God’s design in the Law is to enable man to know himself; to perceive the false and unjustified state of his heart; to discover how far he is from God and to disdain his own goodness.
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Aquinas would craft a systematic theology that did with the matter of faith what Aristotle had done with the natural world.
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Throughout the eighteenth century and into the nineteenth, Anglicans, Presbyterians, and Lutherans would work together on the mission field, at home, and abroad.
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This is a Q&A for 1517 Publishing’s newest release, “How Melanchthon Helped Luther Discover the Gospel,” by Lowell C. Green. This release also marks the launch of our new Melanchthon Library.
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Even if not a turning point, 1518 is a point of no return for Luther.
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Except for the Augsburg Confession, Melanchthon’s Loci communes of 1521 were the most important of his writings.
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For Luther, Erasmus’ Christ-less, Spirit-less theological conclusions demonstrated that behind his supposed humanistic optimism lay a profound despair and pessimism.
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For Erasmus, it would be better for people in general to bear the disease of moralism and choice than to be cured of it by the preaching and teaching of God’s unconditional election of sinners in Christ.
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Luther's response to Erasmus was not meant to be a polite contribution to an academic duel.
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Luther’s allies and opponents also would not allow him to put off responding to Erasmus indefinitely. They badgered him constantly to write a response.
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What Luther is doing in his Catechism is teaching how the gospel is an action of the whole Trinity, not just one of the persons.
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The reformers were compelled to confess the true faith and challenge corrupt practices—this is what the Augsburg Confession is about.