Enchonglun 恩寵論 / Sheshan xiuyuan 佘山修院

Shenxue congshu 神學叢書 ； 18

'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.

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.