"上帝之城"与"地上之城":奥古斯丁思想中的两分倾向

文章旨在探讨奥古斯丁的“两座城”学说。首先,简要地讨论了《上帝之城》的写作背景与主要结构;其次,在宗教信仰与现世生活这两个层面上分析了《上帝之城》关于“两座城”的主要观点;再次,分三个角度探讨了“两座城”学说的历史与思想背景。虽然“两座城”的学说体现了一种以两分的形式来思考问题的倾向,但它既不同于存在论的二元论和灵与肉的二元论,又避免了对复杂的现实社会作过于绝对的两分。     

Worship and the Eucharist in Luther Studies

Abstract : In German as well as in international ecumenical discussions Luther's liturgical decision to delete most of the eucharistic prayer and emphasize the words of institution has been regarded as a problematic move. On the other hand, prominent Lutheran theologians continue to argue that this move is theologically sound, and that the ecumenical characterization of the Lord's Supper as the Eucharist is problematic because it stresses the human activity. This paper steers a middle course between these extremes, arguing that Luther's texts also show new possibilities for conceiving the sacrament in terms of thanksgiving and active response.     

Images of Suffering in Augustine and Luther

Abstract : This article examines how images of suffering are interpreted in Augustine and Luther, using their recommendations on meditations on the suffering Christ as a case study. Augustine and Luther are ambivalent about how such images mold religious experience. On the one hand, Augustine cautions that they can distort human affections, while Luther warns that they can deceive the mind. On the other hand, meditations on images of the suffering Christ can contribute to a Christian spiritual practice that builds faith.     

Luther and Kierkegaard: Theologians of the Cross

The theologies of Kierkegaard and Luther begin with hiddenness as a necessary qualification of deity. Because God is transcendent and human reason is fallen, he cannot be directly known. To reveal himself, God must wrap himself in sensuous media that veil his deity while manifesting it. The indirect character of revelation implies a negative principle of cognition: God's nature is not recognizable in its transcendent glory, but rather in the lowliness and suffering of the cross. This epistemological principle yields virtually identical results for Kierkegaard and Luther alike, such that the term 'theologian of the cross' aptly describes each.     

Luther on Ubiquity and a Theology of the Public

Abstract:  In this article, I contest Milbank's critiques of Luther by underscoring the participatory theme in his treatment of faith. After considering faith's relation to the presence of Christ, I explore Luther's treatment of real presence in his theology of the Lord's Supper. His appeal to ubiquity in this regard functions doxologically to counter the possibility of the orchestration of Christ's presence. The promised nature of that presence, however, emphasizes that God graciously elicits a faith which apprehends absence as a profound mode of presence and so grounds a theology of the public in which the church, by theosis , shares Christ's definitive, rather than ubiquitous, presence.     

Leibniz and Luther on the Non-Cognitive Component of Faith

Leibniz was a Lutheran. Yet, upon consideration of certain aspects of his philosophical theology, one might suspect that he was a Lutheran more in name than in intellectual practice. Clearly Leibniz was influenced by the Catholic tradition; this is beyond doubt. However, the extent to which Leibniz was influenced by his own Lutheran tradition—indeed, by Martin Luther himself—has yet to be satisfactorily explored. In this essay, the views of Luther and Leibniz on the non-cognitive component of faith are considered in some detail. According to Luther, the only non-cognitive aspect of faith worth favoring is trust (fiducia), since it is trust in God’s promise of mercy that warrants justification for the sinner. Leibniz, for his part, sides with the Thomistic tradition in emphasizing love (caritas) as the non-cognitive element of faith par excellence. I argue that Leibniz falls into a trap forewarned by Luther himself, even if Leibniz had systematic metaphysical reasons for his disagreement.     

Boundaries of Citizenship Behavior: Curvilinearity and Context in the Citizenship and Task Performance Relationship

Resource allocation, attentional capacity, and role theories all suggest that the well‐documented linear relationship between citizenship behavior and task performance may be more complex than previously believed. In a study of 352 incumbents, we develop hypotheses that propose a curvilinear effect of employee citizenship on task performance. We further argue that this nonmonotonic relationship is different across the targets of citizenship performance and is moderated by several factors from the task context. Results support the curvilinear assertion, indicating that the relationship with task performance inflects when citizenship is more frequently performed. These diminishing returns are amplified when the target of citizenship is the organization compared to the individual. Findings further reveal that the task context elements of accountability and autonomy moderate the curvilinear relationship, whereas ambiguity does not. Implications for a reappraisal of the citizenship–task performance relationship are discussed.     

Preaching Christ Crucified: Luther and the Revelation of God

Abstract :  The doctrine of revelation has to do with how we know God, but Luther warned against the human presumption that God can be known fully. God remains hidden and is revealed in Jesus and his death on the cross. The cross is at odds with all human notions of an omnipotent God. Preachers ought to be suspicious of human presumptions about God that inflate and puff up. The cross is the antidote for a theology and a preaching of glory as well as the criterion for theology and preaching that authentically proclaims God and the gospel of Jesus Christ.     

Luther and Shankara: Two Ways of Salvation in the Indian Context

Abstract : This article compares and contrasts the soteriology of Reformer Martin Luther with Advaita philosopher Shankara. Luther's emphasis on the communication of attributes (communicatio idiomatum) in the two natures of Christ gets doubled in faith, where the indwelling Christ takes on our human nature while giving the believer the fruits of his divine nature, such as eternal life. Conversely, our human finite history replete with suffering is taken up into the divine life, dignifying what is mundanely human. In the Indian tradition of the Upanishads and nonduality in philosophy, Shankara seeks the union of the Self (atman) with the highest reality, the Absolute (Brahman). The realization of the oneness of Self with Brahman requires the shedding of all historical or personal attributes. The result is that the suffering of oppressed untouchables and other lower castes is dubbed unreal. A healthy soteriology in the context of Indian spirituality—a Dalit soteriology—could benefit from Luther's exchange of attributes, because the mundane sufferings of humble people are dignitifed by receiving a place in God's reality.     

Confucianism and the Idea of Citizenship

Does Confucianism have anything to contribute to the idea and practice of citizenship? Many critics would argue that it does not, on the grounds that it is inhospitable to values such as individuality, individual rights, equality and democracy. However, these grounds have to be severely qualified. Furthermore, there is no single conception of citizenship, even though the liberal conception stands out as, probably, the most influential one. Recently in the debate on citizenship, many commentators have been highly critical of the liberal conception, precisely for its uncompromising emphasis on individuality and individual rights, which tends to produce a political practice that fails to bring about equality and democratic values. Confucianism has much to contribute to the critique of the liberal conception of citizenship, as well as to the construction of a more viable conception, one that has a better chance to cope with the effects of globalisation.     

Radical Orthodoxy, Luther, and the Challenge of Western Secularization

This "Theology Update" analyzes the Radical Orthodoxy of John Milbank in light of Martin Luther's dialectic between Law and Gospel. Milbank and his colleagues attack contemporary secularized culture in a manner parallel to Luther's attack on the 16^th century Holy Roman Empire for being soulless, aggressive, litigious, materialistic, and finally nihilistic. By re–engaging the battle between Thomas Aquinas and Duns Scotus, the radical orthodox party seeks to become post–modern by making a half turn back to the pre–modern Thomas, for whom philosophy and theology were integrated, subject was united to object, and being could be understood as relational because the Trinity is relational. Luther is mistakenly dismissed when reducing him to Scotus' nominalism, however. Lutheranism complements radical orthodoxy's analysis of secularized culture; yet Lutheranism maintains an integrity to faith–as the presence of Christ–that this new school fails to grant.