Possessed Priest and Valid Sacraments
#63
(10-01-2011, 09:36 PM)Doce Me Wrote:
(10-01-2011, 06:51 AM)Melkite Wrote: Oh, absolutely!  Without scholasticism to ground mysticism to reality, then mysticism alone is incapable of distinguishing truth from fantasy.

Aquinas did have a mystical experience at the end of his life.  I don't know the story, but what I was told is that because of it, he believed his writings were like straw and so the summa is an incomplete work.  If that is accurate, why use as a theological and philosophical cornerstone what it's own author refused to complete?

St. Thomas'  teachings are like the straw in Christ's manger.  They are as nothing compared to Christ Himself, but  on earth Christ Himself chose to use them. They are foundational in the greatest possible sense. St. Thomas had another vision, where Christ told him "You have written well of Me, Thomas".    St. Thomas did not complete his works, having had a far greater vision, but the Church used them  for they were approved by Christ.  We don't all have mystical experiences, in the sense that St. Thomas did.  On this earth most of us have to start with the foundations.

Yes, Scholasticism is used to explain Christian doctrine and reconcile apparent theological contradictions. It does not claim to remove theological mysteries.

In fact, it reconciles Christian doctrine while acknowledging at the same time the beautiful mysteries that far excede human knowlege. The deeper it probes, the deeper the unfolding mystery becomes.

For example, this is how Fr. Garrigou-Lagrange ends his writings on Predestination in his book, Reality:
Fr. Garrigou-Lagrange, Reality, Chapter 11 Wrote:Against all deviations in this matter, toward predestinationism, Protestantism, and Jansenism, on the one hand, and, on the other, toward Pelagianism and Semi-Pelagianism, we must hold fast these two truths, central and mutually complementary: first, "God never commands the impossible," and second, "No one would be better than another were he not loved more by God." Guided by these truths we can begin to see where the mystery lies. Infinite justice, infinite mercy, sovereign liberty are all united, are even identified, in the Deity's transcendent pre-eminence, which remains hidden from us as long as we do not have the beatific vision. But in the chiaro oscuro of life here below, grace, which is a participation of the Deity, tranquillizes the just man, and the inspirations of the Holy Spirit console him, strengthen his hope, and make his love more pure, disinterested, and strong, so that in the incertitude of salvation he has the ever-growing certitude of hope, which is a certitude of tendency toward salvation. The proper and formal object of infused hope is not, in fact, our own effort, but the infinite mercy of the "God who aids us," [459] who arouses us here to effort and who will there crown-that effort. [460].

He approaches the question from the Thomistic perspective in order to reconcile several confusing and apparently contradictory principles from Sacred Scripture that are unable to be successfully reconciled with the Mystical approach. At the end of the chapter, however, he acknowledges that these apparently conflicting principles come together in such a way which, although not without contradiction, nevertheless evades human understanding.
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Possessed Priest and Valid Sacraments - by Jesse - 09-24-2011, 02:57 PM
Re: Possessed Priest and Valid Sacraments - by INPEFESS - 10-01-2011, 11:04 PM



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