The New Finnish Interpretation has been challenged because it ignores Luther's roots and theological development in Western Christendom, and it characterizes Luther's teaching on Justification as based on Jesus Christ's righteousness which indwells the believer rather than his righteousness as imputed to the believer.  Kolb and Arand (2008) argue that, "These views ignore the radically different metaphysical base of Luther's understanding and that of the Eastern church, and they ignore Luther's understanding of the dynamic, re-creative nature of God's Word."  In the anthology Union with Christ: The New Finnish Interpretation of Luther the topic of Osiandrianism is addressed because the Finnish School is perceived as a repristination of Andreas Osiander 's doctrine of salvation through Christ's indwelling the believer with his divine nature.
The Girl from Galilee – or as she more paternalistically known, Jairus’ daughter- lived through an extraordinary, life-renewing, encounter with Jesus. It is this encounter, as related by Luke, that Amy Allen helps us to revisit, taking the child, rather than the adults involved, as the guiding perspective.
I found this an excellent example of how a child-grounded approach to scripture can bring fresh exegetical and interpretative insights and one that is all the more to be welcomed as it comes with open access via the free on-line Journal of Childhood and Religion, JCR:
The JCR, now in its seventh volume is an Read More
Righteousness. The basic meaning of ‘righteousness’ and its cognates in the Bible derives from the Hebrew sedeq, which was usually translated in the LXX as dikaiosynē. It thus denotes not so much the abstract idea of justice or virtue, as right standing and consequent right behaviour, within a community. English translates this semantic field with two different roots: ‘right’, ‘righteous’, and ‘righteousness’ and ‘just’, ‘justice’, ‘justify’ and ‘justification’. In Heb. and Gk., however, these ideas all belong together linguistically and theologically.