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Theological Origins of Modernity

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notes to pages 153–160 329<br />

Logos which was identical with it and thus could transcend the limitations <strong>of</strong> his<br />

particular existence through his love <strong>of</strong> fate.” “Ancient Scepticism and the Contra<br />

Academicos,” 4.<br />

74. Boyle, Rhetoric and Reform, 53–56.<br />

75. WA 18:605.32; LW 33:24.<br />

76. WA 18:719.9–12; LW 33:190.<br />

77. WA 18:614.12–35; LW 33:37.<br />

78. WA 18:712.35–37; LW 33:181.<br />

79. WA 18:634.21–635.7; LW 33:64–65.<br />

80. Robert W. Jenson, “An Ontology <strong>of</strong> Freedom in the De Servo Arbitrio <strong>of</strong> Luther,”<br />

Modern Th eology 10, no. 3 (July 1994): 248; Rupp, Luther and Erasmus, 18.<br />

81. WA 18:635.17–22; LW 33:65–66.<br />

82. WA 18:743.35–744.2; LW 33:227.<br />

83. McSorley, Luther: Right or Wrong, 339.<br />

84. WA 18:653.14–24; LW 33:90–91.<br />

85. On this point, see McSorley, Luther: Right or Wrong, 336–38.<br />

86. Hypognosticon 2.11.20, in Migne, Patrologia Latina 45:1632. For a comprehensive<br />

discussion <strong>of</strong> the origin <strong>of</strong> this analogy, see Marjorie O’Rourke Boyle, “Luther’s<br />

Rider-gods: From the Steppe to the Tower,” Th e Journal <strong>of</strong> Religious History 13<br />

(1985): 260–82.<br />

87. Rupp, Righteousness <strong>of</strong> God, 277.<br />

88. Hans Blumenberg, Th e Legitimacy <strong>of</strong> the Modern Age (Cambridge, Mass.: MIT<br />

Press, 1989), 127–43.<br />

89. Th is in the end is what Luther means by Christian liberty.<br />

90. WA 18:685.5–31; LW 33:139–40.<br />

91. Quoted in Albrecht Peters, “Verborgener Gott—Dreieiniger Gott: Beobachtungen<br />

und Überlegungen zum Gottesverständnis Martin Luthers,” in Peter Manns,<br />

Martin Luther: Reformator und Vater im Glauben (Stuttgart: Steiner, 1985), 74. See<br />

also Marius, Martin Luther, 461.<br />

92. WA 18:712.32–38; LW 33:181.<br />

93. WA 18:708.37–38; LW 175.<br />

94. Rupp, Luther and Erasmus, 19; McSorley, Luther: Right or Wrong, 340.<br />

95. Milton raises the supreme question in Paradise Lost: if divine power is the sole<br />

source <strong>of</strong> both good and evil, is Satan not himself then unjustly punished by God?<br />

Indeed, might it not be the case that Satan is the victim rather than the victimizer,<br />

a new Prometheus unjustly bound to his rock and tortured by a tyrannical Zeus?<br />

96. WA 18:709.29–33; LW 33:176.<br />

97. Rupp, Righteousness <strong>of</strong> God, 280.<br />

98. WA 18:633.15–19; LW 33:62–63.<br />

99. WA 18:706.22–32; LW 33:171–72.<br />

100. Evangelion am Ersten Sontage ynn der fasten. Matthew 4. WA 17, ii, 192.<br />

101. WA 18:615.31–33; LW 33:37–38.<br />

102. WA 18:729.21–23; LW 33:206.<br />

103. WA 18:750.5–10; LW 33:237.

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