Author note: Jennifer Hockenbery Dragseth [Editor]
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Martin Luther's disdain for philosophy is widely known, and the Lutheran culture has been cautious of its constructs. but the culture additionally comprises philosophical giants—from Melanchthon to Kierkegaard to Nietzsche. This quantity assumes that such skepticism approximately cause truly unfolded new methods of doing and seeing philosophy.

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Additional resources for The Devil's Whore: Reason and Philosophy in the Lutheran Tradition (Studies in Lutheran History and Theology)

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Since Luther refers to the Aristotle that can be found in his works (today), and to the Aristotle that has been received and transformed by philosophy, as well as to the Aristotle of Scholasticism that has been integrated with theology, his relation to ―Aristotle,‖ from a critically distanced perspective, can only be described by a series of antitheses with different referents. These forms of ―Aristotle‖ differ from one other in somewhat far-reaching ways, despite the obvious commonalties; even a grave criticism of Aristotle in the Middle Ages can appear as an 35 interpretation.

Reason for Luther must be excluded from justification, as that activity is God‘s alone; it is not to be excluded from a person‘s understanding about God‘s agency, the reason for God‘s justifying activity, and the human attitude of receptivity. Reason is certainly not to be excluded from theology. The changing views in the Scotus-Luther trajectory concerning reason‘s capacities and limits ultimately pave the way for modern understandings of rationality. Confidence in metaphysical reason waned, but other aspects of knowing, such as empiricism, the significance of nonrational subjective contributions to knowledge, and plural epistemologies came to characterize the modern view of the relation of self to world and God.

Anyone who can demonstrate that there are more important ―philosophical modes of thought of Luther‘s theology‖ that cannot be made to fit the five we have mentioned, or that fit them only with difficulty, will have achieved the falsification required by science. 18 THE DEVIL‘S WHORE 1. Substance and Relational Ontology A relational ontology45 as well as the concept of ―being as communion‖ 46 are not characteristic of Luther as such. 48 The fundamental difference between Luther and the post-Christian natural theology—especially a theologia crucis naturalis—typical of Hegel49 on this decisive point cannot be emphasized clearly and sharply enough.

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