Posted on 07/17/2017 8:08:32 AM PDT by ebb tide
“Francis is more interested in leftwing politics than in Catholic theology”, George Neumayr, contributing editor of The American Spectator, states talking to Tom Woods on July 14th on tomwoods.com. Woods describes Francis as a result of John Paul II who - as he puts it - appointed "absolutely terrible people" as bishops: "Catholics have suffered under Bergoglios for decades now”.
Neumayr agrees that a lot of the liberal bishops were appointed by John Paul II and Benedict XVI. He sees Francis as the “culmination of a century” of liberalism and modernism in the Church.
For him it is "highly unlikely" that Francis, who in his theology is “more a Protestant than a Catholic” will convert to Catholicism. Instead, the realistic scenario is that Francis will produce division and chaos, "Catholics will have to decide whether they guard the faith over papolatry.”
And: “The Cardinals have to declare that Francis is a bad pope who must be resisted.”
If this is the case, then mortal sins cannot cause one to lose their salvation.
You left off: "… even if sin prevents Baptism from bearing the fruits of salvation."
If the Roman Catholic is sealed and belongs to Christ and no sin can erase the mark.....how does mortal sin erase the mark?
That would be a LONG list!
And it's even longer when one considers that the same thing can be a "venial" or "mortal" sin simply due to attitude. For example...say you miss Mass on Sunday. If your car broke down or your ride didn't show up, you're off the hook. Missing Mass isn't any kind of sin for you because you didn't mean to skip it. However, if you decided you wanted to sleep in Sunday morning and you missed Mass, that's a "venial" sin because it wasn't premeditated and you usually DO go to Mass every week. Then there's when you purposely, intentionally skip Mass because, by golly, it's the one day a week you get to relax and you'd rather just stay in. Hoo-boy! THAT'S a real bad "mortal" sin that you WILL go to hell for when you die if you don't go to confession and do penance for it and determine to start back going to Mass regularly. See how easy that is?! So, both missing Mass and murdering someone can equally be mortal sins that WILL send you to hell if you don't address it the way Catholicism says you have to.
Remember my example of the "soul bank account" having to stay balanced? It's also like the gas tank of your car. You need a full tank to make it to heaven when you die. Every time you sin, your grace gas gets used up and you have to go do "church" things to keep it topped off. Commit a MORTAL sin, and the needle goes past E. Dangerous time when you have to be extra careful until you can get that tank topped off again. Don't be caught dead with an empty soul tank! See how dependent it makes people on the church/gas station?
I would imagine there are thoughts of hatred, which John equated to murder, lust which Jesus equated to adultery, envy, etc.
I tell ya....if I were Roman Catholic I'd never let the priest or my idol of Mary out of my sight.
That is correct. If mortal sins are sacramentally confessed, with a firm resolution to sin no more, and absolution is given, there is still a chance of salvation.
St Paul participated in the murder of the martyr St. Stephen, but Paul himself is now a saint.
Because Catholics have available the Sacrament of Penance.
The Catholic Church has never approved repeated baptisms.
What do you think Catholics consider the Ninth Commandment to be?
It does not erase the mark but "prevents Baptism from bearing the fruits of salvation." From the Catechism of the Catholic Church:
1855 Mortal sin destroys charity in the heart of man by a grave violation of God's law; it turns man away from God, who is his ultimate end and his beatitude, by preferring an inferior good to him.What is at issue is the very nature of salvation. For the Protestant it is the forensic application of God's justice upon the sinner. For the Catholic it is the cleansing of not just the penalty of sin but of sin itself; the imparting of God's holiness, not just its declaration. You will excuse me if I give a longer passage from the Catechism:
Venial sin allows charity to subsist, even though it offends and wounds it.1856 Mortal sin, by attacking the vital principle within us - that is, charity - necessitates a new initiative of God's mercy and a conversion of heart which is normally accomplished within the setting of the sacrament of reconciliation:
When the will sets itself upon something that is of its nature incompatible with the charity that orients man toward his ultimate end, then the sin is mortal by its very object . . . whether it contradicts the love of God, such as blasphemy or perjury, or the love of neighbor, such as homicide or adultery.... But when the sinner's will is set upon something that of its nature involves a disorder, but is not opposed to the love of God and neighbor, such as thoughtless chatter or immoderate laughter and the like, such sins are venial.
I. Justification1987 The grace of the Holy Spirit has the power to justify us, that is, to cleanse us from our sins and to communicate to us "the righteousness of God through faith in Jesus Christ" and through Baptism: (Rom 3:22; cf. 6:3-4)
But if we have died with Christ, we believe that we shall also live with him. For we know that Christ being raised from the dead will never die again; death no longer has dominion over him. the death he died he died to sin, once for all, but the life he lives he lives to God. So you also must consider yourselves as dead to sin and alive to God in Christ Jesus. (Rom 6:8-11)1988 Through the power of the Holy Spirit we take part in Christ's Passion by dying to sin, and in his Resurrection by being born to a new life; we are members of his Body which is the Church, branches grafted onto the vine which is himself: (Cf. 1 Cor 12; Jn 15:1 4)(God) gave himself to us through his Spirit. By the participation of the Spirit, we become communicants in the divine nature.... For this reason, those in whom the Spirit dwells are divinized. (St. Athanasius, Ep. Serap. 1, 24: PG 26, 585 and 588)1989 The first work of the grace of the Holy Spirit is conversion, effecting justification in accordance with Jesus' proclamation at the beginning of the Gospel: "Repent, for the kingdom of heaven is at hand." (Mt 4:17) Moved by grace, man turns toward God and away from sin, thus accepting forgiveness and righteousness from on high. "Justification is not only the remission of sins, but also the sanctification and renewal of the interior man. (Council of Trent (1547): DS 1528)1990 Justification detaches man from sin which contradicts the love of God, and purifies his heart of sin. Justification follows upon God's merciful initiative of offering forgiveness. It reconciles man with God. It frees from the enslavement to sin, and it heals.
1991 Justification is at the same time the acceptance of God's righteousness through faith in Jesus Christ. Righteousness (or "justice") here means the rectitude of divine love. With justification, faith, hope, and charity are poured into our hearts, and obedience to the divine will is granted us.
1992 Justification has been merited for us by the Passion of Christ who offered himself on the cross as a living victim, holy and pleasing to God, and whose blood has become the instrument of atonement for the sins of all men. Justification is conferred in Baptism, the sacrament of faith. It conforms us to the righteousness of God, who makes us inwardly just by the power of his mercy. Its purpose is the glory of God and of Christ, and the gift of eternal life: (Cf. Council of Trent (1547): DS 1529)
But now the righteousness of God has been manifested apart from law, although the law and the prophets bear witness to it, the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: since all have sinned and fall short of the glory of God, they are justified by his grace as a gift, through the redemption which is in Christ Jesus, whom God put forward as an expiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins; it was to prove at the present time that he himself is righteous and that he justifies him who has faith in Jesus. (Rom 3:21-26)1993 Justification establishes cooperation between God's grace and man's freedom. On man's part it is expressed by the assent of faith to the Word of God, which invites him to conversion, and in the cooperation of charity with the prompting of the Holy Spirit who precedes and preserves his assent:When God touches man's heart through the illumination of the Holy Spirit, man himself is not inactive while receiving that inspiration, since he could reject it; and yet, without God's grace, he cannot by his own free will move himself toward justice in God's sight. (Council of Trent (1547): DS 1525)1994 Justification is the most excellent work of God's love made manifest in Christ Jesus and granted by the Holy Spirit. It is the opinion of St. Augustine that "the justification of the wicked is a greater work than the creation of heaven and earth," because "heaven and earth will pass away but the salvation and justification of the elect . . . will not pass away." (St. Augustine, In Jo. ev. 72, 3: PL 35, 1823) He holds also that the justification of sinners surpasses the creation of the angels in justice, in that it bears witness to a greater mercy.1995 The Holy Spirit is the master of the interior life. By giving birth to the "inner man," (Cf. Rom 7:22; Eph 3:16) justification entails the sanctification of his whole being:
Just as you once yielded your members to impurity and to greater and greater iniquity, so now yield your members to righteousness for sanctification.... But now that you have been set free from sin and have become slaves of God, the return you get is sanctification and its end, eternal life. (Rom 6:19, 22)
Paul wasn’t a Christian at that point.
Sure seems then that baptism doesn't "save" someone if a thought can erase it all.
Remember...Jesus equated lust after a woman as adultery. Just the thought of it...not the actual act itself.
.1856 Mortal sin, by attacking the vital principle within us - that is, charity - necessitates a new initiative of God's mercy and a conversion of heart which is normally accomplished within the setting of the sacrament of reconciliation:
So you're starting over again where you were to begin with...a sinner separated from God.
Then why not baptism again if that cleanses you?
What is at issue is the very nature of salvation. For the Protestant it is the forensic application of God's justice upon the sinner. For the Catholic it is the cleansing of not just the penalty of sin but of sin itself; the imparting of God's holiness, not just its declaration.
Not sure who these Protestants are you keep referring to...but Christians believe we are forgiven of sins and conformed to His image.
29For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren; Romans 8:29
Paul writes in Ephesians 1:13-14 that we are "sealed with the Holy Spirit of promise". I can find no where the believer in Christ is ever unsealed.
Do you not believe the Bible when it says ALL sin is mortal and leads to eternal death? That is why Jesus shed His blood and died for us so that He could make propitiation for all our sins. That passage in I John 5 about a sin "that leads to death", if read in context, is talking about those people who are weak and sickly among us because of their sinful lifestyles. John before that says:
It is THEN that he starts talking about praying for one another:
See what John said there? ALL unrighteousness is sin but not every sin someone commits will result in God taking them home. Do you think John is saying we shouldn't pray for others who are caught in a web of sin? Paul spoke about that in I Corinthians when he addressed those who had not examined themselves and who ate and drank unworthily of the Lord's Supper:
Chastening by our Heavenly Father can sometimes end up with our physical death - especially when we continue to abuse our bodies/the temple of the Holy Spirit. So John is talking about praying for a brother or sister in Christ who is doing wrong and is being chastened by the Lord and praying for their physical healing. It certainly is NOT talking about venial vs. mortal sins. Yes, some sins are worse than others and some sins have more grave consequences for the believer, but when one belongs to Christ, he is not condemned to hell for ANY sin. He WILL be chastised and disciplined, as any good father would do so that we lead lives that honor Him and do not cause shame upon the name of Christ. We are the better for it.
Again, I apologize for mind-reading.
If there is no private interpretation, then there must be public interpretation, no? And how better to do that than by the learned having discussions in public and coming to a conclusion, which conclusion is protected by the Holy Spirit? Is that not how the early Church worked? Is that not what was described in Acts?
I am clear on the fact that Luther’s original actions were in accord with this long-standing way of doing things. Where Luther went wrong was to refuse to give up his ideas when presented with Church teachings, which contradicted his own, and then refuse to discuss his ideas further with academics of the Church.
Thus, Lutheranism itself was based on private interpretation. In order to promote his idea of Sola Fide, he changed the Bible when he translated it.
And the further changes in Protestant theological thought were also based on private interpretation.
It took me some time even after I got saved to realize the full truth about God's love and grace. Having the assurance of my salvation has given me an attitude of gratitude towards by Lord and Savior and the thought of ever intentionally sinning against Him is repulsive. It is no longer fear that gives me the desire to be holy but love. I see the process He has worked in me conforming into the image of Christ and that is how I know I am His own. It is something I will never give up - nor ever want to.
If Sola Scriptura is everywhere in the Bible, people should be able to show examples.
1Timothy 3:15: 15 But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church.
So the Bible says the pillar and ground of truth is the church, not that the church is supposed be a pillar for Scripture.
______________
Bus Christ did come to start a church, as an aid to men’s salvation. Doesn’t God know what human nature is like, doesn’t He understand how we work?
Thr roots of the organization already existed in the time of and were described in Acts.
More in next post
>>To whom does Christ give the authority to teach?
Matthew 28: And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. 19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: 20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world. Amen.
Eph 4:11. NASB
And at sometime in their History they made little snake statues and prayed to them for ‘help’ ...
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