Therefore, the third, and indeed instrumental, cause of justification is faith, which makes that which was alien by acquisition, become proper by application.
29.This faith, therefore, is considered in two ways: first, absolutely, and in itself, as a certain virtue, habit, and quality; then, relatively, as it regards the promise, looking to Christ as its correlate and object. 30.In its first sense, the power of justification cannot be attributed to faith. In this respect, it is only the work of one commandment of the Decalogue, namely the first; whereas for the justification of man, the fulfillment of not just one but all commandments are required. 31.Furthermore, since it is imperfect when considered in itself, in this regard it rather needs the mercy of God to cover its imperfection than to merit the mercy of God. 32.Thirdly, because even if it were absolutely perfect, it would still be owed, as it is commanded by the law. However, what we are obligated to by debt cannot merit anything before God.[92] 33.Faith justifies insofar as it is considered relatively, or as it looks outside itself to Christ, embraces Him, and apprehends Him.
35.From this, it is clearly evident that faith in justification, as such, regards nothing in man, such that it does not even regard itself, but wholly turns man away from everything in him to Christ alone, as the sole and unique Redeemer of the human race. 36.Therefore, Paul also says that faith is imputed to us for righteousness.[93] Not on account of its own condition, quality, or merit, but on account of the dignity of the one it apprehends. Just as a ring is said to be worth hundreds of gold coins because of the gem it contains, not because the ring itself is worth so much on its own, but because of the gem, which is far nobler and most excellent.
Hunnius, Aegidius. Propositions on the Principal Articles of the Christian Religion: which in this Troubled Age of Ours are Drawn into Controversy (pp. 108-109). Smalkald Press. Kindle Edition.
Therefore, the third, and indeed instrumental, cause of justification is faith, which makes that which was alien by acquisition, become proper by application.
29.This faith, therefore, is considered in two ways: first, absolutely, and in itself, as a certain virtue, habit, and quality; then, relatively, as it regards the promise, looking to Christ as its correlate and object. 30.In its first sense, the power of justification cannot be attributed to faith. In this respect, it is only the work of one commandment of the Decalogue, namely the first; whereas for the justification of man, the fulfillment of not just one but all commandments are required. 31.Furthermore, since it is imperfect when considered in itself, in this regard it rather needs the mercy of God to cover its imperfection than to merit the mercy of God. 32.Thirdly, because even if it were absolutely perfect, it would still be owed, as it is commanded by the law. However, what we are obligated to by debt cannot merit anything before God.[92] 33.Faith justifies insofar as it is considered relatively, or as it looks outside itself to Christ, embraces Him, and apprehends Him.
35.From this, it is clearly evident that faith in justification, as such, regards nothing in man, such that it does not even regard itself, but wholly turns man away from everything in him to Christ alone, as the sole and unique Redeemer of the human race. 36.Therefore, Paul also says that faith is imputed to us for righteousness.[93] Not on account of its own condition, quality, or merit, but on account of the dignity of the one it apprehends. Just as a ring is said to be worth hundreds of gold coins because of the gem it contains, not because the ring itself is worth so much on its own, but because of the gem, which is far nobler and most excellent.
Hunnius, Aegidius. Propositions on the Principal Articles of the Christian Religion: which in this Troubled Age of Ours are Drawn into Controversy (pp. 108-109). Smalkald Press. Kindle Edition.
BY Diet of Worms
Warning: Undefined variable $i in /var/www/group-telegram/post.php on line 260
Telegram boasts 500 million users, who share information individually and in groups in relative security. But Telegram's use as a one-way broadcast channel — which followers can join but not reply to — means content from inauthentic accounts can easily reach large, captive and eager audiences. But Kliuchnikov, the Ukranian now in France, said he will use Signal or WhatsApp for sensitive conversations, but questions around privacy on Telegram do not give him pause when it comes to sharing information about the war. On Feb. 27, however, he admitted from his Russian-language account that "Telegram channels are increasingly becoming a source of unverified information related to Ukrainian events." If you initiate a Secret Chat, however, then these communications are end-to-end encrypted and are tied to the device you are using. That means it’s less convenient to access them across multiple platforms, but you are at far less risk of snooping. Back in the day, Secret Chats received some praise from the EFF, but the fact that its standard system isn’t as secure earned it some criticism. If you’re looking for something that is considered more reliable by privacy advocates, then Signal is the EFF’s preferred platform, although that too is not without some caveats. Oleksandra Matviichuk, a Kyiv-based lawyer and head of the Center for Civil Liberties, called Durov’s position "very weak," and urged concrete improvements.
from tw
