mystical lutheranism? uncovering the hidden aspects of the lutheran imago dei doctrine

Mystical Lutheranism?Uncovering the hidden aspects of the Lutheran imago Dei doctrine.

Exploratory presentation

Ilmari Karimies

University of Helsinki

Faculty of Theology.

22.08.2009Mystical Lutheranism? Uncovering the hidden aspects of the Lutheran imago Dei doctrine. - Ilmari Karimies 2

Lutheranism and Mysticism – Fire and water?

Lutheran Orthodoxy Verbum externum

Faith in objective truths of the Scripture

Mysticism vs. pietism, ’Enthusiasts’

20th Century Lutheranism ”Catholic mystical” vs. ”evangelical Lutheran”

Mysticism = Metaphysical, Scholasticism (eg. Holl, Seeberg)

Inner search of individual happiness vs. moral and personal

responsibility

Theology of the Cross: Material vs. invisible

See survey in Hoffman 2003, 130-188


Luther and Mysticism – Recent Research

There are mystical elements in Luther’s theology Emphasis of experience, acknowledgemnt of the

supernatural

Eg. Bengt Hoffman: Theology of the Heart: The Role of

Mysticism in the Theology of Martin Luther. Kirk House

publishers, Minnesota 2003.

Luther’s theology represents a reinterpretation and

transformation of mystical themes, not a break with the

mystical tradition Union with Christ in Eucharist, immediated contact with God

instead through the ecclesiastical hierarchy etc.

Eg. Bernd Hamm, Volker Leppin: Gottes Nähe unmittelbar

erfahren. Mohr Siebeck 2007


Mystical Interpretation of Lutheranism?

What about Lutheranism as a whole? Can we find a point

from which to unravel Lutheranism in order to present a

mystical interpretation, yet staying faithful to the historical

tradition and central concepts?

How to interpret a religious tradition in a new situation

staying faithful to its sources? Concepts that are central to the tradition?

Concept that are unique to the tradition?

Defining mystical? Having to do with the invisible, immaterial and divine

Union with the divine as an epistemological principle


Original Sin and imago Dei

’Pessimistic Lutheranism’: Emphasis on the natural

depravity of the human being

Doctrinal point used especially as a basis for theaching

justification by grace alone ”Die Sündenlehre entfaltet die Kehrseite … mit der Aussage

von der gänzlichen Unfähigkeit des Menschen, von sich aus

etwas für sein Heil tun zu können” (TRE bd. 32, p 400,

”Sünde”)

There is no basis in the human being for turning to God


Original Sin and imago Dei

The total corruption of the ’spiritual facilities’: imago Dei

has been lost at the fall (FC SD I,10) Original righteousness = imago Dei

19th Century Lutheranism: Imago Dei interpreted

’unontologically’ (vs. Medieval/Catholic) A relation to God or a potential to be actualized

Concerns either single person or the human kind as a whole

Original sin interpreted as self-centredness: amor sui,

concupiscentia Consequently, faith and grace open the human being from

his self-centredness to a new relationship towards God and

the neighbour


The Relation of the imago Dei to Concupiscence in the CA

Original sin consists of two ’components’: 1. The cognitive / ontological component: Loss of original

righteousness (imago Dei)

2. The affectual component: Resulting disorder in the soul,

concupiscense

Concupiscense as a disorder of the affects is a result of

the loss of the ontological / cognitive component

On medieval background see Heiko A. Oberman: The

Harvest of Medieval Theology. (3rd. ed. Baker Academic,

2000), 122-123


Original Sin: The Cognitive Component

”Vetus definitio recte intellecta prorsus idem dicit, cum ait:

peccatum originalis carentiam esse iustitiae originalis.

... Itaque iustitia originalis habitura erat non solum

auquale temperamentum quolitatum corporis, sed etiam

haec dona: notitiam Dei certiorem timorem Dei, fiduciam

Dei aut certe rectetudinem et vim ista efficiendi. Idque

testatur scriptura cum inquit hominem ad imaginem et

similitudinem Dei conditum esse. Quod quid est aliud, nisi

in homine hanc sapientiam et iustitiam effigiatam esse,

quae Deum apprehenderet et in qua reluceret Deus, hoc

est, homini dona data esse: notitiam Dei, timorem Dei,

fiduciam erga Deum et similia?” (CA II, 15-19)


Original Sin: The Affectual Component

”Eadem est sententia definitionis, quae exstat apud

Augustinum, qui solet definire peccatum originis

concupiscentiam esse. Significat enim concupiscentiam

successisse amissa iustitia. Nam aegra natura, quia non

potest Deum timere et diligere, Deo credere, quaerit et

amat carnalia; iudicium Dei aut secura contemnit, aut odit

perterrefacta. Ita et defectum complectitur Augustinus et

vitiosum habitum, qui successit. Neque vero

concupiscentia tantum corruptio qualitatum corporis est,

sed etiam prava conversio ad carnalia in superioribus

viribus. Nec vident, quid dicant, qui simul tribuunt homini

concupiscentiam non mortificatam a Spiritu Sancto et

dilectionem Dei super omnia.” (CA II, 24-25)


Original Sin: The Relationship of the Cognitive/Ontological and Affectual

”Nos igitur recte expressimus utrumque in descriptione

peccati originalis, videlicet defectus illos, non posse Deo

credere, non posse Deum timere ac diligere. Item habere

concupiscentiam quae carnalia quaerit contra verbum

Dei, hoc est, quaerit non solum voluptates cordis, sed

sapientiam et iustitiam carnalem, et confidit his bonis

contemnens Deum. Neque solum veteres, sed etiam

recentiores, qui sunt cordatiores, docent simul ista vere

peccatum originis esse, defectus videlicet, qui recensui,

et concupiscentiam” (CA II, 26-27)

(CA continues with quotations from Thomas, Bonaventura

and Hugo St. Victor.)


Imago Dei as Knowledge of the Divine

Iustitia originalis / imago Dei described as Notitia, timor, fiducia Dei (knowledge of, fear of, trust in God)

Human being had the wisdom and righteousness to

comprehend (apprehendere) and reflect (relucere) God

The loss of the knowledge of God leads to conversio ad

carnalia in superioribus viribus, because God as the

ultimate good is lost as the object of the will Luther describes the process at e.g. AWA 2, 173-177 ”Quando ergo gloria et cultus dei consistit in sincera fide, robusta spe et

perfecta caritate in deum, necesse est, ut qui in deum nec confidit nec credit nec diligit, sed in quacumque creatura sese solatur, gloriam dei ad ignominiam vertit et nomen ac opus, quae deo debuerat, in creatura quaerat. […] Ex quo deinde translatus ad creaturam (cum necesse sit humanum cor credere, sperare, diligere aliquid) fidit vel in divitias vel favorem vel vires suas vel alia quacumque vel in stultitiam opinionem sive de vero sive de falso deo pradicatam. Ubi, si aliquando (permittente deo) senserit solacium, toto corde et amore huc fertur.” (AWA 2, 173, 5 – 174, 11)


Luther on imago Dei at Creation and Recreation (Gospel)

In the state of original righteousness the human being

participated through the imago Dei in the divine life E.g. WA 42, 47, 8-17: ”[8] Ergo imaginem Dei sic intelligo: Quod Adam eam in

sua substantia [9] habuerit, quod non solum Deum cognovit et credidit eum esse bonum, sed [10] quod etiam vitam vixerit plane divinam, hoc est, quod fuerit sine pavore [11] mortis et omnium periculorum, contentus gratia Dei. Sicut in Heua apparet, [12] quae cum serpente sine omni metu loquitur sicut nos cum agno aut cane. [13] Ideo etiam istam poenam proponit Deus, si transgrediantur praeceptum: [14] ‘Quacunque die comederis es ligno hoc, morte morieris’, quasi dicat: Adam [15] et Heua, vos nunc vivitis securi, mortem non sentitis nec videtis. Haec [16] est imago mea, qua vivitis, sicut Deus vivit. Si autem peccaveritis, amittetis [17] hanc imaginem et moriemini.”

By the Gospel the human being is recreated to the image

of God to participate in the divine life through faith ”[11] Hoc autem nunc per Euangelium agitur, ut imago illa reparetur. [12]

Manserunt quidem intellectus et voluntas, sed valde viciata utraque. Euangelium [13] igitur hoc agit, ut ad illam et quidem meliorem imaginem reformemur, [14] quia in vitam aeternam vel potius in spem vitae aeternae renascimur per [15] fidem, ut vivamus in Deo et cum Deo, et unum cum ipso sumus, sicut [16] Christus dicit.” (WA 42, 48, 11-16)

See Huovinen 1989, 29-32; 1984, 133-135.


Original Sin as the Loss of the Knowledge of the Divine, Spiritual and Intellectual

Through the original sin the human being lapsed from an

intellectual, spiritual life to a sensual, carnal life

Luther explains allegorically Ps. 106:7 ”Patres nostri carnales in aegypto primum peccatum non intellexerunt

mirabilia tua Sed tantum sensu perceperunt non mystica bona in illis figurata9 : non fuerunt memores Sed ingrati et obliuiosi, quia non Intellexerunt multitudinis misericordiae tuae que est in spiritu, quia etiam misericordia temporalis est modica respectu eterne et spiritualis, quam illi non Intellexerunt10 .[…]GLOSSA:9) Non enim Visu aut sensu, Sed intellectu in illis opus est.GLOSSA:10) quia cum presentia et temporalia tantummodo saperent, futura Vel spiritalia sperare non poterant; ideo absentibus temporalibus semper murmurabant nec crediderunt Deo.” (WA 55, I, 704-706)


Faith as the Restoration of the Knowledge of the Divine, Spiritual and Intellectual

Faith unites with Christ, giving understanding (intellectus)

of the invisible, spiritual realities ”Beatus Qui intelligit. Sepe dictum est, Quod ‘intelligere’ in [3] Scrip turis ⌊

non dicatur de iis, qui tantum visibilia et sensibilia cogitant, [4] quia in hoc Brutis comparatur homo quomodo in philosophia capitur, [5] Sed respectu ⌈⌈Inuisibilium , Sed qui spiritualia et Inuisibilia cogitant, [6] quod non nisi per ⌉⌉fidem fieri potest in hac vita. Vnde Ro. 1.: ‘Inuisibilia Dei [7] a creatione mundi operibus intellecta conspiciuntur.’ ‘Conspiciuntur Inuisibilia’, [8] inquit, non visa, Sed ‘intellecta’, et hoc ‘ex operibus a creatione [9] mundi’. Sic Ergo Intelligere super Christo est habere cognitionem [10] de inuisibilibus in illo, que in alio homine non sunt. Et [11] ‘Beatus’ omnis ille. Alias ‘omnes schandalisantur’ in illo. Vnde Psal. 31.: [12] ‘Nolite [fieri] sicut equus et ⌈⌈mulus, quibus non est intellectus.’⌉⌉” (WA 55, II, 220, 2 – 221, 12)

Especially the Church is a ”spiritual world” ”[103] Bl 122 Possunt et aliter distingui opera Domini, Vt primum membrum

[104] sint omnia opera creature visibilia siue in natura siue miraculo olim facta. [105] 3, 533 | Secundum opera Christi pro nobis facta et totius creature noue [106] i. e. Ecclesie Vel tota noua creatura Ecclesia , que est mundus ⌈ ⌉Spiritualis [107] et intellectualis. Tercium opera Moralia et fidei secundum Deum facienda. [108] Quartum opera future resurrectionis.” (WA 55, II, 510, 103-108)


Works of God as Signs and Reality

Luther distinguishes between visible and invisible works

of God. The visible works are a sign of the invisible: Works of the creation and the Law are understood by faith to

point to Christ- ”Quia omnia opera Creationis et veteris legis signa sunt [127] operum

Dei, que in Christo et suis sanctis facit et faciet, et ideo in Christo [128] illa preterita tanquam signa omnia implentur. Nam omnia illa sunt transitoria, [129] significantia ea, que sunt eterna et permanentia. […] Vnde Iudei arguuntur Psal. 27. quod non intellexerunt opera et in [134] opera, i. e. opera in veteri lege non intellectualiter aspiciebant, Sed tantum [135] carnaliter, non vt signa et argumenta rerum, Sed res ipsas. Quia [136] quod intelligitur, Inuisibile est ab eo, quod videtur, aliud longe. […] [140] Quia tunc perfecte intelligitur signum, quando res ipsa signi videtur.” (WA 55, II, 342, 126-140)

Works of the recreation / redemption (Gospel) are understood by faith to point to the final glory

- ”[14] Propriissime Sunt opera spiritualia redemptionis et Iustificationis. [15] Quia hec summe commendata sunt omnibus Christianis. Opera [16] autem glorificationis sunt sub hiis comprehensa, Quia nondum facta, vt [17] possint memorari, nisi in capite Christo. Hec enim erunt omnium mirabilissima.” (WA 55, II, 507, 14-17)


Creation, Recreation and Glorification as Participation in the Divine Life ”Quomodo [190] enim anima potest viuere (de tali enim vita hic

loquitur), a qua [191] Deus auersus est, qui est vita anime sicut

anima corporis? Sed Conuersio [192] ista Dei maxima et prima

est, qua vnitus est nostre nature. Secunda, [193] qua vnitur

spiritualiter spiritui nostro per fidem et charitatem. Tercia [194]

per claram visionem. Sic enim est nobiscum ‘vna caro’, et nos

cum illo [195] vnus spiritus. Verum secunda et tercia est potius

conuersio nostra, qua ad [196] eum conuertimur, prima autem

est eius propria et ineffabilis, qua ad nos [197] conuersus est.”

(WA 55, II, 651, 190-197)

Note: ”First Conversion” might also be interpreted here as

incarnation


Animal Life vs. Spiritual Life

Animal / sensual life denotes a life of the body; sensual,

visible life, including human reson Spiritual / intellectual life denotes a life in communion with

God through faith / imago Dei, an intellectual life where

the created things are perceived as signs of God

In the Fall the human being lapsed to a wholly sensual /

animal life, ”sicut equus et mulus quibus non est

intellectus” Through faith a human being begins to live a spiritual life,

though there is a struggle between the spirit and the flesh In the state of glory after resurrection a human being will

live a wholly spiritual life

See Huovinen 1989, 39-49


Animal Life vs. Spiritual Life continued

Luther on Christ as the first example of a wholly spiritual

man, who no longer lives an animal life ”Quare et [5] regnum eius non erit mortale aut temporale, quia

anima eius non vivet in [6] hac vita, sed tolletur de hac vita, qui dicit ‘Anima eius non vivet’, quod [7] [1. Cor. 15, 45.] sonat de hac vita mortali, quo modo Paulus 1. Cor. 15. ‘primus Adam factus [8] est in animam viventem, secundus autem in spiritum vivificantem’, appellans [9] hanc vitam animalem, corpus animale, illam autem spiritualem et corpus [10] spirituale. Quare et hic Christum dicit sic moriturum, ut anima eius non [11] vivat, idest animali vita non vivet. Noluit enim simpliciter eum moriturum [12] dicere, sed eis verbis usus est, quae rem proprie redderent, scilicet Christum [13] moriturum, ut amplius non viveret anima eius, idest animalis vita, victu, [14] amictu, anhelitu et aliis corruptibilis vitae necessitatibus. Animam ergo [15] habet, homo est, sed ea non vivet. At cum etiam sic vivet, ut semen [16] habeat, in quo regnet, sequitur, ut spiritualis homo sit et vivat, quod fieri [17] non potuit, nisi animale corpus moreretur et resurgeret spirituale. […] et novum semen induceret, quod ipse per Euangelium [25] genuisset ex spiritu. Erit ergo hic homo patriarcha novus, novi [26] seminis autor et origo, nova servitus, novum regnum, qualia mundus non [27] [Jes. 53, 10.] cognovit.” (WA 5, 670, 4-27)


Faith as the Restoration of the imago Dei

Faith is a process in which human being is drawn away

from the reliance on the visible to become again an image

of God “Velle enim illud, quod credere, sperare, diligere iam diximus, est motus,

raptus, ductus verbi dei et quaedam continua purgatio et renovatio mentis et sensus de die in diem in agnitionem dei. […] Ita per spem tribulatione operante nascentem divinae imagini conformamur et creamur ad imaginem (iuxta Paulum) eius, qui fecit nos.” (AWA 2, 320, 16-25)

“Et infra ‘Nos autem revelata facie gloriam domini speculantes in eandem imaginem transformamur a claritate in claritatem tanquam a domino spiritus’. […] Quid ergo est gloria domini? quid revelatio faciei? Diximus ps. 4. et aliis, vultum domini et conspectum dei, super nos et in conspectu nostro positum, aliud non esse quam praesentem et propitium dominum habere, in eum confidere, et ut usus scripturae, nosse dominum, quod non nisi [Hebr. 8, 11., Jer. 31, 34.] per fidem in hoc saeculo.” (WA 5, 508, 31-40)

”Optime autem vocatur fides lumen vultus dei, quod sit illuminatio mentis nostrae divinitus inspirata et radius quidam divinitatis in cor credentis infusus, quo dirigitur et servatur, quicumque servatur; […] Hoc figuratum est in columna ignis et nube, […] Atque ut illic columna praesens ante faciem eorum ibat, ita hic fides praesentem deum habet, ut velut a vultu praesentis dei illuminatio cordis procedat, ita ut rectissime et propriissime lumen vultus dei, id est, agnitio et fiducia praesentis dei sit. Qui enim praesentem sibi deum non novit aut non sentit, nondum credit, nondum habet lumen vultus dei.” (AWA 2, 200, 3 – 201, 15)


Lutheran Order of Salvation: Different Viewpoints

Justification Fall: Loss of original righteousness

Justification in Christ: Simul iustus et peccator

Final glory: Solus iustus

Love Fall: Human being becomes incurvatus in se

Grace: Battle of spirit and flesh (concupiscence)

Final glory: Affectus carnis is extinguished

Faith as knowledge of God Fall: Knowledge of God is lost

Faith: God is known enigmatically by faith (spirit),

the divine is hidden by/in the visible

Final glory: God is known from face to face


Summary

Fall, faith and salvation are all expressed as participation

(or lack thereof) to the invisible, intellectual and spiritual Cf. Platonic processio – reditus, prohodos – epistrofe

This participation takes place through imago Dei / faith Ontological and cognitive aspects are connected in the

union with Christ The theme recurs from the early Psalm Commentaries

(WA 55 1513-15; AWA 2 / WA 5 1519-21) to the late

commentary of Genesis (WA 42-44 1535-1545) and also

in the Lutheran Confessions Connected with particulary Lutheran doctrines of original

sin, imago Dei and sola fide Therefore: The Lutheran tradition contains a significant

mystical element that has been constantly overlooked


Significance?

Possible utilization Ecumenical spirituality? Bringing the Lutheran tradition

closer to espc. the Roman Catholic mystical tradition?

Lutheran spirituality? Uncovering the mystical aspects that

are inherent in the Lutheran tradition? Constructive theology

taking the imago Dei doctrine as starting point?

Possible problems Archaic / Medieval spirituality?

The doctrines of original sin and imago Dei

- vs. modern anthropology and culture?

- too exclusively Lutheran, non-ecumenical?

Negative towards 1.st article? (”Animal life” etc.)


Bibliography

Bernd Hamm, Volker Leppin Gottes Nähe unmittelbar erfahren. Mohr Siebeck 2007

Hoffman, Bengt Theology of the Heart. The Role of Mysticism in the

Theology of Martin Luther. Kirk House, Minnesota 2003.

Huovinen, Eero An der Unsterblichkeit teilhaftig – Das ökumenische

Grundproblem in der Todestheologie Luthers. In: Luther in

Finnland. SLAG A 22. Helsinki 1984. P.130-144.

Kuolemattomuudesta osallinen. Martti Lutherin kuoleman

teologian ekumeeninen perusongelma. STKSJ 130. 2nd

edition. Helsinki 1989

Oberman, Heiko A. The Harvest of Medieval Theology. 3rd. edition. Baker

Academic 2000.

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