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"If they only wanted Christ's merits to be imputed to us, because they are given to us, and we can offer them to God the Father for our sins, since Christ took upon Himself the burden of satisfying for us, and reconciling us to God the Father, their opinion would be correct."
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New authors to read, works including Augustinian mystic treatises on prayer and contemplation, moral theology according to the Aegidian School, philosophy according to the Aegidian School, and biographical works of the saints of the order:
adamgarbaz221.github.io/scho…
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“Where is the Nouvelle thèologie going? It is returning to Modernism.” -Fr. Garrigou-Lagrange
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🧵St. Augustine in the cited place [and elsewhere] must be understood of speaking of God's consequent will, and not the antecedent by which He formally wills the salvation of all men.
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“But God proceeds in an orderly way. Therefore he wills the end before the means. Now; glory is an end, and merits are means to attain that end. Consequently, God wills glory before He wills merits, and a man's preelection to glory cannot be based on foreknowledge of his merits."
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Turrentin's retardation refuted here: illaefafictisofgod.substack.…
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“Knowledge of truth is twofold. One is purely speculative, and pride hinders this indirectly by removing its cause. For the proud man subjects not his intellect to God, that he may receive the knowledge of truth from Him, according to Matt. 11:25, Thou hast hid these things from the wise and the prudent, i.e., from the proud, who are wise and prudent in their own eyes, and hast revealed them to little ones, i.e., to the humble. Nor does he deign to learn anything from man, whereas it is written (Sir 6:34): If thou wilt incline thy ear, thou shalt receive instruction.
The other knowledge of truth is affective, and this is directly hindered by pride, because the proud, through delighting in their own excellence, disdain the excellence of truth; thus Gregory says (Moral. xxiii, 17) that the proud, although certain hidden truths be conveyed to their understanding, cannot realize their sweetness: and if they know of them they cannot relish them. Hence it is written (Prov 11:2): Where humility is there also is wisdom.”
— St. Thomas Aquinas, ST.II-II, Q.162, A.3, Rep.1
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"If, therefore, we truly desire to exist, to exist eternally, and to exist as something truly great, why do we not turn to the source of all being? Why do we rely upon our own nothingness and pursue other things as vain and transitory as we are ourselves?"
— Fr. Scheeben
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"If we want our prayers to reach not only the sky, but what is beyond the sky, let us be careful to reduce our soul, purged from all earthly faults and purified from every stain, to its natural lightness, that so our prayer may rise to God unchecked by the weight of any sin."
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“From which it is gathered, first, that in heretics there is no true Theology; because since in them there is no faith, there is neither formal nor virtual revelation; whence their Theology is only human faith, or opinion, by which they assent to certain theological truths, from their own judgment, or from the choice of their own will, and not from the motive of divine revelation; otherwise they would give assent to all revealed truths.”
(Gonet, Manuale Thomistarum, Ch. 1 On The Nature Of Theology)
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"When something moves itself, it is not excluded that it be moved by another, from whom it has this very thing that it moves itself: and thus it is not repugnant to liberty, that God is the cause of the act of free will."
— St. Thomas Aquinas, De Malo, q. 3, a. 2, ad 4.
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“We must be persuaded that the hour of death is not the proper time to set our accounts in order, nor to make the great concern of our eternal salvation secure. The wise ones of this world, in worldly matters, take every precaution at the proper time towards obtaining that gain, that post, that matrimonial alliance; when the health of their body is concerned, they lose no time before applying the needful remedies. What would you say of any one who, having undertaken an academical contest, would defer preparing himself for it until the time was come? Would not that general be indeed mad, who should wait until besieged, to lay in stores of provisions and arms? Would not that pilot be mad, who should forget to provide himself with cable and anchors until the time of the tempest?
That Christian is even in this state, to whom the hour of death arrives before his conscience is made clean in the sight of God. ‘When your fear cometh as desolation .... then shall they call upon me, but I will not answer, therefore shall they eat of the fruit of their own way.’ (Prov. i. 27, 28, 31.) The time of death is a time of tempest and confusion; then will sinners call upon God to help them, but only for fear of hell, to which they see themselves so near, and without a sincere conversion, and therefore God will not hear them. And therefore also very justly they shall then reap truly the fruits of their evil life. Alas for them, it will not be enough to take the Sacraments. It is necessary to die hating sin and loving God beyond all things; but how can he hate forbidden pleasures, who, until that time, has loved them, so much? And how can he love God beyond all things, who, until that time, has loved the creature more than God?”
– St. Alphonsus Liguori, Preparation for Death, Consideration X, First Point.
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"It is lawful to kill an evildoer in so far as it is directed to the welfare of the whole community, so that it belongs to him alone who has charge of the community's welfare. Thus it belongs to a physician to cut off a decayed limb, when he has been entrusted with the care of
