Baptism of Desire: Avoiding the Red Herrings on a Nearby Thread
#79
(01-22-2012, 04:39 PM)yablabo Wrote: From the Council of Trent, Sixth Session:

Quote:Chapter VI.

The Manner of Preparation.

Now they (adults) are disposed unto the said justice, when, excited and assisted by divine grace, conceiving faith by hearing, they are freely moved towards God, believing those things to be true which God has revealed and promised, - and this especially, that God justifies the impious by His grace, through the redemption that is in Christ Jesus; and when, understanding themselves to be sinners, they, by turning themselves, from the fear of divine justice whereby they are profitably agitated, to consider the mercy of God, are raised unto hope, confiding that God will be propitious to them for Christ's sake; and they begin to love Him as the Fountain of all justice; and are therefore moved against sins by a certain hatred and detestation, to wit, by that penitence which must be performed before Baptism: lastly, when they purpose to receive Baptism, to begin a new life, and to keep the commandments of God.  Concerning this disposition it is written; He that cometh to God, must believe that He is, and is a Rewarder to them that seek Him; and, Be of good faith, son, thy sins are forgiven thee; and, The fear of the Lord driveth out sin; and, Do penance, and be Baptized every one of you in the name of Jesus Christ, for the remission of your sins, and you shall receive the gift of the Holy Ghost; and, Going, therefore, teach ye all nations, Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; finally, Prepare your hearts unto the Lord.

Chapter VII.

What the Justification of the Impious Is, and What Are the Causes thereof.

This disposition, or preparation, is followed by Justification itself, which is not remission of sins merely, but also the sanctification and renewal of the inward man, through the voluntary reception of the grace, and of the gifts, whereby man of unjust becomes just, and of an enemy a friend, that so he may be an heir according to hope of life everlasting.

Of this Justification the causes are these: the final cause indeed is the glory of God and of Jesus Christ, and life everlasting; while the efficient cause is a merciful God Who washes and sanctifies gratuitously, signing, and anointing with the Holy Spirit of promise, Who is the pledge of our inheritance; but the meritorious cause is His Most Beloved Only-Begotten, our Lord Jesus Christ, Who, when we were enemies, for the exceeding charity wherewith He loved us, merited Justification for us by His Most Holy Passion on the wood of the Cross, and made satisfaction for us unto God the Father; the instrumental cause is the Sacrament of Baptism, which is the Sacrament of faith, without which (faith) no man was ever justified; lastly, the alone formal cause is the justice of God, not that whereby He Himself is just, but that whereby He maketh us just, that, to wit, with which we being endowed by Him, are renewed in the spirit of our mind, and we are not only reputed, but are truly called, and are, just, receiving justice within us, each one according to his own measure, which the Holy Ghost distributes to everyone as He wills, and according to each one's proper disposition and co-operation.  For, although no one can be just, but he to whom the merits of the Passion of our Lord Jesus Christ are communicated, yet is this done in the said Justification of the impious, when by the merit of that same Most Holy Passion, the charity of God is poured forth, by the Holy Spirit, in the hearts of those that are justified, and is inherent therein: whence, man, through Jesus Christ, in Whom he is ingrafted, receives, in the said Justification, together with the remission of sins, all these (gifts) infused at once, faith, hope, and charity.  For faith, unless hope and charity be added thereto, neither unites man perfectly with Christ, nor makes him a living member of His Body.  For which reason it is most truly said, that faith without works is dead and profitless; and, In Christ Jesus neither circumcision, availeth anything, nor uncircumcision, but faith which worketh by charity.  This faith, Catechumen's beg of the Church -agreeably to a Tradition of the Apostles - previously to the Sacrament of Baptism; when they beg for the faith which bestows life everlasting, which, without hope and charity, faith cannot bestow: whence also do they immediately hear that word of Christ; If thou wilt enter into life, keep the commandments. Wherefore, when receiving true and Christian justice, they are bidden, immediately on being born again, to preserve it pure and spotless, as the first robe given them through Jesus Christ in lieu of that which Adam, by his disobedience, lost for himself and for us, that so they may bear it before the judgment-seat of our Lord Jesus Christ, and may have life everlasting.

The sacrament of faith is that which allows the infusion of faith, hope and charity...without which faith it is impossible to please God.

From the Council of Trent, Sixth Session, Chapter XVI:

Quote:After this Catholic doctrine on Justification, which whoso receiveth not faithfully and firmly cannot be justified, it hath seemed good to the Holy Synod to subjoin these Canons, that all may know not only what they ought to hold and follow, but also what to avoid and shun.

I think that pretty much seals the deal in regard to completing the translation which is Justification and becoming justified, that is, being in a state of grace.  Obviously, if one has a mature mind and does not receive this doctrine faithfully and firmly, he cannot be justified...which justice is a requirement to enter into the Beatific Vision.

From the Council of Trent, Fourteenth Session, Chapter II:

Quote:For, by Baptism putting on Christ, we are made therein entirely a new creature, obtaining a full and entire remission of all sins: unto which newness and entireness, however, we are no ways able to arrive by the sacrament of Penance, without many tears and great labours on our parts, the divine justice demanding this; so that Penance has justly been called by Holy Fathers a laborious kind of Baptism.  And this sacrament of Penance is, for those who have fallen after Baptism, necessary unto salvation; as Baptism itself is for those who have not as yet been regenerated.

So...the Council of Trent, under the authority of the Roman Pontiff, has taught us that Baptism IS necessary unto salvation for those who have not as yet been regenerated...so...what is there left to question?

-- Nicole

1. Is it a necessity of precept or a necessity of means?
2. Was St. Alphonsus unorthodox? a heretic? a post-tridentine heretic Doctor of the Church?
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Re: Baptism of Desire: Avoiding the Red Herrings on a Nearby Thread - by Jesusbrea - 01-23-2012, 01:02 AM



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