There's not quite enough here for me to understand the central issue and what John Macarthur had to do with it. But I do like the way Cooper explains things, very even-handed and rational.
Sometimes I wish youtubers would shut off the comments. People say some of the stupidest and most fruitless things that accomplishes nothing. Everyone tries to act as a scholar, theologian, and they know nothing, other than that they are parrots of their favorite apologists. Kind of like in this comment section.😉
I don’t see anything wrong with people having a space for public discourse. Some of it may be repetitive and fruitless, but some of it might be good as well.
Im not sure what distinction you are trying to make by saying the promise of forgiveness is for those who confess - that there is no requirement for "sincerity" in the confession. One thing Lutherans and Protestants seem to be a bit sloppy on is with the necessity of repentance and assuming that genuine mental assent/trust automatically guarantees that repentance will follow. But the Scriptures and the Christian life both show that genuine assent/trust doesnt guarantee repentance, and its completely untenable from a biblical perspective to think such a person could be saved.
I think he is referring to where our assurance comes from. Does it come from the sincerity of our confession (i.e. looking within myself as to the quality of my confession)? Or does our assurance comes from the promise of God? It presupposes a repentant heart already. Repentance in the wide sense is contrition for sin and faith in the promise of God. It's the promise of God that assures us of the forgiveness.
Of course, we can't repent of every sin. So then we have to place a difference between those sins which disqualify us from the kingdom, and those which do not. Call them "mortal" and "venial" sins. If you would only follow the logic through to its necessary conclusions you will arrive at something that looks a lot like Roman soteriology.
We maintain the distinction of mortal and venial sins, but we believe that all sins are damnable offenses apart from the grace of the spirit attributed to us in faith. The difference between mortal and venial sins lies not in the severity of the sin, but rather in the nature of the sinner’s action. For example, murder and fibbing are both equally mortal sins if the sinner has the temptation, thinks of a plan to carry out the sin, carries it out, and then refuses contrition. Loci Theologici by Martin Chemnitz does an excellent job at breaking down this distinction, but the main point that Lutherans make is that of James 2:10. If we break one part of the law, no matter the severity of the temporal consequence, we are guilty of it all, so we recognize our brokenness as a whole and are contrite for the entirety of the Christian life. It’s often said that for Lutherans, it’s always Lent, and a truer word has not been spoken since Christ ascended into Heaven. We forever recognize our inward battle, one of the flesh vs the spirit, old Adam vs the Holy Ghost, and we offer our sinful nature up as a sacrifice to God everyday, begging him for forgiveness for the sins we know we commit and those we do not know. With this, though, comes the joy and recognization that though we will never be contrite enough, never be sorry enough for the infinite offense we have made against God, Christ’s sacrifice was good enough to forgive all of it and assure us that we will be saved by faith. Reverend Matt Harrison, President of the LCMS, said it best when he compared us to three year olds before our parents. He says (and I’m paraphrasing) we’re like three year olds that punch a sibling, and then get caught and are forced to apologize so we begrudgingly and muttering say sorry before our parents only to do it all over again the next day, but by the grace of God does he forgive us every time and helps us grow. All this to say, for the Lutheran, we are perpetually sorry for not being sorry enough for our actions, and recognize that in our full depravity Christ had to raise us up out of the depths of woe without action on our part. We pray that he lead us not into temptation but deliver us from evil, but also recognize that we are weak in the flesh and have to continually ask him not to abandon us to our own desires and cast off forgiveness. rather stand beside us O Lord till the last, so that on that final day we can say that our sins do not hold weights over our heads because you took them and placed it all on yourself. To be a Christian and in a state of venial sins is to be sorry about not being sorry enough. God Bless!
Lutherans do believe in mortal and venial sins. Of course, we approach it differently than Rome. Can you give me an infallible list of mortal and venial sins?
There's not quite enough here for me to understand the central issue and what John Macarthur had to do with it. But I do like the way Cooper explains things, very even-handed and rational.
Sometimes I wish youtubers would shut off the comments. People say some of the stupidest and most fruitless things that accomplishes nothing. Everyone tries to act as a scholar, theologian, and they know nothing, other than that they are parrots of their favorite apologists. Kind of like in this comment section.😉
I don’t see anything wrong with people having a space for public discourse. Some of it may be repetitive and fruitless, but some of it might be good as well.
Im not sure what distinction you are trying to make by saying the promise of forgiveness is for those who confess - that there is no requirement for "sincerity" in the confession. One thing Lutherans and Protestants seem to be a bit sloppy on is with the necessity of repentance and assuming that genuine mental assent/trust automatically guarantees that repentance will follow. But the Scriptures and the Christian life both show that genuine assent/trust doesnt guarantee repentance, and its completely untenable from a biblical perspective to think such a person could be saved.
I think he is referring to where our assurance comes from. Does it come from the sincerity of our confession (i.e. looking within myself as to the quality of my confession)? Or does our assurance comes from the promise of God? It presupposes a repentant heart already. Repentance in the wide sense is contrition for sin and faith in the promise of God. It's the promise of God that assures us of the forgiveness.
I think you missed the point.
@@andrewl3939 ok
Of course, we can't repent of every sin. So then we have to place a difference between those sins which disqualify us from the kingdom, and those which do not.
Call them "mortal" and "venial" sins.
If you would only follow the logic through to its necessary conclusions you will arrive at something that looks a lot like Roman soteriology.
We maintain the distinction of mortal and venial sins, but we believe that all sins are damnable offenses apart from the grace of the spirit attributed to us in faith. The difference between mortal and venial sins lies not in the severity of the sin, but rather in the nature of the sinner’s action. For example, murder and fibbing are both equally mortal sins if the sinner has the temptation, thinks of a plan to carry out the sin, carries it out, and then refuses contrition.
Loci Theologici by Martin Chemnitz does an excellent job at breaking down this distinction, but the main point that Lutherans make is that of James 2:10. If we break one part of the law, no matter the severity of the temporal consequence, we are guilty of it all, so we recognize our brokenness as a whole and are contrite for the entirety of the Christian life.
It’s often said that for Lutherans, it’s always Lent, and a truer word has not been spoken since Christ ascended into Heaven. We forever recognize our inward battle, one of the flesh vs the spirit, old Adam vs the Holy Ghost, and we offer our sinful nature up as a sacrifice to God everyday, begging him for forgiveness for the sins we know we commit and those we do not know. With this, though, comes the joy and recognization that though we will never be contrite enough, never be sorry enough for the infinite offense we have made against God, Christ’s sacrifice was good enough to forgive all of it and assure us that we will be saved by faith.
Reverend Matt Harrison, President of the LCMS, said it best when he compared us to three year olds before our parents. He says (and I’m paraphrasing) we’re like three year olds that punch a sibling, and then get caught and are forced to apologize so we begrudgingly and muttering say sorry before our parents only to do it all over again the next day, but by the grace of God does he forgive us every time and helps us grow. All this to say, for the Lutheran, we are perpetually sorry for not being sorry enough for our actions, and recognize that in our full depravity Christ had to raise us up out of the depths of woe without action on our part. We pray that he lead us not into temptation but deliver us from evil, but also recognize that we are weak in the flesh and have to continually ask him not to abandon us to our own desires and cast off forgiveness. rather stand beside us O Lord till the last, so that on that final day we can say that our sins do not hold weights over our heads because you took them and placed it all on yourself. To be a Christian and in a state of venial sins is to be sorry about not being sorry enough. God Bless!
Lutherans do believe in mortal and venial sins. Of course, we approach it differently than Rome.
Can you give me an infallible list of mortal and venial sins?
@@chemnitzfan654 Paul does it in Galatians.
@@Catholic-Perennialist so you are Sola Scriptura now?
@@chemnitzfan654 Do you reject Paul now?