By Thomas N Finger
Thomas N. Finger's believers church systematic theology that makes use of an eschatological framework, a huge emphasis in historical Anabaptism.
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Extra info for Christian theology: an eschatological approach
29 For Luther, the law's commands, considered in light of our responses, are evidence that we cannot keep it. 30 Moreover, for Luther, the law functions somewhat like a power (like sin, death, and the principalities). The law has "held us captive" (Rom. 7:6). It confronts us as an enemy which Christ's work has destroyed (Eph. 2:15; Col. 2:14-15; Gal. 31 This difference from Aquinas is also reflected in the Lutheran understanding of God's image. For Aquinas, we remember, the imago dei consists in human reason, which remains essentially undamaged despite sin.
Will, Spirit, and Freedom 128 Page 8 6 Sin 139 I. Traditional and Contemporary Perspectives on Sin 140 II. Sin as Opposition to Christ 146 III. The Vocabulary and General Phenomena of Sin 154 IV. Conclusions 159 7 Justification 165 I. The Debate over Justification 166 II. "Righteousness" and "Faith" in Scripture 174 III. Conclusions 190 8 Personal Sanctification 197 I. The Way of Salvation 199 II. The Dynamics of Sanctification 211 9 Approaches to Ecclesiology 225 I. The Church and Contemporary Democratic Presuppositions 226 II.
13ST, I, QQ. 78-80. 14ST, I, Q. 82, a. 1. 15ST, I, Q. 83, a. 1; cf. II, 1, Q. 6. : Newman, 1966-67), Vol. I, p. 136. Page 20 Correlative to the notion of conscience is that of natural law. 20 Thanks to revelation, Israel and the church have these laws in clear, written form. Still, everyone grasps themthough often less clearlythrough conscience. Since all people know these laws, social life can function entirely on the natural level, apart from the church. And since only the church can guide people to their supernatural end, it should concern itself chiefly with this task.