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Journal articles on the topic 'Lutheran metaphysics'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 February 2022

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1

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 Th

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2

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

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3

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”)

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4

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) me

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5

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 Renaissan

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6

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 mo

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7

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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8

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 Luth

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9

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 Christ

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10

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 Pelagianis

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11

Mjaaland, Marius Timmann. "Sovereignty and Submission: Luther’s Political Theology and the Violence of Christian Metaphysics." Studies in Christian Ethics 31, no. 4 (2018): 435–51. http://dx.doi.org/10.1177/0953946818792629.

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The classical controversy between Carl Schmitt and Eric Peterson goes directly to the heart of the matter: What is ‘political theology’ about? Is it a descriptive or normative endeavour, oriented towards history or political influence on contemporary issues? This article explores these questions with reference to Protestant theology, in particular the writings of Martin Luther. Protestant theology has often emphasised the basic difference between the spiritual and political spheres, but I question the validity of this distinction with respect to Luther’s theology. When Luther enters the politi

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12

Hartman, Robert J. "Indirectly Free Actions, Libertarianism, and Resultant Moral Luck." Erkenntnis 85, no. 6 (2018): 1417–36. http://dx.doi.org/10.1007/s10670-018-0084-7.

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Abstract Martin Luther affirms his theological position by saying “Here I stand. I can do no other.” Supposing that Luther’s claim is true, he lacks alternative possibilities at the moment of choice. Even so, many libertarians have the intuition that he is morally responsible for his action. One way to make sense of this intuition is to assert that Luther’s action is indirectly free, because his action inherits its freedom and moral responsibility from earlier actions when he had alternative possibilities and those earlier directly free actions formed him into the kind of person who must refra

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13

Armitage, Duane. "Luther’s ‘Metaphysics’ in Heidegger’s Beiträge." Theological Research. The Journal of Systematic Theology 5 (May 31, 2019): 107. http://dx.doi.org/10.15633/thr.3304.

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14

Shackelford, Jole. "Paracelsianism and the Orthodox Lutheran Rejection of Vital Philosophy in Early Seventeenth-Century Denmark." Early Science and Medicine 8, no. 3 (2003): 210–52. http://dx.doi.org/10.1163/157338203x00071.

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AbstractParacelsian medicine and natural philosophy was formed during the Radical Reformation and incorporated metaphysical propositions that were incompatible with the Lutheran confession as codified in the Confessio Augustana and elaborated in the ultra-orthodox Formula of Concord. Although Paracelsian ideas and practices were endorsed by important philosophers and physicians in late-sixteenth century Denmark without raising serious alarm, the imposition of strict Lutheran orthodoxy in the Danish Church and a concomitant resurgence of Aristotelian philosophy drew attention to the religious h

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15

Mjaaland, Marius Timmann. "Ateismens topologi." Dansk Teologisk Tidsskrift 80, no. 1 (2017): 30–50. http://dx.doi.org/10.7146/dtt.v80i1.106346.

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The argument referring to a hidden God, deus absconditus, is a controversial but crucial point in the theology of Martin Luther. A key issue for Luther is the very distinction between the revealed and the hidden God, which prevents abuse and domestication of God’s name and authority. However, this topos can also be seen as a place of origin for modern atheism, as discussed by Hegel, Nietzsche, and Heidegger. The claim of God’s hiddenness introduces a destruction of traditional metaphysics, and hence a radical reconsideration on anthropology, texts, and phenomena. The author analyses this topos

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16

Fehige, Yiftach. "Moving Further Beyond Secularism: A “Lutheran” Reading of the Cosmology of Thomas Nagel." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 60, no. 2 (2018): 229–54. http://dx.doi.org/10.1515/nzsth-2018-0012.

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Summary Thomas Nagel has proposed a highly speculative metaphysical theory to account for the cosmological significance that he claims the human mind to have. Nagel argues that the mind cannot be fully explained by Darwinian evolutionary theory, nor should theological accounts be accepted. What he proposes instead is an explanation in terms of cosmological non-purposive teleological principles. Our universe awakens to itself in each and every individual consciousness. What comes to light in a pronounced manner when consciousness arises, are the mental aspects of the stuff that the universe is

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17

Harris, Wyatt. "The ‘Compatibilism’ of Human Freedom and Divine Omnipotence." Journal of Reformed Theology 13, no. 3-4 (2019): 257–66. http://dx.doi.org/10.1163/15697312-01303019.

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Abstract Katherine Sonderegger’s doctrine of God, constructed on the basis of a meditation on the incommunicable divine attributes, is here elucidated. I detail Sonderegger’s commitment to divine simplicity and explain her preferred theological method: metaphysical compatibilism. I show how Sonderegger’s unique understanding of compatibilism allows her the freedom to bypass or displace most normative metaphysical arguments proffered by the tradition that attempt to elucidate divine and human freedom. Granting divine simplicity, thus that omnipotence is a moral doctrine, in other words, that om

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18

Hansen, Guillermo. "Luther's Radical Conception of Faith: God, Christ, and Personhood in a Post-Metaphysical Age." Dialog 52, no. 3 (2013): 212–21. http://dx.doi.org/10.1111/dial.12046.

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19

Velázquez Zaragoza, Alejandra. "Reforma y Contrarreforma. El debate teológico en el umbral de la nueva ciencia." Theoría. Revista del Colegio de Filosofía, no. 33 (December 1, 2017): 117–28. http://dx.doi.org/10.22201/ffyl.16656415p.2017.33.426.

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The theological debate that gave rise to the religious Reformation undertaken by Luther, extended to the epistemological problematic of the new science. The controversy between Reformers and Counter-reformers in the search for the correct reading of the Holy Scriptures -either from the sources or from the doctrine-, led to the rethinking of the problem of the criterion or norm of truth to establish the correct reading and the method of interpretation to reach the revealed truth of the sacred scriptures. The problem of the criterion not only had an impact on the religious sphere, when transferr

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20

Halpern, Maya. "Religion, Grammar and Style: Wittgenstein and Hamann." European Review 27, no. 02 (2019): 195–209. http://dx.doi.org/10.1017/s1062798718000820.

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In this article, I claim that Wittgenstein was familiar with Hamann’s work, particularly with two of the latter’s original contributions: (a) the idea of transforming Luther’s concept of grammar into a critical philosophical and linguistic tool; and (b) Hamann’s use of a kenotic, impure style as a means to attain the humility his religious stance demands. I suggest that an understanding of Hamann’s style as a tool to achieve humility sheds light on Wittgenstein’s later refutation of the purity of the Tractarian style. As reflected in remarks published in collections such as Culture and Value a

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21

Heidenreich, Felix. "Zen im Schwarzwald. Heidegger und der Rashomon- Effekt." Zeitschrift für Ideengeschichte 13, no. 2 (2019): 62–72. http://dx.doi.org/10.17104/1863-8937-2019-2-62.

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Versuche, Heideggers Denken angemessen zu verstehen, verweisen im Falle von Sein und Zeit auf Aristoteles, Luther oder die Marburger Theologie. Beim späten Heidegger beginnt indes die Sache nach Quellen, die außerhalb dessen stehen was Heidegger als die «abendländliche Metaphysik» adressierte: die von him selbst interpretierten Vorsokratiker oder gar die hebräische Tradition. Auch die Konvergenz zwischen der Spätphilosophie Heideggers und zentralen Motiven des ostasiatischen Denkens ist seit langem Gegenstand der Forschung. Reinhard May hat zu belegen versucht, dass vor allem Heideggers ausfüh

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22

Chalamet, Christophe. "Ernst Troeltsch’s Break from Ritschl and his School." Journal for the History of Modern Theology / Zeitschrift für Neuere Theologiegeschichte 19, no. 1 (2012). http://dx.doi.org/10.1515/znth-2012-0004.

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AbstractWhat is it that led Ernst Troeltsch, who for a time belonged to Albrecht Ritschl’s school, to break from the professor he so admired? On the one hand, Troeltsch found fault with Ritschl’s historiography of early Lutheran theology. Where Ritschl saw Melanchthon as someone who had distorted Luther’s original reformatory insights, Troeltsch praised Melanchton for having clarified and systematized Luther’s thought. Troeltsch’s critique of Ritschl’s historiography is as closely connected to Troeltsch’s own theological program as was Ritschl’s interpretation of the development of early Luthe

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23

Purvis, Zachary. "The New Ethicist and the Old Bookkeeper: Isaak Dorner, Johann Quenstedt, and Modern Appropriations of Classical Protestantism." Journal for the History of Modern Theology / Zeitschrift für Neuere Theologiegeschichte 19, no. 1 (2012). http://dx.doi.org/10.1515/znth-2012-0003.

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AbstractThis paper examines various nineteenth-century appropriations of classical Protestantism, the age of post-Reformation confessionalization and orthodoxy. I focus on an important source from the 1850s, namely Isaak AugustDorner’s famed essay on the problemof divine immutability. Though Karl Barth and others fixated on Dorner’s constructive arguments for God’s immutability in ethical and not metaphysical or essential terms, the role that Dorner assigned to the seventeenth-century Lutheran scholastic Johann Andreas Quenstedt remains neglected. I contextualize Dorner’s essay and stance towa

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24

Zein, Ibrahim Muhammad. "The Trialogue of Abrahamic Religions: A Plea for Systematization of Values." Journal of Islam in Asia (E-ISSN: 2289-8077) 9, no. 1 (2012). http://dx.doi.org/10.31436/jia.v9i1.332.

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Judaism, Christianity, and Islam are known in intellectual discussion as Abrahamic religions. There have been efforts by some scholars of theses religions to initiate and continue trialogue among them. These efforts, however genuine they might be, are not free from flaws from rational and logical angles. In order to really make trialogue rationally meaningful and intellectually valuable there must be systemization of values as the basis for the task. Moses ibn Maimon (1135-1204), Martin Luther (1483-1546) and Ismāīl Ragī al-Fārūqī (1921-1986) have been selected in this paper to identify and hi

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