By Daphne Hampson
Catholic and Lutheran concept 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 platforms in accordance with varied philosophical presuppositions. Drawing on a wealth of fabric, the writer considers those structural questions inside a ancient context. Kierkegaard is proven, in a posh version, to carry jointly strengths which traditionally were exemplified via the 2 traditions. this is often an immense paintings in systematic theology which considers questions rather primary to Western faith. it's going to curiosity theologians of all backgrounds and church historians.
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Extra resources for Christian Contradictions: The Structures of Lutheran and Catholic Thought
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. It is worth drawing attention to this volume of work, for it can scarcely be said that there is nothing available to Catholic scholars who continue to equate Luther's position with a Catholic Augustinianism. 2± 3. Trans. J. Luther Adams and W. F. Bense (Philadelphia, PA: Fortress Press, 1977). A. Nygren, `Simul Iustus et Peccator bei Augustin und Luther', Zeitschrift fuÈr Systematische Theologie 16 (1939), 364 ± 79.
Again: if the prelapsarian state is to be described as one of complete dependence on God, then the fall can be characterised as the human bid for independence from God. That is to say, within the Lutheran tradition sin is basically conceived of as hubris; as that pride in which the creature attempts in and of himself or herself to be `God', thereby denying the true God ± or at least failing to allow God to be God to him or her (compare Paul in Romans 1). As Luther writes, in an early text: `Man is by nature unable to want God to be God.
P. 89. 38 Christian Contradictions by-passes as though it did not see them, and turns to itself . . Thus nature sets itself in the place of everything, and even in the place of God, seeks only its own things, and not those of God. 94 Luther is very close to the later German existentialist sense that we misuse that which is around us (and primarily other people), treating them as vorhanden, available, in our attempt to prop up an inadequate sense of self. It will come to the fore again in Bultmann.