the mystical theology of valentin weigel - DataSpace at Princeton ...
the mystical theology of valentin weigel - DataSpace at Princeton ... the mystical theology of valentin weigel - DataSpace at Princeton ...
the rest of the Bible without danger of misinterpretation. 109 As readers, however, human beings are notoriously fractious, and although many agreed that Luther had found the true interpretation of Scripture, others did not. Luther’s early disputations were with those who defended papal authority, but within a few decades, even Luther’s followers began disagreeing with one another about their interpretations of the Bible, or even about their interpretation of Luther’s interpretation of the Bible. 110 Weigel would have encountered this controversy about the true meaning of Scripture when he studied theology in Wittenberg, Luther’s university, and it should be noted that the conflicts Weigel witnessed were all fought amongst Lutherans, all of whom would have shared Luther’s commitment to Scripture as the only true authority in matters of doctrine. Weigel was acutely aware that the thorny question of biblical interpretation proved an obstacle to moral behaviour for Christians. In his treatise Der güldene Griff, Weigel describes an agonizing time before he came to true faith, where he followed his 109 A succinct formulation is found in Luther’s preface to his translation of Paul’s Epistle to the Romans: “Diese Epistel ist das rechte Heubtstück des newen Testaments, und das allerlauterste Euangelium, Welche wol wirdig und werd ist, das sie ein Christen mensch nicht allein von wort zu wort auswendig wisse, sondern teglich damit umbgehe, als mit teglichem brot der Seelen, Denn sie niemer kan zu viel und zu wol gelesen oder betrachtet werden, und je mehr sie gehandelt wird, je köstlicher sie wird, und bas schmecket.” WA7, 3:1-10. He concludes by remarking: “Also finden wir in dieser Epistel auffs allerreichlichste, was ein Christen wissen sol...Dazu das alles mit Schrifften trefflich gegründet, mit Exempeln sein selbs und der Propheten beweiset, das nichts mehr hie zu wundschen ist. Darumb es auch scheinet, als habe S. Paulus in dieser Epistel wollen ein mal in die kürtze verfassen, die gantze Christliche und Euangelische lere, und einen Eingang bereiten in das gantz alte Testament. Denn on zweiuel, wer diese Epistel wol im hertzen hat, der hat des alten Testaments liecht und krafft bey sich.” WA7, 27:15-25. 110 A classic example is the division between the Philippists (who followed Philipp Melanchthon) and the so-called Gnesio-Lutherans (also called Flacians, after their chief spokesperson Matthias Flacius): their party were true Lutherans, who claimed to best represent Luther’s position, even after Luther’s death (in 1546) meant that he could no longer step in to arbitrate this dispute. Robert Kolb, "Dynamics of Party Conflict in the Saxon Late Reformation: Gnesio-Lutherans vs. Philippists," Journal of Modern History 49, no. 3 (1977): 1289-1305. Reprinted in Robert Kolb, Luther’s Heirs Define His Legacy (Aldershot: Variorum, 1996), 1-17. Diarmaid Macculloch cites two rival editions of Luther’s collected works (the first by the university in Wittenberg, the second produced by the one in Jena) as a tidy metaphor for Luther’s divided legacy: “the two sets of weighty volumes glaring at each other aross the floor of the Frankfurt Book Fair symbolized the contested legacy of Luther’s theology, and the uncertain future of Lutheranism as a body of doctrine.” Diarmaid MacCulloch, Reformation: Europe's House Divided, 1490-1700 (London: Allen Lane, 2003), 347. MacCulloch also provides a good overview of the complicated rivalries over Luther’s legacy in that same volume, 347-353. 40
fellow Lutherans in studying books about theology. 111 His reading did not strengthen his faith and comfort his soul, and Weigel found himself increasingly disconcerted by the disagreements between the authors. 112 He likens his experience of reading theology to witnessing a battle between two groups of blind swordsmen, who strike out at the darkness around them, killing friends and enemies because they are unable to tell them apart in their blindness. 113 At the height of his distress, he turns to God, begging him to reveal to him the truth. Mercifully, God’s grace descends upon Weigel, showing him a vision of a special book—the Book of Life. This Book allows him to judge all earthly books by its interpretive standard, and gives Weigel the key to resolving the theological disputes that so upset him. 114 Even more amazing, God reveals to Weigel that this Book is available for consultation not just by Weigel, but by every man, woman and child, because it is implanted inside every single person, whether rich or poor, learned or ignorant. 115 This Book turns out to be not simply an ideal or heavenly correlate of earthly books (the Book of all Books): the Book is God himself. 116 As we will see in the following chapters, the fundamental principle of Weigel’s theology is that God is supremely unified—so unified that God must be identical with his attributes, and all his attributes must then be identical with one another: God is the Word and is therefore also 111 Weigel, Griff, 89. This passage will be discussed in detail in Chapter 2. 112 Ibid. The passage in question reads: “Ehe ich zum anfange des waren glaubens kam, und auch noch mitt den andern, nicht gotte sondern der menge zu gefallen gleubete, war ich oft sehr bekummert umb diesen und Ienen artickel, hette auch gerne gewisset, worauf ich beruwen solte. Ich nam fur mich vieler scribenten bucher, durchlase dieselbigen. Aber mir geschahe keine genuge, mein Hertz war Immer ungewisser. Ich konte weder grundt noch warheitt finden.” 113 Ibid. 114 Weigel, Griff, 90. 115 Ibid. “Dann mir ward ein buch gezeigett...das ich alle dinge sehen urteilen und erkennen konte viel klerer dann das mich alle lerer mitt ihren buchern in der gantzen Welt mochten geleren dann doraus waren alle bucher geschrieben, von anfang der Welt, und dis buch ist In mir und auch In allen menschen, In grossen und kleinen, In Jungen und alten, In gelerten und ungelerten.” 116 Ibid, 92. “Ach Herre gott und vater, du bist selber das wort und der geist In mir.” 41
- Page 1 and 2: MYSTICISM & CONFESSIONAL CONFLICT I
- Page 3 and 4: ABSTRACT This dissertation investig
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- Page 61 and 62: PART I • VALENTIN WEIGEL AND MEIS
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fellow Lu<strong>the</strong>rans in studying books about <strong>the</strong>ology. 111 His reading did not streng<strong>the</strong>n his<br />
faith and comfort his soul, and Weigel found himself increasingly disconcerted by <strong>the</strong><br />
disagreements between <strong>the</strong> authors. 112 He likens his experience <strong>of</strong> reading <strong>the</strong>ology to<br />
witnessing a b<strong>at</strong>tle between two groups <strong>of</strong> blind swordsmen, who strike out <strong>at</strong> <strong>the</strong><br />
darkness around <strong>the</strong>m, killing friends and enemies because <strong>the</strong>y are unable to tell <strong>the</strong>m<br />
apart in <strong>the</strong>ir blindness. 113 At <strong>the</strong> height <strong>of</strong> his distress, he turns to God, begging him to<br />
reveal to him <strong>the</strong> truth. Mercifully, God’s grace descends upon Weigel, showing him a<br />
vision <strong>of</strong> a special book—<strong>the</strong> Book <strong>of</strong> Life. This Book allows him to judge all earthly<br />
books by its interpretive standard, and gives Weigel <strong>the</strong> key to resolving <strong>the</strong> <strong>the</strong>ological<br />
disputes th<strong>at</strong> so upset him. 114 Even more amazing, God reveals to Weigel th<strong>at</strong> this Book<br />
is available for consult<strong>at</strong>ion not just by Weigel, but by every man, woman and child,<br />
because it is implanted inside every single person, whe<strong>the</strong>r rich or poor, learned or<br />
ignorant. 115<br />
This Book turns out to be not simply an ideal or heavenly correl<strong>at</strong>e <strong>of</strong> earthly<br />
books (<strong>the</strong> Book <strong>of</strong> all Books): <strong>the</strong> Book is God himself. 116 As we will see in <strong>the</strong><br />
following chapters, <strong>the</strong> fundamental principle <strong>of</strong> Weigel’s <strong>the</strong>ology is th<strong>at</strong> God is<br />
supremely unified—so unified th<strong>at</strong> God must be identical with his <strong>at</strong>tributes, and all his<br />
<strong>at</strong>tributes must <strong>the</strong>n be identical with one ano<strong>the</strong>r: God is <strong>the</strong> Word and is <strong>the</strong>refore also<br />
111 Weigel, Griff, 89. This passage will be discussed in detail in Chapter 2.<br />
112 Ibid. The passage in question reads: “Ehe ich zum anfange des waren glaubens kam, und auch noch mitt<br />
den andern, nicht gotte sondern der menge zu gefallen gleubete, war ich <strong>of</strong>t sehr bekummert umb diesen<br />
und Ienen artickel, hette auch gerne gewisset, worauf ich beruwen solte. Ich nam fur mich vieler scribenten<br />
bucher, durchlase dieselbigen. Aber mir geschahe keine genuge, mein Hertz war Immer ungewisser. Ich<br />
konte weder grundt noch warheitt finden.”<br />
113 Ibid.<br />
114 Weigel, Griff, 90.<br />
115 Ibid. “Dann mir ward ein buch gezeigett...das ich alle dinge sehen urteilen und erkennen konte viel<br />
klerer dann das mich alle lerer mitt ihren buchern in der gantzen Welt mochten geleren dann doraus waren<br />
alle bucher geschrieben, von anfang der Welt, und dis buch ist In mir und auch In allen menschen, In<br />
grossen und kleinen, In Jungen und alten, In gelerten und ungelerten.”<br />
116 Ibid, 92. “Ach Herre gott und v<strong>at</strong>er, du bist selber das wort und der geist In mir.”<br />
41
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