Light of faith and the darkness of reason. Luther’s rejection of the natural light of reason in discerning moral principles.

Ilmari Karimies. 30.5.2008.

Faculty of Theology

30.05.2008Ilmari Karimies 2

The Research Topic

The Relationship between the ontological and cognitive

aspects of faith in Martin Luther’s theology Sources: Psalm Commentaries of 1513-15, 1519-21

Ontological aspect: Presence of Christ Finnish research on the union with Christ

Cognitive aspect: Not widely researched in Finland Faith as darkness

Faith as divine light

The Relationship of the above two?

30.05.2008Ilmari Karimies 3

Some components of Luther’s understanding of faith

Tradition of negative/apophatic theology Images and concepts from mystical theology

Hiddenness and incomprehensibility of God (twofold)

Faith as cognitive darkness

Struggle between spirit and flesh, nature and grace

Tradition of intellectual illumination Faith as an infused virtue

Faith as a divine light

Faith as the real intellect grasping the invisible

Light of reason belongs to nature, light of faith to grace

30.05.2008Ilmari Karimies 4

Light of Faith

Directio: Light of faith leads the human being through

suffering and tribulations

Intellectus: The light of faith allows the human being to

grasp the invisible in the visible, e.g. recognize Christ the

crucified as the God incarnate, the presence of God in the

sacraments and to understand the Scriptures

Ostensio: The light of faith allows the human being to

taste the eternal, true goods

30.05.2008Ilmari Karimies 5

Temporal vs. eternal goods

According to Luther, the human being is neccessarily

ruled by love directed to some good(s) The quality of the love and the quality of the person is

determined by the nature of these goods

Visible and temporal goods The only goods known by the natural abilities

Scarce and perishable –> greedy and selfish love

”Empty”, ”vanity”, figure of true goods

”Animal life” in Aristotelian sense

Invisible and eternal goods Shown by the light of faith

’Bonum est diffusivum sui” -> unselfish love

30.05.2008Ilmari Karimies 6

Light of the face of God (Ps. 4:7) in the Western theological tradition

Augustine’s account of the divine light Different interpretations (natural vs. supernatural)

Temporary and eternal goods contrasted to each other

Thomas Aquinas The light of the face of God is natural reason, which is an

imprint of the divine light

Nikolaus von Lyra Natural light = imago dei (imprint of divine light)

Sufficient in discerning righteous works

30.05.2008Ilmari Karimies 7

Luther’s rejection of the natural light of reason in discerning moral principles

”Faith is the first principle of all good works” Ability of the natural reason in discerning, what is good, is

rejected

What does Luther mean here by moral principles? The question is of substantial principles, what is good?

It appears, that formal principles are not likewise questioned

- Ps. 1:1: Luther seems to accept the teleological

presupposition, that every human being is directed

towards (some) good

- Other examples: The Golden rule

30.05.2008Ilmari Karimies 8

Luther’s rejection of the natural light of reason in discerning moral principles

According to Luther, a qualitative change in the person is

needed so that he may do good What is meant, are theologically good works, where faith

is the first principle Luther wishes to reject the application of the Aristotelian

idea of virtues (as habits) in theology Faith does not seem to be relevant for the pursuit of

’earthly goods’ However, faith changes the love of the person and in that

way also his conduct Luther’s sharpest criticism is aimed towards such

speculative theology, in which philosophical and

theological concepts are mixed

30.05.2008Ilmari Karimies 9

Some conclusions

Luther’s way of treating of the issue in the Psalm

Commentaries is interesting, because questions of

theology and moral philosophy are dealt within the same

framework of reaching towards good

Problematization: Luther’s strong separation of the natural

reason and faith makes theology dependent on private,

subjective experience. Public authority is replaced by

individual. The criteria for establishing who has the right

spiritual experience are very vague.