Theological Branch: Eschatology


Topic: Sabbath and the Mark of the beast, Part 1

Subtopic: Identifying the Sabbath's ordained end as a judicial apparatus of redemption in the prophetic literature of the Hebrew Bible.

Isa 58:2 KJV Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinances of justice; they take delight in approaching to God.

The ordinaces of Justice defines the method used to litigate offenders of the law.

 The same method vindicates those that are loyal to the law. The Hebrew theory of salvation is Judicial. While the Papal one is meritocratic.

Salvation is defined in the Hebrew Bible using Judicial language. The Sabbath is the mainframe for Salvation. 

*Isa 56:1-2 KJV 1 Thus saith the LORD, Keep ye judgment, and do justice: for my salvation is near to come, and my righteousness to be revealed. 2 Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the sabbath from polluting it, and keepeth his hand from doing any evil.*

By keeping the Sabbath you're like a law abiding citizen, relative to the kingdom of God.

The Papacy states: "..that the natural law is something appointed by reason, just as a proposition is a work of reason.."¹

According to St. Thomas, the natural law is "nothing else than the rational creature's participation in the eternal law"³³ (I-II.94). 

By reason/rational is defined man as the beginning and the end of his own Salvation. What man decides intellectually then that becomes the standard of his salvation theory. Thomasites teach that this rationale is but subject to the common good° and not to individual faith.

Though the doctrine of Natural Law in Papal sepential is very extensive and highly elaborate, the essence of it is that in order for an individual to be saved he must follow the _norma obligans_ⁿ that is his natural inclinations as opposed to "the eternal law" of "God's wisdom" which " is the directive norm of all movement and action..." which "God willed to give existence to creatures, He willed to ordain and direct them to an end...ⁿ " Basically this means God forced his law upon man. 

Whereas inorder to be saved "...The standard is our whole human nature with its manifold relationships, considered as a creature destined to a special end...ⁿ " 
And that end is defined by "...Self-preservation..."³

References.

 1). Fox, J. (1910). *Natural Law.* In The Catholic Encyclopedia. New York: Robert Appleton Company. Retrieved April 26, 2010 from New Advent: http://www.newadvent.org/cathen/09076a.htm

n). Ibid

3). The Summa Theologica of St. Thomas Aquinas Second and Revised Edition, 1920 Literally translated by Fathers of the English Dominican Province Online Edition Copyright © 2009 by Kevin Knight
Nihil Obstat. F. Innocentius Apap, O.P., S.T.M., Censor. Theol. Imprimatur. Edus. Canonicus Surmont, Vicarius Generalis. Westmonasterii. APPROBATIO ORDINIS Nihil Obstat. F. Raphael Moss, O.P., S.T.L. and F. Leo Moore, O.P., S.T.L. Imprimatur. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis Angliæ

33). The Summa Theologica of St. Thomas Aquinas Second and Revised Edition, 1920 Literally translated by Fathers of the English Dominican Province Online Edition Copyright © 2009 by Kevin Knight Nihil Obstat. F. Innocentius Apap, O.P., S.T.M., Censor. Theol. Imprimatur. Edus. Canonicus Surmont, Vicarius Generalis. Westmonasterii. APPROBATIO ORDINIS Nihil Obstat. F. Raphael Moss, O.P., S.T.L. and F. Leo Moore, O.P., S.T.L. Imprimatur. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis Angliæ

° ibid

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