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馬丁路德新教改革（Martin Luther's Protestant Reformation）對基督教歷史是一件重大的事件。1517 年，馬丁路德公開向天主教挑戰，在德國小鎮──威騰伯格 （Wittenberg）城堡教堂（Castle Church) 的門上釘上了他有名的〈 九十五條論綱 〉(The Ninety-five Theses)。這九十五條論綱，最終成為新教改革的基石。馬丁路德宣稱，他所做的不是教主或教皇給的指示，他乃是遵照上帝的指示來做的。路德會（或稱信義會）就是以這九十五條論綱為核心，發展成信義會教派的教義。
十六世紀初，許多羅馬的教會完全服從在教皇的權力之下。天主教大肆宣揚，購買來的「贖罪券」有赦罪的功用。馬丁路德對這些天主教諸多錯誤的聲稱，一一指出，是與聖經的教導背道而馳。他最有名的原則，來自羅馬書3：28──人不能靠自己的行為得救，乃是「因信稱義」。
當我們把焦距放在這個關鍵性基督教歷史轉變之時，我們絕對不要忽視了馬丁路德在1543年出版的《 論猶太人和他們的謊言 》（On the Jews and Their Lies）。這本小冊子的內容所主張的反猶太主義，經常被歷史學家喻用，拿來與希特勒所持的信念相媲。馬丁路德在書中，將猶太人比擬為「卑賤下流的嫖妓，不是神的子民。」他還說，猶太人是「魔鬼的糞便，像豬一樣在其中打滾。 」如果今天我們認為社會新聞報導的那些校園、教會、甚至猶太會堂，槍擊事件的凶手實在太很毒了，請注意看這位受世人尊崇的偉大歷史人物──馬丁路德，所寫的書中內容。他指出，猶太會堂是「被玷污的新娘，無可救藥的妓女，邪惡的蕩婦。」他認爲，所有猶太會堂都應該被縱火残垣断壁，他們的祈禱書也應毀於一旦，更應禁止猶太拉比傳教。應強力徵收猶太人的家產、土地與金錢，絕不可善待他們。猶太人也不該享有任何法律保護的權益。如果今天馬丁路德在我們當中，他恐怕會是這些惡虐無情殺手之其中一員。
納粹黨在第二次世界大戰集中營使用一氧化碳毒氣，惡貫滿盈。但其實此舉和馬丁路德之理念甚近。馬丁路德說，猶太人是「有毒致命的蟲」，應該把他們全「徵召去做強制性勞動，或永遠把他們滅絕 。」更可怕的是，他還說 :「我們如果沒有把他們殺了，這個錯誤只能歸咎在我們自己身上。 」怪不得，許多歷史學家經常推斷，希特勒是受馬丁路德的影響，現在許多反猶太人的意識也是從中醞釀出來的。
基督徒對馬丁路德的貢獻，不管在書籍、講台、媒體及教育上都大力普及的被推動；然而，對他對猶太人惡毒的言語及反猶太意識的影響，除了被基督教界保護、辯護、遮掩之外，甚至還有人否認此事之存在。本人參與基督教會長達半世紀之久，橫跨了亞洲、美洲及歐洲。在這數不清聚會的堂數期間，從沒聽過任何一位牧者提過一次對馬丁路德此負面之舉止。這是一種家醜不可外揚的心態？還是鴕鳥把頭鑽進沙堆裏的做法？如果基督徒只願幫他們所敬仰的先賢塑造不真實的形象，基督教整體的透明度和可信度是不是也跟著受到了相當大的影響？
Martin Luther
Martin Luther's Reformation stands as a pivotal moment in Christian history. In 1517, he boldly challenged Catholicism by affixing his "Ninety-Five Theses" to the door of Castle Church in Wittenberg, Germany. These theses laid the foundation for the Protestant Reformation, as Luther asserted the primacy of divine instruction over royal or papal decrees. These declarations eventually formed the basis of the Lutheran denomination.
During the early 16th century, many churches in Rome were entirely subservient to the Pope's authority. The Catholic Church promoted the sale of "indulgences" as a means of atoning for sins. Martin Luther identified numerous theological discrepancies, arguing that they contradicted biblical teachings. His most famous assertion is drawn from Romans 3:28, which states, "For we maintain that a person is justified by faith apart from the works of the law. "
While examining this significant moment in Christian history, it's crucial not to overlook Martin Luther's 1543 publication, "On the Jews and Their Lies." The contents of this pamphlet promote anti-Semitism, a sentiment that historians have often likened to Hitler's beliefs.
In his writings, Luther compared Jews to derogatory terms and depicted them in deeply offensive ways, such as comparing Jews to "the devil’s feces… which they wallow in like swine." If we find the distressingly frequent occurrences of mass shootings in school campuses, churches, and synagogues disturbing in contemporary media reports in the USA, we must not ignore Luther’s ideology. It is essential to engage critically with the writings of this globally venerated historical figure. Luther's characterization of synagogues and his advocacy for harm towards Jews represent deeply troubling aspects of his legacy. He characterized synagogues as 'defiled bride, incorrigible whore, and evil...' and advocated for the burning of synagogues, the destruction of prayer books, and the prohibition of Jewish rabbis' preaching. Additionally, he promoted the forceful confiscation of Jewish property, land, and wealth, along with a lack of benevolence towards them, including the denial of legal protection.
Considering the present day, if Martin Luther were alive, it is conceivable that he would align with atrocious and ruthless murderers. The use of carbon monoxide poison gas by the Nazi Party during World War II in concentration camps draws eerie parallels to Luther's ideas. His descriptions of Jews as 'poisonous envenomed worms' and how they should be drafted into forced labor or expelled for all time, and 'We are at fault in not slaying them,' are deeply disturbing. Historians often connect Hitler's anti-Semitic inclinations to the influence of Martin Luther, tracing the origins of numerous anti-Semitic attitudes.
Despite the widespread promotion of the positive contributions of Christians to Martin Luther through literature, platforms, media, and education, the impact of his virulent rhetoric against Jews and the ensuing anti-Semitism has been unjustly minimized. Some individuals, in addition to concealing the issue, deny its existence altogether. Over the past half-century, my involvement in Christian communities across Asia, America, and Europe has yet to yield mention of such negative aspects toward Martin Luther. Is this a mindset that should remain concealed? Is it analogous to an ostrich burying its head in the sand? Will Christianity's overall transparency and credibility be compromised if its adherents only propagate an idealized image of the revered figures they admire?
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