自己眼中如此谦卑并降为无有时，我 们才准备好接受圣经的第二部分，即福音的应许。 It is only when we are thus humbled and reduced to nothing in our own eyes that we are prepared for the second part of Scripture, the promise of the Gospel.
要从试图通过行为使自己被神接纳而产生的疯狂和绝望中 解脱出来，唯一的方法就是单凭信心回应怜悯的应许。 The only way to be freed from the insanity and despair produced by attempting to make oneself acceptable to God by means of works is to respond to the promise of mercy by faith alone.
通过放弃任何和所有通过行为获得公义的主张，也就是在自己 里面找到的义，人终于向神爱的自由恩赐敞开自己，认识神是 朋友，是宽恕和慈爱的父，而不是敌人，不是报复的审判者。 By letting go of any and all claim to justice by works, that is, a righteousness found in oneself, one finally opens oneself up to the free gifts of God's love, to know God as a friend, a forgiving and loving Father, rather than as an enemy, a vengeful judge.
在这不配得的神圣恩宠中得到保障，这恩宠在今 生绝不以任何方式建立在一个人自己的义上。 Secure in this undeserved divine favor, which in this life is never in any way predicated upon one's own righteousness.
基督徒事实上能够自由地爱神和邻舍，不受律法的威胁或强制，也不寻求自己的救恩。 The Christian is in fact enabled to love God and neighbor freely, without the threat or coercion of the law, without seeking his own salvation.
路德说，基督徒终于能够「欢喜地事奉神，不考虑得失，以不受约束的爱」。 The Christian is finally able, Luther says, quote, to serve God joyfully and without thought of gain, in love that is not constrained.
他出于自发的爱，顺服神而行善。 He does the works out of spontaneous love in obedience to God.
引用结束。 Close quote.
人类自私的爱，十字架神学，由此被克服。 Human self-seeking love, the theology of the cross, is hereby overcome.
信心将信徒与基督联合如同配偶，既然配偶分享一切，基督徒已经拥有所有神圣的美善。 Faith unites the believer to Christ as to a spouse, and since spouses share everything, the Christian already possesses all divine goodness.
因此，没有必要追求自我实现，我们得以自由地像神爱那样去爱。 There is therefore no need to pursue self-fulfillment, and we are freed to love as God loves.
现在，我猜想我们中的许多人可能会在这一点上想象路德对基督徒生活的概念是这样的。 Now, I suspect that many of us might at this point imagine Luther's conception of Christian life to go something like this.
第一步：面对神律法的话语，意识到你完全无法履行它。 Step 1. Be confronted with the word of God's law and realize that you are utterly incapable of fulfilling it.
在神公义的要求面前经历恐惧和绝望。 Experience terror and despair before the demands of God's righteousness.
第二步：让你受惊的良心驱使你投向基督的怜悯。 Step 2. Let your terrorized conscience drive you to the mercy of Christ.
这并非完全错误，但还不止于此。 This isn't totally wrong, but there's more to it than this.
记住，因信心接受的义正是基督。神因我们与基督因信心的联合 而将其算为我们的，但它不是也永远不会真正成为我们自己的。 Recall that the righteousness received by faith is precisely Christ God reckons it as ours because of our marriage by faith with Christ, but it is not and never becomes truly our own.
只要我们还在这必死的身体里，我们在自己里面仍然是有罪的，因此是神所憎恶的。 As long as we're in this body of death, we remain in ourselves sinful and therefore hateful to God.
路德说，即使在我们将信心放在基督里之后，罪仍然存在于我们里面，这是神特别憎恶的。 Even after we place our faith in Christ, says Luther, Sin remains in us which God particularly hates.
因为基督徒单凭信心与基督联合，神认为属于基督的义和圣洁也属于信徒。 Because of the Christian's marriage to Christ through faith alone, God considers the righteousness and holiness that belong to Christ to belong also to the believer.
但是，只要我们的善行，即使作为基督徒，在某种程度上被 自爱、人的爱所玷污，我们在自己里面仍然完全是罪恶的。 But insofar as our good works, even as Christians, are tainted by some degree of self-love, human love, we remain in ourselves utterly sinful.
因此，基督徒的人格。考虑一下路德在这里描述的基督徒与神关系的动态。 Thus the Christian person Consider the dynamics a Christian's relationship with God, as Luther describes it here, will take on.
让这个想法沉淀一会儿。 Let that sink in for a moment.
基督保护基督徒免受神的伤害。 Christ protects the Christian from God.
然而，同时，正是在基督里我们接受了那同一位神的爱。 And yet, at the very same time, it is in Christ that we receive the love of that very same God.
对路德来说，这种张力，这种挣扎，正是基督徒 生活的核心，并在我们在世的一生中始终如此。 This tension, this struggle, is for Luther at the very heart of Christian life, and it remains true throughout our life on earth.
这就是为什么，正如路德学者蒂莫西·J·温格 特所指出的，路德改变了圣言诵读的标准程序。 This is why, as Luther scholar Timothy J. Wengert notes, Luther alters the standard itinerary of Lectio Divina.
早在12世纪，一位名叫吉果的卡尔特修会修士将在圣经中遇见神话语的修道传统具体化。 Back in the 12th century, a Carthusian monk named Guigo crystallized the monastic tradition of encountering God's Word in Scripture.
我们通过阅读仔细并反复地聆听经文中神的声音。 We listen carefully and repeatedly for God's voice in the text through reading.
我们对它进行默想。 We meditate on it.
我们在祷告中回应它。 We respond to it in prayer.
最后，我们向默观开放自己，在其中借着恩典安息在神爱的同在中。 And finally, we open ourselves up to contemplation, in which by grace we rest in God's loving presence.
路德对默观的独处持怀疑态度，他担心这会导向荣耀神学，导向在神面前自我满足的 虚假灵性，这对那些虽因信称义却同时仍是罪人和神的敌人的人类来说是不合适的。 Luther was suspicious of contemplative solitude, which he worried lent itself to the theology of glory, to a false spirituality of self-satisfaction before God that was unsuitable for human beings who, though righteous by faith, remain simultaneously sinners and enemies of God.
用温格特的话说，引用，「既不是光照也不是默观，而 是属灵的攻击，试探，结束了路德与圣经的接触。」 In Wengert's words, quote, neither illumination nor contemplation, but rather spiritual attack, tentatio, Concluded Luther's engagement with Scripture.
这就应该如此，必须如此，因为基督徒的生活是在绝望和希望之间的舞蹈，是 在神律法的恐惧和神在基督里赦罪应许的安慰之间持续而艰难的动态张力。 This is as it should be, as it must be, for Christian life is lived as a dance between despair and hope, a constant and arduous dynamic tension between the terror of God's law and the consolation of God's promise of forgiveness in Christ.
失去恐惧就失去安慰，因为你不再被驱使投向基督的怜悯。 Lose the terror and you lose the consolation, for you are no longer driven to Christ's mercy.
换句话说，在路德看来，除非你认识到你实际上是神的敌人，否则你不能成为神的朋友。 Put otherwise, in Luther's view, you can't be God's friend unless you recognize that you are, in fact, his enemy.
这是路德教导的基础。 This is fundamental to Luther's teaching.
早在他与教会决裂之前，在1516年，也就是发表95条论纲前一年半 ，路德就写信给一位奥古斯丁修会的同修，引用，「当心不要有一天你追 求如此的纯洁以至于你甚至不把自己看作罪人」。这种对基督徒生活的辩 证方法有时甚至会导致路德给出我们只能描述为令人震惊的属灵建议。 Well before his break with the church, already in 1516, a year and a half before the posting of the 95 Theses, Luther wrote to a fellow Augustinian monk, quote, Watch out for yourself that you do not one day strive for such purity that you do not even see yourself as a sinner This dialectical approach to the Christian life can even lead Luther on occasion to dispense spiritual counsel that we can only describe as shocking.
杰罗姆·韦勒是路德的门生，他曾与路德和他的妻子（前修女 凯瑟琳·冯·博拉）同住八年，并担任路德子女的家庭教师。 Jerome Veller was a protege of Luther's, who for a period of eight years lived with Luther and his wife, the ex-nun Katharina von Bora, and served as tutor to the Luther children.
像路德一样，韦勒有一颗敏感的良心，他深受绝望和亵渎的诱惑之苦。 Like Luther, Veller had a tender conscience, and he suffered terribly from temptations to despair and blasphemy.
1530年，路德给韦勒写了一封信，其中包含以下处理这种情况的建议。 In 1530, Luther wrote Veller a letter containing the following advice to handle the situation.
我引用，「每当魔鬼用这些想法困扰你时，就寻求他人的陪伴， 或多喝些酒，开玩笑，说些无聊话，或参与其他形式的娱乐。」 I quote, Whenever the devil vexes you with these thoughts, seek the company of others, or drink more, joke, make nonsense, or engage in some other form of merriment.
有时候一个人必须多喝酒，玩耍，或说些无聊话。 Sometimes one must drink more, play, or make nonsense.
引用结束。 Close quote.
路德通常很小心地表明他不想鼓励罪恶本身，但请注意，根据路德对 基督徒与神相交的理解，他对杰罗姆·韦勒的建议是多么有道理。 Now Luther is usually careful to make it clear that he doesn't want to encourage sin as such, but notice how much sense his counsel to Jerome Veller makes in light of Luther's understanding of the Christian's fellowship with God.
那种相交，那种友谊，请原谅，完全建立在信心之上，而这信心 只能通过不断认识到我们因无法遵守律法而与神为敌而产生。 That fellowship is grounded solely, that friendship, excuse me, is grounded solely in faith, which is produced only by constant recognition of our enmity with God because of our inability to keep the law.
这为一种道德计算铺平了道路，使某些罪成为有效的方式，提醒 我们永远不要忘记，无论我们做多少善事，我们总是处在罪中。 This paves the way for a moral calculus that makes some sin an effective way to remind us of what we must never forget, that we are always in sin no matter how much good we do.
这是路德的一句话。 That's a quote from Luther.
因此，路德做出了令人费解的断言，在某些情况 下，厚颜无耻地犯罪正是戳魔鬼眼睛所需要的。 Luther thus makes the mind-bending assertion that in some situations to sin impudently is what is needed to stick it in the devil's eye.
因为它驱使我们回到单单相信基督的怜悯。 For it drives us back to faith alone in Christ's mercy.
这就是最终唯一重要的事。 And this is all that finally matters.
因为正如路德所说，引用，「只有内心的不敬虔和不信，而不 是外在的行为，使基督徒有罪并成为该受咒诅的罪的奴仆。」 For as Luther puts it, quote, Only ungodliness and unbelief of heart and no outer work make a Christian guilty and a damnable servant of sin.
更清楚地说，引用，「即使他想要，一个受洗的基督徒也不可能失去他的救恩， 无论他犯多少罪，除非他拒绝相信，因为除了不信之外，没有罪能定他的罪。」 Yet more clearly, quote, Even if he wanted to, a baptized Christian could not lose his salvation, however much he sinned, "...unless he refused to believe, for no sin can condemn him save unbelief alone."
因此，在基督徒生活中，始终并且在任何地方都必要的 一件事，就是在回应神应许的话语时操练信靠的信心。 What is always and everywhere the one thing necessary in the Christian life, therefore, is the exercise of trusting faith in response to the word of God's promise.
路德坚持认为，这就是神与人类交往的全部。 This is the sum total, Luther insists, of God's dealings with human beings.
在1519年给乔治·斯帕拉丁的一封信中，路德写道， 引用，这一基本信念是路德彻底重新评估圣事的基础。 In a 1519 letter to George Spallatin, Luther writes, quote, This fundamental conviction is the basis for Luther's thoroughgoing reevaluation of the sacraments.
众所周知，虽然他认为这些作为教会仪式是有用甚至重要的，但路 德否认了坚振、病人傅油、婚姻、圣职和最终的忏悔的圣事性质。 It is well known that though he thought they were useful and even important as ecclesiastical rites, Luther rejected the sacramental nature of confirmation, the anointing of the sick, matrimony, holy orders, and eventually penance.
但路德为什么这样做的原因可能不太为人所知。 But it is perhaps less well known why Luther did so.
我认为大多数人认为这与唯独圣经的原则有关，以及 如何在新约圣经文本中可靠地确立这些权利的问题。 I take it that most assume it has to do with the principle of sola scriptura, and the question of how securely one can establish each of these rights in the text of the New Testament.
这只是故事的一部分，但不是全部，甚至不是最重要的部分。 This is part of the story, but it's not the whole story, nor even the most important part.
圣事传统上被定义为有效的恩典标记。 Sacraments are traditionally defined as efficacious signs of grace.
但对路德来说，恩典并不指我们里面的任何实在之物。 But for Luther, grace refers to nothing real in us.
它不是适当地赐给我们的东西。 It isn't something properly given to us.
它是神对我们的恩惠态度。 It is God's favorable disposition towards us.
因此，作为恩典的标记，圣事按定义是对那恩惠态度的宣告，恩典的话语 ，怜悯应许的话语，在可见的标记下宣告福音中基督的怜悯以赦免罪。 As a sign of grace, then, a sacrament is by definition an announcement of that favorable disposition, the word of grace, the word of the promise of mercy, a proclamation under a visible sign of the mercy of Christ in the gospel for the remission of sins.
因此，对路德来说，圣事符合他的原则，即神与人类的所 有交往都在应许的话语中，以及通过信心接受那话语。 The sacraments for Luther thus conform to his principle that all God's dealings with human beings are in the word of promise and the reception of that word by faith.
圣事因此不过是这些。事实上，路德更愿意谈论在三个或两个标记下庆祝的一个圣事。 The sacraments then are nothing more Luther would in fact have preferred to speak of just one sacrament celebrated under three or two signs.
洗礼是原始的标记，借此人被标记上神的应许。 Baptism is the primordial sign by which a human being is marked with the promise of God.
现在，婴儿洗礼对路德来说是一个敏感点。 Now, infant baptism was a neuralgic point for Luther.
理解他为什么坚持它的一种方式是，即使再洗礼派的观点可能看起来 是对路德自己关于圣事教导的更严格应用，通过婴儿洗礼，一个人的 整个生命可以在这个信心的标记下生活，强调神救恩恩赐的无偿性。 One way of understanding why he clung to it Even when Anabaptist views may appear to be more rigorous applications of Luther's own teaching on the sacraments, is that by means of infant baptism, one's entire life can be lived under this sign of faith, emphasizing the gratuity of God's gift of salvation.
当然，最后一点是我们作为天主教徒肯定可以同意的。 Of course, that last point is one with which we as Catholics can certainly agree.
就忏悔而言，只要路德暂时接受它为圣事。至于弥撒，路德再次认为，真 正重要的只是怜悯的应许，主为我们自我牺牲，以及我们信心的回应。 Penance, insofar as Luther accepted it provisionally and for a time as a sacrament, As for the Mass, Luther held, again, that all that is truly essential is the promise of mercy, of the Lord's self-sacrifice for us, and our response of faith.
尽管他否认变质说，路德确实相信耶稣真实地临在于主的晚餐的饼和酒中。 Despite his denial of the doctrine of transubstantiation, Luther did believe Jesus was really present in the bread and wine of the Lord's Supper.
因为它如此宝贵，他对天主教相信弥撒具有牺牲性质的信念保留了特别强烈的谴责。 And because it is so precious, he reserved a special pitch of fulmination for the Catholic belief in the sacrificial character of the Mass.
因为在路德看来，这是对福音的巨大歪曲。 For in Luther's mind, this was an enormous perversion of the Gospel.
这是我的身体，为你们舍的。 This is my body given for you.
这杯是用我血所立的新约，是为你们和许多人流出来的，使罪得赦。 This cup is the New Testament in my blood, which is poured out for you and for many for the forgiveness of sins.
这是一个应许的话语，我们必须，我们只能作为空手的乞丐来接受怜悯。 This is a word of promise to which we must, we can only come as empty-handed beggars to receive mercy.
对路德来说，将其视为牺牲就是将其转变为献给神的工作。 Seeing it as a sacrifice for Luther was to transform it into a work to be offered to God.
对路德来说，这颠倒了福音。 This turns the gospel on its head for Luther.
我们罪人成了施予者，慈悲的神成了接受者。 We sinners become the givers, the merciful God the recipient.
路德从未放弃他对洗礼和主的晚餐的个人虔诚， 他对那些轻视它们的其他新教徒只有不耐烦。 Now Luther never abandoned his personal devotion to baptism and the Lord's Supper, and he had nothing but impatience for other Protestants who downplayed them.
他对瑞士改革家乌尔里希·慈运理的敌意是著名的，后者认为晚餐纯粹是象征性的。 His hostility toward the Swiss reformer Ulrich Zwingli, who held the supper to be purely symbolic, is famous.
1529年在马尔堡与他会面时，路德尖锐地在桌布上写道，「Hoc est enim corpus meum」，因为这是我的身体。 At a meeting with him at Marburg in 1529, Luther pointedly wrote on the tablecloth, Hoc est enim corpus meum, for this is my body.
然而，不可否认的是，路德通过否认圣事具有任何 客观或独特的中介作用，为这种贬值埋下了种子。 Yet it seems undeniable that Luther planted the seeds for such devaluation by denying the sacraments any objective or unique mediation.
回想一下，所有神人互动都发生在话语和信心的界面上。 Recall, all divine human interaction takes place in the interface of word and faith.
路德自己断言，引用，「可以拥有和使用话语或约，而不需要 标记或圣事，因此一个人甚至可以每天、每小时举行弥撒。」 Luther himself asserts that, quote, can have and use the Word or Testament apart from the sign or sacrament, so that one can even hold Mass every day, every hour.
最终，圣事的中介作用被抹去，圣事本身变得可有可无。 At the end of the day, sacramental mediation is effaced, and the sacraments themselves become dispensable.
许多新教徒得出了这个结论。 Plenty of Protestants drew that conclusion.
在一本自称对圣事友好的路德宗新书的结尾，我们读到圣事本 质上是图画，是神的绒布板，如果你知道这是什么意思的话。 At the conclusion of a brand new book by a Lutheran that presents itself as friendly to the sacraments, We read that sacraments are essentially pictures, God's flannelgraph, if you know what that means.
这是一种主日学工具，你有一些毛毡人物，放在绒布背景上，以这种方式讲故事。 It's a Sunday school tool where you have sort of felt figurines that you put on a flannel background and tell the story this way.
它们是神的绒布板，以那些具有孩童般理解力的人能够理解的方式描绘福音故事。 They're God's flannelgraph, portraying the gospel story in ways those with childlike understanding can comprehend.
这个立场避免了作者所称的机械仪式主义的陷阱，这似乎指的是天主教。 This position avoids what the author calls the pitfalls of mechanical ritualism, which seems to mean Catholicism.
这是否意味着那些已经超越孩童般理解的人可能不需要圣事？ Does this mean that those who have advanced beyond childlike understanding may not need the sacraments?
20世纪伟大的天主教神学家、前路德宗牧师路易·布耶神父就对这一点感到担忧。 The great 20th century Catholic theologian and former Lutheran minister, Father Louis Bouyer, worried about this very thing.
至少在他对新教各种形式的经验和评估中，引用，「新教徒 越是属灵，事实上他们就越倾向于忽视圣事」，引用结束。 At least in his experience and estimation of the varieties of Protestantism, quote, the more spiritual Protestants are, the more they tend, in fact, to neglect the sacraments, close quote.
这种对圣事的看法反过来影响了路德如何看待教会。 This view of the sacraments, in turn, affects how Luther views the church.
教会首先不是基督的身体，将基督的生命传递给她的个别成员。 The church is not, in the first place, the body of Christ that mediates Christ's life to her individual members.
相反，路德教导说，引用，「教会存在于神的道 通过这样的信心被正确地传讲和宣认的地方。」 Instead, Luther teaches, quote, The church exists where God's word, by such faith, is rightly preached and confessed.
因此，教会本质上是一个集合，是个别信徒的总和。记住，路德反 复断言，基督徒能够并且将会在那些已经从律法的强制中被解放出 来的人的自发自由中充满善行，因此可以无私地爱神和他人。 The church, then, is essentially an aggregation, the sum total of individual believers Remember, Luther does assert over and over that Christians can and will abound in good works done in the spontaneous freedom of those who have been liberated from the law's coercion, and so can love God and others without self-interest.
这就是像神爱那样去爱。 This is to love like God loves.
路德教导说，信徒因此能够像基督爱他们那样彼此 相爱，纯粹地，没有任何ulterior动机。 Luther teaches that believers are thus enabled to love one another as Christ has loved them, purely, with no ulterior motive.
像基督一样，我们可以倒空自己，成为基督给我们的邻舍 ，从而形成一个建立在与基督友谊基础上的友谊社会。 Like Christ, we can empty ourselves and be Christ to our neighbors and thus form a society of friendship built on friendship with Christ.
现在我已经概述了路德关于与神友谊的教导，我们已经大致追溯了从我们如何认识 和爱神，到我们如何接受它，然后到它如何在圣事中得到滋养并在教会中表达。 Now that I've sketched out Luther's teaching on friendship with God, we've sort of traced it from how we know and love God, to how we receive it, and then to how it is nourished in the sacraments and expressed in the Church.
让我就天主教徒如何回应路德在至少一些这些点上的独特神学提供一个简短的评论。 Let me offer a brief commentary on how Catholics might respond to Luther's distinctive theology on at least some of these points.
像路德一样，天主教徒相信神的荣耀在基督在十字 架上的自我牺牲的爱中得到独特和至高的启示。 Like Luther, Catholics believe that the glory of God is revealed uniquely and supremely in the self-giving love of Christ's sacrifice on the cross.
并在他的复活和升天中得到证实。 and vindicated in his resurrection and ascension.
圣约翰写道，神就是爱。 God is love, writes St. John.
神差他独生子到世间来，使我们借着他得生，神爱我们的心在此就显明了。 In this the love of God was made manifest among us, that God sent his only begotten Son into the world so that we might live through him.
不是我们爱神，乃是神爱我们，差他的儿子为我们的罪作了挽回祭，这就是爱了。 In this is love, not that we love God, but that he loved us and sent his Son to be the expiation for our sins.
人类对爱的自然概念将无法达到神圣之爱的特征，这种爱在保罗引用的基督 耶稣身上可见，他本有神的形像，不以自己与神同等为强夺的，反倒虚己。 Natural human conceptions of love will fall short of the character of divine love, which is visible to quote Paul in Christ Jesus, who though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself.
新约学者迈克尔·戈尔曼指出，那句话背后的希腊文 「他本有神的形像」，同样可以翻译为「因为」。 The New Testament scholar Michael Gorman has pointed out that the Greek behind that line, though he was in the form of God, can equally be translated because.
我们被罪扭曲的人类期望告诉我们，自我倒空的爱是一种不恰当的 、令人震惊的神性行为方式，所以我们自然而然地将这首赞美诗解 释为仅仅意味着基督尽管是神，不顾他的神性，仍然谦卑自己。 Our human expectations, distorted as they are by sin, tell us that self-emptying love is an inappropriate, a shocking way for a deity to behave, and so we naturally interpret the hymn as meaning exclusively that Christ humbled himself even though he was God, in spite of his divinity.
戈尔曼建议，当我们通过被钉十字架的基督增长对神的认识时，我们的期望被重新安排。 Gorman suggests that as we grow in our knowledge of God through the crucified Christ, our expectations are rearranged.
我们开始看到，引用，「在最深的层面上，『尽管』实际上是『因为』。」 And we begin to see that, quote, at the deepest level, the although is in fact a because.
基督耶稣之所以做他所做的，是因为这就是有神的形像的含义，引用结束。 Christ Jesus did what he did because that is what it means to be in the form of God, close quote.
耶稣因此揭露了撒但的错误，这也成为我们始祖的错误。 Jesus thus exposes Satan's error, which became also the error of our first parents.
这个错误是认为神性是可以为自己抓住、夺取和利用的东西。 The error is that divinity is something to be grasped for oneself, to be seized and exploited.
在我看来，这种洞见防止了路德对荣耀神学的担忧。 This insight, it seems to me, guards against Luther's concern about a theology of glory.
或者更好地说，它指出了一条路，可以综合路德所看到的简单对立。 Or better, it points the way to a synthesis of what Luther saw as simple opposition.
我们真的不应该像圣保罗在罗马书2:7中所说的那样，寻求荣耀、尊贵和不朽吗？ Is it really the case that we mustn't, as St. Paul says in Romans 2.7, seek for glory and honor and immortality?
保罗在那里说我们应该这样做。 Paul says we should there.
这是否使我们陷入一种不可避免的罪恶的自我实现追求？ Does this involve us in an inescapably sinful search for self-fulfillment?
或者更确切地说，我们不是放弃对荣耀的追求，而是学 会在十字架上显明的爱中认识荣耀，并将其视为荣耀。 Or is it rather the case that instead of abandoning the search for glory, we learn to recognize it in and as the love revealed on the cross.
在一个罪恶的世界里，神自我倒空、充满爱的谦卑的向下运动，以及我们进入分享 三位一体生命的向上运动，确实在基督教信仰和灵性的核心处形成了一个悖论。 It is true that in a sinful world, the downward movement of God's self-emptying, loving humility and the upward movement of our entrance into a share in the life of the Blessed Trinity places a paradox at the heart of Christian faith and spirituality.
神的愚拙总比人智慧。 God's foolishness is wiser than human wisdom.
他的能力是在人的软弱上显得完全。 His power is made perfect in weakness.
我们必须失去生命才能救得生命。 We must lose our lives to save them.
然而，人们担心在路德那里，悖论变成了矛盾。 One worries, though, that in Luther, paradox hardens into contradiction.
此外，我认为接受我们对自我实现的需求是接受我们被造物性的一个组成部分。 Additionally, I would suggest that acceptance of our need for self-fulfillment is part and parcel of accepting our creatureliness.
圣奥古斯丁著名的祷告说，「你为自己创造了我们，我们的心不安，直到安息在你里面。」 You have made us for yourself, Saint Augustine famously prayed, and our heart is restless Until it rests in you.
我们按他的形像和样式被造，要以神的爱去爱，但是以被造物的方式。 Made in His image and likeness, we are to love with God's love, but in a creaturely way.
我们不是神，我们不能在每个方面都像他那样去爱。 We are not God, and we cannot love like Him in every respect.
用C.S.路易斯的话说，引用，引用结束。 In the words of C.S. Lewis, quote, Close quote.
当然，这不是路德的本意。 This, of course, was not Luther's intention.
他著名地坚持，我们是乞丐。 He insists, famously, we are beggars.
但这确实揭示了他对我们作为按神形像造的被造物的处境和呼召的分析中的一个深层主题。 But it does expose a deep theme in the fabric of his analysis of our condition and calling as creatures made in God's image.
反思圣托马斯·阿奎那关于神之爱的教导，让-皮埃尔·图雷尔提出了 一个观点，这可能缓解了路德对将神变成我们自我满足工具的焦虑。 Reflecting on St. Thomas Aquinas' teaching on the love of God, Jean-Pierre Tourel makes a point that might have assuaged Luther's anxieties about turning God into a tool of our self-satisfaction.
引用，「为自己意愿神」。如果人类作为人类能以神的爱去爱，那么我们就能理解为什 么在经典基督教教导中，不是单单信心，而是被爱德充实的信心使我们称义，使我们真 正成为神的朋友，而不是同时成为朋友和敌人，通过给予我们参与他生命的机会。 Quote, To will God for myself If human beings as human beings can love with God's love, then we can understand why, in classical Christian teaching, It is not faith alone, but faith informed by charity that justifies, that makes us truly friends of God, not simultaneously friends and enemies, by giving us a participation in his life.
这就是恩典的含义，不仅仅是神对我们的恩惠态度，而是分享他生命的恩赐。 That's the meaning of grace, not just God's favorable disposition towards us, but the gift of a share in his very life.
这就是称义的恩典对我们的意义。 This is what the grace of justification means for us.
现在让我们非常清楚。 Now let's be crystal clear.
天主教会反复并以完全的教义权威教导，我们不能通 过自己的努力称义，也不能赚得称义信心的恩典。 The Catholic Church has taught repeatedly and with full dogmatic authority that we cannot justify ourselves by our efforts, nor can we earn the grace of justifying faith.
这些都是神的恩赐。 These are gifts of God.
但他给我们的恩典不仅仅是他的恩惠。 But the grace he gives us is not simply his favor.
它是对他自己爱的生命的真实分享，是对三位一体友谊的分享。 It is a real share in his own life of love, in the friendship of the Blessed Trinity.
在2008年的一次周三接见中，本笃十六世教宗说，引用，「路德的『唯独 信心』这句话是正确的，如果它不与在爱德中的信心相对立」，引用结束。 In a 2008 Wednesday audience, Pope Benedict XVI said that, quote, Luther's phrase, faith alone, is true, if it is not opposed to faith in charity, in love, close quote.
然而，当涉及到称义时，路德坚持这种对立，引用， 「当他们谈论爱德时，我们谈论信心」，引用结束。 And yet, when it comes to justification, Luther insists on this very opposition, quote, where they speak of charity, we speak of faith, close quote.
当路德想象我们通过信心与基督的婚姻时，他明确而强调地将爱德排除在新房之外。 When Luther imagines our marriage with Christ by faith, he explicitly and emphatically excludes charity from the bridal chamber.
只有信心进入。 Faith alone goes in.
爱德必须在外面等待。 Charity must wait outside.
但在教父和教会博士的教导中，我认为使徒和主自己的教导中，信心通过恩典所接受 的是神自己，圣灵浇灌他的爱。正如圣托马斯所教导的，爱德是我们与神的友谊。 But in the teaching of the fathers and doctors of the church, I would argue of the apostles and of the Lord himself, what faith receives by grace is God himself, the Holy Spirit pouring his love As St. Thomas teaches, charity is our friendship with God.
这让我现在来谈谈关于圣事和教会的最后几点。 This brings me now to my last couple of points on the sacraments and the church.
我知道我说过要避免历史，但我希望你们允许我做一个简短的题外话。 And I know I said I would avoid history, but I hope you'll allow me a brief excursus.
如你所知，我们正在接近10月31日，马丁·路德将他关于赎罪券力量 的95条论纲钉在威登堡城堡教堂门上的500周年纪念日，讽刺的是， 这里正是弗雷德里克智者那令人惊叹的富有赎罪券的圣物收藏的所在地。 As you know, we're approaching October 31st, the 500th anniversary of Martin Luther's nailing of his 95 theses concerning the power of indulgences to the door of the Wittenberg Castle Church, the home, ironically enough, of Frederick the Wise's stupendous collection of indulgence-enriched relics.
你可能没有意识到，今天，10月12日，标志着宗 教改革早期历史上另一个重要时刻的499周年。 You may not realize that today, October 12th, marks the 499th anniversary of another important moment early in the history of the Reformation.
1518年，路德被要求出席在奥格斯堡举行的帝国议会，接受教宗使节托马索·德 ·维戈枢机主教的审查，他更广为人知的名字是卡耶坦，因其出生地加埃塔而得名。 In 1518, Luther was required to appear at an imperial diet in Augsburg to be examined by the papal legate Cardinal Tommaso de Vigo, better known as Cajetan after his birthplace in Gaeta.
审查于10月12日，也就是今天开始。 The examination began on October 12th, today.
如今，卡耶坦的敏锐或缺乏敏锐至今仍时常成为新教嘲笑的对象。 Now, Cajetan's acumen or lack thereof is to this day sometimes an object of Protestant scorn.
一个无知的罗马主义者遇上了圣经天才。 A clueless Romanist comes up against the biblical genius.
诚然，卡耶坦并没有也不可能完全准备好应对他所面临的挑战，但他未来在 捍卫信仰和寻求天主教方面和解的职业生涯很好地反映了他的智慧和圣洁。 It is true that Cajetan wasn't and couldn't have been entirely prepared for what he was up against, but his future career defending the faith and seeking reconciliation from the Catholic side reflects very well on his intelligence and his holiness.
例如，在50岁时，他自学希伯来语，以便更好地从圣经中论证。 At the age of 50, for instance, he took it upon himself to learn Hebrew, the better to argue from Scripture.
无论如何，即使路德自己也承认卡耶坦在奥格斯堡的举止。然而，我提到 这个事件的原因，除了今天纪念日的历史兴趣之外，还有神学上的原因。 In any case, even Luther himself admitted that Cajetan's demeanor at Augsburg The reason I mention this event, however, besides the historical interest of today's anniversary, is theological.
在面谈中，卡耶坦告诉路德，换句话说，在仔细审阅了他所能获得的路 德的材料后，卡耶坦得出结论，除了两个例外，所有问题都可以解决。 During the interviews, Cajetan told Luther, In other words, having carefully reviewed the material from Luther that was available to him, Cajetan concluded that everything could be ironed out with two exceptions.
这些可能会让我们觉得相当深奥。 They're likely to strike us as rather abstruse.
第一点不是关于教宗是否有权授予赎罪券，而是关于这种权力行使的基础。 The first point had to do not with whether the Pope had authority to grant indulgences, but on what basis that authority was exercised.
路德坚持认为这只是耶稣赐给圣彼得的钥匙权柄的简单使用。 Luther insisted that it was a simple use of the power of the keys that Jesus gave St. Peter.
通过钥匙的权柄，施加忏悔。 By the power of the keys, penances are imposed.
通过钥匙的权柄，它们可以被赦免。 By the power of the keys, they can be remitted.
现在是第二点，那是第一点，第二点是为了在忏悔圣事中获得有效的赦免，信徒不 仅需要悔改、告解和满足，满足当然意味着做你的忏悔。我们该如何理解这一点？ Now the second point, that was the first point, the second point was that in order to receive valid absolution in the sacrament of penance, the faithful needed not only contrition, confession, and satisfaction, satisfaction, of course, meaning doing your penance, What are we to make of this?
首先，路德不愿在这样看似微小的教义分歧上让步，我认为这反驳 了将16世纪分裂的全部责任归咎于罗马令人费解的僵化的说法。 For one thing, Luther's unwillingness to budge on such a seemingly minute pair of doctrinal disagreements tells, I think, against the claim that the entire blame for the 16th century schism is attributable to Rome's mystifying inflexibility.
无论如何，路德很乐意坚持自己的固执。 In any case, Luther was happy to stand by his own inflexibility.
与一些对路德的描述相反，伟大的荷兰历史学家和神学家海科·奥伯曼（他自 己一生都是新教徒）正确地指出，路德最迟在1520年，引用，「从未将自 己树立为教会的医治者，也从未将教会的更新视为自己的任务」，引用结束。 Contrary to some portraits of Luther, the great Dutch historian and theologian Heiko Obermann, himself a lifelong Protestant, rightly states that Luther by 1520 at the latest, quote, never set himself up as healer of the church and never regarded the renewal of the church as his task, close quote.
相反，他将自己视为恢复被遮蔽和扭曲的福音的末世先知。现在，无论卡 耶坦在1518年当时能预见什么，如果我们仔细看这两点，我们就会认 识到它们所涉及的利害关系，也许还能明白为什么路德拒绝放弃它们。 Instead, he saw himself as an end times prophet of a restored gospel that was obscured and distorted Now, whatever Cajetan could foresee at the time, in 1518, if we take a closer look at the two points, we'll recognize what turned out to be at stake in them, and perhaps why Luther refused to surrender them.
尽管它们看起来很小，但它们触及了路德对基督教信仰理解的基础，其形态。首先，在1 518年，路德仍然承认教会为了牧养纪律而分配忏悔并通过赎罪券赦免它们的权威。 Small as they might seem, they touch upon the foundations of Luther's understanding of Christian faith, the shape First, in 1518, Luther still acknowledged the Church's authority for the sake of pastoral discipline to assign penances and so also to remit them through indulgences.
在两年内，他将完全拒绝赎罪券，并后悔他早先， 引用，「以强大的迷信紧紧依附于罗马的暴政」。 Within two years, he will have completely rejected indulgences and regret that he had earlier, quote, clung with a mighty superstition to the tyranny of Rome.
但即使在1517年和1518年，他也能看到基督和圣徒功德宝库 的教义暗示，正是注入人类、基督和他的圣徒的爱德遮盖了许多罪。 But even in 1517 and 1518, he could see that the doctrine of the treasury of the merits of Christ and the saints suggested that it was charity infused in human beings, Christ and his saints, that covered a multitude of sins.
这与路德对罪和恩典的理解不相容。 And that is incompatible with Luther's understanding of sin and grace.
其次，关于赦罪需要确定的信心，让我们明确一点，在拒绝这一点时，卡耶坦绝 不是在暗示一个人可以不信或不诚实地接近圣事，并期望它产生某种魔法效果。 Second, on the necessity of certain faith for absolution, let's be clear, in rejecting this, Cajetan was in no way suggesting that one may faithlessly or insincerely approach the sacraments and expect it to have some sort of a magical effect.
那将是一种亵渎。 That would be a sacrilege.
他所关心的是前所未有的要求，即忏悔者要主观上确信赦罪之言在自己身上的有效性。 What concerned him was the unprecedented requirement that the penitent experience subjective assurance of the effectiveness of the word of forgiveness in him or herself.
对路德来说，怀疑自己得到赦免就是失去赦免。 To doubt one's forgiveness, for Luther, is to forfeit forgiveness.
并重新陷入咒诅。 and to fall back into damnation.
再次，我们可以看到这在路德对福音的基本理解中是多么深入。 Again, we can see how deeply embedded in Luther's basic understanding of the gospel this is.
事实上，这就是福音，宣告赦罪的应许，并单凭信靠的信心接受它。 Indeed, this is the gospel, the announcement of the promise of forgiveness and its reception by trusting faith alone.
我们只能惊叹于卡博坦枢机主教对路德忏悔观的评论中所表现出的远见。 We can only marvel at Cardinal Cabotin's foresight in a comment he made on Luther's view of penance.
Hoc est novum construere ecclesiam. Hoc est novum construere ecclesiam.
这是在建立一个新教会。 this is to construct a new church.
就路德对忏悔圣事的理解自然源于他的唯独因信称义的教义而言，卡耶坦的 评论预示了路德后来的主张，即他的称义教义是教会兴衰所系的信仰条款。 Insofar as Luther's understanding of the sacraments of penance follows naturally from his doctrine of justification by faith alone, Cajetan's remark foreshadows Luther's later claim that his doctrine of justification is the article of faith on which the church stands or falls.
对路德来说，教会是由话语和信心的动态构成的，这是彻底的个人主义。 The church for Luther is constituted by the dynamic of word and faith which is radically individualist.
是个别信徒的灵魂，而不是作为整体的教会，成为基督的新娘，通过信心与之结合。 It is the soul of the individual believer, not the church as such, that is the bride of Christ, married by faith.
教会的合一随后是由那些被恩典释放去像耶稣那样爱、彼此活出基督的个人所铸造的。 The church's unity is subsequently forged out of individuals who, liberated by grace to love like Jesus, live as Christ to one another.
正如路德的一位近期解释者所说，引用，「信心接受基督的善行」。现在 天主教徒应该全心全意地同意，我们的合一必须具体地以这种方式实现。 As a recent interpreter of Luther puts it, quote, faith receives the good deed of Christ, Now Catholics should agree wholeheartedly that our unity must be realized concretely in just this way.
例如，这正是圣保罗劝勉我们的。 This is what St. Paul, for instance, exhorts us to.
在他书信中的许多美丽段落中。 in so many beautiful passages from his epistles.
但对天主教徒来说，教会先于信徒而存在。 But for Catholics, the Church is prior to the believer.
她是我们的母亲。 She is our Mother.
正如圣西普里安在三世纪所坚持的，不以教会为母的人不能以神为父。 As Saint Cyprian insisted in the third century, no one can have God as Father who does not have the Church as Mother.
教会的合一是三位一体的合一，通过教会传递给我们，通过正统信 仰的可见纽带接受，权威地教导并顺从地相信，尤其在圣事中共同 敬拜神，在我们的牧者（使徒的继承者）领导下的弟兄般的和谐。 The unity of the Church is the unity of the Blessed Trinity, mediated to us, received through the church, through the visible bonds of the Orthodox faith, authoritatively taught and docilely believed, corporate worship of God above all in the sacraments, and fraternal concord under our shepherds, the successors of the apostles.
我们不仅仅被赐予道并被任务以信心接受它，作为随后将形成教会的个人。 We are not given only the word and tasked with receiving it in faith as individuals who will then form the church.
不。在不到两周前出版的一本路德通俗传记中，坦白 说，这是一部令人失望的信息不足且有偏见的作品。 No. In a popular biography of Luther that was published less than two weeks ago, a work that to be candid is disappointingly ill-informed and partisan.
埃里克·梅塔克萨斯写道，路德的道路，引用，「将永远 被争论为异端和可耻的，或正统和光荣的」，引用结束。 Eric Metaxas writes that Luther's path, quote, will forever be debated either as heretical and ignominious or as orthodox and glorious, close quote.
然而我们知道这不可能是真的。 Yet we know that can't be true.
当我们谈论16世纪的宗教动荡及其今天持续的后果时，我们是在悲剧的体裁中说话。 When we speak of the religious upheavals of the 16th century and their enduring consequences today, We speak in the genre of tragedy.
然而，最终，我们是喜剧的参与者，是神圣喜剧的参与者。 And yet, ultimately, we are participants in a comedy, in the divine comedy.
因为基督已经践踏了罪和死亡。 For Christ has trampled down sin and death.
他已经征服了古老的敌人。 He has conquered the ancient enemy.
同时，我们如何寻求医治受洗者之间分裂的伤口，并允许圣灵在我们中间彰显基督的胜利？ Meanwhile, how can we seek to heal the wounds of division among the baptized and permit the Holy Spirit to show forth Christ's victory among us?
我们必须禁食祷告。 We must fast and pray.
我们都知道，在约翰福音第17章中，耶稣热切地祷告 ，希望他的跟随者合而为一，正是为了让世人相信。 As we all know, in John 17, Jesus prayed fervently that his followers would be one, precisely so that the world might believe.
当我们安于自满地接受我们的分裂时，我们就满足于对神 友谊的好消息、他对堕落人类提供神圣生命的软弱见证。 When we settle into complacent acceptance of our divisions, we settle for a weakened witness to the good news of God's friendship, his offer of divine life to fallen humanity.
我们每天都看到人的尊严被削弱。 Daily, we see human dignity undermined.
我们看到人类作为被造物的身份被遗忘。 We see humanity's creaturely identity forgotten.
这个世界迫切需要受洗者对神友谊的见证。 The world desperately needs the witness of the baptized to the friendship of God.
让我们禁食祷告吧，不要变得失控或过于激进，让我们不要与我们的分裂和解。 Let us fast and pray then, and without becoming unhinged or overly aggressive, let us not reconcile ourselves to our divisions.
让我们也省察自己。 Let us also examine ourselves.
我们是否理解、活出并分享我们的信仰，将其视为与神的友谊？ Do we understand, live, and share our faith as a friendship with God?
我们是否将我们的圣事敬拜、团契和祷告的生活，视为一段喜乐的、 艰辛的、好得令人难以置信的旅程，进入三位一体的生命和爱中？ Do we live our lives of sacramental worship, fellowship, and prayer as a joyful, arduous, too-good-to-be-true journey into the very life and love of the Blessed Trinity?
让我们每天与圣保罗一起祷告。 Let us pray daily with St. Paul.
我以认识我主基督耶稣为至宝，故此我将万事当作有损的。 I count everything as loss because of the surpassing worth of knowing Christ Jesus, my Lord.
为他的缘故，我已经丢弃万事，看作粪土。 For his sake, I have suffered the loss of all things and count them as refuse.
为要得着基督，并且得以在他里面，不是有自己因律法而得的义，乃是 有信基督的义，就是因信神而来的义，使我认识基督，晓得他复活的大 能，并且晓得和他一同受苦，效法他的死，或者我也得以从死里复活。 这不是说我已经得着了，已经完全了。朋友们，谢谢你们的关注。 In order that I may gain Christ and be found in him, not having a righteousness of my own based on law, but that which is through faith in Christ, the righteousness from God that depends on faith, that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death, that if possible I may attain the resurrection from the dead, not that I have already obtained this or am already perfect, Friends, thank you for your attention.