Podcasts about iustus

Scripture Reading- Romans 4-1-8- 7-7-25-Text- Lord's Day 23--Simul Iustus et Peccator-I. The Meaning-II. The Importance-III. The Comfort

John 2.0.19-31

Chris, Dave, Tom & Tony have all definitely watched this weeks game and prove it by staying fully on topic for the best part of an hour. 100%

Today's bit of Latin lingo is often linked to Luther.  Martin Luther often gets the credit for noticing the biblical teaching that each Christian is “at the same time just and a sinner” (simul iustus et peccator).  Certainly he was not the last theologian to insist on this — countless others after him, both Lutheran and Reformed, have said the same.  It cannot be labelled one of Luther's idiosyncrasies. To understand the meaning of this seemingly contradictory statement, one has to grasp the doctrine of justification in general, and the meaning of imputation in particular.  Without those well in hand (or mind), human nature will invariably lead one to extreme views.  Typically, because we overestimate our own condition even as Christians, the view will almost always be imbalanced towards the iustus side of things.  So let's review justification and imputation to avoid imbalances and extremes. Justification is God's declaration that a person is right with him on account of what Christ has done in his perfect life and death on the cross.  It is a judicial declaration — which means that the Judge issues it from his bench.  His declaration is more than acquittal and forgiveness, as wonderful as those are.  More, the declaration includes positive righteousness.  Because of Christ all our wrong-doing is pardoned, and also because of Christ, God's requirement for perfect law-keeping in the present and future is fully met.  Justification is a one-time event, not a process to be repeated — once justified, always justified.  As a result of this one-time judicial declaration, the person justified is adopted into God's family.  We go from the courtroom to the family room.  We no longer relate to God as a Judge, but as our heavenly Father. So what is imputation and how does it fit into the doctrine of justification?  Imputation is often described as crediting or accounting.  Our English word “imputation” translates the Greek logizomai.  You find that word used in the original of Romans 4:3, “Abraham believed God and it was counted to him as righteousness.”  While the word logizomai is not used, the idea of imputation is also found in 2 Corinthians 5:21, “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.”   At the cross Jesus was made to be sin — though he was of himself innocent, he became the thing against which God has infinite wrath:  sin.  How did this happen?  Through imputation.  Our sin was imputed to him (credited) to such a degree that the Holy Spirit says he was “made to be sin.”  And remember:  all the while, in himself he was perfectly righteous.  Now notice that there is a double-imputation in 2 Corinthians 5:21.  All our sin was imputed to Christ, but his righteousness is imputed to us.  I like to call this “the sweet swap.”  God credited our sin to Jesus, and God credited Jesus's righteousness to us.  The righteousness of the Redeemer is imputed to us (credited) to such a degree that the Holy Spirit says we become what God loves, “the righteousness of God.”  But just like the imputation of our sin didn't change Jesus into a sinner in himself, so also the imputation of Christ's righteousness doesn't change us into perfectly righteous people in ourselves while we live on this earth. Imputation is at the basis of our justification.  We are justified, declared righteous, because our sin was imputed to Christ and he bore it for us at the cross as our substitute.  We are declared righteous because all of his perfect obedience and righteousness is credited to us by God.  In his eyes, it is as if we had lived the perfect God-pleasing life ourselves.  The key words there are “as if.”  Just as it was as if Christ was a sinner (when he was not), so it is also as if we ourselves had fulfilled all the righteous requirements of God's law (when we haven't and don't). Consequently, each Christian is both righteous and a sinner.

The Third Sunday after Pentecost ORISON: O gladsome Light (Tune: Le Cantique de Siméon) – mel. Loys Bourgeois (c. 1510-1559); harm. Claude Goudimel (1514-1572) PSALM 91 (Setting II) – Peter R. Hallock (1925-2014) HYMN: Almighty God, your word is cast like seed (Tune: Walden) – Jane Marshall (1924-2019) NUNC DIMITTIS – Plainsong, Tone VI; harm. Anonymous 16th cent. composer ANTHEM: Iustus germinabit sicut lilium – Jacob Gallus (1550-1591) Jason Anderson, director • Jeremy Matheis, reader • Ken […]

Hoc in colloquio Augustus et Iustus, Catharina absente, de bestiis domesticis sive familiaribus colloquuntur. Estne tibi bestia domestica sive familiaris? Favesne felibus? Canibus? Utrisque? Certiores nos facias aut hac in pagina (infra) aut apud Prosopobiblion (“Facebook“) aut pipiando (“tweeting”) @QDicitur–adice #QDPod176.

Augustus et Iustus cibos considerant, quos ientaculo vel prandio vel cena sumunt—necnon horas diversas, quibus id facere solent. Quales cibos consumere soles? Quota hora? Certiores nos facias aut hac in pagina (infra) aut apud Prosopobiblion (“Facebook“) aut pipiando (“tweeting”) @QDicitur–adice #QDPod175.

Catherina et Augustus et Iustus epistulas a fautoribus missas legunt tractantque. Quidnam significat somnium Patricii? Quid ominatur? Certiores nos facias aut hac in pagina (infra) aut apud Prosopobiblion (“Facebook“) aut pipiando (“tweeting”) @QDicitur–adice #QDPod174.

Hoc in colloquio (maximo!) non tantum tres... sed multi alii quoque adsunt! Estisne parati ad colloquium in quo foca quaedam, colloquia Freudiana, nugae, risus atque phantasmata adsunt? Omnibus qui partem cepistis gratis maximas agimus, gratissimum fuit! Si quis velit scire alia quae homines hic loquentes faciant, quaerat et haec: Irene: https://www.saturalanx.eu/en/satura-lanx/ Iustus: https://quomododicitur.com/ Rodericus: Intercapedines Latinae// Ελληνίζωμεν Marina: @Dichterwahn

The phrase, “simultaneously justified and sinner,” or simul iustus et peccator (simul for short), is a statement or confession concerning the Christian life in this world. While the saying is simple, unpacking its implications can take some time due to the number of doctrines which support it.

Augustus et Catharina et Iustus apud Rusticationem Virginianam cum multis amicis in ipso maeniano sedentibus colloquuntur. Umquamne fabulam de Auricula Meretricula legisti vel spectasti? Suntne aliae fabulae scaenicae quae tibi arrident? Certiores nos facias aut hac in pagina (infra) aut apud Prosopobiblion (“Facebook“) aut pipiando (“tweeting”) @QDicitur–adice #QDPod146.

Hoc in colloquio, Augustus et Iustus, Catharina absente, Novi Eboraci cum plus centum sodalibus apud Institutum Societatis ‘Classicae’ Americanae (ACL) colloquuntur. Scribite ad nos aut hac in pagina (infra) aut apud Prosopobiblion (“Facebook“) aut pipiando (“tweeting”) @QDicitur–adice #QDPod145.

Haec est altera pars colloquii “in foro Romano” incohati, in quo Iustus et Abigail Mexicopoli de urbe deque linguis indigenis colloquuntur. Umquamne Mexicum invisisti? Visne? Loquerisne lingua quadam indigena? Certiores nos facias aut hac in pagina (infra) aut apud Prosopobiblion (“Facebook“) aut pipiando (“tweeting”) @QDicitur–adice #QDPod144.

Hoc in colloquio, Augustus et Catharina et Iustus de consiliis aestivis colloquuntur. Quae sunt consilia tua aestiva? Certiores nos facias aut hac in pagina (infra) aut apud Prosopobiblion (“Facebook“) aut pipiando (“tweeting”) @QDicitur–adice #QDPod142.

Hoc in colloquio, Augustus et Catharina et Iustus de societate nomine Lupercal, ab amicissima Serena Shirley condita, colloquuntur. Esne particeps cuiusdam gregis qui ad linguam Latinam discendam pertinet? Conarisne institutionem linguae Latinae quodammodo dilatare? Certiores nos facias aut hac in pagina (infra) aut apud Prosopobiblion (“Facebook“) aut pipiando (“tweeting”) @QDicitur–adice... Read more »

Hoc in colloquio, Augustus et Catharina et Iustus de Sulpiciae carmine tertio colloquuntur. Quid censes de hoc carmine? Certiores nos facias aut hac in pagina (infra) aut apud Prosopobiblion (“Facebook“) aut pipiando (“tweeting”) @QDicitur–adice #QDPod140. Quomodo Dicitur? Podcast: Episode 140 by Justin Slocum Bailey, Gus Grissom, Catherine Reed, and Jason... Read more »

Hoc in colloquio, Augustus et Catharina et Iustus de Sulpiciae carmine secundo colloquuntur. Quid censes de hoc carmine? Certiores nos facias aut hac in pagina (infra) aut apud Prosopobiblion (“Facebook“) aut pipiando (“tweeting”) @QDicitur–adice #QDPod139. Quomodo Dicitur? Podcast: Episode 139 by Justin Slocum Bailey, Gus Grissom, Catherine Reed, and Jason... Read more »

Hoc in colloquio, Augustus et Catharina et Iustus de Sulpicia poeta colloquuntur. Quid tu scis de Sulpicia? Quid de aliis scriptricibus Romanis? Certiores nos facias aut hac in pagina (infra) aut apud Prosopobiblion (“Facebook“) aut pipiando (“tweeting”) @QDicitur–adice #QDPod138.   Quomodo Dicitur? Podcast: Episode 138 by Justin Slocum Bailey, Gus... Read more »

Hoc in colloquio, Augustus et Catharina et Iustus cum Serena amica Bostoniensi de imagine patroni colloquuntur. Tu quid cernis in hac imagine, quid placet, quid denique censes de fabulis Potterianis? Certiores nos facias aut hac in pagina (infra) aut apud Prosopobiblion (“Facebook“) aut pipiando (“tweeting”) @QDicitur–adice #QDPod137. Quomodo Dicitur? Podcast:... Read more »

Hoc in colloquio Augustus et Catherina et Iustus de litteris ab auditoribus quibusdam missis colloquuntur. Si Augustus, Catherina, Iustus singuli ad singulas pertinerent deas–sc. ad Iunonem, Minervam, Venerem–ad quam deam pertineret Augustus, ad quam Catherina, ad quam Iustus? Certiores nos facias aut hac in pagina (infra) aut apud Prosopobiblion (“Facebook“)... Read more »

Hoc in colloquio Augustus et Iustus et Catharina de patronis eius generis colloquuntur, quod in libris de Harrio Potter exspectatur. Tu si patronum magicum haberes, quae bestia esset? Certiores nos facias aut hac in pagina (infra) aut apud Prosopobiblion (“Facebook“) aut pipiando (“tweeting”) @QDicitur–adice #QDPod135. Quomodo Dicitur? Podcast: Episode 135... Read more »

Augustus et Iustus, Catharina absente, Novi Eboraci apud conventum c.i. “Living Latin in New York City” cum plurimis amicis confabulantur. Utrum malis volare posse an invisibilis fieri posse? Certiores nos facias aut hac in pagina (infra) aut apud Prosopobiblion (“Facebook“) aut pipiando (“tweeting”) @QDicitur–adice #QDPod133. Quomodo Dicitur? Podcast: Episode 133... Read more »

Because we all sin, we all hide from God in ways large and small. This is the very opposite of what true prayer is about. Making confession a part of our daily prayer helps us truly open ourselves to the movement of God's Spirit and grow closer.

Hoc in colloquio, Augustus et Iustus et Iason de Guberto Pessimo Gubernatore et de quaestione Iasonis colloquuntur. Tu quid de hac quaestione opinaris? Estne tibi notus locus Latinus qui nobis auxilio esse possit? Certiores nos facias aut hac in pagina (infra) aut apud Prosopobiblion (“Facebook“) aut pipiando (“tweeting”) @QDicitur–adice #QDPod119.... Read more »

Augustus et Iustus, Iasone absente, locum Ciceronianum considerant quo certiories fiant utrum Iason Gubertum scelestum magistratui tradere debeat. Tu quid de hac quaestione opinaris? Estne tibi notus locus Latinus qui nobis auxilio esse possit? Certiores nos facias aut hac in pagina (infra) aut apud Prosopobiblion (“Facebook“) aut pipiando (“tweeting”) @QDicitur–adice... Read more »

Hoc in colloquio, Augustus et Iustus et Iason quaestionem philosophicam tractant, necnon discrimina inter varia verba Latina docent. Umquamne talem gubernatorem qualem Gubertum obvenisti? Certiores nos facias aut hac in pagina (infra) aut apud Prosopobiblion (“Facebook“) aut pipiando (“tweeting”) @QDicitur–adice #QDPod117. Quomodo Dicitur? Podcast: Episode 117 by Justin Slocum Bailey,... Read more »

Iustus cum multis amicis CAELestibus (inter quos Anna et Lida quae ‘in foro Romano’ innotuerunt!) res in illo conventu Matriti habito tractat laudatque. N.b. haec est altera pars colloquii ‘in foro Romano’ incepti, cuius primam partem ut audiatis petite https://soundcloud.com/in-foro-romano/41-caelvm-vi-pars-prima-legio-latine-loquentium Estne vox quaedam Latina quam hac aestate didicisti quaeque fortasse ceteros... Read more »

00:00 - Introduction 11:16 - Scripture Narrative (Romans 6) 13:24 - Free-for-All (Wrap-up of the NFL Season) 28:13 - Main Topic (Simul iustus et peccator) On episode FORTY-FOUR of Let the Bird Fly! the guys are all back together for the first time in a while and they take the opportunity to discuss a topic that they’ve talked about talking about for quite some time; namely, “the simul” (or simul iustus et peccator). The simul refers to the paradoxical situation in which Christians find themselves as simultaneously lost to sin (peccator) and fully redeemed by the work of Christ (iustus). In English this is often translated as: “at the same time sinner and saint.” This episode serves as a something of a second pass at the Law & Gospel episode that the guys did a number of episodes back. (If you haven’t listened to that episode yet, we’d definitely recommend doing so.) Peter was kind enough to invite the guys and their families over to Mike’s house to record this episode (after a nice meal, of course), so a number of the Let the Bird Fly! children join the guys for the introduction. Wade, forgetting to prepare a Scripture Narrative for this episode, simply reads a portion of Romans 6, with almost no commentary whatsoever before they guys wrap up their thoughts on the NFL season in the Free-for-All. When they do make it to the main topic, though, the guys find that they have quite a bit to say (alright, they knew that going in, but seriously, this is a long one...we hope you can make it through). The conversation (aided by a few beverages) is free-wheeling, but we hope you find it interesting and thought-provoking. If you are able to make it through and have any thoughts or questions, be sure to share with us on Facebook or via email. And, if you'd like to watch the chapel devotions given by Wade and Mike, which are referenced in the episode, you can find Wade's here, and you can see Mike in his finest vestments (along with his much ballyhooed hand-gestures) right here. And as always, if you are enjoying the show, please subscribe, rate, and review us on iTunes, Stitcher, Google Play, or TuneIn Radio. You can also like us on Facebook and follow us on Twitter. And, of course, share us with a friend or two! If you’d like to contact us we can be reached at podcast@LetTheBirdFly.com, or visit our website at www.LetTheBirdFly.com. Thanks for listening! Attributions for Music Used in this Episode: “The Last One” by Jahzzar is licensed under an Attribution-ShareAlike 3.0 International License. “Horses to Water” by Topher Mohr and Alex Elena “Gib laut” by Dirk Becker is licensed under an Attribution-NonCommercial-NoDerivatives (aka Music Sharing) 3.0 International License. “Whistling Down the Road” by Silent Partner “Not Drunk” by The Joy Drops is licensed under an Attribution 4.0 International License.

Saluete, amici, amicae, uosque omnes qui Latinitati hodiernae fauetis. Illud erit soliloquium e Guiana. Reginaldus loquor. Hodie denuo ad Cornelium Nepotem reuertemur ut uitam Aristidis propius inspiciamus. Ex omnibus uitis quas Cornelius Nepos de excellentissimis imperatoribus peregrinis composuit, ea Aristidi dedicata inter breuissimas dinumeratur. Quae breuitas hodie nobis argumento uisa est ut auctor quamuis res tenuis esset tamen existimaret aliquid dignum in ea fuisse quod inter ampliora referret. Namque mature narrat Aristidem ciuem Atheniensem fuisse necnon Themistocli aequalem quocum de principatu contenderet. Inde facile coniectare possumus uitas utriusque inter se respondere. Ast pauca primum de uiro ipso dicamus ut Nepos eum descripsit: scriptor enim bis indicauit Aristidem insigni abstinentiā fuisse. Idem hanc abstinentiam in capitulo secundo illustrat tribus uirtutibus, quae fuerunt iustitia, aequitas innocentiaque. His usus est Aristides, ut ait Nepos, et domi et militiae. Iustitiā uero significat obseruantiam legum, aequitate recusationem priuilegiorum, innocentiā probitatem intègram. Quod ad abstinentiam spectat, eo uocabulo declārat nullam in uiro fuisse cupiditatem. At Themistocles propter inuidiam multitudinem concitauit ut Aristides ostracismo mulctatus decem annorum exilio Athenis decederet. Tamen poenam totam non dedit sed in ciuitatem populi scito restitutus est cum Xerxes rex Persarum Graeciam inuaderet. Eodem fere tempore pugnae apud Salamina interfuit ubi Persae cladem ingentem subiuerunt. Deinde copiis Atheniensibus praefuit ac cum Spartiatis apud Plataeas Persas magna caede deuicit. Denique Aristīdes qui uirtutibus suis innotuerat, laborauit ut, tanquam Nepos scripsit, "summa imperii maritimi ab Lacedaemoniis transferretur ad Athenienses." Namque ne Persae denuo Graeciam oppugnarent, delectus est ut thesaurum in insula Delo constitueret eoque ciuitas quaeque quotannis quadringena et sexagena talenta conferret . Quamuis magnas pecunias gessisset, nihil sibi lucro apposuit, immo, ut Nepotem recitem, "in tanta paupertate decessit ut qui efferretur uix reliquerit". Ut in initio huius sermonis dixi, ita uitae Themistoclis et Aristidis inter se respondent. Haec coniunctio consistit in illis duobus rebus. Primum uterque ostracismo multatus est, Aristides Themistocle auctore, Themistocles ante quartum annum quam Aristides decessit. Qua mentione Nepos uitam Aristidis concludit eāque illustrat qua ratione duo uiri Athenienses uirtibus diuersis praediti pariterque innocentes eandem poenam subierint. Ex hac ratione profecto materia secundi argumenti hauritur. Etenim Cornelius Nepos cum in primo capitulo de aemulatione Themistoclis Aristidisque loquitur, uirtutes utriusque in unam iuncturam sic comprehendit: "In his autem cognitum est quanto antestaret eloquentia innocentiae." Nec dubium est quin eloquentia ad Themistoclen innocentia ad Aristidis probitatem referenda sit. Praeterea Nepos paulo post addit quod Aristides iam ostracismum metuens intellexerat "reprimi concitatam multitudinem non posse". Inde nos non effugit hic Themistoclen eloquentiā populum concitasse ut Aristiden innocentem ostracismo damnaret, illic eundem Themistoclen quamquam et innocentem et pariter dicendi peritum multis post annis uicissim ab multitudine oppressum exilio decem annorum damnatum esse. Quod insuper ad Aristiden spectat, uirtus eius, i.e. iustitia pro crimine apud uulgus habetur siquidem, ut Nepos narrat, quidam, de Aristide interrogatus, "respondit se ignorare Aristiden, sed sibi non placere quod tam cupide laborasset, ut praeter ceteros, Iustus appellaretur". Hic locus mihi uidetur duplicem uituperationem illustrare in Athenienses illius aetatis. Primum eloquentiam reprehendit, uel ut rectius dicam, abusum eloquentiae quo Themistocles inter alios innocentes intar Aristidis criminari potuit. Deinde ostracismum demonstrat nequiquam poenam idoneam fuisse quippe cum iudicium e suffragiis multitudinis reddebatur neque e probatione rerum. Ac nos quidem dum argumentum porro meditemur, illud pro explorato habebimus quod si iudicia penes multitudinem est et multitudo ipsa eloquentiā potentium ducitur, iustitia debilitata neminem a potentibus protegit utpote quae et aequitas laeditur. Absque iustitia, absque aequitate, potentibus praeualentibus, nullus locus in republica superest democratiae. Ita facile concludemus ubi abusus eloquentiae saeuiat, iudicia penes multitudinem ex existimatione reorum reddantur ac consilia ex populi scitis capiantur, ibi instare demagogiam quae sit uestibulum tyrannidis. Interim finem peruenimus huius emissionis. Gratias uobis ago! Nolite Nepotis neglegere opera ac mementote libertatem fragilem esse. Curate ut ualeatis, amici, amicae, uosque omnes qui Latinitati hodiernae fauetis.

Consider simul Iustus et peccator as the Reformation way of articulating the eschatology of Christian existence. How can we talk about our life now in the new creation? How is that a reality? In the New Creation we are "in Christ". In 2 Corinthians 5:17 we read, “Therefore, if anyone is in Christ, he is a new creation.” In Romans 7:15 we read, “For I do not understand my own actions. For I do not do what I want, but I do the very thing I hate.” Consider Romans 7:1. Consider that in the Old Age we are "In ourselves". In 1 Thessalonians 4:13 we read, “But we do not want you to be uninformed, brothers, about those who are asleep, that you may not grieve as others do who have no hope.” Why does this matter for ministry? Is simul iustus et peccator a psychological condition? Consider Galatians 2:20. In ourselves, apart from Christ, we are and will be the old Adam in the Old Age. In Christ, apart from ourselves, we are and will be 100% righteous clothed in the New Adam and in the New Creation. In 1 Corinthians 1:30 we read, “And because of him you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption . . .” How righteous is the Christian at the very beginning of the Christian life? How righteous are we at the end of the Christian life? In Galatians 5:22 we read, “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control . . .” Consider that the fruits are not the grounds for the basis for our righteousness. We begin, live, and finish our Christian life in the presence and the sight of God (corum Deo) - 0% righteous in ourselves but 100% righteous in Christ.

We side with Bill Gates over Steve Jobs, ponder what the Sweaty Girl Look of the nineteen sixties might have involved and clarify for the record that Jack is NOT the alter-ego of rambunctious superhero Fashion Man. Then we're heading towards international waters, and there's some planning afoot. Well, it's coming from Chris, so I use the word planning in the loosest possible sense. See acast.com/privacy for privacy and opt-out information.