Augustin in defence of holy divine worship against cult of the saints,🧵
“Let our religion not consist in the cult of the dead because, if they lived godly lives, they are not to be thought of as seeking such honors, but they wish us to worship the one by whose enlightenment,
they rejoice to think, we are made partners in their merits. So they are to be honored as examples to imitate, not worshiped as objects of a religious cult.“
On True Religion, chap. 55
"So then, what the highest angel worships is to be worshiped also by the lowest human being, because it was by not worshiping this that the very nature ofman fell to the lowest place. For there is not one source of wisdom for an angel, another for a human being, one source
of truth for the former, another for a human being, but for both one unchanging Wisdom and Truth. What was under taken, you see, by an arrangement in time for our salvation—that the power of God and the Wisdom of God, unchanging and consubstantial and co-eternal with the
Father, should himself deign to take our human nature—was done to teach us thereby that humanity was to worship what is to be worshiped by every intellectual and rational creature. Let us believe that this is also what the very best angels wish, as also the most excellent minis-
terial agents of God, that together with them we should worship the one God (...) And so it is very properly written that a man was told by an angel to adore not him but the one Lord, under whom he too was his fellow slave." chapter 55-56
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REPONO – looong thread on Augustine and the prayers to the saints🧵🧵
Two objections brought up by @PatrologyVotary need to be addressed. Firstly, by cult of the saints the original meaning of the word cult must be ascertained. Cult, from cultus, denotes that which is to be
cultivated, honoured and worshipped in a religious manner. Such a cult for the saints in heaven is explicitly rejected by Saint Augustine, who say “Let our religion not consist in the cult of the dead … they are to be honored as examples to imitate, not worshiped as objects of a
religious cult.“
In this context many of the first comments of @PatrologyVotary seem odd, for if he sought to prove nothing more than this we would not disagree - and if he sought to prove more than that he would make Augustine incoherent.
Consequently, they teach that no one is saved gratuitously but only in justice, because all men are able by natural means to discover the truth if they wish, and grace is given freely to all who beg for it.
This statement, not to speak
now of what is really meant by grace, may be able to show some sort of pretence in the case of adults who have the use of their free will. But for infants who lack altogether the merit of a will to do good and who, just like all other mortals, are wounded with original sin, they
can offer no explanation whatever. Why are some of them regenerated in baptism and saved, while others fail to be reborn and are lost? How can this happen in spite of the Providence and omnipotence of Him in whose hand is the soul of every living thing and the spirit of all flesh
Since we're on a good king Christian the 4th streak then let me present Frederiksborg (Frederik's Castle (name after his father)) and the castle church.
Build in 1606–17 by our great Lutheran monarch
It was also in this church that our monarchs were anointed as kings
by the archbishop. To mention one example, king Frederik the 2nd was anointed by, yours truly, Jesper Brochmand, in 1648
Since you guys like beautiful Lutheran organs, and since I like Christian the 4th, here is a picture Holy Trinity Church, build around 1640ties, by our industrious monarch.
Our Lutheran Confessions retain holy absolution for good reason, it is a means of grace and useful for comforting believers. Augsburg Conf XI “It is taught among us that private absolution should be retained and not allowed to fall
into disuse.”
And this holy absolution is nothing else than the usage of the power of the keys to bind and to absolve sins, “It is well known that we have so explained and extolled the blessing of absolution and the power of the keys that many troubled consciences have received
consolation from our teaching.” Apologia art XI.
Holy Absolution then is a sacrament of the church, ibid., which strengthens and builds up faith by the proclamation of the promises of God.
But not only does the Augsburg Confession restrict the administration of the sacraments
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,