John Calvin, quoting Augustine from "John's Gospel" cx.6, writes, "Our being reconciled by the death of Christ must not be understood as if the Son reconciled us, in order that the Father, then hating, might begin to love us". Continuing the quote: "... but that we were reconciled to him already, loving, though at enmity with us because of sin. To the truth of both propositions we have the attestation of the Apostle, 'God commendeth his love toward us, in that while we were yet sinners, Christ died for us,' (Rom. 5: 8.) Therefore, he had this love towards us even when, exercising enmity towards him, we were the workers of iniquity. Accordingly, in a manner wondrous and divine, he loved even when he hated us." Packer also cites God's love as the impetus that provides Christ's sacrifice for the reconciliation of mankind and hence the removal of God's wrath. According to Packer, propitiation (and the wrath of God that propitiation implies) is necessary to properly define God's love; God could not be righteous and "His love would degenerate into sentimentality (without Christ's death containing aspects of propitiation).The wrath of God is as personal, and as potent, as his Love." Thus the definition of Christian propitiation asserted by Calvin, Packer and Murray holds that within God there is a dichotomy of love and anger, but through propitiation love trumps anger, abolishing it. "'The doctrine of the propitiation is precisely this that God loved the objects of His wrath so much that He gave His own Son to the end that He by His blood should make provision for the removal of this wrath... (John Murray, "The Atonement", p. 15)'"  The Latin Vulgate translates "hilasterion" in Romans 3:25, and "hilasmos" in 1 John 4:10, as "propitiationem", and this is carried over to the Douay-Rheims Bible as "propitiation". This was also the case with the Confraternity Bible (New Testament 1941). However the promulgation of the encyclical "Divino Afflante Spiritu" in 1943, and the Second Vatican Council document "Dei verbum" in 1965, led to increased engagement with biblical manuscripts in the original languages, and ecumenical cooperation in Bible translation. A Catholic Edition of the Revised Standard Version New Testament was published in 1965.