By Jakob Karl Rinderknecht
This booklet makes use of the insights of cognitive linguistics to argue for the potential for differentiated consensus among separated church buildings. The Joint announcement at the Doctrine of Justification, signed by way of the Lutheran global Federation and the Roman Catholic Church in 1999, represents the excessive water mark of the twentieth-century ecumenical flow. It announces that the sixteenth-century condemnations on the topic of justification don't condemn the lessons of the companion church. a few critics reject the contract, arguing consensus that's differentiated isn't really a consensus.
In this e-book, Jakob Karl Rinderknecht indicates that mapping the "cognitive blends" that constitution which means can demonstrate underlying contract inside of obvious theological contradictions. He lines Lutheran and Catholic positions on sin within the baptized, specially the Lutheran simul iustus et peccator and the Catholic insistence that concupiscence within the baptized isn't really sin. He demonstrates that the JDDJ reconciles those positions, and as a result actually differentiated consensus is feasible.
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Extra info for Mapping the Differentiated Consensus of the Joint Declaration
E. the Law which condemns the Christian’s sins. , §4. 111 Some of them were published in context of translating or re-publishing these documents. Others were authored by contributors to these documents, often as part of a journal’s collection of theological discussion of the JDDJ. As an example of the first, see Gerhart O. Forde, “The Critical Response of the German Theological Professors to the Joint Declaration On The Doctrine Of Justification, with an Introduction,” Dialog 38 no 1 (1999), 71–72; As an example the second, see James Nestingen, “Anti-JDDJ: Visions and Realities,” Dialog 39 no 2 (2000), 140–41, or Reinhard Slenczka, “Agreement and Disagreement about Justification: Ten Years after the Joint Declaration on the Doctrine of Justification,” Concordia Theological Quarterly 73 (2009):291–316.
It is therefore unsurprising that concupiscentia has a history of equivocal use. a2. K. RINDERKNECHT original sin and persisting in the Christian can be traced back to the theological father of both Lutherans and Catholics, St. Augustine of Hippo. While Augustine uses concupiscentia to refer to a variety of kinds of desire, he always ties it to original sin. His engagement with the subject began with an attempt to explain the mechanism by which original sin was produced in the offspring of Christians, who had themselves been purified of this sin in baptism.
It describes the remaining, albeit weakened, effect of sin that the council experiences (sentit) to be present within believers and therefore acknowledges (fatetur) as a reality within themselves. ” The sacramental system is also important for understanding the Tridentine insistence that concupiscence not be called sin. The council understands baptism and sin in relation to each other. Sin is personal guilt that deserves division from God and requires the action of the will. If concupiscence were to be called sin, it would render baptism ineffective and God unjust, for the newly baptized Christian would remain in a state of separation from God through a guilt that they had received without the cooperation of their will.