Asarkos biography of martin

  • The question of whether Martin Luther's theology warrants the epithet 'mystical' has generated rival and divergent responses.
  • Faith is not a human act but rather (a) an act of God—that is, the power or action of God as a “divine work in us”; and (b) relation before God (coram Deo).
  • In this masterful study of the relationship between Dietrich Bonhoeffer and the Lutheran tradition, Michael P. DeJonge has offered a clear and convincing case.

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    The Double Life of the Logos: The Nestorian Kenoticism of Hans Lassen Martensen

    Law, David R.. "The Double Life of the Logos: The Nestorian Kenoticism of Hans Lassen Martensen" Journal for the History of Modern Theology / Zeitschrift für Neuere Theologiegeschichte, vol. 17, no. 2, 2010, pp. 203-226. https://doi.org/10.1515/znth.2010.012

    Law, D. (2010). The Double Life of the Logos: The Nestorian Kenoticism of Hans Lassen Martensen. Journal for the History of Modern Theology / Zeitschrift für Neuere Theologiegeschichte, 17(2), 203-226. https://doi.org/10.1515/znth.2010.012

    Law, D. (2010) The Double Life of the Logos: The Nestorian Kenoticism of Hans Lassen Martensen. Journal for the History of Modern Theology / Zeitschrift für Neuere Theologiegeschichte, Vol. 17 (Issue 2), pp. 203-226. https://doi.org/10.1515/znth.2010.012

    Law, David R.. "The Double Life of the Logos: The Nestorian Kenoticism of Hans Lassen Martensen" Journal for the History of Modern Theology / Zeitschrift für Neuere Theologiegeschichte 17, no. 2 (2010): 203-226. https://doi.org/10.1515/znth.2010.012

    Law D. The Double Life of the Logos: The Nestorian Kenoticism of Hans Lassen Martensen. Journal for the History of Modern Theology / Zeitschrift für Neuere Theologiegeschichte. 2010;17(2): 203-226.

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    Bonhoeffer's Reception of Luther

    In this masterful study of the relationship between Dietrich Bonhoeffer and the Lutheran tradition, Michael P. DeJonge has offered a clear and convincing case that Bonhoeffer is best understood as operating as part of rather than apart from the theological legacy of Martin Luther. At its most basic, DeJonge’s book argues that relative to other interpretive approaches to Bonhoeffer—such as those casting him as a Barthian, neoorthodox, existential, or postmodern theologian—setting Bonhoeffer in the context of Lutheranism provides a cogent and fruitful approach that has been relatively underutilized.

    In many studies of Bonhoeffer, writes DeJonge, after establishing textual and thematic linkages between Luther and Bonhoeffer, “Too often, Bonhoeffer’s Lutheranism is set aside with much less argumentative work than is appropriate given his sustained engagement with Luther hinted at above” (6). Part of making the case for Bonhoeffer as Lutheran is parsing the historical development of the Lutheran tradition, which DeJonge does admirably. One way of seeing DeJonge’s project is setting Luther within the context of a Luther vs. the Lutherans dynamic, at least where particular later Lutherans represent only one, or a somehow deficient, constricted, or c

  • asarkos biography of martin

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