路德的教义的内容不能被忽视，当考虑到他的普及的原因，但普通基督徒能够理解大量的高度智能和复杂的教义是相对有限的。路德的著作晦涩难懂，使俗人无法理解他的大部分教义。然而，他的作品只有在他们的要求下才得以复制。95篇论文迅速抓住了德国各地学者的注意力。这种学术关注导致人文主义者分析他的作品。马丁·路德对《索拉经》的强调和罗马天主教会的腐败是小册子制作的主要主题。1520年路德出版的《论基督徒的自由》一书中包含的教义，开启了关于《索拉经》的著作。这项工作强调了因信称义的重要性。路德重新解释了罗马书1章17节的一段话，这段话说:“神的义因信得显明，是本于信。”“[4]路德的解释是，神只称那些有信心的人为义，或称他们为义，“所以很明显，正如一个人的生命和义只需要神的话一样，他也只是因信称义，并不是因任何行为称义。路德的称义教义消除了中世纪晚期圣礼体系的必要性——在改革后的教义中没有罪恶循环、圣礼忏悔、祭司专制主义和仪式忏悔的位置，这些自13世纪以来就定义了人们的生活。[6]该教义对教会是一个强大的威胁，因为它使人们摆脱了对罪的焦虑，并提供了救赎的保证，尽管罪。以前，教会垄断了救赎，但现在，通过信仰和圣经，人们可以在教堂之外获得救赎，或者至少不必求助于赎罪券(这将需要大量的外行年收入)、朝圣或虔诚的行为。这种与天主教教义的彻底分离为俗人提供了一个从天主教中分离出来并成为路德教信徒的坚实理由。皈依不同的宗教是一个重大的决定，这需要一个人对自己的选择有信心，并相信皈依会改善他们目前的境况。路德解释了为什么他的义的教义是重要的，从两个王国的教义来源。
北美留学生作业代写 路德的教义
The content of Luther’s doctrines cannot be overlooked when considering the cause of his popularity however the extent to which the average Christian could understand the large volume of highly intellectual and complex doctrines is relatively limited. The inaccessibility of Luther’s work made a large proportion of his doctrine incomprehensible to the laity. However, the reproduction of his works was only made possible by their demand. The 95 theses swiftly grasped the attention of academics across German lands. This academic attention led to Humanists analysing his works. Martin Luther’s emphasis on sola scripture and the corruption of the Roman Catholic Church were the key motifs for the production of pamphlets. The work published by Luther in 1520, On the Liberty of a Christian contained doctrine which started the works on sola scripture. This work emphasised the importance of Justification by Faith. Luther reinterpreted a text from Romans 1:17, which stated that ‘the righteousness of God is revealed through faith for faith, “he who through faith is righteous shall live.”[4] Luther interpreted this to mean that God only justified, or made righteous, those who had faith, ‘Therefore it is clear that, as the soul needs only the Word of God for its life and righteousness, so it is justified by faith alone and not by any works’[5]. Luther’s doctrine of justification removed the need for the late medieval system of sacraments – there was no place in the reformed teaching for the cycle of sin, sacramental confession, priestly absolutism and ritual penance which had defined the lives of the people since the thirteenth century.[6] The doctrine was a powerful threat to the Church as it allowed the people to rid themselves of anxiety over sin and provided the assurance of salvation despite sin. Previously the Church had a monopoly over salvation but now, through faith and scripture, people could achieve salvation outside of the Church, or at least not have to resort to indulgences (which would require a large chunk of a laymen’s annual income), pilgrimages or acts of piety. This radical split from Catholic doctrine provided the laity with a solid reason to separate themselves from Catholicism and become a follower of Lutheranism. To convert to a different religion was a huge decision, which required a person to be certain of their choice and to believe that the conversion would improve their current circumstances. Luther explains why his doctrine on Justification is important, in a source from the Doctrine of the Two Kingdoms.
