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Retrieving Luther's ethic: Christian...

Gaebler, Mary Dixon.

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Retrieving Luther's ethic: Christian identity and action (Martin Luther).

紀錄類型:	書目-電子資源 : Monograph/item
正題名/作者:	Retrieving Luther's ethic: Christian identity and action (Martin Luther)./
作者:	Gaebler, Mary Dixon.
面頁冊數:	257 p.
附註:	Source: Dissertation Abstracts International, Volume: 64-03, Section: A, page: 0951.
Contained By:	Dissertation Abstracts International64-03A.
標題:	Theology. -
電子資源:	http://pqdd.sinica.edu.tw/twdaoeng/servlet/advanced?query=3084292

Retrieving Luther's ethic: Christian identity and action (Martin Luther).
Gaebler, Mary Dixon.

Retrieving Luther's ethic: Christian identity and action (Martin Luther). - 257 p.

Source: Dissertation Abstracts International, Volume: 64-03, Section: A, page: 0951.

Thesis (Ph.D.)--Yale University, 2003.

This dissertation examines the status of the “self” in Martin Luther's theology. It starts from the feminist assertion that the sin of pride is primarily a masculine problem. Passive abnegation of the self, it is said, better describes the “feminine sin” experienced by many women. This claim is examined and affirmed, validating the presupposition upon which several related challenges rest.Subjects--Topical Terms:

516533
Theology.

Retrieving Luther's ethic: Christian identity and action (Martin Luther).
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245 1 0 $a Retrieving Luther's ethic: Christian identity and action (Martin Luther).
300 $a 257 p.
500 $a Source: Dissertation Abstracts International, Volume: 64-03, Section: A, page: 0951.
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502 $a Thesis (Ph.D.)--Yale University, 2003.
520 $a This dissertation examines the status of the “self” in Martin Luther's theology. It starts from the feminist assertion that the sin of pride is primarily a masculine problem. Passive abnegation of the self, it is said, better describes the “feminine sin” experienced by many women. This claim is examined and affirmed, validating the presupposition upon which several related challenges rest.
520 $a There are three particular problems that have been raised with regard to Luther's theology that arguably make his theological vision inappropriate for many women. First, Luther's relational theology is said to undercut ontological security. If the goal is the growth of a responsible self, then an anthropology is required that can sustain a self through time which is open to incremental transformation. A second problem, which is viewed as similarly self-defeating is the unique view Luther takes toward the “double love command”, whereby the self is excluded from consideration. But both Luther's anthropology and his proclamations on the matter of self-regard change over time. The dissertation takes a developmental approach to Luther's work, arguing that his appropriation of the temporal realm and the temporal self shift dramatically in the context of ongoing pastoral challenges. Scholars of the post World War II generation are recognized for their recovery of Luther's theology of society and his teaching on God's twofold reign; but they are implicated in obscuring Luther's growing appreciation of the self.
520 $a A third challenge is Luther's theocentrism. His hierarchical rendering of God, it is said, encourages human relationships of domination and submission. Also, his emphasis on divine power arguably undermines the freedom required for responsible agency. In response, Luther's approach to <italic>liberum arbitrium</italic> is closely examined and the matter of agency explored. The dissertation concludes that the theocentric approach need not undercut agency if it is rightly appropriated.
520 $a A final examination of the inner action by which temptations are overcome in the power of the Spirit supports the argument that Luther's teaching on the Christian life emphasized, rather than downplayed, the importance of a theonomous agency as integral to the outworking of faith in love.
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