路德"因信称义"说之于民族国家的意义

在使徒时代,耶稣的门徒之一保罗最早提出"因信称义"这一神学思想,其目的在于反对犹太割礼派排斥外邦人接受福音教义.16世纪,德国宗教改革家马丁·路德通过研读<圣经>元典,以教父神学家圣奥古斯丁和英国宗教改革家约翰·威克里夫的神学主张为依托,结合自己多年的宗教体验,"发现"并重新解释了"因信称义"说.如果说,保罗的贡献在于首倡因信称义,反对因律称义,推动了原始基督教脱离犹太教而独树一帜,促进了基督教教义的形成;那么,路德的宗教贡献则在于,他把因信称义说当做批判教皇权和否定罗马天主教制度的武器,不仅借此创立了新教(路德宗),而且唤醒了处于长期沉睡中的德意志民族,进而为欧洲民族国家的形成提供了理论依据.     

Martin Luther's Use of Rhetorical Masks for Jews,Princes, Clerics,and other Enemies: The Problem of Meaning in a Post Modern Age

In modern times, there is a common widespread and common misunderstanding of Martin Luther's views on Jews, Peasants, Clergy, Women, and Princes. An analysis of Luther's rhetorical use of “masks” as metaphors will help us understand that he was not the father of anti‐Semitism, or of political and social elitism. The purpose of this article is to explore and understand Luther's rhetorical intent in the context of early modern German culture. The central thesis of this article is that Martin Luther may have had in his use of rhetorical masks in his public discourse a hidden communicative strategy. Often his masks involved vulgar, crude, and violent words in his attempt to stimulate and persuade public opinion. Does language have consistent long‐term meaning regardless of context? Michael Giesecke, a professor of German linguistics, correctly argues that each cultural period develops its own ways of triadic perception that involves thinking, acting, and communicating. New ways of processing information as we now see in the electronic revolution holds true in the cultural shift in the sixteenth century fostered by the printing press. The new medium of printed works forces a new way of thinking in every affected age. Our problem is to understand the “new way.”