I'm going to number my questions going forward for easier reference. You can do the same if you wish, Ladislaus.
(1) Please explain your view of what Fr. Haydock said. Fr. Haydock gives a good explanation of how perfect contrition can obtain the remission of sins and the infusion of the Holy Ghost. Do you disagree with him? Do you have a different source on Acts 10:44-48?
(2) What about the Council of Orange? It said God inspires us to faith in Him and love for Him by His Grace, before we can do meritorious works. And thus we must believe Cornelius received not a natural endowment but the supernatural grace of faith, and thus he was in sanctifying grace i.e. justified. Do you disagree with the Council of Orange? Or have any other ancient Council on Cornelius?
You need to be clear that you're attacking the Dimondist position rather than the Feeneyite position.
I was. In that thread, I said I was speaking of Last Trad's opinion that "he did not believe in Baptism of Desire, even of the catechumen. He believes therefore that BOD neither exists nor justifies ... If Cornelius received justification by Baptism of Desire, BOD exists and the Dimonds who deny BOD are wrong on Trent."
About Fr. Feeney's postion as held by SBC, I said: "I have no objection to St. Augustine's position, especially as formulated by SBC in an article I cited earlier. It could be called the Augustinian position after St. Augustine. (1) St. Augustine admits BOD justifies. (2) Those who die in Sanctifying Grace will be saved. (3) He believes those who receive justification by BOD will also receive Water Baptism. That's fine, and it's not the position of the Dimonds which I'm arguing against in this thread. Do you believe BOD at least justifies? or do you deny BOD?"
You ask for a definition of BOD. The CE said the Council of Trent means not a natural desire for the Sacrament, but a Supernatural Desire for Baptism animated by Charity or Contrition. Pope St. Pius X and St. Alphonsus speak of BOD in the same way, love of God or contrition along with explicit or implicit desire for Baptism of Water.
Feeneyites in no way reject the assertion that justification is possible prior to the Sacrament of Baptism.
Ok. That's fine. I admit that. I would ask Feeneyites proper to explain what Fr. Laisney cited from the Council of Trent. I cited this elsewhere,"See: http://archives.sspx.org/miscellaneous/feeneyism/three_errors_of_feeneyites.htm by Rev. Fr. Francois Laisney."When the Council of Trent is read carefully, we see that the Council teaches that:Quote...it is necessary to believe that the justified have everything necessary for them to be regarded as having completely satisfied the divine law for this life by their works, at least those which they have performed in God. And they may be regarded as having likewise truly merited the eternal life they will certainly attain in due time (if they but die in the state of grace) (see Apoc. 14:13; 606, can. 32), because Christ our Savior says: "He who drinks of the water that I will give him shall never thirst, but it will become in him a fountain of water, springing up into life everlasting" (see Jn. 4:13 ff.)[8] [Session VI, Chap. 16; Dz 809]."
Do you believe this? That the justified have completely satisfied the divine law, by their meritorious works performed in Grace, and have truly merited eternal life itself, that they will certainly attain in due time, if they but die in the State of Grace.
My view is the opinion that someone dies in the State of Grace, today in the New Covenant, and does not ultimately go to Heaven, is heretical. And SBC seems to agree: "Anticipating the rejoinder that no one is lost who dies in the state of grace, let me just affirm that I agree. Not only that I agree, but that I submit to this truth as I would a dogma of Faith."
which is why I don't object to SBC's position. (3) Do you believe the same as St. Benedict's Centre does on this point?
God Bless.
Poll
