J.C. RYLE SELF-INQUIRY

(4) Let me ask, in the fourth place, WHETHER WE HAVE RECEIVED THE FORGIVENESS OF OUR SINS?

Few reasonable Englishmen would think of denying that they are sinners. Many perhaps would say that they are not as bad as many, and that they have not been so very wicked, and so forth. But few, I repeat, would pretend to say that they had always lived like angels, and never done, or said, or thought a wrong thing all their days. In short, all of us must confess that we are more or less "sinners," and, as sinners, are guilty before God; and, as guilty, we must be forgiven, or be lost and condemned forever at the last day.-- Now it is the glory of the Christian religion that it provides for us the very forgiveness that we need--full, free, perfect, eternal, and complete. It is a leading article in that well-known creed which most Englishmen learn when they are children. They are taught to say, "I believe in the forgiveness of sins." This forgiveness of sins has been purchased for us by the eternal Son of God, our Lord Jesus Christ. He has purchased it for us by coming into the world to be our Savior, and by living, dying, and rising again, as our Substitute, in our behalf. He has bought it for us at the price of His own most precious blood, by suffering in our place on the cross, and making satisfaction for our sins. But this forgiveness, great, and full, and glorious as it is, does not become the property of every man and woman as a matter of course. It is not a privilege which every member of a Church possesses, merely because he is a Churchman. It is a thing which each individual must receive for himself by his own personal faith, lay hold on by faith, appropriate by faith, and make his own by faith; or else, so far as he is concerned, Christ will have died in vain. "He that believes on the Son has everlasting life, and he that believes not the Son shall not see life, but the wrath of God abides on him" (John 3:36). No terms can be imagined more simple, and more suitable to man. As good old Latimer said in speaking of the matter of justification, "It is but believe and have." It is only faith that is required; and faith is nothing more than the humble, heartfelt trust of the soul which desires to be saved. Jesus is able and willing to save; but man must come to Jesus and believe. All that believe are at once justified and forgiven: but without believing there is no forgiveness at all.

Now here is exactly the point, I am afraid, where multitudes of English people fail, and are in imminent danger of being lost forever. They know that there is no forgiveness of sin excepting in Christ Jesus. They can tell you that there is no Savior for sinners, no Redeemer, no Mediator, excepting Him who was born of the Virgin Mary, and was crucified under Pontius Pilate, dead, and buried. But here they stop, and get no further! They never come to the point of actually laying hold of Christ by faith, and becoming one with Christ and Christ in them. They can say, He is a Savior, but not my Savior--a Redeemer, but not my Redeemer--a Priest, but not my Priest--an Advocate, but not my Advocate: and so they live and die unforgiven! No wonder that Martin Luther said, "Many are lost because they cannot use possessive pronouns." When this is the state of many in this day, no one need wonder that I ask men whether they have received the forgiveness of sins. An eminent Christian lady once said, in her old age,-- "The beginning of eternal life in my soul, was a conversation I had with an old gentleman who came to visit my father when I was only a little girl. He took me by the hand one day and said, 'My dear child, my life is nearly over, and you will probably live many years after I am gone. But never forget two things. One is, that there is such a thing as having our sins forgiven while we live. The other is, that there is such a thing as knowing and feeling that we are forgiven.' I thank God I have never forgotten his words."-- How is it with us? Let us not rest until we "know and feel", as the Prayer Book says, that we are forgiven. Once more let us ask, in the matter of forgiveness of sins, "How do we do?"


(5) Let me ask, in the fifth place, WHETHER WE KNOW ANYTHING BY EXPERIENCE OF CONVERSION TO GOD.

Without conversion there is no salvation. "Except you be converted, and become as little children, you shall never enter the kingdom of heaven."-- "Except a man be born again, he cannot see the kingdom of God."--"If any man have not the Spirit of Christ, he is none of His."--"If any man be in Christ he is a new creature." (Matthew 18:3, John 3:3, Romans 8:9, 2 Corinthians 5:17)

We are all by nature so weak, so worldly, so earthly-minded, so inclined to sin, that without a thorough change we cannot serve God in life, and could not enjoy Him after death. Just as ducks, as soon as they are hatched, take naturally to water, so do children, as soon as they can do anything, take to selfishness, lying, and deceit; and none pray or love God, unless they are taught. High or low, rich or poor, gentle or simple, we all need a complete change--a change which is the special office of the Holy Spirit to give us. Call it what you please--new birth, regeneration, renewal, new creation, quickening, repentance--the thing must be had if we are to be saved: and if we have the thing it will be seen.

Sense of sin and deep hatred of it, faith in Christ and love to Him, delight in holiness and longing after more of it, love for God's people and distaste for the things of the world,--these, these are the signs and evidences which always accompany conversion. Myriads around us, it may be feared, know nothing about it. They are, in Scripture language, dead, and asleep, and blind, and unfit for the kingdom of God. Year after year, perhaps, they go on repeating the words of the creed, "I believe in the Holy Spirit;" but they are utterly ignorant of His changing operations on the inward man. Sometimes they flatter themselves they are born again, because they have been baptized, and go to church, and receive the Lord's Supper; while they are totally destitute of the marks of the new birth, as described by John in his first Epistle. And all this time the words of Scripture are clear and plain,--"Except you be converted, you shall in no case enter the kingdom." (Matthew 18:3).

In times like these, no reader ought to wonder that I press the subject of conversion on men's souls. No doubt there are plenty of sham conversions in such a day of religious excitement as this. But bad coin is no proof that there is no good money: no, rather it is a sign that there is some money current which is valuable, and is worth imitation. Hypocrites and sham Christians are indirect evidence that there is such a thing as real grace among men. Let us search our own hearts then, and see how it is with ourselves. Once more let us ask, in the matter of conversion, "How do we do?"

LYNN JENKINS CONGRESSWOMEN

Americans are Speaking Out; I’m Listening
From the out of control spending that has pushed our nation’s debt over $13 trillion, the bailouts of the financial industry and the auto industry and the Democrat majority’s government takeover of health care, folks around the nation are fed up because the current leadership in Washington is not listening. That’s why I was proud to join House Republicans to introduce America Speaking Out to work with you and folks around the nation on a new policy agenda for Washington that is centered on your priorities.

Earlier this week, I held my first America Speaking Out townhall meeting in Parsons, and I will be holding my second town hall meeting this coming Monday, June 7, at the Topeka and Shawnee County Library at 9:00 a.m. If you cannot make it out to the town hall meeting, you can still participate in America Speaking Out by engaging in a debate and offering your solutions on the America Speaking Out website at www.AmericaSpeakingOut.com.

America is at a critical crossroads. Our nation can either continue down the path we are on right now – a path of big government where distant politicians in Washington decide what is best for folks in the heartland – or we can change direction and let Americans everywhere help shape policy. I have heard from many Kansans already, and I look forward to continuing to listen as we build a new agenda that encourages economic growth and prosperity without creating a welfare state, that protects each of us from harm and that honors our values.

Private Sector Continues to Struggle as Government Continues to Expand
President Obama this morning praised the May jobs report saying that “we're moving in the right direction,” and that “the economic policies that we've put in place are working.” As our nation continues to grapple with the effects of record unemployment, I recognize that any job growth is good news. Unfortunately, what the President failed to mention and what I am extremely disappointed to learn is that of the 431,000 jobs created last month, only 41,000 were private sector jobs. Virtually every other job was a temporary position with the U.S. Census Bureau.

The private sector in our nation is the source of economic growth and strength, but the increased size, scope and cost of government, and the general uncertainty among businesses about higher taxes and more regulation down the road have all but stifled private sector job growth. We cannot afford policies that make us further reliant on the federal government and that lead us down a path to becoming a welfare state. The federal government should instead implement policies to ensure the free market functions correctly and put Americans back to work for good. It will take time for the economy to fully recover from this recession, but rather than growing government, we should be focused on fostering job growth and creation in our nation’s private sector.

Honoring our Nation’s Fallen Heroes
I was honored to join folks in Atchison and Leavenworth earlier this week to pay tribute to the brave men and women who have made the ultimate sacrifice for our nation. Each of us is blessed with so many freedoms, which are a result of the courageous Americans who have served our nation. In Atchison, a very dedicated and talented young man, Lawton Huffman, made it his Eagle Scout project to bring a piece of the USS Arizona to Atchison and construct a memorial to our war heroes. The beautiful memorial will make it possible for folks in Northeast Kansas to pay tribute to the 1,177 American soldiers who lost their lifves on the USS Arizona for years to come.

This Sunday, June 6, marks the 66th anniversary of D-Day, the largest naval invasion in the history of the world. More than 150,000 soldiers, including 31,000 Americans, landed on the beaches of Normandy, France, and engaged in what General Eisenhower called “a crusade in which we will accept nothing less than full victory.” The invasion of Normandy began the march across Europe to defeat Hitler. It was the turning point in the war.

I support a resolution in the House to recognize the 66th anniversary of D-Day and express gratitude to the soldiers who fearlessly fought for freedom. Both Memorial Day earlier this week and the anniversary of D-day over the weekend give us a chance to remember and honor the brave Americans who have sacrificed everything for their nation. But in addition to remembering and honoring our fallen troops each Memorial Day and on D-Day, it is so important for us to pay tribute to and say thank you to soldiers each day of the year.

Israel Has a Right to Defend Itself
Earlier this week, the Israel Defense Forces stopped a six-ship flotilla that was attempting to overrun an Israeli naval blockade. The blockade exists to stop Hamas terrorists from smuggling weapons into Gaza and using those weapons to attack Israel. Since 2005, Hamas terrorists have launched more than 7,000 rockets into Israel, killing innocent Israelis.

Israel has every right to defend itself, and at this point, the true purpose behind the flotilla seems murky at best. Israel is one of our nation’s strongest and most stable allies, so it is imperative that President Obama and his administration make it clear that the United States supports Israel and pledges to veto any biased, premature U.N. resolution condemning Israel’s right to defend itself from Hamas terrorists who seek to harm innocent Israeli citizens.

Spending Time in Kansas
I have had a wonderful time being home this week and have met many wonderful Kansans. After spending Monday honoring veterans in Atchison and Leavenworth, first thing Tuesday morning I headed to Southeast Kansas. My first stop of the day was with Brian Caswell at Wolkar Drug in Baxter Springs. Next, I headed to Pittsburg where I spoke with the local Rotary group and then headed to Parsons for my first America Speaking Out townhall.

Yesterday, I attended the Lakewood Hills Community meeting in Ozawkie and met with Directors Dave Ketchum and Lori Kemper, Manager Joyce Day, Committee Member John Bryant and Counsel Kenji Zweygardt. I also spent some time yesterday afternoon speaking with the Atchison Chamber and Rotary groups about important issues affecting individuals and businesses in Northeast Kansas. On Monday, I will host my second America Speaking Out townhall meeting in Topeka and also have several meetings in my office in Topeka.

SELF-INQUIRY BY J.C. RYLE

SELF-INQUIRY by J. C. Ryle

"Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do." (Acts 15:36).

The text which heads this page contains a proposal which the Apostle Paul made to Barnabas after their first missionary journey. He proposed to revisit the Churches they had been the means of founding, and to see how the were getting on. Were their members continuing steadfast in the faith? Were they growing in grace? Were they going forward, or standing still? Were they prospering, or falling away? "Let us go again and visit our brethren in see how they do."

This was a wise and useful proposal. Let us lay it to heart, and apply it to ourselves in the nineteenth century. Let us search our ways, and find out how matters stand between ourselves and God. Let us "see how we do." I ask every reader of this volume to begin its perusal by joining me in self-inquiry. If ever self-inquiry about religion was needed, it is needed at the present day.

We live in an age of peculiar spiritual privileges. Since the world began there never was such an opportunity for a man's soul to be saved as there is in England at this time. There never were so many signs of religion in the land, so many sermons preached, so many services held in churches and chapels, so many Bibles sold, so many religious books and tracts printed, so many Societies for evangelizing mankind supported, so much outward respect paid to Christianity. Things are done everywhere now-a-days which a hundred years ago would have been thought impossible. Bishops support the boldest and most aggressive efforts to reach the unconverted. Deans and Chapters throw open the naves of cathedrals for Sunday evening sermons! Clergy of the narrowest High Church School advocate special missions, and vie with the Evangelical brethren in proclaiming that going to church on Sunday is not enough to take a man to heaven. In short, there is a stir about religion now-a-days to which there has been nothing like since England was a nation, and which the cleverest skeptics and infidels cannot deny. If Romaine, and Venn, and Berridge, and Rowlands, and Grimshaw, and Hervey, had been told that such things would come to pass about a century after their deaths, they would have been tempted to say, with the Samaritan nobleman, "If the Lord should windows of heavens might such a thing be." (2 Kings 7:19). But the Lord has opened the floodgates of heaven. There is more taught now-a-days in England of the real Gospel, and of the way of salvation by faith in Jesus Christ, in one week, than there was in a year in Romaine's time. Surely I have a right to say that we live in an age of spiritual privileges. But are we any better for it? In an age like this it is well to ask, "How do we do about our souls?"

We live in an age of special spiritual danger. Never perhaps since the world began was there such an immense amount of mere outward profession of religion as there is in the present day. A painfully large proportion of all the congregations in the land consists of unconverted people, who know nothing of heart-religion, never come to the Lord's Table, and never confess Christ in their daily lives. Myriads of those who are always running after preachers, and crowding to hear special sermons, are nothing better than empty tubs, and tinkling cymbals, without a bit of real vital Christianity at home. The parable of the sower is continually receiving most vivid and painful illustrations. The way-side hearers, the stony-ground hearers, the thorny-ground hearers abound on every side.

The life of many religious people, I fear, in this age, is nothing better than a continual course of spiritual dram-drinking. They are always morbidly craving fresh excitement; and they seem to care little what it is if they only get it. All preaching seems to be the same to them; and they appear unable to "see differences" so long as they hear what is clever, have their ears tickled, and sit in a crowd. Worst of all, there are hundreds of young unestablished believers who are so infected with the same love of excitement, that they actually think it a duty to be always seeking it. Insensibly almost to themselves, they take up a kind of hysterical, sensational, sentimental Christianity, until they are never content with the "old paths" and, like the Athenians, are always running after something new. To see a calm-minded young believer, who is not stuck up, self confident, self-conceited, and more ready to teach than learn, but content with a daily steady effort to grow up into Christ's likeness, and to do Christ's work quietly and unostentatiously, at home, is really becoming almost a rarity! Too many young professors, alas, behave like young recruits who have not spent all their bounty money. They show how little deep root they have, and how little knowledge of their hearts, by noise, forwardness, readiness to contradict and set down old Christians, and over-weaning trust in their own fancied soundness and wisdom! Well will it be for many young professors of this age if they do not end, after being tossed about for a while, and "carried to and fro by every wind of doctrine," by joining some petty, narrow-minded, censorious sect, or embracing some senseless, unreasoning crotchety heresy. Surely, in times like these there is great need for self-examination. When we look around us, we may well ask, "How do we do about our souls?"

In handling this question, I think the shortest plan will be to suggest a list of subjects for self-inquiry, and to get them in order. By so doing I shall hope to meet the case of every one into whose hands this volume may fall. I invite every reader of this paper to join me in calm, searching self-examination, for a few short minutes. I desire to speak to myself as well as to you. I approach you not as an enemy, but as a friend. "My heart's desire and prayer to God is that you may be saved" (Romans 10:1). Bear with me if I say things which at first sight look harsh and severe. Believe me, he is your best friend who tells you the most truth.


(1) Let me ask, in the first place, "DO WE EVER THINK ABOUT OUR SOULS AT ALL?"

Thousands of English people, I fear, cannot answer that question satisfactorily. They never give the subject of religion any place in their thoughts. From the beginning of the year to the end they are absorbed in the pursuit of business, pleasure, politics, money, or self-indulgence of some kind or another. Death, and judgment, and eternity, and heaven, and hell, and a world to come, are never calmly looked at and considered. They live on as if they were never going to die, or rise again, or stand at the bar of God, or receive an eternal sentence! They do not openly oppose religion, for they have not sufficient reflection about it to do so; but they eat and drink, and sleep, and get money, and spend money, as if religion was a mere fiction and not a reality. They are neither Romanists, nor Socinians, nor infidels, nor High Church, nor Low Church, nor Broad Church. They are just nothing at all, and do not take the trouble to have opinions. A more senseless and unreasonable way of living cannot be conceived; but they do not pretend to reason about it. They simply never think about God, unless frightened for few minutes by sickness, death in their families, or an accident. Barring such interruptions, they appear to ignore religion altogether, and hold on to their way cool and undisturbed, as if there were nothing worth thinking of except this world.

It is hard to imagine a life more unworthy of an immortal creature than such a life as I have just described, for it reduces a man to the level of a beast. But it is literally and truly the life of multitudes in England; and as they pass away their place is taken by multitudes like them. The picture, no doubt, is horrible, distressing, and revolting: but, unhappily, it is only too true. In every large town, in every market, on every stock-exchange, in every club, you may see specimens of this class by the scores--men who think of everything under the sun except the one thing needful--the salvation of their souls. Like the Jews of old they do not "consider their ways," they do not "consider their latter end;" they do not "consider that they do evil" ( Isaiah 1:3; Haggai 1:7; Deuteronomy 32:29; Ecclesiastes 5:1). Like Gallio they "care for none of these things:" they are not in their way. ( Acts 18:17) If they prosper in the world, and get rich, and succeed in their line of life, they are praised, and admired by their contemporaries. Nothing succeeds in England like success! But for all this they cannot live forever. They will have to die and appear before the bar of God, and be judged; and then what will the end be? When a large class of this kind exists in our country, no reader need wonder that I ask whether he belongs to it. If you do, you ought to have a mark set on your door, as there used to be a mark on a plague-stricken house two centuries ago, with the words, "Lord have mercy on us," written on it. Look at the class I have been describing, and then look at your own soul.


(2) Let me ask, in the second place, WHETHER WE EVER DO ANYTHING ABOUT OUR SOULS?

There are multitudes in England who think occasionally about religion, but unhappily never get beyond thinking. After a stirring sermon,--or after a funeral,--or under the pressure of illness,--or on Sunday evening,--or when things are going on badly in their families,--or when they meet some bright example of a Christian,--or when they fall in with some striking religious book or tract,--they will at the time think a good deal, and even talk a little about religion in a vague way. But they stop short, as if thinking and talking were enough to save them. They are always meaning, and intending, and purposing, and resolving, and wishing, and telling us that they "know" what is right, and "hope" to be found right in the end, but they never attain to any action. There is no actual separation from the service of the world and sin, no real taking up the cross and following Christ, no positive doing in their Christianity. Their life is spent in playing the part of the son in our Lord's parable, to whom the father said, "'Go and work today in the vineyard:' and he answered, 'I will, sir,' but he did not go" (Matthew 21:30). They are like those whom Ezekiel describes, who liked his preaching, but never practiced what he preached:--"They come unto you as the people comes, and they sit before you as my people, and they hear your words, but they will not do them. . . .And lo, you are unto them as a very lovely song of one that has a pleasant voice, and can play well on an instrument: for they hear your words but they do them not." (Ezekiel 33:31- 32). In a day like this, when hearing and thinking without doing, is so common, no one can justly wonder that I press upon men the absolute need of self-examination. Once more, then, I ask my readers to consider the question of my text,--"How do we do about our souls?"


(3) Let me ask, in the third place, WHETHER WE ARE TRYING TO SATISFY OUR CONSCIENCES WITH A MERE 'FORMAL' RELIGION?

There are myriads in England at this moment who are making shipwreck on this rock. Like the Pharisees of old, they make much ado about the outward part of Christianity, while the inward and spiritual part is totally neglected. They are careful to attend all the services of their place of worship, and regular in using all its forms and ordinances. They are never absent from Communion when the Lord's Supper is administered. Sometimes they are most strict in observing Lent, and attach great importance to Saints' days. They are often keen partisans of their own Church, or sect, or congregation, and ready to contend with any one who does not agree with them. Yet all this time there is no heart in their religion. Anyone who knows them intimately can see with half an eye that their affections are set on things below, and not on things above; and that they are trying to make up for the want of inward Christianity by an excessive quantity of outward form. And this formal religion does them no real good. They are not satisfied. Beginning at the wrong end, by making the outward things first, they know nothing of inward joy and peace, and pass their days in a constant struggle, secretly conscious that there is something wrong, and yet not knowing why. Well, after all, if they do not go on from one stage of formality to another, until in despair they take a fatal plunge, and fall into Popery! When professing Christians of this kind are so painfully numerous, no one need wonder if I press upon him the paramount importance of close self-examination. If you love life, do not be content with the husk, and shell, and scaffolding of religion. Remember our Savior's words about the Jewish formalists of His day: "These people draws near with their mouth, and honors Me with their lips, but their heart is far from Me. In vain do they worship." (Matthew 15:8-9). It needs something more than going diligently to church, and receiving the Lord's Supper, to take our souls to heaven. Means of grace and forms of religion are useful in their way, and God seldom does anything for His church without them. But let us beware of making shipwreck on the very lighthouse which helps to show the channel into the harbor. Once more I ask, "How do we do about our souls?"


I'm going to pass on JC Ryle sermons. This preacher preached this over a hundred years ago in Enland. It is very good for today's world & also the United States. I hope you will enjoy his sermon on this for the next few weeks. It is really good!!!
Rev. Londa

AUL

Dear Friend of Life,

I recently wrote to you about AUL's work to help 28 states "opt-out" of the explicit funding for insurance plans that cover abortion under the new health care reform. Arizona, Mississippi, and Tennessee have already successfully enacted such legislation, while Florida and Missouri are awaiting the governors' signatures. We hope that all 50 states will eventually join us in this important life-saving effort.

I have also told you about Elena Kagan - the most pro-abortion nominee to the Supreme Court in a decade. AUL is hard at work making sure America knows of her long-standing support for judicial activism and abortion on-demand.

Without a doubt, we are facing the greatest threat to life and the greatest expansion of abortion in America since Roe v. Wade. That is why we are urgently requesting your support. These ongoing efforts - fighting the expansion of abortion using taxpayer-dollars and opposing another pro-abortion Supreme Court nominee - has been a strain on our resources. We MUST raise $360,000 by June 30th in order to continue the momentum of our life-saving work!

Will you stand with AUL today by making an urgent tax-deductible contribution of $50, $100, $250, or more in this hour of opportunity? There's no limit to what you can give, and every dollar you contribute can be written-off as a charitable contribution for federal tax purposes.

A little over a week ago, Planned Parenthood held its ribbon-cutting ceremony for their new abortion "mega-mart" in Houston, Texas. The Houston Chronicle reported that this 78,000 square foot abortion center - the largest in America - has a waiting room that can seat as many as sixty women at a time. With our tax dollars further funding Planned Parenthood, could these abortion "mega-marts" become as common as the local Wal-Mart? We cannot allow our nation to find out!

We need your urgent support to meet our goal of $360,000 by June 30th to continue our life-saving work. Please make your tax-deductable contribution today by following this link.

Taxpayer-funded abortion in health care reform, the rise of the abortion "mega-mart," and pro-abortion Supreme Court nominee Elena Kagan, present an unparalleled challenge for our movement. We are now facing the greatest threat to life and the greatest expansion of abortion in America since 1973. We're counting on your financial support so that our voice will continue to be heard.

Yours for Life,

Charmaine Yoest, Ph.D.
President & CEO
Americans United for Life

P.S. How many lives will be lost if your tax dollars are used to fund abortion "mega-marts"? How many unborn children could be "opted out" of abortion because of your willingness to take action? Please follow this link now to make an urgent, tax-deductible contribution of $50, $100, $250 or more to help us meet our goal. There's no limit to what you can give and every dollar you contribute can be written-off as a charitable contribution for federal tax purposes. Thank you for continued support of AUL - Charmaine.

TOMB OF THE UNKNOWN SOLDIER

Tomb of the Unknown Soldier

INTERRESTING

1. How many steps does the guard take during his walk across the tomb of the Unknowns and why?
21 steps: It alludes to the twenty-one gun salute which is the highest honor given any military or foreign dignitary.

2. How long does he hesitate after his about face to begin his return walk and why?
21 seconds for the same reason as answer number 1

3. Why are his gloves wet?
His gloves are moistened to prevent his losing his grip on the rifle.

4. Does he carry his rifle on the same shoulder all the time and, if not, why not?
He carries the rifle on the shoulder away from the tomb. After his march across the path, he executes an about face and moves the rifle to the outside shoulder.

5. How often are the guards changed?
Guards are changed every thirty minutes, twenty-four hours a day, 365 days a year.

6. What are the physical traits of the guard limited to?
For a person to apply for guard duty at the tomb, he must be between 5' 10' and 6' 2' tall and his waist size cannot exceed 30.

They must commit 2 years of life to guard the tomb, live in a barracks under the tomb, and cannot drink any alcohol on or off duty for the rest of their lives. They cannot swear in public for the rest of their lives and cannot disgrace the uniform or the tomb in any way.
After two years, the guard is given a wreath pin that is worn on
their lapel signifying they served as guard of the tomb. There are only
400 presently worn. The guard must obey these rules for the rest of their
lives or give up the wreath pin.
The shoes are specially made with very thick soles to keep the heat and cold from their feet. There are metal heel plates that extend to the top of the shoe in order to make the loud click as they come to a halt.
There are no wrinkles, folds or lint on the uniform.. Guards dress for duty
in front of a full-length mirror.
The first six months of duty a guard cannot talk to anyone nor
watch TV All off duty time is spent studying the 175 notable people laid
to rest in Arlington National Cemetery . A guard must memorize who they are and where they are interred. Among the notables are:
President Taft,
Joe Lewis {the boxer}
Medal of Honor winner Audie L. Murphy, the most decorated soldier of WWII and of Hollywood fame.
Every guard spends five hours a day getting his uniforms ready for
guard duty.

ETERNAL REST GRANT THEM O LORD AND LET PERPETUAL LIGHT SHINE UPON THEM.

In 2003 as Hurricane Isabelle was approaching Washington, DC, our
US Senate/House took 2 days off with anticipation of the storm. On the ABC evening news, it was reported that because of the dangers from the
hurricane, the military members assigned the duty of guarding the Tomb of
the Unknown Soldier were given permission to suspend the assignment. They
respectfully declined the offer, "No way, Sir!" Soaked to the skin,
marching in the pelting rain of a tropical storm, they said that guarding
the Tomb was not just an assignment, it was the highest honor that can be
afforded to a serviceperson. The tomb has been patrolled continuously,
24/7, since 1930.

God Bless and keep them.

We can be very proud of our young men and women in the service no matter where they serve.

IN GOD WE TRUST

AUL

Wednesday, June 2, 2010
This Week's Feature

Kagan’s Pro-Abortion Paper Trail

William Saunders, AUL’s Senior Vice President of Legal Affairs, writes this week in an op-ed that Supreme Court nominee Elena Kagan’s paper trail, even in its limited form, offers ample evidence that “she is pro-abortion, with little sympathy or understanding of the pro-life perspective.” Moreover, Kagan “has stated, unequivocally, her deep admiration for the judge who is considered, by his admirers, as the leading judicial activist in the world.”

The op-ed lists several examples from the nominee’s record of support for abortion, including her “lifetime [of] service to pro-abortion politicians and judges; pro-abortion politicians like Senator Barbara Boxer are citing this as evidence of her ‘reliability’ for protecting Roe v. Wade.” Saunders concludes, “It is self-defeating to accept her ‘inevitable’ confirmation (as many pundits have it). Rather, now is the time to insist that no more pro-abortion judicial activists be confirmed. If nominees like this are routinely approved, we will never bring the Supreme Court back to its proper Constitutional role.” Click here to read the entire essay online.
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On The Docket
AUL Urges FDA Not to Make Abortion Drug Available

As the Food & Drug Administration considers allowing the sale of Ulipristal, AUL filed testimony yesterday against such a move, highlighting the fact that the drug is a dangerous derivative of the abortion drug RU-486. RU-486 is the parent compound of Ulipristal and it subjects women to drastic health risks, including risks of bacterial infection and hemorrhage. To date, at least 13 women have died after using RU-486. Ulipristal may be subject to similar risks, and unsupervised, over-the-counter access would likely put countless women’s lives in danger.

Catch up with the Kagan File

Every weekday morning, “The Kagan File,” an e-mail update from AUL’s legal team, spotlights memos and other information from the Supreme Court nominee’s troubling record, giving new insights into her extreme pro-abortion views.

If you’ve missed an installment of The Kagan File, click here to read a summary of last week’s memos, including a revealing op-ed that the Supreme Court nominee penned backing a political candidate whose “ideals” included “abortion rights.”

Mississippi Becomes Latest State to Opt Out of Taxpayer-Funded Abortion

Mississippi Gov. Haley Barbour last week signed Mississippi’s opt-out bill into law making the state the third to enact this important legislation. Based on the AUL model, the bill prohibits insurance plans in the soon-to-be-created health care exchanges from providing abortion coverage. The federal health care law allows taxpayer dollars to be used to subsidize insurance plans that include abortion coverage in the exchanges unless a state proactively chooses to prohibit abortion coverage in those plans.

So far, Arizona and Tennessee have enacted similar laws, while the governors of Florida and Missouri are deciding whether to sign opt-out bills. Opt-out legislation continues to go forward in other states as well; one such bill is likely to be passed by the Louisiana legislature in the coming weeks, and others have been introduced in Michigan and Ohio.

AUGUSTINIANISM - FROM ROMAN CATHOLIC CHURCH-DOESN'T COME AT ALL FROM THE BIBLE ONLY FROM ST. AUGUSTINE OF HIPPO

Augustinians
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The Augustinians, named after Saint Augustine of Hippo (354–430), are several Christian monastic orders and men and women living according to a guide to religious life known as the Rule of Saint Augustine. Prominent Augustinians[1] include the only English Pope Adrian IV[2], Italian Pope Eugene IV, mystic Thomas à Kempis, Dutch Christian humanist Desiderius Erasmus, the German Reformer Martin Luther, the Spanish navigator Andrés de Urdaneta, Italian composer Vittoria Aleotti, German mystic Anne Catherine Emmerich and the Austrian geneticist Gregor Mendel. The order has made a very significant missionary contribution to Christianity as well as establishing educational and charitable institutions throughout the world.

Contents [hide]
1 The main branches of the order internationally
2 Order of Saint Augustine
2.1 History of the Grand Union
2.2 Organization of the Order
3 Augustinian lay societies
4 Aggregated communities
5 The Augustinian Rule
6 The Augustinian ethos
7 See also
8 References
9 Bibliography
10 External links

[edit] The main branches of the order internationally
The Augustinian family worldwide is made up of two main kinds:

Canons Regular and Canonesses
Friars, Nuns, Tertiary Religious Sisters and Secular Laity
The latter is further divided into five main branches:

1.The Order of Saint Augustine; the friars subject to the jurisdiction of the Prior General (International leader)
2.Augustinian nuns, who lead a contemplative life (enclosed nuns)
3.other Augustinian orders not under the jurisdiction of the Prior General such as the Ursulines and the Recollects
4.religious congregations of apostolic life (active congregations of men or women)
5.lay fraternities and societies established under the name and teaching of Saint Augustine (such as the Secular Augustinian Recollects.)
Some of the most visible contemporary groups of Augustinians include:

[edit] Order of Saint Augustine
The O.S.A.s, formerly called Augustinian Hermits, but today known as Augustinian Friars or Austin Friars, are a mendicant order. Being friars, they pray the Liturgy of the Hours throughout every day. This Latin Rite branch is active in society (i.e. not enclosed). It is headed by the international Prior-General in Rome, and while spiritually and historically connected is now canonically separate from the other Independent Augustinian Communities such as the Canons Regular, Discalced Augustinians, Augustinian nuns, Premontres, Augustinian Recollects and the Dominicans.

[edit] History of the Grand Union
The year 1256 is usually quoted as the date of the Grand Union that brought the modern order into existence, but there is some scholarly discussion over the exact date of the formal constitution of the Augustinian order, as it occurred in stages. By the 11th century there had appeared historically identifiable groups of clerics in various parts of Europe who renounced private property and lived together in community following the Rule of St. Augustine described above. The consolidation of this movement can be connected to the changes proposed by the Gregorian Reform. In 1243 the decree, Incumbit Nobis was issued by Pope Innocent IV, and it called together a number of monastic communities in Tuscany. The Augustinians owed their formal existence to the policy of Popes Innocent IV (1241–1254) and Pope Alexander IV (1254–1261), who wished to counterbalance the influence of the powerful Franciscans and Dominicans by means of a similar order under more direct papal authority and devoted to papal interests.

The Augustinian Hermits (who are generally meant by the name "Augustinians", one notable member was Martin Luther) became the last of the great mendicant orders to be formally constituted in the thirteenth century. It is historically verifiable that Innocent IV, by the bull issued 16 December 1243 united a number of small hermit societies with Augustinian rule, especially the Williamites, the John-Bonites, and the Brictinans.

Alexander IV (admonished, it was said, by an appearance of Saint Augustine) called a general assembly of the members of the new united order under the presidency of Cardinal Richard of Saint Angeli at the monastery of Santa Maria del Popolo in Rome in March, 1256, when the head of the John-Bonites, Lanfranc Septala, of Milan, was chosen general prior of the united orders. Alexander's bull Licet ecclesiae catholicae[3], confirmed this choice. The new order was thus finally constituted with Italian, Hungarian, French, English, Belgian, Spanish, Portuguese, Swiss, Austrian and German Augustinian friars united into one international order. Pope Alexander IV afterward allowed some houses of the Williamites, who were dissatisfied with the new arrangement, to withdraw from the union, and they adopted the Benedictine rule.

Several general chapters in the thirteenth century (1287 and 1290) and toward the end of the sixteenth (1575 and 1580), after the severe crisis occasioned by Luther's reformation, developed the statutes to their present form (text in Holstenius-Brockie, ut sup., iv, 227–357; cf. Kolde, 17–38), which was confirmed by Pope Gregory XIII. A bull of Pius V in 1567 had already assigned to the Hermits of Saint Augustine the place next to the last (between Carmelites and Servites) among the five chief mendicant orders.

[edit] Organization of the Order

Ruins of Jasenitz Abbey, a former Augustinians' abbey in Police-Jasienica (14th century), PolandThe Augustinian Hermits, while following the rule known as that of St. Augustine, are also subject to the Constitutions, first drawn up by Augustinus Novellus (d. 1309), prior general of the order from 1298 to 1300, and by Clement of Osimo. The Rule and Constitutions were approved at the general chapter held at Florence in 1287 and at Ratisbon in 1290. A revision was made at Rome in 1895. The Constitutions have frequently been printed: at Rome, in 1581, and, with the commentary of Girolamo Seripando, at Venice, in 1549, and at Rome, in 1553. The Constitutions were revised again and published at Rome in 1895, with additions in 1901 and 1907. Today, the Order follows the Constitutions approved in the Ordinary General Chapter of 2007.

The government of the order is as follows: At the head is the prior general, elected every six years by the general chapter. The prior general is aided by six assistants and a secretary, also elected by the general chapter. These form the Curia Generalitia. Each province is governed by a provincial, each commissariate by a commissary general, each of the two congregations by a vicar-general, and every monastery by a prior (only the Czech monastery of Alt-Brunn, in Moravia, is under an abbot) and every college by a rector. The members of the order number both priests and lay brothers. The Augustinians, like most religious orders, have a cardinal protector. The choir and outdoor dress of the friars is of black woolen material, with long, wide sleeves, a black leather girdle and a long pointed cowl reaching to the girdle. The indoor dress consists of a black tunic with scapular. In many monasteries white was formerly the color worn in areas where there were no Dominicans. Shoes and (out of doors) a black hat complete the attire.

[edit] Augustinian lay societies
The lay societies are voluntary groups, generally made up of people who are either married or single and have sympathy with, and interest in, the Augustinian approach to life. These lay people do not take the monastic vows, but offer support to the work of the Augustinian order through voluntary work, gifts of money and goods, and the study and promotion of Augustine and Augustinian teaching. The Brotherhood of the Virgin Mary of the Belt in Italy, the Friends of Augustine in the Philippines, the Augustinian Lay community, the Augustinian Friends in Australia and the Secular Augustinian Recollects are some examples of Augustinian lay societies.

[edit] Aggregated communities
Other orders and groups belong within the Augustinian family either because they follow the Rule of Augustine or have been formally aggregated through their constitutions into the worldwide Augustinian Order. These are not counted comprehensively in this article only because the Catholic Church's system of governance and accounting makes only the numbers of ordained priests relatively accessible and verifiable. Some of these include:

The Hieronymites, the Sisters of St Rita, the Ursulines, the Augustinian Sisters of Mercy of Jesus (South Africa), the Augustinians of the Assumption (which includes Byzantine Rite congregations), The Alexian Brothers (located in the USA, Europe, England, Ireland the Philippines and India), the Brothers of the Assumption (in the Congo), the Sisters of Our Lady of Consolation (Philippines), the Congregation of Our Lady of the Missions, the Hospitallers of the Mercy of Jesus (Canada), the Sisters of Charity of the Incarnate Word[4] (who established the University of the Incarnate Word in Texas), and the Sisters of St Joan of Arc (in Quebec, United States, and Rome) are just some of the Augustinian family of orders. Historically like the Benedictines, the Augustinain Order was by nature an order for laymen and women, the Canons Regular represent the clerical aspect of male religious life, as it was used to organize communities of clerics, as had Augustine himself--hence the official name of the Order being the Canons Regular of St. Augustine. The Canons Regular of the New Jerusalem are a newly founded Tridentine rite congregation.
The Discalced Augustinians have their own constitutions, differing from those of the other Augustinians. Their fasts are more rigid, and their other ascetic exercises stricter. They wear sandals, not shoes. As an apparent survival of the hermit life, the Discalced Augustinians practise strict silence and have in every province a house of recollection situated in some retired place, to which monks striving after greater perfection can retire in order to practise severe penance, living only on water, bread, fruits, olive oil and wine.

[edit] The Augustinian Rule
The ancient Rule of life formally constituted for the hermits around 1243, had its origins established soon after St. Augustine was converted by Ambrose in Milan around the year 384 AD. He and some friends returned to his native Thagaste in North Africa, gave away their possessions and began a life of prayer and study. Probably, Augustine didn't compose a formal monastic rule despite the extant Augustinian Rule [5]. Augustine's hortatory letter to the nuns at Hippo Regius (Epist., ccxi, Benedictine ed.) is not considered a formal Monastic rule by some scholars [6]. However, the present rule has strong consonance with the existing writings and teaching of Augustine of Hippo.

Three sets of the "Augustinian Rule" have been attributed to Augustine's authorship (texts in Holstenius-Brockie, Codex regularum monasticarum, ii, Augsburg, 1759, 121–127), the longest of which, a medieval compilation from certain pseudo-Augustinian sermons in 45 chapters, is the one commonly known as the regula Augustini, and served as the constitution of the Augustinian Canons and many societies imitating them, as, for example, the Dominicans and Arrouaisians.

The extant Augustinian orders claim lineage from the communities founded by Augustine of Hippo, and while the history of ideas is evident, historic continuity is not conclusively proven according to the standards of contemporary historical method. The most likely process of transmission occurred between the years 430 and 570 as the Roman empire collapsed - rapidly in Roman North Africa. Augustine's style of communal living was carried into Europe by monks and clergy fleeing the onslaught of the Vandal tribes under Geiseric. Around 440 Quodvultdeus of Carthage established communities in Naples. St. Fulgentius of Ruspe arrived in Sardinia by 502 and introduced Augustinian teaching there. The 5th century Donatus and his monks probably brought a form of it to Southern Spain around the year 570 when he established the Monasterium Servitanum [7]. The Third Rule, a form of Augustine's Rule, was later used as a basis for the reform of monasteries and cathedral chapters during the 11th century. The Monastery of Saint Clare of Montefalco was one of the first to adopt the formally-constituted Augustinian rule in 1291. The rule was also adopted by various congregations of canons regular, such as those of the Abbey of St. Victor in Marseilles (before its suppression), the Abbey of St Victor, Paris (a precursor to the University of Paris), the Premonstratensians, and the Canons Regular of the Lateran and the Dominicans.

[edit] The Augustinian ethos
The teaching and writing of Augustine, the Augustinian Rule, and the lives and experiences of Augustinians over 16 centuries help define the ethos of the order, sometimes "honoured in the breach".

As well as telling his disciples to be "of one mind and heart on the way towards God"[8] Augustine of Hippo taught that "Nothing conquers except truth and the victory of truth is love" (Victoria veritatis est caritas)[9], and the pursuit of truth through learning is key to the Augustinian ethos, balanced by the injunction to behave with love towards one another. It does not unduly single out the exceptional, especially favour the gifted, nor exclude the poor or marginalised. Love is not earned through human merit, but received and given freely by God's free gift of grace, totally undeserved yet generously given. These same imperatives of affection and fairness have driven the order in its international missionary outreach. This balanced pursuit of love and learning has energised the various branches of the order into building communities founded on mutual affection and intellectual advancement. The Augustinian ideal is inclusive.

Augustine spoke passionately of God's "beauty so ancient and so new" [10], and his fascination with beauty extended to music. He taught that "to sing once is to pray twice" (Qui cantat, bis orat) [11], and music is also a key part of the Augustinian ethos. Contemporary Augustinian musical foundations include the famous Augustinerkirche in Vienna where Orchestral Masses by Mozart and Schubert are performed every week, as well as the boys' choir at Sankt Florian in Austria, a school conducted by Augustinian Canons, a choir now over 1,000 years old.

[edit] See also
Augustinian Recollects
Society of Saint Augustine
Bridgittines
Canons Regular
Canons Regular of the Lateran
Canons Regular of Saint John Cantius
Canons Regular of the Immaculate Conception
The Dominicans
Independent Augustinian Communities
Austin Friars St Monica's School
Norbertines
Order of the Canons Regular of Premontre
Liturgy of the Hours
Our Lady of Good Counsel
Holy Jesus Hospital
Order of Aubrac
[edit] References
1.^ Persons in the history of the Order of Saint Augustine
2.^ Sources quoted in the [1] New Advent Encyclopaedia, cf. Cardinal Boso's life, published by Muratori (SS. Rer. Ital. III, I 441–446) and reprinted in Migne (Patrologia Latina, CLXXXVIII, 135–160), also edited by Watterich (Vitae Pontificum II, 323–374), cf. also Duchesne's edition of the Liber Pontificalis (II, 388–397; cf. proleg XXXVII-XLV)
3.^ Licet ecclesiae catholicae Bullarium Taurinense, 3rd ed., 635 sq. issued on 4 May, 1256
4.^ c.f. The Rule of Saint Augustine and the Constitutions of the Order of the Incarnate Word and Blessed Sacrament New York: Schwartz, Kirwin, and Fauss, 1893, pp. 33–35.
5.^ Augustine of Hippo The Rule of St Augustine Constitutiones Ordinis Fratrum S. Augustini (Rome 1968)
6.^ c.f Schaff Herzog Encyclopaedia on which the beginnings of this article are based
7.^ c.f New Advent Encyclopaedia references to this exist in the later writings of St. Isidore, St.Ildephonsus and Eutropius
8.^ Augustine of Hippo The Rule of St Augustine Constitutiones Ordinis Fratrum S. Augustini (Rome 1968) Chapter I
9.^ Augustine of Hippo Sermons 358,1 "Victoria veritatis est caritas"
10.^ Augustine of Hippo Confessions 10, 27
11.^ Augustine of Hippo Sermons 336, 1 PL 38, 1472
[edit] Bibliography
Bibliography for the Augustinian official website
Augustine of Hippo, The Rule of St Augustine Constitutiones Ordinis Fratrum S. Augustini (Rome 1968)
The Augustinians (1244–1994): Our History in Pictures. Pubblicazioni Agostiniane, Via Paolo VI, 25, Roma, Italy.
Canning O.S.A, Rev. R. (1984). The Rule of St Augustine. Darton, Longman and Todd.
Ebsworth, Rev. Walter (1973). Pioneer Catholic Victoria. Polding Press. ISBN 0-85884-096-0.
Hackett O.S.A., Michael Benedict (2002). A Presence in the Age of Turmoil: English, Irish and Scottish Augustinians in the Reformation and Counter-Reformation. Augustinian Historical Institute, Villanova University, Pennsylvania 19085 U.S.A.. ISBN 188954227X.
Hickey, Rev. P.J. O.S.A (1981). A History of the Catholic Church in Northern Nigeria. Augustinian publications in Nigeria, Jos, Plateau State, Nigeria.
edited by Martin O.S.A, Rev F.X., and Clare O'Reilly. The Irish Augustinians in Rome, 1656–1994 and Irish Augustinian Missions throughout the World. St. Patrick's College, Via Piemonte 60, Roma, Italy.
Orbis Augustinianus sive conventuum O. Erem. S. A. chorographica et topographica descriptio Augustino Lubin, Paris, 1659, 1671, 1672.
Regle de S. Augustin pour lei religieuses de son .ordre; et Constitutions de la Congregation des Religieuses du Verbe-Incarne et du Saint-Sacrament (Lyon: Chez Pierre Guillimin, 1662), pp. 28–29. Cf. later edition published at Lyon (Chez Briday, Libraire,1962), pp. 22–24. English edition, The Rule of Saint Augustine and the Constitutions of the Order of the Incarnate Word and Blessed Sacrament (New York: Schwartz, Kirwin, and Fauss, 1893), pp. 33–35.
Zumkeller O.S.A., Adolar (1986). Augustine's ideal of Religious life. Fordham University Press, New York.
Zumkeller O.S.A., Adolar (1987). Augustine's Rule. Augustinian Press, Villanova, Pennsylvania U.S.A..
[edit] External links
International Order of St. Augustine
Augustinians in Canada
Augustinians in Slovakia
www.augnet.org
Text of the Rule of St. Augustine
Catholic Encyclopedia entry for the "Hermits of St Augustine"
Catholic Encyclopedia entry for "Canons and Canonesses Regular"
Canons Regular of the Immaculate Conception
The Augustinian Recollects
Augustinian nuns (America)
Augustinian nuns at Santo Quattro, Rome, Italy
Augustinian nuns at Cascia, Italy
List of Augustinian Saints
Augustinian Missionary Sisters
Italian language site of the Discalced Augustinians
Augustines of the Mercy of Jesus
Augustinian friars in Britain
Augustinian friars in Ireland
Brothers Hospitallers of St John of God
Augustinian Canons of Stift Klosterneuburg in Austria
Order of the Hermit Friars of St. Augustine (O.S.A.)
The Society of Saint Augustine (S.S.A.)
Augustinians in Brazil (Portuguese language)
Augustinians of the Midwest
Augustinians of the East Coast, Province of St. Thomas of Villanova
Order of Augustinians of the Immaculate Heart of Mary, Independent Catholic
One Mind, One Heart - Augustine's Spirituality of Religious Life
Holy Rosary Church, New York
Catholic Encyclopaedia article
Contributions from Augustinian Theologians and Scholars Collection is located at the Special Collections/Digital Library in Falvey Memorial Library at Villanova University.
This article includes content derived from the Schaff-Herzog Encyclopedia of Religious Knowledge, 1914, which is in the public domain.

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Categories: Augustinian Order | Roman Catholic monastic orders

SEMI-PELAGIANISM

Semipelagianism
From Wikipedia, the free encyclopediaJump to:navigation, search
Semipelagianism is a Christian theological understanding about salvation; that is, the means by which humanity and God are restored to a right relationship. Semipelagian thought stands in contrast to the earlier Pelagian teaching about salvation (in which man is seen as effecting his own salvation), which had been dismissed as heresy. Semipelagianism in its original form was developed as a compromise between Pelagianism and the teaching of Church Fathers such as Augustine of Hippo, who taught that man cannot come to God without the grace of God. In Semipelagian thought, therefore, a distinction is made between the beginning of faith and the increase of faith. Semipelagian thought teaches that the latter half - growing in faith - is the work of God, while the beginning of faith is an act of free will. It too was labeled heresy by the Western Church in the Second Council of Orange in 529.

No group has ever described itself as Semipelagian; the term is used retrospectively by theologians to refer to the original formulation. It has since been used as an accusation in theological disputes over salvation, divine grace and free will.

Contents [hide]
1 Pelagian and Semipelagian theology
2 Semipelagianism in the patristic era
3 Development of the term and subsequent use
3.1 Molina
3.2 Eastern Orthodox Church
3.3 Reformation
3.4 Jesuits and Jansenists
3.5 Enlightenment and Modernism
4 Notes
5 See also
6 External links

[edit] Pelagian and Semipelagian theology
Main article: Pelagianism
Pelagianism is the teaching that man has the capacity to seek God in and of himself apart from any movement of God or the Holy Spirit, and therefore that salvation is effected by man's efforts. The doctrine takes its name from Pelagius, a British monk who was accused of developing the doctrine (he himself appears to have claimed that man does not do good apart from grace in his letters, claiming only that all men have free will by God's gift); it was opposed especially by Augustine of Hippo and was declared a heresy by Pope Zosimus in 418. Denying the existence of original sin, it teaches that man is in himself and by nature capable of choosing good.[1]

In Semipelagian thought, man doesn’t have such an unrestrained capacity, but man and God could cooperate to a certain degree in this salvation effort: man can (unaided by grace) make the first move toward God, and God then increases and guards that faith, completing the work of salvation.[2] This teaching is distinct from the traditional patristic doctrine of synergeia, in which the process of salvation is cooperation between God and man from start to finish.

[edit] Semipelagianism in the patristic era
After this confusion had been deemed an error, the term Semipelagianism was retained in learned circles as a designation for the heresy advocated by monks of Southern Gaul at and around Marseille after 428. It aimed at a compromise between the two extremes of Pelagianism and Augustinism, and was condemned as heresy at the local Councils of Orange in 529 after disputes extending over more than a hundred years; the term Semipelagianism itself was unknown in antiquity.

[edit] Development of the term and subsequent use
[edit] Molina
The word appears to have been coined between 1590 and 1600 in connexion with Luis Molina's doctrine of grace, in which the opponents of this theologian believed they saw a close resemblance to the heresy of the monks of Marseille (cf. Revue des sciences philosophiques et théologiques, 1907, pp. 506 sqq.).

[Actually the term "semi-pelagian" can be found somewhat before 1590/1600 in the Lutheran Formula of Concord, Epitome, Art. 2, 10, which was written in 1577. (Rev. Paul R. Williams)]

[edit] Eastern Orthodox Church
The Eastern Orthodox Church generally adheres to the doctrine of theosis in its conception of salvation. Theosis closely links the ideas of sanctification and justification: salvation is achieved by the divinisation of man. This doctrine is sometimes labeled Semipelagian by Protestant theologians on the grounds that it suggests that man contributes to his own salvation.[3] John Cassian, known particularly for his teachings on theosis, is considered to be a Saint in the Eastern Church; Augustine of Hippo, who was closely identified with anti-Pelagianism and whose teaching is very much centered on God's action in salvation, while considered to be a Saint, is not as highly regarded in the Eastern Church as he is in the West.

[edit] Reformation
In more recent times, the word has been used in the Reformed Protestant camp to designate anyone who deviates from the Augustinian or Calvinist doctrines of sin and grace, most notably Arminians and Roman Catholics.

Many Arminians disagree with this generalization and believe it is libelous to Jacobus Arminius, John Wesley, and the many other Arminians who maintain original sin and the total depravity of the human race. Likewise, Latin Catholics will refer to the Church Magisterium's long-time support and defense of Augustine since the Council of Orange.

[edit] Jesuits and Jansenists
In the 18th century, Jesuits and Jansenists accused each other of Semipelagianism. The papal bull Unigenitus, in declaring Jansenism a heresy, upheld the Jesuits' argument.

[edit] Enlightenment and Modernism
An issue in the modernist controversy was the role of divine grace in the development of human reason. In this regard, Rousseau and others were accused of being at least Semipelagian, if not wholly Pelagian, because the philosophy of that era held that grace could purely and simply be substituted for human reason.

It was during this period that the dogma of the Immaculate Conception was promulgated, and at the time it was best understood as a solid reaction against all forms of Semipelagianism and Pelagianism, which minimized the role of grace and sin.

The pastoral constitution Gaudium et Spes is seen by its critics as Semipelagian. Cardinal Joseph Ratzinger (now Pope Benedict XVI) accused parts of it of using "downright Pelagian terminology" in its discussion of free will.[4]

[edit] Notes
1.^ Adams, Nicholas (2007). "Pelagianism: Can people be saved by their own efforts?". in Quash, Ben; Ward, Michael. Heresies and How to Avoid Them. London: SPCK Publishing. p. 91. ISBN 978-0-281-05843-3.
2.^ "Semipelagianism". Catholic Encyclopedia. New York: Robert Appleton Company. 1913. http://en.wikisource.org/wiki/Catholic_Encyclopedia_(1913)/Semipelagianism.
3.^ Horton, Michael (2004). "Are Eastern Orthodoxy and Evangelicalism compatible? No". in James Stamoolis. Three Views on Eastern Orthodoxy and Evangelicalism. Grand Rapids: Zondervan. pp. 139–140. ISBN 0310235391.
4.^ Allen, John L. (2005). Pope Benedict XVI: A Biography of Joseph Ratzinger. London: Continuum. p. 81. ISBN 0826417868.
[edit] See also
Christian heresy
Charles Finney

CALVENISM VS ARMINIANISM

A Brief Comparative Study of:
Arminianism and Calvinism

Arminianism
Calvinism

Free-Will or Human Ability

Although human nature was seriously affected by the fall, man has not been left in a state of total spiritual helplessness. God graciously enables every sinner to repent and believe, but He does not interfere with man's freedom. Each sinner possesses a free will, and his eternal destiny depends on how he uses it. Man's freedom consists of his ability to choose good over evil in spiritual matters; his will is not enslaved to his sinful nature. The sinner has the power to either cooperate with God's Spirit and be regenerated or resist God's grace and perish. The lost sinner needs the Spirit's assistance, but he does not have to be regenerated by the Spirit before he can believe, for faith is man's act and precedes the new birth. Faith is the sinner's gift to God; it is man's contribution to salvation.

Total Inability or Total Depravity

Because of the fall, man is unable of himself to savingly believe the gospel. The sinner is dead, blind, and deaf to the things of God; his heart is deceitful and desperately corrupt. His will is not free, it is in bondage to his evil nature, therefore, he will not - indeed he cannot - choose good over evil in the spiritual realm. Consequently, it takes much more than the Spirit's assistance to bring a sinner to Christ - it takes regeneration by which the Spirit makes the sinner alive and gives him a new nature. Faith is not something man contributes to salvation but is itself a part of God's gift of salvation - it is God's gift to the sinner, not the sinner's gift to God.


Conditional Election

God's choice of certain individuals unto salvation before the foundation of the world was based upon His foreseeing that they would respond to His call. He selected only those whom He knew would of themselves freely believe the gospel. Election therefore was determined by or conditioned upon what man would do. The faith which God foresaw and upon which He based His choice was not given to the sinner by God (it was not created by the regenerating power of the Holy Spirit) but resulted solely from man's will. It was left entirely up to man as to who would believe and therefore as to who would be elected unto salvation. God chose those whom He knew would, of their own free will, choose Christ. Thus the sinner's choice of Christ, not God's choice of the sinner, is the ultimate cause of salvation.

Unconditional Election

God's choice of certain individuals unto salvation before the foundation of the world rested solely in His own sovereign will. His choice of particular sinners was not based on any foreseen response of obedience on their part, such as faith, repentance, etc. On the contrary, God gives faith and repentance to each individual whom He selected. These acts are the result, not the cause of God's choice. Election therefore was not determined by or conditioned upon any virtuous quality or act foreseen in man. Those whom God sovereignly elected He brings through the power of the Spirit to a willing acceptance of Christ. Thus God's choice of the sinner, not the sinner's choice of Christ, is the ultimate cause of salvation.


Universal Redemption or General Atonement

Christ's redeeming work made it possible for everyone to be saved but did not actually secure the salvation of anyone. Although Christ died for all men and for every man, only those who believe on Him are saved. His death enabled God to pardon sinners on the condition that they believe, but it did not actually put away anyone's sins. Christ's redemption becomes effective only if man chooses to accept it.

Particular Redemption or Limited Atonement

Christ's redeeming work was intended to save the elect only and actually secured salvation for them. His death was substitutionary endurance of the penalty of sin in the place of certain specified sinners. In addition to putting away the sins of His people, Christ's redemption secured everything necessary for their salvation, including faith which unites them to Him. The gift of faith is infallibly applied by the Spirit to all for whom Christ died, therefore guaranteeing their salvation.


The Holy Spirit Can Be Effectually Resisted


The Spirit calls inwardly all those who are called outwardly by the gospel invitation; He does all that He can to bring every sinner to salvation. But inasmuch as man is free, he can successfully resist the Spirit's call. The Spirit cannot regenerate the sinner until he believes; faith (which is man's contribution) proceeds and makes possible the new birth. Thus, man's free will limits the Spirit in the application of Christ's saving work. The Holy Spirit can only draw to Christ those who allow Him to have His way with them. Until the sinner responds, the Spirit cannot give life. God's grace, therefore, is not invincible; it can be, and often is, resisted and thwarted by man.

The Efficacious Call of the Spirit or
Irresistible Grace

In addition to the outward general call to salvation which is made to everyone who hears the gospel, the Holy Spirit extends to the elect a special inward call that inevitably brings them to salvation. The internal call (which is made only to the elect) cannot be rejected; it always results in conversion. By means of this special call the Spirit irresistibly draws sinners to Christ. He is not limited in His work of applying salvation by man's will, nor is He dependent upon man's cooperation for success. The Spirit graciously causes the elect sinner to cooperate, to believe, to repent, to come freely and willingly to Christ. God's grace, therefore, is invincible; it never fails to result in the salvation of those to whom it is extended.


Falling from Grace

Those who believe and are truly saved can lose their salvation by failing to keep up their faith, etc. All Arminians have not been agreed on this point; some have held that believers are eternally secure in Christ - that once a sinner is regenerated, he can never be lost.

Perseverance of the Saints

All who are chosen by God, redeemed by Christ, and given faith by the Spirit are eternally saved. They are kept in faith by the power of Almighty God and thus persevere to the end.





According to Arminianism:

Salvation is accomplished through the combined efforts of God (who takes the initiative) and man (who must respond) - man's response being the determining factor. God has provided salvation for everyone, but His provision becomes effective only for those who, of their own free will, "choose" to cooperate with Him and accept His offer of grace. At the crucial point, man's will plays a decisive role; thus man, not God, determines who will be recipients of the gift of salvation.


According to Calvinism:

Salvation is accomplished by the almighty power of the Triune God. The Father chose a people, the Son died for them, the Holy Spirit makes Christ's death effective by bringing the elect to faith and repentance, thereby causing them to willingly obey the gospel. The entire process (election, redemption, regeneration) is the work of God and is by grace alone. Thus God, not man, determines who will be the recipients of the gift of salvation.



--------------------------------------------------------------------------------

The following material was taken from The Five Points of CALVINISM - Defined, Defended, Documented. David N. Steele and Curtis Thomas, are Baptist ministers in Little Rock, Arkansas. Their contrast of the Five Points of Calvinism with the Five Points of Arminianism is the clearest and most concise form found for the edification of the average student. It is also included as an Appendix in, Romans: An Interpretive Outline by the same authors. Each of these books is published by the Presbyterian and Reformed Publishing Co., Phillipsburg, N.J.

For a more in depth statement of the above comparison, go to the "Canons of the Synod of Dordt" link below.

ARMININISM VS CALVENISM

Arminianism vs Calvinism
by Pastor Mike Stine

Arminianism was started by Jacobus Arminius (1560-1609). He was born slightly before John Calvin died and was actually taught by Calvin's son-in-law. He was a Calvinist until one day when forced to defend his beliefs and found that his opponent could more ably defend his views against Calvinism. This caused Arminius to reject his Calvinistic background and “sought to modify Calvinism so that ‘God might not be considered the author of sin, nor man an automation in the hands of God.’”


There has been a great amount of interest in the basics of Arminianism and Calvinism and I’ve finally decided it was time to compare and contrast both views and try to give some biblical support for each view. This has been a debate for four centuries and I can in no way be considered the authority on the subject, so I will limit my discussion of what the Bible references mean and instead will simply say what arguments are used for each point.

I personally do not hold to either view and would not consider myself to be of either camp. However, I will offer as a disclaimer that I do lean more to the Arminian side. I believe that I can fairly offer arguments for both camps but my own personal biases may be displayed in some cases.

The clash between these two views comes down to a matter of free will and whether we have any at all as compared to what God wills. Some will say that God will override human will in all cases if God wills something different. Others say that God gave humans free will and because he created humans with free will, he will not override. Finally, there are some who do not believe humans have free will and that the sovereignty of God causes everything to happen.

I will examine the five points of Calvinism and contrast them with Arminianism. To save my fingers from typing the words a hundred times, I’ll use (C) for Calvinism and (A) for Arminianism from now on.

(C) Total Depravity vs. (A) Natural Ability

Total depravity is best explained by quoting Romans in saying, “no one seeks God, no not one.” Because of an inherent sinful nature, man does not search for God and will not ever. Natural ability is not the idea that man can save himself but rather once prodded by the Holy Spirit a person may choose Christ. Man, while flawed, is not so bad that he will never look to God on his own. (This, in my own thoughts is contra the above scripture from Romans)

(C) Unconditional Election vs. (A) Election based on (fore)knowledge

In Unconditional Election, God hand selects who is going to be saved. No matter what a person may have to say about it, God is going to save them despite themselves. Good examples of this are Nebuchadnezzar, king of the Babylonians and the Apostle Paul. Both were in the business of persecuting the people of God. Nebuchadnezzar spent seven years as a madman before turning to the Lord while Paul was blinded on the road to Damascus .
Election based on (fore)knowledge acknowledges that the Bible speaks of people being elect. The argument is made that God knew how a person would react to the gospel before it was ever presented to them. It is not a matter of God forcing His will on anyone, but rather God knew they would become saved and God chose them because of that. Despite Paul’s free will seeming to be violated, it could be argued that God knew Paul would become a Christian and thus elected him and never forced anything upon him.

(C) Limited Atonement vs. (A) Unlimited Atonement

This argument is a bit difficult to explain, but I’ll try my best. In limited atonement, Christ died only for the elect. If he died for those who were not elect, his blood was either wasted or it would have overridden the will of the non elect and they too would have been saved. This is the point which some Calvinists stumble. Some willingly accept the other four points of Calvinism but believe in unlimited atonement. They are dubbed by some as “four point Calvinists.”
Unlimited atonement is much easier to explain and to believe for most. Christ died for the world. “For God so loved the world…” To not believe in unlimited atonement means that inclusive words such as “world” or “all” only refer to all the elect. While this has been argued, it seems a stretch under the original meaning of such texts.

(C) Irresistible Grace vs. (A) Prevenient Grace

Irresistible grace is the notion that when God extends grace to a person, they have no chance, opportunity, or will to reject it. Just as in the case of unconditional election, the person has no choice over the matter. Prevenient grace is grace that is extended to a believer before salvation. It is a matter of God opening the doors to heaven and a person choosing for themselves to walk through. If God does not open the door, the person cannot get in, but just because the door is open does not mean the person will walk through it. The person still has free will, this grace allows the person to choose God that would otherwise be unable to do so.

(C) Perseverance of the Saints vs. (A) Conditional Perseverance

Perseverance of the Saints is the idea that once a person is saved, they are always saved. Because God has elected them and they had no choice in the matter, no one has any choice in the matter of becoming “unsaved.” Proponents cite that we are sealed with the Holy Spirit upon salvation and that nothing can separate us from the love of God. Conditional Perseverance believes that salvation is dependent upon faith. If a person stops believing in Jesus to take away their sins, they are no longer saved. Those who believe in once saved always saved will say that a person would not stop believing in Jesus once they are saved and the situation is merely hypothetical. Believers in conditional perseverance cite that ongoing belief is required in the Bible. Even John 3:16 says “anyone who believes” not believed at one time, but is in the act of believing. Numerous epistles in the New Testament also exhort people to overcome and promise eternal life to those who do so. If overcoming was guaranteed upon salvation, the exhortation would be foolish. There’s a lot more to be said on this matter as it is an entire different debate. You can read more here.

Both sides have some questions that need to be answered as far as I’m concerned. Of course there have been answers offered, but I have yet to find answers that suit me on a few of them.

(A) How can man come to God unless God opens the door? If God doesn’t open the door to everyone, then he must still “elect” those he opens the door for.

(A) How do you get around the sealing of the Holy Spirit upon salvation?

(C) The Bible says that God desires all to be saved. If God is the only instrument necessary in salvation and man has nothing to do with it, why doesn’t God save everyone?

(C) What is the point of evangelism if people are elect – they are going to be saved no matter what anyone does? (Aside from the fact that the Bible tells us to do it… The question is more what is the point of evangelism.)

For both- How does praying effect salvation? Does praying change God’s mind and cause him to save someone? Would God answering our prayers override someone else’s free will?

I don’t believe that either side has all of the answers which is why I don’t claim to be part of either side. A compromise would be appropriate but honestly it is quite unrealistic as the sides have been split for over four hundred years. The important thing to remember is that both believe that salvation comes through faith in Jesus Christ and him alone.

I do not wish to downplay the issue but as long as both sides agree on this, everything else - even what actually happens in the process of it all - is pretty trivial.