S
Subrosa
Guest
Pastor Robert:
I think there is a problem of understanding of the nature of sin.
Luther and Calvin taught as their fundamental error that no free will properly so called remained in man after the fall of our first parents; that the fulfillment of God’s precepts is impossible even with the assistance of grace, and that man in all his actions sins. Grace is not an interior gift, but something external. To some sin is not imputed, because they are covered as with a cloak by the merits of Christ. Faith alone saves, there is no necessity for good works. These teachings are fraught with error and are deadly.
To understand the Catholic Church doctrine first one must understand the nature of sin. In the Old Testament sin is set forth as an act of disobedience (Gen., ii, 16-17; iii, 11; Is., i, 2-4; Jer., ii, 32); as an insult to God (Num., xxvii, 14); as something detested and punished by God (Gen., iii, 14-19; Gen., iv, 9-16); as injurious to the sinner (Tob., xii, 10); to be expiated by penance (Ps. 1, 19). In the New Testament it is clearly taught in St. Paul that sin is a transgression of the law (Rom., ii, 23; v, 12-20); a servitude from which we are liberated by grace (Rom., vi, 16-18); a disobedience (Heb., ii, 2) punished by God (Heb., x, 26-31). St. John describes sin as an offence to God, a disorder of the will (John, xii, 43), an iniquity (I John, iii, 4-10). Christ in many of His utterances teaches the nature and extent of sin. He came to promulgate a new law more perfect than the old, which would extend to the ordering not only of external but also of internal acts to a degree unknown before, and, in His Sermon on the Mount, he condemns as sinful many acts which were judged honest and righteous by the doctors and teachers of the Old Law. He denounces in a special manner hypocrisy and scandal, infidelity and the sin against the Holy Ghost. In particular He teaches that sins come from the heart (Matt., xv, 19-20).
Contrary to the teaching the Reformers, a sin must be a voluntary act as put forth by Christ Himself (Matt., xv, 19-20). Those actions alone are properly called human or moral actions which proceed from the human will deliberately acting with knowledge of the end for which it acts. Man differs from all irrational creatures in this precisely that he is master of his actions by virtue of his reason and free will. Since sin is a human act wanting in due rectitude, it must have, in so far as it is a human act, the essential constituents of a human act. The intellect must perceive and judge of the morality of the act, and the will must freely elect. For a deliberate mortal (deadly) sin there must be full advertence on the part of the intellect and full consent on the part of the will in a grave matter. An involuntary transgression of the law even in a grave matter is not a formal but a material sin. The gravity of the matter is judged from the teaching of Scripture, the definitions of councils and popes, and also from reason. Those sins are judged to be mortal which contain in themselves some grave disorder in regard to God, our neighbour, ourselves, or society. Some sins admit of no lightness of matter, as for example, blasphemy, hatred of God; they are always mortal.
Examples:
Luke 12:10
10 "And everyone who will speak a word against the Son of Man, it shall be forgiven him; but he who blasphemes against the Holy Spirit, it shall not be forgiven him. This passage represents sins that are both forgivable and unforgivable.
Hebrews 6:4-6
This passage speaks of one who has fallen away so completely that “it is impossible to renew them again to repentance…” If repentance is an impossibility, then such a person has reached a point where he cannot be forgiven and indeed is removed from Grace through his own actions.
Hebrews 10:26-29
Notice that those described here have gotten themselves into such a situation that “there no longer remains a sacrifice for sin.” (v. 26) If the sacrifice for sin is gone, then there can be no forgiveness. Again Grace has been removed through thier own actions.
Simply put, one removes ones self from Grace as an act of free will, it is NOT that God rescinds grace.
Subrosa
Hi Paster Robert-Are you saying that salvation can be obtained and then lost?
I think there is a problem of understanding of the nature of sin.
Luther and Calvin taught as their fundamental error that no free will properly so called remained in man after the fall of our first parents; that the fulfillment of God’s precepts is impossible even with the assistance of grace, and that man in all his actions sins. Grace is not an interior gift, but something external. To some sin is not imputed, because they are covered as with a cloak by the merits of Christ. Faith alone saves, there is no necessity for good works. These teachings are fraught with error and are deadly.
To understand the Catholic Church doctrine first one must understand the nature of sin. In the Old Testament sin is set forth as an act of disobedience (Gen., ii, 16-17; iii, 11; Is., i, 2-4; Jer., ii, 32); as an insult to God (Num., xxvii, 14); as something detested and punished by God (Gen., iii, 14-19; Gen., iv, 9-16); as injurious to the sinner (Tob., xii, 10); to be expiated by penance (Ps. 1, 19). In the New Testament it is clearly taught in St. Paul that sin is a transgression of the law (Rom., ii, 23; v, 12-20); a servitude from which we are liberated by grace (Rom., vi, 16-18); a disobedience (Heb., ii, 2) punished by God (Heb., x, 26-31). St. John describes sin as an offence to God, a disorder of the will (John, xii, 43), an iniquity (I John, iii, 4-10). Christ in many of His utterances teaches the nature and extent of sin. He came to promulgate a new law more perfect than the old, which would extend to the ordering not only of external but also of internal acts to a degree unknown before, and, in His Sermon on the Mount, he condemns as sinful many acts which were judged honest and righteous by the doctors and teachers of the Old Law. He denounces in a special manner hypocrisy and scandal, infidelity and the sin against the Holy Ghost. In particular He teaches that sins come from the heart (Matt., xv, 19-20).
Contrary to the teaching the Reformers, a sin must be a voluntary act as put forth by Christ Himself (Matt., xv, 19-20). Those actions alone are properly called human or moral actions which proceed from the human will deliberately acting with knowledge of the end for which it acts. Man differs from all irrational creatures in this precisely that he is master of his actions by virtue of his reason and free will. Since sin is a human act wanting in due rectitude, it must have, in so far as it is a human act, the essential constituents of a human act. The intellect must perceive and judge of the morality of the act, and the will must freely elect. For a deliberate mortal (deadly) sin there must be full advertence on the part of the intellect and full consent on the part of the will in a grave matter. An involuntary transgression of the law even in a grave matter is not a formal but a material sin. The gravity of the matter is judged from the teaching of Scripture, the definitions of councils and popes, and also from reason. Those sins are judged to be mortal which contain in themselves some grave disorder in regard to God, our neighbour, ourselves, or society. Some sins admit of no lightness of matter, as for example, blasphemy, hatred of God; they are always mortal.
Examples:
Luke 12:10
10 "And everyone who will speak a word against the Son of Man, it shall be forgiven him; but he who blasphemes against the Holy Spirit, it shall not be forgiven him. This passage represents sins that are both forgivable and unforgivable.
Hebrews 6:4-6
This passage speaks of one who has fallen away so completely that “it is impossible to renew them again to repentance…” If repentance is an impossibility, then such a person has reached a point where he cannot be forgiven and indeed is removed from Grace through his own actions.
Hebrews 10:26-29
Notice that those described here have gotten themselves into such a situation that “there no longer remains a sacrifice for sin.” (v. 26) If the sacrifice for sin is gone, then there can be no forgiveness. Again Grace has been removed through thier own actions.
Simply put, one removes ones self from Grace as an act of free will, it is NOT that God rescinds grace.
Subrosa