路德的十架神学
Luthe's Theology of the Cross
作者：Carl R. Trueman 翻译：唐兴；校对：王一
https://www.opc.org/new_horizons/NH05/10b.html
 http://www.reformedbeginner.net/luthers-theology-of-cross/
 
绝对没有人会想到，马丁·路德在1517年10月，为反对罗马天主教赎罪劵所发表的《九十五条论纲》（95 thesis），会引发宗教改革运动。这篇论纲的目的是要为当时的一场大学辩论提出一个论述的架构。路德是要对赎罪劵的实施提出修正，并非要废除它。他确实不是要为广泛蔓延的神学和教会改革提出改革事项。
No one could have expected that the Reformation would be launched by Martin Luther's Ninety-Five Theses against Indulgences in October 1517. The document itself simply proposed the framework for a university debate. Luther was arguing only for a revision of the practice of indulgences, not its abolition. He was certainly not offering an agenda for widespread theological and ecclesiastical reform.
 
其实，1517年9月4日，在《驳经院神学》的论述中，他曾提出更具争议性的议题——批判中世纪神学几个世纪以来所使用的方法。但这个论述在毫无争议下就通过了。确实如此，从人的角度看来，是因为许多特殊之社会、经济和政治因素的结合，才使得后来的九十五条提纲，成为宗教改革的导火线。
Indeed, he had already said much more controversial things in his Disputation against Scholastic Theology of September 4, 1517, in which he critiqued the whole way in which medieval theology had been done for centuries. That disputation, however, passed without a murmur. Indeed, humanly speaking, it was only the unique combination of external factors—social, economic, and political—that made the later disputation the spark that lit the Reformation fuse.
 
海德堡论纲
The Heidelberg Disputation
 
然而，导火线被点燃时，教会却犯了致命的错误——认为这是微不足道的地方性事件，而让路德所属的奥古斯丁社团来处理。社团决定要在1528年4月于海德堡召开会议，并且要路德发表一系列关于其神学的论纲，以供他的弟兄们评估。就是在这里，那平淡的九十五条论纲给予路德一个机会，可以清晰的阐述，他先前在9月份所发表关于经院神学的论述。
Once the fuse had been lit, however, the church made a fatal error: she allowed the Augustinian Order, to which Luther belonged, to deal with the problem as if it were a minor local difficulty. There was to be a meeting of the Order in Heidelberg in April 1518, and Luther was asked to present a series of theses outlining his theology, so that it could be assessed by his brethren. It was here, then, that the relatively bland Ninety-Five Theses gave Luther an important opportunity to articulate the theology that he had expressed in his September Disputation.
 
海德堡辩论有两个重要性：首先，辩论中现了另外一位宗教改革的巨人：马丁·布塞（Martin Bucer）——斯特拉斯堡（Strasbourg）的宗教改革家，晚年成为剑桥的神学教授。他不但知识渊博，並且对教会的前途独具慧眼。布塞对那时代的改教者颇具深远的影响力，不下于约翰·加尔文。1517年路德在海德堡的论述，使他首次感受到改教的思想。然而，他对路德向教会流行的经院神学，所作的攻击感到惊讶时，却忽略了路德论述的神学中心思想。也就是海德堡辩论的第二个重要性——十字架的神学。
The Heidelberg Disputation is significant for two things. First, there was at least one other future Reformation giant present. This was Martin Bucer, the Reformer of Strasbourg, who would end his days as professor of divinity at Cambridge. A man of vast intellect and wide ecumenical vision, Bucer was to have a profound influence on a generation of Reformers, not least John Calvin. And his first taste of Reformation thinking was provided by Luther at Heidelberg in 1517. Yet, while Bucer left the disputation marveling at how Luther had attacked what the church had become, he missed the theological core of what Luther was saying. This is the second point of importance: the theology of the cross.
 
十架神学
The Theology of the Cross
 
路德在辩论结尾时，提出了一些的议题（以路德独特的方式），这些议题看起来似乎荒谬的，至少是很难以琢磨：
Toward the end of the disputation, Luther offered some theses which seem (in typical Luther fashion) nonsensical, or at least obscure:
 
第19条、任何人，若把神不可见之事看作是可被参透如同实际之事（罗1：20），都不配称为神 学家。 第20条、然而，透过苦难和十字架来理解神可见且显明之事的人，才配称为神学家。 第21条、荣耀神学的神学家以善为恶，以恶为善。十架神学的神学家则以言之以实。 第22条、把神所做的不可见之事看为是人能参透的，这种智慧是完全傲慢、盲目、刚硬。路德，海德堡论纲
19. That person does not deserve to be called a theologian who looks upon the invisible things of God as though they were clearly perceptible in those things which have actually happened [Rom. 1:20].
 
这些陈述实际上包含了路德神学的中心思想，如果领悟到他所用的那些难懂的词汇所要表明的意思时，它们不但照明了路德神学教义的内容，并且清楚的指出他认为神学家所应该具有的思想模式。他的确把保罗在哥林多前书中，具爆炸性的十字架论述，发展成为一个完整的神学议题。
These statements actually encapsulate the heart of Luther's theology, and a good grasp of what he means by the obscure terms and phrases they contain sheds light not just on the doctrinal content of his theology, but also on the very way that he believed theologians should think. Indeed, he is taking Paul's explosive argument from 1 Corinthians and developing it into a full theological agenda.
 
路德论述的中心思想，认为人不应该推测神的本性，如何预见祂要向哪些人启示祂自己。因此，他把神的自我启示看作是一切神学的共通原则。可能连历史上所有的异端都会同意这一点，因为不论是自然的、理性的、文化的，或其他的神学，都预先假设了神启示的存在。
At the heart of his argument is his notion that human beings should not speculate about who God is or how he acts in advance of actually seeing whom he has revealed himself to be. Thus, Luther sees God's revelation of himself as axiomatic to all theology. Now, there probably is not a heretic in history who would not agree with that, because all theology presupposes the revelation of God, whether in nature, human reason, culture, or whatever.
 
但是，路德对启示的定义是狭义的。神在道成肉身中向人启示出祂对人的怜悯——当祂在人类血肉之体中启示祂自己时，其启示的最高峰，乃发生在各各他的十字架上。路德有时候把基督钉十字架称为是“神的背”，其意思是——神的作为与人的理性是互相矛盾的。
Luther, however, had a dramatically restrictive view of revelation. God revealed himself as merciful to humanity in the Incarnation, when he manifested himself in human flesh, and the supreme moment of that revelation was on the cross at Calvary. Indeed, Luther sometimes referred enigmatically to Christ crucified as "God's backside"—the point at which God appeared to be the very contradiction of all that one might reasonably have anticipated him to be.
 
这样，“荣耀神学的神学家”乃是根据人的理性对神的期望（神像什么样子）来建造他们对神的认识。结果，他们却使神看起来像他们自己。然而，“十架神学的神学家”则以被钉十字架的基督为基础，来认识神的自我启示。
The "theologians of glory," therefore, are those who build their theology in the light of what they expect God to be like—and, surprise, surprise, they make God to look something like themselves. The "theologians of the cross," however, are those who build their theology in the light of God's own revelation of himself in Christ hanging on the cross.
 
含义
Implications
 
这种立场具有革命性的含义。首先，路德要求所有神学的词汇，都要因着对十字架的认识而被修正。以“能力”一词为例，当荣耀神学的神学家在圣经中读到神的大能，或使用此名词时，他们会认为神的大能与人的力量类似；把想象中最大的能力无限扩大，来理解神的大能。然而，从十字架的角度来理解，这样的解读与神的大能之真义是完全相反的。神的大能，是在十字架的软弱中彰显，因为正是在耶稣看似被邪恶力量和败坏的属地权势打败的时候，他显明了神的大能——耶稣征服了死亡，战胜了所有邪恶的力量。所以，当基督徒讲到神的大能，或是教会和基督徒的能力时，都应当根据十字架的意义来理解——隐藏在软弱下的能力。
The implications of this position are revolutionary. For a start, Luther is demanding that the entire theological vocabulary be revised in light of the cross. Take for example the word power. When theologians of glory read about divine power in the Bible, or use the term in their own theology, they assume that it is analogous to human power. They suppose that they can arrive at an understanding of divine power by magnifying to an infinite degree the most powerful thing of which they can think. In light of the cross, however, this understanding of divine power is the very opposite of what divine power is all about. Divine power is revealed in the weakness of the cross, for it is in his apparent defeat at the hands of evil powers and corrupt earthly authorities that Jesus shows his divine power in the conquest of death and of all the powers of evil. So when a Christian talks about divine power, or even about church or Christian power, it is to be conceived of in terms of the cross—power hidden in the form of weakness.
 
对路德而言，同样思考模式必须被应用在其他的神学用语上。举例来说，神的智慧是在愚拙的十字架上被显明出来。谁能够发明这种愚拙的想法——神取了人的肉身，並且代替罪人死于可怕的苦难；为了要洁净罪人，神自己担当了他们的罪；为了要兴起有新生命的子民，祂自己却顺服至死？我们可以继续以同样的看法来理解其他的名词：生命，祝福，圣洁，和公义。每一个名词都必须按照十字架的真理加以重新思考。这些都是重要的神学观念；人很容易就把他自己本身的印象植入其中；这些神学观念都必须被放在十字架的亮光下，再被重新铸造。
For Luther, the same procedure must be applied to other theological terms. For example, God's wisdom is demonstrated in the foolishness of the cross. Who would have thought up the foolish idea of God taking human flesh in order to die a horrendous death on behalf of sinners who had deliberately defied him, or God making sinners pure by himself becoming sin for them, or God himself raising up a people to newness of life by himself submitting to death? We could go on, looking at such terms as life, blessing, holiness, and righteousness. Every single one must be reconceived in the light of the cross. All are important theological concepts; all are susceptible to human beings casting them in their own image; and all must be recast in the light of the cross.
 
这样的洞察力（是路德思想的要素之一），赋予其神学一种内在的逻辑性和统一性。以路德对称义的理解为例，神宣告信徒是义人，不是藉着人原有的和本质上的义（任何靠信徒本身所成就或取得的），而是基于一种外来的义（alien righteousness）——就是基督的义，这义是在信徒以外的义。难道这不奇怪、不寻常，但却是神十字架的奇妙逻辑吗？人的确是不义的，的确是被罪污染的，却被神宣告为圣洁和义的！这样的真理，是人理性的逻辑所无法理解，但按照十字架的逻辑，却是十分合理的。
This insight is one of the factors in Luther's thinking that gives his theology an inner logic and coherence. Take, for example, his understanding of justification, whereby God declares the believer to be righteous in his sight, not by virtue of any intrinsic righteousness (anything that the believer has done or acquired), but on the basis of an alien righteousness, the righteousness of Christ that remains external to the believer. Is this not typical of the strange but wonderful logic of the God of the cross? The person who is really unrighteous, really mired in sin, is actually declared by God to be pure and righteous! Such a truth is incomprehensible to human logic, but makes perfect sense in light of the logic of the cross.
 
神爱那些不可爱和不义的人，是在他们有任何爱神的倾向之先，这又如何解释呢？对于荣耀神学的神学家们而言，他们认为神，就像他们自己和其他的人一样，只回应那些可爱良善的人，或是那些赢得他们好感的人。但是，十字架的真理告诉我们，神却非如此。与人的理性相反，神并不要求其所爱的对象先爱祂；祂在先的爱会创造爱，並且没有任何预设条件。耶稣被钉十字架的丑陋残忍的一幕，却启示出神令人惊奇、出乎意料之外的温柔和美丽。
And what of the idea of a God who comes down and loves the unlovely and the unrighteous before the objects of his love have any inclination to love him or do good? Such is incomprehensible to the theologians of glory, who assume that God is like them, like other human beings, and thus only responds to those who are intrinsically attractive or good, or who first earn his favor in some way. But the cross shows that God is not like that: against every assumption that human beings might make about who God is and how he acts, he requires no prior loveliness in the objects of his love; rather, his prior love creates that loveliness without laying down preconditions. Such a God is revealed with amazing and unexpected tenderness and beauty in the ugly and violent drama of the cross.
 
基督徒伦理的关键
The Key to Christian Ethics and Experience
 
路德没有把十架神学局限于神客观的启示上，而视其为理解基督徒伦理和生活的关键。两者共同的根基是信心：对不信的人，十字架是荒唐无意义的；从表面上看，它是被神咒诅的人受击打污秽的死亡。不信的心对十字架的理解是——希腊人认为它是愚拙的，犹太人认为它是上帝的刑罚（完全取决于你认为罪是智力上的傲慢，还是道德上的自义）。唯有被信心开启的心思，才能认识到十字架的真实意义。神的启示隐藏于外在的形体中。信心是神所赐的礼物，不是人类心智本身的能力。
Luther does not restrict the theology of the cross to an objective revelation of God. He also sees it as the key to understanding Christian ethics and experience. Foundational to both is the role of faith: to the eyes of unbelief, the cross is nonsense; it is what it seems to be—the crushing, filthy death of a man cursed by God. That is how the unbelieving mind interprets the cross—foolishness to Greeks and an offence to Jews, depending on whether your chosen sin is intellectual arrogance or moral self-righteousness. To the eyes opened by faith, however, the cross is seen as it really is. God is revealed in the hiddenness of the external form. And faith is understood to be a gift of God, not a power inherent in the human mind itself.
 
这种信心的原则让信徒了解到他应该如何去生活。基督是大君王和大祭司，信徒藉着与祂联合，也是君王和祭司。事实上，君王和祭司在信徒身上所扮演的角色，就如同基督一般：借着受苦和自我牺牲服事他人。信徒借着做每个人的仆人，成为所有事物的君王；信徒藉着顺服于所有人之下而全然自由。正如基督藉着在十字架上的死，彰显了祂的王权和大能；信徒为他人的益处而无条件的舍己。我们应该像小基督一般对待我们的邻舍，这样做，会使我们认识作为神儿女的真实意义。
This principle of faith then allows the believer to understand how he or she is to behave. United to Christ, the great king and priest, the believer too is both a king and a priest. But these offices are not excuses for lording it over others. In fact, kingship and priesthood are to be enacted in the believer as they are in Christ—through suffering and self-sacrifice in the service of others. The believer is king of everything by being a servant of everyone; the believer is completely free by being subject to all. As Christ demonstrated his kingship and power by death on the cross, so the believer does so by giving himself or herself unconditionally to the aid of others. We are to be, as Luther puts it, little Christs to our neighbors, for in so doing we find our true identity as children of God.
 
这样的论述是具有爆炸力的，它为基督徒权柄下了一个全新的定义。举例而言，长老并非那些使用权力欺压他人，用地位、财富或学位来强化自己意见的人。真正的基督徒长老是奉献他整个生命来服事他人的人。而这种服事是痛苦、困难和卑微的。然而，他这样正彰显了如基督般的权柄——就是基督自己藉着祂肉身的生命，以及在各各他的十字架上所彰显出来的权柄。
This argument is explosive, giving a whole new understanding of Christian authority. Elders, for example, are not to be those renowned for throwing their weight around, for badgering others, and for using their position or wealth or credentials to enforce their own opinions. No, the truly Christian elder is the one who devotes his whole life to the painful, inconvenient, and humiliating service of others, for in so doing he demonstrates Christlike authority, the kind of authority that Christ himself demonstrated throughout his incarnate life and supremely on the cross at Calvary.
 
借着苦难得祝福
Great Blessings through Great Suffering
 
十架神学对信徒的意义并不止于此。神也按照十字架的模式，来处理和对待藉着信心与基督联合的信徒。简言之，就是苦难越大祝福越大。
The implications of the theology of the cross for the believer do not stop there. The cross is paradigmatic for how God will deal with believers who are united to Christ by faith. In short, great blessing will come through great suffering.
 
生活在富裕西方的人，很难接受这样的观念。举例来说，许多年前我在某教会教导这个主题，我指出十字架不只是讲到关于代赎，更讲到神如何对待和处理祂所爱的人。聚会结束后，有人反驳我，认为路德的十架神学忽略了十字架和复活，是代表着咒诅被逆转的开始，因此我们应该期待祝福。专注在受苦和软弱上，就等於忽视基督的职事在末世的重要性。
This point is hard for those of us in the affluent West to swallow. For example, some years ago I lectured at a church gathering on this topic and pointed out that the cross was not simply an atonement, but a revelation of how God deals with those whom he loves. I was challenged afterwards by an individual who said that Luther's theology of the cross did not give enough weight to the fact that the cross and resurrection marked the start of the reversal of the curse, and that great blessings should thus be expected; to focus on suffering and weakness was therefore to miss the eschatological significance of Christ's ministry.
 
当然，此人未能彻底地运用路德的十架神学。其所言虽然对，却未能按照十字架来理解。是的，路德会同意咒诅的逆转，但这逆转被显明出来，是因为良善完全颠覆了邪恶。如果基督的十字架，这一人类历史最邪恶的行为，能够与神的旨意一致，并且成为击败邪恶的力量，那么其他的恶也会被颠覆来称为善的源泉。
Of course, this individual had failed to apply Luther's theology of the cross as thoroughly as he should have done. All that he said was true, but he failed to understand what he was saying in light of the cross. Yes, Luther would agree, the curse is being rolled back, but that rollback is demonstrated by the fact that, thanks to the cross, evil is now utterly subverted in the cause of good. If the cross of Christ, the most evil act in human history, can be in line with God's will and be the source of the decisive defeat of the very evil that caused it, then any other evil can also be subverted to the cause of good.
 
不仅如此，如果基督的死是一种祝福，那么信徒所经历的任何邪恶，都也可以成为祝福。咒诅的确被逆转，祝福的确要流溢；但谁能宣告这些祝福，必须与富裕的美国人所热望和期待的，互相吻合呢？对路德而言，十字架教导我们基督是地上最受祝福的人；基督藉着十字架启示祂所受的祝福，正出于祂的受苦和死亡。如果那是神对待祂的爱子的方法，那些藉着信心与基督联合的人，难道有任何权利有不同的期待吗？
More than that, if the death of Christ is mysteriously a blessing, then any evil that the believer experiences can be a blessing too. Yes, the curse is reversed; yes, blessings will flow; but who declared that these blessings have to be in accordance with the aspirations and expectations of affluent America? The lesson of the cross for Luther is that the most blessed person upon earth, Jesus Christ himself, was revealed as blessed precisely in his suffering and death. And if that is the way that God deals with his beloved son, have those who are united to him by faith any right to expect anything different?
 
有些人，像《坏事发生在好人身上》的犹太拉比作者：哈罗德•库希那（Harold Kushner），对邪恶的看法与路德不同。但是，路德会说，这些事的确会发生，因为这是神对信徒的祝福。神是藉着祂在信徒心中奇妙的工作（与我们所期待的相反）来成就祂的善工；祂的确会藉着明显的咒诅，来达到其祝福的目的。
This casts the problem of evil in a somewhat different light for Luther than, say, for Harold Kushner, the rabbi who wrote When Bad Things Happen to Good People. They happen, Luther would say, because that is how God blesses them. God accomplishes his work in the believer by doing his alien work (the opposite of what we expect); he really blesses by apparently cursing.
 
的确，当我们领悟到，历史上最大的罪恶——基督的死，是出于三一真神玄妙深奥的旨意，但却未使神与道德的罪有所关联时，就解决了那个古老的问题：免除全能的神对邪恶的责任。邪恶的问题不在于要找到它的出处，因为它没有被启示出来。在十字架的时刻，邪恶清楚地被良善全然的推翻毁灭了。是基督的十字架，使罗马书八章28节就成为真实的：神若能使极大的邪恶，逆转成为极大的祝福；祂就更能使那些玷污人类历史的罪恶（从个人的不幸到跨国的大灾难），得以转变达到祂良善的目的。
Indeed, when it is grasped that the death of Christ, the greatest crime in history, was itself willed in a deep and mysterious way by the triune God, yet without involving God in any kind of moral guilt, we see the solution to the age-old problem of absolving an all-powerful God of responsibility for evil. The answer to the problem of evil does not lie in trying to establish its point of origin, for that is simply not revealed to us. Rather, in the moment of the cross, it becomes clear that evil is utterly subverted for good. Romans 8:28 is true because of the cross of Christ: if God can take the greatest of evils and turn it to the greatest of goods, then how much more can he take the lesser evils which litter human history, from individual tragedies to international disasters, and turn them to his good purpose as well.
 
路德的十字架神学极其丰富，无法在一篇文章中详述，但是我相信，藉着以上简单的描述，在思想哥林多前书时，会认识到外貌和事实之间的巨大反差。这种反差遍布在圣经中，且被马丁路德有力地汇集起来，使我们可以挖掘到这种神学思想丰富的矿脉。这是神学的金矿，是对于感觉主义、成功神学，以及过分属世之末世观的解毒剂。十字架不只是神为我们赎罪的地方；它也是一个深奥的启示：告诉我们祂是什么样的神，祂如何对祂所创造的万物施行祂的作为。
Luther's theology of the cross is too rich to be covered adequately in a single article, but I hope that my brief sketch above will indicate the rich vein of theological reflection which can be mined by those who reflect upon 1 Corinthians 1 and upon the dramatic antitheses between appearance and reality that are scattered throughout Scripture and marshaled with such force by Martin Luther. An antidote to sentimentality, prosperity doctrine, and an excessively worldly eschatology, this is theological gold dust. The cross is not simply the point at which God atones for sin; it is also a profound revelation of who God is and how he acts toward his creation.