作者：Stephen J. Nichols 譯者: Maria Marta
1544年10月5日，馬丁路德在德國托爾高（Torgau）的城堡教會（the Castle Church）的獻堂典禮上證道。這座教堂稱得上是第一間新教教會的建築，因為所有其他教堂建築都用作羅馬天主教教堂。路德的畫家和雕刻家克拉納赫 (Luther Cranach) 負責教堂內部, 包括講壇的設計。教堂的主體建築為長方形大廳，兩側各有一個回廊。在典禮上獻唱了由約翰瓦爾特（Johann Walter）為這個特別場合創作的經文歌（motet）。 沃爾特與路德共同創作讚美詩，他們是新教讚美詩的先驅。
路德在獻堂儀式上聲言：「建造這座教堂的目的乃是，除了我們親愛的主透過聖言與我們說話，而我們透過祈禱和讚美來回應之外，裡面將不作任何用途。」 他直言不諱地指出：「除了聖道之外，我們可以割舍一切。」
路德一生的許多經歷均可視為代表性的事件。他於1517年10月31日在德國維滕堡 (Wittenberg) 城堡教堂門上張貼九十五條論綱，和於1521年4月在沃木斯議會(the Diet of Worms)上重申其立場，都展現出他無人匹敵的勇氣和膽量。他於在1518年在海德堡 (Heidelberg ) 召開的奧古斯丁修會會議（the Augustinian Chapter House）上提出其爭議論綱，和於1519年在萊比錫與羅馬天主教學者約翰·埃克（Johann Eck）進行辯論，都顯示出他敏銳的智慧。在瓦爾特堡城堡 (Wartburg Castle) 躲藏期間，他將希臘聖經翻譯成德語，顯露出他對聖經學術研究的深度。在維滕堡宣講登山寶訓時，路德的靈巧性在講壇上更是發揮得淋漓盡致。
但托爾高教會的獻堂事奉在路德人生中所具有的代表性地位，很少事件能與之相比。我們從中看到一個顯著的獨特目的。此目的揭示了路德對當天，和我們五百年後的今天的重要意義。它可以簡單表達為：上帝的真子民對真神的純粹敬拜。 只有上帝的聖言居於教會生活的中心時，這種純粹的敬拜才會出現。路德的整個人生都是朝著此目標邁進。 事實上，整個宗教改革可以歸納為瞄準這個目的的改革。
路德生在一個假教會（我們只能這樣描述）操控假敬拜的時代。假如路德在托爾高說：除了聖道之外，真教會可以割舍一切，那麽稍後的中世紀羅馬天主教會則相反：除了上帝聖道之外，一切都涉及。上帝的聖道被擠出教會生活的中心，因此教會裡的一切都偏差了。 教義、實踐、教會事奉------教會構成的因素都失去了平衡。 路德從一開始就感到這種不平衡。因为敬畏聖潔和公義的上帝是他早期生活的特征。德語字 Anfechtungen恰到好处地描述了他早年的經歷。該字的意思是「焦慮」，即人克服困難時的深度掙紮。在路德的案例中，這種掙紮发生在罪人和聖潔上帝之間。 罪人絕不可能贏得勝利。
路德致力於追求學術知識，他曾獲得愛爾福特大學（University of
Erfurt）的學士學位和碩士學位。1505年6月，在路德即將進入法律界時，他遇到一場猛烈的雷暴。此事讓他焦慮不安到了一個頂點。 他認為上帝故意和他過不去。 在滂沱大雨和一團混亂之中，路德起誓假如上帝救他一命，他願意進入修院作報答。
但路德卻不敢直接呼求上帝。 相反，他透過中保聖安妮（St. Anne）------礦工的主保聖人(Patron Saint) 祈求，礦工是他父親的職業。在遭遇雷雨之前，路德拜訪過父母。他們的家是聖安妮的守保地，因此路德乎喊道：「聖安妮，幫助我，我願意成為一個修士。」
路德倖存下來。 七月，他進入修道院。然而，他的掙紮不但未平息，反而更加劇烈。在尋找平安與安寧的過程中，他發覺自己陷入沖突與混亂。 路德竭力刻苦己身，謹守院規，終日膽戰心驚，試圖借修行的途徑上天堂。他後來說，如果曾經有修士因為修行的緣故而得以進入天堂，我敢說那就是我了。在1510年，他被派往羅馬朝聖。 他目睹了天主教教庭的腐敗奢侈。所有讓他更接近上帝的努力只會驅使他更遠離上帝。那陣子，路德宣稱他有時厭惡上帝。
路德的靈性螺旋式下降的因由與上帝的聖言被遮蔽，以及由此造成的福音被遮蔽有關。 整個羅馬天主教體制在於罪的量化（輕重和數量）和恩典/恩寵的量化。 問題在于罪或過失，而解決方法是恩典賜下能力（恩寵推動和助祐），使罪人能夠賺取功德。結果教會宣揚一種對付這些過失的假的行為福音。 教會也錯誤教導：當生命完結時，過失仍會留在靈魂裡，靈魂需要進入下一個階段，即煉獄。在煉獄中，最後的過失會被煉淨／淨化，之後靈魂準備上天堂。
路德通過（重新）發現兩個重要真理来明白上帝的義。 第一個是關於罪。 問題不在於罪，和罪的輕重/數量。 真正的問題乃是，我根本就是個罪人（根本的拉丁語是radix）。 我是一個罪人，而上帝是聖潔的。 這就解釋了為什麼路德有時宣稱他厭惡上帝。 上帝，公義的審判者，要求義。 然而，我永遠達不到義，因為我根本上就是個罪人。
第二個極為重要的真理可以用外來的義這種表達來概述。 上帝要求的義在我以外，完全在我所有的行為以外，甚至包括籍著恩典賦予能力（恩寵推動和助祐）的行為以外獲得。 這種義唯獨籍著基督而獲得。這種義在我以外，或者對我來說是外來的。
神學家使用歸算一詞來表達這項真理。 它的意思是指我的罪-------不是部份，而是全部------歸算給基督。在十架上，祂擔當了我的罪，代替我承擔了上帝的忿怒。 這樣基督的義便歸算給我。祂完美的順服算為我的順服，我被稱為義。 這就是福音。
現在的問題是，路德從哪裡獲悉這些真理？ 他從閱讀聖經，閱讀哈巴谷書「惟義人因信得生」的經文（哈二4），以及從閱讀羅馬書和加拉太書中獲悉。 從1515年到1520年，路德一直就這些特定書卷的內容作演講。 他沈浸於這些文本當中。
路德的聖經閱讀是他與當天的假教會辯論的核心。聖經閱讀亦促使他於1517年10月31日在維滕堡 (Wittenberg)張貼九十五條論綱。人文主義學者伊拉斯謨（Desiderius Erasmus）在1516年出版希臘文新約聖經。路德在撰寫他的論綱時正在閱讀這版本的聖經。
當路德在萊比錫與伊克進行辯論時，他明確了唯獨聖經的宗教改革綱領。 在1521年的沃木斯議會上，他堅持聖經真理。他大吼道：「我的良心已被上帝的聖言所俘虜。」他確信，唯獨聖經是教會的最終權威。
從1521年到1546年去世，路德一直努力不懈，爭取看到教會牢固地建立在上帝聖道之上这成果，他勇敢宣稱，唯獨依靠恩典，唯獨藉著信心獲得基督所成就的救恩。 路德於1544年在托爾高的講話是他整個事工的標誌：「除了聖道之外，我們可以割舍一切。」
《上主是我堅固保障》（A Mighty Fortress Is Our God）這首宗教改革進行曲其實是詩篇四十六篇的經文反思。甚至路德的婚姻與家庭也是他閱讀並遵守上帝話語的結果。 沒有一個具備聖經基礎的獨身神職人員。 因此，前修士和前修女凱薩琳（Katharina von Bora）喜結良緣。 馬丁和凱撒琳娜建起第一個新教徒牧師住所，樹立了真敬虔家庭應有的榜樣。
從1520至1540年代的任何一周，路德都會在維滕貝格的城堡教會或城市教會講道五至七次。 在大多數早晨，他都會教導自己的孩子要理問答，並邀請維滕貝格的孩子們參加。他在維滕貝格大學向來自德國和歐洲的學生講課，並派遣牧師、傳教士，有時甚至殉道者。
即使遭遇痛苦和死亡，路德亦表現了他對上帝聖言的順服，和對福音的完全依靠。 1546年2月18日他去世時的情形正是這樣。當時路德在艾斯萊本（Eisleben），他出生的小鎮。在走過一趟艱辛的旅程後，路德身患重病。 在他最後的日子裡，路德敦促我們在靠近上帝的聖言時，要保持謙卑。 他宣稱：「沒有人能認為他已完全掌握聖經，除非他治理教會達一百年。」然後他補充說：「我們都是乞丐！這是真實的。」這就是福音的謙卑。 為什麼路德死後過了如此長的時間仍舊那麽重要呢？ 因為他意識到我們都是乞丐。
這是路德在他的時代和我們的時代的重要意義。 在上帝聖道以外，我們均處於黑暗當中。 但是，當上帝話語的光照，一切都被照亮。 身為罪人，我們站在聖潔的上帝面前的真正需要頓然變得清晰。 基督為我們在十字架上成就的拯救之工也變得榮美清澈。 只有在上帝的聖言中，我們才能了解基督和寶貴的福音。 路德於1544年10月5日在托爾高的聲明必須是我們的口號：「除了聖道之外，我們可以割舍一切。」
本文原刊於Tabletalk雜誌2017年十月號 。
Stephen
J. Nichols博士（@DrSteveNichols）是Reformation Bible College院長、Ligonier Ministries教务主任、与Ligonier Ministries教员。 他是多部著作的作者，其中包括The Reformation: How a Monk
and a Mallet Changed the World.。
本文原刊於Tabletalk雜誌2017年十月號 。
Luther and His Significance
By Stephen
J. Nichols
On
October 5, 1544, Martin Luther preached the dedication of the Castle Church at
Torgau, Germany. This church lays claim to being the first Protestant church to
be built, as all the other church buildings were converted Roman Catholic
sanctuaries. Lucas Cranach, Luther’s painter and engraver, designed the
interior of this church, including the pulpit. It is a rectangular hall flanked
by two galleries. The dedication also had a motet composed especially for the
occasion by Johann Walter. Walter collaborated with Luther on hymns. They were
the pioneers of Protestant hymnody.
At
the dedication, Luther declared, “It is the intention of this building that
nothing else shall happen inside it except that our dear Lord shall speak to us
through His Holy Word, and we in turn talk to Him through prayer and praise.”
He put an even finer point on this when he proclaimed, “We can spare everything
except the Word.”
Many
events in Luther’s life may be called representative. His posting of the
Ninety-Five Theses on the church door of the Castle Church at Wittenberg on
October 31, 1517, and his stance at the Diet of Worms in April 1521 reveal his
unparalleled courage and boldness. Luther’s presentation of his theses for the
disputation at the Augustinian Chapter House at Heidelberg in 1518 or his
debate against Roman Catholic scholar Johann Eck at Leipzig in 1519 reveal the
sharpness of his intellect. His translation of the Greek text into German while
holed up in Wartburg Castle shows the depth of his biblical scholarship. And
the mountain of sermons preached at Wittenberg show his dexterity in the
pulpit.
But
probably few events in Luther’s life rival the representative status of the
dedication service at Torgau. There we see a notable singularity of purpose.
That singular purpose reveals Luther’s significance in both his day and, five
hundred years later, in our day. That purpose may be expressed simply as the
pure worship of the true God by the true people of God. This pure worship comes
only when God’s Word is at the center of church life. Luther’s entire life was
bent toward this one target. In fact, the entire Reformation could be summed up
as aiming at this target.
Luther
was born in a time of false worship dominated by what can only be described as
a false church. If Luther said at Torgau that the true church could spare
everything except the Word of God, the later medieval Roman Catholic Church was
the opposite. It was about everything except the Word. Because the Word of God
was pushed out of the center of church life, everything in the church went
askew. Doctrine, practice, the church service—all that constituted the church
was off-kilter. Luther sensed this imbalance right from the outset. His early
years are marked by fear of a holy and just God. The German word Anfechtungen
describes these years. The word means “struggles,” the deep struggles of man
against all odds. In Luther’s case, the struggle was between a sinner and a
holy God. There was no way the sinner could ever win.
Luther
applied himself to academics, eventually earning his bachelor’s and master’s
degrees from the University of Erfurt. As he was about to enter the profession
of law, he was caught in a violent thunderstorm in June 1505. This brought his
anxieties to a head. He thought God Himself was out to get him. In the downpour
and the chaos, Luther made a vow that he would enter the monastery if God would
spare his life.
But
Luther dared not appeal to God directly. Instead, he went through a mediator,
St. Anne, the patron saint of miners, his father’s profession. Before the
thunderstorm, Luther had been visiting his parents’ home. In that home was a
shrine to St. Anne. “Help me, St. Anne, and I will become a monk,” Luther cried
out.
Luther
survived. In July, he entered the monastery. Yet, his struggles did not
subside. They intensified. Looking for peace and rest, he found strife and
turmoil. Luther tried white-knuckling his way to heaven. Later, he would say
that if ever a monk could get to heaven by monkery, he would be that monk. In
1510, he was sent on a pilgrimage to Rome. He found the debauchery revolting.
All of his attempts to get closer to God served only to drive him further away.
At one point, Luther declared that he sometimes hated God.
The
reason for Luther’s downward spiral had everything to do with the obscuring of
the Word of God and the consequent obscuring of the gospel. The whole Roman
Catholic system depended on the quantification of sin and the quantification of
grace. The problem is sins, or demerits. The solution is grace-enabled merits.
The church consequently preached a false gospel of works to counter these
demerits. The church also falsely taught that when this life is finished and
demerits are still left over, the next stage is purgatory. In purgatory, the
final demerits are purged and souls are readied for heaven.
Luther
saw right through this by way of a (re)discovery of two all-important truths.
The first concerns sin. The problem is not sins, as in the quantity. The true
problem is that I am a sinner at the root (radix in Latin). I am a sinner and
God is holy. This explains why Luther sometimes declared that he hated God.
God, the righteous judge, demands righteousness. Yet, I can never achieve
righteousness because I am a sinner at the root.
The
second all-important truth may be summed up in the expression alien
righteousness. The righteousness God demands was earned apart from me and
entirely apart from any works I might do even when enabled by grace. This
righteousness was earned by Christ alone. It is outside of me, or alien to me.
Theologians
use the word imputation. That means that my sin—not the part but the whole—is
imputed to Christ. He takes my sin upon Him at the cross and, as my substitute,
endures the cup of God’s wrath. Then Christ’s righteousness is imputed to me.
His perfect obedience is counted as mine, and I am declared righteous. This is
the gospel.
The
question is, where did Luther learn this? He learned it from reading the Bible,
from reading in Habakkuk that the righteous shall live by faith (Hab. 2:4). He
learned it from reading Romans and Galatians. From 1515 through 1520, Luther
was lecturing on these particular books. He was immersed in the text.
Luther’s
reading of the Bible is at the heart of his contest with the false church of
his day. It led him to post the Ninety-Five Theses at Wittenberg on October 31,
1517. Desiderius Erasmus, the humanist scholar, published the Greek text of the
New Testament in 1516. Luther was reading it when he was formulating his
theses.
When
Luther debated Eck at Leipzig, he clearly laid down the Reformation plank of
sola Scriptura. At Worms in 1521, he stood upon Scripture. “My conscience is
captive to the Word of God,” he thundered. He was convinced that Scripture
alone is the church’s final authority.
From
1521 until his death in 1546, Luther labored to see the church firmly
established upon the Word of God and boldly proclaiming salvation in the
finished work of Christ alone by grace alone through faith alone. Luther’s
words at Torgau in 1544 marked his entire ministry: “We can spare everything
except the Word.”
“A
Mighty Fortress Is Our God,” the Reformation anthem, is nothing more than a
reflection on a biblical text, Psalm 46. Even Luther’s marriage and family were
a result of his reading and obeying God’s Word. There was no biblical basis for
a celibate clergy. So, the former monk married a former nun, Katharina von
Bora. Martin and Katie Luther built the first Protestant parsonage, modeling
what a truly godly family could look like.
In
any given week from the 1520s through the 1540s, Luther would preach five to
seven times in either the Castle Church or the City Church in Wittenberg. On
most mornings, he catechized his own children and invited the children of
Wittenberg to join in. He lectured at the University of Wittenberg to students
from across Germany and Europe, sending out pastors, missionaries, and, at times,
martyrs.
In
experiences of suffering and death, Luther showed his obedience to God’s Word
and demonstrated his utter reliance on the gospel. Such was the case with his
own death on February 18, 1546. Luther was in Eisleben, the town of his birth.
It had been a rough journey, and Luther fell seriously ill. Among his last
words, Luther urges us to have humility as we approach the Word of God. He
declares, “Let no one think he has sufficiently grasped the Holy Scriptures,
unless he has governed the churches for 100 years.” Then he adds, “We are
beggars! That is true.” This is gospel humility. Why does Luther matter so much
so long after his death? Because he realized that we are all beggars.
This
is Luther’s significance both in his time and in ours. Apart from the Word of
God, we are in utter darkness. But when the light of God’s Word shines, all is
brought to light. Our true need as sinners before a holy God becomes stunningly
clear. The work of Christ on the cross for us also becomes beautifully lucid. We
learn about Christ and the precious gospel only in the Word of God. Luther’s
statement at Torgau on October 5, 1544, must be our watchword: “We can spare
everything except the Word.”
