Posted on 05/10/2017 9:03:36 AM PDT by Salvation
Continuing with the theme of urgency from yesterday’s post, we do well to consider Mary’s fervent requests at Fatima for prayer, conversion, and consecration. This Saturday will mark the 100th anniversary of Mary’s first appearance at Fatima.
It was a critical time in human history. The First World War had claimed more than 17 million lives. Mary urged prayer to end this catastrophe:
Thanks be to God, through the children’s prayers and surely those of others, the war did soon end. In October, Our Lady said,
War is a terrible result of human sinfulness as well as a punishment for it. Sin is its own punishment; when we sow the wind, we reap the whirlwind. Part of the horror of the First World War was the use of chemical weapons. So appalling was the suffering and so great was the loss of life that in 1925 most nations willingly signed the Geneva Protocol, which prohibited their use in international armed conflicts.
But Mother Mary urgently warned that if the people of this world did not repent, pray, and cease offending God, a war far worse would come:
Sadly, as we know, the Second World War formally ensued in 1939. Months earlier, in 1938, a remarkable display of the Aurora Borealis further south than ever observed made international headlines. It was a final warning. More than 60 million people died in World War II. Atrocities were multiplied, and the most fearsome weapon ever contrived—the atom bomb—would haunt the world long after the war. Russia, too, spread Marxist and atheist errors.
See what happens when we do heed the urgent request to pray? Wars can be ended, souls can be saved, and peace can be brought.
But also note the terrible consequences of failing to pray and be converted! Jesus once said to paralyzed man he had healed, See, you are well again. Stop sinning or something worse may happen to you (John 5:14). So, too, for the people of that time who, though having received God’s mercies in the end of World War I, fell back into sin. The decadence, financial excess, and foolishness of the “roaring” 1920s, both in Europe and America, brought a harvest of corruption, both morally and politically. It ushered in both the Great Depression and then a war far worse than ever imagined.
Yes, prayer and conversion are both urgent and essential. This is true not only in terms of this world, but also of the world to come. This world’s travails are indeed awful, but they are temporary. Mother Mary sets far greater stakes before us: Heaven or Hell.
Where will you spend eternity? What about your children, siblings, and friends? Have you thought about this at all? Do you understand the urgency? Consider well some of what our Lady of Fatima said by way of an eternal warning:
Here is a mother urgently warning her children of the fires of hell, of the consequences of sin and the final refusal to repent. Here is a mother urgently calling for prayer, reparation, sacrifices, and conversion.
She is urgent; are we? To be urgent does not mean to be in a panic; it means to be sober and alert, to be persistent and consistent in attending to our final end and to that of others to the degree that we are able.
Caritas Christi urget nos: The Love of Christ urges us on! …. Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God (2 Cor 5:14, 20).
You are simply unable to address the message of Scripture in its entirety.
St. Paul writes, in Romans 3:28 “For we hold that a person is justified by faith apart from works prescribed by the law.”
But this was not enough for Luther. This is the verse to which Luther added the word alone after the word faith in his German translation. There is simply no basis in the Greek text for this translation and the addition seems arbitrary, if not intentional, to bolster his novel doctrine of sola fide.
(Note: This change does not seem to persist in any KJV text today.)
The other seemingly disingenuous element of Luther’s interpretation of Romans 3:28 was to ignore the significance of the phrase “prescribed by the law”.
We gain insight by reading on to the next verse.
Romans 3:29 Or is God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also,
Here we see that Paul’s intent was to emphasize that Gentiles too are saved by faith, because they were never subject to Jewish law, and their salvation could not be subject to following it. Recall the discussions regarding the need to circumcise the Gentiles? Paul’s clear instruction was that circumcision was not necessary under the New Covenant.
Here we see that St. Paul is not saying that no works of any kind are required, but that “works of the law” are not required.
Galatians 5:6 For in Christ Jesus neither circumcision nor uncircumcision counts for anything; the only thing that counts is faith working through love.
“Simply no basis,” you say?
Logical fallacy: Just Because. You’re telling me to accept what you say with NO evidence other than your word. Sorry, but that argument only works for God himself. In other words, PROVE IT.
Oh, and while you’re at it, are you to say that ALL the other verses in question that my friend metmom posted are just purposefully mistranslated by the EEEEEVIL Luther?
Jeez.
And for that matter, what the heck are ‘works of the Law’ as opposed to the ‘works’ you talk about? What good works are there that aren’t of the Law?
And because you addressed a single verse, my turn.
“James 2:14 What good is it, my brothers and sisters, if you say you have faith but do not have works? Can faith save you? 15 If a brother or sister is naked and lacks daily food, 16 and one of you says to them, “Go in peace; keep warm and eat your fill,” and yet you do not supply their bodily needs, what is the good of that? 17 So faith by itself, if it has no works, is dead.”
Of course I’m not arguing that. My position has ALWAYS been—and the position of nearly all Protestant churches—that faith and good works HAVE to go together. If there are no good works, faith is non-existent.
IOW, goods works are a product of salvation, not part of the means of salvation.
Oh, and after I did a little more research, thank you for spewing ANOTHER Catholic talking point, when I thought you were willing to actually contend with me. I am disappointed.
This statement of yours betrays a lack of understanding even the basics of translation practice. For when you say that Luther added a word to the German it carries with it the unspoken accusation that he added to the meaning of the Greek. That is simply not the case.
Let me give you a quote from the man himself.
“You tell me, besides, that the papists are making a tremendous fuss, because the word sola is not in Paul’s text, and this addition of mine to the words of God is not to be tolerated...But because I knew—and still see with my own eyes—that none of them knows how to translate, or to speak German, I spared them and myself that trouble.”
In other words, Luther was well aware of what people were saying about him. Luther, meanwhile, knew both Greek and German well enough to know that the meaning of the Greek would be misinterpreted without that qualifier in German.
Going back to the original Greek, on the other hand, we see Paul shifting the word ‘faith’ out of its normal position to front-load it. In other words, adding special emphasis to the word ‘faith.’ In Koine Greek, consider that a triple exclamation point. Following the statement that we are justified by faith (!!!) Paul adds a strong adverb to emphasize the separation between justification by faith and justification by works.
There, is that enough ‘addressing the message of Scripture’ or are you going to insult me again?
Yes.
And it is necessary also to keep in mind that when Paul talks about ‘works of the Law’ it carries a different meaning than when James talks about works. The same goes when Paul and James talk about faith.
Because as we discussed above, Paul and James were addressing different audiences, both of whom had different understandings of the word ‘faith.’ James was writing to an audience that saw the word as nothing more than an intellectual acknowledgement, and so he fervently wrote to them to tell them that the ‘faith’ that they had was far from enough. James was writing to an audience whose saving faith was dying on the vine because they had divorced the necessary marriage of faith and the works resulting from that faith.
And so when he writes the word ‘faith,’ he’s using it as his audience would have used it, which is different than Paul’s audience used the word faith. The congregation that James was writing to understood the word translated as ‘faith’ as intellectual, whereas Paul’s meaning, in context, means more along the words of not just accepting it as intellectually true, but embracing the grace of God as true... FOR ME. Jesus died FOR ME.
Try to get that past the talking points in people’s heads, though. *Sigh*
Well stated. Thank you for the reply.
Well and succinctly stated! ... and G Larry would agree, given his response to my post above. What is sad is the Catholic mind then succumbs to the deception of ‘keeping salvation’ by fealty to Romish sacraments.
Yes, they are cherry picked and no, they are not in context.
They are single, stand alone verses that do not have the surrounding material present with them.
Here is an example of verses taken in context.
Salvation by faith alone, without the works of the law or any works.
The whole argument presented, not a single verse chosen at random to support already decided upon theology.
Galatians 2:15-21 We ourselves are Jews by birth and not Gentile sinners; yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified.
But if, in our endeavor to be justified in Christ, we too were found to be sinners, is Christ then a servant of sin? Certainly not! For if I rebuild what I tore down, I prove myself to be a transgressor. For through the law I died to the law, so that I might live to God. I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me. I do not nullify the grace of God, for if righteousness were through the law, then Christ died for no purpose.
Galatians 3:1-29 O foolish Galatians! Who has bewitched you? It was before your eyes that Jesus Christ was publicly portrayed as crucified. Let me ask you only this: Did you receive the Spirit by works of the law or by hearing with faith? Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh? Did you suffer so many things in vain—if indeed it was in vain? Does he who supplies the Spirit to you and works miracles among you do so by works of the law, or by hearing with faith— just as Abraham “believed God, and it was counted to him as righteousness”?
Know then that it is those of faith who are the sons of Abraham. And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, “In you shall all the nations be blessed.” So then, those who are of faith are blessed along with Abraham, the man of faith.
For all who rely on works of the law are under a curse; for it is written, “Cursed be everyone who does not abide by all things written in the Book of the Law, and do them.” Now it is evident that no one is justified before God by the law, for “The righteous shall live by faith.” But the law is not of faith, rather “The one who does them shall live by them.” Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree”— so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith.
To give a human example, brothers: even with a man-made covenant, no one annuls it or adds to it once it has been ratified. Now the promises were made to Abraham and to his offspring. It does not say, “And to offsprings,” referring to many, but referring to one, “And to your offspring,” who is Christ. This is what I mean: the law, which came 430 years afterward, does not annul a covenant previously ratified by God, so as to make the promise void. For if the inheritance comes by the law, it no longer comes by promise; but God gave it to Abraham by a promise.
Why then the law? It was added because of transgressions, until the offspring should come to whom the promise had been made, and it was put in place through angels by an intermediary. Now an intermediary implies more than one, but God is one.
Is the law then contrary to the promises of God? Certainly not! For if a law had been given that could give life, then righteousness would indeed be by the law. But the Scripture imprisoned everything under sin, so that the promise by faith in Jesus Christ might be given to those who believe.
Now before faith came, we were held captive under the law, imprisoned until the coming faith would be revealed. So then, the law was our guardian until Christ came, in order that we might be justified by faith. But now that faith has come, we are no longer under a guardian, for in Christ Jesus you are all sons of God, through faith. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. And if you are Christ's, then you are Abraham's offspring, heirs according to promise.
Now, please explain how you can state that works are required to be saved as you claim in James.
My pleasure!
From what I know of Catholic doctrine, they claim that Paul was talking solely about the law of circumcision there.
Luther translated the Bible and he was correct as far as the meaning of this passage. You simply must read the section that this single verse appears within to follow Paul's argument.
Romans 3:21–31Paul demonstrates to Jews that both Jews and non-Jews have one God. Paul proves this by declaring that Jews and non-Jews are declared righteous based entirely on faith and apart from "works of the Law."Justification by Faith
21 But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets,
22 even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction;
23 for all have sinned and fall short of the glory of God,
24 being justified as a gift by His grace through the redemption which is in Christ Jesus;
25 whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed;
26 for the demonstration, I say, of His righteousness at the present time, so that He would be just and the justifier of the one who has faith in Jesus.
27 Where then is boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith.
28 For we maintain that a man is justified by faith apart from works of the Law.
29 Or is God the God of Jews only? Is He not the God of Gentiles also? Yes, of Gentiles also,
30 since indeed God who will justify the circumcised by faith and the uncircumcised through faith is one.
31 Do we then nullify the Law through faith? May it never be! On the contrary, we establish the Law.
If you look at any 10 translations online (Bible Hub does this), you will notice that translations range from absolutely literal - almost word for word - to dynamic.
Luther expressed the exact argument of Paul in his translation. God declares men who believe righteous based on faith alone.
It is as accurate today as the day he translated this verse.
With no basis.
True.
Just anticipating the reply.
I find the criticisms of non-Catholic Bible translations by Catholics to be hypocritical to say the least, considering what the Catholic church has done to translating the Bible.
There’s the slaughter of the word in the Duoay-Rheims version, which the Catholic chruch did.
And then there’s the OT that was translated into Greek for the Septuagint and then into English from a translation, making the English a translation of a translation, instead of a direct translation.
Same with the NT which manuscripts are in Greek but the RCC translated into Latin and then translates from Latin into English, again, a translation of a translation instead of translating from the original language.
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Els: You can't make this stuff up!
Sure you can, Els.
In the first sentence, there are three elements forbidden by FR rules in RF: (1) BBG essentially reads your mind as to what your intentions are; (2) claims that your motive is to impugn (her?) character (which is an attack on your character); and (3) that your method is an ungentlemanly attempt to prod (her?) into reacting outside the rules of the forum.
Then in the second sentence BBG insults the character of every individual of the Protestant faith by claiming that not one has a conciliatory approach; that not one on any topic is other than argumentative ab initio, regardless of the viewpoint of another person of any point of view.
Doesn't that soud a little bigoted to you, Els? I would say that BBG either: (1)has no idea what ad hominem means in Latin; or (2) is not aware that (she?) is placing (her?)self above the Forum rules by committing the very error that (she?) excoriates in others.
Of course, Els, this is just an observation of BBG's tactics that might indicate a lack of education, or lack of self-awareness, or both, as well as a lack of ability to control one's composure.
No snappy comeback for the very next reply?
Have you run OUT of straw??
I give YOU permission to edit what you do think is RIGHT.
Then YOU can refer to the TRUTH all day long...
Like THIS little nugget of TRUTH...
Matthew 23:9
And call no man your father on the earth: for one is your Father, which is in heaven.
What is that LIGHT in the sky??
2 Corinthians 11:14
And no wonder, for Satan himself masquerades as an angel of light.
Private revelations do not form part of the deposit of faith of the Catholic Church, and its members are not bound to believe in any of them. (Assent may be given based on the discernment of the Church and its judgment that an apparition is probable and worthy of pious credence.)[25] The reported visions at Fátima gathered widespread attention, as numerous pilgrims began to visit the site. After a canonical inquiry, the Bishop of Leiria-Fátima officially declared the visions of Fátima as "worthy of belief" in October 1930, officially permitting the cult of Our Lady of Fátima.[26]
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