The Daily Errors of Fr Martin



I could post EVERY DAY about Fr James Martin, because EVERY DAY he publicly states error about the faith, every day he pushes his agenda, EVERY DAY he endangers souls.

This is today's error:
Standard Antiochene trolling from Fr Martin, who consistently attempts to assert Jesus was less than divine. He is immediately pulled up on it:
As the Jesuits were founded to combat the Protestant heresy, this is particularly pertinent, but Fr Martin is unabashed:
It takes a Dominican to combat the Jesuit heresy:
This speaks precisely to my feelings on the matter:
Fr Martin is demonstrably in error here and publicly so. And yet Pope Francis recently appointed him to Vatican communications team, another fox in the henhouse, or as it increasingly seems, another clown to embarrass the holy father on a daily basis.

Mulier Fortis sums up this latest embarrassment quite well:
The magisterial contradiction to Fr Martin's assertion can be found in the Catechism of the Catholic Church 424-474, and especially in 474, which states:
By its union to the divine wisdom in the person of the Word incarnate, Christ enjoyed in his human knowledge the fullness of understanding of the eternal plans he had come to reveal. What he admitted to not knowing in this area, he elsewhere declared himself not sent to reveal.
Or more fully here.

Martin's thesis is picked apart by all and sundry, quite publicly, on Twitter
His accusation that those who deny his original thesis are Docetists is also error. Disagreeing with his position does not mean denying the humanity of Christ as the Docetists did because his premise is one he has repeated on at least one previous occasion, i.e. that Jesus in fact, wasn't sure why He was on Earth, so he asked random passers-by what He should be doing.

Fr Martin's argument has basis in Church teaching; that Christ acquired knowledge or experimental knowledge (scienta acquisita, scientia experimentalis). That Christ possessed this kind of knowledge follows as a necessary consequence from the reality and completeness of His human nature, since the specific human capacity to know and the natural human activity of cognition which comes from it belong to complete human nature. The denial of experimental knowledge would indeed lead to finally to Docetism.

That Christ possessed this kind of knowledge follows as a necessary consequence from the reality and completeness of His human nature since the specific human capacity to know and the natural human activity of cognition which comes from it belong to a complete human nature.

However, according to Luke 2:52, there was a progress in the human knowledge of Christ. In His scientia beata and in His scientia infusa, according to St Thomas, a real progress of knowledge (profectus secundum essentiam) was not possible, as both modes of cognition, from the very beginning, encompassed all real things of the past, the present and the future. In regard to these two modes of cognition, a progress can be spoken of only in the sense of a successive manifestation corresponding to His different age-stages of the knowledge which He had from the beginning (profectus secundum effectum).

In His scientia acquisita a real progress was possible insofar as the habit of knowledge acquired in the natural way could be increased step by step abstracting activity of His intellect. As the knowledge which Christ acquired through His experimental knowledge was already contained in His scientia mode by which Christ attained it (cf S.T. III 12, 2).

So rather than those arguing with Fr. Martin's teaching being Docetists, it could be better argued that he is a Monoenergetist (which gave rise to Monothelism) as he appears to speak of divine-human (theandric) actions of Jesus, in the sense of these actions not being regarded as divine and human but as a new "intermediary", divine-human type of action.

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