Ernst Troeltsch and Mysticism
Although the ‘mystical’ character of Ernst Troeltsch’s theological programme is controversial, the fact that ‘mysticism’ played an eminent role in his analysis of modern Christianity can hardly be denied. This article first spells out the different aspects of Troeltsch’s concept of mysticism (Mystik...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Brill
[2019]
|
| In: |
Interdisciplinary journal for religion and transformation in contemporary society
Year: 2019, Volume: 5, Issue: 1, Pages: 8-32 |
| Standardized Subjects / Keyword chains: | B
Ritschl, Albrecht 1822-1889
/ Mysticism
/ Troeltsch, Ernst 1865-1923
/ Mysticism
/ Individualism
|
| IxTheo Classification: | CB Christian life; spirituality NCB Personal ethics |
| Further subjects: | B
Ethics
B Mysticism B Albrecht Ritschl B Ecclesiology B Ernst Troeltsch |
| Online Access: |
Volltext (doi) Volltext (kostenfrei) |
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| 520 | |a Although the ‘mystical’ character of Ernst Troeltsch’s theological programme is controversial, the fact that ‘mysticism’ played an eminent role in his analysis of modern Christianity can hardly be denied. This article first spells out the different aspects of Troeltsch’s concept of mysticism (Mystik) against the background of contemporary theological and religious developments. On the one hand, the highly critical discourse on mysticism of the dominant Ritschl School is highlighted and on the other hand, the proliferation of all sorts of ‘mystical’ religiosity in Germany around 1900 is discussed. Secondly, it is shown that Troeltsch distanced himself to a large extent from the critics of mysticism. In fact, he takes the concept of mysticism to denote a typical, modern, individualistic form of piety and theology. Thirdly, attention is given to the fact that Troeltsch adopts the mystical terminology to describe his own position and uses it to develop his ecclesiology. Fourthly, Troeltsch’s view of the relationship between (individualist) mysticism and ethics is discussed. In his view, mysticism does not imply quietism, but an active engagement in church and worldly matters. All in all, this contribution underscores the importance of Christian mysticism for Troeltsch’s personal belief and piety as well as for his ‘mystical’ conceptualization of religion. | ||
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