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首页> 外文期刊>British Journal for the History of Philosophy >Leibniz's Concept of Substance and his Reception of John Calvin's Doctrine of the Eucharist
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Leibniz's Concept of Substance and his Reception of John Calvin's Doctrine of the Eucharist

机译:莱布尼兹的物质概念及其对约翰·加尔文的圣体教义的接受

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Leibniz saw the question of the eucharist as a crucial stumbling block to the agreement between Lutherans and Calvinists. Mandated together with Daniel Ernst Jablonsky to prepare working documents for the negotiations between Hanover and Brandenburg in 1697, Leibniz carefully read through the Calvinist Confessions of faith and the works of Calvin in their 1671 edition. He made an extensive collection of excerpts from the Confessions of faith and from Calvin's Institutes all intended to show that Calvinists admitted the substantial presence of Christ's body in the eucharist. (This collection of excerpts is analysed here for the first time and compared with another little-known document, the Unvorgreiffliches Bedencken). L. had argued previously in 1691/92 that, contrary to the assertions of Pellisson-Fontanier, his own conception of substance and of Christ's presence in the eucharist was completely different from Calvin's. However, by 1697, it was clear to Leibniz that Calvin's concept of substance, which was broadly speaking Aristotelian, was never defined clearly by the reformer, and could be made to coincide with Leibniz's own notion of substance as force rather than substance in its dimensional sense. At the same time L. dissociated Ubiquitarianism (doctrine characteristic of late sixteenth century Lutheranism, which defended the dimensional presence of Christ's body in heaven and in the eucharist, by arguing that Christ in his divine nature could cause his physical body to be present in several places at the same time) from Lutheranism. He also drove a wedge between the doctrines of Zwingli and Calvin. L. thus attempted to find religious union on a common ontology and he might well have succeeded if it were not for complex political circumstances, which ultimately caused the failure of the negotiations.View full textDownload full textKeywordsLeibniz, eucharist, religious agreement, ontology, Calvinism, Lutheranism, Calvin, Unvorgreiffliches Bedencken Related var addthis_config = { ui_cobrand: "Taylor & Francis Online", services_compact: "citeulike,netvibes,twitter,technorati,delicious,linkedin,facebook,stumbleupon,digg,google,more", pubid: "ra-4dff56cd6bb1830b" }; Add to shortlist Link Permalink http://dx.doi.org/10.1080/09608788.2011.599569
机译:莱布尼兹将圣体圣事的问题视为路德派与加尔文主义者之间达成协议的关键绊脚石。莱布尼兹与丹尼尔·恩斯特·雅布隆斯基一起受命为1697年汉诺威和勃兰登堡之间的谈判准备工作文件,并仔细阅读了加尔文教派的自白和1671年版的加尔文著作。他从信仰自白和加尔文学院摘录了许多节录,所有这些节选都旨在表明加尔文主义者承认圣体圣事中存在基督的身体。 (这里摘录的摘要是第一次分析,并与另一个鲜为人知的文件Unvorgreiffliches Bedencken进行了比较)。 L.先前在1691/92年曾辩称,与佩里森-丰塔尼尔的主张相反,他自己的实质概念和基督在圣体圣事中的存在与加尔文完全不同。但是,到1697年,莱布尼兹已经清楚地知道,改革者从未明确定义过加里文的物质概念(广义上讲是亚里士多德主义),可以使之与莱布尼兹自己的物质概念相对应,即力而不是其维数。感。同时,L。断言了泛泛主义(十六世纪路德教义的学说特征,该论据主张基督在其神圣的本性中可能导致他的肉身存在于多个身体中,从而捍卫了基督在天堂和圣体圣事中的三维存在)。路德教派同时提出)。他还在Zwingli和Calvin的学说之间摇摆不定。 L.因此试图在共同的本体论上找到宗教联盟,如果不是因为复杂的政治环境,他很可能成功了,这最终导致了谈判的失败。查看全文下载全文关键词Leibniz,圣体圣事,宗教协议,本体论,加尔文主义,路德教会,加尔文(Calvin),政治改革与贝登肯(Undergreiffliches Bedencken)相关var addthis_config = {ui_cobrand:“泰勒和弗朗西斯在线”,servicescompact:“ citeulike,netvibes,twitter,technorati,delicious,linkedin,facebook,stumbleupon,digg,google,更多”,pubid: ra-4dff56cd6bb1830b“};添加到候选列表链接永久链接http://dx.doi.org/10.1080/09608788.2011.599569

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