No it isn't. Show me.
This verse is speaking of saved people, saved by faith who have an inheritance waiting for them already.
It may be waiting a long time, because it is still in the believer's future, as the passage clearly shows.
No it isn't. Show me.
Read the chapter, it is clear enough.
[ This verse is speaking of saved people, saved by faith who have an inheritance waiting for them already.]
It may be waiting a long time, because it is still in the believer's future, as the passage clearly shows.
It was in those believers future as a fact, so it isn't a process, it was an event.Just like it is in the future of today's believers, and that is the point that Peter is making, every believer has an inheritance waiting for him since he is saved.
God had set an inheritance in heaven, for those believers who were saved not being saved and are predestinated to be conformed to the image of His Son (Rom.8:29).
Your argument of a three-fold stage of salvation is false, it is sanctification which is a three-fold, and both Peter and Paul were speaking of the final stage of Christian attainment of sanctification, obtaining a resurrection body and being glorified (Rom.8:30)
The qualities of justification We have seen that Protestants claim the following three qualities for justification: certainty, equality, the impossibility of ever losing it. Diametrically opposed to these qualities are those defended by the Council of Trent (sess. VI, cap. 9-11): uncertainty (incertitudo), inequality (inaequalitas), amissibility (ammisibilitas). Since these qualities of justification are also qualities of sanctifying grace, see GRACE. http://www.newadvent.org/cathen/08573a.htmAll three Protestant claims for Justification are correct.
Moreover, Protestants did not believe sin was only covered, they believe it was totally paid for and the believer made a new creature in Christ, but he still kept his old nature.
To prove this we may remark that the word justificare (Gr. dikaioun) in the Bible may have a fourfold meaning: The forensic declaration of justice by a tribunal or court (cf. Isaiah 5:23; Proverbs 17:15). The interior growth in holiness (Revelation 22:11). As a substantive, justificatio, the external law (Psalm 108:8, and elsewhere). The inner, immanent sanctification of the sinner. Only this last meaning can be intended where there is mention of passing to a new life (Ephesians 2:5; Colossians 2:13; 1 John 3:14); renovation in spirit (Ephesians 4:23 sq.); supernatural likeness to God (Romans 8:29; 2 Corinthians 3:18; 2 Peter 1:4) a new creation (2 Corinthians 5:17; Galatians 6:15); rebirth in God (John 3:5; Titus 3:5; James 1:18), etc., all of which designations not only imply a setting aside of sin, but express as well a permanent state of holiness. All of these terms express not an aid to action, but rather a form of being; and this appears also from the fact that the grace of justification is described as being "poured forth in our hearts" (Romans 5:5); as "the spirit of adoption of sons" of God (Romans 8:15); as the "spirit, born of the spirit" (John 3:6); making us "conformable to the image of the Son" (Romans 8:28); as a participation in the Divine nature (2 Peter 1:4); the abiding seed in us (1 John 3:9), and so on.Now, there isn't a Protestant I know that would disagree with that statement above.
The only difference is that the Protestant would hold that it was obtained by faith alone.
The Catholic idea maintains that the formal cause of justification does not consist in an exterior imputation of the justice of Christ, but in a real, interior sanctification effected by grace, which abounds in the soul and makes it permanently holy before God (cf. Trent, Sess. VI, cap. vii; can. xi). [Protestants do believe that and it occurs by faith alone and is a one time event-my comment] Although the sinner is justified by the justice of Christ, inasmuch as the Redeemer has merited for him the grace of justification (causa meritoria), nevertheless he is formally justified and made holy by his own personal justice and holiness (causa formalis), just as a philosopher by his own inherent learning becomes a scholar, not, however, by any exterior imputation of the wisdom of God (Trent, Sess. VI, can. x). To this idea of inherent holiness which theologians call sanctifying grace are we safely conducted by the words of Holy Writ.
And that is Christian growth, and has nothing to do with one's salvation, which according to Trents own words, is based on Christ's Justice (not his own), the believer grows in holiness (progressive sanctification) and bears fruit by desiring God's truth and yielding to the Holy Spirit (Rom.6-7).
That progressive sanctification does result in inequality in heaven, as will be made evident in the Judgement Seat of Christ (1Cor.3).
If you guys would study your own writings and find out what the Protestants REALLY teach, you would see that your scholars are misguiding you and contradict themselves by setting up strawmen arguments against the Protestant view.