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The State University of New York (SUNY) policy prohibits Stony Brook admission applications from inquiring into an applicant's prior criminal history. After acceptance, the College shall inquire if the student previously has been convicted of a felony if such individual seeks campus housing or participation in clinical or field experiences, internships or study abroad programs. The information required to be disclosed under SUNY policy regarding such felony convictions shall be reviewed by a standing campus committee consistent with the legal standards articulated in New York State Corrections Law. Students who have previously been convicted of a felony are advised that their prior criminal history may impede their ability to complete the requirements of certain academic programs and/or to meet licensure requirements for certain professions. Students who have concerns about such matters are advised to contact the dean's office of their intended academic program.
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Donald Flanagan, in "The Theology of Mary" (published by Clergy Book Service w/imprimatur), said, "Mary's holiness is viewed as an exception to a universal law of sinfulness... In the writings of some of the Fathers we find certain reservations about Mary's complete holiness expressed. Origen, Clement of Alexandria, Basil, Chrysotom find certain faults in her, like motherly ambition or wavering in her faith... Some of the greatest names in the history of Christian theology took sides against the doctrine, e.g., Thomas Aquinas and Bonaventure. Their reason for opposition was their fear that to say that Mary was without sin was to say she was not in need of Christ as her Redeemer."
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"In speaking of souls who have failed to attain salvation, these theologians distinguish the pain of loss (), or privation of the beatific vision, and the pain of sense (). Though these theologians have thought it certain that unbaptized infants must endure the pain of loss, they have not been similarly certain that they are subject to the pain of sense. St. Augustine (De Pecc. et Mer., I, xvi) held that they would not be exempt from the pain of sense, but at the same time he thought it would be of the mildest form. On the other hand, St. Gregory Nazianzen (Or. in S. Bapt.) expresses the belief that such infants would suffer only the pain of loss. Sfrondati (Nod. Prædest., I, i) declares that while they are certainly excluded from heaven, yet they are not deprived of natural happiness. This opinion seemed so objectionable to some French bishops that they asked the judgment of the Holy See upon the matter. Pope Innocent XI replied that he would have the opinion examined into by a commission of theologians, but no sentence seems ever to have been passed upon it. Since the twelfth century, the opinion of the majority of theologians has been that unbaptized infants are immune from all pain of sense. This was taught by St. Thomas Aquinas, Scotus, St. Bonaventure, Peter Lombard, and others, and is now the common teaching in the schools. It accords with the wording of a decree of Pope Innocent III (III Decr., xlii, 3): "The punishment of original sin is the deprivation of the vision of God; of actual sin, the eternal pains of hell." Infants, of course, can not be guilty of actual sin."
CE 12575a: "At the Council of Florence, Bessarion argued against the existence of real purgatorial fire, and the Greeks were assured that the Roman Church had never issued any dogmatic decree on this subject. In the West the belief in the existence of real fire is common. Augustine in Ps. 37 n. 3, speaks of the pain which purgatorial fire causes as more severe than anything a man can suffer in this life, "gravior erit ignis quam quidquid potest homo pati in hac vita" (P. L., col. 397). Gregory the Great speaks of those who after this life "will expiate their faults by purgatorial flames," and he adds "'that the pain be more intolerable than any one can suffer in this life" (Ps. 3 poenit., n. 1). Following in the footsteps of Gregory, St. Thomas teaches (IV, dist. xxi, q. i, a.1) that besides the separation of the soul from the sight of God, there is the other punishment from fire. "Una poena damni, in quantum scilicet retardantur a divina visione; alia sensus secundum quod ab igne punientur", and St. Bonaventure not only agrees with St. Thomas but adds (IV, dist. xx, p.1, a.1, q. ii) that this punishment by fire is more severe than any punishment which comes to men in this life; "Gravior est oinni temporali poena. quam modo sustinet anima carni conjuncta". How this fire affects the souls of the departed the Doctors do not know, and in such matters it is well to heed the warning of the Council of Trent when it commands the bishops "to exclude from their preaching difficult and subtle questions which tend not to edification', and from the discussion of which there is no increase either in piety or devotion" (Sess. XXV, "De Purgatorio")."
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St. Bonaventure University, founded in 1858, is a private, coeducational institution. Its 600-acre campus is located in Olean, 75 miles from Buffalo.
Still, most member schools on this list consider the whole applicant, not just , , and other numerical measures. , an , and are important to the admissions process for colleges using the Common Application.
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Knasas, a Toronto graduate, has joined this defence. He is strongly critical of the Transcendental Thomism which, in his view, has prevailed in the Roman church since Vatican II. This continuation of the essentialism of Suarez he supposes underlies what is, for him, the collapse of grace into nature in Henri de Lubac which in turn lies, he supposes, behind Liberation Theology. His contribution to directed against Gerald McCool’s is an attempt to show that the epistemological and ontological foundations of Transcendental Thomism lack textual support in Aquinas. In general, the essays in the volume, which he edited, oppose a pluralism which would allow Transcendental Thomism to stand alongside a realist one of the Gilsonian kind and they certainly oppose a pluralism on the Transcendental terms which include an opening to modern epistemological perspectives.
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Bonaventure, Defender of Christian Wisdom,” , 24 (1943), 159-179; , “Le problème de la philosophie bonaventurienne,” , 6 (1950), 145-163, 7 (1951), 9-58; A.
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Bonaventure—A Controversy,” , 19 (1959), 209-226: treats Gilson, Van Steenberghen and Patrick Robert. There was criticism of this kind from outside Franciscan circles; see, e.g., J.
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The RCC contends that the NT shows that entire households were baptized, and that such households probably included infants. Paul speaks in 1 Corinthians 1:16 about baptizing the household of Stephanas, but he gives no further information concerning that household. Acts 16:15 likewise gives little information; it simply states that Lydia and her household were baptized. The other example is Acts 16:31-33. Paul and Silas declared to the jailer, "Believe in the Lord Jesus, and you shall be saved, you and your household." Notice that they emphasized the necessity of belief before one is baptized. Notice also that before the rest of the household was baptized, the same "word of the Lord" was spoken to them. This is consistent with other NT examples of baptism which involved those old enough to personally believe in Jesus as the Son of God and repent of their sins.
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