In reading Luther, Ranke gave special attention to Luther’s interpretation of Psalm 101 (1534/35). In this interpretation of the psalm, Luther developed his own theological view of history.(P.218)

Harnack was the first to demonstrate the meaning of this concept, which was so central to The Bondage of the Will.(P.221)

Holl was the first to combine historical and systematic perspectives in his study of Luther.(P.224)

We experience both this absolute demand and our own inadequacy in our conscience. This is the place where we meet God. This experience of God’s ethical demand and our own failure to meet that demand is the basis on which we experience the judging and the gracious God.(P.225)

當孩子給人的印象總是那樣的乖巧聽話的時候,突然聽到他人對自己孩子的指責,為人父母的直覺反應總是,我的孩子不是這樣,他沒有你們所說的那麼壞,一方面,可以看見為人父母對孩子的愛護,但另一方面,也呈現出親子之間關係的盲點.這樣的現象,其實就在你我週遭中正不斷的上演.且問題的最大癥結在於,為何父母的愛無法成為影響孩子的力量?雖然這不是一個容易回答的問題.但如果說,父母的愛不因為孩子的過錯而改變的話,雖然孩子現在必須為他自己所做的過犯付上代價,但心裡仍會有著一種期盼,總有一天,孩子會明白父母親對他的那份疼愛.更甚於他過去曾經所犯的過錯是什麼?如聖經上所說,"我這個兒子是死而復活,失而又得的.

Luther did not see creation as a finished act but rather as an ongoing event. Luther understood creation as a present reality.(P.172)

any study of Luther’s doctrine must take into account the development of his viewpoints.(P.190)

God is revealed through self-veiling..,we need faith to recognize God’s revelation as it is concealed in the events of history.(P.194)

The category of “hiddenness" is thus extraordinarily important, both in Luther’s theology of the cross and in his view of history. God creates life by putting us to death. When judging us, God is being gracious to us.(P.196)

Revelation and hiddenness are available only as a dialectical unity. Only in Jesus Christ do we encounter God as our savior.(P.196)

history ultimately summons everyone to believe. We are repeatedly tested as to whether we really want to hear God’s Word or not,,.Each person therefore, is summoned to meet the spiritual temptations that come to us through our experience of history with firm trust in God.(P.197)..,Until the very end, the devil will never give up struggling against the light..,For after all..,it was, is, and will be he who says,"I am with you always, to the close of the age".(P.198)

for Luther, the righteousness received in faith was not only the forgiveness of sins but also the beginning of God’s process of making us righteous.(P.150)

“Take Christ out of the Scripture, and what will you find left in them?" This led Luther directly to the conclusion that Scripture interprets itself.(P.156)

The distinction between law and gospel is one of the most important themes in Luther’s theology.(P.158)

Luther thought of God as always active…,God acts in a hidden way,,,.It teaches us to rely on God.(P.168)

The wrath of God is,,,.the power of God at work in life..,We need to flee from this wrath to the love of God..in Christ. God’s revelation in Jesus Christ breaks through the power of God’s wrath.(P.171)

一個棘手的問題,從法務部長王清峰與檢察總長提名人黃世銘的看法相異,又再次引爆成為焦點.要不要廢除死刑?又如何廢除死刑？在強調人權的世界潮流中,不管你的立場如何,都必然會去碰觸到的問題,只是,每當是否要廢除死刑這樣的議題被提出的時候,所呈現出來的總是贊成的一群與反對的一群的彼此針鋒相對的局面,除了彼此立場鮮明的對立之外,在這樣的議題中,是否可能雖立場不同卻仍有交集之處?若是有交集的話,那會是什麼??

若要回答這個問題,就要先確認一件事情,就是甚麼樣的人或團體,提出廢除死刑,會是最有力量,最能震撼人心的,個人認為,若由受害者及親屬所組成的團體,因著愛與赦免,自發性的出面呼籲死刑的廢除,這將是最震撼人心,最純淨有力的聲音,但這樣的情況有可能發生嗎?受害者家屬有辦法接納甚至擁抱加害於他們的人嗎?加害人真的能夠發自內心的悔罪,認為自己是罪有應得,坦然無怨的面對自己的刑責？這些確實是超過人所能理解與想像的,除非人內心深處無法言喻的憤怒與傷痛被上帝的赦免與慈愛深深的觸摸擁抱,在群體中經歷愛與陪伴扶持,不然,沒有人會想要去赦免,接納加害於他們的人,也不會有人不為自己的犯行辯護的.

但如果,如果真的有那麼一群人願意赦免,接納加害於他們的人,在這樣一個基礎上,讓社會大眾學習加害人及被害人兩者之間人權的尊重,探討公義如何伸張,倫理秩序如何維護,那麼,到底要不要廢除死刑？如何執行死刑,也許就不再是全然對立的問題了.