1 Doctorand, M. Th. Ilmari Karimies Department of Systematic Theology University of Helsinki
Luther's Reception of the Negative Theology in Operationes in Psalmos (1519-21) 1. Introduction to the Paper Many Luther scholars of the 20th century have been reluctant to see mystical aspects in Martin Luther’s theology. Mysticism has often been seen as Catholic, foreign to Reformation theology. However, it has also been recognized, that especially in his earlier writings Luther uses many formulations and images grounded in the medieval mysticism. Whereas the ‘classic’ tendency has been to interpret these as descriptions of wholly different, non-mystical content, I will in this paper present a different interpretation of Martin Luther’s reception and use of the so-called negative theology in his commentary on the psalms Operationes in Psalmos. Martin Luther’s Operationes in Psalmos, which might be translated as “activities”, “efforts” in the Psaltery, is the product of Luther’s second series of lectures on the first twenty-one/twenty-two1 psalms held between autumn 1518 or spring 1519 and the diet of Worms 1521. The explanation of the last psalm was finished by Luther during his refuge at Wartburg. This work of Luther is interesting for the purposes of this paper because it contains many sections rich in mystical vocabulary, among them multiple references to (Pseudo)-Dionysius and negative theology. The work is also a major source on Luther’s theology of the cross. 2. A Short Glimpse at the Mystical Theology by Dionysius But before proceeding to Luther it is necessary to briefly summarise what is meant by negative theology. The term “negative theology” with its synonym “apophatic theology” stems from a 5th or 6th century Syrian theologian, “the father of mystical theology”, who wrote under the pseudonym Dionysius Areiopagita (and is hence also known as Pseudo-Dionysius). Heavily influenced by neoplatonic teachings, his most important works related the subject of this paper are De divinis nominibus dealing with the relationship of the Godhead to the names God is called in the Bible, and De mystica theologia, in which Dionysius presents the concept of mystical theology.2 Dionysius’ De mystica theologica is structured around the division of different types of theology: symbolic, cataphatic and apophatic or negative, which is mystical.3 Symbolic theology means speaking and thinking of God using images derived from the sensible world, cataphatic speaking and thinking of God using abstract concepts. These two types of theology are affirmative, saying something
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Twenty-two Psalms in the numbering of Vulgata, twenty-one in the most modern Bibles. On Dionysios’ person and writings see Sheldon-Williams 1967, 457-472. Other works of Dionysios are writings on Ecclesiastical Hierarhcy (De ecclesiastica hierarchica), Celestial Hierarchy (De caelestica hierarchica) and a number of letters. 3 MT III; Sheldon-Williams 1967, 461-467. I have used the Latin translation of John Sarrazen except at places mentioned. 2