Can we extricate ourselves from Molinism?
I didn't say that.

Okay, so then allow me to counter with Four different saints of the Catholic Church and Fathers too:

Not all the Fathers of the Church taught that God wanted to save each and every individual, but taught that "all men" simply meant all TYPES of men from all walks of life.

Augustine explained as follows.

‘And so that which is said ‘God wills all men to be saved’ though he is unwilling that so many be saved, is said for this reason: that all who are saved, are not saved except by his will.’ (Epistle 217)

‘And what is written, that ‘he wills all men to be saved,’ while yet all men are not saved, may be understood in many ways, some of which I have mentioned in other writings of mine; but here I will say one thing: ‘he wills all men to be saved,’ is so said that all the predestinated may be understood by it, because every kind of man is among them. Just as it was said to the Pharisees, ‘Ye tithe every herb;’ where the expression is only to be understood of every herb that they had, for they did not tithe every herb which was found throughout the whole earth. According to the same manner of speaking, it was said, ‘even as I also please all men in all things.’ For did he who said this please also the multitude of his persecutors? But he pleased every kind of men that assembled in the Church of Christ, whether they were already established therein, or were to be introduced into it.’ (Rebuke and Grace 44)

Augustine commented as follows. God does not want all men to be saved otherwise he would not have refused to work miracles for people who would have repented. As we have seen:

‘Or, it is said, ‘who will have all men to be saved;’ not that there is no man whose salvation he does not will (for how, then, explain the fact that he was unwilling to work miracles in the presence of some who, he said, would have repented if he had worked them?), but that we are to understand by ‘all men,’ the human race in all its varieties of rank and circumstances.’ (Enchiridion 103)

Now, St. Prosper of Aquitane:

"‘What, then, about the trite objection from the Scripture text, ‘God will have all men to be saved and to come to the knowledge of the truth?’ Only they who fail to see its meaning think it goes against us. All those who, from the past ages till today, died without having known God, are they of the number of ‘all men’? And if it is said, wrongly, that in the case of adults the evil works they did of their own free will were the obstacle to their salvation, as though grace saved the good and not the wicked, what difference in merit could there be between infants that are saved and others that are not? What is it that led the first into the kingdom of God, and what is it that kept the second out of it? Indeed, if you consider their merit, you cannot say that some of them merited to be saved; all of them deserved to be condemned, because all sinned in Adam’s sin. The unimpeachable justice of God would come down on all of them, did not his merciful grace take a certain number unto himself. As to inquiring into the reason and manner of this discrimination hidden in God’s secret counsel, this is above the ken of human knowledge, and our faith suffers no harm from not knowing it, provided we confess that no one is lost without his fault, and no one saved for his own merit, that the all-powerful goodness of God saves and instructs in the knowledge of the truth all those whom ‘he will have to be saved and to come to the knowledge of the truth’. Save for his call, his teaching, his salvation, no man comes or learns or is saved. Though the preachers of the gospel are directed to preach to all men without distinction and to sow the seed of the word everywhere, yet ‘neither he that planteth is anything, nor he that watereth, but God that giveth the increase.’’ (Letter to Rufinus 13)

‘He who says that the Lord withholds from some men the message of the gospel, lest hearing it they be saved, can escape the odium of the objection by invoking the authority of the saviour himself. He did not want to work miracles among people who, he said, would have believed had they seen them. He forbade his apostles to preach to some nations, and he still allows other nations to live untouched by his grace.’ (Answers to the Gauls, qualification to article 10)

Now St. Fulgentius of Ruspe:
Fulgentius taught that the apostle (I Timothy 2:4) should not be understood to mean that God wants all men to be saved; rather he meant that God wants to be saved all those who are to be, the elect who are called according to his purpose, even the predestined whom he wills to be saved from among all manner of men.

‘Truly, by these ‘all persons’ whom God ‘wills to be saved’ are signified not the entire human race completely, but the entirety of all who are to be saved. And, likewise, they are called ‘all’ because divine goodness saves all those from humanity, that is, from every nation, condition, and age, from every language and from every province.’ (Epistle 17:61)

‘And so that we might know more fully who those ‘all’ are, let us listen to the words of the same blessed Peter who, speaking by the Holy Spirit, concluded that Joel’s prediction was fulfilled in the exhortation, where he says: ‘Repent and be baptized, each of you, in the name of Jesus Christ for the remission of your sins, and you will receive the gift of the Holy Spirit. For the promise is for you, and for your children, and for as many as the Lord our God will call.’ (Acts 2:38-9). And so he says ‘all,’ but also ‘as many as the Lord will call.’ Also, blessed Paul refers to them as ‘those called according to his purpose’ (Romans 8:28).’ (Epistle 17:63)

‘All of the predestined are those whom God ‘wills to be saved and to come to knowledge of the truth.’’ (Epistle 15:15)

‘Therefore they are called ‘all’ because they are gathered from all kinds of persons, from all nations, from all conditions, from all masters, from all servants, from all kings, from all soldiers, from all provinces, from all languages, from all ages and from all classes. Thus ‘all’ are saved who God ‘wills to be saved.’’ (De Veritate 3:15)

‘Perhaps you will say: ‘God indeed wills that all believe in him, but not all are willing.’ Why? Because they are not able without his grace. And at this point I ask you whether the human will is more able to contradict the divine will or whether the power of God is more able to convert human wills to itself. If you presume to deny this [latter assertion], the Psalmist cries out to you: ‘But our God in heaven on high did all things whatsoever he willed in heaven and on earth’ (Psalm 135:6); and the apostle says: ‘Who has resisted his will?’ (Romans 9:19) If he did all things whatsoever he willed, what he did not do, he certainly did not will, by a judgment hidden and also deep, and although incomprehensible nevertheless just.’ (On Grace)

God does not convert and save all whom he could

Like Augustine and Prosper before him, Caesarius cited Tyre and Sidon as proof that God does not want all men to be saved. He does not convert all whom he could but only those he wills to. He also cited the reprobation of the nations before Christ and of the Jews since.

‘But lifting yourself up in the most proud tribunal of your heart, you presume to judge God, saying: ‘why does he give grace to one and not give it to another?’ [...] And since our Lord and Saviour said in the Gospel that ‘if the miracles, which has been performed’ in Korazin, Bethsaida and Caupernaum, ‘had been performed in Tyre and Sidon and even in Sodom, they would have repented long ago sitting in sackcloth and ashes’ (St. Luke 10:13), ask him why he would perform miracles there, not only where he would not be believed but also where he would suffer persecution, and did not perform them there where they would have repented and believed? [...] And that which the Lord has said: ‘No one knows the Father except the Son and the one to whom the Son wills to reveal him.’ (St. Matthew 11:27) Say to him: ‘Why not to everyone, but only to whom he wills?’ And that which he again said: ‘Just as the Father raises and quickens the dead so also the Son quickens whom he wills’ (St. John 5:21). On this passage respond to him: ‘Why does he not quicken all, but only those whom he wills? Also argue with the Holy Spirit, why he does not breath on everyone, but only ‘where he wills’ (St. John 3:8), and why ‘he distributes to each one as he wills’ (I Corinthians 12:11).’ (On Grace)

Four Fathers of The Catholic Church manifestly slap semi-pelagianism in the face.

Plus, if you read the Council of Nicea II, it says all the councils of the Fathers are to remain in force, which iof course includes the 16th council of Carthage, and the Council of Orange II.

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Re: Can we extricate ourselves from Molinism? - by Gregory I - 07-28-2011, 12:40 AM

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