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1

Transmutations of the Selbst. Mysticism, Luther and Existentialism

100%
Piorczynski J.
Przegląd Filozoficzno-Literacki
|
2007
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vol. 6
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issue 3-4(18)
449-468
EN
According to the German mysticism, initiated by Master Eckhart, the self (Selbst, or Selbstheit) is integrated by the power of his will and makes a mystical union with other entities possible. Master Eckhart was not able, however, to construct a theory of mystical union between the soul and God for several reasons. First, according to the pantheistic formulation of Eckhart's philosophy God is in the soul and acts through the soul, and thus God cannot be additionally integrated with the soul. Secondly, again typically for the pantheistic perspective, Eckhart holds that the soul may perish, and nothing can mystically unite with what is nothingness. Thirdly, the finitude of the human existence puts man outside the absolute. Mysticism seems therefore pointless or futile. This situation changes completely with Martin Luther who proclaimed the fundamental impossibility of transformation of human existence and puts man entirely at God's mercy. This picture is further modified by existentialism, which holds that the human self, as shown in the writings of Frederic Jacobi, can be considered the ultimate, if not absolute, reality.
2
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LUTHEROVO POJETÍ PŘIROZENÉHO ZÁKONA JAKO ZÁKLAD UNIVERZÁLNÍ ETIKY

100%
Liguš J.
Studia theologica
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2011
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vol. 13
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issue 4
117-126
EN
The paper makes an inquiry into three areas of Luther’s up until now less known natural theology: natural cognition of God (cognitio Dei naturalis), natural human reason (ratio) and natural law (lex naturalis). All these areas are related to the proposed theme concerning the foundation of universal ethics. The German reformer Luther illuminates all three parts on the biblical dialectical background, in which he points to God’s original intention with human beings on the one hand and to the concrete historical situation of human beings after Adam’s fall into sin on the other hand.
3
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MARTIN LUTHER’S VIEWS ON AND USE OF ARISTOTLE: A THEOLOGICAL-PHILOSOPHICAL ASSESSMENT

88%
Tran H. T.
Konštantínove listy
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2020
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vol. 13
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issue 2
124 - 136
EN
Martin Luther, the 16th century religious thinker and reformer of Western Christendom, is usually depicted as a staunch opponent of Aristotle, especially when it came to using Aristotle’s ideas in religious intellectual reflection. Our article aims at examining Luther’s use of selected key concepts and ideas from Aristotle, while at the same time criticizing other concepts as dangerously misleading. The selection of concepts is based on their occurrence and relevance for scholastic theology, which Luther evaluates critically. Moreover, we propose to distinguish between Luther’s relationship to Aristotle’s ideas as these became known to Luther through the available Latin translations of his works, and between Aristotelian concepts that had been employed by selected scholastic theologians. There appears to be a development of emphasis in Luther from his early years to more mature (and expressive) views. Another important distinction that we wish to propose in assessing Luther’s attitude to Aristotle is whether his ideas are used coram hominibus (i.e., dealing with realities of this earthly realm without a direct linkage to salvation) or coram Deo (i.e., dealing with the relationship between God and humans in the history of salvation). A proper evaluation of Luther’s views and use of Aristotle has direct theological and ethical consequences, both in the realm of individual ethics as well as in the dimension of social and political interaction of humans.
4
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TRACES OF ARISTOTLE IN MARTIN LUTHER’S THEOLOGICAL ANTHROPOLOGY

88%
Mashkin N. A., Batyukova V. E., Krokhina J. A., Shagieva R. V., Chistyakov A. A., Korzhuev A. V.
Konštantínove listy
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2021
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vol. 14
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issue 1
88 - 99
EN
Martin Luther is generally considered a stark critic of Aristotle and, even more so, the medieval Aristotelianism of his age. Our article explores the development of Luther’s appraisal of Aristotle’s thought throughout his career with a special emphasis on the topic of theological anthropology. We will distinguish between the fundamental anthropological paradigms based on their situatedness – vertically, coram Deo, and horizontally, coram hominibus. The imago dei (Greek: eikon tou theou) doctrine will be closely examined as Luther’s essential component of his doctrine of the human being, and ethical as well as social implications will be drawn from his emphases. Aristotle’s philosophical heritage will be contrasted with Luther’s views on human will, conscience, sin, concupiscence, and divine grace. Our thesis is that, owing to Luther’s excessive reliance on God’s sovereignty and omnipotence, innate human capacities are diminished to the point of insignificance. This makes Luther’s anthropology pessimistic in regards to human capacities to do well. Questions of moral responsibility, the goodness of creation (including human reason), and the meaningfulness of human moral struggles are examined in the last section of our paper.
5

LIBERO ARBITRIO A RATIO V LUTHEROVEJ TEOLOGICKEJ ANTROPOLÓGII

88%
Batka Ľ.
Filozofia (Philosophy)
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2017
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vol. 72
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issue 6
475 – 486
EN
Luther’s theological anthropology with its emphasis on radical understanding of (original) sin and on lacking liberty, as far as salvation is concerned, is most prominent in his discussion with Erasmus of Rotterdam. Luther’s views require a discriminate approach. His critical view of the capabilities of human reason stems from soteriological emphasis on salvation as God’s activity for the sake of humans. Luther’s positive appraisal of human reason was developed in the context of his doctrine of two realms. Natural law as the Golden Rule is seen as a suitable ethical principle in searching for justice and welfare in human society – for Christians and Non-Christians alike. The author points out to the secular aspects in Luther’s theology and underlines his positive judgment of the society governed by reason.
6

LUTHEROVO ROZLIŠOVANIE MEDZI FILOZOFIOU A TEOLÓGIOU Z POHĽADU LOGIKY A SÉMANTIKY

75%
Neština M.
Filozofia (Philosophy)
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2017
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vol. 72
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issue 6
463 – 474
EN
The article deals with some of Luther’s disputes from logical and semantic perspectives. It shows how Luther made use of some parts of medieval logic and semantics in order to elucidate the relationship between philosophy and theology. The author argues that Luther introduced the conception of „new language“ which offers a basis on which to differentiate between theology and philosophy. This difference between „old“ and „new“ language is a matter of a different significations of the terms used. From the exploration of the relationship between the two languages comes the conclusion: Luther’s theologically differentiating between theology and philosophy corresponds with his differentiating between „new“ and „old“ language.
7

BARDEJOV CATECHISM (1581) - THE FIRST SLOVAK PRINTED BOOK (Bardejovsky katechizmus (1581) - prva slovenska tlacena kniha)

63%
Durovic L.
Slovenská reč (Slovak Language)
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2009
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vol. 74
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issue 4
204-218
EN
The Bardejov Catechism is structuralized into ten parts (the last of which is the so called 'Haustafel') according to the oldest reconstructed structure of Luther's Little Catechism (1529). This first Slovak version of this work is written in Czech of Slovak redaction, with approximate orthography of the Renaissance Czech, which in some translated parts is very chaotic. In this catechism, Luther's own texts were translated from German and in at least one case from Latin, but other texts have other sources: the quotations from the Bible are mostly taken from the fifth edition of the Czech Melantrich Bible (1577) based on the Vulgate, some other from Jan Blahoslav's recent translation of the New Testament (1564 or 1568) based on Erasmus' new version. The main Christian ritual texts (Decalogue, Creed and Lord's Prayer) are included in their traditional Czech wording, with language archaisms and several words originating from the western Latin Christianization before the mission of Cyril and Methodius. The prayers have different, some of them ancient sources. The text doesn't answer the traditional question, whether his author/translator/editor is - as supposed - Severinus Sculteti, the VDM of the Bardejov Lutheran community.
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