Relevant bibliographies by topics / Lutheran metaphysics

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Academic literature on the topic 'Lutheran metaphysics'

Author: Grafiati
Published: 4 June 2021
Last updated: 4 February 2022

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Journal articles on the topic "Lutheran metaphysics"

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Karimies, Ilmari. "Lutheran Perspective on Natural Theology." European Journal for Philosophy of Religion 9, no. 2 (2017): 119–38. http://dx.doi.org/10.24204/ejpr.v9i2.1936.

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This article examines Martin Luther’s view of Natural theology and natural knowledge of God. Luther research has often taken a negative stance towards a possibility of Natural theology in Luther’s thought. I argue, that one actually finds from Luther’s texts a limited area of the natural knowledge of God. This knowledge pertains to the existence of God as necessary and as Creator, but not to what God is concretely. Luther appears to think that the natural knowledge of God is limited because of the relation between God and the Universe only one side is known by natural capacities. Scholastic Theology built on Aristotelianism errs, according to Luther, when it uses created reality as the paradigm for thinking about God. Direct experiential knowledge of the divinity, given by faith, is required to comprehend the divine being. Luther’s criticism of Natural theology, however, does not appear to rise from a general rejection of metaphysics, but from that Luther follows certain ideas of Medieval Augustinian Platonism, such as a stark ontological differentiation between finite and infinite things, as well as the idea of divine uniting contradictions. Thus the conflict between faith and reason on Luther seems to be explicable at least in part as a conflict between two different ontological systems, which follow different paradigms of rationality.
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Martínez-Barrera, Jorge. "A Surprising Closeness in Latin American Academia: Luther and Certain Neurosciences." Open Theology 4, no. 1 (2018): 677–84. http://dx.doi.org/10.1515/opth-2018-0051.

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Abstract The purpose of this paper is to show a surprising coincidence between Lutheran Protestantism and physicalist neurosciences regarding the negation of free will and how this issue can begin to be studied in Latin American academia. The current advance of Protestantism in Latin America, accompanied by a decline in Catholicism, is simultaneous with a growing presence of the physicalist neurosciences. It can be seen that the development of Protestantism and neurosciences coincide historically in Latin America, unlike what happened in other parts of the world, where Protestantism has a much more extensive history. This allows us to suppose that the discussion on free will will be installed as a matter of research and discussion in the Latin American academia, which had not happened until now. In this work we also seek to identify what could be the common element that unites the Lutheran conception and the arguments of the physicalist neurosciences about the negation of free will. We will show that this common element is the aversion to metaphysics as an explanatory dimension of free will. The strong opposition to metaphysics is probably the most important common element between Lutheran Protestantism and the physicalistic neurosciences. This will allow us to show that the proximity between the two is not such an extravagant idea.
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Pavlas, Petr. "Lex secundum quam disponuntur omnia: Trichotomic Trees in Jan AmosKomenský’s Pansophical Metaphysics and Metaphorics." Journal of Early Modern Studies 9, no. 1 (2020): 9–31. http://dx.doi.org/10.5840/jems2020911.

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The goal of this article is to detail the opposition to “Ramean tree” dichotomic divisions which emerged in the age of swelling Antitrinitarianism, especially Socinianism. Scholars such as Bartholomaeus Keckermann, Jan Amos Komenský and Richard Baxter made a point of preferring the trichotomic to the dichotomic division of Petrus Ramus and the Ramist tradition. This paper tracks the origin of Komenský’s “universal triadism” as present in his book metaphorics and in his metaphysics. Komenský’s triadic book metaphorics (the notion of nature, human mind and Scripture as “the triple book of God”) has its source in late sixteenth-century Lutheran mysticism and theosophy, mediated perhaps by Heinrich Khunrath and, above all, by Johann Heinrich Alsted. Komenský’s metaphysics follows the same triadic pattern. What is more, Komenský illustrates both these domains by means of Ramist-like bracketed trees; regarding book metaphorics, clearly his sources are Khunrath and Alsted. Although inspirations from Lullus, Sabundus and Nicholas of Cusa are most probably involved, the crucial role has to be ascribed to the influence of Lutheran mysticism and Alsted’s “Lullo-Ramism.”
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Gaitsch, Peter. "Max Schelers Reformation der Religionsphilosophie." Labyrinth 20, no. 2 (2019): 14. http://dx.doi.org/10.25180/lj.v20i2.134.

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Max Scheler's Reformation of Philosophy of Religion The following contribution aims to show the relevance of Max Scheler's reflections on the relation of Christianity and modernity for the present situation. It interprets Scheler's philosophy of religion in terms of a principle of reformation that can be implicitly found in Scheler's critical assessment of the historical impact of Lutheran Protestantism. Scheler's principle of reformation provides four criteria: (i) autonomy of the religious sphere, (ii) dialectics of life and spirit, (iii) community beyond religious denominations, and (iv) metaphysical determination of the divine. On that basis, we will see that Scheler's "catholic” phenomenology of religion from 1921 only partly meets his own criteria, whereas his "post-catholic” metaphysics of panentheism, developed after 1922, is more suitable to meet these criteria. Two factors are crucial: First, the divine is characterized by a fundamental metaphysical tension between spirit and vital impulsion, which leads to transferring the responsibility of balancing this tension to the history of mankind. Second, the community that corresponds to this metaphysical conception is not delimited by religious denomination but is integrated by solidarity among all human and living beings instead.
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Lamanna, Marco. "Tommaso Campanella in the Schulmetaphysik: The Doctrine of the Three Primalities and the Case of the Lutheran Liborius Capsius (1589–1654) in Erfurt." Renaissance and Reformation 39, no. 1 (2016): 91–114. http://dx.doi.org/10.33137/rr.v39i1.26544.

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Following some recent findings, this essay presents the first known case of the reception of the doctrine of the primalities (power, knowledge, and love) by the Italian Tommaso Campanella within German scholastic philosophy, the so-called Schulmetaphysik. Here, the focus is on the Lutheran Liborius Capsius, the first docent of metaphysics at the University of Erfurt after the interdict by Martin Luther against metaphysics. Through his lectures and the disputations discussed by his students, Capsius shows how the Reformed scholastic philosophy was finally able to receive and integrate Renaissance philosophies (also those of anti-scholastic and anti-Aristotelian provenience). The essay is followed by the transcription of the Rerum transcendentium stud.< ium > (1635) by Capsius, in which the reception of the doctrine of the primalities takes place.
 Suite à des découvertes récentes, cet article présente le premier cas connu de la réception de la doctrine des principes premiers (puissance, connaissance et amour) de l’italien Tommaso Campanella par la philosophie scolastique allemande, ou Schulmetaphysik. On y examine principalement un ouvrage du luthérien Liborius Capsius, premier professeur de métaphysique à l’Université d’Erfurt après que Martin Luther ait interdit la métaphysique. Dans son enseignement et dans les disputations menéees par ses étudiants, Capsius montre que la philosophie scolastique de la Réforme a réussi à accueillir et intégrer les philosophies de la Renaissance, y compris celles de traditions anti-scolastiques et antiaristotéliciennes. Cet article inclut la transcription du Rerum transcendentium stud.< ium > (1635) de Capsius, constituant le témoin principal de la réception de la doctrine des principes premiers.
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Kögler, Hans-Herbert. "A Genealogy of Faith and Freedom." Theory, Culture & Society 37, no. 7-8 (2020): 37–46. http://dx.doi.org/10.1177/0263276420957735.

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The review highlights how Habermas reconstructs the historically constitutive function of religious thought regarding essential categories through which to appropriate our practical freedom. It articulates the three essential bifurcations taken along the way: to opt for Judeo-Christian dialogism versus other axial age world religions; for a Lutheran Kantianism of an unconditional normativity versus an empiricist naturalism; and for the hermeneutic discovery of a validity-oriented communicative agency versus a Hegelian metaphysics. Recognizing our normative indebtedness to religious roots in modernity is to enable the renewal of an unabashed commitment to 'rational freedom,' thus serving as a bulwark against currently fashionable scientistic worldviews. Such a hermeneutic genealogy may also provide one promising resource to reconstruct shared normative ideals in a cross-cultural dialogue.
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Picon, Marine. "Actualism and Analyticity: Leibniz's early thoughts towards a synthesis between Lutheran metaphysics and the foundation of knowledge." Leibniz Society Review 24 (2014): 47–67. http://dx.doi.org/10.5840/leibniz2014244.

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Cummings, Brian. "Nietzsche and Luther: Reading, Counter-Text, Hermeneutics." CounterText 7, no. 1 (2021): 90–105. http://dx.doi.org/10.3366/count.2021.0217.

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In what way is Nietzsche's infamous late aphorism, ‘God is dead’, related to a general attack on theology and its intellectual practices? In Twilight of the Idols, he remarks: ‘I'm afraid we're not rid of God because we still believe in grammar.’ Reason, he decries, has become mired in linguistic rules long determined by the requirements of scholastic philosophy, whether of medieval theology or of Immanuel Kant. Nietzsche dismisses these as die Sprach-Metaphysik (‘metaphysics of language’). In this essay I examine Nietzsche's attack on theology via his long-term struggle with the ideas of Luther, once the idol of Goethe's German enlightenment, and now, Nietzsche insists, its arch-enemy. To do this, I re-examine Luther's theology of language, especially in the early Lectures on Romans (1515–1516). Luther's own attack on scholasticism is founded on a theology of reading which has unexpected affinities with Nietzsche. By placing this in a revised genealogy of hermeneutics from Nietzsche to Heidegger, it is possible to see theology as less deterministic and metaphysical.
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Stopa, Sasja Emilie Mathiasen. "“Seeking Refuge in God against God”: The Hidden God in Lutheran Theology and the Postmodern Weakening of God." Open Theology 4, no. 1 (2018): 658–74. http://dx.doi.org/10.1515/opth-2018-0049.

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Abstract Martin Luther emphasizes the affective experience of the living God rather than God as an abstract, metaphysical idea. Luther explains this experience of God by distinguishing between God as Deus absconditus in his hidden majesty and God as Deus revelatus suffering on the cross. According to Luther, sinners experience the hidden God as a terrifying presence causing them to suffer. Through faith, however, sinners are able to recognize that this wrathful God is one with the God of love and mercy revealed in Christ. Based on this paradoxical understanding of God, Luther admonishes Christians to seek refuge in God against God. In recent decades, Luther’s accentuation of the revealed God has inspired postmodern philosophers and theologians in their efforts to recast the notion of God in light of the Nietzschean outcry on the death of God and Heidegger’s critique of ontotheology. Hence, John D. Caputo and Gianni Vattimo have weakened the notion of an omnipotent God in favour of an anti-metaphysical understanding of “god” kenotically denouncing his power and occurring as an ethically obliging event. Conversely, postmodern thinking have inspired contemporary Lutheran theologians to reinterpret the notion of God. In this article, Luther’s theology serves as a resource for critiquing these postmodern attempts at post-metaphysically rethinking God the central claim being that they are unable to proclaim the saving promise of a reconciliatory union between God hidden and revealed and between sinful human beings and Christ. As a result, theology is reduced to an ethical manifesto or to compassionate anthropology leaving despairing humans without a language with which to express their sufferings.
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Oltvai, Kristóf. "Exegesis and Encounter." Journal for Continental Philosophy of Religion 2, no. 1 (2020): 47–72. http://dx.doi.org/10.1163/25889613-bja10001.

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Abstract Though the problem of conceptual idolatry has captivated contemporary scholarship on the relationship between philosophy and theology, these discussions’ doctrinal consequences remain underdeveloped. I intervene in these debates by engaging and elucidating Martin Luther’s critique of scholastic metaphysics, a critique which foregrounds ontotheology’s spiritual and ecclesial detriments. Luther’s reforming works, from his pivotal 1525 De servo arbitrio to his last major project, the 1545 Genesis commentaries, reveal how a metaphysical theology based on natural reason leads to Pelagianism by generalizing faith to a rational conceptual norm, the moral Law. Returning, however, to Scripture’s “grammar” – which, when read plainly (simpliciter), deconstructs natural reason’s vanity – allows us to encounter Christ ‘in person’ rather than in the concept. Luther thus suggests sola scriptura as a method for resisting ontotheology, but with dramatic dogmatic consequences, such as justification by faith alone. These consequences complicate modernity’s, and especially modern philosophy’s, theological origins and implications.
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Dissertations / Theses on the topic "Lutheran metaphysics"

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Myrén, Anna. "The question of finding a merciful God : Understanding Martin Luther's relation to metaphysics and ontology." Thesis, Uppsala universitet, Teologiska institutionen, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-324482.

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Abstract “The question of finding a merciful God. Understanding Martin Luther’s relation to metaphysics and ontology” Myrén, Anna. 2017, Master’s Thesis, 30 credits. E-mail: annamyren@live.se The Department of Theology, Uppsala University, Engelska Parken, Thunbergsv. 3B, Box 511, SE-751 20 UPPSALA, Sweden, info@teol.uu.se  This thesis examines arguments and premises for understanding Luther’s relationship to metaphysics and ontology. The main theoretical sources are firstly research that, on the one hand argue that Luther’s doctrine of justification has ontological structures and on the other treat his relation to metaphysics, and secondly sources that treat Luther’s development of theological themes and issues from a history of ideas perspective.  The thesis concludes that the arguments of Finnish Luther scholars Tuomo Mannermaa and Sammeli Juntunen are helpful for understanding the relationship between Luther, metaphysics and ontology. Their conclusions display different levels of structures in his doctrine; thematic as well as re-oriented structures of thought, showing that Luther is occupied with metaphysical and ontology and presenting strong arguments for his doctrine of justification as ontological. Luther’s doctrinal development can be understood both as a result of criticism of substance-metaphysics, as well as itself ultimately displaying metaphysical and ontological issues. Such contents in his theology should be viewed in the larger perspective of forming theology, a history of ideas context that broadens the question to one of structures of thought, involving themes, issues, forming of doctrine as processual development. However, their thematic, doctrinal focus risks not giving full account for understanding Luther’s relation to metaphysical and ontological issues. An intricacy of the question is displayed and possible to trace when Luther’s theology is addressed from systematical as well as historical perspectives. The thesis finally argues with the help of a history of ideas perspective that the theologia crucis - specifically with its concept of the hidden God, the deus absconditus – is a resource for further inquiry of Luther and metaphysics, in understanding his theology as describing reality.  Keywords: Luther, metaphysics, ontology, doctrine of justification, Mannermaa, Juntunen, themes, structures of thought, theologia crucis, deus absconditus.
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Reese, Olaf. "Lutherische Metaphysik im Streit." Doctoral thesis, 2009. http://hdl.handle.net/11858/00-1735-0000-0006-B352-5.

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Books on the topic "Lutheran metaphysics"

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Haga, Joar. Was there a Lutheran Metaphysics? Vandenhoeck & Ruprecht, 2012. http://dx.doi.org/10.13109/9783666550379.

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American fiction and the metaphysics of the grotesque. University of Missouri Press, 1996.

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Die Gabe und das Gestell: Luthers Metaphysik des Abendmahls im technischen Zeitalter. Mohr Siebeck, 2013.

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Was There a Lutheran Metaphysics?: The interpretation of communicatio idiomatum in early modern Lutheranism. Vandenhoeck & Ruprecht, 2012.

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Cross, Richard. Communicatio Idiomatum. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198846970.001.0001.

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This book offers a radical reinterpretation of the sixteenth-century Christological debates between Lutheran and Reformed theologians on the ascription of divine and human predicates to the person of the incarnate Son of God (the communicatio idiomatum). It does so by close attention to the arguments deployed by the protagonists in the discussion, and to the theologians’ metaphysical and semantic assumptions, explicit and implicit. It traces the central contours of the Christological debates, from the discussion between Luther and Zwingli in the 1520s to the Colloquy of Montbéliard in 1586. The book shows that Luther’s Christology is thoroughly Medieval, and that innovations usually associated with Luther—in particular, that Christ’s human nature comes to share in divine attributes—should be ascribed instead to his younger contemporary Johannes Brenz. The discussion is highly sensitive to the differences between the various Luther groups—followers of Brenz, and the different factions aligned in varying ways with Melanchthon—and to the differences between all of these and the Reformed theologians. And by locating the Christological discussions in their immediate Medieval background, the book also provides a comprehensive account of the continuities and discontinuities between the two eras. In these ways, it is shown that the standard interpretations of the Reformation debates on the matter are almost wholly mistaken.
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Levering, Matthew, and Marcus Plested, eds. The Oxford Handbook of the Reception of Aquinas. Oxford University Press, 2021. http://dx.doi.org/10.1093/oxfordhb/9780198798026.001.0001.

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The purpose of this Handbook is to provide the first one-volume survey of Catholic, Orthodox, and Protestant philosophical and theological reception of Thomas Aquinas over the past 750 years. In addition to chapters surveying the key figures and time periods in the reception of Aquinas across confessional divides, the Handbook also includes chapters on central philosophical and theological themes that exhibit the main lines of what any adequate reception of Aquinas would need to communicate. Figures and major schools studied for their reception (whether critical or appreciative) of Aquinas’ theology include Scotus and Ockham, the Byzantine scholastics, Meister Eckhart, Durandus, Martin Luther, John Calvin, Cardinal Cajetan, the Council of Trent, the leading theologians of the Spanish ‘Golden Age’, the Reformed and Lutheran scholastics, the combatants in the de auxiliis controversy, the Catholic Thomistic commentatorial tradition, early modern and modern Orthodox readers of Aquinas, Joseph Kleutgen and the First Vatican Council, the Catholic neo-scholastics, Jacques Maritain, Étienne Gilson, Josef Pieper, the transcendental Thomists, the main figures of the nouvelle théologie, Karl Barth, Elizabeth Anscombe and Peter Geach, analytic Thomism, and postliberal Thomism. Specialized areas of reception treated by the Handbook include philosophy of nature, metaphysics, ethics, the human person, the natural knowledge of God, politics and law, the Trinity, creation and fall, providence, nature and grace, Jesus Christ, sacraments, and eschatology. The Handbook opens with an introductory study by the eminent Thomist Jean-Pierre Torrell, OP, which sets the stage for the remaining chapters.
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Book chapters on the topic "Lutheran metaphysics"

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Schabel, Chris. "Divine Foreknowledge and Human Freedom: Auriol, Pomponazzi, and Luther on “Scholastic Subtleties”." In The Medieval Heritage in Early Modern Metaphysics and Modal Theory, 1400–1700. Springer Netherlands, 2003. http://dx.doi.org/10.1007/978-94-017-0179-2_9.

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"Was there a Lutheran metaphysics?" In Was there a Lutheran Metaphysics? Vandenhoeck & Ruprecht, 2012. http://dx.doi.org/10.13109/9783666550379.271.

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"Introduction." In Was there a Lutheran Metaphysics? Vandenhoeck & Ruprecht, 2012. http://dx.doi.org/10.13109/9783666550379.11.

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"Communicatio idiomatum in Lutheran thought between the reformer and the Formula of Concord." In Was there a Lutheran Metaphysics? Vandenhoeck & Ruprecht, 2012. http://dx.doi.org/10.13109/9783666550379.115.

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"Luther’s new interpretation." In Was there a Lutheran Metaphysics? Vandenhoeck & Ruprecht, 2012. http://dx.doi.org/10.13109/9783666550379.21.

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"The controversy between Giessen and Tübingen." In Was there a Lutheran Metaphysics? Vandenhoeck & Ruprecht, 2012. http://dx.doi.org/10.13109/9783666550379.213.

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"Literature." In Was there a Lutheran Metaphysics? Vandenhoeck & Ruprecht, 2012. http://dx.doi.org/10.13109/9783666550379.275.

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"Index." In Was there a Lutheran Metaphysics? Vandenhoeck & Ruprecht, 2012. http://dx.doi.org/10.13109/9783666550379.295.

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"Acknowledgements." In Was there a Lutheran Metaphysics? Vandenhoeck & Ruprecht, 2012. http://dx.doi.org/10.13109/9783666550379.7.

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"Melanchthon’s diverging solution." In Was there a Lutheran Metaphysics? Vandenhoeck & Ruprecht, 2012. http://dx.doi.org/10.13109/9783666550379.91.

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