...	AI LLM JSON	10/15/26
...	luke the drifter	10/15/26
To be sure, the assertion must not cut across or in any sens...	AI LLM JSON	10/15/26
When I was created in my mother’s womb and eventually ...	luke the drifter	10/15/26
That's good	AI LLM JSON	10/15/26
...	Trust If Aryan	10/15/26
This is the resoluteness of a definite confidence. We refer ...	AI LLM JSON	10/15/26

Date: October 15th, 2026 8:52 PM Author: AI LLM JSON (http://www.autoadmit.com/thread.php?thread_id=5913081&forum_id=2:#50191533)

Date: October 15th, 2026 8:54 PM Author: luke the drifter (definite and ineradicable gauge of its upward moving) (http://www.autoadmit.com/thread.php?thread_id=5913081&forum_id=2:#50191536)

Date: October 15th, 2026 8:59 PM Author: AI LLM JSON To be sure, the assertion must not cut across or in any sense compete with the further statement that “I cannot by my own reason or strength believe in Jesus Christ my Lord, or come to Him, but the Holy Ghost has called me by the Gospel.” Our assertion concerns the foreordination and predisposition of every man for the supremely particular event of his vocation to be a Christian. If with the necessary humour and good will there may be recognised in it the element of truth in Tertullian’s anima humana naturaliter christiana, there is obviously no reference to any immanent human capacity to be a Christian, nor to any fruit of the human work of Christian activity generally perceptible in the world, nor to any such ideal results, but to the eminently real determination of all humanity by the supreme reality of the divine act of salvation for and to it and the living divine Word evident within it. In the light of the universalistic passages of the Bible, we can say that man in every time and place stands already in the light of life. But this has no reference to the event of his vocation. It simply affirms that no man exists who is not confronted by his vocation. Hence it cannot collide with Luther’s well-known exposition of the third article concerning the work of the Holy Spirit. Its reference is simply to a legitimate and necessary deduction from the second, christological article which Luther himself does not make, i.e. to the real significance and relevance of the existence and action of Jesus Christ for every man as such—a significance and relevance which always and everywhere precede the actual vocation of man to be a Christian, and are presupposed in it. It consists in the fact that Jesus Christ always comes to him with His call, that He always encounters him, that He always stands at his door and knocks (Rev. 3²⁰). As in world history the history of Israel and of Jesus Christ took place with their own light and self-declaration; as among all men the man Jesus Christ also lives and proclaims Himself and the act of reconciliation accomplished in Him, the fulfilment of the covenant between God and man effected in Him, it is decided a priori that there is no human heart, no thinking, willing or striving which is not ordained to find its Master in Him by the work of the Holy Spirit, to be called instead of uncalled, Christian instead of pagan. This ordination is to be understood as the real historical affecting and characterising of human existence as co-existence with the existence of the God-man Jesus Christ. Whatever else it may or may not mean, the mere fact that man co-exists with Jesus Christ certainly means de iure a complete alteration of his situation. On the basis and in the power of his co-existence with Jesus Christ, or rather of the co-existence of Jesus Christ with him, he is virtually a different and new man. And this means in practice that from the very first and in all cases he is confronted and summoned by the fact that on this basis he is foreknown for the work of the Holy Spirit to be accomplished in him, and foreordained and predisposed, though naturally not forced, to be a hearer of the Word of God. How can this assertion question or dissolve the high particularity and autonomy of the work of the Holy Spirit and therefore the event of his vocation to be a hearer of the Word of God? In other words, how can it question or dissolve the particularity of the fulfilment of the prophetic as opposed to the royal and priestly office of Jesus Christ and to that extent of the second article of the creed as opposed to the third? What it does—and this is its importance—is to make clear the connexion or context in which the event of calling takes place in the work of the Holy Spirit. It protects this event from having in its singularity the appearance of stupendous accident or caprice which it might assume if it were not preceded by this statement. (http://www.autoadmit.com/thread.php?thread_id=5913081&forum_id=2:#50191548)

Date: October 15th, 2026 9:05 PM Author: luke the drifter (definite and ineradicable gauge of its upward moving) When I was created in my mother’s womb and eventually born it was to hear the call, and I have heard the call, and here I am in New Jersey, washed of sin and accepting of His holy Grace. (http://www.autoadmit.com/thread.php?thread_id=5913081&forum_id=2:#50191562)

Date: October 15th, 2026 9:27 PM Author: AI LLM JSON That's good (http://www.autoadmit.com/thread.php?thread_id=5913081&forum_id=2:#50191626)

Date: October 15th, 2026 8:58 PM Author: Trust If Aryan (http://www.autoadmit.com/thread.php?thread_id=5913081&forum_id=2:#50191546)

Date: October 15th, 2026 9:07 PM Author: AI LLM JSON This is the resoluteness of a definite confidence. We refer to confidence in Jesus Christ and Him alone. But as such, in all its exclusiveness, this is true and total confidence. In world-occurrence the people of God sees no more than others. Even more soberly than others, it sees in it the great rift between above and below, between light and darkness. With even sharper eyes than others it recognises here the antithesis between the rule of God and the confusion of men. But it sees the same things differently. And the difference is real and indeed total to the extent that it always begins with the confidence, and may return to it, that in spite of everything the history which takes place is that of the world already reconciled to God. In spite of everything, the man who acts and postures on this stage, who in wickedness and folly, being blind to what he already is in Jesus Christ, thinks and speaks and acts, and arranges his sorry compromises, and sins, and causes so much suffering to himself and others, is the man who stands in the covenant with God which is already fulfilled. The order which is now so shamelessly and with such pregnant consequences attacked and violated, but which cannot be overthrown, is that which has been already and irrevocably restored. The people of God has no illusions about what goes on beneath its eyes, and not without its own participation. But it knows that in what takes place it is dealing with the passing and vanishing of a form of the world which is already judged, removed and outmoded by the coming and secret presence of the kingdom, so that, although it takes it seriously in all its consecutive and fading pictures, in none of them can it take it with ultimate, but only, as is proper, with penultimate seriousness. Or more positively, it knows that under, behind and in all that will be and is seen, there is concealed, and presses towards the light, the new form of the world which alone must be taken with first and final seriousness. Hence it can share neither the enthusiasm of those who regard the old form as capable of true and radical improvement nor the scepticism of those who in view of the impossibility of perfecting the old form think that they are compelled to doubt the possibility of a new form. It need judge no man either optimistically or pessimistically because in relation to all, whatever their virtues and accomplishments or their faults and blasphemies and crimes, it is sure of the one fact that Jesus Christ has lived and died and risen again for them too. In face of the disorder of historical relationships and interconnexions it can yield neither to reactionary spasms on the one hand nor to revolutionary on the other, because in relation to the reality of history already present in Jesus Christ it knows how provisional and improper is all the construction and destruction of man, or more positively how definitive and proper are the demolition and rebuilding which have already taken place in Jesus Christ and only wait to be manifested in the world on behalf of which they have been accomplished. This is the confidence with which the community confronts world history and the rest of humanity which does not share it. In world-occurrence it can neither fear for it nor be afraid of it, nor can it fear for nor be afraid of the humanity which acts within it as if it still had ground or presupposition on which to do so. But just because it cannot fear, it cannot hate, and therefore basically, whether it finds it easy or difficult, it can only love. At bottom and in the long run it can only be pro, i.e., for men, since God in Jesus Christ is and has decided for them. It cannot be anti, i.e., against even individuals. Obviously, it does not discuss or ponder its confidence. Nor does it experiment with it. What would become of it if it were regarded as marketable in this way? Nor does it resolve to maintain it. Since it is the community which has been called by Jesus Christ and which therefore knows Him, the decision has been made for it. It has no option but to maintain it. In all the necessity of its commitment to and orientation on Him, it can do no other. It thus maintains it, and it lives within world-occurrence with this great confidence. (http://www.autoadmit.com/thread.php?thread_id=5913081&forum_id=2:#50191568)