Luther's Theology of the Cross

McGrath, Alister E.

doi:10.1002/9781119995999

Cited by 13 publications

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“…42 In order to deal with the paradoxical ways of God's working, Luther introduces the notions of God's 'strange work' (opus alienum) and God's 'proper work' (opus proprium). 43 Luther writes, 'Thus an action which is alien to God's nature [opus alienum Dei] results in a deed belonging to his very nature [opus eius proprium]: he makes a person a sinner so that he may make him righteous'. 44 Luther emphasizes this point repeatedly:…”

Section: The Hiddenness Of Godmentioning

confidence: 99%

“…51 Though God's revelation in the crucified Christ is an authentic revelation of God, 'it is not recognizable as a revelation of God, because it contradicts preconceptions of what form that revelation should take'. 52 '[W] hat happens in the cross is completely contradictory to our usual religious thinking'. 53 We normally and naturally expect that God will reveal Godself in power and majesty.…”

Section: The Hiddenness Of Godmentioning

confidence: 99%

“…55 For that reason, 'human reason is outraged and confounded by the iustitia, sapientia, and virtus revealed in the cross of Christ'. 56 The strange work of God destroys 'human self-confidence and complacency, and induce[s] a state of utter despair and humiliation. .…”

Section: The Hiddenness Of Godmentioning

confidence: 99%

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Reflection on Luther’s Theologia Crucis and Its Significance for the Problem of Human Knowledge of God

Kim

2024

The Expository Times

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This article examines Luther’s theology of the cross, especially his insight into the problem of human knowledge of God. It suggests: first, that the theology of the cross teaches us that true theology must be a theology of revelation that stands in sharp contrast to speculation; second, that divine revelation in Christ is an indirect revelation; third, that God’s revelation and workings are hidden under their opposite, and this hiddenness of God breaks down all our fallen human preconceptions of God, makes us humble, expands and corrects our knowledge of God, and helps us to have confidence in our knowledge of God; fourth, that the theology of the cross demands radical reevaluation of reality and value; fifth, that the theology of the cross is the theology of faith; and sixth and finally, that for Luther, the knowledge of God is not merely theoretical knowledge but rather a matter of salvation: to know God is to be loved by God.

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Section: The Hiddenness Of Godmentioning

confidence: 99%

Section: The Hiddenness Of Godmentioning

confidence: 99%

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Reflection on Luther’s Theologia Crucis and Its Significance for the Problem of Human Knowledge of God

Kim

2024

The Expository Times

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“…Anyone who observes the invisible things of God, understood through those things that are created, does not deserve to be called a theologian. 50 Prior to his discovery of the gift of God's passive righteousness, Luther's concern for his soul in the face of an angry, distant, and omnipotent Deity (Deus nudus) is evidence of the influence of the via moderna. 51 In the case of the Ockhamist framework, guarantees of receiving God's grace were somewhat remote.…”

Section: The 'Deus Absconditus' and The Theology Of The Crossmentioning

confidence: 99%

Luther, Heidegger, and the Hiddenness of God

Norman¹

2019

Tyndale Bulletin

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This paper seeks to trace how certain Lutheran themes, particularly the tendency towards fideism evidenced in the Lutheran 'Deus absconditus' ('hidden God'), were later adopted by Heidegger, and then misappropriated by certain 'post-theological' thinkers of the continental tradition in the late twentieth century. In what follows, the early Luther and his theology of the Cross will be firstly placed into its late medieval nominalist context, after which Heidegger's employment of the Lutheran 'hidden God' in his formulation of the question of 'being' will be discussed. Finally, I will propose that the appreciation of Luther's legacy and his relevance for philosophy lies not in popular 'Heideggerian' revisionist readings of the reformer but, alternatively, through integrating the Deus absconditus theme into the rest of his theological thought, including his historical context. 1 Introduction: Luther and Heidegger'Nature/being likes to hide …' -Heraclitus 2 1 The post-metaphysical French thinkers are of particular relevance due to their influence on Continental thought worldwide. For Heidegger's own influence, see D. Janicaud, Heidegger in France, trans. F. Raffoul and D. Pettigrew (Bloomington: Indiana Press, 2015). For a study of this relatively recent development in France since the 1980s resulting in a greater role for religion in the public square, see E. McCaffrey,

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“…This eventually took shape in the form of the 97 disputations or theses. What is at stake here is the establishing of an adequate starting point for theological judgement, a theology that does not start with reliance on human moral integrity, later crystallised as theologia gloriae, 21 but on Christian staurology succinctly expressed as theologia crucis (McGrath 1990).…”

Section: The Practice Of Theological Quodlibeta Statements Propositions or Thesesmentioning

confidence: 99%

The 97 theses (04–05 September 1517): A precursor to the 95 theses (31 October 1517)?

Potgieter¹

2018

In die Skriflig / In Luce Verbi

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Luther's Theology of the Cross

Cited by 13 publications

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Reflection on Luther’s Theologia Crucis and Its Significance for the Problem of Human Knowledge of God

Reflection on Luther’s Theologia Crucis and Its Significance for the Problem of Human Knowledge of God

Luther, Heidegger, and the Hiddenness of God

The 97 theses (04–05 September 1517): A precursor to the 95 theses (31 October 1517)?

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