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Earlier seven-stanza version of "Was Gott tut, das ist wohl getan" in the Cantionale Sacrum, Gotha, 1648, with text by Michael Altenburg and melody by Caspar Cramer. There was a precursor of Rodigast's hymn with the same title to a text by the theologian Michael Altenburg, [7] first published in 1635 by the Nordhausen printer Johannes Erasmus Hynitzsch, with first verse as follows:
Pope John Paul II stated, "Each man, in his sufferings, can also become a sharer in the redemptive suffering of Christ". [2] (cf. Colossians 1:24) Like an indulgence, redemptive suffering does not gain the individual forgiveness for their sin; forgiveness results from God's grace, freely given through Christ, which cannot be earned. (see Romans ...
Rather, God must first free the individual from his enslavement to sin to a greater degree than in Arminianism, and then the regenerated heart naturally chooses the good. This work by God is sometimes called irresistible , in the sense that grace enables a person to freely cooperate, being set free from the desire to do the opposite, so that ...
Matthew 1:21 is the twenty-first verse of the first chapter in the Gospel of Matthew in the New Testament. Joseph is being spoken to in a dream by an angel.In this verse, the angel tells Joseph to call the child "Jesus", "because he will save his people from their sins".
This leads to his actual discussion of the suffering of God. In three short chapters Fretheim describes God as suffering because of His creation (chapter 7), for His creation (chapter 8), and with His creation (chapter 9) . These chapters flow logically out of the groundwork established in the first one hundred pages of the text.
The development of process theology has challenged the Irenaean tradition by teaching that God using suffering for his own ends would be immoral. Twentieth-century philosopher Alvin Plantinga's freewill defense argues that, while this may be the best world God could have created, God's options were limited by the need to allow freewill.
Before the foundation of the world, by sheer grace, according to the free good pleasure of his will, [God] chose in Christ to salvation a definite number of particular people out of the entire human race which had fallen by its own fault from its original innocence into sin and ruin. [7]
The eternal election of God, however, vel praedestinatio (or predestination), that is, God's ordination to salvation, does not extend at once over the godly and the wicked, but only over the children of God, who were elected and ordained to eternal life before the foundation of the world was laid, as Paul says, Eph. 1:4. 5: He hath chosen us in ...