“You’re confusing arguments. You do not dispute that Catholicism teaches that grace is offered freely and openly to all and is actually available, since all receive some form of grace enabling them to be saved”
You’re the one confusing arguments. No one can possibly refute that God desires all men to be saved. 1 Timothy 2:3-4 is pretty clear and 2 Peter 3:9 and even Ezekiel 18:27-32. Now I realize Calvin did not believe this kind of verse (1 Tim 2:3 for example) implied God’s desire to save every man. I just don’t see the subsequent understanding the way Calvinism would seem to lead it.
Now, since you make some really ridiculous comments about CCC 1058, let’s look at that now and a little later. As the CCC puts it: 1058 The Church prays that no one should be lost: “Lord, let me never be parted from you.” If it is true that no one can save himself, it is also true that God “desires all men to be saved” (1 Tim 2:4), and that for him “all things are possible” (Mt 19:26).
“Augustine does not teach this, but holds that grace is not given universally, and that where it is given it creates the cooperation infallibly, bringing men to salvation:”
Your hangup seems to be this idea of “universally given”. I’m not saying that. Neither does the Catechism.
“Note that 1 Tim 2:4 is a proof-text for universalism as used by the Catholics in their catechism. Augustine contradicts.”
1) It’s not used as a proof-text for universalism. Universalism is the idea everyone will be saved, not the idea that God doesn’t desire anyone to go to Hell. Again, here’s the actual quote from the Catechism:
“1058 The Church prays that no one should be lost: “Lord, let me never be parted from you.” If it is true that no one can save himself, it is also true that God “desires all men to be saved” (1 Tim 2:4), and that for him “all things are possible” (Mt 19:26).”
Here’s what the CCC says in that passage:
1) The Church prays for no one to be lost.
2) It says no man can save himself.
3) It says - while directly quoting the Bible - that God desires all men to be saved.
4) And that for God all things are possible.
No where does the passage say a single thing about “universalism”. The fact that the previous two paragraphs are about Hell shows that there is no reference to “universalism”. It’s intellectually dishonest to say so. St. Augustine was not a Calvinist and Calvinists are not Augustinians. http://www.patheos.com/blogs/justandsinner/calvinists-are-not-augustinian/
http://www.calledtocommunion.com/2009/06/augustinian-soteriolog/
One of the problems any time a Protestant anti-Catholic wants to debate about the ECFs is that he knows almost nothing about them. Many of the Calvinists I know can talk all day about their interpretation of Augustine’s views on salvation and yet have never once asked themselves how Augustine’s understanding of the sacraments could possibly fit into that. If Calvinists really hold to St. Augustine’s view then why don’t they believe in the Sacraments as he did or even believe in prayers for the dead as he did? The answer is that St. Augustine was Catholic and Calvinists are Protestants. They agree on some things but disagree on others.
Note that you're using a verse and an argument that Augustine specifically addressed and refuted, thus proving my point that Augustine's position is different from the Catholic church.
Universalism is the idea everyone will be saved
You're just distorting my language to make believe I am referring to universal salvation. I am referring to the same thing your Pope is referring to here:
"Pope John Paul II: "The universality of salvation means that it is granted not only to those who explicitly believe in Christ and have entered the Church. Since salvation is offered to all, it must be made concretely available to all. But it is clear that today, as in the past, many people do not have an opportunity to come to know or accept the gospel revelation or to enter the Church. The social and cultural conditions in which they live do not permit this, and frequently they have been brought up in other religious traditions. For such people salvation in Christ is accessible by virtue of a grace which, while having a mysterious relationship to the Church, does not make them formally part of the Church but enlightens them in a way which is accommodated to their spiritual and material situation. This grace comes from Christ; it is the result of his Sacrifice and is communicated by the Holy Spirit. It enables each person to attain salvation through his or her free cooperation." (Redemptoris Missio, n. 10).
Are you confusing an average Catholic pew warmer with a Protestant anti-Catholic?
This one knows a 'little' bit about ROME's ECFs...
• Basil of Seleucia, Oratio 25:
'You are Christ, Son of the living God.'...Now Christ called this confession a rock, and he named the one who confessed it 'Peter,' perceiving the appellation which was suitable to the author of this confession. For this is the solemn rock of religion, this the basis of salvation, this the wall of faith and the foundation of truth: 'For no other foundation can anyone lay than that which is laid, which is Christ Jesus.' To whom be glory and power forever. — Oratio XXV.4, M.P.G., Vol. 85, Col. 296-297.
• Bede, Matthaei Evangelium Expositio, 3:
You are Peter and on this rock from which you have taken your name, that is, on myself, I will build my Church, upon that perfection of faith which you confessed I will build my Church by whose society of confession should anyone deviate although in himself he seems to do great things he does not belong to the building of my Church...Metaphorically it is said to him on this rock, that is, the Saviour which you confessed, the Church is to be built, who granted participation to the faithful confessor of his name. — 80Homily 23, M.P.L., Vol. 94, Col. 260. Cited by Karlfried Froehlich, Formen, Footnote #204, p. 156 [unable to verify by me].
• Cassiodorus, Psalm 45.5:
'It will not be moved' is said about the Church to which alone that promise has been given: 'You are Peter and upon this rock I shall build my Church and the gates of Hell shall not prevail against it.' For the Church cannot be moved because it is known to have been founded on that most solid rock, namely, Christ the Lord. — Expositions in the Psalms, Volume 1; Volume 51, Psalm 45.5, p. 455
• Chrysostom (John) [who affirmed Peter was a rock, but here not the rock in Mt. 16:18]:
Therefore He added this, 'And I say unto thee, Thou art Peter, and upon this rock I will build my Church; that is, on the faith of his confession. — Chrysostom, Homilies on the Gospel of Saint Matthew, Homily LIIl; Philip Schaff, Nicene and Post-Nicene Fathers (http://www.ccel.org/ccel/schaff/npnf110.iii.LII.html)
• Cyril of Alexandria:
When [Peter] wisely and blamelessly confessed his faith to Jesus saying, 'You are Christ, Son of the living God,' Jesus said to divine Peter: 'You are Peter and upon this rock I will build my Church.' Now by the word 'rock', Jesus indicated, I think, the immoveable faith of the disciple.”. — Cyril Commentary on Isaiah 4.2.
• Origen, Commentary on the Gospel of Matthew (Book XII):
“For a rock is every disciple of Christ of whom those drank who drank of the spiritual rock which followed them, 1 Corinthians 10:4 and upon every such rock is built every word of the church, and the polity in accordance with it; for in each of the perfect, who have the combination of words and deeds and thoughts which fill up the blessedness, is the church built by God.'
“For all bear the surname ‘rock’ who are the imitators of Christ, that is, of the spiritual rock which followed those who are being saved, that they may drink from it the spiritual draught. But these bear the surname of rock just as Christ does. But also as members of Christ deriving their surname from Him they are called Christians, and from the rock, Peters.” — Commentary on the Gospel of Matthew (Book XII), sect. 10,11 ( http://www.newadvent.org/fathers/101612.htm)
• Hilary of Potier, On the Trinity (Book II):
Thus our one immovable foundation, our one blissful rock of faith, is the confession from Peter's mouth, Thou art the Son of the living God. On it we can base an answer to every objection with which perverted ingenuity or embittered treachery may assail the truth."-- (Hilary of Potier, On the Trinity (Book II), para 23; Philip Schaff, editor, The Nicene & Post Nicene Fathers Series 2, Vol 9.