Religious Ecstasy in Staupitz and the Young Luther

Steinmetz, David C.

doi:10.2307/2539473

The Sixteenth Century Journal

1980

DOI: 10.2307/2539473

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Religious Ecstasy in Staupitz and the Young Luther

David C. Steinmetz¹

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“…(2: 275‐76) For Luther, a “humiliated and crucified Jesus” came to be absolutely essential to his notion of God as hidden. As David Steinmetz argues: Luther rejected Dionysian mysticism absolutely after 1516, in spite of the fact that he makes occasional positive references to it. Dionysian mysticism is too speculative for Luther, too impatient with a God who is found in the humiliated and crucified Jesus.…”

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A Poem to the Unknown God: Samson Agonistes and Negative Theology

Bryson

2008

Milton Quarterly

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confidence: 99%

A Poem to the Unknown God: Samson Agonistes and Negative Theology

Bryson

2008

Milton Quarterly

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The Waters of Rebirth: The Eighteenth Century and Transoceanic Protestant Christianity

Roeber¹

2010

Church Hist

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In a provocatively titled 2005 book, Mark Noll and Carolyn Nystrom wondered Is the Reformation Over? While not presuming to answer their query, the present essay argues that a self-understanding of European Protestants inherited from the Reformation had to die in the 1740s in the process of giving birth to the rapidly spreading version of western Christianity that became known as evangelicalism. Protestants, of both the radical and magisterial sort had cherished since the sixteenth century a sense of themselves as the true, ancient, and apostolic church. The Reformation, however, in its theological, as well as its socio-political and economic dimensions, had long “left its heirs no settled comprehensive system, only with many unresolved questions of principle and usage, not least in decisions relating to the body.”

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Soul recreation. The contemplative-mystical piety of Puritanism. By Tom Schwanda (foreword J. I. Packer). Pp. xix+292 incl. frontispiece and matrix. Eugene, Or: Pickwick Publications, 2012. $35 (paper). 978 1 61097 455 4

Ross

2013

J. Eccles. Hist.

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JEH () ; doi:./S Schwanda's book asks the question, 'Was Isaac Ambrose a Puritan mystic and can the contemporary Church retrieve any wisdom from his writings?' Ambrose, an Anglican cleric who became one of the foremost Puritan writers, is not well known today, nor is the Puritan eroticisation of life in God. The second part of Schwanda's question depends on the first, but he only compounds the issues surrounding the vexed word 'mystic'. None the less, this book has some value if only because it presents Ambrose to a wider public, while inadvertently exposing many of the ills that beset studies of so-called mysticism. In all fairness, the following critique is focused far more on the failings of the Academy and the current doctoral degree system than those of the author. In less constricting circumstances he might well have written a very different book. It is futile to try to decide whether a dead author is a 'mystic' especially when the word 'mystic' has become meaningless, never mind that such a judgement is presumptuous. Bernard McGinn's 'mystical element', on which Schwanda depends, is hardly a definition, and his own suggestion of 'contemplative-mystical piety' confounds. Schwanda examines Ambrose's texts through a Counter-Reformation lens that he traces back through McGinn to von Hugelan anachronism when one considers that Ambrose's work is based on his own reading of patristics and medieval writers: Origen, Athanasius, Climacus, Gregory the Great, Bernard, Bonaventure and Gerson, among others. Although Schwanda cites J. I. Packer ('Puritanism was essentially an experimental faith. .. [contemporary] interest focuses on religious experience. .. whereas the Puritans were concerned with the God of whom men have experience' [italics mine]) he confuses today's narcissistic sense of 'experience' with Ambrose's use of 'experiment', which is the antonym of the modern word 'experience'. Ambrose uses 'experiment' in the earlier medieval sense, possibly alluding to Gerson, in which all 'experience' is provisional, to be tested against Scripture, the elders, the tradition. Analysis of Puritan texts is further complicated by Luther's having inverted the language of contemplation to serve his experience-based theology.  Contrary to currently prevailing assumptions, contemplation relinquishes all claims to experience. Similarly, in beholdinga key Puritan termthere is no object; writers such as Ambrose use the word 'object' metaphorically. Phrases such as 'contemplative/mystical text' or 'contemplative/mystical theology', above all,

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Religious Ecstasy in Staupitz and the Young Luther

Cited by 4 publications

References 0 publications

A Poem to the Unknown God: Samson Agonistes and Negative Theology

A Poem to the Unknown God: Samson Agonistes and Negative Theology

The Waters of Rebirth: The Eighteenth Century and Transoceanic Protestant Christianity

Soul recreation. The contemplative-mystical piety of Puritanism. By Tom Schwanda (foreword J. I. Packer). Pp. xix+292 incl. frontispiece and matrix. Eugene, Or: Pickwick Publications, 2012. $35 (paper). 978 1 61097 455 4

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