Diagenetic carbonate deposits (concretions, cementation bodies and cementstone bands) commonly occur in organic carbon-rich sequence of the Agardhfjellet Formation (Upper Jurassic) in Spitsbergen . They are dominated by dolomite/ankerite and siderite. These deposits originated as a result of displacive cementation of host sediment in a range of post-depositional environments, from shallow subsurface to deep-burial ones. Preliminary results of the carbon and oxygen isotopic survey of these deposits in southern Spitsbergen (Lĺgkollane, Ingebrigtsenbukta, Reinodden, and Lidfjellet sections) show the δ13C values ranging between –13.0‰ and –1.8‰ VPDB, and the δ18O values between –16.0‰ and –7.7‰ VPDB. These results suggest that the major stage of formation of the carbonate deposits occurred during burial diagenesis under increased temperature, most probably in late diagenetic to early catagenic environments. Carbonate carbon for mineral precipitation was derived from dissolution of skeletal carbonate and from thermal decomposition of organic matter.

The purpose of the article is a critical presentation of Luther’s interpretation of Mt 5-7, with a special emphasis on its hermeneutical assumptions and anthropological consequences. At first the author presents the literary sources that contain Luther’s statements on Mt 5-7, i.e. his eminent hebdomadal speeches (Wochenpredigten) and some theological writings as well. Subsequently he discusses hermeneutical keys offered by M. Luther himself: the polemic against “double standard approach” (precepts and counsels) developed by the time of the Middle Ages and the polemic against the principles presented by the Anabaptist and other protestant idealists. However, the most significant factor of this interpretation was Luther’s teaching on two kingdoms (Zwei-Reichen-Lehre). The difference between the secular and spiritual kingdom is essential for Luther’s interpretation of the Sermon on the Mount (cf. WA 32, 299-301). The reformer claims that the message of the sermon is irrelevant for the Christian person in the world and it should be applied only to the Christian life in the Kingdom of God. M. Luther emphasizes also salvation by faith alone, therefore Matt. 5-7 has no soteriological value; it contains the ethical teaching of Jesus Christ. According to Luther the commandments of the Sermon on the Mount denote an impossible demand, therefore they are only a “mirror” of the Christian life. In the fourth step the author presents primary reactions of the Churches on Luther’s interpretation of the Sermon on the Mount. Luther’s interpretation of Mt 5-7 has its significant place in the history of exegesis and nowadays it remains still the standard evangelical standpoint.