WHENEVER I meditate upon the suffering of my Lord, I cannot but venture a great deal in respect to the love of God and His forbearance toward my sins. He bends His head to kiss me; He extends His arms to embrace me;
He opens His hands to bestow gifts upon me; He opens His side that I may behold His heart glowing with love for me; He is lifted up from the earth that He may draw all men unto Himself (John 12:32); His wounds are livid with grief, yet gleaming with love
and in those open wounds we must seek for the secret of His heart. Truly with Him is plenteous redemption; for not a drop only, but streams of blood flowed from five parts of His body (...) Can Christ possibly forget in His life, those for whom He was willing to suffer death?
Johan Gerhard, sacred meditation VII ♥️
• • •
Missing some Tweet in this thread? You can try to
force a refresh
Augustine taught that man's justification, iustificari, consisted of man's inner renewal, that we are made more and more just ontologically. Yet he was also keenly aware that this righteousness would
never suffice. He wrote “To sum up generally and briefly the view which, so far as relates to holy living, I entertain concerning virtue,—virtue is the love with which that which ought to be loved is loved. This is in some greater, in others less, and there are men in whom it
does not exist at all; but in the absolute fulness which admits of no increase, it exists in no man while living on this earth; so long, however, as it admits of being increased there can be no doubt that, in so far as it is less than it ought to be,
A thread on the monstrous division of justification into a so called initial and continuous justification
Is Justification to Be Attributed to Faith Only at the Beginning of Conversion in Such a Way, that After the First Conversion We are Justified No Longer by Faith Alone
The manner of justification is one and the same in the beginning, middle, and end, namely that we are justified by faith alone, by the pure grace of God, solely for the sake of Christ. For Paul, Ro 4, citing a universal example of justification, does not cite Abraham when he was
first converted, Gn 12, but Gn 15, when he had already rendered to God obedience in faith in various exercises for a number of years after his first call, Heb 11:8 ff. Midstream in good works, as it were, Paul puts the question: What is Abraham’s justification or in what does
I've written some Danish pieces on the presence of Sola Scriptura in Saint Augustine, and though many works and quotes come to mind, I especially want to share these with you, 1) "In order to leave room for such profitable discussions of difficult questions, there is a distinct
boundary line separating all productions subsequent to apostolic times from the authoritative canonical books of the Old and New Testaments. The authority of these books has come down to us from the apostles through the successions of bishops and the extension of the Church, and
from a position of lofty supremacy, claims the submission of every faithful and pious mind. If we are perplexed by an apparent contradiction in Scripture, it is not allowable to say, The author of this book is mistaken