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Author Topic: Sede Fr. Cekada Refuses to believe EENS Dogmas as they are Written  (Read 9913 times)

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Offline ByzCat3000

Re: Sede Fr. Cekada Refuses to believe EENS Dogmas as they are Written
« Reply #15 on: August 08, 2019, 12:24:24 PM »
Quote from: Pax Vobis on August 08, 2019, 12:04:30 PM
One who identifies as Protestant denies the above doctrines, by definition.  They cannot be saved as a Protestant, no matter their good will.  How do you define "good will" anyway?  They can only be saved if they ACTIVELY reject their heresies, their protestant religion and become catholic.  Salvation is not in the mind.  Being a catholic is not a mental state.  Christ told us to (actively) do good and avoid evil.  We must EAT His Flesh and DRINK His blood to be saved; we cannot just believe.  To become a catholic is to act to join the Faith.  "Good will" is a mental first step, but it requires the fulfillment of the desire for Truth.  "Good will" does not supply the sacraments; it does not supply membership in the Church; it cannot supply heaven.
If the John 6 passage allows for no exceptions whatsoever, why is it that baptized infants in the Western Rite aren't damned?  (Since, unlike the Eastern Rite, the western rite does not allow infants to receive communion.)  
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Offline Pax Vobis

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Re: Sede Fr. Cekada Refuses to believe EENS Dogmas as they are Written
« Reply #16 on: August 08, 2019, 12:43:37 PM »
The Eucharist requires necessary instruction before reception.  The requirement to receive begins when one has reason and proper instruction.  But one in a protestant religion rejects even the belief of the Eucharist.  He could not accept instruction in something he rejects.
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Offline Ladislaus

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Re: Sede Fr. Cekada Refuses to believe EENS Dogmas as they are Written
« Reply #17 on: August 08, 2019, 01:48:15 PM »
Quote from: ByzCat3000 on August 08, 2019, 12:24:24 PM
If the John 6 passage allows for no exceptions whatsoever, why is it that baptized infants in the Western Rite aren't damned?  (Since, unlike the Eastern Rite, the western rite does not allow infants to receive communion.)  

That's because there are two different types of necessity involved.  Only Baptism is necessary by necessity of means for salvation.  Holy Communion is not.  I'll try to look up the theological passages on this subject later.
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Offline Ladislaus

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Re: Sede Fr. Cekada Refuses to believe EENS Dogmas as they are Written
« Reply #18 on: August 08, 2019, 01:49:53 PM »
Moral Necessity and Necessity of Precept for Holy Communion (while Necessity of Means for Baptism)

http://www.newadvent.org/cathen/07402a.htm

The doctrine of the Church is that Holy Communion is morally necessary for salvation, that is to say, without the graces of this sacrament it would be very difficult to resist grave temptations and avoid grievous sin. Moreover, there is according to theologians a Divine precept by which all are bound to receive communion at least some times during life. How often this precept urges outside the danger of death it is not easy to say, but many hold that the Church has practically determined the Divine precept by the law of the Fourth Council of Lateran (c.xxi) confirmed by Trent, which obliges the faithful to receive Communion once each year within Paschal Time.
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Offline Ladislaus

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Re: Sede Fr. Cekada Refuses to believe EENS Dogmas as they are Written
« Reply #19 on: August 08, 2019, 01:52:25 PM »
http://www.newadvent.org/cathen/02258b.htm#ix

Theologians distinguish a twofold necessity, which they call a necessity of means (medii) and a necessity of precept (præcepti). The first (medii) indicates a thing to be so necessary that, if lacking (though inculpably), salvation can not be attained. The second (præcepti) is had when a thing is indeed so necessary that it may not be omitted voluntarily without sin; yet, ignorance of the precept or inability to fulfill it, excuses one from its observance.

Baptism is held to be necessary both necessitate medii and præcepti. This doctrine is grounded on the words of Christ. In John 3, He declares: "Unless a man be born again of water and the Holy Ghost, he can not enter into the kingdom of God." Christ makes no exception to this law and it is therefore general in its application, embracing both adults and infants. It is consequently not merely a necessity of precept but also a necessity of means.

This is the sense in which it has always been understood by the Church, and the Council of Trent (Sess, IV, cap, vi) teaches that justification can not be obtained, since the promulgation of the Gospel, without the washing of regeneration or the desire thereof (in voto). In the seventh session, it declares (can. v) anathema upon anyone who says that baptism is not necessary for salvation. We have rendered votum by "desire" for want of a better word. The council does not mean by votum a simple desire of receiving baptism or even a resolution to do so. It means by votum an act of perfect charity or contrition, including, at least implicitly, the will to do all things necessary for salvation and thus especially to receive baptism.
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