on the question: Whether the sentence: "The Word became flesh" is true in philosophy.
Held on January 11, 1541.
(1) Although one must hold to the proposition: No truth can contradict the other; nevertheless, what is true in one field of knowledge is not always true in all other fields of knowledge.
Thus, in theology it is true that the Word became flesh, while in philosophy it is absolutely impossible and inconsistent.
3 The statement: God is man is no less diverse,*) indeed, much more ver-
*Disparate (different, heterogeneous) terms are those that have no connection with each other, in contrast to connex terms, which have a connection with each other by virtue of their content. Thus, for example, "man" and "being" are connex terms, because one includes the other; while "man" and "color" are etc. disparate terms.
D. Red.
more divergent than saying: A man is a donkey.
The Sorbonne, the mother of all errors, has made the very wrong statement: what is true in philosophy must also be true in theology.
5. and has ungodly condemned those who have defended the opposite.
6 For with this detestable saying she declared that the truths of faith must be taken captive under the judgment of human reason.
This was nothing else than wanting to close heaven and earth in their center or in a grain of millet.
8. whereas Paul teaches that one must use all reason - and therefore also without
Doubt the philosophy -- take captive under the obedience of Christ.
That is why St. Ambrose said it quite correctly: The high spirits of reason must give way where apostolic fishermen are to be believed.
Thus, from the doctrine of the conceptual characteristics (predicabilia)*) it would follow quite finely: God is a man, consequently he is a sensible, animate, corporeal being, namely a created substance.
(11) But since Christians must speak soberly and, as Augustine teaches, according to precept, such inferences are simply to be rejected.
(12) Also, in matters of faith, one must not make use of those subtle inventions of indirect and direct imputation (supposition)**), nor must one use them.
For quarreling and empty talk is dangerous and full of trouble in the church of God.
(14) But where any formula of reason or philosophical deduction (contrary to theology) offends, we are to hold up against it the saying of Paul, "The woman is silent in the church," and that other, "This one you shall hear."
(15) It is true that theology violates the rules of philosophy, but philosophy violates the rules of theology even more.
Thus the categorical conclusion of reason is: in the Godhead the Father begets; the Father is the divine entity: consequently the divine entity begets - quite well.
17 And yet, although the antecedent propositions are true, the final proposition is false, and thus, contrary to philosophy, something false follows from something true.
(18) Also that ordinary conclusion of reason: All divine essence is the Father; the Son is the divine essence: therefore the Son is the Father - is quite good.
(19) But here again the antecedents are true, and yet the conclusion is false; and so here also one truth entirely contradicts the other.
This does not come from a defect in the form of the silt of reason, but from the sublimity and majesty of the matter of the same,*) which cannot be forced into the narrow limits of reason or laws of thought.
21) So that this (matter) does not lie against all truth of the laws of thought, but outside, inside, above, under, behind, without, beside it.
22 Thus also the conclusion of reason: What has become flesh has become a creature; the Son of God has become flesh: consequently he has become a creature, - is quite correct in philosophy.
And even if he wants to be defended by all kinds of sophistical artifices, he must not be tolerated in the church of God.
24 But much less is the following to be accepted: All flesh is a creature; the Word became flesh: consequently the Word is a creature.
(25) Again, all flesh is a creature; the Word is not a creature: therefore the Word is not flesh.
(26) In these and all similar conclusions of reason, the form is quite correct, but not so with matter.
In the case of truths of faith, therefore, one must turn to another dialectic and philosophy: which is the word of God and faith.
28 One must stand on this and consider all proofs of philosophy, which conclude the opposite, to be empty frofch mumbling.
In any case, in other arts and crafts we are forced to admit that the same is not true in all of them.
30 For in the field of weights, for example, it is false and an error that one can attach weights to a mathematical point or line.
31 Thus, in the area of measurement, it is wrong and an error that one may measure a jug (liter) with a foot or cubit measure.
It is wrong and an error in the area of lines to weigh them with plumb lines and pounds.
Yes, it is also wrong and a misconception that a straight line and a crooked line are related to each other.
34 And whether those who want to find out the squaring of the circle do not do anything wrong, or whether they do nothing wrong.
say when they call a straight line and a crooked line both one line:
35 If you want to bring straight and curved lines into a relationship with each other, this is wrong.
Finally, something is true in one part of philosophy that is false in another part of philosophy.
37 Moisture makes wet is a truth in the sphere of air, but in the sphere of fire it is a manifest heresy.
(38) If one thus goes through the individual trades or rather types of employment, one will never find that what is true in one is also true in all the others.
How much less can the same be true in philosophy and theology, between which there is an infinitely greater difference than between the individual arts and crafts?
We would therefore act much more correctly if we left dialectics and philosophy in their sphere and learned to speak in new tongues in the realm of faith outside of each sphere.
Otherwise, we will pour new wine into old wineskins and lose both, as the Sorbonne has done.
In the truths of faith, it is the sensibility of faith that must be exercised, not the intellect of philosophy; only then will one truly come to understand what it means: "The Word became flesh.
Several interpretations of this can be read in the
II. part, 1. B. Mos., 28. cap., § 90-106, of the mystery of the incarnation of the Son of God.
XI. Theil, Festtheil; Pred. in der Christnachtmesse, von der Geburt Christi und von dem Nutzen und Frucht derselben.
- Festtheil; Kurze Wiederholung der Pred. am Christtage, von den Kennzeichen der Frucht der Geburt Christi und der heimlichen Deutung.
- Sermon on the 3rd day of Christ, § 95 ff, about Christ's incarnation.
- Sermon on Christ Day, about the birth of Jesus Christ.
XII. Theil, II. sermon of the birth of Christ.
- XXXIII Some short sermons; sermon on the day of Christ's birth, of a fourfold emphasis, so found in the prophecy of Isaiah.
XII. Part. XXX. Nine sermons; 8th and 9th sermons on Christmas Day, about the birth of Christ and the sermon of the angel at the same.
XIIIa. The part of the feast; sermon on the feast day or feast of the apparition, of the revelation of Christ, which happened to the wise men.
- 1. sermon on St. Christ's Day, about the birth of Christ.
Xlllb. part, 1. sermon on St. Christ's Day, of the story of the birth of Christ.
- Three sermons on the birth of Christ; 1. sermon on the right use, fruit and benefit of the birth of Christ.
- 2. sermon on the day of the Annunciation, on the Incarnation of Christ.
- Feast; 1st sermon on St. Christ's Day, on Isaiah's sermon on the birth of Christ.
VII. part, interpretation of the Ev. Matth. 1. cap. XI. Theil, Pred. am Tag der Geburt Mariä, vom Geschlechtsregister Christi.
Luther's writing that Christ was a Jew by birth, see in the dogmatic-polemical writings Wider die Zwinglianer.
6. of Christ's submission to the law and obedience.
XI. Theil, Festtheil; Pred. am Tag der Beschneidung des Kindleins JEsu.
XIIIa&b. Theil, I. Pred. am neuen Jahrstag, § 13 ff., von d. Beschneidung Christi besonders. - Sermon on the 1st Sunday after Epiphany, § 17 ff, on the obedience of Christ and the works of His youth.
XIIIa&b. Theil, Pred. am Tage der Reinigung Mariä, vom Gesetz der Reinigung und Opferung der Erstgeburt, und wie sich Christus und Maria demselben unterworfen.
The first part of the sermon is about the innocent children, about the flight of Christ to Egypt.
f. From the baptism of Christ.
VII. part, exegesis on the Ev. Matth., 2 sermons on Matth. 3.; 1. sermon, § 22 ff., u. 2. sermon, of the baptism of Christ.
XI. Theil, Festtheil; Ein Sermon von der Taufe Christi.
XII. Theil, IV. Zwei Predigten; Pred. am Fest der Erscheinung, von der Offenbarung GOttes bei der Taufe Christi.
XIIIb. Theil, 3. Pred. am Tage Epiph., von der Taufe Christi.
Of the temptation of the "HErr" Christ.
XI. Theil, Pred. am 1. Sonnt, in den Fasten, von Christi Fasten und Anfechtungen.
XIIIa&b. Theil, Pred. am Sonnt. Invocavit, about the threefold temptation of the Lord Christ.
h. Of the suffering and death of Christ.
aa. In general.
IV. Theil, Ausleg. der 22 ersten Ps.; 16. Ps., eine Beschreibung des Leidens, Sterben und Auferstehens Christi.
- Interpretation of the 22nd Psalm; 22nd Psalm, § 1-379. A treatise on the prayer of Christ in his passion, viz.
1) Of the inward suffering of Christ, § 1-142.
2) Of the bodily chastisements and pains of Christ, § 143-284.
3) Of the intercession of Christ, together with the fruit of his suffering, § 285-379.
V. Theil, Ausleg. des Pred. Salom.; von Christi Leiden und Auferstehen.
Part VI, Interpretation of the Proph. Isa.; Cap. 53rd, More Extensive Explanation, § 103-232, a.
Description of Christ's passion, His glorification, and the fruit of His suffering.
VIII. part, interpretation of the 18th and 19th chapter of John, of the passion, suffering and death of Jesus Christ etc.
XI. Part, Sermon on Sunday. Quinquagesimä, of Christ's suffering.
- Preached on 3rd Sunday, n. Ostem, v. Christ's Passion.
XII. Theil, XXIX. 21 sermons; 1st sermon, of Christ's suffering in general.
- XIV Sermon of the Cross and Suffering.
- XVII The Passion, Sermon of Christ's Spiritual Suffering.
XIIIa. Theil, Passions-Predigten; vom Leiden Christi.
XIIIb. Theil, Pred. am Charfreitag, vom Leiden und Sterben Christi.
bb. Specifically.
IV. Theil, Ausleg. der 22 ersten Ps.; 16. Ps., § 1-115., eine Beschreibung des Leidens, Sterben und Auferstehens Christi.
XII. Theil, XXIX. 21 Ecclesiastes; 1st Ecclesiastes, § 5 ff, of Christ's crucifixion.
- I. Interpretation of the Gospels and Epistles in Advent; sermon on the 1st Sunday of Advent, about Christ's entry into Jerusalem.
XIII Part, Passion or History of the Passion of Christ.
- on the 4th Sunday after Easter, consolation sermon on the fruit of Christ's death.
XIIIb. Theil, Passion oder Historie vom Leiden und Sterben JEsu Christi.
- 1. Trin., § 11 ff., about the brazen snake.
XIIIa&b. Theil, Pred. am Sonnt. Estomihi, about Christ's prophecy of his suffering.
i. Cathedral burial of Christ.
XII. Theil, XXIX. 21 sermons; 2nd sermon, of the burial of Christ.
XIIIa. Theil, Passion; 13th Sermon, § 22 ff, of the tomb of Christ.