By His blood we are redeemed.
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If we are in God, and God is in us, then what more can we want?
When we forget God, when we choose sin, when we neglect our duty to the Lord, we are choosing Barabbas.
How easily we forget God, as Pusey reflects here.
As Eliot comments in 'Little Gidding' (the church pictured here) 'you are here to kneel where prayer has been valid.'
Faith is not apart from love, for it is love that quickeneth faith - as Pusey explains so eloquently here.
God is love, though we so often fail to see this. Here. Pusey helps us.
Here, Pusey explains how we are justified through the resurrection of the Lord.
The blood of Christ is, we believe, the propitiation for our sins. Here, Pusey explains how and why we believe this to be so.
God is love, here, some reflections from Pusey on the subject.
Newman's devotion to Our Lady was, as he tells Pusey here, firmly founded in the long tradition of the Church.
Newman's words here about conversion are as true now as then.
Here, Newman explains how and why the Catholic teaching on Original Sin entails the necessity of the Immaculate Conception.
Once one understands what the Church means by 'grace' then the orad is clear to understanding what it means by the Immaculate Conception.
In the second of our extracts from newman's response to Pusey, he draws the parallel with Eve and explains how that leads the Church towards the doctrine of the Immaculate Conception. Tomorrow's post will explain that more fully.
If, as the Church holds, we inherit the effects of Adam and eve's Original Sin, then, since Our Blessed Lady was fully human, she, too, should have inherited it, and that being so, it is hard to see how Our Lord could be sinless. Here, as Newman explains to Pusey, is the origin of the dogma of the Immaculate Conception.
This week we shall be looking at the Catholic heritage underlying Newman's career as an Anglican. Writing in 1840. Pusey gave a useful definition of the essentials of what we call Tractarianism.
Pusey's thoughts on preparing for communion have a wider application to us as Christians.
As we reach the end of this series, which has led us from Pusey through to Newman and back again, I offer a few reflections, which will no doubt satisfy no one.
Despite Newman's pouring cold water on his schemes for union, Pusey insisted on his point about the difference between what had to be believed and what might be believed.