Martin Luther King Jr. - Wikipedia

Traditional Christian theology names faith, hope, and charity as the theological virtues

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Newman's basic interest in studying Luther was to discover what the
Reformer meant when he said that justification is by faith alone and to
explain how the Anglican Church understood this watchword of the
Reformation. The primary source for the Anglican interpretation of the
sola fide doctrine is the Thirty-Nine Articles of Religion. Newman agreed
with Luther and the 11th Article that justification means being "counted
righteous before God." Thus, "in logical order, or exactness of idea,
Almighty God justifies before He sanctifies; or that, in rigid propriety
of language, justification is counting righteous, not making." [33]
However, the 13th Article adds a more Catholic color to the Anglican
position, for it makes justification equivalent to "the grace of Christ
and the inspiration of His Spirit." [34] Therefore, Newman could concur
with St. Augustine and other Fathers of the church in understanding it
actually to consist in sanctification. By "threading a theological needle"
in this way, Newman struggled to undo the error in Luther's teaching and yet remain faithful to the Thirty-Nine Articles. This is the essence of
the via media.

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As soon as the war broke out in 1914 he, together with many others, signed the above-mentioned pamphlet. But a man in his position, the leading light of the Lutheran Church of Germany, had to be more explicit on his views about the war. He was so more than once; and all the writings from which I am going to quote can be found in the library of the British Museum.

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of the first volume of the Elements of Christian theology: containing proofs of the authenticity and inspiration of the Holy Scriptures : a summary of the history of the Jews; an account of the Jewish sects; and a brief statement of the contents of the several books of the Old and New Testaments / (London : Printed for Cadell and Davies, 1813), by George Tomline (page images at HathiTrust)

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Some preach salvation as a theory ..

Newman's deconstruction [69] of Luther was quite deliberate. He used
Luther against Luther and the Protestants in his Lectures on Justification
in the sense that he deliberately omitted any mention of Luther's
"paradox" in the texts under discussion and that he made Luther say
something very different from what he had intended. This was not
dishonesty on Newman's part. Dishonesty was not congruent with his
character as we know it nor with his distinguished academic career. Newman
did not begin reading Luther's Commentary on Galatians without
presuppositions, nor did he read it with an "empty head." [70] Newman was
reading and making use of Luther's work within the specific context of the
aims and objectives of the Oxford Movement and its via media.

justification based upon the theology of the later Caroline ..

Luther's doctrine, now so popular, that justifying faith is trust, comes
first, justifies by itself, and then gives birth to all graces, is not
tenable; -- such a faith cannot exist, and if it could, would not justify.
For, as faith cannot exist except in this or that mind, so it cannot be as
much as trust, without being also hope, nor hope without having some
portion of love. [43]

Underdog Theology: The Man Behind Luther's "Pics"

Newman was attempting to construct a dialectical position on justification for Anglicans located midway between the Protestant and Roman Catholic viewpoints. If one pole of this dialectic were in error, then the theological structure of the via media would collapse. There is an emerging consensus that Newman in the Lectures misunderstood and
misrepresented Luther's position on justification. Luther's thought was a
theological "blind spot" for Newman. [11] Due to his visceral hostility to
Anglican Evangelicals in his own day, he was unable to evaluate correctly Luther's "thesis," which led to the Oxford Movement's "synthesis" of the via media.

Jul 02, 2011 · Wonder no more

From the point of view of Newman studies the Lectures offer us a clear
indication prior to his publication of Tract 90 in 1841 of the orientation
of his thought in the direction of Roman Catholicism. A reader has the
distinct impression that it is Luther and the Protestants, rather than
such Roman Catholics as Albert Pighius, Roberto Bellarmine, and Gabriel Vasquez, who were the real subjects of Newman's criticism. An indication of this lies in the fact that, after he became a Roman Catholic, Newman republished the Lectures, adding only a few footnotes and other minor revisions by way of correction of his original text. [10]