古斯塔夫•维格伦《路德的召命观》读书笔记StudyNotes for on Luther on Vocation by Gustaf Wingren
作者: John Pless 译者/校对者: 尘觌 /雅斤
编者按：《路德的召命观》是瑞典学者古斯塔夫•维格伦（Gustaf
Wingren）1942年发表的博士论文，1952年译成德文出版，1957年译成英文出版。本书在路德神学的整体框架下对其召命观做出了极为系统的阐述，在西方学界引发了众多讨论，带来了对路德召命观的更多关注。本文是美国康考迪亚神学院的约翰 T. 普勒斯（John T. Pless）教授就此书为教学而做的读书笔记，本刊在此翻译转载，望对国内诸位牧者同工具体而深入地了解路德的召命观带来帮助。
目录
第一章 地与天
第一节 地上的国
第二节 天上的国（天国）
第三节 属灵管治与世俗管治
第四节 信与爱
第五节 十字架与绝望
第六节 与神的关系，以及召命
第二章 神与魔鬼
第一节 政府的概念
第二节 自由的概念
第三节 国度的混淆
第四节 人的合作
第五节 重生
第三章 人
第一节 人的处境
第二节 召命与仿效
第三节 祷告
第四节 神的诫命
第五节 时间
第六节 隐藏性与末世论
第一章 地与天
I. Chapter 1: "Earth and Heaven" (1-
77)
第一节 地上的国
1.
The Earthly Kingdom
1、“呼召”（Vocatio）的各种含义
A.
Vocatio has a variety of meanings:
1）指“福音的宣讲”，藉此人们被呼召成为神的儿女。
The
proclamation of the gospel through which human beings are called to be children
of God.
2）指各人（例如农夫、工匠等）从事的“工作”。（林前 7:20）
The
work which each does as a farmer, craftsman,etc. See I Corinthians 7:20.
3）指“传道职分的呼召”。
Call
to the office of preaching.
2、召命（Beruf）
B. Beruf
“按我们所知道的，路德并没有用召命或呼召来指非基督徒的工作。人人都有身份（station）和职分(office)；但召命是指基督徒在世的工作或属灵工作[2]，我们在此只引用路德在世的工作的概念，而不是其他意义上的职业。”[3]
"As far as we can
determine Luther does not use Beruf or vocatio in reference to the work of a non-Christian. All
have station (Stand) and office; but Beruf is the Christian's earthly or
spiritual work, not vocation in any other sense" (2).
位分（stand） 是指人在生活中的身份，这些身份是外在的，被如此安排以服事别人。“个人惟有在神面前（即在天上）是独自站立的。而在世上时，人总是在关系里（in relatione）的，总是对他人有责任。由此显然可见，每个基督徒在同一时刻拥有的职分是众多而非单一的，例如一个人可以同时是孩子们的父亲、妻子的丈夫、仆人们的主人、市政府的官员。”
Stand
is one's station in life. These stations are external and are so arranged to
serve others. "It is only before God, i.e., in heaven, that the individual
stands alone. In the earthly realm man always stands in relatione, always bound
to another. From this it is clear that every Christian occupies a multitude of
offices at the same time, not just one: the same man is, for instance, father
of his children, husband of his wife, master of his servants, and office holder
in the town hall" (5).
身份并不引发人心的转变，人心的转变惟独发生“在神面前”（coram deo）。毋宁说，身份是在维护延续被造世界。“就连那些心里没有接受福音的人，由于履行着他们身份的外在功能，从而也在成就神的旨意，尽管他们在其中浑然不觉。”
The
stations do not effect change or transformation of the human heart. This
happens only coram deo. The stations rather sustain and preserve creation.
"Even persons who have not taken the gospel to their hearts serve God's
mission, though they be unaware thereof, by the very fact that they perform the
outer functions of their respective stations" (7).
一个行动的正当性要在身份里确认。例如，个体不允许杀人，但行刑者执行死刑则是在做神的工作。
It
is within the station that the rightness of the action is determined. For
example, an individual must not kill. Yet the executioner does the work of God
has he carries out the death sentence.
神借助管道（means）来工作：“纵然父亲是生育的工具，但神自己是生命的根源和作者。”
God
works through means: "Even though a father is an instrument of
procreation, God himself is the source and author of life" (9).
“藉着那些以挤奶为业的人，神自己挤牛奶。卑微从事自己工作的人，履行的是神的工作，无论他是无名小卒还是国王。合宜地关切自己的职分，这并不是自我中心。委身于职分就是委身于爱，因为根据神自己的命令，职分所承担的工作总是为着邻舍的益处。对自己的职分的关切——在其世俗意义的框架里——参与到了神自己对人类的看顾之中。”
"God
himself will milk the cows through him whose vocation that is. He who engages
in the lowliness of his work performs God's work, be he lad or king. To give
one's office proper care is not selfishness. Devotion to office is devotion to love,
because it is by God's own ordering that the work of the office is always
dedicated to the well-being of one's neighbor. Care for one's office is, in its
very frame of reference on earth, participation in God's own care for human
beings" (9).
召命是地上的，不是天上的；不是向上够到神，而是向外够到被造世界中的邻舍。
Vocation
belongs to heaven, not earth. Vocation is not our reaching up to God but
reaching out to the neighbor in creation.
第二节 天上的国（天国）
2. The Kingdom of Heaven
“基督的工作胜过任何形式的律法：善工不能以任何方式通向救恩。良心惟独——藉着对基督工作的信心——得以从错误的信仰中被释放而得自由。但基督既没有释放从事工作的双手，也没有释放担任职分的身体。人的双手、身体以及召命，是属于地上的。职分中没有救赎，它本来也不是为救赎而设；它的目的是服事邻舍。良心安息于对神的信心，在救恩上不做任何贡献；双手却在召命中服事，这召命是神俯就的工作，为人的在世之益处效力。从信心的角度来看，召命与救恩无关。”
"The work of Christ is
victory over the law in any form: good works lead to salvation by neither one
route or the other. The conscience alone, through faith in the work of
Christ, is freed from a false faith. Christ frees neither the hand from its
work nor the body from its office. The hand, the body, and their vocation
belong to earth. There is no redemption in that, but that is not the idea. The
purpose is that one's neighbor be served. Conscience rests in faith in God, and
does nothing that contributes to salvation; but the hands serve in the vocation
which is God's downward -reaching work, for the well-being of men. From the
viewpoint of faith, vocation has no relevance" (11).
基督徒在救恩上不被特定的身份捆绑。他（她）在信心的自由里生活。
The
Christian is not bound to a particular station for salvation. He or she lives
in the freedom of faith.
在神面前，人就是人。在世界面前，人有特定的职分或身份。“在信心的国度里人人都一样，但世上的召命充满了等级与差异。”
Before
God a man is simply a man. Before the world he occupies a particular office or
station. "Faith's kingdom is a realm in which all are alike; but vocation
in the world is full of grades and differences" (13).
天上的平等并不意味着地上的平等。“导致世上差异的，是各种职分及相应工作的结构。但在天上人人都一样。那里所有人单单领受（且同样地领受）神的恩典。所以天国里的平等只依赖于这样一件事实——基督的国度，其支配的原则不是律法，而是福音这份神圣的恩赐。”
Equality
in heaven does not translate into equality on earth. "What makes the
difference on earth is the structure of many offices, with their respective
works. But in heaven all are alike. There all simply receive, and receive
alike, the grace of God. Thus equality in the heavenly kingdom depends only on
the fact that it is the kingdom of Christ, ruled by a divine gift, the gospel,
not the law" (13).
在天国中把工作带到神的面前，既扰乱属天的治域，又扰乱属地的治域。
To
draw works before God in the kingdom of heaven disrupts both the heavenly and
the earthly realms.
地上与天上有各自的义。路德说：“因此，应当留意： 将福音放在天上，将律法放在地上，称福音的义为天上的、属神的，称律法的义为地上的、属人的。”[4]
Earth
and heaven each has its own kind of righteousness. Luther: "So these
things ought to be noted: that you place the gospel in heaven and the law on
earth; that you call the righteousness of the gospel heavenly and divine, and
the righteousness of the law earthly and human" (15).
意志的自由只适用于地上的领域，只适用于在人以下的事物。在神面前，意志总是被捆绑的。“因此在神面前，自由意志惟独作为邪恶而存在。”
Freedom
of the will applies only to the earthly realm, the things that are below man.
Before God the will is only enslaved. "Free will thus exists before God
only as evil" (16).
地上的国和天上的国对应于两种义。“在地上的国里，我们从神领受的恩赐是短暂的；但在天上的国里，我们领受神自己，而他永远不会消逝。”
The
earthly and heavenly kingdoms correspond to the two kinds of righteousness.
"On earth we receive from God gifts which are transitory; but in the
heavenly kingdom we receive God himself, who never passes away" (19).
“基于公民之义的生活有这样的特征——必须总是寻求躲避死亡，于是这种义就成为无用的了。”
"Life
based on civil righteousness is of such character that it must always seek to
escape death, which brings such righteousness to naught" (21).
信心之义在盼望中期待和等候死亡，藉着我们的死，基督的复活将会在我们里面完全实现。“故此，信心站在两个复活之间，站在已经发生的基督的复活与摆在前头的我们的复活之间。”
The
righteousness of faith anticipates death with hope and awaits it for in our
dying Christ's resurrection will be fully realized in us. "Thus faith
stands between two resurrections, the resurrection of Christ, which has already
taken place, and our own resurrection, which lies before us" (22).
第三节 属灵管治（government）与世俗管治
3.
The Spiritual and the Earthly Governments
路德经常论及世俗管治的两个“层级”：政治的（世俗政府）与家庭的（家庭）。
Luther
often speaks of two "hierarchies" within early government: the
political (secular government) and the domestic (family).
律法与刀剑构成一体。世俗管治的支配原则不是福音，而是律法的政治功用（usus civilis）。“召命属于律法的国度。”
Law
and the sword belong together. Earthly government is not ruled by the gospel
but the law in its usus civilis. "Vocation falls within the kingdom of the
law" (26).
基督徒“与圣灵同住——在恩惠与平安的天堂中，同时也与肉体同住——在充满苦难与十字架的世界上”。在《加拉太书注释》中，路德写道：“律法统治着肉体，而应许则满有恩慈地支配良心。因此当你认出它们各自适用的范围时，便可以极为安全地与天上的应许同行，也与地上的律法同行；与天堂中恩惠和平安的圣灵同行，也与这世上投入劳作并背负十字架的身体同行。”
The
Christian simultaneously lives his life "with the Spirit in the paradise
of grace and peace, and with the flesh in the world of toil and cross"
(26). In the Galatians The distinction
between law and gospel is cosmic in scope for it distinguishes between life on
earth and life in heaven. commentary,
Luther writes: "So as the law holds sway in the flesh, the promise rules
most graciously in the conscience. When you have thus recognized the proper
sphere of each, you walk most securely with the promise in heaven and the law
on earth, with the Spirit of grace and peace in Paradise and in the body of
works and the cross on earth" (26).
两种管治都是神的爱的表达，神通过这每一个治域给予美好的恩赐。
Both
governments are expressions of God's love. God gives good gifts through each of
these realms.
召命是十字架所在之处。“在人的召命中有十字架——给王子、丈夫、父亲、女儿，给每个人。在这十字架上，旧人的本性要被钉死。”藉着召命中的十字架，邻舍得益处。路德说：“若问在哪里能找到我们的苦难。我要告诉你：从最低处到最高处，遍及生命中的一切身份，你都能发现你所要找的。”
Vocation
is the place of the cross. "In one's vocation there is a cross - for
prince, husband, father, daughter, for everyone - and on this cross the old
human nature is to be crucified" (29). Through the cross of vocation the
neighbor is benefited. Luther: "I ask where our suffering is to be found.
I shall soon tell you: Run through all stations of life, from the lowest to the
highest, and you will find what you are looking for" (29).
苦难不是寻求而得的，也不是自己选择的，它会自然临到那些忠于呼召的人。路德说：“因此，别操心该从哪里寻找苦难。这实在没有必要。只要作一个认真的基督徒，作为传道、牧师、市民、农夫、贵族、主人，忠实地履行你的职分。让魔鬼操心该从哪里找一块为你制作十字架的木头吧，让世界操心该从哪里找一根为你的苦难制作鞭子的枝条吧。”
Suffering
is not sought after nor is it self-chosen. It will come to those who are
faithful in their callings. Luther: "Therefore do not worry where you can
find suffering. That is not necessary. Simply live as an earnest Christian,
preacher, pastor, burgher, farmer, noble, lord, and fulfill your office
faithfully and loyally. Let the devil worry where he can find a piece of wood
out of which to make a cross for you, and the world where it can find a branch
out of which to make a scourge for your hide" (30).
召命是关系到生和死的事：“基督徒在世俗管治下，在召命中被律法钉死；在属灵管治下，在教会中藉着福音从死里复活。两者都发生在地上，却都指向天上。藉这两者，个人与基督联合，藉着召命进入他的十字架，藉着教会进入他的复活。基督是天上的君王，其国度超越了死亡，那里是基督徒被带往的终点。因此洗礼惟有在死亡时才得以完全实现。”
Vocation is a matter of both
life and death: "The Christian is crucified by the law in his vocation,
under earthly government; and he arises through the gospel, in the church under
the spiritual government. Both of these take place on earth; but both
are directed toward heaven. Through both the individual is incorporated into
Christ; through vocation, into his cross, and through the church, into his
resurrection. Christ is the king in heaven, in the kingdom beyond death. That
is the destination toward which a Christian is to be carried along. Baptism is
therefore completely fulfilled only in death" (30-31).
路德观察到，当神想要拯救一个修道士时，神强迫他进入地上的事务。
Luther
observes that when God wants to save a monk, he compels him to become occupied
with earthly things.
工作倒空我们，驱使我们进入惟独对基督的信心。“通过世俗管治与属灵管治，神驱使人到善行与信心那里。”
Works
empty us and compel us to faith in Christ alone. "Through earthly and
spiritual government God drives men to good works and faith" (36).
“在地上的秩序中，神与魔鬼都在积极工作，因此这些秩序从未静止不动，它们总是因人远离神旨意而被败坏，但在包括基督徒真实的信与爱的各样事物中，它们又被神再次改善与更新。”[5]
"In
earthly orders God and the devil are both actively at work. Therefore these orders
never stand still. They are always corrupted because men depart from God's
will. But they are improved and reformed anew by God, among other things, in
true Christian faith and love" (37).
第四节 信与爱
4.
Faith and Love
“如同人藉其召命中的十字架而被律法钉死，人乃是藉福音里的信心而复活得生。如同善行是前行而达到邻舍和世界那里，信心则是向上而达到天上的神那里。如同善行关乎可见的今生，信心乃是伸向那远离当下的、死后的生命。”
"As
man is crucified by the law, through the cross of his vocation, he is made
alive and raised through faith in the gospel. As works go forth toward one's
neighbor and the world, faith reaches up to God in heaven. As works have this
life in view, faith stretches forward to life after death, away from the
present" (38).
路德说：“从特征上说，没有什么能比信心更高、更内在的了，因为信心紧紧抓住神的道，却与这道以外的一切毫无瓜葛。”
Luther: "There is nothing higher or more
inward in character than faith; for it clings to God's Word and is stripped
naked of everything which is not the Word of God" (39).
“当信心在爱中工作时，信心降卑取了肉身，如同神在基督里成为了人。”[6]
"When
faith works in love, it descends and is incarnated, as God became man in
Christ" (41).
“生发于信心的仁爱，以及圣灵，彻底突破了两个国度的边界，突破了天与地的隔墙，如同神在基督里成为了肉身。”
"Love
born of faith and the Spirit effects a complete breakthrough of the boundary
between the two kingdoms, the wall of partition between heaven and earth, as
did God's incarnation in Christ" (46)
邻舍的需要决定了仁爱该如何行动。这样的爱关系到邻舍的益处，而不是自己的救恩。
The
need of the neighbor determines how love acts. Such love is concerned with the
neighbor's well-being and not one's own salvation.
路德对于“这爱的展现方式”表述得比较保守。这爱不能事先被诠释。
Luther exhibits shyness in
describing what such love looks like. It cannot be construed in advance.
第五节 十字架与绝望5. Cross and Desperation
对神命令的违心顺服、被迫的友谊、我们在工作中勉强的忠实，都不算是出于爱的工作。
Obedience to God's command
against the desire of the heart, forced friendliness, and faithfulness in work
that we do grudgingly are not works of love.
“信心或良心属于天上；天上是福音（而非律法）在支配，因此那里没有罪，有律法的地方才有罪。地上则是律法和世俗政府在治理，因此那里就有必须被钉死的肉体和肉体的邪情私欲。”
"Faith,
or the conscience, is in heaven; and since not law but gospel rules in heaven,
no sin is there. There is sin only where there is law. On earth law and worldly
government rule; and there too is the body of man which must be crucified with
its sinful lusts" (51).
罪人的恢复，最终是末世论意义上的。在今生，与罪之影响的争战会持续不断。路德说：“一切都藉着恩典被赦免了，但一切都还未被这恩赐所归正。”
The
restoration of the sinner is finally eschatological. In this life, the struggle
against the effects of sin is ongoing. Luther: "All things are forgiven
through grace, but all things are not yet corrected by that gift" (51).
福音将信徒从对自己生命里残剩之罪的绝望中搭救出来：“即便是人在世上与某个外在具体的、难以胜过的罪争战时，这罪在天上神的面前也已被赦免。争战在良心之外，信心不受到扰乱，因为信心安然居住在神的应许中。罪恶被抵挡，因此人未被抛入绝望；藉着有关死后永恒生命的神的话语，结局确定无疑。如果一个人不能相信他与之争战的罪已被赦免，律法就会在良心中（也就会在天上）发动，信心就会在神面前让位于善工。这样，永生就不是取决于神的应许，而是取决于人与其罪争战的进展。这就是绝望。”
The Gospel rescues from
despair over the sin that remains in the life of the believer: "Even while
men contends on earth with a specific outer sin which is hard for him to
master, that sin is forgiven in heaven, before God. The battles lies outside
of the conscience and leaves faith undisturbed, since it rest secure in God's
promise. Sin is resisted in such a way that man is not cast into despair; the
outcome is certain, through God's word about eternal life after death. If a man
cannot believe that the sin with which he struggles is forgiven, the law has
risen up in the conscience (that is, in heaven) and faith gives way to works
before God. Then eternal life does not depend on God's promise but on man's
progress in the battle against his sin. That is desperation" (52).
在早期的著作中，路德还将治死肉体当成我们要行的事。在他后来的著作中，他体会到十字架不是自我选择的死亡，而是神加于我们身上的死亡。“十字架不是我们选择的，而是被神加在我们身上的。换言之，十字架在我们的召命中不请自来。”
In
his earlier writings, Luther still sees mortification as something that we do.
In his later writings, he sees the cross as not self-chosen death but death
that God We conclude, Therefore, that a Christian lives not in himself but in
Christ and in his neighbor. Otherwise he is not a Christian. He lives in Christ
through faith, in his neighbor through love. By faith he is caught up beyond
himself into God. By love he descends beneath himself into his neighbor (AE
31:371).
lays
on us. "The cross is not to be chosen by us; it is laid upon us by God,
i.e. the cross comes to us uninvoked in our vocation" (53).
在路德成熟的表述中，“召命是神自己让十字架成形的地方”。
In
the mature Luther, "vocation is the place where God himself lets the cross
take form" (54).
“在日常活动中，洗礼靠着每日的悔改实现。故基督徒同时是旧人和新人，不但在与神的审判、神的赦免的关系中是这样，而且在面对召命与邻舍时也是这样。”
"In
daily activity baptism is realized as a daily repentance. Thus the Christian is
both old and new man, not only in relation to God's judgment, God's
forgiveness, but also in his encounter with vocation and neighbor" (55).
召命是旧人死亡的舞台：“我们在召命、劳作以及社会生活的要求中受训。召命是地上的，就像基督的人性那样格外是地上的，如此明显地缺乏一切神性。基督钉十字架时，神性只是隐藏，但并未缺席，它表达在对强盗和兵丁的俯就之爱中。”
Vocation
is the arena of death to the old man: "We are disciplined in vocation, in
labor, and in the demands of social life. Vocation is earthly, just as
shockingly earthly as the humanity of Christ, apparently so void of all
divinity. In the crucifixion of Christ the divine nature was only hidden, not
absent; it was present in the lowly form of love for robbers and soldiers"
(57).
基督徒今生在召命中生活，在召命中他被钉死，盼望着复活进入那永恒的生命。
The
Christian lives in this life in vocation where he is crucified in anticipation
of the resurrection to the life everlasting.
“没有良心的惊恐在先，恩典就不会是恩典。”
"Grace
would not be grace without prior terror of conscience" (60).
律法维护地上秩序的功能次要于其神学意义上的工作——使人焦虑并驱使他到福音那里。
The
function of the law as preserver of order on earth is subordinate to its
theological work of disturbing man and driving him to the gospel (62).
第六节 与神的关系，以及召命
6. Relationship with God,
Vocation
“神职、婚姻、世俗政府”这三个层级，是“由神设立的三个神圣秩序与真正制度。”
"Ministry, marriage,
and earthly government" are the three hierarchies that are the three
"holy orders and true institutions, established by God" (63).
这三个层级的身份里，不存在什么东西能拯救人。“信与爱高于一切身份。”
There
is nothing within these three stations that will save man. "Faith and love
are above all stations" (65).
“召命的严酷的、律法性的特点，或说十字架，只出现在和旧人的关系中。同样的外在关系，对信心来说是自由与中性的，对旧人来说却是充满束缚的，是律法的承载者，装满了神的忿怒。”
"The hard, legalistic character of
vocation, the cross, appears to be only in relation to the old man. For him the
same external relations, free and neutral for faith, are filled with
constraint, bearers of the law, laden with the wrath of God" (65).
“信心的自由并不解除召命。相反，它维护召命，并赋予其新生。”
"The
freedom of faith does not dissolve vocation. On the contrary, it sustains it
and gives it new life" (66).
基督徒在同一个自己里，也在同一个时间里，既是旧人，也是新人。这种情况是如此真实，以至于“不情愿与欢乐、敌对与爱慕是如此纠缠不清，惟有神才能看见哪个是哪个。”
The
Christian is both old and new man at one and the same time. This is so much the
case that "unwillingness and joy, antagonism and love are so intertwined
that God alone sees which is which" (68).
外部的限制，以及内心的更新，这两样活动作为神的工作是并存的。
Restraint
and renewal are tow activities that exist side by side as works of God.
神的护理将邻舍给我们。木匠的用具是神呼召的工具：“使用我们，好让你的邻舍得益处吧。”
God's
providence gives us the neighbor that we have. The carpenter's tools are the
vehicle of God's call: "Use us for the well-being of your neighbor"
(72).
成圣隐藏于我们在召命中领受的卑微平凡的工作里。
Sanctification
is hidden in the lowly and ordinary tasks given in our vocation.
“对神的信心与服事邻舍的意愿构成有机的整体。”
"Faith
in God and willingness to serve one's neighbor constitute an organic
unity" (74).
召命不是福音。
Vocation
is not the gospel.
第二章 神与魔鬼
II. Chapter 2: God and the Devil (78-161)
第一节 政府的概念[7]
1.
The Concept of Government
顺服神，或顺服魔鬼，除此二者，别无选择。
Subjection
to God or subjection to the devil are the only two alternatives. Romans 13:1-7
and I Peter 2:1317 Simul!
政府不是源于人的意志，而是源于神。“政府的权柄不是源自它能展现人们的禀赋，而是神设定了它用以阻挡魔鬼。”
Government
does not derive from the will of the people but from God. "The authority
of the government is not derived from the fact that it gives expression to a
people's genius, but from the fact that God has ordained it to thwart the
devil" (79).
律法以强制力工作。这样，世俗政府的运作乃是通过法律和刀剑。
The
law works coercion. Thus worldly government operates through law and the sword.
世上的人生，活在神与魔鬼的争战中。“神愿意人从罪的权势下被拯救，而魔鬼想要人留在那里。在人对此毫无意识的情况下，从这无形的争战中，产生出人们生活中的一切痛楚和焦虑。当这双方力量都想要抓住，想要得赢得并占有时，受造者就一定会感受到痛苦。因此路德说，人的十字架与绝望既来自于神又来自于魔鬼。”
Life
in this world is lived in the struggle between God and the devil. "God
wishes man to be saved from the power of sin, and the devil wants man kept in
it. Out of that invisible combat, which goes on even when man does not think of
it, comes all the agony and anxiety that enter into human life. A creature must
know suffering when two powers lay hold of it, struggling to 'win and possess
it'….Therefore Luther says that man's cross and despair come from both God and
the devil" (80).
神的外在或“异常”的工作以魔鬼为工具。然而魔鬼还是神的仇敌。我们要以祷告和争战抵挡他。
God's
alien or "strange" work uses the instrumentality of the devil. Yet
the devil remains God's enemy. We are to pray and struggle against him.
“祷告是一扇门，通过它，神进入召命，以转化的行动来对付魔鬼。”
"Prayer
is a door through which God enters into vocation in transforming action against
the devil" (84).
魔鬼既与天上的国争战，又与地上的国争战。
The
devil wars against both the earthly and heavenly kingdoms.
“神与撒但是为人而争战。职分属于神这一方，但担任职分的人可能属神也可能属魔鬼，而归属不同会使履行职责的方式大相径庭。”
"The
combat between God and Satan is fought over persons. Offices are on God's side,
but persons who occupy offices can belong to God or to the devil, which makes
an enormous difference in the way the duties of office are met" (85).
魔鬼的攻击包括了对神怀疑和不信的试探，并因此“误用美好天赐的职分、不当地管理召命”。
The
devil's attacks consist of temptations to disbelief and mistrust of God and so
"to misuse a good and divine office, to mismanage one's
vocation"(87).
召命中的怀疑和绝望，是你正处在你恰当的位置中的证明。路德说：“当你在一个位置上感到厌恶反感时，把这当成是你正处于讨神喜悦之恰当位置的明证。神全然掌管。他允许恶魔攻击和试探你，要看你是坚定还是善变；他也给机会让你的信心去争战并成长得越发刚强。”
Doubt
and despair in vocation are evidence that you are in your proper position.
Luther: "Take it as a sure sign that you are in a right station which is
pleasing to God, if you feel disgust and dislike for it. God is certainly at
hand. He permits the evil spirit to attack and tempt you, to see whether you
are fickle or steadfast, or not; and he provides an opportunity for your faith
to fight and grow stronger" (88).
魔鬼试图引人离开他们的召命，进入人自己选择的工作，如此导致不忠。他鼓动暴政和无政府主义。
The
devil works treachery as he attempts to draw people away from their vocation to
self-chosen works. He incites tyranny and
anarchy.
撒但最邪恶的攻击是向忠实的传道人发出。“魔鬼向担任神话语服事职分的人发出格外严峻的攻击。因为藉着道的正确宣讲，魔鬼原形毕露，人们便明白那被称作神圣实际却是魔鬼作为的东西是什么，也明白那被称作属地却实际是神的作为（邪恶藉此被遏制）的东西是什么。因此，那忠心传讲神话语的人使魔鬼行动的核心面临毁灭的威胁，这核心就是宗教活动。”
Satan's
most pernicious attack is on the faithful preacher. "The devil makes
especially severe attacks on him who fills the office of the ministry according
to God's Word. For through correct preaching the devil is unmasked, so that
people understand that what is called holy is the work of the devil, and what
is called earthly is God's work by which evil is checked. Therefore he who
preaches God's Word faithfully threatens to bring to naught the very center of
the devil's activity, religious works" (91).
“人的职分指出工作的明确方向，但‘信与爱’对职分里所做的工作进行了修正。离开与神的关系，人虽拥有神所设立的职分，但却不是召命。”
"Man's
office gives tangible direction about works, but 'faith and love' modify the
work done in the office. Apart from relation with God, man has an office,
established by God, but not a vocation" (91).
世上的统治者是被神自己掌管的，基督徒必须忍受这些暴君。“在一个残暴的君主下，基督徒只能忍受，反叛是罪。在神的定规中，没有什么势力有权惩罚一个残暴的最高君主。在此神自己看守，并从秩序外介入……神能扶植一场反叛，利用就人而言明显是罪的事物来惩罚这个统治者的罪，他也能鼓动一个异邦统治者与这个暴君打仗。”
Earthly
rulers are held in check by God Himself. Christians must suffer under such
tyrants. "Under a tyrannical sovereign a Christian can only suffer; revolt
is a sin. Within God's order there is no power which may legitimately punish a
tyrannical sovereign ruler. Here God himself stands guard and reaches in from
outside the order…...God can foster a revolt, using that which is clearly sin
on the part of men to punish the sin of the ruler, and he can arouse a foreign
ruler to make war against the tyrant" (92).
第二节 自由的概念
2.
The Concept of Freedom
藉着福音，良心是自由的；藉着律法，身体是受缚的。
The
conscience is free through the Gospel; the body is bound through the law.
律法在世上统治，福音在天上支配。
The
law rules on earth; the Gospel reigns in heaven.
“福音是人听见和领受的，不是人自己去做的什么事情。但这‘听见和领受’、这‘自由’，等同于在神面前的无能，等同于被捆绑的意志。”
"The
gospel is something which man hears and receives, not something which he does.
But this hearing and receiving, this 'freedom' is identical with helplessness
before God, identical with the bound will" (94).
路德对“自由/奴役”的似非而是的理解的出发点是哥林多前书 9:20-22。
Luther's
point of departure for his paradoxical understanding of freedom/servitude is I
Corinthians 9:20-22.
根据邻舍的需要，在召命中有做什么或不做什么的自由。“按召命而有的生活，从未变得固定或僵化。”[8]
There
is freedom in vocation to do or not to do according to the need of the neighbor.
"Life according to vocation never becomes fixed or rigid" (96).
路德说：“虽然福音不会使我们服在摩西的判决下，然而它并不释放我们完全脱离对于社会一切律法的服从。毋宁说，当我们在身体中生活时，福音使我们服在所生活的政府的法律下。”
Luther:
"Although the gospel may not subject us to the decisions of Moses,
nevertheless it does not free us completely from obedience to all laws of
society; rather in this bodily life it subjects us to the laws of the regime in
which we live" (99).
“召命中不变的因素在于职分本身，这职分拦在旧人面前构成屏障，因为旧人在‘做或不做’上没有自由，他必须服从。因为如果旧人脱离对他的要求，代之以什么新的事物，这新事务反而会比常规的要更糟糕、更有害于别人。”
"The
unchanging element in vocation lies in the office itself, which reaches out as
a barrier against the old man, inasmuch as the old man is not free to 'do and
to omit'; he is simply bound to obey. For if the old man deviates from the
requirements and substitutes something new, the new will be worse and more
injurious to others than the accustomed" (99).
神是隐藏的，这意味着人类能反抗神。“在工作中对神怀有敌意的一种形式，是在召命中的疏忽、漠然、懒惰，这一切都在阻碍神为人而进行的持续的创造与护理，而神的护理本应通过每样职分的妥善运用来达成其目的。”
As
God is hidden, human beings can oppose God. "Work hostile to God can take
the form of negligence in vocation, indifference, and idleness, all of which
are barriers in the way of God's ongoing creation and care for human beings,
that divine care which aims to attain its purpose through the proper use of
every office"(100).
魔鬼利用宗教，它误导人进入错误的想法。“被这歪曲的宗教所误导，人将自由与捆绑颠倒了。他在自由的时候，以为自己被捆绑，被捆绑的时候，以为自己是自由的。”路德将修道主义看作这种歪曲的首要例子。路德的《论意志的捆绑》是对这种歪曲的神学基础的抨击。自由意志代表着与神为敌。
The devil makes us of
religion as he misleads human beings into false thinking. "Misled by this
perverted religion, man turns freedom and bondage upside down. He
thinks himself bound where he is free, and considers himself free where he is
bound" (100). Luther sees monasticism as a primary example of this
perversion. Luther's The Bondage of the Will is an attack against the
theological basis of this perversion. Free will represents hostility to God.
人在神和魔鬼之间：“一方面，当人在信心中受缚于神的时候，他在神面前没有自由意志。人的自由惟见于外在之事，在其中行善以对抗魔鬼。另一方面，当人在错误的信仰中被魔鬼捆绑时，他丢弃了外在之事中的自由，在那里作了律法的奴隶，将他的自由意志转而朝上面对神，导致他的自由意志成为邪恶，成为魔鬼手中用来反抗神的工具。”
Man
between God and the devil: "On the one hand, when man is bound by God in
faith, he has no free will before God. He has only freedom in outer matters to
do good on earth against the devil. On the other hand, when in false belief man
is bound by the devil, he abandons his freedom in outer matters and, a slave to
the law there, turns his free will upward before God, making his freedom of
will evil, a tool in the hand of the devil, against God" (105).
“人的整个地位，在神的权势中叫作自由，而在魔鬼的权势中叫作奴役。”
"In
God's power man's entire status is called freedom; in the devil's power it is
called thralldom" (106).
无论在不信中，还是在信心中，人的意志都在与神的关系中受缚：“所以在两种情形下，他的意志在与神的关系中都是受缚的，即他没有选择。他不得不把神当作神并且忍受他。”
In
both unbelief and faith the human will is bound in its relation to God:
"So in both cases his will is bound in relation to God, i.e., he has no
choice. He has to take God as he is and suffer him" (107).
第三节 国度的混淆
3.
The Confusion of the Kingdoms
地上的国度 属灵的国度Earthly
Kingdom Spiritual Kingdom
律法 福音Earthly Kingdom Spiritual
Kingdom
身体 良心Body Conscience
服从 自由Submission Freedom
当律法从地上转到天上，而福音从天上转到地上，两个国度就混杂了。
The
kingdoms are mingled when law is shifted from earth to heaven and the Gospel
from heaven to earth.
“当人相信时，良心里没有律法，只有基督。因此工作并不是为了支撑信心或信仰生活。信心已经完全，不需要来自任何基督徒生活的支持，因为基督是完美的。工作有一个绝对不同的意义。人的邻舍并不拥有自己所需的一切，他需要这样那样的事物，需要劝勉与力量。善工有它的任务，它向下触及地上的处境。”
"When man believes,
there is no law in the conscience but Christ. Therefore works to do aim at
supporting faith or the religious life. Faith is already complete
and needs no support from any Christian living, for Christ is perfect. Works
have an utterly different significance. One's neighbor does not possess all he
needs; he is in need of one thing and another, of counsel and strength. There
is a task for good works, a reaching down to the earthly situation" (109).
“当律法变为救恩的途径时，它就违背了神的诫命与规定。”
"When
law becomes the way of salvation, it goes against God's commandment and
order" (110).
“对每个人来说，将自己限制于召命，留在其中，是极重要的。他不可以抛弃召命，像那些反叛的国民和僭越的贵族一样。根据神的旨意，甚至世上最强大的那些人，也在神的话语面前停住。”
"It
is vital for each to limit himself to his own vocation and remain in it. He
must not forsake it, as do both revolting subjects and tyrannical princes. Even
those who are mightiest on earth must, according to the will of God, stop
before the Word" (114).
“一个牧师，就他而言，必须禁绝一切属世的武器，禁绝一切威压以及对世俗力量的渴求，因为神的话语不使用外在力量。因此，单纯信靠所传讲神话语内在无形力量而前行的传道人，是忠于他召命的人。”
"For
his part, a churchman must abstain from all earthly weapons, from all coercion
and lust for worldly power; for the Word is to use no outward force. The
preacher who goes forward, simply trusting in the inner, invisible power of the
preached Word, is thus one who is faithful to his vocation" (114).
“在律法的属灵功用中，神自己让律法运行于良心。神激发人的焦虑——这乃是律法上达于天。”
"In
the law's spiritual use God himself lets the law act on the conscience. The
anxiety which God awakens is the law's upreach to heaven" (115).
神使用人，作为他施行忿怒的工具，就如异教水手将约拿从船上抛在海中。他们是神的面具（larvae Dei）。
God uses people as
instruments of His wrath as in the case of the pagan sailors who tossed Jonah
overboard. They are God's masks - larvae Dei
“信心要求每一时刻和行动都在信心里接受，在信心里承担；工作要在信心里做。当神在外部环境中给了我们苦难和麻烦，例如我们敌人的仇恨与毁谤、疾病以及其它苦痛的灾难时，信心受到严峻考验。”当这些遭遇不是在信心里接受时，绝望就产生了。
"Faith
demands that every moment and action be accepted in faith and borne in faith;
the works are to be done in faith. Faith is severely tested when in outer
circumstances God brings us suffering and troubles, such as hatred and slander
by our enemies, sickness, and other bitter misfortunes" (118). Desperation
results when such happenings are not received in faith.
“十字架与绝望在召命中一起来到，驱使人去祷告。”
"Cross
and despair come together in vocation, and drive a man to prayer" (119).
爱是对召命的实现。
Love
is the fulfillment of vocation.
“魔鬼试图让人离开召命，这是召命中的试探。”
"Temptation
in vocation is the devil's attempt to get man out of his vocation" (121).
神和魔鬼都将自己隐藏在事物后面。魔鬼隐藏自己，为了引诱人进入网罗。神隐藏自己，以至于他可以拯救和扶持人。惟有神的话语能揭发魔鬼正是说谎者与杀人者。“惟有神的话语揭发他，使他不能隐藏。”
Both God and the devil hid
themselves behind things. The devil conceals himself in order to ensnare man. God
hides Himself so that He might save and sustain man. Only the Word can unveil
the devil for the liar and murderer that he is. "Only the Word uncovers
him, so that he cannot hide himself" (122).
信心和召命相伴同行。路德说：“只要他（例如一个鞋匠或铁匠）紧紧抓住这两者：向着神的道的信心，人心藉此得洁净；以及那些教导他该如何向着（自己身份中的）邻舍行动的智慧之言，这样，凡物于他就都洁净了，就算他的双手和全身所应付的只不过是污泥。”
Faith
and vocation go together. Luther: "As long as he (e.g. a shoemaker or a
blacksmith) clings to these two, to the Word of faith toward God by which the
heart is made clean, and to the word of understanding which teaches him how to
act toward his neighbor in his station in life, everything is clean to him,
even if with his hands and his whole body he deals with nothing but dirt"
(123).
“基督徒在召命和教会中生活。召命是律法的有形彰显，教会是福音的有形彰显。”
"A
Christian lives in vocation and in the church. Vocation is the concrete form of
the law, and the church is the concrete form of the gospel" (123).
第四节 人的合作
4.
Co-operation
路德将人设想为神的“同工”，好比一个农奴有能力运用自己的手脚，不用主人指定其每一个动作。
Luther
conceives of man as a "fellow worker" with God in the same sense that
a serf has the ability to use his hands and feet without his lord determining
every movement.
合作发生在属地（而非属天）的召命中，它指向人的邻舍，而不是指向神。
"Co-operation
takes place in vocation, which belongs on earth, not in heaven; it is pointed
toward one's neighbor, not toward God" (124).
在神面前，基督徒永远是被动的。在邻舍面前，他总是主动的。在垂直的维度上，我们是领受者。在水平的维度上，我们作为神给予邻舍恩赐的管道而行动。
Before
God, the Christian is ever passive. Before the neighbor, He is always active.
Vertically, we are receptive. Horizontally, we are in motion as we the channels
for the giving of God's gifts to the neighbor.
“独立于神，人没有自己的能力藉以在神面前行动。这样的力量会是从魔鬼而来，它并不表示自由。另一方面，当保罗在教导哥林多人，或者当他藉着神的灵里说话时，他乃是在与神合作。甚至连不敬虔的人也与神合作，因神造万物并使一切运转。但当神通过不敬虔人工作时，神并不藉着他的灵工作。”
"Man
has no ability of his own, independent of God, with which he can act before
God. This power would be from the devil; it would not mean freedom. On the
other hand, Paul co-operates with God when he instructs the Corinthians or
speaks in the Spirit of God. Even the ungodly co-operate with God, for God
alone has made all things and set all in motion. But when God works through the
ungodly, he works without his Spirit" (131).
神甚至通过恶人给予美好的恩赐，尽管凡不出于信心的都是罪。
God
gives good gifts even through evil people even though whatever is not of faith
is sin.
“向神祈求帮助，却不使用神已经给予的外部手段，这乃是试探神……反之，在召命中，当一切外在可能性已经穷尽时，不向神祈求帮助，这乃是亵渎神，将他的应许看作谎言。”
"Turning
to God in prayer for help without using the external means which God has given
is tempting God…But not to turn to God in prayer for help in vocation, when all
outward available possibilities are exhausted, is to blaspheme God and treat
his promises as lies" (136).
“人的合作与神的面具，这两个概念构成一体。暴风雨与雷电这样的自然现象，以及太阳和丰收，这些也都是神的面具，背后隐藏着他的忿怒与慈爱。”
"The
concepts of co-operation and masks of God belong together. Natural occurrences
such as storms and thunder, or sun, or rich harvests are also God's masks,
behind which his wrath and love are hid" (137).
“当神恩赐于人时，他不是在敞开的威严中来到，而是给自己的脸戴上面具。”
"Instead
of coming in uncovered majesty when he gives a gift to man, God places a mask
before his face" (138).
“没有福音的人，无法辨别神和神的面具。”
"One
who does not have the gospel cannot differentiate between God and his mask"
(140).
第五节 重生
5. Regeneration
律法不能通过“完成它”而被定量。“因此律法不断要求新的、预期之外的事情。人永远无法完成它，它始终有试验人这个特征。”
The
law cannot be quantified in such a way that one is through with it.
"Accordingly the law constantly requires something new and unexpected. One
is never through with it. It always has a character that tries man" (143).
虽然作为神的创造，职分或身份是好的，但它也能被恶人所败坏。这样的败坏不是出于职分的本质特性，而是出于对职分的误用。
While
an office or station is good as the creation of God, it can be rendered corrupt
by an evil person. The corruption is not in the office per se but in the misuse
of the office.
“在关系到工作和外在行为的那些地方，划清基督徒与非基督徒之间的界线，不仅困难，而且错误。”
"Where
works and external behavior are concerned it is not merely difficult to make a
sharp demarcation between Christians and non-Christians; it is erroneous"
(151).
“神作为创造主的行动，既通过人的才能（在人的肉身生命中被赐予的），也通过新人的爱（这得自于真道里的重生）。”
"God
the Creator acts through both the talent given in natural birth and the love of
the new man given by new birth in the Word" (153).
对路德来说，实际的正义并非单纯载于法典，而是“律法书与法律裁决程序合作的产物，在这程序中，正义得到伸张”。
For Luther,
actual justice is found not simply enshrined in a legal code but is a
"joint product of co-operation of the law book and the judge in the
setting of the ongoing legal procedure, where justice is being
administered" (154).
“伟人”（superman）或“英雄人物”（heroic man）可能属神也可能属魔鬼。
The
"superman" or "heroic man" may be of God or the devil.
公正与公允是担任职分的人应有的特征。“公正在律法中裂开一道口子，使怜悯进入。”
Fairness
and moderation are to characterize those who hold office. "Fairness opens
a rift in the law and lets mercy trickle in" (159).
“我不可能在拒邻舍于门外时，却没有拒神于门外，这乃是堕入不信。信心将一切善工囊括在内。”
"I
cannot turn my neighbor away without thereby turning God away - and that is
falling into unbelief. In faith all good works are encompassed" (161).
第三章 人
III. Chapter 3: Man (162-251)
第一节 人的处境
1.
His Situation
“路德关于世界的观念以及对生活的看法，一方面以神与撒但的二元对立为特征，另一方面以末世论或属天与属世的张力为特征。”
"Luther's
concept of the world and his view of life are characterized by the dualism
between God and Satan on the one hand, and on the other, eschatology or the tension between earth and heaven"
(162).
“当恶抓住了一个人，没有任何动物能和这魔鬼般的人相比，他从头到脚被撒但影响发酵。但人也是惟一的一种受造，在其中能有重生新造的奇事发生。神创造了一切动物，但他没有新造它们。新人是一个新的创造，迥异于受造世界中的任何事物。他是一个新的创造，与罪和死的权势冲突，与魔鬼冲突。”
"When
evil has captured a man, no animal can vie with him in fiendishness; he is
leavened throughout with Satan. But a human being is also the only creature in
which the miracle of being born again or made new can take place. Every animal
is created by God; but he does not make a new creature of it. The new man is a
new creation, with no counterpart in nature. He is a new creature in conflict
with the powers of sin and death, in conflict against the devil" (163).
在路德的召命教义中，创造论与末世论构成一体。
Creation
and eschatology belong together in Luther's doctrine of vocation.
路德关于人的存在的二元论，是根据律法和福音的区别
Dualism
of human existence for Luther is seen in light of the law/gospel distinction:
律法 福音Law Gospel
身体 良心Body Conscience
撒但 上帝Satan God
“两个国度的界线，在神与魔鬼的争战中不断被打破。”
"The
boundary between the two kingdoms is constantly broken through in the conflict
between God and the devil" (169).
基督徒的爱是这样一种爱，它愿意枉费在没有价值、不感恩的人身上。
The
pattern of Christian love is that of a love willing to be lost on the unworthy
and ungrateful.
“在召命的工作中，是要付出辛劳的，这一点很重要。当人抗拒他的召命时，这是一个巨大的试探。他被试探去做召命以外的一些事，一些更有意义并能得到世界某种程度认可的事。”
"The
aspect of the work of one's vocation that labor is given forth and lost is very
important; and it is a great temptation for the individual as he confronts his
vocation. He is tempted to do something other than his vocation, something that
has more meaning and receives some measure of recognition from the world"
(171).
第二节 召命与仿效（imitation）
2.
Vocation - Imitation
“路德将召命视作尖锐对立于‘仿效’。”
"Luther
places vocation in sharp contrast with imitation" (171).
“其行为模仿某种模式的人，不但寻求独立于时间而行动，也寻求独立于地点而行动。”
"He
whose conduct copies some pattern seeks to act independently not only of time,
but also of place" (172).
“基督不是被我们效法的对象，而是在信心里被接受的对象，因为基督也在人的救恩上有特殊的职分，这职分除他以外，再无人有。”
"Christ
is not to be imitated by us, but rather to be accepted in faith, because Christ
also had his special office for the salvation of man, an office which no one
else has" (172).
人的生命存在是平等的，但活动及功能却多种多样。“故此，世俗领域的差异并不暗示着分帮结派，因为所有的秩序与召命都从上头被绑在一起。这一切背后有共同的源头——神，而它们统统是他的‘面具’。由这共同的中心出发，它们的功能指向外部。人与神的合作不是指向神，而是向外，指向他的邻舍。”
There
is a equity of being but a diversity of activities and functions.
"Accordingly differences in the earthly realm do not imply factions, for
all orders and vocations are bound together from above. Behind all of them is a
common point from which they issue - God - and they are all 'masks' of his. From
this common center their functions are directed outward. Man's co-operation
with God is not directed towards God, but outward, toward his neighbor"
(180).
“正确道德观的标志，并非见于某种固定的、外在的行为，而是见于平静和信心中面对任何遭遇的能力。”
"The
sign of a right ethics is not found in a certain fixed outward behavior, but in
the ability to meet, in calmness and faith, whatever may come" (181).
只有当复活的时候，我们的眼睛才会被打开，正确地看待一切。
Only
in the resurrection will our eyes be opened to see rightly.
“但因为召命是禁止仿效的，所以对于面对己任时没有任何模式可循的人来说，召命包含着孤独与绝望。”
"But
since vocation bars imitation, it involves loneliness and despair for him who
faces his task without a single pattern to follow" (184).
我们的倚靠不在于我们想要仿效的活人死人那里，而单单在神那里。
Our
trust is not in men, living or dead, whom we are to imitate but in God alone.
第三节 祷告
3. Prayer
路德竭力主张每日祷告（见他在《小要理问答》中的“早祷”和“晚祷”）以及迫切需要时的祷告。
Luther
urges daily prayer (see his morning and evening prayers in the Small Catechism)
as well as prayers in times of desperate need.
“祷告与信心是同一的。因为人在危难与卑微中期待、等候、领受神所做的，并忍受不公，这乃是信心的工作，而这样的信心本质上是祷告。”
"Prayer
and faith become identical. For one in need and lowliness of spirit to expect,
to await, to be receptive to what God does, while one endures injustice without
existence, that is the work of faith, and such faith is in itself prayer"
(187).
“在祷告的人里，发生神特别的工作，这工作随后会外显出来。”
"In
him who prays a special work of God occurs, a work which subsequently finds
expression outwardly" (188).
祷告是第一诫的表达。召命驱使我们去祷告。
Prayer
is an expression of the First Commandment. Vocation drives us to prayer.
“人的内里必须总是被动的、常常祷告的，而身体则要劳作。”
"Inwardly
one must always be passive and prayerful, while the body labors" (192).
留意路德对诗篇127的解释：“当人在工作中耗尽精力，不再能做更多时，他就把自己投身的事交托在神手里，神进入并带来最美好、最需要的进展与结果。”
Note
Luther's exposition of Psalm 127. "When a person has spent his strength in
work, and can do no more, he leaves in God's hands the undertaking in which he
is engaged, and God enters in and gives the matter the advance and outcome
which is best and most needed" (194).
信心在关于神如何回应祷告的事上，不给神强加条件。
Faith
imposes no conditions on God as to how He must answer prayer.
第四节 神的诫命
4.
God's Commandment
惟有在福音的光照下，人才能明白神实际所命令的（mandatum Dei）。
Only
in light of the Gospel does man understand what God actually commands- mandatum
Dei.
“律法主义是对神命令的持续逃避，信心却是一条道路，通向对神命令的认识。”
"Legalism
is a continual flight from God's command. Faith is a way toward understanding
God's command" (200).
“信心领受恩赐，这恩赐并不‘用’于别的什么事；它单单是一份恩赐，是进入基督永恒国度的应许。信心以恩赐为乐，人领受这恩赐，是在没有变成他所期望的那样好的情况下领受的（福音是给罪人的）。当他也领受了神的命令时，他注意到了这命令，但并不是因为藉此他能变成更好的人（这仍然是律法的捆绑），而单单是因为神命令了它。这样‘单单’的顺服是圣灵的工作。”
"Faith receives a gift
which is not to be 'used' toward something else; it is simply a gift, a promise
of participation in Christ's eternal kingdom. Faith is joy at a gift
which man received without becoming as good as he hoped (the gospel is for
sinners). When he also receives God's commandment, he heeds it, not that he may
thereby become a better person - that would still be bondage to the law - but
simply because God commands it. Such 'single' obedience is the work of the Holy
Spirit" (200).
“明年我的邻舍向我要的爱是什么，我今年不能知道……恰恰是为了邻舍的益处，人不应该起誓（律法），而是自由地去做那些变得必要的事，以顺服神的命令。”
"What
love of my neighbor will ask of me next year, I cannot know this
year….Precisely for the neighbor's sake, one ought to be free to do what
becomes necessary, free from vows (the law), to obey the command" (201).
“对每个人来说，他的邻舍乃是一个活动的现实，神的命令连接于此，‘当爱邻舍如同自己。’他的邻舍是被给定的，没有任何选择的余地。”
"For
every man his neighbor is a moving reality to which God's command is joined,
'Thou shalt love thy neighbor as thyself.' Without his having any choice, his
neighbor is given to him" (203).
“从心理意义上讲，基督徒的爱不是能自然而然畅通无阻地产生的。只要人还活着，魔鬼就总是对他有影响力，而神圣之爱不得不穿过人这样一个有罪的媒介，并在其中遇到阻碍与抵挡。在人向邻舍发出的自我牺牲的每个行动中，旧人总要求自己能从中得到些什么。新人欢喜去做的那些事，旧人对此疏懒和敌对。”
"Christian
love is not an untroubled spontaneity in the psychological sense. The devil
always has a hold on man as long as he lives; and the divine love has to make
its way through a sinful medium, in which it encounters obstacles and
resistance. In every self-sacrificing act which man would do for his neighbor,
the old man asks what the self will get from it. The old man is slack and
hostile in the things the new man does gladly" (204).
“职业和工作的完全改变，可能会作为一种无法逃避的需要而临到。诚然，诸如此类的事伴随着不确定性和风险，因为神的旨意是隐藏的。”
"Complete
change of occupation and work may come as a demand from which there is no
escape. To be sure, anything like that is attended by uncertainty and peril,
since God's will is veiled" (206).
人是媒介，“它从上头接受，向下方倾倒，如同器皿或管道”。
Man
is a medium "which receives from above and gives forth downward - like a
vessel or a pipe" (207).
路德区分了教义上犯罪的人和生活中犯罪的人。教义是完全的，因它来自于神，在此不能容忍错误。生活是出于人，软弱而容易失败，在此人必须以温柔对待。
Luther
makes a distinction between those who sin in doctrine and those who sin in
life. Doctrine is complete because it is from God. Here no error can be
tolerated. Life is from man and is weak and subject to failure. Here one must
deal in gentleness.
“神的忿怒，是他的爱的工具。”
"God's
wrath is an instrument of his love" (211).
“我们在一个黑暗的世界，但神并非遥不可及，而是近在咫尺。因此，对人的行动来说，在神的命令下乃是一件乐事。人不是必须艰难摸索，因为他有召命。”
"We
are in a dark world, yet God is not far away but near at hand. Therefore it is
a joy for man's action to be under commandment. Man does not have to grope, for
he has a vocation" (211).
在天上的国度里，“旧人和他对神旨意的抵挡，再也找不到了。那里只有崭新的、属灵的、复活的人，那里基督能不用诫命而作王掌权”。
In
the heavenly kingdom, "the old man, with his resistance to God's will, is
no longer to be found. There is only the new, spiritual, risen man. There
Christ can be Lord without commands" (212).
第五节 时间
5. Stuendelein
“路德对‘时间’（the time/hour）的表达，是他关于神的主权与人的合作的整体观点的一部分。简言之，它意味着人不能决定一个行动的时刻，因为每件事都是根据神的旨意而发生——这代表了其中一面，表达在神面前之人的捆绑。”
"Luther's
expression of 'the time' and 'the hour' are part of his general view of God's
sovereignty and of man as 'fellow-worker' with God. In brief, they mean that
man cannot determine the moment for an action, since everything happens
according to God's will (this is one side, an expression of man's bondage
before God)" (213).
路德视传道书 3:1 为直接反对自由意志。
Luther
sees Ecclesiastes 3:1 as a direct contradiction of free will. What are the
implications of Luther's distinction between doctrine and life for the pastoral
office? Reflect on Wingren's comment
about change of occupation and the fact that God's will is veiled (p.206) in
light of your decision to come to the seminary?
“人不应当绞尽脑汁去理解未来，而应当活在当下。这与活在信心中、从当下临在并有要做之事的神那里领受，是一样的。”
"Man
is not to rack his brain about the future, but to live in the hour that has
come. That is the same as living in faith, receptive to God, who is present now
and has something he will do now" (214).
路德说：“因为最好的福分，乃是那些被给予的而非寻索的。”
Luther:
"For the best blessings are those which are not sought after, but which
come to one as they are given" (223).
“对那在召命中忠实劳作，放弃一切自己决定人生道路的尝试的人，神向他们给予恩赐。”
"God
bestows his gifts on him who labors faithfully in his vocation and surrenders
all attempt to determine the course of his life himself" (223).
“作为福音的神的道驱使人进入信心，而不是去故作虔诚地探寻神的计划。作为律法的神的道驱使人进入他召命中的工作。在召命中工作的进程里，神的旨意一步一步得以实现。”
"As
gospel the Word of God impels man to faith, rather than to pious searching into
God's plans; and as law the Word of God impels man to the work of his vocation.
In the course of man's work in his vocation God's will is fulfilled step by
step" (224).
“神的道的两面性，不可能被人想要参透这道而走向隐藏在道之后的神的努力所消解，因为人并不拥有任何超越这道的东西。”
"The
double-sidedness of God's Word cannot be resolved by man's penetration behind
the double Word to God himself; for man has nothing beyond the Word"
(225).
在对传道书 9:11 的解释中，路德引入了撒母耳记上 10:7（“你就可以趁时而作”）。“因为我们人生的道路是被超越我们自己计划和想法的因素所塑造，所以我们要致力于当下，致力于手头的一切，致力于如今正等待我的一切以及属于我召命的事。”
In
his exposition of Ecclesiastes 9:11, Luther introduces I Samuel 10:7 ("Do
whatever your hand finds to do"). "Since the course of our life is
shaped by factors beyond our own plans and ideas, we are to address ourselves
to the present hour, to whatever is at hand, to whatever is waiting for me now
and belongs to my vocation" (226).
召命不是为了自我实现，不是为了个人目标的成就，而是为了服事邻舍。
Vocation
is not for self-fulfillment, the achievement of one's own goals but for the
service of the neighbor.
第六节 隐藏性与末世论
6.
Hiddenness and Eschatology
烦恼与磨难驱使我们更靠近神，它们有益而非有害于我们。
Troubles
and tribulations drive us closer to God; they benefit rather than harm us.
信心抓住只在复活时才会变得清晰可见的那个未来。“信心将生命的中心从地上移向天上。当中心被转移时，在这地上落于我们身上的重担，将会以另外的方式被光照——它们如今呈现为‘十字架’。”
Faith
lays hold of a future that will become apparent only in the resurrection.
"Faith moves life's center from earth to heaven. When the center is moved,
the burden that falls upon us on earth appears in another light: it now
presents itself as a 'cross'" (235).
“在福音中，人拥有基督复活的权能，而他在地上工作中单纯的任职，将一直持续到死亡的时刻，并要在信心里忍受。这样，人就真的是‘在基督里’了。艰苦繁重的事物，被转化为美好的事物。”
"In the gospel man
possesses the power of Christ's resurrection. His simple occupation with his
work on earth is to continue until death, and to be borne in faith. In
that way one is really 'in Christ.' What is hard and burdensome is transformed
into good" (235).
路德说：“这信心产生安息、满足、平安，驱散疲倦。但在信心缺乏之处，在人根据自己的感觉、想法和理解做判断时，看哪，疲倦滋生了！”
Luther:
"This faith creates rest, satisfaction, and peace and dispels weariness.
But where faith is lacking and man judges according to his own feelings, ideas,
and perception, behold, weariness arises" (236).
“在路德的观点中，信心的缺乏本质上是一件主动的事，因为信与不信之间，神与魔鬼之间，没有中间地带。在没有信心的真空里，实际充满了不信，而那是一种敌对神的行动。”
"In
Luther's view lack of faith is in itself an active thing, for there can be no
neutrality between faith and unbelief, between God and the devil. The vacuum,
where there is no faith, is filled by unbelief, and that is action against
God" (237238).
福音在人的良心里行动，以灭尽罪。律法在身体里行动，抑制和驱逐罪。“福音在人的良心里行动，以灭尽罪，因此新人没有罪。律法在身体里行动，在那里它不是立刻抹去罪，而是缓慢地驱逐罪。旧人因此仍留有罪，直到身体死亡，同时他被律法、十字架、苦难所训导。律法与福音都来自神，对神来说这两者为一，是单一的事实。然而对人来说，这两者似乎还无法融洽，直到旧人被废掉，这不发生在今生的任何时刻，惟独发生在身体死后。”
The
Gospel acts in man's conscience to extinguish sin. The law acts in the body
where it curbs and expels sin. "The gospel acts in man's conscience, and
extinguishes sin; wherefore the new man has no sin. The law acts in the body,
and there it does not at once efface sin, but drives sin out slowly. The old
man thus retains his sin till the death of the body, and in the meantime he is
disciplined by the law, cross, and suffering. Law and gospel both come from
God, and for God How is the pastoral office embraced in this hiddenness? the two are one, a single reality. For man,
however, the two cannot even appear to be in harmony until the old man is
annihilated, that is, not at any time in this life, but only after the death of
the body" (239).
焦虑与绝望有它们的“时间”，这“时间”在我们复活时结束，那时基督的凯旋显明，永远这样确定。那时，信心让位于眼见。惟有到那时，才能看见律法与福音的真正融洽。
Anxiety
and desperation have their "time." This "time" is brought
to an end in the resurrection where Christ's triumph is made manifest and is so
decisive forever. Faith then gives way to sight. Only then will the real
harmony of law and gospel be seen.
对预定的恐惧，不是出现在抽象思辨中，而是出现在日常生活中经历与罪争战之挫败的时候。
The
fear regarding predestination does not arise in abstract speculation but in the
daily life where one experiences defeat in the battle against sin.
当基督在十字架上被弃绝，神与魔鬼的争战尤为激烈。“基督并不免于十字架，基督徒并不免于绝望。隐藏性存在于两个事实中：神自己的儿子在十字架上忍受极大的痛苦；没有人免于死亡，人人都在不确定中惧怕并垂死挣扎。这些简单的事实里有隐藏性，这隐藏性得以昭示，乃在于：基督的复活，这是对地狱、魔鬼的胜利，是从地上向天上的转移；以及人的复活，那时死亡便已被征服。”
The
battle between God and the devil is fierce as the abandonment of Christ to the
cross. "Christ did not escape the cross, and the Christian does not escape
desperation. Hiddenness lies in the two facts that God's own Son suffered agony
on the cross, and that no man escapes death, fearing and dying in uncertainty.
These are simple facts, and in them is hiddenness. The hiddenness is resolved
in clear light both in the resurrection of Christ, which is victory over hell
and the devil and transition from earth to heaven, and in man's resurrection
when death has been vanquished" (245).
因为信心，基督徒生活具有隐藏性。路德说：“所以，神将他永远的恩慈与怜悯隐藏在他永远的忿怒下，将他的义隐藏在不义下。尽管他拯救如此少的人，定罪如此多的人，却仍然相信他是恩慈的——这是信心至高表现。”
The
Christian life is a life of hiddenness because of faith. Luther: "Thus he
hides his eternal kindness and mercy under eternal wrath, his righteousness
under unrighteousness. It is the supreme step of faith to believe him to be
kind who saves so few and condemns so many" (247).
召命在罪与死之下是有其隐藏性的。“然而在死亡和复活后，就不再隐藏了，此时召命中的重担与劳作也止息了。那时，世上的时日将成为过去，魔鬼已经溃败，要处死的旧人已经死去。那里‘职分’将会更多，而‘律法在那里不再统治’。”
Vocation
is lived out in hiddenness under sin and death. "But when, after death and
the resurrection, hiddenness ceases, the burden and labor in vocation also
cease. Then earth's time will be past, the devil defeated, and the old man who
is to be put to death has died. There '
offices' are to be more; and 'the law shall not rule up there.'"(248).
召命在末日时得到完满实现。世俗的治域与律法的影响成为过去。随着魔鬼遭到永远的驱除，在福音里宣讲、在信心里接受的基督之国，要在大能中显现。旧人永远死去，新人在无罪的状态中永远活着。
Vocation
finds its consummation eschatologically. The earthly realm and the sway of the
law are past. The kingdom of Christ proclaimed in the gospel and received by
faith is revealed in power as the devil is forever banished. The old man is
forever dead and the new man lives forever in sinlessness.
“只要世上的生活以及跟魔鬼的争战还在继续，旧人就必须忍受召命的十字架。只要他还在他世上的召命中，这样的争战就不会结束。死亡之后，一个没有十字架的崭新国度来到，天取代了地，神征服了魔鬼，人从死里复活。那时，人的争战就结束了。”
"The old man must bear
vocation's cross as long as life on earth lasts and the battle against the
devil continues. As long as he continues in his earthly vocation, there
can be no end to the struggle. After death comes a new kingdom free from the
cross; heaven has taken the place of earth, God has conquered the devil, and
man has been raised from the dead. Then man's struggle is at an end"
(250-251).
[1] 本文取自美国康考迪亚神学院网站，https://nc.ctsfw.edu/document.doc?id=270。承蒙作者授权翻译转载，特此致谢。古斯塔夫•维格伦（1910-2000）是瑞典隆德大学的系统神学教授。除本文所述《路德的召命观》，其它重要著作还包括《创造与律法》、《福音与教会》、《人与道成肉身》、《信经》、《永活的道》。——编者注
[2] 人人都有人生中的“身份”（station），惟有信徒才有“呼召”（calling）。
[3] 本文中引号内的连贯内容均为作者从《路德的召命观》一书中所作的摘录。——编者注
[4] 律法与福音的区分是宇宙性的，因为它区分了地上的生活与天上的生活。
[5] 见路德在1530年复活节前夜的讲道，“关于十字架与苦难的讲道”AE 51:195-208。
[6] 因此我们的结论是，基督徒不是活在自己里面，而是活在基督里，并活在邻舍中，不然他就不是基督徒。他藉信心活在基督里，藉仁爱活在邻舍中。通过信心，他被举高越过自己而到神那里。通过仁爱，他降卑自己而到邻舍那里。
[7] 罗马书 13:1-7、彼得前书 2:13-17。
[8] 从特征上说，召命既是有形实在的，也是动态的。
作者简介：
约翰 T. 普勒斯（John T. Pless）牧师是美国康考迪亚神学院教牧学和宣教学副教授及实践部主任。
