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By Daphne Hampson

Catholic and Lutheran proposal are in a different way established, embodying divergent conceptions of self and God. Roman/Lutheran ecumenism, culminating within the 1999 "Joint Declaration," makes an attempt to reconcile incompatible platforms according to varied philosophical presuppositions. Drawing on a wealth of fabric, the writer considers those structural questions inside of a historic context. Kierkegaard is proven, in a fancy version, to carry jointly strengths which traditionally were exemplified through the 2 traditions. this can be a big paintings in systematic theology which considers questions fairly basic to Western faith. it may curiosity theologians of all backgrounds and church historians.

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Satisfaction: within Catholicism, the act of contrition which one performs after penance, such that the earthly punishment for the sin is removed. e. by faith, and this sentence, `the Justice of God is revealed in the Gospel' to be understood passively as that whereby the merciful God justi®es us by faith, as it is written, `the just shall live by faith'. At this I felt myself to be born anew, and to enter through open gates into paradise itself. From here, the whole face of the Scriptures was altered.

Again, Anfechtung and faith as opposites shed light on one another: as Anfechtung is terror, so is faith security. From faith we may turn to that in which it issues, namely love for the neighbour. For Luther, as we said, person always comes before works. Constituted by his relationship to God (that is to say by faith), the Christian turns in love to the neighbour. The good tree necessarily bears good fruit. From the earliest days (such rebuttals are present in `The Freedom of a Christian'), Luther needed to ®ght a rearguard action against an antinomian misunderstanding of justi®cation by faith alone.

In relation to God, he must count himself a sinner. The human thus has a double sense of himself, as both fully just and yet also as a sinner. There has been some confusion surrounding the term simul iustus et peccator in relation to Lutheran thought which it will be helpful to clear up at this stage. 54 He does however use it in his early work, where it connotes something other than what it has come to mean within the Lutheran tradition. In his Romans lectures of 1515±16, in which (as we have said) he holds what would later be called an analytic proleptic position, Luther writes as follows.

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