[11] And when Kephas came to Antioch, I opposed him to his face because he clearly was wrong. [12] For, until some people came from James, he used to eat with the Gentiles; but when they came, he began to draw back and separated himself, because he was afraid of the circumcised. [13] And the rest of the Jews (also) acted hypocritically along with him, with the result that even Barnabas was carried away by their hypocrisy. [14] But when I saw that they were not on the right road in line with the truth of the gospel, I said to Kephas in front of all, "If you, though a Jew, are living like a Gentile and not like a Jew, how can you compel the Gentiles to live like Jews?"
(CCC 1987) The grace of the Holy Spirit has the power to justify us, that is, to cleanse us from our sins and to communicate to us "the righteousness of God through faith in Jesus Christ" and through Baptism (Rom 3:22; cf. 6:3-4): But if we have died with Christ, we believe that we shall also live with him. For we know that Christ being raised from the dead will never die again; death no longer has dominion over him. The death he died he died to sin, once for all, but the life he lives he lives to God. So you also must consider yourselves as dead to sin and alive to God in Christ Jesus (Rom 6:8-11). ). (CCC 1994) Justification is the most excellent work of God's love made manifest in Christ Jesus and granted by the Holy Spirit. It is the opinion of St. Augustine that "the justification of the wicked is a greater work than the creation of heaven and earth," because "heaven and earth will pass away but the salvation and justification of the elect ... will not pass away" (St. Augustine, In Jo. ev. 72, 3: PL 35, 1823). He holds also that the justification of sinners surpasses the creation of the angels in justice, in that it bears witness to a greater mercy.
No comments:
Post a Comment