Hope or Presumption?
ONeill Wrote:
PeterII Wrote:
ONeill Wrote:
PeterII Wrote:In an infant, there is no will to accept or reject efficacious grace.   

How do you know?

By definition. 

In an infant, yes, but what about the soul of an infant?

The soul is the essential form of the body.  You can't separate the two until death.
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Quote:We know that God gives every innocent person sufficient grace, but NOT efficacious grace. In an infant, there is no will to accept or reject efficacious grace.

I think you misunderstand Catholic soteriology.

Without grace, our wills can do no good. They by default choose evil, especially in our fallen state.

With sufficient grace, we are enabled, not even to positively choose good yet, but to merely non-resist. We can still resist, but sufficient grace makes the "default," without a positive act, non-resistance.

IF we non-resist instead of resisting, then the sufficient grace automatically becomes efficacious grace, and infallibly facilitates a positive act of our will for good.

So, the cause of all good is attributable only to God, but all evil only to us. And yet, as you can see, our freedom is still entirely there.

This is a question of Actual Grace, though.

Sanctifying Grace is different. Obviously, it can be simply infused by God without any act on our part, as it is in infant baptism, as long as one is passive to it.

Your semi-Pelagian theory (well, it's not yours, many good theologians got caught up in it too) where we merit salvation or dispose our self to grace with a free act really must stop. It is entirely free, and so there is essentially no difference between adult and infant in that regard:
  1. Quote:
  2. Grace cannot be merited by natural works either de condigno or de congruo. (De fide.)
  3. Grace cannot be obtained by petitions deriving from purely natural prayer. (Sent. Certa.)
  4. Man of himself cannot acquire any positive disposition for grace. (Sent. certa.)
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7HolyCats Wrote:
Quote:We know that God gives every innocent person sufficient grace, but NOT efficacious grace. In an infant, there is no will to accept or reject efficacious grace.

I think you misunderstand Catholic soteriology.

Without grace, our wills can do no good. They by default choose evil, especially in our fallen state.

With sufficient grace, we are enabled, not even to positively choose good yet, but to merely non-resist. We can still resist, but sufficient grace makes the "default," without a positive act, non-resistance.

IF we non-resist instead of resisting, then the sufficient grace automatically becomes efficacious grace, and infallibly facilitates a positive act of our will for good.

So, the cause of all good is attributable only to God, but all evil only to us. And yet, as you can see, our freedom is still entirely there.

This is a question of Actual Grace, though.

Sanctifying Grace is different. Obviously, it can be simply infused by God without any act on our part, as it is in infant baptism, as long as one is passive to it.

Your semi-Pelagian theory (well, it's not yours, many good theologians got caught up in it too) where we merit salvation or dispose our self to grace with a free act really must stop. It is entirely free, and so there is essentially no difference between adult and infant in that regard:
  1. Quote:
  2. Grace cannot be merited by natural works either de condigno or de congruo. (De fide.)
  3. Grace cannot be obtained by petitions deriving from purely natural prayer. (Sent. Certa.)
  4. Man of himself cannot acquire any positive disposition for grace. (Sent. certa.)

I made no such semi-Pelagian claim.  I reiterate that infants do not have the the free will necessary to assent or dissent from efficacious grace, which is a positive cooperation with the grace of God by man's free will, not merely a passive acceptance.  That's de fide.   

Your claim of infusion of sanctifying grace means that all the infants who are saved without water Baptism experience the miracle of St. John the Baptist AFTER the institution of the sacrament of Baptism. 


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