Tuesday, November 3, 2015

Introduction to the Saint Augustine Institute of Wisdom


St. Thomas Aquinas held the Feeneyite version of extra ecclesiam nulla salus.

  1. Lionel: 
    St. Thomas Aquinas held the Feeneyite version of extra ecclesiam nulla salus.

    Saint Thomas Aquinas (died A.D. 1274):
    “There is no entering into salvation outside the Church, just as in the time of the deluge there was none outside the ark, which denotes the Church.” (Summa Theologiae )http://catholicism.org/eens-popes.htmlhttps://www.olrl.org/doctrine/eens2.shtml 

    The Extra ordinary and Ordinary magisterium did not mention any exceptions to EENS:

    Your quote on St. Thomas Aquinas above only refers to implicit desire for the baptism of water/ baptism of desire. We agree it is theoretical.
    St. Thomas Aquinas does not say in your quote above that these cases are explicit.
    He does not say in your quote that these cases are exceptions to the dogma.
    You make the inference.
    You assume the baptism of desire is explicit and an exception to the dogma and then pin it on St. Thomas Aquinas.This is what the liberal theologians also do.
    So where is the text?

    1. St. Thomas held the Catholic version of BOD and BOB. He died well before the excommunicated Fr. Feeney! 
    2. Lionel: St. Thomas did not consider the baptism of desire as being explicit and so an exception to the dogma extra ecclesiam nulla salus. Also Fr. Leonard Feeney did not consider the baptism of desire etc as being explicit and an exception to the dogma extra ecclesiam nulla salus.St. Thomas Aquinas acknowdledged the possibility, the theoretical possibility of the baptism of desire which would be followed in general with the baptism of water.Fr. Leonard Feeney also acknowledged, theoretically, the existence of the baptism of desire and for him it would be followed with the baptism of water.Feeneyism was the official teaching of the Catholic Church for centuries. It was Feeneyism that St. Thomas Aquinas affirmed when he said all need the baptism of water for salvation.
    3. Your citations are cherry-picked by the Vatican II sect Feeneyites, "Slaves of the Immaculate Heart of Mary." 
    4. Lionel: They are citations of the saints on extra ecclesiam nulla salus and the necessity of the baptism of water for all. You do not deny this.These are examples of the official teachings of the Catholic Church over centuries.This is Feeneyism over the centuries and which was rejected in 1949 with Cushingism, which says there are exceptions to the dogma extra ecclesiam nulla salus. In other words there are explicit cases on earth of people who are in Heaven and are seen and known not to have 'faith and baptism'(AG 7).Cushingism is irrational and non traditional.
    5. Notice what I said many times before: Popes, Saints and theologians teach BOTH the absolute necessity of water baptism AND Baptism by Desire!!
    6. Lionel: They mention both.However it has to be inferred by the reader, if he wants to, that the baptism of desire is explicit and so is an exception to the necessity of water baptism for all.The inference is the error.
    7.  Aquinas wrote, Secondly, the sacrament of Baptism may be wanting to anyone in reality but not in desire: for instance, when a man wishes to be baptized, but by some ill-chance he is forestalled by death before receiving Baptism.
    8. Lionel: O.K say there is such a case theoretically, it would be unknown to you and me today. This case would only be known to God. So if there is no such explicit case today it cannot be an exception to the centuries old interpretation of the dogma.If it is a theoretical case it is irrelevant to the dogma.S. Thomas would not know of any such case in his real life. Nor would he know of someone in the past, saved as such.
    9.  And such a man can obtain salvation without being actually baptized, on account of his desire for Baptism, which desire is the outcome of "faith that worketh by charity," whereby God, Whose power is not tied to visible sacraments, sanctifies man inwardly. 
    10. Lionel:He is referring to a hypothetical case for him and us.The baptism of desire is always invisible for us. This is a fact of life.It is not my personal theory.
    11. This is a direct quote from the Summa Theologica as well!! Was Aquinas schizophrenic? No, he was distinguishing the ORDINARY means and the EXTRAORDINARY means. There's the text!
    12. Lionel: That is the text and it does not say that the baptism of desire case is explicit or an exception to the dogma.Since you infer that these cases are visible and known to us, you assume that this is the extra ordinary way.There cannot be an extraordinary way if we do not know of any case.If there is an extraordinary way it would be extraordinary only for Jesus.Only God would know if there is an exception.For us the ordinary way of salvation is faith and baptism and there are no extraordinary cases, no exceptions.
    13. http://introiboadaltaredei2.blogspot.it/2015/10/beware-bizarre.html#comment-form

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Act and Potency in the Christian Life - by Brother André Marie

Act and Act and Potency in the Christian Life in the Christian Life

The Father Feeney Update
In the Tuesday night Philosophy group that has been meeting since this past summer, we are now more than halfway through the course on Cosmology. We recently covered the subject ofact and potency — a couple of simple words that conceal an enormity of wisdom to help us contemplate truth and navigate around manifold errors old and new.
If Heraclitus and Parmenides had understood act and potency, the former would not have reduced all things to change and the latter would not have denied the existence of change.
Opposing these erroneous opposites using the insights of Aristotle, Brother Francis considered the “problem of change”in an important Housetops article written almost seventy years ago. Brother would later develop these very same thoughts in a more leisurely way in his Cosmology course.
If you think this is merely the kind of useless esoterica that eggheads waste their time prattling on about without any practical ramifications, think again. The crimes of abortion, euthanasia, and eugenics, to name but a few, feed off erroneous thinking on act and potency. Erroneous thinking begets bad morals because ideas have consequences.
God is pure act, free of all potency, and therefore altogether immutable — and uniquely so. All material beings, and even the pure angelic spirits, have potency, but in God, “there is no change, nor shadow of alteration” (Jas. 1:17).
An acorn is an oak tree in potency. The growing tree, as it assimilates the soil’s nutrients, along with water, and sunlight, reduces those potencies to act. An acorn might end up in the belly of a hungry squirrel and not realize its potencies, or, under the right conditions, it could become a grand old tree like Charleston, South Carolina’s famous Angel Oak.
We humans each come into this world as a little bundle of potential. We have natural potencies of mind and body, only a percentage of which will be put into act depending upon our circumstances and aptitudes. The same baby, if born to Dalits in India, will be the lowest of outcasts, poor and despised, or, if adopted by wealthy Parisian parents, could become a multi-lingual physician with yachts on the Riviera. Alternatively, he could be a Chicago-based Pulitzer Prize-winning war correspondent. But realizing his journalistic potencies would almost certainly rule out his potential for a medical career; we are limited beings, after all.
All that is on the level of nature. We also have supernatural potencies because men are, uniquely among material creatures, oriented to an end that is beyond nature: the Beatific Vision. That Dalit baby, all poor and outcast, could become a great saint if those potencies are actualized.
This potency for supernatural life is put “in act” by the grace of Baptism. But we are not “pure act” (only God is), therefore, Baptism also endows us with further potencies for the growth and perfection of that supernatural life. The capable philosopher, Edward Feser explains, in a very good piece on the moral ramifications of act and potency1 that, “A thing’s various actualities and potentialities exist in a layered fashion and constitute a hierarchy….” Because of this, when one potency is put into act, other potencies come into existence. For instance, if I put my potential for learning Arabic in act by learning it, I now have the potency of becoming an Arab-language poet, journalist, or comic. These, in turn, make for further potencies. Supernaturally speaking, grace infuses us with a “new nature” that gives us a host of potencies “in layered fashion.”
These thoughts struck me recently as I was reading Saint Maximos the Confessor’s Four Centuries of Love (in The Philokalia, Vol. II), and came across the following five paragraphs. They represent a masterful series of brief meditations on act and potency in the Christian life.
Note how this great defender of orthodoxy strings together Biblical passages from Saint Paul to show that we have in us, by grace, “the treasures of wisdom and knowledge” that are in Christ. These treasures are like the acorn. Whether we crush that acorn or let it grow into saintly “Angel Oak” is a matter of purifying the heart by love, self-control, prayer, and other Christian exercises of piety, with the help of divine grace mediated by our Immaculate Mother.
* * * * * * * * * * * *
69.) Some of the brethren think that they are excluded from the Holy Spirit’s gifts of grace. Because they neglect to practice the commandments they do not know that he who has an unadulterated faith in Christ has within him the sum total of all the divine gifts. Since through our laziness we are far from having an active love for Him — a love which shows us the divine treasures within us — we naturally think that we are excluded from these gifts.
70.) If, as St Paul says, Christ dwells in our hearts through faith (cf. Eph. 3:17), and all the treasures of wisdom and spiritual knowledge are hidden in Him (cf. Col. 2:3), then all the treasures of wisdom and spiritual knowledge are hidden in our hearts. They are revealed to the heart in proportion to our purification by means of the commandments.
71.) This is the treasure hidden in the field of your heart (cf. Matt. 13:44) which you have not yet found because of your laziness. Had you found it, you would have sold everything and bought that field. But now you have abandoned that field and give all your attention to the land nearby, where there is nothing but thorns and thistles.
72.) It is for this reason that the Savior says, ‘Blessed are the pure in heart, for they shall see God’ (Matt. 5:8): for He is hidden in the hearts of those who believe in Him. They shall see Him and the riches that are in Him when they have purified themselves through love and self-control; and the greater their purity, the more they will see.
73.) And that is why He also says, ‘Sell what you possess and give alms’ (Luke 12:33), ‘and you will find that all things are clean for you’ (Luke 11:41). This applies to those who no longer spend their time on things to do with the body, but strive to cleanse the intellect (which the Lord calls ‘heart’) from hatred and dissipation. For these defile the intellect and do not allow it to see Christ, who dwells in it by the grace of holy baptism.
  1. Edward Feser’s link to the famous “Twenty-Four Thomistic Theses” is dead; here is a current link. Andhere is another, in Latin and English, with a commentary by P. Lumbreras, O.P., S.T.Lr., Ph.D.