第一層藍色–律法與福音：表示上帝的話語向人顯明上帝的律法與福音。

第二層綠色–罪與恩典：表示上帝的律法與福音向人顯出人的罪的無望與上帝恩典的盼望。

第三層紅色–因信稱義：表示人對罪的無望與對恩典的盼望引領人接受邀請，以信心回應上帝所賜予人外加的義。

第四層紫色–耶穌基督並祂定十字架：表示因信稱義的核心建基於耶穌基督並祂釘十字架的救贖工作。

1.Luther how to think about “suffer” on John 14:1-14?
a.Everyone cannot avoid suffer (trial).

b.We need to distinguish in the heat of battle between the suggestions of Christ and those of the devil.

c.Anyone who wants to terrify and dishearten you is surely the devil’s messenger.

d.For whenever Christ frightens someone away from unbelief and a sinful life into penitence and conversion, it is of short duration.

2.Luther how to think about “faith” on John 14:1-14?
a.All our teaching and faith must revolve about Christ and be centered in this one Person.as St. Paul states, 1 Cor. 2:2.

b.By faith;this is a spiritual sight. For I do not recognize a Christian by his external appearance and mien,by the fact that he is baptized and has God’s Word.

c.On John 14:6 ,Luther think:“Hold to Christ in faith; thus you make the right beginning.With these words Christ wants to tear and turn our hearts from all trust in anything else and pin them to Himself alone.

d.Christ alone must be everything And though I experience many trials and much opposition on the part of the devil, the world, and my own conscience, and must suffer even death because of this, I will still take my stand here.

e.On John 14:13-14,Luther think: by telling His disciples to pray Christ wants to point out that of and among themselves they do not have the power to do such great things.They will experience weakness, all sorts of trouble.Then they will exercise their faith in Christ all the more by prayer and petition, and will experience His power in weakness and in suffering the more surely.St. Paul in 2 Cor. 12:9: “My power is made perfect in weakness.”

3. Luther how to think about “comfort” on John 14:1-14?
a.On John 14:1, Christ admonished and consoled for ours that we might also learn to apply this comfort to both present and future need .

b.Christ would comfort those whom the devil wants to frighten and dishearten, and, He would intimidate those whom the devil makes smug and presumptuous.What the devil ruins and destroys, Christ must build up and restore; and what the devil establishes, Christ destroys, as we read in 1 John 3:8: “The reason the Son of God appeared was to destroy the works of the devil.”

c.Our three comforts are the dwelling places,Christ’s power,and Christ’s return.

d.Christians have the Gospel, Baptism, and the Sacrament,With these they also comfort, strengthen, and preserve poor consciences that are saddened and troubled by the devil and others

e.On John 14:12, “going to the Father” ,Christ means that He is to be made Lord and placed on the royal chair at the right hand of the Father,in Matt. 28:18 .“You will get the power to perform such works because you are My members and believe in Me;I shall enjoy at the right hand of the Father I will work in you who believe in Me and who have My Word, Baptism, and Sacrament, and remain faithful to these.

一、路德在“Anfechtung”中尋獲福音之歷史背景摘要:
根據當時的神學傳統認為,每個人應該透過悔改並完成懺悔的工作來得到拯救。但對路德而言,再怎麼努力,仍無法確信自己可以擁有永恆救恩的把握，且不禁要問：在公義的上帝面前，上帝的恩典在哪裡?路德描述自己的景況說：自己的所面臨的掙扎好像落入無底的黑暗與焦慮(Anfechtung)之中。但透過奧古斯丁修會的院長茲道比次(Staupitz)對路德的指引”仰望基督並祂的十字架”，以及從奧古斯丁的著作中獲得啟發,”如果人必須被拯救,那必定是上帝的工作”。

1513年,路德閱讀保羅書信並試著了解新約聖經關於上帝的能力和恩典的信息,從聖經當中所獲得福音信息,”上帝透過他自己的應許,讓路德從Anfechtung中看見得救的確據 .

二、路德在“Anfechtung”中尋獲福音對宗教改革的歷史意義
1.在認識上帝的方法上的改變：從外在的確認轉變為內在的確信，在中世紀的教會認為，一個人的得救與否，是從外在的，看的見的行為工作來認定上帝的恩寵，而路德在“Anfechtung”中發現，唯有信靠上帝的應許才能超越苦難試煉,看見隱藏在不友善之外表後面慈父的心 。

2.在認識聖經的焦點上的改變：從傳統規條的遵守到以基督為中心的啟示，在中世紀教會的神學傳統是建構在哲學思辯的基礎之上，其結果是，聖經成為神職人員的工具專利，信仰與人們的實際生活反而有著一道無法跨越的鴻溝，而路德在“Anfechtung”中發現，上帝恩典是透過上帝的話語施恩與人，也唯有透過上帝的應許，能夠真正安慰人在痛苦，掙扎，試煉中的心。

三、路德在“Anfechtung”中尋獲福音對宗教改革的歷史省思
1.提醒我們是否在認識上帝的方法上搖擺不定：“Anfechtung”是一個既普遍又個別，是基督徒必然經歷的信仰歷程，沒有人可以替代路德，就像路德無法替代我們去面對“Anfechtung”，但路德在“Anfechtung”中對福音的渴望，對上帝話語的確信，相對照於現今世代，強調看的見的豐盛成功，快樂滿足的價值氛圍之下，確實提供我們明確認識上帝的方法，看待“Anfechtung”的方向。

2.提醒我們是否在認識聖經的焦點上模糊不清：當基督徒在“Anfechtung”中，是否會和門徒有類似的想法：「這人生來是瞎眼的，是誰犯了罪」（約翰福音9:2），是因為我作了什麼不討上帝喜悅的事情，才讓我遭遇到磨難痛苦，或者在“Anfechtung”中，仍確信上帝的應許，眼光集中在聖經的焦點，耶穌基督並祂釘十字架的啟示之上。不再想試著用自己的方法解救自己，就讓上帝成為上帝，讓人成為人，以避免重蹈歷史覆轍。

The hidden life of the Christian is a reality but it is not perceived. …Sin and righteousness in the Christian are in the same relationship as reality and hope. His righteousness consists in God’s imputation.(P.115)

Christ’s suffering is still repeated daily in our lives…Therefore our sufferings are a work of the Holy Spirit.(P.118)

Through suffering we shall arrive at the Sabbath of the soul…suffering and Faith belong together is a characteristic of the theology of the cross…Sufferings are a sign of God’s grace, proof that we are God’s chil¬dren. For God’s eyes are always directed toward the depth and nothing lofty can stand before him. But when a man is hidden in this depth he experiences God’s wonderful, saving creative power…Of course, the suffering of the saints will come to an end only at the last day .But in contrast to the suffering of the ungodly, its purpose is not punishment and destruction but grace and cleansing.(P.119).

Christ’s cross and the Christian’s cross belong together…the cross is a school of understanding.(P.120)

Luther knew that the true meaning of Christ’s suffering can be discovered only in the act of experiencing, acting, and suffering.(P.121)

The way of peace is the way of the cross. God himself is hidden under the cross, and therefore peace is to be found only under the cross and suffering.(P.124)

God himself reveals himself in concealment; and therefore Scripture, too, speaks in the cloak of a figure. The Word addresses itself to faith; and faith is directed to what is hidden.(P.128)

Three especially important marks of the life under the cross. They are humility, trial, prayer…For Luther humility becomes most intimately connected with faith. Faith teaches humility. For faith is denial of ourselves, total rejection of self and reliance on God’s grace.(P.129)

Luther notes that the Latin word humuitas has a twofold meaning, depending upon whether it is the translation of tapeinosis or tapeinophrosyne.(P.130)

The most severe trial comes upon a person when he believes he has been forsaken and rejected by God…. Faith alone is able, in trial, to hear “the deep, secret yea beneath and above the nay"(P.136)

We are in trials when that Word has been torn out of our heart. The trial is overcome when Christ again speaks to us, when we again hear the Word.(P.137)

“The flesh is beset by sundry trials and scruples, in order that (a) its smugness may be removed and (b) occasion may not be lacking for occupying oneself with the Word and (c) prayer.(P.138)

Trial teaches prayer, prayer overcomes trial…where there is no prayer, there is in reality no faith.(P.139)

prayer leads a person to know himself…True prayer is always a prayer with empty hands. The true praying man has nothing but God, and him only by faith…We must not look at our unworthiness but at Gods command and promise. For it is Gods word and promise alone that makes our prayer good and acceptable to God.(P.140)

“It is always the case that we understand our own work before it is done, but we do not understand the work of God until it has been done".…God often postpones granting our request in order to increase the zeal of our prayer. To the praying person God becomes hidden, so that faith in prayer penetrates from the hidden God to the re¬vealed God.(P.141)

the God of the theology of the cross is the God of historical revelation, he is always an acting God.(P.156)

Jesus himself is the model of humility. We must go the way of Jesus, for Jesus is the way of life. This way leads to cross and suffering… The cross is not seen, in the first instance, as God’s way to man but as man’s way to God. (P.164)

In our investigation we have dealt with the fact of the theology of the cross, not with the question of its validity. If we wanted to pursue the latter, our study would be enlarged in two directions. First, we would have to undertake a thorough investigation of the New Testament(for example, also with regard to the relation¬ship of Paul to Jesus), and second, we would have to undertake a comprehensive systematic consideration that would mean nothing less than the setting up of dogmatic prolegomena. (P.167)