@StMichael71@TGBelt Eternal damnation is only possible if God ceases by grace to rescue the damned from the _state_ of mortal sin, which is the traditional, if not dogmatic, view of Catholicism. And that is why the state of mortal sin is inescapable for the damned! >>
@StMichael71@TGBelt You have already conceded elsewhere that God could save the damned if he willed to do so. But after the particular judgment he no longer wills to save the damned. He condemns them to their state of incorrigibility, with all the suffering that entails. >>
@StMichael71@TGBelt As Benedict XII solemnly defined in 'Benedictus Deus': "Moreover we define that according to the general disposition of God, the souls of those who die in actual mortal sin go down into hell immediately (mox) after death and there suffer the pain of hell." >>
@StMichael71@TGBelt There is no repentance after death because God wills the reprobate to remain eternally in their state of mortal sin. Death is the cut-off point. That is Catholic doctrine and St Thomas Aquinas agrees, as do the overwhelming majority of Catholic theologians. You must know this. >>
@StMichael71@TGBelt And that is why your complaint that universalists deny mortal sin is a Macguffin. All universalists agree that God can--and will--raise the damned from the state of mortal sin. That is the whole point of Kronen & Reitan's (preferred) argument on efficacious grace. >>
@StMichael71@TGBelt Hart and Talbott also presuppose something like that, even though both believe that the notion that a human being who possesses perfect knowledge of the Good and freedom from disordered desires will do so is incoherent. >>
@StMichael71@TGBelt It's not such much that they reject mortal sin per se; they reject the claim that we sinners qualify. A definitive and irrevocable rejection of the Good is rationally incoherent. They may be wrong, but their universalist commitments do not hinge upon it. >>
@StMichael71@TGBelt All that ultimately matters is God's eternal commitment to restore humanity to himself. That is the true point of contention between universalists and the proponents of eternal perdition. Everything else is smokescreens and mirrors. Period.
"In the Eastern fathers, by contrast, we find something quite different. The soul, as an icon of God, has a natural and inseverable connection to its divine archetype. This connection is what makes the soul susceptible to divine attributes,
these energies being what is meant by the word grace. Thus, while it is true that the divine energies are above nature, the soul’s access to these supernatural graces is perfectly natural. And the Fall does not change this.
The soul remains an image of God, tethered to its archetype.
The point is reflected in the way the Eastern fathers speak about the corruption of the Fall. St. Gregory of Nyssa speaks of the image of God as that lost coin that is buried under the passions within the house of man
I have wrestled with the following statement for 20+ years:
"There can be no doubt, then, that had he wished to do so God could always have prevented me from sinning – without, of course, in any way interfering with my freedom. For freedom does not mean independence of God.
It means independence of other creatures. Thus although God does not cause me to fail to choose the good, he could easily have caused me to choose the good." ~ Herbert McCabe
McCabe continues: "In fact God could have made a world in which nobody ever sinned at all and everyone was perfectly free. In such a world, if it were material and historical, there would certainly have to be suffering as the obverse of the good of material things,
@TGBelt I do not admit your counterfactual precisely because it is a counterfactual. What we know is that God has created the world, and I do not believe it was arbitrary, as your position assumes. >>
@TGBelt Given divine simplicity, divine creation is necessary. Call it conditional necessity in Thomistic fashion, if you like; but God is the God who has freely and necessarily chosen to be the Creator of the cosmos made for Jesus. This is who he who he is eternally and immutably. >>
@TGBelt Your argument elides the divine goodness and love, revealed in Christ, which is the reason for Creation. This reason is God--again because of divine simplicity. Bonum est diffusivum sui. The facts on the salvific economic ground subverts the speculative entertainment of God >>
"It was not necessary but fitting that God should create all things as an image of divine Wisdom, and God will always do what is fitting, though he is not constrained to do so. If we deny this, we are implying that his acts are merely arbitrary or whimsical.
No, things are beautiful, and they are created in order to reflect and participate in the beauty of God." ~ Stratford Caldecott
Question for the theobrethren:
If divine creation is fitting for the reason mentioned by Caldecott (following Aquinas, I suppose), then does that not raise the question whether the refusal to create would be _unfitting_?
“In revelation, it is said not that God is freedom but that He is love.” ~ Sergius Bulgakov
There is something odd, and very wrong, about the infernalist claim that our love of God requires a libertarian freedom to condemn ourselves to _everlasting_ torment, as if divine Love would ever permit us to do that.
Human parents might give up on their children out of desperation, lacking both the know-how and power to save them from the hell they have created for themselves. But God lacks neither. His love for his children intends their salvation & deification. He will find a way.
@Aristotles_Jedi@FeserEdward@StMichael71 Given that David fully affirms the nonnecessity of creation in classical theistic fashion, then his claim that it is impossible that the Good (Bonum est diffusivum sui) not create must be interpreted within this absolute nonnecessity within the divine simplicity. >>
@Aristotles_Jedi@FeserEdward@StMichael71 It cannot be the case that God is faced with options or alternatives. That would be an anthropomorphic error, as if God were a being. God is his Goodness is his Will is his Eternity, etc. Aquinas resolves the conundrum by positing hypothetical or suppositional necessity. >>
@Aristotles_Jedi@FeserEdward@StMichael71 There is no God prior to his act of creation. The eternal, immutable God is the God who, necessarily yet freely, wills the cosmos within his willing of himself as the Good. At least that is how I understand David's position (correctly or incorrectly).