We know that in the Epistle to the Philippians the apostle said, "To write the same things to you to me indeed is not grievous, but for you it is safe;" yet the same apostle, writing to the Galatians, when he saw that he had done enough among them of what he regarded as being needful for them, by the ministry of his preaching, said, "For the rest let no man cause me labour," or as it is read in many codices, "Let no one be troublesome to me." But although I confess that it causes me trouble that the divine word in which the grace of God is preached (which is absolutely no grace if it is given according to our merits), great and manifest as it is, is not yielded to, nevertheless my dearest sons, Prosper and Hilary, your zeal and brotherly affection-which makes you so reluctant to see any of the brethren in error, as to wish that, after so many books and letters of mine on this subject, I should write again from here-I love more than I can tell, although I do not dare to say that I love it as much as I ought. Wherefore, behold, I write to you again. And although not with you, yet through you I am still doing what I thought I had done sufficiently.

Wherein the truth of predestination and grace is defended against the semi-Pelagians,—those people to wit, who by no means withdraw altogether from the Pelagian heresy, in that they contend that the beginning of salvation and of faith is of ourselves; so that in virtue, as it were, of this precedent merit, the other good gifts of God are attained. Augustin shows that not only the increase, but the very beginning also of faith is in God’s gift. On this matter he does not disavow that he once thought differently, and that in some small works, written before his episcopate, he was in error, as in that exposition, which they object to him, of propositions from the epistle to the Romans. Aeterna Press

Augustine, the man with upturned eye, with pen in the left hand, and a burning heart in the right (as he is usually represented), is a philosophical and theological genius of the first order, towering like a pyramid above his age, and looking down commandingly upon succeeding centuries. He had a mind uncommonly fertile and deep, bold and soaring; and with it, what is better, a heart full of Christian love and humility. He stands of right by the side of the greatest philosophers of antiquity and of modern times. We meet him alike on the broad highways and the narrow footpaths, on the giddy Alpine heights and in the awful depths of speculation, wherever philosophical thinkers before him or after him have trod. As a theologian he is facile princeps, at least surpassed by no church father, schoolman, or reformer. With royal munificence he scattered ideas in passing, which have set in mighty motion other lands and later times. He combined the creative power of Tertullian with the churchly spirit of Cyprian, the speculative intellect of the Greek church with the practical tact of the Latin. He was a Christian philosopher and a philosophical theologian to the full.

Wherein the truth of predestination and grace is defended against the semi-Pelagians, --those people to wit, who by no means withdraw altogether from the Pelagian heresy, in that they contend that the beginning of salvation and of faith is of ourselves; so that in virtue, as it were, of this precedent merit, the other good gifts of God are attained. Augustin shows that not only the increase, but the very beginning also of faith is in God's gift. On this matter he does not disavow that he once thought differently, and that in some small works, written before his episcopate, he was in error, as in that exposition, which they object to him, of propositions from the epistle to the Romans. But he points out that he was subsequently convinced chiefly by this testimony, "but what hast thou that thou hast not received?" which he proves is to be taken as a testimony concerning faith itself also. He says that faith is to be counted among other works, which the apostle denies anticipating God's grace when He says, "not of works." He declares that the hardness of the heart is taken away by grace, and that all come to Christ who are taught to come by the Father; but that those whom He teaches, He teaches in mercy, while those whom He teaches not, in judgment He teaches not.

With refreshing determination and hopeful grit, humanity activates a bold endgame against an alien invasion in the finale of a series heralded as “a modern classic” (Stephen Baxter) from “one of the finest writers the genre has produced” (Gareth L. Powell). Humanity is struggling to hold out against a hostile takeover by an alien race that claims to be on a religious mission to bring all sentient life to its God at the End of Time. But while billions of cocooned humans fill the holds of the Olyix’s deadly arkships, humankind is playing an even longer game than the aliens may have anticipated. From an ultra-secret spy mission to one of the grandest battles ever seen, no strategy is off the table. Will a plan millennia in the making finally be enough to defeat this seemingly unstoppable enemy? And what secrets are the Olyix truly hiding in their most zealously protected stronghold? With his trademark optimism about humanity’s tenacity and capacity for greatness, Peter F. Hamilton wraps up this brilliant saga with a bang—and reminds us why freedom of choice is the most important freedom there is.

This book is about how the Christian actually became a Christian. The 'process' is Marc's focus. How does God take the Chosen from the womb to salvation then into His eternal bosom? The classic position of Election and Predestination is made plain; forcing the reader to address the alternative, Man's free-will choice to be 'saved' or not. Can these two positions be reconciled? No, not really. The Lord assured Moses: I will make all My goodness pass before you, and I will proclaim the name of the Lord before you. I will be gracious to whom I will be gracious, and I will have compassion on whom I will have compassion, Exodus 33:19. Moses was to experience a limited 'theophany, ' what the Greek Orthodox call a 'theosis, ' the physical presence of God, Himself, equivalent to - 'My goodness.' It is God's very 'Goodness' the New Testament saint knows to be the indwelt Holy Spirit, the very Spirit of Christ Jesus, Himself, God Himself. Paul cites the Exodus passage in Romans to demonstrate to the body of Christ that God by His sovereignty elected each believer to be His own, that we did not elect ourselves to be God's. And one Saint asked, "Why write about such things that have been covered for hundreds of years?" True. But more recently much about God's sovereignty has been covered over. Christian modernity has adapted as the author once did to a new Evangelicalism. Whereby, some first truths have been buried so deep that when they are unearthed they appear to be a foreign theology to the present generation of Evangelical believers. Marc affords the saint the information necessary to actually understand how he or she actually got saved! Marc presently lives in Orlando Florida where he pastors Blessed Fellowship Orlando, an outreach ministry of Orlando Prayer and Worship Center, Senior Pastor Roy Futch.

How can an all-loving God choose some people for eternal salvation while permitting others to fall away? Doesn't God offer the same amount of saving grace to everyone? Isn't predestination a Protestant doctrine? In The Mystery of Predestination , author and apologist John Salza, seeks to answer these questions, and others, about that most ineffable and confounding of Christian beliefs: that God chooses to infallibly direct certain people to salvation but not others. Drawing deeply upon Scripture, Sacred Tradition, and the writings of St. Thomas Aquinas, Salza says that a proper Catholic understanding of the doctrine of predestination is interconnected with two other central mysteries: the ability of mankind to choose freely to accept or reject God's saving grace, and the inability of mankind to accept God's grace without first being moved by His grace from within. By holding these truths always before us we can see how God may predestine His elect to heaven but never desire that anyone go to hell. We can also achieve a new clarity and depth of insight into a profound Christian truth: God is the primary mover in salvation. It is He who chooses, seeks, and saves us. Meticulously researched and written in a scholarly yet accessible style, The Mystery of Predestination is perfect for the serious Catholic who is confused by Bible verses or Magisterial statements in favor of predestination (and never hears about it in Sunday sermons), or who wants to defend Catholic truth against Calvinist error, and is seeking clear, traditional, and Thomistic answers. Or, indeed, for any thoughtful Christian who wants to come to terms with what the Bible teaches about the fundamental truths of our salvation.