1. 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

2. 30.05.2008Ilmari Karimies2 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?

3. 30.05.2008Ilmari Karimies3 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

4. 30.05.2008Ilmari Karimies4 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

5. 30.05.2008Ilmari Karimies5 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

6. 30.05.2008Ilmari Karimies6 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

7. 30.05.2008Ilmari Karimies7 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

8. 30.05.2008Ilmari Karimies8 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

9. 30.05.2008Ilmari Karimies9 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.