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The fundamental distinction between the ancient liberalitas and the Christian caritas lies in this, that the latter
always keeps in view the welfare of the poor and needy; to
help them is its only object; whereas the Roman, who exercises the virtue of liberality, considers in reality himself
alone (I do not mean always in a bad sense), and exercises
his liberality as a bribe wherewith to win the favours of
the multitude. Nor does he always exercise it in the spirit
of common vanity, but in order that it may be the means
of displaying and increasing the splendour of his name, of
his position, and of his house, or, what he considered of
just as much importance, the splendours of his native city,
and of the municipal community. Christian charity is selfdenying; heathen liberalitas is at bottom self-seeking, even
although personal selfishness be limited by the interests of
the commonwealth, for the sake of which Greek and Ro-
LOGIA
A JOURNAL OF LUTHERAN THEOLOGY
VOLUME XVII, NUMBER 4
REFORMATION 2008
CONTENTS
INTRODUCTION
\\Tittenberg and Athens
Carl P. E. Springer
ARTICLES
..\felanchthon and the Wittenberg Reception ofHellenism, 1518-1526: Bonae Literae et Renascentes Musae
Jon Steffen Bruss
13
Luther's Aesop
Carl P. E. Springer
17
25
. .-\ Pure Critique ofReason: Reason within the Limits ofSound Theology Alone
James A. Kellerman
31
39
45
~fartin R.
REVIEWS
53
LOGIA FORUM
61
A Tribute: What We Have Learned from Issues, Etc. Things That Make You Go "Hmmmm"
Disappearing through Anthropomorphism Luther, Lutherans, and the Philosophers
More Verses to Two Hymns The Return from Egypt
16
29