The propitiation of the divine wrath, effected in the expiatory work of Christ, is the provision of God’s eternal and unchangeable love, so that through the propitiation of his own wrath that love may realize its purpose in a way that is consonant with and to the glory of the dictates of his holiness.
It is one thing to say that the wrathful God is made loving. That would be entirely false. It is another thing to say the wrathful God is loving. That is profoundly true.Murray, John. Redemption Accomplished and Applied (p. 27)
People ask me, ‘What is the use of climbing Mount Everest?’ and my answer must at once be, ‘It is of no use.’ There is not the slightest prospect of any gain whatsoever. Oh, we may learn a little about the behavior of the human body at high altitudes, and possibly medical men may turn our observation to some account for the purposes of aviation. But otherwise nothing will come of it. We shall not bring back a single bit of gold or silver, not a gem, nor any coal or iron… If you cannot understand that there is something in man which responds to the challenge of this mountain and goes out to meet it, that the struggle is the struggle of life itself upward and forever upward, then you won’t see why we go. What we get from this adventure is just sheer joy. And joy is, after all, the end of life. We do not live to eat and make money. We eat and make money to be able to live. That is what life means and what life is for.George Mallory, Climbing Everest
Once a student met with him to complain about having to read Augustine’s Confessions. “It’s boring,” the student whined. “No, it’s not boring,” the professor responded. “You’re boring.”Tish Harrison Warren, Liturgy of the Ordinary, p. 34
What Jonathan’s professor meant is that when we gaze at the richness of the gospel and the church and find them dull and uninteresting, it’s actually we who have been hollowed out. We have lost our capacity to see wonders where true wonders lie. We must be formed as people who are capable of appreciating goodness, truth, and beauty.
I was standing in Daedalus Books in Charlottesville, Virginia, and I had recently read Mortimer J. Adler’s How to Read a Book. I was alive with the desire to read. But at that particular moment, my glee turned to horror. For whatever reason, the truth of the numbers suddenly hit me. The year before, I had read about thirty books. For me, that was a new record. But then I started counting. I was in my early twenties, and with any luck I’d live at least fifty more years. At that rate, I’d have about 1,500 books in me, give or take.
There were more books than that on the single wall I was staring at.
That’s when I had a realization of my mortality. My desire outpaced reality. I simply didn’t have the life to read what I wanted to read.Justin Whitmel Earley, The Common Rule, p. 111
My son, beware of anything beyond these. Of making many books there is no end, and much study is a weariness of the flesh (Ecclesiastes. 12:12)
God: the Triune Jehovah, Father, Son and Spirit; three Persons working together in sovereign wisdom, power and love to achieve the salvation of a chosen people, the Father electing, the Son fulfilling the Father’s will by redeeming, the Spirit executing the purpose of Father and Son by renewing.
Saves: does everything, first to last, that is involved in bringing man from death in sin to life in glory: plans, achieves and communicates redemption, calls and keeps, justifies, sanctifies, glorifies.
Sinners: men as God finds them, guilty, vile, helpless, powerless, unable to lift a finger to do God’s will or better their spiritual lot. God saves sinners, and the force of this confession may not be weakened by disrupting the unity of the work of the Trinity, or by dividing the achievement of salvation between God and man and making the decisive part man’s own, or by soft-pedaling the sinner’s inability so as to allow him to share the praise of his salvation with his Saviour.J.I. Packer, “Introductory Essay,” in The Death of Death in the Death of Christ, by John Owen (London: Banner of Truth, 1959) 4-5.