from his friend. The growing tensions between ‘Philippists’, the followers of Melanchthon in their different kinds, andorthodoxLutherans, to nameonly two fractions, illustrates how differently Luther’s theology could already be understood in his last years.Why did the formula of concord become necessary and fruitful in 1577 if there was the one ‘correct’ understanding available? This diversity of Lutheran positions rather suggests that multiple interpretations of Luther’s writings were possible and that contemporaries could not reach such a unanimous understanding. With his limited perspective on the territories of the Holy Empire and particularly on Saxony, Heckel ignores the diversity of Protestant Reformations even with regard to the Church-State inter-relationship. Instead of looking for the one, true model, it should be accepted that after 1520 all the different territories competed in new inventions. The perspective of towns differed from the interests of the princes, but differences arose even between Nuremberg and the Rhenanian cities. The Scandinavian kings were able to establish a much firmer reign on their state church than could Saxony. And in aristocracies like the Baltic countries, patronage might have been a substitute for these ecclesiastical monarchies. Occasionally, Heckel feels obliged to defend Luther (555). But why should Luther’s position always be right or correct and what would such a statement say for a modern world? Such a neo-scholastic approach to find the verity in the authoritative source has less to do with historiography than rather with hagiography. The concentration on the one theologian, the assumption of his singular role and the importance of his legacy evoke the nineteenth-century idea of a genius whose individuality changed the world.

中文翻译：

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欧洲妇女法律史的新视角

来自他的朋友。“腓立比派”、不同种类的 Melanchthon 的追随者和正统的路德派之间日益紧张的关系，仅举两个部分，说明了路德的神学在他的最后几年是如何被理解的。 为什么和谐的公式在 1577 年变得必要和富有成效如果有一个“正确”的理解可用？路德宗立场的这种多样性表明，对路德著作的多种解释是可能的，同时代人无法达成如此一致的理解。赫克尔对神圣帝国领土，尤其是萨克森的看法有限，甚至在教会与国家的相互关系方面也无视新教改革的多样性。而不是寻找一个，真正的模型，应该承认，在 1520 年之后，所有不同的领土都在新发明方面展开竞争。城镇的观点与诸侯的利益不同，但即使在纽伦堡和雷纳尼亚城市之间也存在分歧。与萨克森相比，斯堪的纳维亚国王能够在他们的国家教会中建立更稳固的统治。在像波罗的海国家这样的贵族政体中，赞助可能会取代这些教会君主制。有时，黑克尔觉得有必要为路德辩护（555）。但是，为什么路德的立场总是正确或正确的，这样的声明对现代世界又意味着什么？这种在权威来源中寻找真实性的新经院学方法与历史编纂学有关，而与圣徒编纂学有关。专注于一位神学家，