Did Jesus Start the Catholic Church?

[Sufjon]

Oh Tom that is so funny.

I should stop laughing as I am not supposed to have a sense of humour.

I’ve been watching this thread, and find it incredible to see how people with such an in-depth knowledge of religious history, doctrine, dogma and the like can miss the point of what they study so profoundly. It is evident in your treatment of one another. If Jesus started the church that spawned this conversation, I wonder how pleased He’d be with it. Derision of other people and then having a group laugh about it is a total disappointment to see in adults, much less those who profess to have an interest in God. It shows that there is likely little correlation between intellect and grace. You can have a good deal of one and none of the other, and it is quite a spectacle to see such a wealth of knowledge of religious history and theory go to such waste in real-life practice. I wonder why you are wasting your time in learning all of these things you have learned, only to let it become a chasm in your path to God.

Your friend
Sufjon

 

[benedictus2]

*Oh Benedictus I loved your post ((you must check your spelling as it is a blemish! ).

*I hope our dear friend the rev kevin will read it and take it in because it is simply the truth.

I’m terrible. Even if I proof read it ten times I will still find an error when I next log in.

I’ve resigned myself to the fact that if I want to be able to respond to all the the posts needing attention, I will have to accept that my post will contain typos. Though I hope what I am conveying still makes sense.

Just now I noticed that in my response to Roy I actually put an analogy the other way around.

 

[benedictus2]

I’ve been watching this thread, and find it incredible to see how people with such an in-depth knowledge of religious history, doctrine, dogma and the like can miss the point of what they study so profoundly. It is evident in your treatment of one another. If Jesus started the church that spawned this conversation, I wonder how pleased He’d be with it. Derision of other people and then having a group laugh about it is a total disappointment to see in adults, much less those who profess to have an interest in God. It shows that there is likely little correlation between intellect and grace. You can have a good deal of one and none of the other, and it is quite a spectacle to see such a wealth of knowledge go to such waste in practice.

Your friend
Sufjon

Point well taken. That was naughty of me.

But no, we did not profoundly miss the point of that which we studied. But it seems you did. Jesus is not about a fuzzy feeling that masquerades as love.

And though i should not have laughed. Tom Qualey is correct. It is like talking to a wall sometimes. And then they complain “lack of charity” when it is clear from the beginning that there is no wish to dialogue.

 

[benedictus2]

Oops. Hurried too much to evacuate this thread. If anyone is looking up the witch reference, it is Ex. 22:18 - and also verse 20. Not Ex. 20, where, of course, we find the Ten Commandments. These present some problems, too. Like making graven images. Or, not doing any work on the seventh day (Saturday???). How about “Thou shalt not kill.”? Hm. Lots of possible interpretations for that. But… goodbye, again.

Being a child of the Historico-critical method, who sure are you that God really spoke to Moses and gave the ten commandments?

 

[tqualey]

Hi, Mikeoffaith,

I never said I was an expert on Luther’s teachings, but, then, this is not a Lutheran site. Your kowledge of Catholicism seems quite skewed, too - but, you’re a guest so, let’s just call it a draw. I will, however, stand by what I said:

1.) Luther agreed with Baptism, and the Trinity is invoked.
2.) Disregarded the other six Sacraments (the memorial service is not the Eucharist)
3.) Luther denied the Primacy of Peter,
4.) Luther denied that the Holy Spirit guides the Catholic Church so that it does not TEACH error in matter of faith or morals.

So, you tell me, what did Luther maintain (unchanged) from what the Catholic Church teaches?

I find it curious that a basic agreement can not be achieved on definitions. Usually agreeing on terms to be used is the initial step in a dialogue. After reading your sequential posts, it appears that you are claiming to differ from everyone on what things mean. But, you have yet to actually reduce to writing what your definition is.

For example, in Matt 16 we read where Christ had the Apostles with Him and was asking them questions. They were doing quite badly at correctly responding - until God the Father gave Peter the answer: “Thou are the Christ! The Son of the Living God!” Notice the other 11 were speechless and probably were trying to understand Peter’s response when Christ says that this answer did not come from human understanding - but from God. You know what happens next … Christ (The Cornerstone) FOUNDS His Church on Peter (that would make Peter the FOUNDATION) … and then gives Peter the authority to bind and lose AND gives Peter the Keys to the Kingdom as a mark of this authority. Note also that Christ did not have eleven other sets of keys. This is not an oversight - and this is one example of Peter’s Primacy over the other Apostles.

What happens next has always struck me as more remarkable. Here is the FOUNDATION chiding Christ for talking about His upcoming death in Jerusalem - and Christ calls His brand new leader (Pope) a devil! Of course, Christ knew this was going to happen - He is God. But, don’t think for one moment that the leaders of the Chruch are sinless, always give good example and lead saintly lives. Most scored pretty high in these areas - but there were a few notable exceptions.

As I see it, Luther had real problems with his vision of the Christ’s Church and what he saw going on in Rome when he visited the Eternal City. While one can not reconcile sin and virtue in the same sentence - the issue is that for almost 1600 the Catholic Church was guided by the Holy Spirit so that it:

1.) Established the Canon of Holy Scripture - you use the abridged version
2.) Established true doctrine from the false teachers that had beset the Early Church - so that today, the Trinity of Persons and the Unity of God is taught, Christ is True God and True Man, Christ has two natures and One Person, Christ FOUNDED HIS CHURCH on Peter - and there is a direct line from Peter to Benedict XVI today, Mary is the Mother of God, Mary was conceived without original sin and is ever virgin.

The idea that the Church suddenly took form in the 16th Century is to deny 1600 years of verifiable history. Christ did not come back and revoke the role of the Catholic Church and give it to Luther, or Calvin, or Henry VIII. God does not revoke his calling.

This is more of an outline of some major Catholic beliefs - but, they all have their origin in Christ FOUNDING His Church on Peter - not on Luther 1600 years after the fact. This would be a good topic to discuss.

God bless

When statements are made like “Luther dropped virtually everything that Rome taught sans Mary,” pretty much tells me there isn’t whole lot that you know about the Lutheran Church or Luther’s teaching other than what other Roman Catholics have taught. I like that you say Luther disagreed with 6 out of the 7 sacraments. It would be interesting to hear you understanding of that, but I fear if we go down this road we are getting far off topic.

The fact of whether or not Jesus founded the Catholic Church and my understanding of what that means and entails is different from your understanding of what that means.

 

[benedictus2]

Saying all of Orthodoxy and Rome are part of the Catholic Church is not the same as saying ONLY all of Orthodoxy and Rome are the ONLY parts of the Catholic Church. So I’m not so sure about what you are misunderstanding is. Should I have listed ever branch of Orthodoxy as well to make sure that it is understood that I mean more than just the Greek Orthodox church? And should I also list all the children of Rome that I believe to be in the Catholic Church? I can if that will help you understand.

What children of Rome? The Lutheran church cannot claim to be one of them.

 

[benedictus2]

It was actually John Eck who first used the term as an insult toward Luther’s followers around 1519 if I’m not mistaken.

Okay. I will do a little bit more research into that.

Exactly and just because you choose to call yourselves the Catholic Church doesn’t alter my belief or reality hat you are merely a part of the Church started by Christ and I am almost certain that your hierarchy is far from what Christ had intended.

It may not alter your belief but your belief is not necessarily reality. As a matter of fact, your belief that somehow the Lutheran Church is part of the Catholic church is contrary to reality.

t But again our perspectives are different. And yes you could add MD after your name if you so believed yourself to be a doctor of medicine, but I please forgive me if I don’t necessarily believe you to be one.

And that was exactly my point.

Appending Catholic to Lutheran does not do it either.

 

[Sufjon]

But no, we did not profoundly miss the point of that which we studied. But it seems you did. Jesus is not about a fuzzy feeling that masquerades as love.

Dear friend Benedictus: It won’t be the first time I have missed something. If my love is misplaced in some regards and falls upon fuzzy things here and there, then I will make sure that I have plenty more to go around to land in the right places. If I place it everywhere I can, it will surely end up in the right places at times, however, I doubt if love can fall in a wrong place. If I can somehow become a loving idiot, I would consider it an accomplishment.

And though i should not have laughed. Tom Qualey is correct. It is like talking to a wall sometimes. And then they complain “lack of charity” when it is clear from the beginning that there is no wish to dialogue.

I understand how you feel, however, we cannot account for how other people act. We can do a good deal about how we act. Anyone can act in kind to kindness and that which is agreeable. I think there is merit in not getting sucked into that which is not kind or agreeable.

Your friend,
Sufjon

 

[tqualey]

Hi, Sufjon,

Glad to hear you have been watching the thread - and that you have decided to interact with us. There are quite a lot of folks who have some amazing knowledge of the Word of God - and combine this with genuine insight and humility. I usually serve as the bad example.

Unless I misunderstand your post, you really were not focusing on the identified thread (“Did Jesus Start the Catholic Church”). Your remarks on our levity and apparent lack of charity (at least as you see it) are noted. I think you are bit premature to judge the posters display of intellect and conclude they are not in grace. But, maybe I am biased on that point… Now, would you like to engage this thread or not? Here is an opportunity to demonstrate what you have learned, and believe me, I am attentive.

God bless

I’ve been watching this thread, and find it incredible to see how people with such an in-depth knowledge of religious history, doctrine, dogma and the like can miss the point of what they study so profoundly. It is evident in your treatment of one another. If Jesus started the church that spawned this conversation, I wonder how pleased He’d be with it. Derision of other people and then having a group laugh about it is a total disappointment to see in adults, much less those who profess to have an interest in God. It shows that there is likely little correlation between intellect and grace. You can have a good deal of one and none of the other, and it is quite a spectacle to see such a wealth of knowledge of religious history and theory go to such waste in real-life practice. I wonder why you are wasting your time in learning all of these things you have learned, only to let it become a chasm in your path to God.

Your friend
Sufjon

 

[tqualey]

Hi, Sufjon,

I was serious - please, engage this thread. Did Jesus start the Catholic Chruch? I really am interested on what you have to say about this topic. And, while you may scatter your love to many fuzzy places and things - I would like you to focus on the topic at hand.

Really - let us hear what you have say on this topic.

God bless

Dear friend Benedictus: It won’t be the first time I have missed something. If my love is misplaced in some regards and falls upon fuzzy things here and there, then I will make sure that I have plenty more to go around to land in the right places. If I place it everywhere I can, it will surely end up in the right places at times, however, I doubt if love can fall in a wrong place. If I can somehow become a loving idiot, I would consider it an accomplishment.

I understand how you feel, however, we cannot account for how other people act. We can do a good deal about how we act. Anyone can act in kind to kindness and that which is agreeable. I think there is merit in not getting sucked into that which is not kind or agreeable.

Your friend,
Sufjon

 

[Sufjon]

Hi, Sufjon,

Glad to hear you have been watching the thread - and that you have decided to interact with us. There are quite a lot of folks who have some amazing knowledge of the Word of God - and combine this with genuine insight and humility. I usually serve as the bad example.

Unless I misunderstand your post, you really were not focusing on the identified thread (“Did Jesus Start the Catholic Church”). Your remarks on our levity and apparent lack of charity (at least as you see it) are noted. I think you are bit premature to judge the posters display of intellect and conclude they are not in grace. But, maybe I am biased on that point… Now, would you like to engage this thread or not? Here is an opportunity to demonstrate what you have learned, and believe me, I am attentive.

God bless

Hi tqualey: Thank you for the note and the kind invitation, but I don’t really have anything to offer in regards to the topic of the thread. I think God loves all of you, regardless of what church he started or did not start. All of you are seeking Him. I am pretty sure He is pleased with that.

Your friend
Sufjon

 

[joe370]

Hi tqualey: Thank you for the note and the kind invitation, but I don’t really have anything to offer in regards to the topic of the thread. I think God loves all of you, regardless of what church he started or did not start. All of you are seeking Him. I am pretty sure He is pleased with that.

Your friend
Sufjon

Hey brother, I too believe that God loves everyone, however, God did say: I will build my church… and He died for His church. Do you think He built in vain, or do you believe that God wants everyone, (those with knowledge of His church) - to belong to His church?

 

[rev_kevin]

If that were true Christ would have not established the Catholic Church!

Matthew

Where does Christ say he’s more interested in doctrine or your church affiliation then what in your heart?

 

[rev_kevin]

Dogmas of the Catholic Church
With Christ and the Apostles General Revelation concluded. (Sent. certa.)

The Unity and Trinity of God
The Existence of God
The Natural Knowability of the Existence of God
God, our Creator and Lord, can be known with certainty, by the natural light of reason from created things. (De fide.)
The Existence of God can be proved by means of causality. (Sent. fidei proxima.)
The Supernatural Knowability of the Existence of God
God’s existence is not merely an object of natural rational knowledge, but also an object of supernatural faith. (De fide.)

The Nature of God
The Knowledge of the Nature of God
Our natural knowledge of God in this world is not as immediate, intuitive cognition, but a mediate, abstractive knowledge, because it is attained through the knowledge of creatures. (Sent. certa.)
Our knowledge of God here below is not proper (cognitio propia) but analogical (cognitio analoga or analogica). (Sent. certa.)
God’s Nature is incomprehensible to men. (De fide.)
The blessed in Heaven posses an immediate intuitive knowledge of the Divine Essence. (De fide.)
The Immediate Vision of God transcends the natural power of cognition of the human soul, and is therefore supernatural. (De fide.)
The soul, for the Immediate Vision of God, requires the light of glory. (De fide. D 475.)
God’s Essence is also incomprehensible to the blessed in Heaven. (De fide.)

The Attributes or Qualities of God
The Attributes of God in General
The Divine Attributes are really identical among themselves and with the Divine Essence. (De fide.)
The Attributes of the Divine Being
God is absolutely perfect. (De fide.)
God is actually infinite in every perfection. (De fide.)
God is absolutely simple. (De fide.)
There is only One God. (De fide.)
The One God is, in the ontological sense, The True God. (De fide.)
God possesses an infinite power of cognition. (De fide.)
God is absolute Veracity. (De fide.)
God is absolutely faithful. (De fide.)
God is absolute ontological Goodness in Himself and in relation to others. (De fide.)
God is absolute Moral Goodness or Holiness. (De fide.) D 1782.
God is absolute Benignity. (De fide.) D1782.
God is absolute Beauty. D1782.
God is absolutely immutable. (De fide.)
God is eternal. (De fide.)
God is immense or absolutely immeasurable. (De fide.)
God is everywhere present in created space. (De fide.)
The Attributes of the Divine Life
God’s knowledge is infinite. (De fide.)
God’s knowledge is purely and simply actual.
God’s knowledge is subsistent
God’s knowledge is comprehensive
God’s knowledge is independent of extra-divine things
The primary and formal object of the Divine Cognition is God Himself. (Scientia contemplationis)
God knows all that is merely possible by the knowledge of simple intelligence (scientia simplicis intelligentiae). (De fide.)
God knows all real things in the past, the present and the future (Scientia visionis). (De fide.)
By knowledge of vision (scientia visionis) God also foresees the free acts of the rational creatures with infallible certainty. (De fide.)
God also knows the conditioned future free actions with infallible certainty (Scientia futuribilium). (Sent. communis.)
God’s Divine will is infinite. (De fide.)
God loves Himself of necessity, but loves and wills the creation of extra-Divine things, on the other hand, with freedom. (De fide.)
God is almighty. (De fide.)
God is the Lord of the heavens and of the earth. (De fide.) D 1782.
God is infinitely just. (De fide.)
God is infinitely merciful. (De fide.)

 

[rev_kevin]

continued
Dogmatic Formulation and Positive Foundation of the Dogma of the Trinity
The Antitrinitarian Heresies and the Doctrinal Decisions of the Church
In God there are Three Persons, the Father, the Son and the Holy Ghost. Each of the Three Persons possesses the one (numerical) Divine Essence. (De fide.)
The Triple Personality of God
In God there are two Internal Divine Processions. (De fide.)
The Divine Persons, not the Divine Nature, are the subject of the Internal Divine processions (in the active and in the passive sense). (De fide.)
The Second Divine Person proceeds from the First Divine Person by Generation, and therefore is related to Him as Son to a Father. (De fide.)
The Holy Ghost proceeds from the Father and from the Son as from a Single Principle through a Single Spiration. (De fide.)

Speculative Explanation of the Dogma of the Trinity
Speculative Explanation of the Internal Divine Processions
The Son proceeds from the Intellect of the Father by way of Generation. (Sent. certa.)
The Holy Ghost proceeds from the will or from the mutual love of the Father and of the Son. (Sent. certa.)
The Holy Ghost does not proceed through generation but through spiration. (De. fide.)
The Divine Relations and Persons
The Relations in God are really identical with the Divine Nature. (De fide.)
The Three Divine Persons are in One Another. (De fide.)
All the ad extra Activities of God are common to that Three Persons. (De fide.)
The Father sends the Son: the Father and the Son send the Holy Ghost. (Sent. certa.)
The Relation of the Trinity to Reason
The Trinity of God can only be known through Divine Revelation. (Sent. fidei proxima.)

God the Creator
The Divine Act of Creation
The Beginning or Creation of the World
All that exists outside God was, in its whole substance, produced out of nothing by God. (De fide.)
The world is the work of the Divine Wisdom. (Sent. certa.)
God was moved by His Goodness to create the world. (De fide.)
The world created for the Glorification of God. (De fide.)
The Three Divine Persons are one single, common Principle of the Creation. (De fide.)
God created the world free from exterior compulsion and inner necessity. (De fide.)
God was free to create this world or any other. (Sent. Certa.)
God has created a good world. (De fide.)
The world had a begining in time. (De fide.)
God alone created the World. (De fide.)
No Creature can, as Principal Cause (causa principalis) that is, from its own power, create something out of nothing. (Sent. communis.)

The Continuous Preservation and Governing of the World
God keeps all created things in existence. (De fide.)
God co-operates immediately in every act of His creatures. (Sent. communis.)
God through His providence, protects and guides all that He has created. (De fide.)

 

[rev_kevin]

continued
The Divine Work of Creation
The Doctrine of Revelation Regarding Man or “Christian Anthropology”
The first man was created by God. (De fide.)
The whole human race stems from one single human pair. (Sent. certa.)
Man consists of two essential parts–a material body and a spiritual soul. (De fide.)
The rational soul is per se the essential form of the body. (De fide.)
Every human being possesses an individual soul. (De fide.)
Every individual soul was immediately created out of nothing by God. (Sent. Certa.)
A creature has the capacity to receive supernatural gifts. (Sent. communis.)
The Supernatural presupposes Nature. (Sent communis.)
God has conferred on man a supernatural Destiny. (De fide.)
Our first parents, before the Fall, were endowed with sanctifying grace. (De fide.)
The donum rectitudinis or integritatis in the narrower sense, i.e., the freedom from irregular desire. (Sent. fidei proxima.)
The donum immortalitatis, i.e.,bodily immortality. (De fide.)
The donum impassibilitatis, i.e., the freedom from suffering. (Sent. communis.)
The donum scientiae, i.e., a knowledge of natural and supernatural truths infused by God. (Sent. communis.)
Adam received sanctifying grace not merely for himself, but for all his posterity. (Sent. certa.)
Our first parents in paradise sinned grievously through transgression of the Divine probationary commandment. (De fide.)
Through the sin our first parents lost sanctifying grace and provoked the anger and the indignation of God. (De fide.)
Our first parents became subject to death and to the dominion of the Devil. (De fide.) D788.
Adam’s sin is transmitted to his posterity, not by imitation, but by descent. (De fide.)
Original Sin consists in the deprivation of grace caused by the free act of sin committed by the head of the race. (Sent. communis.)
Original sin is transmitted by natural generation. (De fide.)
In the state of original sin man is deprived of sanctifying grace and all that this implies, as well as of the preternatural gifts of integrity. (De fide in regard to Sanctifying Grace and the Donum Immortalitatus. D788 et seq.)
Souls who depart this life in the state of original sin are excluded from the Beatific Vision of God. (De fide.)

Revelation Concerning the Angels or “Christian Angelology”
In the beginning of time God created spiritual essences (angels) out of nothing. (De fide.)
The nature of angels is spiritual. (De fide.)
The angels are by nature immortal. (Sent. communis.)
God set a supernatural final end for the angels, the immediate vision of God, and endowed them with sanctifying grace in order that they might achieve this end. (Sent. Certa.)
The angels were subjected to a moral testing. (Sent. certa. as regards the fallen angels, Sent. communis as regards the good.)
The evil spirits (demons) were created good by God; they became evil through their own fault.
The primary task of the good angels is the glorification and the service of God. (Sent. certa.)
The secondary task of the good angels is the protection of men and care for their salvation. (De fide on the ground of general teaching.)
Every one of the faithful has his own special guardian angel from baptism. (Sent. certa.)
The Devil posesses a certain dominion over mankind by reason of Adam’s sin. (De fide.)

 

[rev_kevin]

continued
The Doctrine of God the Redeemer
The Doctrine of the Person of the Redeemer
The True Divinity of Christ
Jesus Christ is the True God and True Son of God. (De fide.)

Christ’s True Humanity
Christ assumed a real body, not an apparent body. (De fide.)
Christ assumed not only a body but also a rational soul. (De fide.)
Christ was truly generated and born of a daughter of Adam, the Virgin Mary. (De fide.)

The Union of His Two Natures in the one Person, Christ
The Divine and the human natures are united hypostatically in Christ, that is, joined to each other in one Person (De fide.) (a) Christ Incarnate is a single, that is, a sole Person. He is God and man at the same time. (b) The God-Logos is connected with the flesh by an inner, physical or substantial unification. Christ is not the bearer of God, but is God really. (c) The human and the divine activities predicated of Christ in Holy Writ and in the Fathers may not be divided between two persons or hypostases, the Man-Christ and the God-Logos, but must be attributed to the one Christ, the Logos become Flesh. It is the Divine Logos, who suffered in the flesh, was crucified, died, and rose again. (d) The Holy Virgin is the Mother of God since she truly bore the God-Logos become Flesh.
In the Hypostatic Union each of the two natures of Christ continues unimpaired, untransformed and unmixed with the other. (De fide.)
Each of the two natures in Christ possesses its own natural will and its own natural mode of operation. (De fide.)
The Hypostatic Union of Christ’s human nature with the Divine Logos took place at the moment of conception. (De fide.)
The Hypostatic Union was never interrupted. (Sent. certa.)
The Hypostatic Union will never cease. (De fide.)
The Blood in the Living Body of Jesus Christ is an integral constituent part of human nature, immediately, not merely mediately, united with the Person of the Divine Logos. (Sent. certa.)

Theological-Speculative Discussion on the Hypostatic Union
The Hypostatic Union was effected by the Three Divine Persons acting in common. (De fide.)
Only the Second Divine Person became Man. (De fide.)
Not only as God but also as man Jesus Christ is the natural Son of God. (De fide.)
The God-Man Jesus Christ is to be venerated with one single mode of Worship, the absolute Worship of Latria which is due to God alone. (De fide.)
Just as Latria is due to the whole Human nature of Christ, so is it due to the individual parts of His nature. (Sent. Certa.)
Christ’s Divine and Human characteristics and activities are to be predicated of the one Word Incarnate. (De fide.)

Inferences from the Hypostatic Union
The two natures of Christ exist in the closest union (Sent. communis.)

The Attributes of Christ’s Human Nature
The Preogatives of Christ’s Human Nature
Christ’s soul possessed the immediate vision of God from the first moment of its existence. (Sent. certa.)
Christ’s human knowledge was free from positive ignorance and from error. (Sent. certa.) D2184 et seq.
From the begining of Christ’s life, His soul possessed infused knowledge (scientia infusa). (Senta. communis.)
Christ’s soul possessed also an acquired knowledge or experimental knowledge (scientia acquisita, sc. experimentalis). (Sent. communis.)
Christ was free from all sin, from original sin as well as from all personal sin. (De fide.)
Christ has not merely not actually sinned, but also could not sin. (Sent. fidei proxima.)
By reason of the Hypostatic Union, Christ’s human nature, through the Uncreated Holiness of the Word, is substantially Holy. (Sent. communis.) Cf. Luke 1,35.
By reason of His endowment with the fullness of created habitual grace, Christ’s soul is also accidentally holy. (Sent. certa.)
Sanctifying Grace overflows from Christ, the Head, to the members of HIs mystical Body. (Sent. communis.)
Christ’s humanity, as instrument of the Logos, posesses the power of producing supernatural effects. (Sent. certa.)

The Defects or the Passibility of Christ’s Human Nature
Christ’s human nature was passible. (De fide.)
Christ’s soul was subject to sensual emotions. (Sent. certa.)

 

[rev_kevin]

continues
The Work of the Redeemer
The Redemption in General
The Son of God became man in order to redeem men. (De fide.)
Fallen man cannot redeem himself. (De fide.)
God was not compelled to redeem mankind by either an internal or an external compulsion. (Sent. certa.)
Even on the presupposition of the Divine Resolve of Redemption, the Incarnation was not absolutely necessary. (Sent. communis.)
If God demanded a full atonement the Incarnation of a Divine Person was necessary. (Sent. communis.)

The Realisation of the Redemption through the Three Offices of Christ
Christ is the Supreme Prophet promised in the Old Covenant and the absolute teacher of humanity. (Sent. certa.)
The God-Man Jesus Christ is a High Priest. (De fide.)
Christ offered Himself on the Cross as a true and proper sacrifice. (De fide.)
Christ by His Sacrifice on the Cross has ransomed us and reconciled us with God. (De fide.)
Christ, through His Suffering and Death rendered vicarious atonement to God for the sins of man. (Sent. fidei proxima.)
Christ’s Vicarious Atonement is adequate or of full value, by reason of its intrinsic merit. (Sent. communior.)
Christ’s Vicarious Atonement is superabundant, that is, the positive value of the expiation is greater than the negative value of the sin. (Sent. communis.)
(a) * Christ did not die for the predestined only. (De fide.)
[ii]Christ died not for the Faithful only, but for all mankind without exception. (Sent. fidei proxima.)
(b) Christ’s Atonement does not extend to the fallen angels.
Christ, through His Passion and Death, merited reward from God. (De fide.)
Christ merited for Himself the condition of exaltation (Resurrection, Transfiguration of the body, Ascension into Heaven). (Sent. certa.)
Christ merited all supernatural graces received by fallen mankind. (Sent. certa.)

The Glorious Conclusion of Christ’s Work of Redemption
After His Death, Christ’s soul, which was separated from His Body, descended into the underworld. (De fide.)
The underworld is the place of detention for the souls of the just of the pre-Christian era, the so-called vestibule of hell (limbus Patrum).
On the third day after His Death Christ rose gloriously from the dead. (De fide.)
Christ ascended Body and Soul into Heaven and sits at the right hand of the Father. (De fide.)

The Mother of the Redeemer
Mary’s Motherhood of God
Mary is truly the Mother of God. (De fide.)

The Privileges of the Mother of God
Mary was conceived without stain of Original sin. (De fide.)
From her conception Mary was free from all motions of concupiscence. (Sent. communis.)
In consequence of a Special Privilege of Grace from God, Mary was free from every personal sin during her whole life. (Sent. fidei proxima.) She was immune from all sin mortal and venial.
Mary was a Virgin before, during and after the Birth of Jesus Christ.
Mary conceived by the Holy Ghost without the co-operation of man. (De fide.)
Mary bore her Son without any violation of her virginal integrity. (De fide on the ground of the general promulgation of doctrine.)
Also after the Birth of Jesus Mary remained a Virgin. (De fide.)
Mary suffered a temporal death. (Sent. communior.)
Mary was assumed body and soul into Heaven. (De fide.)

Mary’s Co-operation in the Work of the Redeemer
Mary gave the Redeemer, the Source of all graces, to the world, and in this way she is the channel of all graces. (Sent. certa.)
Since Mary’s Assumption into Heaven no grace is conferred on man without her actual intercessory co-operation. (Sent. pia et probabilis.)
Mary is the Mediatrix of all graces by her co-operation in the Incarnation. (Mediatio in universali.)
Mary is the Mediatrix of all graces by her intercession in Heaven. (Mediatio in speciali.)
Mary, the Mother of God, is entitled to the Cult of Hyperdulia. (Sent certa.)*

 

[rev_kevin]

continued
The Doctrine of God the Sanctifier
Actual Grace
The Nature of Actual Grace
Actual Grace internally and directly enlightens the understanding and strengthens the will. (Sent. certa.)
There is a supernatural intervention of God in the faculties of the soul, which precedes the free act of the will. (De fide.)
There is a supernatural influence of God in the faculties of the soul which coincides in time with man’s free act of will. (De fide.)

The Necessity of Actual Grace
For every salutary act internal supernatural grace of God (gratia elevans) is absolutely necessary. (De fide.)
Internal supernatural grace is absolutely necessary for the beginning of faith and of salvation. (De fide.)
The justified also require actual grace for the performance of salutary acts. (Sent. communis.)
Without the special help of God the justified cannot perservere to the end in justification. (De fide.)
The justified person is not able for his whole life long to avoid all sins, even venial sins, without the special privilege of the grace of God. (De fide.)
Even in the fallen state, man can, by his natural intellectual power, know religious and moral truths. (De fide.)
For the performance of a morally good action Sanctifying Grace is not required. (De fide.)
The Grace of faith is not necessary for the performance of a morally good action. (Sent. certa.)
Actual Grace is not necessary for the performance of a morally good action. (Sent. certa.)
In the state of fallen nature it is morally impossible for man without Supernatural Revelation, to know easily, with absolute certainty and without admixture of error, all religious and moral truths of the natural order. (De fide.)
In the condition of fallen nature it is morally impossible for man without restoring grace (gratia sanans) to fulfil the entire moral law and to overcome all serious temptations for any considerable period of time. (Sent. certa.)

The Distribution of Actual Grace
Grace cannot be merited by natural works either de condigno or de congruo. (De fide.)
Grace cannot be obtained by petitions deriving from purely natural prayer. (Sent. Certa.)
Man of himself cannot acquire any positive disposition for grace. (Sent. certa.)
Despite men’s sins God truly and earnestly desires the salvation of all men. (Sent. fidei proxima.)
God gives all the just sufficent grace (gratia proxime vel remote sufficiens) for the observation of the Divine Commandments. (De fide.)
God gives all the faithful who are sinners sufficent grace (gratia saltem remote sufficiens) for conversion. (Sent. communis.)
God gives all innocent unbelievers (infideles negativi) suffienct grace to achieve eternal salvation. (Sent. certa.)
God, by His Eternal Resolve of Will, has predetermined certain men to eternal blessedness. (De fide.)
God, by an Eternal Resolve of His Will, predestines certain men, on account of their foreseen sins, to eternal rejection. (De fide.)

The Relation between Grace and Freedom
The Human Will remains free under the influence of efficacious grace, which is not irresistable. (De fide.)
There is a grace which is truly sufficent and yet remains inefficacious(gratia vere et mere sufficiens. (De fide.)

 

[rev_kevin]

continued
Habitual Grace
The Process of Justification
The sinner can and must prepare himself by the help of actual grace for the reception of the grace by which he is justified. (De fide.)
The justification of an adult is not possible without Faith. (De fide.)
Besides faith, further acts of disposition must be present. (De fide.)

The State of Justification
Sanctifying Grace is a created supernatural gift really distinct from God. (Sent. fidei proxima.)
Sanctifying Grace is a supernatural state of being which is infused by God, and which permanently inheres in the soul. (Sent. certa.)
Sanctifying grace is not a substance, but a real accident, which inheres in the soul-substance. (Sent. certa.)
Sanctifying grace is really distinct from charity. (Sent. communior.)
Supernatural grace is a participation in the divine nature. (Sent. certa.)
Sanctifying grace sanctifies the soul. (De fide.)
Sanctifying grace bestows supernatural beauty on the soul. (Sent. communis.)
Sanctifying grace makes the just man a friend of God. (De fide.)
Sanctifying grace makes the just man a child of God and gives him a claim to the inheritance of Heaven. (De fide.)
Sanctifying grace makes the just man a Temple of the Holy Ghost. (Sent. certa.)
The three Divine or Theological Virtues of Faith, Hope and Charity are infused with Sanctifying grace. (De fide)
The moral virtues also are infused with sanctifying grace. (Sent. communis.)
The Gifts of the Holy Ghost also are infused with sanctifying grace. (Sent. communis.)
Without special Divine Revelation no one can know with the certainty of faith, if he be in the state of grace. (De fide.)
The degree of justifying grace is not identical in all the just. (De fide.)
Grace can be increased by good works. (De fide.)
The grace by which we are justified may be lost, and is lost by every grievous [mortal, serious] sin. (De fide.)
The loss of sanctifying grace always involves the loss of Charity.

The Consequences or Fruits of Justification or the Doctrine Concerning Merit
By his good works the justified man really acquires a claim to supernatural reward from God. (De fide.)
A just man merits for himself through each good work an increas of sanctifying grace, eternal life (if he dies in a state of grace) and an increase of heavenly glory. (De fide.)