/christian/ - Christian Discussion and Fellowship

>>653450

not an argument

>>653857

First: not above the Scripture, but to give us deeper understanding of the Scripture.

Second: Scholasticism is an explicitly Christian philosophy. What's more, objective facts about the world (whence the Divine simplicity is deduced from) aren't pagan. Is the law of non-contradiction pagan? Are laws of logic pagan? If not - consider why this is the case. If yes - how can you even study anything in theology if logic is pagan?

As St. Gregory of Nazianzus said:

>we know that neither fire, nor food, nor iron, nor any other of the elements, is of itself most useful, or most harmful, except according to the will of those who use it; and as we have compounded healthful drugs from certain of the reptiles; so from secular literature we have received principles of enquiry and speculation, while we have rejected their idolatry, terror and pit of destruction

>>653419

>meme monastery

my sides

>>654027

>Where does the bible clearly teach that?

John 15:26. If Jesus wanted to say the spirit proceeds from him and the father he could have said "Then the spirit of truth who proceeds me and my father", instead we get the clear relationship, the Ghost proceeds from the father and is sent to us through the son.

>There can be only one procession of the Holy Spirit. If He proceeds from the Son at any point He proceeds from eternity past.

That's not a double procession anymore than the president sending a letter to the prime minister of Canada through his secretary who typed it.

If the Son is made incarnate of the Holy Ghost does that mean he is made incarnate eternally by him?

>Entire Godhead is involved in every act of God, taking different roles based upon the relations. Even though He made Jesus in Mary's womb, the Holy Spirit acted subordinately to the Son in the Incarnation, and in all things.

Any scriptural references to this? By saying the Ghost is subordinate in all things you violate the trinity being coequal. By saying the Ghost is eternally subordinate to the Son you are effectively saying that the son is greater and superior to the Ghost.

>This is expressed in the word filioque

It isn't. Filioque means "and the son" and the words before are "who proceeds from the father". Hence filioque means eternal procession of the Ghost from the son and the father, instead of the Ghost being sent temporal through the son in the manner the son was sent temporal to us through the Ghost.

>If the Holy Spirit comes to us from the Son, and cannot be had apart from the Son, He must come from the Son eternally, since there is one Spirit and one Son.

The ghost is held apart from the son. He is eternally proceeding from the father and is sent to us through the son temporarily. By your own logic since the son came to us from the ghost (made incarnate of the Virgin Mary and the Holy Ghost) and cannot be had apart from the son, he must be incarnate and come from the ghost eternally, divine there is one spirit and one son.

The whole doctrine of filioque attacks the trinity and creates a duality, instead of one God in three persons we have one God in two persons, where the spirit is simply the energy between the father and son instead of an actual person. The cultural artwork of the east and west shows it, with the orthodox art we get three persons, in the Catholic we get two people and a dove.

>>654062

2:00 >You can't have proper doctrines of grace without proper christology

Catholics and Orthodox have the same christology, as per the first 7 ecumenical councils which they accept.

3:11

>A direct communication or appearance by God to human beings. Instances: God confronting Adam and Eve after their disobedience (Genesis 3:8); God appearing to Moses out of a burning bush (Exodus 3:2-6); Abraham pleading with Yahweh to be merciful to Sodomites (Genesis 18:23).

https://www.catholicculture.org/culture/library/dictionary/index.cfm?id=36841

5:00

>The Word became flesh to make us "partakers of the divine nature":78 "For this is why the Word became man, and the Son of God became the Son of man: so that man, by entering into communion with the Word and thus receiving divine sonship, might become a son of God."79 "For the Son of God became man so that we might become God."80 "The only-begotten Son of God, wanting to make us sharers in his divinity, assumed our nature, so that he, made man, might make men gods."81

http://www.vatican.va/archive/ccc_css/archive/catechism/p122a3p1.htm

7:35

>Outside the Church there is no salvation

http://www.vatican.va/archive/ENG0015/_P29.HTM

>Freemasonry is incompatible with the Catholic faith.

https://www.catholic.com/qa/what-does-the-church-say-about-freemasonry

9:54

>Jay Dyer: Christ is only a divine person

That is Monophysitism

>We, then, following the holy Fathers, all with one consent, teach men to confess one and the same Son, our Lord Jesus Christ, the same perfect in Godhead and also perfect in manhood; truly God and truly man…

https://www.theopedia.com/chalcedonian-creed

see also doctrine of communicatio idiomatum:

>The doctrine that, while the human and Divine natures in Christ were distinct, the attributes of the one may be predicated of the other in view of their union in His Person.

http://www.oxfordreference.com/view/10.1093/oi/authority.20110803095627845

12:45

>The Church, following the apostles, teaches that Christ died for all men without exception: "There is not, never has been, and never will be a single human being for whom Christ did not suffer.

http://www.vatican.va/archive/ccc_css/archive/catechism/p122a4p2.htm

15:00

In short, it is what the old Scholastics and especially St. Thomas Aquinas called (using a word borrowed from Aristotle which has often been completely misunderstood) an “accidental form” or an “accident”. Call it an accident, or call it a habitus, or “created grace”: these are all different ways of saying (even if one thinks they need various correctives or precisions) that man becomes in truth a sharer in the divine nature (divinae consortes naturae; θείας κοινωνοὶ φύσεως; 2 Pet 1:4). We do not need to conceive of it as a sort of entity separated from its Source, something like cooled lava—which man would appropriate to himself. On the contrary, we wish to affirm by these words that the influx of God’s Spirit does not remain external to man; that without any commingling of natures it really leaves its mark on our nature and becomes in us a principle of life. This scholastic notion of created grace, so often belittled today, does express the incontrovertible fact that “it is we ourselves, and our creaturely being, which the active presence in us of the Spirit makes divine, without for that reason absorbing us and annihilating us in God” [Louis Bouyer]. (A Brief Catechesis on Nature and Grace, pp. 41-42)

https://afkimel.wordpress.com/2014/06/18/oecumenical-grace-catholicism-and-the-divine-life/

>>654151

>>654155

Pic related