Hope that you and your family are doing well, hadn't checked on you for a while, figured id google on your health update and was pretty excited that i found new videos. I learned a lot from you're spanish sermons that were on UA-cam. May God truly bless you and give the health and srength so that you can keep expositing his Word
What about the apostle James comment that "faith without works is like a skeleton without flesh". I think when each of us gets to the last judgement the big issue will be did we "Walk the walk not just TALK the talk.".
Sadly this confuses the nature of grace and works. The Catholic perspective is that God’s grace is the cause of good works. “You have accomplished all that we have done.” Read in this way, the Protestant contention doesn’t hold much water.
I am technically a protestant however I Love Bishop Robert Barron and I thing Bishop Barron breaks down the walls between Catholicism and protestantism very nicely.. Bishop Barron is correct in the fact that grace and love are the cause of our good works because as even the protestant hymn states We love him because he first loved us!! So John 3:16 says for God so ( loved ) the world that he sent his only son { ie the reason } that whosoever believeth { ie works } in him should not perish but shall have everlasting life { ie result } GRACE So God's Love for us is a work a choice on his part God's part that gives us the opportunity to love him back our works especially in loving God and others which results in the GRACE & FAVOR of GOD being present eternally in our lives because when we love others as God loved the world then we are carrying out the Love of the father!!! So what I perceive Bishop Barron saying is that true salvation is faith in Jesus accompanied by the fruits of the spirit being carried out in our lives by our own efforts and desires to draw closer to our God and become like him in love.. Didn't Paul say I will show you my faith by my works???? So I feel like Bishop Barron is basically saying that when one is truly saved ( Repentant ) then his/her works in striving to be like Christ will show forth that he or she is truly saved .. I was raised Protestant and I can honestly say that it feels to me like the protestant way tries to take repentance out of salvation!!! For example true Repentance is stated in Scripture in John I believe where he says My sheep know my voice and the voice of another they will not follow!!! Well our works are essentially proving that we know our Shepard's voice!!! While I like that Josef agrees with Bishop Barron on many things I was very highly disturbed by the fact that he either misinterpreted or twisted what Bishop Barron said!! I truly pray that Josef just misinterpreted what Bishop Barron said.. As a current protestant I listened to the clip by Bishop Barron that Josef is referring to 3 times and not once did I think that Bishop Barron was saying that our works secure our salvation.. Repentance has to come before salvation!!! yet the walk hand in hand because we're not expected to be perfect just strive be Christ like!!! Still even in the way I am explaining it I'm not sure I am explaining it that great to be honest but let's put it this way if one wants to be an attorney they will study the law so that they are well versed in the matters of law, they will learn court room etiquette so they appear knowledgeable before the judge and the opposing attorneys they will keep their hair groomed and look nice they will dress professionally!!! So We as new believers are instructed to put on 2 key things in our daily lives number 1 put on Christ!!! number 2 put on the armor of God!!!
One of main issues that made the Reformers break-away from the Catholic Church is: Justification or how a sinful man finds acceptance in God’s judgment. Let us compare both teachings with what Scripture says: (1) According to the Reformers justification is by faith alone (in Latin sola fide) and is therefore instantaneous. The Catholic Church, on the other hand, teaches that justification is on-going process that includes faith and sanctification. Which one is scriptural? 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 written 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. According to Scripture God saves us or we are saved by grace through faith (Eph. 2:8) and through sanctification (2 Thes. 2:13). Salvation, according to Scripture, is a process. If salvation is a process, then so is justification because justification comes before salvation. (2) According to the Reformers through faith alone justification we are counted as righteous based on alien/external righteousness of Christ imputed on us, while we remain sinner at the same time. According to the Catholic Church through on-going justification we are made righteous through infusion of righteousness of God in us through Christ. We cannot be righteous and sinner at the same time. Which one is scriptural? Scripture says we are made righteous through Christ (Rom. 5:19). Eze. 33:12 says (ESV): “the righteous shall not be able to live by his righteousness when he sins.” - or we cannot be righteous and sinner at the same time. Why being made righteous through Christ is essential for our salvation? Death is the wages of sins (Rom. 6:23). It is righteousness that delivers from death (Pro. 10:2, 11:4). Whoever is steadfast in righteousness will live (Pro. 11:19, ESV). Jesus said in Mat. 25:46 that the righteous shall go to eternal life. In Gen. 15:6 what was counted (Hebrew verb חָשַׁב, Strong H2803) to Abraham for righteousness is faith, affirmed by Paul in Rom. 4:3. But what was counted (the same verb 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). Therefore, according to Scripture having faith is not the only source of our righteousness. Whoever practices righteousness is righteous, as he [Christ] is righteous (1 Jo. 3:7). (3) According to the Reformers through faith alone justification we get Christ’ righteousness imputed/counted on us while all our sins (past, present, and future) are imputed/counted on Christ who already paid the penalty of those sins on the cross (in Latin solus Christus). Christ’ righteousness, being imputed on us, does not become ours and our sins, being imputed on Christ, do not become His. According to the Catholic Church through justification we get God’s righteousness infused in us through Christ, and our sins (past, present, and future) must be forgiven or washed away through Sacraments instituted by Christ, provided we have chance to take those Sacraments - God can forgive sins without Sacraments because He is not bound by them. Which one is scriptural? Eze. 18:20 says (ESV) “The righteousness of the righteous shall be upon himself, and the wickedness of the wicked shall be upon himself.” This verse plainly says that neither righteousness nor wickedness can be imputed or counted from one to another. We cannot avoid sinning and what we are supposed to do is stated in Eze. 33:14-16 (ESV) “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.” Thus, whenever we sin, in order to get our righteous state back, we need (1) to turn ways from sin (repent) and (2) to do what is just and right (known as penance in the Catholic Church). (4) According to the Reformers when we die and stands before God for our judgement (Heb. 9:27) He let us enter heaven because He won’t be able to see our sins being hidden under perfect righteousness of Christ. God punished Christ on the cross for our sins because He was not able to see His sinlessness being hidden under our sins. According to the Catholic Church when we die and stands before God for our judgement, He let us enter heaven if we die in righteous state. Christ willingly offered Himself to die on the cross to atone our sins - God did not punish Him for our sins. Which one is scriptural? 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.” Double imputation of the Reformers makes God do abomination! Christ’ atonement is prefigured in the Old Covenant in yearly atonement made by the High Priest. According to Leviticus 16 once a year the High Priest chose one of two goats as sin offering to atone the sins of all Israelites (Lev. 16:8-9). That goat will be sacrificed (Lev. 16:15) and its blood sprinkled upon the mercy seat. The sins of all Israelites were imputed on the second goat, which was not sacrificed but released to the wild (Lev. 16:21-22). Christ is both the High priest and the victim (the first goat) of the New Covenant (Heb. 4:14, 9:11-12). While He died to bear our sins on the cross, our sins are not imputed on Him, just like the sins of all Israelites are not imputed on the first goat in Lev. 16:8-9. Scripture says in Heb. 9:22 (ESV): “without the shedding of blood there is no forgiveness of sins”.
Your take on Greek verbs in point one is entirely and demonstrably wrong, as any reputable publication on Greek grammar proves. The present and aorist tenses are used throughout the Scriptures to describe once-for-all or permanent acts or states (and in many other diverse ways). Nowhere is justification coram Deo presented in Scripture as a process requiring a sinner's meritorious contributions. You are suffering from severe category confusion my friend.
@@josefmurban I must say you need to relearn NT Greek. The following is taken from William Mounce, who is scholar in NT Greek and a Protestant (emphasis in capital is mine): The aorist tense has often been mishandled by both scholars and preachers. AORIST VERBS TOO FREQUENTLY ARE SAID TO DENOTE ONCE-FOR-ALL ACTION WHEN THE TEXT HAS NO SUCH INTENTION. Mounce, W.D.:Basics of Biblical Greek grammar, page 202 In Rom. 3:28 the phrase "justified by faith" is in Greek passive PRESENT tense while the ones in Rom. 5:1, Gal. 2:16 and 3:24 are in Greek passive aorist tense - the last two have subjunctive mood that indicates expectation, some translation add the word "might" to incorporate that mood. Luther added the word "alone" in his (first edition) of NT in German - it does not fit with Greek PRESENT tense. 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, 2 Th. 2:13), 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 aorist tense, including (to be) glorified..
@@josefmurban In addition to my earlier comment: Catholics do NOT believe we contribute in our salvation. Yes, we are not passive during our salvation, which according to Scripture is the work of God (or by His grace) through faith (Eph. 2:8) and through sanctification (2 Thes. 2:13). Sanctification is a process - you should agree.
@justfromcatholic I agree with Mounce BTW (his was my first introduction to Greek) but you are misapplying him by taking a general statement and making it absolute. Just because aorists have been misinterpreted by scholars "too frequently" as once-for-all action does not mean that they do not sometimes, even often, describe once-for-all action. LOL.
@@josefmurban an aorist verb may indicate once-for-all action as in Rom. 6:10: “he [Christ] died to sin once for all”. The phrase “once for all” is also found in Hebrews 7:27 and 9:12 (of which corresponding verbs are also aorist), that tells us that the action is once for all. However that phrase does not appear in Rom. 3:28 etc.. Aorist verb may indicate on-going action: “for God so loved the world” (John 3:16) and “The grass withers, and the flowers fall” (1 Peter 1:24, translated as past tense in KJV). It is you who generalized aorist tense to make it ALWAYS mean past and one time event. LOL If Scripture teaches once-for all justification through faith alone, then Greek perfect tense is the tense that precisely describes it. But Paul, under the inspiration of the Holy Spirit, did NOT use that tense.
With all due respect, I see this with Protestants and Catholics alike. They are so wrapped up in the Pauline Letters that they forget about the person whom Christianity is based on, and that is Jesus. I am a Protestant, and I do not believe in Justification by faith alone. You can tell me all about what Paul has to say about the matter, but Paul is not the Messiah; Jesus is, and for me, what Jesus has to say in the Gospels negates anything the Apostles have to say, and there is one verse that causes me to say that. It is Matthew 7:21 where Jesus says, “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven.” Jesus is talking about judging others, the Golden Rule, a Tree and its Fruit, and then he talks about “I never knew you.” Here, Jesus says, “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’” ~ Matthew 7:21-23. For me, this raises several questions. One is, are these “workers of lawlessness,” doing the will of the Father in their works or were they doing works that went against the will of the Father? Two, if they didn’t know Jesus, how did they do many mighty works in his name? Three, if we are to do the “will of the Father,” then does that not negate the justification by faith alone argument? Doing what someone will, be it a parent or God, is doing a work, no matter how you parse it. There is one other part of Matthew’s Gospel that causes me to reject justification by faith alone, and that is Matthew 25:31-46. I will not quote the entire passage, but I will quote the final part of the passage where Jesus says, “Then he will answer them, saying, ‘Truly, I say to you, as you did not do it to one of the least of these, you did not do it to me.’ And these will go away into eternal punishment, but the righteous into eternal life.” ~ Matthew 25:45-46 Clearly, at least to me, Jesus, not just in Matthew’s Gospel but up and down the Gospels, calls us to do more than just believe, so how can our justification be by faith alone when Christ clearly calls us to do more? I don’t consider myself justified in any way, shape, form, or fashion. Yeah, I’ve been saved and baptized, and I know my sins and the price I will eventually pay for them. Look, I have no idea what will happen to me when I die. All I know is I will stand before God and his Son, and it will be then I will know, and all I can do is plead mercy on my soul. Until that day comes, I will keep repenting of the sins I commit every second of every minute, of every hour, of every day and keep trying to follow what Jesus teaches in the Gospels because Jesus teaches the will of the Father. Paul and the other Apostles are fine, but for me, as a Christ follower, it’s all about Christ!
For the answer to that, I'd encourage you to study Paul's epistles to the Romans and Galatians carefully. Works are in principle antithetical to grace and faith. The purpose of good works is not to contribute toward the attainment or maintenance of justification, but to vindicate the authenticity of one's faith out of gratitude for God's great salvation for the sake of his glory.
Si tan solo pudiera entender inglés... pero bueno algún día imagino lo subirá en castellano sus vídeos para así escuchar y poderlo entenderlo mucho mejor.
Pastor Urban, what do say to the conclusions of the JOINT DECLARATION ON THE DOCTRINE OF JUSTIFICATION by the Lutheran World Federation and the Catholic Church?
I think the ecumenical latitudinarianism articulated in the document prioritizes "unity" and "agreement" over the testimony of Scripture and thus doesn't represent a viable way forward. Unity cannot be achieved by brushing issues under the rug or ignoring the elephants in the room. Nothing in the document overturns the decrees of the Council of Trent (which can never be overturned according to Catholic dogma). Further, the Lutheranism represented in the Declaration differs much from the views of Martin Luther and even more so from John Calvin, hence it does not represent pure Reformational Protestantism but a watered down version of it. The Lutheran World Federation is synergistic whereas Luther stressed man's total inability in sin (see his "The Bondage of the Will," which he stated was his most important writing); one's view on man's nature in his fallen condition has everything to do with one's understanding of salvation by grace. I also disagree with their view on baptismal regeneration and think it compromises salvation by grace sola fide. And while it is true that Catholics affirm "justification by faith" in the Declaration (just as they always have affirmed it), they reject "justification by faith alone." The issue is the sola in sola fide. That was always the issue. The Joint Declaration does nothing to resolve that matter. And that is a gospel issue, hence a primary and not secondary or tertiary issue.
I totally agree, because it is also written Faith without work is dead.
Hope that you and your family are doing well, hadn't checked on you for a while, figured id google on your health update and was pretty excited that i found new videos. I learned a lot from you're spanish sermons that were on UA-cam. May God truly bless you and give the health and srength so that you can keep expositing his Word
Salvation is by grace through faith without works, Ephesians 2:8-9, faith in Christ's finished work to crisis, 1 Corinthians 15:1-4
Is a great blessing have you again in videos beloved pastor Josef .
Thanks! Pray for me!
@@josefmurban praying 🙏
What about the apostle James comment that "faith without works is like a skeleton without flesh". I think when each of us gets to the last judgement the big issue will be did we "Walk the walk not just TALK the talk.".
Sadly this confuses the nature of grace and works. The Catholic perspective is that God’s grace is the cause of good works. “You have accomplished all that we have done.” Read in this way, the Protestant contention doesn’t hold much water.
I am technically a protestant however I Love Bishop Robert Barron and I thing Bishop Barron breaks down the walls between Catholicism and protestantism very nicely.. Bishop Barron is correct in the fact that grace and love are the cause of our good works because as even the protestant hymn states We love him because he first loved us!! So John 3:16 says for God so ( loved ) the world that he sent his only son { ie the reason } that whosoever believeth { ie works } in him should not perish but shall have everlasting life { ie result } GRACE
So God's Love for us is a work a choice on his part God's part that gives us the opportunity to love him back our works especially in loving God and others which results in the GRACE & FAVOR of GOD being present eternally in our lives because when we love others as God loved the world then we are carrying out the Love of the father!!! So what I perceive Bishop Barron saying is that true salvation is faith in Jesus accompanied by the fruits of the spirit being carried out in our lives by our own efforts and desires to draw closer to our God and become like him in love.. Didn't Paul say I will show you my faith by my works???? So I feel like Bishop Barron is basically saying that when one is truly saved ( Repentant ) then his/her works in striving to be like Christ will show forth that he or she is truly saved .. I was raised Protestant and I can honestly say that it feels to me like the protestant way tries to take repentance out of salvation!!! For example true Repentance is stated in Scripture in John I believe where he says My sheep know my voice and the voice of another they will not follow!!!
Well our works are essentially proving that we know our Shepard's voice!!! While I like that Josef agrees with Bishop Barron on many things I was very highly disturbed by the fact that he either misinterpreted or twisted what Bishop Barron said!! I truly pray that Josef just misinterpreted what Bishop Barron said.. As a current protestant I listened to the clip by Bishop Barron that Josef is referring to 3 times and not once did I think that Bishop Barron was saying that our works secure our salvation.. Repentance has to come before salvation!!! yet the walk hand in hand because we're not expected to be perfect just strive be Christ like!!! Still even in the way I am explaining it I'm not sure I am explaining it that great to be honest but let's put it this way if one wants to be an attorney they will study the law so that they are well versed in the matters of law, they will learn court room etiquette so they appear knowledgeable before the judge and the opposing attorneys they will keep their hair groomed and look nice they will dress professionally!!!
So We as new believers are instructed to put on 2 key things in our daily lives number 1 put on Christ!!! number 2 put on the armor of God!!!
Saludos hermano! Que el Señor te de sabiduría y más de su Espíritu, para gloria de Dios, fuerte abrazo!!
Saludos! Muchas gracias, igualmente.
One of main issues that made the Reformers break-away from the Catholic Church is: Justification or how a sinful man finds acceptance in God’s judgment. Let us compare both teachings with what Scripture says:
(1) According to the Reformers justification is by faith alone (in Latin sola fide) and is therefore instantaneous. The Catholic Church, on the other hand, teaches that justification is on-going process that includes faith and sanctification. Which one is scriptural?
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 written 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. According to Scripture God saves us or we are saved by grace through faith (Eph. 2:8) and through sanctification (2 Thes. 2:13). Salvation, according to Scripture, is a process. If salvation is a process, then so is justification because justification comes before salvation.
(2) According to the Reformers through faith alone justification we are counted as righteous based on alien/external righteousness of Christ imputed on us, while we remain sinner at the same time. According to the Catholic Church through on-going justification we are made righteous through infusion of righteousness of God in us through Christ. We cannot be righteous and sinner at the same time. Which one is scriptural?
Scripture says we are made righteous through Christ (Rom. 5:19). Eze. 33:12 says (ESV): “the righteous shall not be able to live by his righteousness when he sins.” - or we cannot be righteous and sinner at the same time. Why being made righteous through Christ is essential for our salvation? Death is the wages of sins (Rom. 6:23). It is righteousness that delivers from death (Pro. 10:2, 11:4). Whoever is steadfast in righteousness will live (Pro. 11:19, ESV). Jesus said in Mat. 25:46 that the righteous shall go to eternal life. In Gen. 15:6 what was counted (Hebrew verb חָשַׁב, Strong H2803) to Abraham for righteousness is faith, affirmed by Paul in Rom. 4:3. But what was counted (the same verb 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). Therefore, according to Scripture having faith is not the only source of our righteousness. Whoever practices righteousness is righteous, as he [Christ] is righteous (1 Jo. 3:7).
(3) According to the Reformers through faith alone justification we get Christ’ righteousness imputed/counted on us while all our sins (past, present, and future) are imputed/counted on Christ who already paid the penalty of those sins on the cross (in Latin solus Christus). Christ’ righteousness, being imputed on us, does not become ours and our sins, being imputed on Christ, do not become His. According to the Catholic Church through justification we get God’s righteousness infused in us through Christ, and our sins (past, present, and future) must be forgiven or washed away through Sacraments instituted by Christ, provided we have chance to take those Sacraments - God can forgive sins without Sacraments because He is not bound by them. Which one is scriptural?
Eze. 18:20 says (ESV) “The righteousness of the righteous shall be upon himself, and the wickedness of the wicked shall be upon himself.” This verse plainly says that neither righteousness nor wickedness can be imputed or counted from one to another. We cannot avoid sinning and what we are supposed to do is stated in Eze. 33:14-16 (ESV) “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.” Thus, whenever we sin, in order to get our righteous state back, we need (1) to turn ways from sin (repent) and (2) to do what is just and right (known as penance in the Catholic Church).
(4) According to the Reformers when we die and stands before God for our judgement (Heb. 9:27) He let us enter heaven because He won’t be able to see our sins being hidden under perfect righteousness of Christ. God punished Christ on the cross for our sins because He was not able to see His sinlessness being hidden under our sins. According to the Catholic Church when we die and stands before God for our judgement, He let us enter heaven if we die in righteous state. Christ willingly offered Himself to die on the cross to atone our sins - God did not punish Him for our sins. Which one is scriptural?
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.” Double imputation of the Reformers makes God do abomination! Christ’ atonement is prefigured in the Old Covenant in yearly atonement made by the High Priest. According to Leviticus 16 once a year the High Priest chose one of two goats as sin offering to atone the sins of all Israelites (Lev. 16:8-9). That goat will be sacrificed (Lev. 16:15) and its blood sprinkled upon the mercy seat. The sins of all Israelites were imputed on the second goat, which was not sacrificed but released to the wild (Lev. 16:21-22). Christ is both the High priest and the victim (the first goat) of the New Covenant (Heb. 4:14, 9:11-12). While He died to bear our sins on the cross, our sins are not imputed on Him, just like the sins of all Israelites are not imputed on the first goat in Lev. 16:8-9. Scripture says in Heb. 9:22 (ESV): “without the shedding of blood there is no forgiveness of sins”.
Your take on Greek verbs in point one is entirely and demonstrably wrong, as any reputable publication on Greek grammar proves. The present and aorist tenses are used throughout the Scriptures to describe once-for-all or permanent acts or states (and in many other diverse ways). Nowhere is justification coram Deo presented in Scripture as a process requiring a sinner's meritorious contributions. You are suffering from severe category confusion my friend.
@@josefmurban I must say you need to relearn NT Greek. The following is taken from William Mounce, who is scholar in NT Greek and a Protestant (emphasis in capital is mine):
The aorist tense has often been mishandled by both scholars and preachers. AORIST VERBS TOO FREQUENTLY ARE SAID TO DENOTE ONCE-FOR-ALL ACTION WHEN THE TEXT HAS NO SUCH INTENTION.
Mounce, W.D.:Basics of Biblical Greek grammar, page 202
In Rom. 3:28 the phrase "justified by faith" is in Greek passive PRESENT tense while the ones in Rom. 5:1, Gal. 2:16 and 3:24 are in Greek passive aorist tense - the last two have subjunctive mood that indicates expectation, some translation add the word "might" to incorporate that mood. Luther added the word "alone" in his (first edition) of NT in German - it does not fit with Greek PRESENT tense.
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, 2 Th. 2:13), 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 aorist tense, including (to be) glorified..
@@josefmurban In addition to my earlier comment: Catholics do NOT believe we contribute in our salvation. Yes, we are not passive during our salvation, which according to Scripture is the work of God (or by His grace) through faith (Eph. 2:8) and through sanctification (2 Thes. 2:13). Sanctification is a process - you should agree.
@justfromcatholic I agree with Mounce BTW (his was my first introduction to Greek) but you are misapplying him by taking a general statement and making it absolute. Just because aorists have been misinterpreted by scholars "too frequently" as once-for-all action does not mean that they do not sometimes, even often, describe once-for-all action. LOL.
@@josefmurban an aorist verb may indicate once-for-all action as in Rom. 6:10: “he [Christ] died to sin once for all”. The phrase “once for all” is also found in Hebrews 7:27 and 9:12 (of which corresponding verbs are also aorist), that tells us that the action is once for all. However that phrase does not appear in Rom. 3:28 etc.. Aorist verb may indicate on-going action: “for God so loved the world” (John 3:16) and “The grass withers, and the flowers fall” (1 Peter 1:24, translated as past tense in KJV). It is you who generalized aorist tense to make it ALWAYS mean past and one time event. LOL
If Scripture teaches once-for all justification through faith alone, then Greek perfect tense is the tense that precisely describes it. But Paul, under the inspiration of the Holy Spirit, did NOT use that tense.
With all due respect, I see this with Protestants and Catholics alike. They are so wrapped up in the Pauline Letters that they forget about the person whom Christianity is based on, and that is Jesus. I am a Protestant, and I do not believe in Justification by faith alone.
You can tell me all about what Paul has to say about the matter, but Paul is not the Messiah; Jesus is, and for me, what Jesus has to say in the Gospels negates anything the Apostles have to say, and there is one verse that causes me to say that. It is Matthew 7:21 where Jesus says, “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven.”
Jesus is talking about judging others, the Golden Rule, a Tree and its Fruit, and then he talks about “I never knew you.” Here, Jesus says, “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’” ~ Matthew 7:21-23. For me, this raises several questions. One is, are these “workers of lawlessness,” doing the will of the Father in their works or were they doing works that went against the will of the Father? Two, if they didn’t know Jesus, how did they do many mighty works in his name? Three, if we are to do the “will of the Father,” then does that not negate the justification by faith alone argument? Doing what someone will, be it a parent or God, is doing a work, no matter how you parse it.
There is one other part of Matthew’s Gospel that causes me to reject justification by faith alone, and that is Matthew 25:31-46. I will not quote the entire passage, but I will quote the final part of the passage where Jesus says, “Then he will answer them, saying, ‘Truly, I say to you, as you did not do it to one of the least of these, you did not do it to me.’ And these will go away into eternal punishment, but the righteous into eternal life.” ~ Matthew 25:45-46
Clearly, at least to me, Jesus, not just in Matthew’s Gospel but up and down the Gospels, calls us to do more than just believe, so how can our justification be by faith alone when Christ clearly calls us to do more? I don’t consider myself justified in any way, shape, form, or fashion. Yeah, I’ve been saved and baptized, and I know my sins and the price I will eventually pay for them.
Look, I have no idea what will happen to me when I die. All I know is I will stand before God and his Son, and it will be then I will know, and all I can do is plead mercy on my soul. Until that day comes, I will keep repenting of the sins I commit every second of every minute, of every hour, of every day and keep trying to follow what Jesus teaches in the Gospels because Jesus teaches the will of the Father. Paul and the other Apostles are fine, but for me, as a Christ follower, it’s all about Christ!
What is the purpose of work? Why would work contradict faith?
For the answer to that, I'd encourage you to study Paul's epistles to the Romans and Galatians carefully. Works are in principle antithetical to grace and faith. The purpose of good works is not to contribute toward the attainment or maintenance of justification, but to vindicate the authenticity of one's faith out of gratitude for God's great salvation for the sake of his glory.
Si tan solo pudiera entender inglés... pero bueno algún día imagino lo subirá en castellano sus vídeos para así escuchar y poderlo entenderlo mucho mejor.
Pastor Urban, what do say to the conclusions of the JOINT DECLARATION ON THE DOCTRINE OF JUSTIFICATION by the Lutheran World Federation and the Catholic Church?
I think the ecumenical latitudinarianism articulated in the document prioritizes "unity" and "agreement" over the testimony of Scripture and thus doesn't represent a viable way forward. Unity cannot be achieved by brushing issues under the rug or ignoring the elephants in the room. Nothing in the document overturns the decrees of the Council of Trent (which can never be overturned according to Catholic dogma). Further, the Lutheranism represented in the Declaration differs much from the views of Martin Luther and even more so from John Calvin, hence it does not represent pure Reformational Protestantism but a watered down version of it. The Lutheran World Federation is synergistic whereas Luther stressed man's total inability in sin (see his "The Bondage of the Will," which he stated was his most important writing); one's view on man's nature in his fallen condition has everything to do with one's understanding of salvation by grace. I also disagree with their view on baptismal regeneration and think it compromises salvation by grace sola fide. And while it is true that Catholics affirm "justification by faith" in the Declaration (just as they always have affirmed it), they reject "justification by faith alone." The issue is the sola in sola fide. That was always the issue. The Joint Declaration does nothing to resolve that matter. And that is a gospel issue, hence a primary and not secondary or tertiary issue.
Después de mucho tiempo lo veo hermano... sólo q resulta ahora le veo hablar en inglés.... y por lo general lo escuchaba en castellano
Sir, Saint Paul isn’t an apostle.
Of course he is.