There is no parity between a human (rational) soul and an animal soul and so no, animals do not receive grace. This is not solely on account of the rational nature of the human soul, but on account of the fittingness of the rational soul for communion with God. The image of God in the human person is the image of reason, and it is in virtue of this image (which animals do not share) that we merit, through Christ, eternal life.If graces and indulgences and so on are granted to the rational soul what about animals that have no rational soul (if I’m correct)? Do they receive graces? If not as individuals then the “group spirit” or vessel of them all collectively?
In Jewish mysticism there is taught that God sees us on different levels. An original soul that shattered into so many. An we are individuals too. How can there be two ways? What is rejected in Catholic mysticism (I don’t know that I believe that or not) and accepted in Jewish mysticism. Part of our inheritance.There is no parity between a human (rational) soul and an animal soul and so no, animals do not receive grace. This is not solely on account of the rational nature of the human soul, but on account of the fittingness of the rational soul for communion with God. The image of God in the human person is the image of reason, and it is in virtue of this image (which animals do not share) that we merit, through Christ, eternal life.
As for the “group spirit” (sometimes called “universal soul” doctrine), we have to reject this as not compatible with the Faith that has been handed down to us through the Church; in particular, what has been revealed about creation and the Incarnation. St Thomas for example explains why the universal soul doctrine is to be rejected in Disputed Questions on Spiritual Creatures and in the Summa (see for example ST III, q.35, a.2, ad.1). In a nutshell, each human soul is created by God and is unique and unrepeatable.
Yes, it sounds to me like something from the Kabbalist tradition? At least, I’ve read something similar there. Mysticism often uses metaphors and allegories to talk about the infinite mystery of God. But a metaphor shouldn’t be used to call into question expressed articles of faith. Nor should we give assent to mystical traditions, especially non-Catholic ones, that are at odds with Catholic teaching. Jewish mystical traditions do not have the guarantee of truth that was given by Christ to the Church, even though there are many beautiful writings in Jewish mystics and mystics of other traditions. But we do have to evaluate these in the light of the teaching of the Church. That the human soul of each person is unique and unrepeatable, and not part of a group spirit or universal soul, was formally defined at the 5th Lateran Council (1512-17).In Jewish mysticism there is taught that God sees us on different levels. An original soul that shattered into so many. An we are individuals too. How can there be two ways? What is rejected in Catholic mysticism (I don’t know that I believe that or not) and accepted in Jewish mysticism. Part of our inheritance.
Ok how did the Lateran council define things coming to a soul. I would assume Jesus of course speaking with the Drs. of the Jewish tradition would know what has come to be known in the middle ages as Kabbala.Yes, it sounds to me like something from the Kabbalist tradition? At least, I’ve read something similar there. Mysticism often uses metaphors and allegories to talk about the infinite mystery of God. But a metaphor shouldn’t be used to call into question expressed articles of faith. Nor should we give assent to mystical traditions, especially non-Catholic ones, that are at odds with Catholic teaching. Jewish mystical traditions do not have the guarantee of truth that was given by Christ to the Church, even though there are many beautiful writings in Jewish mystics and mystics of other traditions. But we do have to evaluate these in the light of the teaching of the Church. That the human soul of each person is unique and unrepeatable, and not part of a group spirit or universal soul, was formally defined at the 5th Lateran Council (1512-17).
As far a christian mysticism I like Teresa Avila, John of the Cross, and Hildegard of Bigen. Though I have no writing from Hildegard.Yes, it sounds to me like something from the Kabbalist tradition? At least, I’ve read something similar there. Mysticism often uses metaphors and allegories to talk about the infinite mystery of God. But a metaphor shouldn’t be used to call into question expressed articles of faith. Nor should we give assent to mystical traditions, especially non-Catholic ones, that are at odds with Catholic teaching. Jewish mystical traditions do not have the guarantee of truth that was given by Christ to the Church, even though there are many beautiful writings in Jewish mystics and mystics of other traditions. But we do have to evaluate these in the light of the teaching of the Church. That the human soul of each person is unique and unrepeatable, and not part of a group spirit or universal soul, was formally defined at the 5th Lateran Council (1512-17).
Can you explain what you mean by “coming to a soul”? Do you mean, how did the council speak about knowledge coming to a soul, or how did the soul come to be?Ok how did the Lateran council define things coming to a soul. I would assume Jesus of course speaking with the Drs. of the Jewish tradition would know what has come to be known in the middle ages as Kabbala.
Yes, these are fantastic. I think you are in good company with these saints. Have you ever read Pseudo-Dionysius? I have a feeling, from what you’ve been asking about, that you would really enjoy this mystic too. It’s very beautiful stuff, and quite readable…especially, The Divine Names.As far a christian mysticism I like Teresa Avila, John of the Cross, and Hildegard of Bigen. Though I have no writing from Hildegard.
Here is a little poem for you by St Hildegard:Though I have no writing from Hildegard.
They said you said there was no universal soul.Can you explain what you mean by “coming to a soul”? Do you mean, how did the council speak about knowledge coming to a soul, or how did the soul come to be?
Yes, that is what the council defined. Fr John Hardon explains, “Consequently two heresies were condemned: that the spiritual soul is mortal and that there exists but one universal soul in all men. Therefore the converse, immortality and individuality, is an article of faith. We should further note that the individuality of the soul is a necessary condition of personal immortality, and is therefore specially emphasized by the Council, e.g., by reference to the individual origin of each human soul in the process of generation.” You can read more here:They said you said there was no universal soul.