Calvin and Luther's anthropology of the Christian

Some interesting selections from Mark Seifrid's article "Rightly Dividing the Word of Truth: An Introduction to the Distinction between Law and Gospel" that relate to discussions among some blogs about whether we are simul iustus et peccator (e.g. here and here). I've collected some links to Mark Seifrid articles here.

In such passages as Gal 5:17-26, "flesh" and "Spirit" do not appear there as capacities or qualities of a unified human person, but two different descriptions of the whole person. The old, fallen human being in Adam exists along with the new creation that God has made us to be in Jesus Christ. We must hasten to add that the relationship between the two is unequal. Our sinful self, which is incapable of faith and obedience to God, has been crucified with Christ (see, e.g., Gal 5:24-26; Rom 8:7-8). Although our fallen person, "the flesh," remains present until the end of our earthly life (Rom 7:24), that fallen existence is present now only as a conquered reality. [...]

The Christian life consists in our "putting to death" our former self [i.e. us as "sinner"] by our new self [i.e. us as "saint"], present in the Spirit who dwells in us (Rom 8:12-14; Gal 5:16-17).

As is the case with Scripture and our understanding of God, so it is with us for Luther: the unity of our person lies outside of us in Jesus Christ. We grasp it now by faith, but it is only in the resurrection that it shall become visible. Calvin regards regeneration to effect a new state within the human being, which is partially present and active. The "flesh" likewise is present as a power that exerts partial influence on us. [...] Luther, as we have seen, finds a radically different anthropology in Scripture. The old, fallen creature exists as a whole alongside the new creature, who is likewise a whole.