In this task, you're given a question, along with a context passage which has extra information available on certain terms mentioned in it. Your job is to determine which sentence(s) from the passage can be used to search for further information needed to answer the question.

[Q]: Question: How does liberal theology deal with the problem of a guilty conscience? Passage:An early interest in critical theology made him suspect to some more 'orthodox' Christians. However, he increasingly came to the conclusion that liberal theology failed to account adequately for the moral problem of the guilty conscience. This led him to a moral crisis which he found resolved in the atoning work of Christ. The experience helped to shape and inform a vigorous interest in the issues of holiness and atonement. Although Forsyth rejected many of his earlier liberal leanings he retained many of Adolf von Harnack's criticisms of Chalcedonian Christology. This led him to expound a kenotic doctrine of the incarnation (clearly influenced by Bishop Charles Gore and Thomasius). Where he differed from other kenotic theologies of the atonement was the claim that Christ did not give up his divine attributes but condensed them; i.e., the incarnation was the expression of God's omnipotence rather than its negation. His theology and attack on liberal Christianity can be found in his most famous work, The Person and Place of Christ (1909), which anticipated much of the neo-orthodox theology of the next generation. He has sometimes been coined the 'Barthian before Barth', but this fails to account for many areas of divergence with the Swiss theologian's thought.

[A]: However, he increasingly came to the conclusion that liberal theology failed to account adequately for the moral problem of the guilty conscience


[Q]: Question: How many years did the Batavian Revolution take place? Passage:In 1795 Fijnje returned to the Netherlands (after the Batavian Revolution), after which he became a member of the commité van waakzaamheid (the Batavian version of the French Committee of Public Safety), chaired the Provisional Representatives of the People of Holland for a while. and - together with Samuel Iperusz Wiselius and professor Theodorus van Kooten - served on the committee for the liquidation of the VOC. In all these posts he took radical viewpoints, but he also enjoyed himself thoroughly. On 22 January 1798, he performed a Coup d'état with general Herman Willem Daendels, Pieter Vreede and Van Langen to guarantee "the unity and indivisibility" of the Batavian republic. The radical and omnipresent Fijnje represented the Uitvoerend Bewind and founded the "Binnenlandse Bataafse Courant" (Interior Batavian Courier). The controversial unitarissen did not long remain in power, for on 12 June 1798 general Daendels led another coup, this time putting the "moderates" in power in the Uitvoerend Bewind. For the corrupt former exiles with explicit opinions, whether democrat or aristocrat, there was no longer any place. Fijnje and Van Langen were locked up until the end of the year in the Gevangenpoort, accused of embezzling state money by the public prosecutor Van Maanen, but never put on trial.

[A]: In 1795 Fijnje returned to the Netherlands (after the Batavian Revolution), after which he became a member of the commité van waakzaamheid (the Batavian version of the French Committee of Public Safety), chaired the Provisional Representatives of the People of Holland for a while


[Q]: Question: Do the philosopher's Lange studied have the same outlook about morality? Passage:Lange was born in Warsaw into the patriotic Jewish family of Henryk Lange (1815–1884) and Zofia née Eisenbaum (1832–1897). His father took part in the November Uprising against the Russian Partition of Poland. He was an admirerer of Romantic literature and its ideals. Antoni Lange enrolled at Warsaw University but around 1880 he was expelled for his patriotic activity by the Tsarist namiestnik Apuchtin who ruled the university at that time. He supported himself financially as a tutor but also published poetry under the pen-names Napierski and Antoni Wrzesień. He decided to study in Paris where he encountered new trends in literature, philosophy and art. In France he became familiar with the theories of Jean Martin Charcot, as well as Spiritualism, parapsychology, the philosophy of Arthur Schopenhauer and Friedrich Nietzsche, oriental religions, European and Eastern literature and modern literary criticism. He took part in the literary meetings of Stéphane Mallarmé.

[A]:
In France he became familiar with the theories of Jean Martin Charcot, as well as Spiritualism, parapsychology, the philosophy of Arthur Schopenhauer and Friedrich Nietzsche, oriental religions, European and Eastern literature and modern literary criticism