Summary and Keywords
Throughout his academic life, Martin Luther was in constant discussion with philosophy. He was prepared for this with a substantial study of philosophy at the University of Erfurt, finishing with a master of arts degree. In many parts of Luther’s work, there are explicit discussions of philosophy, in the interpretation of biblical texts and in the definition of theological concepts. Quite early in his theological career, Luther became aware of the problematic dominance of Aristotelian scholastic philosophy in the formation and definition of theological concepts. He was always attempting to develop a clear distinction between philosophy and theology, which freed theology from the concepts of Aristotelian philosophy and from the limits of Aristotelian logic, but the same time respected the significance of philosophy. As Luther preferred clear critique and often used strident language for this, his sometimes polemical critique of philosophy, logic, and “the philosopher” (Aristotle) was often interpreted as a fundamental dismissal of philosophy. Since the late 20th century, research has presented a very different picture of Luther’s understanding of philosophy, of the role and significance he gave to philosophy theoretically and in his practical academic work, and of the relation of Luther’s references to Aristotle and the concrete Aristotelian philosophy in scholasticism, as well as to the relationship between theology and philosophy in general. All this research showed how deeply Luther was rooted in the philosophical discourses and contexts of late scholasticism and involved in the debates of nominalism. But this research also made clear how Luther successfully struggled to come to a very different model of the relationship between theology and philosophy than the models of scholasticism, which secured the independence of both intellectual disciplines despite their close relatedness their relatedness. Luther’s understanding of philosophy and philosophy’s significance for theology is closely related to his concept of reason. Again, there is some polemical critique of reason in Luther’s writings, but in fact Luther had a high appreciation of reason, when reason was in exploring the physical, social, and psychic reality and in shaping the natural, social, and moral world. Luther was critical and polemical toward reason when it was used in matters of faith. But although the use of reason in theology had its limits, it was nevertheless indispensable in theological work. This was especially clear in Luther’s hermeneutics, as reason was the means to come to the external clarity of biblical texts in the process of interpretation.
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