cygnusx1
Jacob the twister.....
- Apr 12, 2004
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How about Judas? He chose to disobey God.
Those who lived before Christ didn't have the benefit of his atonement during their lives.
Esau became a Godly man and his people were honored by God for hundreds of years after his death. It was only after disobedience and betrayal that the Edomites became cursed.
I think it is you that needs to read some scripture, and by all means, Augustine and Aquinas.
St. Augustine(427 AD):
Now He has revealed to us, through His Holy Scriptures, that there is in a man a free choice of will. But how He has revealed this I do not recount in human language, but in divine. There is, to begin with, the fact that God's precepts themselves would be of no use to a man unless he had free choice of will, so that by performing them he might obtain the promised rewards.
There are, however, persons who attempt to find excuse for themselves even from God. The Apostle James says to such: Let no man say when he is tempted, I am tempted of God; for God cannot be tempted with evil, neither tempts He any man. But every man is tempted when he is drawn away of his own lust, and enticed. Then, when lust has conceived, it brings forth sin: and sin, when it is finished, brings forth death. James 1:13-15 Solomon, too, in his book of Proverbs, has this answer for such as wish to find an excuse for themselves from God Himself: The folly of a man spoils his ways; but he blames God in his heart. Proverbs 19:3 And in the book of Ecclesiasticus we read: Say not, It is through the Lord that I fell away; for you ought not to do the things that He hates: nor say, He has caused me to err; for He has no need of the sinful man. The Lord hates all abomination, and they that fear God love it not. He Himself made man from the beginning, and left him in the hand of His counsel. If you be willing, you shall keep His commandments, and perform true fidelity. He has set fire and water before you: stretch forth your hand unto whether you will. Before man is life and death, and whichsoever pleases him shall be given to him. Sirach 15:11-17 Observe how very plainly is set before our view the free choice of the human will.
St. Thomas Aquinas on Predestination and Invincible Ignorance
St. Thomas Aquinas maintained a doctrine of predestination, according to which invincible ignorance-- that ignorance in which some reside in which it is impossible for them to come to a belief in the Catholic Faith -- is an adequate means to contribute to the accomplishment of the purpose of the universe, which is the manifestation of the goodness of God.
Moreover, in order that the perfection of the universe be achieved, that a variety of unequal things manifest complexly the simple goodness of God, it is also necessary that some things fail in their good, so that there be all grades of goodness, including those that fail in their good:
The perfection of the universe requires that there should be inequality in things, so that every grade of goodness may be realized. Now, one grade of goodness is that of the good which cannot fail. Another grade of goodness is that of the good which can fail in goodness, and this grade is to be found in existence itself; for some things there are which cannot lose their existence as incorruptible things, while some there are which can lose it, as things corruptible. As, therefore, the perfection of the universe requires that there should be not only beings incorruptible, but also corruptible beings; so the perfection of the universe requires that there should be some which can fail in goodness, and thence it follows that sometimes they do fail. Now it is in this that evil consists, namely, in the fact that a thing fails in goodness. (1, 48, 2)
And it is necessary for the perfection of the universe that some things fail in their good, also so that some other goods may be, which would otherwise not be possible. Hence God allows certain creatures to fail in their good for the perfection of the whole:
God and nature and any other agent make what is best in the whole, but not what is best in every single part, except in order to the whole, as was said above. And the whole itself, which is the universe of creatures, is all the better and more perfect if some things in it can fail in goodness, and do sometimes fail, God not preventing this. This happens, firstly, because "it belongs to Providence not to destroy, but to save nature," as Dionysius says; but it belongs to nature that what may fail should sometimes fail; secondly, because, as Augustine says, "God is so powerful that He can even make good out of evil. Hence many good things would be taken away if God permitted no evil to exist; for fire would not be generated if air was not corrupted, nor would the life of a lion be preserved unless the ass were killed. Neither would avenging justice nor the patience of a sufferer be praised if there were no injustice. (1, 48, 2)
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