Abstract
After Aquinas, with regard to analogy, Catholic theologians are generally more concerned with the correct interpretation and systematization of his teaching than with a new study of the problem. Consequently a history of analogy in Catholic theology can be easily traced through the study of Aquinas’ commentators. Something of this kind has been done in the previous chapters.
This is a preview of subscription content, log in via an institution to check access.
Access this chapter
Tax calculation will be finalised at checkout
Purchases are for personal use only
Preview
Unable to display preview. Download preview PDF.
References
M. Luther, Commentary on Galatians, transi. by E. Middleton (London: 1839), pp. 318 and ff. Cfr. Epistle Sermon, Trinity Sunday in The y. N. Lenker Edition of Luther’s Works, vol. IX, § 2 and ff.
M. Luther, Table-Talk, transi. by W. Hazlitt (Philadelphia: 1915), § XLVIII.
M. Luther, “The Magnificat” in Works of Martin Luther (Philadelphia: The United Lutheran Publication House, 1915–1932), vol. III, p. 167.
M. Luther, “Epistle Sermon,Trinity Sunday” in The y. N. Lenker Edition of Luther’s Works, vol. IX, §6andff.
M. Luther, Commentary on Genesis, transl. by H. Cole (Edinburgh: 1958), p. 90.
M. Luther, “The Magnificat” in Works of Martin Luther, vol. III, p. 127.
Quotation in R. Otto, The Idea of the Holy (New York 1958), p. 101.
M. Luther, “Epistle Sermon, Trinity Sunday” in The,q. N. Lenker Edition of Luther’s Works, vol. IX, § 6.
M. Luther, “Gospel Sermon, First Sunday in Advent” in Lenker Edition, vol. X, § 37.
M. Luther, Bondage of the Will, Transl. by H. Cole (London 1823), p. 158.
Quotation in R. Otto, The Idea of the Holy, p. 101.
Quotation in P. Tillich, History of Christian Thought, p. 203.
Martin Luther, Table-Talk, § CXVIII.
Luther, Preface to the Epistle ofPaul to the Romans. In the Commentary to the Galatians we read: “Omnis qui credit in Christum iustus est, nondum piene in re, sed in spe. Coeptus est enim iustificari et sanari sicut homo ille semivivus. Interim dum iustificatur et sanatur, non imputatur ei, quod reliquum est in carne peccatum, propter Christum qui, cum sine omni peccato sit, iam unum cum christiano suo factus, interpellat pro eo ad patrem… Perniciose errant et fallunt qui baptisatis et poenitentibus nullum peccatum tribuunt, sed tantum infirmitatem et fomitem et morbum naturae, praesertim dum in seipso non esse peccaturn garriunt, quod in Deo reputante et ignoscente tantummodo non esse peccatum debuerant dicere” (p. 495). Luther goes on to affirm that the faithful who believes in Jesus Christ is “simul iustus et pecca-tor” (Luther, Comm. in Gal.; Weimar edit., II, q. 497).
Ockham, the founder of the nominalistic school, taught that God’s existence cannot be philosophically demonstrated and that His essence is unknowable. In his Correspondence and in the Table-talks Luther declares to be a member of Ockham’s school (factions occamicae). The same is attested by Melanchton: “Gabrielem et Cameracensem pene ad verbum memoriter recitare poterat. Diu multumque legit scripta Occam. Huius acumen anteferebat Thomae et Scoto” (Preface to the second vol. of Luther’s Works in Corpus Reformatorum, VI, 159). At the University of Erfurt where Luther studied for his M.A. the Via Moderna (that of the nominalistic school) prevailed. When Luther, newly ordained priest, was sent for a year and a half to study theology, his text-books were Gabriel Biel’s commentaries on the Sentences and other Nominalist writers.
Calvin, Institutio Christiane Religionis, I, 2, 1.
Calvin, Argument to Commentary on Genesis, in Corpus Reformatorum XXIII, p. 7.
Calvin, Instit. I, 5, 14. Students of Calvin’s thought are generally inclined to interpret it as excluding the possibility of a natural theology after the Fall. Cfr. for instance, T. H. L. Parker, The doctrine of the Knowledge of God (London 1952), p. 27 ff.; W. Niesel, The Theology of Calvin (Philadelphia 1956), p. 40 ff.
See T. H. L. Parker, The Doctrine of the Knowledge of God (London 1952), pp. 11–12, 109 ff.
A. Quenstedt, Theologia didactico-polemica (Wittenberg 1685), I, ch. Viii, sect. 2, q. 1.
K. Barth, Kirchliche Dogmatik 2/1, pp. 269–271.
Quoted by H. R. Mackintosh, Types of Modern Theology, p. 237.
Philosophical Fragments, p. 19. Melchiorre sums up Kierkegaard’s teaching on this point as follows: “La dialettica della salvezza è quella the muove da una singolarità equivoca, base d’ogni egoismo, ad una singolarità analogica, fondata sull’amore. Per questo appunto venne Cristo: ”per abolire l’egoismo e mettere l’amore: amiamoci l’un l’altro“ (Melchiorre, ”Il principio di analogia come categoria metafisica nella filosofia di Kierkegaard,“ in Giornale critico della filosofia italiana 1955, p. 65.
For his attacks upon Catholicism, always inspired to a Protestant conception o’ Christianity, see “Cattolicesimo” in the Terminological Index of the Italian edition of the Journals.
On this point see the section of the Concluding Unscientific Postscript entitled “The essential expression” (pp. 386–468).
Mackintosh, Types of Modern Theology, p. 239.
Author information
Authors and Affiliations
Rights and permissions
Copyright information
© 1963 Martinus Nijhoff, The Hague, Netherlands
About this chapter
Cite this chapter
Mondin, B. (1963). Analogy in Protestant Theology from Luther to Kierkegaard. In: The Principle of Analogy in Protestant and Catholic Theology. Springer, Dordrecht. https://doi.org/10.1007/978-94-011-9526-3_5
Download citation
DOI: https://doi.org/10.1007/978-94-011-9526-3_5
Publisher Name: Springer, Dordrecht
Print ISBN: 978-94-011-8701-5
Online ISBN: 978-94-011-9526-3
eBook Packages: Springer Book Archive