FINAL Flashcards
Original sin; 2 meanings, vs. actual sin
MEANING., Original sin may be taken to mean: (I) the sin that Adam committed; (2) a consequence of this first sin, the hereditary stain with which we are born on account of our origin or descent from Adam.
Actual sins are the sins we commit every day before we are saved, such as lying, swearing, stealing.
Sanctifying grace; its nature and necessity, and relation to the theological virtues.
Grace “is the gratuitous gift that God makes to us of his own life, infused by the Holy Spirit into our soul to heal it of sin and to sanctify it” (Catechism of the Catholic Church, 1999).
1999 The grace of Christ is the gratuitous gift that God makes to us of his own life, infused by the Holy Spirit into our soul to heal it of sin and to sanctify it. It is the sanctifying or deifying grace received in Baptism. It is in us the source of the work of sanctification:
Sanctifying grace is also called habitual grace because it is a stable disposition which perfects the soul through the infusion of virtues, to enable it to live with God, to act by his love (see Catechism, 2000).
Sanctifying grace vs actual grace.
Sanctifying Grace is called abiding grace or permanent grace, because we are meant to have it always. Actual Grace is called transient grace. This means that Actual Grace is only given to us when we need it, to perform a good act, or to overcome a temptation.
Hierarchy of truths
The ‘hierarchy of truth . . . is a principle of organic structure.’ It should not be confused with the degrees of certainty; it simply means that the different truths of faith are ‘organized’ around a center”
Homoousia
is a Christian theological term, most notably used in the Nicene Creed for describing Jesus (God the Son) as “same in being” or “same in essence” with God the Father (ὁμοούσιον τῷ Πατρί). The same term was later also applied to the Holy Spirit in order to designate him as being “same in essence” with the Father and the Son.
theandric/theanthropic acts
of or relating to the divine and human or their union or joint operation
one and the same Christ, working both the divine and the human actions by one theandric operation
embodying deity in a human form; both divine and human.
Hypostatic Union, what it is and the Confession of Chalcedon
Hypostatic Union, a theological term used with reference to the Incarnation to express the revealed truth that in Christ one person subsists in two natures, the Divine and the human.
Council of Chalcedon (451), which declared that in Christ the two natures, each retaining its own properties, are united in one subsistence and one person (eis en prosopon kai mian upostasin) (Denzinger, ed. Bannwart, 148). They are not joined in a moral or accidental union (Nestorius), nor commingled (Eutyches), and nevertheless they are substantially united.
4 reasons why Word became flesh in the CCC
- in order to save us by reconciling with God. 2. so that we might know God’s love. 3. to be our model of holiness. 4. to make us partakers of the divine nature.
Theosis
Theosis. It is also known as deification, divinization, participation, and divine sonship.
How the Messiah in his 3 Offices was foretold in the Old Testament
The doctrine states that Jesus Christ performed three functions (or “offices”) in his earthly ministry – those of prophet,[1] priest,[2] and king.[3]
In the Old Testament, the appointment of someone to any of these three positions could be sanctioned by anointing him by pouring oil over his head. Thus, the term messiah, meaning “anointed one”, is associated with the concept of the threefold office.
Justification vs. Sanctification as discussed in class
Justification happens outside of you, you are declared righteous. Sanctification happens inside of you, you are made righteous. Justification is a one-time event, and sanctification is a continual process.
Why the Savior must be God and man according to St. Anselm
paid humanity’s sinful debt to God, satisfying divine justice and opening the way to forgiveness and reconciliation
St. Robert Bellarmine’s definition of the Church discussed in class as well as the Church as an invisible and visible, divine and human reality (3 aspects)
The profession of the true faith, the communion of the sacraments, and subjection to the legitimate shepherd, the Roman Pontiff. By reason of the first part all infidels are excluded, both those who were never in the Church, such as Jews, Turks, and pagans; and those who were, and went back, such as heretics and apostates. By reason of the second part catechumens and excommunicates are excluded, the former because they are not admitted to the communion of the sacraments, and the latter because they are cast out. By reason of the third part are excluded schismatics, who have faith and sacraments, but are not subject to the legitimate pastors, and therefore they profess the faith and receive the sacraments outside [of the Church]. But all others are included, even the reprobate, the wicked, and the impious.
4 Marks of the Church, define what they are and list and explain aspects of each
one, holy, catholic, and apostolic
3 categories/levels of magisterial teaching
(1) truths taught as divinely revealed, (2) definitively proposed statements on matters closely connected with revealed truth, and (3) ordinary teaching on faith and morals.
Development vs. evolution of Doctrine
″The understanding of the things and words handed down grows, through the contemplation and study of believers, … (which) tends continually towards the fullness of divine truth.
Evolution vs. Development The concept of the development of doctrine is sometimes misunderstood as an “evolution of doctrine,” Dr. Innerst pointed out. The theory of evolution of doctrine holds that religious teaching is meant to change naturally into something “better” and even completely different.
Synchronic vs. diachronic, with respect to the magisterium and what Ratzinger says about them and the magisterium
Definitions of sacrament according to CCC 1116 & 1131
1116 Sacraments are “powers that comes forth” from the Body of Christ, which is ever living and life-giving. They are actions of the Holy Spirit at work in his Body, the Church. They are “the masterworks of God” in the new and everlasting covenant.
1131 The sacraments are efficacious signs of grace, instituted by Christ and entrusted to the Church, by which divine life is dispensed to us. The visible rites by which the sacraments are celebrated signify and make present the graces proper to each sacrament. They bear fruit in those who receive them with the required dispositions.
Characteristics of each of the natures of the Sacraments that is common to all of them according to CCC 1113-1130 (Christ, Church, Faith, Salvation and Eternal Life)
All of the sacraments were instituted by Christ Himself, and each is an outward sign of an inward grace. When we participate in them worthily, each provides us with graces —with the life of God in our soul. In worship, we give to God that which we owe Him; in the sacraments, He gives us the graces necessary to live a truly human life.
Purposes of a sacrament (CCC 1123)
1123 “The purpose of the sacraments is to sanctify men, to build up the Body of Christ and, finally, to give worship to God. Because they are signs, they also instruct. They not only presuppose faith, but by words and objects they also nourish, strengthen, and express it. That is why they are called ‘sacraments of faith.’”
Lex orandi, lex credendi; meaning and importance (CCC 1124)
1124 The Church’s faith precedes the faith of the believer who is invited to adhere to it. When the Church celebrates the sacraments, she confesses the faith received from the apostles - whence the ancient saying: lex orandi, lex credendi (or: legem credendi lex statuat supplicandi, according to Prosper of Aquitaine [5th cent.]). The law of prayer is the law of faith: the Church believes as she prays. Liturgy is a constitutive element of the holy and living Tradition.
“The law of what is prayed [is] the law of what is believed”
Ex opere operato and ex opere operantis (CCC 1128)
1128 This is the meaning of the Church’s affirmation that the sacraments act ex opere operato (literally: “by the very fact of the action’s being performed”), i.e., by virtue of the saving work of Christ, accomplished once for all. It follows that “the sacrament is not wrought by the righteousness of either the celebrant or the recipient, but by the power of God.” From the moment that a sacrament is celebrated in accordance with the intention of the Church, the power of Christ and his Spirit acts in and through it, independently of the personal holiness of the minister. Nevertheless, the fruits of the sacraments also depend on the disposition of the one who receives them.
ex opere operantis - A technical term literally meaning “from the work of the doer,” to be distinguished from
ex opere opera-to, which refers to the grace-conferring power inherent in the sacramental rite itself, as an action of Christ.
Sacraments of Initiation, Healing and Service/Mission and the meaning of each category
Minister, Required State, Frequency, Effect, Form and Matter of the Sacraments (see Sacrament Chart)
