By Daphne Hampson
Catholic and Lutheran concept are another way based, embodying divergent conceptions of self and God. Roman/Lutheran ecumenism, culminating within the 1999 "Joint Declaration," makes an attempt to reconcile incompatible platforms in line with assorted 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 by means of the 2 traditions. this is often a huge paintings in systematic theology which considers questions fairly primary to Western faith. it's going to curiosity theologians of all backgrounds and church historians.
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Extra info for Christian Contradictions: The Structures of Lutheran and Catholic Thought
He means that we live not by our justice (even though that justice should be given to us by God) but by God's justice. '' That is the righteousness of which they are ignorant who would establish their own, and will not be subject to that other. ' ( J. ), Augustine Later Works, The Library of Christian Classics, vol. xiii (London: SCM Press and Philadelphia, PA: Westminster Press, 1955), p. 205). 21 (preface to the Complete Edition of Luther's Latin Writings). 39. 27 One's sense of self is bound up with another, with God, as one knows one's self through God's acceptance of one.
Obviously the most that I can do here is to make mention of the multi-pronged effort, on the part of various schools and scholars, to clarify the different structure of Luther's and of Augustine's thought. 61 Scandinavian `motif ' research (which we shall later discuss) has played an important role; indeed it might well be said that the essence of motif research is the attempt to clarify the difference between Luther and the Augustinian Catholic position. 64 Also of signi®cance has been historical scholarship documenting Luther's shift during the years 1513±19: I have mentioned David Steinmetz's painstaking analysis Luther and Staupitz.
45 What interests us however is the manner of Christ's presence. For Luther it could never be that the elements somehow become in and of themselves the body and blood of Christ (such that one could reserve the sacrament). Rather is Christ present pro me/pro nobis (in relation to me/us) as persons hear the word of the gospel, the outward material signs lending greater assurance. A Lutheran pastor must consecrate the elements anew at every sick person's bedside. Compare here Dietrich Bonhoeffer who, in a very radical statement, is in effect simply commensurate with Luther.