By Daphne Hampson
Catholic and Lutheran idea are another way dependent, 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 diverse philosophical presuppositions. Drawing on a wealth of fabric, the writer considers those structural questions inside of a ancient context. Kierkegaard is proven, in a posh version, to carry jointly strengths which traditionally were exemplified by means of the 2 traditions. this can be a tremendous paintings in systematic theology which considers questions really primary to Western faith. it may curiosity theologians of all backgrounds and church historians.
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Extra info for Christian Contradictions: The Structures of Lutheran and Catholic Thought
In his Christology, Bonhoeffer speaks of Christ as present pro me/pro nobis. For Bonhoeffer the risen Christ takes the form of the word of preaching, sacrament and community. Post the ascension these things are Christ in relation to me/us. Bonhoeffer is not saying that Christ is made known through them. 46 To speak of Christ, or God, being pro me/pro nobis in this tradition is to speak of the way in which God is God to us. It is an epistemological statement. It is not as though we should start from philosophical notions of God, arrived at through reason, and then as it were by a subsequent move decide that God is present to us.
As we have already said, we are in ourselves inadequate when faced with God's goodness. But it is not until we have attempted to come to ourselves by ourselves and failed that we see any reason to make recourse to God. Thus the law (as in the case of Paul, or at least Paul as Luther reads him) performs a vital, if negative, function. For the law shows up the fact that we are unable to keep it; hence the Lutheran expression lex semper accusat, the law always accuses. This theme is found in Luther's writings from an early date, present (not surprisingly) in his 1515±16 Romans lectures.
B. R. Hoffman, `On the Relationship Between Mystical Faith and Moral Life in Luther's Thought', Seminary Bulletin, Gettysburg, winter issue, 1975. Agape and Eros, trans. P. S. Watson (New York and Evanston: Harper & Row, 1969 (®rst published 1953)), p. 734. Luther's Revolution 21 extrinsicity was so quickly lost to the Lutheran tradition. We have seen Pannenberg's comment on this. It was rather the forensic metaphors, already present in Luther, which were developed by Melanchthon. Following the Osiander controversy, mainline Lutheranism shied away from anything which might suggest the in-dwelling of Christ in the believer.
Christian Contradictions: The Structures of Lutheran and Catholic Thought by Daphne Hampson