De Iustificatione Dei: Luther as Interpreter of Augustine’s Soteriology (original) (raw)

Pillar or outcome? Luther's practical theological aim and its theopaschitical implications

An often misunderstood element in Luther’s Theology was the combination of its anti-scholastical, practical aim (“vera theologia est practica”) with its highly theoretical outcome. A reason for it might be found it the increasing role of such outcome, which at a given point seemed to have turned into a proper pillar of his own Theology. An example of this (at least apparent) contradiction is provided by the Christological background of the anti-roman doctrine of the Justification as fröhlicher Wechsel/admirabile commercium, which, due to its particular interpretation of the Doctrine of the so-called communicatio idiomatum, lead to the consistent, and nonetheless rejected formulation of a Doctrine of the Theopaschy. Aim of this paper is to sketch such consistent background, its development in the controversies of the second half of the 16th Century, as well as the attempt to save this peculiar element beside the Christological controversies, deriving it no longer from the Christological Doctrine of communicatio idiomatum, but rather from the one of so-called status exinanitionis et exaltationis, keeping a look on its originally practical aim.

An Examination and critique of Luthers Ecclessiology

This paper is an examination of Martin Luther’s ecclesiology. Examined precisely will be his understanding of the relationship between the Word and the Church, his interpretation of comunio sanctorum, his concept of the Two Kingdoms and how this concept influences or flows from and through his ecclesiology. Lastly is a critique of the strengths and weaknesses of Luther’s ecclesiological doctrine whilst comparing scholar’s thoughts. In closing I have found that Luther’s ecclesiology is mostly strong, for he appeals to the traditions of the ecumenical councils to prove he is being consistent with their position within the historical Church perspective. Whilst his Church doctrine does have some weaknesses concerning the areas of mission, evangelism, eschatology and the lack of a well thought out Episcopal system, overall Luther’s doctrine of the Church is hard to fault, so far as the core matters of salvation or community are concerned.

MARTIN LUTHER: HOW HIS RELIGIOUS AND INTELLECTUAL SETTINGS INFLUENCED HIS THEOLOGY

2019

It will be terrible to assume that, Luther just came ‘out of the blue’ and carry the flag of the Reformation course which he effectively delivered. Though few have denied any kind of influence upon him by either the Religious ideas of his time or the Intellectual setting within which he was brought up. However, in this short paper I deem it fit to investigate both the religious and intellectual setting of Luther, to point out how he was indeed influenced by them, and how because of this influence he was able to reconstruct the task of a “true theologian” and what a “true theology” should be (or is).

Martin Luther and Contemplation (published in Reformation and Renaissance Review, 2023)

Reformation and Renaissance Review, 2023

This essay addresses the vexed topic of Martin Luther's relationship to late medieval mysticism through a terminological approach focused on Luther's use of the word contemplation. The contribution that this article seeks to offer arises from the often-repeated observation that what is called mysticism today was called contemplation in the Middle Ages. To that end, this article seeks a clearer view of three things: 1) what Luther meant by contemplation, 2) whether his usage was continuous or discontinuous with medieval usage of the same term, and 3) the extent to which Luther's use of the term maps onto current scholarly discussions about "mysticism." Special attention is given to the first two, thereby laying the groundwork for further reflections by other scholars on the third.

Martin Luther – The Problem of Faith and Reason

Christian Philosophy today, 2009

Luther’s critics have consistently charged him as an irrationalist and pessimist concerning reason’s capabilities, and even by his followers as a fideist who sees little or no relationship between faith and reason. In this book, David Andersen offers a fresh and timely re-evaluation of Luther and his understanding of the relationship between faith and reason based upon a thorough engagement with Luther’s mature writings. Dr. Andersen persuasively argues that, far from being either an irrationalist or a fideist, Luther stands within an empiricist tradition and that his pronouncements on fallen human reason can be understood only from that philosophical perspective. Based upon recent research into the writings of William of Ockham, who positively influenced Luther in this area, Dr. Andersen also shows that Luther can no longer be charged as a pessimist concerning human knowledge. Reason has an important role to play for Luther in bringing one to faith, and the objectivity of Christ’s resurrection serves as that focal point that validates all Christian discourse. In subordinating itself to the facts of the death and resurrection of Christ for the forgiveness of sins, reason’s created function is restored to some extent as it receives that forgiveness in the words of Holy Scripture and the visible means of Baptism and the Lord’s Supper.