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
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"There is a significant risk of insider threat or hacking of Telegram systems that could expose all of these chats to the Russian government," said Eva Galperin with the Electronic Frontier Foundation, which has called for Telegram to improve its privacy practices. Recently, Durav wrote on his Telegram channel that users' right to privacy, in light of the war in Ukraine, is "sacred, now more than ever." The message was not authentic, with the real Zelenskiy soon denying the claim on his official Telegram channel, but the incident highlighted a major problem: disinformation quickly spreads unchecked on the encrypted app. "There are a lot of things that Telegram could have been doing this whole time. And they know exactly what they are and they've chosen not to do them. That's why I don't trust them," she said. Ukrainian forces successfully attacked Russian vehicles in the capital city of Kyiv thanks to a public tip made through the encrypted messaging app Telegram, Ukraine's top law-enforcement agency said on Tuesday.
from ua
