You wrote: “I know God does not change, but the plan had multiple phases. Before the fall and after the fall.”
A. So Adam and Eve are exclusively in the Garden of Eden with God’s foreknowledge.
You wrote: “The number of imperfections IS relevant because God did not guarantee that we would have the strength to overcome our imperfections. God did not provide a cure for concupiscence until AFTER we are dead.”
A. There is the part that God contributes and the part that the person contributes. God give sufficient strength through grace for the one in the state of sanctifying grace to remain free from all mortal sin, contingent upon the free will choice of the person to abide in charity. The cure is grace, the test must remain to receive our crown of glory.
You wrote: "Where’s the Church teaching for this?:
A. Council of Trent.
thecounciloftrent.com/ch6.htm
Session VI, CHAPTER XI.
…no one ought to make use of that rash saying, one prohibited by the Fathers under an anathema, that the observance of the commandments of God is impossible for one that is justified. For God commands not impossibilities, but, by commanding, both admonishes thee to do what thou are able, and to pray for what thou art not able (to do), and aids thee that thou mayest be able; whose commandments are not heavy; whose yoke is sweet and whose burthen light. For, whoso are the sons of God, love Christ; but they who love him, keep his commandments, as Himself testifies; which, assuredly, with the divine help, they can do. For, although, during this mortal life, men, how holy and just soever, at times fall into at least light and daily sins, which are also called venial, not therefore do they cease to be just…
For God forsakes not those who have been once justified by His grace, unless he be first forsaken by them. Wherefore, no one ought to flatter himself up with faith alone, fancying that by faith alone he is made an heir, and will obtain the inheritance, even though he suffer not with Christ, that so he may be also glorified with him. For even Christ Himself, as the Apostle saith, Whereas he was the son of God, learned obedience by the things which he suffered, and being consummated, he became, to all who obey him, the cause of eternal salvation. For which cause the same Apostle admonishes the justified, saying; Know you not that they that run in the race, all run indeed, but one receiveth the prize? So run that you may obtain. I therefore so run, not as at an uncertainty: I so fight, not as one beating the air, but I chastise my body, and bring it into subjection; lest perhaps, when I have preached to others, I myself should become a cast-away. So also the prince of the apostles, Peter; Labour the more that by good works you may make sure your calling and election. For doing those things, you shall not sin at any time. From which it is plain, that those are opposed to the orthodox doctrine of religion, who assert that the just man sins, venially at least, in every good work; or, which is yet more insupportable, that he merits eternal punishments; as also those who state, that the just sin in all their works, if, in those works, they, together with this aim principally that God may be gloried, have in view also the eternal reward, in order to excite their sloth, and to encourage themselves to run in the course: whereas it is written, I have inclined my heart to do all thy justifications for the reward: and, concerning Moses, the Apostle saith, that he looked unto the reward.
You wrote: “God requires us to be perfect to get to heaven.”
A. What is necessary is to be in the state of sanctifying grace at death not perfection.
You wrote: “Then you’d have to do the same to Christ’s teachings when He uses hyperbole. I don’t think you want to go there.”
A. No, Jesus spoke in parables because some were unteachable, not exaggerated statements or claims.
You wrote: “But how can I know I’m not in a state of grace? I am capable of fooling myself and I don’t want to find out the hard way I was wrong.”
A. Council of Trent, Session VI, Chapter IX: “no one can know with the certainty of faith, which cannot be subject to error, that he has obtained the grace of God.”
You wrote: “A corporate relationship is all I got now, and every attempt I made to get closer to God has failed. God plays hard to get, and this is HIS choice, not mine.”
A. Prayer is relationship with God. If you have prayed sincerely, then you have not failed.
You wrote: “Nope. This is Church teaching. Re: The irony is that by exercising our will, we reduce free will.”
A. Ignorance through the intention not to know what is morally good, is directly uncharitable and is a grave sin in itself. The Catechism 1859 remarks that: “Feigned ignorance and hardness of heart 133 do not diminish, but rather increase, the voluntary character of a sin”
You wrote: “Someone gets in the habit of committing sin, it becomes harder and harder to stop, and game over, free will = 0.”
A. If habit takes over and the person repents and confesses, but cannot break the habit then the sin is not voluntary and is not damning.
You wrote: “This is why we cannot do the Bart Simpson method (i.e. “do whatever you want all your life and then do a presto-change-o conversation on the deathbed”) - by that time, one’s heart is so hardened through sin they cannot convert.”
A. Not advisable at all, however it has happened.
