Forwarded from Protestant Post (Dr. Basedologist)
> Be me
> Be the most loved English Bible for centuries
> Legacy forgotten today
> Contain epicly based notes
> Be preferred version of Puritans
> Be the mandated Bible of Scotland
> Be translated under the influence of Knox, Calvin, and Coverdale
> Be the first English Bible to be read in the New World
> Get banned by papist simps
> Be the Geneva Bible
> Pic unrelated
> Be the most loved English Bible for centuries
> Legacy forgotten today
> Contain epicly based notes
> Be preferred version of Puritans
> Be the mandated Bible of Scotland
> Be translated under the influence of Knox, Calvin, and Coverdale
> Be the first English Bible to be read in the New World
> Get banned by papist simps
> Be the Geneva Bible
> Pic unrelated
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The Socinian objection that vicarious atonement is unmerciful because it involves the full and strict satisfaction of justice has no force from a trinitarian point of view. It is valid only from a Unitarian position. If the Son of God who suffers in the sinner's stead is not God but a creature, then of course God makes no self-sacrifice in saving man through vicarious atonement. In this case, it is not God the offended party who makes the atonement. The trinitarian holds that the Son of God is true and very God and that when he voluntarily becomes the sinner's substitute for atoning purposes, it is very God himself who satisfies God's justice. The penalty is not inflicted upon a mere creature whom God made from nothing and who is one of countless millions; but it is inflicted upon the incarnate Creator himself.
The following extract from Channing (Unitarian Christianity) illustrates this misconception: "Unitarianism will not listen for a moment to the common errors by which this bright attribute of mercy is obscured. It will not hear of a vindictive wrath in God which must be quenched by blood or of a justice which binds his mercy with an iron chain, until its demands are satisfied to the full. It will not hear that God needs any foreign influence to awaken his mercy." The finger must be placed upon this word foreign.
The trinitarian does not concede that the influence of Jesus Christ upon God's justice is an influence "foreign" to God. The propitiating and reconciling influence of Jesus Christ, according to the trinitarian, emanates from the depths of the Godhead; this suffering is the suffering of one of the divine persons incarnate.
God is not propitiated (1 John 2:2; 4:10) by another being, when he is propitiated by the only begotten Son. The term foreign in the above extract is properly applicable only upon the Unitarian theory, that the Son of God is not God, but a being like man or angel alien to the divine essence.
This fallacy is still more apparent in the following illustration from the same writer: "Suppose that a creditor, through compassion to certain debtors, should persuade a benevolent and opulent man to pay in their stead? Would not the debtors see a greater mercy and feel a weightier obligation, if they were to receive a free gratuitous release?" (Unitarian Christianity).
Here, the creditor and the debtors' substitute are entirely different parties. The creditor himself makes not the slightest self-sacrifice in the transaction, because he and the substitute are not one being, but two. Consequently, the sacrifice involved in the payment of the debt is confined wholly to the substitute. The creditor has no share in it. But if the creditor and the substitute were one and the same being, then the pecuniary loss incurred by the vicarious payment of the debt would be a common loss.
Upon the Unitarian theory, God the Father and Jesus Christ are two beings as different from each other as two individual men. If this be the fact, then indeed vicarious atonement implies no mercy in God the Father. The mercy would lie wholly in Jesus Christ, because the self-sacrifice would be wholly in him. But if the trinitarian theory is the truth, and God the Father and Jesus Christ are two persons of one substance, being, and glory, then, the self-sacrifice that is made by Jesus Christ is not confined to him alone, but is a real self-sacrifice both on the part of God the Father and also of the entire Trinity. This is taught in Scripture: "God so loved the world, that he gave his only begotten Son" (John 3:16); "he spared not his own Son, but delivered him up for us all" (Rom. 8:32); "God commends his love toward us, in that while we were yet sinners, Christ died for us" (5:8).
The following extract from Channing (Unitarian Christianity) illustrates this misconception: "Unitarianism will not listen for a moment to the common errors by which this bright attribute of mercy is obscured. It will not hear of a vindictive wrath in God which must be quenched by blood or of a justice which binds his mercy with an iron chain, until its demands are satisfied to the full. It will not hear that God needs any foreign influence to awaken his mercy." The finger must be placed upon this word foreign.
The trinitarian does not concede that the influence of Jesus Christ upon God's justice is an influence "foreign" to God. The propitiating and reconciling influence of Jesus Christ, according to the trinitarian, emanates from the depths of the Godhead; this suffering is the suffering of one of the divine persons incarnate.
God is not propitiated (1 John 2:2; 4:10) by another being, when he is propitiated by the only begotten Son. The term foreign in the above extract is properly applicable only upon the Unitarian theory, that the Son of God is not God, but a being like man or angel alien to the divine essence.
This fallacy is still more apparent in the following illustration from the same writer: "Suppose that a creditor, through compassion to certain debtors, should persuade a benevolent and opulent man to pay in their stead? Would not the debtors see a greater mercy and feel a weightier obligation, if they were to receive a free gratuitous release?" (Unitarian Christianity).
Here, the creditor and the debtors' substitute are entirely different parties. The creditor himself makes not the slightest self-sacrifice in the transaction, because he and the substitute are not one being, but two. Consequently, the sacrifice involved in the payment of the debt is confined wholly to the substitute. The creditor has no share in it. But if the creditor and the substitute were one and the same being, then the pecuniary loss incurred by the vicarious payment of the debt would be a common loss.
Upon the Unitarian theory, God the Father and Jesus Christ are two beings as different from each other as two individual men. If this be the fact, then indeed vicarious atonement implies no mercy in God the Father. The mercy would lie wholly in Jesus Christ, because the self-sacrifice would be wholly in him. But if the trinitarian theory is the truth, and God the Father and Jesus Christ are two persons of one substance, being, and glory, then, the self-sacrifice that is made by Jesus Christ is not confined to him alone, but is a real self-sacrifice both on the part of God the Father and also of the entire Trinity. This is taught in Scripture: "God so loved the world, that he gave his only begotten Son" (John 3:16); "he spared not his own Son, but delivered him up for us all" (Rom. 8:32); "God commends his love toward us, in that while we were yet sinners, Christ died for us" (5:8).
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For the Reformed Sanhedrin who object against Lent, St. Bullinger in the 2nd Helvetic Confession wrote:
The fast of Lent is attested by antiquity but not at all in the writings of the apostles. Therefore it ought not, and cannot, be imposed on the faithful. It is certain that formerly there were various forms and customs of fasting... Socrates, the historian, says: "Because no ancient text is found concerning this matter, I think the apostles left this to every man's own judgment, that every one might do what is good without
fear or constraint" (Hist. eccles. V.22, 40).
The Reformed position is merely against binding the conscience to rituals not explicitly commanded in Scripture, not that such practices are not good, appropriate, godly, and beneficial.
The fast of Lent is attested by antiquity but not at all in the writings of the apostles. Therefore it ought not, and cannot, be imposed on the faithful. It is certain that formerly there were various forms and customs of fasting... Socrates, the historian, says: "Because no ancient text is found concerning this matter, I think the apostles left this to every man's own judgment, that every one might do what is good without
fear or constraint" (Hist. eccles. V.22, 40).
The Reformed position is merely against binding the conscience to rituals not explicitly commanded in Scripture, not that such practices are not good, appropriate, godly, and beneficial.
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Forwarded from Fernando
St. Augustine of Hippo's teachings on just war and legitimate defense:
1. On Just War
"A just war is one that avenges a wrong when a nation or state must be punished for having neglected to repair the damage inflicted on another."
— The City of God (De Civitate Dei), Book XIX, Chapter 7
"Those who must be reformed with just and lawful punishments must be corrected with the love of fairness and the necessity of peace, not with the cruelty of vengeance."
— Letter 138, to Marcellinus
"Peace must be sought through war so that, by defeating those who disturb it, the good may live in peace."
— Letter 189, to Boniface
"It is not the act of waging war that should be condemned, but the desire to harm, the cruelty of revenge, the inhumanity of rebellion, the ferocity in combat, and the greed for domination."
— Against Faustus, the Manichean (Contra Faustum Manichaeum), Book XXII, Chapter 74
"Those who have been forced into war are not guilty of war, but those who have imposed the necessity to fight."
— Questions on the Heptateuch (Quaestiones in Heptateuchum), Book VI, Question 10
"It is preferable to kill war with words rather than kill man with the sword. But if peace cannot be achieved without war, the struggle is just if it protects the innocent."
— Commentary on Psalm 124 (Enarrationes in Psalmos)
2. On Legitimate Defense
"If necessity compels it, the wise man will endure violence with patience; but if he has the opportunity to defend himself without guilt, why should he not do so?"
— The City of God (De Civitate Dei), Book I, Chapter 21
"God allows His people to wield the sword when justice requires it, though always preferring patience."
— Questions on the Heptateuch (Quaestiones in Heptateuchum), Book VI, Question 10
"We must not repay evil with evil, but if someone attacks you unjustly, it is just to prevent him from causing harm—not out of vengeance, but out of love for justice."
— Sermon 302
"When a soldier kills his enemy in a just war, it is not he who kills, but the authority that has sent him."
— The City of God (De Civitate Dei), Book I, Chapter 27
"The one who defends his life without hatred, with the sole intention of preventing greater harm, does not sin, for the Lord does not forbid defense, but rather anger."
— Letter 229, to Darius
1. On Just War
"A just war is one that avenges a wrong when a nation or state must be punished for having neglected to repair the damage inflicted on another."
— The City of God (De Civitate Dei), Book XIX, Chapter 7
"Those who must be reformed with just and lawful punishments must be corrected with the love of fairness and the necessity of peace, not with the cruelty of vengeance."
— Letter 138, to Marcellinus
"Peace must be sought through war so that, by defeating those who disturb it, the good may live in peace."
— Letter 189, to Boniface
"It is not the act of waging war that should be condemned, but the desire to harm, the cruelty of revenge, the inhumanity of rebellion, the ferocity in combat, and the greed for domination."
— Against Faustus, the Manichean (Contra Faustum Manichaeum), Book XXII, Chapter 74
"Those who have been forced into war are not guilty of war, but those who have imposed the necessity to fight."
— Questions on the Heptateuch (Quaestiones in Heptateuchum), Book VI, Question 10
"It is preferable to kill war with words rather than kill man with the sword. But if peace cannot be achieved without war, the struggle is just if it protects the innocent."
— Commentary on Psalm 124 (Enarrationes in Psalmos)
2. On Legitimate Defense
"If necessity compels it, the wise man will endure violence with patience; but if he has the opportunity to defend himself without guilt, why should he not do so?"
— The City of God (De Civitate Dei), Book I, Chapter 21
"God allows His people to wield the sword when justice requires it, though always preferring patience."
— Questions on the Heptateuch (Quaestiones in Heptateuchum), Book VI, Question 10
"We must not repay evil with evil, but if someone attacks you unjustly, it is just to prevent him from causing harm—not out of vengeance, but out of love for justice."
— Sermon 302
"When a soldier kills his enemy in a just war, it is not he who kills, but the authority that has sent him."
— The City of God (De Civitate Dei), Book I, Chapter 27
"The one who defends his life without hatred, with the sole intention of preventing greater harm, does not sin, for the Lord does not forbid defense, but rather anger."
— Letter 229, to Darius
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Forwarded from Early Christianity
Forwarded from Gildas’ Plea
St. Patricks day
"I knew not the true God . . . The Lord opened the understanding of my unbelief . . . I was not worthy . . . Love of God and fear of Him increased more and more . . . By the help of God so it came to pass . . . Because of His indwelling Spirit who hath worked in me until this day . . . Let who will laugh and insult . . . Though I be rude in all things . . . I baptize so many thousands of men . . . the Lord ordained clergy everywhere by means of my mediocrity . . . The Lord is mighty to grant to me afterward to be myself spent for your souls."
- The Confession of St. Patrick
"I knew not the true God . . . The Lord opened the understanding of my unbelief . . . I was not worthy . . . Love of God and fear of Him increased more and more . . . By the help of God so it came to pass . . . Because of His indwelling Spirit who hath worked in me until this day . . . Let who will laugh and insult . . . Though I be rude in all things . . . I baptize so many thousands of men . . . the Lord ordained clergy everywhere by means of my mediocrity . . . The Lord is mighty to grant to me afterward to be myself spent for your souls."
- The Confession of St. Patrick
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Dryads, Ents, and Sylvans in Scripture?
Classical mythology has long spoken of living, sentient tree spirits: Dryads, Hamadryads, and Sylvans. C. S. Lewis and J. R. R. Tolkein pick up on this theme in Narnia and LOTR. Is there any Scriptural basis for these notions? I would argue yes.
The rebellion of Absalom in 2 Sam. 18:7-9 gives a few indications of this:
And the men of Israel were defeated there by the servants of David, and the loss there was great on that day, twenty thousand men. The battle spread over the face of all the country, and the forest devoured more people that day than the sword. And Absalom happened to meet the servants of David. Absalom was riding on his mule, and the mule went under the thick branches of a great oak, and his head caught fast in the oak, and he was suspended between heaven and earth, while the mule that was under him went on.
From here, Joab kills Absalom in defiance of David's orders (I would argue rightly). David mourns Absalom's death until Joab talks sense into him (ch. 19). This would indicate the trees were on the right side, though perhaps not unanimously.
Classical mythology has long spoken of living, sentient tree spirits: Dryads, Hamadryads, and Sylvans. C. S. Lewis and J. R. R. Tolkein pick up on this theme in Narnia and LOTR. Is there any Scriptural basis for these notions? I would argue yes.
The rebellion of Absalom in 2 Sam. 18:7-9 gives a few indications of this:
And the men of Israel were defeated there by the servants of David, and the loss there was great on that day, twenty thousand men. The battle spread over the face of all the country, and the forest devoured more people that day than the sword. And Absalom happened to meet the servants of David. Absalom was riding on his mule, and the mule went under the thick branches of a great oak, and his head caught fast in the oak, and he was suspended between heaven and earth, while the mule that was under him went on.
From here, Joab kills Absalom in defiance of David's orders (I would argue rightly). David mourns Absalom's death until Joab talks sense into him (ch. 19). This would indicate the trees were on the right side, though perhaps not unanimously.
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I forgive thy treason,
I redeem thy fall,
For iron, cold iron,
Must be master of men all.
-- Rudyard Kipling
https://youtu.be/nFD9dqZUpE8?si=Y2EfF2z3pUAbfHs2
I redeem thy fall,
For iron, cold iron,
Must be master of men all.
-- Rudyard Kipling
https://youtu.be/nFD9dqZUpE8?si=Y2EfF2z3pUAbfHs2
YouTube
Cold Iron
This one is from a poem by Rudyard Kipling.
It tells the story of a baron who believes iron - for him, representative of brute force - as the metal of man. He tries to revolt against his king by might alone, and is defeated and humiliated.
His king offers…
It tells the story of a baron who believes iron - for him, representative of brute force - as the metal of man. He tries to revolt against his king by might alone, and is defeated and humiliated.
His king offers…
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The success of Trump's second term now depends exclusively and entirely on how he will deal activist judges.
His first term was stymied by bureaucrats. His second is set to be stymied by judges.
The right needs to recon with the fact that Marbury vs. Madison was decided wrongly against Mr. Madison.
His first term was stymied by bureaucrats. His second is set to be stymied by judges.
The right needs to recon with the fact that Marbury vs. Madison was decided wrongly against Mr. Madison.
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Presbyterian and Reformed
Here is a complete list of the Biblical commands to use uninspired hymns and instruments in worship.
What this retarded strain of Calvinism (which Calvin would scoff at) neglects to mention is that every song or hymn in Scripture was sung or played first, and only then recorded in Scripture. This very obvious point completely undermines the silly and prideful exclusive psalmodists.
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Forwarded from Protestant Post (Dr. Basedologist)
YouTube
Parsifal - Karfreitagszauber - Good Friday Music - Wagner - Kempe
Instrumental Karfreitagszauber from Act 3 of Richard Wagner's opera Parsifal (1882)
Conductor: Rudolf Kempe
Orchestra: Wiener Philharmoniker (Vienna Philharmonic)
Recorded in 1960, remastered in 1990.
Label: Angel Records
Year released: 1995
iTunes link:…
Conductor: Rudolf Kempe
Orchestra: Wiener Philharmoniker (Vienna Philharmonic)
Recorded in 1960, remastered in 1990.
Label: Angel Records
Year released: 1995
iTunes link:…
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Forwarded from Protestant Post (Dr. Basedologist)
A Good Friday Reading from Psalm 22:
My God, my God, why hast thou forsaken me? Why art thou so far from helping me, from the words of my groaning? O my God, I cry by day, but thou dost not answer; and by night, but find no rest.
Yet thou art holy, enthroned on the praises of Israel. In thee our fathers trusted; they trusted, and thou didst deliver them. To thee they cried, and were saved; in thee they trusted, and were not disappointed....
I am poured out like water, and all my bones are out of joint; my heart is like wax, it is melted within my breast; my strength is dried up like a potsherd, and my tongue cleaves to my jaws; thou dost lay me in the dust of death.
Yea, dogs are round about me; a company of evildoers encircle me; they have pierced my hands and feet— I can count all my bones— they stare and gloat over me; they divide my garments among them, and for my raiment they cast lots.
But thou, O Lord, be not far off! O thou my help, hasten to my aid! Deliver my soul from the sword, my life from the power of the dog! Save me from the mouth of the lion, my afflicted soul from the horns of the wild oxen!
I will tell of thy name to my brethren; in the midst of the congregation I will praise thee: You who fear the Lord, praise him! all you sons of Jacob, glorify him, and stand in awe of him, all you sons of Israel! For he has not despised or abhorred the affliction of the afflicted; and he has not hid his face from him, but has heard, when he cried to him.
From thee comes my praise in the great congregation; my vows I will pay before those who fear him. The afflicted shall eat and be satisfied; those who seek him shall praise the Lord! May your hearts live for ever!
All the ends of the earth shall remember and turn to the Lord; and all the families of the nations shall worship before him. For dominion belongs to the Lord, and he rules over the nations.
Yea, to him shall all the proud of the earth bow down; before him shall bow all who go down to the dust, and he who cannot keep himself alive. Posterity shall serve him; men shall tell of the Lord to the coming generation, and proclaim his deliverance to a people yet unborn, that he has wrought it.
My God, my God, why hast thou forsaken me? Why art thou so far from helping me, from the words of my groaning? O my God, I cry by day, but thou dost not answer; and by night, but find no rest.
Yet thou art holy, enthroned on the praises of Israel. In thee our fathers trusted; they trusted, and thou didst deliver them. To thee they cried, and were saved; in thee they trusted, and were not disappointed....
I am poured out like water, and all my bones are out of joint; my heart is like wax, it is melted within my breast; my strength is dried up like a potsherd, and my tongue cleaves to my jaws; thou dost lay me in the dust of death.
Yea, dogs are round about me; a company of evildoers encircle me; they have pierced my hands and feet— I can count all my bones— they stare and gloat over me; they divide my garments among them, and for my raiment they cast lots.
But thou, O Lord, be not far off! O thou my help, hasten to my aid! Deliver my soul from the sword, my life from the power of the dog! Save me from the mouth of the lion, my afflicted soul from the horns of the wild oxen!
I will tell of thy name to my brethren; in the midst of the congregation I will praise thee: You who fear the Lord, praise him! all you sons of Jacob, glorify him, and stand in awe of him, all you sons of Israel! For he has not despised or abhorred the affliction of the afflicted; and he has not hid his face from him, but has heard, when he cried to him.
From thee comes my praise in the great congregation; my vows I will pay before those who fear him. The afflicted shall eat and be satisfied; those who seek him shall praise the Lord! May your hearts live for ever!
All the ends of the earth shall remember and turn to the Lord; and all the families of the nations shall worship before him. For dominion belongs to the Lord, and he rules over the nations.
Yea, to him shall all the proud of the earth bow down; before him shall bow all who go down to the dust, and he who cannot keep himself alive. Posterity shall serve him; men shall tell of the Lord to the coming generation, and proclaim his deliverance to a people yet unborn, that he has wrought it.
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Forwarded from Protestant Post (Dr. Basedologist)
A Holy Saturday Reading from Jonah 2:
Then Jonah prayed to the Lord his God from the belly of the fish, saying,
"I called to the Lord, out of my distress, and he answered me; out of the belly of Sheol I cried, and thou didst hear my voice. For thou didst cast me into the deep, into the heart of the seas, and the flood was round about me; all thy waves and thy billows passed over me.
Then I said, ‘I am cast out from thy presence; how shall I again look upon thy holy temple?’ The waters closed in over me, the deep was round about me; weeds were wrapped about my head at the roots of the mountains.
I went down to the land whose bars closed upon me for ever; yet thou didst bring up my life from the Pit, O Lord my God.
When my soul fainted within me, I remembered the Lord; and my prayer came to thee, into thy holy temple. Those who pay regard to vain idols forsake their true loyalty. But I with the voice of thanksgiving will sacrifice to thee; what I have vowed I will pay. Deliverance belongs to the Lord!”
And the Lord spoke to the fish, and it vomited out Jonah upon the dry land.
Then Jonah prayed to the Lord his God from the belly of the fish, saying,
"I called to the Lord, out of my distress, and he answered me; out of the belly of Sheol I cried, and thou didst hear my voice. For thou didst cast me into the deep, into the heart of the seas, and the flood was round about me; all thy waves and thy billows passed over me.
Then I said, ‘I am cast out from thy presence; how shall I again look upon thy holy temple?’ The waters closed in over me, the deep was round about me; weeds were wrapped about my head at the roots of the mountains.
I went down to the land whose bars closed upon me for ever; yet thou didst bring up my life from the Pit, O Lord my God.
When my soul fainted within me, I remembered the Lord; and my prayer came to thee, into thy holy temple. Those who pay regard to vain idols forsake their true loyalty. But I with the voice of thanksgiving will sacrifice to thee; what I have vowed I will pay. Deliverance belongs to the Lord!”
And the Lord spoke to the fish, and it vomited out Jonah upon the dry land.
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The Collect for Holy Saturday:
Grant, O Lord, that as we are baptized into the death of thy blessed Son, our Savior Jesus Christ, so by continually mortifying our corrupt affections we may be buried with him, and through the grave, and the gate of death, we may pass to our joyful resurrection, for his merits, who died and was buried and rose again for us, thy Son Jesus Christ our Lord. Amen.
Grant, O Lord, that as we are baptized into the death of thy blessed Son, our Savior Jesus Christ, so by continually mortifying our corrupt affections we may be buried with him, and through the grave, and the gate of death, we may pass to our joyful resurrection, for his merits, who died and was buried and rose again for us, thy Son Jesus Christ our Lord. Amen.
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