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Justification has never received much attention in Eastern Orthodox theology. The orthodox view of salvation is largely shaped by the idea of theosis based on such texts as 2 Peter 1:. The word theosis is translated “deification” in English, and the concept . . . Continue reading →
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Thus, for our acceptation with God, two things are required:— First, That satisfaction be made for our disobedience,—for whatever we had done which might damage the justice and honour of God; and that God be atoned towards us: which could no otherwise . . . Continue reading →
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For justification is withdrawn from works, not that no good works may be done, or that what is done may be denied to be good, but that we may not rely upon them, glory in them, or ascribe salvation to them. John . . . Continue reading →
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For the Lord promises nothing except to perfect keepers of his law, and no one of the kind is to be found. The fact, then, remains that through the law the whole human race is proved subject to God’s curse and wrath, . . . Continue reading →
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But we define justification as follows: the sinner, received into communion with Christ, is reconciled to God by his grace, while, cleansed by Christ’s blood, he obtains forgiveness of sins, and clothed with Christ’s righteousness as if it were his own, he . . . Continue reading →
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Now, it is true that our moral goodness and our righteousness can be in the closest relationship, that someone good and holy is righteous per se. But still one must be careful to note that righteousness only stems from moral goodness by means of . . . Continue reading →
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Thus, some would have baptism to be regeneration itself, and that there is no other evangelical regeneration but that alone, with the profession which is made thereon. Every one who is baptized is thereby regenerated. The sign and figure of grace, they . . . Continue reading →
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In general, it is certain that God intended to declare hereby that the work which Moses had to do, —the tabernacle he was to erect, and the worship thereof, —was not, either in the whole, or in any part of it, or . . . Continue reading →
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And therefore those who affirm that our obedience is the condition or cause of our justification, do all of them deny the imputation of the obedience of Christ unto us. The righteousness of Christ is imputed to us, as that on the . . . Continue reading →
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First, By the obedience of the life of Christ you see what is intended,—his willing submission unto, and perfect, complete fulfilling of, every law of God, that any of the saints of God were obliged unto. It is true, every act almost . . . Continue reading →
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Therefore, we explain justification simply as the acceptance with which God receives us into his favor as righteous men. And we say that it consists in the remission of sins and the imputation of Christ’s righteousness. John Calvin | Institutes of the . . . Continue reading →
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In worship, their paintings, crossings, crucifixes, bowings, cringings, altars, tapers, wafers, organs, anthems, litany, rails, images, copes, vestments,—what were they but Roman varnish, an Italian dress for our devotion, to draw on conformity with that enemy of the Lord Jesus? In doctrine, . . . Continue reading →
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In eternal vengeance will he plead with the adversaries of his beloved, Matt. 25:41–46; 2 Thess. 1:6; Jude 15. It is hence evident that Christ abounds in pity and compassion towards his beloved. Instances might be multiplied, but these things are obvious, . . . Continue reading →
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1st. He expiates former iniquities, he satisfies for sin, and procures remission of it. Rom. 3:24, 25, ‘Being justified freely by his grace, through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith . . . Continue reading →
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The alpha point of Arminius’s synergistic conception of salvation is marked by his use of the facientibus—the sinner who is always ready to embrace the grace of God because of universal prevenient grace—and the omega point is marked by his understanding of . . . Continue reading →
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“The Reformed church is always in need of reformation.” The common mythology behind this quote, which supposedly originated with Calvin, is the idea that the church always has to be improving, revising, and changing its doctrine to accord with Scripture. Yet the . . . Continue reading →
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Hodge draws attention to the two-stage justification of the Roman Catholic Church and rejects it. The first justification, according to Roman Catholic theology, is gratuitous and is given for Christ’s sake and consists of the infusion of habitual grace. This divine process . . . Continue reading →
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He who errs in this doctrine errs to his eternal destruction. The devil is therefore continually engaged in denying, perverting, and obscuring the truth expressed in this chapter and, if he does not accomplish this, to prevent exercise concerning this truth. When . . . Continue reading →
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The Jew worships God out of Christ; and so does the Turk; yea and the papists worship God, but yet outside of the true Christ; for (as has been shown elsewhere) the Christ of the papists is a counterfeit Christ. And in . . . Continue reading →
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The Academy of Geneva was established in 1559 under politically difficult circumstances. Especially under Theodore Beza (1519–1605), who was also instrumental in the creation of two chairs of law in 1566 and a chair of medicine in 1567, the academy flourished and . . . Continue reading →
