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Relevant bibliographies by topics / Simul iustus et peccator

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Academic literature on the topic 'Simul iustus et peccator'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Simul iustus et peccator"

1

Bayer, Oswald. "Luthers „simul iustus et peccator“." Kerygma und Dogma 64, no. 4 (2018): 249–64. http://dx.doi.org/10.13109/kedo.2018.64.4.249.

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Rovira Belloso, Josep María. "Son complementarios el don habitual inherente al alma y el "simul iustus et peccator"?" Diálogo Ecuménico, no. 109 (January 1, 1999): 555–64. http://dx.doi.org/10.36576/summa.2171.

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Gesteira Garza, Manuel. "La fórmula "simul iustus et peccator" y su reflejo en la "Declaración sobre la justificación"." Diálogo Ecuménico, no. 109 (January 1, 1999): 583–613. http://dx.doi.org/10.36576/summa.2174.

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Spyra, Piotr. "Simul iustus et peccator: The Theological Significance of Shifts of Perspective in the Middle English Cleanness and Patience." Parergon 35, no. 1 (2018): 61–78. http://dx.doi.org/10.1353/pgn.2018.0003.

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Welz, Claudia. "Frihed til kærlighed hos Luther og Kierkegaard." Dansk Teologisk Tidsskrift 72, no. 2 (2009): 99–121. http://dx.doi.org/10.7146/dtt.v72i2.106458.

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”You shall love thy neighbour as yourself”. How does commanded love turn into the praxis of loving? According to Kierkegaard, works of love are not just grounded in human agency and capability, but are done in the Spirit of love. The key words of Kierkegaard’s explanation – ‘spirit’, ‘interiority’, ‘gift’ and ‘debt’ – are decisive also for the Pauline-Lutheran tradition. This tradition holds that the human being becomes free to love his neighbor only if he has been freed from self-centredness. Yet, what does that imply for the view of the person, who is simul iustus et peccator, at once a sinner and justified, at once ‘the old Adam’ and ‘a new creature’? The anthropological implications are controversial, especially in regard to the relation between the ‘inner’ and the ‘outer’, the ‘old’ and the ‘new’ person, the sinner’s nature and his self-transcendence. Kierkegaard’s insights could contribute to the clarification, if not correction, of some notorious problems that belong to Luther’s heritage.

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Wood-House, Nathan D. "Luther and Paradox: Justification, Ethics, and the New Finnish School of Interpretation." Horizons 48, no. 1 (2021): 99–121. http://dx.doi.org/10.1017/hor.2021.9.

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Given his insistence on the dual temporal and spiritual spheres in which Christians live in the tension of freedom and service to others, Martin Luther's theological ethics prove paradoxical. This conundrum unfolds at the intersection of Luther's doctrine of justification and consequent Christian freedom (1520), and his doctrine of two kingdoms, which elucidates the complex world in which we live (1523). How is one to live in service to the neighbor as an unconditional subject, love enemies, and uphold justice? This article explores the New Finnish School interpretation of Luther's doctrine of justification as theosis in order to elucidate the Reformer's convoluted ethics. We may ultimately understand Luther's tensive position in terms of the believer's soul united to Christ, thereby becoming a Christ to others albeit, simul justus et peccator, imperfectly. This more fully accounts for Luther's appreciation for the ethical contingencies faced by Christians in everyday life.

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Oberdorfer, Bernd. "In einfacher Sprache: "Gerecht und Sünder zugleich" (simul iustus et peccator)." Cursor_ Zeitschrift für explorative Theologie, February 6, 2019. http://dx.doi.org/10.21428/fb61f6aa.2e1e2e52.

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Dissertations / Theses on the topic "Simul iustus et peccator"

1

McSwain, Jeffrey Y. "Simul sanctification : Karl Barth's appropriation of Luther's dictum 'simul iustus et peccator'." Thesis, University of St Andrews, 2015. http://hdl.handle.net/10023/11818.

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‘Simul sanctification' is a transformational program for sanctification derived from Karl Barth's radical appropriation of Luther's dictum simul iustus et peccator. Barth's simul establishes the Christological link of the Second Adam with every human being. From this emerges what I contend is a ‘Chalcedonian anthropology' built on a double-duality: the original Chalcedonian formulation gives rise to a second duality revealed within Christ's one human person—the duality of a true, iustus humanity and a corrupt, peccator humanity. In order to appreciate the benefits regarding Barth's Spirit-charged epistemological program for sanctification and conversion, it will be imperative to elucidate the comprehensive nature of Barth's actualism as a way of establishing Barth's view of humanity's dynamic and free iustitia in Christ. Central to assessing the threat of the peccatum determination will be an examination of Barth's theology of the cross, especially in regards to his single subject economy derived from the person of ‘Jesus Christ and him crucified.' Through Barth's assessment of the cross I exposit the similarities and the differences between Chalcedonian Christology and ‘Chalcedonian anthropology;' the latter duality is proven by resurrection revelation to be ultimately provisional in nature. From here I probe Barth's position regarding the annulment of the simul as well as its beginning. By investigating Barth's doctrine of creation I argue that Barth's simul is reflective of the original antithesis between God and nothingness, the darkness under which Christ first placed himself so that humans would know both his solidarity in the darkness and his victory over it. Christians continue to dwell in the overlap of the simul's two mutually exclusive determinations, but by looking through Barth's simul to our true, created and redeemed humanity in Christ we are equipped to interpret our lives and the world around us most hopefully.

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Nivoit, Maryvonne. "Les différends anthropologiques dans la séparation entre catholiques et protestants : approches historique, systématique et oecuménique." Thesis, Strasbourg, 2015. http://www.theses.fr/2015STRAK009/document.

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Une question demeure récurrente : les divisions qui subsistent depuis le XVIè siècle entre Catholiques, Luthériens et Réformés sont-elles autant d’ordre anthropologique que théologique ? Cette problématique paraissant pouvoir être soutenue, il convenait alors de déterminer les différends anthropologiques, de les analyser et de se demander s’ils sont une entrave à la Κοινωνία. L’étude de la situation au XVIè siècle a permis de conclure que les concepts anthropologiques portés par une philosophie existentielle ont joué un rôle important dans la rupture au sein de l’Église d’Occident. Le retour sur la pensée de Pannenberg, Moltmann, Rahner, théologiens de trois confessions différentes, autorise à dire qu’au XXè siècle la vision de l’homme a toujours une incidence sur les concepts théologiques, mais les différences sont de moins en moins séparatrices et deviennent souvent des dons à partager. L’analyse de dialogues œcuméniques a mis en évidence que les différends anthropothéologiques ont été partiellement réconciliés et font l’objet d’accords, voire d’une déclaration commune sur la Doctrine de la Justification. Aujourd’hui, un défi reste à relever celui d’une déclaration sur le Ministère en vue du partage à la même table eucharistique. Une démarche de consensus différencié serait une aide à la recherche d’une pleine communion
An issue has been ever recurring : are the discords which have been going on since sixteenth century between Catholics, Lutherans, Calvinists as much anthropological as theological ? As this question can be supported it seems suitable to determine these anthropological disagreements, analyse them and wonder whether or not they are obstacle to the Κοινωνία. A study concerning the situation during the XVIth century has allowed to conclude that the anthropological concepts conveyed by an existential philosophy have played a mojor role in the severing within the Western Church. The return on the thoughts developed by Pannenberg, Moltmann and Rahner, theologians of three different confessions, allows us to tell that in the XXth. century man’s vision has always an incidence on the theological concepts but are less and less separative and are often gifts to be shared. The analysis of ecumenical dialogues have clearly shown that theanthropological disagreements have been partly reconciled and are now subject to consensus, even a joint declaration on the doctrine of justification. Today we have to take up a challenge about a declaration on the ministry in order to share the body of Christ at the same table. A differing consensus method could be a help to find a complete communion

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Books on the topic "Simul iustus et peccator"

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Gerechte Sünder: Eine Untersuchung zu Martin Luthers "Simul iustus et peccator". Evangelische Verlagsanstalt, 2014.

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2

Jaklewicz, Tomasz. Święty grzesznik: Formuła Marcina Lutra "simul iustus et peccator" w kontekście ekumenicznym. Wydawn. Katolickiego Uniwersytetu Lubelskiego, 2006.

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Mann, Gary Allen. " Simul iustus et peccator": Luther's paradigm of the Christian life and systematic principle. UMI Disseration Information Service, 1989.

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Iammarrone, Giovanni. Il dialogo sulla giustificazione: La formula "simul iustus et peccator" in Lutero, nel Concilio di Trento e nel confronto ecumenico attuale. Messaggero, 2002.

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S, Armentrout Donald, and Hawkins Ralph K, eds. Simul iustus et peccator: Essays in honor of Donald S. Armentrout. South School of Theology of the University of the South, 2003.

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Book chapters on the topic "Simul iustus et peccator"

1

Bayer, Oswald. "Luther’s “Simul Iustus et Peccator”." In Simul. Vandenhoeck & Ruprecht, 2021. http://dx.doi.org/10.13109/9783666565526.31.

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Wengert, Timothy J. "Philip Melanchthon and the “Simul Iustus et Peccator”." In Simul. Vandenhoeck & Ruprecht, 2021. http://dx.doi.org/10.13109/9783666565526.125.

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Rinderknecht, Jakob Karl. "Mapping the Lutheran Blend: Simul Iustus Et Peccator." In Mapping the Differentiated Consensus of the Joint Declaration. Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-40099-0_10.

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4

De Witte, Pieter. "Simul iustus et peccator:." In Remembering the Reformation. 1517 Media, 2017. http://dx.doi.org/10.2307/j.ctt1ggjhg1.13.

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"„Simul iustus et peccator“ im 1. Johannesbrief." In Der Sohn Gottes und seine Gemeinde. Vandenhoeck & Ruprecht, 2003. http://dx.doi.org/10.13109/9783666538841.136.

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Grobien, Gifford A. "Personhood and Righteousness in Communion with Christ." In Christian Character Formation. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198746195.003.0006.

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This chapter explains personhood as including not only individual substance, but having grounding outside of oneself, in relation. The Christian finds his grounding in Christ through communion. A Lutheran perspective on theosis is presented positively. However, it is clarified and elaborated by an explanation of simul iustus et peccator and the two natures in the Christian. In union with Christ, some of Christ’s qualities begin to characterize and shape the Christian’s new, regenerate nature, while the sinful nature persists and hampers the Christian until death. A Christian is one person with two natures, the sinful and the regenerate, while the regenerate nature lives in union with Christ sharing in, acting with, and growing by some of Christ’s qualities.

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7

"4. Approaching the issue of simul iustus et peccator: Luther’s theological anthropology and the doctrine of justification by faith." In Augustine of Hippo and Martin Luther on Original Sin and Justification of the Sinner. Vandenhoeck & Ruprecht, 2013. http://dx.doi.org/10.13109/9783666550638.367.

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