Can we extricate ourselves from Molinism?
(08-27-2011, 06:37 PM)Doce Me Wrote:
(08-27-2011, 01:24 AM)INPEFESS Wrote: I also have found this entry from the Catholic Encyclopedia useful to this discussion:
Final Perseverance Wrote:Actual perseverance
The Council of Trent, using an expression coined by St. Augustine, calls it (magnum usque in finem perseverantiae donum) the great gift of final perseverance. "It consists", says Newman, "In an ever watchful superintendence of us on the part of our All-Merciful Lord, removing temptations which He sees will be fatal to us, succouring us at those times when we are in particular peril, whether from our negligence or other cause, and ordering the course of our life so that we may die at a time when He sees that we are in the state of grace." The supernatural character of such a gift is clearly asserted by Christ: "Holy Father, keep them in they name whom thou has given" (John 17:11); by St. Paul: "he, who hath begun a good work in you, will perfect it unto the day of Christ Jesus" (Philippians 1:6); and by St. Peter: "But the God of all grace, who hath called us unto his eternal glory in Christ Jesus, after you have suffered a little, will himself perfect you, and confirm you, and establish you" (1 Peter., v,10). The extreme preciousness of that supernatural gift places it alike beyond our certain knowledge and meriting power.
That we can never in this life be certain of our final perseverance is defined by the Council of Trent (Sess. VI, can. xvi): "Si quis magnum illud usque in finem perseverantiae donum se certo habiturum, absoluta et infallibili certitudine dixerit, nisi hoc ex speciali revelatione dedicerit, anathema sit". What places it beyond our meriting power is the obvious fact that revelation nowhere offers final perseverance, with it retinue of efficacious graces and its crown of a good death, as a reward for our actions, but, on the contrary, constantly reminds us that, as the Council of Trent puts it, "the gift of perseverance can come only from Him who has the power to confirm the standing and to raise the fallen". However, from our incapacity to certainly know and to strictly merit the great gift, we should not infer that nothing can be done towards it. Theologians unite in saying that final perseverance comes under the impetrative power of prayer and St. Liguori (Prayer, the great means of Salvation) would make it the dominant note and burden of our daily petitions. The sometimes distressing presentation of the present matter in the pulpit is due to the many sides of the problem, the impossibility of viewing them all in one sermon, and the idiosyncrasies of the speakers. Nor should the timorousness of the saints, graphically described by Newman, be so construed as to contradict the admonition of the Council of Trent, that "all should place the firmest hope in the succour of God". Singularly comforting is the teaching of such saints as St. Francis de Sales (Camus, "The Spirit of St. Francis de Sales", III, xiii) and St. Catherine of Genoa (Treatise of Purgatory, iv). They dwell on God's great mercy in granting final perseverance, and even in the case of notorious sinners they do not lose hope: God suffuses the sinners' dying hour with an extraordinary light and, showing them the hideousness of sin contrasting with His own infinite beauty, He makes a final appeal to them. For those only who, even then, obstinately cling to their sin does the saying of Sirach 5:7, assume a sombre meaning "mercy and wrath quickly come from him, and his wrath looketh upon sinners". (See GRACE).

Yes, I think this is what the Church teaches.

God does not abandon the reprobate before the end of their life to the pit of their own sin, utterly withdrawing His grace from them.  He makes a final appeal even to them; they are reprobate because they obstinately do not accept even His final appeal.

This truth may look like the presumption of final preservation to those who do not understand the life-long love of God for every man.  It IS presumption for those who do not care for or wish to return that life-long love.

I find it interesting to note that the article sems to indicate that, though it is God's free gift, there can be some action taken toward receiving it:
Quote:However, from our incapacity to certainly know and to strictly merit the great gift, we should not infer that nothing can be done towards it. Theologians unite in saying that final perseverance comes under the impetrative power of prayer and St. Liguori (Prayer, the great means of Salvation) would make it the dominant note and burden of our daily petitions.

So, if Final Perseverance can be petitioned through prayer, and prayer is a response to grace, but requires the co-operation of the will, than it must be concluded that the gift of Final Perseverance is, in a sense, or at least in some cases, conditional upon the free determination of the will to pray, such that even the gift of Final Perseverance requires the free co-operation of the will for efficacy.
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Re: Can we extricate ourselves from Molinism? - by INPEFESS - 08-27-2011, 10:35 PM



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