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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Two days after Russia invaded Ukraine, an account on the Telegram messaging platform posing as President Volodymyr Zelenskiy urged his armed forces to surrender. "The result is on this photo: fiery 'greetings' to the invaders," the Security Service of Ukraine wrote alongside a photo showing several military vehicles among plumes of black smoke. He floated the idea of restricting the use of Telegram in Ukraine and Russia, a suggestion that was met with fierce opposition from users. Shortly after, Durov backed off the idea. That hurt tech stocks. For the past few weeks, the 10-year yield has traded between 1.72% and 2%, as traders moved into the bond for safety when Russia headlines were ugly—and out of it when headlines improved. Now, the yield is touching its pandemic-era high. If the yield breaks above that level, that could signal that it’s on a sustainable path higher. Higher long-dated bond yields make future profits less valuable—and many tech companies are valued on the basis of profits forecast for many years in the future. Since its launch in 2013, Telegram has grown from a simple messaging app to a broadcast network. Its user base isn’t as vast as WhatsApp’s, and its broadcast platform is a fraction the size of Twitter, but it’s nonetheless showing its use. While Telegram has been embroiled in controversy for much of its life, it has become a vital source of communication during the invasion of Ukraine. But, if all of this is new to you, let us explain, dear friends, what on Earth a Telegram is meant to be, and why you should, or should not, need to care.
from vn
