Guankan yü zhengjiu zhijian : Kelanahe tuxiang zhong de lingxing jiaolü yü Lude shenxue de huixiang 觀看與拯救之間 ：克拉納赫圖像中的靈性焦慮與路德神學的回響 = Between Vision and Salvation: Spiritual Anxiety in Cranach’s Images and the Echo of Luther’s Theology / by Zhao Chenqing 趙晨清 Huang Baoluo 黃保羅

https://www.sinowesternstudies.com/latest/no-29-2025/

Published in Guoxue yu xixue 國學與西學 = International journal of Sino-western studies, no.29 (2025) : 119-132.

Local access dig.pdf [Zhao_Chenqing_Huang_Baoluo_guankan_zhengjiu.pdf]

Abstract:

老盧卡斯·克拉納赫，16 世紀德意誌宗教改革與文藝複興的重要人物，兼具畫家、政治家與商人等多重身份。其繪畫作品深刻反映了改革前夕社會宗教焦慮及對人文主義思潮與羅馬教會救贖觀的回應。“路德肖像”、圖像論戰、反聖像運動等重要事件揭示着，二者對於賦予圖像生産與觀看以主體性的肯定態度。克拉納赫筆下有關宗教改革事件、耶穌、聖母等主題的圖像，不僅是路德教義傳播的媒介，更喚起觀者在觀看中確認個人信仰與救贖的視覺機製。其圖像在新教改革的語境中，成爲教義表達、信仰確証與視覺參與的實驗場，體現出路德開啟的主體性下視覺語言的多元開放與神學歸屬的張力並存維度。

Lucas Cranach the Elder, a significant figure of the sixteenth-century German ReformationandRenaissance, held multiple roles as a painter, politician, and merchant. His paintings deeply reflect the social andreligious anxieties on the eve of the Reformation, as well as responses to humanist thought and the RomanChurch’s doctrine of salvation. Key events such as the “Luther portraits,” the image controversies, andtheiconoclastic movement reveal Cranach’s and Luther’s shared affirmation of subjectivity in both the productionand reception of images. Cranach’s depictions of themes related to the Reformation, Jesus, and the VirginMaryserved not only as media for disseminating Lutheran doctrine but also as visual mechanisms that evoke viewers’affirmation of personal faith and salvation through the act of looking. Within the context of the Protestant Reformation, his imagery became an experimental site for doctrinal expression, faith confirmation, andvisual engagement, embodying the plural openness of visual language inaugurated by Luther’s concept of subjectivity, alongside the persistent tensions of theological affiliation.

Lingdi quanwei de jiaosu er chong xing---Sakesen xuan hou "jian yi zhe" Yuehan de zhengzhi huodong ji qi yu Lude de guanxi 領地權威的教俗二重性---薩克森選侯“堅毅者”約翰的政治活動及其與路德的關係 = The Spiritual-Secular Duality of Territorial Authority：The Political Activities of Elector John the Steadfast of Saxony and His Relationship with Martin Luther / by Li Zhaodi 李昭第

https://www.sinowesternstudies.com/latest/no-29-2025/

Published in Guoxue yu xixue 國學與西學 = International journal of Sino-western studies, no.29 (2025): 13-24.

Local access dig.pdf [Li_Zhaodi_lingdi_quanwei.pdf]

Abstract:

Lude zong de zuzhi tiancai Yuehanneisi Bugenhagen de shengping huodong yu gaige shijian 路德宗的組織天才約翰內斯 · 布根哈根的生平活動與改革實踐 = The life activities and reform practices of Johannes Bugenhagen, the organizational genius of Lutheranism / by Huang Zhihai 黃智海

https://www.sinowesternstudies.com/latest/no-29-2025/

Published in Guoxue yu xixue 國學與西學 = International journal of Sino-western studies, no.29 (2025) : 58-72.

Local access dig.pdf [Huang_Zhihai_Ludezong.pdf]

Abstract:

約翰內斯·佈根哈根的名字儘管能夠與路德、墨蘭頓並提，然而在知名度上卻遠不如後兩者，他是聚光燈之外的影子人物。本文聚焦於這位“聚光燈之外的改革者”，梳理其生平經曆，及其在德國北部和北歐地區的週遊組織情況。本文髮現佈根哈根與路德神學在“信仰與善行”上有着細微的不同，他更善於將“因信稱義”這一宗教改革口號與信仰的美好果實聯繫起來：在對路德的私人牧養時給予了路德莫大的安慰，在組織新生路德宗時形成了以教會法令爲基礎、以教會權力改革與社會服務改革爲具體內容的改革實踐，深刻地影響了現代福利國家製度。通過對佈根哈根這位“路德宗的組織天才”的梳理分析，我們看到了聚光燈之外的獨特光芒，如此便能逐步還原宗教改革運動的整全圖景。

Johannes Buggenhagen, whose name can be mentioned alongside Luther and Melanchthonbut ismuch less well known than the latter two, is a shadow figure beyond the limelight. This article focuses onthis‘Reformer beyond the Limelight’, examining his life story and his organisation of travels in northern Germanyand Scandinavian. The paper finds a subtle difference between Bugenhagen and Luther's theology intermsof‘faith and good works’, as he was more adept at linking the Reformation slogan of ‘justification by faith’ tothegood fruits of faith: in his personal pastoral care of Luther, he gave him great comfort; in the organisationof thenew Lutheran Church, he was a great help to him; and in the organisation of the new Lutheran Church, hewasagreat help to Luther in his personal pastoral care. In the organisation of the new Lutheran Church, theReformation practice based on the Church’s ordinances, the reform of the Church’s authority and the reformofsocial services had a profound influence on the modern welfare state system. By analysing Buggenhagen, the‘organisational genius of Lutheranism’, we see a unique light outside the limelight, so that we can graduallyrestore the whole view of the Reformation movement.

Mading  Lude Yingguo de lunbian zhe : Tuomasi Moer 馬丁 · 路德英國的論辯者——托馬斯 · 莫爾 = Martin Luther's British Debater：Thomas More / by Liu Weijie 劉維杰

Published in Guoxue yu xixue 國學與西學 = International journal of Sino-western studies, no.29 (2025) : 163-176.

Local access dig.pdf [Liu_Weijie_Mading_Lude.pdf]

Abstract:

在 16 世紀歐洲的宗教改革中，托馬斯・莫爾與馬丁・路德在權威、教會、意誌等神學觀唸上有諸多分歧。莫爾認爲基督教啟示信仰有書麵《聖經》和非書麵教會兩個來源，教會傳統和實踐與聖經同等重要，聖靈賦予教會解釋聖經的權力，路德強調聖經的唯一權威性。莫爾認爲教會是可見的普世團體，路德視其爲內在靈性團體。莫爾認爲上帝恩典與人類自由意誌共存共行，路德強調上帝恩典的決定性作用。莫爾在基督教人文主義思想上融合信仰與理性，主張在天主教會內部進行革新而反對路德推翻天主教會權威，他在文學創作中有《烏托邦》等經典，在政治思想上提倡公有製體製。莫爾在不同群體中有不同形象的解讀，他的思想與實踐有重要意義但也有曆史局限性。

In the religious reform in Europe in the 16th century, there were many differences betweenThomasMore and Martin Luther in theological concepts such as authority, church, and will. More believed that Christianrevelatory faith has two sources: the written Bible and the unwritten church. Church traditions and practicesareequally important as the Bible. The Holy Spirit endows the church with the power to interpret the Bible. Lutheremphasized the unique authority of the Bible. More regarded the church as a visible universal community, whileLuther saw it as an inner spiritual community. More believed that God's grace and human free will coexist andact together. Luther emphasized the decisive role of God's grace. In Christian humanist thought, More integratedfaith and reason, advocated reform within the Catholic Church and opposed Luther's overthrowof the authorityof the Catholic Church. He had classics such as "Utopia" in literary creation. In political thought, he advocatedapublic ownership system. More has different interpretations of his image among different groups. His thoughtsand practices are of great significance but also have historical limitations.

Mading · Lude yu Hengli bashi : lunzhan zhong de xinyang zhuanbian 馬丁·路德與亨利八世：論戰中的信仰轉變 = Martin Luther and Henry VIII: conversion of faith in controversy / by Yu Tao 于濤 Wei Yuqi 魏鈺琪

https://www.sinowesternstudies.com/latest/no-29-2025/

Published in Guoxue yu xixue 國學與西學 = International journal of Sino-western studies, no.29 (2025): 39-57.

Local access dig.pdf [Yu_Tao_Wei_Yuqi_Mading_Lude.pdf]

Abstract:

'Qingnian Lude' sixiang zhong de 'zhexue' yu 'shensheng shenxue' : jiyu 《〈sibu yulu〉 bianzhu》de gean fenxi “青年路德”思想中的“哲學”與“神聖神學”——基于《〈四部語錄〉邊注》的個案分析 = The “Philosophy” and “Sacred Theology” in the Thought of “Young Luther”：A Case Study Based on the Randbemerkungen of Sentences / by Li Hao 李浩

Published in Guoxue yu xixue 國學與西學 = International journal of Sino-western studies, no.29 (2025) : 188-201.

Local access dig.pdf [Li_Hao_Qingnian_Lude.pdf]

Abstract:

路德對哲學的“敵意”在他的青年時期就已有明顯體現：在對《四部語錄》的“邊注”中就已經通過“神聖神學”這一術語來表達神學與哲學的區分。其思路不僅繼承自唯名論對自然與恩典之不連續性的探討，而且更加強烈地表現出他對於哲學化的神學命題的不滿。在最具代表性的、針對“習性是聖靈”的攻擊和駁斥中，路德不僅否認阿奎那的“習性的恩典”，還基於“聖靈是愛”這一具有《聖經》支持的純粹的神學命題，拒絶了司各脫的“愛的習性”。針對前者，路德將恩典置於與上帝共同先在的位置，從而否認恩典的受造性及其與自然的合作；針對後者，路德訴諸愛與三一上帝的關繫，確認了愛與習性的本體論差異，進而否認將習性與愛等同或直接關聯。總之，儘管青年路德對哲學和神學的理解仍具唯名論色彩，但開始更多地轉向尋求《聖經》的支持。不過，此時路德的思維仍囿於“自然與恩典”，尚未進入“律法與福音”。

Luther’s “hostility” toward philosophy was already evident in his early period: intheRandbemerkungen of Sentences, he used the term “sacred theology” to distinguish between theologyandphilosophy. His approach not only inherits the nominalist view of the discontinuity between nature and gracebut also demonstrates a stronger dissatisfaction with philosophically-framed theological propositions. In his most representative critique of the proposition “habit is the Holy Spirit,” Luther not only denies Aquinas’s concept of“habitual grace” (habituale gratiae) but also, drawing upon the purely theological and biblically-supportedproposition that “the Holy Spirit is love,” refutes Scotus’s notion of the “habit of love” (habitus caritatis). Against the former, Luther posits grace as uncreated and co-eternal with God, thereby denying its creatednatureand its cooperation with nature. Against the latter, Luther appeals to the relationship between love and the TriuneGod to establish the ontological difference between love and habit, thereby denying any equation of or direct connection between them. In short, while young Luther’s understanding of philosophy and theologywasinfluenced by nominalism, he began to turn more toward seeking support from the Bible. However, his thought at this stage was still confined to the framework of “nature and grace” and had not yet advanced to his maturedialectic of “law and gospel”.

Renwen zhuyi xuezhe Yilasimo : lun qi shengping, ji yü Mading  Lude de ziyou yizhi wenti lunbian 人文主義學者伊拉斯謨——論其生平、及與馬丁 · 路德的自由意志問題論辯 = The Humanist Scholar Erasmus：On His Life and the Debate with Martin Luther on the Issue of Free Will / by Dou Haodong 竇皓東

Published in Guoxue yu xixue 國學與西學 = International journal of Sino-western studies, no.29 (2025) : 148-160.

Local access dig.pdf [Dou_Haodong_Renwen_zhuyi_xuezhe.pdf]

Abstract:

16 世紀的宗教改革不僅是對教會權威的挑戰，也是哲學、宗教實踐與社會倫理之間的深刻碰撞。馬丁·路德作爲改革的旗幟人物，推動了對教義和教會權威的激烈批判。然而，路德的改革背後不僅有深厚的神學背景，也與一批具有影響力的人文主義者有着複雜的關繫，其中尤以伊拉斯謨爲代表。伊拉斯謨和路德的思想分歧反映了文藝複興人文主義與宗教改革之間的根本性差異。兩人都關心教會的腐敗，但在如何改革教會和實現個人的道德修養方麵，伊拉斯謨主張理性、教育與溫和改革，而路德則主張徹底的教義革新和對教會權威的否定。本文探討了伊拉斯謨與路德在宗教改革中的思想衝突，分析了二者在自由意誌、救贖和教義問題上的分歧，揭示了他們的理論如何推動了宗教改革的不同走向，並影響了後世哲學和神學的髮展。

The 16th-century Reformation was not only a challenge to the authority of the Church but alsoaprofound collision between philosophy, religious practice, and social ethics. Martin Luther, as the figureheadofthe Reformation, led an intense critique of doctrine and church authority. However, behind Luther's Reformationwas not only a deep theological foundation but also a complex network of influential humanists, withErasmusbeing one of the most significant figures. The intellectual divergence between Erasmus and Luther reflectsafundamental divide between Renaissance humanism and the Reformation. Both were concerned withthecorruption of the Church, but while Erasmus advocated for rationality, education, and moderate reform, Luthercalled for a complete doctrinal overhaul and a rejection of ecclesiastical authority. This paper explorestheideological conflict between Erasmus and Luther, analyzing their disagreements on free will, salvation, anddoctrinal issues. It reveals how their theories shaped different trajectories for the Reformation and influencedthedevelopment of philosophy and theology in subsequent centuries.

Renxing de duanlie yü mihe : Aikehate yü Mading Lude de shen ren guanxi xueshuo 人性的斷裂與彌合——埃克哈特與馬丁 · 路德的神人關係學說 =  Rupture of Existence Eckhart and Luther's Doctrine of the Divine-Human Relationship / by Liu Ziyin 劉子茵

Published in Guoxue yu xixue 國學與西學 = International journal of Sino-western studies, no.29 (2025) : 177-187.

Local access dig.pdf [Liu_Ziyin_Renxing_duanlie.pdf]

Abstract:

馬丁·路德的因信稱義常被視爲宗教改革的標誌學説，但其基本邏輯與背後所隱含的存在的斷裂在埃克哈特處就已初見端倪。本文擬對比埃克哈特和路德在這一基本邏輯上各自髮展出的神人關繫學説，探討二人學説中體現的古今之間的共通與殊異。首先，埃克哈特和路德都以倒空自我作爲救贖的前提，並將這一轉變與恩典相聯繫；但埃克哈特將捨棄自我的能力視爲靈魂中的聖道，路德則把之歸因爲外部律法的功用。其次，埃克哈特將上帝的臨在視爲持續內在的，神人結合是靈魂拋卻個性向根基處的回返；路德則強調基督以不可感知的神秘方式降臨在信心之中，是以他的臨在並不帶來人本性上的改變，反而導緻了靈魂內部的分裂。這一內在本質的斷裂在經驗世界的延伸，則導緻基督教緻力維持的內外存在之聯結與經驗世界的意義遭到了挑戰，並提供了一種思考存在與曆史的新方式。

Luther’s doctrine of justification by faith has long been recognized as the defining theological principle of the Reformation, but the underlying mechanism of salvation and the rupture of human existenceit entails can be traced back to the thought of Master Eckhart. In view of it, this paper aims to comparethedoctrines of Eckhart and Luther to explore their similarities and differences. First, both Eckhart andLutherregard self-denial as a prerequisite for salvation and associate this transformation with grace. However, whileEckhart traces it to the operation of rational faculty illuminated by grace, Luther attributes it to the functionofthe law that revealing human sinfulness. Secondly, whereas Eckhart understood the presence of Godasanongoing interior reality and viewed divine-human union as the soul’s return to its origin, Luther emphasizedthat Christ descends through faith in an imperceptible and mysterious manner. As a result, divine presence doesnot transform human nature but instead introduces a profound division within the soul. The extension of this rupturewithin the inner nature to the external world challenges the consistency between human’s inner andouterexistence, as well as the meaning of history that Christianity normally seeks to uphold, which thus introducesanovel way of viewing existence and history.

Shizi yu yezhu de jiaoliang : Liao shishi yu Mading · Lude de lishi hudong 獅子與野豬的較量：利奧十世與馬丁·路德的歷史活動 =  The Lion vs. the Boar: The Historical Interaction between Leo X and Martin Luther / by Zhang Kuodong 張擴棟 Zhang Shiying 張仕穎

https://www.sinowesternstudies.com/latest/no-29-2025/

Published in Guoxue yu xixue 國學與西學 = International journal of Sino-western studies, no.29 (2025): 25-36.

Local access dig.pdf [Zhang_Kuodong_Zhang_Shiying_shizi.pdf]

Abstract:

The hidden anchor : Katharina von Bora's contributions on Luther reformation through counsel and conversation / by Ma Tianji 馬天濟

https://www.sinowesternstudies.com/latest/no-29-2025/

Published in Guoxue yu xixue 國學與西學 = International journal of Sino-western studies, no.29 (2025) : 101-118.

Local access dig.pdf [Ma_Tianji_hidden_anchor.pdf]

Abstract:

卡塔琳娜·馮·博拉（1499–1552）作爲馬丁·路德的妻子，長期被宗教改革的曆史邊緣化。本文重新審視她在新教改革中的不可或缺的貢獻，指出她作爲思想夥伴、家庭管理者和情感支柱的角色，爲路德的神學工作奠定了基礎。通過對路德的書信和《餐桌談話》等一手資料的分析，本文展示她如何將維滕貝格的家園塑造爲神學交流的中心，積極參與改革者的社交網絡，並在關鍵時刻影響路德的決定。她在改革者餐桌上的存在、對教義討論的參與，以及在路德病中給予的安慰與勸導，証明她遠非一個被動的配偶。本文綜合當代研究與原始資料，促使我們以更性別平衡的視角理解宗教改革，使卡塔琳娜成爲改革事業中一位真正的“隱藏的錨”。

Katharina von Bora (1499–1552), wife of Martin Luther, has long been relegated to the margins of Reformationhistoriography. This article reexamines her indispensable contributions to the Protestant movement, arguing that her roleasintellectual companion, domestic administrator, and emotional anchor was foundational to Luther’s theological productivity. Drawing on primary sources—Luther’s correspondence and Tischreden (“table talks”) —the study analyzes how Katharina shapedthe Wittenberg household as a hub of theological discourse, engaged actively in Reformers’ networks, and at times directlyinfluenced Luther’s decisions. Her visibility at the Reformers’ table, participation in doctrinal debates, and steadfast counsel duringLuther’s illnesses reveal her to be far more than a supportive spouse. By synthesizing contemporary scholarship and archival materials, this article contributes to a more gender-inclusive understanding of the Reformation. Katharina von Bora emerges not merely as the Reformer’s wife, but as a hidden anchor of his mission and a pioneering model of Protestant womanhood.

You shi er zhong : Lude de zhongcheng zhuisuizhe Yousitusi · Yuenasi 由始而終 ： 路德的忠誠追隨者尤斯圖斯 · 約拿斯 = From the Beginning to the End: Luther's Loyal Follower Justus Jonas / by Yang Wenhan 楊文翰 Zhang Shiying 張仕穎

https://www.sinowesternstudies.com/latest/no-29-2025/

Published in Guoxue yu xixue 國學與西學 = International journal of Sino-western studies, no.29 (2025)：75-85.

Local access dig.pdf [Yang_Wenhan_Zhang_Shiying_You shi_er zhong.pdf]

Abstract:

尤斯圖斯·約拿斯近乎是路德及其教義最忠誠的追隨者。他最初是通過伊拉斯謨與路德建立聯繫，沃爾姆斯會議以後卻出於對路德的絶對認同，義無反顧地走向他早期學術偶像的對立麵。在維滕貝格工作期間，約拿斯習慣使用奧古斯丁式的“末世論”框架爲路德及宗教改革展開辯護，而從未嚐試髮展任何偏離路德的神學可能。麵對多方刁難，約拿斯受命在哈勒地區傳教，經過五年即讓當地的改革宗勢力勝過天主教會。在艾斯萊本，約拿斯目睹並記錄了路德的死亡，在報告中他有意強調路德臨終前的言語和儀式，以維護路德信仰的正統性，同時又努力把這一事件刻畫爲對改革宗教義的一次真實見証。

Justus Jonas was close to being the most devoted follower of Luther and his teachings. Initiallyassociated with Luther through Erasmus, after the Worms Conference he moved unhesitatingly towardstheantithesis of his earlier scholarly idol out of absolute identification with Luther. During his time at Wittenberg, Jonas was accustomed to defending Luther and the Reformation using an Augustinian “eschatological”framework, without ever attempting to develop any theological possibilities that deviated fromLuther. Intheface of many difficulties, Jonas was commissioned to preach in the region of Halle, and within five years hadmade the Lutheran Church more powerful than the Catholic Church in the region. At Eisleben, Jonas witnessedand recorded Luther's death, and in his report he intentionally emphasized Luther's dying words and ritualsinorder to preserve the orthodoxy of Luther's faith, while at the same time endeavoring to portray the event asanauthentic witness to Lutheran doctrine.

Zongjiao gaige yundong de jianzheng zhe : shuji zhujiao Kayetan ji qi zai endian yu shanxing wenti shang de kanfa 宗教改革運動的見證者：樞機主教卡耶坦及其在恩典與善行問題上的看法 = Witness to the Reformation: Cardinal Cajetan and His Views on Grace and Good Works / by Liu Zengyu 劉增鈺

https://www.sinowesternstudies.com/latest/no-29-2025/

Published in Guoxue yu xixue 國學與西學 = International journal of Sino-western studies, no.29 (2025)：86-98.

Local access dig.pdf [Liu_Zengyu_Zongjiao_gaige.pdf]

Abstract:

樞機主教卡耶坦，作爲宗教改革運動的重要見証者，不僅在天主教神學的髮展中髮揮了關鍵性作用，同時也在與路德的神學論辯中受到來自後者的啟髮。本文通過深入剖析卡耶坦的生平經曆與學術貢獻，試圖在當代讀者麵前全麵展現這位四百多年前重要思想家的神學思想。在此過程中，本文特別關注卡耶坦與路德之間的神學交流與論爭。最後，本文聚焦於善行與恩典這一宗教改革的核心神學問題，詳細闡釋卡耶坦的立場，揭示他如何在肯定人類善行在救贖過程中的積極作用的同時，回應了路德宗對善行價值的過度貶低，從而堅定地維護了天主教會的信仰傳統。

Cardinal Cajetan, as an important witness to the Reformation, not only played a crucial roleinthedevelopment of Catholic theology, but also received considerable inspiration from his theological debates withMartin Luther. This article offers a comprehensive examination of Cajetan’s life and scholarly contributions, seeking to introduce this significant thinker from over four centuries ago to contemporary readers. In the process, this article pays particular attention to the theological debates between Cajetan and Luther. In the final section, this article focuses on the core theological issue of the Reformation—good works and grace, and tries toprovidea thorough explanation of Cajetan’s position, showing how Cajetan, while affirming the positive role of humangood works in the process of salvation, simultaneously responded to the Lutheran devaluation of their worth, thus defending the Catholic Church’s theological stance.