Thèse de 3e cycle non publiée consacrée à l'étude de Charles de Villers (1765-1815), Francais émigré en Allemagne, précurseur, informateur et inspirateur de Madame de Stael, et à l'image qu'il a voulu donner de ce pays à ses contemporains. Il est le prototype d'un enfant du Siècle des Lumières à qui la découverte de l'Allemagne, de la philosophie de Kant, de l'esprit de la Réformation de Luther, de la science ainsi que des grands auteurs de son époque (Goethe, Jean Paul, Fr. Jacobi entre autres) a ouvert une porte vers le Romantisme. Il est surtout un grand médiateur entre les deux pays et un des premiers comparatistes.

Thesis (Ph. D.)--Concordia Seminary, St. Louis, Mo., 2003. / Includes bibliographical references (leaves [262]-280).

Thesis (Ph. D.)--UCLA, 2008. / Vita. Description based on print version record. Includes bibliographical references (leaves 332-354).

Zugl.: Leipzig, Univ., Diss., 2006/2007.

Thesis (Ph. D.)--University of Chicago, Divinity School, August 2002. / Includes bibliographical references. Also available on the Internet.

Conselho Nacional de Desenvolvimento Científico e Tecnológico / Este trabalho aborda a mística que subjaz a teologia de Martinho Lutero. Passando pela influência da mística medieval na teologia de Lutero, pelo embate com o movimento entusiasta, destacamos as nuances místicas da teologia de Lutero. Por meio de uma pesquisa bibliográfica, apresentam-se as tendências atuais em relação ao tema. Destaca-se a pesquisa realizada pela pesquisa finlandesa, iniciada por Tuomo Mannermaa que tem destacado a importância do conceito de unio mystica na teologia Lutero. Apresentaremos igualmente a diversificação desta pesquisa e sua recepção pelos teólogos alemães e norte-americanos. Também a contribuição de Lutero para a reflexão latino-americana é trazida à luz, destacando-se as convergências da mística de Lutero com a mística da Libertação. O primeiro capítulo deste trabalho aborda o contexto de Lutero. No segundo capítulo será abordada a crítica que Lutero faz à mística especulativa que influenciou o movimento entusiasta e a mística presente na teologia de Lutero. O terceiro capítulo apresenta o panorama atual da pesquisa da mística em Lutero. A contribuição finlandesa é a mais significativa nesta área. Na pesquisa finlandesa a presença de Cristo na fé é central. Sem esta presença real seria impossível falar de unio. Ademais, apresentaremos a diversificação da escola finlandesa e as recepções nos âmbitos da teologia alemã e norte-americana. O movimento final de nosso trabalho será refletir sobre as contribuições da mística de Lutero para a reflexão atual sobre mística cristã para nosso contexto. / The subject of this paper is the mysticism which underlies Martin Luthers theology. Passing through the influence of medieval mysticism in Luthers theology and through the confrontation with the enthusiast movement, we point out the mystical nuances of Luthers theology. Through bibliographic research, the current tendencies with regard to this theme are presented. We highlight the research carried out by the Finnish researchers, initiated by Tuomo Mannermaa who has pointed out the importance of the concept of unio mystica in Luthers theology. Likewise, we will present the diversification of this research and its reception by the German and North American theologians. Luthers contribution to Latin American reflection will be brought to light, highlighting the convergences of Luthers mysticism with the Liberation mysticism. The first chapter will deal with Luthers context. The second chapter will deal with the criticism which Luther made of the speculative mysticism which influenced the enthusiast movement and the mysticism present in Luthers theology. The third chapter presents the current panorama of the research on mysticism in Luther. The Finnish contribution is the most significant in this area. In the Finnish research the presence of Christ in the faith is central. Without this real presence it would be impossible to speak of unio. Besides this, we will present the diversification of the Finnish school and receptions in the areas of German and North American theology. The final movement of our paper will be to reflect on the contributions of Luthers mysticism for the current reflection on Christian mysticism for our context.

Made available in DSpace on 2016-03-15T19:42:01Z (GMT). No. of bitstreams: 1 Suenia Barbosa de Almeida.pdf: 2650803 bytes, checksum: 7e3ab7090b33267118faf8484b160778 (MD5) Previous issue date: 2011-02-18 / Addresses issues relevant to the music and its relationship with the Protestant Reformation of the sixteenth century, whose main exponent the Augustinian monk Martin Luther. Pointed out the implications of the ideals of the Reformation in the art of music because he has exercised very important role in disseminating the principles Lutherans. Shows the place occupied by music in the path of reformer from his childhood to the academic context and the relevance of this theme throughout his work. Join the legacy left by the reformer to the world of liturgical music and its impact to this day. Presents Luther as a composer and reveals his intention of making music, especially those intended for the liturgy, a prerogative of all participants of the masses, not just the clergy, as was the case until then. Emphasizes the uses of music in the work of the reformer who view it as a pedagogical tool, to be a communication vehicle for their doctrines, and also as an object of study, since their education is encouraged by him from the early grades. It concludes that Luther still appears relevant to contemporary given their concern to make use of music as a training tool and also for information / Aborda questões pertinentes à música e sua relação com a Reforma Protestante do século XVI, que tem como principal expoente o Monge Agostiniano Martinho Lutero. Aponta as implicações dos ideais da Reforma na arte musical por ter exercido papel de suma importância na divulgação dos princípios luteranos. Mostra o lugar ocupado pela música na trajetória do reformador desde sua infância até o ambiente acadêmico, bem como a relevância dessa temática em toda a sua obra. Registra o legado deixado pelo reformador para o universo da música litúrgica e sua repercussão até os dias atuais. Apresenta Martinho Lutero como compositor e revela seu intuito de tornar a música, principalmente a destinada para a liturgia, uma prerrogativa de todos os participantes das missas, e não apenas dos clérigos, como acontecia até então. Destaca os usos da música na obra do reformador, que a vê como ferramenta pedagógica, por ser veículo de comunicação para suas doutrinas; e também como objeto de estudo, já que seu ensino é incentivado por ele a partir das séries iniciais. Conclui que Lutero ainda se mostra pertinente para a contemporaneidade dada sua preocupação em fazer uso da música como instrumento de formação e também de informação

Scholars have become increasingly aware of the need to understand the religious context of early modern natural philosophy. Despite some great strides in relating certain areas of Christian doctrine to the study of the natural world, the category ‘natural theology’ has often been subject to anachronism and misunderstanding. The term itself is difficult to define; it is most fruitful to think of natural theology as the answer to the question, ‘what can be known about God and religion from the contemplation of the natural world?’ There have been several erroneous assumptions about natural theology – in particular that it only consisted of rational proofs for the existence of God, that it was ecumenical in outlook, and that it was defined as strictly separate from Scriptural revelation. These assumptions are shown to be uncharacteristic of the late-sixteenth and early-seventeenth century. The study of natural theology needs to be better integrated into three contexts – the doctrinal, confessional, and chronological. Doctrinally, natural theology does not stand alone but needs to be understood within the context of the theology of revelation, justification, and the effects of the Fall. These doctrines make such a material difference that scholars always ought to delineate clearly between the threefold state of man (original innocence, state of sin, state of grace) when approaching the topic of ‘natural’ knowledge of God. Confessionally, scholars need to recognise that the doctrine of natural theology received different treatments on either side of the sectarian divide. In Catholicism, for instance, there were considerable spiritual benefits of natural theology for the non-Christian, while in Protestantism its benefits were restricted to those saved Christians who possessed Scriptural insight. Chronologically, natural theology does not remain uniform throughout the history of Christian theology but, being subject to changes occasioned by philosophical and theological faddism and development, needs to be considered within a particular locus. Research here focuses on late sixteenth-century orthodoxy as defined in confessional and catechismal literature (which has been generally understudied), and demonstrates its application in a number of case-studies. This thesis begins the work of putting natural theology into these three contexts. An improved understanding of natural theology, with more rigorous and accurate terminology and better nuanced appreciation of confessional differences, makes for a better framework in which to consider the theological context of early modern natural philosophy.

Abstract “The question of finding a merciful God. Understanding Martin Luther’s relation to metaphysics and ontology” Myrén, Anna. 2017, Master’s Thesis, 30 credits. E-mail: annamyren@live.se The Department of Theology, Uppsala University, Engelska Parken, Thunbergsv. 3B, Box 511, SE-751 20 UPPSALA, Sweden, info@teol.uu.se  This thesis examines arguments and premises for understanding Luther’s relationship to metaphysics and ontology. The main theoretical sources are firstly research that, on the one hand argue that Luther’s doctrine of justification has ontological structures and on the other treat his relation to metaphysics, and secondly sources that treat Luther’s development of theological themes and issues from a history of ideas perspective.  The thesis concludes that the arguments of Finnish Luther scholars Tuomo Mannermaa and Sammeli Juntunen are helpful for understanding the relationship between Luther, metaphysics and ontology. Their conclusions display different levels of structures in his doctrine; thematic as well as re-oriented structures of thought, showing that Luther is occupied with metaphysical and ontology and presenting strong arguments for his doctrine of justification as ontological. Luther’s doctrinal development can be understood both as a result of criticism of substance-metaphysics, as well as itself ultimately displaying metaphysical and ontological issues. Such contents in his theology should be viewed in the larger perspective of forming theology, a history of ideas context that broadens the question to one of structures of thought, involving themes, issues, forming of doctrine as processual development. However, their thematic, doctrinal focus risks not giving full account for understanding Luther’s relation to metaphysical and ontological issues. An intricacy of the question is displayed and possible to trace when Luther’s theology is addressed from systematical as well as historical perspectives. The thesis finally argues with the help of a history of ideas perspective that the theologia crucis - specifically with its concept of the hidden God, the deus absconditus – is a resource for further inquiry of Luther and metaphysics, in understanding his theology as describing reality.  Keywords: Luther, metaphysics, ontology, doctrine of justification, Mannermaa, Juntunen, themes, structures of thought, theologia crucis, deus absconditus.

Das Thema, das hier zu behandeln ist, erhält seine Bedeutung im Kontext des 500-jährigen Reformationsjubiläums, über dessen Bedeutung man sich in Kirche und Staat, Kultur und Gesellschaft weitgehend einig zu sein scheint. Es ist darüber hinaus von Interesse, weil es sich in Debatten über das Problem der Erinnerung oder auch Erinnerungskulturen einfügt, die wir in den Kulturwissenschaften seit langem führen. Gemeint ist, dass sich historische Erinnerung nicht nur als individuelle Vergegenwärtigung von Vergangenheit oder – in ihrer elaborierten Form – als „objektivierte“, wissenschaftlichen Ansprüchen genügende Geschichtsschreibung, sondern, jenseits von beidem, in populären wie auch kollektiven Formen, unter unterschiedlichen Konstellationen und im Kontext differierender gesellschaftlicher Interessenlagen denken lässt. Wenn wir in der Geschichtswissenschaft und Geschichtsdidaktik heute von Erinnerungskultur(en) reden, so sind damit in der Regel hochaufwendige Prozeduren eines sozialen Erinnerns gemeint, dem für unterschiedliche gesellschaftliche Gruppen oder auch politische Systeme eine wichtige Funktion zukommt. Wir fragen in diesen Zusammenhängen dann vor allem, zu welchen Anlässen, mit welchen Zielen, auch mit welchen Strategien und Mitteln sich bestimmte Gruppen und Gesellschaften, seien sie politisch oder sozial, kulturell oder religiös motiviert, an bestimmte Ereignisse oder auch historische Entwicklungen erinnern. Dabei werden gemeinhin sehr unterschiedliche Funktionen und Prinzipien des Erinnerungsgeschehens, etwa die Frage nach dem Verhältnis von Archivierung und Aktualisierung des Vergangenen, der Organisiertheit der Erinnerung, der Verbindlichkeit der Überzeugungen sowie der Verfasstheit von sozialen Gruppen, diskutiert. [Aus der Einleitung...]