,grace ,actual and ,habitual ,a ,dogmatic ,treatise ,by ,the ,rt4 ,rev4 ,msgr4 ,joseph ,pohle1 ,ph4,d41 ,d4,d4 ,formerly ,professor of ,dogmatic ,theology at ,st4 ,joseph's ,seminary1 ,leeds 7,england71 ,later ,professor of ,fundamental ,theology at ,the ,catholic ,university of ,america ,adapted and ,edited by ,arthur ,preuss ,third1 ,revised ,edition ,w4 ,e4 ,blake ,son1 ,limited ,catholic ,church ,supplies #abc ,church ,st4 ,toronto1 ,canada #aiai ,,contents ,imprimatur ,introduction ,part ,i4 ,actual ,grace ,chapter ,i4 ,the ,nature ,of ,actual ,grace ,section #a4 ,definition ,of ,actual ,grace ,section #b4 ,division ,of ,actual ,grace ,chapter ,,ii4 ,the ,properties ,of ,actual ,grace ,section #a4 ,the ,necessity ,of ,actual ,grace ,article #a4 ,the ,capacity ,of ,mere ,nature ,without ,grace ,article #b4 ,the ,necessity ,of ,actual ,grace ,for ,all ,salutary ,acts ,article #c4 ,the ,necessity ,of ,actual ,grace ,for ,the ,states ,of ,unbelief1 ,mortal ,sin1 ,and ,justification ,section #b4 ,the ,gratuity ,of ,actual ,grace ,section #c4 ,the ,universality ,of ,actual ,grace ,article #a4 ,the ,universality ,of ,god's ,will ,to ,save ,article #b4 ,god's ,will ,to ,give ,sufficient ,grace ,to ,all ,adult ,human ,beings ,in ,particular ,article #c4 ,the ,predestination ,of ,the ,elect ,article #d4 ,the ,reprobation ,of ,the ,damned ,chapter ,,iii4 ,grace ,in ,its ,relation ,to ,free-,will ,section #a4 ,the ,heresy of ,the ,protestant ,reformers ,and ,the ,jansenists ,section #b4 ,theological ,systems ,devised ,to ,harmonize ,the ,dogmas ,of ,grace ,and ,free-,will ,article #a4 ,thomism ,and ,augustinianism ,article #b4 ,molinism ,and ,congruism ,part ,,ii4 ,sanctifying ,grace ,chapter ,i4 ,the ,genesis ,of ,sanctifying ,grace1 ,or ,the ,process ,of ,justification ,section #a4 ,the ,necessity ,of ,faith ,for ,justification ,section #b4 ,the ,necessity ,of ,other ,preparatory ,acts ,besides ,faith ,chapter ,,ii4 ,the ,state ,of ,justification ,section #a4 ,the ,nature ,of ,justification ,article #a4 ,the ,negative ,element ,of ,justification ,article #b4 ,the ,positive ,element ,of ,justification ,section #b4 ,justifying ,or ,sanctifying ,grace ,article #a4 ,the ,nature ,of ,sanctifying ,grace ,article #b4 ,the ,effects ,of ,sanctifying ,grace ,article #c4 ,the ,supernatural ,concomitants ,of ,sanctifying ,grace ,section #c4 ,the ,properties ,of ,sanctifying ,grace ,chapter ,,iii4 ,the ,fruits ,of ,justification1 ,or ,the ,merit ,of ,good ,works ,section #a4 ,the ,existence ,of ,merit ,section #b4 ,the ,requisites ,of ,merit ,section #c4 ,the ,objects ,of ,merit ,index ,footnotes ,,imprimatur ,,nihil ,,obstat ,sti4 ,ludovici1 die #ah ,jan4 #aiai ,f4 ,g4 ,holweck1 ,censor ,librorum ,,imprimatur ,sti4 ,ludovici1 die #ba ,jan4 #aiai ,joannes ,j4 ,glennon ,archiepiscopus ,sti4 ,ludovici ,copyright1 #aiad by ,joseph ,gummersbach ,all rights reserved ,printed in ,u4 ,s4 ,a4 ,,becktold ,,printing ,,book ,,mfg4 ,,co4 ,,st4 ,,louis4 ,u4 ,s4 ,a4 ,,introduction ,humanity was reconciled to ,god by the ,redemption4 ,this does not1 however1 mean that every individual human being was forthwith justified1 for individual justification is wrought by the application to the soul of grace derived from the inexhaustible merits of ,jesus ,christ4 ,there are two kinds of grace3 7#a7 actual and 7#b7 habitual4 ,actual grace is a supernatural gift by which rational creatures are enabled to perform salutary acts4 ,habitual1 or1 as it is commonly called1 sanctifying1 grace is a habit1 or more or less enduring state1 which renders men pleasing to ,god4 ,this distinction is of comparatively recent date1 but it furnishes an excellent principle of division for a dogmatic treatise on grace47#a7 ,,part ,i4 ,,actual ,,grace ,actual grace is a transient supernatural help given by ,god from the treasury of the merits of ,jesus ,christ for the purpose of enabling man to work out his eternal salvation4 ,we shall consider3 7#a7 ,the ,nature of ,actual ,grace2 7#b7 ,its ,properties1 and 7#c7 ,its ,relation to ,free-,will4 ,,general ,,readings3--,st4 ,thomas1 ,summa ,theologica1 #a;a #b;ae1 qu4 #aji-aad1 and the commentators1 especially ,billuart1 ,de ,gratia 7ed4 ,lequette1 t4 ,,iii72 the ,salmanticenses1 ,de ,gratia ,dei 7,cursus ,theologiae1 ,vol4 ,,ix sqq41 ,paris #ahgj72 ,thomas de ,lemos1 ,panoplia ,divinae ,gratiae1 ,lige #afgf2 ,dominicus ,soto1 ,de ,natura et ,gratia1 l4 ,,iii1 ,venice #aefj2 99,ripalda17#b7 ,de ,ente ,supernaturali1 #c vols4 7,i1 ,bordeaux #afcd2 ,,ii1 ,lyons #afde2 ,,iii1 ,cologne #afdh74 99,c4 v4 ,schzler1 ,natur und bernatur3 ,das ,dogma von der ,gnade1 ,mainz #ahfe2 ,,idem1 ,neue ,untersuchungen ber das ,dogma von der ,gnade1 ,mainz #ahfg2 99,j4 ,e4 ,kuhn1 ,die christliche ,lehre von der gttlichen ,gnade1 ,tbingen #ahfh2 ,jos4 ,kleutgen1 ,s4 ,j41 ,theologie der ,vorseit1 ,vol4 ,,ii1 #bnd ed41 pp4 #aeb sqq41 ,mnster #ahgb2 ,r4 ,cerci1 ,de ,gratia ,christi1 #c vols41 ,paris #ahgi2 99,c4 ,mazzella1 ,s4 ,j41 ,de ,gratia ,christi1 #dth ed41 ,rome #ahie2 99,j4 ,h4 ,oswald1 ,die ,lehre von der ,heiligung1 d4 i4 ,gnade1 ,rechtfertigung1 ,gnadenwahl1 #crd ed41 ,paderborn #ahhe2 99,d4 ,palmieri1 ,s4 ,j41 ,de ,gratia ,divina ,actuali1 ,gulpen #ahhe2 99,heinrich-,gutberlet1 ,dogmatische ,theologie1 ,vol4 ,,viii1 ,mainz #ahig2 99,s4 ,schiffini1 ,s4 ,j41 ,de ,gratia ,divina1 ,freiburg #aija2 ,g4 ,lahousse1 ,s4 ,j41 ,de ,gratia ,divina1 ,louvain #aijb2 ,chr4 ,pesch1 ,s4 ,j41 ,praelectiones ,dogmaticae1 ,vol4 ,v1 #crd ed41 ,freiburg #aijh2 ,g4 van ,noort1 ,de ,gratia ,christi1 ,amsterdam #aijh2 ,e4 ,j4 ,wirth1 ,divine ,grace1 ,new ,york #aijc2 ,s4 ,j4 ,hunter1 ,s4 ,j41 ,outlines of ,dogmatic ,theology1 ,vol4 ,,iii1 pp4 #a sqq42 ,wilhelm-,scannell1 ,a ,manual of ,catholic ,theology1 ,vol4 ,,ii1 #bnd ed41 pp4 #bbg sqq41 ,london #aija2 ,a4 ,devine1 ,the ,sacraments ,explained1 #crd ed4 pp4 #a-dc1 ,london #aije4--,l4 ,labauche1 ,s4 ,s41 ,god and ,man1 ,lectures on ,dogmatic ,theology ,,ii1 pp4 #abc sqq41 ,new ,york #aiaf4--;,j4 ,e4 ,nieremberg1 ,s4 ,j41 ,the ,marvels of ,divine ,grace1 tr4 by ,lady ,lovat1 ,london #aiag4 ,on the teaching of the ,fathers cfr4 ,isaac ,habert1 ,theologiae ,grcorum ,patrum ,vindicatae circa ,universam ,materiam ,gratiae ,libri ,,iii1 ,paris #afdf2 ,e4 ,scholz1 ,die ,lehre des hl4 ,basilius von der ,gnade1 ,freiburg #ahha2 ,hmmer1 ,des hl4 ,gregor von ,nazianz ,lehre von der ,gnade1 ,kempten #ahij2 ,e4 ,weigl1 ,die ,heilslehre des hl4 ,cyrill von ,alexandrien1 ,mainz #aije4 ,chapter ,i4 ,the ,nature ,of ,actual ,grace ,section #a4 ,definition ,of ,actual ,grace #a4 ,,general ,,notion ,,of ,,grace4--,the best way to arrive at a correct definition of actual grace is by the synthetic method4 ,we therefore begin with the general notion of grace4 ,like 8nature107#c7 grace 7gratia1 7 is a word of wide reach1 used in a great variety of senses4 ,habert7#d7 enumerates no less than fourteen2 which1 however1 may be reduced to four4 a7 ,subjectively1 grace signifies good will or benevolence shown by a superior to an inferior1 as when a criminal is pardoned by the king's grace4 b7 ,objectively1 it designates a favor inspired by good will or benevolence4 ,in this sense the term may be applied to any free and gratuitous gift 7donum gratis datum71 as when a king bestows graces on his lieges4 c7 ,grace may also mean personal charm or attractiveness4 ,in this sense the term frequently occurs in ,latin and ,greek literature 7the ,three ,graces74 ,charm elicits love and prompts a person to the bestowal of favors4 d7 ,the recipient of gifts or favors usually feels gratitude towards the giver1 which he expresses in the form of thanks4 ,hence the word gratiae 7plural7 frequently stands for thanksgiving 78gratias agere10 8,deo gratias10 8to say grace after meals0747#e7 ,the first and fundamental of these meanings is 8a free gift or favor40 ,the benevolence of the giver and the attractiveness of the recipient are merely the reasons for which the gift is imparted1 whereas the expression of thanks is an effect following its bestowal4 ,dogmatic theology is concerned exclusively with grace in the fundamental sense of the term4 e7 ,grace is called a gift 7donum1 71 because it is owing to free benevolence1 not required by justice4 ,it is called gratuitous 7gratis datum71 because it is bestowed without any corresponding merit on the part of the creature4 ,a gift may be due to the recipient as a matter of distributive or commutative justice1 and in that case it would not be absolutely gratuitous 7gratis74 ,grace1 on the contrary1 is bestowed out of pure benevolence1 from no other motive than sheer love4 ,this is manifestly ,st4 ,paul's idea when he writes3 8,and if by grace1 it is not now by works3 otherwise grace is no more grace407#f7 ,it is likewise the meaning of ,st4 ,augustine when he says1 in his ,homilies on the ,gospel of ,st4 ,john1 that grace is 8something gratuitously given 444 as a present1 not in return for something else407#g7 #b4 ,,natural ,,and ,,supernatural ,,grace4--,grace is not necessarily supernatural4 ,sacred ,scripture and the ,fathers sometimes apply the word to purely natural gifts4 ,we petition ,god for our daily bread1 for good health1 fair weather and other temporal favors1 and we thank ,him for preserving us from pestilence1 famine1 and war1 although these are blessings which do not transcend the order of nature47#h7 a7 ,our petitions for purely natural favors are inspired by the conviction that creation itself1 and everything connected therewith1 is a gratuitous gift of ,god4 ,this conviction is well founded4 ,god was under no necessity of creating anything3 creation was an act of ,his free-will4 ,again1 many of the favors to which human nature1 as such1 has a claim1 are free gifts when conferred upon the individual4 ,good health1 fortitude1 talent1 etc41 are natural graces1 for which we are allowed1 nay obliged1 to petition ,god4 ,the ,pelagians employed this truth to conceal a pernicious error when they unctuously descanted on the magnitude and necessity of grace as manifested in creation4 ,it was by such trickery that their leader succeeded in persuading the bishops assembled at the ,council of ,diospolis or ,lydda 7,a4 ,d4 #dae7 that his teaching was quite orthodox4 ,st4 ,augustine and four other ,african bishops later reported to ,pope ,innocent ,i1 that if these prelates had perceived that ,pelagius meant to deny that grace by which we are ,christians and sons of ,god1 they would not have listened to him so patiently1 and that1 consequently1 no blame attached to these judges because they simply took the term 8grace0 in its ecclesiastical sense47#i7 b7 ,generally speaking1 however1 the term 8grace0 is reserved for what are commonly called the supernatural gifts of ,god1 the merely preternatural as well as the strictly supernatural47#aj7 ,in this sense grace is as sharply opposed to purely natural favors as nature is opposed to the supernatural4 ,the importance of the distinction between supernatural and purely natural grace will appear from an analysis of the concept itself4 ,considered as gifts of ,god1 the strictly supernatural graces 7e4g41 justification1 divine sonship1 the beatific vision7 ontologically exceed the bounds of nature4 ,considered as purely gratuitous favors1 they are negatively and positively undeserved4 ,the grace involved in creation1 for instance1 is not conferred on some existing beneficiary1 but actually produces its recipient4 ,the creation itself1 therefore1 being entirely gratis data1 all that succeeds it1 supernatural grace included1 must be negatively undeserved1 in as far as it was not necessary for the recipient to exist at all4 ,but the supernatural graces are indebitae also positively1 i4e4 positing the creation1 because they transcend every creatural claim and power4 ,both elements are contained in the above-quoted letter of the ,african bishops to ,pope ,innocent ,i3 8,though it may be said in a certain legitimate sense1 that we were created by the grace of ,god1 444 that is a different grace by which we are called predestined1 by which we are justified1 and by which we receive eternal beatitude407#aa7 ,of this last-mentioned grace 7i4e4 grace in the strictly supernatural sense71 ,st4 ,augustine says3 8,this1 the grace which ,catholic bishops are wont to read in the books of ,god and preach to their people1 and the grace which the ,apostle commends1 is not that by which we are created as men1 but that by which as sinful men we are justified407#ab7 ,in other words1 natural is opposed to supernatural grace in the same way that nature is opposed to the supernatural4 8,to believe is the work of grace1 not of nature4 ,it is1 ,i say1 the work of grace1 which the second ,adam brought us1 not of nature1 which ,adam wholly lost in himself407#ac7 ,adding the new note obtained by this analysis we arrive at the following definition3 ,grace is a gratuitous super-natural gift47#ad7 #c4 ,,the ,,grace ,,of ,,god ,,and ,,the ,,grace ,,of ,,christ4--,though all supernatural graces are from ,god1 a distinction is made between the 8grace of ,god0 and the 8grace of ,christ40 ,the difference between them is purely accidental1 based on the fact that the 8grace of ,christ0 flows exclusively from the merits of the atonement4 a7 ,the following points may serve as criteria to distinguish the two notions3 ,a7 ,the gratia ,dei springs from divine benevolence and presupposes a recipient who is unworthy merely in a negative sense 7not worthy1 non dignus71 whereas the gratia ,christi flows from mercy and benevolence and is conferred on a recipient who is positively unworthy 7indignus74 ,b7 ,the gratia ,dei elevates the soul to the supernatural order 7gratia elevans71 while the gratia ,christi heals the wounds inflicted by sin1 especially concupiscence 7gratia elevans simul et sanans74 ,c7 ,the gratia ,dei is a gratuitous gift conferred by the ,blessed ,trinity without regard to the theandric merits of ,jesus ,christ1 whereas the gratia ,christi is based entirely on those merits4 b7 ,the ,scotists hold that the distinction between gratia ,dei and gratia ,christi is purely logical4 ,they regard the ,god-man as the predestined centre of the universe and the source of all graces47#ae7 ,the ,thomists1 on the other hand1 regard the grace of the angels1 and that wherewith our first parents were endowed in ,paradise1 purely as gratia ,dei2 they hold that the merits of ,christ did not become operative until after the ,fall1 and that1 consequently1 there is a real distinction between the grace of the angels and that of our first parents on the one hand1 and the grace of ,christ on the other4 ,as it cannot reasonably be supposed that the angels are endowed with specifically the same graces by which mankind was redeemed from sin1 the ,scotists are forced to admit a distinction between the grace of ,christ as ,god-man 7gratia ,christi ,dei-hominis7 and the grace of ,christ as ,redeemer 7gratia ,christi ,redemptoris71 so that even according to them1 the dogmatic treatise on ,grace is concerned solely with the grace of ,christ qua ,redeemer4 ,hence1 grace must be more particularly defined as a gratuitous supernatural gift derived from the merits of ,jesus ,christ47#af7 #d4 ,,external ,,and ,,internal ,,grace4--,external grace 7gratia externa7 comprises all those strictly supernatural institutions which stimulate pious thoughts and salutary resolutions in the human soul4 ,such are1 for example1 ,holy ,scripture1 the ,church1 the ,sacraments1 the example of ,jesus ,christ1 etc4 ,internal grace 7gratia interna7 inheres or operates invisibly in the soul1 and places it in relation with ,god as its supernatural end4 ,internal graces are1 e4g41 the theological virtues1 the power of forgiving sins1 etc4 ,the ,pelagians admitted external1 but obstinately denied internal grace47#ag7 ,st4 ,paul7#ah7 emphasizes the distinction between external and internal grace by designating the former as 8law0 7lex1 7 and the latter as 8faith0 7fides1 74 ,with one exception1 7viz41 the ,hypostatic ,union1 which is the climax of all graces71 external is inferior to1 because a mere preparation for1 internal grace1 which aims at sanctification4 ,we are concerned in this treatise solely with internal grace4 ,hence1 proceeding a step further1 we may define grace as a gratuitous1 supernatural1 internal gift of ,god1 derived from the merits of ,jesus ,christ47#ai7 #e4 8,,gratia ,,gratis ,,data0 and 8,,gratia ,,gratum ,,faciens40--,the supernatural grace of ,christ1 existing invisibly in the soul either as a transient impulse 7actus7 or as a permanent state 7habitus71 tends either to the salvation of the person in whom it inheres or through him to the sanctification of others4 ,in the former case it is called ingratiating 7gratia gratum faciens71 in the latter1 gratuitously given 7gratia gratis data74 ,the term gratia gratis data is based on the words of our ,lord recorded in the ,gospel of ,st4 ,matthew3 8,heal the sick1 raise the dead1 cleanse the lepers1 cast out devils3 freely have you received1 freely give407#bj7 a7 ,the gratia gratum faciens is intended for all men without exception2 the gratia gratis data only for a few specially chosen persons4 ,to the class of gratuitously bestowed graces belong the charismata of the prophets and the ordinary powers of the priesthood47#ba7 ,each of these two species of internal grace may exist independently of the other because personal holiness is not a necessary prerequisite for the exercise of the charismata or the power of forgiving sins1 etc4 b7 ,considered with regard to its intrinsic worth1 the gratia gratum faciens is decidedly superior to the gratia gratis data4 ,st4 ,paul1 after enumerating all the charismata1 admonishes the ,corinthians3 8,be zealous for the better gifts1 and ,i show unto you yet a more excellent way107#bb7 and then sings the praises of charity37#bc7 8,if ,i speak with the tongues of men and of angels1 and have not charity1 ,i am become as sounding brass1 or a tinkling cymbal4 ,and if ,i should have prophecy and should know all the mysteries1 and all knowledge1 and if ,i should have all faith1 so that ,i could remove mountains1 ,i am nothing1 etc407#bd7 ,charity is a gratia gratum faciens4 ,hence1 since the gratia gratis data is treated elsewhere 7,apologetics1 ,mystic and ,sacramental ,theology71 we must add another note to our definition3 ,grace is a gratuitous1 supernatural1 internal gift1 derived from the merits of ,jesus ,christ1 by which man is rendered pleasing in the sight of ,god47#be7 #f4 ,,actual ,,and ,,habitual ,,grace4--,the gratia gratum faciens is given either for the performance of a supernatural act or for the production of a permanent supernatural state 7habitus74 ,in the latter case it is called habitual1 or1 as it sanctifies the creature in the eyes of ,god1 sanctifying grace4 ,actual grace comprises two essential elements3 7#a7 divine help as the principle of every salutary supernatural act1 and 7#b7 the salutary act itself4 ,hence its designation by the ,fathers as 1 1 1 or1 in ,latin1 ,dei auxilium1 subsidium1 adiutorium1 motio divina1--all of which appellations have been adopted by the ,schoolmen4 ,actual grace invariably tends either to produce habitual or sanctifying grace1 or to preserve and increase it where it already exists4 ,it follows that1 being merely a means to an end1 actual grace is inferior to sanctifying grace1 which is that end itself4 ,actual grace may therefore be defined as an unmerited1 supernatural1 internal divine help1 based on the merits of ,jesus ,christ1 which renders man pleasing in the sight of ,god1 enabling him to perform salutary acts2 or1 somewhat more succinctly1 as a supernatural help bestowed for the performance of salutary acts1 in consideration of the merits of ,jesus ,christ4 ,actual grace is 7#a7 a help 7auxilium71 because it consists in a transient influence exercised by ,god on the soul4 7#b7 ,a supernatural help1 to distinguish it from ,god's ordinary providence and all such merely natural graces as man would probably have received in the state of pure nature47#bf7 7#c7 ,it is attributed to the merits of ,jesus ,christ1 in order to indicate that the graces granted to fallen man are all derived from the atonement both as their efficient and their meritorious cause4 7#d7 ,actual grace is said to be given for the performance of salutary acts to show that its immediate purpose or end is an act1 not a state1 and that the acts for which it is given must be in the order of salvation4 #g4 ,,the ,,twofold ,,causality ,,of ,,actual ,,grace4--,if grace is a supernatural help1 mere nature cannot1 of its own strength1 perform salutary acts4 ,consequently1 actual grace exercises a causal influence without which man would be helpless in the matter of salvation4 ,the causality of actual grace is both moral and physical4 a7 ,as a moral cause grace removes the obstacles which render the work of salvation difficult4 ,besides this negative it also has a positive effect3 it inspires delight in virtue and hatred of sin4 ,this mode of operation manifestly presupposes a certain weakness of the human will1 i4e4 concupiscence1 which is an effect of original sin4 ,actual grace exercises a healing influence on the will7#bg7 and is therefore called gratia sanans sive medicinalis4 8,unless something is put before the soul to please and attract it10 says ,st4 ,augustine1 8the will can in no wise be moved2 but it is not in man's power to bring this about407#bh7 ,concretely1 this moral causality of grace manifests itself as a divinely inspired joy in virtue and a hatred of sin1 both of which incline the will to the free performance of salutary acts4 ,these sentiments may in some cases be so strong as to deprive the will temporarily of its freedom to resist4 ,the sudden conversion of ,st4 ,paul is a case in point4 ,holy ,scripture expressly assures us that ,god is the absolute master of the human will and1 if ,he so chooses1 can bend it under ,his yoke without using physical force4 ,cfr4 ,prov4 ,,xxi1 #a3 8,the heart of the king is in the hand of the ,lord3 whithersoever he will1 he shall turn it40 8,who will be so foolish as to say10 queries ,st4 ,augustine1 8that ,god cannot change the evil wills of men1 whichever1 whenever1 and wheresoever ,he chooses1 and direct them to what is good807#bi7 ,it is but rarely1 of course1 that ,god grants to any man a summary victory over his sinful nature2 but this fact does not prevent the ,church from praying3 8,vouchsafe1 ,o ,lord1 to compel our wills to thee1 even though they be rebellious407#cj7 b7 ,even more important than the moral causality of grace is its physical causality4 ,man depends entirely on ,god for the physical strength necessary to perform salutary works4 ,grace elevates the faculties of the soul to the supernatural sphere1 thereby enabling it to perform supernatural acts4 ,physical is as distinct from moral causality in the order of grace as in the order of nature4 ,the holding out of a beautiful toy will not enable a child to walk without support from its elders4 ,moral causality is insufficient to enable a man to perform salutary acts4 ,grace 7as we shall show later7 is absolutely1 i4e4 metaphysically1 necessary for all salutary acts1 whether easy or difficult1 and hence the incapacity of nature cannot be ascribed solely to weakness and to the moral difficulty resulting from sin1 but must be attributed mainly to physical impotence4 ,a bird without wings is not merely impeded but utterly unable to fly2 similarly1 man without grace is not only handicapped but absolutely incapacitated for the work of salvation4 ,considered under this aspect1 actual grace is called gratia elevans1 because it elevates man to the supernatural state47#ca7 ,this double causality of grace is well brought out in ,perrone's classic definition3 8,gratia actualis est gratuitum illud auxilium17#cb7 quod ,deus7#cc7 per ,christi merita7#cd7 homini lapso7#ce7 largitur1 tum ut eius infirmitati consulat17#cf7 444 tum ut eum erigat ad statum supernaturalem atque idoneum faciat ad actus supernaturales eliciendos17#cg7 ut iustificationem possit adipisci7#ch7 in eaque iam consecuta perseverare1 donec perveniat ad vitam aeternam407#ci7 ,in ,english3 8,actual grace is that unmerited interior assistance which ,god1 by virtue of the merits of ,christ1 confers upon fallen man1 in order1 on the one hand1 to remedy his infirmity resulting from sin and1 on the other1 to raise him to the supernatural order and thereby to render him capable of performing supernatural acts1 so that he may attain justification1 persevere in it to the end1 and thus enter into everlasting life40 ,this definition is strictly scientific1 for it enumerates all the elements that enter into the essence of actual grace4 ,section #b4 ,division ,of ,actual ,grace ,actual grace may be divided according to3 7#a7 the difference existing between the faculties of the human soul1 and 7#b7 in reference to the freedom of the will4 ,considered in its relation to the different faculties of the soul1 actual grace is either of the intellect1 or of the will1 or of the sensitive faculties4 ,with regard to the free consent of the will1 it is either 7#a7 prevenient1 also called coperating1 or 7#b7 efficacious or merely sufficient4 #a4 ,,the ,,illuminating ,,grace ,,of ,,the ,,intellect4--,actual grace1 in so far as it inspires salutary thoughts1 is called illuminating 7gratia illuminationis s4 illustrationis74 ,this illumination of the intellect by grace may be either mediate or immediate4 ,it is mediate if grace suggests salutary thoughts to the intellect by purely natural means1 or external graces1 such as a stirring sermon1 the perusal of a good book1 etc42 it is immediate when the ,holy ,ghost elevates the powers of the soul1 and through the instrumentality of the so-called potentia obedientialis17#dj7 produces in it entitatively supernatural acts4 ,the existence of the grace of immediate illumination follows from its absolute necessity as a means of salvation1 defined by the ,second ,council of ,orange1 ,a4 ,d4 #ebi47da7 a7 ,the grace of mediate illumination may be inferred aprioristically from the existence of a divine revelation equipped with such supernatural institutions as the ,bible1 the sacraments1 rites1 ceremonies1 etc4 ,in conformity with the psychological laws governing the association of ideas1 intelligent meditation on the agencies comprised under the term 8external grace07#db7 elicits in the mind salutary thoughts1 which are not necessarily supernatural in their inception4 ,it is not unlikely that ,sacred ,scripture refers to such graces as these when it recommends 8the law of ,god0 or 8the example of ,christ0 as fit subjects for meditation4 ,cfr4 ,ps4 ,,xviii1 #h sq43 8,the law of the ,lord is unspotted1 converting souls1 444 the commandment of the ,lord is lightsome1 enlightening the eyes407#dc7 #a ,pet4 ,,ii1 #ba3 8,christ also suffered for us1 leaving you an example that you should follow his steps407#dd7 ,st4 ,augustine probably had in mind the grace of mediate illumination when he wrote3 8,god acts upon us by the incentives of visible objects to will and to believe1 either externally by evangelical exhortations1 444 or internally1 as no man has control over what enters into his thoughts407#de7 ,the grace of mediate illumination has for its object to prepare the way quietly and unostentatiously for a grace of greater import1 namely1 the immediate illumination of the mind by the ,holy ,ghost4 b7 ,the grace of immediate far surpasses that of mediate illumination because the supernatural life of the soul originates in faith1 which in turn is based on a strictly supernatural enlightenment of the mind4 7 ,st4 ,paul expressly teaches3 8,and such confidence we have1 through ,christ1 towards ,god2 not that we are sufficient to think anything of ourselves1 as of ourselves3 but our sufficiency is of ,god407#df7 ,the salient portion of this text reads as follows in the original ,greek3 1 4 ,speaking in the plural 7pluralis maiestaticus71 the ,apostle confesses himself unable to conceive a single salutary thought 771 and ascribes the power 77 to do so to ,god4 ,considered merely as vital acts1 such thoughts proceed from the natural faculties of the mind 7 71 but the power that produces them is divine 7 71 not human 7 74 ,hence each salutary thought exceeds the power of man1 and is an immediate supernatural grace4 ,a still more cogent argument can be derived from #a ,cor4 ,,iii1 #f sq43 8,i have planted1 ,apollo watered1 but ,god gave the increase4 ,therefore1 neither he that planteth is anything1 nor he that watereth2 but ,god that giveth the increase407#dg7 ,in this beautiful allegory the ,apostle compares the genesis of supernatural faith in the soul to that of a plant under the care of a gardener1 who while he plants and waters1 yet looks to ,god for 8the increase40 ,the ,apostle and his disciple ,apollo are the spiritual gardeners through whose preaching the ,corinthians received the grace of mediate illumination4 ,but1 as ,st4 ,paul says1 this preaching would have been useless 7non est aliquid7 had not ,god given 8the increase40 ,in other words1 the grace of immediate illumination was necessary to make the ,apostolic preaching effective4 8,for10 in the words of ,st4 ,augustine1 8,god ,himself contributes to the production of fruit in good trees1 when ,he both externally waters and tends them by the agency of ,his servants1 and internally by ,himself also gives the increase407#dh7 7 ,the argument from ,tradition is based chiefly on ,st4 ,augustine1 8the ,doctor of ,grace10 whose authority in this branch of dogmatic theology is unique47#di7 ,his writings abound in many such synonymous terms for the grace of immediate illumination1 as cogitatio pia1 vocatio alta et secreta1 locutio in cogitatione1 aperitio veritatis1 etc41 etc4 ,he says among other things3 8,instruction and admonition are external aids1 but he who controls the hearts has his cathedra in heaven407#ej7 ,augustine esteems human preaching as nothing and ascribes all its good effects to grace4 8,it is the internal ,master who teaches2 ,christ teaches and ,his inspiration407#ea7 ,in harmony with his master1 ,st4 ,fulgentius of ,ruspe1 the ablest defender of the ,augustinian 7i4e4 ,catholic7 doctrine of grace1 says3 8,in vain will our sacred discourses strike the external ear1 unless ,god by a spiritual gift opens the hearing of the interior man407#eb7 #b4 ,,the ,,strengthening ,,grace ,,of ,,the ,,will4--,this grace1 usually called gratia inspirationis17#ec7 may also be either mediate or immediate1 according as pious affections and wholesome resolutions are produced in the soul by a preceding illumination of the intellect or directly by the ,holy ,ghost4 ,owing to the psychological interaction of intellect and will1 every grace of the mind1 whether mediate or immediate1 is eo ipso also a mediate grace of the will1 which implies a new act of the soul1 but not a new grace4 ,what we are concerned with here is the immediate strengthening grace of the will1 which is far more important and more necessary4 ,we are not able to demonstrate this teaching from ,sacred ,scripture4 ,the texts ,john ,,vi1 #dd and ,phil4 ,,ii1 #ac1 which are usually adduced in this connection1 are inconclusive4 ,hence we must rely solely on ,tradition4 ,the argument from ,tradition is based mainly on ,st4 ,augustine4 ,in defending divine grace against ,pelagius1 this holy ,doctor asserts the indispensability and superior value of the strengthening grace of the will4 8,by that grace it is effected1 not only that we discover what ought to be done1 but also that we do what we have discovered2 not only that we believe what ought to be loved1 but also that we love what we have believed407#ed7 ,and again3 8,let him discern between knowledge and charity1 as they ought to be distinguished1 because knowledge puffeth up1 but charity edifieth4444 ,and inasmuch as both are gifts of ,god1 although one is less and the other greater1 he must not extol our righteousness above the praise which is due to ,him who justifies us in such a way as to assign to the lesser of these two gifts the help of divine grace1 and to claim the greater one for the control of the human will407#ee7 ,st4 ,augustine emphasized the existence and necessity of this higher grace of the will in his controversy with the ,pelagians4 ,he was firmly convinced that a man may know the way of salvation1 and yet refuse to follow it47#ef7 ,he insisted that mere knowledge is not virtue1 as ,socrates had falsely taught4 ,ecclesiastical ,tradition was always in perfect accord with this teaching1 which eventually came to be defined by the plenary ,council of ,carthage 7,a4 ,d4 #dah7 as follows3 8,if any one assert that this same grace of ,god1 granted through our ,lord ,jesus ,christ1 helps to avoid sin only for the reason that it opens and reveals to us an understanding of the divine commands1 so that we may know what we should desire and what we should avoid2 but that it is not granted to us by the same 7grace7 to desire and be able to do that which we know we ought to do1 let him be anathema2--since both are gifts of ,god3 to know what we must do and to have the wish to do it407#eg7 ,like the illuminating grace of the intellect the strengthening grace of the will effects vital acts and manifests itself chiefly in what are known as the emotions of the will4 ,st4 ,prosper1 after ,fulgentius the most prominent disciple of ,st4 ,augustine1 enumerates these as follows3 8,fear 7for #8the fear of the ,lord is the beginning of wisdom'72 joy 7#8,i rejoiced at the things that were said to me3 ,we shall go into the house of the ,lord'72 desire 7#8,my soul longeth and fainteth for the courts of the ,lord'72 delight 7#8,how sweet are thy words to my palate1 more than honey to my mouth'720--and he adds3 8,who can see or tell by what affections ,god visits and guides the human soul807#eh7 #c4 ,,actual ,,graces ,,of ,,the ,,sensitive ,,sphere4--,though it cannot be determined with certainty of faith1 it is highly probable that actual grace influences the sensitive faculties of the soul as well as the intellect and the will4 ,god1 who is the first and sole cause of all things1 is no doubt able to excite in the human imagination phantasms corresponding to the supernatural thoughts produced in the intellect1 and to impede or paralyze the rebellious stirrings of concupiscence which resist the grace of the will1--either by infusing contrary dispositions or by allowing spiritual joy to run over into the appetitus sensitivus4 ,the existence of such graces 7which need not necessarily be supernatural except quoad modum et finem7 may be inferred with great probability from the fact that man is a compound of body and soul4 ,aristotle holds that the human mind cannot think without the aid of the imagination47#ei7 ,if this is true1 every supernatural thought must be preceded by a corresponding phantasm to excite and sustain it4 ,as for the sensitive appetite1 it may either assume the form of concupiscence and hinder the work of salvation1 or aid it by favorable emotions excited supernaturally4 ,st4 ,augustine says that the delectatio victrix has for its object 8to impart sweetness to that which gave no pleasure407#fj7 ,st4 ,paul1 who thrice besought the ,lord to relieve him of the sting of his flesh1 was told3 8,my grace is sufficient for thee407#fa7 #d4 ,the ,illuminating ,grace of the ,mind and the ,strengthening ,grace of the ,will ,considered as ,vital ,acts of the ,soul4--,if we examine these graces more closely to determine their physical nature1 we find that they are simply vital acts of the intellect and the will1 and receive the character of divine 8graces0 from the fact that they are supernaturally excited in the soul by ,god4 a7 ,the ,biblical1 ,patristic1 and conciliar terms cogitatio1 suasio1 scientia1 cognitio1 as well as delectatio1 voluptas1 desiderium1 caritas1 bona voluntas1 cupiditas1 all manifestly point to vital acts of the soul4 ,but even where grace is described as vocatio1 illuminatio1 illustratio1 excitatio1 pulsatio1 inspiratio1 or tractio1 the reference can only be--if not formaliter1 at least virtualiter--to immanent vital acts of the intellect or will4 ,this is the concurrent teaching of ,,ss4 ,augustine and ,thomas ,aquinas4 ,the former says3 8,god calls us by our innermost thoughts10 and3 8,see how the ,father draws and by teaching delights us407#fb7 ,the latter quotes the ,aristotelian axiom3 8,actus moventis in moto est motus407#fc7 ,if the graces of the intellect and of the will are supernaturally inspired acts of the soul1 by what process does the mind of man respond to the impulse of illumination and inspiration8 ,the language employed by the ,fathers and councils leaves no doubt that supernatural knowledge manifests itself mainly in judgments4 ,but simple apprehension and ratiocination must also play a part1 7#a7 because these two operations are of the essence of human thought1 and the grace of illumination always works through natural agencies2 and 7#b7 because some intellectual apprehensions are merely condensed judgments and syllogisms4 ,the graces of the will naturally work through the spiritual emotions or passions1 of which there are eleven3 love and hatred1 joy and sadness1 desire and abhorrence1 hope and despair1 fear and daring1 and lastly anger4 ,with the exception of despair 7for which there is no place in the business of salvation71 all these passions have a practical relation to good and evil and are consequently called 8graces0 both in ,scripture and ,tradition4 ,love 7amor7 is the fundamental affection of the will1 to which all others are reducible1 and hence the principal function of grace1 in so far as it affects the will1 must consist in producing acts of love47#fd7 ,the ,council of ,carthage 7,a4 ,d4 #dah7 declares that 8both to know what we must do1 and to love to do it1 is a gift of ,god407#fe7 ,it would be a mistake1 however1 to identify this 8love0 with theological charity1 which is 8a perfect love of ,god above all things for ,his own sake407#ff7 ,justification begins with supernatural faith1 is followed by fear1 hope1 and contrition1 and culminates in charity47#fg7 ,st4 ,augustine sometimes employs the word caritas in connections where it cannot possibly mean theological love47#fh7 ,this peculiar usage is based on the idea that love of goodness in a certain way attracts man towards ,god and prepares him for the theological virtue of charity4 ,in studying the writings of ,st4 ,augustine1 therefore1 we must carefully distinguish between caritas in the strict1 and caritas in a secondary and derived sense47#fi7 ,the champions of the falsely so-called ,augustinian theory of grace7#gj7 disregard this important distinction and erroneously claim that ,st4 ,augustine identifies 8grace0 with caritas in the sense of theological love2 just as if faith1 hope1 contrition1 and the fear of ,god were not also graces in the true meaning of the term1 and could not exist without theological charity4 b7 ,not a few theologians1 especially of the ,thomist school1 enlarge the list of actual graces by including therein1 besides the supernatural vital acts of the soul1 certain extrinsic1 non-vital qualities 7qualitates fluentes1 non vitales7 that precede these acts and form their basis4 ,it is impossible1 they argue1 to elicit vital or immanent supernatural acts unless the faculties of the soul have previously been raised to the supernatural order by means of the potentia obdientialis4 ,the gratia elevans1 which produces in the soul of the sinner the same effects that the so-called infused habits produce in the soul of the just1 is a supernatural power really distinct from its vital effects4 ,in other words1 they say1 the vital supernatural acts of the soul are preceded and produced by a non-vital grace1 which must be conceived as a 8fluent quality40 ,these 8fluent0 7the opponents of the theory ironically call them 8dead07 qualities are alleged to be real graces47#ga7 ,alvarez and others endeavor to give their theory a dogmatic standing by quoting in its support all those passages of ,sacred ,scripture1 the ,fathers and councils in which prevenient grace is described as pulsatio1 excitatio1 vocatio1 tractio1 tactus1 and so forth4 ,the act of knocking or calling1 they say1 is not identical with the act of opening1 in fact the former is a grace in a higher sense than the latter1 because it is performed by ,god alone1 while the response comes from the soul coperating with ,god47#gb7 ,the theory thus briefly described is both theologically and philosophically untenable4 7 ,holy ,scripture and ,tradition nowhere mention any such non-vital entities or qualities1--a circumstance which would be inexplicable if it were true1 what ,cardinal ,gotti asserts17#gc7 that the term 8grace0 applies primarily and in the strict sense to these qualities1 while the vital acts are merely effects4 ,whenever ,sacred ,scripture1 the ,fathers1 and the ,church speak literally1 without the use of metaphors1 they invariably apply the term 8grace0 to these vital acts themselves and ascribe their supernatural character to an immediate act of ,god47#gd7 ,in perfect conformity with this teaching ,st4 ,augustine explains such metaphorical terms as vocare and tangere in the sense of credere and fides47#ge7 ,god employs no 8fluent qualities0 or 8non-vital entities0 in the dispensation of ,his grace1 but effects the supernatural elevation of the soul immediately and by ,himself47#gf7 7 ,the theory under consideration is inadmissible also from the philosophical point of view4 ,a quality does not 8flow0 or tend to revert to nothingness4 ,on the contrary1 its very nature demands that it remain constant until destroyed by its opposite or by some positive cause4 ,it is impossible to conceive a quality that would of itself revert to nothingness without the intervention of a destructive cause4 ,billuart merely beats the air when he says3 8,potest dici qualitas incompleta habens se per modum passionis transeuntis407#gg7 ,what would ,aristotle have said if he had been told of a thing that was half and half 1 and consequently neither the one nor the other8 ,actual grace is transitory2 it passes away with the act which it inspires1 and consequently may be said to 8flow40 ,but this very fact proves that it is not a dead quality1 but a modus vitalis supernaturalis4 ,in the dispensation of ,his grace1 ,god employs no fluent qualities or non-vital entities1 but ,he ,himself is the immediate cause of the supernatural elevation of the human soul and its faculties4 ,st4 ,thomas is perfectly consistent1 therefore1 when he defines actual grace as a vital act of the soul47#gh7 #e4 ,,prevenient ,,and ,,co,,perating ,,grace4--,the vital acts of the soul are either spontaneous impulses or free acts of the will4 ,grace may precede free-will or coperate with it4 ,if it precedes the free determination of the will it is called prevenient2 if it accompanies 7or coincides with7 that determination and merely coperates with the will1 it is called coperating grace4 ,prevenient grace1 regarded as a divine call to penance1 is often styled gratia vocans sive excitans1 and if it is received with a willing heart1 gratia adiuvans4 ,both species are distinctly mentioned in ,holy ,scripture4 ,cfr4 ,eph4 ,v1 #ad3 8,wherefore he saith3 ,rise thou that sleepest1 and arise from the dead3 and ,christ shall enlighten thee40 #b ,tim4 ,i1 #i3 8,who hath delivered us and called us by his holy calling1 not according to our works1 but according to his own purpose and grace1 which was given us in ,christ ,jesus before the times of the world40 ,rom4 ,,viii1 #bf3 8,likewise the ,spirit also helpeth our infirmity40 ,rom4 ,,viii1 #cj3 8,and whom he predestinated1 them he also called4 ,and whom he called1 them he also justified4 ,and whom he justified1 them he also glorified40 ,apoc4 ,,iii1 #bj3 8,behold ,i stand at the gate and knock4 ,if any man shall hear my voice1 and open to me the door1 ,i will come in to him1 and will sup with him1 and he with me40 ,st4 ,augustine says3 8,forasmuch as our turning away from ,god is our own act and deed1 and this is our depraved will2 but that we turn to ,god1 this we cannot do except ,he rouse and help us1 and this is our good will1--what have we that we have not received807#gi7 ,an equivalent division is that into gratia operans and coperans1 respectively--names which are also founded on ,scripture4 ,cfr4 ,phil4 ,,ii1 #ac3 8,for it is ,god who worketh in you1 both to will and to accomplish1 according to his good will40 ,mark ,,xvi1 #bj3 8,but they going forth preached everywhere3 the ,lord working withal1 and confirming the word with signs that followed40 ,st4 ,augustine describes the respective functions of these graces as follows3 8,he ,god begins ,his influence by working in us that we may have the will1 and ,he completes it by working with us when we have the will407#hj7 ,a third division of the same grace is that into praeveniens and subsequens4 ,it is likewise distinctly ,scriptural17#ha7 and its two members coincide materially with gratia vocans and adiuvans1 as can be seen by comparing the usage of ,st4 ,augustine with that of the ,tridentine ,council4 8,god's mercy10 says the holy ,doctor1 8prevents i4e4 precedes the unwilling to make him willing2 it follows the willing lest he will in vain407#hb7 ,and the ,council of ,trent declares that 8in adults the beginning of justification is to be derived from the prevenient grace of ,god1 through ,jesus ,christ1 that is to say1 from ,his vocation1 whereby1 without any merits existing on their part1 they are called407#hc7 ,if we conceive a continuous series of supernatural graces1 each may be called either prevenient or subsequent1 according as it is regarded either as a cause or as an effect4 ,st4 ,thomas explains this as follows3 8,as grace is divided into working and coperating grace1 according to its diverse effects1 so it may also be divided into prevenient and subsequent grace1 according to the meaning attached to the term grace i4e41 either habitual or actual4 ,the effects which grace works in us are five3 7#a7 ,it heals the soul2 7#b7 moves it to will that which is good2 7#c7 enables man efficaciously to perform the good deeds which he wills2 7#d7 helps him to persevere in his good resolves2 and 7#e7 assists him in attaining to the state of glory4 ,in so far as it produces the first of these effects1 grace is called prevenient in respect of the second2 and in so far as it produces the second1 it is called subsequent in respect of the first4 ,and as each effect is posterior to one and prior to another1 so grace may be called prevenient or subsequent according as we regard it in its relations to different effects407#hd7 ,among so many prevenient graces there must be one which is preceded by none other 7simpliciter praeveniens71 and this is preminently the gratia vocans s4 excitans4 ,there is a fourth and last division1 mentioned by the ,council of ,trent1 which is also based on the relation of grace to free-will4 8,jesus ,christ ,himself10 says the holy ,synod1 8continually infuses ,his virtue into the justified1 and this virtue always precedes1 accompanies1 and follows their good works407#he7 ,the opposition here lies between gratia antecedens1 which is a spontaneous movement of the soul1 and gratia concomitans1 which coperates with free-will after it has given its consent4 ,this terminology may be applied to the good works of sinners and saints alike4 ,for the sinner no less than the just man receives two different kinds of graces--7#a7 such as precede the free determination of the will and 7#b7 such as accompany his free acts4 ,thus it can be readily seen that the fundamental division of actual grace1 considered in its relation to free-will1 is that into prevenient and coperating grace4 ,all other divisions are based on a difference of function rather than of nature47#hf7 a7 ,the existence of prevenient grace 7gratia praeveniens s4 excitans s4 vocans7 may be inferred from the fact that the process of justification begins with the illumination of the intellect1 which is by nature unfree1 i4e4 devoid of the power of choosing between good and evil4 ,that there are also graces which consist in spontaneous1 indeliberate motions of the will17#hg7 is clearly taught by the ,council of ,trent17#hh7 and evidenced by certain ,biblical metaphors4 ,thus ,god is described as knocking at the gate 7,apoc4 ,,iii1 #bj71 as drawing men to ,him 7,john ,,vi1 #dd71 and men are said to harden their hearts against ,his voice 7,ps4 ,,xciv1 #h71 etc4 ,cfr4 ,jer4 ,,xvii1 #bc3 8,but they did not hear1 nor incline their ear3 but hardened their neck1 that they might not hear me1 and might not receive instruction40 ,the ,catholic tradition is voiced by ,st4 ,augustine1 who says3 8,the will itself can in no wise be moved1 unless it meets with something which delights or attracts the mind2 but it is not in the power of man to bring this about407#hi7 ,st4 ,prosper enumerates a long list of spontaneous emotions which he calls supernatural graces of the will47#ij7 ,prevenient grace is aptly characterized by the ,patristic formula3 8,gratia est in nobis1 sed sine nobis10 that is1 grace1 as a vital act1 is in the soul1 but as a salutary act it proceeds1 not from the free will1 but from ,god4 ,in other words1 though the salutary acts of grace derive their vitality from the human will1 they are mere actus hominis 771 not actus humani 7747#ia7 8,god10 explains ,st4 ,augustine1 8does many good things in man1 which man does not do2 but man does none which ,god does not cause man to do407#ib7 ,and again3 8,god operates without us1 in order that we may become willing2 but when we once will so as to act1 ,he coperates with us4 ,we can1 however1 ourselves do nothing to effect good works of piety without ,him either working that we may will1 or coperating when we will407#ic7 ,st4 ,bernard employs similar language47#id7 b7 ,coperating grace 7gratia cooperans s4 adiuvans s4 subsequens7 differs from prevenient grace in this1 that it supposes a deliberate act of consent on the part of the will 71 not 74 ,st4 ,gregory the ,great tersely explains the distinction as follows3 8,the divine goodness first effects something in us without our coperation gratia praeveniens1 and then1 as the will freely consents1 coperates with us in performing the good which we desire gratia cooperans407#ie7 ,that such free and consequently meritorious acts are attributable to grace is emphasized by the ,tridentine ,council3 8,so great is the bounty of ,god towards all men that ,he will have the things which are ,his own gifts to be their merits407#if7 ,such free salutary acts are not only graces in the general sense1 but real actual graces1 in as far as they produce other salutary acts1 and their existence is as certain as the fact that many men freely follow the call of grace1 work out their salvation1 and attain to the beatific vision4 ,it is only in this way1 in fact1 that ,heaven is peopled with ,saints4 7 ,st4 ,augustine embodies all these considerations in the following passage3 8,it is certain that we keep the commandments when we will2 but because the will is prepared by the ,lord1 we must ask of ,him that we may will so much as is sufficient to make us act in willing4 ,it is certain that we will whenever we like1 but it is ,he who makes us will what is good1 of whom it is said 7,prov4 ,,viii1 #ce73 #8,the will is prepared by the ,lord1' and of whom it is said 7,ps4 ,,xxxvi1 #cb73 #8,the steps of a good man are ordered by the ,lord1 and his way doth ,he will1' and of whom it is said 7,phil4 ,,ii1 #ac73 #8,it is ,god who worketh in you1 even to will4' ,it is certain that we act whenever we set to work2 but it is ,he who causes us to act1 by giving thoroughly efficacious powers to our will1 who has said 7,ezech4 ,,xxxvi1 #bg73 #8,i will cause you to walk in my commandments1 and to keep my judgments1 and do them4' ,when ,he says3 #8,i will cause you 444 to do them1' what else does ,he say in fact than 7,ezech4 ,,xi1 #ai73 #8,i will take away the stony heart out of their flesh1' from which used to rise your inability to act1 and 7,ezech4 ,,xxxvi1 #bf73 #8,i will give you a heart of flesh1' in order that you may act407#ig7 7 ,the manner in which grace and free-will coperate is a profound philosophical and theological problem4 ,a salutary act derives its supernatural character from ,god1 its vitality from the human will4 ,how do these two factors conjointly produce one and the same act8 ,the unity of the act would be destroyed if ,god and the free-will of man in each case performed1 either two separate acts1 or each half of the same act4 ,to preserve the unity of a supernatural act two conditions are required3 7#a7 the divine power of grace must be transformed into the vital strength of the will and 7#b7 the created will1 which by its own power can perform at most a naturally good act1 must be equipped with the supernatural power of grace4 ,these conditions are met 7a7 by the supernatural elevation of the will 7elevatio externa71 and 7b7 by the supernatural concurrence of ,god 7concursus supernaturalis ad actum secundum74 ,the supernatural elevation of the will is accomplished in this wise3 ,god1 by employing the illuminating and strengthening grace1 works on the potentia obdientialis1 and thus raises the will above its purely natural powers and constitutes it a supernatural faculty in actu primo for the free performance of a salutary act4 ,the divine concursus supervenes to enable the will to perform the actus secundus or salutary act proper4 ,this special divine concurrence1 in contradistinction to the natural concursus whereby ,god supports the created universe17#ih7 is a strictly supernatural and gratuitous gift4 ,consequently1 ,god and the human will jointly perform one and the same salutary act--,god as the principal1 the will as the instrumental cause47#ii7 #f4 ,,efficacious ,,grace ,,and ,,merely ,,sufficient ,,grace4--,by efficacious grace 7gratia efficax7 we understand that divine assistance which with infallible certainty includes the free salutary act4 ,whether the certainty of its operation results from the physical nature of this particular grace1 or from ,god's infallible foreknowledge 7scientia media71 is a question in dispute between ,thomists and ,molinists47#ajj7 ,merely sufficient grace 7gratia mere sufficiens7 is that divine assistance whereby ,god communicates to the human will full power to perform a salutary act 7posse7 but not the action itself 7agere74 ,the division of grace into efficacious and merely sufficient is not identical with that into prevenient and coperating4 ,coperating grace does not ex vi notionis include with infallible certainty the salutary act4 ,it may indeed be efficacious1 but in matter of fact frequently fails to attain its object because the will offers resistance4 a7 ,the existence of efficacious graces is as certain as that there is a ,heaven filled with ,saints4 ,god would be neither omnipotent nor infinitely wise if all ,his graces were frustrated by the free-will of man4 ,st4 ,augustine repeatedly expresses his belief in the existence of efficacious graces4 ,thus he writes in his treatise on ,grace and ,free-,will3 8,it is certain that we act whenever we set to work2 but it is ,he ,god who causes us to act1 by giving thoroughly efficacious powers to the will407#aja7 ,and in another treatise3 8,adam had received the ability 7posse7 if he would gratia sufficiens1 but he had not the will to exercise that ability gratia efficax2 for if he had possessed that will1 he would have persevered407#ajb7 b7 ,before demonstrating the existence of sufficient grace it is necessary1 in view of certain heretical errors1 carefully to define the term4 7 ,actual grace may be regarded either in its intrinsic energy or power 7virtus1 potestas agendi7 or in its extrinsic efficacy 7efficientia1 efficacitas74 ,all graces are efficacious considered in their intrinsic energy1 because all confer the physical and moral power necessary to perform the salutary act for the sake of which they are bestowed4 ,from this point of view1 therefore1 and in actu primo1 there is no real but a purely logical distinction between efficacious and merely sufficient grace4 ,if we look to the final result1 however1 we find that this differs according as the will either freely coperates with grace or refuses its coperation4 ,if the will coperates1 grace becomes truly efficacious2 if the will resists1 grace remains 8merely sufficient40 ,in other words1 merely sufficient grace confers full power to act1 but is rendered ineffective by the resistance of the will4 ,the inefficacy of merely sufficient grace1 therefore1 is owing to the resistance of the will and not to any lack of intrinsic power4 ,this is a truth to which all ,catholic systems of grace must conform4 ,merely sufficient grace may be subdivided into gratia proxime sufficiens and gratia remote sufficiens4 ,proximately sufficient grace 7also called gratia operationis7 confers upon the will full power to act forthwith1 while remotely sufficient grace 7also termed gratia orationis7 confers only the grace of prayer1 which in its turn brings down full power to perform other salutary acts4 ,the gratia orationis plays a most important rle in the divine economy of grace4 ,god has not obliged ,himself to give man immediately all the graces he needs4 ,it is ,his will1 in many instances1 as when we are besieged by temptations1 that we petition ,him for further assistance4 8,god does not enjoin impossibilities10 says ,st4 ,augustine1 8but in ,his injunctions ,he counsels you both to do what you can for yourself1 and to ask ,his aid in what you cannot do407#ajc7 ,hence1 though grace may sometimes remain ineffective 7gratia inefficax gratia vere et mere sufficiens71 it is never insufficient 7insufficiens71 that is to say1 never too weak to accomplish its purpose4 ,calvinism and ,jansenism1 while retaining the name1 have eliminated sufficient grace from their doctrinal systems4 ,jansenius 7 #afch7 admits a kind of 8sufficient grace10 which he calls gratia parva1 but it is really insufficient because no action can result from it unless it is supplemented by another and more powerful grace47#ajd7 ,this heretic denounced sufficient grace in the ,catholic sense as a monstrous conception and a means of peopling hell with reprobates47#aje7 ,some of his followers even went so far as to assert that 8in our present state sufficient grace is pernicious rather than useful to us1 and we have reason to pray3 ,from sufficient grace1 ,o ,lord1 deliver us607#ajf7 7 ,it is an article of faith that there is a merely sufficient grace and that it is truly sufficient even when frustrated by the resistance of the will4 ,the last-mentioned point is emphasized by the ,second ,council of ,orange 7,a4 ,d4 #ebi73 8,this also we believe1 according to the ,catholic faith1 that all baptized persons1 through the grace received in ,baptism1 and with the help and coperation of ,christ1 are able and in duty bound1 if they will faithfully do their share1 to comply with all the conditions necessary for salvation407#ajg7 ,the existence of sufficient grace was formally defined by the ,council of ,trent as follows3 8,if any one saith that man's free-will1 moved and excited by ,god1 444 no wise coperates towards disposing and preparing itself for obtaining the grace of justification2 that it cannot refuse its consent if it would1 444 let him be anathema407#ajh7 ,this dogma can be convincingly demonstrated both from ,sacred ,scripture and ,tradition4 7#a7 ,god ,himself complains through the mouth of the prophet ,isaias3 8,what is there that ,i ought to do more to my vineyard1 that ,i have not done to it8 ,was it that ,i looked that it should bring forth grapes1 and it hath brought forth wild grapes807#aji7 ,this complaint clearly applies to the ,jews4 ,yahweh did for the ,jewish nation whatever it behooved ,him to do lavishly 7gratia vere sufficiens71 but ,his kindness was unrequited 7gratia mere sufficiens74 ,in the ,book of ,proverbs ,he addresses the sinner in these terms3 8,i called1 and you refused3 ,i stretched out my hand1 and there was none that regarded407#aaj7 ,what does this signify if not the complete sufficiency of grace8 ,the proffered grace remained inefficacious simply because the sinner rejected it of his own free will4 ,upbraiding the wicked cities of ,corozain and ,bethsaida1 our ,lord exclaims3 8,if in ,tyre and ,sidon had been wrought the miracles that have been wrought in you1 they had long ago done penance in sackcloth and ashes407#aaa7 ,the omniscient ,god-man here asserts the existence of graces which remained inefficacious in ,corozain and ,bethsaida1 though had they been given to the inhabitants of ,tyre and ,sidon1 they would have proved effective4 ,the conclusion evidently is3 these graces remained ineffective1 not because they were unequal to the purpose for which they were conferred1 but simply and solely because they were rejected by those whom ,god intended to benefit47#aab7 7#b7 ,though they did not employ the name1 the ,fathers were thoroughly familiar with the notion of sufficient grace4 ,thus ,st4 ,irenaeus comments on our ,lord's lamentation over the fate of the ,holy ,city3 8,when ,he says3 7,matth4 ,,xxiii1 #cg73 #8,how often would ,i have gathered together thy children1 444 and thou wouldest not1' ,he manifests the ancient liberty of man1 because ,god hath made him free from the beginning4444 ,for ,god does not employ force1 but always has a good intention4 ,and for this reason ,he gives good counsel to all4444 ,and those who do it gratia efficax will receive glory and honor1 because they have done good1 though they were free not to do it2 but those who do not do good will experience the just judgment of ,god1 because they have not done good gratia inefficax1 though they were able to do it gratia vere et mere sufficiens407#aac7 ,st4 ,augustine is in perfect agreement with ecclesiastical tradition1 and the ,jansenists had no right whatever to claim him for their teaching4 8,the grace of ,god10 he expressly says in one place1 8assists the will of men4 ,if in any case men are not assisted by it1 the reason lies with themselves1 not ,god407#aad7 ,and again3 8,no one is guilty because he has not received2 but he who does not do what he ought to do1 is truly guilty4 ,it is his duty to act if he has received a free will and amply sufficient power to act407#aae7 ,,readings3--,st4 ,thomas1 ,summa ,theologica1 #a;a #b;ae1 qu4 #aaj1 art4 #a2 qu4 #aaa1 art4 #a-e4--;,j4 ,scheeben1 ,natur und ,gnade1 ,mainz #ahfa4--,m4 ,glossner1 ,lehre des hl4 ,thomas vom ,wesen der ,gnade1 ,mainz #ahga4--,palmieri1 ,de ,gratia ,divina ,actuali1 thes4 #a-af1 ,gulpen #ahhe4--,oswald1 ,die ,lehre von der ,heiligung1 #crd ed41 #a-c1 ,paderborn #ahhe4--,s4 ,schiffini1 ,de ,gratia ,divina1 disp4 #a1 sect4 #b2 disp4 #c1 sect4 #a-e1 ,freiburg #aija4--;,heinrich-,gutberlet1 ,dogmatische ,theologie1 ,vol4 ,,viii1 pp4 #c sqq41 ,mainz #ahig4--;,b4 ,j4 ,otten1 ,s4 ,j41 ,a ,manual of the ,history of ,dogmas1 ,vol4 ,,ii1 ,st4 ,louis #aiah1 pp4 #bcd sqq4 ,chapter ,,ii4 ,the ,properties ,of ,actual ,grace ,actual grace has three essential properties3 7#a7 necessity1 7#b7 gratuity1 and 7#c7 universality4 ,the most important of these is necessity4 ,section #a4 ,the ,necessity ,of ,actual ,grace ,in treating of the necessity of actual grace we must avoid two extremes4 ,the first is that mere nature is absolutely incapable of doing any thing good4 ,this error was held by the early ,protestants and the followers of ,baius and ,jansenius4 ,the second is that nature is able to perform supernatural acts by its own power4 ,this was taught by the ,pelagians and ,semipelagians4 ,between these two extremes ,catholic theology keeps the golden mean4 ,it defends the capacity of human nature against ,protestants and ,jansenists1 and upholds its incapacity and impotence against ,pelagians and ,semipelagians4 ,thus our present ,section naturally falls into three ,articles4 ,article #a4 ,the ,capacity ,of ,mere ,nature ,without ,grace ,the capacity of nature in its own domain may be considered with regard either to the intellect or to the will4 99,thesis ,i3 ,man is capable by the natural power of his intellect to arrive at a knowledge of ,god from a consideration of the physical universe499 ,this proposition embodies an article of faith defined by the ,vatican ,council3 8,if any one shall say that the one true ,god1 our ,creator and ,lord1 cannot be certainly known by the natural light of human reason through created things1 let him be anathema407#aaf7 ,for a formal demonstration of this truth we must refer the reader to our treatise on ,god3 ,his ,knowability1 ,essence1 and ,attributes1 pp4 #ag sqq4 ,the argument there given may be supplemented by the following considerations3 #a4 ,the ,vatican ,council vindicates the native power of the human intellect when it says3 8,the ,catholic ,church1 with one consent1 has ever held and does hold1 that there is a twofold order of knowledge1 distinct both in principle and in object3 in principle1 because our knowledge in the one is by natural reason1 and in the other by divine faith2 in object1 because1 besides those things to which natural reason can attain1 there are proposed to our belief mysteries hidden in ,god1 which1 unless divinely revealed1 cannot be known407#aag7 ,this teaching1 which the ,church had repeatedly emphasized on previous occasions against the scepticism of ,nicholas de ,ultricuria17#aah7 the rationalistic philosophy of ,pomponazzi1 the 8log-stick-and-stone0 theory7#aai7 of ,martin ,luther1 the exaggerations of the ,jansenists1 and the vagaries of the ,traditionalists17#abj7 is based on ,revelation as well as on sound reason4 ,holy ,scripture clearly teaches that we can gain a certain knowledge of ,god from a consideration of the created universe47#aba7 ,reason tells us that a creature endowed with intelligence must be capable of acquiring natural knowledge1 and that supernatural faith is based on certain praeambula1 which are nothing else than philosophical and historical truths47#abb7 8,the existence of ,god and other like truths10 says ,st4 ,thomas1 8are not articles of faith1 but preambles to the articles2 for faith presupposes natural knowledge1 even as grace presupposes nature1 and perfection something that can be perfected407#abc7 ,luther denounced reason as the most dangerous thing on earth1 because 8all its discussions and conclusions are as certainly false and erroneous as there is a ,god in ,heaven407#abd7 ,the ,church teaches1 in accordance with sound philosophy and experience1 that the original powers of human nature1 especially free-will1 though greatly weakened1 have not been destroyed by original sin47#abe7 ,the ,scholastics1 it is true1 reckoned ignorance among the four 8wounds of nature0 inflicted by original sin47#abf7 ,but this teaching must be regarded in the light in which the ,church condemned ,quesnel's proposition that 8,all natural knowledge of ,god1 even that found in pagan philosophers1 can come from nowhere else than ,god1 and without grace produces nothing but presumption1 vanity1 and opposition against ,god ,himself1 instead of adoration1 gratitude1 and love407#abg7 ,the ,traditionalist contention that the intrinsic weakness of the human intellect can be cured only by a primitive revelation handed down through the instrumentality of speech and instruction1 or by a special interior illumination1 involves the false assumption that there can be a cognitive faculty incapable of knowledge1--which would ultimately lead to a denial of the essential distinction between nature and the supernatural1 because it represents exterior revelation or interior grace as something positively due to fallen nature47#abh7 ,following the lead of ,st4 ,thomas17#abi7 ,catholic apologists1 while maintaining the necessity of a supernatural revelation even with regard to the truths of natural religion and ethics1 base their argument not on the alleged physical incapacity of reason to ascertain these truths1 but on the moral impossibility 7i4e4 insuperable difficulty7 of finding them unaided4 8,it is to be ascribed to this divine ,revelation10 says the ,vatican ,council1 8that such truths among things divine as are not of themselves beyond human reason1 can1 even in the present state of mankind1 be known by every one with facility and firm assurance1 and without admixture of error407#acj7 ,in conformity with the teaching of ,revelation and ,tradition1 the ,church has always sharply distinguished between and 1--faith and knowledge1 revelation and philosophy1--assigning to reason the double rle of an indispensable forerunner and a docile handmaid of faith4 ,far from antagonizing reason1 as charged by her enemies1 the ,church has on the contrary always valiantly championed its rights against ,scepticism1 ,positivism1 ,criticism1 ,traditionalism1 ,rationalism1 ,pantheism1 and ,modernism47#aca7 #b4 ,as regards those purely natural truths that constitute the domain of science and art1 ,catholic divines are practically unanimous7#acb7 in holding that1 though man possesses the physical ability of knowing every single one of these truths1 even the most highly gifted cannot master them all4 ,cardinal ,mezzofanti had acquired a knowledge of many languages17#acc7 and undoubtedly was capable of learning many more2 yet without a special grace he could not have learned all the languages spoken on earth1 though their number is by no means infinite4 ,the science of mathematics1 which embraces but a limited field of knowledge1 comprises an indefinite number of propositions and problems which even the greatest genius can not master4 ,add to these impediments the shortness of human life1 the limitations of the intellect1 the multitude and intricacy of scientific methods1 the inaccessibility of many objects which are in themselves knowable1 7e4g4 the interior of the earth1 the stellar universe7--and you have a host of limitations which make it physically impossible for the mind of man to encompass the realm of natural truths47#acd7 99,thesis ,,ii3 ,fallen man1 whether pagan or sinner1 is able to perform some naturally good works without the aid of grace499 ,this thesis may be technically qualified as propositio certa4 ,proof4 ,a man performing moral acts may be either in a state of unbelief1 or of mortal sin1 or of sanctifying grace4 ,the question here at issue is chiefly whether all the works of pagans1 that is all acts done without grace of any kind1 are morally bad1 or whether any purely natural works may be good despite the absence of grace4 ,baius and ,jansenius affirmed this2 nay more1 they asserted that no man can perform good works unless he is in the state of grace and inspired by a perfect love of ,god 7caritas74 ,if this were true1 all the works of pagans and of such ,christians as have lost the faith1 would be so many sins4 ,but it is not true4 ,the genuine teaching of the ,church may be gathered from her official condemnation of the twenty-fifth1 the twenty-sixth1 and the thirty-seventh propositions of ,baius4 ,these propositions run as follows3 8,without the aid of ,god's grace free-will hath power only to sin207#ace7 8,to admit that there is such a thing as a natural good1 i4e4 one which originates solely in the powers of nature1 is to share the error of ,pelagius207#acf7 8,all the actions of unbelievers are sins and the virtues of philosophers vices407#acg7 ,to these we may add the proposition condemned by ,pope ,alexander ,,viii1 that 8,the unbeliever necessarily sins in whatever he does407#ach7 #a4 ,sacred ,scripture and the ,fathers1 ,st4 ,augustine included1 admit the possibility of performing naturally good1 though unmeritorious1 works 7opera steriliter bona7 in the state of unbelief2 and their teaching is in perfect conformity with right reason4 a7 ,our ,divine ,lord ,himself says37#aci7 8,if you love them that love you1 what reward7#adj7 shall you have8 ,do not even the publicans this8 ,and if you salute7#ada7 your brethren only1 what do you more8 ,do not also the heathens7#adb7 this80 ,the meaning plainly is3 ,to salute one's neighbor is an act of charity1 a naturally good deed1 common even among the heathens1 and one which1 not being done from a supernatural motive1 deserves no supernatural reward4 ,but this does not by any means imply that to salute one's neighbor is sinful4 ,st4 ,paul7#adc7 says3 8,for when the gentiles17#add7 who have not the law17#ade7 do by nature7#adf7 those things that are of the law2 these having not the law are a law to themselves3 who shew the work of the law written in their hearts40 ,by 8gentiles0 the ,apostle evidently means genuine heathens1 not converts from paganism to ,christianity1 and hence the meaning of the passage is that the heathens who know the natural law embodied in the ,decalogue only as a postulate of reason1 are by nature7#adg7 able to 8do those things that are of the law107#adh7 i4e4 observe at least some of its precepts4 ,that ,st4 ,paul did not think the gentiles capable of observing the whole law without the aid of grace appears from his denunciation of their folly1 a little further up in the same ,epistle3 8,because that1 when they knew ,god1 they have not glorified him as ,god1 or given thanks2 but became vain in their thoughts1 and their foolish heart was darkened1 etc4107#adi7 and also from the hypothetic form of ,rom4 ,,ii1 #ad in the original ,greek text3 8 444 --,si quando gentes1 444 quae legis sunt1 faciunt407#aej7 ,in ,rom4 ,,xiv1 #bc3 8,for all that is not faith is sin107#aea7 a text often quoted against our thesis1 8faith0 does not mean the theological habit of faith1 but 8conscience107#aeb7 as the context clearly shows47#aec7 b7 ,the teaching of the ,fathers is in substantial harmony with ,sacred ,scripture4 7 ,thus ,st4 ,jerome1 speaking of the reward which ,yahweh gave to ,nabuchodonosor for his services against ,tyre17#aed7 says3 8,the fact that ,nabuchodonosor was rewarded for a good work shows that even the gentiles in the judgment of ,god are not passed over without a reward when they have performed a good deed407#aee7 ,in his commentary on ,st4 ,paul's ,epistle to the ,galatians the same holy ,doctor observes3 8,many who are without the faith and have not the ,gospel of ,christ1 yet perform prudent and holy actions1 e4g4 by obeying their parents1 succoring the needy1 not oppressing their neighbors1 not taking away the possessions of others407#aef7 7 ,the teaching of ,st4 ,augustine offers some difficulties4 ,there can be no doubt that this ,father freely admitted that pagans and infidels can perform naturally good works without faith and grace4 ,thus he says there is no man so wicked that some good cannot be found in him47#aeg7 ,he extols the moderation of ,polemo7#aeh7 and the purity of ,alypius1 who were both pagans47#aei7 ,he admires the civic virtues of the ancient ,romans17#afj7 etc4 ,holding such views1 how could ,augustine write3 8,neither doth free-will avail for anything except sin1 if the way of truth is hidden407#afa7 ,and what did his disciple ,prosper mean when he said3 8,the whole life of unbelievers is a sin1 and nothing is good without the highest good4 ,for wherever there is no recognition of the supreme and immutable truth1 there can be no genuine virtue1 even if the moral standard be of the highest407#afb7 ,to understand these and similar passages rightly and to explain at the same time how it was possible for ,baius and ,jansenius to bolster their heretical systems with quotations from the writings of ,st4 ,augustine and his disciples1 it is necessary to observe that the quondam rhetorician and ,platonic idealist of ,hippo delights in applying to the genus the designation which belongs to its highest species1 and vice versa47#afc7 ,thus1 in speaking of liberty1 he often means the perfect liberty enjoyed by our first parents in ,paradise27#afd7 in using the term 8children of ,god0 he designates those who persevere in righteousness27#afe7 and in employing the phrase 8a good work0 he means one supernaturally meritorious4 ,or1 vice versa1 he designates the slightest good impulse of the will as 8caritas10 as it were by anticipation1 and brands every unmeritorious work 7opus informe s4 sterile7 as false virtue 7falsa virtus71 nay sin 7peccatum74 ,to interpret ,st4 ,augustine correctly1 therefore1 allowance must be made for his peculiar idealism and a careful distinction drawn between the real and the metaphorical sense of the terms which he employs4 ,baius neglected this precaution and furthermore paid no attention to the controversial attitude of the holy ,doctor4 ,augustine's peculiar task was not to maintain the possibility of naturally good works without faith and grace1 but to defend against ,pelagius and ,julian the impossibility of performing supernaturally good and meritorious works without the aid of grace4 ,it is this essential difference in their respective points of view that explains how ,st4 ,augustine and ,baius were able to employ identical or similar terms to express radically different ideas47#aff7 c7 ,it can easily be demonstrated on theological grounds that fallen man is able1 of his own initiative1 i4e4 without the aid of grace1 to perform morally good works1 and that ,baius erred in asserting that this is impossible without theological faith4 7 ,with regard to the first-mentioned point it will be well1 for the sake of clearness1 to adopt ,palmieri's distinction between physical and moral capacity47#afg7 ,man sins whenever he transgresses the law or yields to temptation4 ,this would be impossible if he were physically unable to keep the whole law and resist temptation4 ,hence he must be physically able to do that which he is obliged to do under pain of sin1 though in this or that individual instance the difficulties may be insuperable without the aid of grace4 ,to put it somewhat differently3 ,baius and ,jansenius hold that fallen man can perform no morally good works because of physical or moral impotence on the part of the will4 ,this assumption is false4 ,man is physically able to perform good works because they are enjoined by the moral law of nature under pain of sin2 he is morally able because1 in spite of numerous evil tendencies1 not a few gentiles and unbelievers have led upright lives and thereby proved that man can perform good works without the aid of grace47#afh7 ,this is also the teaching of ,st4 ,thomas47#afi7 7 ,it is an expressly defined dogma that the process of justification starts with theological faith 7fides71 preceded by the so-called grace of vocation1 which prepares and effects conversion4 ,to say1 as ,baius did1 that all good works performed in a state of unbelief are so many sins1 is tantamount to asserting that the preliminary acts leading up to faith1 and which the unbeliever performs by the aid of prevenient grace1 are sinful2 in other words1 that ,god requires the unbeliever to prepare himself for justification by committing sin4 ,this is as absurd as it is heretical47#agj7 ,the whole argument of this section applies a fortiori to the theory that no act can be morally good unless prompted by both theological charity and theological faith47#aga7 #b4 ,we must now define the limitations of fallen nature unaided by grace4 ,though the graces dispensed by ,providence even for naturally good deeds are in the present economy de facto nearly all supernatural1 nothing prevents us from conceiving a different economy1 consisting of purely natural helps1 such as would have been necessary in the state of pure nature47#agb7 ,as regards the limitations of man's moral power in the natural order1 we may say1 in a general way1 that the will is able to keep the easier precepts of the moral law of nature without the assistance of grace 7either supernatural or natural74 ,however1 as it is impossible in many instances to determine just where the easier precepts end and the more difficult ones begin1 a broad field is left open for theological speculation4 a7 ,theologians are practically unanimous in holding that man cannot observe the natural law in its entirety for any considerable length of time without the aid of grace4 ,suarez is so sure of this that he does not hesitate to denounce the contrary teaching1--which is 7perhaps unjustly7 ascribed to ,durandus1 ,scotus1 and ,gabriel ,biel--as 8rash and verging on error407#agc7 ,in matter of fact the ,church has formally defined that1 because of concupiscence1 no one1 not even the justified man1 much less the sinner1 is able1 without divine assistance 7grace71 to keep for any considerable length of time the whole ,decalogue1 which embodies the essentials of the moral law4 8,nevertheless10 says the ,council of ,trent1 8let those who think themselves to stand take heed lest they fall1 and with fear and trembling work out their salvation1 444 for 444 they ought to fear for the combat which yet remains with the flesh1 with the world1 with the devil1 wherein they cannot be victorious unless they be with ,god's grace obedient to the ,apostle1 who says3 #8,we are debtors1 etc4' 07#agd7 ,st4 ,paul1 who lived1 so to speak1 in an atmosphere of grace1 yet found reason to exclaim3 8,i am delighted with the law of ,god1 according to the inward man1 but ,i see another law in my members1 fighting against the law of my mind1 and captivating me in the law of sin1 that is in my members107#age7 and3 8,unhappy man that ,i am1 who shall deliver me from the body of this death8 ,the grace of ,god1 by ,jesus ,christ our ,lord407#agf7 ,surely it would be vain to expect the proud ideal of the ,stoics or ,pelagius' presumptuous claim of impeccability ever to be realized on earth except by a special privilege of grace1 such as that bestowed upon the ,blessed ,virgin ,mary47#agg7 ,the ,fathers follow ,st4 ,paul in describing the power of concupiscence1 even after justification47#agh7 b7 ,a pertinent question1 closely allied to the proposition just treated1 is this3 ,can the human will1 without the aid of grace1 overcome all the grievous temptations to mortal sin by which it is besieged8 ,it is the common teaching of theologians that1 without the aid of grace1 man in the fallen state succumbs with moral 7not physical7 necessity to grievous temptations against the moral law1 i4e4 to mortal sin4 ,this conclusion flows from the impossibility1 which we have demonstrated above1 of observing the whole law of nature for life or for any considerable length of time without the help of grace4 ,if man were able to resist all violent temptations1 he would be able to keep the whole law4 ,the theological teaching which we are here expounding may be formulated in two different ways3 7#a7 ,no man can overcome all grievous temptations against the moral law without the aid of grace2 7#b7 there is no man living who is not now and then assailed by temptations to which he would inevitably succumb did not ,god lend him ,his assistance4 ,in its first and rather indefinite form the proposition is attacked by ,ripalda17#agi7 ,molina17#ahj7 and many later ,scholastics4 ,these writers argue as follows3 ,it is impossible to deduce from ,revelation or experience a definite rule by which man could determine the conditions on which the grievousness of a temptation depends4 ,to say that a temptation is grievous when it cannot be resisted without the aid of grace1 would be begging the question4 ,besides1 the possibility always remains that there be men who1 though in theory unable to withstand all grievous temptations without the aid of grace1 de facto never meet with such temptations1 but only with the lighter kind which can be overcome without supernatural help4 ,the second and more specific formulation of our proposition is supported by ,sacred ,scripture1 which explicitly declares that all men are subject to temptations which they could not resist if ,god did not uphold them47#aha7 ,if the just are obliged to watch and pray constantly1 lest they fall17#ahb7 this must be true in an even higher degree of sinners and unbelievers4 ,st4 ,augustine writes against the ,pelagians3 8,faithful men say in their prayer3 #8,lead us not into temptation4' ,but if they have the capacity of avoiding evil1 why do they pray for it8 ,or1 what is the evil which they pray to be delivered from1 but1 above all else1 the body of this death8444 the carnal lusts1 whence a man is liberated only by the grace of the ,saviour4444 ,he may be permitted to pray that he may be healed4 ,why does he presume so strongly on the capability of his nature8 ,it is wounded1 hurt1 harassed1 destroyed2 what it stands in need of is a true confession of its weakness1 not a false defense of its capacity407#ahc7 c7 ,another question1 on which ,catholic divines disagree1 is this3 ,can fallen man1 unaided by grace1 elicit an act of perfect natural charity 7amor ,dei naturalis perfectus78 ,scotus answers this question affirmatively17#ahd7 and his opinion is shared by ,cajetan17#ahe7 ,baez17#ahf7 ,dominicus ,soto17#ahg7 and ,molina47#ahh7 ,other equally eminent theologians1 notably ,suarez7#ahi7 and ,bellarmine17#aij7 take the negative side4 ,in order to obtain a clear understanding of the question at issue we shall have to attend to several distinctions4 ,first and above all we must not lose sight of the important distinction between the natural and the supernatural love of ,god4 ,supernatural charity1 in all its stages1 necessarily supposes supernatural aid4 ,the question therefore can refer only to the amor ,dei naturalis47#aia7 ,that this natural charity is no mere figment appears from the ecclesiastical condemnation of two propositions of ,baius47#aib7 ,another1 even more important distinction is that between perfect and imperfect charity4 ,imperfect charity is the love of ,god as our highest good 7amor ,dei ut summum bonum nobis72 perfect charity is the love of ,god for ,his own sake above all things 7amor ,dei propter se et super omnia74 ,the holy ,fathers and a number of councils7#aic7 declare that it is impossible to love ,god perfectly without the aid of grace4 ,the context and such stereotyped explanatory phrases as 8sicut oportet0 or 8sicut expedit ad salutem107#aid7 show that these ,patristic and conciliary utterances apply to the supernatural love of ,god4 ,hence the question narrows itself down to this3 ,can fallen man without the aid of grace love ,god for ,his own sake and above all things by a purely natural love8 ,in answering this question ,pesch17#aie7 ,tepe17#aif7 and other theologians distinguish between affective and effective love4 ,they hold that whereas the amor affectivus in all its stages is possible without the aid of grace1 not so the amor effectivus1 since that would involve the observance of the whole natural law4 ,this compromise theory can be demonstrated as highly probable from ,scripture and ,tradition4 ,st4 ,paul says7#aig7 that the gentiles knew ,god and should have glorified ,him4 ,this evidently supposes that it was possible for them to glorify ,god1 and consequently to love ,him affectively1 as easily and with the same means by which they knew ,him4 ,else how could the ,apostle say of those gentiles who1 8when they knew ,god1 glorified him not as ,god10 that they 8changed the truth of ,god into a lie1 and worshipped and served the creature rather than the ,creator087#aih7 ,this interpretation of ,rom4 ,i1 #ba sqq4 is explicitly confirmed by ,st4 ,ambrose when he says3 8,for they were able to apprehend this by the law of nature1 inasmuch as the fabric of the cosmos testifies that ,god1 its author1 is alone to be loved1 as ,moses hath set it down in his writings2 but they were made impious by not glorifying ,god1 and unrighteousness became evident in them when1 knowing1 they changed the truth into a lie and refused to confess the one ,god407#aii7 #c4 ,it follows1 by way of corollary1 that ,vasquez's opinion17#bjj7 that there can be no good work without supernatural aid in the shape of a cogitatio congrua1 is untenable1 as is also the assertion of ,ripalda7#bja7 that in the present economy purely natural good actions are so invariably connected with the prevenient grace of ,christ that they practically never exist as such4 a7 ,vasquez1 whose position in the matter is opposed by most other theologians1 contends7#bjb7 that no man can perform a good work or resist any temptation against the natural law 7,decalogue7 without the help of supernatural grace derived from the merits of ,christ4 ,to avoid the heretical extreme of ,baianism1 however1 he makes a twofold limitation4 ,he assumes with the ,scotists that there is such a thing as a morally indifferent act of the will17#bjc7 and defines the grace which he holds to be necessary for the performance of every morally good deed1 as cogitatio congrua4 ,this 8congruous thought10 he says1 is in itself1 i4e4 ontologically1 natural1 and can be regarded as supernatural only quoad modum et finem4 ,the subtle argument by which ,vasquez tries to establish this thesis is based principally on ,st4 ,augustine and may be summarized as follows3 ,whenever the ,fathers and councils insist on the necessity of grace for the performance of good works1 they mean all good works1 natural as well as supernatural4 ,the only alternative they know is virtue or vice1 good or evil4 ,consequently the grace of ,christ1 in some form or other1 is a necessary requisite of all morally good deeds4 ,as we have already intimated1 we regard this opinion of the learned ,spanish divine as erroneous47#bjd7 ,three solid reasons militate against it4 ,the first is that1 to guard against ,baianism1 ,vasquez is compelled to assume the existence of morally indifferent acts of the will1 which is untenable1 as 8,st4 ,augustine and ,st4 ,thomas1 and theologians generally teach that there is no such thing in the concrete as a morally indifferent act of the free will1 and consequently1 if the will is able1 without grace1 to perform acts that are not evil1 it is also able to perform good acts407#bje7 ,second1 ,vasquez's theory counterfeits the notion of ,christian grace4 8,good thoughts0 come so natural to man1 and are so closely bound up with the grace of creation1 that even ,pelagius found no difficulty in admitting this sort of 8grace407#bjf7 ,surely fallen nature is not so utterly corrupt that a good child is unable to honor and love his parents without the aid of 8grace0 7in the sense of cogitatio congrua ex meritis ,christi74 ,the third reason which constrains us to reject ,vasquez's theory1 is that it leaves no room for natural morality 7naturaliter honestum7 to fill the void between those acts that are naturally bad 7moraliter inhonesta1 i4e4 peccata7 and such as are supernaturally good 7supernaturaliter bona1 i4e4 salutaria74 ,the existence of such naturally good acts would seem to be a highly probable inference from the condemnation1 by ,pius ,,vi1 of a certain proposition taught by the pseudo-,council of ,pistoia47#bjg7 b7 ,martinez de ,ripalda 7#afdh7 tried to improve ,vasquez's theory by restoring the ,christian concept of grace and adding that ,providence invariably precedes all naturally good works1 including those performed by heathens and sinners1 with the entitatively supernatural grace of illumination and confirmation47#bjh7 ,in this hypothesis the necessity of grace is not theological but purely historic47#bji7 ,despite the wealth of arguments by which ,ripalda attempted to prove his theory17#baj7 it has not been generally accepted4 ,while some1 e4g4 ,platel7#baa7 and ,pesch17#bab7 regard it with a degree of sympathy1 others1 notably ,de ,lugo7#bac7 and ,tepe17#bad7 are strongly opposed to it4 ,palmieri thinks it may be accepted in a restricted sense1 i4e4 when limited to the faithful47#bae7 ,ripalda's hypothesis of the universality of grace is truly sublime and would have to be accepted if ,god's salvific will could be demonstrated by revelation or some historic law to suffer no exceptions4 ,but ,ripalda has not been able to prove this from ,revelation47#baf7 ,then1 too1 his theory entails two extremely objectionable conclusions3 7#a7 a denial1 not indeed of the possibility 7,quesnel71 but of the existence of purely natural good works1 and 7#b7 the possibility of justification without theological faith4 ,neither of these difficulties probably occurred to ,vasquez or ,ripalda17#bag7 because at the time when they wrote ,pius ,,vi had not yet condemned the teaching of the pseudo-,council of ,pistoia17#bah7 nor had ,innocent ,,xi censured the proposition that 8,faith in a broad sense1 as derived from the testimony of creatures or some other similar motive1 is sufficient for justification407#bai7 ,if the love of ,god1 even perfect love1 7such as we have shown to be possible in the natural order71 were of itself necessarily supernatural1 as ,ripalda contends1 it would be possible for a pagan to receive the grace of justification without theological faith1 which he does not possess1 as is evident from the ,vatican teaching that it is 8requisite for divine faith that revealed truth be believed because of the authority of ,god who reveals it407#bbj7 99,thesis ,,iii3 ,not all actions performed by man in the state of mortal sin are sinful on account of his not being in the state of grace499 ,this is de fide4 ,proof4 ,though this thesis is1 strictly speaking1 included in ,thesis ,,ii1 it must be demonstrated separately on its own merits1 because it embodies a formally defined dogma which has been denied by the ,protestant ,reformers and by the followers of ,baius and ,jansenius4 ,martin ,luther taught1--and his teaching was adopted in a modified form by the ,calvinists1--that human nature is entirely depraved by original sin1 and consequently man necessarily sins in whatever he does17#bba7 even in the process of justification4 ,against this heresy the ,tridentine ,council defined3 8,if any one shall say that all the works done before justification 444 are indeed sins1 444 let him be anathema407#bbb7 ,the ,protestant notion of grace was reduced to a theological system by ,baius7#bbc7 and ,jansenius17#bbd7 whose numerous errors may all be traced to their denial of the supernatural order4 ,the ,jansenist teaching was pushed to an extreme by ,paschasius ,quesnel1 #aja of whose propositions were formally condemned by ,pope ,clement ,,xi in his famous ,constitution 8,unigenitus407#bbe7 ,the ,jansenistic teachings of the ,council of ,pistoia were censured by ,pius ,,vi1 ,a4 ,d4 #agid1 in his ,bull 8,auctorem fidei40 ,the quintessence of this heretical system is embodied in the proposition that whatever a man does in the state of mortal sin is necessarily sinful for the reason that he is not in the state of grace 7status caritatis74 ,baius7#bbf7 and ,quesnel7#bbg7 gave this teaching an ,augustinian turn by saying that there is no intermediate state between the love of ,god and concupiscence1 and that all the works of a sinner must consequently and of necessity be sinful4 ,this heretical teaching is sharply condemned in the ,bull 8,auctorem fidei407#bbh7 ,quesnel pushed it to its last revolting conclusion when he said3 8,the prayer of the wicked is a new sin1 and that ,god permits it is but an additional judgment upon them407#bbi7 ,the teaching of ,baius and ,quesnel is repugnant to ,revelation and to the doctrine of the ,fathers4 a7 ,the ,bible again and again exhorts sinners to repent1 to pray for forgiveness1 to give alms1 etc4 ,cfr4 ,ecclus4 ,,xxi1 #a3 8,my son1 thou hast sinned8 ,do so no more3 but for thy former sins also pray that they may be forgiven thee40 ,ezech4 ,,xviii1 #cj3 8,be converted1 and do penance for all your iniquities3 and iniquity shall not be your ruin40 ,dan4 ,,iv1 #bd3 8,redeem thou thy sins with alms1 and thy iniquities with works of mercy to the poor3 perhaps he will forgive thy offences40 ,zach4 ,i1 #c3 8,thus saith the ,lord of hosts3 ,turn ye to me1 saith the ,lord of hosts3 and ,i will turn to you40 ,if all the works thus enjoined were but so many sins1 we should be forced to conclude1 on the authority of ,sacred ,scripture1 that ,god commands the sinner to commit new iniquities and that the process of justification with its so-called dispositions consists in a series of sinful acts4 ,such an assumption would be manifestly absurd and blasphemous4 ,quesnel endeavored to support his heretical conceit by ,matth4 ,,vii1 #ag sq43 8,even so every good tree bringeth forth good fruit1 and the evil tree bringeth forth evil fruit2 a good tree cannot bring forth evil fruit1 neither can an evil tree bring forth good fruit40 ,but as our ,lord in this passage speaks of prophets1 the fruits he has in mind must obviously be doctrines not works47#bcj7 ,and what if they were works8 ,are not doctrines and morals ultimately related1 and may we not infer from the lives they lead 7according to their doctrines7 whether prophets are true or false8 ,by their fruits 7i4e4 works7 you shall know them 7i4e4 the soundness or unsoundness of the teaching upon which their works are based74 b7 ,in appealing to the testimony of the ,fathers the ,jansenists were notoriously guilty of misinterpretation4 7 ,origen plainly teaches that prayer before justification is a good work4 8,though you are sinners10 he says1 8pray to ,god2 ,god hears the sinners407#bca7 ,the seemingly contradictory text ,john ,,ix1 #ca3 8,now we know that ,god doth not hear sinners107#bcb7 is thus explained by ,st4 ,augustine3 8,he speaks as one not yet anointed2 for ,god also hears the sinners4 ,if ,he did not hear sinners1 the publican would have cast his eyes to the ground in vain and vainly struck his breast saying3 ,o ,god1 be merciful to me1 a sinner407#bcc7 ,moreover1 since there is question here of extraordinary works and signs only 7viz4 miracles71 the text is wholly irrelevant in regard to works of personal righteousness4 ,st4 ,prosper teaches3 8,human nature1 created by ,god1 even after its prevarication1 retains its substance1 form1 life1 senses1 and reason1 and the other goods of body and soul1 which are not lacking even to those who are bad and vicious4 ,but there is no possibility of seizing the true good by such things as may adorn this mortal life1 but cannot give merit eternal life407#bcd7 7 ,baius and ,quesnel succeeded in veiling their heresy by a phraseology of ,augustinian color but with implications foreign to the mind of the ,doctor of ,grace4 ,augustine emphasized the opposition between 8charity0 and 8concupiscence0 so strongly that the intermediary domain of naturally good works was almost lost to view4 ,thus he says in his ,enchiridion3 8,carnal lust reigns where there is not the love of ,god407#bce7 ,and in his treatise on the ,grace of ,christ3 8,here there is no love1 no good work is reckoned as done1 nor is there in fact any good work1 rightly so called2 because whatever is not of faith is sin1 and faith worketh by love407#bcf7 ,and again in his treatise on ,grace and ,free ,will3 8,the commandments of love or charity are so great and such1 that whatever action a man may think he does well1 is by no means well done if done without charity407#bcg7 ,we have purposely chosen passages in which the 8,doctor of ,grace0 obviously treats of charity as theological love1 not in the broad sense of dilectio47#bch7 ,at first blush these passages seem to agree with the teaching of ,baius1 who says3 8,every love on the part of a rational creature is either sinful cupidity1 by which the world is loved1 and which is forbidden by ,st4 ,john1 or that praiseworthy charity which is infused into the heart by the ,holy ,spirit1 and by which we love ,god20--7#bci7 and with the forty-fifth proposition of ,quesnel3 8,as the love of ,god no longer reigns in the hearts of sinners1 it is necessary that carnal lust should reign in them and vitiate all their actions407#bdj7 ,yet the sense of these propositions is anything but ,augustinian4 ,augustine upholds free-will in spite of grace and concupiscence1 whereas the ,jansenists assert that the carnalis cupiditas and the caritas dominans produce their effects by the very power of nature1 i4e4 necessarily and of themselves47#bda7 ,besides this capital difference there are many minor discrepancies between the teaching of ,st4 ,augustine and that of ,baius and ,quesnel4 ,augustine1 it is true1 in his struggle with ,pelagianism17#bdb7 strongly emphasized the opposition existing between grace and sin1 between love of ,god and love of the world2 but he never dreamed of asserting that every act performed in the state of mortal sin is sinful for the reason that it is not performed in the state of grace4 ,scholasticism has long since applied the necessary corrective to his exaggerations4 ,it is perfectly orthodox to say that there is an irreconcilable opposition between the state of mortal sin and the state of grace4 8,no one can serve two masters407#bdc7 ,this is not1 however1 by any means equivalent to saying1 as the ,jansenists do1 that the sinner1 not being in the state of grace1 of necessity sins in whatever he does4 ,augustine expressly admits that1 no matter how deeply ,god may allow a man to fall1 and no matter how strongly concupiscence may dominate his will1 he is yet able to pray for grace1 which is in itself a distinctly salutary act4 8,if a sin is such10 he says in his ,retractationes1 8that it is itself a punishment for sin1 what can the will under the domination of cupidity do1 except1 if it be pious1 to pray for help807#bdd7 ,compare this sentence with the fortieth proposition of ,baius3 8,the sinner in all his actions serves the lust which rules him107#bde7 and you will perceive the third essential difference that separates the teaching of ,st4 ,augustine from that of the ,jansenists4 ,the former1 even when he speaks1 not of the two opposing habits1 but of their respective acts1 does not1 like ,jansenism1 represent the universality of sin without theological charity as a physical and fundamental necessity1 but merely as a historical phenomenon which admits of exceptions4 ,thus he writes in his treatise ,on the ,spirit and the ,letter3 8,if they who by nature do the things contained in the law1 must not be regarded as yet in the number of those whom ,christ's grace justifies1 but rather as among those whose actions 7although they are those of ungodly men who do not truly and rightly worship the true ,god7 we not only cannot blame1 but actually praise1 and with good reason1 and rightly too1 since they have been done1 so far as we read or know or hear1 according to the rule of righteousness2 though were we to discuss the question with what motive they are done1 they would hardly be found to be such as to deserve the praise and defense which are due to righteous conduct407#bdf7 ,in conclusion we will quote a famous passage from ,st4 ,augustine which reads like a protest against the distortions of ,baius and ,jansenius4 8,love10 he says1 8is either divine or human2 human love is either licit or illicit4444 ,i speak first of licit human love1 which is free from censure2 then1 of illicit human love1 which is damnable2 and in the third place1 of divine love1 which leads us to ,heaven4444 ,you1 therefore1 have that love which is licit2 it is human1 but1 as ,i have said1 licit1 so much so that1 if it were lacking1 the want of it would be censured4 ,you are permitted with human love to love your spouse1 your children1 your friends and fellow-citizens4 ,but1 as you see1 the ungodly1 too1 have this love1 e4g4 pagans1 ,jews1 heretics4 ,who among them does not love his wife1 his children1 his brethren1 his neighbors1 his relations and friends8 ,this1 therefore1 is human love4 ,if any one would be so unfeeling as to lose even human love1 not loving his own children1 444 we should no longer regard him as a human being407#bdg7 ,tepe pertinently observes7#bdh7 that ,st4 ,augustine in this passage asserts not only the possibility but the actual existence of naturally good though unmeritorious works 7opera steriliter bona71 and that the theory of ,ripalda7#bdi7 is untenable for this reason1 if for no other1 that the quoted passage is cited in ,pius ,,vi's ,bull 8,auctorem fidei407#bej7 ,article #b4 ,the ,necessity ,of ,actual ,grace ,for ,all ,salutary ,acts ,salutary acts 7actus salutares7 are those directed to the attainment of sanctifying grace and the supernatural end of man4 ,according to this double purpose1 salutary acts may be divided into two classes3 7#a7 those that prepare for justification 7actus simpliciter salutares71 and 7#b7 those which1 following justification1 gain merits for ,heaven 7actus meritorii74 ,in consequence of the supernatural character of the acts which they comprise1 both these categories are diametrically opposed to that class of acts which are good only in a natural way17#bea7 and hence must be carefully distinguished from the latter4 ,the ,fathers did not1 of course1 employ the technical terms of modern theology2 they had their own peculiar phrases for designating what we call salutary acts1 e4g4 agere sicut oportet vel expedit1 agere ad salutem1 agere ad iustificationem1 agere ad vitam aeternam1 etc47#beb7 #a4 ,,pelagianism4--,pelagianism started as a reaction against ,manichaeism1 but fell into the opposite extreme of exaggerating the capacity of human nature at the expense of grace4 ,it denied original sin7#bec7 and grace4 ,as the necessity of grace for all salutary acts is a fundamental dogma of the ,christian religion1 the ,church proceeded with unusual severity against ,pelagian naturalism and condemned its vagaries through the mouth of many councils4 a7 ,pelagius was a ,british lay monk1 who came to ,rome about the year #djj to propagate his erroneous views47#bed7 ,he found a willing pupil in ,celestius1 who after distinguishing himself as a lawyer1 had been ordained to the priesthood at ,ephesus1 about #daa4 ,the ,pelagian heresy gained another powerful champion in the person of ,bishop ,julian of ,eclanum in ,apulia4 ,its strongest opponent was ,st4 ,augustine4 ,under his powerful blows the ,pelagians repeatedly changed their tactics1 without however giving up their cardinal error in regard to grace4 ,their teaching on this point may be summarized as follows3 ,the human will is able by its natural powers to keep all the commandments of ,god1 to resist temptation1 and to gain eternal life2 in fact it can attain to a state of holiness and impeccability7#bee7 in which the petition 8,forgive us our trespasses0 no longer has any meaning except perhaps as an expression of humility47#bef7 ,in so far1 however1 as free-will is itself a gift of the ,creator1 man can perform no good works without grace4 ,at a later period of his career ,pelagius admitted the existence of merely external supernatural graces1 such as revelation and the example of ,christ and the saints1--which led ,st4 ,augustine to remark3 8,this is the hidden and despicable poison of your heresy that you represent the grace of ,christ as ,his example1 not ,his gift1 alleging that man is justified by imitating ,him1 not by the ministration of the ,holy ,spirit407#beg7 ,but even this external grace1 according to ,pelagius1 does not confer the strength necessary to perform good works2 it merely makes it easier to keep the commandments4 ,pelagius did not deny that justification and adoptive sonship1 considered in their ideal relation to the 8kingdom of ,heaven10 as distinguished from 8eternal life107#beh7 are not identical in adults with the grace of creation1 but he denied their gratuity by asserting that the free will is able to merit all these graces by its own power47#bei7 ,whatever may have been the variations of ,pelagianism1 it is patent from the writings of ,st4 ,augustine that its defenders one and all rejected the necessity and existence of the immediate grace of the will47#bfj7 ,their attitude towards the illuminating grace of the intellect is in dispute4 ,some theologians7#bfa7 think the ,pelagians admitted1 others7#bfb7 that they denied its existence4 ,no matter what they may have held on this point1 there can be no doubt that the followers of ,pelagius conceived the object of grace to be nothing more than to facilitate the work of salvation4 b7 ,within the short span of twenty years 7,a4 ,d4 #daa to #dca7 no less than twenty-four councils occupied themselves with this new heresy4 ,at first the wily heretic succeeded in deceiving the prelates assembled at ,lydda 7,diospolis71 ,a4 ,d4 #dae2 but the bishops of ,northern ,africa1 among them ,st4 ,augustine1 roundly condemned his teaching at two councils held with the sanction of ,pope ,innocent ,i at ,carthage and ,mileve in #daf4 ,shortly afterwards1 deceived by the terms of the creeds and explanations which they circulated1 ,pope ,zosimus 7#dag-dah7 declared both ,pelagius and ,celestius to be innocent4 ,despite this intervention1 however1 two hundred ,african bishops1 at a plenary council held at ,carthage1 ,a4 ,d4 #dah1 reiterated the canons of ,mileve and submitted them for approval to the ,holy ,see4 ,these proceedings induced ,zosimus to adopt stronger measures4 ,in his ,epistula ,tractoria 7#dah7 he formally condemned ,pelagianism and persuaded the ,emperor to send ,julian of ,eclanum and seventeen other recalcitrant bishops into exile4 ,the canons of ,carthage and ,mileve were subsequently received by the universal ,church as binding definitions of the faith4 ,the most important of them in regard to grace is this3 8,if anyone shall say that the grace of justification is given to us for the purpose of enabling us to do more easily by the aid of grace what we are commanded to do by free-will1 as if we were able1 also1 though less easily1 to observe the commandments of ,god without the help of grace1 let him be anathema407#bfc7 ,the ,ecumenical ,council of ,ephesus 7,a4 ,d4 #dca71 with the approval of ,pope ,celestine ,i1 renewed the condemnation of ,celestius1 but it was not until nearly a century later that ,pelagianism received its death-blow4 ,in #ebi the ,second ,council of ,orange defined3 8,if any one assert that he is able1 by the power of nature1 and without the illumination and inspiration of the ,holy ,ghost1 who grants to all men the disposition believingly to accept the truth1 rightly 7ut expedit7 to think or choose anything good pertaining to eternal salvation1 or to assent to salutary1 i4e4 evangelical preaching1 such a one is deceived by a heretical spirit407#bfd7 ,this decision was reiterated by the ,council of ,trent3 8,if any one saith that the grace of ,god through ,jesus ,christ is given only for this1 that man may be able more easily to live justly and to merit eternal life1 as if by free-will without grace he were able to do both1 though hardly indeed and with difficulty1 let him be anathema407#bfe7 #b4 ,,pelagianism ,,refuted4--,sacred ,scripture and the ,fathers plainly teach that man is unable to perform any salutary act by his own power4 a7 ,among the many ,biblical texts that can be quoted in support of this statement1 our ,lord's beautiful parable of the vine and its branches is especially striking4 ,cfr4 ,john ,,xv1 #d sq43 8,as the branch cannot bear fruit of itself1 unless it abide in the vine1 so neither can you1 unless you abide in me4 ,i am the vine2 you the branches3 he that abideth in me1 and ,i in him1 the same beareth much fruit3 for without me you can do nothing407#bff7 7 ,the context shows that ,jesus is not speaking here of purely natural works of the kind for which the concursus generalis of ,god suffices1 but that ,he has in mind salutary acts in the strictly supernatural sense2 and the truth ,he wishes to inculcate is that fallen nature cannot perform such acts except through ,him and with ,his assistance4 ,this supernatural influence is not1 however1 to be understood exclusively of sanctifying or habitual grace1 because our ,divine ,saviour refers to the fruits of justification and to salutary works4 8,of these he does not say3 #8,without me you can do but little1' but3 #8,without me you can do nothing4' ,be it therefore little or much1 it cannot be done without ,him1 without whom nothing can be done407#bfg7 ,if this was true of the ,apostles1 who were in the state of sanctifying grace17#bfh7 it must be true a fortiori of sinners4 ,consequently1 supernatural grace is absolutely necessary for the performance of any and all acts profitable for salvation4 7 ,nowhere is this fundamental truth so clearly and insistently brought out as in the epistles of ,st4 ,paul1 who is preminently 8the ,doctor of ,grace0 among the ,apostles4 ,there are1 according to him1 three categories of supernatural acts3 salutary thoughts1 holy resolves1 and good works4 ,st4 ,paul teaches that all right thinking is from ,god4 #b ,cor4 ,,iii1 #e3 8,not that we are sufficient to think anything of ourselves1 as of ourselves2 but our sufficiency is from ,god407#bfi7 ,he also declares that all good resolves come from above4 ,rom4 ,,ix1 #ae sq43 8,for he saith to ,moses3 ,i will have mercy on whom ,i will have mercy2 and ,i will shew mercy to whom ,i will shew mercy4 ,so then it is not of him that willeth1 nor of him that runneth1 but of ,god that sheweth mercy407#bgj7 ,he furthermore asserts that all good works come from ,god4 ,phil4 ,,ii1 #ac3 8,for it is ,god who worketh in you1 both to will and to accomplish1 according to his good will407#bga7 #a ,cor4 ,,xii1 #c3 8,no man can say3 ,lord ,jesus1 but by the ,holy ,ghost407#bgb7 ,pronouncing the holy name of ,jesus is obviously regarded as a salutary act1 because mere physical utterance does not require the assistance of the ,holy ,ghost47#bgc7 ,but the act as a salutary act is physically impossible without divine assistance1 because it is essentially supernatural and consequently exceeds the powers of nature47#bgd7 b7 ,the argument from ,tradition is based almost entirely on the authority of ,st4 ,augustine1 in whom1 as ,liebermann observes1 ,god wrought a miracle of grace that he might become its powerful defender4 ,there is no need of quoting specific texts because this whole treatise is interlarded with ,augustinian dicta concerning the necessity of grace4 7 ,an important point is to prove that the early ,fathers held the ,augustinian1 i4e4 ,catholic view4 ,it stands to reason that if these ,fathers had taught a different doctrine1 the ,church would not have so vehemently rejected ,pelagianism as an heretical innovation4 ,augustine himself insists on the novelty of the ,pelagian teaching4 8,such is the ,pelagian heresy10 he says1 8which is not an ancient one1 but has only lately come into existence407#bge7 ,and this view is confirmed by ,pope ,celestine ,i1 who declares in his letter to the ,bishops of ,gaul 7,a4 ,d4 #dca73 8,this being the state of the question1 novelty should cease to attack antiquity407#bgf7 ,in fact the teaching of the ,apostolic ,fathers1 although less explicit1 agrees entirely with that of ,augustine4 ,thus ,st4 ,irenaeus says3 8,as the dry earth1 if it receives no moisture1 does not bring forth fruit1 so we1 being dry wood1 could never bear fruit for life without supernatural rain freely given4444 ,the blessing of salvation comes to us from ,god1 not from ourselves407#bgg7 ,the necessity of grace is indirectly inculcated by the ,church when she petitions ,god to grant salutary graces to all men--a most ancient and venerable practice1 which ,pope ,st4 ,celestine explains as follows3 8,the law of prayer should determine the law of belief4 ,for when the priests of holy nations administer the office entrusted to them1 asking ,god for mercy1 they plead the cause of the human race1 and together with the whole ,church ask and pray that the unbelievers may receive the faith1 that the idolaters may be freed from the errors of their impiety1 that the veil be lifted from the heart of the ,jews1 and they be enabled to perceive the light of truth1 that the heretics may return to their senses by a true perception of the ,catholic faith1 that the schismatics may receive the spirit of reborn charity1 that the sinners be granted the remedy of penance1 and that the door of heavenly mercy be opened to the catechumens who are led to the sacraments of regeneration407#bgh7 ,in matters of salvation prayer and grace are correlative terms2 the practice of the one implies the necessity and gratuity of the other47#bgi7 7 ,that the ,fathers not only conceived grace to be necessary for the cure of weakness induced by sin 7gratia sanans7 in a merely moral sense1 but thought it to be metaphysically necessary for the communication of physical strength 7gratia elevans71 is evidenced by such oft-recurring similes as these3 ,grace is as necessary for salvation as the eye is to see1 or as wings are to fly1 or as rain is for the growth of plants4 ,it will suffice to quote a passage from the writings of ,st4 ,chrysostom4 8,the eyes10 he says1 8are beautiful and useful for seeing1 but if they would attempt to see without light1 all their beauty and visual power would avail them nothing4 ,thus1 too1 the soul is but an obstacle in its own way if it endeavors to see without the ,holy ,ghost407#bhj7 ,this view is strengthened by the further teaching of the ,fathers that supernatural grace was as indispensable to the angels in their state of probation 7in which they were free from concupiscence7 and to our first parents in ,paradise 7gifted as they were with the donum integritatis71 as it is to fallen man2 the only difference being that in the case of the latter1 grace has the additional object of curing the infirmities and overcoming the difficulties arising from concupiscence4 ,in regard to the angels ,st4 ,augustine says2 8,and who made this will but ,he who created them with a good will1 that is to say with a chaste love by which they should cleave to ,him1 in one and the same act creating their nature and endowing it with grace8444 ,we must therefore acknowledge1 with the praise due to the ,creator1 that not only of holy men1 but also of the holy angels1 it can be said that #8the love of ,god is shed abroad in their hearts by the ,holy ,ghost1 who is given unto them4' 07#bha7 ,equally convincing is the argument that ,adam in ,paradise was unable to perform any salutary acts without divine grace4 8,just as it is in man's power to die whenever he will10 says ,st4 ,augustine1 8444 but the mere will cannot preserve life in the absence of food and the other means of life2 so man in ,paradise was able of his mere will1 simply by abandoning righteousness1 to destroy himself2 but to have led a life of righteousness would have been too much for his will1 unless it had been sustained by the power of ,him who made him407#bhb7 ,this is also the teaching of the ,second ,council of ,orange 7,a4 ,d4 #ebi73 8,even if human nature remained in the state of integrity1 in which it was constituted1 it would in no wise save itself without the help of its ,creator4 ,if it was unable1 without the grace of ,god1 to keep what it had received1 how should it be able without the grace of ,god to regain what it has lost807#bhc7 c7 ,the theological argument for the metaphysical necessity of grace is based on the essentially supernatural character of all salutary acts4 7 ,st4 ,thomas formulates it as follows3 8,eternal life is an end transcending the proportion of human nature1 444 and therefore man1 by nature1 can perform no meritorious works proportioned to eternal life1 but requires for this purpose a higher power1--the power of grace4 ,consequently1 man cannot merit eternal life without grace4 ,he is1 however1 able to perform acts productive of some good connatural to man1 such as tilling the soil1 drinking1 eating1 acts of friendship1 etc407#bhd7 ,for the reason here indicated it is as impossible for man to perform salutary acts without grace as it would be to work miracles without that divine assistance which transcends the powers of nature47#bhe7 7 ,catholic theologians are unanimous in admitting that all salutary acts are and must needs be supernatural2 but they differ in their conception of this supernatural quality 7supernaturalitas74 ,the problem underlying this difference of opinion may be stated thus3 ,a thing may be supernatural either entitatively1 quoad substantiam1 or merely as to the manner of its existence1 quoad modum4 ,the supernaturale quoad substantiam is divided into the strictly supernatural and the merely preternatural47#bhf7 ,the question is3 ,to what category of the supernatural belong the salutary acts which man performs by the aid of grace8 ,undoubtedly there are actual graces which are entitatively natural1 e4g4 the purely mediate grace of illumination17#bhg7 the natural graces conferred in the pure state of nature1 the actual graces of the sensitive sphere17#bhh7 and the so-called cogitatio congrua of ,vasquez47#bhi7 ,the problem therefore narrows itself down to the immediate graces of intellect and will4 ,before the ,tridentine ,council theologians contented themselves with acknowledging the divinely revealed fact that these graces are supernatural2 it was only after the ,council that they began to speculate on the precise character of this supernaturalitas4 ,some1 following the teaching of the ,scotist school1 ascribed the supernatural character of salutary acts to their free acceptation on the part of ,god1 holding them to be purely natural in their essence and raised to the supernatural sphere merely per denominationem extrinsecam47#bij7 ,this view is untenable4 ,for if nature1 as such1 possessed the intrinsic power to perform salutary acts1 irrespective of their acceptation by ,god1 the ,fathers and councils would err in teaching that this power is derived from the immediate graces of illumination and strengthening47#bia7 ,others hold that the salutary acts which grace enables man to perform1 are supernatural only quoad modum2 because while it is the ,holy ,ghost ,himself who incites the natural faculties to salutary thoughts and good resolves1 ,he does not eo ipso raise these thoughts and resolves to the supernatural plane4 ,this theory1 besides being open to the same objection which we have urged against the first1 involves another difficulty4 ,if all salutary acts were supernatural only quoad modum1 sanctifying grace1 which is as certainly supernatural in its essence as the beatific vision of ,god17#bib7 would cease to have an adequate purpose2 for the intrinsic reason for its existence is precisely that it raises the nature of the justified into a permanent supernatural state of being4 ,a third school of theologians tries to solve the difficulty by adding to the natural operation of the intellect and the will some accidental supernatural modus4 ,there are several such modi1 which1 though inhering in nature and really distinct therefrom1 depend solely on the ,holy ,ghost1 and consequently transcend the natural powers of man1 e4g4 the duration or intensity of a salutary act4 ,this theory at first blush appears more plausible than the other two1 but it cannot be squared with the teaching of ,tradition4 ,in the first place1 the duration or intensity of a salutary act cannot affect its essence or nature4 ,then again1 every such accidental supernatural modus is produced either by grace alone1 or by grace working conjointly with free-will4 ,in the former hypothesis it would be useless1 because it would not render the free salutary act1 as such1 supernatural2 in the latter case it could do no more than aid the will to do what is morally impossible1 whereas every salutary act is in matter of fact a physical impossibility1 that is1 impossible to unaided nature47#bic7 ,there remains a fourth explanation1 which ascribes to every salutary act an ontological1 substantial1 intrinsic supernaturalitas1 whereby it is elevated to a higher and essentially different plane of being and operation4 ,this theory is convincingly set forth by ,suarez in his treatise on the ,necessity of ,grace47#bid7 ,it may be asked3 ,if the salutary acts which we perform are supernatural in substance1 why are we not conscious of the fact8 ,the answer is not far to seek4 ,philosophical analysis shows that the intrinsic nature of our psychic operations is no more a subject of immediate consciousness than the substance of the soul itself4 ,consequently1 sanctifying grace cannot reveal its presence through our inner consciousness4 ,having no intuitive knowledge of our own ,ego1 we are compelled to specify the different acts of the soul by means of their respective objects and their various tendencies 7cognition1 volition74 ,to our consciousness the supernatural love of ,god does not present itself as essentially different from the natural47#bie7 ,article #c4 ,the ,necessity ,of ,actual ,grace ,for ,the ,states ,of ,unbelief1 ,mortal ,sin1 ,and ,justification ,every adult man1 viewed in his relation to actual grace1 is in one of three distinct states3 7#a7 ,the state of unbelief 7status infidelitatis71 which may be either negative1 as in the case of heathens1 or positive1 as in the case of apostates and formal heretics2 7#b7 ,the state of mortal sin 7status peccati mortalis71 when the sinner has already received1 or not yet lost1 the grace of faith1 which is the beginning of justification2 7#c7 ,the state of justification itself 7status iustitiae sive gratiae sanctificantis71 in which much remains yet to be done to attain eternal happiness4 ,the question we have now to consider is3 ,does man need actual grace in every one of these three states1 and if so1 to what extent8 #a4 ,,semipelagianism4--,semipelagianism is an attempt to effect a compromise between ,pelagianism and ,augustinism by attributing to mere nature a somewhat greater importance in matters of salvation than ,st4 ,augustine was willing to admit4 a7 ,after ,augustine had for more than twenty years vigorously combatted and finally defeated ,pelagianism1 some pious monks of ,marseilles1 under the leadership of ,john ,cassian1 ,abbot of ,st4 ,victor17#bif7 tried to find middle ground between his teaching and that of the ,pelagians4 ,cassian's treatise ,collationes ,patrum17#big7 and the reports sent to ,st4 ,augustine by his disciples ,prosper and ,hilary1 enable us to form a pretty fair idea of the ,semipelagian system4 ,its principal tenets were the following3 7 ,there is a distinction between the 8beginning of faith0 7initium fidei1 affectus credulitatis7 and 8increase in faith0 7augmentum fidei74 ,the former depends entirely on the will1 while the latter1 like faith itself1 requires the grace of ,christ4 7 ,nature can merit grace by its own efforts1 though this natural merit 7meritum naturae7 is founded on equity only 7meritum de congruo71 and does not confer a right in strict justice1 as ,pelagius contended4 7 ,free-will1 after justification1 can of its own power secure the gift of final perseverance 7donum perseverantiae72 which consequently is not a special grace1 but a purely natural achievement4 7 ,the bestowal or denial of baptismal grace in the case of infants1 who can have no previous merita de congruo1 depends on their hypothetical future merits or demerits as foreseen by ,god from all eternity47#bih7 b7 ,informed of these errors by his disciples1 ,st4 ,augustine energetically set to work1 and in spite of his advanced age wrote two books against the ,semipelagians1 entitled respectively1 ,de ,praedestinatione ,sanctorum and ,de ,dono ,perseverantiae4 ,the new teaching was not yet1 however1 regarded as formally heretical1 and ,augustine treated his opponents with great consideration1 in fact he humbly acknowledged that he himself had professed similar errors before his consecration 7,a4 ,d4 #cid747bii7 ,after ,augustine's death1 ,prosper and ,hilary went to ,rome and interested ,pope ,celestine in their cause4 ,in a dogmatic letter addressed to the ,bishops of ,gaul1 the ,pontiff formally approved the teaching of ,st4 ,augustine on grace and original sin1 but left open such other 8more profound and difficult incidental questions0 as predestination and the manner in which grace operates in the soul47#cjj7 ,but as this papal letter 7called 8,indiculus07 was an instruction rather than an ex-cathedra definition1 the controversy continued until1 nearly a century later 7,a4 ,d4 #ebi71 the ,second ,council of ,orange1 convoked by ,st4 ,caesarius of ,arles1 formally condemned the ,semipelagian heresy4 ,this council1 or at least its first eight canons17#cja7 received the solemn approbation of ,pope ,boniface ,,ii 7,a4 ,d4 #ecj7 and thus became vested with ecumenical authority47#cjb7 #b4 ,,the ,,teaching ,,of ,,the ,,church4--,the ,catholic ,church teaches the absolute necessity of actual grace for all stages on the way to salvation4 ,we shall demonstrate this in five separate theses4 99,thesis ,i3 ,prevenient grace is absolutely necessary1 not only for faith1 but for the very beginning of faith499 ,this is de fide4 ,proof4 ,the ,second ,council of ,orange defined against the ,semipelagians3 8,if any one say that increase in faith1 as well as the beginning of faith1 and the very impulse by which we are led to believe in ,him who justifies the sinner1 and by which we obtain the regeneration of holy ,baptism1 is in us not as a gift of grace1 that is to say1 through the inspiration of the ,holy ,ghost1 but by nature1 444 is an adversary of the dogmatic teaching of the ,apostles444407#cjc7 a7 ,this is thoroughly ,scriptural doctrine1 as ,st4 ,augustine7#cjd7 and ,prosper7#cje7 proved4 ,st4 ,paul's first epistle to the ,corinthians had opened the eyes of ,augustine1 as he himself admits4 #a ,cor4 ,,iv1 #g3 8,for who distinguisheth7#cjf7 thee8 ,or what hast thou that thou hast not received8 ,and if thou hast received1 why dost thou glory1 as if thou hadst not received it80 ,the ,apostle means to say3 ,in matters pertaining to salvation no man has any advantage over his fellow men1 because all receive of the grace of ,god without any merits of their own4 ,this statement would be false if any man were able to perform even the smallest salutary act without the aid of grace4 ,with a special view to faith the same ,apostle teaches3 8,for by grace you are saved through faith17#cjg7 and that not of yourselves17#cjh7 for it is the gift of ,god27#cji7 not of works17#caj7 that no man may glory407#caa7 ,this1 too1 would be false if faith could be traced to a purely natural instinct or to some meritum de congruo in the ,semipelagian sense47#cab7 ,our ,lord ,himself1 in his famous discourse on the ,holy ,eucharist1 unmistakably describes faith and man's preparation for it as an effect of prevenient grace4 8,no man can come to me1 except the ,father1 who hath sent me1 draw him407#cac7 ,the metaphorical expression 8come to me10 according to the context1 means 8believe in me20 whereas the ,father's 8drawing0 plainly refers to the operation of prevenient grace4 ,cfr4 ,john ,,vi1 #fe sq43 8,but there are some of you that believe not4444 ,therefore did ,i say to you1 that no man can come to me1 unless it be given him by the ,father40 ,john ,,vi1 #bi3 8,this is the work of ,god17#cad7 that you believe in him whom he hath sent40 ,according to our ,saviour's own averment1 therefore1 preaching is of no avail unless grace gives the first impulse leading to faith4 b7 ,as regards the argument from ,tradition1 it will suffice to show that the ,fathers who wrote before ,augustine1 ascribed the beginning of faith to prevenient grace4 7 ,in the light of the ,augustinian dictum that 8prayer is the surest proof of grace107#cae7 it is safe to assume that ,st4 ,justin ,martyr voiced our dogma when he put into the mouth of a venerable old man the words3 8,but thou pray above all that the gates of light may be opened unto thee2 for no man is able to understand the words of the prophets as praeambula fidei unless ,god and ,his ,christ have revealed their meaning407#caf7 ,augustine himself appeals to ,,ss4 ,cyprian1 ,ambrose1 and ,gregory of ,nazianzus1 and then continues3 8,such doctors1 and so great as these1 saying that there is nothing of which we may boast as of our own1 which ,god has not given us2 and that our very heart and our thoughts are not in our own power1 444 attribute these things to the grace of ,god1 acknowledge them as ,god's gifts1 testify that they come to us from ,him and are not from ourselves407#cag7 7 ,like the ,pelagians in their teaching on original sin17#cah7 the ,semipelagians in their teaching on grace relied mainly on the authority of ,st4 ,john ,chrysostom1 from whose writings they loved to quote such perplexing passages as this3 8,we must first select the good1 and then ,god adds what is of ,his2 ,he does not forestall our will because ,he does not wish to destroy our liberty4 ,but once we have made our choice1 ,he gives us much help4 ,for while it rests with us to choose and to will antecedently1 it lies with him to perfect and bring to an issue407#cai7 ,to understand ,st4 ,chrysostom's attitude1 and that of the ,oriental ,fathers generally1 we must remember that the ,eastern ,church considered it one of its chief duties to safeguard the dogma of free-will against the ,manichaeans1 who regarded man as an abject slave of ,fate4 ,in such an environment it was of supreme importance to champion the freedom of the will7#cbj7 and to insist on the maxim3 8,help yourself and ,god will help you40 ,if the necessity of prevenient grace was not sufficiently emphasized1 the circumstances of the time explain1 and to some extent excuse1 the mistake4 ,st4 ,augustine himself remarks in his treatise on the ,predestination of the ,saints3 8,what need is there for us to look into the writings of those who1 before this heresy sprang up1 had no necessity of dwelling on a question so difficult of solution as this1 which beyond a doubt they would do if they were compelled to answer such errors as these8 ,whence it came about that they touched upon what they thought of ,god's grace briefly and cursorily in some passages of their writings407#cba7 ,palmieri remarks7#cbb7 that it would be easy to cite a number of similar passages from the writings of the early ,latin ,fathers before ,pelagius1 who certainly cannot be suspected of ,semipelagian leanings47#cbc7 ,the orthodoxy of ,st4 ,chrysostom can be positively established by a twofold argument4 7#a7 ,pope ,celestine the ,first recommended him as a reliable defender of the ,catholic faith against ,nestorianism and ,pelagianism47#cbd7 7#b7 ,chrysostom rejected ,semipelagianism as it were in advance when he taught3 8,not even faith is of ourselves2 for if ,he ,god had not come1 if ,he had not called1 how should we have been able to believe807#cbe7 and again when he says in his explanation of the ,pauline phrase 37#cbf7 8,he ,himself hath implanted the faith in us1 ,he ,himself hath given the beginning407#cbg7 ,these utterances are diametrically opposed to the heretical teaching of the ,semipelagians47#cbh7 c7 ,the theological argument for our thesis is effectively formulated by ,oswald7#cbi7 as follows3 8,it is faith which first leads man from the sphere of nature into a higher domain1--faith is the beginning of salutary action4 ,that this beginning must come wholly from ,god1 and that it cannot come from man1 goes without saying4 ,by beginning we mean the very first beginning4 ,whether we call this first beginning itself faith1 or speak1 as the ,semipelagians did1 of certain preambles of faith1--aspirations1 impulses1 desires leading to faith 7praeambula fidei3 conatus1 desideria1 credulitatis affectus71 makes no difference4 ,wherever the supernatural domain of salutary action begins--and it is divided off from the natural by a very sharp line--there it is ,god who begins and not man1 there it is grace which precedes1--gratia praeveniens1 as it has come to be known by a famous term40 ,indeed1 if man were able by his own power to merit for himself the first beginnings of grace1 then faith itself1 and justification which is based on faith1 and the beatific vision1 would not be strictly graces4 ,as for the precise moment when prevenient grace begins its work in the soul1 the common opinion is that the very first judgment which a man forms as to the credibility of divine revelation 7iudicium credibilitatis7 is determined by the immediate grace of the intellect17#ccj7 and that the subsequent affectus credulitatis springs from the strengthening grace of the will4 ,st4 ,augustine1 commenting on #b ,cor4 ,,iii1 #e1 demonstrates this as follows3 8,let them give attention to this1 and well weigh these words1 who think that the beginning of faith is of ourselves1 and the increase of faith is of ,god4 ,for who cannot see that thinking is prior to believing8 ,for no one believes anything unless he has first thought that it is to be believed4444 ,therefore1 in what pertains to religion and piety of which the ,apostle was speaking1 if we are not capable of thinking anything as of ourselves1 but our sufficiency is of ,god1 we are certainly not capable of believing anything as of ourselves1 since we cannot do this without thinking1 but our sufficiency1 by which we begin to believe1 is of ,god407#cca7 99,thesis ,,ii3 ,the sinner1 even after he has received the faith1 stands in absolute need of prevenient and co-operating grace for every single salutary act required in the process of justification499 ,this proposition also embodies an article of faith4 ,proof4 ,the ,semipelagians ascribed the dispositions necessary for justification to the natural efforts of the will1 thereby denying the necessity of prevenient grace4 ,this teaching was condemned as heretical by the ,second ,council of ,orange 7,a4 ,d4 #ebi717ccb7 and again by the ,council of ,trent1 which defined3 8,if any one saith that without the prevenient inspiration of the ,holy ,ghost1 and without ,his help1 man can believe1 hope1 love1 or be penitent as he ought1 so that the grace of justification may be bestowed upon him2 let him be anathema407#ccc7 a7 ,the ,scriptural texts which we have quoted against ,pelagianism7#ccd7 also apply to the ,semipelagian heresy4 ,our ,lord's dictum3 8,without me you can do nothing107#cce7 proves the necessity of prevenient and co-operating grace1 not only at the beginning of every salutary act1 but also for its continuation and completion4 ,st4 ,augustine clearly perceived this4 8,that he might furnish a reply to the future ,pelagius10 he observes1 8our ,lord does not say3 ,without me you can with difficulty do anything2 but ,he says3 ,without me you can do nothing4444 ,he does not say3 ,without me you can perfect nothing1 but do nothing4 ,for if ,he had said perfect1 they might say that ,god's aid is necessary1 not for beginning good1 which is of ourselves1 but for perfecting it4444 ,for when the ,lord says1 ,without me you can do nothing1 in this one word ,he comprehends both the beginning and the end407#ccf7 ,st4 ,paul expressly ascribes the salvation of man to grace when he says3 8444 with fear and trembling work out your salvation2 for it is ,god who worketh in you1 both to will and to accomplish407#ccg7 ,the ,tridentine ,council1 as we have seen1 designates the four salutary acts of faith1 hope1 love1 and penitence as a preparation for justification4 ,now ,st4 ,paul teaches3 8,the ,god of hope fill you with all joy and peace in believing1 that you may abound in hope and in the power of the ,holy ,ghost207#cch7 and ,st4 ,john3 8,charity is of ,god407#cci7 b7 ,the argument from ,tradition is chiefly based on ,st4 ,augustine1 who in his two treatises against the ,semipelagians1 and likewise in his earlier writings1 inculcates the necessity of grace for all stages on the way to salvation4 ,thus he writes in his ,enchiridion3 8,surely1 if no ,christian will dare to say this3 ,it is not of ,god that showeth mercy1 but of man that willeth1 lest he should openly contradict the ,apostle1 it follows that the true interpretation of the saying 7,rom4 ,,ix1 #af73 #8,it is not of him that willeth1 nor of him that runneth1 but of ,god that showeth mercy1' is that the whole work belongs to ,god1 who both prepares the good will that is to be helped1 and assists it when it is prepared4 ,for the good will of man precedes many of ,god's gifts1 but not all2 and it must itself be included among those which it does not precede4 ,we read in ,holy ,scripture1 both #8,god's mercy shall prevent me' 7,ps4 ,,lviii1 #aa71 and #8,thy mercy will follow me' 7,ps4 ,,xxii1 #f74 ,it precedes the unwilling to make him willing2 it follows the willing to render his will effectual4 ,why are we taught to pray for our enemies1 who are plainly unwilling to lead a holy life1 unless it be that ,god may work willingness in them8 ,and why are we admonished to ask that we may receive1 unless it be that ,he who has created in us the wish1 may ,himself satisfy the same8 ,we pray1 then1 for our enemies1 that the mercy of ,god may precede them1 as it has preceded us2 we pray for ourselves1 that ,his mercy may follow us407#cdj7 ,that grace accompanies us uninterruptedly on the way to ,heaven is also the teaching of ,st4 ,jerome3 8,to will and to run is my own act2 but without the constant aid of ,god1 even my own act will not be mine2 for the ,apostle says 7,phil4 ,,ii1 #ac73 #8,it is ,god who worketh in you1 both to will and to accomplish4'444 ,it is not sufficient for me that ,he gave it once1 unless ,he gives it always407#cda7 ,st4 ,ephraem ,syrus prays in the name of the ,oriental ,church3 8,i possess nothing1 and if ,i possess anything1 ,thou ,o ,god hast given it to me4444 ,i ask only for grace and acknowledge that ,i shall be saved through ,thee407#cdb7 ,the ,second ,council of ,orange summarizes the teaching of ,tradition on the subject under consideration47#cdc7 c7 ,the theological argument for our thesis is based on the character of the adoptive sonship resulting from the process of justification47#cdd7 ,this sonship 7filiatio adoptiva7 is essentially supernatural1 and hence can be attained only by strictly supernatural acts1 which unaided nature is both morally and physically incapable of performing47#cde7 99,thesis ,,iii3 ,even in the state of sanctifying grace man is not able to perform salutary acts1 unless aided by actual graces499 ,this is likewise de fide4 ,proof4 ,the faculties of the just man are permanently kept in the supernatural sphere by sanctifying grace and by the habits of faith1 hope1 and charity4 ,hence the just man in the performance of salutary acts does not require the same measure of prevenient grace as the unregenerate sinner1 who lacks all1 or at least some1 of the habits mentioned4 ,the question here at issue1 therefore1 can only be3 ,is actual grace 7as gratia excitans s4 vocans1 not elevans7 absolutely necessary to enable a man in the state of sanctifying grace to perform salutary acts8 ,the answer is--,yes1 and this teaching is so firmly grounded on ,sacred ,scripture and ,tradition1 and so emphatically sanctioned by the ,church1 that we do not hesitate to follow ,perrone in qualifying it as de fide47#cdf7 ,the councils in their teaching on the necessity of grace1 assert that necessity alike for the justified and the unjustified4 ,that of ,trent expressly declares3 8,whereas ,jesus ,christ ,himself continually infuses ,his virtue into the justified1--as the head into the members1 and the vine into the branches1--and this virtue always precedes and accompanies and follows their good works1 which without it could not in any wise be pleasing and meritorious before ,god1 we must believe that nothing further is wanting to the justified444407#cdg7 a7 ,our thesis can be easily proved from ,holy ,scripture4 ,we have already shown that the ,bible and ,tradition make no distinction between the different stages on the way to salvation1 or between different salutary acts1 but indiscriminately postulate for all the illuminating grace of the intellect and the strengthening grace of the will4 ,it follows that to perform salutary acts the justified no less than the unjustified need actual grace4 ,our ,saviour's pithy saying3 8,without me you can do nothing107#cdh7 was not addressed to unbelievers or sinners1 but to ,his ,apostles1 who were in the state of sanctifying grace47#cdi7 ,this interpretation is fully borne out by ,tradition4 ,st4 ,augustine1 after laying it down as a general principle that 8,we can of ourselves do nothing to effect good works of piety without ,god either working that we may will1 or co-operating when we will107#cej7 says of justified man in particular3 8,the ,heavenly ,physician cures our maladies1 not only that they may cease to exist1 but in order that we may ever afterwards be able to walk aright1--a task to which we should be unequal1 even after our healing1 were it not for ,his continued help4444 ,for just as the eye of the body1 even when completely sound1 is unable to see1 unless aided by the brightness of light1 so also man1 even when fully justified1 is unable to lead a holy life1 unless he be divinely assisted by the eternal light of righteousness407#cea7 ,this agrees with the practice of the ,church in exhorting all men without exception1 saints as well as sinners1 to pray3 8,precede1 we beseech ,thee1 ,o ,lord1 our actions by ,thy holy inspiration1 and carry them on by ,thy gracious assistance1 that every prayer and work of ours may begin always from ,thee1 and through ,thee be happily ended407#ceb7 b7 ,some theologians have been led by certain speculative difficulties to deny the necessity of actual grace in the state of justification4 ,man in the state of justification1 they argue1 is endowed with sanctifying grace1 the supernatural habits of faith1 hope1 and charity1 and the infused moral virtues1 and consequently possesses all those qualifications which are necessary to enable him to perform salutary acts with the supernatural concurrence of ,god4 ,why should the will1 thus supernaturally equipped1 require the aid of additional actual graces to enable it to perform strictly supernatural1 and therefore salutary1 actions87#cec7 ,we reply3 ,the necessity of actual grace in the state of justification is so clearly taught by divine ,revelation that no theological theory is tenable which denies it4 ,besides1 the objection we have briefly summarized disregards some very essential considerations1 e4g4 that there remains in man1 even after justification1 concupiscence1 which is accompanied by a certain weakness that requires at least the gratia sanans sive medicinalis to heal it47#ced7 ,furthermore1 a quiescent habitus cannot set itself in motion1 but must be determined from without2 that is to say1 in our case1 it must be moved by the gratia excitans to elicit supernatural thoughts and to will supernatural acts4 ,just as a seed cannot sprout without the aid of appropriate stimuli1 so sanctifying grace is incapable of bearing fruit unless stimulated by the sunshine and moisture of actual graces4 ,man may perform purely natural acts even though he be in the supernatural state of grace2 hence if any particular act of his is to be truly supernatural and conducive to eternal salvation1 ,god must lend ,his special aid47#cee7 99,thesis ,,iv3 ,except by a special privilege of divine grace1 man1 even though he be in the state of sanctifying grace1 is unable to avoid venial sin throughout life499 ,this is likewise de fide4 ,proof4 ,the ,pelagians held that man is able to avoid sin1 nay to attain to absolute impeccability17#cef7 without supernatural assistance4 ,against this error the ,second ,council of ,mileve 7,a4 ,d4 #daf7 defined3 8,it likewise hath pleased the holy ,synod that whoever holds that the words of the ,our ,father3 #8,forgive us our trespasses1' when pronounced by saintly men1 are pronounced in token of humility1 but not truthfully1 should be anathema407#ceg7 ,still more to the point is the following declaration of the ,council of ,trent3 8,if any one saith that a man once justified 444 is able1 during his whole life1 to avoid all sins1 even those that are venial1 except by a special grace from ,god1 as the ,church holds in regard of the ,blessed ,virgin2 let him be anathema407#ceh7 ,to obtain a better understanding of this ,tridentine definition it will be well to ponder the following considerations3 ,the ,council declares that it is impossible for man1 even in the state of sanctifying grace1 to avoid all sins during his whole life1 except by virtue of a special privilege such as that enjoyed by the ,blessed ,virgin ,mary47#cei7 ,a venial sin is one which1 because of the unimportance of the precept involved1 or in consequence of incomplete consent1 does not destroy the state of grace4 ,such a sin may be either deliberate or semi-deliberate4 ,a semi-deliberate venial sin is one committed in haste or surprise4 ,it is chiefly sins of this kind that the ,tridentine ,council had in view4 ,for no one would seriously assert that with the aid of divine grace a saint could not avoid at least all deliberate venial sins for a considerable length of time4 ,the phrase 8in tota vita0 indicates a period of some length1 though its limits are rather difficult to determine4 ,were a man to die immediately after justification1 the ,tridentine canon would per accidens not apply to him4 ,as the ,council says in another place that 8men1 how holy and just soever1 at times fall into at least light and daily sins1 which are also called venial107#cfj7 it is safe practically to limit the period of possible freedom from venial sin to one day4 ,theoretically1 of course1 it may be extended much farther4 ,the phrase 8omnia peccata0 must be interpreted collectively1 not distributively1 for a sin that could not be avoided would cease to be a sin4 ,for the same reason the term 8non posse0 must be understood of 7moral1 not physical7 disability2 in other words1 the difficulty of avoiding sin with the aid of ordinary graces for any considerable length of time1 is insuperable even for the just4 ,this moral impossibility of avoiding sin can be removed only by a special privilege1 such as that enjoyed by the ,blessed ,virgin ,mary4 ,it may incidentally be asked whether this privilege was also granted to other saints1 notably ,st4 ,joseph and ,st4 ,john the ,baptist4 ,suarez lays it down as a theological conclusion that no human being has ever been or ever will be able entirely to avoid venial sin except by a special privilege1 which must in each case be proved4 ,palmieri maintains that the moral impossibility of leading an absolutely sinless life without the special assistance of grace is taught by indirection in the canons of ,mileve 7#daf7 and ,carthage 7#dah71 which declare that no such life has ever been led by mortal man without that assistance47#cfa7 a7 ,the ,scriptural argument for our thesis was fully developed by the councils just mentioned4 ,the careful student will note1 however1 that those texts only are strictly conclusive which positively and exclusively refer to venial sins4 ,thus when ,st4 ,james says3 8,in many things we all offend107#cfb7 he cannot mean that all ,christians now and then necessarily commit mortal sin4 ,for ,st4 ,john expressly declares that 8,whosoever abideth in him ,christ1 sinneth not407#cfc7 ,it follows that not even the just can wholly avoid venial sin4 ,hence the most devout and pious ,christian may truthfully repeat the petition of the ,lord's ,prayer which says3 8,forgive us our trespasses17#cfd7 as we forgive those who trespass against us407#cfe7 ,profoundly conscious of the sinfulness of the entire human race1 the author of the ,book of ,proverbs exclaims3 8,who can say1 ,my heart is clean1 ,i am pure from sin807#cff7 ,other ,scripture texts commonly cited in confirmation of our thesis lack cogency1 because they either deal exclusively with mortal sin or do not refer to sin at all4 ,thus ,prov4 ,,xxiv1 #af3 8,a just man shall fall seven times and shall rise again10 is meant of temporal adversities47#cfg7 ,eccles4 ,,vii1 #ba3 8,there is no just man upon earth1 that doth good and sinneth not107#cfh7 can scarcely be understood of venial sin1 because the sacred writer continues3 8,for thy conscience knoweth that thou also hast often spoken evil of others407#cfi7 #a ,john ,i1 #h3 8,if we say that we have no sin1 we deceive ourselves1 and the truth is not in us107#cgj7 would be a splendid argument for our thesis1 could it be shown that the ,apostle had in mind only the venial sins committed in the state of justification4 ,this is1 however1 unlikely1 as the term peccatum throughout ,st4 ,john's first ,epistle7#cga7 is obviously employed in the sense of mortal sin47#cgb7 b7 ,tradition is again most effectively voiced by ,st4 ,augustine1 who writes3 8,there are three points1 as you know1 which the ,catholic ,church chiefly maintains against them the ,pelagians4 ,one is1 that the grace of ,god is not given according to our merits4444 ,the second1 that no one lives in this corruptible body in righteousness of any degree without sins of any kind4 ,the third1 that man is born obnoxious to the first man's sin444407#cgc7 ,to ,pelagius' objection3 8,if all men sin1 then the just must die in their sins10 the holy ,doctor replies3 8,with all his acuteness he ,pelagius overlooks the circumstance that even righteous persons pray with good reason3 #8,forgive us our debts1 as we forgive our debtors4'444 ,even if we cannot live without sin1 we may yet die without sin1 whilst the sin committed in ignorance or infirmity is blotted out in merciful forgiveness407#cgd7 ,in another chapter of the same treatise he says3 8,if 444 we could assemble all the afore-mentioned holy men and women1 and ask them whether they lived without sin1 444 would they not all exclaim with one voice3 #8,if we say we have no sin1 we deceive ourselves1 and the truth is not in us'807#cge7 c7 ,we come to the theological argument4 ,the moral impossibility of avoiding venial sin for any considerable length of time results partly from the infirmity of human nature 7infirmitas naturae71 partly from ,god's pre-established plan of salvation 7ordo divinae providentiae74 7 ,the infirmity of human nature flows from four separate and distinct sources3 7#a7 concupiscence 7fomes peccati72 7#b7 imperfection of the ethical judgment 7imperfectio iudicii72 7#c7 inconstancy of the will 7inconstantia voluntatis72 and 7#d7 the weariness caused by continued resistance to temptation4 ,in view of these agencies and their combined attack upon the will1 theologians speak of a necessitas antecedens peccandi2--not as if the will were predestined to succumb to any one temptation in particular1 but in the sense that it is morally unable to resist the whole series 7suppositione disiunct74 ,the will simply grows weaker and weaker1 and in course of time fails to resist sin with sufficient energy4 ,let us exemplify4 ,the proofsheets of a book are scrutinized by several trained readers1 yet in spite of the greatest care and many ingenious devices for the elimination of error1 a perfect book1 i4e4 one entirely free from mistakes1 is a practical impossibility4 ,how much harder must it be for man to avoid moral lapses throughout his whole life1 considering that he cannot choose his own time for meeting temptations1 but must keep his mind and will under constant control and be prepared to resist the enemy at any moment47#cgf7 ,st4 ,thomas ,aquinas says3 8,man cannot avoid all venial sin1 because his sensual appetite is depraved4 ,true1 reason is able to suppress the individual stirrings of this appetite4 ,in fact1 it is on this account that they are voluntary and partake of the nature of sin4 ,but reason is not able to suppress them all collectively1 because1 while it tries to resist one1 there perhaps arises another1 and1 furthermore1 reason is not always in a condition to exercise the vigilance necessary to avoid such impulses407#cgg7 ,it follows that the necessitas peccandi antecedens does not destroy the liberty of the will or the moral imputability of those venial sins which a man actually commits2 for it is merely a necessitas indeterminata1 which refers not to certain particular instances1 but to the one or other indeterminately4 ,it follows further that ,god does not command the impossible when ,he insists that we should avoid venial sin1 for ,he does not in each single case command something which is physically or morally impossible17#cgh7 but merely demands a perfection which in itself is not entirely unattainable hic et nunc with the assistance of ordinary grace47#cgi7 7 ,the second theological reason for the impossibility of avoiding venial sin for any considerable time is based on the eternal scheme of salvation decreed by ,divine ,providence4 ,this scheme of salvation must not1 of course1 be conceived as a divine precept to commit venial sins4 ,it is merely a wise toleration of sin and a just refusal1 on the part of the ,almighty1 to restore the human race to that entirely unmerited state of freedom from concupiscence with which it was endowed in ,paradise1 and which alone could guarantee the moral possibility of unspotted innocence4 ,both factors in their last analysis are based upon the will of ,god to exercise those whom ,he has justified in humility and to safeguard us against pride1 which is the deadliest enemy of our salvation47#chj7 ,in making this wise decree ,god1 of course1 infallibly foresaw that no man 7with the sole exception of those to whom ,he might grant a special privilege7 would de facto be able to pass through life without committing venial sins4 ,this infallible foreknowledge is based not alone on the scientia media1 but also on the infirmity of human nature4 ,hence ,suarez was entirely justified in rejecting the singular opinion of de ,vega17#cha7 that the ,tridentine definition does not exclude the possibility of exceptions47#chb7 ,nevertheless the faithful are wisely warned against both indifference and despondency4 8,let no one say that he is without sin1 but let us not for this reason love sin4 ,let us detest sin1 brethren4 ,though we are not without sins1 let us hate them2 especially let us avoid grievous sins1 and venial sins1 too1 as much as we can407#chc7 99,thesis ,v3 ,no man can persevere in righteousness without special help from ,god499 ,this proposition is also de fide4 ,proof4 ,the ,semipelagians asserted that man is able by his own power to persevere in righteousness to the end47#chd7 ,against this teaching the ,second ,council of ,orange defined3 8,even those who are reborn and holy must implore the help of ,god1 in order that they may be enabled to attain the good end1 or to persevere in the good work407#che7 ,this definition was repeated in substance by the ,council of ,trent3 8,if any one saith that the justified either is able without the special help of ,god to persevere in the justice received1 or that1 with that help1 he is not able2 let him be anathema407#chf7 ,perfect perseverance is the preservation of baptismal innocence1 or1 in a less strict sense1 of the state of grace1 until death4 ,imperfect perseverance is a temporary continuance in grace1 e4g4 for a month or a year1 until the next mortal sin4 ,imperfect perseverance1 according to the ,tridentine ,council1 requires no special divine assistance 7speciale auxilium747#chg7 ,final perseverance is either passive or active1 according as the justified dies in the state of grace irrespective of his will 7as baptized children and insane adults717#chh7 or actively coperates with grace whenever the state of grace is imperilled by grievous temptation4 ,the ,council of ,trent has especially this latter case in view when it speaks of the necessity of a speciale auxilium1 because the special help extended by ,god presupposes coperation with grace1 and man cannot strictly speaking coperate in a happy death4 ,the ,council purposely speaks of an auxilium1 not a privilegium1 because a privilege is by its very nature granted to but few1 while the special help of grace extends to all the elect4 ,this auxilium is designated as speciale1 because final perseverance is not conferred with sanctifying grace1 nor is it a result of the mere power of perseverance 7posse perseverare74 ,the state of sanctifying grace simply confers a claim to ordinary graces1 while the power of perseverance of itself by no means insures actual perseverance 7actu perseverare74 ,the power of perseverance is assured by those merely sufficient graces which are constantly at the command of the righteous4 ,actual perseverance1 on the other hand1 implies a series of efficacious graces4 ,god is under no obligation to bestow more than sufficient grace on any man2 consequently1 final perseverance is a special grace1 or1 more correctly1 a continuous series of efficacious graces4 ,the ,council of ,trent is therefore justified in speaking of it as 8a great gift407#chi7 a7 ,sacred ,scripture represents final perseverance as the fruit of prayer and as a special gift not included in the bare notion of justification4 7 ,our ,divine ,saviour ,himself says in ,his prayer for ,his disciples1 ,john ,,xvii1 #aa3 8,holy ,father1 keep them in thy name whom thou hast given me1 that they may be one1 as we also are407#cij7 ,st4 ,paul teaches in his ,epistle to the ,colossians3 8,epaphras saluteth you 444 who is always solicitous for you in prayers1 that you may stand perfect and full in all the will of ,god407#cia7 ,hence the necessity of constantly watching and praying3 8,watch ye and pray that ye enter not into temptation407#cib7 7 ,that perseverance is not included in the bare notion of justification appears from such passages as these3 ,phil4 ,i1 #f3 8,being confident of this very thing1 that he who hath begun a good work in you1 will perfect it unto the day of ,christ ,jesus407#cic7 #a ,pet4 ,i1 #e3 8,who1 by the power of ,god1 are kept by faith unto salvation1 ready to be revealed in the last time407#cid7 b7 ,the threads of ,tradition run together in the hands of ,st4 ,augustine1 who has written a special treatise ,on the ,gift of ,perseverance47#cie7 ,his main argument is based on the necessity of prayer4 8,why10 he asks1 8is that perseverance asked for from ,god1 if it is not given by ,god8 ,is it a mocking petition inasmuch as that is asked of ,him which it is known ,he does not give1 but1 although ,he gives it not1 is in man's power8444 ,or is not that perseverance1 perchance1 asked for from ,him8 ,he who says this1 is not to be rebuked by my arguments1 but must be overwhelmed with the prayers of the saints4 ,is there indeed one among them who do not ask for themselves from ,god that they may persevere in ,him1 when in that very prayer which is called the ,lord's--because the ,lord taught it--whenever it is prayed by the saints1 scarcely anything else is understood to be prayed for but perseverance807#cif7 ,he then proceeds to show1 in accordance with ,st4 ,cyprian's little treatise ,on the ,lord's ,prayer1 that the seven petitions of the 8,our ,father0 are all prayers for perseverance1 and concludes as follows3 8,truly in this matter let not the ,church look for laborious disputations1 but consider her own daily prayers4 ,she prays that the unbelieving may believe2 therefore ,god converts to the faith4 ,she prays that believers may persevere2 therefore ,god gives perseverance to the end407#cig7 ,and again3 8,for who is there that would groan with a sincere desire to receive what he prays for from the ,lord1 if he thought that he received it from himself and not from the ,lord807#cih7 c7 ,from this teaching flows a corollary of great practical importance1 to wit3 ,the grace of final perseverance cannot be merited by good works1 but it can be obtained by pious and unremitting prayer4 8,this gift of ,god10 says ,st4 ,augustine1 speaking of final perseverance1 8may be obtained suppliantly by prayer1 but when it has been given1 it cannot be lost contumaciously407#cii7 ,and again3 8,since it is manifest that ,god has prepared some things to be given even to those who do not pray for them1 such as the beginning of faith1 and other things not to be given except to those who pray for them1 such as perseverance unto the end1 certainly he who thinks that he has this latter from himself1 does not pray to obtain it407#djj7 ,between merit 7meritum7 and prayer 7oratio1 preces7 there is this great difference1 that merit appeals to ,god's justice1 prayer to ,his mercy4 ,if man were able to merit final perseverance by good works 7meritum de condigno71 ,god would be in justice bound to give him this precious grace4 ,but this is plainly incompatible with the ,catholic conception of final perseverance4 ,it may be asked3 ,is ,god determined by the meritum de congruo inherent in all good works to grant the gift of final perseverance as a reward to the righteous8 ,theologians are at variance on this point4 ,ripalda7#dja7 thinks that this is the case at least with the more conspicuous good works performed in the state of grace4 ,suarez modifies this improbable contention somewhat by saying that prayer alone can infallibly guarantee final perseverance47#djb7 ,our prayers are infallibly heard if we address the ,father through ,jesus ,christ1 because ,christ has promised3 8,if you ask the ,father anything in my name1 he will give it you407#djc7 ,to insure its being infallibly heard1 prayer for perseverance must be made in the state of grace and unremittingly4 ,true1 ,christ did not make sanctifying grace a necessary condition of efficacious prayer4 ,but1 as ,suarez points out1 prayer cannot be infallibly efficacious unless it proceeds from one who is in the state of grace1 because the moral conditions that render it efficacious are found only in that state47#djd7 ,as to the second point1 if we say that prayer for perseverance must be unremitting1 we mean1 in the words of the same eminent theologian1 that it must continue throughout life and must be made with becoming trustfulness and zeal1 especially when there is a duty to be fulfilled or a temptation to be overcome47#dje7 ,,readings3--,suarez1 ,de ,gratia1 #a4 ,i-,,ii4--99,tricassin1 ,o4 ,cap41 ,de ,necessaria ad ,salutem ,gratia4--,byonius1 ,de ,gratiae ,auxiliis1 in ,becanus1 ,theologia ,scholastica1 ,rouen1 #afeh4--,scheeben ,natur und ,gnade1 ,mainz #ahfa4--;,,idem1 ,dogmatik1 ,vol4 ,,iii1 #bib-bih1 ,freiburg #ahhb4--99,palmieri1 ,de ,gratia ,divina ,actuali1 thes4 #ai-bi1 ,gulpen #ahhe4--,oswald1 ,lehre von der ,heiligung1 #i-aa1 #crd ed41 ,paderborn #ahhe4--,tepe1 ,institutiones ,theologicae1 ,vol4 ,,iii1 pp4 #h-ea1 ,paris #ahif4--99;,heinrich-,gutberlet1 ,dogmatische ,theologie1 ,vol4 ,,viii1 #cif-daf1 ,mainz #ahig4--;,chr4 ,pesch1 ,praelectiones ,dogmaticae1 ,vol4 ,v1 #crd ed41 pp4 #cb sqq41 ,freiburg #aijh4--,schiffini1 ,de ,gratia ,divina1 disp4 #b1 ,freiburg #aija4 ,on ,st4 ,augustine and his teaching cfr4 99,j4 ,ernst1 ,werke und ,tugenden der ,unglubigen nach ,augustinus1 ,freiburg #ahga4--;,f4 ,wrter1 ,die ,geistesentwicklung des hl4 ,augustinus bis zu seiner ,taufe1 ,paderborn #ahih4--,wolfsgruber1 ,augustinus1 ,paderborn #ahih4--;,boucat1 ,theologia ,patrum ,dogmatico-,scholastico-,positiva1 disp4 #c1 ,paris #agah4--99,zaccaria1 ,dissert4 de ,adiutorio sine quo non1 in the ,thesaurus ,theol41 ,vol4 ,v1 ,venice #agfb4--,o4 ,rottmanner1 ,o4 ,s4 ,b41 ,geistesfrchte aus der ,klosterzelle1 ,mnchen #aijh4--;,b4 ,j4 ,otten1 ,s4 ,j41 ,a ,manual of the ,history of ,dogmas1 ,vol4 ,i1 ,st4 ,louis #aiag1 pp4 #cjf sqq41 #cgd sq4 ,on the heresy of ,pelagianism cfr4 99,f4 ,wrter1 ,der ,pelagianismus nach seinem ,ursprung und seiner ,lehre1 ,freiburg #ahgd4--;,f4 ,klasen1 ,die innere ,entwicklung des ,pelagianismus1 ,freiburg #ahhb4--,schwane1 ,dogmengeschichte1 ,vol4 ,,ii1 #bnd ed41 #fj sqq41 ,freiburg #ahie4--;,h4 ,zimmer1 ,pelagius in ,irland1 ,berlin #aija4--,warfield1 ,two ,studies in the ,history of ,doctrine1 ,new ,york #ahig4--,tixeront1 ,histoire des ,dogmes1 ,vol4 ,,ii1 #bnd ed41 ,paris #aiji 7,english tr41 ,st4 ,louis #aiad74--,pohle in the ,catholic ,encyclopedia1 ,vol4 ,,xi1 pp4 #fjd-fjh4--;,b4 ,j4 ,otten1 ,s4 ,j41 ,a ,manual of the ,history of ,dogmas1 ,vol4 ,i1 pp4 #ceg sqq4 ,on ,semi-,pelagianism cfr4 ,suarez1 ,de ,gratia1 ,prolegom41 ,v1 #e sqq4--,livinus ,meyer1 ,de ,pelag4 et ,semipelag4 ,erroribus4--,wiggers1 ,geschichte des ,semipelagianismus1 ,hamburg #ahce4--;,a4 ,hoch1 ,lehre des ,johannes ,cassianus von ,natur und ,gnade1 ,freiburg #ahie4--99;,a4 ,koch1 ,der hl4 ,faustus1 ,bischof von ,riez1 ,stuttgart #ahie4--;,fr4 ,wrter1 ,zur ,dogmengeschichte des ,semipelagianismus1 ,mnster #aijj4--,sublet1 ,le ,semiplagianisme1 ,namur #ahig4--,tixeront1 ,histoire des ,dogmes1 ,vol4 ,,ii1 #bnd ed41 ,paris #aiji 7,english tr41 ,st4 ,louis #aiad74--,pohle in the ,catholic ,encyclopedia1 ,vol4 ,,xiii1 pp4 #gjc-gjf4--;,b4 ,j4 ,otten1 ,s4 ,j41 ,a ,manual of the ,history of ,dogmas1 ,vol4 ,i1 pp4 #cgi sqq4 ,on ,jansenism cfr4 99,steph4 ,dechamps1 ,de ,haeresi ,ianseniana1 ,paris #afde4--,ripalda1 ,de ,ente ,supernaturali1 ,vol4 ,,iii3 8,contra ,baium et ,baianos10 ,cologne #afdh4--;,duchesne1 ,histoire du ,baianisme1 ,douai #agca4--99,linsenmann1 ,michael ,bajus und die ,grundlegung des ,jansenismus1 ,tbingen #ahfg4--;,a4 ,schill1 ,die ,konstitution ,unigenitus1 ihre ,veranlassung und ihre ,folgen1 ,freiburg #ahgf4--;,ingold1 ,rome et ,france3 ,la ,seconde ,phase du ,jansnisme1 ,paris #aija4--,p4 ,minges1 ,o4 ,f4 ,m41 ,die ,gnadenlehre des ,duns ,scotus auf ihren angeblichen ,pelagianismus und ,semipelagianismus geprft1 ,mnster #aijf4--,lafiteau1 ,histoire de la ,constitution ,unigenitus1 #b vols41 ,lige #agch4--,van den ,peereboom1 ,cornelius ,jansenius1 ,septime vque d',ypres1 ,bruges #ahhb4--;,j4 ,forget in the ,catholic ,encyclopedia1 ,vol4 ,,viii1 pp4 #bhe-bid4--;,b4 ,j4 ,otten1 ,s4 ,j41 ,a ,manual of the ,history of ,dogmas1 ,vol4 ,,ii1 pp4 #ejg sqq4 ,section #b4 ,the ,gratuity ,of ,actual ,grace ,all grace ex vi termini is a free gift47#djf7 ,this applies particularly to ,christian grace1 which is so absolutely gratuitous that its gratuity1 together with its necessity1 may be called the groundwork of the ,catholic religion4 #a4 ,,state ,,of ,,the ,,question4--,to show what is meant by 8gratuity0 7gratuitas7 we must first explain the technical term 8merit40 a7 8,merit0 7meritumthat which is earned7 is that property of a good work which entitles the performer to receive a reward from him to whose advantage the work redounds4 7 ,an analysis of this definition shows that 7#a7 merit is found only in such works as are positively good2 7#b7 merit and reward are correlative terms which postulate each other2 7#c7 merit supposes two distinct persons1 one who deserves and another who awards2 7#d7 the relation between merit and reward is based on justice1 not on benevolence or mercy4 ,the last-mentioned determination is by far the most important of the four47#djg7 7 ,ethics and theology clearly distinguish two kinds of merit3 7#a7 condign merit17#djh7 which is merit in the strict sense 7meritum adaequatum sive de condigno71 and 7#b7 congruous merit 7meritum inadaequatum sive de congruo71 so called because of the congruity1 or fitness1 that the claim should be recognized4 ,condign merit presupposes some proportion between the work done and the reward given in compensation for it 7aequalitas s4 condignitas dati et accepti74 ,it is measured by commutative justice and thus confers a real claim to a reward4 ,for example1 a conscientious workman has a strict claim to his wage4 ,owing to the lack of intrinsic proportion between service and reward1 congruous merit can claim a remuneration only on grounds of fairness4 ,a distinction between these two kinds of merit was already made by the ,fathers1 though not in the terms of present-day theology4 ,it was known to the older ,scholastics and emphasized anew by ,luther's famous adversary ,johann ,eck47#dji7 ,no relation of strict justice is conceivable between the ,creator and ,his creatures4 ,on the part of ,god there can only be question of a gratuitous promise to reward certain good works1--which promise ,he is bound to keep because ,he is veracious and faithful47#daj7 b7 ,two other terms must also be clearly defined in order to arrive at a true conception of the gratuity of ,christian grace4 ,they are prayer for grace17#daa7 and a capacity or disposition to receive it47#dab7 ,to pray means to incite ,god's liberality or mercy by humble supplication4 7 ,despite the contrary teaching of ,vasquez7#dac7 and a few other theologians1 congruous merit and prayer are really distinct because one can exist without the other4 ,as the angels in ,heaven are able to pray for us without earning a meritum de congruo1 so conversely1 all salutary works are meritorious even without prayer4 ,moreover1 humble supplication does not involve any positive service entitled to a reward4 ,there is another important and obvious distinction1 viz43 between purely natural prayer 7preces naturae7 and supernatural prayer inspired by grace 7oratio supernaturalis74 7 ,capacity or disposition1 especially when it takes the form of preparation1 may be either positive or negative4 ,positive capacity is defined as 8that real mode by which a subject1 in itself indifferent1 becomes apt to receive a new form40 ,such a capacity or disposition always entails a claim to its respective form4 ,positive capacity or disposition differs from both prayer or quasi-merit 7meritum de congruo74 ,quasi-merit is entitled to a reward on the ground of fairness1 whereas the capacitas s4 dispositio positiva is at most the fulfilment of an expectation based upon purely teleological considerations4 ,again1 a reward can be bestowed upon some subject other than the one by whom the service was rendered1 whereas the introduction of a new form necessarily supposes a subject disposed for or prepared to receive it4 ,thus only he who is hungry is disposed for the reception of food and entitled to have his craving satisfied4 ,negative capacity consists in the absence or removal of obstacles that impede the reception of a new form1 as when green wood is dried to become fit for burning4 c7 ,there arises the important question whether or not divine grace is an object of merit1 and if so1 to what extent it can be merited by prayer and preparation4 ,it is of faith that the just man1 by the performance of supernaturally good deeds1 can merit de condigno an increase in the state of grace and eternal glory1 and that the sinner is able to earn justification de congruo4 ,on the other hand1 it is also an article of faith that divine grace is strictly gratuitous47#dad7 ,the two dogmas seem incompatible1 but they are not1 as will become evident if we consider that the good works of the just and the salutary works of the sinner are entirely rooted in divine grace and consequently the merits which they contain are strictly merits of grace in no wise due to nature47#dae7 ,when we speak of the absolute gratuity of grace1 therefore1 we mean the very first or initial grace 7gratia prima vocans71 by which the work of salvation is begun4 ,of this initial grace the ,church explicitly teaches that it is absolutely incapable of being merited2 whence it follows that all subsequent graces1 up to and including justification1 are also gratuitous17#daf7 i4e4 unmerited by nature in strict justice1 in so far as they are based on the gratia prima4 #b4 ,,the ,,gratuity ,,of ,,grace ,,proved ,,from ,,revelation4--,keeping the above explanation well in mind we now proceed to demonstrate the gratuity of divine grace in five systematic theses4 99,thesis ,i3 ,mere nature cannot1 in strict justice 7de condigno71 merit initial grace 7gratia prima71 nor1 consequently1 any of the series of subsequent graces in the order of justification499 ,this proposition embodies an article of faith4 ,proof4 ,it was one of the fundamental errors of ,pelagius that grace can be merited by purely natural acts47#dag7 ,when1 at the instance of the bishops assembled at ,diospolis 7,a4 ,d4 #dae71 he retracted his proposition that 8the grace of ,god is given according to our merits107#dah7 he employed the term gratia ,dei dishonestly for the grace of creation4 ,the ,second ,council of ,orange 7,a4 ,d4 #ebi7 formally defined that grace cannot be merited1 but is purely and strictly gratuitous47#dai7 ,and the ,council of ,trent declared3 8,in adults the beginning of justification is to be derived from the prevenient grace of ,god through ,jesus ,christ1 that is to say1 from ,his vocation1 whereby1 without any merits existing on their parts1 they are called444407#dbj7 ,the non-existence of merits prior to the bestowal of the prima gratia vocans1 so positively asserted in this definition1 plainly excludes any and all natural merit de condigno4 a7 ,st4 ,paul demonstrates in his ,epistle to the ,romans that justification does not result from obedience to the law1 but is a grace freely bestowed by ,god4 ,the ,apostle regards the merciful dispensations of ,providence in favor of the ,chosen ,people1 and of the entire sinful race of men in general1 as so many sheer graces4 ,rom4 ,,ix1 #af3 8,so then it is not of him that willeth1 nor of him that runneth1 but of ,god that showeth mercy407#dba7 ,the gratuity of grace is asserted in terms that almost sound extravagant two verses further down in the same ,epistle3 8,therefore he hath mercy on whom he will2 and whom he will1 he hardeneth407#dbb7 ,the same truth is emphasized in ,rom4 ,,xi1 #f3 8,and if by grace1 it is not now by works3 otherwise grace is no more grace407#dbc7 ,lest any one should pride himself on having obtained faith1 which is the root of justification1 by his own merits1 ,st4 ,paul declares in his ,epistle to the ,ephesians3 8,for by grace you are saved through faith1 and that not of yourselves1 for it is the gift of ,god2 not of works1 that no man may glory4 ,for we are his workmanship1 created in ,christ ,jesus in good works1 which ,god hath prepared that we should walk in them407#dbd7 ,these and many similar passages7#dbe7 make it plain that grace cannot be merited without supernatural aid4 b7 ,the leading champion of the dogma of the gratuity of grace among the ,fathers is ,st4 ,augustine1 who never tires of repeating that 8,grace does not find merits1 but causes them107#dbf7 and substantiates this fundamental principle thus3 8,grace has preceded thy merit2 not grace by merit1 but merit by grace4 ,for if grace is by merit1 thou hast bought1 not received gratis407#dbg7 c7 ,the theological argument is based 7#a7 on the disproportion between nature and grace and 7#b7 on the absolute necessity of grace for the performance of salutary works4 ,there is no proportion between the natural and the supernatural1 and it would be a contradiction to say that mere nature can span the chasm separating the two orders4 ,to assume the existence of a strict meritum naturae for it1 would be to deny the gratuity as well as the supernatural character of grace4 ,to deny these would be to deny grace itself and with it the whole supernatural order that forms the groundwork of ,christianity4 ,we know1 on the other hand17#dbh7 that grace is absolutely indispensable for the performance of salutary acts4 ,hence1 to deny the gratuity of grace would be to credit nature with the ability to perform salutary acts by its own power1 or at least to merit grace by the performance of naturally good deeds4 ,in the first hypothesis grace would no longer be necessary for salvation2 in the second1 it would be proportionate to natural goodness1 and therefore no grace at all4 ,consequently1 the gratuity of grace cannot be consistently denied without at the same time denying its necessity47#dbi7 99,thesis ,,ii3 ,there is no naturally good work by which unaided nature could acquire even so much as an equitable claim to supernatural grace499 ,this proposition may be technically qualified as fidei proxima saltem4 ,proof4 ,the ,semipelagians held that1 though nature cannot merit grace in strict justice1 it can merit it at least congruously1 i4e4 as a matter of fitness or equity47#dcj7 ,this contention was rejected by the ,second ,council of ,orange 7,a4 ,d4 #ebi71 which defined that 8,god works many good things in man that man does not work1 but man works no good deeds that ,god does not give him the strength to do407#dca7 ,and again3 8,god ,himself inspires us with faith and charity without any preceding natural merits on our part407#dcb7 ,the phrase 8without any preceding merits0 7nullis praecedentibus meritis7 excludes both the meritum de condigno and the meritum de congruo4 a7 ,the ,scriptural argument given above for thesis ,i also covers this thesis4 ,the ,semipelagians quoted ,matth4 ,,xxv1 #ae in support of their teaching3 8,to one he gave five talents1 and to another two1 and to another one1 to every one according to his proper ability407#dcc7 ,but this text is too vague to serve as an argument in such an important matter4 ,not a few exegetes treat it as a kind of rhetorical figure4 ,others1 following the example of the ,fathers1 take 8talents0 to mean purely natural gifts1 or gratiae gratis datae1 while by 8ability0 7virtus7 they understand the already existing grace of faith or a certain definite measure of initial grace47#dcd7 ,but even if virtus meant natural faculty or talent1 it cannot be identical with 8merit40 ,considering the common teaching of theologians that the angels were endowed with grace according to the measure of their natural perfection17#dce7 we may well suppose that man receives grace likewise according to his natural constitution 7gratia sequitur naturam7--a predisposition or aptitude which ,god ordained in ,his infinite wisdom to be the instrument through which ,his graces should operate either for personal sanctification or the good of others4 b7 ,st4 ,augustine and his disciples1 in defending the orthodox faith against the ,semipelagians1 strongly insisted on the gratuity of the grace of faith1 and above all of the initial gratia praeveniens4 7 ,st4 ,augustine comments on #a ,cor4 ,,iv1 #g as follows3 8,nothing is so opposed to this feeling as for any one to glory concerning his own merits in such a way as if he himself had made them for himself1 and not the grace of ,god1--a grace1 however1 which makes the good to differ from the wicked1 and is not common to the good and the wicked407#dcf7 ,and in another place he says3 8,for it would not in any sense be the grace of ,god1 were it not in every sense gratuitous407#dcg7 7 ,certain of the ,greek ,fathers have been suspected of ,semipelagian leanings because they appear to assign the chief rle in the business of salvation to nature47#dch7 ,a careful study of their writings1 however1 shows that these authors had in mind co-operating1 not prevenient grace4 ,the general teaching of the ,orientals on the gratuity of grace is sufficiently indicated by the demand made at the ,council of ,lydda 7,a4 ,d4 #dae71 that ,pelagius be compelled to retract the proposition3 8,gratiam ,dei secundum merita nostra dari40 ,the ,fathers who have been accused of ,semipelagian sympathies merely wished to emphasize free-will and to incite the morally indifferent to co-operate heartily with divine grace4 ,st4 ,chrysostom1 in particular1 expressly asserts the absolute gratuity of grace when he says of faith3 8,that which is a merit of faith1 may not be ascribed to us1 for it is a free gift of ,god107#dci7 and directly contradicts ,cassian and the ,massilians when he declares3 8,thou hast it not of thyself1 thou hast received it from ,god4 ,hence thou hast received whatever thou hast1 not only this or that1 but all thou hast4 ,for it is not thine own merit1 but the grace of ,god4 ,although thou allegest the faith1 thou hast received it by vocation407#ddj7 c7 ,the theological argument for our thesis may be succinctly stated thus3 ,the grace of ,god is the cause of our merits1 and hence cannot be itself merited4 ,being the cause1 it cannot be an effect47#dda7 99,thesis ,,iii3 ,nature cannot merit supernatural grace even by natural prayer499 ,this thesis1 like the preceding one1 may be technically qualified as fidei proxima saltem4 ,proof4 ,let us first clearly establish the state of the question4 ,our thesis refers to that particular kind of prayer 7preces naturae7 which by its intrinsic value1 so to speak1 obliges ,almighty ,god to grant what the petitioner asks for1 as is undoubtedly the case with supernatural prayer1 according to our ,saviour's own promise3 8,ask and ye shall receive407#ddb7 ,the inefficacy of natural prayer asserted in our thesis1 is not1 as in the case of merit17#ddc7 due to any intrinsic impossibility1 but to a positive divine decree to grant supernatural prayer4 ,the ,second ,council of ,orange defined against the ,semipelagians3 8,if any one says that the grace of ,god can be obtained by human i4e4 natural prayer1 and that it is not grace itself which causes us to invoke ,god1 he contradicts the prophet ,isaias and the ,apostle who say3 ,i was found by them that did not seek me2 ,i appeared openly to them that asked not after me407#ddd7 a7 ,sacred ,scripture teaches that1 unless we are inspired by the ,holy ,ghost1 we cannot pray efficaciously4 ,it follows that to be efficacious1 prayer must be an effect of prevenient grace4 ,we should not even know for what or how to pray1 if the ,holy ,ghost did not inspire us4 ,cfr4 ,rom4 ,,viii1 #bf3 8,for we know not what we should pray for as we ought2 but the ,spirit himself asketh for us inspires us to ask with unspeakable groanings407#dde7 #a ,cor4 ,,xii1 #c3 8,no man can say3 ,lord ,god1 but by the ,holy ,ghost407#ddf7 ,supernatural union with ,christ is an indispensable condition of all efficacious prayer4 ,john ,,xv1 #g3 8,if you abide in me1 and my words abide in you1 you shall ask whatever you will1 and it shall be done unto you407#ddg7 b7 ,this is also the teaching of the ,fathers4 8,who would truly groan1 desiring to receive what he prays for from the ,lord10 says ,st4 ,augustine17#ddh7 8if he thought that he received it from himself1 and not from ,god8 444 ,we understand that this is also itself the gift of ,god1 that with a true heart and spiritually we cry to ,god4 ,let them1 therefore1 observe how they are mistaken who think that our seeking1 asking1 knocking is of ourselves1 and is not given to us2 and say that this is the case because grace is preceded by our merits2 that it follows them when we ask and receive1 and seek and find1 and it is opened to us when we knock407#ddi7 c7 ,from the theological point of view the inefficacy of purely natural prayer in matters pertaining to salvation can be demonstrated thus3 ,revelation tells us that the work of salvation requires for its beginning an initial supernatural grace4 ,now prayer1 that is to say1 efficacious prayer1 is in itself a salutary act4 ,consequently1 there can be no efficacious prayer without prevenient grace1 and purely natural prayer is inefficacious for salvation4 ,ripalda holds that1 in an economy different from the present1 natural prayer would have a claim to be heard4 ,this opinion can be defended without prejudice to the dogma of the gratuity of grace4 ,no doubt ,god might condescend to hear such petitions if ,he would1 though1 of course1 ,he is not bound to do so by any intrinsic power inherent in natural prayer4 ,unlike merit1 prayer appeals to the mercy of ,god1 not to ,his justice4 ,ripalda's theory1 however1 rests upon an unprovable assumption1 namely1 that man in the state of pure nature would be able to know of the existence1 or at least the possibility1 of a supernatural order and to strive for the beatific vision as his final end47#dej7 99,thesis ,,iv3 ,man cannot move ,god to the bestowal of supernatural grace by any positive disposition or preparation on his part499 ,this thesis may be qualified as propositio certa4 ,proof4 ,positive preparation or disposition for grace 7capacitas sive praeparatio positiva7 is practically on a level with natural prayer4 ,the positive disposition for a natural good sometimes includes a certain demand to satisfaction1 as e4g4 thirst demands to be quenched4 ,this is still more the case when the disposition has been acquired by a positive preparation for the good in question4 ,thus a student1 by conscientiously preparing himself for examination1 acquires a claim to be admitted to it sooner or later4 ,can this also be said of grace8 ,does there exist in man a positive disposition for grace in the sense that the withholding of it would grievously injure and disappoint the soul8 ,can man1 without supernatural aid1 positively dispose himself for the reception of supernatural grace1 confident that ,god will reward his efforts by bestowing it on him8 ,both these questions must be answered in the negative4 a7 ,if there were something in the natural make-up of man which would move the ,almighty to give him grace1 the bestowal of grace would no longer be a free act of ,god4 ,but to assert the consequent would be ,semipelagian1 hence the antecedent must be false4 b7 ,this truth can easily be deduced from the teaching of the ,fathers in the ,semipelagian controversy4 ,they declare1 in perfect conformity with ,st4 ,paul1 that grace is bestowed gratuitously because ,god can give or withhold it as ,he pleases4 ,st4 ,augustine says7#dea7 that the grace of ,baptism is granted freely1 that is1 without regard to any positive disposition on the part of the baptized infant4 ,it should be remembered1 moreover1 that nature never existed in its pure form1 and is now tainted by original sin47#deb7 ,surely a nature tainted by sin cannot possibly possess the power of meriting divine grace4 c7 ,the contention of the so-called ,augustinians1 that pure nature needs actual grace to save itself1 and consequently has a claim to such grace at least ex decentia ,creatoris and ex lege iustissimae providentiae1 perilously resembles ,baius' condemned proposition that the state of pure nature is impossible47#dec7 99,thesis ,v3 ,man may prepare himself negatively for the reception of supernatural grace by not putting any obstacles in its way499 ,this proposition is held by a majority of ,catholic theologians 7sententia communior74 ,proof4 ,the solution of this question is intimately connected with the famous ,scholastic axiom3 8,facienti quod est in se ,deus non denegat gratiam10 that is1 to the man who does what he can1 ,god does not refuse grace4 ,this axiom is susceptible of three different interpretations4 a7 ,it may mean3 ,facienti quod est in se cum auxilio gratiae ,deus confert ulteriorem gratiam1 i4e41 to him who does what he can with the help of supernatural grace1 ,god grants further and more powerful graces up to justification4 ,this is merely another way of stating the indisputable truth that1 by faithfully coperating with the grace of ,god1 man is able to merit additional graces1 and it holds true even of infidels and sinners4 ,the first freely performed salutary act establishes a meritum de congruo towards other acts disposing a man for justification4 ,and since the first as well as all subsequent salutary acts1 in this hypothesis1 are pure graces1 this interpretation of our axiom is entirely compatible with the dogma of the gratuity of grace47#ded7 b7 ,facienti quod est in se ex viribus naturalibus ,deus non denegat gratiam 7to him who does what he can with his natural moral strength1 ,god does not refuse grace47 ,this does not mean that1 in consequence of the efforts of the natural will1 ,god may not withhold from anyone the first grace of vocation4 ,in this sense the axiom would be ,semipelagian1 and has been rejected by a majority of the ,schoolmen4 ,it is said of ,molina that he tried to render it acceptable by the hypothesis that ,god bound ,himself by a contract with ,christ to give ,his grace to all men who would make good use of their natural faculties4 ,but how could the existence of this imaginary contract be proved8 ,in matter of fact ,molina taught1 with a large number of other divines17#dee7 that ,god in the bestowal of ,his graces freely bound ,himself to a definite rule1 which coincides with ,his universal will to save all mankind4 ,in the application of this law ,he pays no regard to any positive disposition or preparation1 but merely to the presence or absence of obstacles which would prove impediments to grace4 ,in other words1 ,god1 generally speaking1 is more inclined to offer ,his grace to one who puts no obstacles in its way than to one who wallows in sin and neglects to do his share47#def7 c7 ,facienti quod est in se ex viribus naturae negative se disponendo i4e4 obicem non ponendo ,deus non denegat gratiam 7to the man who does what he can with his natural moral strength1 disposing himself negatively i4e41 by not placing any obstacle ,god does not deny grace4 ,in this form the axiom is identical with our thesis4 ,the question arises3 ,can it be made to square with the dogma of the absolute gratuity of grace8 ,vasquez17#deg7 ,glossner17#deh7 and some others answer this question in the negative1 whereas the great majority of ,catholic theologians hold with ,suarez7#dei7 and ,lessius17#dfj7 that there is no contradiction between the two4 ,though ,lessius did not succeed in proving his famous contention that the axiom ,facienti quod est in se ,deus non denegat gratiam1 was for three full centuries understood in this sense by the schools17#dfa7 there is no doubt that many authorities can be cited in favor of his interpretation47#dfb7 ,the theological argument for our thesis may be formulated thus3 ,the gratuity of grace does not imply that the recipient must have no sort of disposition4 ,it merely means that man is positively unworthy of divine favor4 ,otherwise the ,church could not teach1 as she does1 that the grace bestowed on the angels and on our first parents in ,paradise was absolutely gratuitous1 nor could she hold that the ,hypostatic ,union of the two natures in ,christ1 which is the pattern and exemplar of all true grace17#dfc7 was a pure grace in respect of the humanity of our ,lord4 ,the dogma of the gratuity of grace is in no danger whatever so long as the relation between negative disposition and supernatural grace is conceived as actual 7facientiqui facit71 not causal 7facientiquia facit74 ,the motive for the distribution of grace is to be sought not in the dignity of human nature1 but in ,god's will to save all men4 ,we must1 however1 guard against the erroneous notion that grace is bestowed according to a fixed law or an infallible norm regulating the amount of grace in accordance with the condition of the recipient4 ,sometimes great sinners are miraculously converted1 while others of fairly good antecedents perish4 ,yet1 again1 who could say that to the omniscient and all-wise ,god the great sinner did not appear better fitted to receive grace than the 8decent0 but self-sufficient pharisee8 ,,readings3--,hurter1 ,compendium ,theologiae ,dogmaticae1 ,vol4 ,,iii1 thes4 #ahg4--,oswald1 ,lehre von der ,heiligung1 #h1 ,paderborn #ahhe4--99,palmieri1 ,de ,gratia ,divina ,actuali1 c4 #c1 ,gulpen #ahhe4--;,heinrich-,gutberlet1 ,dogmatische ,theologie1 ,vol4 ,,viii1 #dag-dbj1 ,mainz #ahig4--;,chr4 ,pesch1 ,praelectiones ,dogmaticae1 ,vol4 ,v1 #crd ed41 pp4 #aje sqq41 ,freiburg #aijh4--,schiffini1 ,de ,gratia ,divina1 pp4 #dfh sqq41 ,freiburg #aija4 ,section #c4 ,the ,universality ,of ,actual ,grace ,the gratuity of grace does not conflict with its universality4 ,though ,god distributes ,his graces freely1 ,he grants them to all men without exception1 because ,he wills all to be saved4 ,this divine 8will to save0 7voluntas ,dei salvifica7 may be regarded in relation either to the wayfaring state or to the status termini4 ,regarded from the first-mentioned point of view it is a merciful will 7voluntas misericordiae7 and is generally called first or antecedent will 7voluntas prima s4 antecedens7 or ,god's salvific will 7voluntas ,dei salvifica7 in the strict sense of the word4 ,considered in relation to the status termini1 it is a just will1 as ,god rewards or punishes each creature according to its deserts4 ,this second or consequent will 7voluntas secunda s4 consequens7 is called 8predestination0 in so far as it rewards the just1 and 8reprobation0 in so far as it punishes the wicked4 ,god's 8will to save0 may therefore be defined as an earnest and sincere desire to justify all men and make them supernaturally happy4 ,as voluntas antecedens it is conditional1 depending on the free co-operation of man2 as voluntas consequens1 on the other hand1 it is absolute1 because ,god owes it to ,his justice to reward or punish every man according to his deserts47#dfd7 ,hence we shall treat in four distinct articles1 7#a7 ,of the universality of ,god's will to save2 7#b7 ,of the divine voluntas salvifica as the will to give sufficient graces to all adult human beings without exception2 7#c7 ,of predestination1 and 7#d7 ,of reprobation4 ,article #a4 ,the ,universality ,of ,god's ,will ,to ,save ,although ,god's will to save all men is practically identical with ,his will to redeem all17#dfe7 a formal distinction must be drawn between the two1 7a7 because there is a difference in the ,scriptural proofs by which either is supported1 and 7b7 because the latter involves the fate of the fallen angels1 while the former suggests a question peculiar to itself1 viz4 the fate of unbaptized children4 99,thesis ,i3 ,god sincerely wills the salvation1 not only of the predestined1 but of all the faithful without exception499 ,this proposition embodies an article of faith4 ,proof4 ,its chief opponents are the ,calvinists and the ,jansenists1 who heretically maintain that ,god wills to save none but the predestined4 ,against ,calvin the ,tridentine ,council defined3 8,if any one saith that the grace of justification is attained only by those who are predestined unto life1 but that all others who are called1 are called indeed1 but receive not grace1 as being1 by the divine power1 predestined unto evil2 let him be anathema407#dff7 ,the teaching of ,jansenius that ,christ died exclusively for the predestined17#dfg7 was censured as 8heretical0 by ,pope ,innocent ,x4 ,hence it is of faith that ,christ died for others besides the predestined4 ,who are these 8others08 ,as the ,church obliges all her children to pray3 8,christ descended from heaven for us men and for our salvation107#dfh7 it is certain that at least all the faithful are included in the saving will of ,god4 ,we say1 8at least all the faithful10 because in matter of fact the divine voluntas salvifica extends to all the descendants of ,adam1 as we shall show further on47#dfi7 a7 ,holy ,scripture positively declares in a number of passages that ,god wills the salvation of all believers1 whether predestined or not4 ,jesus ,himself says in regard to the ,jews3 ,matth4 ,,xxiii1 #cg3 8,jerusalem1 ,jerusalem1 thou that killest the prophets1 and stonest them that are sent unto thee1 how often would ,i 7volui7 have gathered together thy children1 as the hen doth gather her chickens under her wings1 and thou wouldst not 7noluisti740 ,two facts are stated in this text3 7#a7 ,our ,lord's earnest desire to save the ,jewish people1 anciently through the instrumentality of the prophets1 and now in ,his own person2 7#b7 the refusal of the ,jews to be saved4 ,of those who believe in ,christ under the ,new ,covenant we read in the ,gospel of ,st4 ,john 7,,iii1 #af73 8,god so loved the world1 as to give his only begotten ,son2 that whosoever believeth in him7#dgj7 may not perish1 but may have life everlasting40 ,however1 since many who believe in ,christ do actually perish17#dga7 the divine voluntas salvifica1 in principle1 extends not only to the predestined1 but to all the faithful1 i4e4 to all who have received the sacrament of ,baptism4 b7 ,the teaching of the ,fathers can be gathered from the quotations given under ,thesis ,,ii1 infra4 c7 ,the theological argument may be briefly summarized as follows3 ,god's will to save is co-extensive with the grace of adoptive sonship 7filiatio adoptiva71 which is imparted either by ,baptism or by perfect charity4 ,now1 some who were once in the state of grace are eternally lost4 ,consequently1 ,god also wills the salvation of those among the faithful who do not actually attain to salvation and who are1 therefore1 not predestined4 99,thesis ,,ii3 ,god wills to save every human being499 ,this proposition is fidei proxima saltem4 ,proof4 ,the existence of original sin is no reason why ,god should exclude some men from the benefits of the atonement1 as was alleged by the ,calvinistic 8,infralapsarians40 ,our thesis is so solidly grounded on ,scripture and ,tradition that some theologians unhesitatingly call it an article of faith4 a7 ,we shall confine the ,scriptural demonstration to two classical passages1 ,wisd4 ,,xi1 #bd sq4 and #a ,tim4 ,,ii1 #a sqq4 7 ,the ,book of ,wisdom1 after extolling ,god's omnipotence1 says of ,his mercy3 8,but thou hast mercy upon all1 because thou canst do all things1 and overlookest the sins of men for the sake of repentance4 ,for thou lovest all things that are1 and hatest none of the things which thou hast made4444 ,thou sparest all1 because they are thine1 ,o ,lord1 who lovest souls407#dgb7 ,in this text the mercy of ,god is described as universal4 ,misereris omnium1 parcis omnibus4 ,this universality is based 7#a7 on ,his omnipotence 7quia omnia potes71 which is unlimited4 ,his mercy1 being equally boundless1 must therefore include all men without exception4 ,the universality of ,god's mercy is based 7#b7 on ,his universal over-lordship and dominion 7quoniam tua sunt2 diligis omnia quae fecisti74 ,as there is no creature that does not belong to ,god1 so there is no man whom ,he does not love and to whom ,he does not show mercy4 ,the universality of ,god's mercy in the passage quoted is based 7#c7 on ,his love for souls 7qui amas animas74 ,wherever there is an immortal soul 7be it in child or adult1 ,christian1 pagan or ,jew71 ,god is at work to save it4 ,consequently the divine voluntas salvifica is universal1 not only in a moral1 but in the physical sense of the term1 that is1 it embraces all the descendants of ,adam4 7 #a ,tim4 ,,ii1 #b sqq43 8,i desire therefore1 first of all1 that supplications1 prayers1 intercessions1 and thanksgivings be made for all men4444 ,for this is good and acceptable in the sight of ,god our ,saviour1 who will have all men to be saved1 and to come to the knowledge of the truth4 ,for there is one ,god1 and one mediator of ,god and men1 the man ,christ ,jesus1 who gave himself a redemption for all407#dgc7 ,the ,apostle commands us to pray 8for all men10 because this practice is 8good and acceptable in the sight of ,god40 ,why is it good and acceptable8 ,because ,god 8will have all men to be saved and to come to the knowledge of the truth40 ,in other words1 ,god's will to save is universal4 ,the question arises3 ,is the universality of the divine voluntas salvifica1 as inculcated by ,st4 ,paul1 merely moral1 or is it physical1 admitting of no exceptions8 ,the answer may be found in the threefold reason given by the ,apostle3 the oneness of ,god1 the mediatorship of ,christ1 and the universality of the ,redemption4 7#a7 8,for there is but one ,god407#dgd7 ,as truly1 therefore1 as ,god is the ,god of all men without exception1 is each and every man included in the divine voluntas salvifica4 7#b7 8,there is but 444 one mediator of ,god and men1 the man ,christ ,jesus40 ,the human nature which ,christ assumed in the ,incarnation is common to all men4 ,hence1 whoever is a man1 has ,jesus ,christ for his mediator47#dge7 7#c7 ,christ 8gave himself a redemption i4e4 died for all40 ,that is to say1 ,god's will to save is co-extensive with ,his will to redeem4 ,the latter is universal17#dgf7 consequently also the former47#dgg7 b7 ,the ,fathers and early ecclesiastical writers were wont to base their teaching in this matter on the above-quoted texts1 and clearly intimated that they regarded the truth therein set forth as divinely revealed4 ,passaglia7#dgh7 has worked out the ,patristic argument in detail1 quoting no less than two hundred authorities4 7 ,we must limit ourselves to a few specimen citations4 ,st4 ,ambrose declares that ,god wills to save all men4 8,he willed all to be ,his own whom ,he established and created4 ,o man1 do not flee and hide thyself6 ,he wants even those who flee1 and does not will that those in hiding should perish407#dgi7 ,st4 ,gregory of ,nazianzus holds ,god's voluntas salvifica to be co-extensive in scope with original sin and the atonement4 8,the law1 the prophets1 and the sufferings of ,christ10 he says1 8by which we were redeemed1 are common property and admit of no exception3 but as all men are participators in the same ,adam1 deceived by the serpent and subject to death in consequence of sin1 so by the heavenly ,adam all are restored to salvation and by the wood of ignominy recalled to the wood of life1 from which we had fallen407#dhj7 ,st4 ,prosper concludes that1 since all men are in duty bound to pray for their fellowmen1 ,god must needs be willing to save all without exception4 8,we must sincerely believe10 he says1 8that ,god wills all men to be saved1 since the ,apostle solicitously prescribes supplication to be made for all407#dha7 ,the question why so many perish1 ,prosper answers as follows3 8,god wills all to be saved and to come to the knowledge of truth1 444 so that those who are saved1 are saved because ,he wills them to be saved1 while those who perish1 perish because they deserve to perish407#dhb7 ,in his ,responsiones ad ,capitula ,obiectionum ,vincentianarum the same writer energetically defends ,st4 ,augustine against the accusation that his teaching on predestination is incompatible with the orthodox doctrine of the universality of ,god's saving will47#dhc7 7 ,st4 ,augustine aroused suspicion in the camp of the ,semipelagians by his general teaching on predestination and more particularly by his interpretation of #a ,tim4 ,,ii1 #d4 ,the great ,bishop of ,hippo interprets this ,pauline text in no less than four different ways4 ,in his treatise ,de ,spiritu et ,litera he describes the divine voluntas salvifica as strictly universal in the physical sense47#dhd7 ,in his ,enchiridion he restricts it to the predestined47#dhe7 ,in his ,contra ,iulianum he says3 8,no one is saved unless ,god so wills407#dhf7 ,in his work ,de ,correptione et ,gratia3 8,god wills all men to be saved1 because ,he makes us to will this1 just as ,he sent the spirit of ,his ,son into our hearts1 crying3 ,abba1 ,father1 that is1 making us to cry1 ,abba1 ,father407#dhg7 ,how did ,st4 ,augustine come to interpret this simple text in so many different ways8 ,some think he chose this method to overwhelm the ,pelagians and ,semipelagians with ,scriptural proofs4 ,but this polemical motive can hardly have induced him to becloud an obvious text and invent interpretations which never occurred to any other ecclesiastical writer before or after his time4 ,the conundrum can only be solved by the assumption that ,augustine believed in a plurality of literal senses in the ,bible and held that over and above 7or notwithstanding7 the sensus obvius every exegete is free to read as much truth into any given passage as possible1 and that such interpretation lay within the scope of the inspiration of the ,holy ,ghost quite as much as the sensus obvius4 ,in his ,confessions7#dhh7 he actually argues in favor of a pluralitas sensuum4 ,he was keen enough to perceive1 however1 that if a ,scriptural text is interpreted in different ways1 the several constructions put upon it must not be contradictory4 ,as he was undoubtedly aware of the distinction between voluntas antecedens and consequens17#dhi7 his different interpretations of #a ,tim4 ,,ii1 #d can be reconciled by assuming that he conceived ,god's voluntas salvifica as antecedens in so far as it is universal1 and as consequens in so far as it is particular4 ,st4 ,thomas solves the difficulty in a similar manner3 8,the words of the ,apostle1 #8,god will have all men to be saved1 etc41' can be understood in three ways3 ,first1 by a restricted application1 in which case they would mean1 as ,augustine says1 #8,god wills all men to be saved that are saved1 not because there is no man whom he does not wish to be saved1 but because there is no man saved whose salvation ,he does not will4' ,secondly1 they can be understood as applying to every class of individuals1 not of every individual of each class2 in which case they mean that #8,god wills some men of every class and condition to be saved1 males and females1 ,jews and ,gentiles1 great and small1 but not all of every condition4' ,thirdly1 according to the ,damascene1 they are understood of the antecedent will of ,god1 not of the consequent will4 ,the distinction must not be taken as applying to the divine will itself1 in which there is nothing antecedent or consequent2 but to the things willed4 ,to understand which we must consider that everything1 so far as it is good1 is willed by ,god4 ,a thing taken in its strict sense1 and considered absolutely1 may be good or evil1 and yet when some additional circumstance is taken into account1 by a consequent consideration may be changed into its contrary4 ,thus1 that men should live is good2 and that men should be killed is evil1 absolutely considered4 ,if in a particular case it happens that a man is a murderer or dangerous to society1 to kill him becomes good1 to let him live an evil4 ,hence it may be said of a just judge that antecedently he wills all men to live1 but consequently he wills the murderer to be hanged4 ,in the same way ,god antecedently wills all men to be saved1 but consequently wills some to be damned1 as ,his justice exacts4 ,nor do we will simply what we will antecedently1 but rather we will it in a qualified manner2 for the will is directed to things as they are in themselves1 and in themselves they exist under particular qualifications4 ,hence we will a thing simply in as much as we will it when all particular circumstances are considered2 and this is what is meant by willing consequently4 ,thus it may be said that a just judge wills simply the hanging of a murderer1 but in a qualified manner he would will him to live1 inasmuch as he is a man4 ,such a qualified will may be called a willingness rather than an absolute will4 ,thus it is clear that whatever ,god simply wills takes place2 although what ,he wills antecedently may not take place407#dij7 99,thesis ,,iii3 ,the lot of unbaptized infants1 though difficult to reconcile with the universality of ,god's saving will1 furnishes no argument against it499 ,proof4 ,the most difficult problem concerning the divine voluntas salvifica--a real crux theologorum--is the fate of unbaptized children4 ,the ,church has never uttered a dogmatic definition on this head1 and theologians hold widely divergent opinions4 ,bellarmine teaches that infants who die without being baptized1 are excluded from the divine voluntas salvifica1 because1 while the non-reception of ,baptism is the proximate reason of their damnation1 its ultimate reason must be the will of ,god4 a7 ,this rather incautious assertion needs to be carefully restricted4 ,it is an article of faith that ,god has instituted the sacrament of ,baptism as the ordinary means of salvation for all men4 ,on the other hand1 it is certain that ,he expects parents1 priests1 and relatives1 as his representatives1 to provide conscientiously for its proper and timely administration4 ,sinful negligence on the part of these responsible agents cannot1 therefore1 be charged to ,divine ,providence1 but must be laid at the door of those human agents who fail to do their duty4 ,in exceptional cases infants can be saved even by means of the so-called ,baptism of blood 7baptismus sanguinis71 i4e4 death for ,christ's sake4 ,on the whole it may be said that ,god has1 in principle1 provided for the salvation of little children by the institution of infant ,baptism4 b7 ,but there are many cases in which either invincible ignorance or the order of nature precludes the administration of ,baptism4 ,the well-meant opinion of some theologians7#dia7 that the responsibility in all such cases lies not with ,god1 but with men1 lacks probability4 ,does ,god1 then1 really will the damnation of these innocents8 ,some modern writers hold that the physical order of nature is responsible for the misfortune of so many innocent infants2 but this hypothesis contributes nothing towards clearing up the awful mystery47#dib7 ,for ,god is the author of the natural as well as of the supernatural order4 ,to say that ,he is obliged to remove existing obstacles by means of a miracle would disparage ,his ordinary providence47#dic7 ,klee's assumption that dying children become conscious long enough to enable them to receive the ,baptism of desire 7baptismus flaminis71 is scarcely compatible with the definition of the ,council of ,florence that 8the souls of those who die in actual mortal sin1 or only in original sin1 forthwith descend to hell407#did7 ,a still more unsatisfactory supposition is that the prayer of ,christian parents acts like a baptism of desire and saves their children from hell4 ,this theory1 espoused by ,cardinal ,cajetan1 was rejected by the ,fathers of ,trent17#die7 and ,pope ,pius ,v ordered it to be expunged from the ,roman edition of ,cajetan's works47#dif7 ,a way out of the difficulty is suggested by ,gutberlet and others1 who1 holding with ,st4 ,thomas that infants that die without ,baptism will enjoy a kind of natural beatitude1 think it possible that ,god1 in view of their sufferings1 may mercifully cleanse them from original sin and thereby place them in a state of innocence47#dig7 ,this theory is based on the assumption that the ultimate fate of unbaptized children is deprivation of the beatific vision of ,god and therefore a state of real damnation 7poena damni1 infernum71 and that the remission of original sin has for its object merely to enable these unfortunate infants to enjoy a perfect natural beatitude1 which they could not otherwise attain4 ,it is reasonable to argue that1 as these infants are deprived of celestial happiness through no guilt of their own1 the ,creator can hardly deny them some sort of natural beatitude1 to which their very nature seems to entitle them4 8,hell0 for them probably consists in being deprived of the beatific vision of ,god1 which is a supernatural grace and as such lies outside the sphere of those prerogatives to which human nature has a claim by the fact of creation4 ,this theory would seem to establish at least some manner of salvation for the infants in question1 and consequently1 to vindicate the divine voluntas salvifica in the same measure4 ,needless to say1 it can claim no more than probability1 and we find ourselves constrained to admit1 at the conclusion of our survey1 that there is no sure and perfect solution of the difficulty1 and theologians therefore do well to confess their ignorance47#dih7 c7 ,the difficulty of which we have spoken does not1 of course1 in any way impair the certainty of the dogma4 ,the ,scriptural passages cited above7#dii7 clearly prove that ,god wills to save all men without exception4 ,in basing the universality of ,god's mercy on ,his omnipotence1 ,his universal dominion1 and ,his love of souls1 the ,book of ,wisdom7#ejj7 evidently implies that the unbaptized infants participate in that mercy in all three of these respects4 ,how indeed could ,divine ,omnipotence exert itself more effectively than by conferring grace on those who are inevitably and without any fault of their own deprived of ,baptism8 ,who would deny that little children1 as creatures1 are subject to ,god's universal dominion in precisely the same manner as adults8 ,again1 if ,god loves the souls of men1 must ,he not also love the souls of infants8 #a ,tim4 ,,ii1 #d7eja7 applies primarily to adults1 because strictly speaking only adults can 8come to the knowledge of the truth40 ,but ,st4 ,paul employs certain middle terms which undoubtedly comprise children as well4 ,thus1 if all men have but 8one ,god10 this ,god must be the ,god of infants no less than of adults1 and ,his mercy and goodness must include them also4 ,and if ,jesus ,christ as ,god-man is the 8one mediator of ,god and men10 ,he must also have assumed the human nature of children1 in order to redeem them from original sin4 ,again1 if ,christ 8gave himself a redemption for all10 it is impossible to assume that millions of infants should be directly excluded from the benefits of the atonement47#ejb7 ,article #b4 ,god's ,will ,to ,give ,sufficient ,grace ,to ,all ,adult ,human ,beings ,in ,particular ,in relation to adults1 ,god manifests ,his saving will by the bestowal of sufficient grace upon all47#ejc7 ,the bestowal of sufficient grace being evidently an effluence of the universal voluntas salvifica1 the granting of such grace to all who have attained the use of reason furnishes another proof for the universality of grace4 ,god gives all men sufficient graces4 ,but ,he is not obliged to give to each efficacious graces1 because all that is required to enable man to reach his supernatural destiny is coperation with sufficient grace1 especially with the gratia prima vocans1 which is the beginning of all salutary operation4 ,to prove that ,god gives sufficient grace to all adult human beings without exception1 we must show that ,he gives sufficient grace 7#a7 to the just1 7#b7 to the sinner1 and 7#c7 to the heathen4 ,this we shall do in three distinct theses4 99,thesis ,i3 ,god gives to all just men sufficient grace to keep ,his commandments499 ,this is de fide4 ,proof4 ,the ,tridentine ,council teaches3 8,if any one saith that the commandments of ,god are1 even for one that is justified and constituted in grace1 impossible to keep2 let him be anathema407#ejd7 ,a contrary proposition in the writings of ,jansenius7#eje7 was censured by ,pope ,innocent the ,tenth as 8foolhardy1 impious1 blasphemous1 and heretical40 ,the ,church does not assert that ,god gives to the just sufficient grace at all times4 ,she merely declares that sufficient grace is at their disposal whenever they are called upon to obey the law 7urgente praecepto74 ,nor need ,god always bestow a gratia proxime sufficiens2 in many instances the grace of prayer 7gratia remote sufficiens7 fully serves the purpose47#ejf7 ,this dogma is clearly contained in ,holy ,scripture4 ,we shall quote the most important texts4 a7 #a ,john ,v1 #c sq43 8,for this is the charity of ,god1 that we keep his commandments1 and his commandments are not heavy4 ,for whatsoever is born of ,god1 overcometh the world407#ejg7 ,according to this text the 8charity of ,god0 manifests itself in 8keeping his commandments0 and 8overcoming the world40 ,this is declared to be an easy task4 ,our ,lord ,himself says3 8,my yoke is sweet and my burden light407#ejh7 ,hence it must be possible to keep ,his commandments1 and therefore ,god does not withhold the absolutely necessary graces from the just4 ,st4 ,paul consoles the ,corinthians by telling them that ,god will not suffer them to be tempted beyond their strength1 but will help them to a happy issue1 provided they faithfully coperate with ,his grace4 #a ,cor4 ,x1 #ac3 8,god is faithful1 who will not suffer you to be tempted above that which you are able1 but will make also with temptation issue1 that you may be able to bear it407#eji7 ,as it is impossible even for the just to overcome grievous temptations without supernatural aid17#eaj7 and as ,god ,himself tells us that we are able to overcome them1 it is a necessary inference that ,he bestows sufficient grace4 ,the context hardly leaves a doubt that ,st4 ,paul has in mind the just1 for a few lines further up he says3 8,therefore he that thinketh himself to stand1 let him take heed lest he fall407#eaa7 ,but there is no exegetical objection to applying the text to all the faithful without exception47#eab7 b7 ,this dogma is clearly set forth in the writings of the ,fathers4 ,some of them1 it is true1 when combating the ,pelagians and ,semipelagians1 defended the proposition that 8grace is not given to all men107#eac7 but they meant efficacious grace4 7 ,a typical representative of this group of ecclesiastical writers is the anonymous author of the work ,de ,vocatione ,omnium ,gentium17#ead7 whom ,pope ,gelasius praised as 8probatus ,ecclesiae magister40 ,this fifth-century writer1 who was highly esteemed by his contemporaries1 discusses the question whether and in what sense all men are called1 and why some are not saved4 ,he begins by drawing a distinction between ,god's general and ,his special providence47#eae7 8,it so pleased ,god10 he says1 8to give ,his efficacious grace to many1 and to withhold ,his sufficient grace from none1 in order that it might appear from both actions that what is conferred upon a portion is not denied to the entire race407#eaf7 7 ,the ,jansenists appealed in favor of their teaching to such ,patristic passages as the following3 8,after the withdrawal of the divine assistance he ,st4 ,peter was unable to stand207#eag7 and3 8,he had undertaken more than he was able to do407#eah7 ,but the two ,fathers from whose writings these passages are taken 7,,ss4 ,chrysostom and ,augustine7 speak1 as the context evinces1 of the withdrawal of efficacious and proximately sufficient grace in punishment of ,peter's presumption4 ,had ,st4 ,peter followed our ,lord's advice7#eai7 and prayed instead of relying on his own strength1 he would not have fallen4 ,that this was the mind of ,st4 ,augustine clearly appears from the following sentence in his work ,de ,unitate ,ecclesiae3 8,who shall doubt that ,judas1 had he willed1 would not have betrayed ,christ1 and that ,peter1 had he willed1 would not have thrice denied his ,master807#ebj7 c7 ,the theological argument for our thesis may be formulated as follows3 ,since the state of grace confers a claim to supernatural happiness1 it must also confer a claim to those graces which are necessary to attain it4 ,to assert that ,god denies the just sufficient grace to observe ,his commandments1 to avoid mortal sin1 and to persevere in the state of grace1 would be to gainsay ,his solemn promise to ,his adopted children3 8,this is the will of my ,father that sent me3 that every one who seeth the ,son and believeth in him1 may have life everlasting1 and ,i will raise him up in the last day407#eba7 ,consequently1 ,god owes it to ,his own fidelity to bestow sufficient graces upon the just4 ,again1 according to the plain teaching of ,revelation1 the just are obliged1 under pain of sin1 to observe the commandments of ,god and the precepts of ,his ,church47#ebb7 ,but this is impossible without the aid of grace4 ,consequently1 ,god grants at least sufficient grace to his servants1 for ad impossibile nemo tenetur47#ebc7 99,thesis ,,ii3 ,in regard to ,christians guilty of mortal sin we must hold3 7#a7 that ordinary sinners always receive sufficient grace to avoid mortal sin and do penance2 7#b7 that ,god never entirely withdraws ,his grace even from the obdurate499 ,the first part of this thesis embodies a theological conclusion2 the second states the common teaching of ,catholic theologians4 #a4 ,proof of the ,first ,part4 ,the distinction here drawn between 8ordinary0 and 8obdurate0 sinners has its basis in revelation and is clearly demanded by the different degrees of certainty attaching to the two parts of our thesis4 ,an 8ordinary0 sinner is a ,christian who has lost sanctifying grace by a grievous sin4 ,an 8obdurate0 sinner is one who1 by repeatedly and maliciously transgressing the laws of ,god1 has dulled his intellect and hardened his will against salutary inspirations4 ,a man may be an habitual sinner 7consuetudinarius7 and a backslider1 without being obdurate1 or1 which comes to the same1 impenitent4 ,weakness is not malice1 though sinful habits often beget impenitence1 which is one of the sins against the ,holy ,ghost and the most formidable obstacle in the way of conversion4 ,with regard to ordinary sinners1 our thesis asserts that they always receive sufficient grace to avoid mortal sin and do penance4 a7 ,experience teaches that a man falls deeper and deeper if he does not hasten to do penance after committing a mortal sin4 ,but this is not the fault of ,almighty ,god1 who never withholds ,his grace2 it is wholly the fault of the sinner who fails to coperate with the proffered supernatural assistance4 7 ,a sufficient ,scriptural argument for this part of our thesis is contained in the texts cited in support of ,thesis ,i4 ,if it is true that ,god suffers no one to be tempted beyond his strength17#ebd7 this must surely apply to ,christians who have had the misfortune of committing mortal sin4 ,st4 ,john says that the commandments of ,god 8are not heavy0 and that faith is 8the victory which overcometh the world407#ebe7 ,faith in ,christ remains in the ,christian1 even though he be guilty of mortal sin1 and consequently if he wills1 he is able1 by the aid of sufficient grace1 to overcome the 8world10 i4e4 the temptations arising from concupiscence17#ebf7 and thus to cease committing mortal sins4 7 ,as for the teaching of ,tradition1 ,st4 ,augustine lays down two theological principles which apply to saint and sinner alike4 8,god does not enjoin impossibilities10 he says1 8but in ,his injunctions counsels you both to do what you can for yourself1 and to ask ,his aid in what you cannot do407#ebg7 ,it follows that the sinner always receives at least the grace of prayer1 which ,augustine therefore calls gratia initialis sive parva1 and of which he says that its right use ensures the gratia magna4 ,the second principle is this3 8,cum lege coniuncta est gratia1 qu lex observari possit40 ,that is1 every divine law1 by special ordinance1 carries with it the grace by which it may be observed4 ,in other words1 the laws of ,god can always be obeyed because the lawgiver never fails to grant sufficient grace to keep them47#ebh7 b7 ,that the sinner always receives sufficient grace to be converted1 follows from the ,scriptural injunction of conversion4 ,if conversion to ,god is a duty1 and to comply with this duty is impossible without the aid of grace17#ebi7 the divine command obviously implies the bestowal of sufficient grace4 ,that conversion is a duty follows from such ,scriptural texts as these3 8,as ,i live1 saith the ,lord ,god1 ,i desire not the death of the wicked1 but that the wicked turn from his way and live4 ,turn ye1 turn ye from your evil ways607#ecj7 8,the ,lord delayeth not his promise1 as some imagine1 but dealeth patiently for your sake1 not willing that any should perish1 but that all should return to penance407#eca7 ,this teaching is faithfully echoed by ,tradition4 #b4 ,proof of the ,second ,part4 ,obduracy is a serious obstacle to conversion because the obdurate sinner has confirmed his will in malice7#ecb7 and by systematic resistance diminished the influence of grace4 ,the question here is whether or not ,god in such cases eventually withdraws ,his grace altogether4 ,some rigorists hold that ,he does so1 with the purpose of sparing the sinner greater tortures in hell47#ecc7 ,though this assertion cannot be said to contravene the dogma of the universality of ,god's salvific will1 7its defenders do not deny that ,he faithfully does ,his share to save these unfortunate reprobates71 we prefer to adopt the sententia communis1 that ,god grants even the most obdurate sinner--at least now and then1 e4g4 during a mission or on the occasion of some terrible catastrophe--sufficient grace to be converted4 ,the theological reasons for this opinion1 which we hold to be the true one1 coincide in their last analysis with those set forth in the first part of our thesis4 a7 ,sacred ,scripture1 in speaking of the duty of repentance1 makes no distinction between ordinary and obdurate sinners4 ,on the contrary1 the ,book of ,wisdom points to one of the most wicked and impenitent of nations1 the ,canaanites1 as a shining object of divine mercy and patience47#ecd7 ,according to ,st4 ,paul1 ,god calls especially upon hardened and impenitent sinners to do penance4 ,rom4 ,,ii1 #d sq43 8,or despisest thou the riches of his goodness1 and patience1 and long suffering8 ,knowest thou not that the benignity of ,god leadeth thee to penance8 ,but according to thy hardness and impenitent heart1 thou treasurest up to thyself wrath1 against the day of wrath1 and revelation of the just judgment of ,god1 who will render to every man according to his works407#ece7 ,there are some ,scriptural passages which seem to imply that ,god withdraws ,his grace from those who are obdurate1 nay1 that ,he ,himself hardens their hearts in punishment of sin4 ,thus the ,lord says of ,pharao3 8,i shall harden his heart107#ecf7 and ,moses tells us3 8,the ,lord hardened ,pharao's heart1 and he harkened not unto them407#ecg7 ,but it would be wrong to assume that this denotes a positive action on the part of ,god4 ,pharao1 as we are told further on1 8hardened his own heart0 7ingravavit cor suum747#ech7 ,the fault in all cases lies with the sinner1 who obstinately resists the call of grace4 ,god's co-operation in the matter is merely indirect4 ,the greater and stronger graces which ,he grants to ordinary sinners1 ,he withholds from the obdurate in punishment of their malice4 ,this is1 however1 by no means tantamount to a withdrawal of sufficient grace47#eci7 b7 ,the ,fathers speak of ,god's way of dealing with obdurate sinners in a manner which clearly shows their belief that ,he never entirely withdraws ,his mercy4 ,they insist that the light of grace is never extinguished in the present life4 8,god gave them over to a reprobate mind10 says ,st4 ,augustine1 8for such is the blindness of the mind4 ,whosoever is given over thereunto1 is shut out from the interior light of ,god3 but not wholly as yet1 whilst he is in this life4 ,for there is #8outer darkness1' which is understood to belong rather to the day of judgment2 that he should rather be wholly without ,god1 whosoever1 whilst there is time1 refuses correction407#edj7 ,it follows that no sinner1 how desperate soever his case may appear1 need be despaired of4 ,as long as there is life there is hope47#eda7 ,the ,fathers consistently teach that the reason why reprobates are lost is not lack of grace but their own malice4 ,thus ,st4 ,chrysostom comments on ,isaias' prophecy regarding the impenitence of the ,jews3 8,the reason they did not believe was not that ,isaias had predicted their unbelief1 but his prediction was based on the fact that they would not believe4 ,they were unable to believe1 i4e4 they had not the will to believe407#edb7 c7 ,the theological argument for our thesis is well stated by ,st4 ,thomas4 ,he distinguishes between obstinatio perfecta and obstinatio imperfecta and says3 ,perfect obstinacy exists only in hell4 ,imperfect obstinacy is that of a sinner who has his will so firmly set on evil that he is incapable of any but the faintest impulses towards virtue1 though even these are sufficient to prepare the way for grace47#edc7 8,if any one falls into sin after having received ,baptism10 says the ,fourth ,lateran ,council1 8he can always be restored by sincere penance407#edd7 ,as the power of the keys comprises all sins1 even those against the ,holy ,ghost1 so divine grace is held out to all sinners4 ,the ,montanistic doctrine of the unforgivableness of the 8three capital sins0 7apostasy1 murder1 and adultery7 was already condemned as heretical during the life-time of ,tertullian4 ,the sinner can obtain forgiveness only by receiving the sacrament of ,penance or making an act of perfect contrition47#ede7 ,justly1 therefore1 does the ,church regard despair of ,god's mercy as an additional grievous sin4 ,if the rigorists were right in asserting that ,god in the end absolutely abandons the sinner1 there could be no hope of forgiveness1 and despair would be justified4 99,thesis ,,iii3 ,the heathens1 too1 receive sufficient graces for salvation499 ,this proposition may be qualified as certa4 ,proof4 ,the 8heathens0 are those whom the ,gospel has not yet reached4 ,they are called infideles negativi in contradistinction to the infideles positivi1 i4e4 apostates and formal heretics who have fallen away from the faith4 ,we assert that ,god gives to the heathens sufficient grace to know the truth and be saved4 ,pope ,alexander ,,viii1 on ,december #g1 #afij1 condemned ,arnauld's ,jansenistic proposition that 8pagans1 ,jews1 heretics1 and others of the same kind experience no influence whatever from ,christ1 and it may therefore be rightly inferred that there is in them a nude and helpless will1 lacking sufficient grace407#edf7 ,a proposition of similar import1 set up by ,quesnel1 was censured by ,clement ,,xi47#edg7 ,though not formally defined1 it is a certain truth--deducible from the infallible teaching of the ,church--that ,god does not permit any one to perish for want of grace4 a7 ,the ,biblical argument for our thesis is based on the dogma that ,god wills all men to be saved4 #a ,tim4 ,,ii1 #d3 8,god will have all men to be saved1 and to come to the knowledge of the truth i4e4 the true faith40 ,in speaking of the 8day of wrath10 ,st4 ,paul emphasizes the fact that the ,almighty ,judge 8will render to every man according to his works10--eternal life to the good1 wrath and damnation to the wicked47#edh7 ,and he continues3 8,but glory1 and honor1 and peace to every one that worketh good1 to the ,jew first1 and also to the ,greek2 for there is no respect of persons with ,god407#edi7 8,greek0 is here evidently synonymous with gentile or heathen4 ,it follows that the heathens are able to perform supernatural salutary acts with the aid of grace1 and that they will receive the reward of eternal beatitude if they lead a good life4 ,in another passage 7#a ,tim4 ,,iv1 #aj7 the ,apostle calls ,christ 8the ,saviour of all men1 especially of the faithful407#eej7 ,consequently1 ,christ is the ,saviour also of unbelievers and heathens47#eea7 b7 ,st4 ,paul's teaching is faithfully echoed by the ,fathers4 ,thus ,st4 ,clement of ,rome17#eeb7 in commenting on the penitential sermons of ,no and the prophet ,jonas1 says3 8,we may roam through all the ages of history and learn that the ,lord in all generations7#eec7 gave opportunity for penance to all who wished to be converted1 444 even though they were strangers to him407#eed7 ,st4 ,chrysostom says in explanation of ,john ,i1 #i3 8,if ,he enlightens every man that comes into this world1 how is it that so many are without light8 ,for not all know ,christ4 ,most assuredly ,he illumines1 so far as ,he is concerned4444 ,for grace is poured out over all4 ,it flees or despises no one1 be he ,jew1 ,greek1 barbarian or ,scythian1 freedman or slave1 man or woman1 old or young4 ,it is the same for all1 easily attainable by all1 it calls upon all with equal regard4 ,as for those who neglect to make use of this gift1 they should ascribe their blindness to themselves407#eee7 ,similar expressions can be culled from the anonymous work ,de ,vocatione ,omnium ,gentium7#eef7 and from the writings of ,,ss4 ,prosper and ,fulgentius1 and especially from those of ,orosius1 who says that grace is given to all men1 including the heathen1 without exception and at all times47#eeg7 c7 ,catholic theologians have devoted considerable thought to the question how ,god provides for the salvation of the heathen4 ,to the uncivilized tribes may be applied what has been said regarding the fate of unbaptized infants4 ,the real problem is3 ,how does the merciful ,creator provide for those who are sufficiently intelligent to be able to speculate on ,god1 the soul1 the future destiny of man1 etc48 ,holy ,scripture teaches3 8,without faith it is impossible to please ,god1 for he that cometh to ,god must believe that he is1 and is a rewarder to them that seek him407#eeh7 ,faith here means1 not any kind of religious belief1 but that theological faith which the ,tridentine ,council calls 8the beginning1 the foundation1 and the root of all justification407#eei7 ,mere intellectual assent to the existence of ,god1 immortality1 and retribution would not be sufficient for salvation1 even if elevated to the supernatural sphere and transfigured by grace4 ,this is evident from the condemnation1 by ,pope ,innocent ,,xi1 of the proposition that 8,faith in a wide sense1 based on the testimony of the created universe1 or some other similar motive1 is sufficient unto justification407#efj7 ,the only sort of faith that results in justification1 according to the ,vatican ,council1 is 8a supernatural virtue1 whereby1 inspired and assisted by the grace of ,god1 we believe that the things which ,he has revealed are true2 not because of the intrinsic truth of the things1 viewed by the natural light of reason1 but because of the authority of ,god ,himself1 who reveals them1 and who can neither be deceived nor deceive407#efa7 ,of special importance is the following declaration by the same ,council3 8,since without faith it is impossible to please ,god and to attain to the fellowship of ,his children1 therefore without faith no one has ever attained justification444407#efb7 ,the ,catechism demands of every one who desires to be saved that he have a supernatural belief in six distinct truths3 the existence of ,god1 retribution in the next world1 the ,blessed ,trinity1 the ,incarnation1 the immortality of the soul1 and the necessity of grace4 ,the first two are certainly necessary for salvation1 both fide explicit and necessitate medii4 ,with regard to the other four there is a difference of opinion among theologians4 ,we base our argumentation on the stricter1 though not absolutely certain view1 that all six articles must be believed necessitate medii4 ,on this basis ,god's method of providing sufficient graces for the heathen may be explained in one of two ways1 according as a fides explicita is demanded from them with regard to all the above-mentioned dogmas1 or a fides implicita is deemed sufficient in regard to all but the first two4 ,by fides explicita we understand the express and fully developed faith of devout ,christians2 by fides implicita1 an undeveloped belief of desire or1 in other words1 general readiness to believe whatever ,god has revealed4 7 ,the defenders of the fides explicita theory are compelled to assume that ,god must somehow reveal to each individual heathen who lives according to the dictates of his conscience1 the six truths necessary for salvation4 8,faith cometh by hearing1 and hearing by the word of ,christ407#efc7 ,but how can the gentiles believe in a revelation that has never been preached to them8 ,here is an undeniable difficulty4 ,some theologians say3 ,god enlightens them interiorly about the truths necessary for salvation2 or ,he miraculously sends them an apostle1 as ,he sent ,st4 ,peter to ,cornelius27#efd7 or ,he instructs them through the agency of an angel47#efe7 ,none of these hypotheses can be accepted as satisfactory4 8,interior illumination0 of the kind postulated would practically amount to private revelation4 ,that ,god should grant a special private revelation to every conscientious pagan is highly improbable4 ,again1 an angel can no more be the ordinary means of conversion than the miraculous apparition of a missionary4 ,nevertheless1 these three hypotheses admirably illustrate the firm belief of the ,church in the universality of ,god's saving will1 inasmuch as they express the conviction of her theologians that ,he would work a miracle rather than deny ,his grace to the poor benighted heathen47#eff7 ,the difficulties to which we have adverted constitute a strong argument in favor of another theological theory which regards explicit belief in the ,trinity and the ,incarnation merely as a necessitas praecepti1 from which one may be dispensed4 7 ,the fides implicita theory is far more plausible1 for it postulates no miracles1 implicit faith 7or fides in voto7 being independent of the external preaching of the ,gospel1 just as the baptism of desire 7baptismus in voto7 is independent of the use of water4 ,cardinal ,gotti regards the first-mentioned of the two theories as safer 7tutior71 but admits that the other is highly probable1 because it has the support of ,st4 ,thomas47#efg7 ,however1 a great difficulty remains4 ,though it may suffice to hold the dogmas of the ,trinity and the ,incarnation1 and a fortiori those of the immortality of the soul and the necessity of grace1 with an implicit faith1 it is the consentient teaching of ,revelation1 the ,church1 and ,catholic divines that the two principal truths of religion1 viz43 the existence of ,god and retribution1 must be held fide explicit and necessitate medii1 because a man cannot be converted to ,god unless ,he knows ,him4 ,but how is he to acquire a knowledge of ,god8 ,does this not also necessitate a miracle 7e4g4 the sending of an angel or of a missionary1 which we have rejected as improbable78 ,there can be but one answer to this question4 ,unaided reason may convince a thoughtful pagan of the existence of ,god and of divine retribution1 and as these two fundamental truths have no doubt penetrated to the farthest corners of the earth also as remnants of primitive revelation1 their promulgation may be said to be contained in the traditional instruction which the heathen receive from their forebears4 ,this external factor of ,divine ,revelation1 assisted by interior grace1 may engender a supernatural act of faith1 which implicitly includes belief in ,christ1 ,baptism1 etc41 and through which the heathen are eventually cleansed from sin and attain to justification47#efh7 ,some theologians hold that those to whom the ,gospel has never been preached1 may be saved by a quasi-faith based on purely natural motives47#efi7 ,for the rest1 no one will presume to dictate to ,almighty ,god how and by what means ,he shall communicate ,his grace to the heathen4 ,it is enough1 and very consoling1 too1 to know that all men receive sufficient grace to save their souls1 and no one is eternally damned except through his own fault47#egj7 ,,readings3--99,didacus ,ruiz1 ,de ,voluntate ,dei1 disp4 #ai sqq4--,petavius1 ,de ,deo1 ,x1 #d sqq42 ,de ,incarnatione1 ,,xiii1 #a sqq4--,fontana1 ,bulla 8,unigenitus0 ,dogmatice ,propugnata1 prop4 #ab1 c4 #e1 ,rome #agag4--,passaglia1 ,de ,partitione ,voluntatis ,divinae in ,primam et ,secundam1 ,rome #ahea4--99;,franzelin1 ,de ,deo ,uno1 thes4 #di-ea1 ,rome #ahhc4--99,palmieri1 ,de ,gratia ,divina ,actuali1 thes4 #ei-fb1 ,gulpen #ahhe4--;,a4 ,fischer1 ,de ,salute ,infidelium1 ,essen #ahhf4--99;,j4 ,bucceroni1 ,de ,auxilio ,sufficiente ,infidelibus ,dato1 ,rome #ahij4--;,fr4 ,schmid1 ,die ausserordentlichen ,heilswege fr die gefallene ,menschheit1 ,brixen #ahii4--;,chr4 ,pesch1 ,praelectiones ,dogmaticae1 ,vol4 ,,ii1 #crd ed41 pp4 #add sqq41 ,freiburg #aijf4--,l4 ,capran1 ,le ,problme du ,salut des ,infidles1 ,paris #aiab4--;,a4 ,wagner1 ,doctrina de ,gratia ,sufficiente1 ,graz #aiaa4--;,j4 ,bainvel1 ,s4 ,j41 ,is ,there ,salvation ,outside the ,catholic ,church8 7tr4 ,j4 ,l4 ,weidenhan71 ,st4 ,louis #aiag4 ,article #c4 ,the ,predestination ,of ,the ,elect #a4 ,,what ,,is ,,meant ,,by ,,predestination4--,we have shown that ,god antecedently wills to save all men17#ega7 and that ,he gives to all sufficient grace to work out their eternal salvation4 ,on the other hand1 ,sacred ,scripture assures us that some are lost through their own fault4 ,cfr4 ,matth4 ,,xxv1 #da3 8,depart from me1 you cursed1 into everlasting fire40 ,it follows that ,god's will to save1 considered as voluntas consequens1 remains ineffective with regard to a portion of the human race1 and consequently1 in this respect1 is no longer universal but particular4 ,being omniscient1 ,god has foreseen this from all eternity and disposed ,his decrees accordingly4 ,it is in this sense that ,catholic theology teaches the existence of a twofold predestination3 one to ,heaven1 for those who die in the state of grace1 another to hell1 for those who depart this life in mortal sin4 ,present-day usage reserves the term predestination for the election of the blessed4 a7 ,rightly does the ,council of ,trent call predestination a 8hidden mystery407#egb7 ,for in the last analysis it rests solely with ,god1 who are to be admitted to ,heaven and who condemned to hell4 ,but why does ,god give to some merely sufficient grace1 with which they neglect to coperate1 while on others ,he showers efficacious graces that infallibly lead to eternal salvation8 ,in this unequal distribution of efficacious grace lies the sublime mystery of predestination1 as ,st4 ,augustine well knew1 for he says in his treatise ,on the ,gift of ,perseverance3 8,therefore1 of two infants equally bound by original sin1 why the one is taken and the other left2 and of two wicked men already mature in years1 why one should be so called that he follows ,him that calleth1 while the other is either not called at all1 or is not called in such a manner1--are unsearchable judgments of ,god407#egc7 b7 ,what is meant by 8predestination of the elect08 ,in view of the many errors that have arisen with regard to this important dogma1 it is necessary to start with clearly defined terms4 ,predestination may mean one of three different things4 ,a man may be simply predestined to receive certain graces 7praedestinatio ad gratiam tantum72 or he may be predestined to enjoy eternal happiness without regard to any merits of his own 7praedestinatio ad gloriam tantum72 or1 again1 he may be predestined to both grace and glory1 glory as the end1 grace as a means to that end--vocation1 justification1 and final perseverance4 ,when the concepts of grace and glory are considered separately1 and each is made the object of a special predestination1 we have what is called incomplete or inadequate predestination 7praedestinatio incompleta sive inadaequata74 ,it is this incomplete predestination that ,st4 ,paul7#egd7 and ,st4 ,augustine7#ege7 have in mind when they apply the term to the vocation of men to grace1 faith1 and justification4 ,theologians speak of praedestinatio ad gloriam tantum1 that is1 ante praevisa merita1 as a true predestination1 but disagree as to its existence47#egf7 ,the dogma of predestination1 which mainly concerns us here1 has for its sole object predestination in the complete or adequate sense of the term1 which is explained by ,st4 ,augustine as follows3 8,predestination is nothing else than the foreknowledge and the preparation of those gifts of ,god whereby they who are delivered are most certainly delivered i4e4 saved407#egg7 ,st4 ,thomas expresses himself more succinctly3 8,predestination is the preparation of grace in the present1 and of glory in the future407#egh7 #b4 ,,the ,,dogma4--,complete predestination involves3 7a7 the first grace of vocation 7gratia prima praeveniens71 especially faith as the beginning1 foundation1 and root of justification2 7b7 a number of additional actual graces for the successful accomplishment of the process2 7c7 justification itself as the beginning of the state of grace2 7d7 the grace of final perseverance2 7e7 eternal happiness in ,heaven4 ,the question arises2 ,do men really seek and find their eternal salvation with infallible certainty by passing through these successive stages--not merely in the foreknowledge of ,god 7praescientia futurorum71 but by virtue of an eternal decree 7decretum praedestinationis78 ,the ,pelagians asserted that man works out his eternal salvation of his own free will1 and that consequently ,god merely foreknows but does not fore-ordain who shall be saved4 ,the ,semipelagians held that the beginning of faith 7initium fidei7 and final perseverance 7donum perseverantiae7 are not pure graces but may be obtained by natural means1 without special aid from above4 ,against these heretics the ,catholic ,church has always taught the eternal predestination of the elect as an article of faith47#egi7 a7 ,st4 ,paul says explicitly3 8,we know that to them that love ,god1 all things work together unto good1 to such as1 according to his purpose1 are called to be saints4 ,for whom he foreknew1 he also predestinated to be made conformable to the image of his ,son2 that he might be the firstborn amongst many brethren4 ,and whom he predestinated1 them he also called4 ,and whom he called1 them he also justified4 ,and whom he justified1 them he also glorified407#ehj7 ,here we have all the elements of complete predestination3 ,god's eternal foreknowledge 7praescivit1 71 an eternal decree of the divine will 7praedestinavit1 71 and the various stages of justification1 beginning with vocation 7vocavit1 7 up to justification proper 7iustificavit1 71 and eternal beatitude 7glorificavit1 747#eha7 b7 ,the ,fathers of the fifth century undoubtedly taught the predestination of the elect as an article of faith4 ,thus ,st4 ,augustine says3 8,there never was a time when the ,church of ,christ did not hold this faith in predestination1 which is now defended with fresh solicitude against the new heretics407#ehb7 ,his faithful disciple ,st4 ,prosper writes3 8,no ,catholic denies predestination by ,god407#ehc7 ,and again3 8,it would be as impious to deny predestination as to oppose grace itself407#ehd7 c7 ,several important theological corollaries follow from the dogma of predestination4 7 ,the first is the immutability of the divine decree of predestination4 ,this immutability is based on ,god's infallible foreknowledge that certain individuals will die in the state of grace1 and on ,his unchangeable will to reward them with eternal happiness4 ,st4 ,augustine says3 8,if any one of these the predestined perishes1 ,god is mistaken2 but none of them perish because ,god is not mistaken407#ehe7 ,god's unerring foreknowledge is symbolized by the 8,book of ,life407#ehf7 ,christ ,himself said to ,his ,apostles3 8,rejoice in this1 that your names are written in heaven407#ehg7 ,the 8,book of ,life0 admits neither addition nor erasure4 ,this does not1 however1 mean that a man is unable to change ,god's hypothetical decree of predestination with regard to himself into an absolute one4 ,he can do this by prayer1 good works1 and faithful co-operation with grace47#ehh7 ,whatever promotes our salvation is included in the infallible foreknowledge of ,god1 and consequently also in the scope of predestination4 ,in this sense1 but in no other1 can we accept the somewhat paradoxical maxim3 8,if you are not predestined1 conduct yourself so that you may be predestined40 ,sacred ,scripture occasionally refers to another 8,book of ,life10 which contains the names of all the faithful1 irrespective of their predestination4 ,this 8book10 of course1 is capable of alterations4 ,cfr4 ,apoc4 ,,iii1 #e3 8,i will not blot out his name out of the book of life407#ehi7 ,finally1 there is the 8,book of ,reprobation10 which records the wicked deeds of men and by which the unrepentant sinners will be judged4 ,this is the 8liber scriptus0 of the 8,dies ,irae03 8,liber scriptus proferetur4 ,in quo totum continetur407#eij7 7 ,if the divine decree of predestination is immutable1 the number of the elect must be definitively fixed4 8,the number of those who are predestined to the kingdom of ,god is so certain10 says ,st4 ,augustine1 8that no one can either be added to or taken from them407#eia7 ,we must distinguish between the absolute and the relative number of the predestined4 ,god1 being omniscient1 knows not only the abstract number of the elect1 but every individual predestined to ,heaven4 ,to us the number of the elect is wrapped in impenetrable mystery4 ,st4 ,thomas justly observes3 8,some say that as many men will be saved as angels fell2 some1 so many as there were angels left2 others1 in fine1 so many as the number of angels who fell1 added to that of all the angels created by ,god4 ,it is1 however1 better to say that #8,god alone knows the number for whom is reserved eternal happiness1' as the prayer for the living and the dead expresses it407#eib7 ,whether ,god will round out the number of the elect by suddenly precipitating the end of the world or by a sort of 8natural selection10 is an open question4 ,to assume the latter could hardly be reconciled with the dogma of the universality of ,his saving will4 ,st4 ,augustine seems to favor the former47#eic7 ,as regards the relative number of the elect1 some writers 7e4g4 ,massillon7 represent it as so infinitesimally small that it would almost drive a saint to despair1--8as if the ,church had been established for the express purpose of populating hell407#eid7 ,even ,st4 ,thomas held that relatively few are saved47#eie7 ,but the arguments adduced in support of this contention are by no means convincing47#eif7 ,recently1 the ,jesuit ,father ,castelein7#eig7 impugned the rigorist theory with weighty arguments4 ,he was sharply attacked by the ,redemptorist ,godts17#eih7 who marshalled a great number of authorities in favor of the sterner view4 ,the controversy cannot be decided either on ,scriptural or traditional grounds4 ,in our pessimistic age it is more grateful and consoling to assume that the majority of ,christians1 especially ,catholics1 will be saved47#eii7 ,if we add to this number not a few ,jews1 ,mohammedans1 and heathens1 it is probably safe to estimate the number of the elect as at least equal to that of the reprobates4 ,were it smaller1 8it could be said to the shame and offense of the divine majesty and mercy1 that the future kingdom of ,satan is larger than the kingdom of ,christ407#fjj7 #c4 ,,the ,,motive ,,of ,,predestination4--,the efficient cause of predestination is ,god2 its instrumental cause1 grace2 its final cause1 the divine glory2 its primary meritorious cause1 the merits of our ,lord and ,saviour ,jesus ,christ4 ,on these points all theologians are agreed4 ,not so as to the motive that induced ,god to predestine certain individuals to the exclusion of others4 ,the question narrows itself down to this3 ,what influence1 if any1 do the merits of a man exert on the eternal decree of predestination8--and may be formulated in three different ways4 a7 ,what influence do the merits of a man exert on his predestination to the initial grace of vocation8 ,recalling the dogma of the absolute gratuity of grace1 our answer must be3 ,none4 ,for whatever merits one may have acquired before he receives the initial grace of vocation1 must be purely natural1 and consequently worthless in the eyes of ,god for supernatural predestination4 8,to assume10 says ,st4 ,thomas1 8that there is on our part some merit1 the foreknowledge of which on the part of ,god would be the cause motive of our predestination1 would be to assume that grace is given to us as a reward of our natural merits407#fja7 b7 ,what influence do the merits of a man exert on his predestination to grace and glory8 ,catholic theologians are unanimous in holding that1 since grace is absolutely gratuitous and inseparably connected with glory as its effect1 the union of both can no more be based upon natural merit than the initial grace of vocation itself1 which transmits the quality of gratuitousness to each and every one of the graces that follow in its wake1 up to and including justification and eternal beatitude4 ,those among the ,fathers who defended the gratuity of predestination against the ,pelagians and ,semipelagians1 really aimed at safeguarding the gratuity of initial grace1 in order not to be constrained to say with ,pelagius that 8the grace of ,god is given as a reward of merit407#fjb7 8,what compelled me in this work of mine ,de ,dono ,perseverantiae to defend more abundantly and clearly those passages of ,scripture in which predestination is commended10 says ,st4 ,augustine1 8if not the ,pelagian assertion that ,god's grace is given according to our natural merits807#fjc7 ,obviously these ,fathers did not have in view the praedestinatio ad gloriam tantum1 as the champions of the praedestinatio ante praevisa merita mistakenly assert1 but what they meant was that complete predestination which comprises grace and glory as one whole4 ,similarly1 the early ,schoolmen1 when they speak of the 8gratuity of predestination10 usually mean complete predestination47#fjd7 ,d',argentr's researches show how necessary it is to draw sharp distinctions and carefully to establish the real state of the question before claiming the common teaching of the ,scholastics in favor of any particular theory of predestination4 c7 ,what influence do the supernatural merits of a man exert on his predestination to glory as such8 ,here the controversy begins4 ,predestination may be considered either as the cause of supernatural merit or as its effect4 ,if it is considered as the cause1 the problem takes this shape3 ,did ,god1 by an absolute decree1 and without any regard to their future supernatural merits1 eternally predestine certain men to the glory of heaven1 and only subsequently decide to give them the efficacious graces necessary to reach that end1 particularly final perseverance8 ,if1 on the other hand1 predestination be considered as an effect of supernatural merit1 the question will be3 ,did ,god predestine certain men to the glory of ,heaven by a merely hypothetical decree1 making ,his will to save them dependent on ,his infallible foreknowledge of their supernatural merits8 ,the lack of decisive ,scriptural and ,patristic texts on this subject has led to a division of ,catholic opinion1 some theologians favoring absolute predestination ante praevisa merita1 others hypothetical predestination post praevisa merita4 ,without concealing our conviction that absolute predestination is untenable1 we shall set forth both theories impartially and examine the arguments on which they rely4 #d4 ,,orthodox ,,predestinationism1 ,,or ,,the ,,theory ,,of ,,predestination ,,ante ,,praevisa ,,merita4--,some theologians conceive the divine scheme of salvation in this wise3 7a7 ,in ordine intentionis1 ,god1 by an absolute decree1 first predestines certain men to eternal salvation1 and then1 in consequence of this decree1 decides to give them all the graces necessary to be saved2 7b7 in time1 however1 or in ordine executionis1 ,he observes the reverse order1 that is to say1 ,he first bestows the pre-appointed graces and subsequently the glory of heaven as a reward of supernatural merit acquired by the aid of those graces4 ,this theory reverses the relation of grace and glory4 ,while it correctly7#fje7 represents glory as the fruit and reward of supernatural merit in the order of execution1 it wrongly represents it in the order of intention as the cause of supernatural merit1 whereas it is merely an effect4 ,this opinion is championed by most ,thomists17#fjf7 some ,augustinians17#fjg7 and a few ,molinists47#fjh7 ,their arguments may be sketched as follows3 a7 ,in innumerable passages of ,sacred ,scripture predestination to eternal happiness is represented as a work of pure mercy1 nay1 even as an arbitrary act of ,god4 ,take1 e4g41 ,matth4 ,,xxiv1 #bb sqq43 8,and unless those days had been shortened1 no flesh should be saved3 but for the sake of the elect those days shall be shortened4444 ,for there shall arise false ,christs and false prophets1 and shall show great signs and wonders1 insomuch as to deceive 7if possible7 even the elect407#fji7 ,here1 it is claimed1 the elect are represented as so thoroughly confirmed in faith and in good works as to be proof against error4 ,this conclusion is unwarranted4 ,the phrase 8those days0 manifestly refers either to the destruction of ,jerusalem or to the end of the world4 ,if it refers to the destruction of ,jerusalem1 the 8elect10 according to ,biblical usage17#faj7 are the faithful ,christian inhabitants of the ,holy ,city1 for whose sake ,god promises to shorten the terrible siege4 ,if it referred to the end of the world1 electi would indeed stand for praedestinati1 but the context would not forbid us to interpret their predestination hypothetically1 as merely indicating the immutability of the divine decree1 which is not denied by the opponents of the theory4 ,another text quoted in favor of absolute predestination ante praevisa merita1 is ,acts ,,xiii1 #dh3 8,as many as were ordained 7praeordinati1 7 to life everlasting1 believed40 ,here1 we are told1 predestination to eternal life is given as the motive why many believed4 ,but the text really says nothing at all about predestination4 is not synonymous with or 4 ,the more probable explanation is the following3 ,as many believed as were disposed to receive the faith4 ,it is wellnigh impossible to assume that all who received the faith at that time were predestined1 while those that refused to be converted were without exception reprobates4 ,but even if praeordinati were synonymous with praedestinati1 the text would merely say that certain predestined souls embraced the faith1 without affording any clue as to the relation between conversion and predestination4 ,the ninth chapter of ,st4 ,paul's ,epistle to the ,romans is the main reliance of the advocates of absolute predestinationism1 though the passage is unfit to serve as a locus classicus because of its obscurity4 ,let us examine a few of the verses most frequently quoted4 ,rom4 ,,ix1 #ac3 8,jacob ,i have loved1 but ,esau ,i have hated10 is alleged to prove the absolute predestination of ,jacob and the negative reprobation of ,esau4 ,but many theologians hold that ,esau was saved1 and1 besides1 the ,apostle is not dealing with predestination to glory1 but with ,jacob's vocation to be the progenitor of the ,messias4 ,esau1 who was not an ,israelite but an ,idumaean1 was simply passed over in this choice 7odio habere minus diligere2 cfr4 ,matth4 ,x1 #cg74 ,if the passage is interpreted typically1 it should be done in harmony with the context1 that is to say1 as referring to the gratuity of grace1 not to predestination4 ,the same may be said of ,rom4 ,,ix1 #af and #ah3 8,it is not of him that willeth1 nor of him that runneth1 but of ,god that showeth mercy4444 ,he hath mercy on whom he will1 and whom he will he hardeneth407#faa7 ,the strongest text alleged by the advocates of absolute predestination is ,rom4 ,,ix1 #bj sq43 8,o man1 who art thou that repliest against ,god8 ,shall the thing formed say to him that formed it3 ,why hast thou made me thus8 ,or hath not the potter power over the clay1 of the same lump to make one vessel unto honor and another unto dishonor80 ,here the ,apostle really seems to have thought of predestination4 ,but the simile must not be pressed1 lest we arrive at the ,calvinistic blasphemy that ,god positively predestined some men to heaven and others to hell4 ,the tertium comparationis is not the act of the ,divine ,artificer1 but the willingness of man to yield his will to ,god like clay in the hands of a potter4 ,nor is it admissible to read into the ,apostle's thought even a negative reprobation of certain men4 ,for the primary intention of the ,epistle to the ,romans is to insist on the gratuity of man's vocation to ,christianity and to reject the presumption that the ,mosaic law and their bodily descent from ,abraham gave the ,jews preference over the heathens4 ,the ,epistle to the ,romans has no bearing whatever on the speculative question whether or not the free vocation of grace is a necessary result of eternal predestination to glory47#fab7 b7 ,among the ,fathers the only one to whom the advocates of absolute predestinationism can appeal with some show of justice is ,st4 ,augustine1 who1 with the possible exception of ,prosper and ,fulgentius1 was the most rigorous among early ecclesiastical writers1--so rigorous1 in fact1 that ,oswald does not hesitate to call him 8the head and front of all rigorists in the ,church407#fac7 ,however1 this is saying too much4 ,augustine's genuine teaching is still in dispute among our ablest theologians4 ,some7#fad7 deny that he broke with the almost unanimous teaching of his predecessors1 while others think that in the treatises ,de ,dono ,perseverantiae and ,de ,praedestinatione ,sanctorum1 and in several of his letters1 the ,saint frankly taught absolute predestinationism4 ,the latter group of writers is split into two classes4 ,a number of ,thomists and ,cardinal ,bellarmine not only assert that ,augustine taught absolute predestination1 but boldly adopt his supposed teaching4 ,petavius1 ,maldonatus1 ,cerci1 ,oswald1 and others censure this view4 ,franzelin7#fae7 undoubtedly strikes the right note when he says3 8,if there were a manifest discrepancy between ,augustine's teaching and that of the other ,fathers1 ,i should not hesitate to follow ,pighius1 ,catharinus1 ,osorius1 ,camerarius1 ,maldonatus17#faf7 ,toletus17#fag7 and ,petavius7#fah7 in reverently departing from his doctrine1 because in that case we should be dealing merely with a private opinion407#fai7 ,under these circumstances the ,patristic argument for the theory of absolute predestination evidently lacks convincingness47#fbj7 c7 ,it was probably because they felt its weakness that some of the later champions of the theory attempted to prove absolute predestination ante praevisa merita by philosophical arguments4 ,gonet reasons as follows3 8,he who proceeds in an orderly way1 wills the end before he wills the means necessary to attain it4 ,but ,god proceeds in an orderly way4 ,therefore he wills the end before the means4 ,now1 glory is an end1 and merits are means to attain that end4 ,consequently1 ,god wills glory before ,he wills merits1 and a man's prelection to glory cannot be based on foreknowledge of his merits407#fba7 ,this argument1 if it proved anything1 would prove the logical impossibility of conditional predestination4 ,but it overshoots the mark and consequently proves nothing at all4 ,qui nimium probat1 nihil probat4 ,gonet moreover assumes what he sets out to prove1 namely1 that ,god voluntate antecedente decreed the glory of certain men to the exclusion of others4 ,this petitio principii vitiates the entire polysyllogism4 ,god's will to save is universal4 ,he wills the eternal happiness of all men antecedenter1 and the reprobation of some only consequenter2 hence eternal predestination is not absolute1 but hypothetical1 that is1 it depends on merit4 ,that the divine scheme of grace can take a different course in ordine intentionis from that in ordine executionis is a mere fiction4 ,if eternal salvation in the order of temporal execution is given only as a reward of merit1 it must be a reward of merit also in the order of intention4 ,in both cases predestination depends upon a future condition4 ,perhaps the worst feature of the theory of absolute predestination is the fact that it involves the absolute reprobation of those not predestined to glory4 8,if it could be validly argued10 says ,gutberlet1 8that1 since the end must be willed before the means1 salvation must be decreed before the means to its attainment 7i4e4 merits71 the argument would be applicable also to the damned4 ,if ,god voluntate antecedente wills to lead only a few to salvation1 and if this intention must precede every other1 then ,he must likewise voluntate antecedente have in view the end of the reprobates1 which is ,his own glorification through the manifestation of ,his justice and mercy4 ,hence ,he must also decree the means necessary to obtain this end1 i4e4 ,he must cause these unfortunate creatures to sin1 in order that they may reach the end for which ,he has predestined them2 in other words1 ,he must pre-ordain them to sin and eternal damnation107#fbb7 which is what ,calvin teaches4 ,the advocates of the theory naturally shrink from adopting such a blasphemous conclusion1 and fall back upon the theory of negative reprobation1 which1 however1 amounts practically to the same thing47#fbc7 #e4 ,,the ,,theory ,,of ,,hypothetical ,,predestination ,,post ,,praevisa ,,merita4--,predestination1 like ,god's will to save all men1 is based on a hypothetical decree4 ,those only are predestined to eternal happiness who shall merit it as a reward4 ,it is solely by reason of ,his infallible foreknowledge of these merits that ,god's hypothetical decree of predestination becomes absolute4 ,or1 as ,becanus puts it1 8,god first prepared the gifts of grace1 and then elected to eternal life those whose good use of the gifts ,he foresaw407#fbd7 ,this view1 which strongly appeals to us for the reason that it sets aside the cruel theory of 8negative reprobation10 was defended by such earlier ,scholastics as ,alexander of ,hales and ,albertus ,magnus1 and by many eminent later writers1 e4g4 ,toletus1 ,lessius1 ,frassen1 ,stapleton1 ,tournely1 and is held to-day by nearly all theologians outside the ,thomist school4 ,what gave it special authority in modern times was the recommendation of ,st4 ,francis de ,sales1 who1 in a letter to ,lessius 7,aug4 #bf1 #afah7 described the theory of conditional predestination post praevisa merita as 8more in harmony with the mercy and grace of ,god1 truer and more attractive407#fbe7 ,this view has a solid basis both in ,scripture and ,tradition4 a7 ,holy ,scripture clearly teaches the universality of ,god's saving will4 ,now if ,god voluntate antecedente wills the eternal salvation of all men without exception17#fbf7 ,he cannot possibly intend that only some shall be saved4 ,it is further to be noted that the ,bible makes not only the temporal realization but likewise the eternal promise of glory dependent on the performance of good works4 ,st4 ,paul1 whose ,epistle to the ,romans is cited as a locus classicus by the advocates of the theory17#fbg7 wrote towards the end of his life to ,timothy3 8,i have fought a good fight1 ,i have finished my course1 ,i have kept the faith4 ,as to the rest1 there is laid up for me a crown of justice1 which the ,lord the just judge will render to me in that day407#fbh7 ,in writing these lines the ,apostle no doubt had in mind the sentence of the ,universal ,judge3 8,come1 ye blessed of my ,father1 possess you the kingdom prepared for you from the foundation of the world107#fbi7--which may with far greater reason be termed a 8classical0 text than the obscure ninth chapter of the ,epistle to the ,romans4 ,to prepare for men the kingdom of heaven from the foundation 7i4e4 beginning7 of the world1 is to predestine them to eternal happiness4 ,now1 ,god has 8prepared0 the kingdom of heaven for men in view of their foreseen merits1 that is to say1 conditionally4 ,the causal conjunction enim in the sentence following the one just quoted 7,matth4 ,,xxvi1 #be73 8,esurivi enim et dedistis mihi manducare1 etc410 refers to the entire preceding sentence1 not only to the possidete in time1 but also to the paratum in eternity4 ,consequently1 the eternal decree of predestination itself1 like its temporal execution1 depends on good works or merit4 ,this interpretation of ,matth4 ,,xxv1 #cd-cf is confirmed by the sentence pronounced upon the reprobates1 ,matth4 ,,xxv1 #da sqq43 8,depart from me1 you cursed1 into everlasting fire1 which was prepared for the devil and his angels4 ,for ,i was hungry1 and you gave me not to eat1 etc40 ,the 8everlasting fire0 is manifestly decreed from all eternity in the same sense in which it is inflicted in time1 namely1 propter et post praevisa merita4 ,billuart's contention7#fcj7 that hell has been prepared solely for 8the devil and his angels0 is untenable1 because in several other ,scriptural passages7#fca7 the reprobates are expressly classed among the followers of ,satan4 ,if we add to this that our ,divine ,lord1 in foretelling the last judgment1 had naturally to formulate his prediction so as not only to show its absolute justice but likewise to intimate that1 had they so willed1 the damned might have had their place on the right hand of the ,great ,judge1 we must admit that the theory of predestination post praevisa merita has a solid foundation in ,scripture47#fcb7 b7 ,the ,greek ,fathers unanimously favor hypothetical predestination1 which fact has caused the theory to be commonly referred to as 8sententia ,graecorum407#fcc7 ,thus ,st4 ,chrysostom interprets the judgment of the ,son of ,man as follows3 8,possess ye the kingdom of heaven as your own by heredity1 as a paternal heritage1 as a gift long due to you2 for it was prepared and arranged for you before you came into existence1 because ,i knew beforehand that you would be what you are407#fcd7 ,theodoret says3 8,he did not simply predestine men1 but ,he predestined them because ,he foreknew their merits407#fce7 ,the ,latin ,fathers before ,st4 ,augustine all without exception taught hypothetical predestination4 ,st4 ,hilary says3 8,many are called1 but few are chosen4444 ,hence election is not a matter of indiscriminate choice1 but a selection based on merit407#fcf7 ,and ,st4 ,ambrose3 8,therefore the ,apostle says3 #8,whom he foreknew he also predestined' 7,rom4 ,,viii1 #bi72 for ,he did not predestine before ,he foreknew1 but ,he predestined a reward to those whose merits ,he foresaw407#fcg7 ,the question cannot1 as ,bellarmine contends17#fch7 be decided on the sole authority of ,st4 ,augustine1 because he is claimed by both parties to the controversy47#fci7 ,on account of the existing differences of opinion it is impossible to establish the theory of hypothetical predestination on the basis of ,scholastic teaching47#fdj7 ,the opinion of ,st4 ,thomas is in dispute27#fda7 likewise that of ,st4 ,bonaventure4 ,scotus in his controversy with ,henry of ,ghent shows a disposition to favor absolute predestination1 but leaves the question open4 8,let every one10 he says17#fdb7 8choose whichever opinion suits him best1 without prejudice to the divine liberty1 which must be safeguarded against injustice1 and to the other truths that are to be held in respect of ,god407#fdc7 #f4 ,a ,,compromise ,,theory4--,for the sake of completeness we will add a few words on a theory which takes middle ground between the two just reviewed1 holding that1 while the common run of humanity is predestined hypothetically1 a few exceptionally favored ,saints enjoy the privilege of absolute predestination4 ,among the champions of this 8eclectic0 theory may be mentioned3 ,ockam17#fdd7 ,gabriel ,biel17#fde7 ,ysambert17#fdf7 and ,ambrosius ,catharinus47#fdg7 ,the ,saints regarded by these writers as absolutely predestined to eternal glory are3 the ,blessed ,virgin ,mary1 the prophets and ,apostles1 ,st4 ,joseph1 ,st4 ,aloysius1 and a few others1 as well as all infants dying in the grace of ,baptism4 ,billuart17#fdh7 ,dominicus ,soto1 and certain other divines attack this theory on the ground that it makes the salvation of the great majority of the elect a matter of chance and thereby imperils the dogmatic teaching of the ,church4 ,this objection is unfounded4 ,for though the 8eclectic0 theory has little or no support either in ,revelation or in reason1 it sufficiently safeguards the dogma of predestination by admitting that voluntate consequente none but the predestined can attain to eternal beatitude4 ,only with regard to the ,blessed ,virgin ,mary are we inclined to make an exception4 ,it is probable that she was predestined to eternal glory ante praevisa merita1 because1 in the words of ,lessius1 the privileges she enjoyed 8exceed all measure and must not be extended to any other human being407#fdi7 ,article #d4 ,the ,reprobation ,of ,the ,damned ,the reprobation of the damned is sometimes called praedestinatio ad gehennam1 though1 as we have remarked1 the term 8predestination0 should properly be restricted to the blessed4 ,there can be no absolute and positive predestination to eternal punishment1 and the pains of hell can be threatened only in view of mortal sin4 ,hence reprobation may be defined1 in the words of ,peter ,lombard1 as 8,god's foreknowledge of the wickedness of some creatures and the preparation of their damnation407#fej7 ,a distinction must1 however1 be made 7at least in theory71 between positive and negative reprobation4 ,to teach positive reprobation would be heretical4 ,negative reprobation1 on the other hand1 is defended by all those ,catholic theologians who advocate the theory of absolute predestination ante praevisa merita47#fea7 #a4 ,,heretical ,,predestinarianism ,,or ,,the ,,theory ,,of ,,the ,,positive ,,reprobation ,,of ,,the ,,damned4--,heretical ,predestinarianism was taught by ,lucidus1 ,gottschalk1 ,wiclif1 ,hus1 the younger ,jansenius1 and especially by ,calvin4 ,the latter asserted that the salvation of the elect and the damnation of the reprobate are the effects of an unconditional divine decree47#feb7 ,according to this abominable heresy1 the sin of ,adam and the spiritual ruin which it entailed upon his descendants are attributable solely to the will of ,god4 ,god produces in the reprobate a 8semblance of faith10 only to make them all the more deserving of damnation4 ,in the beginning of the seventeenth century ,arminius and a few other theologians of the ,dutch ,reformed ,church1 repelled by ,calvin's decretum horribile1 ascribed the positive reprobation of the damned to original sin 7lapsus74 ,these writers1 called ,infralapsarians or ,postlapsarians1 were opposed by the strict school of ,calvinist divines under the leadership of ,gomarus4 ,the great ,calvinist ,synod of ,dordrecht 7#afah-afai7 condemned the principles of ,arminius1 and subsequently his adherents were driven from ,holland4 ,the ,catholic ,church condemned ,predestinarianism as early as #ebi at the ,second ,council of ,orange1 which among other things declared3 8,we not only refuse to believe that some men are by divine power predestined to evil1 but if there be any who hold such a wicked thing1 we condemn them with utter detestation407#fec7 ,the ,tridentine ,council defined against ,calvin3 8,if any one saith that the grace of justification is attained to only by those who are predestined unto life1 but that all others who are called1 are called indeed1 but receive not grace1 as being by divine power predestined unto evil2 let him be anathema407#fed7 ,calvinism1 both supra- and infra-lapsarian1 is easily refuted from ,revelation and ,tradition4 a7 ,it runs counter to all those texts of the ,bible which assert the universality of ,god's saving will17#fee7 the bestowal of sufficient grace on all sinners17#fef7 and the divine attribute of holiness47#feg7 ,calvin endeavored to prove his blasphemous doctrine chiefly from the ninth chapter of ,st4 ,paul's ,epistle to the ,romans47#feh7 ,his disciple ,beza relied mainly on #a ,pet4 ,,ii1 #g sq43 8,but to them that believe not1 the stone which the builders rejected1 the same is made the head of the corner3 and a stone of stumbling1 and a rock of scandal1 to them who stumble at the word1 neither do believe1 whereunto also they are set107#fei7 i4e41 according to ,beza1 predestined not to believe47#ffj7 ,but this interpretation is obviously wrong4 ,for we know from ,is4 ,,viii1 #ad7ffa7 and ,matth4 ,,xxi1 #dd17ffb7 that those who fall on this stone are ground to powder as a punishment for the sin of unbelief47#ffc7 b7 ,the ,fathers1 especially those of the ,east1 are unanimous in upholding the orthodox teaching of the ,church4 ,the only one whom adherents of ,predestinarianism have dared to claim is ,st4 ,augustine4 ,yet the 8,doctor of ,grace0 expressly teaches3 8,god is good1 ,god is just4 ,he can deliver some without merits because ,he is good2 but ,he cannot damn any one without demerits1 because ,he is just407#ffd7 ,st4 ,prosper re-echoes this teaching when he says of the reprobates3 8,of their own will they went out2 of their own will they fell2 and because their fall was foreknown1 they were not predestined4 ,they would1 however1 be predestined if they were to return and persevere in holiness2 hence ,god's predestination is for many the cause of perseverance1 for none the cause of falling away407#ffe7 ,st4 ,fulgentius expresses himself in similar language47#fff7 #b4 ,,the ,,theory ,,of 8,,negative ,,reprobation40--,negative reprobation is defined by its defenders as an eternal decree by which ,god excludes from ,heaven those not absolutely predestined1 in other words1 determines not to save them4 a7 ,gonet explains the difference between negative and positive reprobation in ,scholastic terminology as follows3 8444 quod haec i4e4 positiva habet non solum terminum a quo1 nempe exclusionem a gloria1 sed etiam terminum ad quem1 scil4 poenam sive damni sive sensus2 illa vero i4e4 negativa solum habet terminum a quo1 nempe exclusionem a gloria ut beneficio indebito1 non vero terminum ad quem1 quia ex vi exclusionis ut sic praecise et ut habet rationem purae negationis1 non intelligitur reprobus esse damnandus aut ulli poenae sive damni sive sensus deputandus407#ffg7 ,the general principle laid down in this quotation is variously developed by ,thomist theologians4 ,the rigorists 7,alvarez1 ,john a ,s4 ,thoma1 ,estius1 ,sylvius7 assign as the motive of reprobation the sovereign will of ,god4 ,god1 they say1 without taking into account possible sins and demerits1 determined a priori to exclude from ,heaven those who are not predestined4 ,de ,lemos1 ,gotti1 ,gonet1 ,gazzaniga1 and others condemn this view as incompatible with the teaching of ,st4 ,thomas1 and1 appealing to ,st4 ,augustine's doctrine of the massa damnata1 find the ultimate reason for the exclusion of the reprobates from heaven in original sin1 in which ,god1 without being unjust1 could leave as many as ,he saw fit4 ,goudin1 ,graveson1 ,billuart1 and others assume that the reprobates are not directly excluded from eternal glory but merely from 8effective election0 thereunto1 ,god simply having decreed ante praevisa merita to leave them to their weakness47#ffh7 ,while the ,thomists found no difficulty in harmonizing this view with their theory of physical premotion1 the few ,molinists who espoused it were hard put in trying to square it with the scientia media47#ffi7 ,on the whole these ,molinists endorse the third and mildest of the above-quoted opinions1 which differs only theoretically from the rigoristic view described in the first place4 ,practically it makes no difference whether ,god directly excludes a man from heaven or refuses to give him the graces necessary to attain it4 ,surveying all three of the theories under consideration we cannot but regard the first and third as heartless and cruel1 because they attribute eternal reprobation to a positive decree that takes effect independently of sin2 the second1 7which ascribes reprobation to original sin71 is open to the serious dogmatic objection that it contradicts the teaching of ,st4 ,paul and the ,tridentine declaration that 8there is no condemnation 7nihil damnationis7 in those who are truly buried together with ,christ by baptism into death407#fgj7 b7 ,negative reprobation is rightly regarded as the logical counterpart of absolute predestination47#fga7 ,if ,almighty ,god1 by an absolute decree1 without regard to any possible merits1 merely to reveal ,his divine attributes and to 8embellish the universe10 had determined that only those could enter the 8,heavenly ,jerusalem0 who were antecedently predestined thereto1 it would inevitably follow that the unfortunate remainder of humanity by the very same decree were 8passed over10 8omitted10 8overlooked10 8not elected10 or1 as ,gonet honestly admits1 8excluded from ,heaven10 which is the same thing as being negatively condemned to hell4 ,the logical distinction between positive and negative reprobation1 therefore1 consists mainly in this1 that the former signifies absolute damnation to hell1 the latter 7equally absolute7 non-election to ,heaven4 ,to protect the ,catholic champions of negative reprobation against unjust aspersions1 however1 it is necessary to point out certain fundamental differences between their theory and the heresy of ,calvin4 ,calvin and the ,jansenists openly deny the universality both of ,god's saving will and of the atonement2 they refuse to admit the actual bestowal of sufficient grace upon those fore-ordained to eternal damnation2 and claim that the human will loses its freedom under the predominance of efficacious grace or concupiscence4 ,the ,catholic defenders of negative reprobation indignantly reject the charge that their position logically leads to any such heretical implications4 c7 ,the theory of negative reprobation can be sufficiently refuted by showing that it is incompatible with the universality of ,god's will to save all men4 ,for if ,god willed absolutely and antecedently to 8exclude some men from ,heaven10 as ,gonet asserts1 or 8not to elect them to eternal glory10 as ,suarez contends1 then it would be ,his absolute will that they perish4 7 ,for one thus negatively reprobated it is metaphysically impossible to attain eternal salvation4 ,to hold otherwise would be tantamount to assuming that an essentially absolute decree of ,god can be frustrated4 ,this consideration led certain ,thomists7#fgb7 to describe the divine voluntas salvifica as rather an ineffectual velleitas47#fgc7 ,but this conflicts with the obvious teaching of ,revelation47#fgd7 ,suarez labors in vain to reconcile the sincerity of ,god's salvific will with the theory of negative reprobation4 ,the two are absolutely irreconcilable4 ,how could ,god sincerely will the salvation of all men if it were true1 as ,suarez says1 that 8it is not in man's power to work out his eternal salvation in case he falls under non-election1 non-predestination1 or1 which amounts to the same thing1 negative reprobation087#fge7 7 ,the cruel absurdity of the theory of negative reprobation becomes fully apparent when we consider the attitude it ascribes to ,god4 ,gonet writes3 8,foreseeing that the whole human race would be depraved by original sin1 ,god1 in view of the merits of ,christ who was to come1 elected some men to glory and1 in punishment of original sin and to show ,his justice towards them and ,his greater mercy towards the elect1 permitted others to miss the attainment of beatitude1 in other words1 ,he positively willed that they should not attain it4444 ,in virtue of this efficacious intention ,he devised appropriate means for the attainment of ,his purpose1 and seeing that some would miss beatitude by simply being left in the state of original sin1 and others by being permitted to fall into actual sins and to persevere therein1 ,he formally decreed this permission1 and finally 444 by a command of ,his intellect ordained these means towards the attainment of the aforesaid end407#fgf7 ,translated into plain every-day language this can only mean that ,god tries with all ,his might to prevent the reprobate from attaining eternal salvation and sees to it that they die in the state of sin4 ,suarez is perfectly right in characterizing ,gonet's teaching as 8incompatible with sound doctrine407#fgg7 ,but his own teaching is equally unsound and cruel4 ,for he1 too1 is compelled to assert3 8,predestination to glory is the motive for which efficacious or infallible means towards attaining that end are bestowed4 ,hence to refuse to predestine a man for glory is to deny him the means which are recognized as fit and certain to attain that end407#fgh7 ,holy ,scripture fortunately speaks a different language4 ,it describes ,god as a loving ,father1 who 8wills not that any should perish1 but that all should return to penance407#fgi7 7 ,practically it makes no difference whether a man is positively condemned to eternal damnation1 as ,calvin and the ,jansenists assert1 or negatively excluded from ,heaven1 as held by the orthodox theologians whom we have just quoted4 ,the alleged distinction between positive and negative reprobation is 8a distinction without a difference40 ,for an adult to be excluded from ,heaven simply means that he is damned4 ,there is no such thing as a middle state or a purely natural beatitude4 ,lessius justly says that to one reprobated by ,god it would be all the same whether his reprobation was positive or negative1 because in either case he would be inevitably lost47#fhj7 ,,readings3--99,ruiz1 ,de ,praedestinatione et ,reprobatione1 ,lyons #afbh4--,ramirez1 ,de ,praedestinatione et ,reprobatione1 #b vols41 ,alcal #agjb4--99,lessius1 ,de ,perfectionibus ,moribusque ,divinis1 ,,xiv1 #b4--99;,,idem1 ,de ,praedestinatione et ,reprobatione 7,opusc41 ,vol4 ,,ii1 ,paris #ahgh74--,tournely1 ,de ,deo1 qu4 #bb sqq4--,schrader1 ,commentarii1 ,i-,,ii1 ,de ,praedestinatione1 ,vienna #ahfe4--;,j4 ,p4 ,baltzer1 ,des hl4 ,augustinus ,lehre ber ,prdestination und ,reprobation1 ,vienna #ahga4--,mannens1 ,de ,voluntate ,dei ,salvifica et ,praedestinatione1 ,louvain #ahhc4--,o4 ,rottmanner1 ,o4 ,s4 ,b41 ,der ,augustinismus1 ,mnchen #ahib4--,o4 ,pflf1 ,s4 ,j41 8,zur ,prdestinationslehre des hl4 ,augustinus10 in the ,innsbruck ,zeitschrift fr kath4 ,theologie1 #ahic1 pp4 #dhc sqq4--,b4 ,j4 ,otten1 ,s4 ,j41 ,a ,manual of the ,history of ,dogmas1 ,vol4 ,i1 ,st4 ,louis #aiag1 pp4 #bha1 #cgh1 #chb sqq4 ,chapter ,,iii4 ,grace ,in ,its ,relation ,to ,free-,will ,when we speak of the relation of grace to free-will1 we mean efficacious grace2 merely sufficient grace1 as such1 does not involve consent4 ,the ,protestant reformers and the ,jansenists denied the freedom of the human will under the influence of efficacious grace4 ,catholic theologians have always staunchly upheld both the freedom of the will and the efficacy of grace1 but they disagree in explaining the mutual relations between grace and free-will4 ,section #a4 ,the ,heresy of ,the ,protestant ,reformers ,and ,the ,jansenists #a4 ,,the ,,heretical ,,errors ,,of ,,luther1 ,,calvin1 ,,and ,,jansenius ,,contrasted ,,with ,,the ,,orthodox ,,teaching ,,of ,,the ,,church4--,luther and ,calvin asserted that the freedom of the will was irretrievably lost by original sin4 ,jansenius taught that the will is overcome by efficacious grace in exactly the same way as it is overpowered by concupiscence in the absence of grace4 ,against both these heresies the ,church has always maintained that the will remains free under the influence of efficacious grace4 a7 ,luther taught7#fha7 that original sin has so completely annihilated man's free-will that he resembles a horse compelled to go in whatever direction it is driven 7according as 8,god or the devil rides him0717#fhb7 and that the grace of ,christ1 far from restoring man's liberty1 compels him to act with intestine necessity4 ,calvin7#fhc7 carried this teaching to its logical conclusions by asserting3 7#a7 that the will of our first parents was free in ,paradise1 but lost its freedom by original sin2 7#b7 that we cannot be delivered from the slavery of ,satan except by the grace of ,christ1 which does not1 however1 restore liberty1 but simply compels the will to do good2 7#c7 that1 though the will under the influence of grace is passive1 and must needs follow the impulse to which it is subjected1 yet its acts are vital and spontaneous47#fhd7 ,against these heresies the ,council of ,trent maintained the existence of free-will both in the state of original sin7#fhe7 and under the influence of efficacious grace3 8,if any one saith that man's free-will1 moved and excited by ,god1 by assenting to ,god exciting and calling1 444 cannot refuse its consent if it would1 but that1 as something inanimate1 it does nothing whatever and is merely passive3 let him be anathema407#fhf7 b7 ,jansenius differed from ,luther and ,calvin mainly in drawing a sharper distinction between freedom from external constraint 7libertas a coactione7 and freedom from internal compulsion 7libertas a necessitate71 and maintaining that the will1 when under the influence of grace1 is exempt from external constraint1 though not from interior compulsion1 and that the libertas a coactione is entirely sufficient to gain merit or demerit in the fallen state47#fhg7 ,the ,jansenist teaching on the subject of grace may be outlined as follows3 7#a7 ,by original sin man lost the moral liberty which he had enjoyed in ,paradise and became subject to a twofold delectation--delectatio coelestis victrix and delectatio terrena sive carnalis victrix4 7#b7 ,these two delectations are continually contending for the mastery2 the stronger always defeats the weaker1 7#c7 and the will1 unable to offer resistance1 is alternately overpowered now by the one and then by the other47#fhh7 7#d7 ,in each case the delectatio coelestis is either stronger than the delectatio terrena1 or it is weaker1 or it is of equal strength4 ,when it is stronger1 the will is overcome by grace1 which in that case becomes efficax or irresistibilis4 ,when it is weaker1 the will simply must sin1 because the delectatio coelestis is too weak to overcome the delectatio terrena4 ,the grace given to a man under such conditions is called by the ,jansenists gratia parva sive sufficiens4 ,when the two delectations are equally strong1 the will finds itself unable to come to a definite decision4 ,this false teaching inspired the famous 8five propositions0 of ,jansenius1 to-wit3 7#a7 ,man is unable to keep some of ,god's commandments for want of grace2 7#b7 ,in the state of fallen nature no one ever resists interior grace2 7#c7 ,to merit or demerit in the state of fallen nature it is sufficient to be free from external constraint2 7#d7 ,the ,semipelagian heresy consisted in assuming the existence of a grace which man may either obey or resist2 and 7#e7 ,christ did not die for all men1 but solely for the predestined4 ,these propositions were condemned as heretical by ,pope ,innocent ,x in his dogmatic ,bull 8,cum occasione10 of ,may #ca1 #afec4 ,all five are implicitly contained in the second1 viz43 ,in the state of fallen nature no one ever resists interior grace4 8,if it is true that fallen man never resists interior grace 7second proposition71 it follows that a just man who violates a commandment of ,god has not had the grace to observe it1 that he therefore transgressed it through inability to fulfil it 7first proposition74 ,if1 however1 he has sinned and thus incurred demerit1 it is clear that the liberty of indifference is not a requisite condition of demerit1 and what is said of demerit is likewise true of its correlative1 merit 7third proposition74 ,on the other hand1 if grace is wanting to the just whenever they fall1 it is wanting still more to sinners2 it is therefore impossible to maintain that the death of ,jesus ,christ assured to every man the graces necessary for salvation 7fifth proposition74 ,as a further consequence1 the ,semipelagians were in error in admitting the universal distribution of a grace which may be resisted 7fourth proposition7407#fhi7 #b4 ,,the ,,teaching ,,of ,,the ,,church ,,proved ,,from ,,revelation4--,far from favoring the determinism of the ,reformers and of ,jansenius1 the ,bible and ,tradition positively contradict the contention that free-will is overpowered by grace4 a7 ,the operation of grace and the liberty of the will never appear in ,sacred ,scripture as mutually exclusive1 but invariably as coperating factors1 though sometimes the one is emphasized1 and sometimes the other1 according to the purpose the sacred writer happens to have in view4 ,the ,council of ,trent expressly calls attention to this37#fij7 8,when it is said in the sacred writings1 #8,turn ye to me1 and ,i will turn to you1'7#fia7 we are admonished of our liberty2 and when we answer3 #8,convert us1 ,o ,god1 to thee1 and we shall be converted1'7#fib7 we confess that we are forestalled by the grace of ,god40 ,st4 ,paul1 it is true1 asks3 8,who resisteth his ,god's will807#fic7 ,but he also admonishes his favorite disciple ,timothy3 8,exercise thyself unto godliness407#fid7 ,st4 ,stephen testifies that the grace of the ,holy ,ghost does not compel the will4 8,you always resist the ,holy ,ghost10 he tells the ,jews2 8as your fathers did1 so do you also407#fie7 ,our ,lord ,himself teaches that grace exerts no interior compulsion but invites free coperation3 8,if thou wilt enter into life1 keep the commandments407#fif7 ,the exhortations1 promises1 and threats uttered in various portions of ,holy ,writ would be meaningless if it were true that grace destroys free-will47#fig7 b7 ,as regards ,tradition1 the ,greek ,fathers who wrote before ,st4 ,augustine defended the freedom of the will so energetically that they were subsequently accused of harboring ,pelagian and ,semipelagian errors47#fih7 ,calvin himself admits that with but one exception the ,fathers are unanimously opposed to his teaching47#fii7 ,the one exception noted is ,st4 ,augustine1 to whom both ,calvin and ,jansenius appeal with great confidence4 ,it should be noted1 however1 that the point which chiefly concerned ,st4 ,augustine in his controversies with the ,pelagians and ,semipelagians1 was the necessity and gratuity of grace1 not its relation to free-will4 ,where he incidentally touches upon the latter1 he shows by the manner in which he formulates his sentences that he regards the relation of grace to free-will as a great mystery4 ,but he does not try to solve this mystery in the manner in which ,alexander the ,great cut the ,gordian knot4 ,he does not declare3 ,grace is everything1 free-will is nothing4 ,if the power of grace destroyed the freedom of the human will1 their mutual relation would be no problem47#gjj7 ,possibly ,st4 ,augustine in the heat of controversy now and then expressed himself in language open to misinterpretation1 as when he said3 8,therefore aid was brought to the infirmity of the human will1 so that it might be unchangeably and invincibly influenced by divine grace407#gja7 ,but this and similar phrases admit of a perfectly orthodox interpretation4 ,as the context shows1 ,augustine merely wished to assert the hegemony of grace in all things pertaining to salvation1 and to emphasize the fact that free-will1 strengthened by grace1 is able to resist even the most grievous temptations47#gjb7 ,at no period of his life did the ,saint deny the freedom of the will under the influence of grace4 ,we will quote but two out of many available passages in proof of this statement4 8,to yield consent or to withhold it1 whenever ,god calls1 is the function of one's own will407#gjc7 8,for the freedom of the will is not destroyed because the will is aided2 but it is aided precisely for the reason that it remains free407#gjd7 ,st4 ,bernard of ,clairvaux echoes this teaching when1 in his own ingenious way1 he summarizes the ,catholic dogma as follows3 8,take away free will and there will be nothing left to save2 take away grace and there will be no means left of salvation407#gje7 ,,readings3--99,bellarmine1 ,de ,gratia et ,libero ,arbitrio 7,opera ,omnia1 ed4 ,fvre1 ,vols4 ,v and ,,vi1 ,paris #ahgc74--99;,dechamps1 ,s4 ,j41 ,de ,haeresi ,ianseniana1 ,paris #afde4--;,f4 ,wrter1 ,die christliche ,lehre ber das ,verhltnis von ,gnade und ,freiheit bis auf ,augustinus1 ,freiburg #ahef4--99,palmieri1 ,de ,gratia ,divina ,actuali1 thes4 #ci-dh1 ,gulpen #ahhe4--,s4 ,schiffini1 ,de ,gratia ,divina1 pp4 #ceg sqq41 #cgg sqq41 ,freiburg #aija4--;,b4 ,j4 ,otten1 ,s4 ,j41 ,a ,manual of the ,history of ,dogmas1 ,vol4 ,,ii1 ,st4 ,louis #aiah1 pp4 #ejg sqq4 ,section #b4 ,theological ,systems ,devised ,to ,harmonize ,the ,dogmas ,of ,grace ,and ,free-,will ,the relation of grace to free-will may be regarded from a twofold point of view4 ,we may take grace as the primary factor and trace it in its action on the human will2 or1 starting from the latter1 we may endeavor to ascertain how free-will is affected by grace4 ,the first-mentioned method has given birth to two closely related theological systems1 ,thomism and ,augustinianism2 the latter to ,molinism and ,congruism1 which are almost identical in substance4 ,besides these there is a fifth theory1 which tries to reconcile the two extremes and may therefore be called eclectic4 ,that the human will is free1 yet subject to the influence of grace1 is an article of faith unhesitatingly accepted by all ,catholic theologians4 ,it is in trying to explain how grace and free-will coperate1 that the above-mentioned schools differ4 ,in approaching this extremely difficult and obscure problem we consider it our duty to warn the student against preconceived opinions and to remind him that the different systems which we are about to examine are all tolerated by the ,church4 ,to-day1 when so many more important things are at stake and the faith is viciously assailed from without1 the ancient controversy between ,thomism and ,molinism had better be left in abeyance4 ,article #a4 ,thomism ,and ,augustinianism ,thomism and ,augustinianism both hinge on the concept of gratia efficax ab intrinseco s4 per se1 whereas ,molinism and ,congruism will not admit even the existence of such a grace4 #a4 ,,the ,,thomistic ,,theory ,,of ,,grace4--,the true founder of the ,thomistic system is not ,st4 ,thomas ,aquinas1 who is also claimed by the ,molinists1 but the learned ,dominican theologian ,baez 7#aebh-afjd74 ,his teaching may be summarized as follows3 a7 ,god is the ,first ,cause 7causa prima7 and ,prime ,mover 7motor primus7 of all things1 and all created or secondary causes 7causae secundae7 derive their being and faculties1 nay1 their very acts from ,him4 ,if any creature could act independently of ,god1 ,god would cease to be causa prima and motor primus47#gjf7 ,the influence of the ,first ,cause is universal1 that is to say1 it produces all creatural acts without exception1--necessary and free1 good and bad1--because no secondary cause has power to act unless it is set in motion by the motor primus4 ,in influencing ,his creatures1 however1 ,god adapts himself to the peculiar nature of each4 ,the necessary causes ,he determines to act necessarily1 the free causes1 freely4 ,all receive from ,him their substance and their mode of action47#gjg7 ,the rational creature1 therefore1 though subject to ,his determining influence1 acts with perfect freedom1 just as if it were not moved4 b7 ,in spite of free-will1 however1 the influence which ,god exerts on ,his rational creatures is irresistible because it proceeds from an absolute and omnipotent ,being whose decrees brook no opposition4 ,what ,god wills infallibly happens47#gjh7 ,nevertheless1 ,god is not the author of sin4 ,he moves the sinner to perform an act2 but ,he does not move ,him to perform a sinful act4 ,the malice of sin derives solely from the free will of man47#gji7 c7 ,since the divine influence causally precedes all creatural acts1 ,god's concurrence with creatural causes 7concursus generalis7 must be conceived as prevenient1 not simultaneous4 ,the ,divine ,omnipotence not only makes the action possible1 but likewise effects it by moving the will from potentiality to actuality47#gaj7 ,consequently1 the causal influence which the ,creator exerts upon ,his creatures is not a mere motio1 but a praemotio1--and not merely moral1 but physical 7praemotio physica747#gaa7 ,it is by physical premotion that ,god's prevenient influence effects the free actions of ,his creatures1 without regard to their assent47#gab7 ,free-will is predetermined by ,god before it determines itself47#gac7 d7 ,if we analyse ,god's physical predeterminations in so far as they are created entities1 we find that they are nothing else than the effect and execution of ,his eternal decrees1 embodied in the praedeterminatio physica4 ,it is the temporal execution of the latter that is called praemotio physica4 ,hence we are justified in speaking1 not only of a temporal praemotio1 but of an eternal praedeterminatio1 in fact the terms are often used synonymously47#gad7 ,viewed in its relation to rational creatures1 this eternal predetermination is nothing but a temporal premotion of the free will to determine itself4 ,since ,god has from all eternity made absolute and conditional decrees1 which possess the power of physical predetermination without regard to the free consent of ,his creatures1 physical predetermination constitutes an infallible medium by which ,he can foreknow their future free actions1 and hence there is no need of a scientia media4 ,if ,god knows ,his own will1 ,he must also know the free determinations included therein4 ,to deny this would be to destroy the very foundation of ,his foreknowledge47#gae7 ,this is merely the philosophical basis of the ,thomistic system4 ,its champions carry the argument into the theological domain by reasoning as follows3 ,what is true in the natural must be equally true in the supernatural sphere1 as we know from reason and ,revelation47#gaf7 e7 ,to physical predetermination or premotion in the order of nature1 there corresponds in the supernatural sphere the gratia efficax1 which predetermines man to perform salutary acts in such wise that he acts freely but at the same time with metaphysical necessity 7necessitate consequentiae1 not consequentis74 ,it would be a contradiction to say that efficacious grace given for the purpose of eliciting consent may co-exist with non-consent1 i4e41 may fail to elicit consent47#gag7 ,the will freely assents to the divine impulse because it is effectively moved thereto by grace4 ,consequently1 efficacious grace does not derive its efficacy from the consent of the will2 it is efficacious of itself and intrinsically 7gratia efficax ab intrinseco sive per se747#gah7 ,it follows that efficacious grace must be conceived as a praedeterminatio ad unum47#gai7 f7 ,if efficacious grace is intrinsically and of its very nature inseparably bound up with the consent of the will1 it must differ essentially from merely sufficient grace 7gratia mere sufficiens71 which confers only the power to act 7posse operari71 not the act itself 7actu operari74 ,efficacious grace1 by its very definition1 includes the free consent of the will1 while merely sufficient grace lacks that consent1 because with it1 it would cease to be merely sufficient and would become efficacious47#gbj7 ,here the question naturally arises3 ,how1 in this hypothesis1 can sufficient grace be called truly sufficient8 ,the ,thomists answer this question in different ways4 ,gazzaniga says that sufficient grace confers the power to perform a good deed1 but that something more is required for the deed itself47#gba7 ,de ,lemos ascribes the inefficacy of merely sufficient grace to a defect of the will47#gbb7 ,if the will did not resist1 ,god would promptly add efficacious grace47#gbc7 ,,critical ,,estimate ,,of ,,the ,,thomistic ,,theory4--,the ,thomistic system undoubtedly has its merits4 ,it is logical in its deductions1 exalts divine grace as the prime factor in the business of salvation1 and magnificently works out the concept of ,god as causa prima and motor primus both in the natural and the supernatural order4 ,but ,thomism also has its weak points4 ,a4 ,the ,thomistic conception of efficacious grace is open to two serious theological difficulties4 7#a7 ,to draw an intrinsic and substantial distinction between efficacious and merely sufficient grace destroys the true notion of sufficient grace4 7#b7 ,the ,thomistic theory of efficacious grace is incompatible with the dogma of free-will4 ,though in theory the ,thomists defend the sufficiency of grace and the freedom of the will as valiantly as their opponents1 they fail in their attempts at squaring these dogmas with the fundamental principles of their system4 a7 ,sufficient grace1 as conceived by the ,thomists1 is not truly sufficient to enable a man to perform a salutary act1 because ex vi notionis it confers merely the power to act1 postulating for the act itself a substantially new grace 7gratia efficax74 ,a grace which requires to be entitatively supplemented by another1 in order to enable a man to perform a salutary act1 is clearly not sufficient for the performance of that act4 8,to be truly sufficient for something0 and 8to require to be complemented by something else0 are mutually exclusive notions1 and hence 8sufficient grace0 as conceived by ,thomists is in reality insufficient4 ,many subtle explanations have been devised to obviate this difficulty4 ,billuart and nearly all the later ,thomists say that if any one who has received sufficient grace 7in the ,thomistic sense of the term7 is denied the gratia efficax1 it must be attributed to a sinful resistance of the will47#gbd7 ,but this explanation is incompatible with the ,thomistic teaching that together with the gratia sufficiens there co-exists in the soul of the sinner an irresistible and inevitable praemotio physica to the entity of sin1 with which entity formal sin is inseparably bound up47#gbe7 ,if this be true1 how can the will of man be held responsible so long as ,god denies him the gratia ab intrinseco efficax8 ,speaking in the abstract1 the will may assume one of three distinct attitudes toward sufficient grace4 ,it may consent1 it may resist1 or it may remain neutral4 ,it cannot consent except with the aid of a predetermining gratia efficax1 to merit which is beyond its power4 ,if it withstands1 it eo ipso renders itself unworthy of the gratia efficax4 ,if it takes a neutral attitude1 7which may in itself be a sinful act71 and awaits efficacious grace1 of what use is sufficient grace8 ,to resist sufficient grace involves an abuse of liberty4 ,now1 where does the right use of liberty come in8 ,if coperation with sufficient grace moves ,god to bestow the gratia per se efficax1 as the ,thomists contend1 then the right use of liberty must lie somewhere between the gratia sufficiens and the gratia efficax per se4 ,but there is absolutely no place for it in the ,thomistic system4 ,the right use of liberty for the purpose of obtaining efficacious grace is attributable either to grace or to unaided nature4 ,to assert that it is the work of unaided nature would lead to ,semipelagianism4 ,to hold that it is owing to grace would be moving in a vicious circle1 thus3 8,because the will offers no resistance1 it is efficaciously moved to perform a salutary act2 that it offers no sinful resistance is owing to the fact that it is efficaciously moved to perform a salutary act407#gbf7 ,it is impossible to devise any satisfactory solution of this difficulty which will not at the same time upset the very foundation on which the ,thomistic system rests1 viz43 8,nulla secunda causa potest operari1 nisi sit efficaciter determinata a prima scil4 per applicationem potentiae ad actum10 that is to say1 no secondary cause can act unless it be efficaciously determined by the ,first ,cause by an application of the latter to the former as of potency to act4 b7 ,the ,thomistic gratia efficax1 conceived as a praedeterminatio ad unum1 inevitably destroys free-will4 7 ,it is important to state the question clearly3 ,not physical premotion as such17#gbg7 but the implied connotation of praevia determinatio ad unum1 is incompatible with the dogma of free-will4 ,the freedom of the will does not consist in the pure contingency of an act1 or in a merely passive indifference1 but in active indifference either to will or not to will1 to will thus or otherwise4 ,consequently every physical predetermination1 in so far as it is a determinatio ad unum1 must necessarily be destructive of free-will4 ,self-determination and physical predetermination by an extraneous will are mutually exclusive4 ,now the ,thomists hold that the gratia per se efficax operates in the manner of a supernatural praedeterminatio ad unum4 ,if this were true1 the will under the influence of efficacious grace would no longer be free4 ,to perceive the full force of this argument it is necessary to keep in mind the ,thomistic definition of praemotio physica as 8actio ,dei1 qu voluntatem humanam1 priusquam se determinet1 ita ad actum movet insuperabili virtute1 ut voluntas nequeat omissionem sui actus cum illa praemotione coniungere407#gbh7 ,that is to say3 ,as the non-performance of an act by the will is owing simply and solely to the absence of the respective praemotio physica1 so conversely1 the performance of an act is conditioned simply and solely by the presence of a divine premotion2 the will itself can neither obtain nor prevent such a premotion1 because this would require a new premotion1 which again depends entirely on the divine pleasure4 ,if the will of man were thus inevitably predetermined by ,god1 it could not in any sense of the term be called truly free4 ------------------------------------- 7 ,the ,thomists meet this argument with mere evasions4 ,they make a distinction between necessitas consequentis 7antecedens71 which really necessitates1 and necessitas consequentiae 7subsequens71 which does not4 ,a free act1 they say1 necessarily proceeds from a physical premotion1 but it is not on that account in itself necessary4 ,but1 we answer1 a determinatio ad unum1 which precedes a free act and is independent of the will1 is more than a necessitas consequentiae--it is a necessitas consequentis destructive of free-will4 ,the ,thomists reply3 ,considered as a created entity1 physical premotion may indeed be incompatible with free-will2 not so if regarded as an act of ,god1 who1 being almighty1 is able to predetermine the will without prejudice to its freedom47#gbi7 ,the obvious rejoinder is that an intrinsic contradiction cannot be solved by an appeal to the divine omnipotence1 because even ,god ,himself cannot do what is intrinsically impossible47#gcj7 ,he can no more change a determinatio ad unum into a libertas ad utrumque than ,he can create a square circle1 because the two notions involve an intrinsic contradiction4 ,furthermore1 if the ,almighty wished intrinsically to compel a man to perform some definite act1 would ,he not choose precisely that praemotio physica which1 the ,thomists claim1 also produces free acts8 ,not so1 replies ,alvarez2 8for the will remains free so long as the intellect represents to it an object as indifferent407#gca7 ,that is to say3 ,liberty remains as long as its root1 i4e4 an indifferent judgment1 is present4 ,but this new rejoinder1 far from solving the riddle1 simply begs the question4 ,liberty of choice resides formaliter in the will1 not in the intellect1 and consequently the will1 as will1 cannot be truly free unless it possesses within itself the unimpeded power to act or not to act4 ,this indifferentia activa ad utrumlibet1 as it is technically termed1 is absolutely incompatible with the ,thomistic praemotio ad unum4 ,what would it avail the will to enjoy the indifferentia iudicii if it had to submit to compulsion from some other quarter8 7 ,to escape from this quandary the ,thomists resort to the famous distinction between the sensus compositus and the sensus divisus4 ,the ,molinists argue3 8,liberum arbitrium efficaciter praemotum a gratia non potest dissentire2 ergo non est liberum40 ,the ,thomists reply3 8,distinguo3--non potest dissentire in sensu diviso1 nego2 non potest dissentire in sensu composito1 concedo40 ,they explain this distinction by certain well-known examples taken from dialectics4 ,thus ,billuart says3 8,ut si dicas1 sedens potest stare1 significat in sensu composito1 quod possit sedere simul et stare2 444 in sensu diviso1 quod sedens sub sessione retinet potentiam standi1 non tamen componendi stationem cum sessione4 ,uno verbo3 sensus compositus importat potentiam simultaneitatis1 sensus divisus simultaneitatem potentiae407#gcb7 ,as one who sits cannot at the same time stand 7sensus compositus71 although he is free to rise 7sensus divisus71 so the consent of the will effected by efficacious grace1 cannot become dissent 7sensus compositus71 though the will retains the power to dissent instead of consenting 7sensus divisus71 and this is sufficient to safeguard its freedom4 ,is the distinction between sensus compositus and sensus divisus correctly applied here8 ,can the will1 under the predetermining influence of the gratia efficax1 change its consent into dissent at any time and as easily as a man who is sitting on a chair can rise and thereby demonstrate that his sitting was an absolutely free act8 ,alvarez7#gcc7 describes the ,thomistic potentia dissentiendi as a faculty which can never under any circumstances become active4 ,but such a potentia is really no potentia at all4 ,a man tied to a chair is not free to stand2 his natural potentia standi is neutralized by external restraint4 ,similarly1 the will1 under the influence of the ,thomistic gratia efficax1 no longer enjoys the power to dissent1 and the alleged potentia resistendi1 by which the ,thomists claim to save free-will1 is a chimera4 7 ,it is at this decisive point in the controversy that the ,molinists triumphantly bring in the declaration of the ,council of ,trent that 8man 444 while he receives that inspiration i4e4 efficacious grace1 444 is also able to reject it40 ,and again3 8,if any one saith that man's free-will1 moved and excited by ,god1 by assenting to ,god exciting and calling1 does in no wise coperate towards disposing and preparing itself for obtaining the grace of justification2 that it cannot refuse its consent if it would1 but that1 as something inanimate1 it does nothing whatever and is merely passive2 let him be anathema407#gcd7 ,to adjust their system to this important dogmatic decision1 the older ,thomists claimed that the ,tridentine ,council had in mind merely the gratia sufficiens1 to which the will can refuse its consent4 ,but this interpretation is untenable4 ,the ,council plainly refers to that grace with which the will coperates by giving its consent 7cooperatur assentiendo7 and which it can render inefficacious by withdrawing its consent1 in other words1 with the grace which disposes and prepares a sinner for justification1 and under the influence of which1 according to ,luther and ,calvin1 the will remains inanimate and merely passive4 ,this can only be the gratia efficax4 ,other ,thomist theologians1 not daring to contradict the obvious sense of the ,tridentine decree1 assert that the ,council intentionally chose the term dissentire 7sensus divisus7 rather than resistere 7sensus compositus71 in order to indicate that under the predetermining influence of grace it is possible for the will to refuse its consent 7posse dissentire7 but not to offer resistance 7posse resistere747#gce7 ,this interpretation is no longer tenable since the ,vatican ,council has defined that 8,faith1 even when it does not work by charity1 is in itself a gift of ,god1 and the act of faith is a work appertaining to salvation1 by which man yields voluntary obedience to ,god ,himself1 by assenting to and coperating with ,his grace1 which he is able to resist407#gcf7 ,if efficacious grace can be successfully resisted1 it can not possess that 8irresistible0 influence which the ,thomists ascribe to it47#gcg7 ------------------------------------- ,b4 ,the ,thomistic system is open to two serious objections also from the philosophical point of view4 ,one of these concerns the medium by which ,god foreknows the future free acts of ,his rational creatures2 the other1 ,his relation to sin4 a7 ,in regard to the first-mentioned point we do not1 of course1 underestimate the immense difficulties involved in the problem of ,god's foreknowledge of the free acts of the future4 ------------------------------------- ,the ,molinistic theory also has its difficulties1 and they are so numerous and weighty that in our treatise on ,god7#gch7 we made no attempt to demonstrate the scientia media by stringent arguments1 but merely accepted it as a working hypothesis which supplies some sort of scientific basis for the dogmas of divine omnipotence and free-will in both the natural and the supernatural order4 b7 ,a more serious objection than the one just adverted to is that the ,thomistic hypothesis involves the blasphemous inference that ,god predetermines men to sin4 7 ,under a rigorous application of the ,thomistic principles ,god would have to be acknowledged as the cause of sin4 ,as the predetermination of the will to justification can take no other form than the gratia per se efficax1 so sin1 considered as an act1 necessarily postulates the predetermining influence of the motor primus47#gci7 ,without this assumption it would be impossible in the ,thomistic system to find in the absolute will of ,god an infallible medium by which ,he can foreknow future sins4 ,baez says on this point3 8,god knows sin with an intuitive knowledge1 because ,his will is the cause of the sinful act1 as act1 at the same time permitting free-will to concur in that act by failing to observe the law407#gdj7 ,though the ,thomists refuse to admit that ,god ,himself is the immediate author of sin1 the conclusion is inevitable from their premises4 ,and this for two reasons4 ,first1 because the alleged praemotio ad malum is as irresistible as the praemotio ad bonum2 and secondly1 because the material element of sin must be inseparable from its formal element2 otherwise ,god would foreknow sin merely materialiter as an act but not formaliter as a sin4 ,the teaching of the ,church on this point was clearly defined by the ,council of ,trent3 8,if any one saith that it is not in man's power to make his ways evil1 but that the works that are evil ,god worketh as well as those that are good1 not permissibly only1 but properly and of ,himself1 in such wise that the treason of ,judas is no less ,his own proper work than the vocation of ,paul2 let him be anathema407#gda7 ,if the rational creature were compelled to perform a sinful act1 as act1 resistance would be impossible4 ,and if it were true that the malice of an act practically cannot be separated from its physical entity1 then in the ,thomistic hypothesis ,god would be the author not only of the entitas but likewise of the malitia peccati4 ,the devil tempts us only by moral means1 i4e4 by suggestion2 are we to assume that ,god tempts us physically by inducing sin as an act and simultaneously withholding the praemotio ad bonum1 thus making sin an inevitable fatality8 ,this consideration may be supplemented by another4 ,so-called 8sins of malice0 are comparatively rare4 ,most sins are committed for the sake of some pleasure or imaginary advantage4 ,it is for this reason that moral theology in forbidding sin forbids its physical entity4 ,how gladly would not those who are addicted to impurity1 for instance1 separate the malice from the entity of their sinful acts1 in order to be enabled to indulge their passion without offending ,god6 7 ,against the logic of this argument some ,thomist theologians defend themselves by a simile4 ,the soul of a lame man1 they say1 enables him indeed to move his disabled limb2 however1 the cause of limping is not the soul but a crooked shinbone4 ,father ,pesch wittily disposes of such reasoning as follows3 8,the will of ,adam before the fall was not a crooked shinbone1 but it was absolutely straight1 and became crooked through physical premotion407#gdb7 ,another and more plausible contention of the ,thomist school is that ,molinism1 too1 is compelled to ascribe sin somehow to ,god4 8,it is impossible for a man to sin unless ,god lends ,his coperation4 ,do not1 therefore1 the ,molinists also make ,god the author of sin80 ,those who argue in this wise overlook the fact that there is a very large distinction between the concursus simultaneus of the ,molinists and the praemotio physica of the ,thomists4 ,the praemotio physica predetermines the sinful act without regard to the circumstance whether or not the will is able to offer resistance4 ,the concursus simultaneus1 on the other hand1 begins as a mere concursus oblatus1 which is in itself indifferent and awaits as it were the free consent of the will before it coperates with the sinner as concursus collatus in the performance of the sinful act47#gdc7 ,for this reason the distinction between actus and malitia has a well-defined place in the ,molinistic system1 whereas it is meaningless in that of the ,thomists47#gdd7 #b4 ,,augustinianism4--,this system1 so called because its defenders pretend to base it on the authority of ,st4 ,augustine1 has some points of similarity with ,thomism but differs from the latter in more than one respect1 especially in this that the ,augustinians17#gde7 though they speak with great deference of the gratia per se efficax1 hold that the will is not physically but only morally predetermined in its free acts4 ,hence ,augustinianism may fitly be described as the system of the praedeterminatio moralis4 ,its most eminent defender is ,lawrence ,berti1 ,o4 ,s4 ,a4 7#afif-agff71 who in a voluminous work ,de ,theologicis ,disciplinis7#gdf7 so vigorously championed the ,augustinian theory that ,archbishop ,jean d',yse de ,salon1 of ,vienne17#gdg7 and other contemporary theologians combated his teaching as a revival of ,jansenism4 ,pope ,benedict ,,xiv instituted an official investigation1 which resulted in a decree permitting ,augustinianism to be freely held and taught4 a7 ,whereas ,thomism begins with the concept of causa prima and motor primus1 ,augustinianism is based on the notion of delectatio coelestis or caritas4 ,berti holds three principles in common with ,jansenius3 7#a7 ,actual grace consists essentially in the infusion of celestial delectation4 7#b7 ,this heavenly delectation 7i4e4 grace7 causally precedes free-will in such wise that its relative intensity in every instance constitutes the law and standard of the will's disposition to do good4 7#c7 ,simultaneously with this celestial delectation1 concupiscence 7delectatio carnalis1 concupiscentia7 is doing its work in fallen man1 and the two powers constantly contend for the mastery4 ,so long as celestial delectation 7i4e4 grace7 is weaker than1 or equipollent with1 concupiscence1 the will inevitably fails to perform the salutary act to which it is invited by the former4 ,it is only when the delectatio coelestis overcomes concupiscence 7delectatio coelestis victrix7 that free-will can perform the act inspired by grace4 ,there is a fourth principle1 and one1 too1 of fundamental importance1 which brings out the essential difference between ,augustinianism and ,jansenism1 viz43 the delectatio coelestis never overpowers the will but leaves it free to choose between good and evil47#gdh7 b7 ,the relation between merely sufficient and efficacious grace in the ,augustinian system1 therefore1 may be described as follows3 ,merely sufficient grace imparts to the will the posse but not the velle1 or at best only such a weak velle that it requires the delectatio victrix 7gratia efficax7 to become effective4 ,efficacious grace 7delectatio coelestis victrix71 on the other hand1 impels the will actually to perform the good deed4 ,hence there is between the two an essential and specific difference1 and the efficacy of that grace which leads to the performance of salutary acts does not lie with free-will but depends on the delectatio coelestis1 which must consequently be conceived as gratia efficax ab intrinseco sive per se47#gdi7 c7 ,nevertheless1 the necessity of the gratia efficax ab intrinseco1 according to the ,augustinian theory1 is not due to the subordination of the causa secunda to the causa prima1 as the ,thomists contend1 but to a constitutional weakness of human nature1 consisting in this that its evil impulses can be overcome solely by the delectatio coelestis victrix 7gratia efficax1 adiutorium quo4 ,the case was different before the ,fall1 when the gratia versatilis 7gratia sufficiens1 adiutorium sine quo non7 sufficed for the performance of salutary acts47#gej7 d7 ,however1 the ,augustinians insist against the ,jansenists1 that the delectatio coelestis 7i4e4 efficacious grace7 does not intrinsically compel the will1 but acts merely as a praemotio moralis1 and that while the will obeys the inspiration of grace infallibly 7infallibiliter7 it does not do so necessarily 7non necessario74 ,with equal certainty1 though not necessarily1 the will1 when equipped solely with sufficient grace1 succumbs to concupiscence4 ,the ultimate reason for the freedom of the will is to be found in the indifferentia iudicii47#gea7 ,by way of exemplification the ,augustinians cite the case of a well-bred man who1 though physically free and able to do so1 would never turn summersaults on a public thoroughfare or gouge out his own eyes4 ,,critical ,,estimate ,,of ,,augustinianism4--,on account of its uncritical methods ,augustinianism has found but few defenders and deserves notice only in so far as it claims to base its teaching on ,st4 ,augustine4 ,like the ,bible1 the writings of that holy ,doctor have been quoted in support of many contradictory systems47#geb7 ,if the use of ,augustinian terms guaranteed the possession of ,augustinian ideas1 ,jansenius would have a strong claim to be considered a faithful disciple of ,st4 ,augustine4 ,yet how widely does not the 8,augustinus ,iprensis10 as he has been called1 differ from the 8,augustinus ,hipponensis06 ,augustinianism1 too1 utterly misconceives the terms which it employs4 ,space permits us to call attention to one or two points only4 a7 ,in the first place ,augustinianism labors under an absolutely false conception of sufficient grace4 ,how can that grace be sufficient for justification which is first described in glowing colors as parva et invalida and then in the same breath is declared to be insufficient except when reinforced by a gratia magna in the shape of delectatio victrix8 ,what kind of 8grace0 can that be which in its very nature is so constituted that the will1 under the prevailing influence of concupiscence1 infallibly does the opposite of that to which it is supernaturally impelled8 ,it is quite true that the distinction between gratia parva and gratia magna7#gec7 is found in ,st4 ,augustine4 ,however1 he understands by gratia parva not sufficient grace1 but the grace of prayer 7gratia remote sufficiens71 and by gratia magna1 not efficacious grace as such1 but grace sufficient to perform a good act 7gratia proxime sufficiens747#ged7 b7 ,augustinianism is unable to reconcile its theory of a praemotio moralis with the dogma of free-will4 ,under the ,augustinian system the influence of efficacious grace can be conceived in but two ways4 ,either it is so strong that the will is physically unable to withhold its consent2 or it is only strong enough that the consent of the will can be inferred with purely moral certainty4 ,in the former alternative we have a prevenient necessity which determines the will ad unum and consequently destroys its freedom4 ,in the latter1 there can be no infallible foreknowledge of the future free acts of rational creatures on the part of ,god1 because the ,augustinians reject the scientia media of the ,molinists and expressly admit that the same grace which proves effective in one man remains ineffective in another because of the condition of his heart47#gee7 c7 ,finally1 the three fundamental principles of the ,augustinian system are false and have no warrant in the writings of ,st4 ,augustine4 ,it is not true that pleasure 7delectatio7 is the font and well-spring of all supernaturally good deeds4 ,such deeds may also be inspired by hatred1 fear1 sorrow1 etc47#gef7 ,with many men the fear of ,god or a sense of duty is as strong an incentive to do good as the sweet consciousness of treading the right path4 ,st4 ,augustine did not regard 8celestial delectation0 as the essential mark of efficacious grace1 nor concupiscence as the characteristic note of sin47#geg7 ,the second and third principles of the ,augustinian system are likewise false4 ,if delectation is only one motive among many1 its varying intensity cannot be the standard of our conduct2 and still less can it be said that the will is morally compelled in each instance to obey the relatively stronger as against the weaker delectation2 for any necessitation that does not depend on the free will excludes the libertas a coactione1 but not that libertas a necessitate which constitutes the notion of liberty4 ,there can be no freedom of the will unless the will is able to resist delectation at all times4 ,consequently1 the fourth principle of the ,augustinians1 by which they pretend to uphold free-will1 is also false47#geh7 ,,readings3--,the literature on the different systems of grace is enormous4 ,we can mention only a few of the leading works4 ,on the ,thomist side3 99,baez1 ,o4 ,p41 ,comment4 in ,s4 ,theol4 ,s4 ,thom41 ,salamanca #aehd sqq4--99,alvarez1 ,o4 ,p41 ,de ,auxiliis ,gratiae et ,humani ,arbitrii ,viribus1 ,rome #afaj4--;,,idem1 ,responsionum ,libri ,quatuor1 ,louvain #afbb4--,ledesma1 ,o4 ,p41 ,de ,divinae ,gratiae ,auxiliis1 ,salamanca #afaa4--99;,gonet1 ,o4 ,p41 ,clypeus ,theologiae ,thomisticae1 #af vols41 ,bordeaux #afei-fi4--;,contenson1 ,o4 ,p41 ,theologia ,mentis et ,cordis1 ,lyons #afgc4--;,de ,lemos1 ,o4 ,p41 ,panoplia ,divinae ,gratiae1 #d vols41 ,lige #afgf4--;,goudin1 ,o4 ,p41 ,de ,scientia et ,voluntate ,dei1 new ed41 ,louvain #ahgd4--99;,gotti1 ,o4 ,p41 ,theologia ,scholastico-,dogmatica iuxta ,mentem ,divi ,thomae1 ,venice #agej4--;,gazzaniga1 ,o4 ,p41 ,theologia ,dogmatica in ,systema ,redacta1 #b vols41 ,vienne #aggf4--99;,billuart1 ,de ,gratia1 diss4 #e 7ed4 ,lequette1 t4 ,,iii1 pp4 #abc sqq474--,,idem1 ,le ,thomisme ,triomphant1 ,paris #agbe4--99;,fr4 ,g4 ,feldner1 ,o4 ,p41 ,die ,lehre des hl4 ,thomas ber die ,willensfreiheit1 ,prague #ahij4--;,,idem1 in ,commer's ,jahrbuch fr ,philosophie und spekulative ,theologie1 #ahid sqq4--99,dummermuth1 ,o4 ,p41 ,s4 ,thomas et ,doctrina ,praemotionis ,physicae1 ,paris #ahhf4--;,i4 ,a4 ,manser1 ,possibilitas ,praemotionis ,physicae ,thomisticae1 ,fribourg 7,switzerland7 #ahie4--;,joh4 ,ude1 ,doctrina ,capreoli de ,influxu ,dei in ,actus ,voluntatis ,humanae1 ,graz #aije4--;,del ,prado1 ,de ,gratia et ,libero ,arbitrio1 #c vols41 ,fribourg 7,switzerland7 #aijg4--,p4 ,garrigou-,lagrange1 ,s4 ,thomas et le ,nomolinisme1 ,paris #aiag4 ,on the ,augustinian side3 ,card4 ,norisius1 ,vindiciae ,augustinianae1 ,padua #afgg4--99;,berti1 ,de ,theologicis ,disciplinis1 #h vols41 ,rome #agci sqq4--,bellelli1 ,mens ,augustini de ,modo ,reparationis ,humanae ,naturae1 #b vols41 ,rome #aggc4--,l4 de ,thomassin1 ,mmoires sur la ,grce1 etc41 ,louvain #affh4 ,for a list of ,molinistic and ,congruistic authors see pp4 #bfi sq4 ,article #b4 ,molinism ,and ,congruism ,the point in which these two systems meet1 and in regard to which they differ from ,thomism and ,augustinianism1 is the definition of efficacious grace as efficax ab extrinseco sive per accidens4 ,this conception was violently attacked by the ,spanish ,dominican ,baez and other divines4 ,about #aeid1 the controversy between the followers of ,baez and the ,molinists waxed so hot that ,pope ,clement ,,viii appointed a special commission to settle it4 ,this was the famous ,congregatio de ,auxiliis1 consisting of picked theologians from both the ,dominican and the ,jesuit orders4 ,it debated the matter for nine full years without arriving at a decision4 ,finally ,pope ,paul ,v1 at the suggestion of ,st4 ,francis de ,sales1 declared both systems to be orthodox and defensible1 and strictly forbade the contending parties to denounce each other as heretical47#gei7 ,while ,thomism devoted its efforts mainly to the defense of grace1 ,molinism made it its chief business to champion the dogma of free-will4 #a4 ,,molinism4--,molinism takes its name from the ,jesuit ,luis de ,molina1 who published a famous treatise under the title ,concordia ,liberi ,arbitrii cum ,gratiae ,donis at ,lisbon1 in #aehh4 ,his teaching may be outlined as follows3 a7 ,in actu primo there is no intrinsic and ontological but merely an extrinsic and accidental distinction between efficacious and sufficient grace1 based upon their respective effects4 ,sufficient grace becomes efficacious by the consent of the will2 if the will resists1 grace remains inefficacious 7inefficax7 and merely sufficient 7gratia mere sufficiens74 ,consequently1 one and the same grace may be efficacious in one case and inefficacious in another4 ,it all depends on the will47#gfj7 b7 ,this theory involves no denial of the priority and superior dignity of grace in the work of salvation4 ,the will1 considered as a mere faculty1 and in actu primo1 is raised to the supernatural order by prevenient grace 7gratia praeveniens71 which imparts to it all the moral and physical power necessary to perform free salutary acts4 ,neither can the actus secundus be regarded as a product of the unaided will2 it is the result of grace coperating with free-will47#gfa7 ,consequently1 the will by giving its consent does not increase the power of grace1 but it is grace which makes possible1 prepares1 and aids the will in performing free acts4 ,to say that the influence of grace goes farther than this would be to assert that it acts independently of the will1 and would thereby deny the freedom of the latter47#gfb7 c7 ,the infallibility with which efficacious grace works its effects is to be explained not by ,god's absolute will1 but by ,his infallible foreknowledge through the scientia media1--a ,molinistic postulate which was first defined and scientifically demonstrated by ,father ,fonseca1 ,s4 ,j41 the teacher of ,suarez47#gfc7 ,god foreknows not only the absolutely free acts 7futura7 of ,his rational creatures by the scientia visionis1 but likewise their hypothetically free acts 7futuribilia7 by means of the scientia media1 and hence ,he infallibly knows from all eternity what attitude the free-will of man would assume in each case if grace were given him4 ,consequently1 when ,god1 in the light of this eternal foreknowledge1 actually bestows a grace1 this grace will prove efficacious or inefficacious according as ,he has foreknown whether the will will give or withhold its consent4 ,thus can the infallibility of efficacious grace be reconciled with the dogma of free-will without prejudice to such other dogmas as final perseverance and the predestination of the elect1 because ,god by virtue of the scientia media has it absolutely in ,his power to give or withhold ,his graces in each individual case47#gfd7 ,,critical ,,estimate ,,of ,,molinism4--,even the most determined opponents of ,molinism admit that this system possesses three important advantages4 a7 ,first1 it gives a satisfactory account of the sufficiency of 8merely sufficient grace10 which in its physical nature does not differ essentially from efficacious grace4 ,second1 ,molinism safeguards free-will by denying that efficacious grace either physically or morally predetermines the will to one course of action4 ,third1 ,molinism explains in a fairly satisfactory manner why efficacious grace is infallibly efficacious4 ,god in virtue of the scientia media knows with metaphysical certainty from all eternity which graces in each individual case will prove efficacious through the free consent of the will and which will remain inefficacious1 and is thereby enabled to bestow or withhold grace according to ,his absolute decrees4 b7 ,the question may justly be raised1 however1 whether1 in endeavoring to safeguard freewill1 the ,molinists do not undervalue grace1 which is after all the primary and decisive factor in the work of salvation4 ,there is something incongruous in the notion that the efficacy or inefficacy of divine grace should depend on the arbitrary pleasure of a created will4 ,if sufficient grace does not become efficacious except by the consent of the will1 how can the resultant salutary act be said to be an effect of grace8 ,st4 ,paul1 ,st4 ,augustine1 and the councils of the ,church do not say3 8,deus facit1 si volumus10 but they declare3 8,deus facit1 ut faciamus10 8,deus ipse dat ipsum velle et facere et perficere10 and so forth4 ,what can this mean if not3 ,divine grace need not concern itself with external circumstances1 occasions1 humors1 etc41 but it takes hold of the sinner and actually converts him1 without regard to anything except the decree of the ,divine ,will4 ,on account of this and similar difficulties ,cardinal ,bellarmine1 who was a champion and protector of ,p4 ,molina1 seems to have rejected ,molinism7#gfe7 in favor of ,congruism47#gff7 c7 ,the same reasons that induced ,bellarmine to embrace ,congruism probably led the ,jesuit ,general ,claudius ,aquaviva1 in #afac1 to order all teachers of theology in the ,society to lay greater emphasis on the ,congruistic element in the notion of efficacious grace4 ,this measure was quite in harmony with the principles defended by the ,jesuit members of the ,congregatio de ,auxiliis before ,clement ,,viii and ,paul ,v4 ,aquaviva's order is of sufficient importance to deserve a place in the text of this volume3 8,nostri in posterum omnino doceant1 inter eam gratiam quae effectum re ips habet atque efficax dicitur1 et eam quam sufficientem nominant1 non tantum discrimen esse in actu secundo1 quia ex usu liberi arbitrii etiam cooperantem gratiam habentis effectum sortiatur1 altera non item2 sed in ipso actu primo1 quod posit scienti conditionalium scienti medi ex efficaci ,dei proposito atque intentione efficiendi certissime in nobis boni1 de industria ipse ea media seligit atque eo modo et tempore confert1 quo videt effectum1 infallibiliter habitura1 aliis usurus1 si haec inefficacia praevidisset4 ,quare semper moraliter et in ratione beneficii plus aliquid in efficaci1 quam in sufficienti gratia est1 in actu primo contineri3 atque hac ratione efficere ,deum1 ut re ips faciamus1 non tantum quia dat gratiam qu facere possimus4 ,quod idem dicendum est de perseverantia1 quae procul dubio donum est40 ,this modified1 or perhaps we had better say1 more sharply determined form of ,molinism is called ,congruism47#gfg7 #b4 ,,congruism4--,the system thus recommended by ,aquaviva in its fundamental principles really originated with ,molina himself4 ,it was developed by the great ,jesuit theologians ,suarez1 ,vasquez1 and ,lessius1 and became the official system of the ,society of ,jesus under ,muzio ,vitelleschi 7d4 #afde7 and ,piccolomini 7d4 #afea74 a7 ,the distinction between gratia congrua and gratia incongrua is founded on the writings of ,st4 ,augustine1 who speaks of the elect as 8congruenter vocati407#gfh7 ,the ,congruists maintain against the extreme ,molinists that the efficacy of grace is not attributable solely to a free determination of the will1 but1 at least in part1 to the fact that grace is bestowed under circumstances favorable to its operation1 i4e4 8congruous0 in that sense4 ,when the circumstances are comparatively adverse 7incongrua71 grace remains merely sufficient4 ,a prudent father who knows how to govern his children without physical force will speak the right word to each at the proper time4 ,similarly ,god adapts ,his grace1 if it is to prove efficacious1 to the circumstances of each individual case1 thereby attaining ,his purpose without fail4 ,thus the reckless youth on the city streets needs more powerful graces than the pious nun in her secluded convent cell1 because he is exposed to stronger temptations and his environment is unfavorable to religious influences4 ,since grace is conferred with a wise regard to temperament1 character1 inclinations1 prejudices1 time and place1 there exists between it and free-will a sort of intrinsic affinity1 which in the hands of ,god becomes an infallible means of executing ,his decrees47#gfi7 b7 ,the actual bestowal of congruous grace1 considered in actu primo1 is undoubtedly a special gift of ,god1 and hence the gratia congrua possesses a higher value than the gratia incongrua sive inefficax4 ,an entitatively weaker impulse of grace1 if conferred under comparatively favorable conditions1 is more precious than a stronger impulse which fails in its purpose by reason of unfavorable circumstances created by inclination1 training1 or environment4 ,little ,david accomplished more with a handful of pebbles in his scrip than had he been heavily armed47#ggj7 c7 ,congruism assigns a far more important rle to grace than extreme ,molinism4 ,it makes the will depend on efficacious grace1 not the efficacy of grace upon the will4 ,bellarmine illustrates this difference by the example of a sermon which1 under an entirely equal distribution of internal grace1 converts one sinner while it leaves another untouched47#gga7 ,,critical ,,estimate ,,of ,,congruism4--,among the different systems devised for the purpose of harmonizing the dogmas of grace and free-will1 ,congruism probably comes nearest the truth4 ,it strikes a golden mean between the two extremes of ,pelagianism and ,semipelagianism on the one hand1 and ,calvinism and ,jansenism on the other1 and its principal theses can be supported by clear and unmistakable passages from the writings of ,st4 ,augustine4 a7 ,other points in its favor are the following3 8,sufficient grace10 in the ,congruist hypothesis1 is truly sufficient so far as ,god is concerned1 because its inefficaciousness is attributable solely to the human will4 ,that free-will is properly safeguarded under the influence of efficacious grace 7gratia congrua7 is admitted even by theologians of the opposing schools4 ,true1 ,congruism does not regard the will as an abstract notion1 but as a factor closely interwoven with the concrete circumstances of daily life4 ,as favorable circumstances 7education1 association1 temperament7 merely influence the will but do not compel it1 so supernatural grace 7gratia congrua s4 efficax7 may soften the will and occasionally even break down its resistance1 but 7rare cases excepted77#ggb7 will never compel it to do good4 ,congruism marks a distinct advance over extreme ,molinism also in this1 that it bases the difference between gratia efficax 7congrua7 and gratia inefficax not entirely on the will of man1 but likewise on the will of ,god1 whereby it is able to explain such formulas as 8,deus facit1 ut faciamus10 8,deus est1 qui discernit10 etc41 in a manner entirely compatible with the dogmatic teaching of the ,church47#ggc7 ,the modus operandi of the gratia congrua 7efficacious grace7 is explained by ,congruism1 in common with ,molinism1 as follows3 ,there is a threefold efficacy3 the efficacy of power 7efficacia virtutis71 the efficacy of union 7efficacia connexionis71 and the efficacy of infallible success 7efficacia infallibilitatis74 ,grace 7both efficacious and sufficient7 does not derive its efficacia virtutis from the free-will of man1 nor from the knowledge of ,god 7scientia media71 but from itself4 ,the efficacia connexionis 7of union between act and grace7 on the other hand1 depends entirely on the free-will1 since1 according to the ,council of ,trent as well as that of the ,vatican1 efficacious grace does not operate irresistibly but can be 8cast off40 ,the efficacia infallibilitatis springs from ,god's certain foreknowledge 7scientia media71 which cannot be deceived47#ggd7 b7 ,nevertheless1 it would be unreasonable to contend that ,congruism solves all difficulties4 ,the mystery surrounding both the unequal distribution of efficacious grace and the scientia media still remains4 ,moreover1 the theory that ,god adjusts himself slavishly to all the circumstances of ,his creatures1 can hardly be reconciled with ,his dignity and omnipotence4 ,it would no doubt be far worthier of ,his majesty to seize upon the free will of man and compel it to perform the salutary act which ,he wishes it to perform4 ,whoever has studied the lives of saints and eminent converts knows that the sudden and seemingly unaccountable changes of heart which many of them have experienced can hardly be regarded as miracles in the strict sense1 though on the other hand it seems certain that grace worked in them with little or no regard to the 8congruity0 of circumstances4 ,again1 it is one of the highest and most sublime missions of grace not to be balked by unfavorable circumstances but to re-shape them by changing a man's temperament1 dulling concupiscence1 weakening the power of temptation1 and so forth4 ,in other words1 grace does not depend on but controls and fashions the circumstances of the recipient4 ,after all is said1 therefore1 the relation of grace and free-will still remains an unsolved mystery47#gge7 #c4 ,,syncretism4--,seeing that each of the different systems which we so far reviewed contains grains of truth1 some theologians7#ggf7 have adopted the good points of all four and combined them into a fifth1 called ,syncretism4 ,these authors begin by assuming the existence of two quite distinct sorts of efficacious grace1 the 7,thomistic-,augustinian7 gratia efficax ab intrinseco1 and the 7,molinistic-,congruistic7 gratia efficax ab extrinseco4 ,the former1 they contend1 is bestowed for the performance of more difficult good works1 such as resisting grievous temptations1 observing onerous precepts1 exercising patience in severe tribulation1 etc42 while the latter enables man to accomplish less difficult acts1 such as short prayers1 slight mortifications1 etc4 ,the connecting link between the two is prayer1 which has been instituted for the purpose of enabling man to obtain that gratia efficax ab intrinseco which is necessary for the performance of the more difficult works of salvation4 ,sacred ,scripture teaches that prayer originates in grace1 that it is binding upon all men1 and that it accomplishes its purpose infallibly47#ggg7 ,,critical ,,estimate ,,of ,,syncretism4--,the outstanding characteristic of ,syncretism is its insistence on prayer as a highly important1 not to say the most important1 factor in the work of salvation4 a7 ,in this the ,syncretistic school is undoubtedly right4 ,sacred ,scripture and ,tradition both strongly emphasize the importance and necessity of prayer1 so much so that one naturally expects to find prayer playing an essential and indispensable rle in every complete and orthodox system of grace4 8,the present economy of grace is essentially and intrinsically an economy of prayer10 is a theological axiom which cannot be too strongly insisted upon4 ,to have brought out this great truth forcibly and luminously is the merit of ,syncretism4 b7 ,we do not mean to intimate1 however1 that the ,syncretistic theory has solved the problem of the relation between free-will and grace4 ,on the contrary1 by adopting two such heterogeneous concepts as gratia efficax ab intrinseco and gratia efficax ab extrinseco it has actually increased the difficulties found in the other systems4 ,for now we are put before the dilemma3--the ,thomistic gratia efficax either supposes free-will or it does not3 if it does1 there is no reason to limit this grace to the more difficult works of salvation2 if it does not1 then the gratia efficax can be of no assistance in the performance of more difficult works1 because these too1 to be meritorious1 require the coperation of free-will4 ,the ,syncretists try to evade this dilemma by contending that prayer1 as the connecting link1 communicates its own liberty and meritoriousness to the salutary acts performed through its agency1 in other words1 that these acts are the effect of prayer 7effectus orationis74 ,but aside from the fact that prayer itself is quite often a difficult act1 the more arduous works of salvation would in the ,syncretist hypothesis be stripped of their meritoriousness and degraded to the level of a voluntarium in causa1 which is an untenable assumption47#ggh7 ,finally1 there is something illogical and unsatisfactory in admitting on equal terms1 as it were1 two such incompatible notions as the ,thomistic cognitio ,dei in decretis praedeterminantibus and the ,molinistic scientia media4 ,thus in the end all attempts to harmonize the dogmas of grace and free-will fail to solve the mystery1 and we are compelled to exclaim with ,st4 ,paul3 8,o the depth of the riches of the wisdom and of the knowledge of ,god6 ,how incomprehensible are ,his judgments1 and how unsearchable ,his ways607#ggi7 ,,readings3--,molinistic and ,congruistic works of importance are3 99,molina1 ,s4 ,j41 ,concordia ,liberi ,arbitrii cum ,gratiae ,donis1 ,lisbon #aehh 7repr4 ,paris #ahgf74--,platel1 ,s4 ,j41 ,auctoritas contra ,praedeterminationem ,physicam pro ,scientia ,media1 ,douai #affi4--;,henao1 ,s4 ,j41 ,scientia ,media ,historice ,propugnata1 ,lyons #afee4--;,,idem1 ,scientia ,media ,theologice ,defensa1 ,lyons #afgd-f4--;,de ,aranda1 ,s4 ,j41 ,de ,deo ,sciente1 ,praedestinante et ,auxiliante seu ,schola ,scientiae ,mediae1 ,saragossa #afic4--99,suarez1 ,s4 ,j41 ,de ,concursu1 ,motione et ,auxilio ,dei1 new ed41 ,paris #ahef4--;,,idem1 ,de ,auxilio ,efficaci1 ,paris ed41 #ahef1 t4 ,,xi4--,,idem1 ,de ,vera ,intelligentia ,auxilii ,efficacis 7,op4 ,posthum41 t4 ,x1 ,appendix74--99,lessius1 ,s4 ,j41 ,de ,gratia ,efficaci 7,opusc41 t4 ,,ii1 ,paris #ahgh74--,sardagna1 ,s4 ,j41 ,theologia ,dogmatico-,polemica1 ,ratisbon #agga4--,wirceburgenses 7,kilber1 ,s4 ,j471 ,de ,gratia1 new ed41 ,paris #ahec4--,murray1 ,de ,gratia1 ,dublin #ahgg4--;,b4 ,jungmann1 ,s4 ,j41 ,de ,gratia1 #fth ed41 ,ratisbon #ahif4--,th4 de ,rgnon1 ,s4 ,j41 ,baez et ,molina1 ,histoire1 ,doctrines1 ,critique1 ,mtaphysique1 ,paris #ahhc4--;,card4 ,mazzella1 ,s4 ,j41 ,de ,gratia ,christi1 #crd ed41 ,rome #ahhb4--,palmieri1 ,s4 ,j41 ,de ,gratia ,divina ,actuali1 thes4 #di-eh1 ,gulpen #ahhe4--99,v4 ,frins1 ,s4 ,j41 ,s4 ,thomae ,doctrina de ,cooperatione ,dei cum ,omni ,natura ,creata1 ,praesertim ,libera1 seu ,s4 ,thomas ,praedeterminationis ,physicae ,adversarius1 ,paris #ahij4--99,schiffini1 ,s4 ,j41 ,de ,gratia ,divina1 disp4 #e1 ,freiburg #aija4--;,card4 ,billot1 ,s4 ,j41 ,de ,gratia ,christi et ,libero ,hominis ,arbitrio1 ,i1 ,rome #aijh4--,limbourg1 ,s4 ,j4 8,selbstzeichnung der thomistischen ,gnadenlehre10 in the ,innsbruck ,zeitschrift fr kath4 ,theologie1 #ahgg4--;,b4 ,j4 ,otten1 ,s4 ,j41 ,a ,manual of the ,history of ,dogmas1 ,vol4 ,,ii1 ,st4 ,louis #aiah1 pp4 #dic sqq4 ,among the theologians who have tried to harmonize ,thomism and ,molinism we may mention1 besides ,ysambert and ,st4 ,alphonsus de' ,liguori1 99,tournely1 ,de ,gratia1 ,venice #agee4--;,card4 ,jos4 ,pecci1 ,sentenza di ,s4 ,tommaso circa l',influsso di ,dio sulle ,azioni delle ,creature ,ragionevoli e sulla ,scienza ,media1 ,rome #ahhe4--;,a4 ,adeodatus1 ,j4 ,pecci's ,schrift3 ,lehre des hl4 ,thomas ber den ,einfluss ,gottes1 etc41 analysiert1 ,mainz #ahhh4--;,c4 ,krogh-,tonning1 ,de ,gratia ,christi et de ,libero ,arbitrio ,s4 ,thomae ,doctrina1 ,christiania #ahih4--;,j4 ,herrmann1 ,c4 ,,ss4 ,r41 ,de ,divina ,gratia1 ,rome #aijd4 ,the history of the great controversy between ,thomism and ,molinism can be studied in ,h4 ,serry1 ,o4 ,p41 ,historia ,congregationum de ,auxiliis ,divinae ,gratiae1 ,louvain #agjj and ,antwerp #agji4--,livinus de ,meyer1 ,s4 ,j41 ,historia ,controversiarum de ,divinae ,gratiae ,auxiliis1 ,antwerp #agje4--99,schneemann1 ,s4 ,j41 ,entstehung der thomistisch-molinistischen ,controverse1 ,freiburg #ahgi4--99;,,idem1 ,weitere ,entwicklung der thomistisch-molinistischen ,controverse1 ,freiburg #ahhj4--99;,,idem1 ,controversiarum de ,divinae ,gratiae ,liberique ,arbitrii ,concordia ,initia et ,progressus1 ,freiburg #ahha4 ,,part ,,ii4 ,,sanctifying ,,grace ,the grace of justification1 commonly called sanctifying grace1 is related to actual grace as an end to its means4 ,actual grace introduces the state of sanctifying grace or preserves and augments it where it already exists4 ,this fact makes it advisable to consider the genesis of sanctifying grace before studying its nature and effects4 ,we shall therefore treat in three chapters3 7#a7 of the ,process of ,justification 7iustificatio in fieri72 7#b7 of the ,state of ,justification 7iustificatio in esse71 and 7#c7 of the ,fruits of ,justification 7iustificatio in facto esse71 or the ,merit of ,good ,works4 ,chapter ,i4 ,the ,genesis ,of ,sanctifying ,grace1 ,or ,the ,process ,of ,justification ,the justification of an adult human being does not take place suddenly1 but runs through certain well-defined stages1 which in their totality are called the process of justification4 ,being a 8regeneration in ,god10 justification bears a striking resemblance to the development of the ftus in the maternal womb4 ,like physical birth1 spiritual regeneration is preceded by travailing1 i4e4 fear and painful contrition4 ,the dogmatic teaching of the ,catholic ,church on justification is formally defined by the ,tridentine ,council1 whose decrees7#ghj7 contain a masterly analysis of this most interesting of psychological processes4 ,the holy ,synod puts faith at the beginning4 8,faith10 it says1 8is the beginning of human salvation1 the foundation and the root of all justification407#gha7 ,the nature of faith and the part it plays in justification were the chief points in dispute between the ,church and the so-called ,reformers4 ,luther and his followers denatured the traditional ,catholic teaching by basing justification solely on faith1 which they falsely defined as mere confidence or trust in the mercy of ,god4 ,section #a4 ,the ,necessity ,of ,faith ,for ,justification #a4 ,,the ,,lutheran ,,heresy ,,vs4 ,,the ,,teaching ,,of ,,the ,,church4--,the ,protestant ,reformers1 notably ,luther and ,calvin1 did not deny that justification is wrought by faith1 but they defined justifying faith in a manner altogether foreign to the mind of the ,church4 a7 ,they distinguished three kinds of faith3 7#a7 belief in the existence of ,god and the historical fact that ,christ has come on earth1 suffered1 and ascended 7fides historica72 7#b7 the sort of trust which is required for exercising the gift of miracles 7fides miraculorum72 and 7#c7 faith in the divine promises with regard to the remission of sin 7fides promissionum74 ,the last-mentioned species of faith they subdivided into general and particular4 ,fides generalis is that by which we believe that the righteousness of ,christ 8covers0 7but does not wipe out7 our sins4 ,fides specialis or fiduciary faith 7fiducia7 is that by which a man applies to himself the righteousness of the ,redeemer1 firmly trusting that his sins are for ,christ's sake not imputed to him4 ,thus the ,reformers erroneously transferred the seat of justifying faith from the intellect to the will and completely subverted the ,catholic notion of faith as an intellectual assent to revealed truth4 b7 ,to this fundamental error the ,fathers of ,trent opposed the orthodox doctrine that 7adults7 8are disposed unto justice when1 excited and assisted by divine grace1 receiving faith by hearing1 they are freely moved towards ,god1 believing those things to be true which ,god has revealed and promised1 44407#ghb7 and they solemnly anathematized those who assert 8that justifying faith is nothing else but confidence in the divine mercy which remits sin for ,christ's sake1 or that this confidence alone is that whereby we are justified407#ghc7 ,hence it is de fide that the faith whereby man is justified1 is not a confident persuasion of being esteemed righteous in the sight of ,god1 but a dogmatic or theoretical belief in the truths of ,divine ,revelation4 #b4 ,,refutation ,,of ,,the ,,lutheran ,,doctrine ,,of ,,fiduciary ,,faith4--,whenever ,sacred ,scripture and ,tradition speak of justifying faith1 they mean a dogmatic belief in the truths of ,revelation1--that faith which the ,protestants call fides historica4 a7 ,christ ,himself solemnly commanded ,his ,apostles and their successors to preach the ,gospel to all nations1 and before baptizing them to convert them to a firm belief in certain specified truths which no man may reject except at the peril of his eternal salvation4 7 ,mark ,,xvi1 #ae sq43 8,go ye into the whole world1 and preach the gospel7#ghd7 to every creature3 ,he that believeth i4e4 in the ,gospel and is baptized1 shall be saved2 but he that believeth not shall be condemned40 ,agreeable to this injunction ,st4 ,john declares it to be the object of his ,gospel 8that you may believe that7#ghe7 ,jesus is the ,christ1 the ,son of ,god1 and that believing1 you may have life in his name407#ghf7 ,the ,gospel is written 8that we may believe40 ,what must we believe8 ,that 8,jesus is the ,christ1 the ,son of ,god40 ,this is a revealed truth by firmly believing which we shall be saved4 ,when the treasurer of ,queen ,candace begged to be baptized1 ,philip the deacon said to him3 8,if thou believest with all thy heart1 thou mayest40 ,the eunuch replied3 8,i believe that ,jesus ,christ is the ,son of ,god10 whereupon ,philip baptized him47#ghg7 7 ,st4 ,paul in his ,epistles to the ,romans and the ,galatians eloquently insists on the necessity of faith1 not a mere fides fiducialis1 but a believing acceptance of ,divine ,revelation4 ,cfr4 ,rom4 ,x1 #i sq43 8,for if thou confess with thy mouth the ,lord ,jesus1 and believe in thy heart that ,god hath raised him up from the dead1 thou shalt be saved4 ,for with the heart we believe unto justice1 but with the mouth confession is made unto salvation407#ghh7 ,we must confess with the mouth and believe with the heart4 ,external profession and internal faith go together and have for their common object a certain truth open to our knowledge1 viz43 the resurrection of ,christ1--a dogma in which the whole teaching of the atonement lies imbedded4 ,the character of justifying faith is still more plainly evident from ,heb4 ,,xi1 #f3 8,without faith it is impossible to please ,god4 ,for he that cometh to ,god he that is to be justified1 must believe that ,he is the existence of ,god1 and is a rewarder to them that seek ,him407#ghi7 ,the ,apostle here clearly asserts both the necessity of justifying faith and the minimum of doctrine to be explicitly 8believed10 viz43 the existence of ,god and eternal retribution47#gij7 7 ,the ,lutherans appeal chiefly to ,matth4 ,,ix1 #b1 ,luke ,,xvii1 #ai1 ,rom4 ,,iv1 #e1 and ,heb4 ,,xi1 #a4 ,but not a single one of these texts represents fiduciary faith as the instrumental cause of justification4 ,the word occurs no less than eighty times in the ,synoptic ,gospels and in ,st4 ,paul's ,epistle to the ,romans1 but there are only six passages in which it could possibly be construed as synonymous with fiducia1 and in none of these is the interpretation entirely certain4 ,not once does the ,new ,testament employ in the sense of 8fiduciary faith10 i4e4 a confident persuasion of one's own righteousness47#gia7 b7 ,tradition is in such perfect agreement with ,scripture on this point that the ,reformers did not venture to deny that their doctrine ran counter to the time-honored teaching of the ,church4 ,the ,fathers unanimously insist on the necessity of dogmatic faith as a requisite of justification4 7 ,st4 ,fulgentius of ,ruspe1 who is regarded as 8the best theologian of his time0 7#dfh-ecc717gib7 in his golden booklet ,de ,fide seu de ,regula ,verae ,fidei ad ,petrum1 says3 8,i rejoice that you take care to preserve the true faith without which conversion is useless1 nay1 impossible4 ,apostolic authority tells us that we cannot please ,god without faith4 ,for faith is the foundation of all good works2 it is the beginning of human salvation1 and without it no one can obtain a place among the children of ,god1 because without it no one can obtain the grace of justification in this world or possess eternal life in the next407#gic7 ,st4 ,fulgentius was a faithful disciple of ,st4 ,augustine1 and the whole trend of his treatise shows that by vera fides he understands not the ,lutheran fiducia propriae iustificationis1 but ,catholic belief in revealed truth47#gid7 7 ,this teaching is corroborated by the ancient practice of instructing the catechumens in the truths of revelation and requiring them to make a public profession of faith before ,baptism4 ,it was because they believed and professed the true faith that the early ,christians1 who knew nothing of the ,lutheran fides fiducialis1 were called 8faithful0 7fideles1 71 to distinguish them from false believers or heretics 7haeretici1 1 from to choose71 who denied some portion or other of the orthodox creed4 c7 ,in analyzing the notions of fides and necessitas theologians distinguish between fides explicita and fides implicita1 and between necessitas medii and necessitas praecepti4 ,fides explicita is an express and fully developed belief in the truths of revelation2 fides implicita1 a virtual belief in whatever may be contained in a dogma explicitly professed4 ,i make an act of implicit faith when ,i say1 for instance3 8,i believe whatever the ,church teaches10 or3 8,i heartily accept whatever ,god has revealed40 ,the necessitas medii is based on the objective relation of means to an end1 and consequently binds all men1 even the ignorant and those who are in error without their own fault4 ,such1 for example1 is the necessity of the eye for seeing1 of wings for flying1 of grace for performing salutary acts1 of the lumen gloriae for the beatific vision4 ,the necessitas praecepti1 on the other hand1 is founded entirely on the will of ,god1 who positively commands or forbids under pain of grievous sin1 but is willing to condone non-compliance with his precepts when it is owing to guiltless ignorance4 ,this applies to all positive divine precepts1 e4g4 the law of fasting and abstinence4 ,it is to be noted that the necessitas medii always involves the necessitas praecepti1 because ,god must needs will and impose upon us by positive precept whatever is objectively necessary as a means of salvation4 7 ,the first question that arises with regard to this twofold faith and necessity is3 ,are sinners preparing for justification1 and the faithful in general1 obliged by necessity of precept to believe explicitly all revealed truths8 ,the answer is1 ,no2 because this is practically impossible1 and ,god does not demand the impossible4 ,generally speaking1 it is sufficient to have an explicit knowledge of1 and give one's firm assent to1 the more important dogmas and moral precepts--the twelve articles of the ,apostles' ,creed1 the ,commandments of ,god and the ,church1 the ,sacraments 7as needed71 and the ,our ,father4 ,all other revealed truths need be held only fide implicit47#gie7 ,more is of course demanded of educated persons and those who are in duty bound to instruct others1 such as priests and teachers47#gif7 7 ,a more important and more difficult question is this3 ,are there any dogmas1 and if so how many1 which must be believed by all men fide explicit and necessitate medii8 ,st4 ,paul says3 8,without faith it is impossible to please ,god1 for he that cometh to ,god1 must believe that ,he is1 and is a rewarder to them that seek ,him407#gig7 ,with but few exceptions17#gih7 ,catholic theologians maintain that the ,apostle in this passage means theological faith1 based upon supernatural motives4 ,this interpretation is borne out by the context1 by such parallel texts as ,john ,,iii1 #aa sqq41 #cb sqq41 #b ,tim4 ,i1 #ab1 #a ,john ,v1 #i sq41 and by the decisions of several councils47#gii7 ,there can be no reasonable doubt that all men1 to be justified and saved1 must have an explicit belief in at least two dogmas1 viz43 the existence of ,god and eternal retribution4 ,pope ,innocent ,,xi condemned the ,jansenist proposition that explicit belief in divine retribution is not necessary for salvation47#hjj7 ,are there any other dogmas which must be explicitly believed necessitate medii8 ,the only dogmas which might come in question are3 the ,trinity1 the ,incarnation1 the immortality of the soul1 and the necessity of grace4 ,the last-mentioned two may be omitted from the list1 because ,st4 ,paul does not mention them17#hja7 and for the additional reason that belief in immortality is included in the dogma of eternal retribution1 while the necessity of grace is inseparably bound up with the dogma of ,divine ,providence1 which in its turn is but a particular aspect of eternal retribution47#hjb7 ,hence the only two dogmas in regard to which the question at the beginning of this paragraph can reasonably be asked1 are the ,blessed ,trinity and the ,incarnation4 ,theologians are divided in the matter4 ,some maintain that no human being can or could ever be saved without explicit belief in both the ,trinity and the ,incarnation4 ,others7#hjc7 hold that this necessitas medii did not exist under the ,old ,covenant4 ,a third school7#hjd7 avers that no such necessity can be proved either for the ,old or the ,new ,dispensation4 ,the first of these three opinions is excessively rigorous and intrinsically improbable4 ,the ,jews had no clearly revealed knowledge of the ,trinity and the ,incarnation1 and consequently were under no obligation to believe them4 ,as the divinely constituted guardians of the ,messianic prophecies1 they were bound to believe in the ,redeemer1 though only necessitate praecepti4 ,the gentiles were dispensed even from this4 ,the second opinion1 which limits the necessitas medii to the ,new ,testament1 lacks solid proof4 ,the ,scripture texts cited in its support merely prove the efficaciousness of belief in ,christ17#hje7 or the duty of embracing that belief on the strength of the ,apostolic preaching17#hjf7 or1 finally1 the impossibility of redemption except through the mediation of ,jesus27#hjg7--;all truths which in themselves have nothing to do with the question under discussion4 ,the third and most probable opinion is that even under the ,new ,covenant1 explicit faith in ,christ1 and a fortiori in the ,divine ,trinity1 cannot be regarded as an indispensable medium of justification and salvation1 7#a7 because ,st4 ,paul does not mention these two dogmas in the decisive passage1 ,heb4 ,,xi1 #f2 and 7#b7 because a supernatural act of justifying love and contrition may be inspired by belief in the existence of ,god and divine retribution2 and 7#c7 because this latter belief implicitly1 by way of desire 7fides in voto71 includes belief in ,christ and the ,trinity47#hjh7 ,nevertheless it must be held that an adult who desires to be received into the ,church and is baptized in the name of the ,most ,holy ,trinity1 is bound to believe in the ,trinity and the ,incarnation by more than a mere necessitas praecepti1 namely1 by what is technically called necessitas medii per accidens1 a necessity from which ,god dispenses only in exceptional cases1 when it is either physically or morally impossible to elicit an act of explicit faith47#hji7 ,it is for this reason that the ,sacred ,congregation of the ,holy ,office decided1 ,february #bh1 #agjc1 that missionaries are bound to explain to all adult converts who have the use of reason1 even though they be near death1 those mysteries of the faith which are necessary for salvation necessitate medii1 especially the ,trinity and the ,incarnation47#haj7 ,section #b4 ,the ,necessity ,of ,other ,preparatory ,acts ,besides ,faith #a4 ,,heretical ,,errors ,,and ,,the ,,teaching ,,of ,,the ,,church4--,martin ,luther1 to quiet his conscience1 evolved the notion that faith alone justifies and that the ,catholic doctrine of the necessity of good works is pharisaical and derogatory to the merits of ,jesus ,christ4 ,this teaching was incorporated into the symbolic books of the ,lutherans7#haa7 and adopted by ,calvin47#hab7 ,it has been called one of the two basic errors of ,protestantism4 ,the ,tridentine ,council solemnly condemns it as follows3 8,if anyone saith that by faith alone the impious is justified1 in such wise as to mean that nothing else is required to coperate in order to obtain the grace of justification1 and that it is not in any way necessary that he be prepared and disposed by the movement of his own will2 let him be anathema407#hac7 ,other acts that dispose or prepare the soul for justification1 according to the same ,council1 are3 the fear of divine justice2 hope in ,god's mercy2 charity1 which is the font of all righteousness2 detestation of sin1 and penitence47#had7 #b4 ,,refutation ,,of ,,the ,,sola ,,fides ,,theory4--,the ,lutheran theory involves an open rupture with the traditional teaching of the ,church and is positively unscriptural4 ,luther himself felt this1 as appears from his interpolation of the word 8alone0 in ,rom4 ,,iii1 #bh and his rejection of the entire canonical ,epistle of ,st4 ,james47#hae7 a7 ,the teaching of the ,bible in regard to the rle played by good works in the process of justification may be summarized as follows3 7#a7 ,a man may believe all that the ,church teaches and yet be lost for want of good works or because he has not the love of ,god2 consequently1 faith alone does not justify or insure eternal salvation4 ,our ,divine ,saviour ,himself declares3 8,not every one that saith to me1 ,lord1 ,lord1 shall enter into the kingdom of heaven1 but he that doeth the will of my ,father who is in heaven1 he shall enter into the kingdom of heaven407#haf7 ,st4 ,james says3 8,do you not see that by works a man is justified1 and not by faith only807#hag7 ,and ,st4 ,paul3 8,if ,i should have all faith1 so that ,i could remove mountains1 and have not charity1 ,i am nothing407#hah7 7#b7 ,besides faith1 justification requires certain other preparatory or dispositive acts4 ,there is1 for example1 the fear of divine justice4 ,cfr4 ,ecclus4 ,i1 #bh3 8,he that is without fear cannot be justified407#hai7 ,also1 hope in ,god's mercy4 ,cfr4 ,rom4 ,,viii1 #bd3 8,for we are saved by hope407#hbj7 ,again1 charity4 ,cfr4 ,luke ,,vii1 #dg3 8,many sins are forgiven her because she hath loved much407#hba7 ,furthermore1 contrition or penitence4 ,cfr4 ,luke ,,xiii1 #c3 8,unless you shall do penance1 you shall all likewise perish407#hbb7 ,finally1 good works in general4 ,cfr4 ,st4 ,james ,,ii1 #ag3 8,so faith also1 if it have not works1 is dead in itself407#hbc7 ,no one who ponders these and similar texts can maintain1 as ,calvin and ,melanchthon did1 that the good works mentioned merely accompany justification1 for they are unmistakably described as causes which dispose and prepare the sinner for it4 7#c7 ,it is not faith alone that justifies1 but faith informed and actuated by charity4 ,cfr4 ,gal4 ,v1 #f3 8,for in ,christ ,jesus neither circumcision availeth anything1 nor uncircumcision3 but faith that worketh by charity407#hbd7 ,the ,greek text shows that the word operatur in the ,vulgate must be taken passively1 so that a more correct translation would be3 8444 but faith effected or formed by charity40 ,but even if were used as a deponent 7agere1 operari7 the meaning would be substantially the same1 i4e4 a dead faith1 without charity1 avails nothing4 ,cfr4 ,st4 ,james ,,ii1 #bf3 8,for even as the body without the spirit is dead1 so also faith without works is dead407#hbe7 ,in ,rom4 ,,iii1 #bh3 8,for we account a man to be justified by faith1 without the works of the law107#hbf7 ,luther deliberately inserted the word 8alone40 ,the context shows that this is a falsification4 ,the ,apostle contrasts justifying faith1 not with those preparatory acts of salvation which spring from it1 but with the sterile 8works of the law0 7i4e4 the ,old ,testament71 which1 as such1 possessed no more power to justify than the good works of the heathen4 ,keeping this contrast in mind1 it would not be incorrect to say1 and ,st4 ,paul might well have said1 that 8supernatural faith alone 7i4e4 only7 justifies1 while the works of the law do not40 ,but if faith be taken in contradistinction to the other acts operative in the process of justification1 such as fear1 hope1 contrition1 love1--and this is the sense in which ,luther takes it1--then it is false and contrary to the mind of ,st4 ,paul to say3 8,faith alone justifies1 nothing else is required40 ,for in this sense faith is merely the beginning1 the foundation1 the root of justification and cannot justify the sinner until it has absorbed the other preparatory acts required by ,holy ,scripture and transformed them into perfect love4 ,this fact was already pointed out by ,st4 ,augustine4 8,unintelligent persons10 he says1 8with regard to the ,apostle's statement3 #8,we conclude that a man is justified by faith without the works of the law1' have thought him to mean that faith is sufficient for a man1 even if he leads a bad life and has no good deeds to allege4 ,it is impossible that such a character should be deemed #8a vessel of election' by the ,apostle1 who1 after declaring that #8in ,christ ,jesus neither circumcision availeth anything nor uncircumcision1' adds the important remark3 #8but faith that worketh by charity4' ,it is such faith which separates the faithful children of ,god from unclean devils1--for even these #8believe and tremble1' as the ,apostle ,james says1 but they do no good works4 ,therefore they possess not the faith by which the just man lives1--the faith which operates through love in such wise that ,god recompenses it according to its works with eternal life407#hbg7 ,there is another sense in which faith alone may be said to justify1 viz43 if the term be taken to include all those things which ,god has ordained for our salvation1 that is to say1 the sum-total of 8revelation0 or 8the true religion0 as opposed to 8heresy40 ,the term 7fides7 is sometimes employed in this sense by the ,fathers1 but never in ,sacred ,scripture47#hbh7 b7 ,there is a unanimous and unbroken tradition in favor of the ,catholic doctrine4 ,st4 ,polycarp writes in his ,epistle to the ,philippians3 8444 the faith 77 given you1 which is the mother of us all when hope 77 follows and love 77 goes before407#hbi7 ,st4 ,augustine teaches that while faith is per se separable from hope and love1 it is ineffective without them4 8,man begins with faith1 but the demons1 too1 believe and tremble2 to faith1 therefore1 must be added hope1 and to hope1 love407#hcj7 ,and again3 8,without love1 faith can indeed exist1 but it availeth nothing407#hca7 ,st4 ,gregory the ,great1 paraphrasing ,st4 ,james1 says3 8,perhaps some one will say to himself3 ,i have believed1 ,i shall be saved4 ,he speaks truly if he sustains faith by works4 ,for that is true faith which does not contradict by deeds what it asserts in words407#hcb7 c7 ,this teaching is in perfect conformity with reason4 7 ,no supernatural enlightenment is needed to perceive the intrinsic propriety of a moral preparation for justification4 ,not only must the sinner learn to know ,god as ,his supernatural end and the source of all righteousness1 but he must also be persuaded that it is his duty1 with the help of sufficient grace1 to direct his will towards this final end4 ,every tendency or movement presupposes a terminus a quo1 from which it starts1 and a terminus ad quem1 to which it tends4 ,the movement of the will in the process of justification1 besides faith1 demands a voluntary withdrawal from sin 7contrition1 good resolutions7 and an approach to righteousness 7hope1 love1 desire747#hcc7 ,this argument would have made no impression on ,luther1 since he bluntly denied free-will in the moral order and regarded human nature as so radically depraved by original sin as to be incapable of coperating with divine grace4 ,in fact he compared man to a 8log1 stick or stone40 ,this view was shared by ,amsdorf1 ,flacius1 and others1 whereas ,osiander and ,butzer admitted that 8inherent righteousness0 is at least a partial factor in justification4 ,melanchthon1 in an endeavor to reconcile the contradictions of this discordant system1 unwittingly gave rise to the so-called ,synergist dispute4 ,when ,pfeffinger7#hcd7 undertook the defence of free-will1 many ,lutheran theologians1 especially of the ,university of ,jena1 boldly attacked the log-stick-and-stone theory7#hce7 and tried to force their adversaries to admit that man is able to coperate with grace4 ,the 8,half-,melanchthonians10 as they were called1 succeeded in smuggling ,synergism into the 8,book of ,torgau207#hcf7 but before the 8,formulary of ,concord0 was finally printed in the monastery of ,bergen1 near ,magdeburg 7,a4 ,d4 #aegg71 the strict ,lutherans had eliminated that article as heterodox and substituted for it the log-stick-and-stone theory as it appears in the official symbols of the ,lutheran ,church4 ,in the ,syncretist dispute1 and through the efforts of the ,pietists1 this harsh teaching was afterwards moderated4 ,but what probably contributed most to the crumbling of the system was the rapid growth of ,socinianism and ,rationalism among the ,lutherans in the seventeenth and eighteenth centuries4 ,to-day1 with the exception of a small band of 8orthodox0 ,lutherans in ,saxony and the ,united ,states1 ,protestants no longer hold the log-stick-and-stone theory4 ,the school of ,luther proclaimed it as the distinguishing tenet of ,protestantism1 as 8the criterion of a standing or falling church107#hcg7--;and by this criterion the ,lutheran ,church has indeed fallen4 ,common sense has led modern ,protestants to admit that contrition and penance are quite as necessary for justification as faith1 an opinion which1 in the words of ,dorner17#hch7 8comes dangerously near the ,catholic system40 ,in ,scandinavia1 according to ,dr4 ,krogh-,tonning17#hci7 the ,lutheran ,church has experienced a 8quiet reformation0 and now unconsciously defends the ,catholic doctrine of justification47#hdj7 7 ,as the sufficiency of the ,bible without ,tradition is the formal principle of 8orthodox0 ,protestantism1 so justification by faith alone may be said to be its material principle4 ,the absurdity of the ,lutheran position is evident from the fact that these two principles are mutually destructive4 ,so far from teaching justification by faith alone1 the ,bible inculcates the exact contrary1 while its sufficiency as the source of faith could be proved from its own pages1 if at all1 only by a vicious circle47#hda7 ,thus the whole ,protestant system is based on contradiction4 ,the sola fides theory is open to serious objection also from the ethical point of view4 ,it cannot be put into practice without grave danger4 8,sin lustily10 writes ,luther1 8but be yet more lusty in faith407#hdb7 ,the first part at least of this injunction was promptly obeyed by his followers1 and the rapid deterioration of morals which followed was but a natural sequel of the sola fides theory4 ,if faith alone were sufficient for justification1 it would make no difference what kind of life a man led1 for unbelief1 i4e4 the loss of fiduciary faith1 would be the only sin4 ,no wonder this ethical antinomism of the ,lutheran system1 so radically opposed to the teaching of ,st4 ,james1 was rejected by ,hugo ,grotius1 ,george ,buller1 and other honest ,protestants4 ,another weighty objection against the ,lutheran theory of justification is that it disregards the law of causation4 ,according to ,luther a man is justified by the firm belief and trust that his sins are forgiven4 ,this 8belief0 is either true or false4 ,if it is false1 ,i can have no certainty with regard to my salvation1 but am deceiving myself4 ,if true1 it presupposes that which it is to effect1 in other words1 it puts the cause before the effect4 ,an orthodox ,lutheran theologian of the old school would probably retort3 ,my sins are actually forgiven by virtue of the atonement1 because all men without exception are redeemed through the merits of ,jesus ,christ4 ,if this be true1 then why not be consistent and say3 ,all men are justified because all are redeemed1 consequently there is no need of faith and sacraments1 and keeping the commandments is a matter of indifference6 ,it is at this point that the incompatibility of ,luther's teaching with the ,bible and sound ethics becomes most glaringly apparent4 ,true1 ,luther himself at times emphasized the necessity of good works2 but this merely proves that he had lucid intervals when his honest nature rebelled against the inconsistency of his teaching47#hdc7 #c4 ,,explanation ,,of ,,the ,,catholic ,,doctrine4--,the ,council of ,trent assigned to faith its proper place in the process of justification17#hdd7 and gave a luminous and profound analysis of the process itself47#hde7 ,scholastic theology1 in elaborating the teaching of ,scripture and ,tradition1 drew a distinction between fides formata1 which truly justifies1 and fides informis1 which falls short of justification4 a7 ,as regards the intrinsic relation of 7dogmatic7 faith to other preparatory acts in the process of justification1 the ,tridentine ,council declares3 8,faith is the beginning of human salvation1 the foundation and the root of all justification407#hdf7 ,supernatural faith1 therefore1 is the beginning of salvation1 and not1 as ,harnack makes ,luther say1 8at once the beginning1 the middle1 and the end10 because no man can be converted unless he has believingly embraced ,god as his final goal4 ,this faith is preceded by certain preliminary conditions1 of which the first is an illumination of the intellect and a strengthening of the will1 which results in the affectus credulitatis 7initia fidei74 ,for justifying faith does not flash forth suddenly1 like a deus ex machina1 but requires time for its development1 as the history of many conversions proves47#hdg7 ,faith is called the 8foundation0 of justification because it not only marks its beginning1 but constitutes the basis upon which all subsequent stages of the process rest4 ,to exclude the mistaken notion that the process of justification is a series of mechanical and disconnected acts1 the ,council calls faith the 8root0 of justification1 from which the other preparatory acts spring organically1 as the trunk of a tree from its root4 ,the psychological description of the whole process given by the ,tridentine ,fathers1 which even ,harnack admits to be 8a masterly piece of work10 runs as follows3 8,now they adults are disposed unto justice when1 excited and assisted by divine grace1 conceiving faith by hearing1 they are freely moved towards ,god1 believing those things to be true which ,god has revealed and promised1--and this especially1 that ,god justifies the impious by ,his grace through the redemption that is in ,jesus ,christ2 and when1 understanding themselves to be sinners1 they1 by turning themselves from the fear of divine justice1 whereby they are profitably agitated1 to consider the mercy of ,god1 are raised unto hope1 confiding that ,god will be propitious to them for ,christ's sake2 and they begin to love ,him as the fountain of all justice1 and are therefore moved against sins by a certain hatred and detestation1 to wit3 by that penitence which must be performed before ,baptism2 lastly1 when they purpose to receive ,baptism1 to begin a new life1 and to keep the commandments of ,god444407#hdh7 ,the four ordinary stages in the process of justification1 therefore1 are3 7#a7 ,from faith to fear of divine justice2 7#b7 from fear to hope2 7#c7 from hope to initial love27#hdi7 7#d7 from initial love to contrition and a firm purpose of amendment47#hej7 ,if contrition is dictated and transfused by perfect love17#hea7 and the sinner has an explicit or at least implicit desire for the ,sacrament17#heb7 justification takes place at once4 ,if1 on the other hand1 the sinner's sorrow is imperfect 7attritio71 he attains justification only by actual reception of the ,sacrament 7,baptism or ,penance747#hec7 b7 ,does conversion always follow this conciliary schema8 ,no4 ,the ,council did not mean to define that these acts must follow one another in strict sequence or that they are one and all absolutely indispensable for justification4 ,it is certain1 however1 that the process invariably begins with faith and ends with contrition accompanied by a firm purpose of amendment4 ,in exceptional cases 7e4g4 the ,prodigal ,son1 ,mary ,magdalen7 perfect charity seems immediately to follow faith1 and may then be said virtually to include the intermediate stages of fear1 hope1 and contrition4 ,yet this is not the usual way4 ,ordinarily faith elicits fear1 which in turn produces two kinds of hope--hope of forgiveness 7spes veniae7 and hope in ,god 7spes theologica71 which marks the beginning of charity 7amor concupiscentiae74 ,contrition is always a conditio sine qua non1 because there can be no forgiveness of sin without sorrow for it47#hed7 ,it is for this reason that1 according to ,st4 ,thomas1 explicit contrition for mortal sins is necessary for justification even when there is perfect charity1 and the sufficiency of the so-called poenitentia virtualis is limited to venial offenses and such grievous sins as cannot be remembered47#hee7 ,fear1 while not absolutely indispensable1 is seldom absent4 ,holy ,scripture tells us that 8the fear of ,god is the beginning of wisdom10 and it is natural for the sinner seeking forgiveness to detest his sins out of fear of divine justice before he attains to the motive of perfect charity47#hef7 c7 ,certain utterances of ,scripture and the ,fathers with regard to the possibility of a 8dead0 faith7#heg7 have led theologians to distinguish between fides informis and fides formata4 ,fides informis is a dead faith1 devoid of charity1 and without justifying power4 ,the only faith that can justify a man is that which is animated by charity and productive of good works47#heh7 ,this is the fides formata of the ,schoolmen1 which includes all the preparatory acts enumerated by the ,tridentine ,council1 from fear to perfect charity4 ,these acts1 however1 though united in the fides formata1 retain their respective independence1 and can disappear singly1 one after another1 as they came4 ,zwingli's assertion that faith1 hope1 and charity are identical1 or at least inseparable1 has been expressly condemned by the ,tridentine ,council3 8,if any one saith that1 grace being lost through sin1 faith also is always lost with it2 or that the faith which remains1 though it be no live faith1 is not a true faith2 or that he who has faith without charity is not a ,christian2 let him be anathema407#hei7 ,,readings3--,besides the respective chapters in the various text-books1 the student may consult3 99,a4 ,vega1 ,de ,iustificatione ,doctrina ,universa ,libris ,,xv ,absolute ,tradita1 ,venice #aedh 7reprinted at ,cologne1 #aegb74--99;,bellarmine1 ,de ,iustificatione ,impii1 #a4 ,v 7ed4 ,fvre1 ,vol4 ,,vi1 pp4 #adi sqq4 ,paris #ahgc74--99,suarez1 ,de ,gratia1 #a4 ,,vi sqq4--,becanus1 ,theol4 ,scholast41 8,de ,gratia ,habituali10 ,rouen #afeh4--,l4 ,nussbaum1 ,die ,lehre der kath4 ,kirche ber die ,rechtfertigung1 ,mnchen #ahcg4--;,c4 von ,schtzler1 ,neue ,untersuchungen ber das ,dogma von der ,gnade und das ,wesen des christl4 ,glaubens1 ,mainz #ahfg4--,oswald1 ,die ,lehre von der ,heiligung1 #e1 #crd ed41 ,paderborn #ahhe4--;,b4 ,bartmann1 ,st4 ,paulus und ,st4 ,jakobus und die ,rechtfertigung1 ,freiburg #ahig4--,l4 ,galey1 ,la ,foi et les ,oeuvres1 ,montauban #aijb4--,w4 ,liese1 ,der heilsnotwendige ,glaube1 sein ,begriff und ,inhalt1 ,freiburg #aijb4--;,card4 ,newman1 ,lectures on the ,doctrine of ,justification1 #hth impression1 ,london #aijj4--;,hugh ,pope1 ,o4 ,p41 art4 8,faith0 in the ,catholic ,encyclopedia1 ,vol4 ,v4--,j4 ,mausbach1 ,catholic ,moral ,teaching and its ,antagonists 7tr4 by ,a4 ,m4 ,buchanan71 pp4 #aej sqq41 ,new ,york #aiad4--,l4 ,labauche1 ,s4 ,s41 ,god and ,man1 pp4 #bjc sqq41 ,n4 ,y4 #aiaf4 ,on the teaching of the ,reformers cfr4 99,mhler1 ,symbolik1 #ah sqq41 #aath ed41 ,mainz #ahij 7,english tr4 by ,james ,burton ,robertson1 pp4 #hb sqq41 #eth ed41 ,london #aijf72 ,ad4 ,harnack1 ,lehrbuch der ,dogmengeschichte1 ,vol4 ,,iii1 #dth ed41 ,freiburg #aiaj2 ,denifle-,weiss1 ,o4 ,p41 ,luther und ,luthertum in der ersten ,entwicklung1 ,vol4 ,,ii1 ,mainz #aiji2 ,h4 ,grisar1 ,s4 ,j41 ,luther1 ,vol4 ,i1 ,freiburg #aiaa 7,english tr41 ,vols4 ,i and ,,ii1 ,london #aiac74 ,chapter ,,ii4 ,the ,state ,of ,justification ,though the term 8justification0 may be extended to the preparatory acts that lead up to the state of justice1 strictly speaking it signifies only that decisive moment in which the sinner is cleansed from mortal sin by an infusion of sanctifying grace4 ,hence a careful distinction must be made between justification as an act 7actus iustificationis7 and justification as an habitual state 7habitus iustificationis s4 status gratiae sanctificantis74 ,the transient act introduces a permanent state1 just as the ,sacrament of ,holy ,orders constitutes a man in the sacerdotal state or priesthood4 ,both as an act and as a state justification possesses three distinct properties2 it is uncertain1 unequal1 and capable of being lost4 ,this gives us the basis for a division of the present ,chapter into three ,sections3 7#a7 ,on the ,nature of ,justification1 7#b7 ,on ,justifying1 i4e4 ,sanctifying ,grace1 and 7#c7 ,on the ,properties of that ,grace4 ,section #a4 ,the ,nature ,of ,justification ,justification in the active sense 7iustificatio1 7 is defined by the ,tridentine ,council as 8a translation from that state wherein man is born a child of the first ,adam1 to the state of grace and of the adoption of the sons of ,god through the second ,adam1 ,jesus ,christ1 our ,saviour407#hfj7 ,justification1 therefore1 has both a negative and a positive element4 ,the positive element is interior sanctification through the merits of ,jesus ,christ4 ,the negative element consists in the forgiveness of sin4 ,though these elements are objectively inseparable1 the forgiveness of sin being practically an effect of interior sanctification1 yet we must treat them separately in order to be able to refute more effectively the ,lutheran heresy that sin is not wiped out but merely 8covered10 and that justification consists in an external 8imputation0 of the righteousness of ,christ4 ,article #a4 ,the ,negative ,element ,of ,justification #a4 ,,the ,,heresy ,,of ,,the ,,protestant ,,reformers ,,and ,,the ,,teaching ,,of ,,the ,,church4--,luther held that human nature was radically depraved by original sin7#hfa7 and that justification consists in this1 that sin 7original and mortal7 is no longer 8imputed0 to the sinner2 that is to say1 it is not blotted out but merely 8covered0 by the merits of ,christ4 a7 ,forgiveness of sins1 therefore1 according to ,luther1 consists simply in their being no longer imputed47#hfb7 ,this heresy was incorporated in the ,formula of ,concord and other symbolical books of the ,lutheran ,church17#hfc7 and subsequently adopted by ,calvin47#hfd7 b7 ,the ,catholic ,church has always maintained that justification is a renewal of the soul by which a man's sins are blotted out and he becomes truly just4 ,this applies first of all to original sin4 8,if10 says the ,council of ,trent1 8anyone denies that by the grace of our ,lord ,jesus ,christ1 which is conferred in ,baptism1 the guilt of original sin is remitted1 or even asserts that the whole of that which has the true and proper nature of sin is not taken away1 but says that it is only raised or not imputed1 let him be anathema407#hfe7 ,what it here defines in regard to original sin1 the ,council elsewhere reaffirms in respect of mortal sin47#hff7 #b4 ,,refutation ,,of ,,the ,,lutheran ,,theory4--,the theory thus solemnly condemned by the ,tridentine ,fathers is unscriptural and opposed to ,catholic ,tradition4 a7 ,the teaching of the ,bible on this point may be reduced to four distinct heads4 7#a7 ,the remission of sin granted in the process of justification is a real annihilation of guilt2 that is to say1 the sins remitted cease to exist in the moral 7though not1 of course1 in the historical7 order4 ,cfr4 ,ps4 ,l1 #c3 8,have mercy on me1 ,o ,god1 according to thy great mercy2 and according to the multitude of thy tender mercies blot out my iniquity407#hfg7 ,is4 ,,xliii1 #be3 8,i am he that blot out thy iniquities407#hfh7 ,after ,god has blotted out a sin1 it no longer exists4 ,cfr4 ,is4 ,,xliv1 #bb3 8,i have blotted out thy iniquities as a cloud1 and thy sins as a mist407#hfi7 ,acts ,,iii1 #ai3 8,be penitent1 therefore1 and be converted1 that your sins may be blotted out407#hgj7 ,elsewhere ,god is said to 8take away0 sin4 ,cfr4 #b ,kings ,,xii1 #ac3 8,the ,lord also hath taken away thy sin407#hga7 #a ,paral4 ,,xxi1 #h3 8,i beseech thee1 take away the iniquity of thy servant407#hgb7 ,when ,he takes away sin1 it is really and truly blotted out4 ,cfr4 ,mich4 ,,vii1 #ah sq43 8,who is a ,god like to thee1 who takest away iniquity8444 ,he will put away our iniquities1 and he will cast all our sins into the bottom of the sea407#hgc7 ,ps4 ,x1 #ae3 8,his sin shall be sought1 and shall not be found407#hgd7 ,ps4 ,,cii1 #ab3 8,as far as the east is from the west1 so far hath he removed our iniquities from us407#hge7 ,consequently1 when our ,divine ,saviour said of ,mary ,magdalen3 8,many sins are forgiven her107#hgf7 ,he meant that her sins were completely blotted out and taken away4 7#b7 ,justification washes the soul from iniquity and purifies the heart4 ,cfr4 ,ps4 ,l1 #d3 8,wash me yet more from my iniquity1 and cleanse me from my sin407#hgg7 ,is4 ,i1 #af3 8,wash yourselves1 be clean407#hgh7 ,after one's sins are washed away1 the heart is clean and pure4 ,cfr4 ,ez4 ,,xxxvi1 #be sq43 8,and ,i will pour upon you clean water1 and you shall be cleansed from all your filthiness1 444 and ,i will give you a new heart407#hgi7 #a ,cor4 ,,vi1 #aa3 8,and such fornicators1 etc4 some of you were2 but you are washed1 but you are sanctified1 but you are justified407#hhj7 ,spotless purity takes the place of the impurity that previously defiled the soul of the sinner4 ,cfr4 ,ps4 ,l1 #i3 8,thou shalt sprinkle me with hyssop1 and ,i shall be cleansed3 thou shalt wash me1 and ,i shall be made whiter than snow407#hha7 ,is4 ,i1 #ah3 8,if your sins be as scarlet1 they shall be made as white as snow3 and if they be red as crimson1 they shall be white as wool407#hhb7 ,no trace of sin remains in the soul after it has been washed in the ,precious ,blood of ,christ4 ,apoc4 ,i1 #e3 8444 ,jesus ,christ1 444 hath loved us1 and washed us from our sins in his own blood407#hhc7 #a ,john ,i1 #g3 8444 the blood of ,jesus ,christ 444 cleanseth us from all sin407#hhd7 7#c7 ,justification is an awakening of the sinner from death to life1 a transition from darkness to light4 ,cfr4 #a ,john ,,iii1 #ad3 8,we know that we have passed from death to life1 because we love the brethren2 he that loveth not1 abideth in death407#hhe7 ,col4 ,,ii1 #ac3 8,and you1 when you were dead in your sins1 444 he hath quickened together with him1 forgiving you all offences407#hhf7 ,eph4 ,v1 #h3 8,for you were heretofore darkness1 but now light in the ,lord407#hhg7 7#d7 ,baptism1 in particular1 completely removes all guilt4 ,cfr4 ,acts ,,xxii1 #af3 8,rise up1 and be baptized1 and wash away thy sins407#hhh7 ,hence1 though concupiscence remains1 the soul has no longer in it anything damnable1 i4e4 any trace of original or mortal sin4 ,cfr4 ,rom4 ,,viii1 #a3 8,there is now therefore no condemnation to them that are in ,christ ,jesus407#hhi7 ,it requires no special acuteness to perceive that this ,biblical teaching is irreconcilably opposed to the ,protestant theory of non-imputation4 ,if1 as the ,lutherans allege1 ,god merely declared the believer just1 justification would not blot out or take away sin1 nor could it be truthfully said that light and life take the place of death and darkness2 something deserving of condemnation would still remain in those that are in ,christ ,jesus47#hij7 ,there are a few ,scriptural texts that seem to favor the ,lutheran view1 but they must be interpreted in conformity with the general teaching of the ,bible as outlined above4 ,among these texts is ,ps4 ,,xxxi1 #a sq43 8,blessed are they whose iniquities are forgiven1 and whose sins are covered4 ,blessed is the man to whom the ,lord hath not imputed sin1 and in whose spirit there is no guile407#hia7 ,the parallelism apparent in this verse allows us to conclude that 8covered0 is used in the sense of 8remitted0 and that 8he to whom the ,lord hath not imputed sin0 is identical with the man 8in whose spirit there is no guile40 ,the text manifestly refers to a real forgiveness of sins1 for any sin that ,god 8covers0 and ceases to 8impute10 must be blotted out and swept away1 because 8all things are naked and open to the eyes0 of the omniscient ,creator47#hib7 ,another favorite text of the ,lutheran theologians is ,rom4 ,,vii1 #ag3 8,now then it is no more ,i that do it1 but sin that dwelleth in me407#hic7 ,this passage clearly refers to concupiscence1 which remains in the sinner after justification1 but1 according to ,rom4 ,,viii1 #a and ,james ,i1 #ad sq41 is not truly and properly sin but merely called 8sin07#hid7 by metonymy1 8because10 in the words of the ,tridentine ,council1 8it is of sin and inclines to sin407#hie7 b7 ,the ,fathers of the ,church1 both ,greek and ,latin1 unanimously teach that justification effects the forgiveness of sins4 ,st4 ,justin ,martyr says3 8,by doing penance1 all who desire it can obtain mercy from ,god1 and ,scripture calls them blessed in saying3 #8,blessed is he to whom ,god hath not imputed sin1' which means that he receives forgiveness of his sins from ,god1 not as you1 deceiving yourselves1 and others like you aver1 that ,god does not impute their sin to them1 though they are still sinners407#hif7 ,clement of ,alexandria likens ,baptism to 8a bath in which sins are washed off407#hig7 ,st4 ,gregory ,nazianzen says3 8,it is called ,baptism 1 from 1 to immerse because the sin is buried in water1 444 and a bath 771 because it washes off407#hih7 ,st4 ,augustine indignantly opposes the erroneous opinion of the ,pelagians that ,baptism does not take away sins but merely 8trims them off40 8,who but an unbeliever10 he exclaims1 8can affirm this against the ,pelagians8 ,we say1 therefore1 that ,baptism gives remission of all sins and takes away crimes1 not merely trims them off 7radere7 in such wise that the roots of all sins may be preserved in an evil flesh1 as of hair trimmed on the head1 when the sins cut down may grow again407#hii7 ,pope ,st4 ,gregory the ,great seems almost to have foreseen the heresy of the ,protestant ,reformers1 for he says3 8,but if there are any who say that in ,baptism sins are forgiven as to outward appearance only1 what can be more un-,catholic than such preaching8444 ,he who says that sins are not completely forgiven in ,baptism might as well say that the ,egyptians did not perish in the ,red ,sea4 ,but if he admits that the ,egyptians actually died in the ,red ,sea1 let him also admit that of necessity sins completely die in ,baptism407#ijj7 c7 ,the theological argument may be briefly formulated as follows3 ,we can imagine but two reasons why ,god should not truly forgive us our sins in the process of justification3 inability and unwillingness4 ,to say that ,he is unable to forgive us our sins would be to assert that the remission of sin involves a metaphysical impossibility4 ,this no ,protestant will admit1 because all believe that 8nothing defiled shall enter into heaven407#ija7 ,to assert that ,god is unwilling to forgive our sins would be to contradict the plain teaching of ,scripture1 as set forth above4 ,consequently there is no reason whatever for assuming that ,god does not truly forgive us our sins in the process of justification4 ,furthermore1 it would be incompatible with ,his veracity and holiness to assume that ,he merely declares the sinner to be 8free from sin10 without actually cleansing his soul4 ,it would be a contradiction to assert that a man whom the truthful and all-holy ,god has declared free from sin1 remains steeped in iniquity4 ,cfr4 ,prov4 ,,xvii1 #ae3 8,he that justifieth the wicked i4e4 absolves him from his sins1 and he that condemneth the just1 both are abominable before ,god40 ,according to ,revelation the justification of the sinner is not a mere change1 with a privation for its terminus a quo7#ijb7 and an indifferent form for its terminus ad quem1 but involves a movement from extreme to extreme1 and hence the genesis of the one extreme must coincide with the destruction of the other4 ,sin1 being in contrary opposition to righteousness1 must depart when righteousness enters the soul47#ijc7 ,article #b4 ,the ,positive ,element ,of ,justification #a4 ,,heretical ,,errors ,,and ,,the ,,church4--,calvin held that justification consists essentially and exclusively in the remission of sins47#ijd7 ,the other 8,reformers0 maintained that there must also be a positive element in the process1 but differed in determining its nature4 a7 ,the ambiguous language employed by ,luther and ,melanchthon gave rise to many different opinions1 which agreed only in one point1 that is1 in holding1 contrary to ,catholic teaching1 that the positive element of justification is not inward sanctification or inherent righteousness 7i4e4 sanctifying grace74 ,probably the view most common among the supporters of the ,augsburg ,confession was that the sinner1 by a 8fiduciary apprehension0 of ,god's mercy1 as proclaimed in the ,gospel1 8apprehends0 the extrinsic justice of ,christ1 and with it covers his sins1 which are thereupon no longer 8imputed0 to him4 ,in other words1 he is outwardly accounted and declared righteous in the sight of ,god1 though inwardly he remains a sinner4 ,with the exception of 8sola fides0 there was probably no shibboleth in the sixteenth century so persistently dinned into the ears of ,catholics and ,protestants alike as 8iustitia ,christi extra nos40 ,it is found in the ,apologia written in defence of the ,augsburg ,confession7#ije7 and recurs in the ,formula of ,concord47#ijf7 ,according to the 8orthodox0 ,lutheran view1 therefore1 justification on its positive side is a purely forensic and outward imputation of the righteousness of ,christ1 which the sinner seizes with the arm of faith and puts on like a cloak to hide the wounds of his soul47#ijg7 b7 ,against this dismal heresy the ,tridentine ,council solemnly declared that 8,justification 444 is not remission of sins merely1 but also the sanctification and renewal of the inward man through the voluntary reception of the grace and of the gifts107#ijh7 and anathematized all those who say that 8men are justified either by the sole imputation of the justice of ,christ or by the sole remission of sins1 to the exclusion of the grace and the charity which is poured forth in their hearts by the ,holy ,ghost and is inherent in them1 or even that the grace whereby we are justified is only the favor of ,god407#iji7 ,in thus defining the doctrine of the ,church1 the ,council did not1 however1 mean to deny that the sinner is in a true sense 8justified by the justice of ,christ10--in so far namely1 as our ,lord has merited for us the grace of justification4 ,he merely wished to emphasize the fact that a sinner is not formaliter justified by the imputation of ,christ's justice4 ,for the sake of greater clearness the various 8causes0 of justification are enumerated as follows3 8,of this justification the causes are these3 the final cause indeed is the glory of ,god and of ,jesus ,christ1 and life everlasting2 while the efficient cause is a merciful ,god1 who washes and sanctifies gratuitously2 444 but the meritorious cause is ,his most beloved only-begotten ,son1 our ,lord ,jesus ,christ1 who 444 merited justification for us by ,his most holy ,passion on the wood of the ,cross2 444 the instrumental cause is the ,sacrament of ,baptism1 which is the sacrament of faith1 without which no man was ever justified2 lastly1 the sole formal cause is the justice of ,god1 not that whereby ,he ,himself is just1 but that whereby ,he maketh us just1 that1 to wit1 with which we being endowed are renewed in the spirit of our mind1 and are not only reputed1 but are truly called1 and are1 just407#iaj7 ,so important did the distinction between the causa meritoria and the causa formalis of justification appear to the ,fathers of ,trent1 that they made it the subject of a separate canon1 to wit3 8,if anyone saith that men are just without the justice of ,christ1 whereby ,he merited for us to be justified2 or that it is by that justice itself that they are formally just2 let him be anathema407#iaa7 ,justification in the ,catholic sense1 therefore1 is not a mere outward imputation of the justice of ,christ1 but a true inward renewal and sanctification wrought by a grace intrinsically inhering in the soul4 ,this grace theologians call the 8grace of justification40 #b4 ,,refutation ,,of ,,the ,,lutheran ,,theory ,,of ,,imputation4--,nothing is so foreign to both the spirit and the letter of ,holy ,scripture as the idea that justification merely covers a man's sins with a cloak of justice and leaves him unsanctified within4 ,justification is described in the ,bible not only as a remission of sins17#iab7 but likewise as the beginning of a new life17#iac7 a renewal of the spirit17#iad7 a new creation17#iae7 a regeneration17#iaf7 a supernatural likeness of ,god17#iag7 etc4 ,all these similes point to a permanent state of sanctity in the soul of the just4 7 ,the ,lutheran theory of imputation can be most effectively refuted by an analysis of the ,scriptural term 8regeneration0 7regeneratio1 1 74 8,unless a man be born again of water and the ,holy ,ghost10 says our ,divine ,lord1 8he cannot enter into the kingdom of ,god407#iah7 ,this spiritual rebirth wipes out sin and inwardly sanctifies the soul4 ,the regenerate sinner receives a new and godlike nature4 ,that this nature can be conceived in no other way than as a state of sanctity and justice appears clearly from ,tit4 ,,iii1 #e sqq43 8,not by the works of justice which we have done1 but according to ,his mercy1 ,he saved us1 by the laver of regeneration and renovation of the ,holy ,ghost1 whom he hath poured forth upon us abundantly1 through ,jesus ,christ our ,saviour3 that1 being justified by ,his grace1 we may be heirs1 according to the hope of life everlasting407#iai7 ,both text and context show that the ,apostle is here speaking of the justification of adult sinners in ,baptism1 which he describes as a 8laver of regeneration and renovation0 resulting in an 8outpouring of the ,holy ,ghost40 ,these phrases plainly denote a positive quality of the soul as well as a permanent interior grace4 ,regeneration consists in the remission of sin through ,baptism1 and also1 more particularly1 in man being made like ,god1 i4e4 becoming a child of ,god17#ibj7 while 8renovation0 means 8putting off the old man07#iba7 and 8putting on the new407#ibb7 ,the 8outpouring of the ,holy ,ghost0 effected by ,baptism is not1 of course1 an outpouring of the ,hypostasis of the ,third ,person of the ,trinity1 but of created grace1 which re-forms the sinner and makes him just47#ibc7 ,this justifying grace must not be conceived as an actual grace1 much less as a series of actual graces1 for it is not given us merely as an aid in the performance of some particular act1 but as a new nature4 ,regeneration and renovation denote a state of being1 as we can plainly see in the case of baptized infants4 ,it is for this reason that the ,apostle speaks of it as a lasting state2--that which theologians call the status gratiae sanctificantis47#ibd7 ,closely akin to the notion of 8regeneration0 is that of 8re-creation40 ,justification renews the sinner inwardly and makes of him1 so to speak1 a new creature1 which has sloughed off sin and become just and holy in the sight of ,god4 ,cfr4 #b ,cor4 ,v1 #ag3 8,if then any be in ,christ a new creature1 the old things are passed away1 behold all things are made new407#ibe7 ,this is all the more true since re-creation effects an 8incorporation of man with ,christ10 and is closely connected with 8regeneration of ,god40 ,cfr4 ,james ,i1 #ah3 8,for of his own will hath he begotten us by the word of truth1 that we might be some beginning of his creature407#ibf7 ,a comparison with ,gal4 ,,vi1 #ae and ,gal4 ,v1 #f fully establishes it as a ,biblical truth that in the process of justification the sinner1 through faith informed by charity1 is changed into a new creature4 8,for in ,christ ,jesus10 says ,st4 ,paul1 8neither circumcision availeth anything1 nor uncircumcision1 but a new creature407#ibg7 ,and again3 8,in ,christ ,jesus neither circumcision availeth anything1 nor uncircumcision1 but faith that worketh by charity407#ibh7 ,in both these texts the ,jewish rite of circumcision is rejected as useless and contrasted with justification1 which by means of the fides formata gives birth to a 8new creature40 ,this is incompatible with the ,protestant notion that a man is justified by being declared righteous in the sight of ,god1 though he remains inwardly unchanged47#ibi7 7 ,the ,lutherans vainly appeal to the fact that ,holy ,scripture employs the word 8justify07#icj7 for the purpose of declaring a man to be just in a purely forensic sense1 as in ,is4 ,v1 #bc3 8,who justify the wicked for gifts40 ,this proves nothing against the ,catholic doctrine1 which is based entirely on texts that exclude the judicial meaning of the term and plainly refer to inward sanctification47#ica7 ,the word 8justification0 also occurs in two other meanings in the ,bible4 ,ps4 ,,cxviii1 #h and #bf it stands in the plural for the 8law03 8,i will keep thy justifications207#icb7 and 8,teach me thy justifications407#icc7 ,apoc4 ,,xxii1 #aa and in a few other passages it signifies 8growth0 in interior holiness1 which theologians call iustificatio secunda47#icd7 ,the ,lutherans are equally unfortunate in maintaining that ,st4 ,paul countenances their theory when he speaks of 8putting on ,christ40 ,cfr4 ,gal4 ,,iii1 #bg3 8,for as many of you as have been baptized in ,christ1 have put on ,christ407#ice7 ,the ,apostle in employing this simile does not mean to say that justification consists in putting on an outward cloak of grace to cover sins which inwardly endure1 but precisely the contrary1 viz43 that the sinner by being justified is inwardly cleansed from sin and becomes a new creature and a child of ,god4 ,this interpretation is supported by various parallel texts7#icf7 and by the staple of ,st4 ,paul's teaching4 ,another passage which the ,lutherans cite in their favor is #a ,cor4 ,i1 #cj3 8444 who ,christ ,jesus of ,god is made unto us wisdom1 and justice1 and sanctification1 and redemption407#icg7 ,christ is made unto us justice and sanctification1 in what sense8 ,manifestly in the same sense in which ,he is made unto us wisdom of ,god1 that is to say1 in so far as ,he imparts to us wisdom1 which thereupon becomes our own1 but not in the sense that the wisdom of ,christ is outwardly imputed to us4 ,note that ,st4 ,paul in this and many other passages of his ,epistles merely wishes to emphasize the gratuity of the ,redemption and of grace to the exclusion of all natural merit on the part of man47#ich7 b7 ,as regards the teaching of the ,fathers1 the 8,reformers0 themselves admitted that it was against them47#ici7 ,we read in the ,epistle of ,barnabas1 which was probably composed about ,a4 ,d4 #ajj37idj7 8,since then ,he made us new by the remission of sins1 he made us another type1 that we should have the soul of children1 as though ,he were creating us afresh40 ,the reason why ,st4 ,paul calls ,baptism the 8laver of regeneration0 rather than the laver of forgiveness1 is explained by ,st4 ,john ,chrysostom7#ida7 as follows3 8,because it ,baptism not only remits our sins and wipes out our misdeeds1 but accomplishes all this in such a way as if we were born anew27#idb7 for it entirely re-creates and re-forms us407#idc7 ,st4 ,ambrose regards innocence as the positive element of justification3 8,after this i4e4 ,baptism you received a white robe1 to indicate that you stripped off the vesture of sin and put on the chaste garments of innocence407#idd7 ,harnack claims that ,st4 ,augustine first stemmed the current dogmatic tradition and reshaped it by going back to ,st4 ,paul4 ,bellarmine7#ide7 refuted this audacious assertion long before it was rehashed by the ,german rationalist4 ,the ,council of ,trent was so thoroughly imbued with the teaching of ,augustine that its decrees and canons on justification read as though they were lifted bodily from his writings4 ,the great 8,doctor of ,grace0 flatly contradicts the ,protestant theory of imputation in such utterances as these3 8,he ,st4 ,paul does not say1 #8the righteousness of man1' 444 but #8the righteousness of ,god1'--meaning not that whereby ,he is ,himself righteous1 but that with which ,he endows man when ,he justifies the ungodly4444 ,the righteousness of ,god is by faith of ,jesus ,christ1 that is1 by the faith wherewith one believes in ,christ4 ,for here is not meant the faith with which ,christ ,himself believes1 just as there was not meant the righteousness whereby ,god is ,himself righteous4 ,both no doubt are ours2 but yet they are called in one case ,god's1 and in the other ,christ's1 because it is by their bounty that these gifts are bestowed upon man407#idf7 ,again3 8,when righteousness is given to us1 it is not called our own righteousness1 but ,god's1 because it becomes ours only so that we have it from ,god407#idg7 ,again3 8,the grace of ,god is called the righteousness of ,god through our ,lord ,jesus ,christ1 not that by which the ,lord is just1 but that by which ,he justifies those whom from unrighteous ,he makes righteous407#idh7 ,again3 8,the love of ,god is said to be shed abroad in our hearts1 not because ,he loves us1 but because ,he makes us lovers of ,himself2 just as the righteousness of ,god is used in the sense of our being made righteous by ,his gift407#idi7 ,according to ,st4 ,augustine1 therefore1 justification culminates in a true sanctification of the soul4 8,when he ,st4 ,paul says3 #8,we are transformed into the same image1' he assuredly means to speak of the image of ,god2 and by calling it #8the same1' he means that very image which we see in the glass1444 and that we pass from a form that is obscure to a form that is bright1444 and this human nature1 being the most excellent among things created1 is changed from a form that is defaced into a form that is beautiful1 when it is justified by its ,creator from ungodliness407#iej7 ,the ,augustinian passages which we have quoted 7and they are not by any means all that could be quoted7 enumerate the distinguishing marks of sanctifying grace in so far as it is the formal cause of justification47#iea7 c7 ,the argument from ,revelation can be reinforced by certain philosophical considerations which show the absurdity of the imputation theory from the standpoint of common sense4 ,a man outwardly justified but inwardly a sinner would be a moral monster1 and ,almighty ,god would be guilty of an intrinsic contradiction were ,he to regard and treat such a one as just4 ,this contradiction is not removed but rather intensified by the ,lutheran appeal to the extraneous justice of ,christ47#ieb7 ,the incongruity of the ,lutheran doctrine of justification becomes fully apparent from the consequences which it involves1 to wit3 7#a7 all ,christians without distinction would possess exactly the same degree of sanctity and justice2 7#b7 justification once obtained by fiduciary faith could not be lost except by the sin of unbelief2 and 7#c7 children would not be justified by ,baptism because they are not sufficiently advanced in the use of reason to enable them to 8apprehend0 the external righteousness of ,christ4 ,the first of these inferences runs counter to common sense and experience4 ,the second1 which ,luther clothed in the shameful exhortation1 8,pecca fortiter et crede fortius et nihil nocebunt centum homicidia et mille stupra107#iec7 is repugnant to the teaching of ,scripture and destructive of morality47#ied7 ,the third consistently led to the rejection of infant baptism by the ,anabaptists1 the ,mennonites1 and other ,protestant sects4 #c4 ,,sanctifying ,,grace ,,the ,,sole ,,formal ,,cause ,,of ,,justification4--,in declaring that 8inherent grace0 is the 8sole formal cause of justification10 the ,council of ,trent7#iee7 defined it as an article of faith that sanctifying grace of itself is able to produce all the formal effects of justification1 e4g4 forgiveness of sins1 the sanctification of the sinner1 his adoption by ,god1 etc417#ief7 and consequently requires no supplementary or contributory causes4 ,in other words1 justification is wholly and fully accomplished by the infusion of sanctifying grace4 a7 ,it appears from the discussions preceding its sixth session that the ,tridentine ,council not only meant to condemn the heretical contention of ,butzer that 8inherent grace0 must be supplemented by the 8imputed justice of ,christ0 as the really essential factor of justification17#ieg7 but also wished to reject the view of divers contemporary ,catholic theologians7#ieh7 that 8intrinsic righteousness0 is inadequate to effect justification without a special favor ,dei externus47#iei7 ,in this the ,fathers of the ,council were on ,scriptural ground4 ,the principal effects of justification1--forgiveness of sins and internal sanctification1--are both produced by sanctifying grace4 ,sacred ,scripture is perfectly clear on this point4 ,it represents sin as opposed to grace in the same way in which darkness is opposed to light17#ifj7 life to death17#ifa7 the new man to the old47#ifb7 ,the one necessarily excludes the other4 ,sanctifying grace and sin cannot co-exist in the same subject4 ,internal sanctification may be defined as a permanent1 vital union with ,god1 by which the soul becomes righteous and holy in ,his sight and obtains a claim to ,heaven4 ,that this is also a function of sanctifying grace appears from those ,scriptural texts which treat of the positive element of justification47#ifc7 ,with this doctrine ,tradition is in perfect accord1 and consequently the ,fathers of ,trent were right in teaching as they did1 in fact they could not have taught otherwise47#ifd7 b7 ,while all ,catholic theologians admit the incompatibility of grace and sin in the same subject1 they differ as to the kind and degree of opposition existing between the two4 ,some hold that this opposition is purely moral1 others that it is physical1 again others that it is metaphysical4 7 ,nominalists7#ife7 and ,scotists7#iff7 before the ,tridentine decision maintained that the distinction between sanctifying grace and 7original or mortal7 sin is based on a free decree of the ,almighty1 and therefore purely moral4 ,god1 they held1 by a favor externus superadditus1 externally supplies what sanctifying grace internally lacks1 just as a government's stamp raises the value of a coin beyond the intrinsic worth of the bullion4 ,followed to its legitimate conclusions1 this shallow theory means that sanctifying grace is of itself insufficient to wipe out sin1 and that1 but for the superadded divine favor1 grace and sin might co-exist in the soul4 ,this is tantamount to saying that justification requires a twofold formal cause1 viz43 sanctifying grace and a favor ,dei superadditus1--which runs counter to the teaching of ,trent4 ,henno tries to escape this objection by explaining that the favor ,dei acceptans appertains not to the formal but merely to the efficient cause of justification4 ,but this contention is manifestly untenable4 ,sanctifying grace is either able to wipe out sin1 or it is unable3 if it is unable to produce this effect1 the favor ,dei acceptans must be part of the causa formalis of justification1 and then1 in ,henno's hypothesis1 we should have a duplex causa formalis1 which contradicts the ,tridentine decree4 ,if1 on the other hand1 sanctifying grace is able to wipe out sin without any favor superadditus1 then the ,scotistic theory has no raison d'tre4 7 ,from what we have said it follows that there must be at least a physical contrariety between grace and sin4 ,the difference between physical and metaphysical opposition may be illustrated by the example of fire and water4 ,these two elements are incompatible by a law of nature4 ,but as there is no metaphysical contradiction between them1 ,almighty ,god could conceivably bring them together4 ,it is this physical kind of opposition that ,suarez and a few of his followers assume to exist between grace and sin4 ,absolutely speaking1 they say1 there is no intrinsic contradiction in the assumption that ,god could preserve the physical entity of sanctifying grace in a soul guilty of mortal sin47#ifg7 ,in so far as this school admits the existence of an internal opposition1 which actually prevents original or mortal sin from ever co-existing in the soul with justifying grace1 its teaching may be said to be acceptable to all ,catholic theologians4 ,the ,scotistic view1 on account of its incompatibility with the teaching of the ,tridentine ,council1 is no longer held4 ,it may be questioned1 however1 whether ,suarez goes far enough in this matter1 and whether the opposition between grace and sin could really be overcome by a miracle4 ,the simultaneous co-existence of grace and sin seems to involve an absolute1 i4e4 metaphysical1 contradiction4 7 ,this is what the ,thomists maintain with the majority of ,jesuit theologians47#ifh7 ,as some subtle objections have been raised against this view1 it cannot be accepted as theologically certain2 but it undoubtedly corresponds better than its opposite to the spirit and letter of ,scripture4 ,the ,bible1 as we have already pointed out1 likens the opposition existing between grace and sin to that between life and death17#ifi7 justice and injustice1 ,christ and ,belial1 ,god and an idol47#igj7 ,but these are contradictories1 ergo47#iga7 ,the same conclusion can be reached by arguing from the character of sanctifying grace as a participatio divinae naturae47#igb7 ,if grace is a participation in the divine nature1 it must be opposed to sin in the same way in which ,god ,himself is opposed to it4 ,now ,god as the ,all-,holy ,one is metaphysically opposed to sin2 consequently1 the same kind of opposition must exist between sanctifying grace and sin4 ,it is alleged against this teaching that between habitual grace and habitual sin there is merely a disparate opposition1 i4e4 that of a physical to a moral form1 the concepts of which are not mutually exclusive4 ,but sanctifying grace is more than a physical ornament of the soul2 it is an ethical form which has for its essential function to render the soul holy and righteous in the sight of ,god47#igc7 ,,readings3--,st4 ,thomas1 ,summa ,theol41 #a;a #b;ae1 qu4 #aac1 and the commentators1 especially ,billuart1 ,de ,gratia1 diss4 #g1 art4 #a sqq42 99,bellarmine1 ,de ,iustificatione1 l4 ,,ii 7,opera ,omnia1 ed4 ,fvre1 ,vol4 ,,vi1 pp4 #bjh sqq41 ,paris #ahgc74 ,besides the current text-books cfr4 99,jos4 ,wieser1 ,s4 ,pauli ,apostoli ,doctrina de ,iustificatione1 ,trent #ahgd2 ,h4 ,th4 ,simar1 ,die ,theologie des hl4 ,paulus1 #bnd ed41 #cc sqq4 ,freiburg #ahhc4 ,on the ,protestant notion of justification cfr4 ,mhler1 ,symbolik1 #aj sqq41 ,mainz #ahij 7,robertson's translation1 pp4 #hb sqq41 #eth ed41 ,london #aijf72 ,realenzyklopdie fr prot4 ,theologie1 ,vol4 ,,xvi1 #crd ed41 pp4 #dhb sqq41 ,leipzig #aije 7summarized in ,english in the ,new ,schaff-,herzog ,encyclopedia of ,religious ,knowledge1 ,vol4 ,,vi1 pp4 #bge sqq41 ,new ,york #aiaj72 ,card4 ,newman1 ,lectures on the ,doctrine of ,justification1 #hth impression1 ,london #aijj2 ,j4 ,mausbach1 ,catholic ,moral ,teaching and its ,antagonists1 ,new ,york #aiad1 pp4 #aej sqq4--,b4 ,j4 ,otten1 ,s4 ,j41 ,a ,manual of the ,history of ,dogmas1 ,vol4 ,,ii1 ,st4 ,louis #aiah1 pp4 #bdf sqq41 #dfd sq41 #dgj sqq4 ,section #b4 ,justifying ,or ,sanctifying ,grace ,sanctifying grace is defined by ,deharbe as 8an unmerited1 supernatural gift1 imparted to the soul by the ,holy ,ghost1 by which we are made just1 children of ,god1 and heirs of ,heaven40 ,as it makes sinners just1 sanctifying grace is also called justifying1 though this appellation can not be applied to the sanctification of our first parents in ,paradise or to that of the angels and the sinless soul of ,christ4 ,justification1 as we have shown1 consists in the infusion of sanctifying grace1 and hence it is important that we obtain a correct idea of the latter4 ,we will therefore consider 7#a7 ,the ,nature of ,sanctifying ,grace1 7#b7 ,its ,effects in the ,soul1 and 7#c7 ,its ,supernatural ,concomitants4 ,article #a4 ,the ,nature ,of ,sanctifying ,grace #a4 ,,sanctifying ,,grace ,a 8,,permanent ,,quality0 ,,of ,,the ,,soul4--,having no intuitive knowledge of sanctifying grace1 we are obliged1 in order to obtain an idea of its true nature1 to study its effects1 as made known to us by ,revelation4 ,sacred ,scripture and the teaching of the ,church do1 however1 enable us to form certain well-defined conclusions1 of which the most important is that sanctifying grace must be conceived as a permanent quality 7qualitas permanens7 of the soul4 ,if it is a permanent quality1 sanctifying grace cannot be identical with actual grace or with 8uncreated grace10 i4e4 the ,person of the ,holy ,ghost4 a7 ,in conformity with such ,biblical expressions as 8the new life10 8renovation of the spirit10 8regeneration10 8divine sonship10 etc41 the ,council of ,trent defines justifying grace as a supernatural something 8infused0 into and 8inherent0 in the soul4 ,both ideas denote a permanent state1 not a mere transient act or the result of such acts4 8,the charity of ,god is poured forth by the ,holy ,spirit in the hearts of those that are justified1 and is inherent therein407#igd7 8,that justice which is called ours1 because we are justified from its being inherent in us1 that same is 7the justice of ,god7 because it is infused into us by ,god1 through the merit of ,christ407#ige7 8,if any one saith that men are justified 444 to the exclusion of the grace and the charity which is poured forth in their hearts by the ,holy ,ghost and is inherent in them1444 let him be anathema407#igf7 ,hence ,justification is defined by the ,fathers of ,trent as 8a translation 444 to the state of grace and adoption of the sons of ,god407#igg7 ,before the ,tridentine ,council a number of theologians held that sanctifying grace consists in some particular actual grace or in a consecutive series of actual graces4 ,this view is incompatible with the definition just quoted2 in fact ,suarez1 ,bellarmine1 ,ripalda1 and others regard it as positively heretical or at least intolerably rash4 ,during the preliminary debates at ,trent some of the ,fathers asked for an express declaration of the ,council to the effect that justification is wrought by the instrumentality of an infused habit2 but their request was set aside on the ground that the nature of justifying grace as a stable habit is sufficiently indicated by the word 8inhaeret407#igh7 ,that sanctifying grace is a permanent state of the soul may also be inferred from the ,catholic teaching that the grace which ,baptism imparts to children does not differ essentially from that which it imparts to adults4 ,true1 this teaching was not always regarded as certain27#igi7 but at the ,ecumenical ,council of ,vienne1 ,a4 ,d4 #acaa1 ,pope ,clement ,v declared it to be 8the more probable opinion107#ihj7 and it was rendered absolutely certain by the ,tridentine decision that infant ,baptism results not only in the remission of sins1 but likewise in an infusion of sanctifying grace4 ,this being so1 there can be no essential difference between the justification of children and that of adults4 ,now it cannot be actual grace which renders children righteous in the sight of ,god1 for they are unable to avail themselves of actual grace on account of the undeveloped state of their intellect4 ,the grace that ,baptism imparts to them is consequently a gratia inhaerens et informans1 that is1 a permanent state of grace2 and it must be the same in adults47#iha7 ,peter ,lombard7#ihb7 identified sanctifying grace with the gratia increata1 i4e4 the ,person of the ,holy ,ghost4 ,this notion was combatted by ,st4 ,thomas7#ihc7 and implicitly rejected by the ,tridentine ,council when it declared that sanctifying grace inheres in the soul and may be increased by good works47#ihd7 ,to say that the ,holy ,ghost is poured forth in the hearts of men1 or that ,he may be increased by good works1 would evidently savor of ,pantheism4 ,the ,holy ,ghost pours forth sanctifying grace and is consequently not the formal but the efficient cause of justification47#ihe7 b7 ,the gratia inhaerens permanens is not a mere relation or denominatio extrinseca1 but a positive entity productive of real effects17#ihf7 and must consequently be conceived either as a substance or as an accident4 ,we have shown that it is not identical with the uncreated substance of the ,holy ,ghost4 ,neither can it be a created substance4 ,the idea of an intrinsically supernatural created substance involves a contradiction47#ihg7 ,moreover1 sanctifying grace in its nature and purpose is not an entity independently co-existing with the soul but something physically inherent in it4 ,now1 a thing which has its existence by inhering in some other thing is in philosophic parlance an 8accident40 ,st4 ,thomas expressly teaches that1 8since it transcends human nature1 grace cannot be a substance nor a substantial form1 but is an accidental form of the soul itself407#ihh7 ,agreeable to this conception is the further ,thomistic teaching that sanctifying grace is not directly created by ,god1 but drawn 7educta7 from the potentia obedientialis of the soul47#ihi7 ,not even the ,scotists1 though they held grace to be created out of nothing7#iij7 claimed that it was a new substance4 ,an accident that inheres in a substance permanently and physically is called a quality 7qualitas1 74 ,consequently1 sanctifying grace must be defined as a supernatural quality of the soul4 ,this is the express teaching of the ,roman ,catechism3 8,grace 444 is a divine quality inherent in the soul1 and1 as it were1 a certain splendor and light that effaces all the stains of our souls and renders the souls themselves brighter and more beautiful407#iia7 #b4 ,,sanctifying ,,grace ,,an ,,infused ,,habit4--,sanctifying grace may more specifically1 though with a lesser degree of certainty1 be described as a habit 7habitus74 ,being entitatively supernatural1 this habit must be infused or 8drawn out0 by the ,holy ,ghost4 a7 ,aristotle7#iib7 distinguishes four different sets of qualities3 7#a7 habit and disposition2 7#b7 power and incapacity2 7#c7 passio 7the power of causing sensations7 and patibilis qualitas 7result of the modification of sense72 7#d7 figure and circumscribing form 7of extended bodies74 ,as sanctifying grace manifestly cannot come under one of the three last-mentioned heads1 it must be either a habit or a disposition4 ,habit denotes a permanent and comparatively stable quality1 by which a substance1 considered as to its nature or operation1 is well or ill adapted to its natural end47#iic7 ,as a permanently inhering quality1 sanctifying grace must be a habit4 ,hence its other name1 8habitual grace40 ,the ,scholastics draw a distinction between entitative and operative habits4 ,an operative habit 7habitus operativus7 gives not only the power 7potentia7 to act1 but also a certain facility1 and may be either good1 bad1 or indifferent4 ,an entitative habit 7habitus entitativus7 is an inherent quality by which a substance is rendered permanently good or bad1 e4g4 beauty1 ugliness1 health1 disease4 ,philosophy knows only operative habits4 ,but sanctifying grace affects the very substance of the soul4 ,hence the supplementary theological category of entitative habits4 8,grace10 says ,st4 ,thomas1 8belongs to the first species of quality1 though it cannot properly be called a habit1 because it is not immediately ordained to action1 but to a kind of spiritual being1 which it produces in the soul407#iid7 ,there is another reason why grace cannot be called a habit in the philosophical sense of the term3--it supplies no acquired facility to act4 ,this consideration led ,suarez to abstain altogether from the use of the term 8habit0 in connection with grace17#iie7 and induced ,cardinal ,bellarmine to describe sanctifying grace as a qualitas per modum habitus17#iif7 by which phrase he wished to indicate that it imparts a supernatural perfection of being rather than a facility to act4 ,to obviate these and similar subtleties the ,council of ,trent defined sanctifying grace simply as a permanent quality4 ,nevertheless scientific theology employs the term habitus because it has no other philosophical category ready to hand4 ,this defect in the ,aristotelian system is somewhat surprising in view of the fact that besides the supernatural1 there are distinctly natural qualities which 8belong to the first species10 though they impart no facility to act but merely a disposition to certain modes of being1 e4g4 beauty1 health1 etc4 ,there is also a positive reason which justifies the definition of sanctifying grace as a habit4 ,it is that grace imparts to the soul1 if not the facility1 at least the power to perform supernaturally meritorious acts1 so that it is really more than a habitus entitativus1 namely1 a habitus 7at least remotely7 operativus47#iig7 b7 ,the ,scholastic distinction between native and acquired habits does not apply in the supernatural domain1 because the supernatural by its very definition can never be either a part or an acquisition of mere nature47#iih7 ,it follows from this that supernatural habits1 both entitative and operative1 can be imparted to the human soul in no other way than by infusion 7or excitation7 from above4 ,hence the name habitus infusus4 ,when the ,holy ,ghost infuses sanctifying grace1 the habitus entitativus imparts to the soul a supernatural principle of being1 while the habitus operativus confers upon it a supernatural power1 which by faithful coperation with 7actual7 grace may be developed into a facility to perform salutary acts4 ,hence1 if we adopt the division of habits into entitative and operative1 sanctifying grace must be defined first as an entitative habit 7habitus entitativus71 because it forms the groundwork of permanent righteousness1 sanctity1 divine sonship1 etc42 and1 secondly1 as an infused habit1 because it is not born in the soul and cannot be acquired by practice4 ,this view is in accord with ,sacred ,scripture1 which describes the grace of justification as a divine seed abiding in man17#iii7 a treasure carried in earthen vessels17#ajjj7 a regeneration by which the soul becomes the abode of ,god7#ajja7 and a temple of the ,holy ,ghost47#ajjb7 #c4 ,,the ,,controversy ,,regarding ,,the ,,alleged ,,identity ,,of ,,sanctifying ,,grace ,,and ,,charity4--,as justifying grace and theological love 7charity7 are both infused habits1 the question arises as to their objective identity4 ,the answer will depend on the solution of the problem1 just treated1 whether sanctifying grace is primarily an entitative or an operative habit4 ,of theological love we know that it is essentially an operative habit1 being one1 and indeed the chief of the 8three theological virtues40 ,what we have said in the preceding paragraph will enable the reader to perceive1 at the outset1 that there is a real distinction between grace and charity1 and that consequently the two can not be identical4 a7 ,nevertheless there is an imposing school of theologians who maintain the identity of grace with charity4 ,they are ,scotus7#ajjc7 and his followers17#ajjd7 ,cardinal ,bellarmine17#ajje7 ,molina1 ,lessius1 ,salmeron1 ,vasquez1 ,sardagna1 ,tournely1 and others4 ,their principal argument is that ,holy ,scripture ascribes active justification indiscriminately to theological love and sanctifying grace1 and that some of the ,fathers follow this example4 ,here are a few of the ,scriptural texts quoted in favor of this opinion4 ,luke ,,vii1 #dg3 8,many sins are forgiven her1 because she hath loved much407#ajjf7 #a ,pet4 ,,iv1 #h3 8,charity covereth a multitude of sins407#ajjg7 #a ,john ,,iv1 #g3 8,every one that loveth is born of ,god407#ajjh7 ,st4 ,augustine seems to identify the two habits in such passages as the following3 8,inchoate love1 therefore1 is inchoate righteousness2 444 great love is great righteousness2 perfect love is perfect righteousness407#ajji7 ,according to the ,tridentine ,council1 8the justification of the impious0 takes place when 8the charity of ,god is poured forth 444 in the hearts of those that are justified1 and is inherent therein407#ajaj7 ,it is argued that1 if charity and grace produce the same effects1 they must be identical as causes1 and there can be at most a virtual distinction between them4 ,this argument is strengthened by the observation that sanctifying grace and theological love constitute the supernatural life of the soul and the loss of either entails spiritual death4 ,these arguments prove that grace and charity are inseparable1 but nothing more4 ,all the ,scriptural and ,patristic passages cited can be explained without recourse to the hypothesis that they are identical4 ,charity is not superfluous alongside of sanctifying grace1 because the primary object of grace is to impart supernatural being1 whereas charity confers a special faculty which enables the intellect and the will to elicit supernatural salutary acts4 b7 ,the majority of ,catholic theologians7#ajaa7 hold with ,st4 ,thomas7#ajab7 and his school that grace and charity1 while inseparable1 are really distinct1 sanctifying grace as a habitus entitativus imparting to the soul a supernatural being1 whereas charity1 being purely a habitus operativus1 confers a supernatural power4 ,let us put the matter somewhat differently4 ,grace inheres in the substance of the soul1 while charity has its seat in one of its several faculties4 ,inhering in the very substance of the soul1 grace1 by a physical or moral power1 produces the three theological virtues--faith1 hope1 and love4 8,as the soul's powers1 which are the wellsprings of its acts1 flow from its essence10 says the ,angelic ,doctor1 8so the theological virtues flow from grace into the faculties of the soul and move them to act407#ajac7 ,and ,st4 ,augustine3 8,grace precedes charity407#ajad7 ,this is a more plausible view than the one we have examined a little farther up1 and it can claim the authority of ,scripture1 which1 though it occasionally identifies the effects of grace and charity1 always clearly distinguishes the underlying habits4 ,cfr4 #b ,cor4 ,,xiii1 #ac3 8,the grace of our ,lord ,jesus ,christ and the charity of ,god407#ajae7 #a ,tim4 ,i #ad3 8,the grace of our ,lord hath abounded exceedingly with faith and love407#ajaf7 ,furthermore1 8regeneration0 and 8new-creation0 in ,biblical usage affect not only the faculties of the soul1 but its substance4 ,finally1 many councils consistently distinguish between gratia and caritas 7dona1 virtutes7--a distinction which has almost the force of a proof that grace and charity are not the same thing47#ajag7 ,these councils cannot have had in mind a purely virtual distinction1 because theological love presupposes sanctifying grace in exactly the same manner as a faculty presupposes a substance or nature in which it exists4 ,the ,roman ,catechism expressly designates the theological virtues as 8concomitants of grace407#ajah7 ,the question nevertheless remains an open one1 as neither party can fully establish its claim1 and the ,church has never rendered an official decision either one way or the other47#ajai7 #d4 ,,sanctifying ,,grace ,a ,,participation ,,of ,,the ,,soul ,,in ,,the ,,divine ,,nature4--,the highest and at the same time the most profound conception of sanctifying grace is that it is a real1 though of course only accidental and analogical1 participation of the soul in the nature of ,god4 ,that sanctifying grace makes us 8partakers of the divine nature0 is of faith1 but the manner in which it effects this participation admits of different explanations4 a7 ,the fact itself can be proved from ,sacred ,scripture4 ,cfr4 #b ,pet4 ,i1 #d3 8,by whom ,christ ,he the ,father hath given us great and precious promises3 that by these you may be made partakers of the divine nature407#ajbj7 ,to this text may be added all those which affirm the regeneration of the soul in ,god1 because regeneration1 being a new birth1 must needs impart to the regenerate the nature of his spiritual progenitor4 ,cfr4 ,john ,i1 #ac3 8,who are born1 not of blood1 444 but of ,god407#ajba7 ,john ,,iii1 #e3 8,unless a man be born again of water and the ,holy ,ghost1 he cannot enter into the kingdom of heaven407#ajbb7 ,st4 ,james ,i1 #ah3 8,for of his own will hath he begotten us by the word of truth407#ajbc7 #a ,john ,,iii1 #i3 8,whosoever is born of ,god1 committeth no sin407#ajbd7 ,the ,fathers of the ,church again and again extol the deification 7deificatio1 7 of man effected by sanctifying grace and compare the union of the soul with ,god to the commingling of water with wine1 the penetration of iron by fire1 etc4 ,st4 ,athanasius7#ajbe7 begins his ,christological teaching with the declaration3 8,he was not1 therefore1 first man and then ,god1 but first ,god and then man1 in order that ,he might rather deify us407#ajbf7 ,st4 ,augustine describes the process of deification as follows3 8,he justifies who is just of ,himself1 not from another2 and ,he deifies who is ,god of ,himself1 not by participation in another4 ,but ,he who justifies also deifies1 because ,he makes men sons of ,god through justification4444 ,we have been made sons of ,god and gods2 but this is a grace of the adopting ,god1 not the nature of the progenitor4 ,the ,son of ,god alone is ,god2 444 the others who are made gods are made gods by ,his grace2 they are not born of ,his substance1 so as to become that which ,he is1 but in order that they may come to ,him by favor and become co-heirs with ,christ407#ajbg7 ,the idea underlying this passage has found its way into the liturgy of the ,mass17#ajbh7 and ,ripalda is justified in declaring that it cannot be denied without rashness47#ajbi7 b7 ,in trying to explain in what manner grace enables us to partake of the divine nature1 it is well to keep in view the absolutely supernatural character of sanctifying grace and the impossibility of any deification of the creature in the strict sense of the term4 ,the truth lies between these two extremes4 ,a few medieval mystics7#ajcj7 and modern ,quietists7#ajca7 were guilty of exaggeration when they taught that grace transforms the human soul into the substance of the ,godhead1 thus completely merging the creature in its ,creator4 ,this contention7#ajcb7 leads to ,pantheism4 ,how can the soul be merged in the ,creator1 since it continues to be subject to concupiscence8 8,we have therefore10 says ,st4 ,augustine1 8even now begun to be like ,him1 as we have the first-fruits of the ,spirit2 but yet even now we are unlike ,him1 by reason of the old nature which leaves its remains in us4 ,in as far1 then1 as we are like ,him1 in so far are we1 by the regenerating ,spirit1 sons of ,god2 but in as far as we are unlike ,him1 in so far are we the children of the flesh and of this world407#ajcc7 ,on the other hand it would be underestimating the power of grace to say that it effects a merely external and moral participation of the soul in the divine nature1 similar to that by which those who embraced the faith of ,abraham were called 8children of ,abraham10 and those who commit heinous crimes are called 8sons of the devil40 ,according to the ,fathers7#ajcd7 and theologians1 to 8partake of the divine nature0 means to become internally and physically like ,god and to receive from ,him truly divine gifts1 i4e4 such as are proper to ,god alone and absolutely transcend the order of nature47#ajce7 ,being self-existing1 absolutely independent1 and infinite1 ,god cannot1 of course1 be regarded as the formal cause of created sanctity2 yet the strictly supernatural gifts which ,he confers on ,his creatures1 especially the beatific vision and sanctifying grace1 can be conceived only per modum causae formalis 7not informantis71 because through them ,god gives ,himself to the creature in such an intimate way that the creature is raised up to and transfigured by ,him47#ajcf7 ,consequently1 the so-called deificatio of the soul by grace is not a real deification1 but an assimilation of the creature to ,god47#ajcg7 c7 ,which one of ,god's numerous attributes forms the basis of the supernatural communication made to the soul in the bestowal of grace1 is a question on which theologians differ widely4 ,the so-called incommunicable attributes1 7self-existence1 immensity1 eternity1 etc471 of course1 cannot be imparted to the creature except by way of a hypostatic union47#ajch7 ,gonet7#ajci7 misses the point at issue1 therefore1 when ,he declares the essential characteristic of deification to be the communication to the creature of the divine attributes of self-existence and infinity4 ,self-existence is absolutely incommunicable47#ajdj7 ,somewhat more plausible1 though hardly acceptable1 is ,ripalda's opinion that deification formally consists in the participation of the creature in the holiness of the ,creator1 particularly in the supernatural vital communion of the soul with ,god in faith1 hope1 and charity1 thus making sanctifying grace the radix totius honestatis moralis47#ajda7 ,while it is perfectly true that the supernatural life of the soul is a life in and through ,god1 and that the very concept of sanctifying grace involves a peculiar and special relation of the soul to ,god1 the ,biblical term points to a still deeper principle of the sanctifying vita deiformis4 ,this principle1 as some of the ,fathers intimate1 and ,st4 ,thomas expressly teaches17#ajdb7 is the absolute intellectuality of ,god4 ,hence the object of sanctifying grace is to impart to the soul in a supernatural manner such a degree of intellectuality as is necessary to perceive the absolute ,spirit--here on earth in the obscurity of faith1 and in the life beyond by the lumen gloriae47#ajdc7 ,this view is to a certain extent confirmed by ,sacred ,scripture1 which describes the regeneration of the sinner as a birth of spirit from spirit47#ajdd7 ,it is also held by some of the ,fathers1 who attribute to sanctifying grace both a deifying and a spiritualizing power4 ,thus ,st4 ,basil7#ajde7 says3 8,the spirit-bearing souls1 illuminated by the ,holy ,ghost1 themselves become spiritual7#ajdf7 and radiate grace to others4 ,hence 444 to become like unto ,god17#ajdg7 is the highest of all goals3 to become ,god407#ajdh7 ,finally1 since the ,holy ,ghost1 as the highest exponent of the spirituality of the divine nature1 by ,his personal indwelling crowns and consummates both the regeneration of the soul and its assimilation to ,god1 there is a strong theological probability in favor of ,suarez's view4 ,of course the process does not attain its climax until the creature is finally admitted to the beatific vision in ,heaven4 ,cfr4 #a ,john ,,iii1 #b3 8,we are now the sons of ,god1 and it hath not yet appeared what we shall be4 ,we know that1 when ,he shall appear1 we shall be like to ,him1 because we shall see ,him as ,he is407#ajdi7 ,article #b4 ,the ,effects ,of ,sanctifying ,grace ,we shall better understand the nature of sanctifying grace by studying what are known as its 8formal effects40 ,as the causa efficiens of a thing is commonly farther removed from our mental grasp than its effects1 we are ordinarily more familiar with the latter than with the former4 ,for this reason the glories of divine grace can be best explained to children and to the faithful in general by describing the effects it produces in the soul47#ajej7 #a4 ,,sanctity4--,the first among the formal effects of sanctifying grace 7an effect connoted by its very name7 is sanctity4 ,eph4 ,,iv1 #bd3 8,put on the new man1 who according to ,god is created in justice and holiness of truth407#ajea7 ,the ,tridentine ,council explicitly mentions sanctity as an effect of sanctifying grace3 8,justification 444 is not remission of sins merely1 but also the sanctification and renewal of the inward man through the voluntary reception of the grace and of the gifts whereby man from unjust becomes just407#ajeb7 ,it follows that the two elements of active justification1 viz43 remission of sin and sanctification1 are also constitutive elements of habitual or sanctifying grace4 ,for it is precisely by the infusion of sanctifying grace that sin is wiped out and sanctity established in its place47#ajec7 a7 ,by sanctifying grace the justified man becomes a living member 7membrum vivum7 of the mystical body of ,christ4 ,his sins1 it is true1 did not forfeit membership in the ,church1 so long as he preserved the faith1 but by sinning he became a dead member who can regain life only by returning to the state of grace4 ,grace is the life of the soul1 sin its death4 ,hence the evil of mortal sin can be most effectively illustrated by contrast with the glory of divine grace1 and vice versa4 ,cfr4 ,gal4 ,,ii1 #bj3 8,and ,i live1 now not ,i1 but ,christ liveth in me407#ajed7 b7 ,he who hates mortal sin and faithfully obeys the will of ,god1 enjoys peace of heart17#ajee7 whereas the sinner is incessantly harassed by qualms of conscience4 ,the faithful ,christian rejoices in serving ,his ,master and combats the flesh1 the world1 and the devil with a fortitude that not infrequently rises to heroic proportions1 as the example of many holy men and women proves4 c7 ,sanctifying grace entails a particular providence1 inasmuch as1 by means of it1 ,god grants man ,his special assistance towards preserving the state of grace1 without1 of course1 interfering with free-will4 ,cfr4 ,is4 ,,xlix1 #af3 8,behold1 ,i have graven thee in my hands407#ajef7 ,rom4 ,,viii1 #bh3 8444 to them that love ,god1 all things work together unto good407#ajeg7 ,mediately1 ,god also proves his special love for the just man by shielding him from bodily and spiritual danger4 #b4 ,,supernatural ,,beauty4--,though we can quote no formal ecclesiastical definition to prove that sanctifying grace beautifies the soul1 the fact is sufficiently certain from ,revelation4 ,if1 as is quite generally held by ,catholic exegetes1 the ,spouse of the ,canticle typifies the human soul endowed with sanctifying grace1 all the passages describing the beauty of that ,spouse must be applicable to the souls of those whom ,christ embraces with ,his tender love4 ,the ,fathers of the ,church frequently extol the supernatural beauty of the soul in the state of grace4 ,ambrose calls it 8a splendid painting made by ,god ,himself20 ,chrysostom compares it to 8a statue of gold20 ,cyril1 to 8a divine seal20 ,basil1 to 8a shining light10 and so forth4 ,st4 ,thomas says3 8,divine grace beautifies the soul like light107#ajeh7 and the ,roman ,catechism declares3 8,grace 444 is a certain splendor and light that effaces all the stains of our souls and renders the souls themselves brighter and more beautiful407#ajei7 ,in defining beauty as 8the representation of an idea in a sensual form10 modern aesthetics has eliminated the spiritual element and in consequence is unable to appreciate the spiritual beauty of ,god and of the soul4 ,being composed of body and soul1 man is naturally most impressed by beauty when it appears in a material guise4 ,but this does not prove that there is no spiritual beauty1 or that true beauty abides solely in matter4 ,some present-day writers strongly emphasize the need of realism as against an idealism which1 they claim1 is not truly human because it exalts the spiritual at the expense of the material4 ,in its last conclusions this perverted realism harks back to the sophistry of ,protagoras who held that 8man is the measure of all things407#ajfj7 ,idealism1 on the other hand1 is based on the true ,platonic doctrine that ,god is the measure of all things47#ajfa7 ,st4 ,augustine defines beauty as 8unity in variety10 which is a correct definition1 because it is adaptable to both the spiritual and the material order47#ajfb7 ,applying this definition we find that the soul is not only naturally beautiful by the substantial unity and simplicity which shines forth in the variety of its faculties and powers1 but also supernaturally by virtue of sanctifying grace1 which transfuses nature into a new unity with the supernatural1--at the same time producing a variety of theological and moral virtues and the seven gifts of the ,holy ,ghost1 and thus creating a true work of art4 ,moreover1 by enabling man to participate in the ,divine ,nature17#ajfc7 grace produces in the soul a physical reflection of the uncreated beauty of ,god1 a likeness of the creature with its ,creator1 which far transcends the natural likeness imprinted by creation4 ,true1 only ,god and the ,elect in ,heaven perceive and enjoy this celestial beauty2 but we terrestrial pilgrims can1 as it were1 sense it from afar and indulge the hope that we may one day be privileged to contemplate and enjoy the divine beauty that envelops the souls endowed with grace4 ,the beauty produced by sanctifying grace must be conceived not merely as a reflection of the absolute nature of ,god1 who is the pattern-exemplar of all beauty1 but more specifically as an image of the ,trinity impressed upon the soul4 ,st4 ,paul teaches that the soul is transformed into an image of the ,divine ,logos1 to whom1 as the holy ,fathers tell us1 beauty is appropriated in an especial manner47#ajfd7 ,cfr4 ,rom4 ,,viii1 #bi3 8,whom he foreknew1 he also predestinated to be made conformable to the image of his ,son407#ajfe7 ,gal4 ,,iv1 #ai3 8,my little children1 of whom ,i am in labor again1 until ,christ be formed in you407#ajff7 ,in virtue of the adoptive sonship effected by grace17#ajfg7 the soul becomes a true 8temple of the ,holy ,ghost407#ajfh7 #c4 ,,the ,,friendship ,,of ,,god4--,closely connected with the beauty which sanctifying grace confers1 is the supernatural friendship it establishes between ,god and the soul4 ,true beauty elicits love and benevolence4 ,by nature man is merely a servant of ,god2 in fact1 since the fall1 he is ,his enemy4 ,sanctifying grace transforms this hostile relation into genuine friendship4 ,by grace1 says the ,council of ,trent1 8man of unjust becomes just1 and of an enemy a friend407#ajfi7 ,and again3 8,having been thus justified and made the friends and domestics of ,god407#ajgj7 ,god loves the just man as ,his intimate friend and enables and impels him1 by means of habitual grace and habitual charity1 to reciprocate that love with all his heart4 ,here we have the two constituent elements of friendship4 ,the ,bible frequently speaks of friendship existing between ,god and the just4 ,cfr4 ,wisd4 ,,vii1 #ad3 8,they the just become the friends of ,god407#ajga7 ,john ,,xv1 #ad sq43 8,i will not now call you servants1 444 but ,i have called you friends407#ajgb7 ,this friendship is sometimes compared to a mystic marriage4 ,cfr4 ,matth4 ,,ix1 #ae3 8,and ,jesus said to them3 ,can the children of the bridegroom mourn1 as long as the bridegroom is with them807#ajgc7 ,apoc4 ,,xix1 #g3 8,the marriage of the ,lamb is come1 and his wife hath prepared herself407#ajgd7 a7 ,friendship 771 according to ,aristotle17#ajge7 is 8the conscious love of benevolence of two persons for each other40 ,hence1 to constitute friendship1 there must be 7#a7 two or more distinct persons2 7#b7 pure love of benevolence 7amor benevolentiae1 not concupiscentiae71 because only unselfish love can truly unite hearts2 7#c7 mutual consciousness of affection1 because without a consciousness of the existing relation on both sides there would be merely one-sided benevolence1 not friendship4 ,it follows that true friendship is based on virtue and that a relation not based on virtue can be called friendship in a qualified or metaphorical sense only 7amicitia utilis1 delectabilis74 ,from what we have said it is easy to deduce the essential characteristics of true friendship4 ,they are3 7#a7 benevolence2 7#b7 love consciously entertained by both parties2 7#c7 a mutual exchange of goods or community of life2 7#d7 equality of rank or station4 ,the first condition is based on the fact that a true friend will not seek his own interest1 but that of his friend4 ,it is to be noted1 however1 that one's joy at the presence or prosperity of a friend must not be inspired by selfishness or sensual desire1 for in that case there would be no true friendship47#ajgf7 ,the second condition is based on the necessity of friendship being mutual love1 for friendship is not a one-sided affection1 nor does it spend itself in mutual admiration4 ,the third condition is necessary for the reason that love1 if it is to be more than 8,platonic10 must result in acts of benevolence and good will47#ajgg7 ,of the fourth condition ,st4 ,jerome says3 8,friendship finds men equal or makes them equal407#ajgh7 b7 ,all these conditions are found in the friendship with which ,almighty ,god deigns to honor those who are in the state of sanctifying grace4 7#a7 ,that ,god loves the just man with a love of pure benevolence and eagerly seeks his companionship1 is proved by the mysteries of the ,incarnation and the ,holy ,eucharist4 ,cfr4 ,prov4 ,,viii1 #ca3 8,and my delight is to be with the children of men407#ajgi7 7#b7 ,the just man is enabled to return ,god's love by the habit of theological charity1 which is inseparably bound up with and spontaneously flows from sanctifying grace47#ajhj7 ,god's consciousness of this mutual love is1 of course1 based on certain knowledge1 whereas man can have merely a probable conjecture4 ,this1 however1 suffices to establish a true friendship1 as the example of human friends shows47#ajha7 7#c7 ,there is also community of life and property between ,god and man when the latter is in the state of sanctifying grace2 for not only is he indebted to ,god for his very nature and all natural favors which he enjoys1 but likewise and especially for the supernatural blessings bestowed upon him47#ajhb7 ,on his own part1 it is true1 he cannot give his ,benefactor anything in return which that ,benefactor does not already possess2 but the just man is ever eager to further ,god's external glorification1 agreeable to the first petition of the ,our ,father3 8,hallowed by ,thy name407#ajhc7 ,god has furthermore given him a kind of substitute for operative charity in the love of his neighbor1 which has precisely the same formal object as the love of ,god4 ,cfr4 #a ,john ,,iii1 #ag3 8,he that hath the substance of this world1 and shall see his brother in need1 and shall shut up his bowels from him3 how doth the charity of ,god abide in him807#ajhd7 7#d7 ,there can be no real equality between ,god and the human soul1 but ,god in ,his infinite goodness1 elevating the soul to a higher plane and allowing it to participate in ,his own nature17#ajhe7 makes possible an amicitia excellentiae s4 eminentiae1 which is sufficient to constitute a true relation of friendship4 ,without this elevation of the soul by grace there could be no friendship between ,god and man47#ajhf7 #d4 ,,adoptive ,,sonship4--,the formal effects of sanctifying grace culminate in the elevation of man to the rank of an adopted child of ,god 7filius ,dei adoptivus71 with a claim to the paternal inheritance1 i4e4 the beatific vision in ,heaven4 ,this truth is so clearly stated in ,scripture and ,tradition that its denial would be heretical4 ,the ,tridentine ,council summarily describes justification as 8the state of grace and of the adoption of the sons of ,god107#ajhg7 ,the teaching of ,holy ,scripture can be gathered from such texts as the following4 ,rom4 ,,viii1 #ae sqq43 8444 ,you have received the spirit of adoption of sons1 whereby we cry3 ,abba 7,father74 ,for the spirit himself giveth testimony to our spirit1 that we are the sons of ,god4 ,and if sons1 heirs also2 heirs indeed of ,god1 and joint heirs with ,christ407#ajhh7 #a ,john ,,iii1 #a sq43 8,behold what manner of charity the ,father hath bestowed upon us1 that we should be called1 and should be the sons of ,god4444 ,dearly beloved1 we are now the sons of ,god407#ajhi7 ,gal4 ,,iv1 #e3 8444 that we might receive the adoption of sons407#ajij7 ,that the just become the adopted sons of ,god follows likewise as a corollary from the doctrine of regeneration so frequently taught by ,scripture4 ,this regeneration is not a procession of the soul from the divine essence1 but a kind of accidental and analogical procreation substantially identical with adoption 7filiatio adoptiva1 74 ,cfr4 ,john ,i1 #ab sq43 8444 ,he gave them power to be made the sons of ,god1 444 who are born 444 of ,god407#ajia7 a7 ,st4 ,thomas defines adoption as 8the gratuitous acceptance of a child of other parents to be the same as one's own child and heir407#ajib7 ,adoption implies 7#a7 that the adopted child be a stranger to the adopting father2 7#b7 that it have no legal claim to adoption2 7#c7 that it give its consent to being adopted2 7#d7 that it be received by the adopting father with parental love and affection4 ,all these elements are present1 in a far higher and more perfect form1 in the adoption of a soul by ,god4 7#a7 ,the rational creature1 as such1 is not a 8son0 but merely a 8servant of ,god107#ajic7 and1 if he be in the state of mortal sin1 ,his enemy4 7#b7 ,that adoption is a gratuitous favor on the part of the ,almighty1 follows from the fact that the adopted creature is ,his enemy and that grace is a free supernatural gift1 to which no creature has a natural claim4 ,adoption furthermore implies the right of inheritance47#ajid7 ,the heritage of the children of ,god is a purely spiritual possession which can be enjoyed simultaneously by many1 and consequently excels every natural heritage4 ,men1 as a rule1 do not distribute their property during life1 while1 after their death1 it is usually divided up among several heirs47#ajie7 7#c7 ,whereas adoption among men owes its existence to the desire of offspring on the part of childless parents1 the adoption of the soul by ,god springs from pure benevolence and unselfish love1 and for this reason presupposes 7in the case of adults7 the free consent of the adopted4 ,no one can become an adopted son of ,god against his will47#ajif7 7#d7 ,whereas human adoption supposes substantial equality between father and child1 and therefore at best amounts to no more than a legal acceptance1 adoption by ,god elevates the soul to a higher level by allowing it to participate in the ,divine ,nature1 and consequently is a true 7even though merely an accidental and analogical7 regeneration in ,god4 b7 ,from what we have said it follows--and this is a truth of considerable speculative importance--that there are essential points of difference as well as of resemblance between ,jesus ,christ1 the true ,son of ,god1 and the justified sinner adopted by the ,heavenly ,father4 7 ,the difference between the 8natural ,son of ,god0 and an 8adopted son0 is exactly like that between ,god and creature4 ,the ,logos-,son1 engendered by eternal generation from the divine substance1 is the true natural ,son of the ,father1 the ,second ,person of the ,divine ,trinity1 and ,himself ,god47#ajig7 ,the just man1 on the other hand1 is a child of ,god merely by the possession of sanctifying grace17#ajih7 which can be lost by mortal sin and consequently is founded upon a free relation that may be terminated by man as freely as it was entered into between himself and ,god4 ,intimately related to this distinction is another3--,christ is the ,son of the ,father alone1 the just man is an adopted child of the whole ,trinity47#ajii7 ,this fact does not1 however1 prevent us from 8appropriating0 adoptive sonship to each of the three ,divine ,persons according to ,his peculiar hypostatic character3--the ,father as its author1 the ,son as its pattern1 and the ,holy ,ghost as its conveyor47#aajj7 ,now1 if ,christ1 as the true ,son of ,god1 is the efficient cause 7causa efficiens7 of that adoptive sonship of which1 as ,god1 ,he is also the pattern-exemplar 7causa exemplaris71 it follows that ,he cannot be an adopted son of ,god4 8,christus est incapax adoptionis10 as ,suarez puts it47#aaja7 ,to say that ,he is both the natural and an adopted ,son of ,god would be heretical47#aajb7 ,consequently1 sanctifying grace1 in ,him1 did not exercise one of the functions it invariably exercises in the souls of men1 i4e4 it did not make ,him an adopted son of ,god4 7 ,it is to be noted1 however1 that the unique position enjoyed by our ,lord gives rise1 not only to essential distinctions but also to an equal number of analogies between the ,only-begotten ,son of ,god and ,his adopted sons4 ,the first and most fundamental of these analogies is the attribution of the common appellation 8son of ,god0 both to ,christ and to the just4 ,though ,christ is the only true ,son of ,god1 the ,heavenly ,father has nevertheless charitably 8bestowed upon us1 that we should be called1 and should be1 the sons of ,god407#aajc7 ,according to ,john ,i1 #ac1 ,christ 8gave power to be made the sons of ,god0 to them 8who are born 444 of ,god40 ,hence divine sonship formally consists in an impression of the hypostatic likeness of the ,only-begotten ,son of ,god1 by which the soul in a mysterious manner becomes an image of the ,trinity1 and especially of the ,only-begotten ,son of ,god1 who is the archetype and pattern-exemplar of adoptive sonship4 ,this hypostatic propriety and exemplariness was the reason why the ,second ,person of the ,trinity became man47#aajd7 ,that the soul of the justified is transformed into 8an image of the ,son of ,god0 is expressly taught by the ,greek ,fathers4 ,thus ,st4 ,cyril of ,alexandria says3 8,christ is truly formed in us1 inasmuch as the ,holy ,ghost impresses on us a certain divine likeness by means of sanctity and justice4444 ,but if any one is formed in ,christ1 he is formed into a child of ,god407#aaje7 ,these considerations also explain the points of resemblance between the adoptive sonship of ,god and the ,holy ,eucharist4 ,being our ,father by adoption1 ,god is bound to provide us with food worthy of a divine progenitor4 ,the food ,he gives us 7the ,holy ,eucharist7 corresponds to our dignity as ,his children1 sustains us in this sublime relation1 and at the same time constitutes the pledge of a glorious resurrection and an eternal beatitude4 c7 ,is the adoptive sonship of the children of ,god constituted entirely by sanctifying grace1 or does it require for its full development the personal indwelling in the soul of the ,holy ,ghost87#aajf7 ,this subtle question formed the subject of an interesting controversy between ,joseph ,scheeben and ,theodore ,granderath1 ,s4 ,j4 ,father ,granderath claimed on the authority of the ,tridentine ,council that divine sonship is an inseparable function of sanctifying grace1 and through that grace alone1 without the inhabitatio ,spiritus ,sancti1 constitutes the unica causa formalis of justification4 ,against this theory ,dr4 ,scheeben maintained with great acumen and1 we think1 successfully1 that sanctifying grace of itself alone1 without the aid of any other factor1 not only completely justifies the sinner but raises him to the rank of an adopted son of ,god1 though there is nothing to prevent us from holding that the indwelling of the ,holy ,ghost forms the climax of the process1 and develops and perfects the already existing filiatio adoptiva47#aajg7 ,petavius had contended7#aajh7 that the just men of the ,old ,testament1 though in the state of sanctifying grace1 were not adopted children of ,god1 because the filiatio adoptiva is an exclusive privilege of those living under the ,christian ,dispensation4 ,this theory became untenable when the ,tridentine ,council defined sanctity and adoptive sonship as inseparable formal effects of sanctifying grace4 ,there can no longer be any doubt1 therefore1 that the patriarchs1 together with sanctifying grace also enjoyed the privilege of adoptive sonship1 though1 as ,suarez observes17#aaji7 adoptive sonship under the ,old ,covenant depended both as to origin and value upon the adoptive sonship of the ,new ,testament1 and therefore was inferior to it in both respects47#aaaj7 ,,readings3--,scheeben1 ,lehrbuch der ,dogmatik1 ,vol4 ,,ii1 #afh sqq41 ,freiburg #ahgh4--;,j4 ,kirschkamp1 ,gnade und ,glorie in ihrem inneren ,zusammenhang1 ,wrzburg #ahgh4--,p4 ,hagg1 ,die ,reichtmer der gttlichen ,gnade und die ,schwere ihres ,verlustes1 ,ratisbon #ahhi4--;,card4 ,katschthaler1 ,de ,gratia ,sanctificante1 #crd ed41 ,salzburg #ahhf4--,p4 ,einig1 ,de ,gratia ,divina1 ,part ,,ii1 ,treves #ahif4--;,heinrich-,gutberlet1 ,dogmatische ,theologie1 ,vol4 ,,viii1 pp4 #ege sqq41 ,mainz #ahig4--,scheeben1 ,die ,herrlichkeiten der gttlichen ,gnade1 #hth ed41 by ,a4 ,m4 ,weiss1 ,o4 ,p41 ,freiburg #aijh 7,english translation1 ,the ,glories of ,divine ,grace1 #crd ed41 ,new ,york s4 a474--,th4 ,bourges1 ,o4 ,p41 ,l',ordre ,surnaturel et le ,devoir ,chrtien1 ,paris #aija4--99;,b4 ,terrien1 ,la ,grce et la ,gloire ou la ,filiation ,adoptive des ,enfants de ,dieu ,etudie dans sa ,ralit1 ses ,principes1 son ,perfectionnement et son ,couronnement ,final1 #b vols41 ,paris #ahig4--99,p4 ,villada1 ,de ,effectibus ,formalibus ,gratiae ,habitualis1 ,valladolid #ahii4--,l4 ,hubert1 ,de ,gratia ,sanctificante1 ,paris #aijb4 ,article #c4 ,the ,supernatural ,concomitants ,of ,sanctifying ,grace ,besides producing the effects described in the preceding ,article1 sanctifying grace also confers certain supernatural privileges1 which1 though not of the essence of grace1 are1 in the present economy at least1 inseparably connected with it and may therefore be regarded as its regular concomitants4 ,the existence of these privileges is established by the fact that certain councils 7e4g4 those of ,vienne and ,trent71 couple 8grace and gifts0 in their official definitions47#aaaa7 ,the doctrine is clearly stated by the ,roman ,catechism as follows3 8,to this sanctifying grace is added a most noble accompaniment of all virtues1 which are divinely infused into the soul together with grace407#aaab7 ,we will treat of the supernatural concomitants of sanctifying grace in four theses4 99,thesis ,i3 ,the three divine virtues of faith1 hope1 and charity are infused into the soul simultaneously with sanctifying grace499 ,some theologians 7notably ,suarez1 ,ripalda1 and ,de ,lugo7 declare this thesis to be de fide1 while others 7,dom4 ,soto1 ,melchior ,cano1 and ,vasquez7 hold it merely as certain4 ,under the circumstances it will be safest to take middle ground by characterizing it as fidei proxima4 ,proof4 ,the ,council of ,trent teaches3 8,man through ,jesus ,christ1 in whom he is ingrafted1 receives1 in the said justification1 together with the remission of sins1 all these gifts infused at once--faith1 hope1 and charity407#aaac7 a7 ,that theological charity1 as a habit1 is infused together with sanctifying grace can be convincingly demonstrated from ,holy ,scripture4 ,cfr4 ,rom4 ,v1 #e3 8444 the charity of ,god is poured forth in our hearts by the ,holy ,ghost1 who is given to us407#aaad7 ,in connection with charity1 ,holy ,scripture frequently mentions faith4 ,cfr4 #a ,cor4 ,,xiii1 #b3 8,and if ,i should have 444 all faith1 so that ,i could remove mountains1 and have not charity1 ,i am nothing407#aaae7 ,all three of the theological virtues are expressly enumerated in #a ,cor4 ,,xiii1 #ac3 8,and now there remain faith1 hope1 and charity1 these three3 but the greatest of these is charity407#aaaf7 ,unlike certain other texts1 the one last quoted leaves no doubt that faith1 hope1 and charity are to be conceived as dona inhaerentia1 i4e4 habits or qualities inherent in the soul4 ,this interpretation is approved by the ,fathers and ,scholastics4 b7 ,st4 ,thomas proves the necessity of the three theological virtues for salvation as follows3 8,in order that we be properly moved towards our end ,god1 that end must be both known and desired4 ,desire of an end includes two things3 first1 hope of attaining it1 because no prudent man will aspire to that which he cannot attain2 and secondly1 love1 because nothing is desired that is not loved4 ,and hence there are three theological virtues1--faith1 by which we know ,god2 hope1 by which we trust to obtain ,him2 and charity1 by which we love ,him407#aaag7 ,when are the three theological virtues infused into the soul8 ,this is an open question so far as faith and hope are concerned4 ,of charity we know that it is always infused with habitual grace4 ,suarez contends that1 when the soul is properly disposed1 faith and hope are infused before justification proper1 that is to say1 in the process leading up to it4 ,st4 ,thomas and ,st4 ,bonaventure1 on the other hand1 hold that faith and hope1 like charity1 are infused at the moment when justification actually takes place in the soul4 ,this last-mentioned opinion is favored by the ,tridentine ,council47#aaah7 ,mortal sin first destroys sanctifying grace together with the habit of charity that is inseparable from it4 ,faith and hope may continue to exist in the soul1 and if hope1 too1 departs1 faith may remain alone4 ,but the loss of faith invariably entails the destruction of hope and charity4 99,thesis ,,ii3 ,together with sanctifying grace there are also infused the supernatural moral virtues499 ,this proposition may be characterized as sententia communior et probabilior4 ,though denied by some theologians1 it can claim a high degree of probability47#aaai7 ,proof4 ,the infused moral virtues 7virtutes morales infusae7 differ from the theological virtues in that they have for their immediate formal object1 not ,god ,himself1 but the creature in its relation to the moral law4 ,the moral virtues may be reduced to four1 viz43 prudence1 justice1 fortitude1 and temperance4 ,these are called the 8cardinal0 virtues2 first1 because they perfect the principal faculties of the soul2 secondly1 because all the other virtues may be scientifically deduced from them47#aabj7 ,in the supernatural order the infusion of the cardinal virtues and of the other virtues subordinate to them has for its object the government of intellect and will in their relation towards created things and the guidance of these faculties to their supernatural end4 a7 ,the existence of supernaturally infused moral virtues is intimated in ,wis4 ,,viii1 #g3 8,and if a man love justice3 her labors have great virtues2 for she teacheth temperance1 and prudence1 and justice1 and fortitude1 which are such things as men can have nothing more profitable in life407#aaba7 ,the teacher of the three cardinal virtues here mentioned is 8,divine ,wisdom10 i4e4 ,god ,himself1 and we may assume that ,he inculcates them by the same method which ,he employs in infusing the theological virtues of faith1 hope1 and charity4 ,another relevant text is ,ezechiel ,,xi1 #ai sq43 8444 and ,i will take away the stony heart out of their flesh1 and give them a heart of flesh1 that they may walk in my commandments1 and keep my judgments407#aabb7 ,here ,yahweh promises to give the just men of the ,new ,covenant a 8heart of flesh0 as opposed to the 8stony heart0 of the ,jews4 ,the meaning evidently is that a disposition to do good will be a characteristic of the ,new ,testament ,christians in contradistinction to the hardhearted ,old ,testament ,jews4 ,he who has a 8heart of flesh0 will walk in ,god's commandments and keep ,his judgments4 ,hence 8heart0 signifies the sum-total of all those habits which impel and enable a man to lead a good life4 ,since it is ,god ,himself who gives the 8heart of flesh10 i4e4 the moral virtues1 it follows that they are supernaturally infused47#aabc7 b7 ,some of the ,fathers ascribe the moral virtues directly to divine infusion4 ,thus ,st4 ,augustine observes that the cardinal virtues 8are given to us through the grace of ,god407#aabd7 ,and ,st4 ,gregory the ,great says that the ,holy ,ghost does 8not desert the hearts of those who are perfect in faith1 hope1 and charity1 and in those other goods without which no man can attain to the heavenly fatherland407#aabe7 ,st4 ,thomas shows the theological reason for this by pointing to the parallel that exists between nature and the supernatural4 8,effects10 he says1 8must always be proportionate to their causes and principles4 ,now all virtues1 intellectual and moral1 which we acquire by our acts1 proceed from certain natural principles prexisting in us4444 ,in lieu of these natural principles ,god confers on us the theological virtues1 by which we are directed to a supernatural end4444 ,hence there must correspond to these theological virtues1 proportionally1 other habits caused in us by ,god1 and which bear the same relation to the theological virtues that the moral and intellectual virtues bear to the natural principles of virtue407#aabf7 99,thesis ,,iii3 ,the seven gifts of the ,holy ,ghost are also infused with sanctifying grace499 ,this proposition may be qualified as 8probabilis40 ,proof4 ,the ,church's teaching with regard to the seven gifts of the ,holy ,ghost is based on ,isaias ,,xi1 #b sq43 8,and the spirit of the ,lord shall rest upon him3 the spirit of wisdom1 and of understanding1 the spirit of counsel1 and of fortitude1 the spirit of knowledge1 and of godliness4 ,and he shall be filled with the spirit of the fear of the ,lord40 ,four of these supernatural gifts 7wisdom1 understanding1 counsel1 and knowledge7 perfect the intellect in matters pertaining to salvation1 while the remaining three 7fortitude1 godliness1 and the fear of the ,lord7 direct the will to its supernatural end4 ,are these seven gifts1 7or some of them71 really distinct from the infused moral virtues8 ,are they habits or habitual dispositions1 or merely transient impulses or inspirations8 ,what are their mutual relations and how can they be divided off from one another8 ,these and similar questions are in dispute among theologians4 ,the prevailing opinion is that the gifts of the ,holy ,ghost are infused habitual dispositions1 realiter distinct from the theological and moral virtues1 by which the soul is endowed with a supernatural capacity for receiving the inspirations of the ,holy ,ghost and a supernatural readiness to obey ,his impulses in all important matters pertaining to salvation47#aabg7 ,that the gifts of the ,holy ,ghost are infused into the soul simultaneously with sanctifying grace1 can be demonstrated as follows3 ,christ1 as the mystical head1 is the pattern of justification for the members of ,his spiritual body1 who are united to ,him by sanctifying grace47#aabh7 ,now the ,holy ,ghost dwelled in ,christ with all ,his gifts as permanent habits47#aabi7 ,consequently1 these gifts are imparted by infusion to those who receive the grace of justification4 ,this is manifestly the belief of the ,church1 for she prays in the 8,veni ,sancte ,spiritus03 8,shed upon thy faithful fold1 ,by unbounded hope controlled1 ,thy seven gifts407#aacj7 99,thesis ,,iv3 ,the process of justification reaches its climax in the personal indwelling of the ,holy ,ghost in the soul of the just499 ,this thesis embodies what is technically called a propositio certa4 ,proof4 ,there are two ways in which ,god may dwell in the soul1 either by virtue of ,his created grace 7inhabitatio per dona accidentalia1 7 or by virtue of ,his uncreated substance 7inhabitatio substantialis sive personalis1 74 ,the personal indwelling of the ,holy ,ghost1 therefore1 may consist in a twofold grace3 gratia creata and gratia increata1 of which the former is the groundwork and necessary condition of the latter1 while the latter may be described as the climax and consummation of the former47#aaca7 ,the indwelling of the ,holy ,ghost in the souls of the just is taught by ,holy ,scripture and attested by the ,fathers4 a7 ,holy ,scripture draws a clear-cut distinction between the accidental and the substantial indwelling of the ,holy ,ghost4 7 ,our ,lord ,himself1 in addition to the charismata1 promised ,his ,apostles the ,holy ,ghost in ,person4 ,john ,,xiv1 #af sq43 8444 the ,father 444 shall give you another ,paraclete1 that he may abide with you for ever1 444 but you shall know him1 because he shall abide with you1 and shall be in you407#aacb7 ,this promise was made to all the faithful4 ,cfr4 ,rom4 ,v1 #e3 8444 the charity of ,god is poured forth in our hearts by the ,holy ,ghost1 who is given to us407#aacc7 ,hence the ,holy ,ghost abides in the just and sets up ,his throne in their souls4 ,cfr4 ,rom4 ,,viii1 #aa3 8,and if the spirit of him that raised up ,jesus from the dead1 dwell in you2 he that raised up ,jesus ,christ from the dead shall quicken also your mortal bodies1 because of his ,spirit that dwelleth in you407#aacd7 ,by ,his indwelling our souls become temples of ,god4 #a ,cor4 ,,iii1 #af sq43 8,know you not that you are the temple of ,god1 and that the ,spirit of ,god dwelleth in you8444 ,for the temple of ,god is holy1 which you are407#aace7 #a ,cor4 ,,vi1 #ai3 8,or know you not that your members are the temple of the ,holy ,ghost1 who is in you1 whom you have from ,god2 and you are not your own807#aacf7 7 ,agreeable to this teaching of ,scripture the ,fathers1 especially those of the ,east1 assert the substantial indwelling of the ,holy ,ghost in the souls of the just4 ,the fact that no one but ,god can dwell substantially and personally in a creature was cited by the ,greek ,fathers in their controversies with the ,pneumatomachians to prove the divinity of the ,holy ,ghost4 ,st4 ,athanasius writes to ,serapion37#aacg7 8,if we by receiving the ,holy ,ghost are allowed to participate in the ,divine ,nature1 no one but a fool will assert that the ,holy ,ghost is not of divine but of human nature4 ,for all those in whom ,he abides become deified7#aach7 for no other reason4 ,but if ,he constitutes them gods1 there can be no doubt that ,his nature is divine40 ,st4 ,basil comments as follows on ,ps4 ,,lxxxi1 #f 7,ego dixi1 dii estis73 8,but the ,spirit that causes the gods to be gods1 must be divine1 and from ,god1 444 and ,god407#aaci7 ,st4 ,cyril of ,alexandria7#aadj7 glowingly describes the soul inhabited by the ,holy ,ghost as inlaid with gold1 transfused by fire1 filled with the sweet odor of balsam1 and so forth4 ,the ,latin ,fathers1 with one exception1 are less definite on this point4 ,st4 ,augustine says that the ,holy ,ghost 8is given as a gift of ,god in such a way that ,he ,himself also gives ,himself as being ,god107#aada7 and that 8the grace of ,god is a gift of ,god1 but the greatest gift is the ,holy ,spirit ,himself1 who therefore is called a grace407#aadb7 ,again3 8444 the ,holy ,spirit is the gift of ,god1 the gift being ,himself indeed equal to the giver1 and therefore the ,holy ,ghost also is ,god1 not inferior to the ,father and the ,son407#aadc7 b7 ,while theologians are unanimous in accepting the doctrine of the personal indwelling of the ,holy ,ghost in the just as clearly contained in ,sacred ,scripture and ,tradition1 they differ in explaining the manner in which ,he dwells in the soul4 7 ,the great majority hold that the ,holy ,ghost can not dwell in the soul1 as the human soul dwells in the body1 per modum informationis1 nor yet by a hypostatic union1 as godhead and manhood dwell together in the ,person of ,christ2 and that consequently ,his indwelling is objectively an indwelling of the whole ,trinity1 which is appropriated to the ,third ,person merely because the ,holy ,ghost is 8hypostatic holiness0 or 8personal love40 ,this view is based on what is called 8the fundamental law of the ,trinity10 viz43 8,in ,god all things are one except where there is opposition of relation407#aadd7 ,sacred ,scripture speaks of the personal indwelling of the ,father and the ,son as well as of the ,holy ,ghost4 ,cfr4 ,john ,,xiv1 #bc3 8,if any one love me1 he will keep my word1 and my ,father will love him1 and we will come to him and will make our abode with him407#aade7 ,st4 ,athanasius concludes from these words that 8the energia of the ,trinity is one4444 ,indeed when the ,lord says3 ,i and the ,father will come1 the ,spirit also comes1 to dwell in us in precisely the same manner in which the ,son dwells in us407#aadf7 ,and ,st4 ,augustine teaches3 8,love1 therefore1 which is of ,god and is ,god1 is properly the ,holy ,spirit1 by whom the love of ,god is shed abroad in our hearts1--that love by which the whole ,trinity dwells in us407#aadg7 ,accordingly1 the personal indwelling of the ,holy ,ghost consists in the state of grace as bearing a special relation to the ,third ,person of the ,trinity2 the 8higher nature0 which sanctifying grace imparts to the soul is not an absolute but a relative form 771 by which the soul is mysteriously united with the ,three ,divine ,persons and1 by appropriation1 with the ,holy ,ghost1 thereby becoming a throne and temple of ,god4 ,it is in this sense that the indwelling of the ,holy ,ghost in the soul is called the climax of justification47#aadh7 7 ,other eminent theologians 7,petavius1 ,passaglia1 ,schrader1 ,scheeben1 ,hurter1 et al47 regard the explanation just given as unsatisfactory4 ,they contend that the ,fathers1 especially those of the ,east1 conceived the indwelling of the ,holy ,ghost in the souls of the just1 not as an indwelling 77 of the ,trinity1 appropriated to the ,holy ,ghost1 but as a union 77 of the ,holy ,ghost ,himself with the soul47#aadi7 ,this union1 they say1 is neither physical nor hypostatic1 but an altogether unique and inexplicable relation by which the soul is morally1 accidentally1 and actively united to the person of the ,holy ,ghost47#aaej7 7 ,unfortunately this exalted and mystic theory cannot be squared with the theological principles underlying the ,catholic teaching on the ,trinity1 especially that portion of it which concerns the appropriations and missions of the three ,divine ,persons47#aaea7 ,it is true that sanctifying grace culminates in a communication of the ,divine ,nature1 and that this is effected by imprinting upon the soul an image of the divine processes of generation and spiration1--the first by adoptive filiation1 the second by an indwelling of the ,holy ,ghost47#aaeb7 ,in fact all the ,trinitarian relations are reflected in the justification of the sinner4 ,thus regeneration corresponds to the generation of the ,logos by the ,father2 adoptive sonship and the accompanying participation of the soul in the ,divine ,nature corresponds to our ,lord's natural sonship and his consubstantiality with the ,father2 the indwelling of the ,holy ,ghost and ,his union with the soul1 on the other hand1 corresponds to the divine process of ,spiration1 inasmuch as it is preminently a supernatural union of love and effects a sort of mutual inexistence or perichoresis of the soul in the ,holy ,ghost or the three ,divine ,persons respectively47#aaec7 ,since1 however1 this union of the soul with the substance of the three ,divine ,persons in general1 and the ,holy ,ghost in particular1 is not a substantial and physical but only an accidental and moral union1 the regeneration of the sinner must be conceived as generation in a metaphorical sense only1 divine sonship as adoptive sonship1 the deification of man as a weak imitation of the divine homoousia1 and the indwelling of the ,holy ,spirit in the soul as a shadowy analogue of the ,divine ,perichoresis47#aaed7 ,,readings3--,deharbe1 ,die vollkommene ,liebe ,gottes nach dem hl4 ,thomas von ,aquin1 ,ratisbon #ahef4--,marchant1 ,die theologischen ,tugenden1 ,ratisbon #ahfd4--,mazzella1 ,de ,virtutibus ,infusis1 #dth ed41 ,rome #ahid4--;,g4 ,lahousse1 ,s4 ,j41 ,de ,virtutibus ,theologicis1 ,louvain #ahij4--,s4 ,schiffini1 ,s4 ,j41 ,tractatus de ,virtutibus ,infusis1 ,freiburg #aijd4--;,j4 ,kirschkamp1 ,der ,geist des ,katholizismus in der ,lehre vom ,glauben und von der ,liebe1 ,paderborn #ahid4--;,c4 ,weiss1 ,s4 ,thomae ,aquinatis de ,septem ,donis ,spiritus ,sancti ,doctrina ,proposita et ,explicata1 ,vienna #ahie4 ,on the indwelling of the ,holy ,ghost in the souls of the just see ,a4 ,scholz1 ,de ,inhabitatione ,spiritus ,sancti1 ,wrzburg #ahef4--99;,franzelin1 ,de ,deo ,trino1 pp4 #fbe sqq41 ,rome #ahha4--,oberdrffer1 ,de ,inhabitatione ,spiritus ,sancti in ,animabus ,iustorum1 ,tournai #ahij4--99 ,b4 ,froget1 ,o4 ,p41 ,de l',inhabitation du ,s4 ,esprit dans les mes ,justes d'aprs la ,doctrine de ,s4 ,thomas d',aquin1 ,paris #aija4--;,de ,bellevue1 ,l',oeuvre du ,s4 ,esprit ou la ,sanctification des mes1 ,paris #aija4 ,on the historic development of the dogma see ,schwane1 ,dogmengeschichte1 #bnd ed41 ,vol4 ,,ii1 #ef-ge1 ,freiburg #ahie4 ,section #c4 ,the ,properties ,of ,sanctifying ,grace ,by a property 7proprium1 7 we understand a quality which1 though not part of the essence of a thing1 necessarily flows from that essence by some sort of causation and is consequently found in all individuals of the same species47#aaee7 ,a property1 as such1 is opposed to an accident 7accidens1 71 which is neither part of1 nor necessarily attached to1 the essence1 but may or may not be present in the individual4 ,thus the ability to laugh is a property of human nature1 whereas the color of the skin is an accident4 ,how do the properties of grace differ from its formal effects1 and from its supernatural concomitants8 ,the formal effects of grace1 as we have seen1 are the elements constituting its nature1 the properties are determinations necessarily flowing from that nature1 while the supernatural concomitants are free gifts superadded by ,god4 ,according to the ,protestant theory1 justification is absolutely certain1 equal in all men1 and incapable of being lost4 ,the ,catholic ,church1 on the contrary1 teaches that justification is 7#a7 uncertain1 7#b7 unequal1 and 7#c7 amissible4 ,we will explain this teaching in three theses4 99,thesis ,i3 ,no man knows with certainty of faith whether he is justified or not499 ,this proposition is de fide4 ,proof4 ,the ,tridentine ,council rejected the 8fiduciary faith07#aaef7 of ,luther as 8an empty heretical confidence107#aaeg7 and in three distinct canons denied the properties attributed to faith by the early ,protestant dogmaticians47#aaeh7 a7 ,holy ,scripture again and again warns us that we can never be sure of our salvation4 ,st4 ,paul1 though himself 8a vessel of election10 freely admits3 8,i am not conscious to myself of any thing1 yet ,i am not hereby justified2 but he that judgeth me is the ,lord107#aaei7 and declares3 8,i chastise my body and bring it into subjection1 lest perhaps1 when ,i have preached to others1 ,i myself should become a castaway407#aafj7 ,he exhorts the faithful to work out their salvation 8with fear and trembling407#aafa7 b7 ,the ,fathers also teach the uncertainty of justification in the individual1 and attribute it to the fact that1 while we know that ,god pardons penitent sinners1 no man can be entirely certain that he has complied with all the conditions necessary for justification4 8,our fate10 says ,st4 ,chrysostom1 8is uncertain for a number of reasons1 one of which is that many of our own works are hidden from us407#aafb7 ,st4 ,jerome1 commenting on ,eccles4 ,,ix1 #a sq417#aafc7 observes3 8,in the future they will know all1 and all things are manifest to them1 that is to say1 the knowledge of this matter will precede them when they depart this life1 because then the judgment will be pronounced1 while now we are still battling1 and it is now uncertain whether those who bear adversities1 bear them for the love of ,god1 like ,job1 or because they hate ,him1 as do many sinners407#aafd7 ,pope ,st4 ,gregory the ,great said to a noble matron who asked him whether she could be sure of her salvation3 8,you ask me something which is both useless and difficult to answer2 difficult1 because ,i am unworthy to receive a revelation2 useless1 because it is better that you be uncertain with regard to your sins1 lest in your last hour you should be unable to repent407#aafe7 c7 ,we now proceed to the theological explanation of the dogma embodied in our thesis4 7 ,the purpose of this dogma is not1 as ,harnack7#aaff7 thinks1 8partly to assuage and partly to excite the restlessness that still remains1 by means of the sacraments1 indulgences1 liturgical worship and ecclesiastical encouragement of mystical and monkish practices10 but to prevent undue security and careless assurance4 ,what the ,church condemns1 in accordance with ,sacred ,scripture and ,tradition1 is the certitudo fidei1 that vain confidence which leads men to feel certain that they are in the state of grace 7inanis fiducia71 not the certitudo spei1 i4e4 humble trust in ,god's abundant mercy4 8,as no pious person ought to doubt of the mercy of ,god1 of the merit of ,christ1 and of the virtue and efficacy of the sacraments10 says the ,tridentine ,council1 8even so each one1 when he regards himself and his own weakness and indisposition1 may have fear and apprehension touching his own grace2 seeing that no one can know with a certainty of faith1 which cannot be subject to error1 that he has obtained the grace of ,god407#aafg7 ,one needs but to apply to theology the epistemological principles and criteria furnished by philosophy to perceive that the ,catholic dogma is as reasonable as the ,protestant theory is absurd4 ,the ,protestant syllogism3 8,i know with a certainty of faith that the penitent sinner who does his share1 is justified through the grace of ,christ2 now1 ,i1 who am a penitent sinner1 know with a certainty of faith that ,i have done my share2 therefore1 ,i know with a certainty of faith that ,i am justified10 may be formally correct1 but the minor premise embodies a material error1 because no man knows with a certainty of faith that he has done his share1 unless it be specially revealed to him by ,god4 ,no matter how sure ,i may feel of my own goodness1 ,i have no certainty of faith1 such as that which ,mary ,magdalen had1 or that which was vouchsafed to the penitent thief on the cross1 that ,i am justified4 ,it is one of the approved rules of syllogistic reasoning that 8the conclusion must follow the weaker premiss407#aafh7 ,hence1 in the above syllogism the certainty cannot be of faith1 but human and moral only4 ,we do not mean to deny that ,god may grant to this or that individual a certainty of faith with regard to his justification2 in fact theologians expressly teach that in such a rare and exceptional case the privileged person would be obliged to believe in his own justification1 fide divin47#aafi7 7 ,can any one1 without a special revelation1 be theologically certain that he is justified8 ,theological certainty 7certitudo theologica7 is the result of a syllogism which embodies an article of faith in one of its premises and an obvious truth of reason in the other4 ,ambrosius ,catharinus7#aagj7 stands alone among ,catholic theologians in holding that there are rare cases in which men do have a theological certainty as to their justification without a private revelation4 ,all other writers deny the possibility3 7#a7 because ,scripture and ,tradition do not countenance the proposition2 7#b7 because there are no criteria available for such certainty outside of private revelation1 and 7#c7 because the ,tridentine ,council censured the assertion 8that they who are truly justified must needs1 without any doubt whatever1 settle within themselves that they are justified407#aaga7 7 ,for precisely the same reasons no man can be metaphysically certain of his own justification4 ,hence there remains only moral certainty4 ,moral certainty admits of varying degrees4 ,the highest degree of moral certainty concerning justification can be had in the case of baptized infants1 though1 of course1 we can never be metaphysically certain even in regard to them1 because there is always room for doubt as to the intention of the minister and the validity of the matter and form employed in the administration of the sacrament4 ,in the case of adults1 certainty regarding justification varies in proportion to the measure in which it can be ascertained whether one has complied with all the requirements demanded by ,god4 ,however1 certainty may be so great as to exclude all reasonable doubt4 ,st4 ,paul says3 8,i am sure that neither death nor life 444 shall be able to separate us from the love of ,god1 which is in ,christ ,jesus our ,lord407#aagb7 ,and ,st4 ,augustine3 8,what do we know8 ,we know that we have passed from death to life4 ,whence do we know this8 ,because we love our brethren4 ,let no one ask another4 ,let each question his own heart2 if he there finds fraternal charity1 let him be sure that he has passed from death to life407#aagc7 ,this teaching has led theologians to set up certain criteria by which the faithful may be relieved of unreasonable anxiety and obtain some sort of assurance as to the condition of their souls4 ,such criteria are3 a taste for things spiritual2 contempt of earthly pleasures2 zeal and perseverance in doing good2 love of prayer and pious meditation2 patience in suffering and adversity2 a fervent devotion to the ,blessed ,virgin ,mary2 frequent reception of the sacraments1 etc47#aagd7 99,thesis ,,ii3 ,sanctifying grace admits of degrees and therefore can be increased by good works499 ,both propositions contained in this thesis are de fide4 ,proof4 ,the ,protestant contention that the grace of justification is shared in an equal measure by all the justified1 was a logical deduction from ,luther's false principle that men are justified by faith alone through the external justice of ,christ4 ,if this were true1 good works would be superfluous1 and all ,christians would enjoy an equal measure of grace4 ,luther formally asserted this in his sermon on the nativity of the ,blessed ,virgin3 8,all we who are ,christians are equally great and holy with the ,mother of ,god407#aage7 ,the ,catholic ,church rejects this teaching4 ,she holds that justification is an intrinsic process by which the justice and holiness of ,christ becomes our own through sanctifying grace1 and that consequently sanctifying grace may be present in the soul in a greater or less degree1 according to the liberality of ,god and the disposition of the individual ,christian1 and those who are in the state of grace may augment it by good works4 ,the ,council of ,trent formally defines these truths when it says3 8,we receive justice within us1 each one according to his own measure1 which the ,holy ,ghost distributes to every one as ,he wills1 and according to each one's proper disposition and coperation407#aagf7 ,and3 8,the justified1 faith coperating with good works1 increase in that justice which they have received through the grace of ,christ1 and are still further justified444407#aagg7 ,the second and more important of these truths is re-iterated and emphasized in the canons of ,session ,,vi3 8,if anyone saith that the justice received is not preserved and also increased before ,god through good works1 but that those works are merely the fruits and signs of justification obtained1 but not a cause of the increase thereof3 let him be anathema407#aagh7 a7 ,the ,tridentine ,fathers base their teaching on a number of ,scriptural texts which either expressly declare or presuppose that grace is capable of being increased in the soul after justification4 ,thus we read in ,prov4 ,,iv1 #ah3 8,the path of the just1 as a shining light1 goeth forwards and increaseth even to perfect day407#aagi7 ,ecclus4 ,,xviii1 #bb3 8,let nothing hinder thee from praying always1 and be not afraid to be justified even to death3 for the reward of ,god continueth for ever407#aahj7 #b ,pet4 ,,iii1 #ah3 8,grow in grace and in the knowledge of our ,lord and ,saviour ,jesus ,christ407#aaha7 #b ,cor4 ,,ix1 #aj3 8,god will increase the growth of the fruits of your justice407#aahb7 ,eph4 ,,iv1 #g3 8,but to every one of us is given grace1 according to the measure of the giving of ,christ407#aahc7 ,apoc4 ,,xxii1 #aa sq43 8,he that is just1 let him be justified still2 and he that is holy1 let him be sanctified still4 ,behold1 ,i come quickly1 and my reward is with me1 to render to every man according to his works407#aahd7 ,such texts could easily be multiplied4 b7 ,tradition found definite utterance as early as the fourth century4 ,when ,jovinian attempted to revive the ,stoic theory of the absolute equality of all virtues and vices1 he met with strenuous opposition on the part of ,st4 ,jerome1 who wrote a special treatise ,contra ,iovinianum1 in which he said3 8,each of us receives grace according to the measure of the grace of ,christ 7,eph4 ,,iv1 #g72 not as if the measure of ,christ were unequal1 but so much of ,his grace is infused into us as we are capable of receiving407#aahe7 ,st4 ,augustine teaches that the just are as unequal as the sinners4 8,the saints are clad with justice 7,job ,,xxix1 #ad71 some more1 some less2 and no one on this earth lives without sin1 some more1 some less3 but the best is he who has least407#aahf7 ,but1 we are told1 life as such is not capable of being increased2 how then can there be an increase of spiritual life8 ,st4 ,thomas answers this objection as follows3 8,the natural life pertains to the substance of man1 and therefore can be neither augmented nor diminished2 but in the life of grace man participates accidentaliter1 and consequently he can possess it in a larger or smaller degree407#aahg7 c7 ,from what we have said it is easy to understand the distinction which theologians make between justification as gratia prima and justification as gratia secunda4 ,the latter is merely another term for an increase of grace after justification4 7 ,such an increase may be effected either ex opere operantis1 that is1 by good works1 or ex opere operato1 through the sacraments1 and is called justification 7iustificatio1 7 partly because ,sacred ,scripture refers to it by that name7#aahh7 and partly because 8to become just0 7iustum fieri7 and 8to become more just0 7iustiorem fieri7 both imply true sanctification4 ,in this connection the question may be raised whether sanctifying grace is diminished by venial sin4 ,venial sin does not destroy the state of grace and consequently cannot augment or diminish grace4 ,to assume that it could1 would lead to the absurd conclusion that a definite number of venial sins might eventually grow into a mortal sin1 or that repeated venial sins gradually diminish grace until finally it disappears4 ,the first-mentioned assumption is impossible because venial differs generically from mortal sin1 and a transition from the one to the other would be a 4 ,the second assumption would entail the heretical inference that the state of grace can be lost without mortal sin47#aahi7 ,no doubt venial sin influences the state of grace unfavorably2 but this evil influence must be conceived as indirect--by committing venial sins man weakens his will-power1 and temptation eventually grows so strong as to make mortal sin inevitable4 8,he that contemneth small things1 shall fall little by little407#aaij7 7 ,if we inquire how sanctifying grace increases in the soul1 we find that the process must be conceived as a growing intensity analogous to that of light and heat in the physical order4 ,gratia prima1 as we have seen in a previous chapter1 is a supernatural physical quality47#aaia7 ,hence its increase1 i4e4 gratia secunda1 must be an increase of physical quality4 ,such an increase is called in ,scholastic parlance intensio47#aaib7 ,in what does this process consist8 ,certain ,thomists7#aaic7 describe it as a maior radicatio in subiecto1 while the majority of theologians hold that it is simply an additio gradus ad gradum4 ,this latter explanation is probably the correct one4 ,sanctifying grace is either capable of gradual increase1 or it is not4 ,if it is1 there is no reason why ,god should deny such an increase under certain conditions4 ,if it is not1 ,luther would have been right in contending that a newly baptized infant enjoys the same measure of holiness as the ,blessed ,virgin ,mary or the human soul of our ,divine ,lord4 ,it is impossible to imagine how grace could produce a quantitatively higher holiness by simply striking its roots deeper into the soul47#aaid7 7 ,a question of greater practical importance is this3 ,is the increase of sanctifying grace accompanied by a corresponding increase of the infused virtues1 and vice versa4 ,every increase or decrease of sanctifying grace must eo ipso entail a corresponding increase or decrease1 respectively1 of theological charity4 ,charity is either identical with grace or it is not47#aaie7 ,if it is1 an increase of the one implies an increase of the other2 if it is not1 the one cannot increase without an increase of the other1 because they are inseparable and related to each other as nature to faculty1 or root to blossom4 ,moreover1 the degree of heavenly glory enjoyed by a soul will be commensurate with the measure of charity which it possessed at death4 ,now grace and glory bear a proportional relation to each other4 ,consequently1 grace is augmented as charity increases1 and vice versa4 ,the same argument applies to the infused moral virtues4 ,the case is different1 however1 with the theological virtues of faith and hope4 ,these may continue to exist in the soul after charity has departed1 and hence are not inseparable from sanctifying grace and charity1 nor from the moral virtues4 ,this consideration led ,suarez to infer that1 as the theological virtues of faith and hope may be infused into the soul independently of charity and before justification1 they must be susceptible of increase in the course of justification without regard to the existing state of grace and charity47#aaif7 ,this is true of the sinner4 ,in the justified1 as ,suarez himself admits1 an increase of grace 7or charity7 probably always entails an increase of faith and hope17#aaig7--;a proposition which finds strong support in the decree of ,trent which says3 8,this increase of justification ,holy ,church begs1 when she prays3 #8,give unto us1 ,o ,lord1 increase of faith1 hope1 and charity4' 07#aaih7 7 ,a final question forces itself upon the enquiring mind1 viz43 ,is sanctifying grace capable of an indefinite increase1 or is there a limit beyond which it cannot grow8 ,in trying to find an answer to this question we must draw a careful distinction between the absolute and the ordinary power of ,god4 ,there is no intrinsic contradiction in the assumption that grace can be indefinitely augmented4 ,true1 it can never become actually infinite1 as this would involve an absurdity47#aaii7 ,but if we regard the power of ,god as ,he sees fit to exercise it in the present economy 7potentia ,dei ordinata71 we find that it is limited by two sublime ideals of holiness to which neither man nor angel can attain1 viz43 the overflowing measure of sanctifying grace in the human soul of our ,lord ,jesus ,christ7#abjj7 and the 8fulness of grace0 granted to ,his ,mother47#abja7 ,though these ideals are beyond our reach1 we must not be discouraged1 but try to approach them as nearly as possible47#abjb7 99,thesis ,,iii3 ,sanctifying grace is lost by mortal sin499 ,this thesis also embodies an article of faith4 ,proof4 ,calvin asserted that neither justification nor faith can be lost by those who are predestined to salvation1 and that the unpredestined are never truly justified4 ,luther held that justifying grace is lost solely through the sin of infidelity4 ,against the former the ,council of ,trent declared3 8,if anyone saith that a man once justified can sin no more1 nor lose grace1 and that therefore he that falls and sins was never truly justified2 444 let him be anathema407#abjc7 ,against the latter the same council defined3 8,if anyone saith that there is no mortal sin but that of infidelity1 or that grace once received is not lost by any other sin1 however grievous and enormous1 save by that of infidelity1 let him be anathema407#abjd7 ,at the same time1 however1 the ,holy ,synod expressly declared that venial sin does not destroy the state of grace3 8,for although during this mortal life1 men1 how holy and just soever1 at times fall into at least light and daily sins1 which are also called venial1 they do not therefore cease to be just407#abje7 a7 ,this teaching is so obviously in accord with ,sacred ,scripture that we confine ourselves to quoting three or four passages4 ,ezechiel says that sanctifying grace may be irretrievably lost3 8,if the just man turn himself away from his justice1 and do iniquity according to all the abominations which the wicked man useth to work1 shall he live8 ,all his justices which he hath done shall not be remembered2 in the prevarication1 by which he hath prevaricated1 and in his sin1 which he hath committed1 in them he shall die407#abjf7 ,our ,lord ,himself admonishes ,his ,apostles3 8,watch ye and pray1 that ye enter not into temptation407#abjg7 ,st4 ,paul not only warns the faithful in general terms3 8,he that thinketh himself to stand1 let him take heed lest he fall207#abjh7 but expressly designates certain mortal sins as a bar to ,heaven3 8,neither fornicators1 nor idolaters1 nor adulterers1 nor the effeminate1 nor liers with mankind1 nor thieves1 nor covetous1 nor drunkards1 nor railers1 nor extortioners1 shall possess the kingdom of ,god407#abji7 b7 ,the teaching of ,tradition was brought out clearly in the fight against ,jovinian4 ,that wily heretic claimed the authority of ,st4 ,john for the assertion that the grace of ,baptism can never be lost4 ,the ,johannean passage in question reads3 8,whosoever is born of ,god1 committeth no sin3 for ,his seed abideth in him1 and he cannot sin1 because he is born of ,god407#abaj7 ,st4 ,jerome in his reply paraphrases the passage as follows3 8,therefore ,i tell you1 my little children1 whosoever is born of ,god1 committeth no sin1 in order that you may not sin and that you may know that you will remain sons of ,god so long as you refrain from sin407#abaa7 ,st4 ,augustine teaches3 8,if a man1 being regenerate and justified1 relapses of his own will into an evil life1 assuredly he cannot say3 #8,i have not received1' because of his own free choice of evil he has lost the grace of ,god that he has received407#abab7 ,and ,st4 ,gregory the ,great3 8,as he who falls away from the faith is an apostate1 so he who returns to an evil deed is regarded by ,almighty ,god as an apostate1 even though he may seem to retain the faith2 for the one without the other can be of no use1 because faith availeth nought without good works1 nor good works without faith407#abac7 ,the penitential discipline of the primitive ,church furnishes additional proofs for the doctrine under consideration4 ,if grace could be lost in no other way than by unbelief1 the ,sacrament of ,penance would be useless47#abad7 c7 ,in connection with this subject theologians are wont to discuss the question whether or not the forfeiture of sanctifying grace involves the loss of its supernatural concomitants4 ,theological love or charity is substantially identical with sanctifying grace1 or at least inseparable from it1 and hence both are gained and lost together4 ,this is an article of faith4 ,to lose sanctifying grace1 therefore1 is to lose theological love4 ,on the other hand1 it is equally de fide that theological faith 7habitus fidei7 is not destroyed by mortal sin27#abae7 it can be lost only by the sin of unbelief47#abaf7 ,the same is true1 mutatis mutandis1 of theological hope4 ,true1 the ,church has not definitely declared her mind with regard to hope1 but it may be set down as her teaching that hope is not lost with grace and charity but survives like faith47#abag7 ,the two contrary opposites of hope are desperation and presumption1 concerning which theologians commonly hold that the former destroys hope1 while the latter probably does not4 ,but even if hope and charity are lost1 faith may remain in the soul like a solitary root1 from which1 under more favorable conditions1 new life is apt to spring4 ,as regards the infused moral virtues and the seven gifts of the ,holy ,ghost 7and1 a fortiori1 ,his personal indwelling in the soul717#abah7 it is the unanimous teaching that these disappear with sanctifying grace and charity1 even though faith and hope survive4 ,the reason is that these virtues and gifts are merely supernatural adjuncts of sanctifying grace and cannot persist without it4 8,accessorium sequitur principale407#abai7 ,chapter ,,iii4 ,the ,fruits ,of ,justification1 ,or ,the ,merit ,of ,good ,works ,the principal fruit of justification1 according to the ,tridentine ,council17#abbj7 is the meritoriousness of all good works performed in the state of sanctifying grace4 ,merit 7meritum71 as we have explained in the first part of this treatise17#abba7 is that property of a good work which entitles the doer to a reward 7praemium1 merces74 ,ethics and theology distinguish two kinds of merit3 7#a7 condign merit or merit in the strict sense of the term 7meritum adaequatum sive de condigno71 and 7#b7 congruous merit or quasi-merit 7meritum inadaequatum sive de congruo74 ,condign merit supposes an equality between service and return4 ,it is measured by commutative justice and confers a strict claim to a reward4 ,congruous merit1 owing to its inadequacy and the lack of strict proportion between service and recompense1 confers no such claim except on grounds of equity47#abbb7 ,in this treatise we are concerned with merit only in the theological sense of the term1 i4e4 supernatural merit4 ,we shall consider 7#a7 its ,existence17#abbc7 7#b7 its ,requisites17#abbd7 and 7#c7 its ,objects47#abbe7 ,section #a4 ,the ,existence ,of ,merit #a4 ,,heretical ,,errors ,,and ,,the ,,teaching ,,of ,,the ,,church4--a7 ,the medieval ,beguins and ,beghards held that man is able to attain such a perfect state of holiness here below as no longer to require an increase of grace or good works47#abbf7 ,luther1 holding that justification consists in the covering up of sin and the external imputation of the justice of ,christ1 consistently though falsely asserted that 8the just man sins in every good work107#abbg7 that 8a good work1 no matter how well performed1 is a venial sin107#abbh7 and that 8every work of the just deserves damnation and is mortally sinful1 if it be considered as it really is in the judgment of ,god407#abbi7 ,calvin rejected good works as 8impurities and defilements107#abcj7 which ,god covers with the cloak of the merits of ,jesus ,christ and which ,he sometimes rewards with temporal blessings but never with eternal life4 ,modern ,protestantism has given up or at least attenuated these harsh doctrines47#abca7 b7 ,the ,church had defined her teaching on this point centuries before the time of the 8,reformers40 ,thus the ,second ,council of ,orange declared as early as #ebi3 8,good works1 when performed1 deserve a reward2 but grace1 which is a free gift1 precedes good works and is a necessary condition of them407#abcb7 ,the ,fourth ,lateran ,council reiterated this doctrine3 8,not only virgins and those who practice continence1 but the married also1 who please ,god by having the right faith and performing good works1 deserve to obtain eternal happiness407#abcc7 ,the ,tridentine ,council goes into the matter at length in the sixteenth ,chapter of its ,sixth ,session1 where we read inter alia3 8,and for this reason life eternal is to be proposed to those working well unto the end and hoping in ,god1 both as a grace mercifully promised to the sons of ,god through ,jesus ,christ1 and as a reward which is according to the promise of ,god ,himself to be faithfully rendered to their good works and merits407#abcd7 ,the same ,council formally condemned the ,lutheran position as heretical3 8,if anyone saith that in every good work the just man sins at least venially1 or1 which is more intolerable still1 mortally1 and consequently deserves eternal punishments2 and that for this cause only he is not damned that ,god does not impute those works unto salvation2 let him be anathema407#abce7 ,the positive teaching of the ,church may be gathered from the following condemnation3 8,if anyone saith that the just ought not1 for their good works done in ,god1 to expect and hope for eternal recompense from ,god through ,his mercy and the merit of ,jesus ,christ1 if so be that they persevere to the end in well-doing and in keeping the commandments2 let him be anathema407#abcf7 ,the existence of merit in the true and proper sense of the term is specially emphasized as follows3 8,if anyone saith that 444 the justified1 by the good works which he performs through the grace of ,god and the merit of ,jesus ,christ1 whose living member he is1 does not truly merit increase of grace4442 let him be anathema407#abcg7 ,the quietistic errors of ,michael de ,molinos were condemned by ,pope ,innocent ,,xi1 ,nov4 #bj1 #afhg47abch7 #b4 ,,the ,,meritoriousness ,,of ,,good ,,works ,,demonstrated ,,from ,,scripture ,,and ,,tradition4--,both ,holy ,scripture and ,tradition employ opus bonum and meritum as reciprocal or correlative terms4 a7 ,in the ,old ,testament the good deeds of the just are often declared to be meritorious in the sight of ,god4 ,cfr4 ,wisd4 ,v1 #af3 8,but the just shall live for evermore1 and their reward is with the ,lord407#abci7 ,ecclus4 ,,xviii1 #bb3 8,be not afraid to be justified even to death1 for the reward of ,god continueth for ever407#abdj7 ,the ,new ,testament teaching culminates in the 8eight beatitudes10 each of which is accompanied by a special reward4 ,after enumerating them all1 with the promises attached to each1 our ,divine ,saviour significantly adds3 8,be glad and rejoice1 for your reward is very great in heaven407#abda7 ,st4 ,paul1 who so strongly insists on the absolute gratuitousness of ,christian grace1 nevertheless acknowledges the existence of merits to which a reward is due from ,god4 ,cfr4 ,rom4 ,,ii1 #f sq43 8,god will render to every man according to his works1 to them indeed who according to patience in good work1 seek glory and honor and incorruption1 eternal life407#abdb7 #b ,tim4 ,,iv1 #g sq43 8,i have fought a good fight1 ,i have finished my course1 ,i have kept the faith4 ,as to the rest1 there is laid up for me a crown of justice1 which the ,lord the just judge will render to me in that day1 and not only to me1 but to them also that love his coming407#abdc7 #a ,cor4 ,,iii1 #h3 8,every man shall receive his own reward1 according to his own labor407#abdd7 ,col4 ,,iii1 #bc sq43 8,whatsoever you do1 do it from the heart1 as to the ,lord1 and not to men1 knowing that you shall receive of the ,lord the reward of inheritance407#abde7 ,the most eloquent exponent of the necessity of good works is ,st4 ,james1 who also insists on their meritoriousness3 8,blessed is the man that endureth temptation2 for when he hath been proved1 he shall receive the crown of life1 which ,god hath promised to them that love him407#abdf7 ,in the ,apocalypse ,jesus says3 8,be thou faithful until death1 and ,i will give thee the crown of life407#abdg7 b7 ,the teaching of the ,fathers is an effective commentary on the ,scriptural doctrine just expounded1 as may be seen from their homilies reproduced in the ,roman ,breviary4 ,st4 ,ignatius of ,antioch says3 8,suffer me to be eaten by the beasts1 through whom ,i can attain to ,god407#abdh7 ,st4 ,irenus3 8,precious should be to us the crown which we gain in battle1 444 and the more we obtain it by combat1 the more precious it is407#abdi7 ,st4 ,ambrose3 8,is it not evident that the reward and punishment of merits endure after death807#abej7 ,st4 ,augustine3 8,eternal life contains the whole reward in the promise of which we rejoice2 nor can the reward precede desert1 nor be given to a man before he is worthy of it4 ,what can be more unjust than this1 and what is more just than ,god8 ,we should not then demand the reward before we deserve to get it407#abea7 ,and again3 8,as death is given1 so to speak1 to reward the merit of sin1 so eternal life is given to reward the merit of justice1 444 and hence it is also called reward in many ,scriptural passages407#abeb7 c7 ,theologically the meritoriousness of good works is based on the providence of ,god4 ,there must be some sort of sanction to enforce the divine laws1--not only the natural law 7lex naturae71 but1 a fortiori1 the 8law of grace0 7lex gratiae71 as the supernatural order is so much more important than the natural4 7 ,by the good works which he performs in the state of sanctifying grace1 and with the aid of actual graces 7in gratia et ex gratia71 man acquires a twofold merit1--he helps to execute the divine plan of governance in regard to his fellow-creatures and assists in furthering the external glory of ,god1 which is the ultimate purpose of creation4 ,for this he is entitled to a double reward1 just as the sinner is deserving of a double punishment for the injury he does to his fellowmen and the dishonor he reflects upon his ,creator47#abec7 ,it is objected against this argument that our supernatural merits1 being finite1 are in no proportion to the possession and enjoyment of an ,infinite ,good4 ,this objection vanishes in the light of the following considerations3 7#a7 ,sanctifying grace is a kind of deificatio1 which raises man above himself to a quasi-divine dignity that colors all his actions47#abed7 7#b7 ,the ability of the justified to perform supernaturally good works is based entirely upon the infinite merits of ,jesus ,christ47#abee7 7#c7 ,the ,infinite ,good is possessed by the creature1 not in an infinite but in a merely finite manner4 ,hence there is a due proportion between good works and merit47#abef7 ,one difficulty still remains1 viz43 ,by what title do infants who die in the state of baptismal innocence attain to eternal beatitude1 which they have been unable to merit8 ,we answer3 ,the just man has two distinct claims to ,heaven1 one as a child of ,god17#abeg7 and another as a laborer in ,his vineyard4 ,baptized infants who have not yet arrived at the use of reason1 possess only the first claim1 while adult ,christians who lead a good life enjoy also the titulus mercedis and consequently are entitled to a richer reward4 ,both claims ultimately rest on the merits of ,jesus ,christ47#abeh7 7 ,what we have said is sufficient to disprove the groundless assertion that the ,catholic doctrine concerning the meritoriousness of good works derogates from the merits of ,christ and fosters 8self-righteousness40 ,would it not be far more derogatory to the honor of our ,saviour to assume that ,he failed to obtain for those for whom ,he suffered and died1 a limited capacity for gaining merits8 ,does it in any way impair the dignity of ,god as the causa prima to assume that ,he communicates to ,his creatures a limited causality1 by which they are enabled to act as true causae secundae1 instead of being mere causae occasionales1 as the ,occasionalists assert87#abei7 ,as regards the other charge1 no true ,catholic is guilty of 8self-righteousness0 because he regards his good works as 8fruits of justification10 owing purely to grace4 ,the 8self-righteousness0 of which ,luther speaks is incompatible with the virtue of humility4 ,the faithful ,christian1 according to ,st4 ,paul1 may safely rejoice over his merits1 because the uncertainty of justification and the consciousness that his good works are but limited at best1 are a sufficient protection against self-righteousness and presumption47#abfj7 #c4 ,,explanation ,,of ,,the ,,catholic ,,doctrine4--,though the ,tridentine ,council merely defined in general terms that all good works performed in the state of sanctifying grace are meritorious17#abfa7 it is theologically certain that the merit due to good works is the merit of condignity4 a7 ,according to ,pallavicini7#abfb7 the ,fathers of ,trent without exception were convinced that the merit inherent in good works is a meritum de condigno1 based upon divine justice1 and they purposely employed the term vere to exclude that quasi-merit which in the technical terminology of the ,schools is called meritum de congruo47#abfc7 ,they refrained from expressly employing the term meritum de condigno1 because meritum verum is a plain and adequate term1 and for this additional reason that they wished to avoid certain theological controversies regarding the nature of the meritum de condigno and its requisites47#abfd7 b7 ,we need not enter into these controversies to understand that condign merit supposes an equality between service and reward4 ,the proposition can be proved from ,sacred ,scripture by an indirect argument4 ,the meritum de condigno is based on a strict claim of justice1 not on mere equity4 ,now the ,bible leaves no doubt that ,god meant to make himself a debtor to man in strict justice4 ,cfr4 ,heb4 ,,vi1 #aj3 8,for ,god is not unjust1 that he should forget your work407#abfe7 #b ,tim4 ,,iv1 #h3 8444 there is laid up for me a crown of justice1 which the ,lord the just judge will render to me in that day3 and not only to me1 but to them also that love his coming407#abff7 ,james ,i1 #ab3 8,blessed is the man that endureth temptation2 for when he hath been proved1 he shall receive the crown of life1 which ,god hath promised to them that love him407#abfg7 ,that there must be a condignitas between service and reward is clearly apparent from such texts as these3--,wis4 ,,iii1 #e3 8444 ,god hath tried them and found them worthy of himself407#abfh7 #b ,thess4 ,i1 #d sq43 8444 in all your persecutions and tribulations1 which you endure1 for an example as a token of the just judgment of ,god1 that you may be counted worthy of the kingdom of ,god1 for which also you suffer407#abfi7 ,apoc4 ,,iii1 #d3 8444 they shall walk with me in white1 because they are worthy407#abgj7 ,not merely as their benefactor but as the just judge1 ,christ will say to the elect on judgment day3 8,come1 ye blessed of my ,father1 possess you the kingdom prepared for you from the foundation of the world4 ,for ,i was hungry1 and you gave me to eat444407#abga7 ,justly therefore is sanctifying grace1 as the principium dignificativum operum1 called the 8seed of ,god107#abgb7 because it contains a celestial reward even as an acorn contains the oak4 ,true1 ,st4 ,thomas1 to whom we are indebted for this simile17#abgc7 in another part of the ,summa7#abgd7 defends the theological axiom3 8,deus punit circa condignum et remunerat ultra condignum10 but he does not mean to deny the equality between service and reward1 but merely to exalt the generosity that prompts ,god to bestow upon creatures what is due to them more bountifully than they deserve4 ,cfr4 ,luke ,,vi1 #ch3 8,give1 and it shall be given to you3 good measure and pressed down and shaken together and running over shall they give into your bosom407#abge7 ,section #b4 ,the ,requisites ,of ,merit ,as we are dealing with the 8fruits of justification10 it becomes necessary to ascertain the requisites or conditions of true merit4 ,there are seven such2 four have reference to the meritorious work itself1 two to the agent who performs it1 and one to ,god who gives the reward4 #a4 ,,requisites ,,of ,,merit ,,on ,,the ,,part ,,of ,,the ,,meritorious ,,work4--,a work1 to be meritorious1 must be morally good1 free1 performed with the assistance of actual grace1 and inspired by a supernatural motive4 a7 ,as every evil deed implies demerit and is deserving of punishment1 so the notion of merit supposes a morally good work 7opus honestum74 ,cfr4 ,eph4 ,,vi1 #h3 8,knowing that whatsoever good thing any man shall do1 the same shall he receive from the ,lord407#abgf7 #b ,cor4 ,v1 #aj3 8,we must all be manifested before the judgment-seat of ,christ1 that every one may receive the proper things of the body1 according as he hath done1 whether it be good or evil407#abgg7 ,there are no morally indifferent works in individuo1 i4e4 practically2 and if there were1 they could be neither meritorious nor demeritorious1 but would become meritorious in proportion as they are made morally good by means of a 8good intention40 ,it would be absolutely wrong to ascribe merit only to the more perfect works of supererogation 7opera supererogatoria71 such as the vow of perpetual chastity1 excluding all works of mere obligation1 such as the faithful observance of the commandments4 ,being morally good1 the works of obligation are also meritorious1 because goodness and meritoriousness are correlative terms47#abgh7 ,whether the mere omission of an evil act is in itself meritorious1 is doubtful47#abgi7 ,but most theologians are agreed in holding that the external work1 as such1 adds no merit to the internal act1 except in so far as it reacts on the will and sustains and intensifies its operation4 ,this and similar questions properly belong to moral theology4 b7 ,the second requisite of merit is moral liberty 7libertas indifferens ad actum71 that is to say1 freedom from both external and internal compulsion4 ,this has been dogmatically defined against ,jansenius47#abhj7 ,that there can be no merit without liberty is clearly inculcated by ,sacred ,scripture4 ,cfr4 #a ,cor4 ,,ix1 #ag3 8,for if ,i do this willingly1 ,i have a reward407#abha7 ,matth4 ,,xix1 #ag3 8,if thou wilt enter into life1 keep the commandments407#abhb7 8,where there is compulsion10 says ,st4 ,jerome1 8there is neither a crown nor damnation407#abhc7 ,the morality of an act depends entirely on its being an actus humanus4 ,now no act is truly 8human0 unless it be freely performed4 ,consequently1 freedom of choice is an indispensable condition of moral goodness and therefore also of merit4 ,what kind of liberty is necessary to enable the will to acquire merit8 ,theologians answer by saying that it is libertas contradictionis sive exercitii4 ,if ,i do a good deed which ,i am free to do or not to do1 ,i perform a morally good and therefore meritorious work4 ,as regards the libertas specificationis1 7that freedom by which a person may act thus or otherwise1 e4g4 give alms to one applicant in preference to another1 or mortify himself in this or that particular manner71 there can be no doubt that1 whatever the choice made1 the action is always good and meritorious4 ,however1 theologians have excogitated a hypothetical case in which an action may be physically free without being meritorious4 ,it is when one is compelled to do a certain thing and is free only in so far as he is able to choose between two actions exactly equal in moral worth4 ,this would be the case1 for instance1 if he had to pay a debt of ten dollars and were left free to pay it either in coin or in currency4 ,the more common opinion is that in a case of this kind there would be a lack of that liberty which is necessary to render an act morally good and therefore meritorious47#abhd7 c7 ,the third requisite of merit is actual grace4 ,its necessity is evident from the fact that1 to be meritorious1 an act must be supernatural and consequently cannot be performed without the aid of prevenient and coperating grace47#abhe7 d7 ,merit further requires a supernatural motive1 for the reason that every good work must be supernatural1 both as regards object and circumstances 7ex obiecto et circumstantiis71 and the end for which it is performed 7ex fine74 ,in determining the necessary qualities of this motive1 however1 theologians differ widely4 7 ,a considerable number1 mostly of the ,thomist persuasion1 demand the motive of theological charity1 and consequently regard the state of charity 7caritas habitualis sive status caritatis et gratiae7 as essential for the meritoriousness of all good works performed in the state of grace1 even if they are performed from some other1 truly supernatural though inferior motive1 such as obedience1 the fear of ,god1 etc4 ,this rigorous school is constrained to raise the question whether every single good work1 to be supernaturally meritorious1 must proceed from an act of divine charity 7toties quoties71 or whether the virtual influence of one act is sufficient to endow a series of subsequent acts with meritoriousness4 ,only a few ,thomist theologians7#abhf7 defend the first-mentioned theory4 ,the majority7#abhg7 hold that the influxus virtualis caritatis is sufficient4 ,this view is vigorously defended by ,cardinal ,bellarmine1 who says3 8,it is not enough to make a general good intention at the beginning of a year1 or month1 or day1 by which all future actions are referred to ,god2 but it is necessary to refer each particular act to ,god before it is performed407#abhh7 ,the advocates of this theory base their opinion on certain ,scriptural and ,patristic texts1 and especially on ,st4 ,thomas1 whose teaching they misunderstand47#abhi7 ,the dogmatic question whether good works can be meritorious without being inspired by supernatural charity1 has nothing to do with the moral problem whether there is an obligation to make an act of charity from time to time1 except in so far as habitual charity1--i4e4 the state of charity1 which is always required for merit1 nay even for the preservation of sanctifying grace1--cannot be permanently sustained unless renewed from time to time and effectuated by a fresh act of that virtue47#abij7 ,st4 ,alphonsus teaches that every man is obliged to make an act of charity at least once a month1 but he is contradicted by other eminent moralists4 ,in practice it is well to insist on frequent acts of charity because such acts not only confirm and preserve the state of grace1 but render our good works incomparably more meritorious in the sight of ,god4 ,hence1 too1 the importance of making a 8good intention0 every morning before beginning the day's work47#abia7 7 ,there is a second group of very eminent theologians1 including ,suarez17#abib7 ,vasquez17#abic7 ,de ,lugo1 and ,ballerini1 who hold that1 to be meritorious1 the good works of a just man1 who has habitual charity1 need only conform to the divine law1 no special motive being required4 ,these writers base their teaching on the ,tridentine decree which says3 8,for this is that crown of justice which the ,apostle declared was1 after his fight and course1 laid up for him1 to be rendered to him by the ,just ,judge1 and not only to him1 but also to all that love ,his coming4 ,for1 whereas ,jesus ,christ ,himself continually infuses ,his virtue into the said justified1--as the head into the members and the vine into the branches1--and this virtue always precedes1 and accompanies1 and follows their good works1 which without it could not in any wise be pleasing and meritorious before ,god 7can4 #b71 we must believe that nothing further is wanting to the justified to prevent their being accounted to have1 by those very works which have been done in ,god1 fully satisfied the divine law according to the state of this life1 and to have truly merited eternal life1 to be obtained also in its due time1 if so be1 however1 that they depart in grace407#abid7 ,this teaching is in harmony with ,scripture4 ,the ,bible nowhere requires an act of charity to make good works meritorious for ,heaven4 ,in the 8eight beatitudes07#abie7 our ,lord ,himself promises eternal glory for works which are not all works of charity1 nor even dictated by charity1 either formal or virtual4 ,when ,he was asked3 8,master1 what good shall ,i do that ,i may have life everlasting807#abif7 he did not answer with ,bellarmine3 8,steep all thy works in the motive of charity10 but declared3 8,if thou wilt enter into life1 keep the commandments407#abig7 ,and when requested to specify1 ,he simply cited the ordinary precepts of the ,decalogue47#abih7 ,we also know that at the ,last ,judgment ,he will receive the elect into the 8kingdom of ,his ,father0 solely in consideration of the works of mercy they have done47#abii7 ,theological reasoning lends its support to this view4 ,if good works performed without the motive of charity were not supernaturally meritorious1 this would be attributable to one of three causes4 ,either the just would sin by doing good2 or good works performed without charity would not be deserving of eternal beatitude2 or1 finally1 there would be no strict equality between service and reward4 ,all three of these suppositions are untenable4 ,the first would lead to ,bajanism or ,jansenism47#acjj7 ,the second and third overlook the fact that the requisite proportion 7condignitas7 between service and reward is furnished by sanctifying grace or habitual charity1 which1 as deificatio1 adoptive sonship1 and union with the ,holy ,ghost1 actually supplies that for which the motivum caritatis is demanded4 ,we might ask the advocates of the more rigorous opinion1 whence the act of charity which they demand for every meritorious work1 derives its peculiar proportionality or condignitas with the beatific vision4 ,surely not from itself1 because as an act it is merely primus inter pares1 without in any essential respect excelling other motives4 ,there is no alternative but to attribute it to that quasi-divine dignity which is imparted to the just man and his works by sanctifying grace4 ,for these reasons present-day theology regards the second theory as sufficiently well established and the faithful are largely guided by it in practice47#acja7 #b4 ,,requisites ,,of ,,merit ,,on ,,the ,,part ,,of ,,the ,,agent ,,who ,,merits4--,the agent who merits must be a wayfarer and in the state of sanctifying grace4 a7 ,the wayfaring state 7status viae7 is merely another name for life on earth4 ,death as the natural1 though not essentially necessary limit of life1 closes the time of meriting4 ,nothing is more clearly taught in ,holy ,scripture than that we must sow in this world if we desire to reap in the next47#acjb7 b7 ,the second requisite is the state of sanctifying grace4 ,only the just can be 8sons of ,god0 and 8heirs of heaven407#acjc7 ,cfr4 ,john ,,xv1 #d3 8,as the branch cannot bear fruit of itself1 unless it abide in the vine1 so neither can you1 unless you abide in me407#acjd7 ,rom4 ,,viii1 #ag3 8,and if sons1 heirs also2 heirs indeed of ,god1 and joint heirs with ,christ407#acje7 ,does the degree of sanctifying grace existing in the soul exert a decisive influence on the amount of merit due to the good works performed8 ,this question can be easily solved on the theological principle that the supernatural dignity of the soul increases in proportion to its growth in sanctifying grace4 ,vasquez holds that1 other things being equal1 one who is holier gains no greater merit by performing a given work than one who is less holy47#acjf7 ,all other theologians7#acjg7 hold with ,st4 ,thomas7#acjh7 that the meritoriousness of a good deed is larger in proportion to the godlike dignity of the agent1 which in turn is measured by the degree of sanctifying grace in the soul4 ,this explains why ,god1 in consideration of the greater holiness of some saints who are especially dear to ,him1 often deigns through their intercession to grant favors which ,he refuses to others47#acji7 #c4 ,,the ,,requisites ,,of ,,merit ,,on ,,the ,,part ,,of ,,god4--,merit requires but one thing on the part of ,god1 viz43 that ,he accept the good work in actu secundo as deserving of reward4 ,since1 however1 theologians are not agreed on this point1 we are dealing merely with a more or less well-founded opinion4 ,though the good works of the just derive a special intrinsic value from the godlike dignity of adoptive sonship1 and1 consequently1 in actu primo1 are truly meritorious prior to and apart from their acceptance by ,god1 yet human service and divine remuneration are separated by such a wide gulf that1 in order to make a good deed meritorious in actu secundo1 the divine acceptance and promise of reward must be expressly superadded4 ,in regard to the relation between service and reward ,catholic theologians are divided into three schools4 ,the ,scotists7#acaj7 hold that the condignitas of a good work rests entirely on ,god's gratuitous promise and free acceptance1 without which even the most heroic act would be utterly devoid of merit1 whereas with it even naturally good works may become meritorious4 ,this rather shallow theory almost completely loses sight of the godlike dignity peculiar to the just in their capacity of 8adopted children of ,god0 and 8temples of the ,holy ,ghost10 and is unable to account for such important ,biblical terms as 8crown of justice10 8prize of victory10 8just judge10 etc4 ,suarez and his school contend that there is such a perfectly balanced equality between merit and reward that ,god is obliged in strict justice 7ex obligatione iustitiae71 prior to and apart from any formal act of acceptance or promise on ,his part1 to reward good works by the beatific vision4 ,this view is scarcely tenable because there is no common basis on which to construe a relation of strict justice between the ,creator and ,his creatures17#acaa7 and moreover ,st4 ,paul expressly teaches that 8,the sufferings of this time are not worthy to be compared with the glory to come407#acab7 ,hence we prefer to hold with ,lessius17#acac7 ,vasquez17#acad7 and ,de ,lugo7#acae7 that the condignitas or equality existing between merit and reward1 owes its origin both to the intrinsic value of the good work itself and to the free acceptance and gratuitous promise of ,god4 ,this solution duly respects the intrinsic value of merit in actu primo1 without derogating from the sublime dignity of ,god1 who rewards good works not because ,he is obliged to do so by the merits of a mere creature1 but solely because ,he is bound by ,his own truthfulness and fidelity4 ,thus ,god's justice towards ,his creatures is placed upon a free basis1 and there is no violation of justice 7iniuria7 on ,his part4 8,from the fact that our actions have no merit except on the supposition that ,god so ordained10 says ,st4 ,thomas1 8it does not follow that ,god is simply our debtor2 ,he is ,his own debtor1 i4e4 ,he owes it to ,himself to see that ,his commands are obeyed407#acaf7 ,this teaching can be proved from ,sacred ,scripture4 ,cfr4 ,james ,i1 #ab3 8,he shall receive the crown of life1 which ,god hath promised to them that love him407#acag7 ,it is reechoed by ,st4 ,augustine3 8,god is made our debtor1 not by receiving anything from us1 but because it pleased ,him to promise us something4 ,for it is in a different sense that we say to a man3 ,you are indebted to me because ,i have given you something1 and3 ,you owe this to me because you have promised it4 ,to ,god we never say3 ,give back to me because ,i have given to ,thee4 ,what have we given to ,god1 since it is from ,him that we have received whatever we are and whatever good we possess8 ,we have therefore given ,him nothing4444 ,in this manner1 therefore1 may we demand of ,god1 by saying3 ,give me what ,thou hast promised1 because we have done what ,thou didst command1 and it is ,thyself that hast done it because ,thou hast aided our labors407#acah7 ,the ,tridentine ,council seems to endorse this view when it says3 8,life eternal is to be proposed to those 444 hoping in ,god 444 as a reward which is1 according to the promise of ,god ,himself1 to be faithfully rendered to their good works and merits407#acai7 ,section #c4 ,the ,objects ,of ,merit ,after defining the existence of merit the ,tridentine ,council enumerates its objects as follows3 8,if anyone saith that the justified1 by the good works which he performs1 444 does not truly merit increase of grace1 eternal life1 and the attainment of that eternal life1--if it be so1 however1 that he depart in grace1--and also an increase of glory3 let him be anathema407#acbj7 ,hence merit calls for a threefold reward3 7#a7 an increase of sanctifying grace2 7#b7 heavenly glory2 and 7#c7 an increase of that glory4 ,the expression 8vere mereri0 shows that all three of these objects can be merited in the true and strict sense of the term 7de condigno74 ,this is1 however1 no more than a theologically certain conclusion4 #a4 ,,increase ,,of ,,sanctifying ,,grace4--,the first grace of justification 7gratia prima7 can never be merited27#acba7 hence the meaning of the above-quoted conciliar definition is that it can be increased by good works4 ,this increase is technically called gratia secunda4 ,all ,scriptural texts which assert that sanctifying grace is unequal in different individuals1 also prove that it can be increased or augmented by the performance of meritorious works47#acbb7 a7 ,no adult person can merit the first grace of assistance 7gratia prima actualis71 nor any one of the series of actual graces which follow it1 and by which justification ultimately comes to pass4 ,they are all purely gratuitous4 ,similarly1 too1 the first grace of justification 7gratia prima habitualis7 cannot be strictly merited by the sinner preparing for justification4 ,this is the express teaching of ,trent3 8,but we are therefore said to be justified freely1 because that none of those things which precede justification--whether faith or works--merit the grace itself of justification2 for1 if it be a grace1 it is not now by works2 otherwise1 as the same ,apostle says1 grace is no more grace407#acbc7 ,to deny this would not only imperil the dogma of the gratuity of grace 7because if the first grace given before active justification could be strictly merited1 this would necessarily involve the gratia prima actualis71 but it would also start a vicious circle 7because the gratia prima habitualis is an indispensable condition of merit74 ,this explains why ,st4 ,paul and ,st4 ,augustine again and again insist on the gratuity both of the first grace of assistance and the grace of justification proper47#acbd7 8,this grace of ,christ10 says ,st4 ,augustine1 8without which neither infants nor adults can be saved1 is not bestowed for any merits1 but is given freely1 on account of which it is also called grace4 #8,being justified1' says the ,apostle1 #8freely through ,his blood4' 07#acbe7 ,in the light of this teaching it is easy to decide the question1 raised by ,vasquez1 whether perfect contrition justifies the sinner merely per modum dispositionis or per modum causae formalis4 ,both contrition and charity1 be they perfect or imperfect1 are essentially acts that dispose the soul for justification47#acbf7 ,hence1 no matter how perfect1 neither is capable of effecting justification itself by way of merit 7merendo71 nay1 of entering even partially1 as ,vasquez would have it1 into the formal cause of justification1 because1 according to the ,tridentine ,council1 sanctifying grace and not perfect contrition is the unica causa formalis of justification47#acbg7 b7 ,in connection with the dogma just explained theologians discuss the question whether a just man may strictly 7de condigno7 merit the actual graces which ,god bestows on him4 ,we must carefully distinguish between merely sufficient and efficacious graces4 ,theologians commonly hold7#acbh7 that merely sufficient graces may be merited de condigno1 not so efficacious graces1 because the right to efficacious graces would necessarily include a strict right to final perseverance 7donum perseverantiae71 which lies outside the sphere of condign merit4 ,assuming that the justified could by good works strictly merit the prima gratia efficax 7an impossible hypothesis1 because merit presupposes efficacious grace71 this would involve a similar claim to a second1 third1 fourth grace--and ultimately to the final grace of perseverance1 which1 in matter of fact1 no man can merit4 ,not even heroic acts of virtue give a strict right to infallibly efficacious graces1 or to final perseverance4 ,even the greatest saint is obliged to watch1 pray1 and tremble1 lest he lapse from righteousness47#acbi7 ,for this reason the ,tridentine ,council mentions neither final perseverance nor efficacious graces among the objects of merit47#accj7 #b4 ,,eternal ,,life ,,or ,,heavenly ,,glory4--,the second object of merit is eternal life4 ,the dogmatic proof for this assertion has been given above47#acca7 ,eternal life is described by the ,tridentine ,council7#accb7 both as a grace and as a reward4 a7 ,in the canon quoted in the introduction of this ,section the same ,council7#accc7 enumerates four apparently separate and distinct objects of merit1 viz43 increase of grace1 eternal life1 the attainment of eternal life1 and increase of glory4 ,why the distinction between 8eternal life0 and the 8attainment of eternal life08 ,does this imply a twofold reward1 and consequently a twofold object of merit8 ,theologians deny that such was the intention of the ,council1 because the right to a reward evidently coincides with the right to the payment of the same4 ,an unattainable eternal life would be a chimera47#accd7 ,nevertheless1 the distinction is not superfluous1 since the attainment of eternal life does not coincide with the gaining of merit but must be put off until death1 and even then depends upon the condition of the soul3 8si tamen in gratia decesserit0 7provided he depart in grace74 ,with this last condition the holy ,synod also wished to inculcate the salutary truth that the loss of sanctifying grace ipso facto entails the forfeiture of all previously acquired merits4 ,even the greatest saint1 were he to die in the state of mortal sin1 would enter eternity with empty hands and as an enemy of ,god4 ,all his former merits would be cancelled4 ,to revive them would require a new justification47#acce7 b7 ,a close analysis of the ,tridentine canon under review gives rise to another difficulty4 ,can the gloria prima be merited8 ,in defining the gratia secunda as an object of strict merit1 the ,council expressly excludes the gratia prima4 ,it makes no such distinction in regard to glory1 but names both 8eternal life0 7gloria prima7 and 8increase of glory0 7gloria secunda7 as objects of merit4 ,this naturally suggests the query3 ,why and to what extent can the just man merit the gloria prima1 seeing that he is unable to merit the gratia prima8 ,some theologians7#accf7 contend that the justified are entitled to the gloria prima only as a heritage 7titulo haereditatis71 never as a reward 7titulo mercedis74 ,because of its intimate causal connection with the gratia prima1 which is beyond the reach of merit1 the gloria prima1 they argue1 cannot be regarded as an object of merit except on the assumption that the merits which precede justification confer a claim to the gloria prima4 ,this assumption is false1 because without sanctifying grace no condign merits can be acquired47#accg7 ,in spite of this difficulty1 however1 most theologians7#acch7 hold that1 unlike the gratia prima1 the gloria prima may under certain conditions be an object of strict merit4 ,the main reason is that1 as the state of glory is not a necessary requisite of the meritoriousness of good works1 while the state of grace is1 the former may positis ponendis be an effect of the meritum de congruo1 though the latter may not4 ,a mere statement of the problem shows that it cannot be satisfactorily solved unless we distinguish between and enter into a detailed examination of two distinct hypotheses4 ,it is generally agreed that infants dying in the state of baptismal grace owe that grace1 and the state of glory which they enjoy in ,heaven1 solely to ,god's mercy and have no claim to beatitude other than that of heredity 7titulus hereditatis74 ,adults who preserve their baptismal innocence until death1 manifestly cannot merit the gloria prima by their good works1 because they already possess a legal title to it through ,baptism47#acci7 ,it follows that their good works increase1 but do not merit1 the gloria prima1 to which these souls are already entitled titulo haereditatis4 ,the case is quite different with catechumens and ,christians guilty of mortal sin1 who are justified by an act of perfect contrition before the reception of ,baptism or the ,sacrament of ,penance4 ,of them it may be said1 without fear of contradiction1 that they merit for themselves de condigno1 not indeed the first grace of justification1 but the gloria prima1 because perfect contrition1 being an opus operans1 at the very moment of its infusion becomes an opus meritorium entitled to eternal glory47#acdj7 ,as regards the great majority of adult ,catholics who1 because of defective preparation1 never get beyond imperfect contrition 7attritio71 and therefore are not justified until they actually receive the ,sacrament1 it is certain that they owe whatever grace they possess and whatever glory they have a claim to1 entirely to the opus operatum of the ,sacrament47#acda7 #c4 ,,increase ,,of ,,heavenly ,,glory4--,the third object of merit1 according to the ,tridentine ,council1 is 8increase of glory40 ,this must evidently correspond to an increase of grace1 which in its turn is conditioned upon the performance of additional good works4 ,that there is a causal connection between meritorious works performed on earth and the glory enjoyed in ,heaven is clearly taught by ,holy ,scripture4 ,cfr4 ,matth4 ,,xvi1 #bg3 8,for the ,son of man shall 444 render to every man according to his works407#acdb7 #a ,cor4 ,,iii1 #h3 8,and every man shall receive his own reward1 according to his own labor407#acdc7 ,a further argument may be derived from the unequal apportionment of glory to the elect in ,heaven47#acdd7 ,this inequality is based on inequality of grace1 which in turn is owing to the fact that grace can be augmented by good works4 ,consequently1 the inequality of glory depends ultimately on good works47#acde7 #d4 ,,note ,,on ,,the ,,meritum ,,de ,,congruo4--,congruous1 as distinguished from condign merit1 gives no real claim to a reward1 but only a quasi-claim based on equity 7ex quadam aequitate1 congruentia1 decentia74 ,hence congruous merit and condign merit are not species of the same genus1 but merely analogous terms4 ,because of the ambiguity of the word 8equity0 ,dominicus ,soto1 ,becanus1 and a few other ,scholastics rejected the use of the term meritum de congruo in theology4 ,but this was a mistake4 ,the ,fathers engaged in the ,semipelagian controversy1 notably ,st4 ,augustine17#acdf7 did not assert that the justifying faith of the sinner is entirely without merit4 ,the requisites of congruous merit are identical with those of condign merit7#acdg7 in all respects except one1--the meritum de congruo does not require the state of grace4 a7 ,according to the common opinion1 from which but few theologians dissent17#acdh7 a ,christian in the state of mortal sin can1 from the moment he begins to coperate with supernatural grace1 merit de congruo by good works1 and obtain by prayer the dispositions necessary for justification1 and ultimately justification itself4 8,prayer relies on mercy10 says ,st4 ,thomas1 8condign merit on justice4 ,and therefore man obtains from the divine mercy many things by prayer which he does not merit in strict justice407#acdi7 ,this teaching is based partly on ,holy ,scripture and partly on the writings of ,st4 ,augustine1 and is confirmed by certain utterances of the ,council of ,trent4 ,by conscientiously preparing himself with the aid of actual grace1 the sinner probably merits an additional claim 7in equity7 to justification4 ,cfr4 ,ps4 ,l1 #ai3 8,a sacrifice to ,god is an afflicted spirit3 a contrite and humbled heart1 ,o ,god1 thou wilt not despise407#acej7 ,dan4 ,,iv1 #bd3 8,redeem thou thy sins with alms1 and thy iniquities with works of mercy to the poor3 perhaps he ,god will forgive thy offences407#acea7 ,st4 ,augustine says3 8,the remission of sins itself is not without some merit1 if faith asks for it4 ,nor is that faith entirely unmeritorious by which the publican was moved to say3 #8,god1 be merciful to me1 a sinner1' and then went away justified through the merit of faithful humility407#aceb7 b7 ,by good works the just may merit for themselves1 not in strict justice 7de condigno71 but as a matter of equity 7de congruo71 final perseverance1 conversion from mortal sin1 spiritual favors for others1 and also such temporal blessings as may be conducive to eternal salvation4 7 ,it is a theologically certain conclusion1 accepted by all theologians without exception1 that the grace of final perseverance 7donum perseverantiae7 cannot be merited in the strict sense 7de condigno74 ,most authors hold1 however1 that it can be merited de congruo4 ,this meritum is technically called meritum de congruo fallibili4 ,those who deny that it can be merited at all1 admit that it can be infallibly obtained by fervent and unremitting prayer47#acec7 7 ,it is impossible to answer with anything like certainty the question whether the just man is able to merit for himself in advance the grace of conversion against the eventuality of a future lapse into mortal sin4 ,following the lead of ,albertus ,magnus1 ,st4 ,thomas takes a negative view17#aced7 on the ground that mortal sin interrupts the state of grace and annihilates all former merits4 ,in another passage of his writings1 however1 the ,angelic ,doctor says3 8,there are two kinds of merit1 one based on justice1 and this is called condign2 and another based solely upon mercy1 and this is called congruous4 ,of the latter ,st4 ,paul says that it is just1 i4e4 congruous1 that a man who has performed many good works should merit4444 ,and in this wise ,god does not forget our work and love407#acee7 ,scotus17#acef7 ,bonaventure17#aceg7 and ,suarez7#aceh7 regard this as 8a pious and probable opinion10 well supported by ,holy ,scripture4 ,the prophet ,jehu said to ,josaphat1 ,king of ,juda3 8,thou helpest the ungodly1 and thou art joined in friendship with them that hate the ,lord1 and therefore thou didst deserve indeed the wrath of the ,lord2 but good works are found in thee407#acei7 ,to this argument add the following consideration3 ,if previous mortal sin does not prevent those acts whereby man is disposed for justification from being at least to a limited extent meritorious1 there is no reason to assume that merits cancelled by subsequent mortal sin will not be imputed to the sinner1 with due regard1 of course1 to a certain proportion between past merits and future sins47#acfj7 ,to pray for the grace of conversion against the eventuality of future mortal sin1 is always good and useful17#acfa7 because it cannot but please ,god to know that we sincerely desire to be restored to ,his friendship if we should ever have the misfortune of losing it47#acfb7 7 ,the just man may congruously merit for others whatever he is able to merit for himself1 e4g4 the grace of conversion1 final perseverance1 and also the first prevenient grace 7gratia prima praeveniens71 which no man in the state of original sin is able to merit for himself47#acfc7 ,the reason for this1 according to ,st4 ,thomas1 is the intimate relation of friendship which sanctifying grace establishes between the just man and ,god47#acfd7 ,however1 as ,sylvius rightly observes1 it is not in the power of the just to obtain by this friendship favors which would involve the abrogation of the divinely established order of salvation4 ,such a favor would be1 for example1 the justification of a sinner without the medium of grace1 or of a child without the agency of ,baptism4 ,an unreasonable petition deserves no consideration1 even if made by a friend4 ,what may be obtained by the merit of good works may be even more effectively obtained by prayer for others4 ,the ,apostle ,st4 ,james teaches3 8,pray for one another that you may be saved2 for the continual prayer of a just man availeth much407#acfe7 ,this consoling truth is confirmed by the dogma of the ,communion of ,saints1 by many illustrious examples from the ,bible7#acff7 and ecclesiastical history17#acfg7 and by the traditional practice of the ,church in praying ,god to give strength and perseverance to the faithful and the grace of conversion to the heathen and the sinner47#acfh7 7 ,a final question remains to be answered3 ,can the just congruously merit such temporal blessings as good health1 a comfortable living1 and success in business8 ,they can1 but only in so far as these favors are conducive to eternal salvation2 for otherwise they would not be graces4 ,st4 ,thomas seems to go even further than this by describing temporal favors as objects of condign merit when they are conducive to salvation1 and of congruous merit when they bear no relation to that end47#acfi7 ,we have no space left to enter into an argument on this point1 but in conclusion wish to call attention to two important facts3 first1 that prayer is more effective than good works in obtaining temporal as well as spiritual favors2 and secondly1 that we should not strive with too much anxiety for earthly goods1 but direct our thoughts1 desires1 prayers1 and actions to ,god1 the ,infinite ,good1 who has promised to be our 8exceeding great reward407#acgj7 ,,readings3--,st4 ,thomas1 ,summa ,theologica1 #a;a #b;ae1 qu4 #aad1 art4 #a sqq4--,billuart1 ,de ,gratia1 diss4 #h1 art4 #a-e4--99;,bellarmine1 ,de ,iustificatione1 ,v1 #a-bb4--99,suarez1 ,opusc4 de ,divina ,iustitia4--,,idem1 ,de ,gratia1 l4 ,,xii1 cap4 #a sqq4--,oswald1 ,lehre von der ,heiligung1 d4 i4 ,gnade1 ,rechtfertigung1 ,gnodenwahl1 #g1 #crd ed41 ,paderborn #ahhe4--,tepe1 ,institutiones ,theologicae1 ,vol4 ,,iii1 pp4 #bbc sqq41 ,paris #ahif4--99;,heinrich-,gutberlet1 ,dogmatische ,theologie1 ,vol4 ,,viii1 #dgc sqq41 ,mainz #ahig4--;,chr4 ,pesch1 ,praelectiones ,dogmaticae1 ,vol4 ,v1 #crd ed41 pp4 #bae sqq41 ,freiburg #aijh4--99,s4 ,schiffini1 ,de ,gratia ,divina1 pp4 #eid sqq41 ,freiburg #aija4--,kneib1 ,die ,lohnsucht der christlichen ,moral1 ,vienna #aijd4--;,i4 ,j4 ,remler1 ,c4 ,m41 ,supernatural ,merit1 ,st4 ,louis #aiad4--;,a4 ,devine1 ,c4 ,p41 ,the ,sacraments ,explained1 #crd ed41 ,london #aije1 pp4 #gd-hi4--,l4 ,labauche1 ,s4 ,s41 ,god and ,man1 pp4 #bed-bgj1 ,n4 ,y4 #aiaf4 7,on merit in general see ,m4 ,cronin1 ,the ,science of ,ethics1 ,vol4 ,i1 ,dublin #aiji1 pp4 #edd sqq47--,b4 ,j4 ,otten1 ,s4 ,j41 ,a ,manual of the ,history of ,dogmas1 ,vol4 ,,ii1 ,st4 ,louis #aiah1 pp4 #bdi sqq4 ,on the ,protestant idea of the fruits of justification see ,mhler1 ,symbolik1 #ba sqq4 7,english edition1 pp4 #aeg sqq474 ,,index ,a ,acceptance of good works by ,god1 #dai sqq4 ,actual ,grace1 #c sqq42 ,its nature1 #e sqq42 ,its relation to habitual ,grace1 #ad sqq42 ,definition of1 #ae2 ,its two-fold causality1 #ae sqq42 ,division of1 #ai sqq42 ,properties of1 #di sqq42 ,necessity of1 #ej sqq42 ,gratuity of1 #aca sqq42 ,universality of1 #aeb sqq42 ,its relation to free-will1 #bbb sqq42 ,as a requisite of supernatural merit1 #dac sqq4 ,actus humanus1 #dab4 ,adoption1 #ceg4 ,adoptive sonship1 #aee1 #cef sqq4 ,adults1 all receive sufficient grace1 #afg sqq4 ,affectus credulitatis1 #aje4 ,albertus ,magnus1 #bjf1 #dcb4 ,alexander ,,viii1 #agi sq4 ,alexander of ,hales1 #bjf4 ,aloysius1 ,st41 #baa4 ,alphonsus1 ,st41 #dae4 ,alvarez1 #cj1 #baf1 #bdb1 #bdc4 ,ambrose1 ,st41 #fi1 #ajb1 #aeh1 #bji1 #cai1 #cdi1 #djd4 ,amor affectivus et effectivus1 #fh4 ,amsdorf1 #bia4 ,anabaptists1 #cbb4 ,aquaviva1 #bfj1 #bfb4 ,aristotle1 #bf1 #ca1 #ccc1 #cec4 ,arnauld1 #ahj4 ,athanasius1 ,st41 #cda sq41 #cgc1 #cgd4 ,attributes1 ,divine1 #cdd sq4 8,auctorem ,fidei10 ,bull1 #gd sq4 ,augustine1 ,st41 #g1 #h1 #i1 #ag1 #bj1 #bb1 #bc1 #bd sq41 #bg1 #bi1 #ca1 #cc1 #cd1 #cf1 #cg1 #ci1 #db1 #dc1 #dg1 #ef1 #ei sqq41 #ff1 #gj1 #gg1 #gh1 #gi1 #hj1 #ha1 #hc1 #hd1 #he1 #hi1 #ia1 #ib1 #ig1 #ih1 #ajj1 #ajb1 #ajc1 #aje1 #ajg1 #ajh sq41 #aab1 #aah sq41 #abf1 #abg1 #ach1 #adj1 #ada1 #add1 #adf1 #aei sqq41 #aga1 #agd1 #agg1 #ahh1 #ahi sq41 #aia sq41 #aid1 #aig1 #bjc sq41 #baj1 #bae1 #bbh sqq41 #bdi1 #beb1 #bec1 #bed1 #bei1 #bfb1 #bfd1 #bhi1 #cjh1 #cai sq41 #ccg sq41 #cci1 #cdb1 #cdc1 #cej1 #cfh1 #cgc sq41 #cge1 #chc1 #chg1 #cid1 #djd1 #dba1 #dbd sq41 #dcj1 #dca4 ,augustinianism1 #adg1 #bjj1 #bcb sqq4 ,b ,baius and ,bajanism1 #ee1 #ef1 #fj1 #fa1 #fb1 #fg1 #gj1 #gd sqq41 #adg1 #dag4 ,ballerini1 #dae4 ,baez1 #bcb sqq41 #bdf1 #bee4 ,baptism1 #afc sqq41 #bgi1 #cjf1 #cjh sq41 #cad1 #cae1 #cah1 #cai1 #ccj sq41 #cid1 #dbh1 #dcd4 ,barnabas1 ,epistle of1 #cah4 ,basil1 ,st41 #cdf1 #cdi1 #cgc4 ,beatitudes1 #djb1 #daf4 ,beauty1 ,supernatural1 an effect of sanctifying grace1 #cdi sqq4 ,becanus1 #bjf4 ,beghards1 #cii4 ,beguins1 #cii4 ,bellarmine1 #afc1 #bjc1 #baj1 #bfj1 #bfc1 #cai1 #ccj1 #ccd1 #ccg1 #dad4 ,benedict ,,xiv1 #bdi4 ,bernard1 ,st41 #cg1 #bcj4 ,berti1 #bdi4 ,beza1 #bad4 ,biel1 ,gabriel1 #fc1 #baa4 ,billuart1 #ca1 #baa1 #baf1 #bch1 #bdb4 ,bonaventure1 ,st41 #baj1 #cfe1 #dcc4 ,boniface ,,ii1 #ii4 ,book of ,life1 ,the1 #aib sq4 ,book of ,torgau1 #bib4 ,butzer1 #bib1 #cbb4 ,c ,csarius of ,arles1 ,st41 #ii4 ,cajetan1 #afe4 ,calvin and ,calvinism1 #dd1 #aec1 #aef1 #bjf1 #bab1 #bac1 #bad1 #bah1 #bba1 #bbc sq41 #bbh1 #bhe1 #cjb1 #caj1 #cib1 #cii4 ,camerarius1 #bjd4 ,cano1 ,melchior1 #cfc4 ,capacity for grace1 #acc sqq41 #ade sqq4 ,capacity of nature1 #ej sqq4 ,carthage1 ,councils of1 #be1 #bh1 #he1 #aaf4 ,cassian1 ,john1 #ig1 #adb4 ,castelein1 #aie4 ,catharinus1 #bjd1 #baa1 #chb4 ,causality of ,grace1 #ae sqq4 ,celestine ,i1 ,st41 #hi1 #ij1 #ii1 #ajd4 ,celestius1 #hc1 #he1 #hf4 ,cerci1 #bjc4 ,certainty regarding justification1 #cgi sqq4 ,charismata1 #ac4 ,charity1 #bi1 #ef1 #fj1 #fg sqq41 #gh1 #ccf sqq41 #ceb1 #cfc sqq41 #cij1 #cie1 #dac sqq41 #dag4 ,children1 see ,infants4 ,christ1 ,the ,grace of1 #aj1 #gj1 #bbf4 ,chrysostom1 ,st41 #ia1 #ajb sqq41 #ada1 #aga1 #agh1 #aha1 #bji1 #cah1 #cdi1 #chj4 ,clement of ,alexandria1 #cjh4 ,clement of ,rome1 #aha4 ,clement ,v1 #cca4 ,clement ,,viii1 #bee1 #bfa4 ,clement ,,xi1 #gd1 #ahj4 ,cogitatio congrua1 #fi sqq41 #id4 ,concupiscence1 #fd1 #abj4 ,condignitas 7equality7 between merit and reward1 #dag sqq4 ,condign ,merit1 #acb sq41 #cig sq41 #djg sqq4 ,congregatio de ,auxiliis1 #bee1 #bfa4 ,congruism1 #bfa sqq4 ,congruous ,grace1 #bfb sqq4 ,congruous ,merit1 #acb1 #cig1 #djg sqq41 #dcj sqq4 ,conversion1 #agd sqq41 #big1 #dcb sq4 ,coperating ,grace1 #cb sqq4 ,cyprian1 ,st41 #ajb1 #abf4 ,cyril of ,alexandria1 ,st41 #cdi1 #cfj1 #cgc4 ,d ,d',argentr1 #aih4 ,definition of ,grace1 #e sqq4 ,deharbe1 #cbh4 ,deification of man1 #cda sq41 #dje4 ,delectatio victrix1 #bg1 #bbe1 #bdi sqq4 ,de ,lemos1 #baf1 #bcf4 ,de ,lugo1 #gb1 #cfc1 #dae1 #dbj4 ,despair1 #agi4 8,de ,vocatione ,omnium ,gentium10 #agj1 #ahb4 ,diospolis1 ,council of1 #h1 #he1 #acf1 #ada4 ,dordrecht1 ,synod of1 #bac4 ,dorner1 #bic4 ,durandus1 #fc4 ,e ,eck1 ,johann1 #acb4 ,efficacious ,grace1 #da sqq4 ,efficacy1 ,threefold1 #bfe sq4 ,elect1 ,number of the1 #aid sq4 ,ephesus1 ,ecumenical ,council of1 #hf4 ,ephrem1 ,st41 #aji4 ,estius1 #baf4 ,eternal life1 #dbf sqq4 ,eucharist1 ,the ,holy1 #cfj4 ,external and ,internal ,grace1 #aa sqq4 ,f ,facienti quod est in se ,deus non denegat gratiam1 #adg sqq4 ,faith1 #fb1 #gc1 #ajj sqq41 #bgb1 #bgd sqq41 #bih sqq41 #cfc sq41 #cij sq41 #cie4 ,fides explicita--implicita1 #ahd sqq41 #bgi4 ,fiduciary faith1 #bgd sqq41 #caj sq4 ,filiatio adoptiva1 #aaj4 ,final perseverance1 see ,perseverance4 ,flacius1 #bia4 ,florence1 ,council of1 #afd4 ,fonseca1 #beg4 ,francis de ,sales1 ,st41 #bjg1 #bef4 ,franzelin1 #bjc4 ,frassen1 #bjf4 ,freedom a requisite of merit1 #daa sqq4 ,free-will1 #cb sqq42 ,how ,grace coperates with1 #dj sq42 ,its relation to ,grace1 #bbb sqq4 ,friendship1 #cec4 ,friendship of ,god1 an effect of sanctifying grace1 #cea sqq4 ,fulgentius1 ,st41 #bc1 #ahb1 #bae1 #bgh4 ,g ,gazzaniga1 #baf1 #bcf4 ,gelasius1 ,pope1 #agj4 ,gifts of the ,holy ,ghost1 #cfi sq4 ,glory1 #dbf sqq4 ,glossner1 #adi4 ,god1 ,the ,grace of1 #aj4 ,godts1 #aie4 ,gomarus1 #bac4 ,gonet1 #bjd sq41 #baf1 #bah1 #bai sq41 #cde4 ,good intention1 #daa1 #dad4 ,good works1 ,merit of1 #cig sqq4 ,gotti1 #cj1 #ahe1 #baf4 ,gottschalk1 #bab4 ,goudin1 #baf4 ,grace of justification1 #cac4 ,granderath1 #cfa4 ,gratia antecedens--concomitans1 #ce4 ,gratia congrua--incongrua1 #bfb sqq4 ,gratia efficax ab extrinseco sive per accidens1 #bee sqq41 #bfh4 ,gratia efficax ab intrinseco sive per se1 #bcb sqq41 #bfg1 #bfh4 ,gratia est in nobis1 sed sine nobis1 #cg4 ,gratia gratis data1 #ab sqq4 ,gratia gratum faciens1 #ab sqq4 ,gratia inspirationis1 #bc4 ,gratia magna1 #beb sq4 ,gratia orationis1 #dc4 ,gratia parva 7of ,jansenius7 #dd1 #beb sq4 ,gratia prima1 #acf sqq41 #chh sqq41 #dbd1 #dbg sqq4 ,gratia sanans s4 medicinalis1 #af1 #ia1 #aad4 ,gratia secunda1 #chh sqq4 ,gratia vocans1 #cb1 #ce1 #aaa4 ,gratuity of ,grace1 #aca sqq4 ,graveson1 #baf4 ,gregory of ,nazianzus1 #ajb1 #aei1 #cjh4 ,gregory the ,great1 ,st41 #ch1 #bij1 #cjh1 #cfh1 #chj1 #cid4 ,grotius1 ,hugo1 #bid4 ,gutberlet1 #afe1 #bje4 ,h ,habits1 #ccc sqq4 8,half-,melanchthonians10 #bib4 ,harnack1 #bie1 #bif1 #cai1 #cha4 ,heathens1 ,the1 receive sufficient grace for salvation1 #agi sqq4 ,henno1 #cbd4 ,henry of ,ghent1 #baj4 ,hilary1 ,st41 #ig1 #ii1 #bji4 ,holy ,ghost1 #cca sq41 #cce1 #cdf1 #cfa sq41 #cfh1 #cfi sq4 ,hope1 #cfc sqq41 #cij1 #cif4 ,hurter1 #cge4 ,hus1 #bab4 ,hypostatic ,union1 #ab1 #aej1 #cde4 ,i ,ignatius of ,antioch1 ,st41 #djd4 ,illuminating grace of the intellect1 #ai sqq4 ,imputation1 ,lutheran theory of1 #cac sqq4 ,incarnation1 ,dogma of the1 #bhb sqq4 ,incompatibility of ,grace and sin1 #cbc sqq4 ,increase of glory1 #dbi sq4 ,increase of sanctifying grace1 #chd sqq41 #dbc sqq41 #dbi4 8,indiculus10 #ii4 ,infants1 ,unbaptized1 #afc sqq41 ,baptized1 #djf4 ,infralapsarians1 #aef1 #bac4 ,inhabitatio ,spiritus ,sancti1 #cfa sq41 #cgj sqq4 ,innocent ,i1 #h1 #i1 #he1 #aed4 ,innocent ,x1 #afh1 #bbf4 ,innocent ,,xi1 #gc1 #ahc1 #bha1 #djb4 ,intensio gratiae1 #chi4 ,irenus1 ,st41 #dg1 #ij1 #djd4 ,isaias1 #agh4 ,j ,jacob and ,esau1 #bja sq4 ,james1 ,st41 #bhf1 #bhg1 #bhh1 #bhi1 #bid1 #djc1 #dcd4 ,jansenius and ,jansenism1 #dd1 #eb1 #ee1 #fb1 #gd1 #gg1 #gi1 #hj1 #aec sq41 #afh1 #aga1 #ahj1 #bab1 #bah1 #bba1 #bbb1 #bbc1 #bbd sqq41 #bdi1 #beb1 #bha1 #daa1 #dag4 ,jehu1 #dcc4 ,jerome1 ,st41 #eh1 #aji1 #ced1 #chj1 #chg1 #cid1 #dab4 ,jews1 #acg1 #aee1 #aie1 #bhb1 #cfg4 ,john a ,s4 ,thoma1 #baf4 ,john the ,baptist1 ,st41 #aaf4 ,joseph1 ,st41 #aaf1 #baa4 ,jovinian1 #chg1 #cid4 ,julian of ,eclanum1 #hc1 #he4 ,justification1 #cf1 #gc1 #ig1 #aac sq41 #acf sqq42 ,process of1 #bgb sqq42 ,necessity of faith for1 #bgd sqq42 ,necessity of other preparatory acts1 #bhe sqq42 ,the state of1 #cjj sqq42 ,the nature of1 #cja sqq42 ,negative element1 #cjb sqq42 ,positive element1 #caj sqq42 ,sanctifying ,grace the sole formal cause of1 #cbb sqq42 ,qualities of1 #cgh sqq42 ,increase of ,grace1 #chh2 ,fruits of1 #cig sqq4 ,justin ,martyr1 ,st41 #ajb1 #cjh4 ,k ,klee1 #afd4 1 #cde4 ,krogh-,tonning1 #bic4 ,l ,lateran1 ,fourth ,council of the1 #agi1 #djj4 ,law of grace1 #dje4 ,lessius1 #aej1 #bjf1 #baa1 #bba1 #bfb1 #ccg1 #dbj4 ,liberty1 see ,freedom4 ,liebermann1 #hi4 ,logos1 ,the ,divine1 #ceh1 #cei sq4 ,log-stick-and-stone theory1 #bia1 #bib4 ,lucidus1 #bab4 ,lumen gloriae1 #cde4 ,luther1 #eb1 #gd1 #acb1 #bbc1 #bhe1 #bhh1 #bia1 #bic1 #bie1 #cjb1 #caj1 #cbb1 #chd1 #chi1 #cib1 #cii1 #djg4 ,m ,maldonatus1 #bjc1 #bjd4 ,mary1 ,b4 ,v41 #fd1 #aaf1 #baa1 #chd1 #chi1 #cia4 ,massillon1 #aid4 ,melanchthon1 #bib1 #caj4 ,mennonites1 #cbb4 ,mercy1 ,works of1 #daf4 ,merely sufficient ,grace1 #da sqq4 ,merit1 #abh1 #aca sqq41 #cig sqq41 #dcj4 ,meritum de congruo1 #dcj sqq4 ,meritum naturae1 #ach4 ,mezzofanti1 ,cardinal1 #ed4 ,mileve1 ,council of1 #he1 #aad1 #aaf4 ,modernism1 #ed4 ,molina and ,molinism1 #fe1 #adh1 #bjj1 #bag1 #bee sqq41 #ccg4 ,molinos1 ,m4 de1 #dja4 ,moral virtues1 ,infused1 #cff sqq4 ,mortal sin1 #ig1 #ajf sqq41 #cib sqq4 ,n ,nabuchodonosor1 #eh4 ,natural and ,supernatural ,grace1 #g sqq4 ,nature1 ,capacity of1 #ej sqq4 ,necessitas antecedens peccati1 #abj sqq4 ,necessitas medii--praecepti1 #bgi sqq4 ,o ,obduracy1 #age sq4 ,objects of merit1 #dbc sqq4 ,obstinacy1 #agh sq4 ,occasionalists1 #djf4 ,ockam1 #baa4 ,opera steriliter bona1 #eg1 #ha sq4 ,orange1 ,second ,council of1 #bj1 #dd1 #hf1 #ib1 #ii1 #ajj1 #ajf1 #aaj1 #abc1 #acf1 #aci1 #adc1 #bac1 #djj4 ,origen1 #gg4 ,original sin1 #cjc1 #dcd4 ,orosius1 #ahb4 ,osiander1 #bib4 ,osorius1 #bjd4 ,oswald1 #ajd1 #bjc4 ,p ,palmieri1 #fa1 #gb1 #ajc1 #aaf4 ,pantheism1 #cdc4 ,passaglia1 #aeh1 #cge4 ,passions1 ,the1 #bh4 ,paul1 ,st41 #ab1 #ac1 #af1 #ba1 #bb1 #bg1 #eg1 #fd1 #fe1 #fh1 #hh1 #ajj sq41 #aje1 #ajg1 #abe1 #acg1 #adf1 #aeg sq41 #aff1 #afi sq41 #ahj1 #ahi1 #aia1 #bja sq41 #bjg1 #bbg sq41 #bei1 #bfi1 #bgf1 #bgg1 #bha sq41 #bhc1 #bhh sq41 #cad1 #caf1 #cag1 #cah1 #cai sq41 #cea1 #chc1 #cic1 #djb1 #djg1 #dbj1 #dbd4 ,paul ,v1 #bef1 #bfa4 ,pelagius and ,pelagianism1 #ef1 #fd1 #ff1 #ga1 #gi1 #hb sqq41 #hi1 #ig1 #ajc1 #aad1 #aai1 #acf1 #ada1 #agj1 #aij1 #aig1 #bbh1 #cjh4 ,penance1 ,sacrament of1 #cie1 #dbh4 ,perrone1 #ah4 ,perseverance1 ,final1 #abc sqq41 #dbe sq41 #dcb sqq4 ,pesch1 ,chr41 #fh1 #gb1 #bdh4 ,petavius1 #bjc1 #bjd1 #cfa1 #cge4 ,peter ,lombard1 #cca4 ,peter1 ,st41 #aga1 #ahd4 ,pfeffinger1 #bib4 ,piccolomini1 #bfb4 ,pighius1 #bjd4 1 #bgg sq41 #bij4 ,pistoia1 ,council of1 #ga1 #gd4 ,pius ,v1 #afe4 ,pius ,,vi1 #ga1 #gc4 ,platel1 #gb4 ,plato1 #cej4 ,pneumatomachians1 #cgc4 ,polycarp1 ,st41 #bij4 ,pomponazzi1 #eb4 ,postlapsarians1 #bac4 ,potentia obedientialis1 #ai1 #cj1 #dj4 ,praeambula fidei1 #eb1 #ajb1 #aje4 ,praemotio moralis1 #bdi1 #bec4 ,praemotio physica1 #bcc sqq41 #bdh4 ,prayer1 #dc1 #ia1 #abg sqq41 #acc1 #adb sqq41 #bff sqq41 #dca1 #dcc1 #dce4 ,predestinarianism1 ,heretical1 #bab4 ,predestination1 #aeb1 #ahg sqq42 ante praevisa nierita1 #aii sqq42 post praevisa merita1 #bjf sqq4 ,predestinationism1 ,orthodox1 #aii sqq4 ,prevenient ,grace1 #cb sqq4 ,priesthood1 #ac4 ,properties of sanctifying ,grace1 #cgh sqq4 ,prosper1 ,st41 #be1 #cg1 #ei1 #gg1 #ig1 #ii1 #ajj1 #aei1 #ahb1 #aib1 #bae4 ,protagoras1 #cej4 ,q ,qualitates ,fluentes1 #bi sqq4 ,qualities1 #ccc sq4 ,quasi-,merit1 #acd4 ,quesnel1 #ec1 #gb1 #gd sqq41 #ahj4 ,quietists1 #cdc1 #dja4 ,r ,re-,creation1 #cae1 #cci4 ,regeneration1 #cad sq41 #cbi1 #cci1 #cda1 #cdf4 ,repentance1 #agf4 ,reprobation1 #aeb1 #agh1 #bab sqq4 ,requisites of supernatural merit1 #daj sqq4 ,ripalda1 #fe1 #fi1 #ga sqq41 #abh1 #ade1 #adi1 #ccj1 #cdb1 #cde1 #cfc4 ,roman ,catechism1 #ccc1 #cdj1 #cdi1 #cfc4 ,s ,saints absolutely predestined1 #baa2 ,favored by ,god1 #dai4 ,salmeron1 #ccg4 ,salutary acts1 #hb sqq4 ,sanctification1 ,internal1 #cbc1 #cdg1 #cdh4 ,sanctifying ,grace1 #bga sqq42 ,genesis of1 #bgb sqq42 ,the sole formal cause of justification1 #cbb sqq42 ,nature of1 #cbh sqq42 ,a permanent quality of the soul1 #cbh sqq42 ,an infused habit1 #ccc sqq42 ,not identical with charity1 #ccf sqq42 ,a participation of the soul in the divine nature1 #cdj sqq42 ,the effects of1 #cdg sqq42 ,sanctity1 #cdg sqq42 ,supernatural beauty1 #cdi sqq42 ,divine friendship1 #cea sqq42 ,adoptive sonship1 #cef sqq42 ,supernatural concomitants1 #cfb sqq42 ,properties of1 #cgh sqq42 ,admits of degrees and therefore can be increased1 #chd sqq42 ,lost by mortal sin1 #cib sqq42 ,fruits of1 #cig sqq42 ,as a requisite of merit1 #dah sq42 ,increased by merit1 #dbd sqq4 ,sanctity1 an effect of sanctifying ,grace1 #cdg sqq4 ,sardagna1 #ccg4 ,scheeben1 #cfa1 #cge4 ,schrader1 #cge4 ,scientia media1 #bde1 #bec1 #beg sq41 #bff4 ,scotus and the ,scotists1 #aj1 #fc1 #fg1 #id1 #baj1 #cbe1 #ccb1 #ccg1 #dai1 #dcc4 8,seed of ,god10 ,why grace is called the1 #dji4 ,self-righteousness1 #djf sq4 ,semipelagianism1 #ig sqq41 #aci sqq41 #adf1 #adh1 #agj1 #aij1 #aig1 #bbf1 #bbh1 #bci4 ,sensitive sphere1 ,graces of the1 #bf sqq4 ,sinners1 ,ordinary and obdurate1 #agb sqq4 ,sin1 ,incompatible with ,grace1 #cbc sqq42 ,is sanctifying ,grace diminished by venial sin8 #chh sq4 ,sins of malice1 #bdg4 ,society of ,jesus1 #bfj sqq41 #cbe4 ,socinianism1 #bib4 ,socrates1 #be4 ,sola fides theory1 #bhf sqq4 ,soto1 ,dominicus1 #baa1 #cfc1 #dcj4 ,stapleton1 #bjf4 ,stoics1 #fd1 #chg4 ,strengthening ,grace of the will1 #bc sqq4 ,suarez1 #fc1 #if1 #aaf1 #abb1 #abh1 #aej1 #bah1 #bai1 #beg1 #bfb1 #cbe1 #ccj1 #ccd1 #cdf1 #cei1 #cfb1 #cfc1 #cfe1 #cij sq41 #dae1 #dbj1 #dcc4 ,sufficient ,grace1 #da sqq41 #afg sqq4 ,supererogation1 ,works of1 #daa4 ,supernatural character of merit1 #dac sqq4 ,sylvius1 #baf1 #dcd4 ,syncretism1 #bfg sqq4 ,synergist dispute1 #bib4 ,t ,temporal blessings1 #dce4 ,temptations1 #fe sqq4 ,tepe1 #fh1 #gb1 #ha4 ,tertullian1 #agi4 1 #cda1 #cgf4 ,theodoret1 #bji4 ,theological systems devised to harmonize the dogmas of grace and free-will1 #bca sqq42 ,thomism1 #bcb sqq42 ,augustinianism1 #bdh sqq42 ,molinism1 #bee sqq42 ,congruism1 #bfa sqq42 ,syncretism1 #bfg sqq4 ,thomas1 ,st41 #bg1 #cb1 #cd1 #eb1 #ec1 #fb1 #gj1 #ic1 #aba1 #adi1 #afa1 #afe1 #agh1 #ahe1 #aid1 #baj1 #bcb1 #bih1 #cca1 #ccb1 #ccd1 #cch1 #cci1 #cde1 #cdi1 #ceg1 #cfe1 #cfh sq41 #chg1 #dji1 #dad1 #dai1 #dba1 #dca1 #dcb1 #dce4 ,thomism and the ,thomists1 #aa1 #bi1 #bjj1 #bjc1 #baf1 #bai1 #bcb sqq41 #cbe1 #ccb1 #chi1 #dac1 #dad4 ,toletus1 #bjd1 #bjf4 ,tournely1 #bjg1 #ccg4 ,traditionalism1 #eb4 ,trent1 ,council of1 #cd1 #ce1 #cf1 #ch1 #de1 #gd1 #hf1 #id1 #ajf1 #ajg1 #aaa1 #aae sq41 #abb1 #abc1 #abd1 #abe1 #acf1 #aec1 #afe1 #afh1 #ahb1 #ahh1 #bac1 #bbd1 #bbg1 #bdc sq41 #bdg1 #bfe1 #bgb1 #bge1 #bhe1 #bie sqq41 #cjc1 #cjg1 #caa sqq41 #cai1 #cbb sq41 #cbd1 #cbe1 #cbi sq41 #cca1 #cce1 #cch1 #ceb1 #cfa1 #cfc1 #cfe1 #chc1 #che1 #cia1 #cib1 #djj1 #dja1 #djg sq41 #dae1 #dba sq41 #dbc1 #dbe1 #dbf1 sqq41 #dca4 ,trinity1 ,dogma of the1 #bhb sqq4 ,u ,ultricuria1 ,nicholas de1 #eb4 ,unbelief1 #ig4 8,unigenitus10 ,constitution1 #gd4 ,v ,vasquez1 #fi sqq41 #gb1 #id1 #acc1 #adi1 #bfb1 #ccg1 #cfc1 #dae1 #dah1 #dbj1 #dbe4 ,vatican ,council1 #ea1 #ed1 #gc1 #ahc1 #bdd sq41 #bfe4 ,vega1 #abb4 ,venial sin1 ,possibility of avoiding1 #aag sqq42 ,is sanctifying ,grace diminished by8 #chh sq4 ,vienne1 ,council of1 #cca1 #cfc4 ,vital acts of the soul1 #bg sqq4 ,vitelleschi1 #bfb4 ,vocation1 ,the grace of1 #aij1 #aif4 ,voluntas salvifica ,dei1 #aeb sqq4 ,w ,wiclif1 #bab4 ,will to save1 ,god's1 #aeb sqq4 ,y ,ysambert1 #baa4 ,z ,zosimus1 #he4 ,zwingli1 #bih4 ,,footnotes #a ,the ,fathers and the ,schoolmen 8do not emphasize the difference1 and frequently speak of habitual and actual grace as of one whole4 ,controversial reasons account for this discrepancy1 which readers of the older theologians should constantly bear in mind40 7,wilhelm-,scannell1 ,manual of ,catholic ,theology1 ,vol4 ,,ii1 p4 #bbi1 #bnd ed41 ,london #aija47 #b ,the asterisk before an author's name indicates that his treatment of the subject is especially clear and thorough4 ,as ,st4 ,thomas is invariably the best guide1 the omission of the asterisk before his name never means that we consider his work inferior to that of other writers4 ,there are vast stretches of theology which he scarcely touched4 #c ,cfr4 ,pohle-,preuss1 ,god the ,author of ,nature and the ,supernatural1 pp4 #aha sqq41 ,st4 ,louis #aiab4 #d ,theologiae ,graecorum ,patrum ,vindicatae circa ,universam ,materiam ,gratiae ,libri ,,iii1 ,i1 #d1 ,paris #afdf4 #e 8,the same name is loosely applied to the act of #8blessing' the food before taking it1 which is properly the function of a priest1 but which is suitably performed by every ,christian40 7,hunter1 ,outlines of ,dogmatic ,theology1 ,vol4 ,,iii1 p4 #f47 ,cfr4 ,s4 ,thomas1 ,summa ,theologica1 #a;a #b;ae1 qu4 #aaj1 art4 #a3 8,secundum communem loquendi modum tripliciter gratia accipi consuevit3 uno modo pro dilectione alicuius4442 secundo sumitur pro aliquo dono gratis dato4442 tertio modo sumitur pro recompensatione beneficii gratis dati1 secundum quod dicimur agere gratias beneficiorum40 #f ,rom4 ,,xi1 #f3 8,si autem gratia1 iam non ex operibus2 alioquin gratia iam non est gratia40 #g ,tract4 in ,ioannem1 ,,iii1 n4 #i3 8,quid est gratia8 ,gratis data4 ,quid est gratis data8 ,donata1 non reddita40 #h ,debitum naturae4 #i ,epistula ad ,innocent41 n4 #b3 8,nam si intellexissent illi episcopi1 eam illum dicere gratiam1 quam etiam cum impiis habemus1 cum quibus homines sumus1 negare vero eam qu ,christiani et filii ,dei sumus1 quis eum patienter 444 ante oculos suos ferret8 ,quapropter non culpandi sunt iudices1 qui ecclesiastic consuetudine nomen gratiae i4e4 christianae audierunt40 #aj ,on the difference between these two categories see ,pohle-,preuss1 ,god the ,author of ,nature and the ,supernatural1 pp4 #ahj sqq4 #aa ,epist4 ad ,innocent41 l4c43 8,etsi qudam non improband ratione dicitur gratia ,dei qu creati sumus gratia naturalis1 444 alia est tamen1 qu praedestinati vocamur1 iustificamur1 glorificamur gratia supernaturalis40 #ab ,epist4 ad ,sixt41 #aid1 n4 #h3 8,haec est enim gratia1 quam in libris ,dei legere et populis praedicare catholici antistites consueverunt1 et gratia quam commendat ,apostolus non est ea qu creati sumus1 ut homines essemus1 sed qu iustificati sumus1 quum mali homines essemus40 #ac ,st4 ,augustine1 ,ep41 #bag3 8,hoc scil4 credere opus est gratiae1 non naturae4 ,opus est1 inquam1 gratiae quam nobis attulit secundus ,adam1 non naturae quam totam perdidit in seipso ,adam40 #ad ,gratia est donum gratis datum supernaturale4 #ae ,cfr4 ,pohle-,preuss1 ,soteriology4 ,a ,dogmatic ,treatise on the ,redemption1 pp4 #bd sqq41 ,st4 ,louis #aiad4 #af ,gratia est donum gratis datum1 supernaturale1 ex meritis ,christi4 #ag ,cfr4 ,st4 ,augustine1 ,contra ,duas ,epistolas ,pelagianorum1 ,,iv1 #ae4 #ah ,cfr4 ,rom4 ,,iii1 #ba sqq42 ,gal4 ,,ii1 #af4 #ai ,gratia est donum gratis datum1 supernaturale1 internum1 ex meritis ,christi4 #bj ,st4 ,matthew ,x1 #h3 8,infirmos curate1 mortuos suscitate1 leprosos mundate1 daemones eiicite3 gratis accepistis1 gratis date 7 740--,the name 8gratuitously given10 as ,fr4 ,hunter observes 7,outlines1 ,,iii1 #aj71 is 8tautological and not particularly expressive10 and 8helps in no way to indicate what is the nature of the graces which it is intended to exclude4 ,these are such as1 for want of a better word1 we call ingratiating3 the ,latin name used by theologians 7gratum faciens7 denotes that they make a man pleasing to ,god1 grateful to ,him1 if we understand grateful of that which gives pleasure1 and not in its commoner sense1 which is nearly the same as thankful40 #ba ,for a list of the charismata see #a ,cor4 ,,xii1 #d sqq4 ,cfr4 ,englmann1 ,von den ,charismen im allgemeinen und von dem ,sprachencharisma im besonderen1 ,ratisbon #ahdh2 ,cornely1 ,comment4 in ,s4 ,pauli ,priorem ,epistolam ad ,corinthios1 pp4 #daj sqq41 ,paris #ahij2 ,chr4 ,pesch1 ,praelect4 ,dogmat41 ,vol4 ,v1 #crd ed41 pp4 #bdc sqq41 ,freiburg #aijh4 #bb #a ,cor4 ,,xii1 #ca3 8,aemulamini autem charismata meliora1 et adhuc excellentiorem viam vobis demonstro40 #bc ,caritas1 4 #bd #a ,cor4 ,,xiii1 #a sqq4 ,cfr4 ,st4 ,thomas ,aquinas1 ,summa ,theol41 #a;a #b;ae1 qu4 #aaa1 art4 #e3 8,unaquaeque virtus tanto excellentior est1 quanto ad altius bonum ordinatur4 ,semper autem finis potior est his1 quae sunt ad finem i4e4 media4 ,gratia autem gratum faciens ordinat hominem immediate ad coniunctionem ultimi finis2 gratiae autem gratis datae ordinant hominem ad quaedam praeparatoria finis ultimi1 sicut per prophetiam et miracula et huiusmodi homines inducuntur ad hoc quod ultimo fini coniungantur4 ,et ideo gratia gratum faciens est multo excellentior quam gratia gratis data40 #be ,gratia est donum gratis datum1 supernaturale1 internum1 gratum faciens1 ex meritis ,christi4 #bf ,cfr4 ,pohle-,preuss1 ,god the ,author of ,nature and the ,supernatural1 pp4 #bbi sq4 #bg ,ibid41 pp4 #bih sq4 #bh ,ep4 ad ,simplician41 ,i1 #i1 #bb3 8,voluntas ipsa1 nisi aliquid occurrerit quod delectet et invitet animum1 moveri nullo modo potest2 hoc autem1 ut occurrat1 non est in hominis potestate40 #bi ,enchiridion1 c4 #ih3 8,quis tam impie desipiat1 ut dicat1 ,deum malas hominum voluntates1 quas voluerit1 quando voluerit1 ubi voluerit1 in bonum non posse convertere80 #cj 8,domine1 444 ad te nostras etiam rebelles compelle propitius voluntates40 ,for a full treatment of ,god's moral causality the student is referred to ,ripalda1 ,de ,ente ,supernaturali1 disp4 #aji1 sect4 #b sq4 #ca ,cfr4 ,d4 ,palmieri1 ,de ,gratia ,divina ,actuali1 thes4 #ae4 #cb ,causa formalis4 #cc ,causa efficiens4 #cd ,causa meritoria4 #ce ,causa materialis4 #cf ,causalitas moralis4 #cg ,causalitas physica4 #ch ,causa finalis inadaequata4 #ci ,causa finalis adaequata4 #dj ,on the potentia obedientialis see ,pohle-,preuss1 ,god the ,author of ,nature and the ,supernatural1 pp4 #ahh sqq4 #da ,can4 #g1 quoted by ,denzinger-,bannwart1 n4 #ahj4 #db ,supra1 p4 #aa4 #dc 8,lex ,domini immaculata1 convertens animas1 444 praeceptum ,domini lucidum1 illuminans oculos40 #dd 8,christus passus est pro nobis1 vobis relinquens exemplum1 ut sequamini vestigia eius40 #de ,de ,spiritu et ,litera1 c4 #cd3 8,visorum suasionibus agit ,deus1 ut velimus et ut credamus1 sive extrinsecus per evangelicas exhortationes sive intrinsecus1 ubi nemo habet in potestate1 quid ei veniat in mentem40 #df #b ,cor4 ,,iii1 #d sq43 8,fiduciam autem talem habemus per ,christum ad ,deum2 non quod sufficientes simus cogitare aliquid a nobis quasi ex nobis1 sed sufficientia nostra ex ,deo est40 #dg #a ,cor4 ,,iii1 #f3 8,ego plantavi1 ,apollo rigavit2 sed ,deus incrementum dedit 7 74 ,itaque neque qui plantat est aliquid neque qui rigat1 sed qui incrementum dat1 ,deus 7 740 #dh ,de ,gratia ,christi1 c4 #ai3 8,ipse in bonis arboribus cooperatur fructum1 qui et forinsecus rigat atque excolit per quemlibet ministrum et per se dat intrinsecus incrementum40 ,cfr4 also ,eph4 ,i1 #ag sq41 ,acts ,,xxvi1 #af sqq41 #b ,cor4 ,,iv1 #f1 #a ,john ,,ii1 #bj and #bg4 #di ,cfr4 ,mazzella1 ,de ,gratia1 disp4 #a1 art4 #a1 #d1 #crd ed41 ,rome #ahhb4 #ej ,tract4 in ,ioa41 ,,iii1 #ac3 8,magisteria forinsecus adiutoria quaedam sunt et admonitiones2 cathedram in coelo habet1 qui corda tenet40 #ea ,l4c43 8,interior magister est1 qui docet2 ,christus docet1 inspiratio ipsius docet40 #eb ,ep4 #ag de ,incarn4 et ,grat4 n4 #fg3 8,frustra divinus sermo exterioribus auribus sonat1 nisi ,deus spiritali munere auditum hominis interioris aperiat40 ,other ,patristic texts will be found in the classic work of ,ripalda1 ,de ,ente ,supernaturali1 disp4 #aja1 sect4 #c-d4 #ec ,it is to be noted1 however1 that the term gratia inspirationis1 both in the writings of ,st4 ,augustine and in the decrees of ,trent 7,sess4 ,,vi1 can4 #c71 sometimes also denotes the immediate illuminating grace of the mind4 #ed ,de ,gratia ,christi1 c4 #ab3 8,qu grati agitur1 non solum ut facienda noverimus1 verum etiam ut cognita faciamus1 nec ut solum diligenda credamus1 verum etiam ut credita diligamus40 #ee ,op4 cit41 c4 #bf3 8,cognitionem et dilectionem1 sicut sunt discernenda1 discernat1 quia scientia inflat1 quando caritas aedificat4444 ,et quum sit utrumque donum ,dei1 sed unum minus1 alterum maius1 non sic iustitiam nostram super laudem iustificatoris extollat1 ut horum duorum quod minus est divino tribuat adiutorio1 quod autem maius est humano usurpet arbitrio40 #ef ,he applies a variety of practically synonymous terms to the strengthening grace of the will1 for instance3 delectatio coelestis1 spiritus caritatis1 inspiratio dilectionis1 bona voluntas1 voluptas1 sanctum desiderium1 inspiratio suavitatis1 cupiditas boni1 etc4 #eg ,canon #d3 8,quisquis dixerit1 eandem gratiam ,dei per ,iesum ,christum ,d4 ,n4 propter hoc tantum adiuvare ad non peccandum1 quia per ipsam nobis aperitur el revelatur intelligentia mandatorum1 ut sciamus quid appetere et quid vitare debeamus1 non autem per illam nobis praestari ut quod faciendum cognoverimus1 etiam facere diligamus atque valeamus1 a4 s42 444 quum sit utrumque donum ,dei1 et scire quid facere debeamus et diligere ut faciamus40 7,denzinger-,bannwart1 n4 #ajd47 #eh ,contra ,collator41 c4 ,,vii1 #b3 8,trahit timor2 principium enim sapientiae timor ,domini 7,prov4 ,i1 #g74 ,trahit laetitia1 quoniam laetatus sum in his1 quae dicta sunt mihi3 in domum ,domini ibimus 7,ps4 ,,cxxi1 #a74 ,trahit desiderium1 quoniam concupiscit et deficit anima mea in atria ,domini 7,ps4 ,,lxxxiii1 #c74 ,trahunt delectationes3 quam dulcia enim faucibus meis eloquia tua1 super mel et favum ori meo 7,ps4 ,,cxviii1 #ajc74 ,et quis perspicere aut enarrare possit1 per quos affectus visitatio ,dei animum ducat humanum80 ,cfr4 ,schiffini1 ,de ,gratia ,divina1 thes4 #aa2 ,palmieri1 ,de ,gratia ,divina ,actuali1 thes4 #h4 #ei ,de ,anima1 ,i1 #h3 4 #fj ,de ,peccatorum ,meritis et ,remissione1 ,,ii1 #ai1 #cc3 8444 ut suave faciat1 quod non delectabat40 #fa #b ,cor4 ,,xii1 #i3 8,sufficit tibi gratia mea40 ,for further information on this point the student is referred to ,ripalda1 ,de ,ente ,supernaturali1 disp4 #dd1 sect4 #i4 #fb ,in ,psalmos1 #ajb1 n4 #af3 8,vocat ,deus per intimam cognitionem40--,tract4 in ,ioa41 #bf1 n4 #g3 8,videte quomodo trahit ,pater1 docendo delectat40 #fc ,summa ,theol41 #a;a #b;ae1 qu4 #aaj1 art4 #b4 #fd ,s4 ,theol41 #a;a #b;ae1 qu4 #be1 art4 #b4 #fe 8444 quum sit utrumque donum ,dei1 et scire quid facere debeamus1 et diligere ut faciamus40 7,v4 supra1 p4 #be47 #ff 8,amor ,dei propter se super omnia40 #fg ,v4 infra1 ,part ,,ii1 ,ch4 ,i4 #fh ,cfr41 e4g41 ,de ,trinitate1 ,,viii1 #aj3 8,quid est dilectio vel caritas1 quam tantopere ,scriptura divina laudat et praedicat1 nisi amor boni80--,contra ,duas ,epistolas ,pelag41 ,,ii1 #i1 #ba3 8,quid est boni cupiditas nisi caritas80--,de ,gratia ,christi1 c4 #ba3 8,quasi vero aliud sit bona voluntas quam caritas40 #fi ,it should also be noted that in ,augustine's writings inspiratio caritatis1 as an immediate grace of the will1 is not necessarily identical with the infusion of theological love4 #gj ,e4g4 ,berti1 ,de ,theol4 ,discipl41 ,,xiv1 #g4 #ga ,cfr4 ,alvarez1 ,de ,aux41 disp4 #fg1 n4 #f4 #gb ,alvarez1 op4 cit41 disp4 #gd4--;,cfr4 ,john ,,vi1 #dd3 8,nemo potest venire ad me1 nisi ,pater1 qui misit me1 traxerit eum40 ,apoc4 ,,iii1 #bj3 8,ecce sto ad ostium et pulso2 si quis audierit vocem meam et aperuerit mihi ianuam1 intrabo ad illum40 #gc ,comment4 in ,summam ,theol4 ,s4 ,thomae ,aquinatis1 p4 #b1 tr4 #f1 qu4 #b1 art4 #b1 #b4 #gd ,v4 supra1 ,nos4 #a and #b4 #ge ,ad ,simplic41 ,i1 #b1 n4 #ba3 8,quis potest credere1 nisi aliqu vocatione1 h4 e4 aliqu rerum testificatione tangatur8 ,quis habet in potestate tali viso attingi mentem suam1 quo eius voluntas moveatur ad fidem80 #gf ,cfr4 ,suarez1 ,de ,div4 ,grat41 ,,iii1 #d3 8,in ,conciliis et ,patribus nullum vestigium talis gratiae invenimus1 quin potius ipsam inspirationem ponunt ut gratiam primam et praeterea indicant immediate infundi ab ipso ,spiritu ,sancto et non mediante aliqu qualitate40 #gg ,de ,gratia1 diss4 #d1 art4 #b4 #gh ,summa ,theol41 #a;a #b;ae1 qu4 #aaj1 art4 #b3 8,in eo1 qui dicitur gratiam ,dei habere1 significatur esse quidam effectus gratuitae ,dei voluntatis4 ,dictum est autem supra 7qu4 #aji1 art4 #a71 quod dupliciter ex gratuita ,dei voluntate homo adiuvatur3 uno modo inquantum anima hominis movetur a ,deo ad aliquid cognoscendum vel volendum vel agendum2 et hoc modo ipse gratuitus effectus in homine non est qualitas1 sed motus quidam animae2 actus enim moventis in moto est motus1 ut dicitur 7,phys4 #a1 #c1 text4 #ah74 ,alio modo adiuvatur homo ex gratuita ,dei voluntate1 secundum quod aliquod habituale donum a ,deo animae infunditur 444 et sic donum gratiae qualitas quaedam est40--,cfr4 ,palmieri1 ,de ,gratia ,div4 ,actuali1 thes4 #af2 ,pesch1 ,praelect4 ,dogmat41 ,vol4 ,v1 #crd ed41 pp4 #bc sqq42 ,schiffini1 ,de ,gratia ,divina1 pp4 #bbj sqq4 ,the ,thomistic doctrine on this point is viewed with favor by several ,molinist theologians1 e4g41 ,platel 7,de ,gratia1 n4 #edg7 and ,gutberlet 7,dogmatische ,theologie1 ,vol4 ,,viii1 pp4 #be sq41 ,mainz #ahig74 #gi ,de ,peccat4 ,merit4 et ,rem41 ,,ii1 #ah3 8,quoniam quod a ,deo nos avertimus nostrum est1 et haec est voluntas mala2 quod vero ad ,deum nos convertimus nisi ipso excitante et adiuvante non possumus1 et haec est voluntas bona40 #hj ,de ,grat4 et ,lib4 ,arbitr41 c4 #ag1 #cc3 8,ipse ut velimus1 operatur incipiens1 qui volentibus cooperatur perficiens40--,on certain differences of opinion on this point between ,suarez 7,de ,div4 ,motione1 ,,iii1 #e7 and ,st4 ,thomas 7,summa ,theol41 #a;a #b;ae1 qu4 #aaa1 art4 #b71 see ,schiffini1 ,de ,gratia ,divina1 pp4 #beb sqq4 #ha ,cfr4 ,ps4 ,,lviii1 #aa2 ,,xxii1 #f4 #hb ,enchiridion1 c4 #cb3 8,nolentem praevenit1 ut velit2 volentem subsequitur1 ne frustra velit40 #hc ,conc4 ,trident41 ,sess4 ,,vi1 cap4 #e3 8,declarat praeterea1 ipsius justificationis exordium in adultis a ,dei per ,iesum ,christum praeveniente gratia sumendum esse1 h4 e4 ab eius vocatione1 qua nullis eorum existentibus meritis vocantur40 7,denzinger-,bannwart1 n4 #gig47 #hd ,summa ,theol41 #a;a #b;ae1 qu4 #aaa1 art4 #c3 8,sicut gratia dividitur in operantem et cooperantem secundum diversos effectus1 ita etiam in praevenientem et subsequentem1 qualitercumque gratia accipiatur 7i4e4 sive habitualis sive actualis74 ,sunt autem quinque effectus gratiae in nobis1 quorum primus est ut anima sanetur2 secundus ut bonum velit2 tertius est ut bonum quod vult efficaciter operetur2 quartus est ut in bono perseveret2 quintus est ut ad gloriam perveniat4 ,et ideo gratia1 secundum quod causat in nobis primum effectum1 vocatur praeveniens respectu secundi effectus2 et prout causat in nobis secundum1 vocatur subsequens respectu primi effectus4 ,et sicut unus effectus est posterior uno effectu et prior alio1 ita gratia potest dici praeveniens et subsequens secundum eundem effectum respectu diversorum40 #he ,conc4 ,trident41 ,sess4 ,,vi1 cap4 #af3 8,iesus ,christus in ipsos iustificatos iugiter virtutem influit1 quae virtus bona eorum opera semper antecedit et comitatur et subsequitur40 #hf ,on the distinction to be drawn between the various members of these pairs1 whether it be real or merely logical1 theologians differ4 ,cfr4 ,palmieri1 ,de ,div4 ,grat41 thes4 #ah2 ,chr4 ,pesch1 ,praelect4 ,dogmat41 ,vol4 ,v1 #crd ed41 pp4 #ag sqq42 ,schiffini1 ,de ,gratia ,divina1 pp4 #bda sqq4 #hg ,v4 supra1 ,nos4 #a and #d4 #hh ,sess4 ,,vi1 cap4 #e and can4 #d1 quoted in ,denzinger-,bannwart's ,enchiridion1 n4 #gig and #had4 #hi ,ad ,simplic41 ,i1 qu4 #b1 n4 #bb3 8,voluntas ipsa1 nisi aliquid occurrerit1 quod delectet atque invitet animum1 moveri nullo modo potest2 hoc autem ut occurrat1 non est in hominis potestate40 #ij ,contr4 ,collator41 c4 ,,vii1 #b3 8,et quis perspicere aut enarrare possit1 per quos affectus visitatio ,dei animum ducat humanum1 ut quae fugiebat sequatur1 quae oderat diligat1 quae fastidiebat esuriat1 ac subit commutatione mirabili quae clausa ei fuerant sint aperta1 quae onerosa levia1 quae amara sint dulcia1 quae obscura sint lucida80 #ia ,cfr4 ,m4 ,cronin1 ,the ,science of ,ethics1 ,vol4 ,i1 pp4 #cj sqq41 ,dublin #aiji4 #ib ,contra ,duas ,epistolas ,pelagian41 ,,ii1 #i1 #ba3 8,multa ,deus facit in homine bona1 quae non facit homo2 nulla vero facit homo1 quae non facit ,deus1 ut faciat homo40 #ic ,de ,gratia et ,lib4 ,arbitr41 c4 #ag1 n4 #cc3 8,ut ergo velimus1 sine nobis operatur2 quum autem volumus et sic volumus ut faciamus1 nobiscum cooperatur2 tamen sine illo vel operante ut velimus1 vel cooperante quum volumus1 ad bona pietatis opera nihil valemus40 #id ,de ,gratia et ,lib4 ,arbitr41 c4 #ad3 8,si ergo ,deus tria haec1 h4 e4 bonum cogitare1 velle1 perficere1 operatur in nobis 7#b ,cor4 ,,iii1 #e2 ,phil4 ,,ii1 #ac71 primum profecto sine nobis1 secundum nobiscum1 tertium per nos facit4 ,siquidem immittendo bonam cogitationem1 nos praevenit2 immutando etiam malam voluntatem sibi per consensum iungit2 ministrando et consensui facultatem foris per apertum opus nostrum internus opifex innotescit4 ,sane ipsi nos praevenire nequaquam possumus4 ,qui autem bonum neminem invenit1 neminem salvat1 quem non praevenit4 ,a ,deo ergo sine dubio nostrae fit salutis exordium1 nec per nos utique nec nobiscum4 ,verum consensus et opus1 etsi non ex nobis1 non iam tamen sine nobis40--,on the misinterpretation of this text by the ,jansenists1 see ,palmieri1 ,de ,gratia ,divina ,actuali1 pp4 #hd sq4 #ie ,moral41 ,,xvi1 #aj3 8,superna pietas prius agit in nobis aliquid sine nobis gratia praeveniens1 ut subsequente libero arbitrio bonum1 quod appetimus1 agat nobiscum gratia cooperans40 #if ,conc4 ,trid41 ,sess4 ,,vi1 c4 #af3 8,tanta est ,dei erga homines bonitas1 ut eorum velit esse merita quae sunt ipsius dona40 7,denzinger-,bannwart1 n4 #haj47 #ig ,de ,grat4 et ,lib4 ,arbitr41 c4 #af1 #cb3 8,certum enim est nos mandata servare1 si volumus2 sed quia praeparatur voluntas a ,domino1 ab illo petendum est1 ut tantum velimus quantum sufficit1 ut volendo faciamus4 ,certum est nos velle1 quum volumus2 sed ille facit ut velimus bonum1 de quo dictum est quod paulo ante posui 7,prov4 ,,viii1 #ce73 ,praeparatur voluntas a ,domino2 de quo dictum est 7,ps4 ,,xxxvi1 #cb73 ,a ,domino gressus hominis dirigentur et viam eius volet2 de quo dictum est 7,phil4 ,,ii1 #ac73 ,deus est qui operatur in nobis et velle4 ,certum est nos facere quum facimus2 sed ille facit ut faciamus1 praebendo vires efficacissimas voluntati1 qui dixit 7,ezech4 ,,xxxvi1 #bg73 ,faciam ut in iustificationibus meis ambuletis et iudicia mea observetis et faciatis4 ,quum dicit3 ,faciam ut faciatis1 quid aliud dicit nisi 7,ezech4 ,,xi1 #ai73 ,auferam a vobis cor lapideum1 unde non faciebatis1 7,ezech4 ,,xxxvi1 #bf71 et dabo vobis cor carneum1 unde facitis40--,on the subject of this paragraph see ,palmieri1 op4 cit41 thes4 #aj1 and ,chr4 ,pesch1 op4 cit41 pp4 #ad sqq4 #ih ,cfr4 ,pohle-,preuss1 ,god the ,author of ,nature and the ,supernatural1 pp4 #fg sqq4 #ii ,cfr4 ,palmieri1 ,de ,div4 ,grat4 ,actuali2 thes4 #ag1 and ,chr4 ,pesch1 ,praelect4 ,dogmat41 ,vol4 ,v1 #crd ed41 pp4 #bh sqq4 #ajj ,v4 infra1 ,ch4 ,,iii1 ,sect4 #b4 #aja ,de ,grat4 et ,lib4 ,arbitr41 c4 #af1 #cb3 8,certum est nos facere1 quum facimus2 sed ille facit ut faciamus1 praebendo vires efficacissimas voluntati40 #ajb ,de ,corrept4 et ,grat41 c4 #aa3 8,acceperat posse1 si vellet gratia sufficiens2 sed non habuit velle gratia efficax quod posset1 nam si habuisset1 perseverasset40 ,cfr4 ,palmieri1 ,de ,div4 ,grat4 ,actuali1 thes4 #aa4 #ajc ,de ,nat4 et ,grat41 #dc3 8,nam ,deus impossibilia non iubet1 sed iubendo monet1 et facere quod possis1 et petere quod non possis1 et adiuvat ut possis40 #ajd ,de ,gratia ,christi1 ,,iv1 #aj3 8444 ita inefficax1 ex qua operatio ne possit quidem sequi1 nisi eius inefficacia per aliam suppleatur40 #aje 8,illud a recentioribus prolatum gratiae sufficientis genus1 quo adiuvante nullum unquam opus factum est aut fiet unquam1 videtur monstrum quoddam singulare gratiae1 solummodo peccatis faciendis maiorique damnationi accersendae serviens40 7,de ,grat4 ,christi1 ,,iii1 #c74 #ajf 8,gratia sufficiens statui nostro non tam utilis quam perniciosa est1 sic ut proinde merito possimus petere3 ,a gratia sufficienti libera nos1 ,domine40 ,this assertion was condemned by ,pope ,alexander ,,viii in #afij4 ,it is convincingly refuted by ,schiffini1 ,de ,gratia ,divina1 pp4 #ced sqq4 #ajg 8,hoc etiam secundum fidem catholicam credimus1 quod accept per baptismum grati omnes baptizati ,christo auxiliante et cooperante1 quae ad salutem pertinent1 possint et debeant1 si fideliter laborare voluerint1 adimplere40 7,denzinger-,bannwart1 n4 #bjj47 #ajh ,sess4 ,,vi1 can4 #d3 8,si quis dixerit1 liberum hominis arbitrium a ,deo motum et excitatum nihil cooperari ,deo1 444 neque posse dissentire1 si velit1 anathema sit40 7,denzinger-,bannwart1 n4 #had47 #aji ,is4 ,v1 #d3 8,quid est1 quod debui ultra facere vineae meae et non feci ei8 ,an quod exspectavi1 ut faceret uvas et fecit labruscas80 #aaj ,prov4 ,i1 #bd3 8,vocavi et renuistis1 extendi manum meam et non fuit qui adspiceret40 #aaa ,matth4 ,,xi1 #ba4 #aab ,cfr4 ,matth4 ,,xxiii1 #cg2 ,acts ,,vii1 #ea2 #a ,cor4 ,x1 #ac2 #b ,cor4 ,,vi1 #a2 #a ,thess4 ,v1 #ai4 #aac ,contra ,haer41 ,,iv1 #cg1 #a3 8,illud autem quod dicit 7,matth4 ,,xxiii1 #cg73 ,quoties volui colligere filios tuos1 et noluisti1 veterem libertatem hominis manifestat1 quia liberum eum fecit ,deus ab initio4444 ,vis enim a ,deo non fit1 sed bona sententia adest illi semper4 ,et propter hoc consilium quidem bonum dat omnibus4444 ,et qui operantur quidem illud gratia efficax1 gloriam et honorem percipient1 quoniam operati sunt bonum1 quum possint non operari illud2 hi autem1 qui illud non operantur1 indicium iustum excipient ,dei1 quoniam non sunt operati bonum gratia inefficax1 quum possint operari illud gratia vere et mere sufficiens40 #aad 8,gratia ,dei 444 quae hominum adiuvat voluntates3 qua ut non adiuventur1 in ipsis itidem causa est1 non in ,deo40 ,de ,peccat4 ,mer4 et ,rem41 ,,ii1 #ag4 #aae ,de ,lib4 ,arbitr41 ,,iii1 #af3 8,ex eo quod non accepit1 nullus reus est2 ex eo autem quod non facit quod debet1 iuste reus est4 ,debet autem facere1 si accepit et voluntatem liberam et sufficientissimam facultatem40 ,on the ,jansenist distortions of ,st4 ,augustine's teaching see ,palmieri1 ,de ,gratia ,divina ,actuali1 thes4 #dh4 ,the doctrine of the ,greek ,fathers is thoroughly rehearsed by ,isaac ,habert1 ,theol4 ,patr4 ,graec41 ,,ii1 #f sq4 #aaf ,conc4 ,vat41 ,sess4 ,,iii1 ,de ,revel41 can4 #a3 8,si quis dixerit1 ,deum unum et verum1 ,creatorem et ,dominum nostrum1 per ea1 quae facta sunt1 naturali rationis humanae lumine certo cognosci non posse1 anathema sit40 #aag ,conc4 ,vat41 ,sess4 ,,iii1 cap4 #d3 8,hoc quoque perpetuus ,ecclesiae catholicae consensus tenuit et tenet1 duplicem esse ordinem cognitionis1 non solum principio1 sed obiecto etiam distinctum3 principio quidem1 quia in altero naturali ratione et altero fide divin cognoscimus2 obiecto autem1 quia praeter ea1 ad quae naturalis ratio pertingere potest1 credenda nobis proponuntur mysteria in ,deo abscondita1 quae1 nisi revelata divinitus1 innotescere non possunt40 7,denzinger-,bannwart1 n4 #agie47 #aah ,nicholas d',autricourt1 a master in the ,university of ,paris1 in #acdh1 was compelled by the ,sorbonne and the ,apostolic ,see to retract a number of propositions taken from his writings which were infected with scepticism4 ,these propositions1 most of which had been censured as heretical1 and some as merely false1 may be found in ,natalis ,alexander1 ,hist4 ,eccles41 ed4 ,bing41 ,,xv1 #aie1 and also1 with some explanatory remarks1 in ,denifle-,chatelain1 ,chartularium ,univ4 ,paris41 ,,ii1 #a1 ,paris #ahia4 #aai 8,klotz-1 ,stock- und ,steintheorie40 #abj ,on ,traditionalism1 see ,pohle-,preuss1 ,god3 ,his ,knowability1 ,essence1 and ,attributes1 pp4 #dd sqq41 #bnd ed41 ,st4 ,louis #aiad4 #aba ,wisd4 ,,xiii1 #a sqq42 ,rom4 ,i1 #bj sq42 ,rom4 ,,ii1 #ad sq4 ,cfr4 ,pohle-,preuss1 op4 cit41 pp4 #ag sqq4 #abb ,ibid41 pp4 #ch sqq4 #abc ,summa ,theol41 #a;a1 qu4 #b1 art4 #b1 ad #a3 8,deum esse et alia huiusmodi 444 non sunt articuli fidei1 sed praeambula ad articulos2 sic enim fides praesupponit cognitionem naturalem1 sicut gratia naturam et perfectio perfectibile40 #abd ,luther's ,werke1 ed4 ,walch1 ,,xii1 #djj1 ,halle #agdb3 8,alles1 was sie rtert und schleusst1 so gewisslich falsch und irrig ist1 als ,gott lebt40 #abe ,conc4 ,trid41 ,sess4 ,,vi1 cap4 #a and canon #e4 #abf ,on the vulnera naturae cfr4 ,pohle-,preuss1 ,god the ,author of ,nature and the ,supernatural1 pp4 #bih sqq41 ,st4 ,louis #aiab4 ,already ,st4 ,augustine observed3 8,ad miseriam iustae damnationis pertinet ignorantia et difficultas1 quam patitur homo ab exordio nativitatis suae1 nec ab isto malo nisi ,dei grati liberatur40 7,retract41 ,i4 #i47 #abg ,propos4 #da3 8,omnis cognitio ,dei etiam naturalis1 etiam in philosophis ethnicis1 non potest venire nisi a ,deo2 et sine gratia non producit nisi praesumptionem1 vanitatem et oppositionem ad ipsum ,deum loco affectuum adorationis1 gratitudinis et amoris40 7,denzinger-,bannwart1 n4 #acia47 #abh ,on the debitum naturae cfr4 ,pohle-,preuss1 ,god the ,author of ,nature and the ,supernatural1 pp4 #ahd sq4 #abi ,summa ,theol41 #a;a #b;ae1 qu4 #b1 art4 #d4 #acj ,conc4 ,vatic41 ,sess4 ,,iii1 ,de ,revel41 cap4 #b3 8,ut ea1 quae in rebus divinis humanae rationi per se impervia non sunt1 in praesenti quoque generis humani conditione ab omnibus expedite1 firm certitudine et nullo admixto errore cognosci possint40 #aca ,cfr4 ,chastel1 ,s4 ,j41 ,de la ,valeur de la ,raison ,humaine1 ,paris #ahed2 ,o4 ,willmann1 ,geschichte des ,idealismus1 ,vol4 ,,iii1 #bnd ed41 pp4 #haa sqq41 ,braunschweig #aijh2 ,bellarmine1 ,de ,gratia et ,libero ,arbitrio1 ,v1 #a sqq4 #acb ,the only dissenting voice is that of ,cardinal ,cajetan4 #acc ,mezzofanti spoke perfectly thirty-eight languages1 thirty others less perfectly1 and was more or less familiar with fifty dialects4 ,cfr4 ,u4 ,benigni in the ,catholic ,encyclopedia1 ,vol4 ,x1 p4 #bga4 #acd ,on the question whether grace can enable a man to acquire an unlimited1 universal knowledge1 see ,pohle-,preuss1 ,christology1 pp4 #beh sqq41 ,st4 ,louis #aiac4 ,cfr4 also ,st4 ,thomas1 ,summa ,theol41 #a;a #b;ae1 qu4 #aji1 art4 #a1 and ,palmieri1 ,de ,gratia ,divina ,actuali1 thes4 #ai4 #ace ,prop4 ,baii ,damn41 #bg3 8,liberum arbitrium sine gratiae ,dei adiutorio nonnisi ad peccandum valet40 7,denzinger-,bannwart1 n4 #ajbg47 #acf ,prop4 ,baii ,damn41 #cg3 8,cum ,pelagio sentit1 qui boni aliquid naturalis1 i4e4 quod ex naturae solis viribus ortum ducit1 agnoscit40 7,denzinger-,bannwart1 n4 #ajcg47 #acg ,prop4 ,baii ,damn41 #be3 8,omnia opera infidelium sunt peccata et philosophorum virtutes sunt vitia40 7,denzinger-,bannwart1 n4 #ajbe47 #ach ,prop4 ,damn4 ab ,alex4 ,,viii3 8,necesse est infidelem in omni opere peccare40 7,denzinger-,bannwart1 n4 #abih47 #aci ,matth4 ,v1 #df sq4 #adj ,mercedem1 4 #ada ,salutaveritis1 4 #adb ,ethnici1 4 #adc ,rom4 ,,ii1 #ad sqq4 #add ,gentes1 4 #ade ,that is1 the ,mosaic law4 #adf ,naturaliter1 4 #adg ,naturaliter1 4 #adh 8,quae legis sunt1 faciunt40 #adi ,rom4 ,i1 #ba sqq4 #aej ,for other germane texts see ,ezech4 ,,xxix1 #ah sqq42 ,rom4 ,i1 #ba4 #aea 1 4 #aeb 4 #aec ,cfr4 also #a ,cor4 ,,viii1 #aj sqq4 ,for a fuller explanation see ,scheeben1 ,dogmatik1 ,vol4 ,,iii1 pp4 #ied sqq4 #aed ,ezech4 ,,xxix1 #bj3 8,and for the service that he hath done me against it the city of ,tyre1 ,i have given him the land of ,egypt1 because he hath labored for me1 saith the ,lord ,god40 #aee ,in ,ezech41 ,,xxix1 #bj3 8,ex eo quod ,nabuchodonosor accepit mercedem boni operis1 intelligimus etiam ethnicos1 si quid boni fecerint1 non absque mercede ,dei iudicio praeteriri40 #aef ,in ,gal41 ,i1 #ae3 8,multi absque fide et evangelio ,christi vel sapienter faciunt aliquid vel sancte1 ut parentibus obsequantur1 ut inopi manum porrigant1 non opprimant vicinos1 non aliena diripant40 #aeg ,de ,spiritu et ,litera1 c4 #bh3 8,sicut enim non impediunt a vita aeterna iustum quaedam peccata venialia1 sine quibus haec vita non ducitur1 sic ad salutem aeternam nihil prosunt impio aliqua bona opera1 sine quibus difficillime vita cuiuslibet pessimi hominis invenitur40 #aeh ,ep41 #add1 #b4 #aei ,confess41 ,,vi1 #aj4 #afj ,ep41 #ach1 c4 #c3 8,deus enim sic ostendit in opulentissimo et praeclaro imperio ,romanorum1 quantum valerent civiles etiam sine ver religione virtutes1 ut intelligeretur hc addit fieri homines cives alterius civitatis1 cuius rex veritas1 cuius lex caritas1 cuius modus aeternitas40 #afa ,de ,spiritu et ,litera1 c4 #c1 n4 #e3 8,neque liberum arbitrium quidquam nisi ad peccandum valet1 si lateat veritatis via40 #afb ,sent4 ex ,august41 n4 #ajf3 8,omnis vita infidelium peccatum est et nihil est bonum sine summo bono4 ,ubi enim deest agnitio summae et incommutabilis veritatis1 falsa virtus est etiam in optimis moribus40 #afc ,what ,augustine himself observes of the literary style of ,st4 ,cyprian 7,ep41 #ic1 c4 #aj1 n4 #ci73 8,habet quandam propriam faciem1 qu possit agnosci10 applies in an even truer sense to his own writings4 #afd ,cfr4 ,enchirid41 c4 #cj4 #afe ,cfr4 ,de ,correptione et ,gratia1 c4 #i1 n4 #bj sqq4 #aff ,for a fuller and more adequate treatment of this question see ,j4 ,ernst1 ,werke und ,tugenden der ,unglubigen nach ,augustinus1 ,freiburg #ahga2 ,ripalda1 ,de ,ente ,supernaturali1 t4 ,,iii1 ,cologne #afdh2 ,s4 ,dechamps1 ,de ,haeresi ,ianseniana1 ,paris #afde2 and1 more briefly1 ,palmieri1 ,de ,gratia ,divina ,actuali1 thes4 #ba4 #afg ,palmieri1 l4c41 thes4 #bj4 ,concerning the effects of original sin on free-will1 see ,pohle-,preuss1 ,god the ,author of ,nature and the ,supernatural1 pp4 #bia sq4 #afh ,on this distinction see supra1 pp4 #ae sqq4 #afi ,summa ,theol41 #b;a #b;ae1 qu4 #aj1 art4 #d3 8,bona opera1 ad quae sufficit bonum naturae1 aliqualiter operari possunt infideles4 ,unde non oportet quod in omni suo opere peccent2 sed quandocunque aliquod opus operantur ex infidelitate1 tunc peccant40 #agj ,cfr4 ,conc4 ,trident41 ,sess4 ,,vi1 can4 #g3 8,si quis dixerit1 opera omnia quae ante iustificationem fiunt1 quacunque ratione facta sint1 vere esse peccata vel odium ,dei mereri1 aut quanto vehementius quis nititur se disponere ad gratiam1 tanto eum gravius peccare1 anathema sit40 7,denzinger-,bannwart1 n4 #hag47 #aga ,v4 infra1 ,no4 #c4 #agb ,cfr4 ,pohle-,preuss1 ,god the ,author of ,nature and the ,supernatural1 pp4 #bbf sqq4 #agc 8,propositio temeraria et errori proxima40 #agd ,conc4 ,trid41 ,sess4 ,,vi1 cap4 #ac3 8,verumtamen qui se existimant stare1 videant ne cadant1 et cum timore ac tremore salutem suam operentur4444 ,formidare enim debent 444 de pugna1 quae superest cum carne1 cum mundo1 cum diabolo1 in qua victores esse non possunt1 nisi cum ,dei grati ,apostolo obtemperent dicenti3 ,debitores etc40 7,denzinger-,bannwart1 n4 #hjf47 #age ,rom4 ,,vii1 #bb sqq4 #agf ,rom4 ,,vii1 #bd sq4 #agg ,cfr4 ,pohle-,preuss1 ,mariology1 pp4 #hj sqq41 ,st4 ,louis #aiad4 #agh ,cfr4 ,st4 ,thomas1 ,summa ,theol41 #a;a #b;ae1 qu4 #aji1 art4 #e2 ,heinrich-,gutberlet1 ,dogmatische ,theologie1 ,vol4 ,,viii1 #daf1 ,mainz #ahig4 #agi ,de ,ente ,supernaturali1 disp4 #aad1 sect4 #ah4 #ahj ,concord41 art4 #ac1 disp4 #ai4 #aha ,cfr4 ,chr4 ,pesch1 ,praelect4 ,dogmat41 ,vol4 ,v1 pp4 #hg sqq4 #ahb ,cfr4 the following passage from the ,tridentine ,council3 8444 cum timore ac tremore salutem suam operentur in laboribus1 in vigiliis1 in eleemosynis1 in orationibus et oblationibus1 in ieiuniis et castitate40 #ahc ,de ,natura et ,gratia1 c4 #dh1 n4 #fb3 8,fideles enim orantes dicunt3 ,ne nos inferas in tentationem4 ,si adest possibilitas1 ut quid orant8 ,aut a quo malo se liberari orant nisi maxime de corpore mortis huius8444 de vitiis carnalibus1 unde non liberatur homo sine grati ,salvatoris4444 ,orare sinatur1 ut sanetur4 ,quid tantum de naturae possibilitate praesumitur8 ,vulnerata1 sauciata1 vexata1 perdita est2 ver confessione1 non fals defensione opus habet40 ,the necessity of grace1 and of prayer to obtain grace1 is admirably and exhaustively treated by ,suarez1 ,de ,necessitate ,gratiae1 ,i1 #bc1 sqq4 ,cfr4 also ,bellarmine1 ,de ,gratia et ,libero ,arbitrio1 ,v1 #g sqq4 #ahd ,comment4 in ,quatuor ,libros ,sent41 ,,iii1 dist4 #bg1 qu4 unica3 8,ratio recta docet1 solum summum bonum infinitum esse summe diligendum et per consequens voluntas hoc potest ex puris naturalibus2 nihil enim potest intellectus recte dictare1 in quod dictatum non possit voluntas rationalis naturaliter tendere40 #ahe ,comment4 in ,summam ,theol4 ,s4 ,thomae ,aqu41 #b;a #b;ae1 qu4 #aga1 art4 #b4 #ahf ,comment4 in ,summam ,theol4 ,s4 ,thomae ,aqu41 #b;a #b;ae1 qu4 #bd1 art4 #b4 #ahg ,de ,natura et ,gratia1 ,i1 #ba4 #ahh ,concord41 qu4 #ad1 art4 #ac1 disp4 #ad4 #ahi ,de ,gratia1 ,i1 #cc4 #aij ,de ,gratia et ,libero ,arbitrio1 ,,vi1 #g3 8,existimamus non posse ,deum sine ope ipsius diligi neque ut auctorem naturae neque ut largitorem gratiae et gloriae1 neque perfecte neque imperfecte ullo modo1 444 quicquid aliqui minus considerate in hac parte scripserint40 ,on the attitude of ,st4 ,thomas 7,summa ,theol41 #a;a #b;ae1 qu4 #aji1 art4 #c7 cfr4 ,billuart1 ,de ,gratia1 diss4 #c1 art4 #d4 #aia ,it is not true1 as ,bellarmine argues1 that the amor ,dei naturalis at its highest would result in justification4 #aib ,prop4 ,baii ,damn41 #cd3 8,distinctio illa duplicis amoris1 naturalis videlicet1 quo ,deus amatur ut auctor naturae1 et gratuiti1 quo ,deus amatur ut beatificator1 vana est et commentitia40 7,denzinger-,bannwart1 n4 #ajcd74--cf3 8,amor naturalis1 qui ex viribus naturae exoritur1 ex sola philosophia per elationem praesumptionis humanae cum iniuria crucis ,christi defenditur a nonnullis doctoribus40 7,denzinger-,bannwart1 n4 #ajcf47 #aic ,cfr4 ,conc4 ,arausic4 ,,ii1 a4 #ebi1 can4 #be3 8,prorsus donum ,dei est diligere ,deum40 #aid ,cfr4 ,conc4 ,trid41 ,sess4 ,,vi1 can4 #c4 #aie ,praelect4 ,dogm41 ,vol4 ,v1 pp4 #gc sqq4 #aif ,instit4 ,theolog41 ,vol4 ,,iii1 pp4 #ai sqq4 #aig ,rom4 ,i1 #ba4 #aih ,rom4 ,i1 #be4 #aii ,in ,epist4 ad ,roman41 ,i1 #ah3 8,potuerunt enim id per legem naturae apprehendere1 fabric mundi testificante auctorem ,deum solum diligendum1 quod ,moyses literis tradidit2 sed impii facti sunt non colendo ,creatorem et iniustitia in eis apparet1 dum videntes dissimulabant a veritate1 non fatentes unum ,deum40 #bjj ,comment4 in ,summam ,theol4 ,s4 ,thomae ,aqu41 #a;a #b;ae1 disp4 #ahi sq4 #bja ,de ,ente ,supernaturali1 disp4 #bj4 #bjb ,op4 cit4 #bjc ,to admit the possibility of true actus humani that are neither good nor bad1 but ethically indifferent1 is to escape the error of ,baius that 8,free-will without the aid of divine grace avails for nothing but sin40 7,prop4 ,damn41 #bg47 #bjd ,we should not1 however1 apply the ecclesiastical censures pronounced against ,baius to the writings of ,vasquez4 ,this1 as ,schiffini convincingly shows 7,de ,gratia ,divina1 pp4 #aei sqq471 would be an injustice4 #bje ,suarez1 ,de ,gratia1 ,i1 #h1 #df3 8444 quia secundum ,augustini et divi ,thomae sententiam communis a theologis probatam non datur in voluntate libere operante actus indifferens in individuo1 et ideo iuxta veram theologiam recte sequitur1 si liberum arbitrium potest sine gratia non male operari1 posse etiam bene40 #bjf ,supra1 p4 #h4 #bjg 8,qu vero parte inter dominantem cupiditatem et caritatem dominantem nulli ponuntur affectus medii1 a natura ipsa insiti suapteque natur laudabiles 444 falsa1 alias damnata40 7,denzinger-,bannwart1 n4 #aebd47 #bjh ,de ,ente ,supernaturali1 disp4 #bj1 sect4 #b3 8,quotiescunque homo agit quod sibi datum est1 ut actum virtutis naturalem efficiat1 iam adesse antecedenter ,deum auxilio intrinsece supernaturali gratiae1 444 ita ut nullus sit conatus moraliter bonus naturae1 quem aliqua gratia supernaturalis non praeveniat40 #bji ,this must be kept in mind in judging ,ripalda's famous thesis3 8,ad quodlibet bonum opus morale sive ad quemlibet virtutis moralis actum necessarium esse per se naturae rationali elevatae auxilium theologicum gratiae40 7,ibid41 sect4 #c47 #baj ,he urges the supernatural character1 in principle1 of the present economy of salvation2 the practical identity of the naturally good with the supernaturally salutary acts of the will1 which he claims is taught in ,sacred ,scripture 7cfr4 ,acts ,,xiv1 #ad sqq42 ,rom4 ,i1 #ai sqq471 and also by ,st4 ,augustine and his disciples ,prosper and ,orosius2 the merciful dispensation of grace towards heathens1 unbelievers1 and sinners 7v4 infra1 ,sect4 #c1 ,art4 #b72 the universal belief of ,christians in the salutary effects of all good works1 including those of the purely natural order1 etc4 ,for a discussion of these arguments consult ,palmieri1 ,de ,gratia ,divina ,actuali1 pp4 #bed sqq4 #baa ,synopsis de ,gratia1 n4 #ecj4 #bab ,praelect4 ,dogmat41 ,vol4 ,v1 p4 #gb4 #bac ,de ,virtute ,fidei ,divinae1 disp4 #ab1 sect4 #b4 #bad ,instit4 ,theolog41 ,vol4 ,,iii1 pp4 #bb sq41 #bdh sqq4 #bae ,de ,gratia ,div4 ,actuali1 p4 #bfh3 8,si tamen ad solos fideles coarctetur1 quum nulla argumenta obstent et pro hac hypothesi maxime valeant rationes ,ripaldae1 eam censemus veram esse40 #baf ,v4 supra1 ,no4 #a4 #bag ,cfr4 ,mazzella1 ,de ,gratia ,christi1 disp4 #b1 art4 #i4 #bah ,v4 supra1 p4 #ga4 #bai 8,fides late dicta ex testimonio creaturarum similive motivo ad iustificationem sufficit40 7,denzinger-,bannwart1 n4 #aagc47 #bbj ,conc4 ,vat41 ,sess4 ,,iii1 ,de ,fide1 can4 #b3 8,si quis dixerit1 444 ad fidem divinam non requiri1 ut revelata veritas propter auctoritatem ,dei revelantis credatur1 anathema sit40 ,on this whole dispute cfr4 ,schiffini1 ,de ,gratia ,divina1 pp4 #aef sqq4 ,the arguments adduced by the defenders of ,ripalda's opinion can be studied in ,palmieri1 ,de ,gratia ,divina ,actuali1 pp4 #bfe sqq4 ,cfr4 also ,scheeben1 ,dogmatik1 ,vol4 ,,iii1 pp4 #iif sqq4 ,a difficulty arises from the twenty-second canon of the ,second ,council of ,orange 7,a4 ,d4 #ebi73 8,nemo habet de suo nisi mendacium et peccatum40 ,but this canon was probably never approved by the ,holy ,see4 ,it is ably discussed by ,gutberlet in his continuation of ,heinrich's ,dogmatische ,theologie1 ,vol4 ,,viii1 #dae4 #bba 8,ex viribus suis natura coram ,deo nihil nisi peccare potest40 7,solida ,declar41 ,i1 #bb47 ,cfr4 ,j4 ,a4 ,mhler1 ,symbolik1 #f-g 7,english tr4 by ,j4 ,b4 ,robertson1 ,symbolism1 #eth ed41 ,london #aijf1 pp4 #ed sqq47 #bbb ,conc4 ,trid41 ,sess4 ,,vi1 can4 #g3 8,si quis dixerit1 opera omnia1 quae ante iustificationem fiunt1 444 vere esse peccata1 444 anathema sit40 #bbc ,cfr4 ,pohle-,preuss1 ,god the ,author of ,nature and the ,supernatural1 pp4 #ahc sqq41 et passim4 #bbd ,a4 ,d4 #aehe-afch4 ,cfr4 ,pohle-,preuss1 op4 cit41 pp4 #bbc sqq4 #bbe ,on this important document 7issued ,a4 ,d4 #agac7 see ,a4 ,schill1 ,die ,konstitution ,unigenitus1 ,freiburg #ahgf2 ,thuillier1 ,la ,seconde ,phase du ,jansnisme1 ,paris #aija2 ,m4 ,ott1 art4 8,unigenitus0 in ,vol4 ,,xv of the ,catholic ,encyclopedia4 #bbf ,prop4 ,damn41 #ch4 #bbg ,prop4 ,damn41 #dd4 #bbh 8,doctrina synodi de duplici amore enuntians1 hominem sine gratia esse sub virtute peccati ipsumque in eo statu per generalem cupiditatis dominantis influxum omnes suas actiones inficere et corrumpere--quatenus insinuat1 in homine1 dum est sub servitute sive in statu peccati1 444 sic dominari cupiditatem ut per generalem huius influxum omnes illius actiones in se inficiantur et corrumpantur1 aut opera omnia quae ante iustificationem fiunt1 quacunque ratione fiant1 sint peccata1 quasi in omnibus suis actibus peccator serviat dominanti cupiditati3 falsa1 perniciosa1 inducens in errorem a ,tridentino damnatum ut haereticum1 iterum in ,baio damnatum art4 #dj40 7,denzinger-,bannwart1 n4 #aebc74 #bbi ,prop4 ,damn41 #ei3 8,oratio impiorum est novum peccatum1 et quod ,deus illis concedit1 est novum in eos iudicium40 7,denzinger-,bannwart1 n4 #adji47 #bcj ,this passage1 and the meaning it evidently bears in the context of ,st4 ,matthew's ,gospel1 is thoroughly discussed by ,suarez1 ,de ,gratia1 ,i1 #d4 ,cfr4 also ,j4 ,b4 ,faure1 ,notae in ,enchiridion ,s4 ,august41 c4 #ae4 ,other ,scriptural texts distorted by the ,jansenists are quoted and explained in their true sense by ,scheeben1 ,dogmatik1 ,vol4 ,,iii1 pp4 #ibc sqq4 #bca ,hom4 in ,is41 #e1 n4 #b4 #bcb 8,scimus autem quia peccatores ,deus non audit40 #bcc ,tract4 in ,ioa41 #dd1 n4 #ac3 8,adhuc inunctus loquitur2 nam et peccatores exaudit ,deus4 ,si enim peccatores ,deus non exaudiret1 frustra ille publicanus oculos in terram demittens et pectus suum percutiens diceret3 ,domine1 propitius esto mihi peccatori ,luc4 ,,xviii1 #ac40 #bcd ,contr4 ,collat41 n4 #cf3 8,naturae humanae1 cuius creator est ,deus1 etiam post praevaricationem manet substantia1 manet forma1 manet vita et sensus et ratio ceteraque corporis et animi bona1 quae etiam malis vitiosisque non desunt4 ,sed non illis veri boni perceptio est1 quae mortalem vitam honestare possunt1 aeternam conferre non possunt40 ,for additional ,patristic texts in confirmation of our thesis see ,ripalda1 ,de ,ente ,supernaturali1 t4 ,,iii1 disp4 #bj1 sect4 #d4 #bce ,enchiridion1 c4 #aag1 n4 #ca3 8,regnat carnalis cupiditas1 ubi non est ,dei caritas40 #bcf ,de ,gratia ,christi1 c4 #bf3 8,ubi non est dilectio1 nullum bonum opus imputatur1 non recte bonum opus vocatur1 quia omne quod non est ex fide peccatum est et fides per dilectionem operatur40 #bcg ,de ,gratia et ,libero ,arbitro1 c4 #ah3 8,praecepta dilectionis1 i4e4 caritatis1 tanta et talia sunt1 ut quidquid se putaverit homo facere bene1 si fiat sine caritate1 nullo modo fiat bene40 #bch ,cfr4 supra1 p4 #bi4 #bci ,proposit4 ,baii ,damn41 #ch3 8,omnis amor creaturae rationalis aut vitiosa est cupiditas qu mundus diligitur1 quae a ,ioanne prohibetur1 aut laudabilis caritas qu per ,spiritum ,sanctum in corde diffusa ,deus amatur40 7,denzinger-,bannwart1 n4 #ajch47 #bdj ,prop4 ,quesnelli ,damn41 #de3 8,amore ,dei in corde peccatorum non amplius regnante necesse est1 ut in eo carnalis regnet cupiditas omnesque actiones eius corrumpat40 7,denzinger-,bannwart1 n4 #acie47 #bda ,infra1 ,ch4 ,,iii1 ,sect4 #a4 #bdb ,especially against ,julian of ,eclanum4 ,cfr4 ,contra ,iulianum1 ,,iv1 #c4 #bdc ,matth4 ,,vi1 #bd4 #bdd ,retract41 ,i1 #ae3 8,quando peccatum tale est1 ut idem sit poena peccati1 quantum est quod valet voluntas sub dominante cupiditate1 nisi forte1 si pia est1 ut oret auxilium80 #bde ,prop4 ,baii ,damn41 #dj3 8,in omnibus suis actibus peccator servit dominanti cupiditati40 7,denzinger-,bannwart1 n4 #ajdj47 #bdf ,de ,spiritu et ,litera1 c4 #bg1 n4 #dh3 8,si hi qui naturaliter1 quae legis sunt1 faciunt1 nondum sunt habendi in numero eorum quos ,christi iustificat gratia ,rom4 ,,ii1 #bd1 sed in eorum potius1 quorum 7etiam impiorum nec ,deum verum veraciter iusteque colentium7 quaedam tamen facta vel legimus vel novimus vel audimus1 quae secundum iustitiae regulam non solum vituperare non possumus1 verum etiam merito recteque laudamus2 quamquam si discutiantur1 quo fine fiant1 vix inveniuntur quae iustitiae debitam laudem defensionemve mereantur40 #bdg ,serm4 de ,temp41 #cdi1 c4 #a1 #a sq43 8,caritas alia est divina1 alia humana2 alia est humana licita1 alia illicita4444 ,prius ergo loquor de humana licita1 quae non reprehenditur2 deinde de humana illicita1 quae damnatur2 tertio de divina1 quae nos perducit ad regnum4444 ,licitam ergo caritatem habete2 humana est1 sed ut dixi licita1 sed ita licita ut1 si defuerit1 reprehendatur4 ,liceat vobis human caritate diligere coniuges1 diligere filios1 diligere amicos vestros1 diligere cives vestros4 ,sed videtis istam caritatem esse posse et impiorum1 i4e4 paganorum1 ,iudaeorum1 haereticorum4 ,quis enim eorum non amat uxorem1 filios1 fratres1 vicinos1 affines1 amicos8 ,haec ergo humana est4 ,si ergo tali quisque crudelitate effertur1 ut perdat etiam humanum dilectionis affectum1 et non amat filios suos1 444 nec inter homines numerandus est40 7,migne1 ,p4 ,l41 ,,xxxix1 #aebi47 #bdh ,institutiones ,theologicae1 ,vol4 ,,iii1 p4 #bc4 #bdi ,as explained above1 pp4 #ga sqq4 #bej ,denzinger-,bannwart1 n4 #aebd4 ,on the teaching of ,st4 ,augustine1 see ,j4 ,mausbach1 ,die ,ethik des hl4 ,augustinus1 ,vol4 ,,ii1 pp4 #bfj sqq41 ,freiburg #aiji4 #bea ,cfr4 supra1 ,art4 #a4 #beb ,on these and similar formulas see ,palmieri1 ,de ,gratia ,divina ,actuali1 thes4 #bb4 #bec ,cfr4 ,pohle-,preuss1 ,god the ,author of ,nature and the ,supernatural1 pp4 #bah sqq4 #bed ,for details of his life see ,j4 ,pohle1 art4 8,pelagius and ,pelagianism0 in ,vol4 ,,xi of the ,catholic ,encyclopedia4 #bee ,impeccantia1 4 #bef ,cfr4 ,st4 ,augustine1 ,de ,haeres4 ad ,quodvultdeum1 n4 #hh4 #beg 8,hoc est occultum et horrendum virus haeresis vestrae1 ut velitis gratiam ,christi in exemplo eius esse1 non in dono eius1 dicentes quia per eius imitationem fiunt iusti1 non per subministrationem ,spiritus ,sancti40 7,s4 ,aug41 ,opus ,imperf4 contr4 ,iulian41 ,,ii1 #adf47 #beh ,on the regnum coelorum in contradistinction to vita aeterna1 in the teaching of ,pelagius1 see ,st4 ,augustine1 ,de ,pecc4 ,mer4 et ,rem41 ,i1 #ah sqq4 #bei ,v4 infra1 ,sect4 #b4 #bfj ,v4 supra1 p4 #h4 #bfa e4g4 ,petavius1 ,de ,pelag4 et ,semipelag41 c4 #h sq42 ,wirceburg41 ,de ,gratia1 n4 #ahb2 ,palmieri1 ,de ,gratia ,div4 ,actuali1 pp4 #adj sqq4 #bfb ,among them ,suarez1 ,prolegom4 de ,gratia1 c4 #c1 and ,j4 ,scheeben1 ,dogmatik1 ,vol4 ,,iii1 pp4 #gci sq4 #bfc 8,quicunque dixerit1 ideo nobis gratiam iustificationis dari1 ut quod facere per liberum iubemur arbitrium facilius possimus implere per gratiam1 tamquam etsi gratia non daretur1 non quidem facile1 sed tamen possimus etiam sine illa implere divina mandata1 anathema sit40 7,denzinger-,bannwart1 n4 #aje47 #bfd 8,si quis per naturae vigorem bonum aliquod1 quod ad salutem pertinet vitae aeternae1 cogitare ut expedit aut eligere sive salutari1 i4e4 evangelicae praedicationi consentire posse confirmat absque illuminatione et inspiratione ,spiritus ,sancti1 qui dat omnibus suavitatem in consentiendo et credendo veritati1 haeretico fallitur spiritu40 7,can4 #g1 quoted by ,denzinger-,bannwart1 n4 #ahj47 #bfe ,sess4 ,,vi1 can4 #b3 8,si quis dixerit1 ad hoc solum divinam gratiam per ,iesum ,christum dari1 ut facilius homo iuste vivere ac vitam aeternam promereri possit1 quasi per liberum arbitrium sine gratia utrumque1 sed aegre tamen et difficulter possit1 anathema sit40 7,denzinger-,bannwart1 n4 #hab47 #bff 8,sicut palmes non potest ferre fructum a semetipso1 nisi manserit in vite3 sic nec vos1 nisi in me manseritis4 ,ego sum vitis1 vos palmites3 qui manet in me1 et ego in eo1 hic fert fructum multum3 quia sine me nihil potestis facere 7 740 #bfg ,st4 ,augustine1 ,tract4 in ,ioa41 #ha1 n4 #c3 8,non ait1 quia sine me parum potestis facere1 sed nihil potestis facere4 ,sive ergo parum sive multum1 sine illo fieri non potest1 sine quo nihil fieri potest40 #bfh ,cfr4 ,john ,,xv1 #c4 #bfi 8,non quod sufficientes simus1 cogitate aliquid a nobis quasi ex nobis1 sed sufficientia nostra ex ,deo est40 ,on this text cfr4 ,cornely1 ,comment4 in h4 l41 ,paris #ahib4 #bgj 8,moysi enim dicit3 ,miserebor cuius misereor et misericordiam praestabo cuius miserebor4 ,igitur non volentis neque currentis 7 71 sed miserentis est ,dei40 7,rom4 ,,ix1 #ae sq47 #bga 8,deus est enim1 qui operatur in vobis et velle et perficere 7 7 pro bona voluntate40 7,phil4 ,,ii1 #ac47 #bgb 8,nemo potest dicere3 ,dominus ,iesus1 nisi in ,spiritu ,sancto40 7#a ,cor4 ,,xii1 #c47 #bgc ,cfr4 ,matth4 ,,vii1 #ba2 ,,viii1 #bi4 #bgd ,others explain the passage #a ,cor4 ,,xii1 #c differently4 ,cfr4 also ,rom4 ,,viii1 #bf2 ,phil4 ,i1 #f2 ,eph4 ,,ii1 #e sqq4 #bge ,de ,gratia et ,libero ,arbitrio1 c4 #d3 8,talis est haeresis pelagiana1 non antiqua1 sed ante non multum tempus exorta40 #bgf 8,desinat1 si res ita sunt1 incessere novitas vetustatem40 #bgg ,adv4 ,haer41 ,,iii1 #ag1 #b3 8,sicut arida terra1 si non percipiat humorem1 non fructificat1 sic et nos lignum aridum existentes nunquam fructificaremus vitam sine superna voluntaria pluvia4444 ,non a nobis1 sed a ,deo est bonum salutis nostrae40 #bgh 8,legem credendi lex statuat supplicandi4 ,quum enim sanctarum plebium praesules madat sibi legatione fungantur apud divinam clementiam1 humani generis agunt causam et tota secum ,ecclesia congemiscente postulant et precantur1 ut infidelibus donetur fides1 ut idololatrae ab impietatis suae liberentur erroribus1 ut ,iudaeis ablato cordis velamine lux veritatis appareat1 ut haeretici catholicae fidei perceptione resipiscant1 ut schismatici spiritum redivivae caritatis accipiant1 ut lapsis poenitentiae remedia conferantur1 ut denique catechumenis ad regenerationis sacramenta perductis coelestis misericordiae aula reseretur40 7,migne1 ,p4 ,l41 ,,xlv1 #agei47 #bgi ,for additional ,patristic texts see ,palmieri1 ,de ,gratia ,divina ,actuali1 thes4 #bf4 #bhj ,hom4 in #a ,cor41 #g4 #bha ,de ,civitate ,dei1 ,,xii1 #i3 8,istam bonam voluntatem quis fecerat nisi ille1 qui eos cum bona voluntate1 i4e4 cum amore casto quo illi adhaererent creavit1 simul eis et condens naturam et largiens gratiam8444 ,confitendum est igitur cum debita laude ,creatoris1 non ad solos sanctos homines pertinere1 verum etiam de sanctis angelis posse dici1 quod caritas ,dei diffusa sit in eis per ,spiritum ,sanctum1 qui datus est eis40 #bhb ,enchiridion1 c4 #ajf3 8,sicut mori est in hominis potestate1 quum velit1 444 ad vitam vero tenendam voluntas non satis est1 si adiutoria sive alimentorum sive quorumcunque tutaminum desint1 sic homo in paradiso ad se occidendum relinquendo iustitiam idoneus erat per voluntatem2 ut autem ab eo teneretur vita iustitiae1 parum erat velle nisi ille1 qui eum fecerat1 adiuvaret40 #bhc ,can4 #ai3 8,natura humana1 etiamsi in illa integritate in qua est condita permaneret1 nullo modo seipsam1 ,creatore suo non adiuvante1 servaret4 ,unde quum sine gratia ,dei salutem non possit custodire quae accepit1 quomodo sine ,dei gratia poterit reparare quod perdidit80 7,denzinger-,bannwart1 n4 #aib47--,st4 ,augustine holds that our first parents would have been able to preserve the state of grace by the divine adiutorium sine quo non1 and that consequently the adiutorium quo would have been superfluous to them4 ,on this subtle question cfr4 ,pesch1 ,praelectiones ,dogmaticae1 ,vol4 ,v1 pp4 #ee sqq41 and ,schiffini1 ,de ,gratia ,divina1 pp4 #dgb sqq4 #bhd ,summa ,theol41 #a;a #b;ae1 qu4 #aji1 art4 #e3 8,vita aeterna est finis excedens proportionem naturae humanae 444 et ideo homo per sua naturalia non potest producere opera meritoria proportionata vitae aeternae2 sed ad hoc exigitur altior virtus1 quae est virtus gratiae4 ,et ideo sine gratia homo non potest mereri vitam aeternam4 ,potest tamen facere opera perducentia ad bonum aliquod homini connaturale1 sicut laborare in agro1 bibere1 manducare et habere amicum et alia huiusmodi40 #bhe ,for the necessary ,augustinian citations in proof of this assertion see ,palmieri1 ,de ,gratia ,divina ,actuali1 pp4 #agd sqq4 #bhf ,cfr4 ,pohle-,preuss1 ,god the ,author of ,nature and the ,supernatural1 pp4 #ahf sqq4 #bhg ,v4 supra1 pp4 #bj4 #bhh ,v4 supra1 pp4 #bf sq4 #bhi ,v4 supra1 pp4 #fi sqq4 #bij ,on the teaching of ,scotus himself with regard to this point cfr4 ,p4 ,minges1 ,o4,f4,m41 ,die ,gnadenlehre des ,duns ,scotus auf ihren angeblichen ,pelagianismus und ,semipelagianismus geprft1 ,mnster #aijf4 #bia ,this is true of man even in the exalted state in which he existed in ,paradise4 ,it is true also of the angels4 ,it is true even of the human nature of our ,lord ,jesus ,christ ,himself4 ,cfr4 ,pohle-,preuss1 ,christology1 pp4 #bba sqq4 #bib ,cfr4 ,pohle-,preuss1 ,god the ,author of ,nature and the ,supernatural1 pp4 #aij sqq4 #bic ,palmieri1 ,de ,gratia ,divina ,actuali1 p4 #ahd4 #bid ,suarez1 ,de ,necessitate ,gratiae1 ,,ii1 #d4 #bie ,on the whole subject of this ,article cfr4 ,s4 ,schiffini1 ,de ,gratia ,divina1 pp4 #bbg sqq42 ,rademacher1 ,natur und ,gnade1 ,m4 ,gladbach #aijh4 #bif ,died #dcb4 ,on his life and works see ,bardenhewer-,shahan1 ,patrology1 pp4 #eae sqq4 #big ,reproduced in ,migne1 ,p4 ,l41 ,,xlix1 #dgg-acbh4 #bih ,this contention is false1 but it has never been proscribed as heretical4 ,prosper says in his ,ep4 #bbf1 #e3 8,tales aiunt perdi talesque infantes salvari1 quales futures illos in annis maioribus1 si ad activam servarentur vitam1 scientia divina praeviderit40 ,on this absurd assertion see ,pohle-,preuss1 ,god3 ,his ,knowability1 ,essence1 and ,attributes1 pp4 #chj sq4 #bii ,de ,praedest4 ,sanctorum1 c4 #c1 n4 #g3 8444 putans fidem1 qu in ,deum credimus1 non esse donum ,dei1 sed a nobis esse in nobis et per illam nos impetrare ,dei dona1 quibus temperanter et iuste et pie vivamus in hoc saeculo40 #cjj ,cfr4 ,denzinger-,bannwart1 ,enchiridion1 n4 #abh sqq4 #cja ,ernst 7,werke und ,tugenden der ,unglubigen nach ,augustinus1 ,freiburg #ahga7 contends that the approbation of ,boniface ,,ii comprised all the canons of this synod4 #cjb ,cfr4 ,f4 ,wrter1 ,zur ,dogmengeschichte des ,semipelagianismus1 ,mnster #aijj4 #cjc ,conc4 ,arausic4 ,,ii1 can4 #e 7,denzinger-,bannwart1 n4 #agh73 8,si quis sicut augmentum1 ita etiam initium fidei ipsumque credulitatis affectum1 quo in eum credimus qui iustificat impium et ad regenerationem sacri baptismatis pervenimus1 non per gratiae donum1 i4e4 per inspirationem ,spiritus ,s41 444 sed naturaliter nobis inesse dicit1 apostolicis dogmatibus adversarius approbatur40 ,cfr4 ,conc4 ,vatican41 ,sess4 ,,iii1 cap4 #c4 7,denzinger-,bannwart1 n4 #agia74 #cjd ,in his treatise ,de ,praedestinatione ,sanctorum4 #cje ,in his work ,adversus ,collatorem4 #cjf ,discernit1 4 #cjg ,per fidem1 4 #cjh ,non ex vobis1 4 #cji ,dei donum1 4 #caj ,non ex operibus1 4 #caa ,eph4 ,,ii1 #h sq4 #cab ,cfr4 ,rom4 ,,iii1 #bj sqq41 ,,ix1 #ae sqq4 #cac ,john ,,vi1 #dd3 8,nemo potest venire ad me1 nisi ,pater1 qui misit me1 traxerit 77 eum40 #cad ,opus ,dei1 4 #cae ,ep41 #agg3 8,oratio est clarissima gratiae testificatio40 #caf ,dial4 c4 ,tryph4 #cag ,de ,dono ,persev41 c4 #ai1 n4 #ej3 8,isti tales tantique doctores dicentes non esse aliquid1 de quo tamquam de nostro quod nobis ,deus non dederit gloriemur nec ipsum cor nostrum et cogitationes nostras in potestate nostra esse1 444 haec utique gratiae ,dei tribuunt1 ,dei munera agnoscunt1 ab ipso nobis1 non a nobis esse testantur40--,for additional ,patristic texts see ,palmieri1 ,de ,gratia ,div4 ,act41 pp4 #bij sqq4 #cah ,cfr4 ,pohle-,preuss1 ,god the ,author of ,nature and the ,supernatural1 pp4 #bci sqq4 #cai ,hom4 in ,heb41 #ab1 n4 #c4 #cbj ,v4 infra1 ,ch4 ,,iii1 ,sect4 #a4 #cba ,de ,praedest4 ,sanct41 c4 #ad3 8,quid opus est ut eorum scrutemur opuscula1 qui priusquam ista haeresis oriretur1 non habuerunt necessitatem in hac difficili ad solvendum quaestione versari8 ,quod procul dubio facerent1 si respondere talibus cogerentur4 ,unde factum est1 ut de gratia ,dei quid sentirent breviter quibusdam scriptorum suorum locis et transeunter attingerent40 #cbb ,de ,gratia ,div4 ,act41 p4 #bhh4 #cbc ,cfr4 ,ripalda1 ,de ,ente ,supernaturali1 l4 ,i1 disp4 #ag1 sect4 #aa4 #cbd ,ep41 #bd 7to ,maximilian1 ,patriarch of ,constantinople73 8,sequere priorum1 a quibus eruditus es et nutritus1 exempla pontificum1 beatissimi ,ioannis scientiam1 sancti ,attici in repugnandis haeresibus vigilantiam40 #cbe ,hom4 in #a ,cor41 ,,xii1 n4 #b4 #cbf ,hom4 in ,ep4 ad ,hebr41 ,,xii1 #b4 #cbg 1 4 #cbh ,they are fully explained by ,palmieri1 l4c41 pp4 #bie sqq4 #cbi ,die ,lehre von der ,heiligung1 p4 #afa1 ,paderborn #ahhe4 #ccj ,v4 supra1 pp4 #ai sqq41 #bg sq4 #cca ,de ,praedest4 ,sanct41 c4 #b1 p4 #e3 8,attendant hic et verba perpendant1 qui putant ex nobis esse fidei coeptum et ex ,deo esse fidei supplementum4 ,quis enim non videat prius esse cogitare quam credere8 ,nullus quippe credit aliquid nisi prius cogitaverit esse credendum4444 ,quod ergo pertinet ad religionem atque pietatem1 si non sumus idonei cogitare aliquid quasi ex nobismet ipsis1 sed sufficientia nostra ex ,deo est1 profecto non sumus idonei credere aliquid quasi ex nobismet ipsis1 quod sine cogitatione non possumus1 sed sufficientia nostra1 qu credere incipiamus1 ex ,deo est40--,cfr4 also the seventh canon of the ,second ,council of ,orange 7,denzinger-,bannwart1 n4 #ahj71 and ,suarez1 ,de ,fide1 disp4 #f1 sect4 #g sq42 ,,idem1 ,de ,gratia1 ,,iii1 #g4 #ccb ,conc4 ,arausic4 ,,ii1 can4 #g4 #ccc ,sess4 ,,vi1 can4 #c3 8,si quis dixerit1 sine praeveniente ,spiritus ,sancti inspiratione atque eius adiutorio hominem credere1 sperare1 diligere aut poenitere posse1 sicut oportet1 ut ei iustificationis gratia conferatur1 anathema sit40 7,denzinger-,bannwart1 n4 #hac47 #ccd ,supra1 pp4 #hg sqq4 #cce ,john ,,xv1 #e3 8,sine me nihil potestis facere40 #ccf ,contra ,duas ,epistolas ,pelag41 ,,ii1 #h3 8,dominus ut responderet futuro ,pelagio non ait3 ,sine me difficile potestis facere1 sed ait3 ,sine me nihil potestis facere4444 ,non ait3 sine me nihil potestis perficere1 sed facere4 ,hoc uno verbo initium finemque comprehendit40 #ccg ,phil4 ,,ii1 #ab sq43 8,cum metu et tremore vestram salutem 77 operamini2 ,deus est enim qui operatur in vobis et velle et perficere40 #cch ,rom4 ,,xv1 #ac3 8,deus autem spei repleat vos omni gaudio et pace in credendo 7 71 ut abundetis in spe 7 7 et virtute ,spiritus ,sancti40 #cci #a ,john ,,iv1 #g3 8,caritas ex ,deo est 7 740 ,cfr4 also ,john ,,vi1 #dd sqq41 which text is fully explained by ,schiffini1 ,de ,gratia ,divina1 pp4 #abh sqq4 #cdj ,enchiridion1 c4 #cb3 8,porro si nullus dicere ,christianus audebit3 ,non miserentis est ,dei1 sed volentis est hominis1 ne ,apostolo apertissime contradicat1 restat ut propterea dictum intelligatur 7,rom4 ,,ix1 #af73 ,non volentis neque currentis1 sed miserentis est ,dei1 ut totum ,deo detur1 qui hominis voluntatem bonam et praeparat adiuvandam et adiuvat praeparatam4 ,praecedit enim bona voluntas hominis multa ,dei dona1 sed non omnia2 quae autem non praecedit ipsa1 in iis est et ipsa4 ,nam utrumque legitur in sanctis eloquiis3 et 7,ps4 ,,lviii1 #aa73 ,misericordia eius praeveniet me1 et 7,ps4 ,,xxii1 #f73 ,misericordia eius subsequetur me4 ,nolentem praevenit1 ut velit2 volentem subsequitur1 ne frustra velit4 ,cur enim admonemur orare pro inimicis nostris1 utique nolentibus pie vivere1 nisi ut ,deus in illis operetur et velle8 ,itemque cur admonemur petere ut accipiamus1 nisi ut ab illo fiat quod volumus1 a quo factum est ut velimus8 ,oramus ergo pro inimicis nostris1 ut misericordia ,dei praeveniat eos1 sicut praevenit et nos2 oramus autem pro nobis1 ut misericordia eius subsequatur nos40 ,on this important passage cfr4 ,j4 ,b4 ,faure1 ,notae in ,enchiridion ,s4 ,augustini1 c4 #cb4 ,similar expressions will be found in ,contra ,duas ,epist4 ,pelag41 ,,ii1 #i and ,de ,gratia et ,lib4 ,arb41 c4 #ag4 #cda ,ep4 ad ,ctesiph41 #acc3 8,velle et currere meum est1 sed ipsum meum sine ,dei semper auxilio non erit meum2 dicit enim ,apostolus 7,phil4 ,,ii1 #ac73 ,deus est enim qui operatur in vobis et velle et perficere4444 ,non mihi sufficit1 quod semel donavit1 nisi semper donaverit40 #cdb ,serm4 de ,pret4 ,marg4 #cdc ,conc4 ,arausic4 ,,ii4 7,a4 ,d4 #ebi72 8,hoc etiam salubriter profitemur et credimus1 quod in omni opere bono non nos incipimus et postea per ,dei misericordiam adiuvamur1 sed ipse nobis nullis praecedentibus bonis meritis et fidem et amorem sui prius inspirat1 ut et baptismi sacramenta fideliter requiramus et post baptismum cum ipsius adiutorio ea1 quae sibi sunt placita1 implere possimus40 7,denzinger-,bannwart1 n4 #bjj47 #cdd ,cfr4 ,pohle-,preuss1 ,god the ,author of ,nature and the ,supernatural1 pp4 #aib sqq4 #cde ,cfr4 ,schiffini1 ,de ,gratia ,divina1 pp4 #acb sq4 #cdf ,perrone1 ,de ,gratia1 n4 #bjc3 8,quaestio haec non ad scholasticas quaestiones pertinet1 sed est dogma fidei ab ,ecclesia definitum40 #cdg ,sess4 ,,vi1 cap4 #af3 8,quum enim ille ipse ,christus ,iesus tamquam caput in membra et tamquam vitis in palmites in ipsos iustificatos iugiter virtutem influat1 quae virtus bona eorum opera semper antecedit et comitatur et subsequitur et sine qua nullo pacto ,deo grata et meritoria esse possent1 nihil ipsis iustificatis amplius deesse credendum est40 7,denzinger-,bannwart1 n4 #hji47 ,cfr4 ,tepe1 ,institutiones ,theologicae1 ,vol4 ,,iii1 pp4 #da sqq41 ,paris #ahif4 #cdh ,john ,,xv1 #e4 #cdi ,v4 supra1 pp4 #hg sq4 ,other pertinent ,scriptural texts are3 #b ,cor4 ,,iii1 #e2 ,phil4 ,,ii1 #ab sq42 ,,iii1 #ac sq42 ,heb4 ,,xiii1 #ba4 #cej ,de ,gratia et ,lib4 ,arb41 c4 #ag3 8,sine illo vel operante vel cooperante quum volumus ad bona pietatis opera nihil valemus40 #cea ,de ,natura et ,gratia1 c4 #bf3 8,mala nostra non ad hoc solum medicus supernus sanat1 ut illa iam non sint1 sed ut de cetero recte ambulare possimus1 quod quidem etiam sani nonnisi illo adiuvante poterimus4444 ,sicut oculus corporis etiam plenissime sanus1 nisi candore lucis adiutus non potest cernere1 sic et homo etiam perfectissime iustificatus1 nisi aeternae luce iustitiae divinitus adiuvetur1 recte non potest vivere40 #ceb 8,actiones nostras1 quaesumus ,domine1 aspirando praeveni et adiuvando prosequere1 ut cuncta nostra oratio et operatio a te semper incipiat et per te coepta finiatur40 7,missale ,romanum47 ,the argument from ,tradition is more fully developed by ,palmieri1 ,de ,gratia ,divina ,actuali1 thes4 #bh4 #cec ,thus ,molina 7,concord41 qu4 #ad1 art4 #ac disp4 #h71 ,bellarmine 7,de ,gratia et ,lib4 ,arb41 ,,vi1 #ae71 and ,thomassin2 the question is well treated by ,ruiz1 ,de ,providentia ,divina1 disp4 #da1 sect4 #e sq4 #ced ,cfr4 ,heinrich-,gutberlet1 ,dogmatische ,theologie1 ,vol4 ,,viii1 #cii1 ,mainz #ahig4 #cee ,cfr4 ,ripalda1 ,de ,ente ,supernaturali1 disp4 #ajf1 sect4 #c sqq4 #cef ,impeccantia1 4 #ceg 8,item placuit ut quicunque ipsa verba dominicae orationis1 ubi dicimus3 ,dimitte nobis debita nostra1 ita volunt a sanctis dici1 ut humiliter hoc1 non veraciter dicatur1 anathema sit40 7,denzinger-,bannwart1 n4 #ajh47 #ceh ,sess4 ,,vi1 can4 #bc3 8,si quis hominem semel iustificatum dixerit 444 posse in tota vita peccata omnia etiam venialia vitare nisi ex speciali ,dei privilegio1 quemadmodum de beata virgine tenet ,ecclesia1 anathema sit40 7,denzinger-,bannwart1 n4 #hcc47 #cei ,on this privilege of our ,blessed ,lady see ,pohle-,preuss1 ,mariology1 pp4 #gb sqq41 ,st4 ,louis #aiad4 #cfj ,sess4 ,,vi1 cap4 #aa3 8444 quantumvis sancti et iusti in levia saltem et quotidiana1 quae etiam venialia dicuntur1 peccata quandoque cadunt40 7,denzinger-,bannwart1 n4 #hjd47 #cfa ,de ,gratia ,divina ,actuali1 p4 #bcf4 #cfb ,epistle of ,st4 ,james1 ,,iii1 #b3 8,in multis enim offendimus omnes 7 740 #cfc #a ,john ,,iii1 #f3 8,omnis qui in eo scil4 ,christo manet1 non peccat40 #cfd 4 #cfe ,matth4 ,,vi1 #ab4 ,cfr4 ,mark ,,xi1 #be4 #cff ,prov4 ,,xx1 #i3 8,quis potest dicere3 ,mundum est cor meum1 purus sum a peccato80 #cfg ,on this text cfr4 ,j4 ,v4 ,bainvel1 ,les ,contresens ,bibliques des ,prdicateurs1 #bnd ed41 pp4 #ajb sq41 ,paris #aijf3 8444 ces chutes sont surtout les souffrances1 les tribulations4 ,le contexte l'indique clairement3 ,n'attaquez pas le juste 7#ae72 car ,dieu le defend1 et s'il tombe il se relvera2 mais pour l'impie c'est la ruine irrparable4 ,peut-on1 comme on le fait d'ordinaire1 entendre le texte des chutes morales1 des pchs vniels8 ,plusieurs commentateurs rpondent3 non2 et ils citent l'appui saint ,augustin3 ,septies cadet iustus et resurget1 id est1 quotiescumque cediderit1 non peribit3 quod non de iniquitatibus1 sed de tribulationibus ad humilitatem perducentibus intelligi voluit 7,civ4 ,d4 xi1 #ca74--;,d'autres ,pres1 saint ,jrme par exemple1 sont moins exclusifs2 et de fait1 pourquoi la maxime1 dans sa plnitude1 ne comprendrait-elle pas toutes sortes de chutes1 pchs ou afflictions8 ,en tout cas1 c'est aller trop loin que de vouloir prouver par l la thse catholique sur l'impossibilit morale d'viter pendant longtemps tout pch de fragilit4 ,l'crivain sacr veut dire autre chose1 et nous avons des textes meilleures 4440 #cfh ,eccles4 ,,vii1 #ba3 8,non est enim homo iustus in terra1 qui faciat bonum et non peccet40 #cfi ,ibid41 v1 #bc3 8,scit enim conscientia tua1 quia et tu crebro maledixisti aliis40 #cgj #a ,john ,i1 #h3 8,si dixerimus1 quoniam peccatum non habemus1 ipsi nos seducimus et veritas in nobis non est40 #cga ,e4g4 #a ,john ,i1 #aj1 ,,iii1 #d1 ,,iii #h1 et passim4 #cgb ,the ,johannine text here under consideration does1 however1 furnish a telling argument against the ,pelagians1 in so far as they denied the necessity of the atonement4 ,the passage is effectively employed for this purpose by the ,second ,council of ,mileve 7can4 #f1 quoted in ,denzinger-,bannwart's ,enchiridion1 n4 #ajf74 ,cfr4 ,chr4 ,pesch1 ,praelectiones ,dogmaticae1 ,vol4 ,v1 #crd ed41 p4 #ii and ,al4 ,wurm1 ,die ,irrlehrer im ersten ,johannesbrief1 ,freiburg #aijc4 #cgc ,de ,dono ,perseverantiae1 c4 #b1 n4 #d3 8,tria sunt1 ut scitis1 quae maxime adversus eos scil4 ,pelagianos defendit ,ecclesia1 quorum est unum1 gratiam ,dei non secundum merita nostra dari4444 ,alterum est1 in quantacunque iustitia sine qualibuscunque peccatis in hoc corruptibili corpore neminem vivere4 ,tertium est1 obnoxium nasci hominem peccato primi hominis40 #cgd ,de ,natura et ,gratia1 c4 #ce1 n4 #da3 8,ubi parum attendit1 quum sit acutissimus1 non frustra etiam iustos in oratione dicere3 ,dimitte nobis debita nostra4444 ,etiamsi hic non vivatur sine peccato1 licet mori sine peccato1 dum subinde veni deletur1 quod subinde ignoranti vel infirmitate committitur40 #cge ,ibid41 c4 #cf4 8,si omnes illos sanctos et sanctas1 quum hic viverent1 congregare possemus et interrogare1 utrum essent sine peccato1 444 nonne un voce clamassent3 ,si dixerimus quia peccatum non habemus1 ipsi nos seducimus et veritas in nobis non est80--,for other confirmatory ,patristic texts see ,suarez1 ,de ,gratia1 ,,ix1 #h4 #cgf ,the above-quoted analogy is taken from ,heinrich-,gutberlet1 ,dogmatische ,theologie1 ,vol4 ,,viii1 p4 #ha4 #cgg ,summa ,theol41 #a;a #b;ae1 qu4 #aji1 art4 #h3 8,non potest homo abstinere ab omni peccato veniali propter corruptionem inferioris appetitus sensualitatis1 cuius motus singulos quidem ratio reprimere potest1 et ex hoc habent rationem peccati et voluntarii1 non autem omnes1 quia dum uni resistere nititur1 fortassis alius insurgit1 et etiam quia ratio non potest semper esse pervigil ad huiusmodi motus vitandos40 #cgh ,sardagna 7,de ,gratia1 n4 #ccf7 incorrectly asserts this4 #cgi ,cfr4 ,tepe1 ,instit4 ,theolog41 ,vol4 ,,iii4 pp4 #dg sq4 #chj ,cfr4 ,st4 ,augustine1 ,contra ,iulian41 ,,iv1 #c1 #bh3 8,ideo factum est in loco infirmitatis1 ne superbe viveremus1 ut sub quotidiana peccatorum remissione vivamus40 #cha ,andr4 de ,vega1 ,de ,iustificatione ,doctrina ,universa1 #a4 ,,xiv1 cap4 ult4 #chb ,suarez1 ,de ,gratia1 ,,ix1 #h1 #ad3 8quia si vel in uno homine posset contingere1 ut illa duo coniungerentur1 scil4 carere speciali privilegio et nihilominus cavere omne peccatum veniale per totam vitam1 propositio ,concilii esset simpliciter falsa2 nam est absoluta et universalis1 ad cuius falsitatem satis est quod in uno deficiat40 #chc ,aug41 ,ep41 #aha1 n4 #h3 8,nemo itaque dicat1 se esse sine peccato1 sed non tamen ideo debemus amare peccatum4 ,oderimus ea1 fratres2 etsi non sumus sine peccatis1 oderimus tamen ea1 et maxime a criminibus nos abstineamus2 abstineamus quantum possumus a levibus peccatis40--,on the whole subject of this thesis cfr4 ,schiffini1 ,de ,gratia ,divina1 pp4 #aha sqq4 #chd ,v4 supra1 pp4 #ih sqq4 #che ,conc4 ,arausic4 ,,ii1 can4 #aj3 8,adiutorium ,dei etiam renatis ac sanctis semper est implorandum1 ut ad finem bonum pervenire vel in bono possint opere perdurare40 7,denzinger-,bannwart1 n4 #ahc47 #chf ,sess4 ,,vi1 can4 #bb3 8,si quis dixerit1 iustificatum vel sine speciali auxilio ,dei in accepta iustitia perseverare posse vel cum eo non posse1 anathema sit40 7,denzinger-,bannwart1 n4 #hcb47 #chg ,sess4 ,,vi1 cap4 #aa3 8,deus namque su grati semel iustificatos non deserit1 nisi ab eis prius deseratur40 7,denzinger-,bannwart1 n4 #hjd47 #chh ,cfr4 ,wisd4 ,,iv1 #aa3 8,raptus est1 ne malitia mutaret intellectum eius40 #chi ,sess4 ,,vi1 can4 #af3 8magnum illud usque in finem perseverantiae donum40 ,on ,st4 ,augustine's teaching in regard to the different heads of doctrine defined above1 see ,chr4 ,pesch1 ,praelectiones ,dogmaticae1 ,vol4 ,v1 #crd ed41 pp4 #ajc sqq4 #cij ,john ,,xvii1 #aa3 8,pater sancte1 serva eos in nomine tuo 7 71 quos dedisti mihi1 ut sint unum1 sicut et nos40 #cia ,col4 ,,iv1 #ab3 8,salutat vos ,epaphras 444 semper sollicitus pro vobis in orationibus1 ut stetis perfecti 7 7 et pleni in omni voluntate ,dei40 #cib ,matth4 ,,xxvi1 #da3 8,vigilate1 et orate1 ut non intretis in tentationem40 #cic ,phil4 ,i1 #f3 8444 confidens hoc ipsum1 quia qui coepit in vobis opus bonum1 perficiet 77 usque in diem ,christi ,iesu40 #cid #a ,pet4 ,i1 #e3 8444qui in virtute ,dei custodimini per fidem in salutem1 paratam revelari in tempore novissimo40--,for ,old ,testament texts in confirmation of this thesis see ,schiffini1 ,de ,gratia ,divina1 pp4 #aih sq4 #cie ,de ,dono ,perseverantiae4 ,an ,english translation of this treatise may be found in ,the ,anti-,pelagian ,works of ,saint ,augustine1 ,bishop of ,hippo1 ,translated by ,peter ,holmes and ,r4 ,e4 ,wallis1 ,vol4 ,,iii1 pp4 #aga sqq4 7,vol4 ,,xv of ,dods' translation of the ,works of ,st4 ,augustine71 ,edinburg #ahgf4 #cif ,de ,dono ,perseverantiae1 c4 #b1 n4 #c3 8,cur autem perseverantia ista poscitur a ,deo1 si non datur a ,deo8 ,an et ista irrisoria petitio est1 quum id ab eo petitur quod scitur non ipsum dare1 sed ipso non dante esse in hominis potestate8444 ,an ab illo perseverantia ista forte non poscitur8 ,iam hoc qui dicit1 non meis disputationibus refellendus1 sed sanctorum orationibus onerandus est4 ,an vero quisquam eorum est1 qui non sibi poscat a ,deo ut perseveret in eo1 quum ips oratione quae dominica nuncupatur1 quia eam ,dominus docuit1 quando oratur a sanctis1 nihil paene aliud quam perseverantia posci intelligatur80 #cig ,op4 cit41 c4 #g1 n4 #ae3 8,prorsus in hac re non operosas disputationes exspectet ,ecclesia1 sed attendat quotidianas orationes suas4 ,orat ut increduli credant3 ,deus ergo convertit ad fidem4 ,orat ut credentes perseverent2 ,deus ergo donat perseverantiam usque in finem40 #cih ,op4 cit41 c4 #bc1 n4 #fc3 8,quis enim veraciter gemat desiderans accipere quod orat a ,domino1 si hoc a seipso se sumere existimet1 non ab illo80 #cii ,op4 cit41 c4 #f1 n4 #aj3 8,hoc ,dei donum suppliciter emereri potest1 sed quum datum fuerit1 amitti contumaciter non potest40 #djj ,op4 cit41 c4 #af1 n4 #ci3 8444 quum constet ,deum alia danda etiam non orantibus1 sicut initium fidei1 alia nonnisi orantibus praeparasse1 sicut in finem perseverantiam1 profecto qui ex se ipso se hanc habere putat1 non orat ut habeat40 #dja ,de ,ente ,supernaturali1 disp4 #id1 sect4 #b4 #djb ,suarez1 ,de ,gratia1 ,,xii1 #ch3 8,infallibilitas non convenit merito de congruo ratione sui1 ut ita dicam1 sed ratione impetrationis quae propriae soli orationi1 ut talis est1 respondet4 ,ratio est1 quia haec infallibilitas solum fundatur in promissione divina1 quae non invenitur facta operibus iustorum quatenus meritoriis de congruo1 sed tantum orationi2 quare ut fructus huius meriti certior sit1 adiungenda semper est petitio perseverantiae40 #djc ,john ,,xvi1 #bc4 #djd ,cfr4 ,suarez1 ,de ,gratia1 ,,xii1 #ch1 n4 #ad3 8444 quia ut oratio habeat perseverantiam debitam1 perdurare debet cum illis circumstantiis moralibus1 quas a principio habere etiam debuit1 ut congrue fieret2 unde eo ipso quod novum impedimentum ponitur peccando effectui orationis1 deficit perseverantia in orando1 saltem debito modo40 #dje ,ibid41 n4 #ag3 8,igitur perseverantia orationis in tali materia requisita est1 ut non semel tantum aut iterum fiat1 set ut toto tempore vitae duret1 et praesertim ut in occurrentibus occasionibus servandi mandata aut vincendi tentationes cum debita fiducia repetatur40--,for more detailed information we must refer the reader to ,palmieri1 ,de ,gratia ,divina ,actuali1 thes4 #cf1 n4 vi sqq4 ,the theological argument for our thesis is convincingly set forth by ,gutberlet in ,heinrich's ,dogmatische ,theologie1 ,vol4 ,,viii1 #djd4 ,the donum perseverantiae must not be confounded with the confirmatio in gratia2 on this point see ,schiffini1 ,de ,gratia ,divina1 pp4 #aig sqq4 #djf ,v4 supra1 pp4 #g sq4 #djg ,cfr4 ,st4 ,thomas1 ,summa ,theol41 #a;a #b;ae1 qu4 #aad1 art4 #a3 8,meritum et merces ad idem referuntur4 ,id enim merces dicitur quod alicui recompensatur pro retributione operis vel laboris quasi quoddam pretium ipsius4 ,unde sicut reddere iustum pretium pro re accepta ab aliquo est actus iustitiae1 ita etiam recompensare mercedem operis vel laboris est actus iustitiae40 ,cfr4 ,taparelli1 ,saggio ,teoretico del ,diritto ,naturale1 diss4 #a1 c4 #f1 n4 #acj1 ,palermo #ahdb4 #djh 8,this word is scarcely used in modern ,english1 except as expressing that punishment which is fully deserved1 a usage originating with the ,tudor ,parliaments2 but it was once commonly used in the language in a wider sense1 for whatever had been justly earned1 and some attempts to revive it have been made in recent times2 certainly some word is wanted to express the idea40 7,hunter1 ,outlines of ,dogmatic ,theology1 ,vol4 ,,iii1 pp4 #eh sq47 ,cfr4 ,dr4 ,murray's ,new ,english ,dictionary1 ,vol4 ,,ii1 p4 #ghd1 ,oxford #ahic4 #dji ,eck did not1 however1 approve the term meritum de condigno2 he preferred meritum digni4 ,cfr4 ,j4 ,greving1 ,johann ,eck als junger ,gelehrter1 pp4 #aec sqq41 ,mnster #aijf4 #daj ,cfr4 ,st4 ,augustine1 ,in ,ps41 #hf3 8,debitorem ,deus ipse fecit se1 non accipiendo1 sed promittendo40 ,on this point consult ,pohle-,preuss1 ,god3 ,his ,knowability1 ,essence1 and ,attributes1 pp4 #dee sqq4 #daa ,oratio1 preces4 #dab ,capacitas1 dispositio4 #dac ,vasquez1 ,comment4 in ,s4 ,theol4 ,s4 ,thomae ,aquin41 #a;a #b;ae1 disp4 #baf1 c4 #d4 #dad ,already in the fourth century the ,church emphasized the proposition 8,gratiam ,christi non secundum merita dari0 against ,pelagius4 #dae ,cfr4 ,st4 ,augustine1 ,ep4 #aid ad ,sixt41 n4 #ai3 ,vita etiam aeterna1 quam certum est bonis operibus debitam reddi1 ab ,apostolo tamen gratia nuncupatur1 nec ideo quia meritis non datur1 sed quia data sunt ipsa merita1 quibus datur4 ,the dogma was formally defined by the ,council of ,trent3 8444 cuius tanta est erga omnes homines bonitas1 ut eorum velit esse merita1 quae sunt ipsius dona40 7,sess4 ,,vi1 cap4 #af1 quoted in ,denzinger-,bannwart's ,enchiridion1 n4 #hji47 #daf ,for further information on this point see ,palmieri1 ,de ,gratia ,divina ,actuali1 thes4 #ce4 #dag ,v4 supra1 pp4 #hc sqq4 #dah 8,gratiam ,dei secundum merita nostra dari40 #dai 8,debetur merces bonis operibus1 si fiant2 sed gratia quae non debetur praecedit1 ut fiant40 7,arausic4 ,,ii1 can4 #ah2 see ,denzinger-,bannwart1 n4 #aia47 #dbj 8444 ipsius iustificationis exordium in adultis a ,dei per ,christum ,iesum praeveniente gratia sumendum esse1 h4 e4 ab eius vocatione1 qu nullis eorum existentibus meritis vocantur40 7,sess4 ,,vi1 cap4 #e4 ,denzinger-,bannwart1 n4 #gig47 #dba ,rom4 ,,ix1 #af3 8,igitur non volentis neque currentis1 sed miserentis est ,dei40 #dbb ,rom4 ,,ix1 #ah3 8,ergo cuius vult miseretur et quem vult indurat 7 407 #dbc ,rom4 ,,xi1 #f3 8,si autem grati1 iam non ex operibus 7 71 alioquin gratia iam non est gratia40 #dbd ,eph4 ,,ii1 #h-aj3 8,grati enim estis salvati per fidem et hoc non ex vobis3 ,dei enim donum est1 non ex operibus1 ut ne quis glorietur4 ,ipsius enim sumus factura 771 creati in ,christo ,iesu in operibus bonis1 quae praeparavit ,deus1 ut in illis ambulemus40 #dbe ,e4g41 #b ,cor4 ,v1 #ad2 ,gal4 ,,iii1 #bb2 #b ,tim4 ,i1 #i2 ,tit4 ,,iii1 #e2 #a ,pet4 ,i1 #c2 #a ,john ,,iv1 #aj4 #dbf ,tract1 in ,ioa41 #hf3 8,gratia non invenit1 sed efficit merita40 #dbg ,serm41 #afi1 c4 #b3 ,gratia praecessit meritum tuum1 non gratia ex merito1 sed meritum ex gratia4 ,nam si gratia ex merito1 emisti non gratis accepisti4 ,other ,patristic texts quoted by ,ripalda1 ,de ,ente ,supernaturali1 disp4 #ae sqq4 #dbh ,v4 supra1 pp4 #ej sqq4 #dbi ,for a more extensive treatment of this important point the reader is referred to ,heinrich-,gutberlet1 ,dogmatische ,theologie1 ,vol4 ,,viii1 #dah1 ,mainz #ahig4 #dcj ,v4 supra1 p4 #ih4 #dca ,can4 #bj3 8,multa ,deus facit in homine bona1 quae non facit homo2 nulla vero facit homo bona1 quae non ,deus praestat1 ut faciat homo40 7,denzinger-,bannwart1 n4 #aic47 #dcb 8,sed ipse ,deus nobis nullis praecedentibus bonis meritis scil4 naturalibus et fidem et amorem sui prius inspirat40 7,denzinger-,bannwart1 n4 #bjj47 #dcc ,matth4 ,,xxv1 #ae3 8,et uni dedit quinque talenta1 alii autem duo1 alii vero unum1 unicuique secundum propriam virtutem 7 740 #dcd ,cfr4 ,maldonatus' commentary on this text4 #dce ,cfr4 ,pohle-,preuss1 ,god the ,author of ,nature and the ,supernatural1 p4 #cbf4 #dcf ,de ,praedest4 ,sanct41 #c1 #aj1 #ca3 8,nihil huic sensui tam contrarium est quam de suis meritis sic quemquam gloriari1 tamquam ipse sibi ea fecerit1 non ,dei gratia1 sed gratia quae bonos discernit a malis1 non quae communis est bonis et malis40 #dcg ,de ,peccato ,orig41 c4 #bd1 n4 #bh3 8,non enim gratia ,dei erit ullo modo1 nisi gratuita fuerit omni modo40 #dch ,cyril of ,jerusalem 7,catech41 ,i1 #ag71 ,athanasius 7,c4 ,gent41 n4 #cj71 ,basil 7,epist41 #bid3 8,divinum auxilium in nostra situm est potestate071 ,gregory of ,nazianzus 7,or41 #ca71 and especially ,chrysostom 7,hom4 in ,gen41 #ab2 ,hom4 in ,epist4 ad ,rom41 #b74 #dci ,hom4 in ,epist4 ad ,ephes41 #d4 #ddj ,hom4 in #a ,epist4 ad ,cor41 #ab4 ,cfr4 ,palmieri1 ,de ,gratia ,divina ,actuali1 thes4 #cc4 #dda ,cfr4 ,st4 ,thomas1 ,summa ,theol41 #a;a #b;ae1 qu4 #aad1 art4 #e3 8,donum gratiae considerari potest dupliciter4 ,uno modo secundum rationem gratuiti doni1 et sic manifestum est quod omne meritum repugnat gratiae1 quia ut ,rom4 ,,xi1 #i ,apostolus dicit3 ,si autem gratia1 iam non ex operibus4 ,altero modo potest considerari secundum naturam ipsius rei1 quae donatur1 et sic etiam non potest cadere sub merito non habentis gratiam1 tum quia excedit proportionem naturae1 tum etiam quia ante gratiam in statu peccati homo habet impedimentum promerendi gratiam1 scil4 ipsum peccatum4 ,postquam autem aliquis iam habet gratiam1 non potest gratia iam habita sub merito cadere1 quia merces est terminus operis1 gratia autem est principium cuiuslibet boni operis in nobis40 ,this is equally true of the meritum de condigno and the meritum de congruo4 #ddb ,john ,,xvi1 #bd3 8,petite et accipietis40 #ddc ,v4 supra1 theses ,i and ,,ii4 #ddd 8,si quis ad invocationem humanam i4e4 naturalem gratiam ,dei dicit posse conferri1 non autem ipsam gratiam facere1 ut invocetur a nobis1 contradicit ,isaiae prophetae vel ,apostolo idem dicenti3 ,inventus sum a non quaerentibus me1 palam apparui his1 qui me non interrogabant40 7,can4 #c1 ,denzinger-,bannwart1 n4 #agf47 #dde ,rom4 ,,viii1 #bf3 8,quid oremus1 sicut oportet1 nescimus1 sed ipse ,spiritus postulat postulare facit pro nobis gemitibus inenarrabilibus40 #ddf #a ,cor4 ,,xii1 #c3 8,nemo potest dicere ,dominus ,deus1 nisi in ,spiritu sancto40 #ddg ,john ,,xv1 #g3 8,si manseritis in me et verba mea in vobis manserint1 quodcunque volueritis1 petetis et fiet vobis40 #ddh ,de ,dono ,perseverantiae1 #bc1 n4 #fc sq43 8,quis veraciter gemat1 desiderans accipere quod orat a ,domino1 si hoc a se ipso sumere existimet1 non ab illo8444 ,ubi intelligimus et hoc ipsum esse donum ,dei1 ut veraci corde et spiritualiter clamemus ad ,deum4 ,attendant ergo1 quomodo falluntur1 qui putant esse a nobis1 non dari nobis ut petamus1 quaeramus1 pulsemus1 etc40 #ddi ,cfr4 ,palmieri1 ,de ,gratia ,divina ,actuali1 thes4 #cb4 #dej ,on this difficult question consult ,ruiz1 ,de ,provid41 disp4 #ah1 sect4 #c4 and ,de ,lugo1 ,de ,fide1 disp4 #ab1 sec4 #c4 #dea ,de ,praedest4 ,sanct41 c4 #ab4 #deb ,cfr4 ,pohle-,preuss1 ,god the ,author of ,nature and the ,supernatural1 pp4 #bbf sqq4 #dec ,op4 cit41 pp4 #bbh sq4 #ded ,further information on this head infra1 ,part ,,ii1 ,ch4 ,,iii4 #dee ,cfr4 ,pesch1 ,praelect4 ,dogmat41 ,vol4 ,v1 #crd ed41 pp4 #aag sqq4 #def titre de curiosit we may note the opinion of ,ripalda 7,de ,ente ,supernat41 disp4 #ag1 sect4 #a7 and ,vasquez 7,comment4 in ,s4 ,theol41 #a;a1 disp4 #ia1 c4 #aj7 that some pre-,tridentine theologians ascribed to nature the ability of positively disposing itself for actual graces and thereby1 though in perfect good faith1 entertained ,semipelagian views4 ,even ,st4 ,thomas has been accused of conceding too much to ,semipelagianism in two of his earlier works 7,comment4 in ,quatuor ,libros ,sent41 ,,ii1 dist4 #bh1 qu4 #a1 art4 #d1 and ,de ,veritate1 qu4 #ad1 art4 #aa71 though his teaching in the ,summa is admittedly orthodox4 ,on the extremely doubtful character of such a summary indictment see ,palmieri1 ,de ,gratia ,divina ,actuali1 thes4 #cd2 ,schiffini1 ,de ,gratia ,divina1 pp4 #die sqq41 #edb sqq42 ,glossner1 ,die ,lehre des hl4 ,thomas von der ,gnade1 ,mainz #ahga4 #deg ,vasquez1 ,comment4 in ,s4 ,theol41 #a;a1 disp4 #ia1 c4 #aj-aa4 #deh ,dogmatik1 ,vol4 ,,ii1 pp4 #aia sq41 ,ratisbon #ahgd4 #dei ,de ,auxil41 ,,iii1 #b1 #c4 #dfj ,de ,gratia ,effic41 c4 #aj4 #dfa ,disproved historically by ,palmieri4 #dfb ,cfr4 ,pesch1 ,praelect4 ,dogmat41 ,vol4 ,v1 #crd ed41 pp4 #aai sqq4 #dfc ,cfr4 ,st4 ,augustine1 ,de ,praedest4 ,sanct41 c4 #ae4 #dfd ,cfr4 ,st4 ,augustine1 ,tract4 in ,ioa41 #cf1 n4 #d3 8,venit ,christus1 sed primo salvare1 postea iudicare1 eos iudicando in poenam1 qui salvari noluerunt1 eos perducendo ad vitam1 qui credendo salutem non respuerunt40 #dfe ,cfr4 ,pohle-,preuss1 ,soteriology1 pp4 #ge sqq41 ,st4 ,louis #aiad4 #dff ,sess4 ,,vi1 can4 #ag3 8,si quis iustificationis gratiam nonnisi praedestinatis ad vitam contingere dixerit1 reliquos vero omnes qui vocantur1 vocari quidem1 sed gratiam non accipere1 utpote divin potestate praedestinatos ad malum1 anathema sit40 7,denzinger-,bannwart1 n4 #hbg47 #dfg ,prop4 #e1 apud ,denzinger-,bannwart1 n4 #ajif4 ,cfr4 ,pohle-,preuss1 ,soteriology1 p4 #gf4 #dfh 8,qui propter nos homines et propter nostram salutem descendit de coelis40 7,credo74 #dfi ,v4 infra1 ,thesis ,,ii4 #dgj 4 #dga ,among them was one of our ,lord's own chosen ,apostles4 #dgb ,wisd4 ,,xi1 #bd sqq43 8,sed misereris omnium1 quia omnia potes1 et dissimulas peccata hominum propter poenitentiam4 ,diligis enim omnia quae sunt et nihil odisti eorum quae fecisti4444 ,parcis autem omnibus1 quoniam tua sunt1 ,domine1 qui amas animas40 #dgc #a ,tim4 ,,ii1 #a sqq43 8,obsecro igitur primum omnium fieri obsecrationes1 orationes1 postulationes1 gratiarum actiones pro omnibus hominibus 7 74444 ,hoc enim bonum est et acceptum coram ,salvatore nostro ,deo1 qui omnes homines vult salvos fieri 7 7 et ad agnitionem veritatis venire3 unus enim ,deus 7 71 unus et mediator 7 7 ,dei et hominum homo ,christus ,iesus1 qui dedit redemptionem semetipsum pro omnibus 7 740 #dgd 8,unus enim ,deus40 ,cfr4 ,rom4 ,,iii1 #bi sq41 ,x1 #ab4 #dge ,cfr4 ,pohle-,preuss1 ,soteriology1 pp4 #gg sqq4 #dgf ,cfr4 ,matth4 ,,xviii1 #aa2 #b ,cor4 ,v1 #ae4 ,that ,god's will to redeem mankind is universal has been proved in ,soteriology1 pp4 #gg sqq4 #dgg ,cfr4 on this text ,estius1 ,comment4 in ,epist4 ,s4 ,pauli1 h4 l4 #dgh ,in his work ,de ,partitione ,voluntatis ,divinae in ,primam et ,secundam1 ,rome #ahea4 #dgi ,in ,ps41 #ci1 n4 #bj3 8,ille omnes suos vult esse1 quos condidit et creavit4 ,utinam tu homo non fugias et te abscondas6 ,ille etiam fugientes requirit et absconditos non vult perire40 #dhj ,orat41 #cc1 n4 #i4 #dha ,resp4 ad ,capitula ,gallor41 c4 #b3 8,sincerissime credendum est1 ,deum velle ut omnes homines salvi fiant1 siquidem ,apostolus sollicite praecipit1 ut ,deo pro omnibus supplicetur40 #dhb ,op4 cit41 c4 #h3 8444 qui et omnes vult salvos fieri et ad agnitionem veritatis venire1 444 ut et qui salvantur ideo salvi sint1 quia illos voluit ,deus salvos fieri1 et qui pereunt1 ideo pereant1 quia perire meruerunt40 #dhc ,for further information on this subject consult ,ruiz1 ,de ,voluntate ,dei1 disp4 #ai sqq42 ,petavius1 ,de ,deo1 ,x1 #d sq4 #dhd ,de ,spiritu et ,litera1 c4 #cc1 n4 #eh3 8,vult ,deus omnes homines salvos fieri et ad agnitionem veritatis venire2 non sic tamen ut iis adimat liberum arbitrium1 quo vel bene vel male utentes iustissime iudicentur40 #dhe ,enchiridion1 c4 #ajc4 #dhf ,contra ,iulian41 ,,iv1 #h1 #db3 8,nemo salvatur nisi volente ,deo40 #dhg ,de ,corrept4 et ,gratia1 c4 #ae1 n4 #dg3 8,omnes homines vult ,deus salvos fieri1 quoniam nos facit velle1 sicut misit ,spiritum ,filii sui clamantem3 ,abba1 pater1 i4e4 nos clamare facientem40 #dhh ,confessiones1 ,,xii1 #ag sqq4 #dhi ,faure has proved this in his ,notae in ,enchiridion ,s4 ,augustini1 c4 #ajc1 ,naples #ahdg1 pp4 #aie sqq4 #dij ,summa ,theol41 #a;a1 qu4 #ai1 art4 #f1 ad #a4 ,on ,augustine's teaching see ,franzelin1 ,de ,deo ,uno1 thes4 #ea sq41 and1 less favorably1 ,bardenhewer-,shahan1 ,patrology1 pp4 #dih sqq41 ,freiburg #aijh4 #dia ,e4g4 ,arrubal 7,comment4 in ,s4 ,theol41 #a;a1 disp4 #ia1 c4 #c sq47 and ,kilber 7,theol4 ,wirceburg41 ,de ,deo1 disp4 #d1 c4 #b1 art4 #c74 #dib ,cfr4 ,albertus a ,bulsano1 ,theol4 ,dogmat41 ed4 ,graun1 ,vol4 ,,ii1 p4 #ada1 ,innsbruck #ahid4 #dic ,cfr4 ,bellarmine1 ,de ,gratia et ,libero ,arbitrio1 ,,ii1 #ab3 8444 haec responsio non videtur digna ,chritianis1 qui providentiam ,dei erga homines ex sacris literis et ecclesiastica traditione didicerunt4 ,nam si non cadit passer in terram sine ,patre nostro1 qui in coelis est1 quanto magis nos apud ,deum pluris sumus illis80 #did 8,definimus illorum animas1 qui in actuali mortali peccato vel solo originali decedunt1 mox in infernum descendere40 7,decret4 ,unionis1 quoted by ,denzinger-,bannwart1 n4 #fic47 #die ,cfr4 ,pallavicini1 ,hist4 ,conc4 ,trid41 ,,ix1 #h4 #dif ,it occurs in his commentary on the ,summa1 #c;a1 qu4 #fh1 art4 #b1 #aa4 #dig ,cfr4 ,heinrich-,gutberlet1 ,dogmatische ,theologie1 ,vol4 ,,viii1 p4 #bie1 ,mainz #ahig4 #dih ,on the probable fate of unbaptized infants cfr4 ,pohle-,preuss1 ,god the ,author of ,nature and the ,supernatural1 pp4 #cjj sqq4 #dii ,thesis ,,ii4 #ejj ,quoted supra1 p4 #aef4 #eja ,quoted supra1 p4 #aeg4 #ejb ,on the whole question consult ,franzelin1 ,de ,deo ,uno1 thes4 #ec1 #crd ed41 ,rome #ahhc4 #ejc ,on the notion and existence of sufficient grace see supra1 ,ch4 ,i1 ,sect4 #b1 ,no4 #f4 #ejd ,conc4 ,trident41 ,sess4 ,,vi1 can4 #ah3 8,si quis dixerit1 ,dei praecepta homini etiam iustificato et sub gratia constituto esse ad observandum impossibilia1 anathema sit40 7,denzinger-,bannwart1 n4 #hbh74 ,cfr4 ,sess4 ,,vi1 cap4 #aa 7,denzinger-,bannwart1 n4 #hjd74 #eje 8,aliqua ,dei praecepta hominibus iustis volentibus et conantibus secundum praesentes1 quas habent vires1 sunt impossibilia3 deest quoque illis gratia1 qu possibilia fiant40 7,denzinger-,bannwart1 n4 #ajib47 #ejf ,on the distinction between gratia proxime sufficiens and gratia remote sufficiens1 cfr4 supra1 pp4 #dc sq4 #ejg #a ,john ,v1 #c sq43 8,haec est caritas ,dei1 ut mandata eius custodiamus et mandata eius gravia non sunt 7 73 quoniam omne quod natum est ex ,deo iustus vincit mundum40 #ejh ,matth4 ,,xi1 #cj4 #eji #a ,cor4 ,x1 #ac3 8,fidelis autem ,deus est1 qui non patietur vos tentari supra id quod potestis 7 71 sed faciet etiam cum tentatione proventum 771 ut possitis sustinere40 #eaj ,v4 supra1 pp4 #fe sq4 #eaa #a ,cor4 ,x1 #ab3 8,itaque qui se existimat stare1 videat ne cadat40 #eab ,v4 infra1 ,thesis ,,ii4 ,cfr4 also ,ecclus4 ,,ii1 #aa sqq42 ,john ,,vi1 #cg2 #b ,pet ,i1 #aj sq4 #eac 8,gratiam non omnibus dari40 #ead ,migne1 ,p4 ,l41 ,,xvii1 #ajgc sqq4 ,cfr4 ,bardenhewer-,shahan1 ,patrology1 p4 #eae4 #eae ,benignitas ,dei generalis--specialis ,dei misericordia4 #eaf 8,deo autem placuit et hanc gratiam efficacem multis tribuere et illam sufficientem a nemine submovere1 ut ex utraque appareat1 non negatum universitati1 quod collatum est portioni40 7,de ,vocatione ,omnium ,gentium1 ,,ii1 #be47 ,for further information on the doctrinal character of this work see ,fr4 ,wrter1 ,zur ,dogmengeschichte des ,semipelagianismus1 ,mnster #aijj4 #eag ,chrysostom1 ,hom4 in ,matth41 #hb1 n4 #c4 #eah ,augustine1 ,serm41 #bif3 8,plus ausus erat1 quam eius capacitas sustinebat40 #eai ,matth4 ,,xxvi1 #da3 8,watch ye and pray that ye enter not into temptation40 #ebj ,lib4 de ,unitate ,ecclesiae1 #i3 8,quis dubitaverit quod ,iudas ,christum1 si voluisset1 non utique tradidisset1 et ,petrus1 si voluisset1 ter ,dominum non negasset80 #eba ,john ,,vi1 #dj4 #ebb ,cfr4 ,conc4 ,trident41 ,sess4 ,,vi1 can4 #ai-ba4 #ebc ,cfr4 ,schiffini1 ,de ,gratia ,divina1 pp4 #egc sqq4 #ebd ,cfr4 #a ,cor4 ,x1 #ac4 #ebe #a ,john ,v1 #c sq4 #ebf ,cfr4 #a ,john ,,ii1 #af4 #ebg ,de ,natura et ,gratia1 c4 #dc1 n4 #ej3 8,deus impossibilia non iubet1 sed iubendo admonet1 et facere quod possis et petere quod non possis40 #ebh ,for an explanation of certain difficult passages bearing on this point in the writings of ,st4 ,augustine1 see ,schiffini1 ,de ,gratia ,divina1 pp4 #eca sqq4 #ebi ,v4 supra1 pp4 #ajd sq4 #ecj ,ez4 ,,xxxiii1 #aa3 8,vivo ego1 dicit ,dominus ,deus1 nolo mortem impii1 sed ut convertatur impius a via sua et vivat4 ,convertimini1 convertimini a viis vestris pessimis40 #eca #b ,pet4 ,,iii1 #i3 8,non tardat ,dominus promissionem suam1 sicut quidam existimant1 sed patienter agit 77 propter vos1 nolens aliquos perire1 sed omnes ad poenitentiam reverti 7 1 740 #ecb ,cfr4 ,is4 ,v1 #bj4 #ecc ,according to ,ruiz 7,de ,praedest41 disp4 #ci1 sect4 #a71 there are but very few divines 7valde pauci7 who hold this view4 #ecd ,wisd4 ,,xii1 #aj4 #ece ,rom4 ,,ii1 #d sq43 8,an divitias bonitatis eius et patientiae et longanimitatis contemnis8 ,ignoras quoniam benignitas ,dei ad poenitentiam 7 7 te adducit8 ,secundum autem duritiem 77 tuam et impoenitens cor 7 7 thesaurizas tibi iram in die irae et revelationis iusti iudicii ,dei1 qui reddet unicuique secundum opera eius40 ,cfr4 ,prov4 ,i1 #bj sqq4 #ecf ,ex4 ,,vii1 #c3 8,ego indurabo cor eius40 #ecg ,ex4 ,,ix1 #ab3 8,induravitque ,dominus cor ,pharaonis1 etc40 #ech ,ex4 ,,viii1 #ae4 #eci ,for the solution of other difficulties see ,schiffini1 ,de ,gratia ,divina1 pp4 #ebi sq4 #edj ,st4 ,augustine1 ,enarr4 in ,ps41 ,,vi1 n4 #h3 8,dedit illos in reprobum sensum 7,rom4 ,i1 #bh72 nam ea est caecitas mentis4 ,in eam quisquis datus fuerit1 ab interiore ,dei luce secluditur1 sed nondum penitus1 quum in hac vita est4 ,sunt enim tenebrae exteriores1 quae magis ad diem iudicii pertinere intelliguntur1 ut penitus extra ,deum sit1 quisquis1 dum tempus est1 corrigi noluerit40 #eda ,st4 ,augustine1 ,retractationes1 #dai3 8,de quocunque quamvis pessimo homine hac in vita constituto non est desperandum40 #edb ,tract4 in ,ioa41 ,,xii1 #ci4 ,similarly ibid41 ,,liii1 n4 #f4 ,for a complete exposition of ,st4 ,augustine's teaching on this point consult ,dechamps1 ,de ,haeresi ,ianseniana1 ,,iii1 #f sqq41 and ,palmieri1 ,de ,gratia ,divina ,actuali1 thes4 #dj4 #edc ,cfr4 ,st4 ,thomas1 ,de ,veritate1 qu4 #bd1 art4 #aa3 8,haec est obstinatio imperfecta1 qu aliquis potest esse obstinatus in statu viae1 dum scilicet habet aliquis ita firmatam voluntatem in peccato1 quod non surgunt motus ad bonum nisi debiles4 ,quia tamen aliqui surgunt1 ex iis datur via1 ut praeparentur ad gratiam40 #edd ,conc4 ,lateran4 ,,iv 7#abae71 cap4 8,firmiter03 8,et si post susceptionem baptismi quisquam prolapsus fuerit in peccatum1 per veram potest semper poenitentiam reparari40 7,denzinger-,bannwart1 n4 #dcj47 #ede ,cfr4 ,conc4 ,trid41 ,sess4 ,,vi1 cap4 #ad2 ,sess4 ,,xiv1 cap4 #a4 #edf 8,pagani1 ,iudaei1 haeretici aliique huius generis nullum omnino accipiunt a ,iesu ,christo influxum1 adeoque hinc recte inferes1 in illis esse voluntatem nudam et inermem sine omni gratia sufficienti40 7,denzinger-,bannwart1 n4 #abie47 #edg 8,extra ecclesiam nulla conceditur gratia40 7,denzinger-,bannwart1 n4 #acgi47 #edh ,rom4 ,,ii1 #f sqq4 #edi ,rom4 ,,ii1 #aj sq43 8,gloria autem et honor et pax omni operanti bonum1 ,iudaeo primum et ,graeco 7pagano72 non enim est acceptio personarum 77 apud ,deum40 #eej 1 4 #eea ,cfr4 #a ,tim4 ,,ii1 #a sqq42 ,john ,i1 #i4 #eeb ,ep4 ad ,corinth41 #a1 #g4 #eec 4 #eed 4 #eee ,hom4 in ,ioa41 ,,viii1 #a4 #eef ,,ii1 c4 #ca4 #eeg ,de ,arbitrii ,libertate1 n4 #ai3 8444 quotidie per tempora1 per dies1 per momenta1 per et cunctis et singulis40 #eeh ,heb4 ,,xi1 #f4 #eei 8,initium1 fundamentum et radix omnis iustificationis40 ,sess4 ,,vi1 cap4 #h1 apud ,denzinger-,bannwart1 n4 #hja4 #efj 8,fides late dicta1 ex testimonio creaturarum similive motivo1 ad iustificationem sufficit40 7,denzinger-,bannwart1 n4 #aagc47 #efa 8444 fides1 qu ,dei aspirante et adiuvante grati ab eo revelata vera esse credimus1 non propter intrinsecam rerum veritatem naturali rationis lumine perspectam1 sed propter auctoritatem ipsius ,dei revelantis1 qui nec falli nec fallere potest40 7,sess4 ,,iii1 cap4 #c2 ,denzinger-,bannwart1 n4 #aghi47 #efb 8,quoniam vero sine fide impossible est placere ,deo1 444 ideo nemini unquam sine illa contigit iustificatio40 7,denzinger-,bannwart1 n4 #agic47 #efc ,rom4 ,x1 #ag4 #efd ,cfr4 ,acts ,x1 #a sqq4 #efe ,card4 ,toletus1 ,comment4 in ,s4 ,th41 ,i1 qu4 #a1 art4 #a4 #eff ,cfr4 ,st4 ,thomas1 ,de ,verit41 qu4 #ad1 art4 #aa1 ad #a3 8,hoc ad divinam providentiam pertinet1 ut cuilibet provideat de necessariis ad salutem1 dummodo ex parte eius non impediatur4 ,si enim aliquis taliter 7in silvis vel inter bruta animalia7 nutritus ductum naturalis rationis sequeretur in appetitu boni et fuga mali1 certissime est tenendum quod ei ,deus vel per internam inspirationem revelaret ea1 quae sunt ad credendum necessaria1 vel aliquem fidei praedicatorem ad eum dirigeret1 sicut misit ,petrum ad ,cornelium40 #efg ,gotti1 ,de ,fide1 qu4 #b1 dub4 #d1 #a3 8,sententia negans fidem explicitam ,christi et ,trinitatis esse ita necessariam1 ut sine ea nemo iustificari vel salvari queat1 valde probabilis est4 ,eam enim videtur docere ,s4 ,thomas tum #b--b p41 qu4 #aj1 art4 #d1 tum #c p41 qu4 #fi1 art4 #d1 ubi de ,cornelio ,centurione ait3 ,ante baptismum ,cornelius et alii similes consequuntur gratiam et virtutes per fidem ,christi et desiderium baptismi implicite vel explicite40 #efh ,cfr4 ,fr4 ,schmid1 ,die ausserordentlichen ,heilswege fr die gefallene ,menschheit1 pp4 #bbe sqq41 ,brixen #ahii4 #efi ,a4 ,fischer1 ,de ,salute ,infidelium1 ,essen #ahhf2 ,heinrich-,gutberlet1 ,dogmatische ,theologie1 ,vol4 ,,viii1 pp4 #dia sqq4 ,on their teaching see ,p4 ,minges1 ,o4 ,f4 ,m41 ,compendium ,theologiae ,dogmaticae ,generalis1 pp4 #bgj sqq41 ,munich #aijb4 #egj ,with regard to certain other controversies on this subject consult ,schiffini1 ,de ,gratia ,divina1 pp4 #ece sqq41 and ,tepe1 ,instit4 ,theol41 ,vol4 ,,iii1 pp4 #aji sqq41 ,paris #ahif4 #ega ,see ,articles #a and #b1 supra4 #egb ,conc4 ,trid41 ,sess4 ,,vi1 cap4 #ab3 8,arcanum divinae praedestinationis mysterium40 #egc ,de ,dono ,perseverantiae1 n4 #ba3 8,ex duobus parvulis originali peccato pariter obstrictis cur iste assumatur1 ille relinquatur et ex duobus aetate iam grandibus impiis1 cur iste ita vocetur ut vocantem sequatur1 ille autem aut non vocetur praedicatione fidei aut non ita vocetur1 inscrutabilia sunt iudicia ,dei40 ,on this mysterious dispensation see ,scheeben1 ,die ,mysterien des ,christentums1 #ii-ajc1 #crd ed41 ,freiburg #aiab1 and ,palmieri1 ,de ,gratia ,divina ,actuali1 thes4 #fb4 #egd ,eph4 ,i1 #c sqq41 and in other passages4 #ege ,de ,dono ,persev41 c4 #aj1 n4 #ai3 8,praedestinatio est gratiae praeparatio1 gratia vero iam ipsa donatio40 #egf ,v4 infra1 pp4 #aii sqq4 #egg ,de ,dono ,persev41 c4 #ad1 n4 #ce3 8,praedestinatio nihil est aliud quam praescientia et praeparatio beneficiorum ,dei1 quibus certissime liberantur scil4 salvantur quicunque liberantur40 #egh ,s4 ,theol41 #a;a1 qu4 #bc1 art4 #b3 8,praedestinatio est praeparatio gratiae in praesenti et gloriae in futuro40 ,on the ,biblical1 the ,patristic1 and the theological use of the term1 see ,chr4 ,pesch1 ,praelect4 ,dogmat41 ,vol4 ,,ii1 #crd ed41 pp4 #ahi sqq41 ,freiburg #aijf4 #egi ,the ,tridentine ,council presupposes it as an unquestioned dogma 7,sess4 ,,vi1 cap4 #ab74 #ehj ,rom4 ,,viii1 #bh sqq42 8,scimus autem quoniam diligentibus ,deum omnia cooperantur in bonum1 iis qui secundum propositum vocati sunt sancti 7 74 ,nam quos praescivit1 et praedestinavit conformes fieri imaginis ,filii sui1 ut sit ipse primogenitus in multis fratribus2 quos autem praedestinavit1 hos et vocavit2 et quos vocavit1 hos et iustificavit3 quos autem iustificavit1 illos et glorificavit40 #eha ,cfr4 ,eph4 ,i1 #d-aa4 #ehb ,de ,praedestinatione ,sanctorum1 c4 #be3 8,praedestinationis huius fidem1 quae contra novos haereticos nov nunc solicitudine defenditur1 nunquam ,ecclesia ,christi non habuit40 #ehc ,resp4 ad ,obiect4 ,gallor41 #a3 8,praedestinationem ,dei nullus ,catholicus negat40 #ehd ,ep4 ad ,rufin43 8,praedestinationem tam impium est negare quam ipsi gratiae contraire40 #ehe ,de ,correptione et ,gratia1 c4 #g1 n4 #ad3 8,horum si quisquam perit1 fallitur ,deus2 sed nemo eorum perit1 quia non fallitur ,deus40 ,on the question how this infallible foreknowledge is compatible with the dogma of free-will1 see ,pohle-,preuss1 ,god1 ,his ,knowability1 ,essence1 and ,attributes1 pp4 #cfd sqq4 #ehf ,cfr4 ,apoc4 ,,xvii1 #h3 8,liber vitae1 40 ,cfr4 ,st4 ,augustine1 ,de ,civ4 ,dei1 ,,xx1 #ac3 8,praescientia ,dei1 quae non potest falli1 liber vitae est40 #ehg ,luke ,x1 #bj3 8,gaudete quod nomina vestra scripta sunt in coelis40 #ehh ,cfr4 #b ,pet4 ,i1 #aj3 8,satagite1 ut per bona opera certam 77 vestram vocationem et electionem faciatis40 #ehi ,apoc4 ,,iii1 #e3 8,non delebo nomen eius de libro vitae40 ,cfr4 ,ex4 ,,xxxii1 #cb2 ,ps4 ,,lxviii1 #bi4 #eij ,on the liber vitae1 cfr4 ,st4 ,thomas1 ,s4 ,theol41 #a;a1 qu4 #bd1 art4 #a-c2 and ,heinrich-,gutberlet1 ,dogmatische ,theologie1 ,vol4 ,,viii1 #dce4 #eia ,de ,corrept4 et ,grat41 c4 #ac3 8444 quorum ita certus est numerus1 ut nec addatur eis quisquam nec minuatur ex eis40 #eib ,s4 ,theol41 #a;a1 qu4 #bc1 art4 #g3 8,de numero omnium praedestinatorum hominum quis sit1 dicunt quidam quod tot ex hominibus salvabuntur1 quot angeli ceciderunt2 quidam vero1 quod tot ex hominibus salvabuntur1 quot angeli remanserunt2 quidam vero1 quod tot ex hominibus salvabuntur1 quot angeli ceciderunt et insuper tot quot fuerunt angeli creati4 ,sed melius dicitur quod soli ,deo est cognitus numerus electorum in superna felicitate locandus1 ut habet collecta pro vivis et defunctis40 #eic ,de ,bono ,viduitatis1 n4 #bh3 8,quasi propter aliud retardetur hoc saeculum1 nisi ut impleatur praedestinatus numerus ille sanctorum1 quo citius impleto profecto nec terminus saeculi differetur40 #eid ,dieringer1 ,epistelbuch1 8,fest ,allerheiligen40 #eie ,s4 ,theol41 #a;a1 qu4 #bc1 art4 #g1 ad #c3 8,pauciores sunt qui salvantur40 #eif ,cfr4 ,heinrich-,gutberlet1 ,dogmat4 ,theol41 ,vol4 ,,viii1 pp4 #cfc sqq41 and ,w4 ,schneider1 ,das andere ,leben1 #ith ed41 pp4 #dgf sqq41 ,paderborn #aijh4 #eig ,le ,rigorisme1 le ,nombre des lus et la ,doctrine du ,salut1 #bnd ed41 ,bruxelles #ahii4 #eih ,de ,paucitate ,salvandorum quid ,docuerunt ,sancti1 #c;d ed41 ,bruxelles #ahii4 #eii ,cfr4 #a ,tim4 ,,iv1 #aj3 1 4 ,this opinion is convincingly defended by the ,spanish theologian ,genr 7,theol4 ,dogmat4 ,scholast41 ,,ii1 #cdb sqq41 ,rome #agfg47 ,timid souls may profitably ponder what ,thomas ,kempis says in the ,imitation1 ,i1 #be4 #fjj ,genr1 ,theol4 ,dogmat4 ,scholast41 ,,ii1 #cdb3 8444 ne dici possit cum dedecore et iniuria divinae maiestatis et clementiae1 maius esse imperium daemonis quam ,christi40 #fja ,lect4 in ,ep4 ad ,rom41 ,,viii1 #f3 8,unde ponere quod aliquod meritum ex parte nostra praesupponatur1 cuius praescientia sit ratio scil4 motivum praedestinationis1 nihil est aliud quam supponere gratiam dari ex meritis nostris scil4 naturalibus40 ,v4 supra1 ,ch4 ,,ii1 ,sect4 #b4 #fjb 8,gratiam ,dei secundum merita dari40 #fjc ,de ,dono ,perseverant41 n4 #ec3 8,quid autem coegit loca ,scripturarum1 quibus praedestinatio commendata est1 copiosius et enucleatius isto nostro labore defendi1 nisi quod ,pelagiani dicunt1 gratiam ,dei secundum merita nostra naturalia dari80 #fjd ,charles ,du ,plessis d',argentr 7d4 #agdj71 after a careful study of all ,scholastic works written between #aabj and #agjh1 concluded3 8,veteres ,scholastici de causa praedestinationis omnino considerate et ad gratiam et ad gloriam praecipue agebant4 ,idea nolebant eam esse ex praevisis meritis1 quia gratia1 quae in ea includitur1 non datur nec proin praedestinatur ob praevisa merita40 7,de ,praedest41 c4 #aj1 #a74 #fje ,v4 infra1 ,part ,,ii1 ,ch4 ,,iii1 ,sect4 #c4 #fjf ,e4g41 ,baez1 ,alvarez1 ,lemos1 ,gonet1 ,contenson1 ,goudin4 #fjg ,e4g41 ,berti and ,norisius4 #fjh ,e4g41 ,suarez1 ,ruiz1 ,de ,lugo1 ,bellarmine4 #fji 8,nisi breviati fuissent dies illi1 non fieret salva omnis caro1 sed propter electos 7 7 breviabuntur dies illi4444 ,surgent enim pseudochristi1 444 ita ut in errorem inducantur1 si fieri potest1 etiam electi40 #faj ,cfr4 ,col4 ,,iii1 #ab2 #a ,pet4 ,i1 #a4 #faa 8,non volentis neque currentis1 sed miserentis est ,dei 444 ,cuius vult miseretur1 et quem vult indurat40 ,on the meaning of this text v4 supra1 pp4 #acg1 #agg4 #fab ,cfr4 ,franzelin1 ,de ,deo ,uno1 thes4 #fe2 ,heinrich-,gutberlet1 ,dogmat4 ,theol41 ,vol4 ,,viii1 pp4 #cde sqq42 ,chr4 ,pesch1 ,prael4 ,dogmat41 ,vol4 ,,ii1 #crd ed41 pp4 #bab sqq41 ,freiburg #aijf2 ,val4 ,weber1 ,kritische ,geschichte der ,exegese des #i4 ,kapitels des ,rmerbriefes1 ,wrzburg #ahhi4 #fac ,die ,lehre von der ,heiligung1 p4 #bdb1 #crd ed41 ,paderborn #ahhe4 #fad ,e4g41 ,petrus de ,comitibus1 ,o4 ,s4 ,a4 7,de ,praedest4 et ,reprobat41 disp4 #c1 art4 #d sqq471 ,tricassinus 7,de ,praedest471 and the ,jesuits ,lessius1 ,gregory of ,valentia1 ,franzelin1 and ,schrader4 #fae ,de ,deo ,uno1 p4 #fgg3 8,si vero dissensus esset manifestus1 ut prudenter cum ceteris patribus conciliari non posset1 tum sane non dubitarem1 cum ,pighio1 ,catharino1 ,osorio1 ,camerario1 ,maldonato1 ,toleto1 ,petavio1 reverenter ab ,augustino discedere1 quum haec non posset esse nisi privata eius sententia40 #faf ,de ,praedest41 qu4 #d4 #fag ,comment4 in ,s4 ,theol4 ,s4 ,thomae ,aqu41 ,i1 qu4 #bc1 art4 #e1 conclus4 #b4 #fah ,de ,deo1 ,x1 col4 #i4 #fai ,a careful analysis of the ,augustinian texts bearing on this question will be found in the ,theol4 ,wirceburg41 ,de ,deo ,uno1 n4 #bca sqq41 and ,franzelin1 ,de ,deo ,uno1 thes4 #ec4 #fbj ,cfr4 ,heinrich-,gutberlet1 ,dogmat4 ,theologie1 ,vol4 ,,viii1 pp4 #cea sqq4 #fba ,clypeus ,thomist41 ,de ,praedest41 disp4 #b1 #b1 n4 #bf3 8,qui ordinate vult1 prius vult finem quam media ad finem4 ,sed ,deus ordinate vult4 ,ergo prius vult finem quam media ad illum4 ,atqui gloria est finis et merita sunt media ad illum conducentia4 ,ergo prius vult gloriam quam merita1 et consequenter electio ad gloriam non potest esse ex praevisione meritorum40 #fbb ,cfr4 ,heinrich-,gutberlet1 ,dogmat4 ,theol41 ,vol4 ,,viii1 p4 #ccj4 #fbc ,v4 ,art4 #d1 ,no4 #b1 infra4 ,the opposite opinion is defended by ,billuart ,de ,deo1 diss4 #i1 art4 #d1 #c 7ed4 ,lequette1 p4 #chf74 #fbd ,orth4 ,praed41 c4 #a1 n4 #g3 8,deus primo praeparavit dona gratiae ac deinde eos1 quos praevidebat bene usuros eiusmodi donis1 elegit ad vitam aeternam40 #fbe 8444 sententiam illam antiquitate1 suavitate ac ,scripturarum nativ auctoritate nobilissimam de praedestinatione ad gloriam post praevisa merita semper ut ,dei misericordiae ac gratiae magis consentaneam1 veriorem ac amabiliorem existimavi40 7,cfr4 ,trait de l',amour de ,dieu1 ,,iii1 #e74 #fbf ,v4 supra1 pp4 #aec sqq4 #fbg ,v4 supra1 ,no4 #d4 #fbh #b ,tim4 ,,iv1 #g sq43 8,bonum certamen certavi1 cursum consummavi1 fidem servavi2 in reliquo reposita est 7praeparata ab aeterno7 mihi corona iustitiae1 quam reddet 77 mihi ,dominus in illa die1 iustus index40 ,cfr4 #a ,cor4 ,,ix1 #bd sqq42 ,apoc4 ,,ii1 #g1 #bf4 #fbi ,matth4 ,,xxv1 #cd sqq43 8,venite1 benedicti ,patris mei1 possidete paratum vobis regnum a constitutione mundi40 #fcj ,de ,deo1 ed4 ,lequette1 p4 #cia4 #fca ,for instance1 ,john ,,viii1 #dd2 #a ,john ,,iii1 #h2 ,acts ,,xiii1 #aj4 #fcb ,cfr4 ,tepe1 ,inst4 ,theol41 ,vol4 ,,iii1 pp4 #bhi sqq41 ,paris #ahif2 ,heinrich-,gutberlet1 ,dogmat4 ,theol41 ,vol4 ,,viii1 #dcj4 #fcc ,lessius1 ,antapol41 prop4 #h3 8,tenent hanc sententiam omnes ,patres ,graeci1 adeo ut communiter dicatur esse sententia ,graecorum40 #fcd ,hom4 in ,matth41 #hj1 n4 #b3 8,haereditate possidete regnum quasi proprium1 quasi paternum et vestrum1 iam olim vobis debitum2 priusquam enim existeretis1 haec vobis parata erant et disposita1 quia ego vos tales futuros esse praescivi40 #fce ,in ,rom41 ,,viii1 #bi 7,migne1 ,p4 ,g41 ,,lxxxii1 #adb73 8,non simpliciter praedestinavit1 sed quum praescivisset1 praedestinavit40 #fcf ,in ,ps41 #fd1 n4 #e3 8,multi vocati sunt1 sed pauci electi4444 ,itaque non res indiscreti iudicii est electio1 sed ex meriti delectu facta discretio est40 #fcg ,de ,fide1 ,v1 #f1 #hc3 8,unde et ,apostolus ait3 quos praescivit1 et praedestinavit 7,rom4 ,,viii1 #bi72 non enim ante praedestinavit quam praescivit1 sed quorum merita praescivit1 eorum praemia praedestinavit40 ,cfr4 ,franzelin1 ,de ,deo ,uno1 thes4 #ei2 ,lessius1 ,de ,praedest4 et ,reprob41 sect4 #b1 n4 #g sqq4 #fch ,de ,gratia1 ,,ii1 #aa4 #fci ,cfr4 ,o4 ,rottmanner1 ,o4 ,s4 ,b41 ,der ,augustinismus1 ,mnchen #ahib2 ,o4 ,pflf1 ,s4 ,j41 8,zur ,prdestinationslehre des hl4 ,augustinus0 in the ,innsbruck ,zeitschrift fr kath4 ,theologie1 #ahic1 pp4 #dhc sqq4 #fdj ,v4 supra1 pp4 #bjj sqq41 #baf sqq4 #fda ,cfr4 ,franzelin1 ,de ,deo ,uno1 thes4 #fd4 #fdb ,comment4 in ,,iv ,libros ,sent41 #a1 dist4 #da3 8,eligatur ea sententia quae magis placet1 dum tamen salvetur libertas divina sine aliqua iniustitia et alia quae salvanda sunt circa ,deum40 #fdc ,many ,scholastic utterances bearing on this subject have been collected by ,lessius1 ,de ,praedest4 et ,reprob41 sect4 #b1 n4 #g 7,opusc4 ,,ii1 pp4 #bjh sqq41 ,paris #ahgh74 #fdd ,comment4 in ,quatuor ,libros ,sent41 #a1 dist4 #da1 qu4 #a4 #fde ,comment4 in ,quatuor ,libros ,sent41 #a1 dist4 #da1 art4 #b4 #fdf ,s4 ,theol41 #a;a1 qu4 #bc1 disp4 #c1 art4 #d4 #fdg ,in his treatise ,de ,praedestinatione1 dedicated to the ,council of ,trent4 #fdh ,de ,deo1 disp4 #i1 art4 #c4 #fdi ,de ,praedest4 et ,reprob41 ,paris edition of the ,opuscula1 #ahgh1 p4 #dab3 8444 privilegia eius omnem modum superant et ad nullum alium sunt extendenda40 #fej ,sent41 #a1 dist4 #dj3 8444 est praescientia iniquitatis quorundam et praeparatio damnationis eorumdem40 #fea ,supra1 ,art4 #c1 ,no4 #d4 #feb ,calvin's teaching in his ,inst41 l4 ,,iii1 c4 #ba1 #bd4 ,on ,arminianism see ,j4 ,f4 ,loughlin in the ,catholic ,encyclopedia1 ,vol4 ,i1 pp4 #gdj sqq4 #fec 8,aliquos vero ad malum divin potestate praedestinatos esse non solum non credimus1 sed etiam1 si sunt qui tantum malum credere velint1 cum omni detestatione illis anathema dicimus40 7,denzinger-,bannwart1 n4 #bjj47 #fed ,sess4 ,,vi1 can4 #ag3 8,si quis iustificationis gratiam nonnisi praedestinatis ad vitam contingere dixerit1 reliquos vero omnes qui vocantur1 vocari quidem1 sed gratiam non accipere1 utpote divin potestate praedestinatos ad malum1 anathema sit40 7,denzinger-,bannwart1 n4 #hbg47 #fee ,v4 supra1 ,art4 #a4 #fef ,v4 supra1 ,art4 #b1 ,thesis ,,ii4 #feg ,cfr4 ,pohle-,preuss1 ,god3 ,his ,knowability1 ,essence1 and ,attributes1 pp4 #bea sqq4 #feh ,v4 supra1 pp4 #bja sqq4 #fei #a ,pet4 ,,ii1 #g sq43 8,non credentibus autem ,christus 444 lapis offensionis 444 qui offendunt verbo nec credunt1 in quo 7 7 et positi sunt40 #ffj 8,in hoc positi1 i4e4 praedestinati sunt1 ut non credant40 #ffa 8,and he shall be a sanctification to you4 ,but for a stone of stumbling and for a rock of offense to the two houses of ,israel1 for a snare and a ruin to the inhabitants of ,jerusalem40 #ffb 8,and whosoever shall fall on this stone1 shall be broken3 but on whomsoever it shall fall1 it shall grind him to powder40 #ffc ,cfr4 ,oecumen41 in h4 l43 8,ad quod positi sunt1 non dicitur1 quasi a ,deo ad hoc essent destinati2 nulla enim causa perditionis ministratur ab eo1 qui omnes homines vult salvos fieri40 #ffd ,contr4 ,iulian41 ,,iii1 #ah1 #ce3 8,bonus est ,deus1 iustus est ,deus3 potest aliquos sine bonis meritis liberare1 quia bonus est2 non potest quemquam sine malis meritis damnare1 quia iustus est40 #ffe ,resp4 ad ,,xii ,object4 ,vincent43 8,voluntate exierunt1 voluntate ceciderunt1 et quia praesciti sunt casuri1 non sunt praedestinati2 essent autem praedestinati1 si essent reversuri et in sanctitate remansuri1 ac per hoc praedestinatio ,dei multis est causa standi1 nemini est causa labendi40 #fff ,ad ,monim41 l4 ,i4 ,cfr4 ,petavius1 ,de ,deo1 ,x1 #g sqq4 #ffg ,clypeus ,thomist41 ,vol4 ,,ii1 tr4 #e1 disp4 #e1 art4 #b1 n4 #bc4 #ffh ,cfr4 ,limbourg1 ,s4 ,j41 in the ,innsbruck ,zeitschrift fr kath4 ,theologie1 #ahgi1 pp4 #bjc sqq4 #ffi ,cfr4 ,suarez1 ,de ,praedest41 ,v1 #d sqq4 #fgj ,conc4 ,trident41 ,sess4 ,v1 can4 #e4 #fga ,which explains why both theories have the same defenders4 ,v4 supra1 ,art4 #c1 ,no4 #d4 #fgb ,baez1 ,alvarez1 ,gonet4 #fgc 8,deus non serio vult1 sed vellet salvare etiam reprobos1 nisi per hoc impediretur pulchritudo universi40 #fgd ,v4 supra1 ,art4 #a and #b4 #fge ,de ,praedest41 ,v1 #h1 #h3 8,non est in potestate hominis1 cum non-electione seu cum non-praedestinatione aut1 quod idem est1 cum reprobatione negativa actu ponere seu componere suam aeternam salutem40 ,cfr4 ,franzelin1 ,de ,deo ,uno1 p4 #ehc1 #crd ed41 ,rome #ahhh4 #fgf 8,deus ex omnibus hominibus1 quos infectos originali peccato praevidit1 efficaciter ex meritis ,christi venturi quosdam elegit ad gloriam1 et alios in poenam eiusdem originalis peccati et ad ostensionem suae iustitiae erga illos et maioris misericordiae erga electos voluit permittere1 ut deficerent a consecutione gloriae seu positive eis non voluit gloriam4444 ,ex vi huius intentionis efficacis excogitavit media apta ad consecutionem talis finis1 et videns in aliquibus hominibus esse aptum medium in solo originali peccato eos relinquere1 in aliis vero permittere1 ut cadant in haec vel illa peccata actualia ac in illis perseverent1 has permissiones per subsequentem electionem approbavit4 ,et tandem 444 per actum imperii sui intellectus haec media ad praedictum finem ordinavit40 ,clyp4 ,thomist41 ,vol4 ,,ii1 disp4 #e1 art4 #d1 n4 #aee4 #fgg ,de ,reprob41 c4 #c1 n4 #f4 #fgh ,de ,praedest41 ,v1 #g1 #ad3 8,electio ad finem est ratio dandi media efficacia seu infallibilia ad illum2 ergo negatio illius electionis erit suo modo ratio non dandi media1 quae cognoscuntur congrua et infallibilia ad illum finem consequendum40 #fgi #b ,pet4 ,,iii1 #i3 8444 nolens aliquos perire1 sed omnes ad poenitentiam reverti40 #fhj ,de ,praedest41 sect4 #b1 n4 #ac3 8,secundum communem aestimationem hominum paria videntur1 ,deum velle ut pereas et nolle te ponere in electorum suorum numero neque gratiam congruam et perseverantiam dare2 aeque enim infallibiliter ex huiusmodi decretis sequeretur damnatio4 ,et si alterutrum horum decretorum esset subeundum1 quivis censeret sibi esse indifferens1 utrum eligatur1 quum utrumque ante praevisionem operum sit conceptum40 ,the teaching of ,st4 ,augustine and that of ,st4 ,thomas on this point is in dispute4 ,see ,chr4 ,pesch1 ,praelect4 ,dogmat41 ,vol4 ,,ii1 #crd ed41 pp4 #bcj sqq41 and ,heinrich-,gutberlet1 ,dogmatische ,theol41 ,vol4 ,,viii1 #dcc4 #fha ,in his treatise ,de ,servo ,arbitrio4 #fhb ,cfr4 ,denifle1 ,luther und ,luthertum in der ersten ,entwicklung1 ,vol4 ,i1 ,mainz #aijd4 #fhc ,instit4 ,christ4 ,religionis1 l4 ,,ii4 #fhd ,cfr4 ,schiffini1 ,de ,gratia ,divina1 pp4 #cgh sqq4 #fhe ,cfr4 ,pohle-,preuss1 ,god the ,author of ,nature and the ,supernatural1 pp4 #bia sqq4 #fhf ,sess4 ,,vi1 can4 #d3 8,si quis dixerit1 liberum hominis arbitrium a ,deo motum et excitatum nihil cooperari assentiendo ,deo vocanti 444 neque posse dissentire1 si velit1 sed velut inanime quoddam nihil omnino agere mereque passive se habere1 anathema sit40 7,denzinger-,bannwart1 n4 #had47 #fhg ,cfr4 ,pohle-,preuss1 op4 cit4 7note #e71 pp4 #bie sq4 #fhh ,in support of this contention ,jansenius quoted ,st4 ,augustine1 ,in ,gal41 n4 #di3 8,quod amplius nos delectat1 secundum id operemur necesse est40 #fhi ,j4 ,forget in the ,catholic ,encyclopedia1 ,vol4 ,,viii1 pp4 #bhh sqq4 ,on ,jansenism see ,hergenrther1 ,kirchengeschichte1 #dth ed41 ed4 by ,j4 ,p4 ,kirsch1 ,vol4 ,,iii1 pp4 #chf sqq41 #dff sqq41 ,freiburg #aiji4 #fij ,sess4 ,,vi1 cap4 #e3 8,unde in sacris literis quum dicitur3 ,convertimini ad me et ego convertar ad vos1 libertatis nostrae admonemur2 quum respondemus3 ,converte nos1 ,domine1 ad te et convertemur1 ,dei nos grati praeveniri confitemur40 7,denzinger-,bannwart1 n4 #gig47 ,cfr4 ,oswald1 ,die ,lehre von der ,heiligung1 #crd ed41 pp4 #ahf sq4 #fia ,zach4 ,i1 #c4 #fib ,jer4 ,,xxxi1 #ba4 #fic ,rom4 ,,ix1 #ai3 8,voluntati enim eius quis resistit80 #fid #a ,tim4 ,,iv1 #g3 8,exerce autem teipsum 7 7 ad pietatem40 #fie ,acts ,,vii1 #ea3 8,vos semper ,spiritui ,sancto resistitis 771 sicut patres vestri1 ita et vos40 #fif ,matth4 ,,xix1 #ag3 8,si autem vis ad vitam ingredi1 serva mandata40 ,cfr4 ,apoc4 ,,iv1 #bj3 8,ecce sto ad ostium et pulso2 si quis audierit vocem meam et aperuerit mihi ianuam1 intrabo ad illum40 #fig ,cfr4 the ,scriptural argument for the existence of sufficient grace1 supra1 pp4 #de sq4 #fih ,v4 supra1 pp4 #ajb sq41 #ada sq4 #fii ,instit41 l4 ,,ii1 c4 #c1 sect4 #aj3 8,voluntatem movet gratia ,christi1 non qualiter multis saeculis traditum est et creditum1 ut nostrae postea sit electionis1 motioni aut obtemperare aut refragari1 sed illam efficaciter afficiendo4 ,illud ergo toties a ,chrysostomo repetitum repudiari necesse est3 ,quem trahit1 volentem trahit40 ,many ,patristic texts of similar tenor have been gathered and explained by ,cardinal ,bellarmine in his treatise ,de ,gratia et ,libero ,arbitrio1 ,,vi1 #aa4 #gjj ,cfr4 ,de ,gratia ,christi1 c4 #dg3 8,ista quaestio1 ubi de arbitrio voluntatis et ,dei gratia disputatur1 ita est ad discernendum difficilis1 ut quando defenditur liberum arbitrium1 negari ,dei gratia videatur2 quando autem asseritur ,dei gratia1 liberum arbitrium putetur auferri40 #gja ,de ,corrept4 et ,gratia1 ,,xii1 #ch3 8,subventum est infirmitati voluntatis humanae1 ut divin grati indeclinabiliter et insuperabiliter ageretur40 #gjb ,cfr4 his ,sermones1 #afc1 c4 #aa1 n4 #ac3 8,totum ex ,deo1 non tamen quasi dormientes1 non quasi ut non conemur1 non quasi ut non velimus4 ,sine voluntate tua non erit in te iustitia ,dei4 ,voluntas quidem non est nisi tua1 iustitia non est nisi ,dei4444 ,sine te fecit te ,deus4 ,non enim adhibuisti aliquem consensum1 ut te faceret ,deus4 ,quomodo consentiebas1 qui non eras8 ,qui ergo fecit te sine te1 non te iustificat sine te4 ,ergo fecit nescientem1 iustificat volentem4 ,tamen ipse iustificat1 ne sit iustitia tua40 #gjc ,de ,spiritu et ,litera1 c4 #cd3 8,consentire vocationi ,dei vel ab ipsa dissentire propriae voluntatis est40 #gjd ,ep41 #aeg1 #b1 #aj3 8,neque enim voluntatis arbitrium ideo tollitur1 quia iuvatur2 sed ideo iuvatur1 quia non tollitur40 7,migne1 ,p4 ,l41 ,,xxxiii1 #fgg74 #gje ,de ,gratia et ,libero ,arbitrio1 ,i1 #b3 8,tolle liberum arbitrium et non erit1 quod salvetur2 tolle gratiam et non erit1 unde salvetur40 ,on other difficult passages in the writings of ,st4 ,augustine cfr4 ,mausbach1 ,die ,ethik des hl4 ,augustinus1 ,vol4 ,,ii1 pp4 #bjh sqq41 ,freiburg #aiji4 #gjf ,cfr4 ,baez1 ,comment4 in ,s4 ,theol41 #a p41 qu4 #ad1 art4 #ac3 8,nulla secunda causa potest operari1 nisi sit efficaciter determinata a prima40 #gjg ,cfr4 ,billuart1 ,de ,deo1 diss4 #h1 art4 #d3 8,movet nempe ,deus non solum ad substantiam actus1 sed etiam ad modum eius1 qui est libertas40 #gjh ,cfr4 ,alvarez1 ,de ,auxiliis1 disp4 #hc1 n4 #i3 8,quando agens infinitae virtutis movet aliquod subiectum1 tale subiectum infallibiliter movetur1 quid tunc resistentia passi non superat nec adaequat virtutem agentis4 ,sed ,deus est agens infinitae virtutis4 ,ergo motio ,dei efficax respectu cuiuscumque hominis in quibuslibet circumstantiis positi erit medium congruum et aptum1 ut infallibiliter inducat effectum1 ad quem ex ,dei intentione datur40 #gji ,cfr4 ,billuart1 ,de ,deo1 diss4 #h1 art4 #e3 8,restat ergo tertia sententia1 scilicet ,deum praemovere physice ad entitatem peccati et sic se effecturum definivisse decreto positivo et effectivo2 operatur enim omnia secundum consilium voluntatis suae40 #gaj ,cfr4 ,pohle-,preuss1 ,god the ,author of ,nature and the ,supernatural1 pp4 #gc sqq4 #gaa ,cfr4 ,de ,lemos1 ,acta ,congr4 de ,aux41 p4 #ajfe3 8,illa praepositio 'prae' nihil aliud denotat aut denotare potest quam ,deum esse priorem et primam causam1 prius natur et causalitate moventem1 applicantem1 inclinantem et determinantem voluntatem1 quam ipsa voluntas se determinet40 #gab ,cfr4 ,gonet1 ,clypeus ,theol4 ,thomist41 disp4 #aa1 art4 #e3 8,haec divina motio in creatura recepta a ,thomistis physica appellatur1 444 quia ex propria essentia et ab intrinseco est efficax1 independenter a quocumque creato consensu40 #gac ,cfr4 ,graveson1 ,epist4 ,theol4 ,polem41 t4 ,i1 ep4 #aa3 8,voluntas creata priusquam se determinet1 a ,deo debet determinari1 quia scil4 indifferens sit eaque indifferentia non solvatur quam per praeviam ,dei motionem40 ,cfr4 ,alvarez1 ,de ,auxiliis1 disp4 #bh3 8,liberum arbitrium1 quia creatum est1 licet determinet sibi actum1 illum tamen determinat praedeterminatum a ,deo40 #gad ,cfr4 ,reginald41 ,de ,novit4 ,antiquit4 ,nominis ,praedeterm4 ,phys41 l4 ,,ii1 c4 #cf3 8,quum ,deus hanc motionem det causis sciens et volens atque adeo cum aeterna cognitione et intentione certa cuiusdam determinati effectus1 alias haec essent a casu respectu ,dei3 consequitur illam praemotionem physicam esse praedeterminationem40 #gae ,cfr4 ,nazarius1 ,comment4 in ,s4 ,theol4 ,s4 ,thom41 #a p41 qu4 #bb1 art4 #d3 8,sublat a ,deo physicae praemotionis efficacitate nulla relinquitur alia in ,deo sufficiens causalitas respectu determinationis liberorum actuum et consequenter neque in ,deo esse poterit talium praescientia futurorum40 ,see also ,pohle-,preuss1 ,god3 ,his ,knowability1 ,essence1 and ,attributes1 pp4 #chc sqq41 #djj sqq4 #gaf ,cfr4 ,contenson1 ,theol4 ,mentis et ,cordis1 l4 ,,viii1 diss4 #b1 specul4 #c3 8,generalem praemotionem ideo solum adstruimus1 ut per eam ad gratiam per se efficacem uberius fortiusque stabiliendam viam muniamus ad eamque propugnandam serviat etiam philosophia40 #gag ,cfr4 ,alvarez1 ,de ,auxiliis1 disp4 #ib1 n4 #f3 8,repugnant ad invicem auxilium efficax ad consentiendum et actualis dissensus40 #gah ,cfr4 ,alvarez1 op4 cit41 disp4 #abb1 n4 #af3 8,efficacia auxilii praevenientis gratiae et connexio eius infallibilis cum libera cooperatione arbitrii tota fundatur et desumitur1 tamquam ex prima radice1 ex omnipotentia ,dei atque ex absoluto et efficaci decreto voluntatis eius volentis1 ut homo quem movet convertatur et pie operetur1 nec huiusmodi efficacia ullo modo dependet etiam1 tamquam a conditione sine qua non1 ex futura cooperatione arbitrii creati40 #gai ,cfr4 ,alvarez1 op4 cit41 disp4 #ai1 n4 #g3 8,praedictum auxilium actuale determinat liberum arbitrium ad unam numero actionem1 non subditur libero arbitrio quantum ad usum40 #gbj ,cfr4 ,graveson1 ,epist4 ,theol4 ,polem41 t4 ,i1 ep4 #a3 8,gratia thomistice sufficiens ita ex natur sua essentialiter distinguitur a gratia thomistice efficaci1 ut numquam et in nullo casu gratia thomistice sufficiens evadere possit gratia efficax thomistice nec umquam ponatur actus secundus1 nisi accesserit gratia efficax thomistice40 #gba ,prael4 ,theol41 disp4 #e1 c4 #f3 8,in gratia sufficiente totum id continetur quod ad potentiam bene operandi exigitur1 non autem totum id quod ulterius requiritur ad actum2 certum est enim in omni causa agente aliquid plus ad actum quam ad potentiam requiri40 #gbb ,panoplia1 t4 ,,iv1 p4 #b1 tr4 #c1 c4 #b3 8,auxilium sufficiens ita sufficientiam tribuit ad operandum1 si homo velit1 quod defectus operationis nullo modo provenit ex insufficientia aliqua ipsius auxilii1 sed tantum ex defectu arbitrii1 quod ei resistit et impedimentum ponit40 #gbc ,cfr4 ,limbourg1 ,s4 ,j41 8,selbstzeichnung der thomistischen ,gnadenlehre0 in the ,innsbruck ,zeitschrift fr kath4 ,theologie1 #ahgg4 #gbd ,billuart1 ,de ,deo1 diss4 #h1 art4 #d4 #c4 #gbe ,cfr4 ,baez1 ,comment4 in ,s4 ,theol4 ,s4 ,thom41 #a p41 qu4 #ad1 art4 #ac1 concl4 #ad3 8,nam voluntas creata infallibiliter deficiet circa quamcumque materiam virtutis1 nisi efficaciter determinetur a divina voluntate ad bene operandum40 #gbf ,other evasions are treated by ,schiffini1 ,de ,gratia ,divina1 pp4 #djj sqq4 ,on the true notion of merely sufficient grace1 v4 ,ch4 ,i1 ,sect4 #b1 ,no4 #f1 supra4 #gbg ,the ,molinists also regard supernatural grace as a praemotio physica2 cfr4 ,chr4 ,pesch1 ,praelect4 ,dogmat41 ,vol4 ,v1 #crd ed41 pp4 #ade sq41 ,freiburg #aijh4 #gbh ,gonet1 ,clypeus ,theol4 ,thomist41 disp4 #i1 art #e1 #c4 #gbi ,cfr4 ,alvarez1 ,de ,auxiliis1 disp4 #bb1 n4 #ci3 8,solus ,deus propter suam infinitatem et omnipotentiam1 quia est auctor voluntatis creatae1 potest illam immutare conformiter ad suam naturam et movere efficaciter atque applicare ad producendum actum in particulari1 non solum secundum substantiam1 sed etiam secundum modum libertatis1 quod tamen non potest alia causa creata40 #gcj ,cfr4 ,pohle-,preuss1 ,god3 ,his ,knowability1 ,essence1 and ,attributes1 pp4 #bhb sqq4 #gca ,alvarez1 ,de ,auxiliis1 disp4 #bb1 n4 #ai3 8,nam tamdiu manet libertas in voluntate1 quamdiu intellectus illi repraesentat obiectum cum indifferentia40 #gcb ,de ,deo1 diss4 #h1 art4 #d1 #b4 #gcc ,de ,auxiliis1 disp4 #ib1 n4 #aa3 8,etiam posito auxilio efficaci in voluntate componitur cum illo potentia ad dissentiendum1 quamvis nulla sit potentia ad coniungendum actualem dissensum cum auxilio efficaci not3 cum actuali consensu40 #gcd ,sess4 ,,vi1 cap4 #e3 8,homo 444 inspirationem illam gratiam efficacem recipiens 444 illam et abiicere potest40 7,denzinger-,bannwart1 n4 #gig74 ,sess4 ,,vi1 can4 #d3 8,si quis dixerit1 liberum hominis arbitrium a ,deo motum et excitatum nihil cooperari assentiendo ,deo excitanti atque vocanti1 quo ad obtinendam iustificationis gratiam se disponat ac praeparet1 neque posse dissentire1 si velit1 sed velut inanime quoddam nihil omnino agere mereque passive se habere1 anathema sit40 7,denzinger-,bannwart1 n4 #had47 #gce ,thus ,alvarez1 ,de ,auxiliis1 disp4 #ic1 art4 #a3 8,nunc autem dicimus ,concilium ,tridentinum 444 numquam usum fuisse verbo illo resistere1 sed verbo dissentire et abiicere1 ut insinuaret non esse idem formaliter resistere seu posse resistere auxilio efficaci et posse dissentire seu abiicere gratiam vocationis4444 ,unde licet arbitrium motum auxilio efficaci ad consentiendum possit dissentire1 si velit1 non tamen potest ,deo resistere vel auxilio eius efficaci1 secundum quod est instrumentum voluntatis divinae40 #gcf ,sess4 ,,iii1 cap4 #c3 8,quare fides ipsa in se1 etiamsi per caritatem non operetur1 donum ,dei est et actus eius est opus ad salutem pertinens1 quo homo liberam praestet ipsi ,deo obedientiam1 gratiae eius cui resistere possit consentiendo et cooperando40 7,denzinger-,bannwart1 n4 #agia47 #gcg ,cfr4 ,tepe1 ,instit4 ,theol41 ,vol4 ,,iii1 pp4 #gd sqq41 ,paris #ahif2 ,chr4 ,pesch1 ,praelect4 ,dogmat41 ,vol4 ,v1 #crd ed41 pp4 #adj sqq41 ,freiburg #aijh2 ,schiffini1 ,de ,gratia ,divina1 pp4 #dje sqq41 ,freiburg #aija4 ,on the teaching of ,st4 ,augustine see ,palmieri1 ,de ,gratia ,divina ,actuali1 thes4 #ej2 on that of ,st4 ,thomas1 ,l4 de ,san1 ,s4 ,j41 ,de ,deo ,uno1 t4 ,i3 ,de ,mente ,s4 ,thomae circa ,praedeterminationes ,physicas1 ,louvain #ahid4 #gch ,cfr4 ,pohle-,preuss1 ,god3 ,his ,knowability1 ,essence1 and ,attributes1 pp4 #chc sqq41 #djj sqq4 #gci 8,quidquid entitatis reperitur in quocumque actu peccati1 etiamsi alias sit intrinsece malus1 debet reduci in ,deum tamquam in primam causam praemoventem et praedeterminantem actuali motione voluntatem creatam ad talem actum1 inquantum actus est1 secundum quod est ens40 ,alvarez1 ,de ,auxil41 disp4 #bd1 n4 #ae4 #gdj ,cfr4 ,baez1 ,comment4 in ,s4 ,theol4 ,s4 ,thom41 #a p41 qu4 #bc1 art4 #c1 dub4 #b1 conclus4 #b3 8,deus cognoscit cognitione intuitiv peccatum quatenus ,dei voluntas est causa entitatis actus peccati et simul permittens1 quod ad eundem actum concurrat liberum arbitrium deficiendo a regula40 #gda ,sess4 ,,vi1 can4 #f4 ,cfr4 ,pohle-,preuss1 ,god3 ,his ,knowability1 ,essence1 and ,attributes1 pp4 #bec sqq41 #ddb sqq4 #gdb 8,voluntas ,adami ante peccatum non erat tibia curva1 sed omnino recta1 facta autem est curva ex promotione physica40 ,praelect4 ,dogmat41 ,vol4 ,,ii1 #crd ed41 p4 #acg4 #gdc ,cfr4 ,pohle-,preuss1 ,god the ,author of ,nature and the ,supernatural1 pp4 #gb sqq4 #gdd ,cfr4 on this subject ,palmieri1 ,de ,gratia ,divina ,actuali1 thes4 #da2 ,t4 ,papagni1 ,o4 ,p41 ,la ,mente di ,s4 ,tommaso intorno alla ,mozione ,divina nelle ,creature1 p4 #dd1 ,benevento #aija4 #gde ,the principal representatives of ,augustinianism are ,berti1 ,bellelli1 and ,bertieri4 #gdf ,published at ,rome in #agci sqq4 #gdg ,cfr4 his work ,le ,bajanisme et le ,jansnisme ,resuscits dans les ,livres de ,bellelli et ,berti1 s4 l41 #agde4 #gdh ,cfr4 ,schiffini1 ,de ,gratia ,divina1 pp4 #dai sqq4 #gdi ,cfr4 ,berti1 ,de ,theol4 ,disciplinis1 ,,xiv1 #i1 n4 #f3 8,sententia est ,thomistarum et ,augustinensium omnium affirmantium1 gratiam efficacem esse se ips1 non talem reddi aut cooperatione liberi arbitrii aut ex circumstantiis congruis1 utque certissime et infallibiliter cum effectu coniunctam esse40 #gej ,cfr4 ,berti1 op4 cit41 ,,xiv1 #aa3 8,in aequali gradu concupiscentiae et gratiae gratia concupiscentiae1 non concupiscentia gratiae succumbet1 quia homo etiam cum aequali virtute maiorem habet ad malum quam ad bonum inclinationem4444 ,agere et non agere in aequilibrio virium et determinare seipsum absque efficaci ,dei praemotione est liberi arbitrii sani et robusti1 non autem infirmi40 #gea ,cfr4 ,berti1 ,de ,theol4 ,disciplinis1 ,,xiv1 #h1 n4 #ah3 8,quamvis sit haec efficax gratia antecedens et ,deus sine nobis faciat ut velimus1 nihilo tamen minus per illam non proponitur nobis bonum sub ratione omnis boni1 quemadmodum proponitur beatis per lumen gloriae1 ideoque remanet indifferentia iudicii et vera libertas40 #geb ,calvinism1 ,bajanism1 ,jansenism--,thomism1 ,augustinianism1 ,molinism1 and ,congruism4 #gec ,de ,gratia et ,libero ,arbitrio1 c4 #ag4 #ged ,cfr4 ,palmieri1 ,de ,gratia ,divina ,actuali1 pp4 #dcc sqq4 #gee ,on the insufficiency of the indifferentia iudicii to preserve free-will1 v4 supra1 p4 #bdb4 #gef ,conc4 ,trid41 ,sess4 ,,vi1 cap4 #f4 #geg 8,proponitur praemium ut pecces1 i4e4 quod te delectat10 he says2 8444 ,terreris minis1 facis propter quod times4444 ,si cupiditas non valuit1 forte timor valebit ut pecces4444 ,itaque ad omne recte factum amor et timor ducit4 ,ut facias bene1 amas ,deum et times ,deum2 ut autem facias male1 amas mundum et times mundum40 ,in ,ps41 #gi1 c4 #ac4 #geh ,cfr4 ,schiffini1 ,de ,gratia ,divina1 pp4 #dbb sqq42 ,palmieri1 ,de ,gratia ,divina ,actuali1 thes4 #ed4 #gei ,on the ,congregatio de ,auxiliis1 so called because the principal question under discussion was the help 7auxilia7 afforded by grace1 see ,astrain1 ,s4 ,j41 in the ,catholic ,encyclopedia1 ,vol4 ,,iv1 pp4 #bch sq41 and ,schneemann1 ,s4 ,j41 ,die ,entstehung und weitere ,entwicklung der thomistisch-molinistischen ,controverse1 ,freiburg #ahgi2 also in a ,latin translation1 ,freiburg #ahha4 #gfj ,cfr4 ,molina1 ,concordia ,liberi ,arbitrii cum ,gratiae ,donis1 qu4 #ad1 art4 #ac1 dip4 #ch3 8,asserimus auxilia praevenientis atque adiuvantis gratiae 444 pendere a libero consensu et cooperatione liberi arbitrii nostri cum illis atque adeo in libera potestate nostra esse1 vel illa efficacia reddere consentiendo et cooperando cum illis ad actus1 quibus ad iustificationem disponimur1 vel inefficacia illa reddere continendo consensum et cooperationem nostram aut ettam eliciendo contrarium consensum40 ,ibid41 disp4 #ab3 8,quare fieri potest1 ut duorum qui aequali auxilio interius a ,deo vocantur1 unus pro libertate sui arbitrii convertatur et alter infidelitate permaneat40 #gfa 8,auxilium gratiae praevenientis10 says ,molina1 8est influxus ,dei in liberum arbitrium1 quo illud movet et excitat potensque reddit1 ut eo pacto motum tamquam habens iam in se ipso principium efficiens actuum supernaturalium simul influendo ulterius eos producat40 ,molina1 op4 cit41 qu4 #ad1 art4 #ac1 disp4 #da4 #gfb ,cfr4 ,molina1 op4 cit41 qu4 #bc1 art4 #d1 disp4 #a3 8,quando audis consensum nostrum efficacia reddere auxilia gratiae1 non ita id intelligas1 quasi arbitrium nostrum vim aliquam seu efficacitatem tribuat auxiliis ipsis2 arbitrium enim et influxus noster nullam vim conferunt gratiae auxiliis1 sed potius auxilia vim et propensionem arbitrio tribuunt ad consensum eliciendum40 ,ibid41 ,appendix ad obi4 #c 7ed4 ,paris41 #ahgf1 p4 #eie73 8,solum significare volumus1 auxilium illud liberum nobis relinquere consensum nostrum ad conversionem1 nec tale esse1 ut nullam necessitatem1 etiam consequentiae1 arbitrio ad talem consensum aut conversionem ponat40 #gfc ,cfr4 ,pohle-,preuss1 ,god3 ,his ,knowability1 ,essence1 and ,attributes1 pp4 #chc sqq4 #gfd ,cfr4 ,molina1 op4 cit41 qu4 #ai1 art4 #f1 disp4 #b3 8,hac ratione ,deus ,o4 ,m4 vult omnia bona1 quae per arbitrium nostrum sunt futura1 non solum voluntate conditionali1 si nos quoque ea velimus1 sed etiam voluntate absoluta1 quatenus ipsi praevidenti ea futura placent eademque divina eius ac singularis bonitas per arbitrium nostrum intendit ac vult4 ,quod autem haec etiam absoluta voluntas semper impleatur1 ex eo est manifestum1 quia nititur certitudine praescientiae divinae1 quod ita res futura sit per nostrum arbitrium40--,ibid41 qu4 #bc1 art4 #d1 disp4 #c3 8,quoniam quod ,deus elegerit eum rerum ordinem1 circumstantiarum et auxiliorum1 sive maiorum sive minorum1 in quo praevidebat eos pro sua libertate salvandos1 qui electione eius ordinis eo ipso praedestinati sunt vitamque aeternam pro sua libertate consequuntur1 potius quam alium ex infinitis1 in quo res aliter pro eadem ipsorum libertate habuisset1 non fuit ex nobis aut pro meritorum et cooperationis nostrae qualitate1 sed ex sola misericordia ,dei40 ,cfr4 ,g4 ,schneemann1 ,historia ,controversiarum de ,divinae ,gratiae ,liberique ,arbitrii ,concordia ,initia et ,progressus1 ,freiburg #ahha1 pp4 #ch sqq4 #gfe ,cfr4 his treatise ,de ,gratia et ,libero ,arbitrio1 ,i1 #ab 7ed4 ,fvre1 tom4 ,v1 p4 #ebg1 ,paris #ahgc73 8,prima opinio eorum est1 qui gratiam efficacem constituunt in assensu et cooperatione humana1 ita ut ab eventu dicatur gratia efficax1 quia videlicet sortitur effectum et ideo sortitur effectum1 quia voluntas humana cooperatur4 ,itaque existimant hi autores1 in potestate hominis esse ut gratiam faciat esse efficacem1 quae alioquin ex se non esset nisi sufficiens40 ,bellarmine treats this opinion as the extreme counterpart of ,thomism 7which he also combats7 and disposes of it thus3 8,haec opinio aliena est omnino a sententia b4 ,augustini et1 quantum ego existimo1 a sententia etiam ,scripturarum divinarum40 7l4c47 ,among the ,scriptural texts which he quotes in support of this view are ,john ,,vi1 #de1 #a ,cor4 ,,iv1 #g1 ,rom4 ,,ix1 #aa4 #gff ,the learned ,cardinal describes the difference between ,congruism and extreme ,molinism 7which latter1 it may be remarked1 was not defended by ,molina himself7 as follows3 8,neque enim intelligi potest1 quo pacto gratia efficax consistat in illa interna suasione1 quae per liberum arbitrium respui potest1 et tamen infallibilem effectum habeat1 nisi addamus1 ,deum iis quos efficaciter et infallibiliter trahere decrevit1 eam suasionem adhibere quam videt congruere ingenio eorum et quam certo novit ab eis non contemnendam40 7,op4 cit41 p4 #eca47 ,the objection that this explanation eventually resolves itself into the ,molinistic theory which he had censured1 ,bellarmine meets as follows3 8,respondeo sententiam nostram1 quam ,s4 ,augustini esse demonstravimus1 aliqua in re cum prima illa opinione convenire1 sed in multis ab illa discrepare4 ,convenit enim in eo quod utraque sententia gratiam sufficentem et efficacem ponit in auxilio excitante potissimum1 non in adiuvante4 ,sed discrepant inter se1 quod prima opinio vult efficaciam gratiae pendere a voluntate humana1 nostra vero pendere vult a voluntate ,dei40 7l4c41 cap4 #ac47 #gfg ,further details in ,schneemann1 ,hist4 ,controv41 pp4 #cjb sqq4 #gfh ,cfr4 ,ad ,simplician41 ,i1 qu4 #b1 n4 #ac3 8,si vellet ,deus etiam ipsorum misereri1 posset ita vocare1 quomodo illis aptum esset1 ut et moverentur et intelligerent et sequerentur4 ,verum est ergo3 ,multi vocati1 pauci electi4 ,illi enim electi1 qui congruenter vocati2 illi autem qui non congruebant neque contemperabantur vocationi1 non electi1 quia non secuti1 quamvis vocati4 ,item verum est3 ,neque volentis neque currentis1 sed miserentis est ,dei1 quia etiamsi multos vocet1 eorum tamen miseretur1 quos ita vocat1 quomodo iis vocari aptum est ut sequantur4 ,falsum est autem1 si quis dicit3 ,igitur non miserentis ,dei1 sed volentis atque currentis est hominis1 quia nullius ,deus frustra miseretur4 ,cuius autem miseretur1 sic eum vocat quomodo scit ei congruere1 ut vocantem non respuat40 #gfi ,cfr4 ,suarez1 ,de ,aux41 ,v1 #be3 8,vocatio efficax illa est1 quae 444 includit congruitatem quandam respectu personae1 cui datur1 ut sit illi proportionata et accommodata1 sicut oportet1 ut in tali persona1 in tali tempore et occasione infallibiliter effectum habeat1 et per hoc habet illa vocatio quod congrua et efficax sit40 #ggj #a ,kings ,,xvii1 #ch sqq4--,cfr4 ,lessius1 ,de ,praedest4 et ,reprob41 sect4 #e1 n4 #ajf3 8,ex quibus patet1 gratiam efficacem1 si physice spectetur1 non semper esse maius beneficium1 quum saepenumero ea1 quae effectu caret1 secundum suam entitatem longe sit praestantior4 ,si tamen spectetur moraliter1 nimirum ut subest praescientiae infallibili effectus1 sic semper maius est beneficium1 etiam ut praecisa ab actuali effectu et gratia cooperante seu ut prior actuali suo influxu in opus1 quum ,deus1 qui non caeco modo operatur1 ex mero suo beneplacito et inscrutabili iudicio seligat pro quibusdam gratias illas quas effectum habituras videt1 non solum ut gratiae quaedam sunt1 sed etiam formaliter1 ut effectum habiturae sunt4444 ,ex quibus constat1 quo sensu distinctio gratiae congruae et non congruae admittenda sit1 quam numquam reieci1 sed totis animis et sensu et praxi semper sum amplexus40 #gga ,de ,grat4 et ,lib4 ,arbitr41 ed4 ,fvre1 t4 ,v1 p4 #ecc4 #ggb ,v4 supra1 p4 #af4 #ggc ,for the proofs of this assertion see ,palmieri1 ,de ,gratia ,divina ,actuali1 thes4 #ej4 #ggd ,cfr4 ,st4 ,augustine1 ,de ,civitate ,dei1 ,v1 #i1 #d3 8,quod voluntates facturae sunt1 ipsae omnino facturae1 quia facturas ille praescivit1 cuius praescientia falli non potest40 #gge ,on ,congruism cfr4 ,chr4 ,pesch1 ,prael4 ,dogmat41 ,vol4 ,v1 #crd ed41 pp4 #afg sqq42 ,heinrich-,gutberlet1 ,dogmat4 ,theologie1 ,vol4 ,,viii1 #ddg4 ,on the various interpretations of the praedefinitio actuum salutarium1 within as well as without the ,jesuit ,order1 see ,tepe1 ,instit4 ,theol41 ,vol4 ,,iii1 pp4 #ic sqq41 ,paris #ahif1 and especially ,schiffini1 ,de ,gratia ,divina1 pp4 #deh sqq4 #ggf ,chief among them ,ysambert1 ,tournely1 ,st4 ,alphonsus de' ,liguori1 ,albert ,knoll1 and more recently ,cardinal ,katschthaler4 #ggg ,for a more detailed account see ,tournely1 ,de ,gratia ,christi1 qu4 #g1 art4 #d1 concl4 #e2 ,katschthaler1 ,de ,gratia1 pp4 #agc sqq41 ,ratisbon #ahhj4 #ggh ,cfr4 ,suarez1 ,de ,gratia1 ,v1 #bj1 #b4 #ggi ,rom4 ,,xi1 #cc4 ,on ,syncretism cfr4 ,alb4 a ,bulsano1 ,inst4 ,theol4 ,dogmat4 ,specialis1 ed4 by ,gottfried a ,graun1 ,o4 ,m4 ,cap41 tom4 ,,ii1 pp4 #aic sqq41 ,innsbruck #ahid4 #ghj ,conc4 ,trid41 ,sess4 ,,vi1 cap4 #e3 8,de ,necessitate ,praeparationis10 and cap4 #f3 8,de ,modo ,praeparationis40 #gha ,sess4 ,,vi1 cap4 #h3 8,fides est humanae salutis initium1 fundamentum et radix omnis iustificationis40 #ghb ,sess4 ,,vi1 cap4 #f3 8,disponuntur autem ad ipsam iustitiam1 dum excitati divin grati et adiuti fidem ex auditu concipientes libere moventur in ,deum1 credentes vera esse quae divinitus revelata et promissa sunt40 7,denzinger-,bannwart1 n4 #gih74 #ghc ,sess4 ,,vi1 can4 #ab3 8,si quis dixerit1 fidem iustificantem nihil aliud esse quam fiduciam divinae misericordiae peccata remittentis propter ,christum1 vel eam fiduciam solam esse1 qu iustificamur1 anathema sit40 7,denzinger-,bannwart1 n4 #hbb47 ,cfr4 ,conc4 ,vatic41 ,sess4 ,,iii1 cap4 #c1 8,de ,fide0 7,denzinger-,bannwart1 n4 #aghi74 #ghd 4 #ghe 4 #ghf ,john ,,xx1 #ca4 #ghg ,acts ,,viii1 #cg4 #ghh ,rom4 ,x1 #i sq43 8,quia si confitearis in ore tuo ,dominum ,iesum et in corde tuo credideris quod ,deus illum suscitaverit a mortuis1 salvus eris4 ,corde enim creditur ad iustitiam1 ore autem confessio fit ad salutem40 #ghi ,heb4 ,,xi1 #f3 8,sine fide autem impossibile est placere ,deo2 credere enim oportet accedentem ad ,deum i4e4 iustificandum quia est existentia ,dei et inquirentibus se remunerator sit40 #gij ,cfr4 ,pohle-,preuss1 ,god3 ,his ,knowability1 ,essence1 and ,attributes1 pp4 #ci sq4 #gia ,murray1 ,de ,gratia1 disp4 #aj1 n4 #ah4 ,cfr4 ,becanus1 ,de ,gratia ,habituali1 c4 ,i1 qu4 #g1 art4 #f sq42 ,bellarmine1 ,de ,iustificatione1 ,i1 #e sqq4 #gib ,cfr4 ,bardenhewer-,shahan1 ,patrology1 p4 #faf1 ,freiburg and ,st4 ,louis #aijh4 #gic ,prologus3 ,gaudeo quod pro fide vera sine ullo perfidiae vitio custodienda sollicitudinem geris1 sine qua nulla potest prodesse1 imo nec esse conversio4 ,apostolica quippe dicit auctoritas1 quia sine fide impossibile est placere ,deo4 ,fides namque est bonorum omnium fundamentum4 ,fides est humanae salutis initium4 ,sine hac fide nemo ad filiorum ,dei numerum potest pervenire1 quia sine ipsa nec in hoc saeculo quisquam iustificationis gratiam consequitur nec in futuro possidebit vitam aeternam4 #gid ,on the traditional concepts of 8faith0 and 8justification0 as held in the ,church before ,luther's time1 see ,denifle1 ,o4 ,p41 ,die abendlndischen ,schriftausleger bis ,luther ber die ,iustitia ,dei und ,iustificatio1 ,mainz #aije4 #gie ,cfr4 ,mark ,,xvi1 #ae sq42 ,gal4 ,i1 #f sqq42 ,tit4 ,,iii1 #aj sq4 #gif ,cfr4 ,st4 ,thomas1 ,summa ,theol41 #b;a #b;ae1 qu4 #b1 art4 #g3 8,post tempus autem gratiae revelatae tam maiores quant minores tenentur necessitate praecepti habere fidem explicitam de mysteriis ,christi1 praecipue quantum ad ea1 quae communiter in ,ecclesia solemnizantur et publice proponuntur1 sicut sunt articuli ,incarnationis4444 ,alias autem subtiles considerationes circa ,incarnationis articulos tenentur aliqui magis vel minus explicite credere1 secundum quod convenit statui et officio uniuscuiusque40 ,this point is well developed by ,ballerini1 ,opus ,theologicum ,morale1 ed4 ,d4 ,palmieri1 ,vol4 ,,ii1 #crd ed41 pp4 #i sqq41 ,prati #ahih4 #gig ,heb4 ,,xi1 #f4 #gih ,chiefly ,andrew ,vega1 ,ripalda1 and some modern writers4 #gii ,conc4 ,trid41 ,sess4 ,,vi1 cap4 #f2 ,conc4 ,vatican41 ,sess4 ,,iii1 cap4 #c1 ,v4 supra1 pp4 #ahb sqq4 #hjj 8,nonnisi fides unius ,dei necessaria videtur necessitate medii1 non autem explicita remuneratoris40 ,prop4 ,damn4 ab ,innocenti ,,xi41 prop4 #bb1 in ,denzinger-,bannwart1 n4 #aagb4 #hja ,heb4 ,,xi1 #f4 #hjb ,cfr4 ,wirceburg1 ,de ,gratia1 n4 #abj3 8,quia tamen qui credit et sperat remuneratorem supernaturalem1 satis hoc ipso etiam credit animae perpetuitatem et necessitatem auxilii melioris ad salutem1 fides horum explicita et per distinctos conceptus non semper in re et actualiter necessaria existimatur40 #hjc ,gregory of ,valentia1 ,becanus1 ,thomas ,sanchez1 and many ,thomists4 #hjd ,suarez1 ,de ,lugo1 and a large number of other theologians4 #hje ,cfr4 ,rom4 ,,iii1 #bb4 #hjf ,cfr4 ,john ,,iii1 #ah4 #hjg ,cfr4 ,acts ,,iv1 #ab4 #hjh ,cfr4 ,st4 ,thomas1 ,summa ,theol41 #b;a #b;ae1 qu4 #b1 art4 #g1 ad #c3 8,si qui salvati fuerunt1 quibus revelatio non fuit facta1 non fuerunt salvati absque fide mediatoris1 quia1 etsi non habuerunt fidem explicitam1 habuerunt tamen fidem implicitam in divina providentia1 credentes ,deum esse liberatorem hominum secundum modos sibi placitos40 #hji ,the practical bearing of this question on the heathens is treated supra1 pp4 #agi sqq4 #haj 8,missionarium teneri adulto etiam moribundo1 qui incapax omnino non sit1 explicare fidei mysteria1 quae sunt necessaria necessitate medii1 ut sunt praecipue mysteria ,trinitatis et ,incarnationis40 ,cfr4 ,prop4 ,damn4 ab ,innocentio ,,xi4 a4 #afgi1 prop4 #fd 7,denzinger-,bannwart1 n4 #abad74 ,for a full explanation of the topics treated in the present ,section consult ,suarez1 ,de ,fide1 disp4 #ab1 sect4 #d2 ,de ,lugo1 ,de ,fide1 disp4 #ab1 sect4 #d sq42 ,w4 ,liese1 ,der heilsnotwendige ,glaube1 ,freiburg #aijb4 #haa ,cfr4 ,solid4 ,declar41 art4 #c3 8,neque contritio neque dilectio neque ulla virtus1 sed sola fides fiducia est medium et instrumentum1 quo gratiam ,dei1 merita ,christi et remissionem peccatorum apprehendere possumus40 #hab ,instit41 ,,iii1 #aa1 #ai3 8,dicimus hominem sol fide iustificari40 ,for a classic exposition of the ,lutheran and ,calvinistic views of faith1 see ,mhler1 ,symbolik1 #af2 ,english tr4 by ,james ,burton ,robertson1 #eth ed41 ,london #aijf1 pp4 #abd sqq4 #hac ,sess4 ,,vi1 can4 #i3 8,si quis dixerit1 sol fide impium iustificari1 ita ut intelligat nihil aliud requiri quod ad iustificationis gratiam consequendam cooperetur et null ex parte necesse esse1 eum suae voluntatis motu praeparari atque disponi1 anathema sit40 7,denzinger-,bannwart1 n4 #hai47 #had ,sess4 ,,vi1 cap4 #f4 ,the passage is quoted infra1 p4 #bif4 #hae ,he contemptuously called it 8ein strherne ,epistel10 a letter of straw4 #haf ,matth4 ,,vii1 #ba3 8,non omnis1 qui dicit mihi1 ,domine1 ,domine1 intrabit in regnum caelorum3 sed qui facit voluntatem ,patris mei1 qui in caelis est1 ipse intrabit in regnum caelorum40 #hag ,jas4 ,,ii1 #bd3 8,videtis quoniam ex operibus iustificatur homo1 et non ex fide tantum 7 1 740 #hah #a ,cor4 ,,xiii1 #b3 8,et si habuero omnem fidem 7 71 ita ut montes transferam1 caritatem 77 autem non habuero1 nihil sum40 #hai ,ecclus4 ,i1 #bh3 8,qui sine timore est1 non poterit iustificari40 #hbj ,rom4 ,,viii1 #bd3 8,spe enim salvi facti sumus40 #hba ,luke ,,vii1 #dg3 8,remittuntur ei peccata multa1 quoniam 77 dilexit multum40 #hbb ,luke ,,xiii1 #c3 8,nisi poenitentiam habueritis1 omnes similiter peribitis40 #hbc ,jac4 ,,ii1 #ag3 8,fides1 si non habet opera1 mortua est in semetipso40 #hbd ,gal4 ,v1 #f3 8,in ,christo ,iesu neque circumcisio aliquid valet neque praeputium1 sed fides quae per caritatem operatur 7 740 #hbe ,jac4 ,,ii1 #bf3 8,sicut enim corpus sine spiritu mortuum est1 ita et fides sine operibus mortua est40 #hbf ,rom4 ,,iii1 #bh3 8,arbitramur enim hominem iustificari per fidem sine operibus legis40 #hbg ,de ,fide et ,lib4 ,arbitrio1 c4 #g1 n4 #ah4 #hbh ,on the misinterpretation of other ,scripture texts by the ,reformers see ,bellarmine1 ,de ,iustificatione1 ,i1 #ai-bd4 #hbi ,ep4 ad ,philipp41 #c4 #hcj ,serm41 ,,xvi1 c4 #f3 8,a fide incipit homo1 sed et daemones credunt et contremiscunt2 adde ergo fidei spem speique ipsi adde caritatem40 #hca ,de ,trinit41 ,,xxv1 #ah3 8,sine caritate quippe fides potest quidem esse1 sed non et prodesse40 #hcb ,hom4 in ,evang41 #bi3 8,fortasse unusquisque apud semetipsum dicat3 ,ego iam credidi1 salvus ero4 ,verum dicit1 si fidem operibus tenet4 ,vera etenim fides est1 quae in hoc quod verbis dicit moribus non contradicit40 ,as to the sense in which some of the ,fathers speak of faith as the only thing that can save men1 cfr4 ,bellarmine ,de ,iustificat41 ,i1 #bf4 #hcc ,cfr4 ,st4 ,thomas ,aquinas1 ,summa ,theol41 #a;a #b;ae1 qu4 #aac1 art4 #e3 8,iustificatio impii est quidam motus1 quo humana mens movetur a ,deo a statu peccati in statum iustitiae4444 ,unde oportet quod mens humana1 dum iustificatur1 per motum liberi arbitrii recedat a peccato et accedat ad iustitiam4 ,recessus autem et accessus in motu liberi arbitru accipitur secundum detestationem et desiderium4444 ,oportet igitur quod in iustificatione impii sit motus liberi arbitrii duplex3 unus quo per desiderium tendat in ,dei iustitiam1 et alius quo detestetur peccatum40 #hcd ,de ,libertate ,voluntatis ,humanae1 ,leipzig #aeee4 #hce 8,klotz-1 ,stock- und ,stein-theorie40 #hcf 8,das ,torgische ,buch10 ,a4 ,d4 #aegf4 #hcg 8,articulus stantis et cadentis ecclesiae40 ,cfr4 ,newman1 ,lectures on ,justification1 p4 #aac4 #hch ,geschichte der protestantischen ,theologie1 p4 #ehc1 ,mnchen #ahfg4 #hci ,die ,gnadenlehre und die stille ,reformation1 ,christiania #ahid4 ,not long after writing this book ,dr4 ,krogh-,tonning became a ,catholic4 #hdj ,how ,luther came to adopt the sola fides theory is exhaustively explained by ,h4 ,grisar1 ,s4 ,j41 ,luther1 ,vol4 ,i1 ,freiburg #aiaa2 ,english tr41 ,vols4 ,i and ,,ii1 ,london #aiac4 ,cfr4 also ,f4 ,hettinger1 ,die ,krisis des ,christentums1 pp4 #gb sqq41 ,freiburg #ahha4 #hda ,cfr4 ,pohle1 art4 on 8,tradition0 in ,herder's ,kirchenlexikon1 #bnd ed41 ,vol4 ,,xi1 #aicc sqq41 ,freiburg #ahii4 #hdb 8,pecca fortiter1 crede fortius40 ,cfr4 ,mhler1 ,symbolism 7,english tr41 p4 #acj74 #hdc ,cfr4 ,heinrich-,gutberlet1 ,dogmatische ,theologie1 ,vol4 ,,viii1 #dee1 ,mainz #ahii4 ,the 8orthodox0 ,lutheran teaching is strongly stated by the famous convert ,dr4 ,edw4 ,preuss in his work1 still regarded as a classic by 8orthodox0 ,lutherans1 ,die ,rechtfertigung des ,snders vor ,gott1 ,berlin #ahfh4 #hdd ,sess4 ,,vi1 cap4 #h4 #hde ,sess4 ,,vi1 cap4 #f4 #hdf ,sess4 ,,vi1 cap4 #h3 8,fides est humanae salutis initium1 fundamentum et radix omnis iustificationis40 7,denzinger-,bannwart1 n4 #hja47 #hdg ,v4 supra1 pp4 #ajj sq4 #hdh ,sess4 ,,vi1 cap4 #f3 8,disponuntur autem ad ipsam iustitiam1 dum excitati divin grati et adiuti1 fidem ex auditu concipientes1 libere moventur in ,deum1 credentes vera esse1 quae divinitus revelata et promissa sunt1 atque illud in primis1 a ,deo iustificari impium per gratiam eius1 per redemptionem1 quae est in ,christo ,iesu1 et dum peccatores se esse intelligentes1 a divinae iustitiae timore1 quo utiliter concutiuntur1 ad considerandam ,dei misericordiam se convertendo1 in spem eriguntur fidentes1 ,deum sibi propter ,christum propitium fore1 illumque tamquam omnis iustitiae fontem diligere incipiunt3 ac propterea moventur adversus peccata per odium aliquod et detestationem1 hoc est1 per eam poenitentiam1 quam ante baptismum agi oportet3 denique dum proponunt suscipere baptismum1 inchoare novam vitam et servare divina mandata40 #hdi 8,diligere incipiunt40 7ibid47 #hej ,contritio cum proposito novae vitae4 #hea ,contritio caritate perfecta4 #heb ,votum sacramenti1 sacramentum in voto4 #hec ,cfr4 ,conc4 ,trid41 ,sess4 ,,vi1 cap4 #d and #ad4 #hed ,cfr4 ,ez4 ,,xviii1 #cj2 ,joel ,,ii1 #ab2 ,luke ,,xiii1 #c2 ,acts ,,ii1 #ch4 ,cfr4 ,conc4 ,trid41 ,sess4 ,,xiv1 cap4 #d3 8,contritio1 quae primum locum inter dictos poenitentis actus habet1 animi dolor ac detestatio est de peccato commisso cum proposito non peccandi de cetero4 ,fuit autem quovis tempore ad impetrandam veniam peccatorum hic contritionis motus necessarius40 #hee ,cfr4 ,summa ,theol41 #c;a1 qu4 #hg1 art4 #a3 8,exigitur autem ad remissionem peccati mortalis perfectior poenitentia1 ut scil4 homo actualiter pecoatum mortale commissum detestetur1 quantum in ipso est1 ut scil4 diligentiam adhibeat ad memorandum singula peccata mortalia1 ut singula detestetur4 ,sed hoc non requiritur ad remissionem venialium peccatorum4444 ,unde sequitur quod requiratur quaedam virtualis displicentia1 444 quod tamen non sufficit ad remissionem peccati mortalis1 nisi quantum ad peccata oblita post diligentem inquisitionem40 #hef ,cfr4 ,tepe1 ,inst4 ,theol41 ,vol4 ,,iii1 pp4 #bjd sqq41 ,paris #ahif4 #heg ,fides mortua in contradistinction to fides viva4 #heh ,gal4 ,v1 #f4 #hei ,conc4 ,trid41 ,sess4 ,,vi1 can4 #bh3 8,si quis dixerit1 amiss per peccatum grati simul et fidem semper amitti aut fidem1 quae remanet1 non esse veram fidem1 licet non sit viva1 aut eum qui fidem sine caritate habet1 non esse ,christianum1 anathema sit40 7,denzinger-,bannwart1 n4 #hch47 ,the ,scriptural argument for this thesis is developed by ,bellarmine1 ,de ,iustificatione1 ,i1 #ae4 #hfj ,conc4 ,trid41 ,sess4 ,,vi1 cap4 #d3 8,iustificatio impii est translatio ab eo statu1 in quo homo nascitur filius primi ,adae1 in statum gratiae et adoptionis filiorum ,dei per secundum ,adam ,iesum ,christum ,salvatorem nostrum40 7,denzinger-,bannwart1 n4 #gif47 #hfa ,cfr4 ,pohle-,preuss1 ,god the ,author of ,nature and the ,supernatural1 pp4 #bba sq4 #hfb ,cfr4 the second on the list of ,lutheran propositions condemned by ,leo ,x1 ,a4 ,d4 #aebj3 8,in puero post baptismum negare remanens peccatum est ,paulum et ,christum simul conculcare40 7,denzinger-,bannwart1 n4 #gdb47 #hfc ,form4 ,conc41 p4 #b1 c4 #c3 8,quando autem docemus1 quod per operationem ,spiritus ,sancti regeneramur et iustificamur1 non ita accipiendum est quod iustificatis et renatis nulla prorsus iniustitia substantiae ipsorum et conversationi adhaereat1 sed quod ,christus perfectissim obedienti su omnia ipsorum peccata tegat1 quae quidem in ipsa natura infixa haerent4 ,nihilominus tamen per fidem propter obedientiam ,christi boni et iusti pronuntiantur et reputantur1 etiamsi ratione corruptae naturae suae sint maneantque peccatores1 dum mortale hoc corpus circumferunt40 #hfd ,antid4 ,conc4 ,trid41 ad ,sess4 ,v3 8,manet vere peccatum in nobis neque per baptismum statim uno die extinguitur40 ,cfr4 ,mhler1 ,symbolik1 #ad 7,robertson's translation1 #eth ed41 pp4 #aaj sqq474 #hfe ,conc4 ,trid41 ,sess4 ,v1 can4 #e3 8,si quis per ,iesu ,christi ,d4 ,n4 gratiam1 quae in baptismate confertur1 reatum originalis peccati remitti negat aut etiam asserit1 non tolli totum id quod veram et propriam peccati rationem habet1 sed illud dicit tantum radi aut non imputari1 anathema sit40 7,denzinger-,bannwart1 n4 #gib47 #hff ,sess4 ,,vi1 cap4 #ad2 ,sess4 ,,xiv1 cap4 #b4 ,see ,pohle-,preuss1 ,the ,sacraments1 ,vol4 ,,ii1 ,penance4 #hfg 8,dele iniquitatem meam40 #hfh ,is4 ,,xliii1 #be3 8,ego sum ipse1 qui deleo iniquitates tuas40 #hfi ,is4 ,,xliv1 #bb3 8,delevi ut nubem iniquitates tuas et quasi nebulam peccata tua40 #hgj ,acts ,,iii1 #ai3 8,poenitemini igitur et convertimini1 ut deleantur peccata vestra40 #hga #b ,kings ,,xii1 #ac3 8,dominus quoque transtulit peccatum tuum40 #hgb #a ,paral4 ,,xxi1 #h3 8,obsecro1 aufer iniquitatem servi tui40 #hgc ,mich4 ,,vii1 #ah sq43 8,quis1 ,deus1 similis tui1 qui aufers iniquitatem8444 ,deponet ,deus iniquitates nostras et proiiciet in profundum maris omnia peccata nostra40 #hgd ,ps4 ,x1 #ae3 8,quaeretur peccatum illius1 et non invenietur40 #hge ,ps4 ,,cii1 #ab3 8,quantum distat ortus ab occidente1 longe fecit a nobis iniquitates nostras40 #hgf ,luke ,,vii1 #dg3 8,remittuntur ei peccata multa40 #hgg ,ps4 ,l1 #d3 8,amplius lava me ab iniquitate mea et a peccato meo munda me40 #hgh ,is4 ,i1 #af3 8,lavamini1 mundi estote40 #hgi ,ez4 ,,xxxvi1 #be sq43 8,effundam super vos aquam mundam et mundabimini ab omnibus inquinamentis vestris4444 ,et dabo vobis cor novum40 #hhj #a ,cor4 ,,vi1 #aa3 8,et haec quidam fornicarii etc4 fuistis1 sed abluti estis1 sed sanctificati estis1 sed iustificati estis40 #hha ,ps4 ,l1 #i3 8,asperges me hyssopo et mundabor1 lavabis me et super nivem dealbabor40 #hhb ,is4 ,i1 #ah3 8,si fuevint peccata vestra ut coccinum1 quasi nix dealbabuntur1 et si fuerint rubra quasi vermiculus1 velut lana alba erunt40 #hhc ,apoc4 ,i1 #e3 8444 dilexit nos et lavit nos a peccatis nostris in sanguine suo40 #hhd #a ,john ,i1 #g3 8,sanguis ,iesu ,christi 444 emundat nos ab omni peccato40 #hhe #a ,john ,,iii1 #ad3 8,translati sumus de morte ad vitam1 quoniam diligimus fratres3 qui non diligit1 manet in morte40 #hhf ,col4 ,,ii1 #ac3 8,et vos1 quum mortui essetis in delictis1 444 convivificavit cum illo donans vobis omnia delicta40 #hhg ,eph4 ,v1 #h3 8,eratis enim aliquando tenebrae1 nunc autem lux in ,domino40 #hhh ,acts ,,xxii1 #af3 8,exsurge et baptizare et ablue peccata tua40 #hhi ,rom4 ,,viii1 #a3 8,nihil ergo nunc damnationis est iis1 qui sunt in ,christo ,iesu40 ,cfr4 on this point the dogmatic treatise on the ,sacrament of ,baptism4 #hij ,cfr4 ,becanus1 ,theol4 ,scholast41 ,p4 ,,ii1 tr4 #e1 cap4 #a1 qu4 #a4 #hia ,ps4 ,,xxxi1 #a sq43 8,beati quorum remissae sunt iniquitates et quorum tecta sunt peccata2 beatus vir cui non imputavit ,dominus peccatum nec est in spiritu eius dolus40 #hib ,heb4 ,,iv1 #ac4 ,cfr4 ,st4 ,augustine1 ,enarr4 in ,ps41 ,,ii1 #ca1 n4 #ab3 8,deus tegat vulnera1 noli tu4 ,nam si tu tegere volueris erubescens1 medicus non curabit4 ,medicus tegat et curet2 emplastro enim tegit4 ,sub tegmine medici curatur vulnus1 sub tegmine vulnerati celatur vulnus40 #hic ,rom4 ,,vii1 #ag3 8,nunc autem iam non ego operor illud1 sed quod habitat in me peccatum40 #hid ,peccatum1 4 #hie ,sess4 ,v1 can4 #e3 8444 ex peccato est et ad peccatum inclinat40 ,cfr4 ,pohle-,preuss1 ,god the ,author of ,nature and the ,supernatural1 pp4 #bdb sqq41 #bfa sqq4 ,on ,jas4 ,i1 #ad sq41 ,st4 ,augustine observes3 8,profecto in his verbis partus a pariente discernitur4 ,pariens enim est concupiscentia1 partus peccatum4 ,sed concupiscentia non parit nisi conceperit1 nec concipit nisi illexerit1 h4 e4 ad malum perpetrandum obtinuerit volentis assensum4 ,quod ergo adversus eam dimicamur1 hoc agitur1 ne concipiat pariatque peccatum40 7,contra ,iulian41 ,,vi1 #ae1 #dg47 ,for a more exhaustive discussion of this subject see ,bellarmine1 ,de ,justif41 ,,ii1 #i4 #hif ,dial4 c4 ,tryph41 n4 #ada4 #hig ,strom41 l4 ,,ii4 #hih ,or41 #dj4 #hii ,contra ,duas ,epistolas ,pelagian41 ,i1 #ac1 #bf3 8,quis hoc adversus ,pelagianos nisi infidelis affirmet8 ,dicimus ergo baptisma dare omnium indulgentiam peccatorum et auferre crimina1 non radere2 nec ut omnium peccatorum radices in mala carne teneantur1 quasi rasorum in capite capillorum1 unde crescunt iterum resecanda peccata40 #ijj ,ep41 l4 ,,ii1 ep4 #de3 8,si qui vero sunt qui dicunt1 peccata in baptismate superficie tenus dimitti1 quid est hac praedicatione infidelius8444 ,qui dicit peccata in baptismate funditus non dimitti1 dicat in mari rubro ,aegyptios non veraciter mortuos4 ,si autem fatetur1 ,aegyptios veraciter mortuos1 fateatur necesse est1 peccata in baptismate funditus mori40 ,other confirmatory texts apud ,alb4 a ,bulsano1 ,instit4 ,theol4 ,dogmat4 ,specialis1 ed4 ,p4 ,gottfr4 a ,graun1 ,o4 ,cap41 ,vol4 ,,ii1 pp4 #bbf sq41 ,innsbruck #ahid4 #ija ,apoc4 ,,xxi1 #bg3 8,non intrabit in coelum aliquod coinquinatum40 #ijb ,privatio1 4 #ijc ,cfr4 ,st4 ,thomas1 ,de ,veritate1 qu4 #bh1 art4 #a sqq42 ,,idem1 ,summa ,theol41 #a;a #b;ae1 qu4 #aac1 art4 #b4 #ijd ,cfr4 ,bellarmine1 ,de ,iustificatione1 ,,ii1 #a and #f4 #ije ,apol4 ,confess4 ,august41 c4 #c1 art4 #f3 8,iustificare veto hoc loco 7,rom4 ,,viii1 #a7 forensi consuetudine significat reum absolvere et pronuntiare iustum1 sed propter alienam iustitiam1 videl4 ,christi1 quae aliena iustitia nobis communicatur per fidem40 #ijf ,solida ,declar41 ,,iii1 8,de ,fide ,iustif410 #aa3 8,vocabulum iustificationis in hoc negotio significat iustum pronuntiare1 a peccatis et aeternis peccatorum suppliciis absolvere propter iustitiam ,christi1 quae a ,deo fidei imputatur40 #ijg ,the ,lutheran doctrine is fully and lucidly set forth by ,dr4 ,edward ,preuss in his work1 ,die ,rechtfertigung des ,snders vor ,gott 7,berlin #ahfh71 which he retracted at his conversion1 in #ahgb4 ,cfr4 also ,newman's ,lectures on ,justification1 ,lecture ,i 7#hth impression1 ,london #aijj74 #ijh ,sess4 ,,vi1 cap4 #g3 8,iustificatio non est sola peccatorum remissio1 sed et sanctificatio et renovatio interioris hominis per voluntariam susceptionem gratiae et donorum44440 7,denzinger-,bannwart1 n4 #gii47 #iji ,sess4 ,,vi1 cap4 #aa3 8,si quis dixerit1 homines iustificari vel sol imputatione iustitiae ,christi vel sol peccatorum remissione1 exclus grati et caritate1 quae in cordibus eorum per ,spiritum ,sanctum diffundatur atque illis inhaereat1 aut etiam gratiam qu iustificamur esse tantum favorem ,dei1 anathema sit40 7,denzinger-,bannwart1 n4 #hba47 #iaj ,sess4 ,,vi1 cap4 #g3 8,huius iustificationis causae sunt3 formalis quidem gloria ,dei et ,christi ac vita aeterna2 efficiens vero misericors ,deus1 qui gratuito abluit et sanctificat2 444 meritoria autem dilectissimus ,unigenitus suus ,d4 ,n4 ,iesus ,christus1 qui 444 su sanctissim passione in ligno crucis nobis iustificationem meruit2 444 instrumentalis item sacramentum baptismi1 quod est sacramentum fidei1 sine qu nulli unquam contigit iustificatio2 demum unica formalis causa est iustitia ,dei1 non qu ipse iustus est1 sed qu nos iustos facit1 qu videl4 ab eo donati renovamur spiritu mentis nostrae et non modo reputamur1 sed vere iusti nominamur et sumus40 7,denzinger-,bannwart1 n4 #gii74 #iaa ,sess4 ,,vi1 can4 #aj3 8,si quis dixerit1 homines sine ,christi iustitia1 per quam nobis meruit iustificari aut per eam ipsam formaliter iustos esse1 anathema sit40 7,denzinger-,bannwart1 n4 #hbj47 #iab ,v4 supra1 ,article #a4 #iac ,cfr4 ,eph4 ,,ii1 #e2 ,col4 ,,ii1 #ac2 #a ,john ,,iii1 #ad4 #iad ,cfr4 ,eph4 ,,iv1 #bc sq4 #iae ,cfr4 #b ,cor4 ,v1 #ag2 ,gal4 ,,vi1 #ae2 ,jas4 ,i1 #ah2 ,ps4 ,l1 #ab4 #iaf ,cfr4 ,john ,,iii1 #e2 ,tit4 ,,iii1 #e4 #iag ,cfr4 ,rom4 ,,viii1 #bi2 #b ,cor4 ,,iii1 #ah2 #b ,pet4 ,i1 #d4 #iah ,john ,,iii1 #e4 #iai ,tit4 ,,iii1 #e sqq43 8,non ex operibus iustitiae quae fecimus nos1 sed secundum suam misericordiam salvos nos fecit 7 7 per lavacrum regenerationis et renovationis 7 7 ,spiritus ,sancti1 quem effudit 77 in nos abunde per ,iesum ,christum ,salvatorem nostrum1 ut iustificati 77 grati ipsius haeredes simus secundum spem vitae aeternae40 #ibj ,cfr4 ,john ,i1 #ab sq42 ,rom4 ,,viii1 #af2 ,gal4 ,,iii1 #g2 ,,iv1 #f sq42 #a ,john ,,iii1 #a4 #iba ,cfr4 ,eph4 ,,iv1 #bb sqq4 #ibb ,cfr4 ,col4 ,,iii1 #i sq4 #ibc ,cfr4 ,acts ,,ii1 #ch2 ,x1 #de sqq42 ,rom4 ,v1 #e4 #ibd ,cfr4 ,j4 ,pohle1 article 8,regeneration0 in the ,catholic ,encyclopedia1 ,vol4 ,,xii1 and ,a4 ,rademacher1 ,die bernatrliche ,lebensordnung nach der paulinischen und johanneischen ,theologie1 pp4 #da sqq41 ,freiburg #aijc4 #ibe #b ,cor4 ,v1 #ag3 8,si qua ergo in ,christo nova creatura 7 71 vetera transierunt2 ecce facta sunt omnia nova40 ,cfr4 ,eph4 ,,ii1 #aj4 #ibf ,jac4 ,i1 #ah3 8,voluntarie enim genuit 77 nos verbo veritatis1 ut simus initium aliquod creaturae eius40 #ibg ,gal4 ,,vi1 #ae3 8,in ,christo enim ,iesu neque circumcisio aliquid valet neque praeputium1 sed nova creatura 7 740 #ibh ,gal4 ,v1 #f3 8,nam in ,christo ,iesu neque circumcisio aliquid valet neque praeputium1 sed fides quae per caritatem operatur 7 740 #ibi ,on the argument from ,rom4 ,v1 #ae sqq4 cfr4 ,pohle-,preuss1 ,god the ,author of ,nature and the ,supernatural1 pp4 #bdg sqq4 #icj ,iustificare1 4 #ica ,e4g41 ,rom4 ,v1 #ae sqq4 and ,gal4 ,,iii1 #h sqq4 #icb ,ps4 ,,cxviii1 #h3 8,iustificationes tuas custodiam40 #icc ,ps4 ,,cxviii1 #bf3 8444 doce me iustificationes tuas40 #icd ,apoc4 ,,xxii1 #aa3 8,qui iustus est1 iustificetur adhuc1 et sanctus sanctificetur adhuc40 ,on the different meanings of the term justification in ,scripture see ,bellarmine1 ,de ,iustific41 ,i1 #a2 ,,ii1 #c4 #ice ,gal4 ,,iii1 #bg3 8,quicunque enim in ,christo baptizati estis1 ,christum induistis40 #icf ,cfr4 ,eph4 ,,iv1 #bb sqq42 ,col4 ,,iii1 #h sqq4 #icg #a ,cor4 ,i1 #cj3 8,qui factus est nobis sapientia a ,deo et iustitia 77 et sanctificatio 77 et redemptio40 #ich ,other objections are refuted by ,bellarmine1 ,de ,iustif41 ,,ii1 #i sqq4 #ici ,cfr4 ,calvin1 ,instit41 ,,iii1 #aa1 #ae3 8,ac nec ,augustini quidem sententia recipienda est1 qui gratiam ad sanctificationem refert1 qu in vitae novitatem per ,spiritum ,sanctum regeneramur40 #idj ,on the ,epistle of ,barnabas see ,bardenhewer-,shahan1 ,patrology1 p4 #bd4 ,the passage quoted will be found ,ep4 ,barn41 ,,vi1 #aa4 #ida ,hom4 ad ,illumin41 ,i1 n4 #c4 #idb 4 #idc 4 #idd ,de ,myst41 c4 #g3 8,accepisti post haec vestimenta candida scil4 post baptismum1 ut sint indicium quod exueris involucrum peccati1 indueris innocentiae casta velamina40 #ide ,de ,iustific41 ,,ii1 #h4 #idf ,de ,spiritu et ,litera1 c4 #i1 n4 #ae3 8,non dicit iustitia hominis1444 sed iustitia ,dei1 non qu ,deus iustus est1 sed qu induit hominem1 quum iustificat impium4444 ,iustitia autem ,dei per fidem ,iesu ,christi1 hoc est1 per fidem qu creditur in ,christum4 ,sicut autem ista fides ,christi dicta est1 non qu credit ,christus1 sic et illa iustitia ,dei1 non qu iustus est ,deus4 ,utrumque enim nostrum est2 sed ideo ,dei et ,christi dicuntur1 quod eius nobis largitate donatur40 #idg ,de ,gratia ,christi1 c4 #ac3 8,si data est nobis iustitia1 non dicitur iustitia nostra1 sed ,dei1 quia sic fit nostra1 ut sit nobis ex ,deo40 #idh ,serm41 #aca3 8,dei gratia per ,dominum nostrum ,iesum ,christum iustitia ,dei dicitur1 non qu iustus est ,dominus1 sed qu iustificat eos1 quos ex impiis iustos facit40 #idi ,de ,spir4 et ,lit41 c4 #cb1 n4 #ef3 8,caritas ,dei dicta est diffundi in cordibus nostris1 non qu ipse nos diligit1 sed qu1 nos facit dilectores suos1 sicut iustitia ,dei1 qu nos iusti eius munere efficimur40 #iej ,de ,trinit41 ,,xv1 #h1 #ad3 8,quod vero ait 7#b ,cor4 ,,iii1 #ah73 ,in eandem imaginem transformamur1 utique imaginem ,dei vult intellegi1 eandem dicens istam ipsam1 scil41 quam speculamur 444 atque transimus de forma obscura in formam lucidam4444 ,quae natura humana in rebus creatis excellentissima1 quum a suo ,creatore ab impietate iustificatur1 a deformi forma formosam transfertur in formam40 #iea ,other ,patristic texts can be seen in ,ripalda1 ,de ,ente ,supernal41 disp4 #acb1 sect4 #g2 ,petavius1 ,de ,trinit41 ,,viii1 #d-g2 ,bellarmine1 ,de ,gratia et ,lib4 ,arbitrio1 ,i1 #d4 #ieb ,for a more detailed treatment of this point we must refer the reader to ,heinrich-,gutberlet1 ,dogmat4 ,theologie1 ,vol4 ,,viii1 pp4 #ecg sqq4 #iec ,quoted by ,de ,wette1 ,,ii1 #cg4 #ied ,v4 infra1 ,section #c4 #iee ,sess4 ,,iv1 cap4 #g4 #ief ,v4 infra1 ,sect4 #b1 ,art4 #b4 #ieg ,cfr4 ,bellarmine1 ,de ,iustific41 ,,ii1 #a4 #ieh ,seripando1 ,albertus ,pighius1 ,gropper1 and others4 #iei ,on the discussion referred to in the text see ,pallavicini1 ,hist4 ,conc4 ,trid41 ,,viii1 #aa1 #ab2 ,aug4 ,theiner1 ,acta ,genuina ,concil4 ,trid41 tom4 ,i1 pp4 #bbb sqq41 ,leipzig #ahgd4 #ifj ,eph4 ,v1 #h2 #b ,cor4 ,,vi1 #ad4 #ifa ,col4 ,,ii1 #ac2 #a ,john ,,iii1 #ad4 #ifb ,eph4 ,,iv1 #bb sqq42 ,col4 ,,iii1 #i4 #ifc ,v4 supra1 ,no4 #b4 #ifd ,on the history of the ,tridentine decree regarding justification cfr4 ,j4 ,hefner1 ,die ,entstehungsgeschichte des ,trienter ,rechtfertigungsdekretes1 ,paderborn #aiji4 #ife ,ockam1 ,gabriel ,biel1 et al4 #iff ,henno1 ,mastrius1 et al4 #ifg ,suarez1 ,de ,gratia1 #a4 ,,vii1 c4 #bj1 n4 #g3 8444 non obstante ill oppositione et repugnanti connaturali potest ,deus de su absolut potenti eam vincere et conservare gratiam in eo1 qui peccavit1 non remittendo illi peccatum40 #ifh ,vasquez1 ,sardagna1 ,antoine1 ,mazzella1 ,tepe1 et al4 #ifi ,col4 ,,ii1 #ac2 #a ,john ,,iii1 #ad4 #igj #b ,cor4 ,,vi1 #ad sqq4 #iga ,cfr4 #a ,john ,,iii1 #i3 8,omnis1 qui natus est ex ,deo1 peccatum non facit1 quoniam semen ipsius 7 7 in eo manet et non potest peccare 7 71 quoniam ex ,deo natus est40 #igb ,v4 infra1 ,sect4 #b1 ,art4 #a4 #igc ,for the solution of other difficulties consult ,tepe1 ,inst4 ,theol41 ,vol4 ,,viii1 pp4 #aeb sqq4 ,on the whole subject of this subdivision cfr4 ,billuart1 ,de ,gratia1 diss4 #g1 art4 #b sq4 ,on certain incidental questions1 e4g4 whether justification takes place in instanti1 whether the infusion of sanctifying grace in ordine naturae precedes or follows the forgiveness of sins1 whether justification is the greatest of ,god's works1 whether it is to be regarded as a miracle1 etc41 see ,st4 ,thomas1 ,summa ,theol41 #a;a #b;ae1 qu4 #aac1 art4 #g-aj2 cfr4 also ,scheeben1 ,die ,mysterien des ,christentums1 #crd ed41 pp4 #edc sqq41 ,freiburg #aiab4 #igd ,conc4 ,trid41 ,sess4 ,,vi1 cap4 #g3 8,per spiritum sanctum caritas ,dei diffunditur in cordibus eorum1 qui iustificantur1 atque ipsis inhaeret40 7,denzinger-,bannwart1 n4 #hjj47 #ige ,sess4 ,,vi1 cap4 #af3 8,quae enim iustitia nostra dicitur1 quia per eam nobis inhaerentem iustificamur1 illa eadem ,dei est1 quia a ,deo nobis infunditur per ,christi meritum40 7,denzinger-,bannwart1 n4 #hji47 #igf ,sess4 ,,vi1 can4 #aa3 8,si quis dixerit1 homines iustificari 444 exclus grati et caritate1 quae in cordibus eorum per ,spiritum sanctum diffundatur atque in illis inhaereat1 444 anathema sit407,denzinger-,bannwart1 n4 #hba47 #igg ,sess4 ,,vi1 cap4 #d3 8,iustificatio est translatio 444 in statum gratiae et adoptionis filiorum ,dei40 7,denzinger-,bannwart1 n4 #gif47 #igh ,cfr4 ,pallavicini1 ,hist4 ,conc4 ,trid41 ,,viii1 #ad1 #c3 8,postulantibus quibusdam1 ut expressius declararetur fieri iustitiam per habitum infusum1 delecti ,patres ad id responderunt1 id satis explicari per vocem inhaeret1 quae stabilitatem significat et habitibus congruit1 non actibus40 ,it was on the same ground that ,pius ,v censured the forty-second proposition of ,baius1 viz43 8,iustitia qu iustificatur per fidem impius1 consistit formaliter in obedientia mandatorum1 quae est operum iustitia2 non autem in gratia aliqua animae infusa1 qu adoptatur homo in filium ,dei1 et secundum interiorem hominem renovatur ac divinae naturae consors efficitur40 7,denzinger-,bannwart1 n4 #ajdb47 #igi ,cfr4 the ,cap4 ,maiores of ,pope ,innocent ,,iii 7,decret41 l4 #c1 tit4 #db1 ,de ,bapt473 8,aliis asserentibus1 per virtutem baptismi parvulis quidem culpam remitti1 sed gratiam non conferri2 nonnullis dicentibus1 dimitti peccatum et virtutes infundi quantum ad habitum1 non quoad usum40 #ihj ,de ,summa ,trinit4 et ,fide ,cath43 8,quantum ad effectum baptismi in parvulis reperiuntur doctores quidam theologi opiniones contrarias habuisse1 quibusdam ex ipsis dicentibus1 per virtutem baptismi parvulis quidem culpam remitti1 sed gratiam non conferri1 aliis e contra asserentibus1 quod et culpa eisdem in baptismo remittitur et virtutes ac informans gratia infunduntur quoad habitum1 etsi non pro illo tempore quoad usum4 ,nos attendentes generalem efficaciam mortis ,christi1 quae per baptisma applicatur pariter omnibus baptizatis1 opinionem secundam tamquam probabiliorem et dictis sanctorum et modernorum theologorum magis consonam et conformem sacro approbante concilio duximus eligendam40 #iha ,cfr4 ,conc4 ,trid41 ,sess4 ,v1 can4 #d2 ,sess4 ,,vii1 can4 #ac4 ,for a fuller treatment consult ,suarez1 ,de ,gratia1 ,,vi1 #c2 ,vasquez1 ,comment4 in ,s4 ,th41 ,i1 #b1 disp4 #bjc1 cap4 #f4 ,the false views of ,hermes and ,hirscher are refuted by ,kleutgen1 ,theologie der ,vorzeit1 ,vol4 ,,ii1 #bnd ed41 pp4 #bed-cdc1 ,mnster #ahgb4 #ihb ,libri ,quatuor ,sent41 ,i1 dist #ag1 #ah4 #ihc ,summa ,theol41 #b;a #b;ae1 qu4 #bc1 art4 #b4 #ihd ,conc4 ,trid41 ,sess4 ,,vi1 can4 #bd4 #ihe ,cfr4 ,schiffini1 ,de ,gratia ,divina1 pp4 #bfc sq4 #ihf ,cfr4 ,st4 ,thomas1 ,summa ,theol41 #a;a #b;ae1 qu4 #aaj1 art4 #a2 ,summa contra ,gentiles1 ,,iii1 #aej4 #ihg ,cfr4 ,pohle-,preuss1 ,god the ,author of ,nature and the ,supernatural1 p4 #aic4 #ihh ,summa ,theol41 #a;a #b;ae1 qu4 #aaj1 art4 #b1 ad #b3 8,omnis substantia vel est ipsa natura rei1 cuius est substantia1 vel est pars naturae1 secundum quem modum materia vel forma substantia dicitur4 ,et quia gratia est supra naturam humanam1 non potest esse quod sit substantia aut forma substantialis1 sed est forma accidentalis ipsius animae4 ,id enim quod substantialiter est in ,deo1 accidentaliter fit in anima participante divinam bonitatem40 #ihi ,cfr4 ,billuart1 ,de ,gratia1 diss4 #f1 art4 #b4 #iij ,this theory was based on such texts as ,ps4 ,l1 #ab3 8,cor mundum crea in me40 #iia ,cat4 ,rom41 ,p4 ,,ii1 c4 #b de ,bapt41 qu4 #di3 8,est autem gratia 444 divina qualitas in anima inhaerens ac veluti splendor quidam et lux1 quae animarum nostrarum maculas omnes delet ipsasque animas pulchriores et splendidiores reddit40 ,on the supernatural character of sanctifying grace see ,pohle-,preuss1 ,god the ,author of ,nature and the ,supernatural1 pp4 #aia sqq4 #iib ,categ41 #f4 #iic 8444 qualitas difficile mobilis1 secundum quam res bene vel male se habet in ordine ad suam naturam et ad operationem vel finem eius40 ,cfr4 ,st4 ,thomas1 ,summa ,theol41 #a;a #b;ae1 qu4 #ai1 art4 #b2 ,s4 ,schiffini1 ,principia ,philosophica ad ,mentem ,aquinatis1 pp4 #egd sqq41 ,turin #ahhf2 ,a4 ,lehmen1 ,lehrbuch der ,philosophie auf aristotelisch-thomistischer ,grundlage1 ,vol4 ,i1 #crd ed41 pp4 #cih sqq41 ,freiburg #aijd4 #iid ,de ,veritate1 qu4 #bg1 art4 #b1 ad #g3 8,gratia est in prima specie qualitatis1 quamvis non proprie possit dici habitus1 quia non immediate ordinatur ad actum1 sed ad quoddam esse spiritale1 quod in anima facit40 #iie ,de ,gratia1 ,,vi1 #d1 #a3 8,abstinuimus ab hac voce1 quia per habitum solet intelligi principium actus2 quamvis1 si vox illa latius sumatur1 pro quacumque qualitate perficiente animam1 quae non sit actus secundus1 eadem certitudine1 qu ostendimus dari gratiam permanentem1 concluditur esse qualitatem habitualem40 #iif ,de ,gratia et ,libero ,arbitrio1 ,i1 #c4 #iig ,cfr4 ,ripalda1 ,de ,ente ,supernaturali1 disp4 #cj4 ,under these circumstances ,suarez was justified in saying1 in regard to the degree of certitude to be attributed to this teaching3 8,si quis negaret gratiam sanctificantem esse habitum1 licet esse temere dictum1 non posset tamen ut haereticum damnari40 #iih ,cfr4 ,pohle-,preuss1 ,god the ,author of ,nature and the ,supernatural1 pp4 #aij sqq4 #iii ,cfr4 #a ,john1 ,,iii1 #i3 8 scil4 40 #ajjj ,cfr4 #b ,cor4 ,,iv1 #g3 8444 thesaurum in vasis fictilibus40 #ajja ,cfr4 ,john ,,xiv1 #bc3 8,mansionem apud eum faciemus40 #ajjb ,cfr4 #a ,cor4 ,,iii1 #af4--,on the subtle question whether habitual grace is to be regarded as a real or merely as a modal accident of the soul1 see ,tepe1 ,inst4 ,theol41 ,vol4 ,,iii1 pp4 #aed sqq41 ,paris #ahif2 ,chr4 ,pesch1 ,prael4 ,dogmat41 ,vol4 ,v1 #crd ed41 pp4 #aha sqq41 ,freiburg #aijh4 ,an extreme and altogether unacceptable view is that of ,billuart 7,de ,gratia1 diss4 #f1 art4 #b71 who regards sanctifying grace as an absolute accident1 i4e4 one which the omnipotence of ,god could miraculously sustain if the soul ceased to exist4 ,cfr4 ,suarez1 ,de ,gratia1 ,,vii1 #ae2 ,schiffini1 ,de ,gratia ,divina1 p4 #bei2 ,tepe1 ,inst4 ,theol41 ,vol4 ,,iii1 pp4 #afd sqq4 #ajjc ,comment4 in ,quatuor ,libros ,sent41 ,,ii1 dist4 #bg4 #ajjd ,e4g41 ,mastrius1 ,de ,iustif41 disp4 #g1 qu4 #f4 #ajje ,de ,gratia et ,libero ,arbitrio1 ,i1 #f4 #ajjf ,luke ,,vii1 #dg3 8,remittuntur ei peccata multa1 quoniam dilexit 77 multum40 #ajjg #a ,pet4 ,,iv1 #h3 8,caritas 77 operit multitudinem peccatorum40 #ajjh #a ,john ,,iv1 #g3 8,omnis qui diligit 7 7 ex ,deo natus est40 #ajji ,de ,natura et ,gratia1 c4 #gj1 n4 #hd3 8,caritas ergo inchoata1 inchoata iustitia est1 444 caritas magna1 magna iustitia est1 caritas perfecta1 perfecta iustitia est40 #ajaj ,conc4 ,trid41 ,sess4 ,,vi1 cap4 #g3 8444 dum caritas ,dei diffunditur in cordibus eorum qui iustificantur atque ipsis inhaeret40 #ajaa ,preminently ,suarez1 ,tanner1 ,ripalda4 #ajab ,summa ,theol41 #a;a #b;ae1 qu4 #aaj1 art4 #c sq42 ,de ,veritate1 qu4 #bg1 art4 #b4 #ajac ,summa ,theol41 #a;a #b;ae1 qu4 #aaj1 art4 #d1 ad #a3 8,sicut ab essentia animae effluunt eius potentiae1 quae sunt operum principia1 ita etiam ab ipsa gratia effluunt virtutes theologicae in potentias animae1 per quas virtutes potentiae moventur ad actus40 #ajad ,de ,dono ,perseverantiae1 c4 #af1 n4 #da3 8,gratia praevenit caritatem40 #ajae #b ,cor4 ,,xiii1 #ac3 8,gratia ,domini nostri ,iesu ,christi et caritas ,dei40 #ajaf #a ,tim4 ,i1 #ad3 8,superabundavit autem gratia ,domini nostri cum fide et dilectione40 #ajag ,cfr4 ,conc4 ,viennense1 ,a4 ,d4 #acaa3 8444 gratiam informantem et virtutes40 ,conc4 ,trid41 ,sess4 ,,vi1 cap4 #g3 8444 per voluntariam susceptionem gratiae et donorum40 ,sess4 ,,vi1 can4 #aa3 8444 exclus grati et caritate40 #ajah ,for a fuller treatment of this topic consult ,billuart1 ,de ,gratia1 diss4 #d1 art4 #d4 #ajai ,ripalda justly observes 7,de ,ente ,supernaturali1 disp4 #acb1 n4 #acb1 n4 #ec73 8,haec controversia olim ,celebris fuit4 ,nunc facile dirimitur1 quum iam constiterit nullius partis argumenta plane convincere40 ,on the theological aspects of ,herbart's philosophy1 which denies the existence of qualities and faculties in the soul1 see ,heinrich-,gutberlet1 ,dogmatische ,theologie1 ,vol4 ,,viii1 p4 #efj1 ,mainz #ahig4 #ajbj #b ,pet4 ,i1 #d3 8444 per quem i4e4 ,christum maxima et pretiosa nobis promissa donavit1 ut per haec efficiamini divinae consortes naturae 7 740 #ajba ,john ,i1 #ac3 8444 qui non ex sanguinibus1 444 sed ex ,deo nati sunt40 #ajbb ,john ,,iii1 #e3 8,nisi quis renatus fuerit ex aqua et ,spiritu ,sancto1 non potest introire in regnum ,dei40 #ajbc ,jac4 ,i1 #ah3 8,voluntarie enim genuit nos verbo veritatis40 #ajbd #a ,john ,,iii1 #i3 8,omnis qui natus est ex ,deo1 peccatum non facit40 #ajbe ,or4 contr4 ,arian41 ,i1 #ci4 #ajbf 4 #ajbg ,in ,psalmos1 #di1 n4 #b3 8,ille iustficat1 qui per seipsum1 non ex alio iustus est2 et ille deificat qui per seipsum non alterius participatione ,deus est4 ,qui autem iustificat1 ipse deificat1 quia iustificando filios ,dei facit4444 ,filii ,dei facti sumus et dii facti sumus2 sed hoc gratia est adoptantis1 non natura generantis4 ,unicum enim ,dei ,filius ,deus1 444 ceteri qui dii fiunt1 grati ipsius fiunt1 non de substantia ipsius nascuntur1 ut hoc sint quod ille1 sed ut per beneficium perveniant ad eum et sint cohaeredes ,christi40 ,many other cognate ,patristic texts in ,ripalda1 ,de ,ente ,supernaturali1 disp4 #acb1 sect4 #g-i4 #ajbh ,see1 e4g41 the ,offertory and ,preface for the festival of the ,ascension of our ,lord and the ,secreta for the fourth ,sunday after ,easter4 #ajbi ,cfr4 ,ripalda1 ,de ,ente ,supernaturali1 disp4 #acb1 sect4 #g3 8,per gratiam vero habitualem fieri hominem participem divinae naturae ideoque gratiam esse participationem deitatis1 adeo frequens est et constans theologorum assertum1 ut absque temeritate negari non possit40 ,on the teaching of ,st4 ,thomas and the ,thomists see ,billuart1 ,de ,gratia1 diss4 #d1 art4 #c4 #ajcj ,cfr4 ,prop4 ,ekkardi a4 #acbi damn4 a ,ioanne ,,xxii1 prop4 #aj1 quoted in ,denzinger-,bannwart's ,enchiridion1 n4 #eaj4 #ajca ,cfr4 ,prop4 ,mich4 de ,molinos a4 #afhg damn1 ab ,innocentio ,,xi1 prop4 #e1 in ,denzinger-,bannwart1 n4 #abbe4 #ajcb ,the ,fourth ,council of the ,lateran 7,a4 ,d4 #abae7 calls it 8doctrina non tam haeretica quam insana40 7,denzinger-,bannwart1 n4 #dcc47 #ajcc ,st4 ,augustine1 ,de ,peccatorum ,meritis et ,remissione1 ,,ii1 #h1 #aj3 8,nunc ergo et similes esse iam coepimus primitias spiritus habentes1 et adhuc dissimiles sumus per reliquias vetustatis4 ,proinde inquantum similes1 in tantum regenerante ,spiritu filii ,dei2 inquantum autem dissimiles1 in tantum filii carnis et saeculi40 #ajcd ,quoted by ,ripalda1 ,de ,ente ,supernaturali1 disp4 #acb1 sect4 #i4 #ajce ,cfr4 ,st4 ,thomas1 ,summa ,theol41 #a;a #b;ae qu4 #aab1 art4 #a3 8,donum autem gratiae excedit omnem facultatem naturae creatae1 quum nihil aliud sit quam quaedam participatio divinae naturae1 quae excedit omnem aliam naturam40 #ajcf ,cfr4 ,pohle-,preuss1 ,god3 ,his ,knowability1 ,essence1 and ,attributes1 pp4 #afe sqq42 ,christology1 pp4 #he sqq4 #ajcg ,cfr4 ,st4 ,john of ,damascus1 ,de ,fide ,orthodoxa1 ,,ii1 #ab 8 40 #ajch ,cfr4 ,pohle-,preuss1 ,god3 ,his ,knowability1 ,essence1 and ,attributes1 pp4 #afe sqq4 #ajci ,clyp4 ,thomist41 tom4 ,,vi1 disp4 #b1 #aj4 #ajdj ,cfr4 ,suarez1 ,de ,gratia1 ,,vii1 #a1 #bg3 8,eo ipso quod divinum esse participatur1 non participatur ut imparticipatum est40 #ajda ,de ,ente ,supernaturali1 disp4 #bj1 sect4 #ad4 #ajdb ,s4 ,theol41 #a;a1 qu4 #ic1 art4 #d4 #ajdc ,cfr4 ,suarez1 ,de ,gratia1 ,,vii1 #a1 #cj3 8,vera ergo excellentia gratiae habitualis1 propter quam dicitur esse singularis participatio divinae naturae1 est 444 quia1 quum natura divina sit quaedam intellectualis natura altioris ordinis quam sit vel esse possit ulla substantia intellectualis creata1 ille gradus intellectualitatis1 qui est in divina natura1 divino quodam et supernaturali modo participatur per habitualem gratiam1 quo quidem modo a nulla substantia creata per se ipsam vel per potentiam sibi connaturalem participari potest4444 ,divina enim essentia in ratione obiecti intelligibilis in se et per visionem intuitivam ad ipsam ,dei essentiam immediate terminatam adeo est elevata et excellens ratione purissimae actualitatis et immaterialitatis suae1 ut a nulla substantia intellectuali possit connaturaliter videri1 nisi a seipsa4 ,per gratiam vero et dona supernaturalia elevatur natura creata intellectualis ad participationem illius gradus intellectualitatis divinae1 in quo possit obiectum illud intelligibile divinae essentiae in se intueri40 #ajdd ,john ,,iii1 #f2 cfr4 #b ,cor4 ,,iii1 #ah2 ,eph4 ,v1 #ah4 #ajde ,de ,spiritu ,sancto1 c4 #i1 n4 #bc4 #ajdf 4 #ajdg 4 #ajdh 4 #ajdi #a ,john ,,iii1 #b3 8,nunc filii ,dei sumus et nondum apparuit1 quid erimus2 scimus quoniam1 quum apparuerit1 similes ei erimus 7 71 quoniam videbimus eum sicuti est40 ,on this passage see ,pohle-,preuss1 ,god3 ,his ,knowability1 ,essence1 and ,attributes1 pp4 #if sq4 ,on the whole subject treated in this subdivision consult ,heinrich-,gutberlet1 ,dogmatische ,theologie1 ,vol4 ,,viii1 pp4 #ehh sqq42 ,a4 ,rademacher1 ,die bernatrliche ,lebensordnung nach der paulinischen und johanneischen ,theologie1 pp4 #hh sqq41 ,freiburg #aijc2 ,a4 ,prumbs1 ,die ,stellung des ,trienter ,konzils zu der ,frage nach dem ,wesen der heiligmachenden ,gnade1 ,paderborn #aiaj4 #ajej ,for a fuller treatment we must refer the reader to ,scheeben1 ,die ,herrlichkeiten der gttlichen ,gnade1 #hth ed41 ,freiburg #aijh2 ,english translation by a ,benedictine monk of ,st4 ,meinrad's ,abbey1 ,the ,glories of ,divine ,grace1 #crd ed41 ,new ,york s4 a4 #ajea ,eph4 ,,iv1 #bd3 8,induite novum hominem1 qui secundum ,deum creatus est in iustitia et sanctitate veritatis40 ,on this text see ,pohle-,preuss1 ,god the ,author of ,nature and the ,supernatural1 p4 #aig4 #ajeb ,sess4 ,,vi1 cap4 #g3 8444 non est sola peccatorum remissio1 sed et sanctificatio et renovatio interioris hominis per voluntariam susceptionem gratiae et donorum1 unde homo ex iniusto fit iustus40 #ajec ,on the concept of sanctity see ,pohle-,preuss1 ,god3 ,his ,knowability1 ,essence1 and ,attributes1 pp4 #bea sqq4 #ajed ,gal4 ,,ii1 #bj3 8,vivo autem iam non ego1 vivit vero in me ,christus40 ,on the life of the soul in and through grace cfr4 ,heinrich-,gutberlet1 ,dogmatische ,theologie1 ,vol4 ,,viii1 #dff4 #ajee ,cfr4 #b ,cor4 ,,vii1 #d3 8,superabundo gaudio in omni tribulatione nostra40 #ajef ,is4 ,,xlix1 #af3 8,ecce in manibus meis descripsi te40 #ajeg ,rom4 ,,viii1 #bh3 8,diligentibus ,deum omnia cooperantur in bonum40 #ajeh ,in ,ps41 #be3 8,gratia divina pulchrificat sicut lux40 #ajei ,cat4 ,rom41 ,p4 ,,ii1 ,ch4 ,,ii1 qu4 #di3 8,est autem gratia 444 splendor quidam et lux1 quae animarum maculas delet ipsasque animas pulchriores et splendidiores reddit40 ,on the aptness of this simile see ,schiffini1 ,de ,gratia ,divina1 p4 #bfh4 ,freiburg #aija4 #ajfj 4 #ajfa 4 #ajfb ,on the notion of beauty see ,pohle-,preuss1 ,god3 ,his ,knowability1 ,essence1 and ,attributes1 pp4 #bfe sqq4 #ajfc ,v4 supra1 ,art4 #a1 ,no4 #d4 #ajfd ,on the divine appropriations see ,pohle-,preuss1 ,the ,divine ,trinity1 pp4 #bdd sqq4 #ajfe ,rom4 ,,viii1 #bi3 8444 praedestinavit conformes fieri imaginis ,filii sui40 #ajff ,gal4 ,,iv1 #ai3 8,filioli mei1 quos iterum parturio1 donec formetur ,christus in vobis40 #ajfg ,v4 infra1 ,no4 #d4 #ajfh ,v4 infra1 ,art4 #c1 ,no4 #d4 ,on the whole subject cfr4 ,heinrich-,gutberlet1 ,dogmatische ,theologie1 ,vol4 ,,viii1 #dfe2 ,h4 ,krug1 ,de ,pulchritudine ,divina1 pp4 #ec sqq41 #add sqq41 #bda sqq41 ,freiburg #aijb4 #ajfi ,sess4 ,,vi1 cap4 #g3 8444 unde homo ex iniusto fit iustus et ex inimico amicus40 #ajgj ,sess4 ,,vi1 cap4 #aj3 8,sic ergo iustificati et amici ,dei ac domestici facti44440 #ajga ,wisd4 ,,vii1 #ad3 8,participes facti sunt amicitiae ,dei40 #ajgb ,john ,,xv1 #ad sq43 8,iam non dicam vos servos1 444 vos autem dixi amicos40 #ajgc ,matth4 ,,ix1 #ae3 8,numquid possunt filii sponsi lugere1 quamdiu cum illis est sponsus80 #ajgd ,apoc4 ,,xix1 #g3 8,venerunt nuptiae ,agni et uxor eius praeparavit se40 ,cfr4 ,john ,,iii1 #bi2 ,eph4 ,v1 #bc sqq42 #b ,cor4 ,,xi1 #b2 ,cant4 ,,iv1 #a sqq42 ,ps4 ,,xliv1 #bb sqq4 ,on the teaching of the ,fathers see ,cornelius a ,lapide1 ,comment4 in #b ,cor41 ,,xi1 #b4 #ajge ,eth4 ad ,nichom41 ,,viii sq4 #ajgf ,cfr4 ,st4 ,thomas1 ,comment4 in ,quatuor ,libros ,sent41 ,,iii1 dist4 #bg1 qu4 #b1 art4 #a1 ad #a3 8,amicitia vera desiderat videre amicum et colloquiis mutuis gaudere facit1 ad quem principaliter est amicitia2 non autem ita1 quod delectatio ex amici visione et perfruitione1 finis amicitiae ponatur40 #ajgg ,cfr4 ,st4 ,thomas1 ,summa ,theologica1 #a;a #b;ae1 qu4 #bh1 art4 #a3 8,quum aliquis amat aliquem amore amicitiae1 vult ei bonum1 sicut et sibi vult bonum1 unde apprehendit eum ut alterum se1 inquantum scil4 ei vult bonum1 sicut et sibi vult bonum4 ,et inde est1 quod amicus dicitur esse alter ipse4 ,et ,augustinus dicit in l4 #d ,confess43 ,bene quidam dixit de amico suo1 dimidium animae meae40 #ajgh 8,amicitia pares aut invenit aut facit40 ,in ,mich41 #g4 #ajgi ,prov4 ,,viii1 #ca3 8,deliciae meae esse cum filiis hominum40 #ajhj ,v4 supra1 ,art4 #a1 ,no4 #c4 #ajha ,cfr4 ,st4 ,thomas1 ,comment4 in ,quatuor ,libros ,sent41 ,,iii1 dist4 #cg1 qu4 #b1 art4 #a1 ad #aj3 8,amicitia dicitur esse non latens1 non quod per certitudinem amor amid cognoscatur1 sed quia per signa probabilia amor mutuus habentium coligitur4 ,et talis manifestatio potest esse de caritate1 inquantum per aliqua signa potest aliquis probabiliter aestimare se habere caritatem40 #ajhb ,cfr4 ,ecclus4 ,,xxxiv1 #ad sqq4 #ajhc ,cfr4 ,st4 ,thomas1 op4 cit41 ,,iii1 dist4 #bi1 qu4 #a1 art4 #c1 ad #d3 8,si esset possibile1 quod ex nostris operibus aliquid ,deo accresceret1 habens caritatem multo plura faceret propter beatitudinem ei conservandam1 quam propter eam sibi adipiscendam40 #ajhd #a ,john ,,iii1 #ag3 8,qui habuerit substantiam huius mundi et viderit fratrem suum necessitatem habere et clauserit viscera sua ab eo1 quomodo caritas ,dei 7 7 manet in ea80 #ajhe ,v4 supra1 ,art4 #a1 ,no4 #d4 #ajhf ,the singular opinion of ,ripalda 7,de ,caritate1 disp4 #cc71 that such a relation would be possible even in the state of pure nature1 is rejected by ,suarez as incorrect 7,de ,caritate1 disp4 #c1 sect4 #e1 n4 #d74 ,on the whole question cfr4 ,schiffini1 ,de ,gratia ,divina1 pp4 #cje sqq4 #ajhg ,conc4 ,trident41 ,sess4 ,,vi1 cap4 #d3 8444 status gratiae et adoptionis filiorum ,dei40 #ajhh ,rom4 ,,viii1 #ae sqq43 8,accepistis 444 spiritum adoptionis filiorum1 in quo clamamus ,abba1 ,pater2 ipse enim ,spiritus testimonium reddit spiritui nostro1 quod sumus filii ,dei2 si autem filii1 et haeredes3 haeredes quidem ,dei1 cohaeredes autem ,christi40 #ajhi #a ,john ,,iii1 #a sq43 8,videte1 qualem caritatem dedit nobis ,pater1 ut filii ,dei nominemur et simus 444 ,carissimi1 nunc filii ,dei sumus40 #ajij ,gal4 ,,iv1 #e3 8444 ut adoptionem filiorum reciperemus40 #ajia ,john ,i1 #ab sq43 8444 dedit eis potestatem filios ,dei fieri1 qui 444 ex ,deo nati sunt 7 1 444 740 #ajib ,summa ,theol41 #c;a1 qu4 #bc1 art4 #a3 8,adoptio est personae extraneae in filium et haeredem gratuita assumptio40 #ajic ,cfr4 ,gal4 ,,iv1 #g3 8,itaque iam non est servus1 sed filius2 quod si filius1 et haeres per ,deum40 #ajid ,cfr4 ,rom4 ,,viii1 #ag2 ,gal4 ,,iv1 #g4 #ajie ,cfr4 ,st4 ,thomas1 ,summa ,theol41 #c;a1 qu4 #bc1 art4 #a1 ad #b4 #ajif ,cfr4 ,conc4 ,trident41 ,sess4 ,,vi1 cap4 #g3 8444 per voluntariam susceptionem gratiae et donorum40 #ajig ,cfr4 ,pohle-,preuss1 ,the ,divine ,trinity1 pp4 #di sqq4 #ajih ,cfr4 ,john ,,iii1 #e sq42 #b ,cor4 ,,iii1 #ah2 ,tit4 ,,iii1 #e sqq4 #ajii ,cfr4 ,st4 ,thomas1 ,summa ,theologica1 #c;a1 qu4 #bc1 art4 #b1 ad4 #b3 8,for ,he ,god the ,father is ,christ's father by natural generation2 and this is proper to him3 whereas ,he is our ,father by a voluntary operation1 which is common to ,him and to the ,son and the ,holy ,ghost3 so that ,christ is not the ,son of the whole ,trinity1 as we are40 #aajj ,cfr4 ,st4 ,thomas1 l4c41 ad #b4 #aaja ,suarez1 ,de ,incarnatione1 disp4 #di1 sect4 #b1 n4 #e4 #aajb ,this heresy is called ,adoptionism2 for a refutation of it see ,pohle-,preuss1 ,christology1 pp4 #aif sqq4 #aajc #a ,john ,,iii1 #a4 #aajd ,cfr4 ,pohle-,preuss1 ,soteriology1 pp4 #ae sqq4 #aaje ,or4 in ,is41 ,,ii1 #d4 #aajf ,v4 infra1 ,art4 #c1 ,no4 #d4 #aajg ,cfr4 ,j4 ,scheeben1 8,kontroverse ber die ,formalursache der ,kindschaft ,gottes10 in the ,katholik1 of ,mayence1 #ahhc1 ,i1 pp4 #adb sqq41 ,,ii1 pp4 #efa sqq42 #ahhd1 ,i1 #ah sqq4 ,,ii1 #dfe sqq41 #faj sqq42 ,granderath1 8,kontroverse ber die ,gotteskindschaft10 in the ,innsbruck ,zeitschrift fr kath4 ,theologie1 #ahha1 pp4 #bhc sqq41 #ahhc1 pp4 #dia sqq41 #eic sqq41 #ahhd1 pp4 #ede sqq4 #aajh ,de ,trinitate1 ,,viii1 #d sqq4 #aaji ,comment4 in ,s4 ,theol41 #c;a1 qu4 #bc1 art4 #c4 #aaaj ,cfr4 ,gal4 ,,iv1 #g4 ,on the subject of the adoptive sonship of the just the student may profitably consult ,a4 ,rademacher1 ,die bernatrliche ,lebensordnung nach der paulinischen und johanneischen ,theologie1 pp4 #ig sqq41 ,freiburg #aijc4 #aaaa ,v4 supra1 p4 #cdj4 #aaab ,cat4 ,rom41 ,p4 ,,ii1 c4 #a1 n4 #ea3 8,huic gratiae sanctificanti additur nobilissimus omnium virtutum comitatus1 quae in animam cum gratia divinitus infunduntur40 #aaac ,conc4 ,trident41 ,sess4 ,,vi1 cap4 #g3 8,unde in ipsa iustificatione cum remissione peccatorum haec omnia simul infusa accipit homo per ,iesum ,christum1 cui inseritur1 fidem1 spem et caritatem40 7,denzinger-,bannwart1 n4 #hjj47 ,the question whether the three theological virtues are genuine habitus operativi1 must be answered in the affirmative2 but its denial incurs no censure so long as the distinction existing between these habitual virtues and actual grace is left intact4 ,it is of faith that habitual charity is infused simultaneously with habitual grace4 ,cfr4 ,conc4 ,trident41 ,sess4 ,,vi1 can4 #aa3 8,si quis dixerit1 homines iustificari 444 exclus grati et caritate1 quae in cordibus eorum per ,spiritum ,sanctum diffundatur atque illis inhaereat1 anathema sit40 ,on the bearing of this definition see ,tepe1 ,instit4 ,theol41 ,vol4 ,,iii1 pp4 #age sq41 ,paris #ahif2 ,schiffini1 ,de ,gratia ,divina1 pp4 #cae sqq41 ,freiburg #aija4 #aaad ,rom4 ,v1 #e3 8,caritas ,dei 7 7 diffusa est 77 in cordibus nostris per ,spiritum ,sanctum1 qui datus est nobis40 #aaae #a ,cor4 ,,xiii1 #b3 8,et si habuero omnem fidem1 ita ut montes transferam1 caritatem autem non habuero1 nihil sum40 #aaaf #a ,cor4 ,,xiii1 #ac3 8,nunc autem manent fides1 spes1 caritas 71 1 71 tria haec2 maior autem horum est caritas40 #aaag ,quaestiones ,disputatae de ,virtutibus in ,communi1 art4 #ab3 8,ad hoc autem1 quod moveamur recte in finem scil4 ,deum1 oportet finem esse et cognitum et desideratum4 ,desiderium autem finis duo exigit1 scil4 fiduciam de fine obtinendo1 quia nullus sapiens movetur ad id quod consequi non potest2 et amorem finis1 quia non desideratur nisi amatum4 ,et ideo virtutes theologicae sunt tres1 scil4 fides qu ,deum cognoscimus1 spes qu ipsum nos obtenturos esse speramus1 et caritas qu eum diligimus40 #aaah ,sess4 ,,vi1 cap4 #g4 #aaai ,this thesis is not1 however1 so certain that it would be wrong to contradict it1 as has actually been done by ,scotus1 ,durandus1 and others4 ,cfr4 ,suarez1 ,de ,gratia1 ,,vi1 #i1 #ab4 #aabj ,cfr4 ,st4 ,thomas1 ,summa ,theol41 #a;a #b;ae1 qu4 #eg sqq4 ,that the cardinal virtues are four in number1 ,st4 ,thomas proves as follows3 8,bonum rationis potest dupliciter considerari3 uno modo1 prout habet rationein consiliabilis et eligibilis1 secundum quam ratio circa illud operatur et sic est prudentia1 quae est media inter intellectuales et morales2 444 alio modo1 secundum quod habet rationem boni appetibilis4 ,ad appetitum autem duo pertinent1 scil4 actio et passio2 passio autem est in irascibili et concupiscibili4 ,circa actiones ergo est iustitia1 circa passiones irascibiles est fortitudo1 circa passiones concupiscibiles est temperantia4 ,et sic sunt quatuor virtutes cardinales40 7,comment4 in ,quatuor ,libros ,sent41 ,,iii1 dist4 #cc1 qu4 #b1 art4 #a1 solut4 #c47 #aaba ,wis4 ,,viii1 #g3 8,et si iustitiam quis diligit1 labores huius magnas habent virtutes2 sobrietatem enim et prudentiam docet ,deus et iustitiam et virtutem1 quibus utilius nihil est in vita hominibus40 #aabb ,ez4 ,,xi1 #ai sq43 8,et auferam cor lapideum de came eorum et dabo eis cor carneum1 ut in praeceptis meis ambulent et iudicia mea custodiant40 #aabc ,cfr4 ,jer4 ,,xxxi1 #cc2 ,col4 ,i1 #aj sq42 #a ,john ,,ii1 #bg4 #aabd ,in ,ps41 #hc3 8,istae virtutes nunc in convalle plorationis per gratiam ,dei donantur nobis40 #aabe ,hom4 in ,ezech41 ,i1 #e1 n4 #aa3 8,in fide enim1 spe atque caritate1 et in aliis bonis1 sine quibus ad coelestem patriam non potest perveniri1 444 perfectorum corda ,spiritus ,sanctus non deserit40 #aabf ,summa ,theol41 #a;a #b;ae1 qu4 #fc1 art4 #c3 8,oportet effectus esse suis causis et principiis proportionatos4 ,omnes autem virtutes tam intellectuales quam morales1 quae ex nostris actibus acquiruntur1 procedunt ex quibusdam naturalibus principiis in nobis praeexistentibus4444 ,loco quorum naturalium principiorum conferuntur nobis a ,deo virtutes theologicae1 quibus ordinamur ad finem supernaturalem4444 ,unde oportet quod his etiam virtutibus theologicis proportionaliter respondeant alii habitus divinitus causati in nobis1 qui sic se habent ad virtutes theologicas sicut se habent virtutes morales et intellectuales ad principia naturalia virtutum40 ,for further information on this subject consult ,heinrich-,gutberlet1 ,dogmatische ,theologie1 ,vol4 ,,viii1 #dga1 ,mainz #ahig2 ,schiffini1 ,de ,gratia ,divina1 pp4 #cai sqq41 ,freiburg #aija2 ,van ,noort1 ,de ,gratia ,christi1 pp4 #afa sqq41 ,amsterdam #aijh4 #aabg ,cfr4 ,gregory of ,valentia1 ,comment4 in ,s4 ,theol41 #a;a #b;ae1 disp4 #e1 qu4 #h1 p4 #a3 8,dona ,spiritus ,s4 potentias animae perficiunt ad actiones quasdam heroicas1 444 qu ratione peculiariter procedunt ex divino quodam ,spiritus ,s4 instinctu1 quo mens nostra plerumque mirabiliter solet agi et impelli ad quaedam opera praestantia et rara4444 ,atque ita in usu donorum homo potius agitur1 in usu autem virtuturn se habet potius ut agens40 ,cfr4 ,simar1 ,dogmatik1 ,vol4 ,,ii1 #dth ed41 pp4 #fda sqq41 ,freiburg #ahii2 ,van ,noort1 ,de ,gratia ,christi1 pp4 #agd sqq4 #aabh ,rom4 ,,viii1 #i sqq4 #aabi ,cfr4 ,is4 ,,xi1 #a sqq42 ,,lxi1 #a2 ,luke ,,iv1 #ah4 #aacj 8,da tuis fidelibus1 in te confitentibus1 sacrum septenarium40 7,missale ,rom41 ,sequence for ,whit ,sunday47 ,for a more detailed treatment of the subject dealt with in ,thesis ,,iii consult ,j4 ,kleutgen1 ,theologie der ,vorzeit1 ,vol4 ,,ii1 #bnd ed41 pp4 #cfe sqq41 ,mnster #ahgb2 ,c4 ,weiss1 ,s4 ,thomae ,aquinatis de ,septem ,donis ,spiritus ,s4 ,doctrina1 ,vienne #ahie2 ,j4 ,regler1 ,die sieben ,gaben des ,hl4 ,geistes in ihrer ,bedeutung fr das christliche ,leben1 ,ratisbon #ahii2 ,schiffini1 ,de ,gratia ,divina1 pp4 #ccg sqq41 ,freiburg #aija4 ,on the connection of the gifts of the ,holy ,ghost with the beatitudes 7cfr4 ,matth4 ,v1 #c sqq47 and the 8twelve fruits of the ,holy ,ghost0 7cfr4 ,gal4 ,v1 #bb sq471 see ,st4 ,thomas1 ,summa ,theol41 #a;a #b;ae1 qu4 #fi and #gj4 ,the student may also consult ,suarez1 ,de ,gratia1 ,,vi1 #aj1 and ,vasquez1 ,comment4 in ,s4 ,theol41 ,,iii1 disp4 #dd1 cap4 #b4 #aaca ,cfr4 ,st4 ,bonaventure1 ,compendium ,theol4 ,verit41 ,i1 #i3 8,in iustificatione duplex caritas nobis datur1 scil4 creata et increata3 illa qu diligimus1 et illa qu diligimur4444 ,ex his colligitur1 quod licet ,deus sit in omnibus per essentiam1 praesentiam et potentiam1 non tamen habetur ab omnibus per gratiam40 #aacb ,john ,,xiv1 #af sq43 8444 alium ,paraclitum dabit vobis1 ut maneat vobiscum in aeternum4444 ,vos autem cognoscetis eum1 quia apud vos manebit et in vobis 7 7 erit40 #aacc ,rom4 ,v1 #e3 8,caritas ,dei diffusa est in cordibus nostris per ,spiritum sanctum1 qui datus est nobis40 #aacd ,rom4 ,,viii1 #aa3 8,quodsi ,spiritus eius1 qui suscitavit ,iesum a mortuis1 habitat in vobis 7 71 qui suscitavit ,iesnm ,christum a mortuis1 vivificabit et mortalia corpora vestra propter inhabitantem ,spiritum eius in vobis 7 740 #aace 8,nescitis1 quia templum ,dei 7 7 estis et ,spiritus ,dei habitat in vobis 7 78444 ,templum enim ,dei sanctum est1 quod estis vos40 #aacf #a ,cor4 #f1 #ai3 8,an nescitis1 quoniam membra vestra templum sunt ,spiritus ,s41 qui in vobis est1 quem habetis a ,deo et non estis vestri80 ,cfr4 ,rom4 ,,viii1 #i2 ,gal4 ,,iv1 #f2 #b ,cor4 ,,vi1 #af4 #aacg ,ep4 ad ,serap41 ,i1 n4 #bd4 #aach 4 #aaci ,contra ,eunom41 ,i1 ,v4 #aadj ,dialog41 ,,vii1 per totum4 #aada ,de ,trinitate1 ,,xv1 n4 #cf3 8,ita enim datur sicut donum ,dei1 ut etiam seipsum det sicut ,deus40 #aadb ,serm41 #add1 c4 #a3 8,gratia quippe ,dei donum ,dei est2 donum autem maximum ipse ,spiritus ,sanctus est1 et ideo gratia dicitur40 #aadc ,enchiridion1 c4 #cg3 8,et utique ,spiritus ,sanctus ,dei donum est1 quod quidem et ipsum est aequale donanti2 et ideo ,deus est etiam ,spiritus ,sanctus1 ,patre ,filioque non minor40 ,additional ,patristic texts of like tenor in ,petavius1 ,de ,trinitate1 l4 ,,viii1 cap4 #d sq43 ,franzelin1 ,de ,deo ,trino1 thes4 #dc2 ,j4 ,kleutgen1 ,theologie der ,vorseit1 ,vol4 ,,ii1 #bnd ed41 pp4 #cfi sqq4 #aadd ,cfr4 ,pohle-,preuss1 ,the ,divine ,trinity1 pp4 #bcj sqq4 #aade ,john ,,xiv1 #bc3 8,si quis diligit me1 sermonem meum servabit1 et ,pater meus diliget eum1 et ad eum veniemus et mansionem 77 apud eum faciemus40 #aadf ,ep4 #a ad ,serap41 n4 #cj3 8,ex his una ,trinitatis ostenditur 444 profecto quum ,dominus ait3 ,veniemus ego et ,pater1 simul venit ,spiritus1 non alio modo quam ut ,filius in nobis habitaturus40 #aadg ,de ,trinit41 ,,xv1 #ah1 #cb3 8,dilectio igitur1 quae ex ,deo est et ,deus est1 proprie ,spiritus ,s4 est1 per quem diffunditur in cordibus nostris ,dei caritas1 per quam nos tota inhabitat ,trinitas40 #aadh ,for a more detailed treatment see ,franzelin1 ,de ,deo ,trino1 thes4 #dc-dh1 ,rome #ahha4 #aadi ,cfr4 ,pseudo-,dionys4 ,areop41 ,de ,hier4 ,eccl41 #a1 #c 7,migne1 ,p4 ,g41 ,,iii1 #cgf73 4 #aaej ,cfr4 ,petavius1 ,de ,trinit41 ,,viii1 #g1 #ab3 8,ostendimus enim non semel1 coniunctionem illam ,spiritus ,s4 neque neque esse1 h4 e4 neque naturalem neque personalem1 quasi una fiat ex ambobus natura vel persona4 ,non enim quia et illi per adoptionis gratiam filii ,dei sunt1 ait ,augustinus 7,in ,ps4 #fg71 ideo quisquam illorum est unigenitus4 ,neque enim ex personarum duarum copulatione unum aliquid per sese1 sed potest effici40 #aaea ,cfr4 ,pohle-,preuss1 ,the ,divine ,trinity1 pp4 #bdd sqq4 #aaeb ,cfr4 ,scheeben1 ,die ,mysterien des ,christentums1 #bnd ed41 p4 #afe1 ,freiburg #ahih4 #aaec ,cfr4 ,john ,,xiv1 #bc2 ,,xvii1 #bj sqq4 #aaed ,gutberlet takes middle ground between the two theories and tries to reconcile them4 ,cfr4 ,heinrich-,gutberlet1 ,dogmatische ,theologie1 ,vol4 ,,viii1 #dfh4 ,see also ,a4 ,rademacher1 ,die bernatrliche ,lebensordnung nach der paulinischen und johanneischen ,theologie1 pp4 #aic sqq41 ,freiburg #aijc4 #aaee ,cfr4 ,r4 ,f4 ,clarke1 ,s4 ,j41 ,logic1 p4 #agd4 #aaef 8,fides fiducialis10 v4 supra1 pp4 #bee sqq4 #aaeg ,sess4 ,,vi1 cap4 #i2 ,denzinger-,bannwart1 n4 #fhd4 #aaeh ,sess4 ,,vi1 can4 #ac-ae2 ,denzinger-,bannwart1 n4 #hbc sqq4 #aaei #a ,cor4 ,,iv1 #d3 8,nihil enim mihi conscius sum1 sed non in hoc iustificatus sum2 qui autem iudicat me1 ,dominus est40 #aafj #a ,cor4 ,,ix1 #bg3 8,castigo corpus meum et in servitutem redigo1 ne forte1 quum aliis praedicaverim1 ipse reprobus 77 efficiar40 #aafa ,phil4 ,,ii1 #ab3 8,cum metu et tremore vestram salutem operamini40 ,other ,scriptural texts in ,bellarmine1 ,de ,iustificatione1 ,,iii1 #d sqq4 ,for the solution of certain exegetical difficulties see the same author1 op4 cit41 ,,iii1 #i1 and ,tepe1 ,instit4 ,theol41 ,vol4 ,,iii1 pp4 #baj sqq41 ,paris #ahif4 #aafb ,hom4 in ,i4 ,epist4 ad ,cor41 #b4 #aafc ,eccles4 ,,ix1 #a sq43 8,nescit homo1 utrum amore an odio dignus1 etc40 #aafd ,hieronymus in h4 l4 7,migne1 ,p4 ,l41 ,,xxiii1 #ajhj73 8,in futuro igitur scient omnia et in vultu eorum sunt omnia1 i4e4 antecedet eos1 quum de hac vita decesserint1 notitia istius rei quia tunc est iudicum et nunc certamen4 ,et quicunque adversa sustinent1 utrum per amorem ,dei sustineant1 ut ,iob1 an per odium1 ut plurimi peccatores1 nunc habetur incertum40 #aafe ,ep41 ,,vii1 #be3 8,rem et inutilem et difficilem postulasti3 difficilem quidem1 quia ego indignus sum1 cui revelatio fieri debeat2 inutilem vero1 quia secura de peccatis tuis fieri non debes1 nisi quum iam in die vitae tuae ultimo plangere eadem peccata minime valebis40 ,the ,patristic argument is more fully developed by ,bellarmine1 ,de ,iustif41 ,,iii1 #g4 #aaff ,dogmengeschichte1 ,vol4 ,,iii1 p4 #fag4 #aafg ,conc4 ,trident41 ,sess4 ,,vi1 cap4 #i3 8,sicut nemo pius de ,dei misericordia1 de ,christi merito deque sacramentorum efficacia dubitare debet1 sic quilibet1 dum seipsum suamque propriam infirmitatem et indispositionem respicit1 de sua gratia formidare et timere potest1 quum nullus scire valeat certitudine fidei1 cui non potest subesse falsum1 se gratiam ,dei esse consecutum40 7,denzinger-,bannwart1 n4 #hjb47 #aafh 8,peirorem sequitur semper conclusio partem40 ,cfr4 ,clarke1 ,logic1 p4 #cbb4 #aafi ,cfr4 ,conc4 ,trident41 ,sess4 ,,vi1 can4 #af3 8,si quis magnum illud usque in finem perseverantiae donum se certo habiturum absolut et infallibili certitudine dixerit1 nisi hoc speciali revelatione didicerit1 anathema sit40 7,denzinger-,bannwart1 n4 #hbf47 #aagj ,in his little treatise ,de ,certitudine ,gratiae4 #aaga ,sess4 ,,vi1 cap4 #i3 8444 iustificatos absque ulla dubitatione apud semetipsos statuere1 se esse iustificatos40 #aagb ,rom4 ,,viii1 #ch sq43 8,certus sum enim 7persuasum habeo71 quia neque mors neque vita 444 poterit nos separare a caritate ,dei1 quae est in ,christo ,iesu40 #aagc ,tract4 in ,ioa41 ,i1 #c1 #e1 n4 #aj3 8,quid nos scimus8 ,quia transivimus de morte ad vitam4 ,unde scimus8 ,quia diligimus fratres4 ,nemo interroget hominem1 redeat unusquisque ad cor suum2 si ibi invenerit caritatem fraternam1 securus sit1 quia transiit a morte ad vitam40 #aagd ,cfr4 the ,imitation of ,christ by ,thomas ,kempis1 ,,iii1 #ed sqq4 ,on the whole subject of this subdivision the student may profitably consult the ,summa ,theologica of ,st4 ,thomas1 #a;a #b;ae1 qu4 #aab1 art4 #e2 ,suarez1 ,de ,gratia1 ,,ix1 #i-aa1 and ,billuart1 ,de ,gratia1 diss4 #f1 art4 #d4 #aage ,serm4 de ,nativitate ,mariae3 8,omnes ,christiani aeque magni sumus sicut mater ,dei1 et aeque sancti sicut ipsa40 #aagf ,sess4 ,,vi1 cap4 #g3 8,iustitiam in nobis recipientes1 unusquisque suam secundum mensuram1 quam ,spiritus ,sanctus partitur singulis prout vult1 et secundum propriam cuiusque dispositionem et cooperationem40 7,denzinger-,bannwart1 n4 #gii47 #aagg ,sess4 ,,vi1 cap4 #aj3 8,iustificati 444 in ipsa iustitia per ,christi gratiam accepta1 cooperante fide bonis operibus crescunt atque magis iustificantur40 7,denzinger-,bannwart1 n4 #hjc47 #aagh ,sess4 ,,vi1 can4 #bd3 8,si quis dixerit1 iustitiam acceptam non conservari atque etiam augeri coram ,deo per bona opera1 sed opera ipsa fructus solummodo et signa esse iustificationis adeptae1 non autem ipsius augendae causam1 anathema sit40 7,denzinger-,bannwart1 n4 #hcd47 #aagi ,prov4 ,,iv1 #ah3 8,iustorum autem semita quasi lux splendens procedit et crescit usque ad perfectam diem40 #aahj ,ecclus4 ,,xviii1 #bb3 8,non impediaris orare semper et ne verearis usque ad mortem iustificari1 quoniam merces ,dei manet in aeternum40 #aaha #b ,pet4 ,,iii1 #ah3 8,crescite vero in gratia et in cognitione ,domini nostri et ,salvatoris ,iesu ,christi40 #aahb #b ,cor4 ,,ix1 #aj3 8,deus augebit incrementa frugum iustitiae vestrae40 #aahc ,eph4 ,,iv1 #g3 8,unicuique autem nostrum data est gratia secundum mensuram donationis ,christi40 #aahd ,apoc4 ,,xxii1 #aa sq43 8,qui iustus est1 iustificetur adhuc1 et sanctus sanctificetur adhuc4 ,ecce venio cito et merces mea mecum est1 reddere unicuique secundum opera sua40 ,cfr4 ,bellarmine1 ,de ,iustific41 ,,iii1 #af4 #aahe ,contra ,iovin41 ,,ii1 n4 #bc3 8,unicuique nostrum data est gratia iuxta mensuram gratiae 7,eph4 #d1 #g72 non quod mensura ,christi diversa sit1 sed tantum gratiae eius infunditur1 quantum valemus haurire40 #aahf ,ep41 #afg1 n4 #ac3 8,induti sunt sancti iustiti 7,job #bi1 #ad71 alius magis1 alius minus2 et nemo hic vivit sine peccato et hoc alius magis1 alius minus3 optimus autem est qui minimum40 #aahg ,summa ,theol41 #a;a #b;ae1 qu4 #aab1 art4 #d1 ad #c3 8,vita naturalis pertinet ad substantiam hominis1 et ideo non recipit magis et minus2 sed vitam gratiae participat homo accidentaliter1 et ideo eam potest homo magis vel minus habere40 ,on the teaching of ,tradition cfr4 ,alb4 a ,bulsano1 ,instit4 ,theol4 ,dogmat41 ed4 ,g4 a ,graun1 ,o4 ,cap41 ,vol4 ,,ii1 p4 #bed1 ,innsbruck #ahid4 #aahh ,ecclus4 ,,xviii1 #bb2 ,apoc4 ,,xxii1 #aa4 #aahi ,cfr4 ,vasquez1 ,comment4 in ,summam ,theol41 #a;a #b;ae1 disp4 #bba1 cap4 #i1 n4 #gg4 #aaij ,ecclus4 ,,xix1 #a3 8,qui spernit modica1 paulatim decidet40 ,for a fuller treatment of this subject we refer the student to ,st4 ,thomas1 ,summa ,theol41 #b;a #b;ae1 qu4 #bd1 art4 #aj4 #aaia ,v4 supra1 pp4 #cbh sqq4 #aaib ,cfr4 ,suarez1 ,disp4 ,metaph41 l4 ,,ii1 disp4 #af4 #aaic ,the authority of ,st4 ,thomas himself can be invoked by neither party to this controversy4 ,cfr4 ,sylvius1 ,comment4 in ,s4 ,theol41 #b;a #b;ae1 qu4 #bd1 art4 #c4 #aaid ,for a fuller treatment of this topic see ,tepe1 ,instit4 ,theol41 ,vol4 ,,iii1 pp4 #bag sqq4 #aaie ,v4 supra1 pp4 #ccf sqq4 #aaif ,suarez1 ,de ,gratia1 ,,ix1 #b1 #ac4 #aaig ,suarez1 op4 cit41 ,,ix1 #d1 #ae4 #aaih ,sess4 ,,vi1 cap4 #aj3 8,hoc vero iustitiae incrementum petit sancta ,ecclesia1 quum orat3 ,da nobis1 ,domine1 fidei1 spei et caritatis augmentum40 7,denzinger-,bannwart1 n4 #hjc74 ,cfr4 ,de ,lugo1 ,de ,fide1 disp4 #af1 sect4 #b4 #aaii ,cfr4 ,st4 ,thomas1 ,summa ,theol41 #b;a #b;ae1 qu4 #bd1 art4 #g4 #abjj ,cfr4 ,pohle-,preuss1 ,christology1 pp4 #bca sqq4 #abja ,cfr4 ,pohle-,preuss1 ,mariology1 pp4 #bd sqq4 #abjb ,for a more elaborate treatment the reader is referred to ,suarez1 ,de ,gratia1 ,,ix1 #f1 #aa1 and ,schiffini1 ,de ,gratia ,divina1 pp4 #egj sq41 ,freiburg #aija4 #abjc ,sess4 ,,vi1 can4 #bc3 8,si quis hominem semel iustificatum dixerit amplius peccare non posse neque gratiam amittere atque ideo eum1 qui labitur et peccat1 numquam vere fuisse iustificatum2 444 anathema sit40 7,denzinger-,bannwart1 n4 #hcc47 #abjd ,sess4 ,,vi1 can4 #bg3 8,si quis dixerit1 nullum esse mortale peccatum nisi infidelitatis1 aut nullo alio quantumvis gravi et enormi praeterquam infidelitatis peccato semel acceptam gratiam amitti1 anathema sit40 7,denzinger-,bannwart1 n4 #hcg74 #abje ,sess4 ,,vi1 cap4 #aa3 8,licet in hac mortali vita quantumvis sancti et iusti in levia saltem et quotidiana1 quae etiam venialia dicuntur1 peccata quandoque cadant1 non propterea desinunt esse iusti40 #abjf ,ez4 ,,xviii1 #bd3 8,si autem averterit se iustus a iustitia sua1 et fecerit iniquitatem secundum omnes abominationes1 quas operari solet impius1 numquid vivet8 ,omnes iustitiae eius1 quas fecerat1 non recordabuntur2 in praevaricatione1 qu praevaricatus est1 et in peccato suo1 quod peccavit1 in ipsis morietur40 #abjg ,matth4 ,,xxvi1 #da3 8,vigilate et orate1 ut non intretis in tentationem40 #abjh #a ,cor4 ,x1 #ab3 8,qui se existitmat stare1 videat ne cadat40 #abji #a ,cor4 ,,vi1 #i sq43 8,nolite errare1 neque fornicarii neque idolis servientes neque adulteri neque molles neque masculorum concubitores neque fures neque avari neque ebriosi neque maledici neque rapaces regnum ,dei possidebunt40 ,cfr4 ,conc4 ,trident41 ,sess4 ,,vi1 cap4 #ae 7,denzinger-,bannwart1 n4 #hjh74 #abaj #a ,john ,,iii1 #i3 8,omnis1 qui natus est ex ,deo1 peccatum non facit3 quoniam semen ipsius in eo manet1 et non potest peccare1 quoniam ex ,deo natus est40 #abaa ,contra ,iovin41 #a4 ,,ii3 8,propterea scribo vobis1 filioli mei1 omnis qui natus est ex ,deo1 non peccat1 ut non peccetis et tamdiu sciatis vos in generatione ,domini permanere1 quamdiu non peccaveritis40 ,on the different interpretations of #a ,john ,,iii1 #i1 an admittedly difficult text1 see ,bellarmine1 ,de ,iustific41 ,,iii1 #ae4 #abab ,de ,corrept4 et ,gratia1 c4 ,,vi1 n4 #i3 8,si iam regeneratus et iustificatus in malam vitam su voluntate relabitur1 certe iste non potest dicere3 ,non accepti1 quia acceptam gratiam ,dei suo in malum libero amisit arbitrio40 #abac ,hom4 in ,ez41 #i1 #a3 8,sicuti qui a fide recedit1 apostata est1 ita qui ad perversum opus1 quod deseruerit1 redit1 ab omnipotente ,deo apostata deputatur1 etiamsi fidem tenere videatur2 unum enim sine altero nil prodesse valet1 quia nec fides sine operibus nec opera adiuvant sine fide40 #abad ,for the solution of certain difficulties see ,schiffini1 ,de ,gratia ,divina1 pp4 #eia sqq4 ,on the penitential discipline of the early ,church cfr4 ,g4 ,rauschen1 ,eucharist and ,penance in the ,first ,six ,centuries1 pp4 #aeb sqq41 ,st4 ,louis #aiac4 #abae ,cfr4 ,conc4 ,trident41 ,sess4 ,,vi1 can4 #bh3 8,si quis dixerit1 amiss per peccatum grati simul et fidem semper amitti1 aut fidem quae remanet non esse veram fidem1 licet non sit viva1 aut eum qui fidem sine caritate habet1 non esse ,christianum1 anathema sit40 7,denzinger-,bannwart1 n4 #hch47 #abaf ,cfr4 ,conc4 ,trident41 ,sess4 ,,vi1 cap4 #ae3 8,non modo infidelitate1 per quam et ipsa fides amittitur1 sed etiam quocunque alio mortali peccato1 quamvis non amittatur fides1 acceptam iustificationis gratiam amitti40 #abag ,cfr4 ,prop4 ,quesnelli damn4 a ,clemente ,,xi1 prop4 #eg3 8,totum deest peccatori1 quando ei deest spes1 et non est spes in ,deo1 ubi non est amor ,dei40 7,denzinger-,bannwart1 n4 #adjg47 #abah ,v4 supra1 ,section #b4 #abai ,the questions discussed in this subdivision of our treatise are more fully treated by ,ripalda1 ,de ,ente ,supernaturali1 disp4 #abh1 sect4 #d1 and by ,suarez1 ,de ,gratia1 ,,ix1 #c sqq4 #abbj ,sess4 ,,vi1 cap4 #af4 #abba ,v4 supra1 p4 #aca4 #abbb ,v4 supra1 pp4 #acb sqq4 #abbc ,realitas sive existentia meriti4 #abbd ,conditiones meriti4 #abbe ,obiecta meriti4 #abbf ,cfr4 ,conc4 ,viennense1 ,a4 ,d4 #acaa 7,clementin41 l4 ,v1 tit4 #c3 8,de ,haereticis07 in ,denzinger-,bannwart1 n4 #dga sqq4 #abbg 8,in omni opere bono iustus peccat40 ,prop4 ,lutheri ,damnatae ,a4 ,d4 #aebj a ,leone ,x1 prop4 #ca 7,denzinger-,bannwart1 n4 #gga74 #abbh 8,opus bonum1 optime factum est veniale peccatum40 ,prop4 #cb1 l4 c41 n4 #ggb4 #abbi 8,omne opus iusti damnabile est et peccatum mortale1 si iudicio ,dei iudicetur40 #abcj 8,inquinamenta et sordes40 ,instit41 ,,iii1 #ab1 #d4 #abca ,quietism 7,michael de ,molinos et al47 denied the meritoriousness of good works performed in the 8state of passive repose0 7quies74 #abcb 8,debetur merces bonis operibus1 si fiant2 sed gratia1 quae non debetur1 praecedit ut fiant40 ,can4 #ah 7,denzinger-,bannwart1 n4 #aia47 #abcc ,cap4 ,firmiter3 8,non solum autem virgines et continentes1 verum etiam coniugati per rectam fidem et operationem bonam placentes ,deo ad aeternam merentur beatitudinem pervenire40 7,denzinger-,bannwart1 n4 #dcj47 #abcd ,sess4 ,,vi1 cap4 #af3 8,atque ideo bene operantibus usque in finem et in ,deo sperantibus proponenda est vita aeterna et tamquam gratia filiis ,dei per ,christum ,iesum misericorditer promissa et tamquam merces ex ipsius ,dei promissione bonis ipsorum operibus et meritis fideliter reddenda40 7,denzinger-,bannwart1 n4 #hji47 #abce ,sess4 ,,vi1 can4 #be3 8,si quis in quolibet bono opere iustum saltem venialiter peccare dixerit1 aut quod intolerabilius est1 mortaliter atque ideo poenas aeternas mereri1 tantumque ob id non damnari quia ,deus ea opera non imputat ad damnationem1 anathema sit40 7,denzinger-,bannwart1 n4 #hce47 #abcf ,sess4 ,,vi1 can4 #bf3 8,si quis dixerit1 iustos non debere pro bonis operibus1 quae in ,deo fuerint facta1 exspectare et sperare aeternam retributionem a ,deo per eius misericordiam et ,iesu ,christi meritum1 si bene agendo et divina mandata custodiendo usque in finem perseveraverint1 anathema sit40 7,denzinger-,bannwart1 n4 #hcf47 #abcg ,sess4 ,,vi1 can4 #cb3 8,si quis dixerit1 444 ipsum iustificatum bonis operibus1 quae ab eo per ,dei gratiam et ,iesu ,christi meritum1 cuius vivum membrum est1 fiunt1 non vere mereri augmentum gratiae1 444 anathema sit40 7,denzinger-,bannwart1 n4 #hdb47 #abch ,cfr4 ,denzinger-,bannwart1 n4 #abba sqq4 #abci ,wisd4 ,v1 #af3 8,iusti autem in perpetuum vivent et apud ,dominum est merces eorum40 #abdj ,ecclus4 ,,xviii1 #bb3 8,ne verearis usque ad mortem iustificari1 quoniam merces ,dei manet in aeternum40 ,cfr4 ,gen4 ,,xv1 #a4 #abda ,matth4 ,v1 #ab3 8,gaudete et exultate1 quoniam merces vestra copiosa est in caelis40 #abdb ,rom4 ,,ii1 #f sq43 8444 qui reddet unicuique secundum opera eius1 iis quidem1 qui secundum patientiam boni operis gloriam et honorem et incorruptionem quaerunt1 vitam aeternam40 #abdc #b ,tim4 ,,iv1 #g sq43 8,bonum certamen certavi1 cursum consummavi1 fidem servavi4 ,in reliquo reposita est mihi corona iustitiae1 quam reddet mihi ,dominus in illa die iustus iudex2 non solum autem mihi1 sed et iis qui diligunt adventum eius40 ,cfr4 #a ,cor4 ,,ix1 #be4 #abdd #a ,cor4 ,,iii1 #h3 8,unusquisque autem propriam mercedem accipiet1 secundum suum laborem40 #abde ,col4 ,,iii1 #bc sq43 8,quodcunque facitis1 ex animo operamini sicut ,domino et non hominibus1 scientes quod a ,domino accipietis retributionem haereditatis40 #abdf ,iac4 ,i1 #ab3 8,beatus vir1 qui suffert tentationem1 quoniam1 quum probatus fuerit1 accipiet coronam vitae1 quam repromisit ,deus diligentibus se40 #abdg ,apoc4 ,,ii1 #aj3 8,esto fidelis usque ad mortem1 et dabo tibi coronam vitae40 ,for additional ,scripture texts see ,bellarmine1 ,de ,iustificatione1 ,v1 #c1 #e4 #abdh ,ep4 ad ,rom41 ,,iv1 #a4 #abdi ,adv4 ,haer41 ,,iv1 #cg4 #abej ,de ,offic41 ,i1 #ae1 #eg3 8,nonne evidens est1 meritorum aut praemia aut supplicia post mortem manere80 #abea ,de ,moribus ,ecclesiae1 ,i1 #be3 8,vita aeterna est totum praemium1 cuius promissione gaudemus1 nec praemium potest praecedere merita priusque homini dari1 quam dignus est4 ,quid enim hoc iniustius et quid iustius ,deo8 ,non ergo debemus poscere praemia1 antequam mereamur accipere40 #abeb ,ep4 ad ,sixt41 #aid1 n4 #bj3 8,sicut merito peccati tamquam stipendium redditur mors1 ita merito iustitiae tamquam stipendium vita aeterna4444 ,unde etiam et merces appellatur plurimis s4 ,scripturarum locis40 ,other ,patristic texts inculcating the meritoriousness of good works performed in the state of grace can be found in ,bellarmine1 ,de ,iustif41 ,v1 #d1 #f4 ,for the solution of objections raised against the ,patristic argument consult ,schiffini1 ,de ,gratia ,divina1 pp4 #fji sqq4 #abec ,cfr4 ,st4 ,thomas1 ,summa ,theol41 #a;a #b;ae1 qu4 #ba1 art4 #d4 #abed ,cfr4 ,prop4 ,baii damn1 a ,pio ,v1 #ac 7,denzinger-,bannwart1 n4 #ajac73 8,opera bona a filiis adoptionis facta non accipiunt rationem meriti ex eo1 quod fiunt per ,spiritum adoptionis inhabitantem corda filiorum ,dei1 sed tantum ex eo1 quod sunt conformia legi quodque per ea praestatur obedientia legi40 #abee ,cfr4 ,conc4 ,trident41 ,sess4 ,,vi1 cap4 #af3 8,absit1 ut ,christianus homo in se ipso vel confidat vel glorietur1 et non in ,domino1 cuius tanta est erga homines bonitas1 ut eorum velit esse merita1 quae sunt ipsius dona40 #abef ,conc4 ,florent41 ,a4 ,d4 #adci1 7apud ,denzinger-,bannwart1 n4 #fic73 8444 et intueri clare ipsum ,deum trinum et unum1 sicuti est1 pro meritorum tamen diversitate alium alio perfectius40 #abeg ,v4 supra1 pp4 #cef sqq4 #abeh ,conc4 ,trident41 ,sess4 ,,xiv1 cap4 #h3 8,ita non habet homo1 unde glorietur1 sed omnis gloriatio nostra in ,christo est1 in quo vivimus1 in quo movemur1 in quo satisfacimus facientes fructus dignos poenitentiae1 qui ex illo vim habent1 ab illo offeruntur ,patri et per illum acceptantur a ,patre40 7,denzinger-,bannwart1 n4 #ijd47 #abei ,cfr4 ,conc4 ,trident41 ,sess4 ,,vi1 can4 #cc3 8,si quis dixerit1 per hanc doctrinam catholicam de iustificatione1 a s4 ,synodo hoc praesenti decreto expressam1 aliqu ex parte gloriae ,dei vel meritis ,iesu ,christi ,d4 ,n4 derogari1 et non potius veritatem fidei nostrae1 ,dei denique ac ,christi ,iesu gloriam illustrari1 anathema sit40 #abfj ,cfr4 ,bellarmine1 ,de ,iustificatione1 ,v1 #g4 ,see also the article on 8,merit0 in the ,catholic ,encyclopedia1 ,vol4 ,x4 #abfa ,sess4 ,,vi1 cap4 #af3 8vere promeruisse20 ,sess4 ,,vi1 can4 #cb3 8vere mereri40 #abfb ,hist4 ,conc4 ,trident41 ,,viii1 #d4 #abfc 8,operibus post acceptam iustificationem peractis adeoque divin grati informatis redditisque ob merita ,christi potentioribus1 cuius vivum membrum est is qui ea peragit1 omnes concedebant rationem meriti condigni ad conservandam augendamque eandem gratiam aeternaeque felicitatis consequendam40 7,pallavicini1 l4c47 #abfd ,v4 infra1 ,sect4 #b4 #abfe ,heb4 ,,vi1 #aj3 8,non enim iniustus est ,deus1 ut obliviscatur operis vestri40 #abff #b ,tim4 ,,iv1 #h3 8444 reposita est mihi10 etc4 ,see note #bd1 supra1 p4 #djc4 #abfg ,iac4 ,i1 #ab3 8,beatus vir1 qui suffert tentationem10 etc4 ,v4 supra1 note #bg1 p4 #djc4 #abfh ,wisd4 ,,iii1 #e3 8,deus tentavit eos et invenit illos dignos se40 #abfi #b ,thess4 ,i1 #d sq43 8,in omnibus persecutionibus vestris et tribulationibus1 quas sustinetis in exemplum iusti iudicii ,dei1 ut digni habeamini in regno ,dei1 pro quo et patimini40 #abgj ,apoc4 ,,iii1 #d3 8,ambulabunt mecum in albis1 quia digni sunt40 #abga ,matth4 ,,xxv1 #cd sq43 8,venite1 benedicti ,patris mei1 possidete paratum vobis regnum a constitutione mundi2 esurivi enim et dedistis mihi manducare44440 #abgb #a ,john ,,iii1 #i4 #abgc ,summa ,theol41 #a;a #b;ae1 qu4 #aad1 art4 #c1 ad #c3 8,gratia ,spiritus ,s41 quam in praesenti habemus1 etsi non sit aequalis gloriae in actu1 est tamen aequalis in virtute1 sicut semen arboris1 in quo est virtus ad totam arborem4 ,et similiter per gratiam inhabitat hominem ,spiritus ,s41 qui est sufficiens causa vitae aeternae1 unde et dicitur esse pignus hreditatis nostrae40 #abgd ,summa ,theol41 #a;a1 qu4 #ba1 art4 #d1 ad #a4 #abge ,luke ,,vi1 #ch3 8,date1 et dabitur vobis3 mensuram bonam1 et confectam1 et coagitatam1 et supereffluentem dabunt in sinum vestrum40 ,cfr4 ,prop4 ,baii damn4 ,a4 ,d4 #aefg a ,pio ,v1 #ad 7,denzinger-,bannwart1 n4 #ajad73 8,opera bona iustorum non accipient in die iudicii extremi mercedem ampliorem1 quam iusto ,dei iudicio mereantur accipere40 ,for further information on this topic consult ,bellarmine1 ,de ,iustificatione1 ,v1 #ai2 ,de ,lugo1 ,de ,poenitentia1 disp4 #bd1 n4 #aj4 ,the ,thomistic axiom1 8,deus punit citra condignum et remunerat ultra condignum0 and ,baius' condemned proposition are interpreted somewhat differently than we have explained them by ,suarez1 ,de ,gratia1 ,,xii1 #ca1 #ad4 ,on the general argument of this ,section the student may profitably consult ,st4 ,bonaventure1 ,breviloquium1 ,p4 ,v1 #ab2 ,billuart1 ,de ,gratia1 diss4 #h1 art4 #c2 ,tepe1 ,instit4 ,theol41 ,vol4 ,,iii1 pp4 #bbf sqq41 ,paris #ahif2 ,chr4 ,pesch1 ,praelect4 ,dogmat41 ,vol4 ,v1 #crd ed41 pp4 #bah sqq41 ,freiburg #aijh2 ,schiffini1 ,de ,gratia ,divina1 pp4 #fad sqq41 ,freiburg #aija4 #abgf ,eph4 ,,vi1 #h3 8,scientes1 quoniam unusquisque1 quodcunque fecerit bonum1 hoc recipiet a ,domino40 #abgg #b ,cor4 ,v1 #aj3 8,omnes enim nos manifestari oportet ante tribunal ,christi1 ut referat unusquisque propria corporis1 prout gessit1 sive bonum sive malum40 #abgh ,cfr4 ,st4 ,thomas1 ,summa ,theol41 #a;a #b;ae1 qu4 #aad1 art4 #a1 ad #a3 8,homo1 in quantum propri voluntate facit illud quod debet1 meretur2 alioquin actus iustitiae1 quo quis reddit debitum1 non esset meritorius40 #abgi ,cfr4 ,suarez1 ,de ,gratia1 ,x1 #b1 #e sqq4 #abhj ,cfr4 ,pohle-,preuss1 ,god the ,author of ,nature and the ,supernatural1 pp4 #bia sqq4 #abha #a ,cor4 ,,ix1 #ag3 8,si enim volens hoc ago1 mercedem habeo40 #abhb ,matth4 ,,xix1 #ag3 8,si autem vis ad vitam ingredi1 serva mandata40 #abhc ,contra ,jovin41 #a4 ,,ii1 n4 #c3 8,ubi necessitas est1 nec corona nec damnatio est40 #abhd ,for a more extensive treatment of this and allied questions consult ,ripalda1 ,de ,ente ,supernaturali1 disp4 #gd1 sect4 #c2 ,de ,lugo1 ,de ,incarnatione1 disp4 #bf1 sect4 #aj1 n4 #abf sq4 #abhe ,v4 supra1 pp4 #hb sqq4 #abhf ,especially ,baez 7,comment4 in ,s4 ,theol41 #a;a #b;ae1 qu4 #bd1 art4 #f1 dub4 #f74 ,this view is also taken by the so-called ,augustinians4 #abhg ,notably ,billuart2 see his treatise ,de ,gratia1 diss4 #h1 art4 #d4 #abhh ,de ,iustificatione1 ,v1 #ae3 8,non sufficere1 si quis ad initium anni vel mensis vel etiam diei generali quadam intentione referat omnia sua futura opera in ,deum1 sed necesse esse ut illud ipsum opus particulare referatur in ,deum1 quod postea faciendum est40 #abhi ,summa ,theologica1 #a;a #b;ae1 qu4 #aad1 art4 #d3 8,et ideo meritum vitae aeternae primo pertinet ad caritatem1 ad alias autem virtutes secundario1 secundum quod earum actus a caritate imperantur40 ,and again1 l4c41 ad #c3 8,similiter etiam actus patientiae et fortitudinis non est meritorius1 nisi aliquis ex caritate haec operetur40 ,on the true sense of these passages cfr4 ,schiffini1 ,de ,gratia ,divina1 pp4 #fdg sqq4 #abij ,cfr4 ,prop4 damn4 ab ,innocentio ,,xi1 prop4 #f 7,denzinger-,bannwart1 n4 #aaef73 8,probabile est1 ne singulis quidem rigorose quinquenniis per se obligare praeceptum caritatis erga ,deum40 #abia ,cfr4 ,j4 ,ernst1 ,die ,notwendigkeit der guten ,meinung4 ,untersuchungen ber die ,gottesliebe als ,prinzip der ,sittlichkeit und ,verdienstlichkeit1 ,freiburg #aije4 #abib ,de ,gratia1 ,,ix1 #c4 #abic ,comment4 in ,s4 ,theol41 #a;a #b;ae1 disp4 #bbj4 #abid ,concilium ,trident41 ,sess4 ,,vi1 cap4 #af3 8,haec est enim illa corona iustitiae1 quam post suum certamen et cursum repositam sibi esse aiebat ,apostolus a iusto iudice sibi reddendam1 non solum autem sibi1 sed et omnibus qui diligunt adventum eius4 ,quum enim ille ipse ,christus ,iesus tamquam caput in membra et tamquam vitis in palmites in ipsos iustificatos iugiter virtutem influat1 quae virtus bona eorum opera semper antecedit et comitatur et subsequitur et sine qu nullo pacto ,deo grata et meritoria esse possent1 nihil ipsis iustificatis amplius deesse credendum est1 quominus plene illis quidem operibus1 quae in ,deo per ,deum2 v4 ,sess4 ,,vi1 can4 #bf1 #cb sunt facta1 divinae legi pro huius vitae statu satisfecisse et vitam aeternam suo etiam tempore1 si tamen in gratia decesserint1 consequendam vere promeruisse censeantur40 7,denzinger-,bannwart1 n4 #hji47 #abie ,cfr4 ,matth4 ,v1 #b sqq4 #abif ,matth4 ,,xix1 #af3 8,quid boni faciam1 ut habeam vitam aeternam80 #abig ,matth4 ,,xix1 #ag3 8,si autem vis ad vitam ingredi1 serva mandata40 #abih ,cfr4 ,matth4 ,,xix1 #ah sqq4 #abii ,the ,scriptural argument is more fully developed by ,tepe1 ,inst4 ,theol41 ,vol4 ,,iii1 pp4 #bcc sqq4 #acjj ,v4 supra1 pp4 #gc sqq4 #acja ,on a similar controversy regarding the necessity of the motive of faith1 see ,pesch1 ,praelect4 ,dogmat41 ,vol4 ,,iii1 #crd ed41 pp4 #bbe sqq41 and ,schiffini1 ,de ,gratia ,divina1 pp4 #fdi sqq4 #acjb ,the ,scriptural proof for this proposition will be found in the dogmatic treatise on ,eschatology4 ,on the absurdity of the semi-,pelagian hypothesis of merita sub conditione futura see ,pohle-,preuss1 ,god3 ,his ,knowability1 ,essence1 and ,attributes1 pp4 #cge sq4 #acjc ,cfr4 ,prop4 ,baii damn4 #aefg a ,pio ,v1 prop4 #ag 7,denzinger-,bannwart1 n4 #ajag73 8,sentiunt cum ,pelagio1 qui dicunt esse necessarium ad rationem meriti1 ut homo per gratiam adoptionis sublimetur ad statum deificum40 #acjd ,john ,,xv1 #d3 8,sicut palmes non potest ferre fructum a semetipso1 nisi manserit in vite1 sic nec vos1 nisi in me manseritis40 #acje ,rom4 ,,viii1 #ag3 8,si autem filii1 et haeredes2 haeredes quidem ,dei1 cohaeredes autem ,christi40 ,additional ,biblical texts in ,bellarmine1 ,de ,iustificatione1 ,v1 #ab sq4 #acjf ,comment4 in ,s4 ,theol41 #c;a1 disp4 #f1 cap4 #d4 #acjg ,suarez 7,de ,gratia1 ,,xii1 #bb71 ,ripalda 7,de ,ente ,supernaturali1 disp4 #ha71 ,de ,lugo 7,de ,incarnatione1 disp4 #f1 sect4 #b1 n4 #cg74 #acjh ,comment4 in ,sent41 ,,ii1 dist4 #bi1 qu4 #a1 art4 #d4 #acji ,cfr4 ,job ,,xlii1 #h2 ,dan4 ,,iii1 #ce4 #acaj ,cfr4 ,scotus1 ,comment4 in ,sent41 ,i1 dist4 #ag1 qu4 #b4 #acaa ,cfr4 ,pohle-,preuss1 ,god3 ,his ,knowability1 ,essence1 and ,attributes1 ,,pp4 #def sq4 #acab ,rom4 ,,viii1 #ah3 8,non sunt condignae passiones huius temporis ad futuram gloriam40 #acac ,de ,perfect4 ,divin41 ,,xiii1 #b4 #acad ,comment4 in ,s4 ,theol41 #a;a #b;ae1 disp4 #bad1 #bbc4 #acae ,de ,incarnatione1 disp4 #c1 sect4 #a sq4 #acaf ,summa ,theol41 #a;a #b;ae1 qu4 #aad1 art4 #a1 ad #c3 8,dicendum quod1 quia actio nostra non habet rationem meriti nisi ex praesuppositione divinae ordinationis1 non sequitur quod ,deus efficiatur simpliciter debitor nobis1 sed sibi ipsi1 inquantum debitum est1 ut sua ordinatio impleatur40 #acag ,iac4 ,i1 #ab3 8,accipiet coronam vitae ,st4 ,paul says3 1 quam repromisit 77 ,deus diligentibus se40 #acah ,serm41 #aeh1 c4 #b1 n4 #b3 8,debitor factus est ,deus non aliquid a nobis accipiendo1 sed quod ei placuit promittendo4 ,aliter enim dicimus homini3 ,debes mihi1 quia dedi tibi2 et aliter dicimus3 ,debes mihi1 quia promisisti mihi4 ,deo autem nunquam dicimus3 ,redde mihi1 quia dedi tibi4 ,quid dedimus ,deo1 quando totum quod sumus et quod habemus boni1 ab illo habemus8 ,nihil ergo ei dedimus4444 ,illo ergo modo possumus exigere ,dominum nostrum ut dicamus3 ,redde1 quod promisisti1 quia fecimus quod iussisti1 et hoc tu fecisti1 quia laborantes iuvisti40 #acai ,conc4 ,trident41 ,sess4 ,,vi1 cap4 #af3 8,in ,deo sperantibus proponenda est vita aeterna 444 tamquam merces ex ipsius ,dei promissione bonis ipsorum operibus et meritis fideliter i4e4 ex fidelitate reddenda40 ,cfr4 ,schiffini1 ,de ,gratia ,divina1 pp4 #daf sqq4 #acbj ,sess4 ,,vi1 can4 #cb3 8,si quis dixerit1 iustificatum bonis operibus 444 non vere mereri augmentum gratiae1 vitam aeternam et ipsius vitae aeternae1 si tamen in gratia decesserit1 consecutionem atque etiam gloriae augmentum1 anathema sit40 #acba ,see the article on 8,merit0 in the ,catholic ,encyclopedia4 #acbb ,v4 supra1 ,ch4 ,,ii1 ,sect4 #c1 ,thesis ,,ii4 #acbc ,sess4 ,,vi1 cap4 #h3 8,gratis autem iustificari ideo dicimur1 quia nihil eorum quae iustificationem praecedunt1 sive fides1 sive opera1 ipsam iustificationis gratiam promeretur2 si enim gratia est1 iam non ex operibus1 alioquin1 ut idem ,apostolus inquit1 gratia iam non est gratia40 #acbd ,v4 supra1 ,sect4 #b1 ,no4 #b4 #acbe ,de ,natura et ,gratia1 c4 #d1 n4 #d3 8,haec ,christi gratia1 sine qu nec infantes nec aetate grandes salvi fieri possunt1 non meritis redditur1 sed gratis datur1 propter quod et gratia nominatur4 ,iustificati1 inquit 7,rom4 ,,iii1 #bd2 ,v1 #d71 gratis per sanguinem ipsius40 #acbf ,cfr4 ,conc4 ,trident41 ,sess4 ,,vi1 cap4 #f2 ,sess4 ,,vi1 cap4 #c2 ,sess4 ,,xiv1 cap4 #d2 supra1 pp4 #bhf sqq4 #acbg ,for a more exhaustive treatment of this topic consult ,tepe1 ,instit4 ,theol41 ,vol4 ,,iii1 pp4 #aeh sqq4 #acbh ,see1 for example1 ,suarez1 ,de ,gratia1 ,,xii1 #bf3 8,de auxiliis sufficientibus et necessariis1 quae post aliquod meritum de condigno augmenti gratiae dantur1 vel offeruntur1 probabile est concomitanter cadere sub idem meritum de condigno augmenti gratiae2 nam qui meretur de condigno aliquam formam1 meretur quidquid connaturaliter sequitur ex tali forma vel ei connaturaliter debetur40 ,on the actual distribution of sufficient grace1 v4 supra1 pp4 #afg sqq4 #acbi ,v4 supra1 pp4 #cib sqq4 #accj ,for a fuller treatment cfr4 ,tepe1 ,inst4 ,theol41 ,vol4 ,,iii1 pp4 #beh sqq41 and ,chr4 ,pesch1 ,praelect4 ,dogmat41 ,vol4 ,v1 #crd ed41 pp4 #bcg sqq4 #acca ,v4 supra1 ,sect4 #a4 #accb ,sess4 ,,vi1 cap4 #af2 v4 supra1 pp4 #djj sq4 #accc ,sess4 ,,vi1 can4 #cb4 #accd ,cfr4 ,suarez1 ,de ,gratia1 ,,xii1 #bi3 8,dicendum vitam aeternam et vitae aeternae consecutionem non esse duo praemia distincta1 quia mereri mercedem et solutionem mercedis non sunt duae mercedes40 #acce ,on the reviviscentia meritorum see the treatise on the ,sacrament of ,penance1 ,vol4 ,x of this series2 cfr4 also ,schiffini1 ,de ,gratia ,divina1 pp4 #ffa sqq4 #accf ,e4g4 ,ripalda 7,de ,ente ,supernat41 disp4 #hi1 sect4 #a7 and ,de ,lugo 7,de ,incarnatione1 disp4 #c1 n4 #ei74 #accg ,v4 supra1 ,sect4 #b1 ,no4 #b4 #acch ,cfr4 ,suarez1 ,de ,gratia1 ,,xii1 #bh1 and ,vasquez1 ,comment4 in ,s4 ,theol41 #a;a #b;ae1 disp4 #bai1 c4 #b4 #acci ,despite ,bellarmine's contradiction 7,de ,iustificatione1 ,v1 #bj47 #acdj ,cfr4 ,st4 ,thomas1 ,summa ,theol41 #a;a #b;ae1 qu4 #abb1 art4 #b1 ad #a3 8,praeparatio hominis ad gratiam habendam quaedam est simul cum ipsa infusione gratiae2 et talis operatio est quidem meritoria1 sed non gratiae quae iam habetur1 sed gloriae quae nondum habetur40 #acda ,cfr4 ,tepe1 ,instit4 ,theol41 ,vol4 ,,iii1 pp4 #bff sqq4 #acdb ,matth4 ,,xvi1 #bg3 8,et tunc reddet unicuique secundum opera eius 7 740 #acdc #a ,cor4 ,,iii1 #h3 8,unusquisque autem propriam mercedem 7 7 accipiet secundum suum laborem 7 740 #acdd ,see ,eschatology4 #acde ,cfr4 ,st4 ,thomas ,aquinas1 ,summa ,theol41 #a;a #b;ae1 qu4 #aad1 art4 #h4 #acdf ,de ,praed4 ,sanctorum1 c4 #b4 #acdg ,v4 supra1 ,sect4 #b4 #acdh ,prominent among the dissenters is ,billuart 7,de ,gratia1 diss4 #h1 art4 #e74 #acdi ,summa ,theol41 #a;a #b;ae1 qu4 #aad1 art4 #f1 ad #b3 8,impetratio orationis innititur misericordiae1 meritum autem condigni innititur iustitiae4 ,et ideo multa orando impetrat homo ex divina misericordia1 quae tamen non meretur secundum iustitiam40 #acej ,ps4 ,l1 #ai3 8,cor contritum et humiliatum ,deus non despicies40 #acea ,dan4 ,,iv1 #bd3 8,peccata tua eleemosynis redime et iniquitates tuas misericordiis pauperum2 forsitan ignoscet delictis tuis40 #aceb ,ep4 ad ,sixt41 #aid1 c4 #c1 n4 #i3 8,sed nec ipsa remissio peccatorum sine aliquo merito est1 si fides hanc impetret4 ,neque enim nullum est meritum fidei1 qu fide ille dicebat3 ,deus propitius esto mihi peccatori1 et descendit iustificatus merito fidelis humilitatis40 ,cfr4 ,conc4 ,trident41 ,sess4 ,,vi1 cap4 #g 7,denzinger-,bannwart1 n4 #gii73 8,hanc dispositionem seu praeparationem iustificatio ipsa consequitur40 ,for a fuller treatment cfr4 ,suarez1 ,de ,gratia1 ,,xii1 #cg4 #acec ,v4 supra1 pp4 #abc sqq4 ,the student may also consult ,tepe1 ,instit4 ,theol41 ,vol4 ,,iii1 pp4 #beh sqq41 and ,bellarmine1 ,de ,iustific41 ,v1 #bb4 #aced ,summa ,theol41 #a;a #b;ae1 qu4 #aad1 art4 #g3 8,respondeo dicendum quod nullus potest sibi mereri reparationem post lapsum futurum neque merito condigni neque merito congrui40 #acee ,lect4 in ,hebr41 ,,iii1 #f1 #aj3 8,duplex est meritum4 ,unum quod innititur iustitiae et istud est meritum condigni2 aliud quod soli misericordiae innititur1 quod dicitur meritum congrui4 ,et de isto dicit ,paulus1 quod iustum est1 i4e4 congruum1 quod homo1 qui multa bona fecit1 mereatur4444 ,et isto modo non obliviscitur ,deus operis nostri et dilectionis40 #acef ,comment4 in ,sent41 ,,iv1 dist4 #b1 qu4 #a1 art4 #b4 #aceg ,comment4 in ,sent41 ,,ii1 dist4 #bh1 dub4 #b4 #aceh ,de ,gratia1 ,,xii1 #ch1 #f4 #acei #b ,paral4 ,,xix1 #b sq43 8,impio praebes auxilium et his1 qui oderunt ,dominum1 amiciti iungeris et idcirco iram quidem ,domini merebaris2 sed bona opera inventa sunt in te40 #acfj ,suarez1 ,de ,gratia1 ,,xii1 #ch1 #g3 8,possunt enim praecedentia merita esse tam pauca et tot peccata postea multiplicata1 ut omnino obruant merita et efficiant1 ut nullo modo ,deum ad misericordiam provocent2 secus vero erit1 si e contrario merita magna fuerint et peccatum subsequens et rarum sit et excusationem aliquam ex ignorantia vel infirmitate habeat40 #acfa ,ps4 ,,lxx1 #i3 8,quum defecerit virtus mea1 ne derelinquas me40 #acfb ,cfr4 ,st4 ,thomas1 ,summa ,theol41 #a;a #b;ae1 qu4 #aad1 art4 #g1 ad #a3 8,desiderium1 quo quis desiderat reparationem post lapsum1 iustum dicitur2 et similiter oratio1 qu petit eiusmodi reparationem1 dicitur iusta1 quia tendit ad iustitiam2 non tamen ita quod iustitiae innitatur per modum meriti1 sed solum misericordiae40 ,cfr4 ,schiffini1 ,de ,gratia ,divina1 pp4 #fhg sq4 #acfc ,v4 supra1 pp4 #acf sqq4 #acfd ,summa ,theol41 #a;a #b;ae1 qu4 #aad1 art4 #f3 8,quia enim homo in gratia constitutus implet ,dei voluntatem1 congruum est secundum amicitiae proportionem ut ,deus impleat hominis voluntatem in salvatione alterius1 licet quandoque possit habere impedimentum ex parte illius1 cuius aliquis sanctus iustificationem desiderat40 #acfe ,iac4 ,v1 #af3 8,orate pro invicem1 ut salvemini2 multum enim valet deprecatio iusti assidua40 #acff ,e4g4 ,abraham1 ,job1 ,st4 ,stephen4 #acfg ,e4g4 ,st4 ,augustine and his mother ,st4 ,monica4 #acfh ,cfr4 ,suarez1 ,de ,gratia1 ,,xii1 #ch1 #ba4 #acfi ,summa ,theol41 #a;a #b;ae1 qu4 #aad1 art4 #aj3 8,dicendum est quod1 si temporalia bona considerentur1 prout sunt utilia ad opera virtutum1 quibus perducimur in vitam aeternam1 secundum hoc directe et simpliciter cadunt sub merito1 sicut et augmentum gratiae et omnia illa1 quibus homo adiuvatur ad perveniendum in beatitudinem post primam gratiam4444 ,si autem considerentur huiusmodi temporalia bona secundum se1 sic non sunt simpliciter bona hominis1 sed secundum quid1 et ita non simpliciter cadunt sub merito1 sed secundum quid1 inquantum scil4 homines moventur a ,deo ad aliqua temporaliter agenda1 quibus suum propositum consequuntur ,deo favente40 #acgj ,gen4 ,,xv1 #a3 8,ego 444 merces tua magna nimis40