Freedom can only be re-attained through God, through Whom, by grace, we shall be free indeed. Moreover, Augustine argues, since it is “God who made human beings good, it is God, not human beings, who restores human beings so that they are good. He sets them free from the evil that they have brought upon themselves, if they will it, believe, and call upon him.” Since we have by our own will brought upon ourselves sin; we cannot be healed from our sin without the grace of
One could think of hardship not only as a test, but as the idea that God cannot intervene when it comes to a person’s free will, no matter how horrific the situation might be. This is true, especially when it comes to Christian teaching. The Christian God cannot interfere with the freedom He has given His people. Those who are followers of Him can only worry about themselves and leave the judgement up to the Almighty. They are responsible for themselves and only themselves.
A question that is hard to answer is that what is evil exactly, and then how does it even still exist with our wholly good God? Aquinas states that there is no evil in the world because God would not go out and create evil, but simply those that are perceived as evil will have less good. Aquinas questions
Anyone who does not understand sin and its poisonous fruits will indulge in it in ignorance, but those who know the power of righteousness will understand their inheritance in Christ. The message of salvation is the message of being saved by God from the destructive power of sin, and the release of the blessing of God upon those the Lord has saved. When we declared Jesus as our Lord and Saviour, we were saved from the life of sin into the holiness of God. It would be difficult for you to understand salvation without understanding what you have been saved from. The gospel of salvation is the gospel of the power of righteousness, it is not the gospel of sin.
While virtue ethics has a very similar approach to Kantian duty-based ethics, virtue ethics focuses on more on one’s feelings instead of motives. While one may enjoy the cause he is fighting for, the torture would be for personal gain. From a Christian-principle based perspective, God can use anything, including torture, for His glory and to bring honor to His name, but torture in of itself does not reflect the image of Christ. As believers in Christ, Christians are called to show the love of Jesus to everyone around them, and torturing other people does not reflect that affection. Although the Bible does not speak specifically on the issue of torture, followers of Jesus are called to love one another.
The second Sola was: Sola Fide, meaning that we aren't saved by works or good deeds but by faith alone in Jesus Christ. Luther loved to emphasize this and teach that you can’t get to heaven through good works. The Third Sola, Sola Gratia meant: That we are only saved by God's grace not our deeds. Martin Luther couldn’t stress enough that we are loved by God and
By only having faith in God; the source for everything in life good or bad, and nothing else, does this truly and solely ensure that one is protected from all temptations that come with the outside world? In Young Goodman Brown by Nathaniel Hawthorne, located in Salem,Massachusetts, Young Goodman Brown is defined by supposably being a good Puritan, which should show his unbending belief in God. However, his religious beliefs are put into question as he is introduced to another world, a world fueled with sin, a public showing of those sins (which Puritans do not believe in) and temptation . Both, Puritan writer Jonathan Edwards, and story author Hawthorne express their unyielding conflicts when it comes to the Puritan faith through
This is knowledge which grants eternal happiness and meaning cannot be philosophized by the castaway; it must arrive in the form of news, which is the Absolute Paradox. By faith, this news must be heard and heeded. The Christian faith is neither knowledge nor science nor a “miraculous favor which allows one to… believe the impossible” (146). Faith is a form of communication from God, which is delivered by an apostle whose message, while transcendental and paradoxical, is believable and necessary. Jesus, who comes to bring news across the seas does so with authority and steadfastness to the point of martyrdom.
Here then is the basis for Paul’s attack on idolatry which follows: “Therefore since we are God’s offspring”; thus, humans are the true image of God. So, no image made, “by human design or skill.” could possibly be anything other than a falsification of the image of God (17:29). Paul ends his sermon by announcing that the time of ignorance is over and calling for eschatological repentance (17:30-31). Now Paul’s purpose is clear. He is not seeking to add a new god to the Athenian Pantheon; he is rather seeking the Athenians’ repentance.
Tertullian said, “Faith and reason are as different as day and night, theology and philosophy should not be mixed together” (Kerr, p. 39). He understood philosophy to be worldly, inconstant and destructive to Christian faith (Kerr, p. 40). In Tertullian’s The Rule of Faith, he states: “Christ laid down one definite system of truth which the world must believe without qualification, and which we must seek precisely in order to believe it when we find it” (Kerr, p. 41). Tertullian exerted for purity and focus in seeking God’s truth, once this truth was discovered there was no need to look further (Kerr, p. 41). Justin Martyr tried to convince them that the great Hebrew thinkers were wiser philosophers; he even attempted to show that the prophets