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28 Cards in this Set

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"unam sanctam"
1302 boniface VIII
content: schism
-it is necessary for salvation to be subject to the pope.
-affirmation of e.e.n.s. + the pope is the visible head of the church
-strict interp of e.e.n.s.
-metaphor: noah's ark
decree for the Jacobites
1442- Council of Florence
heretics and schismatics, jews and pagans, are personally culpable for their separation
-interp from 300's-1442
The Dominicans of Salamanca
-Thomas Aquinas: explicit faith in Christ of at least a desire for baptism for salvation
de Vitoria, O.P.
1493-1546
-people in the new world are condemned not for their unbelief but for their personal sins
-illumination
1539
deVitoria makes a speach to the conquistadors about their treatment of the natives.
-must proclaim the Gospel with persuasive demonstration
M. Cano, O.P.
1505-1560
1547: those living in the new world were living before Christ- same rules about those living before Christ apply
persuasive demonstration
reasons to believe
"signs"
-explicit faith in christ was still needed. implict faith only provided justification, not sanctification
D. Soto, O.P.
1524-1560
1549: rejects Cano's division of justification and salvation
-implicit faith in Chirst was sufficient
John Calvin
1509-1564
-as a sign of the people in the new world's predestination to hell, god left them without the means to salvation
-further sign: when they hear the word of God, they reject it
Pigge
1542
Hebrews 11:6
-having faith that God exists and rewards those who seek him
-does that mean faith in other religions can be good?
Council of Trent
1542-1565
-counter-reformation
-no mention of e.e.n.s.
-"faith is necessary for salvation" (does not mention whether explicit or implicit)
-desire for baptism is necessary (does not mention explicit or implicit)
votum baptismae
votum ecclesiae
anyone working on the problem of the salvation of the people in the new world will have to take into account the council's decrees on faith and baptism
Collegio Romano
Jesuit boot camp to prepare them to do battle with Protestants
J. deLugo, S.J.
1583-1660
-instructor at the Collegio Romano
-taught that implicit faith was enough for salvation
-"If their unbelief is inculpable, then they can still have supernatural faith."
(they do what is in their power-->implicit faith-->god grants grace)
rigorism
idea that if you don't go through the church motions, you cannot be saved
-strict interp of e.e.n.s.
-Jansenism & rigorism are condemned for being too strict
-Cano, Soto, Pigge, deLugo are too loose interpretations
1773
suppression of Jesuits
Jansenism
believe in rigorism, their beliefs call into question God's justice
Rousseau
1712-1778
-presses the point of God's justice
-common opinion at the time was that rigorism was the path to salvation
M. Legrand
response to Rousseau
-basically agreed with rigorism
1814
Jesuits reinstated
1824
Collegio Romano restored
Perrone = leading theologian
-advocates "invisible ignorance"
-by the mid-1800's, invisible ignorance was widely accepted
Pius IX
1854- Singulari Quadam: e.e.n.s. with invisible ignorance clause
1863- Quanto Conficiamur Moerore: more e.e.n.s. with i.i. clause
-e.e.n.s. refering to those culpably outside the church
-rigorism and laxity condemned
Vatican II
1962-1965
"heils optimismus": salvation optimism
Lumen Gentium
1964
The Church is the unique way to salvation. Faith and baptism are necessary for salvation. Whoever knows this and does not enter or remain cannot be saved.
Visible elements of believing according to Lumen Gentium
1. profession of faith
2. sacraments
3. ecclesiastic government & communion
4. persevere in charity
Ad Gentes
the mission of the Gentiles
Nostra Aetate
1965
new attitude towards the possibility of salvation outside the visible boundaries of the Church
Theology of Religions
granted that a non-Christian can be saved, what is the role of their religion in their salvation?
* to promote unity
order: Judaism, Islam, Buddhism, Hinduism, and theists