Why are people dying by accidents everyday? Did God allow them to die?

[Latin]

All I can say

Jesus was asked that very question ab out salvation. He didn’t deny the questioner. He validated the question. Jesus said only a few are saved because wickedness is increased love of God decreased

Peter followed up with the righteous man is scarcely saved

Everyone who is familiar with the Book of Jonah knows, one of the best answer that hell is exist or does not exist for the human race we find it in the Book of Jonah.
.
The Ninevites where probably the most wicked sinners in the whole world, their wickedness went up to God.

God promised destruction and hell for all Ninevites, NOT FOR THE REASON OF THEIR CONDEMNATION, but for the reason the Ninevites to pay attention.

.
Because we are not yet perfect, we need as much warnings of hell as much we can get, not because God would throw any of His children to hell, but for the reason His children to pay attention.

Jonah 3:4; Jonah began by going a day’s journey into the city, proclaiming, "Forty more days and Nineveh will be overthrown.

.
For the reason to pay attention God promised distraction and hell to all Ninevites.

Despite of all threats and promises of distractions and hell,

God provided His Universal Salvation and saved all Ninevites:

Jonah 4:11; And should I not have concern for the great city of Nineveh, in which there are more than a hundred and twenty thousand people who cannot tell their right hand from their left, and also many animals?

.
God promised destruction and hell to all Ninevites, and God provided Universal Salvation to the Ninevites.

The same principle applies to the warnings and promises of hell in the New Testament.

God does not change, the way God threatened and promised hell to all Ninevites and at the end saved them all, in the same way, God practically apart from a few people promise to the entire human race condemnation and hell, but with the same principle God will saves us all, if not, then Christ died on the cross for NOTHING.
.
God bless

 

[Vico]

…

No, we do not agree. Read Fundamentals of Catholic Dogma, p. 189, by Ludwig Ott, for an explanation:

The universality of Christ’s vicarious atonement refers to the objective Redemption only. Christ made sufficient atonement for all men without exception. The subjective appropriation of the fruits of Redemption is, however dependent on the fulfillment of certain conditions, on faith (Mk. 16, 16), and on the observation of the Commandments (Hebr. S, 9; 2, Peter I, 10). Accordingly the Schoolmen distinguish between sufficientia (adequacy) and efficacia (efficacy, success) of the atonement, and teach that Christ offered atonement for all mankind, secundum sufficientiam, but not secundum efficaciam. In other words: in acto primo Christ’s atonement is universal; in actu secundo, it is particular. Cf. S.c.G. IV 55.

Summa Contra Gentiles (St. Thomas Aquinas)

https://genius.com/St-thomas-aquinas-summa-contra-gentiles-book-iv-annotated

S.c.G. IV 55.

[29] Granted, of course, that Christ has sufficiently satisfied for the sins of the human race by His death, as the twenty-sixth argument proposed, every single one, for all that, must seek the remedies of his own salvation. For the death of Christ is, so to say, a kind of universal cause of salvation, as the sin of the first man was a kind of universal cause of damnation. But a universal cause must be applied specially to each one, that he may receive the effect of the universal cause. The effect then, of the sin of the first parent comes to each one in the origin of the flesh, but the effect of the death of Christ comes to each one in a spiritual regeneration in which the man is somehow conjoined with Christ arid incorporated into Him. And for this reason each must seek to be regenerated through Christ, and must himself undertake to do those things in which ,the power of Christ’s death operates.

 

[Latin]

Could you please Vico explain this text with plain English.

Accordingly the Schoolmen distinguish between sufficientia (adequacy) and efficacia (efficacy, success) of the atonement, and teach that Christ offered atonement for all mankind, secundum sufficientiam , but not secundum efficaciam . In other words: in acto primo Christ’s atonement is universal; in actu secundo , it is particular. Cf. S.c.G. IV 55.

Thank you in advance.

God boss

 

[Vico]

Could you please Vico explain this text with plain English.

Accordingly the Schoolmen distinguish between sufficientia (adequacy) and efficacia (efficacy, success) of the atonement, and teach that Christ offered atonement for all mankind, secundum sufficientiam , but not secundum efficaciam . In other words: in acto primo Christ’s atonement is universal; in actu secundo , it is particular. Cf. S.c.G. IV 55.

Thank you in advance.

God boss

The sufficient grace for salvation is universal and the efficient grace for salvation is particular. Sufficient grace and efficacious grace neither necessitates the will nor destroys human freedom.

Accordingly the Schoolmen distinguish between adequacy (sufficientia) and efficacy or success (efficacia) of the atonement, and teach that Christ offered atonement for all mankind, according to the sufficiency (secundum sufficientiam), but not according to the efficacy (secundum efficaciam). In other words: in the first act (in acto primo) Christ’s atonement is universal; in the second act (actu secundo), it is particular. Cf. S.c.G. IV 55.

 

[WingsOfEagles]

To God, death may not be so horrible of an occurence. After all, it’s not really the end, right? It’s actually the beginning.

 

[TK421]

To God, death may not be so horrible of an occurence. After all, it’s not really the end, right? It’s actually the beginning.

Exactly.

This is not life.

 

[Latin]

The sufficient grace for salvation is universal and the efficient grace for salvation is particular.

Christ offered atonement for all mankind, according to the sufficiency (secundum sufficientiam), but not according to the efficacy (secundum efficaciam). In other words: in the first act (in acto primo) Christ’s atonement is universal; in the second act (actu secundo), it is particular. Cf. S.c.G. IV 55.

THE MEANING OF THE WORD PARTICULAR
[pəˈtɪkjʊlə]
ADJECTIVE
The action discriminate against a particular group of people. etc.

.
A TIPTOE THROUGH TULIP James Akin

While the grace it provided is sufficient to pay for the sins of all men, this grace is not made efficacious (put into effect) in the case of everyone.

One may say that although the sufficiency of the atonement is not limited, its efficiency is limited.
This is something everyone who believes in hell must acknowledge because, if the atonement was made efficacious for everyone, then no one would end up in hell. – Something to think about.

According to Aquinas, [Christ] is the propitiation for our sins, efficaciously for some, but sufficiently for all, because the price of his blood is sufficient for the salvation of all; but it has its effect only in the elect.

.
THE MYSTERY OF PREDESTINATION John Salza

Hence, a sufficient grace has an operating effect only (empowering the will to act),

whereas an efficacious grace has both an operating and cooperating effect (applying the will to act).

Sufficient grace remains an interior impulse, whereas an efficacious grace produces an exterior act.

With efficacious grace, man is able to resist the grace but does not, because the grace causes him to freely choose the good.

This means that when God wills a person to perform a salutary act (e.g., prayer, good works), He grants him the means (an efficacious grace) that infallibly produces the end (the act willed by God).

.
Sufficient grace gives man the potency to do good, but efficacious grace is required to move him from potency to act.

Therefore, sufficient grace is insufficient to move him to act, the power remains in potency and is never actualized.

The distinctions between these graces reveal that God is responsible for man’s salvation.
.
Because God’s love is the cause of all goodness in things, God favors the elect because He gives them more, and not because of anything independently in them.

Although God grants man both sufficient and efficacious graces, He grants the efficacious grace of perseverance only to His elect.

.
As you see Vico, you are absolutely correct:

In acto primo Christ’s atonement is universal; in actu secundo , it is particular. Cf. S.c.G. IV 55. – In other words: The sufficient grace for salvation is universal and the efficient grace for salvation is particular.
.
God bless

 

[Vico]

…
Because God’s love is the cause of all goodness in things, God favors the elect because He gives them more, and not because of anything independently in them.
…

And that must be understood in light of the dogmatic teaching of the Catholic Church, a person freely chooses their own damnation:

1037 God predestines no one to go to hell; for this, a willful turning away from God (a mortal sin) is necessary, and persistence in it until the end. In the Eucharistic liturgy and in the daily prayers of her faithful, the Church implores the mercy of God, who does not want “any to perish, but all to come to repentance”: …

 

[steve-b]

steve-b:

All I can say

Jesus was asked that very question ab out salvation. He didn’t deny the questioner. He validated the question. Jesus said only a few are saved because wickedness is increased love of God decreased

Peter followed up with the righteous man is scarcely saved

Everyone who is familiar with the Book of Jonah knows, one of the best answer that hell is exist or does not exist for the human race we find it in the Book of Jonah.
.
The Ninevites where probably the most wicked sinners in the whole world, their wickedness went up to God.

God promised destruction and hell for all Ninevites, NOT FOR THE REASON OF THEIR CONDEMNATION, but for the reason the Ninevites to pay attention.

.
Because we are not yet perfect, we need as much warnings of hell as much we can get, not because God would throw any of His children to hell, but for the reason His children to pay attention.

Jonah 3:4; Jonah began by going a day’s journey into the city, proclaiming, "Forty more days and Nineveh will be overthrown.

.
For the reason to pay attention God promised distraction and hell to all Ninevites.

Despite of all threats and promises of distractions and hell,

God provided His Universal Salvation and saved all Ninevites:

Jonah 4:11; And should I not have concern for the great city of Nineveh, in which there are more than a hundred and twenty thousand people who cannot tell their right hand from their left, and also many animals?

.
God promised destruction and hell to all Ninevites, and God provided Universal Salvation to the Ninevites.

The same principle applies to the warnings and promises of hell in the New Testament.

God does not change, the way God threatened and promised hell to all Ninevites and at the end saved them all, in the same way, God practically apart from a few people promise to the entire human race condemnation and hell, but with the same principle God will saves us all, if not, then Christ died on the cross for NOTHING.
.
God bless

Jesus is the one who in the beginning, spoke and everything that is, came into existence. He will judge EVERYONE at death. for how they ;lived in this life

When asked, He answered only a few are saved.

Since you can’t see His judgement NOW, on everyone at their death, nor what has happened to humanity after their death, since He made that statement, but you will see it someday when you die, I’d suggest paying attention to HIM and what HE said on this.

 

[PetraG]

Look at any newspaper or TVs, people are dying everyday by accidents etc.

However, according to the Matthew 10:29, any birds wouldn’t die if God doesn’t allow it. So the people who died by accidents were allowed to be died, by God?

If humans are loved by the loving God, why were these people getting treated like that?

Driver’s education teachers often start by saying they are going to use the term “crash” in place of “accident.” This is because so few motor fatal motor vehicle crashes could not have been avoided by responsible and educated driving. The word “accident” is loaded, implying that no one could have seen the crash coming.

I think you are asking both (a) why God gave humans the capacity to kill others, whether on purpose or out of carelessness and (b) how the inevitable deaths of people who died through no direct decision of their own is reconcilable with a just universe run by a loving God.

I’d say the answer is that we tend to look at the human lot merely as an immediate picture (and rather self-centered one) and God looks at the picture as it applies to all Creation as it stretches throughout all time and space. For instance, we are concerned why a loving God would allow humans to endure unexpected turns of fate, such as a what we view as a “premature” death (even though we have not been guaranteed any particular life span) when we might better ask why we aren’t more concerned with our eternal fate when we so clearly know how few people see the moment of their death as it approaches.

I’d offer this passage of Holy Scripture as the answer, because someone did essentially ask Our Lord this very question.

At that time some people who were present there told him about the Galileans whose blood Pilate had mingled with the blood of their sacrifices.

He said to them in reply, “Do you think that because these Galileans suffered in this way they were greater sinners than all other Galileans? By no means! But I tell you, if you do not repent, you will all perish as they did! Or those eighteen people who were killed when the tower at Siloam fell on them—do you think they were more guilty than everyone else who lived in Jerusalem? By no means! But I tell you, if you do not repent, you will all perish as they did!”

And he told them this parable: “There once was a person who had a fig tree planted in his orchard, and when he came in search of fruit on it but found none, he said to the gardener, ‘For three years now I have come in search of fruit on this fig tree but have found none. Cut it down. Why should it exhaust the soil?’ He said to him in reply, ‘Sir, leave it for this year also, and I shall cultivate the ground around it and fertilize it; it may bear fruit in the future. If not you can cut it down.’"

Luke 13:1-9

 

[steve-b]

In acto primo Christ’s atonement is universal; in actu secundo , it is particular. Cf. S.c.G. IV 55. – In other words: The sufficient grace for salvation is universal and the efficient grace for salvation is particular.

God leaves no one out of making grace to be saved available to them. THEREFORE, No one in the end can accuse God of NOT making it possible for them to be saved. It’s available for everyone.

However,

Grace does NOT override the individual’s free will to make their own decisions despite grace that is there.

IOW

Grace can be overridden by one’s free will to do opposite of what grace calls for…

 

[Latin]

And that must be understood in light of the dogmatic teaching of the Catholic Church, a person freely chooses their own damnation:

The Catholic Church affirms predestination as a DE FIDE Dogma (the highest level of binding theological certainty).

CATHOLIC ENCYCLOPEDIA Predestination of the elect.

Consequently, the whole future membership of heaven, down to its minutest details, with all the different measures of grace and the various degrees of happiness, has been irrevocably fixed from all eternity.

Nor could it be otherwise. For if it were possible that a predestined individual should after all be cast into hell or that one not predestined should in the end reach heaven, then God would have been mistaken in his foreknowledge of future events; He would NO LONGER be omniscient.

.
Considering that not all men reach their supernatural end in heaven, but that many are eternally lost, there MUST EXIST a twofold predestination:

(a) one to heaven.

(b) one to the pains of hell.

However, according to present usages to which we shall adhere in the course of the article, it is better to call the latter decree the Divine reprobation so that the term predestination is reserved for the Divine decree of the happiness of the elect.

.
The COUNTERPART of the predestination of the good is the decree the Divine reprobation.

Merely implies the absolute will not to grant the bliss of heaven, though not positively predestined to hell, yet they are absolutely predestined not to go to heaven (cf. above, I, B).
.
Calvinistic reprobation means the absolute will to condemn to hell.

.
Whatever view one may take regarding the reprobation, it cannot be harmonized with the dogmatically certain universality and sincerity of God’s salvific will.

For the absolute predestination of the blessed is at the same time the absolute will of God "not to elect" a priori the rest of mankind (Suarez), or which comes to the same, "to exclude them from heaven" (Gonet), in other words, not to save them.

Moreover, in order to realize infallibly his decree, God is compelled to frustrate the eternal welfare of all excluded a priori from heaven, and to take care that they die in their sins.

Predestination | Catholic Answers Encyclopedia

.
THE MYSTERY OF PREDESTINATION John Salza

The vocation to eternal life is supernatural, it surpasses the powers of human intellect and will, he must be predestined to that end by God.

God must direct us to this end by His power and grace.

Thus, predestination is a certain and infallible truth, revealed by Scripture and taught by the Catholic Church.

.
As we see above Vico, no one can be saved without predestined to heaven, there is no other way, God’s love and justice demands the fulfilment of 1058 by saving the entire human race.

Can you see Vico salvation without predestination to heaven? – I cannot, neither can see Catholic Soteriology salvation without predestination to heaven.

Thank you for your answer.
.
God bless

 

[Vico]

…

The dogmas of faith (universal salvic will, sufficient grace, efficacious grace) must be assented to but there is not a requirement to adopt a particular logic to explain the mystery. Double predestination is rejected by the Catholic Church. As the Catechism explains the predestination is to sufficient grace which is merely sufficient because the person chooses not to cooperate with it, which is sufficient if the person would cooperate with it.

God allows suffering as a result of the fall and also out of metaphysical necessity.

 

[Latin]

Jesus is the one who in the beginning, spoke and everything that is, came into existence. He will judge EVERYONE at death. for how they ;lived in this life

When asked, He answered only a few are saved.

Since you can’t see His judgement NOW, on everyone at their death, nor what has happened to humanity after their death, since He made that statement, but you will see it someday when you die, I’d suggest paying attention to HIM and what HE said on this.

Yes I agree, we must pay attention of the teachings of the Scripture and the teachings of the Church.

When we die after our judgment, our works will be judged as follows:
.
1 Corinthians 3:12-15
If anyone builds on this foundation using gold, silver, costly stones, wood, hay or straw, their work will be shown for what it is, because the Day will bring it to light.
It will be revealed with fire, and the fire will test the quality of each person’s work.

14 If what has been built survives, the builder will receive a reward.

15 If it is burned up, the builder will suffer loss but yet will be saved even though only as one escaping through the flames.

.
Our salvation is wholly gratuitous, entirely unmerited gift of God.
As we see above: At our judgment our gift of salvation is not at stake.

According to the outcome of the judgment of our works, God determines our glory and positions in heaven. – To be exact, according to God’s design/ plan, even the outcome of our judgments is predestined from all eternity.
.
As we see above 1 Cor.3:12-15 and CCC 1058, in perfect harmony with the dogmatically certain universality and sincerity of God’s salvific will and God saves the entire human race.

.
CONDITIONS THAT OUR WORKS (OUR DEEDS) COUNT FOR ANYTHING

JUSTIFICATION IN CATHOLIC TEACHING Jimmy Akin

The essence of supernatural love is unselfishness—doing something NOT BECAUSE IT WILL HELP US SOMEHOW, but because we want to do it out of SHEER LOVE for the other person, whether that person is God or one of our fellow human beings out of the love of God.

This is the only kind of love that ultimately pleases God and therefore the ONLY KIND that ultimately gets us a reward IN heaven. End quote.

.
THE WAY OF THE DESTRUCTION OF OUR SUPERNATURAL WORKS/ WORKS OF LOVE

If we work for in an effort to attain our salvation that is not good works/ supernatural works. – Wood, hay and straw, REJECTED by God and goes up in smoke at our Judgment.

If we work for the reason to keep our salvation that is not good works/ supernatural works.

If we work for the reason to get reward in heaven that is “usury,” it is not good works/ supernatural works.
.
God bless

 

[steve-b]

steve-b:

Jesus is the one who in the beginning, spoke and everything that is, came into existence. He will judge EVERYONE at death. for how they ;lived in this life

When asked, He answered only a few are saved.

Since you can’t see His judgement NOW, on everyone at their death, nor what has happened to humanity after their death, since He made that statement, but you will see it someday when you die, I’d suggest paying attention to HIM and what HE said on this.

Yes I agree, we must pay attention of the teachings of the Scripture and the teachings of the Church.

When we die after our judgment, our works will be judged as follows:
.
1 Corinthians 3:12-15
If anyone builds on this foundation using gold, silver, costly stones, wood, hay or straw, their work will be shown for what it is, because the Day will bring it to light.
It will be revealed with fire, and the fire will test the quality of each person’s work.

14 If what has been built survives, the builder will receive a reward.

15 If it is burned up, the builder will suffer loss but yet will be saved even though only as one escaping through the flames.

.
Our salvation is wholly gratuitous, entirely unmerited gift of God.
As we see above: At our judgment our gift of salvation is not at stake.

According to the outcome of the judgment of our works, God determines our glory and positions in heaven. – To be exact, according to God’s design/ plan, even the outcome of our judgments is predestined from all eternity.
.
As we see above 1 Cor.3:12-15 and CCC 1058, in perfect harmony with the dogmatically certain universality and sincerity of God’s salvific will and God saves the entire human race.

That describes one who does NOT die in mortal sin. Those passages describe purgatory, a purification after one dies, in a state of grace, (no mortal sin on their soul) but requires purification before heaven because nothing unclean enters heaven.

OTOH

Example of one who dies in mortal sin

Paul lists the biggies in one of his many examples in his letters, and the consequences if one dies in one of them.
Galatians 5: 19 - 21 sexual immorality, impurity and debauchery; 20idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions διχοστασίαι factions 21 and envy; drunkenness, orgies, will not inherit heaven

No purgatory for THEM, but hell…

I highlight dissension/factions because it is a HUGE sin today that gets dismissed by those in it.

 

[Latin]

God leaves no one out of making grace to be saved available to them. THEREFORE, No one in the end can accuse God of NOT making it possible for them to be saved. It’s available for everyone.

However,

Grace does NOT override the individual’s free will to make their own decisions despite grace that is there.

IOW

Grace can be overridden by one’s free will to do opposite of what grace calls for…

What written above, I perfectly agree with you Steve-b, but the large part of Catholic Soteriology teaches: In acto primo Christ’s atonement is universal; in actu secundo , it is particular. Cf. S.c.G. IV 55.
.
If you like Steve-b, we can talk about them one by one, I’m ready for it, I don’t say I’m an expert, but I know Catholic Soteriology reasonable well.

.
SOME EXAMPLES OF: In acto primo Christ’s atonement is universal; in actu secundo , it is particular. Cf. S.c.G. IV 55.
.
A TIPTOE THROUGH TULIP James Akin
While the grace it provided is sufficient to pay for the sins of all men, this grace is not made efficacious (put into effect) in the case of everyone.

One may say that although the sufficiency of the atonement is not limited, its efficiency is limited.

This is something everyone who believes in hell must acknowledge because, if the atonement was made efficacious for everyone, then no one would end up in hell. – Something to think about. End quote.

In my opinion excellent explanation.

Do you acknowledge it Steve-b?
Thank you Steve-b your answer in advance. - Please comment on it.

.
THE MYSTERY OF PREDESTINATION John Salza

The vocation to eternal life is supernatural, it surpasses the powers of human intellect and will, he must be predestined to that end by God.

God must direct us to this end by His power and grace. End quote.

If God does not saves everyone, the above statement is: Actu secundo , it is particular.

.
ANOTHER EXAMPLE FROM SALZA

Because God’s love is the cause of all goodness in things, God favors the elect because He gives them more, and not because of anything independently in them.

Although God grants man both sufficient and efficacious graces, He grants the efficacious grace of perseverance only to His elect. End quote.

.
No one can be saved without God’s special grace His gift of efficacious grace of perseverance. – Infallible teachings of the Trent and formal teaching of the Catholic Church.

.
This is above just some samples of: In acto primo Christ’s atonement is universal; in actu secundo , it is particular. Cf. S.c.G. IV 55, there are many more examples of it.

Of course I believe the fulfilment of 1058 that God saves everyone. - So I don’t believe in actu secundo , it is particular.

.
With efficacious grace, man is able to resist the grace but does not, because the grace causes him to freely choose the good.

An efficacious grace infallibly produces the end the act willed by God.
.
God bless

 

[JamalChristophr]

I’d be very happy to die by an accident 30 minutes from now if it’s God’s Will.

I’m ready to go to Heaven!!

 

[Latin]

Galatians 5: 19 - 21 sexual immorality, impurity and debauchery; 20idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions διχοστασίαι factions 21 and envy; drunkenness, orgies, will not inherit heaven

1 Corinthians 6:10-11;
10 Nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God.

11 And that is what some of you were. But you were washed, you were sanctified, you were justified in the name of the LORD Jesus Christ and by the Spirit of our God.

.
Of course the corrupt spiritually dead drunkard sinners not inherit heaven because God recreates them wash them clean, God sanctify them, justify them.

.
Ezekiel 36:25-27;
25 I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols.

26 I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh.

27 And I will put my Spirit in you and cause you to follow my decrees and be careful to keep my laws.

.
St. Thomas properly explains the chain of causality:

It is to be observed that where there are several agents in order, the second always acts in virtue of the first: for the agent moves the second to act.

And thus all agents act in virtue of God Himself: and therefore He is the cause of action in every agent. ST, Pt I, Q 105, Art 5.

Because God is the cause of action in every agent, even man’s free will determination to do good comes from God.

.
For Augustine says (De Civ. Dei v, 1) that the Divine will or power is called fate.

But the Divine will or power is not in creatures, but in God.
Therefore fate is not in creatures but in God.

The Divine will is cause of all things that happens, as Augustine says (De Trin. iii, 1 seqq.). Therefore all things are subject to fate.

Hence if this divine influence stopped, every operation would stop.
Every operation, therefore, of anything is traced back to Him as its cause. (Summa Contra Gentiles, Book III.)
.
It is very liberating to know, our fates/ destiny is not in us but it is in God.
.
God bless

 

[steve-b]

God leaves no one out of making grace to be saved available to them. THEREFORE, No one in the end can accuse God of NOT making it possible for them to be saved. It’s available for everyone.

However,

Grace does NOT override the individual’s free will to make their own decisions despite grace that is there.

IOW

Grace can be overridden by one’s free will to do opposite of what grace calls for…

Latin:

What written above, I perfectly agree with you Steve-b, but the large part of Catholic Soteriology teaches: In acto primo Christ’s atonement is universal; in actu secundo , it is particular. Cf. S.c.G. IV 55.
.
If you like Steve-b, we can talk about them one by one, I’m ready for it, I don’t say I’m an expert, but I know Catholic Soteriology reasonable well.

.
SOME EXAMPLES OF: In acto primo Christ’s atonement is universal; in actu secundo , it is particular. Cf. S.c.G. IV 55.
.
A TIPTOE THROUGH TULIP James Akin
While the grace it provided is sufficient to pay for the sins of all men, this grace is not made efficacious (put into effect) in the case of everyone.

One may say that although the sufficiency of the atonement is not limited, its efficiency is limited.

This is something everyone who believes in hell must acknowledge because, if the atonement was made efficacious for everyone, then no one would end up in hell. – Something to think about. End quote.

In my opinion excellent explanation.

Do you acknowledge it Steve-b?
Thank you Steve-b your answer in advance. - Please comment on it.

I’ll just ask, are you arguing for universalism?

Universalism / Apocatastasis is condemned by the Church, it is heresy

"the doctrine was formally condemned in the first of the famous anathemas pronounced at the Council of Constantinople in 543: Ei tis ten teratode apokatastasis presbeuei anathema esto [See, also, Justinian, Liber adversus Originem, anathemas 7 and 9.] " Needless to say, it’s still condemned as heresy.

I’ll add

there are lots of People who try to fashion Jesus into an overly pleasant, overly affirming sort of fellow in all situations, rather than the uncompromising God & Lord that He is regarding sin particularly mortal sin, thereby setting a low bar for themselves and everyone else, … well, I would just suggest, they created an idol for themselves rather than accept the God who is . .

 

[steve-b]

steve-b:

Galatians 5: 19 - 21 sexual immorality, impurity and debauchery; 20idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions διχοστασίαι factions 21 and envy; drunkenness, orgies, will not inherit heaven

1 Corinthians 6:10-11;
10 Nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God.

11 And that is what some of you were. But you were washed, you were sanctified, you were justified in the name of the LORD Jesus Christ and by the Spirit of our God.

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Of course the corrupt spiritually dead drunkard sinners not inherit heaven because God recreates them wash them clean, God sanctify them, justify them.

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Ezekiel 36:25-27;
25 I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols.

26 I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh.

27 And I will put my Spirit in you and cause you to follow my decrees and be careful to keep my laws.

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St. Thomas properly explains the chain of causality:

It is to be observed that where there are several agents in order, the second always acts in virtue of the first: for the agent moves the second to act.

And thus all agents act in virtue of God Himself: and therefore He is the cause of action in every agent. ST, Pt I, Q 105, Art 5.

Because God is the cause of action in every agent, even man’s free will determination to do good comes from God.

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For Augustine says (De Civ. Dei v, 1) that the Divine will or power is called fate.

But the Divine will or power is not in creatures, but in God.
Therefore fate is not in creatures but in God.

The Divine will is cause of all things that happens, as Augustine says (De Trin. iii, 1 seqq.). Therefore all things are subject to fate.

Hence if this divine influence stopped, every operation would stop.
Every operation, therefore, of anything is traced back to Him as its cause. (Summa Contra Gentiles, Book III.)
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It is very liberating to know, our fates/ destiny is not in us but it is in God.
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God bless

See my previous post. Are you arguing for universalism?