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Featured The Nature & Effects of Grace.

Discussion in 'General Theology' started by μια ψυχή, Sep 14, 2020.

  1. μια ψυχή

    μια ψυχή New Member

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    "Jesus says:
    Grace is to possess the light, power, and wisdom of God in yourselves—that is, to possess intellectual likeness to God, the unmistakable sign of your filiation to God.

    Without grace, you would simply be animal creatures that had reached such a point in evolution as to be endowed with reason, with a soul, but a soul on an earthly level, capable of acting in the circumstances of life on Earth, but unable to rise up to the regions where the life of the spirit transpires. Little more than beasts, then, that act by instinct alone and, in reality, surpass you quite often in their way of thinking.

    Grace is thus a sublime gift, the greatest gift that God, My Father, could give you. And, He gives it to you freely, for His love as a Father, for you, is infinite, as He Himself is infinite. If we wanted to state all the attributes of grace, it would require writing a long list of adjectives and nouns, and we would still not explain perfectly what this gift is.

    Remember this alone: Grace is to possess the Father, to live in the Father; grace is to possess the Son, to enjoy the infinite merits of the Son; grace is to possess the Holy Spirit, to benefit from His seven gifts. Grace, in short, is to possess Us, the Triune God, and for your mortal person to be surrounded by the hosts of angels who worship Us in you.

    A soul that loses grace loses everything. The Father has created her to no avail; the Son has redeemed her to no avail; the Holy Spirit has infused His gifts into her to no avail; the Sacraments exists for to no avail. She is dead. A rotten branch which, under the corrosive action of sin, becomes detached and falls from the tree of life, and in the end rots in the mud. If a soul were able to preserve herself as she is after Baptism and after Confirmation—that is when is literally soaked with grace—that soul would only be a little less than God. Let this tell you all.

    When you read the prodigies of my saints, you are astonished. But, my dear one, there is nothing to be astonished about. My saints were creatures who possessed grace; they were gods, therefore, for grace deifies you. Did I not state in my Gospel that my followers would work the same prodigies as I did? But, to be mine, it is necessary to live by My Life—that is, by the life of grace.

    If you wanted to, you could all be capable of prodigies—that is, of holiness. Indeed, I would like you to be, for that would mean that my Sacrifice had been crowned by victory, and that I had really torn you away from the empire of the Evil One, banishing him to his Hell, and riveting hell's mouth shut with an irremovable stone, and placing it upon the throne of my Mother, the Only One who kept Her heel upon the dragon, who was so powerless to do Her harm.

    Not all the souls in grace possess grace in the same measure. Not because We infuse it to different degrees, but because you manage to preserve it in yourselves in different ways. Mortal sin destroys grace; venial sin causes it to crumble; imperfections make it anemic. There are souls, not entirely bad, that languish in spiritual consumption because, by their inertia, which spurs them to commit continual acts of imperfection, they increasingly thin grace out, turning it into a most slender thread, a fading little flame. When it should be a fire, and intense, lovely, purifying blaze. The world is collapsing because grace is collapsing in almost all souls and languishing in the others.

    Grace yields different fruits to the extent that it is more or less alive in your hearts. The richer a terrain is in elements, and the more it is helped by the sun, the water, and the air currents, the more fertile it is. There are sterile, meager plots of land which are sprinkled with water to no avail, warmed by the sun, traversed by the winds. The same holds for souls. They are souls that with all the application take on vital elements, and thus manage to benefit one hundred percent from the effects of grace.

    The vital elements are to live according to My Law—chaste, merciful, humble, loving God, and one's neighbor; it is to live by "living" prayer. Then, grace grows, flourishes, sinks in deep roots, and rises up into the tree of eternal life. Then, the Holy Spirit, like a sun, inundates you with His seven rays, His seven gifts; then I, the Son, penetrate you with the divine rain of my Blood; then the Father looks at you with pleasure, seeing His likeness in you; then Mary caresses you, clasping you to Her breast, which bore Me, along with Her little children who are lesser, but very, very dear to Her heart; the the nine angelical
    choirs crown your soul, the temple of God, and sing the sublime "Gloria", then you death is Life and your Life is blessedness in my Kingdom."

    Thoughts?

    Source: The Notebooks by Maria Valtorta
     
    Last edited: Sep 17, 2020
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  2. eleos1954

    eleos1954 God is Love Supporter

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    Grace means favor to one who is undeserving, to one who is lost.


    Ephesians 4

    7Now to each one of us grace has been given according to the measure of the gift of Christ. 8This is why it says:

    “When He ascended on high,
    He led captives away,
    and gave gifts to men.”
     
  3. μια ψυχή

    μια ψυχή New Member

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    The post is about the nature and effects of grace.
     
  4. eleos1954

    eleos1954 God is Love Supporter

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    Then perhaps you should say that in your OP title to The Nature & Effects of Grace rather than just ...

    What is grace?

    apologies for my misunderstanding
     
  5. Carl Emerson

    Carl Emerson Well-Known Member

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    Hi - welcome to CF...

    What is the source of your quote?
     
  6. μια ψυχή

    μια ψυχή New Member

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    I prefer your title suggestion, thank you.
     
  7. Soyeong

    Soyeong Well-Known Member

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    That's an interesting way to put it, especially if you understand the Torah as expressing the light, power, and wisdom of God and teaching us what it looks like to possess the intellectual likeness to God, as Christ expressed his intellectual likeness to God through his sinless obedience to it. In Psalms 119:105, God's word is a lamp until our feet and a light unto our path. In Psalms 119:29, David wanted God to be gracious to him by teaching him to obey His Torah. In Titus 2:11-14, our salvation is described as being trained by grace to do what is godly, righteous, and good, and to renounce doing what is ungodly, which is what the Torah was given to instruct how to do. In Romans 1:5, we have received grace in order to bring about the obedience of faith. Strong's defines “grace” as "the divine influence upon the heart, and its reflection in the life" and when God's will is reflected in our lives, it takes the form of obedience to His Torah (Psalms 40:8). So grace is the power of God to overcome lawlessness in our lives and God teaching us to obey His Torah is itself part of the content of His free gift of salvation.
     
  8. Carl Emerson

    Carl Emerson Well-Known Member

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    I guess you are aware that her writings have been condemned by the RCC ?
     
  9. μια ψυχή

    μια ψυχή New Member

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    Common misconception.
     
  10. Carl Emerson

    Carl Emerson Well-Known Member

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    According to Wikipedia:

    From 23 April 1943, until 1951 she produced over 15,000 handwritten pages in 122 notebooks, mostly detailing the life of Jesus as an extension of the gospels. Her handwritten notebooks containing close to 700 reputed episodes in the life of Jesus were typed on separate pages by her priest and reassembled, becoming the basis of her 5,000-page book The Poem of the Man-God.[1] The Holy See placed the work on the Index of Prohibited Books and the Vatican newspaper L'Osservatore Romano accompanied publication of this decree with an article that called the book a badly fictionalized life of Jesus.
     
  11. μια ψυχή

    μια ψυχή New Member

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    Read Pope Pius XII's oral command to Frs. Berti, Migliorini, and Cecchin to publish Maria Valtorta's Work. And, view the report published in the L'Osservatore Romano, on February 27, 1948, confirming Pope Pius XII's audience with them. Now, according to the 1918 Code of Canon Law, which was in force in 1948, when he addressed Fr. Berti, and the two priests with him, his oral command was just as binding as a written command.

    In 1959, the Holy Office under Pope John XXIII placed the first edition of The Poem of the Man-God in the Index of Forbidden Books, because it was diffused before receiving the official imprimatur. However, it had received official approval to be published for the reason explained above.

    On Wednesday, January 6th, 1960, an anonymous article entitled: “A Badly Romanticised Life of Jesus" was published in the L'Osservatore Romano, and that subjective opinion does not condemn the content in relation to Doctrine.

    On Tuesday, June 14th, 1966, Pope Paul VI abolished the Index of Forbidden Books, and from then on The Poem of the Man-God has been free of any ecclesiastical sanction.
     
    Last edited: Sep 16, 2020
  12. Carl Emerson

    Carl Emerson Well-Known Member

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    Do you think her writings are inspired?
     
  13. μια ψυχή

    μια ψυχή New Member

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    I have read her writings, and by God's Grace I am confident she received dictations and visions from Jesus, The Blessed Virgin Mary, etc.
     
  14. Carl Emerson

    Carl Emerson Well-Known Member

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    Do you think they should be added to scripture?
     
  15. Hawkins

    Hawkins Member Supporter

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    Grace is relative to the term Law. By Law 1/3 angels will fall. There is no plan for grace to be granted to them outside the scope of Law. However if the same Law, which applies to the angels, is applied to humans none of them can pass the Final Judgment.

    Humans can thus be only saved by other means, that is, by means of Grace. Grace is thus from God through our Lord Jesus Christ. In the New Covenant, God's Grace comes in the form of Faith. We are thus saved by faith and faith alone in terms of a covenant.

    Grace thus means, in a more narrowed sense, a gift given to humans only but not the angels. This gift is earned by Jesus and God but not humans themselves.
     
  16. pescador

    pescador Newbie Supporter

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    The Pope is just another person and his opinions are just that: personal opinions.
     
  17. μια ψυχή

    μια ψυχή New Member

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    It is unnecessary, as Jesus dictated His seven reasons for the Work, and none were that they should be added to the books of the Bible.

    If your question was an attempt to trap me, I remind you Rev. 22:18 is in reference to the book of Revelations specifically. Speaking of which, some of the dictations of Jesus received by Maria Valtorta pertain to content within that book, and He commented further saying:

    "Jesus says:
    ...if you object that the revelation was closed with the last Apostle, and there was nothing further to add, because the same Apostle says in Revelation: "If anyone adds anything to them, God will add to him every plague mentioned in the book (Rev. 22:18), and that can be understood for all the Revelation, the last completion of which is the Revelation by John, I reply to you that with this work no addition was made to Revelation, but only the gaps, brought about by natural causes and by supernatural will, were filled in.

    And, if I wanted to take pleasure in restoring the picture of My Divine Charity as a restorer of mosaics does replacing the tesserae damaged or missing, reinstating the mosaic in its complete beauty, and I have decided to do it in this century which mankind is hurling itself toward the Abyss of darkness and horror, can you forbid Me from doing so? Can you perhaps say that you do not need it, you whose spirits are dull, weak, deaf to lights, voices, and invitations from Above?"
     
    Last edited: Sep 16, 2020
  18. μια ψυχή

    μια ψυχή New Member

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    Not every opinion in favor of private revelations can lead to an imprimatur.
     
    Last edited: Sep 15, 2020
  19. Carl Emerson

    Carl Emerson Well-Known Member

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    In a letter of 31 January 1985 to Cardinal Giuseppe Siri, regarding the book The Poem of the Man-God, Cardinal Joseph Ratzinger (then Prefect of the Congregation, who later became Pope Benedict XVI), referred to the 1966 notification of the Congregation as follows: "After the dissolution of the Index, when some people thought the printing and distribution of the work was permitted, people were reminded again in L'Osservatore Romano (15 June 1966) that, as was published in the Acta Apostolicae Sedis (1966), the Index retains its moral force despite its dissolution. A decision against distributing and recommending a work, which has not been condemned lightly, may be reversed, but only after profound changes that neutralize the harm which such a publication could bring forth among the ordinary faithful."[46]

    Why do you think the Roman Catholic Church considers this book harmful?
     
  20. μια ψυχή

    μια ψυχή New Member

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    The following is a response and analysis by the editor, Emilio Pisani, of Cardinal Ratzinger's letter to Cardinal Siri of Genoa above:

    "In the first place, Cardinal Ratzinger limits himself to "expressing" ["significare"], that is, to communicating: "that in fact the Work in question was placed on the Index on 16 December 1959 and defined by 'L'Osservatore Romano' of 6 Jannuary 1960, as 'A Badly Novelized Life of Jesus'." He confirms that a fact of which one desires news, has really happened: without approving or disapproving it.

    Still refraining from any kind of opinion, Cardinal Ratzinger next reports two other historical facts: the explicit note of 1961, which extended to the second edition of the Work the provisions of condemnation of the first [edition], and the notification of 1966 on the retained moral value of the Index, despite its abolition. [Note: It would seem however that Card. Ratzinger was not aware of the verbal withdrawal by his predecessors in the Holy Office of the ban against the Poem when they gave permission to print the 2nd Italian edition, nor of the very dubious circumstances that surrounded the censure delivered to Fr. Berti regarding the 1st edition: namely, the complete "gag-order" imposed on Fr. Berti when summoned to the Holy Office, preventing any report on his part of the Pius XII's previous papal "Imprimatur" on the Work -- thereby rendering the condemnation of even the 1st Edition invalid {cf Canon 333.3}. On this, the reader is again referred to paragraphs 4 & 10 especially of Fr. Berti's Testimony. --Trans.]

    All the facts reported occurred when Ratzinger was not yet the prefect of the Congregation for the Doctrine of the Faith, and was not yet a cardinal. Therefore he gives the information requested and passes no judgement.

    Only in the final part of the letter does he express an opinion, which should be considered in two parts : 1) from the respect due to the action of his Predecessors, the cardinal cannot hold "opportune the diffusion and recommendation of a Work" condemned; 2) but immediately after he explains that such inopportuneness should be understood as referring to "the more unprepared faithful," considerably limiting the range of that condemnation.

    This and nothing else emerges from an attentive reading of the document.

    One may hold that Cardinal Ratzinger chose to direct his reply to the Bishop of the inquiring priest, rather than to the latter, because he was counting on the medium of a good interpretation: "...I have the honor of expressing myself to Your Eminence -- who will judge the opportuneness of informing the Father...".

    Quite the contrary happened. The letter, once made public, was interpreted -- in good or bad faith -- as an expression of a new and more severe condemnation of the Work of Maria Valtorta. For years her enemies waved it as their flag.

    The most clamorous case is that of Fr. Philip Pavich, of the Order of the Friars Minor, residing at Medjugorje in Bosnia. Determined to demolish Valtorta's Work with a punctilious critique, he thought he would be able to do so with the support of Ratzinger's letter, driving himself on to offend the holy memory of Maria Valtorta and to defame the editor, Emilio Pisani.

    His mimeographed papers in English were sent above all to the United States, where the English edition of the Work was enjoying success. The first of these [papers] bears the date of 4 October 1991, displayed, paradoxically, as that of the feast of the meek St. Francis. They provoked upset, disorientation and so many polemics. It was a systematic attack, in installments, which finally exhausted itself after a couple of years.

    Other hotbeds of contention, with the weapon of Ratzinger's letter, arose every so often at various points in the world. In the wake of the rash publication of that letter one can also locate the publication abroad of some books which retrace the objections and criticisms of certain spiteful Italian publications, which meanwhile have exhausted their function in their own country."
     
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