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Author Topic: Patristic Support for Ladilausian soteriology  (Read 16307 times)

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Offline Ladislaus

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Re: Patristic Support for Ladilausian soteriology
« Reply #35 on: March 19, 2021, 03:26:40 PM »
I'm reading from the 16th century Dominican (scholastic) theologian Melchior Cano, who distinguishes also (as did Fr. Feeney) between justification and salvation, and he believes that a certain state of justification can be arrived at through natural exertion, whereas salvation requires supernatural faith (he doesn't discuss Baptism as much as faith).

De Lugo, as pointed out by XavierSem, listed 3 different opinions which all revolved around the different permutations of justification and salvation.

So Father Feeney did NOT invent that distinction.
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Offline Ladislaus

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Re: Patristic Support for Ladilausian soteriology
« Reply #36 on: March 19, 2021, 03:33:49 PM »
All the pieces to the puzzle are out there, and they fit, not only together, but perfectly with Sacred Scripture.
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Offline Ladislaus

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Re: Patristic Support for Ladilausian soteriology
« Reply #37 on: March 19, 2021, 04:05:18 PM »
Catholic Encyclopedia article on Heaven (see the bolded):

Quote
(2) It is of faith that the beatific vision is supernatural, that it transcends the powers and claims of created nature, of angels as well as of men. The opposite doctrine of the Beghards and Beguines was condemned (1311) by the Council of Vienne (Denz., n. 475 — old, n. 403), and likewise a similar error of Baius by Pius V (Denz., n. 1003 — old, n. 883).
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(3) To enable it to see God, the intellect of the blessed is supernaturally perfected by the light of glory (lumen gloriae). This was defined by the Council of Vienne in 1311 (Denz., n. 475; old, n. 403); and it is also evident from the supernatural character of the beatific vision. For the beatific vision transcends the natural powers of the intellect; therefore, to see God the intellect stands in need of some supernatural strength, not merely transient, but permanent as the vision itself. This permanent invigoration is called the "light of glory", because it enables the souls in glory to see God with their intellect, just as material light enables our bodily eyes to see corporeal objects.

Recall how St. Gregory nαzιanzen says that those who are not bad enough to be punished are not necessarily good enough to receive "glory" (in a line reminiscent of Bilbo Baggins in The Hobbit).
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Offline Matto

Re: Patristic Support for Ladilausian soteriology
« Reply #38 on: March 19, 2021, 04:11:33 PM »
Quote from: Ladislaus on March 19, 2021, 04:05:18 PM
Catholic Encyclopedia article on Heaven
My favorite story about the Catholic Encyclopedia was that it was given to Pope Pius X and he read it and after he read it he showed it to someone and said one word, "Modernism", and threw it in the trash. I don't know if the story is true, but I think it is a good story. An old poster here, I believe it was Ambrose, said the story was apocryphal but I not see it proven it either way.
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Offline Ladislaus

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Re: Patristic Support for Ladilausian soteriology
« Reply #39 on: March 19, 2021, 04:53:20 PM »
Catholic Encyclopedia article on "Character":

Quote
The character imparted by these [three] sacraments is something distinct from the grace imparted by them.
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All theologians affirm that the sacramental character is not a mere external denomination; and practically all are agreed that it is a sort of quality or state made inherent in the soul. Those, such as Scotus, who say that it is a relation (to Christ) mean that it is a relation with a real fundamentum, or ground and whether we say that it is a relation having a ground in the soul, or a state or quality involving a relation, seems to signify quite the same thing, the difference being only in the expression. The category of quality being divided by Aristotelean and Scholastic philosophers into four kinds, theologians for the most part classify the sacramental character as something akin to the genus of quality called power.
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Now, every created perfection is a shadow of some perfection of the Deity, and therefore assimilation to Christ even in His human nature is assimilation to God. And as the Son is described in the Epistle to the Hebrews as "the Character of the Father's substance", hence the sacramental character has been defined as "a distinction impressed by the Eternal Character [the Son] upon the created trinity [i.e. the soul with the intellect and the will] sealing it into a likeness (secundum imaginem consignans) unto the Trinity which creates and anew-creates (Trinitati creanti et recreanti)." For theology distinguishes in the soul

--the natural image and likeness of God;
--the likeness produced by sanctifying grace and faith, hope, and charity;
--the likeness not moral, but, so to say, legal and official, produced by the sacramental character.

This character is a power, a potency, otherwise known as a faculty.  But it is no natural faculty, but a supernatural faculty.  What this faculty does is to allow for the soul to experience the supernatural vision of God.  Just as natural vision is a faculty, so is supernatural vision, but it's something that the soul lacks by nature and is, I argue, supplied by the character of Baptism.  It also conforms the soul to the likeness of Christ so that we become sons of God, adopted into the family or household of the Holy Trinity.  Without this faculty provided by the character of Baptism, we are incapable of beholding God as He is, i.e., incapable of the Beatific Vision.
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