Martinus Rulandus was a German physician and alchemist of the early 17th century. Arthur Edward Waite took over the task of translating this huge dictionary of alchemical definitions. This book contains thousands of entries and explains in detail every secret of alchemy.
During the early modern period, the emergence of what ultimately became modern science took place mainly in Latin, the international language of educated discourse of the era. Hundreds of thousands of scientific texts were published in Latin from the invention of print around 1450 to the demise of Latin as a language of science around 1850. Despite its importance, our knowledge of this literature is extremely limited. This book aims to provide an overview of this area, the first ever to be written. It does so, not from the perspective of a natural scientist or a historian of science, but of a literary scholar. Instead of the scientific content or methodology of the respective works, it focusses on the genres of scientific literature and their communicative functions. Latin Scientific Literature, 1450-1850 falls into two main parts. The first part ('Contexts') introduces four aspects of early modern intellectual culture which are crucial for an understanding of the scientific literature of the time: the development of science, the role of Latin, the concept of literature, and the rise of print. Part two ('Texts'), offers an overview of Neo-Latin scientific literature. Subsumed under five communicative functions - disclosing sources, presenting facts, arguing for certain positions, summarizing knowledge, and publicizing science - twenty pertinent genres are discussed.
Martinus Rulandus was a German physician and alchemist of the early 17th century. Arthur Edward Waite took over the task of translating this huge dictionary of alchemical definitions. This book contains thousands of entries and explains in detail every secret of alchemy.
Does Martin Luther have anything to say to us today? Nearly five-hundred years after the beginning of the Reformation, Hans-Martin Barth explores that question in this comprehensive and critical evaluation of Luthers theology. Rich in its extent and in its many facets, Barths didactically well-planned work begins with clarifications about obsolete and outdated images of Luther that could obstruct access to the Reformerfor example, the question of the Peasants' War and Luther's attitude toward other religions and superstition. The second part covers the whole of Martin Luther's theology. Having divided Luthers theology into twelve sub-sections, Barth ends each one of these with an honest and frank assessment of what today can be salvaged and whats got to go. In the final section he gives his summation: an honestly critical appropriation of Luthers theology can still be existentially inspiring and globally relevant for the twenty-first century.
The place and significance of Martin Luther in the long history of Christian anti-Jewish polemic has been and continues to be a contested issue. The literature on the subject is substantial and diverse. While efforts to exonerate Luther as "merely" a man of his times who "merely" perpetuated what he had received from his cultural and theological tradition have rightly been jettisoned, there still persists even among the educated public the perception that the truly problematic aspects of Luther's anti-Jewish attitudes are confined to the final stages of his career. It is true that Luther's anti-Jewish rhetoric intensified toward the end of his life, but reading Luther with a careful eye toward "the Jewish question," it becomes clear that Luther's theological presuppositions toward Judaism and the Jewish people are a central, core component of his thought throughout his career, not just at the end. It follows then that it is impossible to understand the heart and building blocks of Luther's theology (justification, faith, liberation, salvation, grace) without acknowledging the crucial role of "the Jews" in his fundamental thinking. Luther was constrained by ideas, images, and superstitions regarding the Jews and Judaism that he inherited from medieval Christian tradition. But the engine in the development of Luther's theological thought as it relates to the Jews is his biblical hermeneutics. Just as "the Jewish question" is a central, core component of his thought, so biblical interpretation (and especially Old Testament interpretation) is the primary arena in which fundamental claims about the Jews and Judaism are formulated and developed.
Five centuries ago, Martin Luther dispensed advice that essentially foretold modern cognitive and behavioral therapy techniques. This advice, from Luther and viewed through the lens of contemporary psychology, is practical and applicable to Christians today. For readers who struggle with their mental health (or have loved ones who do), Martin Luther on Mental Health: Practical Advice for Christians Today provides assurance that God knows our suffering and loves us. Be comforted in the knowledge that Jesus Christ paid for your sins and secured your salvation. See that living with mental illness is not a sign of poor or weak faith. Additionally, this book will help pastors and church leaders give effective advice to those living with mental illness. It will equip them to steer members toward appropriate counseling. Discover how Luther's advice was astonishingly ahead of its time.
Speaking of Trust: Conversing with Luther about the Sermon on the Mount brings together passages from Luther's preaching on the Sermon on the Mount and Marty's comments about the place of trust in the life of faith. Marty has arranged Luther's words under three main topics: trust, prayer, and the Beatitudes.
Address to the Christian Nobility of the German Nation is one of the tracts written by Martin Luther in 1520. In this work, he defined for the first time the signature doctrines of the priesthood of all believers and the two kingdoms. After the church made a strong attempt at drawing distinct lines on saying who had authority in the spiritual sphere and its matters. This division of Christians into spheres motivated Luther to write on the "three walls" the "Romanists" created to protect themselves from reform: "Spiritual Power over Temporal" - The first wall of the "Romanists" that Luther criticized was that of the division of the spiritual and temporal state. "Authority to Interpret Scripture" - In the second part of the letter to the Christian nobility of the German nation, Luther debates the point that it is the Pope's sole authority to interpret, or confirm interpretation of, scriptures "Authority to Call a Council" - The final part to Luther's letter is the largest demonstration of his desire to see authority in control over the spiritual sphere shift to the temporal sphere.
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