جوهر الإيمان بحسب مارتن لوثر

by Ludwig Feuerbach, لودفيغ فويرباخ

مارتن لوثر ، كما هو معروف، هو مطلق عملية الإصلاح البروتستانتي ، التي نشأت في ألمانيا لتجتاح العالم كله من بعد ، والتي كان من نتائجها ظهور الاصلاح الكاثوليكي المضاد ، الذي يبدو لنا اليوم ، خاصة في شقه "البافاري"وقد تجاوز كثيراً الإصلاح الأصلي ، الذي يبدو لنا اليوم أيضاً، وكأنه عاد إلى مرحلة ما قبل لوثر في اللاعقلانية والسلفية ، عبر بعض التيارات البروتستانتية، خاصة تلك التي استلهمت أفكار كالفن وزفينغلي . لوثر أيضاً، في إصلاحه الذي يعتبر نقطة تحوّل في تاريخ العالم ، لا تقل أهمية ربما عن ظهور المسيحية ، لعب دوراً إلهامياً لا غبار عليه في ظهور حركة الإصلاح اليهودي ، التي نشأت أساساً في ألمانيا ، والتي قلبت "شولحان عاروخ" الأرثوذكسية اليهودية رأساً على عقب.
ليس مارتن لوثر مصلحاً مسيحياً فحسب ،مارتن لوثر أحد أهم أسلاف العلمانية، وذلك حين كسر المحظورات العقلية الكاثوليكية، فسمح للإنسان أن يحلّق في سماء الفكر إلى الحدود اللامتناهية. قد لايكون مارتن لوثر ذاته علمانياً، لكنه دون أدنى شك، سمح بحركته لحرية الفكر و التعبير أن تنطلق من قيود محاكم التفتيش، فكان أن ارتفت إلى العلمانية التي ينعم بها الغرب اليوم .

في هذا الكتاب يحاول فيلسوف الإلحاد الأنثروبولوجي ، لودفيغ فويرباخ، أن يثبت بالدليل القاطع من أعمال مارتن لوثر بالذات ، أن المصلح الألماني الشهير كان داعية إلحاد مبطن . فهل كان فويرباخ محقاً في دعاويه، أم أنه كان مجرد مفكر اجتزائي يضع فكرة في رأسه ثم يبحث عن نصوص من لوثر يلويها من أجل أن تدعم فكرته ؟ إضافة إلى نص فويرباخ حول لوثر القصير نسبياً، قدمنا في هذا العمل دراسة غير مختصرة لأطروحات فويرباخ الإلحادية، الردود المسيحية عليها، وردودنا على الردود المسيحية
- إضافة إلى تحليلنا للوضع السياسي الذي أدى بفويرباخ إلى هذا النوع من الكتابة.

Genres: Religion, Philosophy

240 pages, Paperback

Published January 1, 2017

About the author

Ludwig Andreas von Feuerbach (July 28, 1804 – September 13, 1872) was a German philosopher and anthropologist best known for his book The Essence of Christianity, which provided a critique of Christianity which strongly influenced generations of later thinkers, including both Karl Marx and Friedrich Engels.

Feuerbach was the fourth son of the eminent jurist Paul Johann Anselm Ritter von Feuerbach, brother of mathematician Karl Wilhelm Feuerbach and uncle of painter Anselm Feuerbach. An associate of Left Hegelian circles, Feuerbach advocated liberalism, atheism and materialism. Many of his philosophical writings offered a critical analysis of religion. His thought was influential in the development of dialectical materialism, where he is often recognized as a bridge between Hegel and Marx.

Feuerbach is best known for his criticism of Idealism and religion, especially Christianity, written in the early forties. He believed that any progress in human culture and civilization required the repudiation of both. His later writings were concerned with developing a materialistic humanism and an ethics of human solidarity. With the recent publication of a new critical edition of his works, a new generation of scholars have argued that his mature views are philosophically interesting in their own right.

His most important work, Das Wesen des Christentums (1841), was translated by George Eliot into English as The Essence of Christianity.

More: http://plato.stanford.edu/entries/lud...

http://www.marxists.org/archive/marx/...

https://www.marxists.org/reference/ar...

http://www.britannica.com/EBchecked/t...

http://people.bu.edu/wwildman/bce/feu...

http://www.nndb.com/people/964/000094...

http://www.egs.edu/library/ludwig-feu...

http://www.amazon.com/Ludwig-Feuerbac...

Reviews

[Edward Moran · Rating 5 out of 5]

This is one of the most liberating books I've ever read. Some gems from this book are:1) ' if God carries us in his hands,we don't need to stand or walk on our own legs.' 2) 'thoughts are gas, words are solid.'And 3) 'thoughts aren't subject to criminal action.' The best quote in the whole book is: "Change whatever oppresses and alarms you, charms and defiles you, from an object of the imagination or of thought into an object of the senses; do this, and you will certainly become free. Imagination obscures, but the senses disillusion." This is reminiscent of the slave in the master-slave conflict in hegel, who 'objectifies', his internal thoughts and musings and expresses them in the 'external' world by creating works to please the master. Active imagination, developed by carl Jung, is a method of 'objectifying' memories, dreams, and reflections into something of the senses and 'integrating' and expressing them to wholeness. The unconscious, a.k.a. God, is mostly integrated. God is merely unrealized thoughts and possibilities or dreams that oppose or bedevil the ego. Most active imaginations are mysterious and hard to understand and symbolic. If george Orwell in 1984 is correct, and we are already living in such a time, then it is better to express oneself and 'objectify' ones thoughts and dreams in symbolic active imagination that no one in the government and its various incarnations can understand than to speak in plain English. Active imagination is based on the alchemy of the Middle Ages and Renaissance where people had to disguise their thoughts for fear of persecution by the church. We are living in similar times now.

[Steven H · Rating 5 out of 5]

FEUERBACH APPLIES HIS "PSYCHOLOGICAL" THEORY TO LUTHERANISM

Ludwig Andreas von Feuerbach (1804-1872) was a German philosopher and anthropologist; his most famous book is 'The Essence of Christianity.' This book was published in 1844, three years after "Essence."

He begins with the statement, "The Lutheran religious doctrine contradicts human understanding, sense, and feeling more than any other; it does this consciously and intentionally. It would seem, therefore, that none provides a greater refutation of the fundamental thoughts of `The Essence of Christianity,' and that none indicates to a greater degree the extrahuman and superhuman origin of its contents, for how could man by himself develop a doctrine which degrades and debases man to the extreme, which unqualifiedly denies him, at least before God... all honor, all merit, all virtue, all power of will, all validity and credibility, all reason and judgment? This would seem to be the case; but the appearance is not the reality." (Pg. 31)

He states, "The necessity of a God in general rests only on the fact that he is and has what we are not and have not. If we are what he is, what is the need of him? Whether he is or is not is immaterial. We gain nothing through his being; for we have in God only a repetition of ourselves. God's existence is an intellectual necessity, an emotional need, only when these qualities which are in God and make him God would not exist if God himself did not exist. But this is only the case when the essential qualities... such as wisdom, goodness, justice, truth, freedom, are not also in us; for if they are also in us, they remain in us whether God is or not..." (Pg. 34-35)

He asserts, "Luther in inhuman toward man only because he has a humane God and because the humanity of God takes away man's own humanity from him. If man has what God has, God is superfluous; man fills the place of God. But the reverse is also true: if God has what man has, God fills the place of man, and this it is not necessary for man to be man. If God thinks for man... then man does not have to think for himself." (Pg. 43)

He says, "Luther too would have us keep before us the Passion of Christ as an example, so that we may suffer as patiently and submissively, as he did... But this suffering of ours is not a suffering for the purpose of reconciliation and redemption; it has only moral power and significance, and has no longer religious power and significance, as was true in Catholicism. Not outside us, then, not in the object of faith itself, but IN US lie the purpose and meaning of this object of faith. Not that Christ is Christ, but that he is Christ FOR YOU; not only that he died or that he suffered, but that he died FOR YOU---that is the main point." (Pg. 48)

He argues, "The key to the mysteries of faith lies IN US; the riddle of the Christian faith is resolved IN US... In short, it is for US that he [God] is what he is... The older faith also says, `Our Lord, our God,' but it underlines the `God'; Luther, on the other hand, underlines the `our.' Thus, he makes the fact that he is OURS an essential attribute of God himself... God is a word the sole meaning of which is `man.' The essence of faith according to Luther consists, then, of the belief that God is by his very nature concerned with man, the belief that God is a being existing not for himself or against us, but rather FOR US, a good being, good to US MEN." (Pg. 50-51)

He says, "Every wish is the wish for omnipotence and for creation ex nihilo, because what I wish for I wish to be able to do immediately, unqualifiedly, without materials... Omnipotence can do whatever I wish, whatever I imagine; consequently, it is evident that it can fulfill this and that specific wish... God has the ability, man the desire..." (Pg. 60)

He points out, "what gives us the certainty ... that God is actually a being for us, a good, a human-minded being? The appearance of God as a man in Christ... In Christ God has revealed himself; that is, he has shown and proved himself to be a human being. In the humanity of Christ the humanness of God is placed beyond all doubt." (Pg. 63)

He concludes, "To believe is but to change the `There is a God and a Christ' into `I AM a God and a Christ.' ... God is a blank tablet on which there is nothing written but what you yourself have written. God tells man only what man silently thinks of himself but does not dare to say."(Pg. 106-107) And finally, "This the essence of faith, as distinguished from love and considered according to its ultimate aim, is simply the essence of self-love." (Pg. 116)

For those who liked Feuerbach's earlier book, this book will be welcomed.

[Mohamed Gamal · Rating 3 out of 5]

كانت النزعة اللا-إيمانية أقل حدة في هذا الكتاب من أعمال فويرباخ؛ كان يبدو مسيحيًّا لاهوتيًّا أكثر منه فيلسوفًا إنسانيًّا.. لكن إجمالًا، الكتاب هو محطة أساسية في فكر فويرباخ، مُمهدًا لما تبلور فيما بعد في كتابه "جوهر الدين" من نزعة سيكولوچيَّة أنثروبولوچيَّة في تحليل منشأ الدافع الديني.

اقتباسات أعجبتني من الكتاب :

” آدم الجديد (أي، المسيح) يسحبنا عاليًا إلى السماء، إلى الأشياء غير المرئيَّة، لكنَّ آدم القديم (أي، الإنسان) يسحبنا إلى الأسفل، إلى الأرض، إلى الأشياء المرئيَّة. أيّها المسيحي غير المحظوظ، أيَّة كينونة ازدواجية مشوّهة أنت! فلأنّ المرئي مؤقَّت، أنت لا ترغب بترك نفسك مُقيَّدة به، أنت لا تريد أن تسند قلبك عليه؟ بالمنطق ذاته، فلأنّ الوردة تذبل في الخريف، هل ترفض النظر إليها في الربيع؟ لأنَّ النهار لا يستمر إلى الأبد، هل ترفض أن تستمتع بضوء الشمس وتفضل بدلًا عن ذلك إغلاق عينيك أمام أمجاد هذا العالم وتبقى في الظلام الأبدي؟ أيها الأحمق! ألستَ أنت ذاتك كينونة زمنية؟ لماذا تُريد الهروب مما هو في الجوهر يُشبهك؟ وماذا يتبقَّى لك حين تبعد الزمني، المرئي؟ لا شيء سوى — العدم. وحده الموت، الحماقة، أبدي؛ الحياة زمنية. “

” المُخيِّلة هي قرد مُقلِّد للواقعية؛ لكن بقدر ما ترغب بتحقيق المزيد من الواقعية، بقدر ما تفقد المزيد منها. وكل ما لا يُقاس ولا حدود له بالنسبة للمُخيِّلة والوهم لديه حدّه ومقاسه المُعيّنين في الواقعية. فإن أعظم الشرور وأكثرها ترويعًا للمُخيَّلة – الموت – هو على وجه التحديد النهاية المُعيَّنة، المحسوسة لكل الخوف والشر. وبطبيعة الحال فإن الصراع مع الموت مُرعِب، لكن حتى هناك يظل الموت ليس بيقينيَّة آنيَّة، حِسيَّة - لحظة اليقينية الحِسيَّة هي أيضًا لحظة كفّارة وخلاص. “

” ليس من أجل الحياة، بل فقط من أجل الموت نحن بحاجة إلى الإله. في الواقع، الموت - باعتباره التعبير الأكثر محسوسية عن محدوديتنا واعتمادنا على كينونة أخرى خارجنا؛ أي، الطبيعة - هو الأساس الوحيد النهائي للدين. وإلغاء الموت، الخلود، هو الهدف النهائي الوحيد للدين، على الأقل للدين المسيحي، ووسيلة هذا الإلغاء هي الإلَه. “

[Rami Suhad · Rating 4 out of 5]

كتاب ممتع سلس بسيط ،، يستخدم فويرباخ منهج لوثر اللاهوتي كمدخل لفلسفته الالحادية لاحقا ،، ويركز فيه فويرباخ على ما يدعم ارائه وتوجهاته وخصوصا انعكاس صفات الانسان على الاله