Відео

In relation to salvation Catholics do talk about merit, always misunderstood by non-Catholics - they think Catholics must earn, or at least contribute in their salvation through good works. Catechism defines merit in general as the recompense owed by a community or a society for the action of one of its members, experienced either as beneficial [merit] or harmful [demerit], deserving reward [merit] or punishment [demerit] . According to Scripture we can also merit for others, for example in Gen. 18:32 God told Abraham that He would not destroy Sodom and Gomorrah if there were ten righteous persons living there. According to 2 Pe. 2:7 Lot was righteous person. Suppose there were ten of them, God would not destroy those cities while the inhabitants remained evil. Example of demerit is Lam. 5:7 (ESV): “Our fathers sinned, and are no more; and we bear their iniquities”. Whatever a person does will merit or demerit for himself/herself and others, depending on whether he/she does good or evil. When we work our salary or wages is not a gift from our employer but something we deserve. The reason is our employer needs our skill, otherwise they won’t hire us, and we need our salary to pay our bills. Under this principle of equality between employer and employee, it will be injustice if our employer refused to pay our salary or wages for the work we did. In contrast there is immeasurable inequality between us and God. Unlike our employer, God does not need anything from us - He is able to do everything by Himself. In Catholic teaching without His grace through Christ, we cannot do any good work. Therefore, God is not under obligation to reward us for our good works . Suppose God does not reward us, He does not do injustice. In Catholic teaching God freely associate men with His gracious works of salvation . He also graciously rewards us when enabled and moved by that grace we freely cooperate with it to do good works. Thus, THE REWARD OR MERIT OF OUR GOOD WORKS IS GIFT OR GRACE FROM HIM - It is not something we deserve like our salary. God, our Father, does reward us, His adopted children, for our good works (Pro. 13:13, 19:17, Psa. 18:20, 2 Jo. 8, Rev. 22:12 etc.) and that reward even includes eternal life (John 5:28-29, Rom. 2:6-7). In contrast to Catholic teaching Luther wrote that our good works are imperfect, and we commit venial (non-deadly) sin when we do good works . According to Calvin our good works are polluted and will not pass God judgment , echoed in what Reformed systematic theologian Berkhof wrote: “Even the best works of believers are polluted by sin” . Reformers’ teaching that we sin when we do good works was condemned in Trent council .

The Catholic teaching on Justification: Justification is on-going process that includes faith and sanctification. Through Justification we are transformed by grace from our unrighteous state to righteous one, through infusion of the righteousness of God through Christ in us. We do not and cannot become righteous by our own effort and we cannot be righteous and sinners at the same time. Therefore, our entire sins (past, present, and future) must be forgiven and washed away - they are neither imputed on Christ nor infused in Him. Christ willingly offered Himself to die on the cross to atone the sins of ALL MEN, but God did not punish Him for those sins. Scriptural reasons for Catholic belief on justification 1. Scripture says through Christ we are made righteous (Rom. 5:19). 2. What makes us deserve hell is our sins - through Adam we are made sinners (Rom. 5:19). Scripture says the soul that sins shall die (Eze. 18:4) and death is the wages of sin (Rom. 6:23). Death refers to hell, not physical death. According to Scripture there are deadly (mortal) and non-deadly sins (venial) as it is written in 1 Jo. 5:16-17. But we cannot avoid sinning both deadly and non-deadly, even after becoming believers (Heb. 10:26-27, James 1:15). 3. Why do we need to be made righteous through Christ to be saved? According to Scripture it is righteousness that delivers from death (Pro. 10:2, 11:4). “Whoever is steadfast in righteousness will live” (Pro. 11:19, ESV). “In the path of righteousness is life, and in its pathway there is no death” (Pro. 12:28, ESV). Jesus said in Mat. 25:46 that the righteous shall go to eternal life. 4. Faith is counted as righteousness (Rom. 4:3). In Gen. 15:6 what was counted (Hebrew חָשַׁב, Strong H2803) to Abraham for righteousness is faith. But what was counted (the same חָשַׁב) for righteousness to Phinehas in Psalms 106:31 was not faith but what he did as described in verse 30 (in more detail in Num. 25:7-8). Scripture says (ESV): Whoever practices righteousness is righteous, as he [Christ] is righteous (1 Jo. 3:7). Our ability to have faith and to do what is right comes from and is only possible by grace through Christ - apart from Him we can do nothing (John 15:5). 5. But Catholics are not obsessed with accumulating righteous deeds - Ecl. 5:16 warns us (ESV): “Be not overly righteous.” The reason is those accumulated righteous deeds will be forgotten through committing one deadly sin as it is written in Eze. 33:12-13 (ESV): “The righteous shall not be able to live by his righteousness when he sins. Though I say to the righteous that he shall surely live, yet if he trusts in his righteousness and does injustice, none of his righteous deeds shall be remembered, but in his injustice that he has done he shall die." Since, in Catholic teaching, our ability to do righteous works comes from and is only possible by grace there is no unfairness from God’s side when He ignores our past accumulated righteous works when we sin. It will be unfair if we contribute, even partially, in doing those righteous works. 6. God does not demand us to be perfectly righteous (sin-free) through-out our life. What He demands from us when we sin is written in Eze. 33:14-16 (ESV, emphasis in capital added): “Again, though I say to the wicked, ‘You shall surely die,’ yet IF HE TURNS FROM HIS SIN AND DOES WHAT IS JUST AND RIGHT, if the wicked restores the pledge, gives back what he has taken by robbery, and walks in the statutes of life, not doing injustice, he shall surely live; he shall not die. NONE OF THE SINS THAT HE HAS COMMITTED SHALL BE REMEMBERED AGAINST HIM. HE HAS DONE WHAT IS JUST AND RIGHT; HE SHALL SURELY LIVE.” Whenever we sin, in Catholic teaching, grace from God will move and enable us to turn from sin (or to repent) AND to do what is right and just. Doing what is just and right is known in Catholic teaching as TEMPORAL PUNISHMENT. Our past sins will be forgotten, and we will live or regain our righteous state back. God will ignore our past accumulated sins if we repent AND do what is just and right. This is gracious act of God as Scripture says: “If you, O LORD, should mark iniquities, O Lord, who could stand?” (Psa. 130:3). Rom. 4:7-8 says (ESV): “Blessed are those whose lawless deeds re forgiven, and whose sins are covered; blessed is the man against whom the Lord will not count his sin” 7. When we die and stand for judgment (Heb. 9:27) we will go to heaven if we die in righteous state, that is, without any un-repented deadly sin. One un-repented deadly sin is enough to send a person to hell. If a person dies with un-repented non-deadly sin and/or temporal punishment he/she will go through purification in purgatory before entering heaven. Our salvation depends neither on the number of sins (deadly and non-deadly) nor on the number of righteous works we do, but depends on grace that enables us to die in righteous state.

The Reformers' teaching on Justification: Justification is by faith alone and through Justification an exchange took place between believers and Christ, known as double imputation. The believers got Christ’ righteousness imputed on them as if that righteousness were theirs while they remain sinners. Christ got believers’ entire sins (past, present, future) imputed on Him as if those sins were His while He remains sinless. There is no limit of either amount or type of believers' sins imputed on Him. Christ willingly offered Himself to take the punishment of those sins by dying on the cross or God punished Christ for the sins of believers and He paid the penalty of those sins in full (Calvin went even further by teaching Christ went to hell to be tortured by the devil as believers’ substitute). Questions: 1. The phrase "justified by faith" appears four times in New Testament (Rom. 3:28, 5:1, Gal. 2:16, 3:24). New Testament was written in Greek and the one in Rom. 3:28 is in Greek passive present tense while the rest are in Greek passive aorist tense . Both tenses do not indicate once for all justification. If Scripture teaches faith-alone justification, then the Holy Spirit would inspire Paul to write the phrase "justified by faith" in Greek passive perfect tense. Unlike that of English Greek perfect tense indicates the action described by the verb (to be justified) was completed in the past with continuing effect to the present. 2. Scripture denies double imputation in Eze. 18:20 (ESV): “The righteousness of the righteous shall be upon himself, and the wickedness of the wicked shall be upon himself.” 3. Scripture says that we lose righteousness by sinning or we cannot be righteous and sinner at the same time. Eze. 33:13 (ESV) says: “Though I say to the righteous that he shall surely live, yet if he trusts in his righteousness and does injustice, none of his righteous deeds shall be remembered, but in his injustice that he has done he shall die." Death here refers to hell, not physical death. 4. By declaring believers as righteous who remain sinners and punishing Christ for the sins He did not commit on the cross God did abomination according to what Scripture says in Pro. 17:15 (ESV): “He who justifies the wicked and he who condemns the righteous are both alike an abomination to the LORD.”

Few points: 1. In Catholic teaching only babies begins their Justification at Baptism; for adults they first must believe, which marks the beginning of their justification, before they can be baptized. 2. Scripture does distinguish between deadly (or mortal) and non-deadly (venial) sins in 1 John 5:16-17. You turn blind eye on this verse as it contradicts the imputation of your entire sins (past, present, and future) on Christ as taught by the Reformers. There is no limit of either amount or type os sins imputed on Him, hence scriptural distinction stated in 1 John 5:16-17 between deadly and non-deadly sins become obsolete and irrelevant. 3. Scripture does say that sins after faith affect our salvation - read Heb. 10:26-27 and James 1:15.

Rom. 8:30 says: “And those whom he predestined he [God] also called; and those whom he called he also justified; and those whom he justified he also glorified.” Sanctification, being also the work of God (1 Th. 5:23), is not mentioned in Rom. 8:30, unless it is part of being justified, as taught by the Catholic Church. In 1 Co. 6:11 Paul placed “justified” after “sanctified”, indicating that we are justified after being sanctified. All verbs in Rom. 8:30 and 1 Co. 6:11 are in Greek aorist tense. The Reformers did separated justification from sanctification but these two must come together. John Calvin wrote: God justifies not only by pardoning but by regenerating, he asks, whether he leaves those whom he justifies as they were by nature, making no change upon their vices? The answer is very easy: as Christ cannot be divided into parts, so the two things, justification and sanctification, which we perceive to be united together in him, are inseparable. Calvin, J. (1559): Institutio Christianae Religionis, 3.11.6 Beveridge H., translator (1845): The Institutes of the Christian Religion, page 609

friend, catholicism isn't Christianity and according to the Bible it mandates sin. praying you come to Truth and soon!

The Catholic teaching on Justification: Justification is on-going process that includes faith and sanctification. Through Justification we receive the righteousness of God through Christ infused in us. We do not and cannot become righteous by our own effort but by grace we are made righteous. Our entire sins (past, present, and future) must be forgiven and washed away - they are neither imputed on nor infused in Christ. We cannot be righteous and sinners at the same time. 1. According to Scripture there are deadly (mortal) and non-deadly sins (venial) as it is written in 1 Jo. 5:16-17. Under double imputation teaching of the Reformers, such distinction becomes meaningless as your entire sins were already imputed on Christ through faith alone. 2. Scripture says we are made righteous through Christ (Rom. 5:19). Being made righteous is requirement for salvation. According to Scripture it is righteousness that delivers from death (Pro. 10:2, 11:4). “Whoever is steadfast in righteousness will live” (Pro. 11:19). “In the path of righteousness is life, and in its pathway there is no death” (Pro. 12:28). Jesus said in Mat. 25:46 that the righteous shall go to eternal life. 3. We cannot avoid sinning, even after becoming believers and sins lead to death (hell). Scripture says the soul that sins shall die (Eze. 18:4) and death is the wages of sin (Rom. 6:23). 4. God does not demand us to be perfectly righteous (sin-free) through-out our life. What He demands from us is written in Eze. 33:13-16: “Though I say to the righteous that he shall surely live, yet if he trusts in his righteousness and does injustice, none of his righteous deeds shall be remembered, but in his injustice that he has done he shall die. Again, though I say to the wicked, ‘You shall surely die,’ yet if he turns from his sin and does what is just and right, if the wicked restores the pledge, gives back what he has taken by robbery, and walks in the statutes of life, not doing injustice, he shall surely live; he shall not die. None of the sins that he has committed shall be remembered against him. He has done what is just and right; he shall surely live. Based on Eze. 33:13-16 Catholics believe: (1) whenever we sin, all our past righteous deeds will be forgotten, and we will die (hell). Since, in Catholic teaching, our ability to do righteous deeds comes from and is only possible by grace there is no unfairness from God’s side when He ignores our past accumulated righteous deeds when we sin. It will be unfair if we contribute, even partially, in doing those righteous acts. (2) whenever we sin, grace from God will move and enable us to turn from sin (or to repent) and to do what is right and just. Our past sins will be forgotten, and we will live or regain our righteous state back. God will ignore our past accumulated sins if we repent and do what is just and right. This is gracious act of God as Scripture says: “If you, O LORD, should mark iniquities, O Lord, who could stand?” (Psa. 130:3).

The Reformers' teaching on Justification: Justification is by faith alone and through Justification an exchange took place between believers and Christ, known as double imputation. The believers got Christ’ righteousness imputed on them as if that righteousness were theirs while they remain sinners. Christ got believers’ entire sins (past, present, future) imputed on Him as if those sins were His while He remains sinless. There is no limit of amount of type of believers' sins imputed on Him and He already paid the penalty of those sins in full when God the Father punished Him on the cross (Calvin went even further by teaching Christ went to hell to be tortured by the devil for the sins of believers) Questions: 1. The phrase "justified by faith" appears four times in New Testament (Rom. 3:28, 5:1, Gal. 2:16, 3:24). New Testament was written in Greek and the one in Rom. 3:28 is in Greek passive present tense while the rest are in Greek passive aorist tense . Both tenses do not indicate once for all justification. If Scripture teaches faith-alone justification, then the Holy Spirit would inspire Paul to write the phrase "justified by faith" in Greek passive perfect tense. Unlike that of English Greek perfect tense indicates the action described by the verb (to be justified) was completed in the past with continuing effect to the present . 2. Scripture denies double imputation in Eze. 18:20: “The righteousness of the righteous shall be upon himself, and the wickedness of the wicked shall be upon himself.” 3. Scripture says that we lose righteousness by sinning or we cannot be righteous and sinner at the same time. Eze. 33:`13 says: "“Though I say to the righteous that he shall surely live, yet if he trusts in his righteousness and does injustice, none of his righteous deeds shall be remembered, but in his injustice that he has done he shall die." Death here refers to hell, not physical death. 4. By justifying believers who remain sinners and punishing Christ for the sins He did not commit on the cross God did not only injustice but also abomination as Scripture says in Pro. 17:15: “He who justifies the wicked and he who condemns the righteous are both alike an abomination to the LORD.”

You aren't far off, but you misunderstand the definition of sanctification vs sanctify and sanctified. You use a worldly understanding of sanctification, as we conjugate words, but that is not the way hebrew/greek works in the bible. Sanctify = set apart for holiness, and sanctified is the past tense of sanctify, but sanctification= growing in holiness. This is defined clearly in strongs concordance, and understood by they word in the bible, and indeed I think you understand this way, but we tend to talk about from a worldly perspective, as the process by which we sanctify, and that simply is incorrect. Those in Christ, are sanctified, clearly at the cross in Hebrews 10:10, and it says "once and for all," as being sanctified is done by Christ and not by any works. Christ sets us apart for holiness, and now we must walk in sanctification, or growing in holiness, which is our walk. You are correct to tie sanctification to holiness, but it is also tied to good works, for that is our walk as well, but remember that none can boast, Ephesians 2:9-10, so your good works do sanctification but it does nothing to contribute to being sanctified, That was all Christ. Furthermore, He who has begun a good work in you will complete it until the day of Jesus Christ, Phillipians1:6, and the the "good work" he bugun is being sanctified, defined in John 6:28-29. And it isn't ironic that, that is the gospel defined in 1Corinthians 15:1-4. So, the great commission is sanctification, to lead those to being sanctified, which is also the saving grace. We never can reach a point of being sanctified on our own or by anything we do, but we can grow in holiness because we ARE set apart for holiness, by Christ alone.

more old false christians working out their own flesh apart from God pushing their own pet dogmas.... vain jangling, form of godliness, nothing in this, like the rest of these false channels run by people trying to do works....

My understanding of Reformed doctrine is that they believe the gospel is God paying back God. Jesus in the system is fulfilling the covenant of works and gaining perfect righteousness so that when you believe in him you have your spiritual bank account credited with Christ righteousness so that now God sees you as having no condemnation. You then are moved into a state of grace and are no longer under the wrath of God. I'm stating this simply as Reformed doctrine can get quite complicated. My problem with this system is that it presupposes that God is bound by necessity to punish you for every sin you commit. Why does God have to be paid back by creatures? Does God need anything from creatures at all? Just imagine how much sin is going on in the world every second of every day. The Calvinist God must be having a nervous breakdown with anger management issues on a continual basis? Not only are you guilty for Adams sin in Reformed doctrine, but you are born with original guilt and are worthy of Gods wrath the day you are born. These doctrines advance the notion that God's justice holds you guilty for what Adam did thousands of years ago before you have used your individual will to commit personal willful sins. In reality I'm not worthy of condemnation because of my own choices, but I am already worthy of death and wrath before I have made any choices of my own. I think this view of the fall of Adam is very problematic. Calvinism is foundationally rooted in Augustine's doctrine of original guilt. Ezekeil 18:20 establishes God's standard of justice. "The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him." The premise is that God does not hold you guilty for your fathers' sins, and the father is not guilty for his son's sinful actions. So why am I being told that I am guilty for Adams sin? My understanding of church history is that the historic church taught that we are not guilty for Adams sin. But we suffer under the consequences of Adams sin. That is a drastically different view of the fall. Most Calvinist don't know that many church fathers apposed Augustine's understanding of the fall in the garden. This is why. Augustine was converted from Platonism and Manicheanism to Christianity. Platonism teaches that there is no distinction between Nature and Person. In Platonism Nature and Person are the same thing. This idea flows from Plato's understanding of the Monad. Platonism says that to make any distinction in God is to cut God up into parts. This would mean that God is no longer ONE. In philosophy this is called the doctrine of absolute divine simplicity. If you are a Platonist then your doctrine of God will affect your understanding of anthropology as well. The same doctrine of absolute divine simplicity applies. This means that in anthropology there is no distinction between human Nature and Person. Nature and Person are the same thing. So, when Augustine interpreted Romans 5:12 which says that "we all sinned in Adam" Augustine assumed that we are all in Adam as an architype. Which means that every human being is a copy of the original man. Since Adam was corrupted in his NATURE from the fall, all men who are copies of Adam are also corrupted. This is why Calvinism teaches that concupiscence is the same thing as sin. This is in contrast to historic teaching in the church that Adam communicated to us the propensity to sin. But the propensity to sin is not the same thing as the act of sin itself. Therefore, concupiscence is not sin. The reason that Calvinist say that concupiscence is the same thing as sin is because they are not making a distinction between Nature and Person. Human nature is good, but each PERSON makes his own choices for good and evil. Nature is common because all men share a common human nature. Personal identity is particular and individual. Adam did not communicate an evil nature to us. He passed down to us the propensity to sin. For this reason, Calvinist falls into Platonism because the Reformers followed Augustine. If you don't make a distinction between Nature and Person you will automatically fall into Platonism. Augustine made a big mistake when he interpreted Romans 5:12. This is why Eastern Orthodoxy views Protestantism as a Neo-Platonic heresy. If the Augustinian view of original guilt is false then Calvinism is false as a system. Because the Augustinian view of original guilt is foundational to Calvinistic soteriology. I can tell you with absolute certainty that I was not predestined to be a Calvinist.

how many old guys working out their flesh on youtube to accomplish his purposes?

Thanks, Pastor John. These have been fantastic, keep them coming!

When Abraham put faith in the God of the Tanakh, Abraham was putting Faith in Jesus.

Congratulations! I’ll check it out!

Thank you!

FYI This is not a Carrera, just a 911 S. The tail is from a newer model, they did not have this style of tail back in '77. Hope this helps