By Daphne Hampson
Catholic and Lutheran idea are in a different way based, embodying divergent conceptions of self and God. Roman/Lutheran ecumenism, culminating within the 1999 "Joint Declaration," makes an attempt to reconcile incompatible structures in keeping with various philosophical presuppositions. Drawing on a wealth of fabric, the writer considers those structural questions inside of a ancient context. Kierkegaard is proven, in a fancy version, to carry jointly strengths which traditionally were exemplified through the 2 traditions. this is often a massive paintings in systematic theology which considers questions relatively basic to Western faith. it's going to curiosity theologians of all backgrounds and church historians.
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Additional resources for Christian Contradictions: The Structures of Lutheran and Catholic Thought
Within the Augustinian framework (which became that of Catholicism), whereby life is a via for our change, the term simul iustus et peccator could only mean that we are in part just, but in part still sinner. (And indeed Augustine uses the phrase exactly in this sense). 59 Compare this with Luther who says: `The Christian 58 59 The entry for simul iustus et peccator by John O'Neill (a Reformed scholar) in A. Richardson and J. ), A New Dictionary of Christian Theology (London: SCM Press, 1983, pp.
As I have often said, the trust and faith of the heart alone make both God and an idol. If your faith and trust are right [note the German for idol, Abgott ± the opposite of God/that which turns away from God] then your god is the true God . . For these two belong together, faith and God. That to which your heart clings and entrusts itself is, I say, really your God. The purpose of this commandment, therefore, is to require true faith and con®dence of the heart, and these ¯y straight to the one true God and 40 41 42 M.
The ornament of a `formed' faith] and supplement. We maintain that faith alone [viz. ' 80 The tree comes ®rst which bears the good fruit, while the builder's work re¯ects him. 82 This difference leads to an interesting consideration. Is it by doing good works that one becomes good (the medieval concept of the habitus), or rather is the reverse the case, namely that we must ®rst undergo a fundamental revolution, from which good works will spontaneously result? On which side of this question one comes down relates of course to one's sense of the natural goodness (or not as the case may be) of the person.